Economic Aspects of "Love"

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Re: Economic Aspects of "Love"

Postby American Dream » Tue Aug 09, 2011 11:24 am

...In a series of surveys conducted in the United States starting in 1945 (labeled "the happiness surveys") researchers sought to examine the link between material wealth and subjective happiness, and concluded that, when examined both cross-culturally as well as historically in one society, there is a very weak correlation. Why should this be so?

When we examine this process more closely the conclusions appear to be less surprising than our intuitive perspective might suggest. In another series of surveys (the "quality of life surveys") people were asked about the kinds of things that are important to them about what would constitute a good quality of life. The findings of this line of research indicate that if the elements of satisfaction were divided to be up into social values (love, family, friends) and material values (economic security and success) the former outranks the latter in terms of importance. What people say they really want out of life is: autonomy and control of life; good self-esteem; warm family relationships; tension-free leisure time; close and intimate friends; as well as romance and love. This is not to say that material values are not important. They form a necessary component of a good quality of life. But above a certain level of poverty and comfort, material things stop giving us the kind of satisfaction that the magical world of advertising insists they can deliver.

These conclusion point to one of the great ironies of the market system. The market is good at providing those things that can be bought and sold and it pushed us via advertising in that direction. But the real sources of happiness social relationships are outside the capability of the marketplace to provide. The marketplace cannot provide love, it cannot provide real friendships, it cannot provide sociability. It can provide other material things and services but they are not what makes us happy.

The advertising industry has known this since at least the 1920s and in fact have stopped trying to sell us things based on their material qualities alone. If we examine the advertising of the end of the 19th and first years of the 20th century, we would see that advertising talked a lot about the properties of commodities what they did, how well they did it, etc.. But starting in the 1920s advertising shifts to talking about the relationship of objects to the social life of people. It starts to connect commodities (the things they have to sell) with the powerful images of a deeply desired social life that people say they want.

No wonder then that advertising is so attractive to us, so powerful, so seductive. What it offers us are images of the real sources of human happiness family life, romance and love, sexuality and pleasure, friendship and sociability, leisure and relaxation, independence and control of life. That is why advertising is so powerful, that is what is real about it. The cruel illusion of advertising however is in the way that it links those qualities to a place that by definition cannot provide it the market and the immense collection of commodities. The falsity of advertising is not in the appeals it makes (which are very real) but in the answers it provides. We want love and friendship and sexuality and advertising points the way to it through objects.

To reject or criticize advertising as false and manipulative misses the point. Ad executive Jerry Goodis puts it this way: "Advertising doesn't mirror how people are acting but how they are dreaming." (in Nelson 1983) It taps into our real emotions and repackages them back to us connected to the world of things. What advertising really reflects in that sense is the dreamlife of the culture. Even saying this however simplifies a deeper process because advertisers do more than mirror our dreamlife they help to create it. They translate our desires (for love, for family, for friendship, for adventure, for sex) into our dreams. Advertising is like a fantasy factory, taking our desire for human social contact and reconceiving it, reconceptualizing it, connecting it with the world of commodities and then translating into a form that can be communicated.

The great irony is that as advertising does this it draws us further away from what really has the capacity to satisfy us (meaningful human contact and relationships) to what does not (material things). In that sense advertising reduces our capacity to become happy by pushing us, cajoling us, to carry on in the direction of things. If we really wanted to create a world that reflected our desires then the consumer culture would not be it. It would look very different a society that stressed and built the institutions that would foster social relationships, rather than endless material accumulation.

Advertising's role in channeling us in these fruitless directions is profound. In one sense, its function is analagous to the drug pusher on the street corner. As we try and break our addiction to things it is there, constantly offering us another "hit." By persistently pushing the idea of the good life being connected to products, and by colonizing every nook and cranny of the culture where alternative ideas could be raised, advertising is an important part of the creation of what Tibor Scitovsky (1976) calls "the joyless economy." The great political challenge that emerges from this analysis is how to connect our real desires to a truly human world, rather than the dead world of the "immense collection of commodities."


From: Advertising at the Edge of the Apocalypse by Sut Jhally.
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Aug 09, 2011 11:57 am

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Re: Economic Aspects of "Love"

Postby American Dream » Tue Aug 09, 2011 4:01 pm



No Logo

Taking Aim at the Brand Bullies

By NAOMI KLEIN
Picador USA



NEW BRANDED WORLD


As a private person, I have a passion for landscape, and I have never seen one improved by a billboard. Where every prospect pleases, man is at his vilest when he erects a billboard. When I retire from Madison Avenue, I am going to start a secret society of masked vigilantes who will travel around the world on silent motor bicycles, chopping down posters at the dark of the moon. How many juries will convict us when we are caught in these acts of beneficent citizenship?
— David Ogilvy, founder of the Ogilvy & Mather advertising agency,
in Confessions of an Advertising Man, 1963

The astronomical growth in the wealth and cultural influence of multinational corporations over the last fifteen years can arguably be traced back to a single, seemingly innocuous idea developed by management theorists in the mid-1980s: that successful corporations must primarily produce brands, as opposed to products.

Until that time, although it was understood in the corporate world that bolstering one's brand name was important, the primary concern of every solid manufacturer was the production of goods. This idea was the very gospel of the machine age. An editorial that appeared in Fortune magazine in 1938, for instance, argued that the reason the American economy had yet to recover from the Depression was that America had lost sight of the importance of making things:

This is the proposition that the basic and irreversible function of an industrial economy is the making of things; that the more things it makes the bigger will be the income, whether dollar or real; and hence that the key to those lost recuperative powers lies ... in the factory where the lathes and the drills and the fires and the hammers are. It is in the factory and on the land and under the land that purchasing power originates [italics theirs].


And for the longest time, the making of things remained, at least in principle, the heart of all industrialized economies. But by the eighties, pushed along by that decade's recession, some of the most powerful manufacturers in the world had begun to falter. A consensus emerged that corporations were bloated, oversized; they owned too much, employed too many people, and were weighed down with too many things. The very process of producing -- running one's own factories, being responsible for tens of thousands of full-time, permanent employees — began to look less like the route to success and more like a clunky liability.

At around this same time a new kind of corporation began to rival the traditional all-American manufacturers for market share; these were the Nikes and Microsofts, and later, the Tommy Hilfigers and Intels. These pioneers made the bold claim that producing goods was only an incidental part of their operations, and that thanks to recent victories in trade liberalization and labor-law reform, they were able to have their products made for them by contractors, many of them overseas. What these companies produced primarily were not things, they said, but images of their brands. Their real work lay not in manufacturing but in marketing. This formula, needless to say, has proved enormously profitable, and its success has companies competing in a race toward weightlessness: whoever owns the least, has the fewest employees on the payroll and produces the most powerful images, as opposed to products, wins the race.

And so the wave of mergers in the corporate world over the last few years is a deceptive phenomenon: it only looks as if the giants, by joining forces, are getting bigger and bigger. The true key to understanding these shifts is to realize that in several crucial ways — not their profits, of course — these merged companies are actually shrinking. Their apparent bigness is simply the most effective route toward their real goal: divestment of the world of things. Since many of today's best-known manufacturers no longer produce products and advertise them, but rather buy products and "brand" them, these companies are forever on the prowl for creative new ways to build and strengthen their brand images. Manufacturing products may require drills, furnaces, hammers and the like, but creating a brand calls for a completely different set of tools and materials. It requires an endless parade of brand extensions, continuously renewed imagery for marketing and, most of all, fresh new spaces to disseminate the brand's idea of itself. In this section of the book, I'll look at how, in ways both insidious and overt, this corporate obsession with brand identity is waging a war on public and individual space: on public institutions such as schools, on youthful identities, on the concept of nationality and on the possibilities for unmarketed space.


The Beginning of the Brand


It's helpful to go back briefly and look at where the idea of branding first began. Though the words are often used interchangeably, branding and advertising are not the same process. Advertising any given product is only one part of branding's grand plan, as are sponsorship and logo licensing. Think of the brand as the core meaning of the modern corporation, and of the advertisement as one vehicle used to convey that meaning to the world.

The first mass-marketing campaigns, starting in the second half of the nineteenth century, had more to do with advertising than with branding as we understand it today. Faced with a range of recently invented products — the radio, phonograph, car, light bulb and so on — advertisers had more pressing tasks than creating a brand identity for any given corporation; first, they had to change the way people lived their lives. Ads had to inform consumers about the existence of some new invention, then convince them that their lives would be better if they used, for example, cars instead of wagons, telephones instead of mail and electric light instead of oil lamps. Many of these new products bore brand names — some of which are still around today — but these were almost incidental. These products were themselves news; that was almost advertisement enough.

The first brand-based products appeared at around the same time as the invention-based ads, largely because of another relatively recent innovation: the factory. When goods began to be produced in factories, not only were entirely new products being introduced but old products — even basic staples — were appearing in strikingly new forms. What made early branding efforts different from more straightforward salesmanship was that the market was now being flooded with uniform mass-produced products that were virtually indistinguishable from one another. Competitive branding became a necessity of the machine age — within a context of manufactured sameness, image-based difference had to be manufactured along with the product.

So the role of advertising changed from delivering product news bulletins to building an image around a particular brand-name version of a product. The first task of branding was to bestow proper names on generic goods such as sugar, flour, soap and cereal, which had previously been scooped out of barrels by local shopkeepers. In the 1880s, corporate logos were introduced to mass-produced products like Campbell's Soup, H.J. Heinz pickles and Quaker Oats cereal. As design historians and theorists Ellen Lupton and J. Abbott Miller note, logos were tailored to evoke familiarity and folksiness (see Aunt Jemima, page 2), in an effort to counteract the new and unsettling anonymity of packaged goods. "Familiar personalities such as Dr. Brown, Uncle Ben, Aunt Jemima, and Old Grand-Dad came to replace the shopkeeper, who was traditionally responsible for measuring bulk foods for customers and acting as an advocate for products ... a nationwide vocabulary of brand names replaced the small local shopkeeper as the interface between consumer and product." After the product names and characters had been established, advertising gave them a venue to speak directly to would-be consumers. The corporate "personality," uniquely named, packaged and advertised, had arrived.

For the most part, the ad campaigns at the end of the nineteenth century and the start of the twentieth used a set of rigid, pseudoscientific formulas: rivals were never mentioned, ad copy used declarative statements only and headlines had to be large, with lots of white space — according to one turn-of-the-century adman, "an advertisement should be big enough to make an impression but not any bigger than the thing advertised."

But there were those in the industry who understood that advertising wasn't just scientific; it was also spiritual. Brands could conjure a feeling — think of Aunt Jemima's comforting presence — but not only that, entire corporations could themselves embody a meaning of their own. In the early twenties, legendary adman Bruce Barton turned General Motors into a metaphor for the American family, "something personal, warm and human," while GE was not so much the name of the faceless General Electric Company as, in Barton's words, "the initials of a friend." In 1923 Barton said that the role of advertising was to help corporations find their soul. The son of a preacher, he drew on his religious upbringing for uplifting messages: "I like to think of advertising as something big, something splendid, something which goes deep down into an institution and gets hold of the soul of it.... Institutions have souls, just as men and nations have souls," he told GM president Pierre du Pont. General Motors ads began to tell stories about the people who drove its cars — the preacher, the pharmacist or the country doctor who, thanks to his trusty GM, arrived "at the bedside of a dying child" just in time "to bring it back to life."

By the end of the 1940s, there was a burgeoning awareness that a brand wasn't just a mascot or a catchphrase or a picture printed on the label of a company's product; the company as a whole could have a brand identity or a "corporate consciousness," as this ephemeral quality was termed at the time. As this idea evolved, the adman ceased to see himself as a pitchman and instead saw himself as "the philosopher-king of commercial culture," in the words of ad critic Randall Rothberg. The search for the true meaning of brands — or the "brand essence," as it is often called — gradually took the agencies away from individual products and their attributes and toward a psychological/anthropological examination of what brands mean to the culture and to people's lives. This was seen to be of crucial importance, since corporations may manufacture products, but what consumers buy are brands.

It took several decades for the manufacturing world to adjust to this shift. It clung to the idea that its core business was still production and that branding was an important add-on. Then came the brand equity mania of the eighties, the defining moment of which arrived in 1988 when Philip Morris purchased Kraft for $12.6 billion — six times what the company was worth on paper. The price difference, apparently, was the cost of the word "Kraft." Of course Wall Street was aware that decades of marketing and brand bolstering added value to a company over and above its assets and total annual sales. But with the Kraft purchase, a huge dollar value had been assigned to something that had previously been abstract and unquantifiable -- a brand name. This was spectacular news for the ad world, which was now able to make the claim that advertising spending was more than just a sales strategy: it was an investment in cold hard equity. The more you spend, the more your company is worth. Not surprisingly, this led to a considerable increase in spending on advertising. More important, it sparked a renewed interest in puffing up brand identities, a project that involved far more than a few billboards and TV spots. It was about pushing the envelope in sponsorship deals, dreaming up new areas in which to "extend" the brand, as well as perpetually probing the zeitgeist to ensure that the "essence" selected for one's brand would resonate karmically with its target market. For reasons that will be explored in the rest of this chapter, this radical shift in corporate philosophy has sent manufacturers on a cultural feeding frenzy as they seize upon every corner of unmarketed landscape in search of the oxygen needed to inflate their brands. In the process, virtually nothing has been left unbranded. That's quite an impressive feat, considering that as recently as 1993 Wall Street had pronounced the brand dead, or as good as dead.


