title: Symbolism in marketing systems

authors: Kadirov, Djavlonbek

subjects: marketing systems

abstract: The article explores the different aspects of the symbolism of marketing systems. The authors argue that marketing systems maintain distinctive symbolic structures in addition to their functional/operational structures; the environment is an inherent part of the system rather than being outside the system; and symbolic unfolding, that is, the process through which emerging systems address the symbolic controversies of existing systems, underlies the formation of new marketing subsystems. Two implications for macromarketing research are drawn (1) improving the standards of living via making product assortments (that are also symbolic) available to consumers in fact is an unending quest of addressing acute societal problems and contradictions and (2) the design of marketing systems is likely to fail if the symbolic character of a system under development is not taken into account.

text: Symbolism in marketing systems The article explores the different aspects of the symbolism of marketing systems. The authors argue that marketing systems maintain distinctive symbolic structures in addition to their functional/operational structures; the environment is an inherent part of the system rather than being outside the system; and symbolic unfolding, that is, the process through which emerging systems address the symbolic controversies of existing systems, underlies the formation of new marketing subsystems. Two implications for macromarketing research are drawn (1) improving the standards of living via making product assortments (that are also symbolic) available to consumers in fact is an unending quest of addressing acute societal problems and contradictions and (2) the design of marketing systems is likely to fail if the symbolic character of a system under development is not taken into account.

year: 2011

title: British Women Travellers And The Harems: Liberties, Enslavement and Domesticity

authors: Ammar, Hiba

abstract: This thesis examines the complex perspective of a woman traveller. Wortley Montagu, Martineau, Burton and their contemporaries, represented the harem through various lenses. The Oriental harem has fascinated Western civilization since time immemorial. This sacred place, reserved for the women and children of the Muslim household, had long been a terra incognita to British outsiders, until the publication of Lady Mary Wortley Montagu’s (1689-1762) Turkish Embassy Letters (1763), which gave impetus to a whole tradition of travel writings, particularly harem accounts, penned by British women. The aristocratic Wortley Montagu recasts Turkish women from their previous Western image as over-sexed and soulless beings to idealized domestic goddesses, living in an ideal world, the harem. Harriet Martineau(1802-1876) , travelled to the Ottoman Empire more than a century after Wortley Montagu’s residency in Oriental lands. Martineau was a rare talent. She was an accomplished journalist and a pioneering figure in Western sociology. She spent her life validating a place for herself and her sex in a patriarchal and male-dominated society; she earned her own keeping, and lived independently. Martineau related her eastern experience in Eastern Life: Past and Present (1848), in which the Oriental harem figures very little. Martineau pitied the women she encountered in Egypt, and depicted them as slaves of a corrupt system, the harem and the practice of polygamy. My thesis ends with the travel writings of Lady Isabel Burton (1831-1896) whose view of the Oriental women she met in Syria is the most tempered. Her Inner Life of Syria, Palestine and the Holy Lands: from my Private Journal (1875) displays a tolerance of other cultures and a move toward moral and cultural relativisms.
Each of the women considered in this thesis formed her own harem, projecting on to this distant Oriental structure her fears, hopes and desires. Wortley Montagu’s harem was a utopia for women only. The Victorian Martineau opined that the Oriental harem was a hell on earth. Lady Isabel Burton constructed a happy medium between the two. Although at times ambivalent towards the Syrian women she encountered, she partook in their customs and manners, particularly public bathing, smoking and other Eastern indulgences. Her attitude illustrates that the British home and the Oriental harem are not so dissimilar, bridging the gap between us and them.

