Personal Culture Orientation and Consumer Cosmopolitanism: The Moderating Effects of Product Involvement

<p>Cosmopolitan consumers generally refer to individuals who are open and unbiased towards foreign products and identify as citizens of the world. Despite growing relevance of understanding consumer cosmopolitanism (COS) in today’s changing international landscape, both the construct itself is still not that well understood and operationalized, as well as its social and psychographic antecedent. In terms of culture studies, recent culture studies within the IB discipline continue to debate over the appropriate definitions of culture, as well as its conceptualization, operationalization, and especially measurement. This research aims to explore the impact of personal cultural orientations (PCOs), as individual-level culture value concepts, on COS, as well as the potential moderating role of product involvement (e.g., high- vs low-involvement products). Young-adult consumers in Taiwan and New Zealand were chosen to provide a contrast between a typical Western, Anglo-Saxon-based perspective and a typical Eastern, Asian, Confucian-based cultural context. Overall, this study could not fully support PCOs as having a significant impact on COS, nor product involvement as a moderator. However, COS could not be tested as a second-order reflective latent construct as originally intended in the seminal paper by Riefler et al. (2012). Compared to Riefler et al. (2012)’s paper, differences can be observed in the sampling where Riefler et al. (2012) sampled respondents aged 19 to 93 years (mean=46.6). This suggests that young adults a generational cohort hold significantly different perspectives and dispositions to other generations and the overall population. This finding aligns with recent IB literature in looking for smaller ‘containers’ of culture. Of the three PCOs tested, two displayed significant effects to COS in both country samples, but only to one dimension of the COS construct (Open-mindedness) and not the other (Diversity appreciation). Hence it is highly likely the PCOs tested in this study have significant effects on COS, if only COS could be operationalized as originally intended as discussed above. This points towards potential issues in appropriateness of the scales used for studies on young adults, as both the PCO and COS scales were developed on a wide range (age diverse) of respondents. This study also showed that within-country differences appear to be smaller than across-country differences. This is not consistent with previous cross-cultural research in the IB literature, which suggest cultural values differ significantly at the individual level due to differences in individuals’ experiences. Again, such research was done on more diverse respondent populations, not a specific demographic cohort with distinct social experiences. This finding has implications for the general assumption that within-country differences are considerably larger than across-country differences, when it comes to cultural value studies. Thus, when focusing on a specific demographic generational cohort, it seems that even when it comes to representatives from two very diverse cultural backgrounds, one grounded in a more Western and Protestant-based cultural context with more independent identity construal and the other in a more Eastern and Confucian-based cultural context with more interdependent identity construal, my evidence shows grater tendency towards a generational archetype understanding of young adults.</p>

Personal Culture Orientation and Consumer Cosmopolitanism: The Moderating Effects of Product Involvement

<p>Cosmopolitan consumers generally refer to individuals who are open and unbiased towards foreign products and identify as citizens of the world. Despite growing relevance of understanding consumer cosmopolitanism (COS) in today’s changing international landscape, both the construct itself is still not that well understood and operationalized, as well as its social and psychographic antecedent. In terms of culture studies, recent culture studies within the IB discipline continue to debate over the appropriate definitions of culture, as well as its conceptualization, operationalization, and especially measurement. This research aims to explore the impact of personal cultural orientations (PCOs), as individual-level culture value concepts, on COS, as well as the potential moderating role of product involvement (e.g., high- vs low-involvement products). Young-adult consumers in Taiwan and New Zealand were chosen to provide a contrast between a typical Western, Anglo-Saxon-based perspective and a typical Eastern, Asian, Confucian-based cultural context. Overall, this study could not fully support PCOs as having a significant impact on COS, nor product involvement as a moderator. However, COS could not be tested as a second-order reflective latent construct as originally intended in the seminal paper by Riefler et al. (2012). Compared to Riefler et al. (2012)’s paper, differences can be observed in the sampling where Riefler et al. (2012) sampled respondents aged 19 to 93 years (mean=46.6). This suggests that young adults a generational cohort hold significantly different perspectives and dispositions to other generations and the overall population. This finding aligns with recent IB literature in looking for smaller ‘containers’ of culture. Of the three PCOs tested, two displayed significant effects to COS in both country samples, but only to one dimension of the COS construct (Open-mindedness) and not the other (Diversity appreciation). Hence it is highly likely the PCOs tested in this study have significant effects on COS, if only COS could be operationalized as originally intended as discussed above. This points towards potential issues in appropriateness of the scales used for studies on young adults, as both the PCO and COS scales were developed on a wide range (age diverse) of respondents. This study also showed that within-country differences appear to be smaller than across-country differences. This is not consistent with previous cross-cultural research in the IB literature, which suggest cultural values differ significantly at the individual level due to differences in individuals’ experiences. Again, such research was done on more diverse respondent populations, not a specific demographic cohort with distinct social experiences. This finding has implications for the general assumption that within-country differences are considerably larger than across-country differences, when it comes to cultural value studies. Thus, when focusing on a specific demographic generational cohort, it seems that even when it comes to representatives from two very diverse cultural backgrounds, one grounded in a more Western and Protestant-based cultural context with more independent identity construal and the other in a more Eastern and Confucian-based cultural context with more interdependent identity construal, my evidence shows grater tendency towards a generational archetype understanding of young adults.</p>

