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Recent debates in urban studies and urban anthropology have revolved around the growth of neoliberal economies and their impact on postcolonial cities such as Bengaluru and invoke the phenomenon of the death of the commons. Rather than focusing on a dialectical existence of infrastructures, which suggests a life and death binary, in 2020, I turned my attention to the possibility of a life between and beyond these two binaries through the game of football and its place in Bengaluru. This essay is based on a study of two different types of football fields in Koramangala, Bengaluru, and through this exercise, it intends to examine a potential move towards the viewing of commons as sites of knowledge production for sport, culture, and the city. One of the key ideas around which urban commons are looked at in this essay is through an examination of Bengaluru as a postcolonial city, one which was supposed to uphold a Nehruvian vision, and its transformation into the Information Technology hub of India through a neoliberal turn in urban development. A major concern raised here with neoliberal models of urban development is how people who do not have the monetary capacity to access sports infrastructure end up playing in the postcolonial, neoliberal city.

Trade-offs that involve secular values of money and sacred human values are often seen as taboo. This paper aims to examine how consumers avoid making taboo trade-offs with anthropomorphized products, by choosing options that ensure the well-being of the humanized products, even at a financial cost to themselves.

The authors conducted five experiments, across different marketplace contexts (i.e. repairing, buying and selling), to test the broad generalizability of the extent to which consumers are willing to incur a financial cost due to concern for the well-being of anthropomorphized products.

The results reveal that consumers are willing to accept financially inferior options to protect the humanness endowed upon anthropomorphized products. The effect is mediated by consumers’ concern for the treatment of the anthropomorphized product. The effect is moderated by consumers’ trait empathy level, such that those low in empathy are willing to sacrifice human value for the sake of greater financial gain.

Future research could examine, in the context of anthropomorphized products, if there are types of human values that are less inviolable, leading consumers to be more willing to trade them off for monetary gains.

The findings have direct implications for second-hand markets. For potential buyers of anthropomorphized products, they should signal concern for the product; for sellers, anthropomorphizing their products can reduce haggling behavior. From a sustainability perspective, consumers may be more motivated to repair or recycle their products if it is framed as “infusing new life” into their products.

This work highlights a novel effect of anthropomorphism: when marketplace decisions are involved, anthropomorphizing a product can introduce a tension between secular monetary values and sacred human values. To the best of the authors’ knowledge, this work is the first to show that consumers are willing to incur a monetary loss to protect the humanness of anthropomorphized product, driven by their concern for the proper treatment of such humanized products.