Suchergebnisse

Shah Rukh Khan (SRK) is ubiquitous in the Indian public sphere. At last count, he was endorsing more than 25 brands, from computers and cars to vegetable oil, facial creams, noodles, and cream biscuits. However, this ubiquity, rather than hurting SRK's image, helps to make him the quintessential pan-Indian male. Because he is everywhere, for everyone, endorsing every role and every brand, SRK progressively comes to stand for the desires and aspirations of the whole Indian nation. He becomes one of the few symbols that can represent the idea of India in the minds of audiences. Because India is an extremely heterogeneous nation—divided along the lines of language, race, regional communities, religion, class, and caste—pan-Indian symbols such as SRK are especially valuable to the marketing community. This article explores the construction of SRK as a master Indian symbol and more generally, the use of celebrity endorsements in the construction of a national imaginary.

What is the sovereign consumer that occupies such a central role in organizational discourse whose satisfaction has become an organizational imperative? Our research draws from extended fieldwork in the world of commercial ethnography. Our analysis shows how ethnography is implicated in the organizational fetishization of consumers, that is, how in the process of understanding and managing markets, a quasi-magical fascination with amalgams of consumer voices, images, and artefacts comes about. We offer several contributions. First, we demonstrate the pertinence of (primarily anthropological) theories of the fetish to organizational sensemaking. Second, we describe a distinctive process of organizational market sensemaking that is sensuous, magical, and analogical. Third, we offer a subtle critique of commercial ethnography, a popular research practice that aims to bring 'real' consumers to life inside the firm.

It remains hard to understand the process whereby people claim to have been saved by a brand. How can a commercial entity take on religious meanings like salvation? Our research addresses this mystery by diving deep into the lives of individual brand fans. We describe their journey of salvation by a brand in detail, from the key moment of brand revelation, when the brand appears as savior, to the ways in which the brand delivers them from their sufferings. For these fans, the brand becomes a companion that helps them significantly improve their existence. Our findings demonstrate that the religious dimension of brands is not limited to brand communities and their rituals. This dimension also emerges through the efforts of individual consumers who create their own brand religions and find salvation in the process. Religions do not have a monopoly on salvation; brands can be saviors too.

Abstract
Reward-based crowdfunding has enabled an unprecedented number of consumers to provision capital for commercial and artistic ventures. Each year, consumers use digital platforms to transfer billions of dollars to entrepreneurs and artists to help them develop a wide range of market innovations. Notably, these consumers obtain no financial benefits, no formal guarantee that their money will be used aptly, and no reimbursement options. Under such materially unfavorable conditions, why do consumers transfer their money to these producers? The present research answers this question by introducing the concept of a "market-fostering gift system": a social contract that entices consumers to fund the creation and enhancement of market offerings by mobilizing the logic and practices of gift-giving. This conceptualization includes the core stakeholders, processes, outcomes, and shortcomings of reward-based crowdfunding, providing theoretical structure to this consequential articulation of platform capitalism. In addition, this conceptualization advances theory about how gift and market economies intersect. Whereas previous research emphasizes the tensions that characterize their interface, this article brings to the fore the complementary, scalable relationship between gift-giving and market exchange.

Abstract
How can we comprehend people who pay for an experience marketed as painful? On one hand, consumers spend billions of dollars every year to alleviate different kinds of pain. On the other hand, millions of individuals participate in extremely painful leisure pursuits. In trying to understand this conundrum, we ethnographically study a popular adventure challenge where participants subject themselves to electric shocks, fire, and freezing water. Through sensory intensification, pain brings the body into sharp focus, allowing individuals to rediscover their corporeality. In addition, painful extraordinary experiences operate as regenerative escapes from the self. By flooding the consciousness with gnawing unpleasantness, pain provides a temporary relief from the burdens of self-awareness. Finally, when leaving marks and wounds, pain helps consumers create the story of a fulfilled life. In a context of decreased physicality, market operators play a major role in selling pain to the saturated selves of knowledge workers, who use pain as a way to simultaneously escape reflexivity and craft their life narrative.

Abstract
Stigma, as a process of shame, fosters social exclusion and diminishes bodily competences. Thus, stigmatized consumers often turn to the marketplace for respite. Based on an ethnographic study of drag artists, this study proposes a new understanding of the body that emerges from the mastery of creative consumption practices to combat shame. We theorize a novel "body-in-practice" framework to examine how consumers transform from an imagined persona to an accomplished body to embody pride. Six novel stigma resistance strategies emerged—experimenting, guarding, risk-taking, spatial reconfiguring, self-affirming, and integrating. Body-in-practice thus explains how shame weakens, pride strengthens, emotions stabilize, and self-confidence grows. This research contributes by explaining the hard work of identity repair, exploring stigma resistance across safe and hostile social spaces, and highlighting the emancipatory potential of embodied mastery.

Abstract
This study introduces the notion of chronic consumer liminality (CCL) defined as a recurrently activated state of transition experienced when engaging in frequent, multiple, and nonlinear consumer life transitions. CCL is characterized by (1) reoccurring transitions, (2) ongoing self-transformation, and (3) the embracing of precarity. We find evidence of CCL in a multimethod qualitative study of the flexible consumer lifestyle. CCL emerges as a response to the liquidification of society and the rise of a marketplace ideology of flexibility. CCL is manifested and managed through three CCL navigation processes: destabilizing consumption routines, liquidifying consumption, and asserting control over time and money. Thus, consumers experiencing CCL tend to prefer variety seeking and serendipity over routine even for mundane choices, access-based consumption across domains, and a productivity orientation toward free time. Three skills also facilitate CCL: resilient optimism, adaptability, and self-preservation. This study contributes to research on liminality, consumption in liminality, liquid consumption, and precarity. We conclude with the managerial implications of our framework.