Is helicopter parenting stifling moral courage and promoting moral disengagement? Implications for the training and development of millennial managers

Purpose This paper aims to examine the ethical foundations of Gen Z individuals by studying the impact of helicopter parenting on moral courage and moral disengagement. In addition, this study considers the implications for Millennial generation managers that are likely to be supervising this current generational cohort. Design/methodology/approach Hypotheses were tested using a two-wave online survey of 215 undergraduate students. Findings Helicopter parenting was associated with lower levels of moral courage and an elevated propensity to morally disengage in a sample of Gen Z individuals. The impact of helicopter parenting on these moral foundations was mediated by the children’s increased desire for continued parental involvement in their lives. Practical implications Similar to the Gen Z students surveyed in this study, many Millennials were raised by helicopter parents, thus, it is likely that they are also prone to moral disengagement and low moral courage. Furthermore, Millennial managers will be managing Gen Z workers. Thus, many companies will need to enhance their efforts in providing Millennial managers with business ethics training aimed at developing moral courage and reducing moral disengagement. Originality/value This study examines a previously unidentified antecedent of moral courage and moral disengagement

The Influence of Generational Cohort and Self-Congruity in Social Sponsorship: a Study in a Developing Country

<p>Social sponsorship has increased interest both in the academic area and in practice as a marketing communication tool to achieve brands’ objectives. Participation in social sponsorship enhances a brand’s goodwill and brand equity as well as image. Despite growing interest in social sponsorship, few studies have utilised generational cohort and self-congruity theory in one study, especially in a social sponsorship context. This study explored how generational cohorts’ self-congruity influences sponsorship attitude within social sponsorship, particularly in the context of a developing country, Malaysia. Three specific questions have been raised: (1) does self-congruity of different generational cohorts affect preferences for social sponsorship programmes? (2) Does it affect sponsor attitudes and loyalty? (3) To what extent does ethnicity impact generational cohorts’ preferences for sponsorship programmes? This study believes that generational cohorts have varying degrees of self-congruity, and a brand might consider participating in social sponsorship programmes congruent with its target consumers. This study applied generational cohort theory as a segmentation technique to identify consumers’ characteristics and the segmentation of the consumers. Besides, self-congruity theory was used to evolve the degree of consumers’ self-congruity with social sponsorship programmes based on generational cohort profiles (e.g. characteristics, preferences, and attitudes). Malaysia was chosen as a context for this study because of the country’s ethnic diversity, as well as being a plural society where all ethnic groups experience socialisation processes separately. An experimental method was applied in this study. Among the respondents, there were two generational cohorts (Boomers and Generation Y) and two ethnic groups (Malays and Chinese). The respondents included current students, alumni, students’ parents or relatives, and staff of Malaysian public universities. In total, this study collected 501 useable responses among the treatment and control groups. Single and multi-group analysis was applied to analyse the data since this study aimed to investigate differences between generational cohorts and ethnic groups with respect to attitudes towards sponsorship and brand loyalty. Hence, a combination of analysis methods has been employed such as the t-test, ANOVA and Covariance-based Structural Equation Modelling (SEM). This study found that generational cohort profiles influenced consumers’ responses on perceived congruency with a social sponsorship programme (i.e. event, brand and media). Findings from the research suggest that consumers held a more favourable attitude towards social sponsorship and brand loyalty that was congruent to them. On the other hand, both generational cohorts did not statistically differ on their attitudes toward sponsorship for international events and brands. In terms of ethnicity, the study found mixed findings on social sponsorship preferences and sponsorship attitudes. Interestingly, this study found that ethnicity affects Malays and Chinese Gen Y’s attitudes towards sponsorship on both brand conditions (i.e. ethnic-based and international) since both ethnic groups perceived congruency differently. This study contributes to the growing body of research on social sponsorship since it is the first study that attempts to utilise Generational Cohort Theory and Self-congruity theory in a social sponsorship context and developing country. It also contributes to developing and empirically testing models in heterogeneous environments (i.e. across generational cohorts and in a multicultural society), especially in a developing country. From a managerial perspective, this study allows brands to identify a social sponsorship programme’s congruence with its own consumers’ self-congruity. Brands will then be able to implement social sponsorship programmes that are congruent with their target consumers and that achieve their objectives.</p>

