Uses of Religion in Advertising

Uses of Religion in Advertising The way the message is presented, both pictorially and verbally, has a significant effect on the processing of the advertisement. However, it is acknowledged that attitude depend not only on the physical stimuli but also on the stimulis relation to the surrounding field and a whole range of factors within the individual, including the cultural background, experience, personality/cognitive style, values, expectations, and the context in which something is perceived (De Mooij, 2009; Usunier Lee, 2005). Due to this, its widely agreed that when an audience encounters an advertisement, the reaction to it depends on the meaning they assign to it, which in turn depends on characteristics of both the advertisement and the members of the audience (Veloutsou Ahmed, 2006). Advertisers need to understand their audience before encoding messages so that they are credible and generate positive responses. Otherwise the perception may be negative, disbelief or rejection. To ensure that a stimulus produces favorable response, advertisers have to analyze where attitudes stem from and what influences attitude. Positive attitude could result in positive response to a particular advertising stimulus and positive attitude toward the advertisement. This positive attitude could influence purchase intentions (Severn et al., 1990) and even lead to the audiences brand choice without examination of beliefs on specific attributes, because it allows for the retrieval of an overall evaluation with minimal processing (Dotson and Hyatt, 2000). Evidence suggests that advertisements are processed subjectively by individuals, on the basis of the group membership (Leach Liu, 1998). Cultural groups differ in their values, attitudes and prejudices they possess, and thus each group will read the advertisement distinctly and develop its own shared reactions, interpretations and meanings of the advertisement (Leach Liu, 1998). In a cognitively diverse world, a message that is sent is not necessarily the message that is received. Advertising could be more effective when it provides information and uses language that is consistent with the preferences of the audience, because customized advertisements may be more successful than generic one-size-fits-all (LaBarbera, 1998). Values guide and determine attitudes and behavior, which are the core of culture. Advertising reflects and influences cultural values. Therefore, advertising appeals that depict value orientations consistent with the intended audience is likely to be more persuasive than advertisements that depict inconsistent value (Leach Liu, 1998), a fact that advertisers should take into account when creating their messages. Advertisers use cues, such as culturally similar actors, shared cultural symbols and preferred language to produce the intended meaning, in the hope that the cues will be decoded by the audience (Veloutsou Ahmed, 2006). In the following sections the role of religion, as a factor that influences both the advertisement execution and attitude formation will be reviewed. Religion and Advertising Religion as an institution significantly influence on peoples attitudes, values and behaviors (Arnould, Price, Zikhan, 2004) at both the individual and societal levels. According to Peterson and Roy (1985), religion provides a source of meaning and purpose for people; it makes life understandable and interpretable. Religion fosters established practices and provides a series of tools and techniques for social behavior (Hawkins et al.,1980; Schiffman and Kanuk, 1991) therefore, religion and its associated values and practices often play a pivotal role in influencing peoples everyday life. This role is activated and executed through rituals and symbols. Rituals and symbols are focal elements in transferring religious courses and meanings to people which consequently shapes their values, beliefs, and behaviors. Religious self-identity, formed as a result of the internalization of the role expectations offered by the religion, suggests the potential influence of religiosity on ones beha vior and consequently what is considered right or wrong in that perspective (Vitell et. al, 2005). Moral values of right and wrong define what is allowed and forbidden for marketing and consumption and how this marketing strategy should take place. Hirschman (1983) points out that religious denominational affiliation may be viewed as cognitive systems. A cognitive system is a set of beliefs, values, expectations and behaviors that are shared by members of a group (Berger, 1961; Gurvitch, 1971; Merton, 1937). This perspective suggests that members of a particular religion may possess common cognitive systems, which may influence that groups behaviour (Hirschman, 1983). In a series of studies, Hirschman (1981, 1982, 1983) found that religious affiliation had an influence on novelty seeking, information search and a number of consumption processes such as choice of entertainment, transportation and family pets. Hirschman (1983) concluded that few other variables have exhibited the range and depth of explanatory power offered by religious affiliation (Esso Dibb, 