The Brand's Death (Rumors of Which Had Been Greatly Exaggerated)


The evolution of the brand had one scary episode when it seemed to face extinction. To understand this brush with death, we must first come to terms with advertising's own special law of gravity, which holds that if you aren't rocketing upward you will soon come crashing down.

The marketing world is always reaching a new zenith, breaking through last year's world record and planning to do it again next year with increasing numbers of ads and aggressive new formulae for reaching consumers. The advertising industry's astronomical rate of growth is neatly reflected in year-to-year figures measuring total ad spending in the U.S. (see Table 1.1 on page 11), which have gone up so steadily that by 1998 the figure was set to reach $196.5 billion, while global ad spending is estimated at $435 billion. According to the 1998 United Nations Human Development Report, the growth in global ad spending "now outpaces the growth of the world economy by one-third."

This pattern is a by-product of the firmly held belief that brands need continuous and constantly increasing advertising in order to stay in the same place. According to this law of diminishing returns, the more advertising there is out there (and there always is more, because of this law), the more aggressively brands must market to stand out. And of course, no one is more keenly aware of advertising's ubiquity than the advertisers themselves, who view commercial inundation as a clear and persuasive call for more — and more intrusive — advertising. With so much competition, the agencies argue, clients must spend more than ever to make sure their pitch screeches so loud it can be heard over all the others. David Lubars, a senior ad executive in the Omnicom Group, explains the industry's guiding principle with more candor than most. Consumers, he says, "are like roaches — you spray them and spray them and they get immune after a while."

So, if consumers are like roaches, then marketers must forever be dreaming up new concoctions for industrial-strength Raid. And nineties marketers, being on a more advanced rung of the sponsorship spiral, have dutifully come up with clever and intrusive new selling techniques to do just that. Recent highlights include these innovations: Gordon's gin experimented with filling British movie theaters with the scent of juniper berries; Calvin Klein stuck "CK Be" perfume strips on the backs of Ticketmaster concert envelopes; and in some Scandinavian countries you can get "free" long-distance calls with ads cutting into your telephone conversations. And there's plenty more, stretching across ever more expansive surfaces and cramming into the smallest of crevices: sticker ads on pieces of fruit promoting ABC sitcoms, Levi's ads in public washrooms, corporate logos on boxes of Girl Guide cookies, ads for pop albums on takeout food containers, and ads for Batman movies projected on sidewalks or into the night sky. There are already ads on benches in national parks as well as on library cards in public libraries, and in December 1998 NASA announced plans to solicit ads on its space stations. Pepsi's on-going threat to project its logo onto the moon's surface hasn't yet materialized, but Mattel did paint an entire street in Salford, England, "a shriekingly bright bubblegum hue" of pink — houses, porches, trees, road, sidewalk, dogs and cars were all accessories in the televised celebrations of Barbie Pink Month. Barbie is but one small part of the ballooning $30 billion "experiential communication" industry, the phrase now used to encompass the staging of such branded pieces of corporate performance art and other "happenings."

That we live a sponsored life is now a truism and it's a pretty safe bet that as spending on advertising continues to rise, we roaches will be treated to even more of these ingenious gimmicks, making it ever more difficult and more seemingly pointless to muster even an ounce of outrage.


But as mentioned earlier, there was a time when the new frontiers facing the advertising industry weren't looking quite so promising. On April 2, 1993, advertising itself was called into question by the very brands the industry had been building, in some cases, for over two centuries. That day is known in marketing circles as "Marlboro Friday," and it refers to a sudden announcement from Philip Morris that it would slash the price of Marlboro cigarettes by 20 percent in an attempt to compete with bargain brands that were eating into its market. The pundits went nuts, announcing in frenzied unison that not only was Marlboro dead, all brand names were dead. The reasoning was that if a "prestige" brand like Marlboro, whose image had been carefully groomed, preened and enhanced with more than a billion advertising dollars, was desperate enough to compete with no-names, then clearly the whole concept of branding had lost its currency. The public had seen the advertising, and the public didn't care. The Marlboro Man, after all, was not any old campaign; launched in 1954, it was the longest-running ad campaign in history. It was a legend. If the Marlboro Man had crashed, well, then, brand equity had crashed as well. The implication that Americans were suddenly thinking for themselves en masse reverberated through Wall Street. The same day Philip Morris announced its price cut, stock prices nose-dived for all the household brands: Heinz, Quaker Oats, Coca-Cola, PepsiCo, Procter and Gamble and RJR Nabisco. Philip Morris's own stock took the worst beating.

Bob Stanojev, national director of consumer products marketing for Ernst and Young, explained the logic behind Wall Street's panic: "If one or two powerhouse consumer products companies start to cut prices for good, there's going to be an avalanche. Welcome to the value generation."

Yes, it was one of those moments of overstated instant consensus, but it was not entirely without cause. Marlboro had always sold itself on the strength of its iconic image marketing, not on anything so prosaic as its price. As we now know, the Marlboro Man survived the price wars without sustaining too much damage. At the time, however, Wall Street saw Philip Morris's decision as symbolic of a sea change. The price cut was an admission that Marlboro's name was no longer sufficient to sustain the flagship position, which in a context where image is equity meant that Marlboro had blinked. And when Marlboro — one of the quintessential global brands — blinks, it raises questions about branding that reach beyond Wall Street, and way beyond Philip Morris.

The panic of Marlboro Friday was not a reaction to a single incident. Rather, it was the culmination of years of escalating anxiety in the face of some rather dramatic shifts in consumer habits that were seen to be eroding the market share of household-name brands, from Tide to Kraft. Bargain-conscious shoppers, hit hard by the recession, were starting to pay more attention to price than to the prestige bestowed on their products by the yuppie ad campaigns of the 1980s. The public was suffering from a bad case of what is known in the industry as "brand blindness."

Study after study showed that baby boomers, blind to the alluring images of advertising and deaf to the empty promises of celebrity spokespersons, were breaking their lifelong brand loyalties and choosing to feed their families with private-label brands from the supermarket — claiming, heretically, that they couldn't tell the difference. From the beginning of the recession to 1993, Loblaw's President's Choice line, Wal-Mart's Great Value and Marks and Spencer's St. Michael prepared foods had nearly doubled their market share in North America and Europe. The computer market, meanwhile, was flooded by inexpensive clones, causing IBM to slash its prices and otherwise impale itself. It appeared to be a return to the proverbial shopkeeper dishing out generic goods from the barrel in a prebranded era.


The bargain craze of the early nineties shook the name brands to their core. Suddenly it seemed smarter to put resources into price reductions and other incentives than into fabulously expensive ad campaigns. This ambivalence began to be reflected in the amounts companies were willing to pay for so-called brand-enhancing advertising. Then, in 1991, it happened: overall advertising spending actually went down by 5.5 percent for the top 100 brands. It was the first interruption in the steady increase of U.S. ad expenditures since a tiny dip of 0.6 percent in 1970, and the largest drop in four decades.

It's not that top corporations weren't flogging their products, it's just that to attract those suddenly fickle customers, many decided to put their money into promotions such as giveaways, contests, in-store displays and (like Marlboro) price reductions, in 1983, American brands spent 70 percent of their total marketing budgets on advertising, and 30 percent on these other forms of promotion. By 1993, the ratio had flipped: only 25 percent went to ads, with the remaining 75 percent going to promotions.

Predictably, the ad agencies panicked when they saw their prestige clients abandoning them for the bargain bins and they did what they could to convince big spenders like Procter and Gamble and Philip Morris that the proper route out of the brand crisis wasn't less brand marketing but more. At the annual meeting of the U.S. Association of National Advertisers in 1988, Graham H. Phillips, the U.S. chairman of Ogilvy & Mather, berated the assembled executives for stooping to participate in "a commodity marketplace" rather than an image-based one. "I doubt that many of you would welcome a commodity marketplace in which one competed solely on price, promotion and trade deals, all of which can easily be duplicated by competition, leading to ever-decreasing profits, decay and eventual bankruptcy." Others spoke of the importance of maintaining "conceptual value-added," which in effect means adding nothing but marketing. Stooping to compete on the basis of real value, the agencies ominously warned, would spell not just the death of the brand, but corporate death as well

Around the same time as Marlboro Friday, the ad industry felt so under siege that market researcher Jack Myers published Adbashing: Surviving the Attacks on Advertising, a book-length call to arms against everyone from supermarket cashiers handing out coupons for canned peas to legislators contemplating a new tax on ads. "We, as an industry, must recognize that adbashing is a threat to capitalism, to a free press, to our basic forms of entertainment, and to the future of our children," he wrote.

Despite these fighting words, most market watchers remained convinced that the heyday of the value-added brand had come and gone. The eighties had gone in for brands and hoity-toity designer labels, reasoned David Scotland, European director of Hiram Walker. The nineties would clearly be all about value. "A few years ago," he observed, "it might have been considered smart to wear a shirt with a designer's logo embroidered on the pocket; frankly, it now seems a bit naff."

And from the other side of the Atlantic, Cincinnati journalist Shelly Reese came to the same conclusion about our no-name future, writing that "Americans with Calvin Klein splashed across their hip pocket aren't pushing grocery carts full of Perrier down the aisles anymore. Instead they're sporting togs with labels like Kmart's Jaclyn Smith and maneuvering carts full of Kroger Co.'s Big K soda. Welcome to the private label decade."

Scotland and Reese, if they remember their bold pronouncements, are probably feeling just a little bit silly right now. Their embroidered "pocket" logos sound positively subdued by today's logomaniacal standards, and sales of name-brand bottled water have been increasing at an annual rate of 9 percent, turning it into a $3.4 billion industry by 1997. From today's logo-quilted perch, it's almost unfathomable that a mere six years ago, death sentences for the brand seemed not only plausible but self-evident.

So just how did we get from obituaries for Tide to today's battalions of volunteer billboards for Tommy Hilfiger, Nike and Calvin Klein? Who slipped the steroids into the brand's comeback?


The Brands Bounce Back


There were some brands that were watching from the sidelines as Wall Street declared the death of the brand. Funny, they must have thought, we don't feel dead.

Just as the admen had predicted at the beginning of the recession, the companies that exited the downturn running were the ones who opted for marketing over value every time: Nike, Apple, the Body Shop, Calvin Klein, Disney, Levi's and Starbucks. Not only were these brands doing just fine, thank you very much, but the act of branding was becoming a larger and larger focus of their businesses. For these companies, the ostensible product was mere filler for the real production: the brand. They integrated the idea of branding into the very fabric of their companies. Their corporate cultures were so tight and cloistered that to outsiders they appeared to be a cross between fraternity house, religious cult and sanitarium. Everything was an ad for the brand: bizarre lexicons for describing employees (partners, baristas, team players, crew members), company chants, superstar CEOs, fanatical attention to design consistency, a propensity for monument-building, and New Age mission statements. Unlike classic household brand names, such as Tide and Marlboro, these logos weren't losing their currency, they were in the midst of breaking every barrier in the marketing world — becoming cultural accessories and lifestyle philosophers. These companies didn't wear their image like a cheap shirt — their image was so integrated with their business that other people wore it as their shirt. And when the brands crashed, these companies didn't even notice — they were branded to the bone.

So the real legacy of Marlboro Friday is that it simultaneously brought the two most significant developments in nineties marketing and consumerism into sharp focus: the deeply unhip big-box bargain stores that provide the essentials of life and monopolize a disproportionate share of the market (Wal-Mart et al.) and the extra-premium "attitude" brands that provide the essentials of lifestyle and monopolize ever-expanding stretches of cultural space (Nike et al.). The way these two tiers of consumerism developed would have a profound impact on the economy in the years to come. When overall ad expenditures took a nosedive in 1991, Nike and Reebok were busy playing advertising chicken, with each company increasing its budget to outspend the other. (See Table 1.2 on page 19.) In 1991 alone, Reebok upped its ad spending by 71.9 percent, while Nike pumped an extra 24.6 percent into its already soaring ad budget, bringing the company's total spending on marketing to a staggering $250 million annually. Far from worrying about competing on price, the sneaker pimps were designing ever more intricate and pseudoscientific air pockets, and driving up prices by signing star athletes to colossal sponsorship deals. The fetish strategy seemed to be working fine: in the six years prior to 1993, Nike had gone from a $750 million company to a $4 billion one and Phil Knight's Beaverton, Oregon, company emerged from the recession with profits 900 percent higher than when it began.

Benetton and Calvin Klein, meanwhile, were also upping their spending on lifestyle marketing, using ads to associate their lines with risqué art and progressive politics. Clothes barely appeared in these high-concept advertisements, let alone prices. Even more abstract was Absolut Vodka, which for some years now had been developing a marketing strategy in which its product disappeared and its brand was nothing but a blank bottle-shaped space that could be filled with whatever content a particular audience most wanted from its brands: intellectual in Harper's, futuristic in Wired, alternative in Spin, loud and proud in Out and "Absolut Centerfold" in Playboy. The brand reinvented itself as a cultural sponge, soaking up and morphing to its surroundings. (See Table 1.3, Appendix, page 471 and Absolut image, page 32.)

Saturn, too, came out of nowhere in October 1990 when GM launched a car built not out of steel and rubber but out of New Age spirituality and seventies feminism. After the car had been on the market a few years, the company held a "homecoming" weekend for Saturn owners, during which they could visit the auto plant and have a cookout with the people who made their cars. As the Saturn ads boasted at the time, "44,000 people spent their vacations with us, at a car plant." It was as if Aunt Jemima had come to life and invited you over to her house for dinner.

