[...]ared 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


="large lg2" stl="font-size:111%"> 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 ='lgc'>='lgc'>--> ="trms">religion

='lgc'>}='lgc'>--(Belk, Wallendorf, Sherry)='lgc'>='lgc'>--> sacred and profane ="trms">consumption
="lsts lst1">•sacred ="trms">consumption inherent in ="trms">material objects that ="trms">embody myth helps to develop ="trms">social cohesion.
sonsumers resist commodification of cultural resources that in Eliade's view are the ="trms">embodiment of myth
='strcls'>*="trms">consumers’ sacred creation='strcls'>*
='lgc'>[example='lgc'>: temporary ="trms">consumption ="trms">community Burning Man='lgc'>: synthesis of ="trms">community and ="trms">markets through the exchange of goods and creative acts of art and performance ='lgc'>='lgc'>--> ="trms">community ="trms">narratives ="trms">embodying mythological creativity as art and performance ‘construct a temporary cohesiveness'='lgc'>]
functiona="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list perspective of ="trms">social cohesion='lgc'>: “="trms">consumption='lgc'> = means of ="trms">consumer conformity to culture” ='lgc'>='lgc'>--> (cohesion perspective='lgc'>:) ='strcls'>***a ="trms">positive feeling through the appropriation of creative ="trms">agency and resistance to challenge the unreflexive ="trms">consumption at the heart of the ="trms">marketplace myth='strcls'>***

="ppl">Barthes ='lgc'>='lgc'>==>
="lsts lst1">•critical theory='lgc'>: “myth='lgc'> = ="trms">naturalising ="trms">socially constructed and ="trms">historical discourse” ='lgc'>~ dominant ="trms">societal actors oppress subordinates by normalising markers of segregation and subordination ='lgc'>='lgc'>--> the concern is to take the side of the oppressed's ="trms">language and ='strcls'>*emancipation='strcls'>*='lgc'>[= demythologising (dominant ideology)='lgc'>] ='lgc'><='lgc'>== ="ppl">Marx's ‘false consciousness’ (='thdf'>for example capita="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ideology conceals and ="trms">naturalizes managerial power and implicit subordination of workers) ='lgc'>='lgc'>--> either side of a power duality can become valorised
="lsts lst1">•="ppl">Hegel='lgc'>: “mythology='lgc'> = ideology ="trms">aesthetically expressed for easy adoption by ="trms">society” ='lgc'>='lgc'>--> “ideology='lgc'> = an ="trms">imaginary map”; political breakdowns ='lgc'>='lgc'>==> ideologies become apparent (independent of mythology)
="prgrph">-(Murray and Ozanne='lgc'>:) meanings people attribute to ="trms">social structures change more slowly than the structures themselves ='lgc'>='lgc'>--> reality='lgc'>[= the meanings given to ="trms">social structure and the objective structures='lgc'>] is contradictory ='lgc'><='lgc'>== ='strcls'>*inconsistency between subject and object='strcls'>* (='lgc'>~ ="trms">societies both create reality and are shaped by it)
='lgc'>}='lgc'>='lgc'>--> ="trms">consumers as the oppressed class in postindustrial ="trms">society
="ppl">Thompson='lgc'>: ="trms">natural health myth (based on ‘cultural creatives’='lgc'>: dominant ="trms">consumer segment of ="trms">natural medicine)='lgc'>:
="lsts lst1">•='strcls'>*romantic ideology derived from ="trms">technologies’ ill effects on humanity and ="trms">nature ='lgc'>='lgc'>--> ="trms">nature is mythologized as a state of harmony, ="trms">science and ="trms">technology as forbidden knowl="trms"nttrm="knowledge,Knowledge">edge
="lsts lst1">•='strcls'>*gnostic myth emerged from a desire of ="trms">consumers to bridge ="trms">technology and spirituality ='lgc'>='lgc'>--> “the immune ="trms">system is ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphorically rendered as a mysterious im="trms">material force, constituted by intricate mind-body connections and ephemeral energistic forces, which can be brought to practical ends through quasi-magical practices of ho="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">listic healing” ='lgc'>[="ppl">Thompson 2004='lgc'>]
='lgc'>}='lgc'>='lgc'>--> advertisers exploit these tensions as conflicting ideologies converge with reality
brand ='lgc'>='lgc'>==> a point of ="trms">difference ='lgc'>+ op="trms">positional meanings ='lgc'>='lgc'>--> ='lgc'>[for example the attraction of the coffee shops that don't personify the ="ppl">="ppl">Starbucks hegemony ='lgc'>~='lgc'>] anti-hegemonic ="trms">consumers hold strong preferences for decor that ="trms">symbolises the counter-culture

(="ppl">Thompson ='lgc'>+ ="ppl">Barthes ='lgc'>='lgc'>==> Kristensen, Boye, Askegaard='lgc'>:) how ="trms">communities develop conceptualizations of ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right and wrong
='strcls'>*moral ="trms">systems are inherently ideological='strcls'>* in order to emancipate ="trms">consumers from these forces critical reflection must occur='strcls'>***
='at'>@constant and ="nms">apass='lgc'>: ='strcls'>***="trms">consumers don't escape the ="trms">market per se but instead reshape collective identity through counter-mythology='strcls'>***
(='thdf'>for example) hipster ="trms">consumer's attempt to demythologize a ="trms">consumption ideology in order to protect themselves from mainstream ="trms">consumers or ‘followers’ (when followers encroach on inside values='lgc'>:) ="trms">consumers demythologize their ="trms">consumption practices ='lgc'>==allowing='lgc'>='lgc'>==> new avenues of ="trms">consumption to occur in an emancipated state