2004). Even though attitudes and behaviors are directly influenced by at least religion-rooted aspects of culture, religions impact on consumption-related behaviour have been only very modestly studied in the marketing literature (Mokhlis, 2009). According to Hirschman (1983) there are three possible reasons for this shortfall. The first reason for the slow development of literature in this area is the possibility that consumer researchers are unaware of the possible links between religion and consumption patterns. The second reason is a perceived prejudice against religion within the research community; once being a taboo subject and too sensitive to be submitted for investigation (i.e. the potential for inadvertent offence and the legal protection afforded freedom of religion). Finally, she claims that religion is everywhere in our life and therefore may have been overlooked by researchers as an obvious variable for investigation in the field. Although Hirschman made this assertion some y ears ago, it is still true today. To date, few studies have investigated religion as a predictor of attitudes toward advertisement. Existing studies on advertising and religion mainly examined the influence of religion on attitude toward advertising of controversial products (De Run, Butt, Fam, Jong, 2010; Fam Grohs, 2007; Fam Waller, 2003; Fam, Waller, Erdogan, 2004; Michell Al-Mossawi, 1995). However, a review of the pertinent literature showed that most of these studies observed this influence from the point of marketing communications. Examining whether religion and intensity of religious belief has an effect on the attitudes towards the advertising of controversial products, Fam, et al. (2004) found a significant difference between the four controversial product groups (gender/sex related products, social/political groups, health and care products, and addictive products) and the four religious groups (Buddhism, Christianity, Islam and non-religious believers). Their results revealed that Muslims found the advertising of gender/sex related products, social/political groups, and health and care products most offensive relative to the other three religions. In addition, the religiously devout respondents were more likely to find advertising of gender/sex related products, health and care products, and addictive products more offensive than the less devout followers (Fam, et al., 2004). Second area of research in the field of advertising and religion has primarily focused on the presence of religious values in advertisements(Al-Olayan Karande, 2000; Kalliny, 2008). For example, in a cross cultural content analysis of magazine advertisements in the U.S. and Arab countries, Al-Olayan and Karande (2000) found that in Arab advertisements women tended to be portrayed in advertisements in which their presence was related to the advertised product. This was indicated to be in compliance with accepted Muslim religious tenants (Henley Jr, Philhours, Ranganathan, Bush, 2009). In another research to investigate the impact of religious differences on advertising execution in Arab world Kalliny (2008) found that there were major differences among the Arab countries where Egypt and Lebanon were found to depict women who are dressed less modestly than Saudi Arabia and U.A.E. Developing alongside the literature focusing on the two above-mentioned of the research area is another cluster of studies that explores the consumers reactions to ads containing religious cues or symbols (Dotson Hyatt, 2000; Henley Jr, et al., 2009; Lumpkins, 2007; Taylor, Halstead, Haynes, 2010). These studies tried to shed the light on the advertisement processing through measuring  Taylor and his colleagues research examined consumer reactions to the use of a Christian religious symbol (the Christian fish symbol: Ichthus) in advertising by running two experiments. Their controversial findings revealed that consumers have varied reactions to Christian messages in the secular marketplace and that responses depend on their religiosity levels. The results of their follow-up field experiment with adult consumers indicated a significant Christian symbol by evangelical religiosity interaction on perceived quality and purchase intentions such that the Christian symbol enhanced consum er evaluations and the effects were stronger as evangelical religiosity increased. They have also found that consumer source perceptions of the marketer in terms of attitude similarity, trustworthiness, expertise, and skepticism mediated these interaction effects. But their second study which was a lab experiment conducted with young adults revealed an unusual backlash effect of the Christian symbol on purchase intentions for some consumers and contrasting mediation results (Taylor, et al., 2010). In another study to investigate consumers responses to ads with religious cues Henley et. al (2009) examined the effects of Christian cues or symbols on relevant and irrelevant symbol product ad evaluations. The study indicates that religiosity of the respondent has a significant moderating impact on the evaluation of an ad (Aad, Ab, and PI) that has a relevant Christian symbol Moreover, and possibly most