In 1993, the year the Marlboro Man was temporarily hobbled by "brandblind" consumers, Microsoft made its striking debut on Advertising Age's list of the top 200 ad spenders — the very same year that Apple computer increased its marketing budget by 30 percent after already making branding history with its Orwellian takeoff ad launch during the 1984 Super Bowl (see image on page 86). Like Saturn, both companies were selling a hip new relationship to the machine that left Big Blue IBM looking as clunky and menacing as the now-dead Cold War.

And then there were the companies that had always understood that they were selling brands before product. Coke, Pepsi, McDonald's, Burger King and Disney weren't fazed by the brand crisis, opting instead to escalate the brand war, especially since they had their eyes firmly fixed on global expansion. (See Table 1.4, Appendix, page 471.) They were joined in this project by a wave of sophisticated producer/retailers who hit full stride in the late eighties and early nineties. The Gap, Ikea and the Body Shop were spreading like wildfire during this period, masterfully transforming the generic into the brand-specific, largely through bold, carefully branded packaging and the promotion of an "experiential" shopping environment. The Body Shop had been a presence in Britain since the seventies, but it wasn't until 1988 that it began sprouting like a green weed on every street corner in the U.S. Even during the darkest years of the recession, the company opened between forty and fifty American stores a year. Most baffling of all to Wall Street, it pulled off the expansion without spending a dime on advertising. Who needed billboards and magazine ads when retail outlets were three-dimensional advertisements for an ethical and ecological approach to cosmetics? The Body Shop was all brand.

The Starbucks coffee chain, meanwhile, was also expanding during this period without laying out much in advertising; instead, it was spinning off its name into a wide range of branded projects: Starbucks airline coffee, office coffee, coffee ice cream, coffee beer. Starbucks seemed to understand brand names at a level even deeper than Madison Avenue, incorporating marketing into every fiber of its corporate concept — from the chain's strategic association with books, blues and jazz to its Euro-latte lingo. What the success of both the Body Shop and Starbucks showed was how far the branding project had come in moving beyond splashing one's logo on a billboard. Here were two companies that had fostered powerful identities by making their brand concept into a virus and sending it out into the culture via a variety of channels: cultural sponsorship, political controversy, the consumer experience and brand extensions. Direct advertising, in this context, was viewed as a rather clumsy intrusion into a much more organic approach to image building.

Scott Bedbury, Starbucks' vice president of marketing, openly recognized that "consumers don't truly believe there's a huge difference between products," which is why brands must "establish emotional ties" with their customers through "the Starbucks Experience." The people who line up for Starbucks, writes CEO Howard Shultz, aren't just there for the coffee. "It's the romance of the coffee experience, the feeling of warmth and community people get in Starbucks stores."

Interestingly, before moving to Starbucks, Bedbury was head of marketing at Nike, where he oversaw the launch of the "Just Do It!" slogan, among other watershed branding moments. In the following passage, he explains the common techniques used to infuse the two very different brands with meaning:


Nike, for example, is leveraging the deep emotional connection that people have with sports and fitness. With Starbucks, we see how coffee has woven itself into the fabric of people's lives, and that's our opportunity for emotional leverage.... A great brand raises the bar — it adds a greater sense of purpose to the experience, whether it's the challenge to do your best in sports and fitness or the affirmation that the cup of coffee you're drinking really matters.

This was the secret, it seemed, of all the success stories of the late eighties and early nineties. The lesson of Marlboro Friday was that there never really was a brand crisis — only brands that had crises of confidence. The brands would be okay, Wall Street concluded, so long as they believed fervently in the principles of branding and never, ever blinked. Overnight, "Brands, not products!" became the rallying cry for a marketing renaissance led by a new breed of companies that saw themselves as "meaning brokers" instead of product producers. What was changing was the idea of what — in both advertising and branding — was being sold. The old paradigm had it that all marketing was selling a product. In the new model, however, the product always takes a back seat to the real product, the brand, and the selling of the brand acquired an extra component that can only be described as spiritual. Advertising is about hawking product. Branding, in its truest and most advanced incarnations, is about corporate transcendence.

It may sound flaky, but that's precisely the point. On Marlboro Friday, a line was drawn in the sand between the lowly price slashers and the high-concept brand builders. The brand builders conquered and a new consensus was born: the products that will flourish in the future will be the ones presented not as "commodities" but as concepts: the brand as experience, as lifestyle.

Ever since, a select group of corporations has been attempting to free itself from the corporeal world of commodities, manufacturing and products to exist on another plane. Anyone can manufacture a product, they reason (and as the success of private-label brands during the recession proved, anyone did). Such menial tasks, therefore, can and should be farmed out to contractors and subcontractors whose only concern is filling the order on time and under budget (ideally in the Third World, where labor is dirt cheap, laws are lax and tax breaks come by the bushel). Headquarters, meanwhile, is free to focus on the real business at hand — creating a corporate mythology powerful enough to infuse meaning into these raw objects just by signing its name.

The corporate world has always had a deep New Age streak, fed — it has become clear — by a profound need that could not be met simply by trading widgets for cash. But when branding captured the corporate imagination, New Age vision quests took center stage. As Nike CEO Phil Knight explains, "For years we thought of ourselves as a production-oriented company, meaning we put all our emphasis on designing and manufacturing the product. But now we understand that the most important thing we do is market the product. We've come around to saying that Nike is a marketing-oriented company, and the product is our most important marketing tool." This project has since been taken to an even more advanced level with the emergence of on-line corporate giants such as Amazon.com. It is on-line that the purest brands are being built: liberated from the real-world burdens of stores and product manufacturing, these brands are free to soar, less as the disseminators of goods or services than as collective hallucinations.

Tom Peters, who has long coddled the inner flake in many a hard-nosed CEO, latched on to the branding craze as the secret to financial success, separating the transcendental logos and the earthbound products into two distinct categories of companies. "The top half — Coca-Cola, Microsoft, Disney, and so on — are pure `players' in brainware. The bottom half [Ford and GM] are still lumpy-object purveyors, though automobiles are much `smarter' than they used to be," Peters writes in The Circle of Innovation (1997), an ode to the power of marketing over production.

When Levi's began to lose market share in the late nineties, the trend was widely attributed to the company's failure — despite lavish ad spending — to transcend its products and become a free-standing meaning. "Maybe one of Levi's problems is that it has no Cola," speculated Jennifer Steinhauer in The New York Times. "It has no denim-toned house paint. Levi makes what is essentially a commodity: blue jeans. Its ads may evoke rugged outdoorsmanship, but Levi hasn't promoted any particular life style to sell other products."

In this high-stakes new context, the cutting-edge ad agencies no longer sold companies on individual campaigns but on their ability to act as "brand stewards": identifying, articulating and protecting the corporate soul. Not surprisingly, this spelled good news for the U.S. advertising industry, which in 1994 saw a spending increase of 8.6 percent over the previous year. In one year, the ad industry went from a near crisis to another "best year yet." And that was only the beginning of triumphs to come. By 1997, corporate advertising, defined as "ads that position a corporation, its values, its personality and character" were up 18 percent from the year before.

With this wave of brand mania has come a new breed of businessman, one who will proudly inform you that Brand X is not a product but a way of life, an attitude, a set of values, a look, an idea. And it sounds really great — way better than that Brand X is a screwdriver, or a hamburger chain, or a pair of jeans, or even a very successful line of running shoes. Nike, Phil Knight announced in the late eighties, is "a sports company"; its mission is not to sell shoes but to "enhance people's lives through sports and fitness" and to keep "the magic of sports alive." Company president-cum-sneaker-shaman Tom Clark explains that "the inspiration of sports allows us to rebirth ourselves constantly."

Reports of such "brand vision" epiphanies began surfacing from all corners. "Polaroid's problem," diagnosed the chairman of its advertising agency, John Hegarty, "was that they kept thinking of themselves as a camera. But the `[brand] vision' process taught us something: Polaroid is not a camera — it's a social lubricant." IBM isn't selling computers, it's selling business "solutions." Swatch is not about watches, it is about the idea of time. At Diesel Jeans, owner Renzo Rosso told Paper magazine, "We don't sell a product, we sell a style of life. I think we have created a movement.... The Diesel concept is everything. It's the way to live, it's the way to wear, it's the way to do something." And as Body Shop founder Anita Roddick explained to me, her stores aren't about what they sell, they are the conveyers of a grand idea — a political philosophy about women, the environment and ethical business. "I just use the company that I surprisingly created as a success -- it shouldn't have been like this, it wasn't meant to be like this — to stand on the products to shout out on these issues," Roddick says.

The famous late graphic designer Tibor Kalman summed up the shifting role of the brand this way: "The original notion of the brand was quality, but now brand is a stylistic badge of courage."

The idea of selling the courageous message of a brand, as opposed to a product, intoxicated these CEOs, providing as it did an opportunity for seemingly limitless expansion. After all, if a brand was not a product, it could be anything! And nobody embraced branding theory with more evangelical zeal than Richard Branson, whose Virgin Group has branded joint ventures in everything from music to bridal gowns to airlines to cola to financial services. Branson refers derisively to the "stilted Anglo-Saxon view of consumers," which holds that a name should be associated with a product like sneakers or soft drinks, and opts instead for "the Asian `trick'" of the keiretsus (a Japanese term meaning a network of linked corporations). The idea, he explains, is to "build brands not around products but around reputation. The great Asian names imply quality, price and innovation rather than a specific item. I call these `attribute' brands: They do not relate directly to one product — such as a Mars bar or a Coca-Cola — but instead to a set of values."

Tommy Hilfiger, meanwhile, is less in the business of manufacturing clothes than he is in the business of signing his name. The company is run entirely through licensing agreements, with Hilfiger commissioning all its products from a group of other companies: Jockey International makes Hilfiger underwear, Pepe Jeans London makes Hilfiger jeans, Oxford Industries make Tommy shirts, the Stride Rite Corporation makes its footwear. What does Tommy Hilfiger manufacture? Nothing at all.

So passé had products become in the age of lifestyle branding that by the late nineties, newer companies like Lush cosmetics and Old Navy clothing began playing with the idea of old-style commodities as a source of retro marketing imagery. The Lush chain serves up its face masks and moisturizers out of refrigerated stainless-steel bowls, spooned into plastic containers with grocery-store labels. Old Navy showcases its shrink-wrapped T-shirts and sweatshirts in deli-style chrome refrigerators, as if they were meat or cheese. When you are a pure, concept-driven brand, the aesthetics of raw product can prove as "authentic" as loft living.

And lest the branding business be dismissed as the playground of trendy consumer items such as sneakers, jeans and New Age beverages, think again. Caterpillar, best known for building tractors and busting unions, has barreled into the branding business, launching the Cat accessories line: boots, backpacks, hats and anything else calling out for a postindustrial je ne sais quoi. Intel Corp., which makes computer parts no one sees and few understand, transformed its processors into a fetish brand with TV ads featuring line workers in funky metallic space suits dancing to "Shake Your Groove Thing." The Intel mascots proved so popular that the company has sold hundreds of thousands of bean-filled dolls modeled on the shimmery dancing technicians. Little wonder, then, that when asked about the company's decision to diversify its products, the senior vice president for sales and marketing, Paul S. Otellini, replied that Intel is "like Coke. One brand, many different products."

And if Caterpillar and Intel can brand, surely anyone can.

There is, in fact, a new strain in marketing theory that holds that even the lowliest natural resources, barely processed, can develop brand identities, thus giving way to hefty premium-price markups. In an essay appropriately titled "How to Brand Sand," advertising executives Sam I. Hill, Jack McGrath and Sandeep Dayal team up to tell the corporate world that with the right marketing plan, nobody has to stay stuck in the stuff business. "Based on extensive research, we would argue that you can indeed brand not only sand, but also wheat, beef, brick, metals, concrete, chemicals, corn grits and an endless variety of commodities traditionally considered immune to the process."

Over the past six years, spooked by the near-death experience of Marlboro Friday, global corporations have leaped on the brand-wagon with what can only be described as a religious fervor. Never again would the corporate world stoop to praying at the altar of the commodity market. From now on they would worship only graven media images. Or to quote Tom Peters, the brand man himself: "Brand! Brand!! Brand!!! That's the message ... for the late '90s and beyond."


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Re: Economic Aspects of "Love"

Postby American Dream » Tue Aug 09, 2011 10:43 pm

http://endofcapitalism.com/about/5-conc ... -building/

The World We Are Building

The current economic crisis has exposed an enormous weakness in the global capitalist system. The collapse of the financial markets is just the beginning of a massive paradigm shift that will transform the social and ecological relationships inherent to capitalism.

We are living at one of the greatest turning points in history, in which a system that has just finished colonizing the entire planet is already facing its imminent demise. Like the Babylonian, Mayan, and Roman Empires before it, now Capitalism, seemingly secure in its global triumph, is in fact crumbling before our very eyes, and nothing can reverse the deterioration. Yet there remains a stark choice facing us: will the powerful succeed in coercing us into an even ghastlier slavery, or will we free ourselves and secure a more democratic future? Never before has humanity found itself at such a profound crossroads, and never will it again.

