An easy way to define fashion is to use journalist Susanne Pagoda’s phrase “Fashion is to dress like everyone else, but before everyone else.” Fashion is social and mimetic, and is also a matter of temporal exclusivity. To be among the first is fashion, it increases status, and with enough status one can become part of an elite. Fashion and elitism are not the same, but often intertwined.
But to look like everyone else is not exclusive status, even if many come after you. You must stay in the elite, and to follow the old French etymology, “elite” means to chose and be chosen: to be an elite is not a passive position, but it is an activity. True exclusivity within fashion is “to dress like the elite, but before the elite.”
So how does one increase status to become and stay within the elite, and especially and elite within everyday fashion?
If we would follow Pagold’s definition, status is simply to be liked by everyone else, and this has been a common view within sociology: a person with a lot of connections, at the center of a large network, has many friends and a lot of status. But as Robert Faris (2012) argues, this is only partly true. Yes, a popular and well-connected person may have a “connective status” but this does not make the person part of the elite. Instead, to earn status it is better to have “bridging status”, that is, being a person that has connections through social barriers and keeps these bridges open only to a selected few. Connectivity is ok, exclusivity is better; it is in bridging “whereby nodes efficiently connect otherwise distal regions of networks.” (Faris 2012: 1208).
To be inviting and friendly with everyone does you some good, your may get a lot of “weak ties”, but being selective, exclusive and manipulative gains you more status. To Faris, these selective processes explains how “seemingly rational, ordinary people routinely engage in harassment, bullying, gossip, manipulation, ridicule, cliquishness, and ostracism” and also explains why people are not always sociable but strive to uphold networks through “reptuational aggression” (2012: 1207)
The exclusive status positions are those that can “bridge structural holes” (Burt 2009), that bridge over social barriers without undermining the exclusivity between the groups, that is, without letting in “non-elites” (which could undermine the status of one or both groups). “Elite status is maintained through selectivity, not connectivity, and by denying rather than accumulating friendships.” (Faris 2012: 1211) And as Faris points to, the elite bridge-builder maintains social barriers by the effective use of repetitional aggression,
“rejecting supplicants may increase the attractiveness of the exclusionary group. This is not to say that connections are without benefit, only that the relative costs and benefits shift toward selectivity in such settings. Actors who are able to efficiently bridge much of the network without an excessive number of ties arguably enjoy the benefits of centrality without the costs.” (Faris 2012: 1211)
Rejecting the connection to others must be central practice in maintaining status. And with the “wrong” friends, one may risk the exclusivity of one’s network, and often peers will remind or enforce restrictions. As social hierarchies are fluid, there is a continuous need to uphold their barriers and order. Repetitional aggression helps in the selection process, and also in rejecting unwanted social competition (which does not bridge to other elites). Repetitional aggression includes “verbal abuse, insults, threats, harassment, ostracism, gossip, manipulation” and their plights can be “exacerbated when perpetuators are anonymous” (2012: 1212). The many ways of rejecting unwanted connections increases the attractiveness of the exclusionary group: it is always a matter of bridging with the “right” people.
Faris argument is easily applied to the status games of fashion. The “right” people are not the friendliest with the most connections, but those who are highly selective and often act as “gatekeepers” to other social groups. The “right” people are those with ties to other exclusive groups, the ones who hang out with the other “right” people, who look like they do so, and prove it by dressing in the right stuff (before others do). The “cool” people must be hard to get to, and must be picky. And if we cannot offer them something they do not already have, we are bound to be rejected.
Burt, Ronald (2009) Structural holes: The social structure of competition, Cambridge: Harvard university press
Faris, Robert (2012) “Aggression, exclusivity, and status attainment in interpersonal networks.” Social Forces 90(4), pp.1207-1235.