significantly, the interaction effect between relevancy and  religiosity indicate that this interplay combines to significantly affect the diagnostic efficacy of the ad including attitude toward the ad, attitude toward the brand, and purchase intentions for higher religiosity respondents under relevant conditions (Henley Jr, et al., 2009). The finding of this research corroborates Dotson and Hyatts (2000) findings. Dotson and Hyatt (2000) specifically studied the use of religious symbols as peripheral cues in advertising in a replication of the elaboration likelihood model (ELM). In ads for pet health insurance, the authors manipulated argument strength and the presence or absence of the Christian cross as a peripheral cue. Product category involvement and level of religious dogmatism were found to be related to attitude toward the ad, attitude toward the brand, and purchase intention, however, not in the expected directions. Low involvement subjects who were high in religious dogmatism had a less favorable attitude toward the brand and lower purchase intention when exposed to ads containing the cross. High involvement subjects who were also highly dogmatic had more favorable feelings toward the product when the cross was present in the ads. ELM suggests that the low involvement subjects would have responded more favorably  to the cue (Dotson Hyatt, 2000). P 2 Existing studies of advertising suggest that cultural values either influence the production and execution of advertising or are reflected in the content itself (Chang, et al., 2009). religious rooted aspect of culture directly or indirectly influence attitudes and behavior Islamic values and Advertising Rice/almousavi/lughmani/karandi/olayyen/malezi/keenan ramazan/ Muslims consider Islam to be a complete way of life (Kavoossi 2000, Lawrence 1998). Indeed, one of the characteristics that distinguish Muslims from followers of some other faiths is that the influence of religion is very clear in every aspect of the Muslims life (Rice Al-Mossawi, 2002). The Sharia is a comprehensive code governing the duties, morals and behavior of all Muslims, individually, and collectively in all areas of life, including marketing and commerce (Luqmani, Yavas and Quraeshi, 1987). It completely describes the values that Muslims should hold, such as truth, justice, honesty, social obligations, collective responsibility and the roles of men and women (Al-Olayan Karande, 2000). It is beyond the scope and scale of this study to discuss the whole characteristics of Islamic values. But we refer to some of which implies more attention in advertising industry. According to Islamic social philosophy all spiritual, social, political, and economic spheres of life form an indivisible unity that must be thoroughly imbued with Islamic values. This principle informs such concepts as Islamic law and the Islamic state and accounts for Islams strong emphasis on social life and social duties (Fam, et al., 2004). The Islamic law, Sharia, which sets all that one should do, derives from four main resources of Islamic teaching. These resources are Koran (Muslims holy book which is Gods wording), Sunnah (the divinely inspired conduct of the Prophet Mohammad), Aghl (reasoning), and Ijma (consensus of opinion) (Coulson, 1964, p. 55-59).(Al-Olayan Karande, 2000). Islam has not addressed many of modern phenomena such as marketing and advertising explicitly, but its comprehensive value system explicates should and shouldnt which consequently influences advertising content, execution and evaluation. In an attempt to relate basic Islamic values to advertising implications Rice and Al-Mousavi (2002) elucidated these values and their advertising implication. Some of these values which Muslims should follow are truth, honesty, politeness and social and collective obligations and responsibilities. Muslims should keep away from falsehood and deception everywhere in general and in trade and financial dealings with others in specific. They could not tell a lie and should avoid exaggeration. This suggests that advertisers should strive for excellence as an end in itself, in addition to communicating truthfully about products and services (Rice Al-Mossawi, 2002).Therefore Muslims process exaggerated messages in advertising as lie which intends to mislead them. Muslim activities are categorized as lawful (halal) and prohibited (haram) (Rice and Al-Mousavi, 2002) which constitute a system of values for assessing others speaking and behavior as well. Eating pork ,carrion, and carnivorous animals , gambling, drinking alcohol, nudity and idol worship (statutes inclusive) are prohibited (Chachu a, Kucharski, Luba, Ma achowska, Martinovski). Advertisements which portray some of these prohibited elements make people feel offended or be perceived as offensive. advertisement that ignore these implications will not be effective and have the adverse affect on the sale (Michell and Al-Mossawi, 1995). Regarding the globalized hegemonic content and form of advertisements which was somehow contrasting with Islamic values, Muslims tend to the negative evaluation of advertising. Research in Saudi Arabia has shown that over 70% of Muslim respondents