I believe strongly that we will win the future by mass noncooperation with the forces of fear and violence. The demise of capitalism and empire is closing the curtain on corporate globalization, and people the world over are going to seize the opportunity to redefine how they want to live with each other and in connection to the Earth, on a local level. Ultimately technology, the economy, and even culture will need to be appropriate to its surroundings. What works in a bioregion like the Great Plains might be different from what works in the desert, which might be different from what works in the inner city, or what once were the suburbs. This is exactly as it should be; it is impossible to construct a uniform formula that all individuals and communities should follow. The best we can lay out are core values to guide us on the journey we are about to undertake. And if we look inside ourselves, five such core values immediately present themselves: democracy, justice, sustainability, freedom and love.

Ella Baker inspired the U.S. Civil Rights Movement and the other social movements of the ‘60s and ‘70s with her principle of participatory democracy: individuals and communities having control of the decisions that affect their lives. In those massive, decentralized movements this doctrine proved successful not only as the ideal end but also as the best means available to social change activists. To create a world in which workers control their workplaces, students and teachers control their education, communities control their land and resources, women control their bodies, etc., our efforts towards that goal must also function through democratic decision-making. We must make sure that our movements remain inclusive of those with differing views and backgrounds, and we must involve more and more people by keeping our messaging and tactics relevant to the average person on the street. When people see themselves in the movement because we are speaking their language, they will join us.

A sense of justice teaches us that our movements must be feminist, anti-racist, queer and trans-positive, and anti-classist. Systems of oppression which privilege one group of people over another cannot be a part of the future society we are working towards, and therefore they cannot go unchallenged as we do our work. We must be sensitive to the fact that each and every one of us has been negatively affected by patriarchy, white supremacy, class and heteronormativity in different and overlapping ways, and even though some of us may be privileged for being male and/or white, for example, it is in everyone’s interest to break these systems of oppression. A famous quote by indigenous activist Lilla Watson shines a helpful light on this subject: “If you have come here to help me, you are wasting your time. But if you have come here because your liberation is bound up with mine, then let us work together.”

Obviously we are working towards sustainability, but what does that really mean? On a planet that has been devastated by industrial capitalism, and now is in danger of mass extinction or catastrophic climate change, it is not enough that we merely switch energy sources or technologies, while maintaining an economic structure based on growth. Industrial mass production and global monoculture, no matter the system of government managing them, are antithetical to sustainability. We can save trillions of dollars, create billions of jobs, and drastically reduce the threat of climate change, simply by eliminating wasteful and unnecessary industrial production.

But not all industries deserve the same treatment. For example, when it comes to transportation, it would be responsible of government to invest in high-speed rail and other forms of desperately-needed public transit, but there’s also a real need for small-scale bike construction and repair, which will create many more jobs than mechanized auto production plants. Overall, a sustainable economy requires that we drastically downscale and relocalize production, consumption and trade to the human level. In the future we will all be more connected to the land and what nature readily provides, and not waste what we do not need. However, that doesn’t mean we are all going to be huddled together and starving, either. In the days before Empire and the State, humans worked an average of 2-4 hours a day (mostly hunting, gathering, making their own tools and shelter, etc.), and yet ate more nutritiously and were far healthier than all but the wealthiest people today at the height of industrial capitalism. Industrialization itself is at the root of the unsustainability of our current society. We must move beyond it, and bring the human economy back within the web of the ecosystem rather than an alien force above it.

Freedom must be the backbone of any functioning future economy. People must always maintain the right to choose the field of their own labor, and be compensated fairly. Communities should decide how best to do this, and together we can likewise decide how to manage surpluses and trade. We must meet all basic human needs, like food, clothing, housing, shelter, health care, education, as well as creative work, and the best way to do this is to allow people to provide for themselves. Left to my own devices, I can fix our solar water heater during the morning, garden during the afternoon, sew in the evening and philosophize at night, without ever becoming a construction worker, farmer, tailor, or philosopher. And I cannot imagine a more productive day. This means labor must be as equally free as trade, negotiated at the grassroots level.

All together, democracy, justice, sustainability, and freedom are more than just slogans – put together they provide a frame for the world we want to live in. But this picture would be incomplete without filling the canvass with the mutual support and forward-looking hope that I associate with love. Not the sappy, saccharine love that we’re exposed to in Disney films, but the genuine, time-tested, and transformative love that bell hooks talks about when she writes, “Love will always move us away from domination in all its forms. Love will always challenge and change us.”

We need to recover a love for humanity and a love for the planet’s creatures which is founded on mutual respect. You cannot abuse, enslave or destroy that which you respect. But this is not about self-sacrifice, we also must commit to self-love. We have grown up and lived our whole lives in a culture that glorifies the unimportant, and denigrates the meaningful. As a result we’ve lost our connection to what matters most, ourselves. We love ourselves when we feel inside our bodies: notice our surroundings, appreciate our pain and pleasure, trust our emotions. We love ourselves when we put our minds to work: turn on our “thinking caps” and study the world around us, with an eye towards understanding ourselves. Finally, we love ourselves when we practice our spiritualities: connect ourselves to the great known and unknown energies at work all around us. If we base our struggles for the future on love, we know that in the end, the world we wish to see is not just a far-off idealistic dream, it is the inevitable result of a planet restoring to balance and a people recovering what they’ve lost.

This world is just over the horizon. We can see it getting closer every day as we work towards it. We will make it there, together.
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Re: Economic Aspects of "Love"

Postby blanc » Wed Aug 10, 2011 1:50 am

I haven't caught up with the last couple of articles you posted yet AD but regarding the story of stuff and the 'cheap' food alluded to in the vid of the lecture I posted and elsewhere I've wondered for some time where the point at which the rise of a super-rich class which bases its wealth on economy of scale becomes untenable because there are just too many too poor to buy the goods which provide the basis for their feeding frenzy. When will they have killed the goose which laid the golden egg, when will the price of even cheap food require that either money is released for increased welfare or people die of starvation, when will the price and cost of running tv which directs advertising to manipulate people into buying 'stuff' be too high etc; have we reached the tipping point yet or not?
On a simple level, if you chuck people out of their homes (which has happened) then as passive consumers they're finished, for example. It has been posited that the super-rich in fact live of a non commodity - money, bounced around to make more money, but the money only has value when it can buy someone's labour cheap. Historically, the cost of labour rose after population reducing events such as the black death.
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Re: Economic Aspects of "Love"

Postby American Dream » Wed Aug 10, 2011 4:51 am

blanc wrote:I haven't caught up with the last couple of articles you posted yet AD but regarding the story of stuff and the 'cheap' food alluded to in the vid of the lecture I posted and elsewhere I've wondered for some time where the point at which the rise of a super-rich class which bases its wealth on economy of scale becomes untenable because there are just too many too poor to buy the goods which provide the basis for their feeding frenzy. When will they have killed the goose which laid the golden egg, when will the price of even cheap food require that either money is released for increased welfare or people die of starvation, when will the price and cost of running tv which directs advertising to manipulate people into buying 'stuff' be too high etc; have we reached the tipping point yet or not?
On a simple level, if you chuck people out of their homes (which has happened) then as passive consumers they're finished, for example. It has been posited that the super-rich in fact live of a non commodity - money, bounced around to make more money, but the money only has value when it can buy someone's labour cheap. Historically, the cost of labour rose after population reducing events such as the black death.


Yes- very much so, and this gets at a fundamental reason why the economic system is so unstable.

Also- and this is admittedly very speculative- this could be one reason why MKULTRA-type programs were so heavily funded: to develop the technologies for creating a "kinder, gentler" form of slavery which the workers might not resist too much...
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Re: Economic Aspects of "Love"

Postby American Dream » Fri Aug 12, 2011 1:03 pm

http://www.brandchannel.com/features_ef ... ?pf_id=257

Zen and the Art of Brand Maintenance


Image

Image


Tragic events like the recent Asia-Pacific tsunami are glaring reminders of the fragility of life. Some turn to a belief system for comfort. According to a survey conducted by the Pew Research Center for People and the Press, 78 percent of Americans say that there is a greater influence of religion in American life, the highest percentage dating back four decades. The wild popularity of yoga in the US is further evidence of this. Statistics from the International Association of Yoga Therapists, show that 20 million Americans practiced some form of yoga in 2002, compared to 6 million in 1994.

This turn toward the internal has had a notable effect on the marketplace. Consumerism is a convenient form of activism, and consumers can make an effort to choose brands that endorse their chosen path. Even the ubiquitous Madonna, the queen of capitalism, recognized that her newfangled belief systems were a powerful tool to promote her brand. Today's Madonna doesn't just offer music; she offers a heaping side of enlightenment to go. Thanks to this trend, the influx of products enhanced with aromatherapy, herbs and other holistic properties are doing better than ever, attaching spiritual/emotional benefits to tactical brand experiences with great success.


"Any trend has to meet some emotional need," says Marc Gobé, chairman and CEO of Desgrippes Gobé and author of Emotional Branding. "In supermarkets ten years ago, brand offerings were very minimal and line expansion was centered around a tactical approach. But today you see more and more of an emotional approach—an experiential approach. […]Marketers have discovered a way to tune into that through product offerings. Based on the products they are using, consumers get permission to express themselves and be socially responsible."

Owned by Starbucks, premium tea brand Tazo is a thorough execution of spirit meets product. Referred to as "The Reincarnation of Tea," the Tazo brand is built around a mystical image using icons that resemble language from long ago and far away—a combination of elements that seem to draw equally from "The Lord of the Rings" and Hinduism. Featuring unique tea blends with names like "Awake," "Refresh," "Zen" and "Calm," Tazo leverages the perception of the tea-drinking experience as a time for pause and reflection while inferring the added benefit of enhanced spiritual fulfillment.

"The brand's 'spiritual' center comes from a time and place that you can't quite put your finger on," says Steve Seto, vice president of branding at Tazo. "It's a very modern notion of spirituality that, like the product itself, borrows from multiple spiritual and cultural influences—a simple yet textured idea that consumers respond to emotionally. It invites them in and allows them to interpret the brand on their own terms. It's sort of like yoga: some do yoga just for the physical benefits while others take it to a deeper level and are rewarded with personal, spiritual benefits that the practice offers."

Image

"People need to escape through their experiences," says Gobé. "Tea is a social experience. Brands are always taking advantage of the emotional need for a social experience."

With the modern consumer's drive-through mentality, brands like Tazo allow one to multi-task, to drink tea and find inner peace at once. It may say "Zen" on the label, but are the healing properties of teatime really on par with a daily downward dog?

"Our positioning works to take people to this deeper place, to convey that Tazo does have the ability to make you feel a certain way (soothed, refreshed, revitalized, or restored)," Seto explains. "But our type of spirituality is completely tea-centric, whereby we do believe that a great cup of tea can make you feel a certain way. And, importantly, our tea-centric philosophy is always delivered with a little wink."

Seth Godin, author of numerous marketing books including Permission Marketing and Survival Is Not Enough, attributes creative packaging and messaging to Tazo's success. "I think the very best brands start with no meaning," says Godin. "Starbucks and Nike and Apple are far more powerful than American Airlines or AuctionDrop. The brilliant branding happened for Tazo with the packaging. The text, the type, the colors, they all tell a story. Words like Tazo have no real meaning. Instead, they have color and shape and a hint of atmosphere that consumers are drawn to."

Gobé thinks this trend of infusing spiritual elements into brand building will continue to grow. "Marketers found that people were starving for brands that would enhance their spiritual experience," he says. "Brands can serve as a vehicle that helps them connect with other people and the rest of the world. Whether people are religious or not, they need a product that engages them, that has an impact on their well being and happiness."

Breaking it down further, Godin agrees, "I think the trend of brands telling complex, authentic stories is just beginning to gather steam. It's the future of branding."
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Re: Economic Aspects of "Love"

Postby Project Willow » Fri Aug 12, 2011 1:48 pm

These are similar to the thoughts I've been using to comfort myself against the prospect of starvation. I wonder if they'll find a point just before the tipping but after a significant portion of folks are in misery.

The story of stuff vid is great.

blanc wrote:I haven't caught up with the last couple of articles you posted yet AD but regarding the story of stuff and the 'cheap' food alluded to in the vid of the lecture I posted and elsewhere I've wondered for some time where the point at which the rise of a super-rich class which bases its wealth on economy of scale becomes untenable because there are just too many too poor to buy the goods which provide the basis for their feeding frenzy. When will they have killed the goose which laid the golden egg, when will the price of even cheap food require that either money is released for increased welfare or people die of starvation, when will the price and cost of running tv which directs advertising to manipulate people into buying 'stuff' be too high etc; have we reached the tipping point yet or not?
On a simple level, if you chuck people out of their homes (which has happened) then as passive consumers they're finished, for example. It has been posited that the super-rich in fact live of a non commodity - money, bounced around to make more money, but the money only has value when it can buy someone's labour cheap. Historically, the cost of labour rose after population reducing events such as the black death.
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Re: Economic Aspects of "Love"

Postby Joe Hillshoist » Fri Aug 12, 2011 9:27 pm

"The brand's 'spiritual' center comes from a time and place that you can't quite put your finger on," says Steve Seto, vice president of branding at Tazo. "It's a very modern notion of spirituality that, like the product itself, borrows from multiple spiritual and cultural influences—a simple yet textured idea that consumers respond to emotionally. It invites them in and allows them to interpret the brand on their own terms. It's sort of like yoga: some do yoga just for the physical benefits while others take it to a deeper level and are rewarded with personal, spiritual benefits that the practice offers."


