[...]y discipline='lgc'>--from psychology, ="trms">sociology, ="trms">anthropology and cultural studies, to ="trms">literary criticism, ="trms">history and political economy...
myth has been understood in ="trms">consumer research from five perspective='lgc'>:
="lsts lst1">•="trms">symbolic
="lsts lst1">•functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•="trms">semiotic
="lsts lst1">•structura="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list
="lsts lst1">•critical theory
="lsts lst1">•monomythic


Weber='lgc'>{ ="trms">modern bureaucratization and intellectualization ='lgc'>='lgc'>==> disenchantment of the ="trms">world ='lgc'>}='lgc'>='lgc'>--> ="trms">modern experience='lgc'> = rationalization and mythological mysticism ='lgc'>='lgc'>==> ="trms">marketplace, ='strcls'>*no institution has been more willing and able to ="trms">respond to this (Weberian) desire for enchantment than the ="trms">modern ="trms">marketplace='strcls'>* ='lgc'>='lgc'>='lgc'>~=> ='strcls'>***normative preference for enchantment='lgc'> = ="trms">consumption='strcls'>***
='lgc'>--problem='lgc'>='lgc'>--> ='strcls'>*the ="trms">market remains firmly in charge of myth of ="trms">consumption, its rewards and its consequences='strcls'>* ='lgc'>: ="trms">marketplace mythology has increasingly become an all-encompassing construct of as="trms">sorted descriptions and theoretical advancements in="trms"nttrm="cluster,club">cluding the sacred, extraordinary, ="trms">symbolic and transcendental

myth='lgc'>: a way of organizing perceptions of realities


="large lg2" stl="font-size:111%"> ="trms">consumer culture theory

='lgc'>{='lgc'>[Mead ='and'>& Blumer's='lgc'>] ="trms">symbolic perspective of myth='lgc'>: how ="trms">symbols are adorned with meaning and that ="trms">affect ="trms">social ="trms">interaction ='lgc'>='lgc'>--> ="trms">symbolic myth research='lgc'>: ="trms">verbal/non="trms">verbal forms of ="trms">communication, with an emphasis on how people behave in day-to-day circumstances in the context of ="trms">socio-="trms">historical structure and ideological of their environment ='lgc'>='lgc'>==> “mythology='lgc'> = ="trms">narrative” ='lgc'>}='lgc'>=/= Joseph ="ppl">Campbell='lgc'>: “="trms">interaction with the ="trms">symbolic ='lgc'>='lgc'>==> mythology”

="lsts lst1">•="ppl">Freud's use of mythic ="trms">stories as ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphors in psychoanalysis ='lgc'>='lgc'>==> (early) ="trms">symbolic perspective
="lsts lst1">•Jung's ="trms"nttrm="search">archetype='lgc'>: ="trms">embodiment beliefs/images ='lgc'>==collectively='lgc'>='lgc'>==> myth and ="trms">religion ='lgc'>}='lgc'>='lgc'>==> “mythology='lgc'> = extension of the collective unconscious into ="trms">society”
="lsts lst1">•Blumer's ="trms">social life='lgc'>: construction built up by the actor (='lgc'>=/= ="trms">relationship of structures directing human life); ability to act toward oneself, ability to ="trms">internally define themselves as objects ='lgc'>[self with goal='lgc'>] as the ="trms">symbols of their own actions
='lgc'>--McAdams='lgc'>='lgc'>--> personal myth='lgc'>: ="trms">narrative ="trms">storyline as a means to organize meaning in their lives ='lgc'>--in='lgc'>='lgc'>--> context ='lgc'><='lgc'>==forms='lgc'>== ="trms">historical, ="trms">religious and state-influenced belief ="trms">systems, culturally ="trms">specific themes and ideology
='lgc'>}='lgc'>='lgc'>--> identity and ="trms">society ='lgc'>--="trms">responsible-for='lgc'>='lgc'>--> life ="trms">story ='lgc'>--negotiated='lgc'>='lgc'>--> personal myth as ="trms">interpretive strategy
='lgc'>}='lgc'>='lgc'>==> concepts of ‘="trms">consumption’ and ‘identity’ in ="trms">consumer culture theory

identity work ='lgc'>=/= personal myth
='lgc'>[Velliquette ='lgc'>+ Murray ='lgc'>+ Creyer:='lgc'>] ='thdf'>example of tattoo culture='lgc'>: private and public burrs physically with the attachment of personal meaning to physical marking of the skin and ="trms">symbolically through the personal ="trms">stories attached to public brands ='lgc'>='lgc'>--> ='strcls'>*individuals attach meaning to ="trms">consumption='strcls'>* ='lgc'><='lgc'>== negotiating the cultural tensions ='lgc'><='lgc'>==throu='lgc'>== perception of self contrasted with the influence of institutional structures (race, class, gender, age) and ideological pressure ='lgc'>}='lgc'>='lgc'>==> “meaning='lgc'> = dialectic of object and ="trms">consumer”