The Influence of Generational Cohort and Self-Congruity in Social Sponsorship: a Study in a Developing Country

<p>Social sponsorship has increased interest both in the academic area and in practice as a marketing communication tool to achieve brands’ objectives. Participation in social sponsorship enhances a brand’s goodwill and brand equity as well as image. Despite growing interest in social sponsorship, few studies have utilised generational cohort and self-congruity theory in one study, especially in a social sponsorship context. This study explored how generational cohorts’ self-congruity influences sponsorship attitude within social sponsorship, particularly in the context of a developing country, Malaysia. Three specific questions have been raised: (1) does self-congruity of different generational cohorts affect preferences for social sponsorship programmes? (2) Does it affect sponsor attitudes and loyalty? (3) To what extent does ethnicity impact generational cohorts’ preferences for sponsorship programmes? This study believes that generational cohorts have varying degrees of self-congruity, and a brand might consider participating in social sponsorship programmes congruent with its target consumers. This study applied generational cohort theory as a segmentation technique to identify consumers’ characteristics and the segmentation of the consumers. Besides, self-congruity theory was used to evolve the degree of consumers’ self-congruity with social sponsorship programmes based on generational cohort profiles (e.g. characteristics, preferences, and attitudes). Malaysia was chosen as a context for this study because of the country’s ethnic diversity, as well as being a plural society where all ethnic groups experience socialisation processes separately. An experimental method was applied in this study. Among the respondents, there were two generational cohorts (Boomers and Generation Y) and two ethnic groups (Malays and Chinese). The respondents included current students, alumni, students’ parents or relatives, and staff of Malaysian public universities. In total, this study collected 501 useable responses among the treatment and control groups. Single and multi-group analysis was applied to analyse the data since this study aimed to investigate differences between generational cohorts and ethnic groups with respect to attitudes towards sponsorship and brand loyalty. Hence, a combination of analysis methods has been employed such as the t-test, ANOVA and Covariance-based Structural Equation Modelling (SEM). This study found that generational cohort profiles influenced consumers’ responses on perceived congruency with a social sponsorship programme (i.e. event, brand and media). Findings from the research suggest that consumers held a more favourable attitude towards social sponsorship and brand loyalty that was congruent to them. On the other hand, both generational cohorts did not statistically differ on their attitudes toward sponsorship for international events and brands. In terms of ethnicity, the study found mixed findings on social sponsorship preferences and sponsorship attitudes. Interestingly, this study found that ethnicity affects Malays and Chinese Gen Y’s attitudes towards sponsorship on both brand conditions (i.e. ethnic-based and international) since both ethnic groups perceived congruency differently. This study contributes to the growing body of research on social sponsorship since it is the first study that attempts to utilise Generational Cohort Theory and Self-congruity theory in a social sponsorship context and developing country. It also contributes to developing and empirically testing models in heterogeneous environments (i.e. across generational cohorts and in a multicultural society), especially in a developing country. From a managerial perspective, this study allows brands to identify a social sponsorship programme’s congruence with its own consumers’ self-congruity. Brands will then be able to implement social sponsorship programmes that are congruent with their target consumers and that achieve their objectives.</p>