Wow that a truly awesome piece of nothingness.

Which is, in its own way extremely profound.
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Re: Economic Aspects of "Love"

Postby American Dream » Mon Aug 15, 2011 2:38 pm

Burt's Bees, Tom's of Maine, Naked Juice: Your Favorite Brands? Take Another Look -- They May Not Be What They Seem

By Andrea Whitfill, AlterNet

Posted on March 17, 2009

http://www.alternet.org/story/131910/burt%27s_bees%2C_tom%27s_of_maine%2C_naked_juice%3A_your_favorite_brands_take_another_look_--_they_may_not_be_what_they_seem



My first introduction to natural, organic and eco-friendly products stems back to the early '90s, when I stumbled upon Burt’s Bees lip balm at an independently owned health food store in the heart of Westport, Kansas City, Mo.

Before the eyesore invasion of ’98, when Starbucks frothed its way into the neighborhood, leading to its ultimate demise, Westport was the kind of 'hood I still yearn for. It was saturated with historically preserved, hip and funky, mom-and-pop-type establishments, delivering their goods people to people.

I was surprised more recently when I saw Burt's Bees products everywhere -- in grocery stores, drug stores, corner bodegas and big-box stores like Target and Wal-Mart. I thought to myself, fantastic; the marketplace is working, and good for Burt. He has made his mark, and the demand for his products is on the rise.

Needless to say, I was shocked when I recently found out that Burt's Bees is now owned by Clorox, a massive corporate company that has historically cared very little about the environment, but whose main industry is directly associated with harmful chemicals, some of which require warning labels for legal sale.

Clorox; yes, that's right -- the bleach company with an estimated revenue of $ 4.8 billion that employs nearly 7,600 workers (now bees) and sells products like Liquid-Plumr, Pine-Sol and Armor All, a far cry from the origins of Burt.

I now understood. The reason Burt's Bees products were everywhere was precisely because they now had a powerful corporation in the driver's seat, with big marketing budgets and existing distribution systems.

The story of Burt is a charming one gone bad. Burt Shavitz, a beekeeper in Dexter, Maine, lived an extremely humble life selling honey in pickle jars from the back of his pickup truck and resided in the wilderness inside a turkey coop without running water or electricity.

In the summer of 1984, Shavitz was driving down the road and spotted a hitchhiker who needed a lift to the post office. He pulled over and picked up Roxanne Quimby, a 34-year-old woman who eventually became Shavitz's lover and business partner. Quimby started helping him tend to the beehives, and that eventually led to the all natural-inspired health care products made with Shavitz's honey and the birth of Burt's Bees products.

Burt's story and very powerful narrative gave Burt's Bees products their legitimacy in my book. Creative entrepreneurs and knowledgeable consumers together working their magic; not the results of a corporate behemoth out to dominate the marketplace.

However, Quimby and Shavitz's relationship became 'sticky' in the late '90s for reasons unclear, yet probably having little to do with honey. Their romantic break up carried over to the split of their business partnership as well. In 1999, Quimby bought out Shavitz's shares of the company for a small six-figure sum. Quimby then continued, becoming phenomenally successfully and growing sales to $43.5 million by 2002.

In 2003, a private equity firm, AEA investors, purchased 80 percent of Burt's Bees from Quimby, with her retaining a 20 percent share and a seat on the board. In 2006, John Replogle, the former general manager of Unilever's skin-care division became CEO and president of Burt's Bees. The company was sold to Clorox in late October 2007 for $925 million.

Quimby was paid more than $300 million for her stake in Burt's Bees. At the time of that deal, Shavitz reportedly demanded more money, and Quimby agreed to pay him $4 million. Quimby now refurbishes fancy, swank homes in Florida, travels the world and buys massive chunks of land in her free time. Our bearded man Shavitz, on the other hand, now 73 and unchanged, continues to reside amidst nature in his now-expanded turkey coop, which still remains absent of electricity or running water.

The Burt's Bees story is disconcerting. I vaguely remembered long ago that one of my favorite ice cream products, Ben & Jerry's, sold out. Unilever (which also owns Breyers), the giant conglomerate with an estimated market cap of $50 billion and close to 174,000 employees, bought Ben & Jerry's in 2000 for $326 million.

I began to wonder about the other products I liked, trusted and respected for their independence and their social responsibility. How many were really owned by big corporations, who were going out of their way to hide the link between the big corporate company with the small, socially responsible brand? It didn't take long for my list of disappointments to grow and grow.

Upon first meeting someone, I can usually tell a quite a lot about them by the contents of their bathroom. The brand I see most often behind medicine cabinets of people I consider to be environmentally conscious is Tom's of Maine. What Tom's says to me about the person is that they are willing to spend a little bit of extra cash in order to take proactive steps to help green the Earth.

Well, no more. My bathroom assessments will never be the same. Tom's of Maine is owned by Colgate-Palmolive, a massive, tanklike company with an estimated 36,000 employees and revenue of approximately $11.4 billion. Its big products include: Ajax, Anbesol and Speedstick.

I am only left to wonder, is Trader Joe's, popularly known to showcase Tom's of Maine in its hygiene department, just as much in the dark about all of this as I have been? Or is Joe's simply another conduit for big corporate products?

As my curiosity grew, I took a little field trip to the grocery store with one of my friends to be a "brand anthropologist." "Let's get to the bottom of this," I said, aiming to check out all of the brands that I and countless other good consumers were buying in our efforts to support grassroots business and not corporate behemoths. Little did I know how deep the hole was going to be, and in some cases, how hard to find out who owns what.

Thinking Dairy

In the dairy section sit many flavors of Stoneyfield Farm Yogurt. I knew its socially conscious CEO, Gary Hirshberg, had created major organic brand recognition to become the No. 1 seller of organic yogurt in the United States, but since then Danone, the French conglomerate (which also owns Brown Cow), acquired a majority holding in Stoneyfield. This is the same Danone that had to recall large quantities of its yogurt in 2007 after it was found to contain unsafe levels of dioxins. (In an interesting twist, the still-active Hirshberg sits on the board of Dannon U.S.A. Unlike most of the early entrepreneurs, who took the dough and left the scene, Hirshberg is still involved. )

Meanwhile, I learned that Horizon Organic milk was bought out by the largest diary company in the U.S., Dean Foods Co., in 2005.

Thirsty? Juices and Water

Next I ventured to the juice section. Drinking Odwalla juices was an expensive habit I had justified for years because of its healthy California brand. The ubiquitous refrigerators in thousands of stores should have given it away that Odwalla wasn't the small company it once was. It is now owned by Coca-Cola. Almost as soon as Coca-Cola bought the company, back in 2001 for $181 million, it stopped selling the fresh-squeezed OJ that had made Odwalla famous and popular among the healthy set. With its massive distribution system, fresh squeezed wouldn't last the days and weeks the juices are in transit or on the shelf.

Not to be outdone (although it took it a while), Pepsi bought Naked Juice in 2006 for $450 million, in order to compete with Odwalla. Smuckers, the brand we are told is the "brand we can trust", grabbed several juice mainstays from the health food store shelves: After the fall -- R.W. Knudsen and Santa Cruz Organic.

Turns out that Coca-Cola also owns Glaceau, the company once known for its "fresh new approach to bottled water that is inspired by nature and enhanced by science." Glaceau is the maker of Vitamin Water, Fruit Water, Smart Water and Vitamin Energy -- all bottled waters that are adorably marketed and loaded with sugar. It's no wonder Coca-Cola was slapped with a lawsuit in 2006 for making deceptive and unsubstantiated health claims in its Vitamin Water marketing strategies; they are selling glorified sugar water.

As for bottled water, egads! That's a whole article in and of itself. The scourge of bottled water, of course, is an environmental disaster on many levels, as corporations have moved in to take control of water local supplies, while some of the same companies and their mega advertising budgets have created a giant market for bottled water, with enormous waste from plastic bottles and giant carbon foot prints as water is shipped over many thousands of miles from Fiji for example, or Italy, when pretty much no bottled water is needed. Frequently, tap water is of higher quality and more closely tested than bottled water.

And as Michael Blanding notes on AlterNet, "In fact, many times bottled water is tap water. Contrary to the image of water flowing from pristine mountain springs, more than a quarter of bottled water actually comes from municipal water supplies. The industry is dominated by three companies, who together control more than half the market: Coca-Cola, which produces Dasani; Pepsi, which produces Aquafina; and Nestle, which produces several "local" brands, including Poland Spring, Arrowhead, Deer Park, Ozarka and Calistoga. Both Coke and Pepsi exclusively use tap water for their sources, while Nestle uses tap water in some brands.

The Breakfast Nook

Over in the breakfast aisle, my friend was a bit apoplectic when we learned that the "super healthy" Kashi cereals, the favorites of millions of healthy breakfast eaters, was bought in July 2000 for an "undisclosed sum" by Kellogg's, the 12th-largest company in North American food sales, according to Food Processing. I picked up a box of Kashi's "Go Lean Crunch" and searched every word; not one mention of the fact that Kellogg's owns them. That change was rally below the radar. In 2004, Kraft Foods, known for processed cheeses and Kool-Aid, bought the natural cereal maker Back to Nature. Kraft is a subsidiary of Altria, which also owns Philip Morris USA, one of the world's largest producers of cigarettes.

According to the New York Times, "Many of the alternative cereal brands are owned by larger companies, including Kellogg and General Mills."

"Cereals, like milk, are one of the primary entrance points for use of organics," said Lara Christenson of Spins, a market research group for the natural products industry, "which is pretty closely tied to children -- health concerns, keeping pesticides, especially antibiotics, out of the diets of children. These large firms wanted to get a foothold in the natural and organic marketplace. Because of the mind-set of consumers, branding of these products has to be very different than traditional cereals."

These corporate connections are often kept quiet. "There is frequently a backlash when a big cereal package-goods company buys a natural or organic company," Christenson said. "I don't want to say it's manipulative, but consumers are led to believe these brands are pure, natural or organic brands. It's very purposely done."

A little more digging shows that General Mills owns Cascadian Farm; Barbara's Bakery is owned by Weetabix, the leading British cereal company, which is owned by a private investment firm in England; Mother's makes it clear that it is owned by Quaker Oats (which is owned by PepsiCo); Health Valley and Arrowhead Mills are owned by Hain Celestial Group, a natural food company traded on the NASDAQ, with H.J. Heinz owning 16 percent of that company.

The Sweet Tooth

After the Kashi news, I wondered what was next? I didn't have to go any further than the organic chocolate aisle of my favorite deli to find Green and Black's organic chocolate was taken over in 2005 by Schweppes, the 10th-largest company in North American packaged-food sales. And even more surprising to chocolate lovers is that Dagoba Chocolate, which had a little cult chocolate following for a while, is surprise, surprise, owned by Hershey Foods.

There seems to be an apt analogy between the huge growth in the "naturalization" of packaged goods in grocery stores and supermarket aisles and the massive transformation of organic fresh foods. Organic farming began as a grassroots movement to produce food that was healthier and better for the land. But it is now a huge, $20 billion industry, increasingly dominated by large agribusiness companies. Furthermore, when the government certifies food as "organic," it has nothing to do with the original values of locally grown produce, workers being treated fairly, etc.

So it may cheer some to know that on the East Coast, McDonald's has served fair-trade-certified Newman's Own organic coffee in stores, while others may cringe at the words of Lee Scott, former CEO of WalMart, when he said, "We are particularly excited about organic food, the fastest-growing category in all of food."

"What's important to keep in mind is that these big corporations are getting into organics not because they have doubts about their prior business practices or doubts about chemical, industrial agriculture," said Ronnie Cummins, national director of the Organic Consumers Association. "They're getting in because they want to make a lot of money -- they want to make it fast." He said the companies couldn't care less about "family farmers making the transition to organic farms."

What does this all mean? One conclusion it is easy to come to is that big food companies and the stores and supermarkets that deliver their goods have stretched and abused descriptions of food until they are sometimes almost meaningless, and consumers believe that they are getting more benefits than they actually are. Consumers "walk down the aisle in the grocery stores' health and beauty area, and they're confronted with 'natural' at every turn," says Daniel Fabricant, vice president for scientific and regulatory affairs at the Natural Products Association. "We just don't want to see the term misused any longer."

On the other hand, Roger Cowe, a financial commentator states: "If you want to change what people consume on a grand scale, you have to penetrate mass markets. And you can't do that if you're a small, specialist brand stuck in the organic or whole-food niche, even if that means you are on supermarket shelves. It is a familiar dilemma: stay pure and have a big impact on a small scale, or compromise and have a small impact on a grand scale."

Some think that socially responsible business sellers don't lose it all when selling out. Both Craig Sams from Green and Black chocolate and the late Anita Roddick from the Body Shop ( sold to L'Oreal/Nestle -- one of the most vilified of multinational companies) have said that they believe that an acquired ethical company can influence its new parent to improve its corporate behavior.

Others are not so positive about this turn of events. Judy Wickes from the Social Venture Network describes corporate takeovers of socially responsible businesses as "a threat to democracy when wealth and power are concentrated into a few hands." And David Korten, in his book, When Corporations Rule the World, explained how sustainable business "should be human scale -- not necessarily tiny firms, but preferably not more than 500 people -- always with a bias to smaller is better."

It is clear that so-called organic brands are a rapidly growing portion of the consumer dollar, and that every major food corporation has invested deeply in buying these already-established brands.

