A new car you say? You are environmentalists, non-materialists! How did that come about?
Well, we had been thinking about it for a long time. Although our 20 year old CRX si (the last of its make) had served us well, it had seen better times. As well, we were beginning to creak, just like the CRX, so it was harder and harder to take advantage of its sporty appurtenances. Nonetheless, we procrastinated, not wanting to let go of the happy memories and associations that our CRX evoked. As importantly, negotiating a car deal is intimidating; much as in the case of birthing a baby, we had to wait until the pain of the previous experience had subsided before trying again.
We had to wait until the pain of the previous experience subsided, before trying again
What helped to overcome our inertia was our desire to bring all our stuff with us on our vacation to Hawthorne Lake. No doubt, it would take two cars. Did we really need all this paraphernalia? Most likely not! But, as one might well imagine, even though we could not possibly read all the books, wear all the cloths, nor listen to all the CDs that we had packed, together they comprised a web of connections and affordances, which made it easier for us to carry out our routine away from home.The subject of things continued to preoccupy me even after we had unpacked our cars, put everything in its place, and settled into our cottage on the lake. For once I was ensconsed in the old wicker chair at the end of our long screened-in porch, the first book I drew from my grand pile was Mihaly Csikszentmihalyi and Eugene Rochberg-Halton’s The meaning of things: Domestic symbols and the self.
Csikszentmihalyi and Eugene Rochberg-Halton’s perspective on the role of things is quite unique. Unlike most sociologists, they are not focused on the relationship between things and status. Nor do they take an especially critical perspective of things, bemoaning the evils of consumerism. As significant, the authors rise above the technology determinism vs. social constructivism debate. Instead, grounded in the symbolic interactionism of George Herbert Mead, and the philosophical pragmatism of John Dewey, they view the interactions/transactions between people and and things as a two-way street.Embodying past associations and psychic investments, objects convey symbolic meaning to those engaged with them. At the same time, the users of objects can extend that meaning by investing their own psychic energy in the object to pursue their own individual goals. Growth occurs in the process, with respect to both the object and the individual. As importantly, because objects embody meaning at three levels–the self, the community, and the cosmos–the network of objects with which we are surrounded help us to orient ourselves to function both as individuals as well as participants in a larger whole.
Our home at the lake epitomizes the narrative that Csikszentmihayli and Rochberg-Halton lay out. As they point out:
Built by my grandfather in 1908, our house at the lake is home to prized possessions that span five generations–the deer head over the fireplace, first edition books, the mission oak furniture, blackened cast iron pots, my mother’s rolling pin, my father’s fly rod, my childhood toys, my son’s tools, my grandchildren’s paintings, and–last but not least–our new car. They serve not only to link me back through the generations that preceded me; they instill in me the insight and impetus to keep our house and its environs in tack for the generations yet to come.
One of the most important psychological purposes of the home is that those objects that have shaped one’s personality and which are needed to express concretely those aspects of the self that one values are kept within it. Thus the home is not only a material shelter but also a shelter for those things that make life meaningful.