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Co-creation is a new paradigm that has captured the imagination of marketing and management professionals and scholars. Drawing on Foucault's notion of government and neo-Marxist theories of labor and value, we critically interrogate the cultural, social, and economic politics of this new management technique. We suggest that co-creation represents a political form of power aimed at generating particular forms of consumer life at once free and controllable, creative and docile. We argue that the discourse of value co-creation stands for a notion of modern corporate power that is no longer aimed at disciplining consumers and shaping actions according to a given norm, but at working with and through the freedom of the consumer. In short, administering consumption in ways that allow for the continuous emergence and exploitation of creative and valuable forms of consumer labor is the true meaning of the concept of co-creation.

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The Base-of-the-pyramid (BoP) corporate strategy perceives market-based solutions to the problem of global poverty. The strategy is premised on the view that people in BoP markets live in fundamental lack, which can be overcome with business intervention. The merits of this idea seem obvious, but its ideological premise within contemporary capitalism is often lost on many. The purpose of the authors in this paper is to explore the ideological premise of the BoP strategy. The authors employ Foucault's notion of ''governmentality'' to suggest that corporate adoption of the BoP strategy mimics a neocolonial incursion into heretofore inaccessible markets, by constituting the poor as free, self-governing individuals-modern citizens in the Western liberal sense-toward facilitating market control and exploitation for corporate ends.

The globalization of American‐style consumer culture has invited transformations in attitudes towards money in many societies around the world, rich and poor. However, the majority of research in this area has focused on affluent countries. Towards redress, I report on a study that examined the psychometric properties of Yamauchi and Templer's (1982) money attitude scale (MAS) using a sample drawn from Ghana, West Africa. The findings suggest that although the MAS needs to be reconfigured for effective use in Ghana, Ghanaians have attitudes towards money that are similar in most respects to what has been observed in wealthier countries, which suggests the global reach of consumer culture. Limitations and future research are proposed.

Pentecostalism is an American creation that has been exported to various parts of the world. Its message of hope is produced and promoted by churches that are led by religious entrepreneurial salespeople who create value for customers through the use of marketing techniques that facilitate the blending of the local and the global; the sacred and the profane. Its success in Africa has been attributed to the African penchant for connecting every human experience to the religious. Using the marketing strategic framework of target market and four Ps as an organization tool, we draw on a year‐long ethnography in Kumasi, Ghana, to suggest that Pentecostalism in Ghana is marketed as an effective route to material success without risk to postmortem salvation. While the effective blend of the sacred and the profane allows for open public discourse, it fails to deliver on its promise of economic salvation for the poor. In fact, it causes the condition of the poor to deteriorate even further through application of its fundamental requirement: give and God will bless you according to the extent of your giving. We conclude that the new African Pentecostalism and its open embrace of contemporary consumption and materialism have arrested local religiosity and imposed an “economic imperialism” that impregnates every human experience with a commercial character. Copyright © 2010 John Wiley & Sons, Ltd.

This study draws on obituary content and meanings to extend Goffman's explication of the vagaries of face‐to‐face interactions to situations where people pursue goals without corporeal copresence of actor and audience. Data for the study was collected in Kumasi, the capital city of the Asante people of Ghana, West Africa. My analysis suggests that obituaries embody self‐presentation strategies that include star crafting, social risk management, and mobilization of external resources. I conclude that obituaries are cultural texts that appropriate social symbols to facilitate the presentation of the dead as part of the bereaved's identity projects. My specific observations about obituaries hint at more general reflections on self‐presentation strategies that may be extended to other aspects of social life. They also raise questions for future research.

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