Marketing strategies have been fooling us to trust that the niche brands continue to be small, environmentally conscious businesses that combine ecologically sound practices with a political agenda to put products out on the market under a business model of "the Greater Good."

In fact, they are frequently cogs in the giant corporate wheel. I like to refer to this "other" business model as "We've Been Had." It is time for we, the consumer, to question how much the ownership and neglectful marketing of these "pseudo" responsible brands warrant crossing them off our shopping list.

And it is time to find products more in tune with our values, which include thinking small. At least until they, too, get bought out by some large conglomerate.



Andrea Whitfill is a freelance writer residing in Brooklyn, N.Y.
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Re: Economic Aspects of "Love"

Postby American Dream » Mon Aug 15, 2011 3:04 pm

blanc wrote:I haven't caught up with the last couple of articles you posted yet AD but regarding the story of stuff and the 'cheap' food alluded to in the vid of the lecture I posted and elsewhere I've wondered for some time where the point at which the rise of a super-rich class which bases its wealth on economy of scale becomes untenable because there are just too many too poor to buy the goods which provide the basis for their feeding frenzy. When will they have killed the goose which laid the golden egg, when will the price of even cheap food require that either money is released for increased welfare or people die of starvation, when will the price and cost of running tv which directs advertising to manipulate people into buying 'stuff' be too high etc; have we reached the tipping point yet or not?

On a simple level, if you chuck people out of their homes (which has happened) then as passive consumers they're finished, for example. It has been posited that the super-rich in fact live of a non commodity - money, bounced around to make more money, but the money only has value when it can buy someone's labour cheap. Historically, the cost of labour rose after population reducing events such as the black death.

There are many, many senseless casualties in the latest phase of the Class War:


http://www.informationclearinghouse.inf ... e23260.htm

Is It Now a Crime to Be Poor?

By Barbara Ehrenreich

August 13, 2009 "NYT"
-- IT’S too bad so many people are falling into poverty at a time when it’s almost illegal to be poor. You won’t be arrested for shopping in a Dollar Store, but if you are truly, deeply, in-the-streets poor, you’re well advised not to engage in any of the biological necessities of life — like sitting, sleeping, lying down or loitering. City officials boast that there is nothing discriminatory about the ordinances that afflict the destitute, most of which go back to the dawn of gentrification in the ’80s and ’90s. “If you’re lying on a sidewalk, whether you’re homeless or a millionaire, you’re in violation of the ordinance,” a city attorney in St. Petersburg, Fla., said in June, echoing Anatole France’s immortal observation that “the law, in its majestic equality, forbids the rich as well as the poor to sleep under bridges.”

In defiance of all reason and compassion, the criminalization of poverty has actually been intensifying as the recession generates ever more poverty. So concludes a new study from the National Law Center on Homelessness and Poverty, which found that the number of ordinances against the publicly poor has been rising since 2006, along with ticketing and arrests for more “neutral” infractions like jaywalking, littering or carrying an open container of alcohol.

The report lists America’s 10 “meanest” cities — the largest of which are Honolulu, Los Angeles and San Francisco — but new contestants are springing up every day. The City Council in Grand Junction, Colo., has been considering a ban on begging, and at the end of June, Tempe, Ariz., carried out a four-day crackdown on the indigent. How do you know when someone is indigent? As a Las Vegas statute puts it, “An indigent person is a person whom a reasonable ordinary person would believe to be entitled to apply for or receive” public assistance.

That could be me before the blow-drying and eyeliner, and it’s definitely Al Szekely at any time of day. A grizzled 62-year-old, he inhabits a wheelchair and is often found on G Street in Washington — the city that is ultimately responsible for the bullet he took in the spine in Fu Bai, Vietnam, in 1972. He had been enjoying the luxury of an indoor bed until last December, when the police swept through the shelter in the middle of the night looking for men with outstanding warrants.

It turned out that Mr. Szekely, who is an ordained minister and does not drink, do drugs or curse in front of ladies, did indeed have a warrant — for not appearing in court to face a charge of “criminal trespassing” (for sleeping on a sidewalk in a Washington suburb). So he was dragged out of the shelter and put in jail. “Can you imagine?” asked Eric Sheptock, the homeless advocate (himself a shelter resident) who introduced me to Mr. Szekely. “They arrested a homeless man in a shelter for being homeless.”

The viciousness of the official animus toward the indigent can be breathtaking. A few years ago, a group called Food Not Bombs started handing out free vegan food to hungry people in public parks around the nation. A number of cities, led by Las Vegas, passed ordinances forbidding the sharing of food with the indigent in public places, and several members of the group were arrested. A federal judge just overturned the anti-sharing law in Orlando, Fla., but the city is appealing. And now Middletown, Conn., is cracking down on food sharing.

If poverty tends to criminalize people, it is also true that criminalization inexorably impoverishes them. Scott Lovell, another homeless man I interviewed in Washington, earned his record by committing a significant crime — by participating in the armed robbery of a steakhouse when he was 15. Although Mr. Lovell dresses and speaks more like a summer tourist from Ohio than a felon, his criminal record has made it extremely difficult for him to find a job.

For Al Szekely, the arrest for trespassing meant a further descent down the circles of hell. While in jail, he lost his slot in the shelter and now sleeps outside the Verizon Center sports arena, where the big problem, in addition to the security guards, is mosquitoes. His stick-thin arms are covered with pink crusty sores, which he treats with a regimen of frantic scratching.

For the not-yet-homeless, there are two main paths to criminalization — one involving debt, and the other skin color. Anyone of any color or pre-recession financial status can fall into debt, and although we pride ourselves on the abolition of debtors’ prison, in at least one state, Texas, people who can’t afford to pay their traffic fines may be made to “sit out their tickets” in jail.

Often the path to legal trouble begins when one of your creditors has a court issue a summons for you, which you fail to honor for one reason or another. (Maybe your address has changed or you never received it.) Now you’re in contempt of court. Or suppose you miss a payment and, before you realize it, your car insurance lapses; then you’re stopped for something like a broken headlight. Depending on the state, you may have your car impounded or face a steep fine — again, exposing you to a possible summons. “There’s just no end to it once the cycle starts,” said Robert Solomon of Yale Law School. “It just keeps accelerating.”

By far the most reliable way to be criminalized by poverty is to have the wrong-color skin. Indignation runs high when a celebrity professor encounters racial profiling, but for decades whole communities have been effectively “profiled” for the suspicious combination of being both dark-skinned and poor, thanks to the “broken windows” or “zero tolerance” theory of policing popularized by Rudy Giuliani, when he was mayor of New York City, and his police chief William Bratton.

Flick a cigarette in a heavily patrolled community of color and you’re littering; wear the wrong color T-shirt and you’re displaying gang allegiance. Just strolling around in a dodgy neighborhood can mark you as a potential suspect, according to “Let’s Get Free: A Hip-Hop Theory of Justice,” an eye-opening new book by Paul Butler, a former federal prosecutor in Washington. If you seem at all evasive, which I suppose is like looking “overly anxious” in an airport, Mr. Butler writes, the police “can force you to stop just to investigate why you don’t want to talk to them.” And don’t get grumpy about it or you could be “resisting arrest.”

There’s no minimum age for being sucked into what the Children’s Defense Fund calls “the cradle-to-prison pipeline.” In New York City, a teenager caught in public housing without an ID — say, while visiting a friend or relative — can be charged with criminal trespassing and wind up in juvenile detention, Mishi Faruqee, the director of youth justice programs for the Children’s Defense Fund of New York, told me. In just the past few months, a growing number of cities have taken to ticketing and sometimes handcuffing teenagers found on the streets during school hours.

In Los Angeles, the fine for truancy is $250; in Dallas, it can be as much as $500 — crushing amounts for people living near the poverty level. According to the Los Angeles Bus Riders Union, an advocacy group, 12,000 students were ticketed for truancy in 2008.

Why does the Bus Riders Union care? Because it estimates that 80 percent of the “truants,” especially those who are black or Latino, are merely late for school, thanks to the way that over-filled buses whiz by them without stopping. I met people in Los Angeles who told me they keep their children home if there’s the slightest chance of their being late. It’s an ingenious anti-truancy policy that discourages parents from sending their youngsters to school.

The pattern is to curtail financing for services that might help the poor while ramping up law enforcement: starve school and public transportation budgets, then make truancy illegal. Shut down public housing, then make it a crime to be homeless. Be sure to harass street vendors when there are few other opportunities for employment. The experience of the poor, and especially poor minorities, comes to resemble that of a rat in a cage scrambling to avoid erratically administered electric shocks.

And if you should make the mistake of trying to escape via a brief marijuana-induced high, it’s “gotcha” all over again, because that of course is illegal too. One result is our staggering level of incarceration, the highest in the world. Today the same number of Americans — 2.3 million — reside in prison as in public housing.

Meanwhile, the public housing that remains has become ever more prisonlike, with residents subjected to drug testing and random police sweeps. The safety net, or what’s left of it, has been transformed into a dragnet.

Some of the community organizers I’ve talked to around the country think they know why “zero tolerance” policing has ratcheted up since the recession began. Leonardo Vilchis of the Union de Vecinos, a community organization in Los Angeles, suspects that “poor people have become a source of revenue” for recession-starved cities, and that the police can always find a violation leading to a fine. If so, this is a singularly demented fund-raising strategy. At a Congressional hearing in June, the president of the National Association of Criminal Defense Lawyers testified about the pervasive “overcriminalization of crimes that are not a risk to public safety,” like sleeping in a cardboard box or jumping turnstiles, which leads to expensively clogged courts and prisons.

A Pew Center study released in March found states spending a record $51.7 billion on corrections, an amount that the center judged, with an excess of moderation, to be “too much.”

But will it be enough — the collision of rising prison populations that we can’t afford and the criminalization of poverty — to force us to break the mad cycle of poverty and punishment? With the number of people in poverty increasing (some estimates suggest it’s up to 45 million to 50 million, from 37 million in 2007) several states are beginning to ease up on the criminalization of poverty — for example, by sending drug offenders to treatment rather than jail, shortening probation and reducing the number of people locked up for technical violations like missed court appointments. But others are tightening the screws: not only increasing the number of “crimes” but also charging prisoners for their room and board — assuring that they’ll be released with potentially criminalizing levels of debt.

Maybe we can’t afford the measures that would begin to alleviate America’s growing poverty — affordable housing, good schools, reliable public transportation and so forth. I would argue otherwise, but for now I’d be content with a consensus that, if we can’t afford to truly help the poor, neither can we afford to go on tormenting them.

Barbara Ehrenreich is the author, most recently, of “This Land Is Their Land: Reports From a Divided Nation.”
"If you don't stand for something, you will fall for anything."
-Malcolm X
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Re: Economic Aspects of "Love"

Postby American Dream » Mon Aug 15, 2011 6:46 pm

http://www.classmatters.org/2006_07/its-not-them.php

It's not "them" — it's us!

By Betsy Leondar-Wright


A few years ago, I listened to week-by-week reports from a radical working-class friend who tried to join a corporate globalization group. He told me of snide comments about his fast food; elaborate group process that took hours and hours; insistence that everyone "perform" by answering a certain question at the beginning of the meeting; uniformly scruffy clothes that made his pressed shirts stand out; potlucks that were all tofu and whole grains; long ideological debates over side issues; and an impenetrable fog of acronyms and jargon. He soon quit in disgust. I wonder if the group members understood why he left.

For professional-middle-class progressives activists like myself, it's easy to understand why working-class people would be alienated by the mainstream culture of well-off people. After all, we tend to be alienated by it ourselves, because it represents values we've rejected, like greed and materialism. But the idea that working-class people would have any negative reactions to our own subculture, in particular our values-based "alternative" norms, tends not to occur to us.

I had this insight after facilitating a Class Matters workshop recently, for a thoughtful, engaged group of college-educated people from middle-class backgrounds. When we talked about building bridges across class differences, they all had particular working-class people in mind, whom they worked with every day as parents of their students, members of their union, or clients and staff of their agency.

Earlier in the workshop, we had worked on some "what would you do?" scenarios based on real-life situations, including conflicts over cultural issues like smoking, health food and religion. In the next exercise, the group pretended to create the most unwelcoming of all possible organizations, easily generating a list of barriers that keep working-class people out, such as high dues, locations far from public transit, and no translation. In the same spoofing mode, I asked them, "But let's say that some working-class people did nevertheless manage to get into this organization. What would we do to make sure they felt uncomfortable and to stop them from taking leadership?" The group launched in with gusto: "A dress code — nothing but tuxedos and evening gowns!" "Fancy food — caviar and champagne!" "The real business takes place at the golf course at the country club!"

No-one said anything like "tofu."

A light bulb went off over my head. Middle-class activists imagine working-class people will have a negative reaction to the cultural style of the ostentatiously wealthy — not to our own cultural style. Yet in reality, what I hear from working-class and very low-income activists is very different: many aspects of middle-class culture are baffling, infuriating, intimidating or just plain weird. And while mainstream professional-middle-class (PMC) culture may be familiar from television and from teachers and social workers, PMC activist subcultures can be unfamiliar and thus even more alienating.

Doing community organizing jobs in which I worked with hundreds of grassroots working-class activists, I saw people meet their first vegetarian, their first Buddhist, their first woman with hairy legs, their first white dreadlocks-wearer, and so on, almost always a college-educated PMC activist. When encountered one at a time, these "oddballs" got teased, checked out for trustworthiness, and in most cases eventually accepted. But in environments where such unfamiliar weirdness was the norm, only the most highly motivated working-class people stuck it out; most acted on their "get me out of here!" reactions.

