
Many self-help strategies aim at concrete “improvement,” whether in vocabulary
appearance (weight, hair, etc.) or social skills. Dale Carnegie’s early
How to Win Friends
and Influence People
(15 million copies sold since 1936) grew out of public speaking
classes. Self-improvements also pervade
Reader’s Digest
and women and men’s
magazines
(which may concentrate on appearance or relationships), as well as popular
financial journals. Other strategies focus on making individuals feel better about
themselves and problem situations (self-esteem). Self-help programs may be packaged
through organizations, like
Alcoholics Anonymous,
through books and videos and
through self-help “gurus” who market their programs via mass media.
One cannot help relating these forms to the longer spiritual traditions of revival and
conversion that have shaped American evangelical
religion
since colonial days. By the
twentieth century these great awakenings had become Pentecostal meetings and tent
revivals and then radio and television programs promising salvation in return for
commitment and belief. Indeed,
Christian media
met self-help in Rev. Norman Vincent
Peale’s
Power of Positive Thinking
(1952). In the 1960s, psychologically based groups
like Esalen Institute were accused of neo-religious dimensions as well. Cultish overtones
are not distant from the fervent witness of self-help infomercials and rallies. Advice
columnists, magazines and etiquette books also have offered continuing guidance on self-
improvement and manipulation of images, whether to early immigrants or to upwardly
mobile suburbanites after the Second World War. These betray American status anxiety
when about the hidden issues of
class
—self-improvement can be extremely other-
directed in terms of standards or competition for resources.
Since the 1980s, self-help/self-esteem has represented a major industry, starting in the
classroom and continuing through adulthood, while identifying widespread areas o
change and uncertainty Many books are directed towards women and women’s
assertions—cf. John Gray’s bestseller
Men are From Mars, Women are from Venus
(1993)—as well as love and romance; others deal also with image and health. Writing
tends to mix vaguely Christian platitudes with pep talks and psychologistic data. Wit and
nostalgia are also selling points in series like Canfield and Hansen’s
Chicken Soup for the
Soul/Child,
etc., which became a television feature, or Robert Fulghum’s works. Still
other works, like Stephen Covey’s
Seven Habits of Highly Effective People
(1989), deal
with organizational and workplace issues. Some prove much more blunt in their
promises, like Gray’s
How to Get What You Want and Want What You Have
(1992).
Series and authors as celebrities are linked, in turn, to counseling, rallies and conventions.
Catchy titles, while effective in marketing, also make these works easy targets for
satire;
Saturday Night Live
has continually taunted “feel-good” stylemakers, while the
sitcom
Frasier
has raised many questions about “pop”
sychology. Yet mass media also
promise better lives, thus creating anxiety and appealing to self-help solutions. In fact,
stars
also become caught up in crossover promotions of couples therapy (John Tesh),
psychic friends (Dionne Warwick) and other self-help strategies. Hence, the outlines o
the American dream and nightmares of failure become blurred and disquieting.
S
ee also:
advice columnists
Encyclopedia of Contemporary American Culture 1012