On the forms of manifestation of intergenerational discourse

В статье исследуются формы актуализации межпоколенческого дискурса в речи. Данный дискурс, несмотря на повседневное использование, до недавнего времени оставался малоизученным с точки зрения лингвистики. Представляя собой лингвокультурный феномен, межпоколенческий дискурс подразумевает в широком смысле взаимодействие различных (двух и более) поколений людей, что определенным образом эксплицируется в процессе интеракции. В более узком смысле межпоколенческий дискурс представляет собой взаимодействие представителей различных поколений внутри одной семьи (поколенческая когорта объединена по биологическим признакам). Одним из наименее изученных аспектов является актуализация межпоколенческого дискурса, представленная преимущественно в трех формах: вербальной экспликации со стороны участвующих в интеракции конверсационных партнеров (представителей различных поколенческих когорт), сочетании вербальной и поведенческой внешней (невербальной) реакции, а также проявление только невербальной составляющей. Взаимодействие поколений подразумевает различные сочетания данных проявлений, которые, как правило, обладают определенной эмоциональной окрашенностью, как положительной, так и отрицательной с различной степенью эмоционального накала, что зависит от ориентации дискурса на кооперацию или на конфронтацию («конфликт поколений»). Проявления межпоколенческого взаимодействия, как и содержательная составляющая, детерминируются существующими социально-культурными условиями. The article explores the forms in which intergenerational discourse is revealed in people’s inter-actions. Despite the active daily use of intergenerational discourse this kind of discourse has so far not been studied thoroughly by linguists. Being a linguacultural phenomenon, intergenerational discourse, in a broad sense, presupposes the interaction of two or more different generations. In a narrow sense, intergenerational discourse means communication between the representatives of different generations within one family (a generational cohort is united by biological characteristics). One of the less researched areas is how this kind of discourse is manifested. The forms vary with three dominating patterns made visible in the interaction of the representatives of different generations; more specifically, the discourse can be observed in a pure verbal interaction of the dialogue participants (the representatives of specific generational cohorts), in the combination of the verbal and external behavior (non-verbal) manifestation, or only through non-verbal reactions. Intergenerational discourse aims either at cooperation or at confrontation (the conflict of generations). The forms of revealing intergenerational communication along with the content component are determined by the predominant social and cultural conditions and norms.

Religiosity, Generational Cohort and Buying Behaviour of Islamic Financial Products in Bangladesh