Working-class cultures are very diverse — by race, by generation, by geography, etc. — and what's alienating in one setting may be no problem in another. In my limited experience, middle-class activist traits tend to be more alienating to older, white, recent immigrant, rural, and/or Christian working-class people, and less alienating to young, urban and/or African American working-class people, who tend to be more cosmopolitan. The syndrome I'm describing may be most pronounced between young white counterculture activists and older white working-class people. But I think I can safely say that some aspect of PMC activist culture has seemed weird to some people in every working-class community I've encountered.

We PMC activists have a tremendous resistance to seeing our own subcultures through a class lens. When I said in that workshop that "tofu is a class issue," one participant said in a puzzled tone, "You mean because health food costs more?" Whether or not there's an obvious connection with money or status, if these cultural clashes happen across class lines, then class dynamics are at work. Of course there are also working-class vegetarians, Buddhists and so on, and when they get culture-shock reactions from other working-class people, it's not a class issue. But whenever there's a big difference in income, assets, education and/or status, then cultural differences become laden with class dynamics.

In professional-middle-class progressive culture, the axis of the world is mainstream versus alternative. The majority of us were raised in non-progressive families; the exceptions, such as "red diaper babies" and children of hippies, grew up aware of their families' outsider status. We grew up surrounded by expectations that we would maximize our income and status by conforming to PMC lifestyles and career tracks. At some point we made a conscious, life-changing decision to take a different course and to put some of our energy to work for a better world. We each place ourselves in a particular place on the mainstream/alternative continuum, contrasting ourselves with those more and less conventional than ourselves. One thing that virtually all of us PMC activists have in common is that we are proud of living a values-based life. It's our best trait — and leads to some of our most classist traits, such as culture-bound elitism. "More-alternative-than- thou" is not a helpful stance to take in building bridges with anyone, and it's especially unhelpful with people with a lot less social privilege than ourselves.

Our alternative values can confuse us about who's the enemy.

•If our alternative values lead us to be vegetarian or vegan, we may see all meat-eaters, including working-class meat-eaters, as part of the mainstream we're rebelling against.

•If our alternative values lead us to be nonviolent, then we may see all hunters and all football players as the enemy, whatever their class.

•If our alternative values lead us to practice group processes that are as egalitarian as possible, such as consensus decision-making, then we may see a hierarchical union that uses Robert's Rules as no different than General Electric.

•If our alternative values lead us to be pagans or atheists, we may equate all Christians with fascist theocrats.

And if we believe our values to be superior, we may take a superior attitude that working-class people will correctly read as classism.

White middle-class activists sometimes give people of color and extremely poor people a free pass from our harsh judgments. But no such forgiving brakes are on with "mainstream" white working-class and lower-middle-class people, who are too often thoughtlessly branded as the enemy. Building the mass movement of our dreams requires solidarity with all working people, not just those that we share all lifestyles and cultural values with.

It's very, very hard for progressive-middle-class activists to see our alternative subcultures as related to our privileged class status. The reason is that we PMC activists often feel like the underdogs in middle-class society. This is not a bad thing; it can help us identify with targeted groups — not just with working-class people, but with people of color if we're white; with women if we're men; with gay, lesbian, bisexual and transgender people if we're straight. Many a rainbow coalition to elect progressive candidates has been formed between people of color, poor people, and white middle-class radicals. But if this underdog feeling leads PMC progressives to think that we are similarly oppressed, we have fallen into a misunderstanding of the nature of systemic oppression.

No matter how unwelcoming your Christian family is towards your wiccan practices, that mistreatment is not actually equivalent to the racism faced by people of color, or the classism experienced by working-class people. The uptight bosses and relatives who make you wear a tie or pantyhose are not actually the equivalent of the employers who pay their employees minimum wage.

I'm thinking of the 1971 hit song "Signs" by the Five Man Electric Band: "And the sign said ‘Long-haired freaky people need not apply'." Since they could cut their hair and get the job, being a hippie in 1971 wasn't actually equivalent to being Irish in 1880. Neither does a voluntarily low income turn you into a working-class person if you grew up in a professional-middle-class household and went to college. Bohemian lifestyles and voluntary simplicity have a long, honored history in middle-class culture, and it's time we recognized our counterculture impulses as part of our professional-middle-class identity.

The cultural differences between PMC and working-class activists are not just neutral differences in taste or style, in which each party should give the other equal deference, but power differences between people with different amounts of education, social and cultural capital, and clout in the wider society.

Why does this matter? Because there are millions of working-class potential allies who find PMC-led organizations culturally difficult — and not just the bigger and more formal non-profit organizations, but also the small, all-volunteer groups full of college students or college-educated activists, such as feminist, globalization, anti-war, queer, animal rights and environmental groups.

Of course, working-class people can have negative reactions to mainstream professional-middle-class culture as well, not only to alternative PMC subcultures. Four-dollar coffee drinks, therapy, tennis skirts with little green whales on them, and the word "whom" are just as likely to get disgusted reactions as tofu is. And if you hear a parent negotiating with a child about when to leave the playground, look around for who's rolling their eyes, and listen for the class overtones in the comments, like "F**king yuppies!"

But alternative PMC activists can be especially attached to our distinctive subcultural traits because they're part and parcel of our activism. Ironically, PMC liberal reformists sometimes do better at recruiting working-class people; the more radical someone is, the more likely they may be to blow it as a cross-class bridge person.

Is the solution to be chameleons and blend in with working-class culture? Many PMC activists have chosen this route. Some of the 1970s Marxists who took working-class jobs seemed to fit in, especially those who grew up working-class before going to college, and those with a deep respect for their coworkers. More often, cross-class chameleons' unwitting parody seems condescending and stereotyped. The negative aspects of their own class conditioning, such as a sense of entitlement and self-importance, become an unacknowledged shadow-side that everyone around them can see. Especially embarrassing to me are middle-class white people who badly imitate the accents, music, clothes and hairstyles of low-income black youth. Showing that you're "down with the people" actually takes consistent hard work and commitment to their causes; there are no shortcuts via mimicking their style.

One of the first groundrules for successful cross-cultural bridging of any kind is authenticity; we need to be who we really are. Fakeness is usually detected, and it worsens the mistrust that's already there towards PMC people.

In my experience, I'm usually identified as PMC at 20 paces. One working-class woman said (once she finally started to trust me) that she had assumed I was a snob because my posture was so upright. In my neighborhood everyone can spot the class differences between women: the working-class women wear make-up and styled hair even when watering their gardens, and the professional women wear no make-up and loose hair even to work, and sometimes even at weddings. And at one meeting of a low-income grassroots group, I realized that I was the only person in the room with all my front teeth. We might as well accept that working-class people will know who we are; there's no hiding our privilege.

But how can we be ourselves and still build bridges with people who find our differences weird?

The first step is to distinguish between two different kinds of weirdness — essential and inessential. An essential weirdness is one that couldn't be eliminated without doing a deep injustice to someone:

•Gay people may seem weird in some communities, but it's essential for organizations to support them being out of the closet.

•Being inclusive of non-Christians is an essential weirdness. I have seen all-Christian groups of grassroots working-class people to whom it seems weird not to start every meeting with a prayer to Jesus and weird not to include Christianity in the group's mission statement and bylaws; yet to let that happen would be oppressive to religious minorities, such as a Jewish organizer or atheists in the neighborhood.

•Speaking out against racism may be taboo in some white communities, but it's essential to go ahead and grate against those traditional cultural norms.

Besides those major societal oppressions, there are personal differences that may seem weird to others but are very important to the individual:

•To a recovering alcoholic, not drinking is essential even if weird in certain circles.

•Some people are deeply attached to a name change or a type of clothing or hair.

•Unusual gender presentation can be essential to an individual's sanity, and can also move the society forward by shaking up our constraining gender roles.

•There's a long and respected movement tradition of being the change you want to see, bearing witness to an issue with your own lifestyle choices.

But it's rarely essential to impose one's personal choices on others. And that's the line we cross too often, unnecessarily imposing a cultural weirdness on others. PMC activists, especially young radicals, make the mistake of imposing our own essential weirdnesses on mixed-culture groups:

•It's one thing to eat vegan yourself, and another to plan all-vegan menu at a diverse coalition conference.

•You might think that civil disobedience is an essential tactic for a certain campaign to succeed, but you don't have to schedule it at the same time and place as the legal rally.

•Abstaining from smoking may be essential to you, but it's obnoxious if imposed on others, for example by choosing a location with no place to go for a cigarette break — especially if accompanied by judgmental statements (like "Cigarettes will kill you, you know!")

•Just because your New Age spirituality is what keeps you sane doesn't mean that a coalition meeting would be improved by starting it with a ritual.

And some kinds of weirdness are just plain inessential.

I coined the phrase "inessential weirdness" in 1979 while watching counterculture Movement for a New Society members attempt to work with more mainstream potential allies. I remember vividly the moment it popped into my head. My anti-nuclear group, a bunch of long-haired men and hairy-legged women, had formed a coalition to stop a local nuclear construction project, and we had set up a meeting with a senior citizen group. They were mostly white men retired from blue-collar trades jobs. The meeting was going well when someone proposed we take a coffee break. One of my esteemed counterculture colleagues said, "I know! For the break, let's all howl like wolves!" And even worse, several people did it! As a big "Owwwww-ooooooh" went up, I saw some of the senior activists nudge each other and roll their eyes, like "What's up with these wackos?" Their group did join the coalition, but no thanks to the howlers. Something in my gut switched sides at that moment, from a previous enchantment with all things alternative to a skepticism about what and who is effective.

So here's a shorthand version of my point: if you want to build cross-class alliances, don't howl. If howling is important to you, go off on a howling retreat with other howlers; don't do it in coalition spaces. Blend in if there's not a strong reason not to. Truly, you can be your authentic self without indulging your impulses to howl.

My own worst story is almost too embarrassing to tell in public, but I'll share it here in the hopes that laughing at me will embolden some PMC readers to shed their own inessential weirdness. When I was young and countercultural in the 1970s, I lived in an intentional community where we tried to minimize our impact on the environment. In our bathrooms hung a sign about not wasting water, with a little rhyme that started, "If it's yellow, let it mellow…" I was trying to organize a chapter of a local group which met in people's homes. I went to the bathroom in an older woman's home, peed and didn't flush, as was my habit. Luckily, the next person to use the bathroom was one of my counterculture buddies, who flushed for both of us, then came out and hissed at me, "What are you doing? You're not in your group house, you know!" From then on, I made a point of flushing in other people's homes. I realized that building a bond with potential movement members was more important than saving a couple gallons of water.

The late-1960s and 1970s white hippie counterculture was, of course, the pinnacle of inessential weirdnesses in US history. But the syndrome has never gone away, and unfortunately, I began to see a new rash of imposed weirdnesses in the late 1990s. For example:

•Stylized group processes involving waving cards of different colors or prefacing your remarks with whether they are a friendly or unfriendly amendment do nothing except to establish an in-group and an out-group.

•Padding the demands of a demonstration with a dozen lesser-known and more controversial issues is a sure way to keep a coalition small and college-educated. To cite a recent example, the widespread opposition to the Iraq war has remained more unorganized than necessary thanks to coalition organizers who insist on agreement on Venezuela, Palestine and other causes with smaller and mostly middle-class bases.

•One person sitting on the floor may not seem too weird, but providing no chairs, only cushions, can result in cultural as well as physical discomfort.

I did a workshop for the core members of an anarchist drop-in center. They wished that more people in their town would join their animal rights work, but few did. When I presented this concept, one member said, "This whole place is one big inessential weirdness." They had a choice between recruiting a bigger base to their cause and expressing all aspects of their radical values at all times.

Our inessential weirdnesses may, of course, also alienate middle-class and wealthy potential allies — often to an even greater degree, as some working-class people are more used to encountering diversity and eccentricity than are many mainstream corporate managers and their ilk. But in those cases, people with common education levels may have shared ways of talking to fall back on. Cross-class bridging, on the other hand, just plain won't happen without attention to the cultural nuances that alienate people from each other. If we care about our movement's size and strength, it's essential that we be no weirder than we need to be.

So here are some guidelines for professional-middle-class activists to maximize the effectiveness of our work:


1.Be clear on your goals. If the most important political work for you to do is to shake up traditional norms by being different, by all means do it, but don't assume you can both express all your values and be an effective bridge person. If building a diverse coalition with a mixed-class, mixed-culture base is important to you, then take that seriously and don't tack on lots of other agendas.

2.Observe the cultural norms of people you'd like to work with, watch for signs of discomfort, and study what conveys respect and disrespect in their subculture.

3.Figure out which of your weirdnesses are essential to you, and drop the inessential ones when you're doing cross-class outreach or coalition building. Be thoughtful about who your group sends to be the emissary to a culturally different group.

4.Don't impose any inessential weirdnesses on mixed coalitions. Using your influence to push your lifestyle choices onto uninterested working-class people is a misuse of class privilege.

5.If you feel a judgmental statement about others' lifestyles forming in your mind, bite your tongue.



None of this is easy. It's one thing to briefly change ourselves for a job interview or for dinner with the in-laws, but it's painful to have to change ourselves in our own activist groups. But as civil rights activist and Sweet Honey in the Rock founder Bernice Johnson Reagan said about coalitions, "If you're comfortable, you ain't doing no coalescing."



