Lauren Greenfield Quotes

I've often used the extremes in my work to comment on the mainstream. I think that sometimes a subject that I'm working on, like popular culture, is so present all around us that they're hard to see. It's like: How do you see the air you breathe? How do you see how it affects you?

I'm constantly trying to deconstruct what I see and to show its beauty and its attraction. I use bright colors and strobes to get that full reflection. I want to acknowledge and reference the attraction of wealth. But I'm also looking for the layer that reveals how wealth doesn't fulfill its promise.

My photography is often a sociological look at American culture and it's been very well published in the UK.

Hip-hop has been so important in my work, because it speaks to the idea of money being tied to cultural capital in an honest and transparent way. When I was growing up in LA, money was equivalent to class, and it was a passport. Hip-hop emphasizes that, but Hollywood and show business bear it out. If you have money, there really is no barrier to social mobility. There are still social clubs in Newport where you can't get in even if you have money, but that is really rare.

What I'm documenting can be hard to distill, because it's all around us like the air we breathe. I often need to go to a place where I can capture extreme moments.

I've long been interested in looking at the culture of consumerism and also was interested in this connection between the American dream and the house, and the house being kind of the ultimate expression of self and success.

Race is a huge factor when it comes to income and social inequality, and it plays a role in the structural barriers you are talking about. But when you're in the upper echelon of the 1 percent - even though it's certainly a more white demographic overall - there are fewer barriers.

I focus on a lot of women's issues.

I've been a documentary photographer for much longer than I have been a filmmaker.

The economist Juliet Schor talks about how our reference group has changed over the last twenty-five years. As we spend less time with our neighbors, we're spending more time with people we know from TV and social media, and this becomes our new reference group. The media is full of images of people with wealth, and we're comparing ourselves to them and aspiring to what they have. Instead of keeping up with the Joneses family, we're trying to keep up with the Kardashians, even though it's completely unrealistic.

When I first moved from photography to filmmaking, I was worried about how big I had to become. I was one person, or maybe me and an assistant, and I had these small cameras, and maybe a flash.

The people in the popular group say there is no peer pressure because they are at the top of the food chain. Really what they are doing is just eating away at everybody else.

My first book, Fast Forward, was about growing up in the shadow of Hollywood and how kids are affected by the culture of materialism and the cult of celebrity, and I've often felt the reason my work has an audience in the UK is because it's everything the British love to hate about the Americans.

All my film ideas and subjects have come from photography.

The 1970s were the height of social mobility. College was accessible. My grandfather was a poor immigrant who went to a public school in Ohio, and my father went to Harvard. That wasn't unusual. There was a feeling that anything was possible and you didn't have to be born into money to have a successful life. Now, people don't believe in the idea that anything is possible. We have more inequality than we've had ever before and a greater concentration of wealth in the hands of a few.

I've also been documenting an unsustainable way of life. And you see in peoples' stories that this world of consumerism does not support the moral and spiritual values - of family and community - that people feel are most important. From an environmental perspective, the quest for more and more is not going to be possible on this planet. This is a historical documentation of an unsustainable path, and my hope is that this work allows people to think about their own agency and the potential for change.

You have these relationships with people that you care about, but I also try to stick to my job as filmmaker and be fair and truthful about what I saw and my experience of the people, hopefully informed by a deep understanding of them.

I've often looked at the extremes as a way to shed light on the mainstream. Even though everybody says, "Money doesn't buy you happiness," I don't think that that's the principle by which people live. If you talk to kids and ask them what they want to be when they grow up, they say, "Rich and famous," but being rich and famous is not a job.

During the Reagan eighties, the idea that money was a good thing - it was good to be rich; that wealth was a reflection of your character. We see this today in perceptions of Donald Trump: the idea that money is an expression of success and even goodness. I compare that with my dad's generation, where the American Dream was about giving your kids a better life, but not just in material terms. The American Dream was also about doing something good in the world. The home was at the center of the dream, but home also represented community, shelter, and stability for your family.

I'm also looking for the psychological elements that fuel commodity culture. For example, if we imbue girls with deep insecurity about their bodies through images of an impossible ideal, we create a really vulnerable and avid consumer. If somebody feels that they're not OK without a certain product, you have a very deep and loyal market that will come back to the product again and again. Sometimes, this process is both rational and irrational.

These days, the media is defining what cultural capital is, and it's easily learned. If you have money, anything can be bought. We see this in China and Russia with what I call the "Bling Dynasty and New Oligarchy" in Generation Wealth. As people got rich and everybody started buying Louis Vuitton bags, it became clear that to distinguish yourself you had to have more than an expensive bag. People began to want the things that money is not supposed to be able to buy - history, tradition, education, and culture.