="large lg1" stl="font-size:140%"> ="lsts lst1">•(Jung's ="trms"nttrm="search">archetype ='lgc'>='lgc'>==>) Joseph ="ppl">Campbell's monomyth='lgc'>: universally applicable ="trms">narrative of mythology (like in Hollywood films about the hero's rites of passage ='lgc'>='lgc'>--> experience of life in ="trms">accordance with the ="trms">phenomena of time)
myths/dreams find expression in ="trms">symbolic form ='lgc'>='lgc'>--> “participating in ritual ='lgc'>== engaging myth”
='lgc'>}='lgc'>='lgc'>--> ='strcls'>**="trms">consumer research as hero's journey='strcls'>** ='lgc'>: ="trms">Consumer Behavior Odyssey's ="trms">travelling across America in a motorhome to learn about self, the ="trms">world, and other people ='lgc'>[='at'>@Jassme and ="frds scrmbld">Mia='lgc'>] ='lgc'>='lgc'>--> transcendental knowl="trms"nttrm="knowledge,Knowledge">edge of the American ="trms">consumer ='lgc'>='lgc'>==> academic ="trms">literature
(="trms">consumer Odyssey found that) ‘the journey’ holds a sacred status that transforms knowl="trms"nttrm="knowledge,Knowledge">edge generation into new mythological ="trms">epistemologies and opens up new doors to understanding (of ="trms">consumption)
&
‘extraordinary experiences as rites of passage’ ='lgc'>[='lgc'>--example='lgc'>: white water river rafting ='lgc'>='lgc'>--> (emergent themes of) personal growth, ="trms">communitas harmony with ="trms">nature ="trms">translated to other ="trms">consumer experiences='lgc'>]

‘rites of passage’ ='lgc'>[='lgc'>='lgc'>~= ‘monomyth'='lgc'>]='lgc'>:
="lsts lst1">•separation ='lgc'>[='lgc'>='lgc'>~= departure='lgc'>]
="lsts lst1">•="trms">transition ='lgc'>[='lgc'>='lgc'>~= initiation='lgc'>]
="lsts lst1">•re="trms">integration ='lgc'>[='lgc'>='lgc'>~= return='lgc'>]

(river rafting ='lgc'>='lgc'>~=) ritual ='lgc'>='lgc'>~= enactment of myth

='lgc'>}='lgc'>--(Arnould ='and'>& Price)='lgc'>='lgc'>--> ="trms">narrative of service ="trms">embodies the initiation of the journey
‘extraordinary experience'='lgc'> = event ='and'>& ='strcls'>*enchanted temporal period='strcls'>*

liminality='lgc'>: the threshold of a ritual where ambiguity and disorientation occurs before the ritual has been completed ='lgc'>[Van Gennep, Turner='lgc'>]

='lgc'>[Dobscha and Foxman:='lgc'>] how a joyous activity is actually stressful and invokes ='strcls'>*transcendent experiences of a mythic journey='strcls'>* ='lgc'>='lgc'>--> ‘call to adventure’ in a chaotic retail setting rife with conflict ='lgc'>[='lgc'>='lgc'>~= buying (the quintessential perfect) wedding dress at Filene='lgc'>]

="trms">consumers engage and overcome conflicts (by enacting power, achievement, and mastery ='lgc'>~ mythic ="trms">agency) and cross the mythic threshold ='lgc'>='lgc'>==> transform ="trms">consumption process into extraordinary event


Saussure's “words considered as signifiers to signs where meaning is held” ='and'>& meaning is dependent on ="trms">difference (and not on concepts outside ="trms">language) ='lgc'>--structuralism='lgc'>='lgc'>--> “myth='lgc'> = a form of speech that exists before ideas”
='lgc'>='lgc'>==> ="ppl">Strauss='lgc'>: ='lgc'>[speech and re="trms">membrance ='lgc'>='lgc'>==>='lgc'>] pre-="trms">literary ="trms">societies produce images and ="trms">narratives that resembled ="trms">nature and the meaning of the mind ='lgc'>='lgc'>--> mythic ="trms">narrative='lgc'> = ="trms">embodied resolution of contra="trms">diction ='lgc'>[='lgc'>=/= archives of achievements='lgc'>]
='lgc'>--Doja='lgc'>='lgc'>--> mythic structures='lgc'>: ="trms">generalizable forms (common in all types of ="trms">societies and universal ="trms">categories of the human mind) ='lgc'>~ “collective structures ='lgc'>='lgc'>==> superstructures='lgc'> = myth”
="ppl">Strauss='lgc'>: “myths operate in men's minds without their being aware of the fact”
='lgc'>[='thdf'>for example Mauss's gift='lgc'>: ="trms">obligation of reciprocation='lgc'> = power-="trms">relationship creating a binary of giver and receiver ='lgc'>==reciprocity='lgc'>='lgc'>==> synthesis of the gift='lgc'>]