Read a list of the top ten mistakes of middle-class activists in mixed-class groups orreturn to the home page.
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Aug 16, 2011 2:09 pm

http://www.natcom.org/CommCurrentsArticle.aspx?id=659

Volume 5 , Issue 2 - April 2010


Communicating Gentrification





In most large cities, there is a neighborhood that has become known as the new hip area. You could go there and find a range of new restaurants and bars; pop into some funky clothing stores and independently owned record shops; and find some cafes that felt unique because they didn't feature the same green, white, and black logo that adorns other cafes in other parts of the city. You were fascinated by the street life in this neighborhood, especially the quantity of twenty-somethings who were hanging out, most of whom seemed to be adorned with tattoos, piercings, and thrift store apparel. The newspaper, alternative weekly, and on-line magazines all told a similar story about this area: the neighborhood was once a grubby no-man's land until the artists moved there, breathing life into this urban frontier.

But then the neighborhood started to change; it was gentrifying. The reporters now describe this change as a problem because the neighborhood is quickly losing its edge. That is, people like you are hanging around too often, looking to buy a condo, and transforming the place from an artsy bohemian enclave into a haven for yuppies and middle class couples with one child and a large dog.

Gentrification refers to the transformation of poor and working class urban neighborhoods into middle-class or upper class areas. Communication is central to this process--framing changes as they happen and then explaining the conversion after the fact. The popular press has been one of the most important sources for information about this urban issue. Newspapers, alternative weeklies, and magazines have dedicated increasingly more space to this subject since 1985, when stories started to appear regularly in US publications. There are clearly unique geographical, historical, and political situations that facilitate gentrification in different cities. Yet, publication outlets within a geographic region publish similar stories, and coverage of the issue reads the same across geographic regions, especially when artists are involved. Reports in the San Francisco Chronicle mirror articles published by the Chicago Tribune, for example. Three interesting storylines appear regularly that help frame artist-led gentrification.

First, press coverage features a consistent narrative about the ways artist-pioneers discover sections of the city, help improve those neighborhoods, and then get chased out by gentrifiers. We see this in Andrew Yarrow's 1998 New York Times story about gentrification in New York City's Tribeca neighborhood. “This gritty, light-industrial corner of Manhattan's lower West Side began a new life in the 1970's, with the catchy new moniker TriBeCa (or, Triangle Below Canal Street),” he writes. “As SoHo rents soared, TriBeCa became a mecca, first for painters and performance artists, then nightclubs and nouvelle bistros, and finally real-estate agents cashing in on the area's new-found cachet.” Yarrow's report is representative of hundreds of stories that mirror a diffusion of innovations model of change. This model explains how innovative ideas spread from more experimental individuals to a succession of groups who vary in their desires to try something new.

A second common storyline is the troubling representation of gentrified neighborhoods as frontiers. The urban frontier refers to areas where people lived and worked prior to the artists' arrival, but clearly not the right kind of people or the right uses of the space. For example, New York Times reporter Shawn Kennedy claims that Tribeca was “a grubby industrial neighborhood” prior to the influx of artists who would settle there in the late 1970s; Daily News reporter Whitney Walker describes theWilliamsburg neighborhood in Brooklyn as a “former industrial no-man's land;” and Robert Sullivan'sNew York Times Magazine piece about Bushwick in the 1980s labels the area a “wasteland.”

Gentrification, like the development of the frontier in western expansion, does not just happen organically even if the changes are narrated as though one demographic shift naturally follows another. Gentrification occurs because of political decisions about economic disinvestment and investment, allocation of resources, access to mass transportation, prospects for quality employment, and communication strategies that help frame a city's future. That process is aided when reporters claim that the people who live and work in these areas prior to the arrival of the artists are irrelevant or do not really exist (“no-man's land”), are equated with garbage (“grubby”), or linked with lawlessness (“wasteland”). Readers are left to conclude that these specific neighborhoods should be repopulated by artists, but only long enough to help transform the places into safe and profitable locales for those who want something that feels more hip.

Race and class are two important categories that influence reporters' designation of an area as a frontier. For example, Nadine Brozan writes in a 2002 New York Times article about the migration of artists to the Mott Haven section of the South Bronx, New York. Brozan identifies the neighborhood as “the last frontier” before she explains that the new “artist's colony would remain contained in a small area there.” She adds that Mott Haven “is tucked within a series of housing projects and the Harlem River.” We are led to believe that the Harlem River will limit space for development, which should fend off developers who want to build large buildings. However, her use of the housing projects is more interesting, because it signifies African American and Latino crime, violence, and poverty rather than the safe edginess of other bohemian neighborhoods.

This designation of neighborhoods as frontiers ultimately functions to reframe our perceptions of physical space. The space is land, forest, desert, or urban neighborhood until someone decides that it must be transformed or tamed. A place can only be a frontier if it is being thought about as something other than its current form. Through communication, urban spaces are constantly infused with meaning. The urban frontier narrative is one example of how people begin to imagine a place in terms of possibility and then communicate that vision.

If a frontier can only emerge when an area is thought of in a way other than it is, then that space also needs to be reconstructed by someone, which leads to the third recurring theme in press coverage of artist-led gentrification. Because artists are willing to move into neighborhoods that are considered less desirable to middle class renters or buyers, reporters often refer to the artists as pioneers, but sometimes calls them shock troops (Financial Times and MontrealGazette), urban adventurers (Los Angeles Times), artist-settlers (Toronto Star), trailblazers (New York Times), or risk-oblivious youth (New York Times). Artists are never portrayed as gentrifiers.

The consistency of themes, plot, and character development presented in the news advances the artist-led gentrification story in such a way that we can think about gentrification as naturally occurring. These stories about gentrification bestow importance on the topic and help shape our perceptions of the process as a whole, including who benefits from the class remake of city neighborhoods and who might be considered victims. News reports are an important source for citizens to learn about issues that pertain to public life. Therefore, it is crucial to understand the reasons why this consistent telling of the artist-led gentrification story is flawed, and why more critical assessments of urban change could be beneficial to citizens and their cities.







About the author: Daniel Makagon is Associate Professor in the College of Communication at DePaul University in Chicago, IL, USA. This essay appeared in the April 2010 issue of Communication Currents and was translated from the scholarly article: Makagon, D. (2010). Bring on the shock troops: Artists and gentrification in the popular press. Communication and Critical/Cultural Studies, 7, 26-52. Communication and Critical/Cultural Studies and Communication Currents are publications of the National Communication Association.
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Re: Economic Aspects of "Love"

Postby American Dream » Tue Aug 16, 2011 2:16 pm

http://previous.ncra.ca/exchange/dspPro ... mID=115043

WINGS, the Women's International News Gathering Service presents:

Andrea O'Reilly of the Motherhood Initiative for Research and Community Involvement (MIRCI)


Program Title: WINGS #16-11 The Mother of Motherhood Studies

Description: In the early 21st century, Dr. Andrea O'Reilly began writing, editing, publishing, and organizing around the study of mothering and brought it forward as a new academic discipline. The subject, as old as humans ourselves, evokes controversy in academia, including within Women's Studies. Among the specific topics are men's mothering and radical motherhood movements.

Host(s): Frieda Werden

Featured Speakers/Guests: Dr. Andrea O'Reilly, Associate Professor of Women's Studies at York University, founder of MIRCI, of Demeter Press, and of the feminist mothers group Mother Outlaws.

Listen

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Re: Economic Aspects of "Love"

Postby American Dream » Thu Aug 18, 2011 9:19 pm

http://www.suntimes.com/news/mitchell/7 ... maids.html

‘The Help’ surprises with dignified portrayal of black maids

MARY MITCHELL August 12, 2011


Image
Emma Stone (from left), Octavia Spencer
and Viola Davis in “The Help".


For obvious reasons, I had expected to dislike “The Help.”

Kathryn Stockett is a white woman and her writing a book about black women having to “Yes ma’am,” and “No ma’am” their lives away didn’t sit well with me.

What gives her the right to tell this story in the first place?

To make matters worse, Stockett is profiting off the painful plight of black women who lived and died in a racist world.

But after watching the film version of “The Help,” which opened in movie theaters this week, I forgot all about the hand that penned this work.

Thanks to the insightful direction of Tate Taylor, and the acting of Viola Davis as Aibileen Clark, and Octavia Spencer as Minny Jackson, I walked out of the theater with a greater appreciation for the black women who bore this burden.

Because of Davis’ and Spencer’s emotional performances, “The Help” became more than a movie about a white woman’s (Emma Stone as Skeeter Phelan) struggle to find her place in the world, and white redemption.

Davis’ portrayal of a nanny captured the strong faith that helped black women endure the indignity of Jim Crow. Spencer absolutely soared as the no-nonsense Minny, who — despite her hard edges — has a heart of gold.

Both of these actresses are immensely talented. It is ironic that they will likely pick up major awards for playing black maids.

For the most part, “The Help,” didn’t tell black people anything new.

Most from my generation have already heard horror stories about what it was like to work in white folks’ houses.

But how many white people can really say they know how black people felt about the Jim Crow era?

But I disagree that the script needed a harder edge, as if the omission of a rape scene or acts of brutality trivialize the issue.

The image of an elderly Constantine (played by Cicely Tyson) trying to serve up peas during lunch as the elderly members of the Daughters of the American Revolution looked down on her with disgust spoke volumes.

I had to fight back the tears.

Two seats away, an elderly white woman was doing the same.

Others have dismissed “The Help” as a “heartwarming” fable, and some bloggers are urging blacks to boycott this film.

That would be unfortunate.

Any movie about the racist South that ends with the black heroine walking off to a brighter future, instead of with a lynching or assassination, is worth the admission and the $5.50 bag of popcorn.

Also, I don’t think I’ve ever considered the complex relationships that must have developed between the white families and the black women who raised white children, cleaned white houses and kept white secrets.

For instance, it was Minny to whom Celia Foote (played by Jessica Chastain) turned to for support when she had a miscarriage. While Skeeter obviously has compassion for the black maids, Celia, whom the other women considered white trash, treated Minny as her equal.

All of these women, black and white, were chained under circumstances that revealed what was inside their hearts. Some were cowards. Some had courage.

Taylor could have ruined this movie by focusing too much on the white women and not enough on the black maids.

Like most issues involving race, debates about “The Help” have blown up the Internet. I hope you join the conversation by seeing this movie for yourself.

After seeing “The Help,” I can look at those old black-and-white movies with the walk-ons of black women dressed in starched uniforms and white stockings and see more than a maid.

I’m grateful that the director of this film made sure of that.

***

http://rss.tmsfeatures.com/websvc-bin/r ... a_20110817

Coming to Terms with 'The Help'

By Leonard Pitts Jr., Tribune Media Services,

Posted 08/16/2011




Mother used to tell this story.

She was working as a domestic -- this was the late '40s or early '50s -- for a Memphis doctor when one day his daughter came up and inexplicably began rubbing her skin. It turned out the child had asked her grandmother why mom's skin was dark, and the woman, a daughter of the unreconstructed white South, had said the darkness was dirt. The poor little girl was trying to rub the "dirt" off and was surprised it wouldn't come. Years later, Mom's voice still mixed anger and humiliation when she told that tale.

But such incidental cruelties were to be expected. Mom was The Help, as in the Kathryn Stockett novel that was released last week as a motion picture. I find myself with irresolute feelings toward both. In this, I am hardly alone. Indeed, "The Help" has met with a certain amount of scorn from some African-Americans unseduced by its story of black maids and their white employers in Jackson, Miss., in that pregnant year, 1963.

An organization called the Association of Black Women Historians has slammed the movie for "stereotyping." Author Valerie Boyd's review, which appeared on an Atlanta arts blog, was headlined "A Feel-Good Movie for White People." Some black literati have noted it as yet another example of a white writer reaping great rewards from chronicling African-American passages while black writers who traffic in those same passages cannot get the time of day from publishers and moviemakers.

Though the literati have a valid point, the criticism of "The Help" strikes me otherwise as more reflexive than felt. Stockett told the story of a white misfit bonding with a black maid and helping her find her voice in a society that had rendered her mute. If it is not exactly a black-power manifesto, well, neither is it "Birth of a Nation II."

So what, then explains my own irresolution? I suspect it traces to nothing more mysterious than the pain of revisiting a time and place of black subservience. And, perhaps, the sting of an inherited memory. That episode cost her something to tell -- and even more to live.

As Americans, we lie about race. We lie profligately, obstinately and repeatedly. The first lie is of its existence as an immutable reality delivered unto us from the very hand of God.

That lie undergirds all the other lies, lies of Negro criminality, mendacity, ineducability. Lies of sexless mammies and oversexed wenches. Lies of docile child-men and brutal bucks. Lies that exonerate conscience and cover sin with sanctimony. Lies that pinched off avenues of aspiration till "the help" was all a Negro woman was left to be.

I think of those lies sometimes when aging white southerners contact me to share sepia-toned reminiscences about some beloved old nanny who raised them, taught them, loved them, and who was almost a member of the family. Almost.

Reading their emails, I wonder if those folks understand even now, a lifetime later, that that woman did not exist simply as a walk-on character in a white person's life drama, that she was a fully formed human being with a life, and dreams and dreads of her own.

It is Kathryn Stockett's imperfect triumph to have understood this and seek to make others understand it, too. I think Mom would have appreciated the effort.
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