(critical theorists='lgc'>:) ='strcls'>**="trms">market='lgc'> = arena of domination and power struggle='strcls'>**
='lgc'>='lgc'>==> ="trms">consumerism can be enslaving and manipulative mythology ="trms">crafted by the ruling class, can be overcome through resistance and demythologizing ='lgc'>='lgc'>==> ='strcls'>***emancipation='lgc'> = (a form of) new ="trms">consumption arenas (that hold a favourable power dynamic for ="trms">consumers)='strcls'>***

="large lg1" stl="font-size:141%"> mythology ='lgc'>='lgc'>--> ="trms">consumer resistance, emancipation and identity projects

neoliberalism='lgc'>:
="lsts lst1">•="trms">community-based meaning of goods
="lsts lst1">•individuals (able of) attaching meaning to objects in their own self-expressive way

mythology research='lgc'>: shifted from ‘myth as organizational cohesion’ to ‘understanding ="trms">agency and emancipatory ="trms">consumption practices in oppressive ="trms">situations’

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with Ereshefsky
how to do ="trms">scientific ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics='qstn'>?
="lsts lst1">•conduct piecewise and local ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics (not universa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysics, not ="trms">science ="trms">fiction)
="lsts lst1">•balance ="trms">naturalism and normativity
="lsts lst2">◦="trms">naturalism ='lgc'>='lgc'>--> learn about ="trms">different ="trms">scientific practices that have ="trms">different aims
="lsts lst2">◦normativity ='lgc'>='lgc'>--> evaluate how well those practices achieve those (="trms">epistemic and ="trms">pragmatic) aims
="lsts lst1">•


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filial piety ='lgc'>='lgc'>--> family formation ='lgc'>+ ="trms">consumption behaviours (in Asian context)
(public policymakers and) ="trms">social ="trms">marketers addressing family dissatisfaction

="large lg3" stl="font-size:110%"> understanding family identity has important implications for ="trms">consumption ='lgc'>--western='lgc'>='lgc'>-->
="lsts lst1">•how meal ="trms">consumption helps to maintain family bonds
="lsts lst1">•how home-made meals are useful in constructing and ="trms">communicating family identity (='at'>@="nms">apass, ="frds scrmbld"nttrm="Leonardo">Leo, ="frds scrmbld">Sarah, food-ing, ‘="trms">formulations of family identity ='lgc'>='lgc'>~=!='qstn'>? collective’)
="lsts lst1">•how families preserve identity through the transfer of inalienable possessions
="lsts lst1">•how families navigate complex ="trms">consumption choices such as involving parenthood
="lsts lst1">•


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="large lg4" stl="font-size:111%"> (="ppl">Campbell ='lgc'>+ Saren ='lgc'>='lgc'>-->) ='lgc'>[='strcls'>*='lgc'>]posthumanism='lgc'>: an ="trms">aesthetic (not just an ="trms">epistemology) that blends='lgc'>:
="lstsrd">1. the primitive
="lstsrd">2. ="trms">technology
="lstsrd">3. ="trms">horror

='lgc'>[='strcls'>*='lgc'>]="trms"nttrm="metaph,metamorph,metabol,metal">meta="trms">morphosis='lgc'>: (an engine that encourages the viewer) to recognize life not as being, but as perpetual becoming ='lgc'>=/= (liberatory promises of) ‘flow’

(each ="trms">articulating opposing fantasies of posthumanism='lgc'>:)
="trms">morphing ='lgc'>=/= mutating

primal ="trms">technology

proto-atavism نياکان گرايى ='lgc'>='lgc'>--> ='strcls'>***multiple paradigms of life exist on the peripheries of humanist life='strcls'>***

="large lg5" stl="font-size:117%"> ="ppl">Campbell ='lgc'>='lgc'>--> a posthuman biology (an ethical imperative that in a ="trms">technological age, that life is not just life)


Golem ='lgc'>='lgc'>--> perennial ="trms">horror in western ="trms">imagination
Jewish psalms of the 6th century
formation of life (golmi='lgc'>: unformed limb) ='lgc'><='lgc'>==emanate='lgc'>== mother's womb ='and'>& nonhuman earth itself
='lgc'>--exemplifies='lgc'>='lgc'>--> how ='strcls'>*western humanist versions of ="trms">technology tend to create a master-servant dialectic='strcls'>* (master-slave) and anything that threatens this divide invokes ="trms">horror
(roots embedded in the Romantic tradition='lgc'>:)
="lsts lst1">•“frankenfood” (mash up o="trms"nttrm="righ,rigo,riga,rigi,trig,rign">riginal and unexpected food combinations, genetically modified crops)
="lsts lst1">•genetic engineering ="trms">technologies
="lsts lst1">•“revenge of ="trms">nature”
="lsts lst1">•“="trms">nature out of control” leitmotif
="lsts lst1">•
='strcls'>*since antiquity (in the west) ="trms">technology has been ="trms">simultaneo[...]