Search results

Demographic segmentation variables are cheap and easy to measure, while psychographic variables are more expensive and harder to measure, but can provide more insight into consumers’ psychology. Suggests that a prima facie case exists for the suitability of astrology as a segmentation variable with the potential to combine the measurement advantages of demographics with the psychological insights of psychographics and to create segments which are measurable, substantial, exhaustive, stable over time, and relatively accessible. Tests the premise empirically using results from a Government data set, the British General Household Survey. The analyses show that astrology does have a significant, and sometimes predictable, effect on behavior in the leisure, tobacco, and drinks markets. Discusses managerial implications of the results in terms of market segmentation and promotion.

Would it surprise you to know that one of the chief functions of serious astrology is to enable an individual to develop better plans? Astrology utilizes accumulated data, research, empirical knowledge and the strategy of proper timing—all of which results in a most useful tool for planners.

For segmentation purposes, demographic variables are cheap and easy to measure, while psychographic variables are harder to measure, but can provide a more accurate insight into consumer psychology. The use of astrology, potentially, allows us to combine the measurement of demographics, with the psychological insights of psychographics. Suggests that a prima facie case exists for the suitability of astrology as a segmentation variable since it creates segments which are measurable, substantial, accessible, exhaustive, relatively stable over time, likely to respond differently towards different marketing programmes and have clear boundaries. Although it would be unrealistic to claim that astrology can be universally applied to all markets in all industries, it may have some use when applied to certain populations or sub‐groups within certain lifestyle and personality‐related markets.

Original and provocative findings that date of birth could have an effect on consumption prompted replication of this exploratory work. Date of birth potentially combines the measurement advantages of demographics with the psychological insights of psychographics when interpreted through an astrological framework. Using a different general household survey data set, consumption was again found to vary by date of birth within the alcohol, leisure and cigarette markets. Implications for segmentation and promotion are discussed.

It seems part of the human condition to yearn to know the future. If you have at least an inkling of what's coming, you might be able to prepare for it. That's why soothsayers have been with us since the dawn of time, opining on the probable outcome of a specific action or the prospects for an individual. Reading entrails may no longer be politically correct, but astrology, palmistry, and tarot cards have been with us for centuries and show no signs of fading away. And if you're predicting specific events, any of these time‐tested methods—even reading entrails—should serve. Which is to say, if you believe in them, they might help you plan ahead; if you don't, you can easily dismiss them as a lot of malarkey.

The purpose of this paper is to advance the understanding of antecedents and consequences of superstitious beliefs.

From survey data drawn from 206 South Korean and 218 US respondents, structural equation modeling is used to test the posited hypotheses.

To extrinsic superstitious beliefs, both the South Korean and US models support the subjective happiness through self-esteem path and the anthropomorphism path; from these beliefs, both models support the horoscope importance path and the behavioral superstitious beliefs path. Only the US model supports the path from self-esteem to extrinsic superstitious beliefs, and only the South Korean model supports the path from intrinsic religiosity to extrinsic superstitious beliefs.

South Korean and US student data may limit generalizability. As effect sizes in this context are established, researchers have a benchmark for future quantitative superstition research.

By further understanding antecedents and consequences of superstitious beliefs, marketers are in a better position to appeal to targeted customers. Anthropomorphism and intrinsic religiosity, not fully studied by marketing scholars, show promise as segmentation variables related to consumers’ attitudes and behaviors.

To avoid unethical practice, marketers must limit themselves to innocuous superstition cues.

Leaning on experiential consumption theory and the “magical thinking” literature, this study augments the superstition literature by exploring carefully selected yet under-researched determinants and consequences of superstitious beliefs across eastern and western consumer groups.

“A Candidate, canvassing his district, met a Nurse wheeling a Baby in a carriage, and, stooping, imprinted a kiss upon the Baby's clammy muzzle. Rising, he saw a Man, who laughed.

Perhaps because the LA Yearbook does not reveal birthdates the profession of Librarianship has been spared the astrological analyses of Gauquelin and certain quality newspapers. In a spirit of scientific enquiry to test the predictive validity of sun‐signs, the following grotesque professional caricatures are presented. Anyone who recognises themselves, or perhaps a colleague, should write to Monsieur G, indicating whether their astrological sign matches their stereotype, or hopefully not. By such means the pernicious practice of stereotyping, of which astrology is one of the oldest may be exposed.

Thailand has seen waves of youth-led protests over the past three years. Pro-democracy youth activists have vociferously criticised authority figures: teachers, parents and political leaders, especially the king. Drawing on vignettes assembled over a 14-year ethnographic work with young people in Thailand, as well as on current research on youth (online and offline) activism in Bangkok, I examine the multi-layered meaning of kinship in Thai society. The chapter reveals the political nature of childhood and parenthood as entangled modes of governance that come into being with other, both local and international cultural entities. I argue that Thai youth activists are attempting to rework dominant tropes that sustain “age-patriarchy” in the Buddhist kingdom. Their “engaged siblinghood” aims to reframe Thailand's generational order, refuting the moral principles that establish citizens' political subordination to monarchical paternalism and, relatedly, children's unquestionable respect to parents. As I show, Thai youth activists are doing so by engaging creatively with transnational discourses such as “democracy” and “children's rights,” while simultaneously drawing on K-pop icons, Japanese manga and Buddhist astrology. In articulating their dissent, these youths are thus bearers of a “bottom-up cosmopolitanism” that channels culturally hybrid, and politically subversive notions of childhood and citizenship in Southeast Asia's cyberspace and beyond. Whatever the outcome of their commitment, Thai youth activism signals the cultural disarticulation of the mytheme of the Father in Thailand, as well as the growing political influence of younger generations in the region.

This short poem seeks to encapsulate a cynical view of the value of risk assessment.

The poem was written at the time of the collapse of the banks, despite their elaborate risk assessments. It juxtaposes modern belief in risk assessment with other historical and fallible means of prediction. The poem is a triolet, a medieval French form comprising one eight‐line stanza with a regular rhyming scheme and repetition of lines. It is concise, with nursery rhyme simplicity, and a refrain that sinks into the conscious.

The images of runes, the tarot, and astrology counterbalance the scientific language and basis of risk assessment and the hard‐nosed, factual business of insurance.

The poem reminds us that the greatest risk is the one that is impossible to foresee.

The poem is unique in its use of a medieval French form to examine a modern phenomenon.