Sneakerhead Subculture

In the point of shifting the significance of sneakers from symbolism of cultural identity to subcultural identity, sneaker enthusiasts are able to retain their salient identity among the norm. Researches justified that followers of a particular product were able to be identified by their consumption activities (e.g. Celsi et al. 1993; Donnelly and Young 1988; Schouten and McAlexander 1995). Their levels of identification with the collective are able to be applied for classifying them into hard core members and soft core members (Fox 1987; Kates 2002; Beverland et al. 2006). Hard core members are strictly enslaved to the core value while soft core members only have peripheral relationship with the group. Being the key opinion leaders, hard

It is public property that individuals change their behaviours to fit in with the perceived and accepted social norms (Lyon, 1994). In this gender stereotypical city, modern female youth are searching for alternative forms of belonging and a palpable sense of ‘self’. Just as ethnic groups try to define themselves by analyzing their characteristics that mark other ethnic groups apart (Barth, 1969), female youth create their own subcultural identity. Different from other fashion trends, there is no restrictions or reservations on members of sneakerhead subculture. Female youth are free to opt for their favourite footwear which fully speak for them. In other words, ‘it doesn’t matter what you look like or where you come from - you are what is on your feet’ (Cunningham, 2008, p.10). Sneaker assists in defending female’s gender identity and place it in the subculture from negative stereotypical notions. The subculture provides a space to ‘empower them and give them a voice to speak about social life from their perspective’ (Sarantakos, 2012,

The first property is commitment. It relates to individuals’ emotions attached with their worship towards the sacred. Not only does it refer to their commitment to the focal activity, but also with commitment at an emotional level as a characteristic of sacredness. Emotional engagement is able to be said as an element to elevate the experience of commitment compared with the ordinary. In sneakerhead subculture, the emotional attachment generates female youth’s persistence in striving for their subcultural identity and feminist identity and corresponding lifestyles. The second property is sacrifice. The intention of engaging in sacrificial acts is often found in the contact of individuals with their sacred (Belk et al, 1989). The sacrifice for the preparation for contact with the sacred is not the habit of female aficionados. Instead, they sacrifice to enact the sacred lifestyle. Mystery is the third property which is the indication of the impotence of comprehending the sacred in a cognitive way (Belk et al, 1989). These sentiments are often explicitly expressed by hard core members in their confession and narration of the devotion which are viewed as an addictive physiological need. Female youth’s experiences in having sacred