Emotional antecedents of schadenfreude-joy experienced when observing another's downfall-were investigated in a status consumption context. Across 3 studies, status product failure produced schadenfreude and led to intentions to spread negative word-of-mouth (studies 1, 2), and increased negative affect and overall negative attitudes toward the status brand (study 3). Furthermore, studies 1 and 2 suggest that envy (particularly of social attention) can lead to schadenfreude by transmuting into hostile emotions. Finally, these studies suggest that schadenfreude in a consumption context can be precipitated by factors such as degree of target advantage and flaunting of the status product.

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Consumers increasingly subscribe to community-supported agriculture (CSA) programs as an alternative retail channel for fresh produce. Compared with supermarket retailers, CSAs are built around an ethos of community rather than efficiency and economies of scale; and CSA programs demand far greater customer co-production than supermarket retailers. For instance, CSA members (customers) assume responsibilities for physical distribution, market timing, and financial risk taking-activities that, for customers of traditional supermarkets, are assumed by the retailer or other market intermediaries. Service-dominant logic suggests that such co-production activities provide value for consumers. And the expanding demand for CSA programs anecdotally supports the notion that consumers find value in co-producing fresh produce. However, whether or not co-production leads to greater satisfaction with a product category remains largely untested. We draw on community theory to test if engagement in co-production activities leads to satisfaction with a product category. By examining product satisfaction, we test an outcome of co-production that is consumer-centric. Results from an exploratory field study suggest that two types of value co-creation-commitment to co-production and behavioral involvement in product-related activities-are positively correlated with product satisfaction. Our results support the notion that value co-creation provides value for consumers. Interestingly, these findings are antithetical to studies that suggest service convenience constitutes non-monetary value for consumers. Our study suggests that the community theory is a viable theoretical frame for consumer research on co-production. Further, our findings suggest that consumer research into the co-creation of value should incorporate measures of product satisfaction and draw on behavioral as opposed to exclusively attitudinal assessments of co-production activities.

An alternative trade organization (ATO) is one where philosophies of social justice and/or environmental well-being preside over mission-based marketing transactions. The primary mission of such organizations is to develop equal partnerships among members of a marketing channel—the producers, retailers, and consumers. The present research uses data from one such ATO, TransFair USA, to examine the impact of Fair Trade marketing practices on coffee producers in Latin America. In this context, this study contributes to previous research by empirically testing the idea that participants in the Latin American fair trade coffee channel benefit from their participation as claimed by proponents of ATOs. Results show that producers belonging to a FairTrade organization reported a greater overall sense of well-being and a more positive outlook for their future as a result of their participation in the TransFair, USA coffee marketing channel as compared to nonmembers. Higher levels of participation in the cooperatives among participants with longer tenure in the organizations also enjoyed higher subjective quality-of-life perceptions. Results suggest that researchers should be cautious not to over generalize the effects of fair trade marketing on producers quality of life across contexts, marketing channels or countries.

Purpose The purpose of this paper is to explore the role of religion, morality and mindset in influencing perceptions of luxury products. Design/methodology/approach The study uses three experimental studies to investigate this relationship. Findings Study 1 shows that religiosity influences negative moral emotions (but not positive moral emotions), which then negatively influence luxury consumption and morality evaluations. Study 2 replicates the effects of Study 1 and shows that priming a moral (marketplace) mindset decreases negative moral emotions and increases luxury consumption evaluations for highly (less) religious consumers. Study 3 explains the effects found in Studies 1 and 2 as driven by moral licensing, such that priming a moral (marketplace) mindset decreases (increases) the negative moral emotions experienced by those primed (not primed) with religiosity. Study 3 also improves the external validity of findings by including a social media sample of regular luxury purchases. Implications for theory and marketing practice are discussed. Research limitations/implications The present research is limited by samples conducted in Western culture with a predominantly Western, Christian religious audience. Future research should examine how moral vs marketplace mindsets differentially influence the consumption of luxury products for Eastern religious consumers (e.g. Hindus, Buddhists and Confucianists). Additionally, this research was conducted using Allport and Ross’ (1967) religiosity measure. Some could argue that the measure is not the most representative for atheists or agnostics or is outdated, so further research would benefit from replicating and extending the findings in this paper with other, newer religiosity measures better adapted to measure all belief systems. Practical implications Marketers of luxury products should realize the potential of a new target audience – religious consumers. While religiosity is positively correlated with negative moral emotions toward luxury products in Study 1, Studies 2 and 3 reveal that priming a moral mindset can reduce negative affect and increase evaluations of luxury products. Thus, marketers could seek out ways to emphasize morality in messaging. For example, a marketer may incorporate words such as virtues, ethics and/or noble, when describing attributes of their brand in advertising, thereby resulting in a moral licensing effect. Research suggests advertising content has the potential to influence consumers’ perceived moral obligation, inclusive of the moral or immoral nature of the consumption of luxury brands. Originality/value While the link between religion and luxury goods is evident in popular culture, previous research has yet to empirically explore this relationship. This study fills this gap by investigating the role of religiosity on the perceived morality and ultimately the purchase of luxury branded goods.

While extant research examines the consumption of luxury products, consumers' methods for disposing of such products have yet to be examined, particularly as to how values drive disposal decisions. Through three studies, this research examines the influence of religious values, as measured by religiosity, on sustainable disposal options for luxury goods. Specifically, Study 1 shows that extrinsically (intrinsically) religious consumers are more likely to throw away (donate) luxury products after use. Study 2 examines the moderating influence of emotions to show that intrinsically (extrinsically) religious consumers are more (less) likely to use sustainable methods of product disposal for luxury and non-luxury products alike after being primed to feel shame/guilt in comparison to a control condition. Study 3 uses mock social media ads for sustainable disposal programs by existing luxury brands to show that intrinsic religiosity (but not extrinsic religiosity) positively influences purchase intentions and brand attitudes toward brands offering disposal programs for their luxury goods. Additionally, Study 3 demonstrates that identity mediates this relationship. Findings build on belief-congruence theory.

Using Social Identity Theory, this article explores the process by which a stigmatized consumption practice, namely recreational and medical marijuana use, has been gaining regulatory and normative legitimacy. An online panel (N=432) was surveyed about motivations to support the transition of a market from illegal to legal status from people who do not intend to directly participate in it. Consistent with Social Identity Theory, results indicated that that: (1) marijuana users reported a higher level of support for the legalization of medical and recreational marijuana than non-users; (2) status insecurity enhanced the level of support for legalizing medical marijuana among in-group members and decreased the level of support for out-group members (those not identifying with marijuana users). In addition, results suggested that non-users may engage in legitimation practices to benefit their communities rather than promoting individual level benefits. Overall, the present research provides a link between the micro level motivational processes of group members to support/oppose the transition of an illegal market to one with regulatory legitimacy.

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