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• W217972010 abstract "A recent 2008 television commercial for Rogers Phone shows a group of young people sitting around a table, when suddenly a young woman comes up to share that she got a new phone for Christmas. In fact, she had opened it early and was using it, but said she would put it back under the tree so she could open it on Christmas morning. A young man asks, Well, where is the surprise on Christmas morning, when you open your gifts She responds Watch, and suddenly erupts into paroxysms of feigned joy as she pretends she has seen it for the first time. The group, duly impressed, nods--good faking it! There are many things disturbing about this television commercial, least of which is the fact that someone in Rogers' think tank believes this experience represents a kind of in First, the ad celebrates an entitled sneakiness--although it is a Christmas gift, the young woman has opened the phone because she wants to. It is really that simple. Second, she has demonstrated --and been supported by the advertisement--that instant gratification is good. Why wait, when you can have things now? Third, the advertisement honors faking it--in other words, lying. Things will be fine, because she has the ability and will to feign sincerity and no one will know the difference. Finally, all these actions are condoned by the group--whose basic value set centers around two things: (1) their appreciation for the possession--it is a thing--as in material and (2) their awe for their friend's ability to pull off her act of insincerity. The advertisement is certainly not about joy on Christmas morning, nor does the advertisement see anything wrong with the sort of white lie attendant upon the young woman's stealing [Is it really hers until the arrival of the occasion for which it is given? And what is the difference, assuming the gift was from a parent, between this child's opening this Christmas present or taking money from Dad's wallet under the belief that Dad would leave it to her upon his death anyway? It's just a matter of timing right?] The advertisement is about having what one wants--and having it when one wants it. The job of the commercial is to infect a upon those who watch. But the truth of that giggle reveals the hegemony of consumer culture. The advertisement only works because it is deeply etched within the promotion of a deeper cultural myth and the it engenders shows how deeply we accept the myth--in other words, we get it! Furthermore, the advertisement counts on us getting it in two ways: (1) we understand the ad's logic and (2) we go out and buy (get) the product. The commercial's hermeneutic informs us of the behaviors and current practices of youth in a society of instant gratification that lacks an understanding of ethical responsibility or the consequences of being a fake. For those inside the commercial, the critique of us as critics would be to suggest that too much is being read into a commercial meant only to catch attention, show what a product can do and how one's life is better for having that product, and provoke a giggle. The commercial, as is, does what it is supposed to do in a purely market-driven, corporate sense. The advertisement convincingly presents a product that creates what Valas (2009) calls a TOMA (Top Of the Mind Awareness, which in guerrilla retailing means developing a marketing plan so that consumers want or need the things you sell) experience for the viewer persuading them to consume--liberally and unhindered. That businesses market to children makes good economic sense, because children grow to become consumers and profits rise. For political conservatives, such marketing aligns with a fundamental philosophy that open, free, and liberal capitalistic markets, unhindered and constrained by regulation, are in everyone's economic best interests. Our task is not to evaluate such marketing or to point out the rightness or wrongness of such advertising. …" @default.
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• W217972010 date "2017-09-22" @default.
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• W217972010 title "The Building of Consumerism and the Impact of School Sorting" @default.
• W217972010 doi "https://doi.org/10.31390/taboo.13.2.05" @default.
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