My paper contends that the deliberate destruction of overstock in the luxury market is not simply an economic expedient but a practice saturated with ritual prescriptions that both destroys surplus and reconfigures power structures through bespoke, symbolic acts. In an environment where excess is meticulously managed, luxury brands intentionally eliminate unsold inventory in a manner that echoes ancient sacrificial rites, thereby ensuring that only the purified, exclusive products circulate in the market. This practice functions as a form of ritual suppression—a means of erasing the visible traces of surplus and maintaining a controlled aesthetic of scarcity through occlusion and obscurity—while simultaneously acting as a bespoke ritual tailored to the unique demands of high-end consumption.
My work draws on the foundational theories of ritual articulated by Marcel Mauss and Georges Bataille. Mauss’s theory of the gift, with its emphasis on reciprocal obligations and the circulation of value, provides a crucial lens through which to view the symbolic dimensions of luxury consumption. In his work, Mauss illustrates how gifts are never free; they carry with them an intrinsic demand for social exchange and reaffirmation of relationships. In the luxury market, the destruction of overstock can be seen as an inversion of this logic. Rather than circulating surplus value among consumers, the deliberate elimination of excess serves to extinguish any potential dilution of the brand’s exclusive aura. This act of suppression transforms economic loss into a ritualistic sacrifice, whereby the brand symbolically 'gives up' its surplus in order to maintain a sacred space of value.
Georges Bataille’s concept of expenditure further illuminates the paradox at the heart of luxury markets. Bataille argued that expenditure is not merely a utilitarian transaction but a form of excess that has its own ritual significance. His ideas about the “accursed share” demonstrate that societies are structured around the need to waste surplus resources in a manner that reaffirms communal order and status. In my study, I apply Bataille’s insights to argue that the luxury market’s practice of overstock destruction is an enactment of ritual expenditure. It is an act that intentionally wastes potential profit and material goods to reinforce the symbolic value of luxury. By obliterating unsold products, brands prevent these items from entering a mass market and thereby ensure that the remaining goods retain an aura of unattainability and sanctity.
The notion of "bespoke" ritual—innovative, tailored practices created to meet specific needs—resonates deeply with the unique strategies employed by luxury brands. In traditional religious contexts, bespoke rituals are often developed to address contemporary challenges while remaining rooted in established symbolic systems. Similarly, luxury marketing has created its own ritual language, one that transforms the act of overstock destruction into a carefully orchestrated event designed to signal purity and exclusivity. This can be evinced in the contemporary marketing literature used to articulate the meanderings of the production and exchange of luxury goods. Examples such as Jean-Noël Kapferer's The Luxury Strategy, give note on the rhetorics and vocabulary of "sacrifice" and "ritual" in the singularization of "luxury" . These injunctions subvert the conventional logic of accumulation by demonstrating that true value lies not in mass production but in the deliberate management of excess, in the careful curation of what is allowed to remain visible.
The act of overstock destruction thus becomes a critical site for exploring the interplay between freedom and power in ritual contexts. By controlling surplus through ritual suppression (i.e. "you cannot have this", "you cannot buy this"), luxury brands exert power over the aesthetic and economic landscape of their market. This control is a form of freedom—not in the liberal sense of individual autonomy, but as the capacity to shape and define the boundaries of value. My work argues that such freedom is both imaginative and transformative; it allows luxury brands to resist the encroaching pressures of mass commodification while simultaneously asserting their dominance within a tightly regulated sphere of cultural production. In a sense, freedom here becomes a form of transgression, the ability to break and reconfigure material and symbolic relations.
The case for my paper is further strengthened by its methodological approach, which combines rigorous theoretical analysis with empirical case studies drawn from the luxury industry. Through comparative textual analysis of key works by Mauss, Bataille, and other theorists, I elucidate the underlying logics of ritual expenditure and ritual secrecy. This theoretical inquiry is complemented by fieldwork observations and industry data that illuminate how these rituals are enacted in practice. By bridging theory and practice, my research offers a comprehensive understanding of how bespoke rituals operate as tools of both cultural expression and economic regulation.
By engaging with the sociology of ritual, the paper also contributes to a broader conversation about the nature of ritual in secular contexts. It demonstrates that even in the ostensibly rational domain of luxury markets, ritual practices continue to shape social and economic realities. This insight is particularly pertinent in a globalized world where cultural and economic boundaries are increasingly blurred, and where traditional forms of ritual are being reimagined in innovative ways. My study not only advances academic debates in the fields of ritual studies and sociology but also provides practical insights for understanding the evolving dynamics of power in contemporary cultural economies.
In conclusion, my paper makes a compelling case for rethinking overstock destruction as a form of bespoke ritual that functions as both ritual suppression and ritual expenditure. By drawing on the ritual theories of Mauss and Bataille, and by applying a sociological lens to the analysis of luxury markets, the research reveals how the intentional destruction of surplus is a critical mechanism for managing excess, asserting symbolic power, and reimagining social hierarchy. This study not only enriches our theoretical understanding of ritual in modern contexts but also challenges prevailing narratives of commodification and mass consumption. It is my firm belief that this paper will contribute a unique and necessary perspective to the ongoing dialogue within the Ritual Studies Unit, making a strong case for its inclusion in the 2025 panel.
In contemporary luxury markets, overstock destruction emerges as a form of ritual suppression that conceals surplus while performing a bespoke act of power and distinction. Building on Mauss’s insights into gift exchange and Bataille’s theory of expenditure, my paper reinterprets unsold luxury goods' obliteration as a sacrificial act that expunges excess and reaffirms exclusivity. By engaging with the sociology of ritual, I demonstrate that this deliberate practice creates a unique symbolic order, simultaneously suppressing visible overabundance and challenging market norms. Through a comparative analysis grounded in ritual theory, I argue that the notion of expenditure is not merely economic but also ritualistic, serving as a critical commentary on contemporary luxury consumption. This study offers a nuanced perspective on how bespoke ritual practices in luxury not only resist commodification but also reconfigure distinction and symbolic power in modern economic life.