think that advertising is a threat to culture of Islam (Al-Makaty et al., 1996). (Keenan Shoreh, 2000). In a global survey of attitudes towards advertising in 22 countries, conducted by the International Advertising Association in 1993,results indicated that: Egypt was the only market where respondents were consistently anti-advertising (Wentz, 1993, p 1, cited at Keenan Shoreh, 2000). Keenan and Shoreh (2000) conducted a research which shows that Muslims think that advertisements present western values and ignore Arab history and customs. Their investigation into the Egyptian main media (Al-Ahram) content in the period of 1975 to 1995 revealed that around 50 percent of items focusing on advertising had a negative, anti- advertising tone (Keenan Shoreh, 2000). According to Fam et.al (2004), Muslims found the advertising of gender/sex related products, social/political groups, and health and care products most offensive relative to the other three religions. Moreover, the religiously devout respondents were more likely to find advertising of gender/sex related products, health and care products, and addictive products more offensive than the less devout follower. (Fam, et.al, 2004). To overcome this shortfall, in addititon to further consideration of Islamic values, some advertisers utilized Islamic elements to produce a favorable feeling among Muslims. For example some advertisement utilized Quranic words to enhance the influence of the ad and make it more appealing to Muslim consumers. Examples are the words Bismillah (in the name  of God; a phrase used by Muslims before beginning any action) or Allahu akbar (literally, God is greater)(Rice Al-Mossawi, 2002). Luqmani et al. (1989) provide an example of a manufacturer of water pumps that uses a verse from the Quran in advertising: We made every living thing from water. In another example a distributor of Royal Regina honey capsules in Saudi Arabia successfully ran a contest that included a question on how many times bees are mentioned in the Quran, along with questions and information about the product (Luqmani, Yavas, Quraeshi, 1993). His work gives an evidence of the influence of Islam in advertising Authors also have reckoned that the most important Muslims religion characteristic is that the influence of religion is very clear in every aspect of live. This influence is fortified in some special time like Ramadan; the fasting month of Muslims. The month of Ramadan is the holiest time of the year in Islam. Fasting during Ramadan is one of the frameworks of Muslim life, along with faith in one God, prayer from the Koran five times daily, charity for those in need, and making the Hajj pilgrimage to Mecca. It entails a list of prohibitions between the hours  of sunrise and sunset. Beyond the fasting that is central to Ramadan, the entire month is a period of increased spirituality and religious contemplation for Muslims. As a result , this empowered spirituality affects the whole sphere of Muslims life including their consuming behavior and marketing communication. Keenan and Yeni (2003) compared ads run during Ramadan and those run during a non-Ramadan period in Egypt. Findings s how fewer ads during Ramadan, more emphasis on charity messages during Ramadan, and more conservatively dressed characters in ads during Ramadan. According to Keenan and Yeni (2003) advertisers intentionally tone down the way they present women in their commercials. This might be interpreted as a form of respect for the Islamic principles and values of Ramadan (Keenan Yeni, 2003). Representation of Hijab in advertisements In the symbolic space of communication, identities have to be constructed through language and pictures and cultural symbols of identity such as the hijab take on enormous significance (cf.Dholakia and Zwick, 2001; Schau and Gilly, 2003). Relogious symbols, notabely, take on a sacredness that gives them a very strong presence and power in many peoples daily lives. The wearing of religious dress and symbols is an important expression of an individuals religious identity. It may reflect the wearers understanding of the requirements prescribed in their tradition or their belief that wearing this form of dress or these symbols as a mark of their religious commitment helps to enhance their spiritual life. It may also reflect a desire publicly to affirm the identity to which these are linked. This interpretation and affiliation might emerge in information processing among Muslims when they encounter a message carrying this religious symbol. Hijab as a symbolic expression of Muslims clearly symbolizes a womans religious affiliation; it also shapes Muslim womens independent identities standards (Macdonaldi, 2006). Hijab , further to religious identification, functions to perform a behavior check, resist sexual objectification, afford more respect, preserve intimate relationships, and provide freedom (Anderson, 2007). According to Bullock (2000) Muslim women in west who cover their head, see hijab as a way of projecting a Muslim identity and refuting an imitation of the west. Frances controversial new law banning the overt display of religious symbols in school, directed at the wearing of the