In social behavior, downshifting is a trend where individuals adopt simpler lives from what critics call the "rat race".
The long-term effect of downshifting can include an escape from what has been described as economic materialism, as well as reduce the "stress and psychological expense that may accompany economic materialism". This social trend emphasizes finding an improved balance between leisure and work, while also focusing life goals on personal fulfillment, as well as building personal relationships instead of the all-consuming pursuit of economic success.
Downshifting differs from simple living in its focus on moderate change and concentration on an individual comfort level and a gradual approach to living.[1] In the 1990s, this form of simple living began appearing in the mainstream media, and has continually grown in popularity among populations living in industrial societies, especially the United States, the United Kingdom, New Zealand, and Australia, as well as Russia.[2]
Values and motives
"Down-shifters" refers to people who adopt long-term voluntary simplicity in their lives. A few of the main practices of down-shifters include accepting less money for fewer hours worked, while placing an emphasis on consuming less in order to reduce their ecological footprint. One of the main results of these practices is being able to enjoy more leisure time in the company of others, especially loved ones.
The primary motivations for downshifting are gaining leisure time, escaping from work-and-spend cycle, and removing the clutter of unnecessary possessions. The goal might be to achieve a holistic self-understanding and satisfying meaning in life.[3]
Because of its personalized nature and emphasis on many minor changes, rather than complete lifestyle overhaul, downshifting attracts participants from across the socioeconomic spectrum.[4] An intrinsic consequence of downshifting is increased time for non-work-related activities, which, combined with the diverse demographics of downshifters, cultivates higher levels of civic engagement and social interaction.[5]
The scope of participation is limitless, because all members of society—adults, children, businesses, institutions, organizations, and governments—are able to downshift
Methods
Work and income
The most common form of down-shifting is work (or income) down-shifting. Down-shifting is fundamentally based on dissatisfaction with the conditions and consequences of the workplace environment.[7] The philosophy of work-to-live replaces the social ideology of live-to-work. Reorienting economic priorities shifts the work–life balance away from the workplace.
Economically, work downshifts are defined in terms of reductions in either actual or potential income, work hours, and spending levels.[6] Following a path of earnings that is lower than the established market path is a downshift in potential earnings in favor of gaining other non-material benefits.
On an individual level, work downshifting is a voluntary reduction in annual income. Downshifters desire meaning in life outside of work and, therefore, will opt to decrease the amount of time spent at work or work hours. Reducing the number of hours of work, consequently, lowers the amount earned.[8]
Sociopolitical implications
Although downshifting is primarily motivated by personal desire and not by a conscious political stance, it does define societal overconsumption as the source of much personal discontent. By redefining life satisfaction in non-material terms, downshifters assume an alternative lifestyle but continue to coexist in a society and political system preoccupied with the economy. In general, downshifters are politically apathetic because mainstream politicians mobilize voters by proposing governmental solutions to periods of financial hardship and economic recessions. This economic rhetoric is meaningless to downshifters who have forgone worrying about money.[18]
In the United States, the UK, and Australia, a significant minority, approximately 20 to 25 percent,[19] of these countries' citizens identify themselves in some respect as downshifters. Downshifting is not an isolated or unusual choice. Politics still centers around consumerism and unrestricted growth, but downshifting values, such as family priorities and workplace regulation, appear in political debates and campaigns.
Like downshifters, the Cultural Creatives is another social movement whose ideology and practices diverge from mainstream consumerism and according to Paul Ray, are followed by at least a quarter of U.S. citizens.[20]
See also
- Anti-consumerism
- Conspicuous consumption
- Degrowth
- Demotion
- Downsizing
- Eco-communalism
- Ecological economics
- Ecovillage
- Ethical consumerism
- FIRE movement
- Frugality
- Homesteading
- Intentional community
- Intentional living
Further reading
- Blanchard, Elisa A. (1994). Beyond Consumer Culture: A Study of Revaluation and Voluntary Action. Unpublished thesis, Tufts University.
- Bull, Andy. (1998). Downshifting: The Ultimate Handbook. London: Thorsons
- Etziomi, Amitai. (1998). Voluntary simplicity: Characterization, select psychological implications, and societal consequences. Journal of Economic Psychology 19:619–43.
- Hamilton, Clive (November 2003). Downshifting in Britain: A sea-change in the pursuit of happiness. The Australia Institute Discussion Paper No. 58. 42p.
- Hamilton, C., Mail, E. (January 2003). Downshifting in Australia: A sea-change in the pursuit of happiness. The Australia Institute Discussion Paper No. 50. 12p. ISSN 1322-5421
- Juniu, Susana (2000). Downshifting: Regaining the Essence of Leisure, Journal of Leisure Research, 1st Quarter, Vol. 32 Issue 1, p69, 5p.
- Levy, Neil (2005). Downshifting and Meaning in Life, Ratio, Vol. 18, Issue 2, 176–89.
- J. B. MacKinnon (2021). The Day the World Stops Shopping: How ending consumerism gives us a better life and a greener world, Penguin Random House.
- Mazza, P. (1997). Keeping it simple. Reflections 36 (March): 10–12.
- Nelson, Michelle R., Paek, Hye-Jin, Rademacher, Mark A. (2007). Downshifting Consumer = Upshifting Citizen?: An Examination of a Local Freecycle Community. The Annals of the American Academy of Political and Social Science, 141–56.