to remove shopping restrictions. Similarly, Liverant argues that leading thinkers were never of one mind about the meaning of consumption, prosperity, or the commodification of their own intellectual work. Conceptual thinking changed over generations, as younger intellectuals responded to their own experiences and constraints. The consequences of these debates – both intellectual and public – were never certain. Both authors thus demonstrate the importance of questioning and historicizing claims of the insatiable “consumer demand” used to stimulate or justify changes in market relations. Liverant’s work goes further than Dawson’s, however, in establishing what was distinct about Canada’s consumer consciousness. She situates changing schools of thought in an international context, acknowledging that there was a growing orientation towards consumption in North America and Western Europe in the post-Second World War decades. By mid-century, many equated consumption and access to goods with citizenship in a democratic society. While demonstrating the similarities between Canada and other Western capitalist states, Liverant also argues that policies and public discourse north of the border advocated a cautious consumerism based on product knowledge and family budgeting. Increasing imports of American products and mass culture might suggest that the border matters little in any analysis of postwar Canadian consumer society, but Liverant argues convincingly that thinking – and, thus, policy – evolved differently in Canada. Buying Happiness should be required reading for students of twentieth-century Canada, while Selling Out or Buying In? raises many important questions about shopping in other jurisdictions and about the history of retail labour. Both add significantly to our understanding of consumer culture in Canada, demonstrating how consumption has become central to our social organization, our daily lives, and our way of thinking about ourselves. katharine rollwagen Vancouver Island University

中文翻译：

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1922年至1956年在加拿大观看，销售和广播电台

取消购物限制。同样，利兰特（Liverant）认为，领先的思想家对于消费，繁荣或他们自己的智力作品的商品化的含义从不介意。随着年轻的知识分子对自己的经历和局限性的回应，概念思维在几代人中发生了变化。这些辩论的后果（包括知识分子辩论和公开辩论）都无法确定。两位作者因此证明了质疑和历史化用于刺激或证明市场关系变化的永不满足的“消费者需求”的重要性。然而，在确立加拿大消费者意识的独特之处上，Liverant的工作比Dawson的工作要深入。她在国际背景下定位不断变化的思想流派，承认在第二次世界大战后的几十年中，北美和西欧的消费导向日趋增长。到本世纪中叶，许多人将消费和获得商品与民主社会中的公民身份等同起来。在说明加拿大与其他西方资本主义国家之间的相似之处时，Liverant还辩称，边界以北的政策和公共言论主张基于产品知识和家庭预算的谨慎消费主义。美国产品和大众文化进口的增加可能暗示，在对战后加拿大消费者社会的任何分析中，边界都无足轻重，但利兰特（Liverant）令人信服地指出，思想和政策的演变在加拿大有所不同。二十世纪加拿大的学生应阅读《购买幸福》，卖出还是买进？提出了许多有关在其他司法管辖区购物以及零售劳动历史的重要问题。两者都极大地加深了我们对加拿大消费文化的理解，表明了消费如何成为我们的社会组织，我们的日常生活以及我们对自己的思考方式的核心。katharine rollwagen温哥华岛大学