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Sacrifice, integral to gift giving, remains unexplored and undertheorized in marketing. This paper aims to address this shortfall by analyzing the dynamics of sacrifice and theorizing how it serves as an engine of the gift chimney.

The ethnographic investigation of public ceremonial gift giving in sectarian Northern Ireland describes and interprets the complex nature of the gift.

The authors show that sacrifice is a plausible mechanism of the gift chimney and that the co-occurrence of monadic, dyadic and systemic giving in the same ritual acts as an accelerant.

The authors analyze how public ceremonial gift giving induces sectarian communities to risk convocation, enabling them to exorcize trauma sustained at one another’s hands and to build a platform for future cross-community cohesion in a context of ineffective institutional efforts.

Sacrifice propels circulation of the gift, creating a social bond between antagonists whose ethos of mutuality depends upon ritualized reciprocal recognition of entangled loss.

The actual uses to which public art is put have been virtually ignored, leaving multifarious dynamics related to its esthetic encounters unexplored. Both audience agency in placemaking and sensemaking and the agentic role of place as more than a mere platform or stage dressing for transformation are routinely neglected. Such transformative dynamics are analyzed and interpreted in this study of the Derry–Londonderry Temple, a transient mega-installation orchestrated by bricoleur artist David Best and co-created by sectarian communities in 2015.

A range of ethnographic methods and supplemental netnography were employed in the investigation.

Participants inscribed expressions of their lived experience of trauma on the Temple's infrastructure, on wood scrap remnants or on personal artifacts dedicated for interment. These inscriptions and artifacts became objects of contemplation for all participants to consider and appreciate during visitation, affording sectarian citizens opportunity for empathic response to the plight of opposite numbers. Thousands engaged with the installation over the course of a week, registering sorrow, humility and awe in their interactions, experiencing powerful catharsis and creating temporary cross-community comity. The installation and the grief work animating it were introjected by co-creators as a virtual legacy of the engagement.

The originality of the study lies in its theorizing of the successful delivery of social systems therapy in an esthetic modality to communities traditionally hostile to one another. This sustained encounter is defined as traumaturgy. The sacrificial ritual of participatory public art becomes the medium through which temporary cross-community cohesion is achieved.

The purpose of this paper is to examine local consumers’ acculturation process as they observe, encounter and shop with an influx of outsiders.

The multi-year qualitative study (involving in-depth interviews and netnography) investigates Hongkongers’ adaptation to encounters with Mainland Chinese shoppers in Hong Kong.

The authors focus on the world of luxury brand consumption, which plays a key role in signaling a newfound status for Mainlanders, and a change in identity construction for Hongkongers. Hongkongers’ acculturation process in response to large numbers of Mainland luxury shoppers includes emotional responses, behavioral adaptation and identity negotiation.

This research has theoretical implications for consumer acculturation theory.

This research has managerial implications for consumers’ luxury consumption experiences.

First, the authors extend the consumer acculturation literature by focusing on the adaptation of locals to visitors. Unlike other acculturation studies that focus on poorer immigrants from less industrial countries to a wealthy nation, the study focuses on local perspectives of elite Hong Kong consumers about Mainland Chinese visitors who are economically well-off but lack cultural capital. Second, emotions are found to be an important component of acculturation and their causes and consequences are analyzed.

Marketing‐driven consumer culture is often indicted in the degradation of the ecosphere. Futurists envision an ecological crisis in the new millennium. Marketing and consumer research can be enlisted in the aversion of this crisis. Political and philosophical regimes of environmental reclamation and redemption must be mobilized by conversion experiences in the individual’s soul. In this paper, I propose that marketers instigate millenarian activities to trigger a revitalization movement in the service of ecotheology. Such a provocative enterprise is well suited to the discipline’s posture of eminent domain at century’s end. I offer some suggestions for the shape that such a revitalization might take.

The aim of this paper is to expand the scant literature related to retail branding ideology and the application of mythotypes to flagship stores within the Chinese setting. The study explores the transplantation of a retail brand ideology in the form of complex home‐country cultural content to a host culture whose local retail narratives differ significantly from those of the brand enterprise.

This is an ethnographic study that spans the two years of the focal store's existence. With the help of native‐speaking graduate assistants, store visits, interviews with Chinese locals and internet mentions and secondary information were collected. Data include fieldnotes, interview transcripts, photographs, news articles, blog comments and website information.

The paper details the mythotypic mistuning of marketscape and mindscape that contributed to the failure of this flagship store and build theory concerning the implementation of retail brand ideology and retail theatrics. The paper concludes that successful themed flagship brand stores encapsulate ideology in stories composed of mythotypes and encourages the enactment of that ideology through multiple, interrelated brand experiences. Misalignments of these mythotypes can impede the acceptance of retail brand ideology and the diffusion of the retail theatre concept.

While foreign and domestic flagship brand stores have flourished in China, cultural propriety of these stores includes a host of physical design cues that must mesh with the local culture's sensibilities and the brand's provenance. To translate the retail brand ideology into customer‐centric meaning is challenging. The presence or absence of mythotypes comprising the servicescape profoundly affect their success.

The consumer behaviour literature is evolving towards the assumption that products are inherently experiential bundles, and after all, all businesses are operating within the experienced economy. Experiences are much more advantageous for the consumers because they advance happiness or enjoyment of life (instead of survival or maintenance). Experiential purchases lead to greater happiness levels compared to material purchases. Reliance on materialism and material purchases is shown to be the reason of low happiness levels in even the most affluent countries.

In this chapter, based on theoretical as well as empirical papers, I analyse experiences and the consumption of experiences in the Turkish context. The arguments are supported by up-to-date market analysis of related industries conducted by independent market research agencies. The first section looks at the rise of experientialism in retail industries, such as in the case of shopping malls. The following sections touch upon main experiential categories such as tourism, dining and sports. Finally, the social aspects of experiences are discussed in the context of third-place experiences, and some empirical findings are presented. The chapter concludes with some recommendations for practitioners, experience designers, service providers as well as researchers.