hijab, brings to the forefront the enormous contemporary significance of the veil as a historically and culturally constructed symbol of female Islamic identity (Zwick Chelariu, 2006). Westerners often regard the hijab as a symbol of backward cultural and gender politics and even fundamentalist extremism (Brenner, 1996)(Zwick Chelariu, 2006), but the practice of hijab among Muslim women is based on religious doctrine. Islam stresses that women should dress modestly and encourages women not to show too much of their bodies in public. Surat Al-Noor-Aih-31 in The Koran, the Muslims holy book addressed the issue of womens modesty by stating: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what ordinarily appear thereof that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers (kaliny, 2008). Scholars have interpreted this Koran passage differently, but most scholars take this message to mean that women may show only their hands and face to men outside of their immediate family (Rice Al-Mossawi, 2002). The guidelines provided in the Koran might not be strictly followed in the contemporary Muslim countries. A range of practices exists among Muslims regarding the times and places -ranging from prayer only to all the time that women are expected to be veiled. This different perception influenced advertising industry among Muslims world. While in Saudi Arabia and Iran it is forbidden to show other than the above-mentioned body parts, in Dubai in United Arab Emirates, Turkey and Egypt, the most liberal outdoor advertising is presented in the European version (Karande and Kiran, 2000). In a content analysis of pan-Arab, Egyptian, Lebanese and Emirati magazine advertisements, Al- Olayan and Karande (2000) found that in 83 percent of Arabic advertisements showing women, they were wearing long clothing, compared to 29 per cent in US advertisements. Furthermore ,Arabic advertisements show women in advertisement if their presence relates directly to the product and if they are appropriately dressed, that is, wearing long dresses and a head covering that does not expose any hair (Al-Makaty et al. 1996). Luqmani et al. (1989) describe how, in Saudi Arabia, advertisers of cosmetics refrain from picturing sensous females. Instead, in typical advertisements (an example is the Dove cleansing bar), a pleasant-looking woman appears in a robe and headdress with only her face showing. In Malaysia, Islam also exerts great influence on advertising regulation. The Islamic principle of covering the aurat (i.e., private body parts) for women and the prohibition of using women as sex symbols in advertising are strictly enforced (Wah, 2006). For instance, the Malaysian advertising code stipulates that female models portrayed in advertising must be fully clothed up to the neckline. The length of the skirt should be below the knees. The arms may be exposed up to the edge of the shoulder without exposing the underarms (Advertising Code forTelevision and Radio, 1990).

Google Communication Essay

When you’re talking about a good company to work for, Google is one of the top employers to get in business with and to work for. Everyone wants to read up on Google, every eye is on this one particular company. It has one of most interesting organization cultures out of all cultures. Not to mention, In 2007 Google was ranked in the top 100 best businesses to work for. This statement was written in the fortune magazine. Me personally I say Google communicates very well. Google has the best and the fastest and most reliable search engine that it is. For Google to obtain these accomplishments they look and hire people who are tech savvy and are professionals. What makes Google a successful company? They value their talented employees. They reward them with good things; Google cherished good employees. To keep a business on the right track and successful, employees must be treated equally and be rewarded. Since I’ve known Google to be a search engine I haven’t heard about any downfalls or complaints. The Google management bring themselves together as a team and more so family. From the articles I’ve read, Google strives to give their employees the best experience that they could ever have. That goes for any business existed, you should aim to give your employees the best experience, something that they would never forget. That job that you always talk about and never would let go. Throughout the years we all know that Google has switched up something’s. Google has changed the way we receive information dramatically. Looking in or looking out Google is valued as a great company. Google also communicates well internally and externally. Google uses a number of apps for communication both ways. They have apps for education, business and not limited to marketing. One of my favorite apps is the Gmail app. You can have multiple email accounts and you can store all of your files there. One of most advantages using these apps is you do not need a credit card to use them. I find that Google does espouse and align with the enacted values as they incline to treat all equal and show all ideas with in the company as one. They plan together and they become successful together.