text: British Women Travellers And The Harems: Liberties, Enslavement and Domesticity This thesis examines the complex perspective of a woman traveller. Wortley Montagu, Martineau, Burton and their contemporaries, represented the harem through various lenses. The Oriental harem has fascinated Western civilization since time immemorial. This sacred place, reserved for the women and children of the Muslim household, had long been a terra incognita to British outsiders, until the publication of Lady Mary Wortley Montagu’s (1689-1762) Turkish Embassy Letters (1763), which gave impetus to a whole tradition of travel writings, particularly harem accounts, penned by British women. The aristocratic Wortley Montagu recasts Turkish women from their previous Western image as over-sexed and soulless beings to idealized domestic goddesses, living in an ideal world, the harem. Harriet Martineau(1802-1876) , travelled to the Ottoman Empire more than a century after Wortley Montagu’s residency in Oriental lands. Martineau was a rare talent. She was an accomplished journalist and a pioneering figure in Western sociology. She spent her life validating a place for herself and her sex in a patriarchal and male-dominated society; she earned her own keeping, and lived independently. Martineau related her eastern experience in Eastern Life: Past and Present (1848), in which the Oriental harem figures very little. Martineau pitied the women she encountered in Egypt, and depicted them as slaves of a corrupt system, the harem and the practice of polygamy. My thesis ends with the travel writings of Lady Isabel Burton (1831-1896) whose view of the Oriental women she met in Syria is the most tempered. Her Inner Life of Syria, Palestine and the Holy Lands: from my Private Journal (1875) displays a tolerance of other cultures and a move toward moral and cultural relativisms.
Each of the women considered in this thesis formed her own harem, projecting on to this distant Oriental structure her fears, hopes and desires. Wortley Montagu’s harem was a utopia for women only. The Victorian Martineau opined that the Oriental harem was a hell on earth. Lady Isabel Burton constructed a happy medium between the two. Although at times ambivalent towards the Syrian women she encountered, she partook in their customs and manners, particularly public bathing, smoking and other Eastern indulgences. Her attitude illustrates that the British home and the Oriental harem are not so dissimilar, bridging the gap between us and them.

year: 2013

title: Te tuhirau kōrero

authors: Corbett, Mahaki

subjects: Reo Māori

abstract: Ko tō tātou reo, he reo tapu, he reo kōrero, he reo pohewa, he reo reiuru, he reo rauriki.  E rā, he piringa tē taea te whakangaro atu, nā te mea ko te reo Māori te manawatanga mai i a koe e tūhono ai koe ki ngā mea o mua, ki ngā mea o muri, ki ngā mea o nāianei (J. Peri, kōrero ā-waha, Hune 3, 2013). Heoi anō, i ngā rā nei, kua whānau hou mai te reo Māori pā tuhi-ā-waea ki te ao mārama me te aha kua whakarerekē a ia i te āhuatanga o tō tātou reo. Ko te kaupapa o tēnei tuhinga, he whakatakoto kupu mai i te ngākau aroha me te wete hoki i te taumata whakaaro e whakahākiri nei ki tēnei mangainga o te ao hangarau. Waihoki, kua nahanaha i ahau ngā wāhanga, ā, e whitu ēnei kua tuhia ki te kupu waiwaiā, kia whakapāho-ā-rorohiko atu rānei i te whia maruāpō mō te ātaahuatanga o te pā tuhi-ā-waea. Nō reira rā, koiā te taonga whakapiripiri e koroa nei e te ringa, purutia kia tata, whakamaua kia tina!

text: Te tuhirau kōrero Ko tō tātou reo, he reo tapu, he reo kōrero, he reo pohewa, he reo reiuru, he reo rauriki.  E rā, he piringa tē taea te whakangaro atu, nā te mea ko te reo Māori te manawatanga mai i a koe e tūhono ai koe ki ngā mea o mua, ki ngā mea o muri, ki ngā mea o nāianei (J. Peri, kōrero ā-waha, Hune 3, 2013). Heoi anō, i ngā rā nei, kua whānau hou mai te reo Māori pā tuhi-ā-waea ki te ao mārama me te aha kua whakarerekē a ia i te āhuatanga o tō tātou reo. Ko te kaupapa o tēnei tuhinga, he whakatakoto kupu mai i te ngākau aroha me te wete hoki i te taumata whakaaro e whakahākiri nei ki tēnei mangainga o te ao hangarau. Waihoki, kua nahanaha i ahau ngā wāhanga, ā, e whitu ēnei kua tuhia ki te kupu waiwaiā, kia whakapāho-ā-rorohiko atu rānei i te whia maruāpō mō te ātaahuatanga o te pā tuhi-ā-waea. Nō reira rā, koiā te taonga whakapiripiri e koroa nei e te ringa, purutia kia tata, whakamaua kia tina!

year: 2017