="lsts lst1">•="ppl">="frds scrmbld">Geertz's ‘="trms">thick description’ (='lgc'>='lgc'>--> an antidote, ="trms">symbolic ="trms">anthropology ='lgc'>=/= ="trms">technocratic, mechanistic means of understanding cultures and settings, exercise of bridging perceived binary op="trms">positions and creating triadic arrays of meaning)
="lsts lst1">•="ppl">Derrida's random movement of signifiers (='lgc'>=/= o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rigin as a transcendental anchor to build signification, ="ppl">Strauss's concept of the exemplar model)

Saussure ='lgc'>='lgc'>==>
="lsts lst1">•="ppl">Barthes='lgc'>: “myth='lgc'> = manifestation of ideological tendencies of cultures” ='lgc'>='lgc'>--> distorts ="trms">history, depoliticizes speech ='lgc'>='lgc'>==> “="trms">language of the bourgeoisie becomes the myth of universal truths, obscuring the power ="trms">relations and blocking the perspective of power between class, race, gender and other marginalized people” ='lgc'>='lgc'>--> perpetuate existing ="trms">social conditions
='lgc'>=/= ="ppl">Peirce='lgc'>: ="trms">systems of signification create discourses (='lgc'>~ practices create the meaning behind an individual's ="trms">interaction with a sign)
='lgc'>}='lgc'>='lgc'>--> ‘advertisers and ="trms">marketers use signs and ="trms">symbols to create meaning surrounding their brands. ="trms">consumers ="trms">interpret these signs and ="trms">symbols in ="trms">different ways’

‘perspective theory’
="trms">naturalization of ideological assumptions and how ="trms">consumers problematize those assumptions in creating individual identity (shared identity and ="trms">symbolic significance through ="trms">consumer ="trms">narratives)
='lgc'>[="ppl">Thompson and Haytko='lgc'>]

problematization ='lgc'>--highlight='lgc'>='lgc'>--> ideological subtexts ='lgc'>--="trms">formulate='lgc'>='lgc'>--> binary op="trms">position ='lgc'>--="trms">naturalization='lgc'>='lgc'>--> constructed ="trms">consumption meaning

four major ="trms">imaginaries within stock shows='lgc'>:
="lstsrd">1. ‘="trms">symbolic freedom and independence of rancher life ='lgc'>=/= commercial ranching’ ='lgc'>='lgc'>==> mythically relieve ="trms">anxiety
="lstsrd">2. ‘ove and respect for ="trms">nature ='lgc'>=/= need for food and control over ="trms">nature’
="lstsrd">3. ‘="trms">community ='lgc'>=/= competitive realities of ranching life’
="lstsrd">4. mythologising ‘family unification ='lgc'>=/= male domination and female subordination’

='lgc'>[="trms">symbolic perspective of mythology ='lgc'>='lgc'>==>='lgc'>] “="trms">narrative performance='lgc'> = ideology ='lgc'>='lgc'>--> allowing people to act without logic, facts or values through illusion or myth” ='lgc'>='lgc'>--> mythology='lgc'>: a ="trms">storyline ="trms">crafted by the process of individuals’ incorporation of ="trms">symbolic resources provided through the ="trms">marketplace, which then must be negotiated between the cultural contra="trms">dictions and sphere of the dominant and public viewpoints


functionalism='lgc'>: each part of ="trms">society is dependent on other parts of ="trms">society ='lgc'>='lgc'>==> ="trms">social cohesion
='lgc'>~ “whatever is happening in ="trms">society is what is ="trms">supposed to happen” ='lgc'>='lgc'>--> “myth='lgc'>: a collective re="trms">presentation that empowers and supports ="trms">social solidarity”
="lsts lst1">•Durkheim='lgc'>: “knowl="trms"nttrm="knowledge,Knowledge">edge is ="trms">socially constructed and the ="trms">world exists through collected re="trms">presentations”
“personal desire ='lgc'>=/= ="trms">community ="trms">obligation ='lgc'>='lgc'>==> mythology”

="lsts lst1">•Eliade='lgc'>: “myth='lgc'> = an account of a creation,” of that which ‘really’ happened [...]