Readers Response to Writing Badly Essay

In his essay, â€Å"The Importance of Writing Badly,† Bruce Ballenger encourages students to write freely and to not worry about finding the â€Å"perfect way of saying it.† I feel by saying this he means to not worry about what you’re writing and it may not necessarily be perfect, but that you write what you are thinking and continue writing even if it’s bad or may not make sense. He means to put all your thoughts down on paper and start from there. Ballenger gives his students permission to write badly. He expresses that â€Å"when the writing stops, so does the thinking.† He also states that he is far more interested in encouraging thinking than error-free sentences and concise, clear writing. Do I agree with Bruce Ballenger? I feel that I absolutely agree with him. If you would have asked me in High School if I agreed, I would have said no. My English teacher in High School was much like the teacher Ballenger describes in this essay as Mrs. Oâ⠂¬â„¢Neill. Every paper we had to write had nothing but red pen marks correcting bad sentences. Or as Ballenger put it â€Å"some high priest of good grammar whose angry scribbling occupied the margins of our papers.† She was much more critical of our grammar and punctuation then what we were writing. This was very discouraging to me and a lot of my fellow classmates. I then became more critical of myself as a writer and how I was writing and not what I was writing. I was paying more attention to other details instead of what I was thinking about writing, which ended up making it very stressful to write. So by the end of my English class, I was fairly decent with grammar. In fact friends and family of mine occasionally have asked me to proof read papers of theirs, and I find myself doing nothing but fixing grammar issues instead of actually reading the paper for the story it is. I agree with Ballenger when he says that clear writing matters and should be demanded, but that it should not be the first thing important when you start writing a paper. You can always go back a nd fix grammar and punctuation issues, but you sometimes may not get your thoughts or ideas back that you were thinking of to be able to express what you wanted to write after lifting the pen from the paper. Before reading the text, just looking at the title I thought this was just going to be about writing bad and not worrying about what you are writing. And really it is, but the text was more than that and made me realize that writing isn’t about how you write; it is more about what you write about. It’s about getting to what you are writing about and the process it takes to get there. More than just writing words down and making sure you use the words correctly. It’s about expressing what you are really thinking about and writing down your thoughts to begin with. I will take Ballenger’s advice because I feel I will have more to say after free writing and brainstorming my topics and by doing that I will have more effective essays. Ballenger ends this es say with â€Å"And what matters in this journey-at least initially-is not what kind of car you’re driving, but where you end up.† I think what Ballenger means by this is that it doesn’t matter how perfect you write. What matters is that you get the ideas you have and the point you are trying to make across in your writing. And in the end having your thoughts down, you will write the paper you are trying to write even if that means that the writing you initially write is not perfect.

Patriarchy and the Yellow Wallpaper - 1770 Words

Patriarchy and The Yellow Wallpaper The Yellow Wallpaper motivated the female mind of creativity and mental strength through a patriarchal order of created gender roles and male power during the nineteenth century and into the twentieth century. While John represented characteristics of a typical male of his time, the yellow wallpaper represented a controlling patriarchal society; a sin of inequality that a righteous traitor needed to challenge and win. As the wallpaper deteriorates, so does the suppressing effect that male hierarchy imposed on women. Male belief in their own hierarchy was not deteriorating. Females began to think out of line, be aware of their suppression, and fight patriarchal rule. The progression of the yellow†¦show more content†¦Women would never be elected of God to minister a church. No main stream religion had ever or would ever allow a woman to lead and make decisions after her mistake in the Garden of Eden. Main stream society has always been influenced by main stream religion. Wom ens gender roles (Kendal 343) were learned from a young age. Education would be substituted with learning motherly skills and how to be a good house keeper. As a result, females would aspire to be the best women and fill her role in life. Jenny shows us the conformed house keeper who hopes for no better profession (Gilman 906). As the industrial revolution matured and technology increased, many opportunities for women arose. Some women were able to work. They may have felt it a privilege or a disgrace; Either way, women continued to face male capitalism. If wages were even paid to women workers, wage gap (Kendal 361) was present between males doing the same job. After work double day or a second shift would be worked when arriving home so they could fulfill their responsibilities as a house keeper (Kendal 361). 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