<p>The role of religiosity on consumers‟ buying decisions is increasingly gaining the attention of researchers and practitioners. However, its role in consumer behaviour is not yet well established, particularly in the behaviour of Muslim consumers when buying financial products. The rapid growth of Islamic finance during the last 10 years across regions for various Islamic Financial Products (IFPs) provides opportunities and challenges to managers and researchers. Considering the rapid growth of IFPs and the limited research on Muslims‟ buying behaviour of such products, this research examined the relationship between religiosity, consumer buying attitude and purchase intention towards IFPs, to develop and understand how Muslims‟ religiosity impacts on their buying decisions. A conceptual model has been developed based on extant literature. The model is guided by the theoretical premise of religious consumer behaviour and the Theory of Reasoned Action (TRA). The model included key religious dimensions: religious belief, practice, knowledge, experience and consequences, to measure the overall religiosity of consumers. The model investigated the effect of religiosity on consumer buying attitude and purchase intention towards IFPs. The model also investigated the moderating effects of generation cohorts on the relationship between religiosity, buying attitude and purchase intention. The analysis is based on a sample of 1,292 Muslim consumers in five major cities from three different generational cohorts in Bangladesh. The data was collected through a questionnaire survey, which was dropped off and collected by the researcher. The main findings suggest that religiosity positively and directly influences consumer buying attitude and purchase intention towards IFPs. It also finds that consumer buying attitude mediates the effects of religiosity on purchase intention and generational cohort has a partial-moderating effect on these relationships. This research contributes to the literature in several ways. Firstly, it enhances the understanding of Muslim consumers buying behaviours of IFPs. It extends the current research by examining the complex mediating and moderating relationship. Thus, the findings suggest the mechanism of how religiosity influences Muslims‟ buying behaviour of IFPs. Secondly, it provides empirical support to the Theory of Reasoned Action (TRA) to understand religious-driven behaviours influenced by religious commitment. Thirdly, it utilised the generational cohort theory to identify generational cohorts in Bangladesh and extend the current research by examining their moderation effect on the relationship between religiosity and consumer behaviour. Fourthly, it enhances the understanding of the buying behaviour of Muslims from a democratic developing country, which is likely to differ from that of Muslims from Shariah-governed countries. The findings have implications for practitioners too as they provide an understanding of Muslim consumers in a more predictive and comprehensive manner, by considering religiosity as a predictor of consumer behaviour rather than simply as a correlate of product purchasing. The results of this study may help Islamic financial service providers to identify potential customers and segment the target market on the basis of religiosity and generational cohort in order to expand their services globally.</p>

Religiosity, Generational Cohort and Buying Behaviour of Islamic Financial Products in Bangladesh

<p>The role of religiosity on consumers‟ buying decisions is increasingly gaining the attention of researchers and practitioners. However, its role in consumer behaviour is not yet well established, particularly in the behaviour of Muslim consumers when buying financial products. The rapid growth of Islamic finance during the last 10 years across regions for various Islamic Financial Products (IFPs) provides opportunities and challenges to managers and researchers. Considering the rapid growth of IFPs and the limited research on Muslims‟ buying behaviour of such products, this research examined the relationship between religiosity, consumer buying attitude and purchase intention towards IFPs, to develop and understand how Muslims‟ religiosity impacts on their buying decisions. A conceptual model has been developed based on extant literature. The model is guided by the theoretical premise of religious consumer behaviour and the Theory of Reasoned Action (TRA). The model included key religious dimensions: religious belief, practice, knowledge, experience and consequences, to measure the overall religiosity of consumers. The model investigated the effect of religiosity on consumer buying attitude and purchase intention towards IFPs. The model also investigated the moderating effects of generation cohorts on the relationship between religiosity, buying attitude and purchase intention. The analysis is based on a sample of 1,292 Muslim consumers in five major cities from three different generational cohorts in Bangladesh. The data was collected through a questionnaire survey, which was dropped off and collected by the researcher. The main findings suggest that religiosity positively and directly influences consumer buying attitude and purchase intention towards IFPs. It also finds that consumer buying attitude mediates the effects of religiosity on purchase intention and generational cohort has a partial-moderating effect on these relationships. This research contributes to the literature in several ways. Firstly, it enhances the understanding of Muslim consumers buying behaviours of IFPs. It extends the current research by examining the complex mediating and moderating relationship. Thus, the findings suggest the mechanism of how religiosity influences Muslims‟ buying behaviour of IFPs. Secondly, it provides empirical support to the Theory of Reasoned Action (TRA) to understand religious-driven behaviours influenced by religious commitment. Thirdly, it utilised the generational cohort theory to identify generational cohorts in Bangladesh and extend the current research by examining their moderation effect on the relationship between religiosity and consumer behaviour. Fourthly, it enhances the understanding of the buying behaviour of Muslims from a democratic developing country, which is likely to differ from that of Muslims from Shariah-governed countries. The findings have implications for practitioners too as they provide an understanding of Muslim consumers in a more predictive and comprehensive manner, by considering religiosity as a predictor of consumer behaviour rather than simply as a correlate of product purchasing. The results of this study may help Islamic financial service providers to identify potential customers and segment the target market on the basis of religiosity and generational cohort in order to expand their services globally.</p>