Towards a Theory of Marketing Systems as the Public Good

Abstract

The Marketing-Systems-as-the-Public-Good framework proposed in this article outlines the general principles of interpreting change in marketing systems. The framework advances a view of purposeful temporal change based on collective practices that a) identify, develop and maintain key common resources; b) initiate public-private asset transitions; c) facilitate contributory participation of market actors in marketing system processes; and d) perpetuate attenuating mechanisms. These processes construct the system as the public good with non-excludable and non-subtractable (dis)benefits. The drive for further change arises when the system’s overarching structures infuse value creation practices with macromotive-based meaningfulness (e.g. the justice motive) which differentially resonates in market actors’ lived experiences, who through ongoing localized socio-political discourses and contestation undertake to correct perceived justice digressions. The case of the historical evolution of the Uzbek Bozor Marketing System illustrates the key elements of the proposed framework.

The Global Refugee Crisis: Pathway for a More Humanitarian Solution

“…Particularly compelling in this endeavor is an opportunity to meld the conceptual with the practical; the critical with the developmental (Mittelstaedt et al 2014). That is, while we draw attention to failings that devastate societies and people in them, we also offer systemic marketing solutions intended to provide immediate succor and hope, while also laying the foundation for peaceful, prosperous and sustainable societies, with distinct capabilities and catalytic institutions to save and to protect FDP (Shultz et al 2012; see also Kadirov 2018), Moreover, businesses and marketing endeavors that constructively engage by humanely evincing "Queenship"ethical, sustainable, historically sensitive and systemic activities to enhance life-quality for their stakeholders, including the poor and most vulnerableare imperative to the process and outcomes of sustainable peace and prosperity for consumers, communities and nation-states (Peterson 2013, p. 20; see also Arndt 1981;Sredl, Shultz and Brečić 2017).…”

Quality-of-life as chronotopefication and futurization: Subsistence consumer experiences in India

“…Enabling the subsistence consumer's input in the marketplace can be in the form of opportunities for earning dignified income and outlets for respectable spending so that resources channeled to subalterns are not felt as de-dignifying (Vikas et al, 2015). In general, better understanding subaltern chronotopes would allow enabling vibrant moral-economic systems of fair participation (Layton, 2011;Kadirov, 2018).…”

“…Karnani (2017), professing ideological eclecticism, alludes to the important role of both public and private sectors in poverty alleviation. Researchers recognize that a variety of dynamic provisioning mechanisms are possible: self-provisioning, communal arrangement, social exchange, public goods, and market exchange (Dixon, 2002;Fisk, 2006;Kadirov, 2018). In Indian society, subalterns found themselves extremely vulnerable due to the state's gradual withdrawal from many aspects of communal provisioning, while the gap was filled by private markets (Kurien, 1994(Kurien, , 1995Patnaik, 2006).…”

Causality in Islamic marketing research: Building consistent theories and stating correct hypotheses

“…From the Islamic perspective, this is a welcome turn since the teleological argument can be linked to Allah's Subhanahu Wa Ta'ala (SWT) creation and signs. Moreover, purposefulness can be analysed in the context of complex systems and their evolution, specifically concerning the formation and growth of marketing systems (Kadirov and Varey, 2011;Kadirov, 2018). As centuries went by, direct alternatives to the Hikmah School's causality discourse were not presented by other Muslim philosophers, except in theological debates where various schools offered divergent and conflicting theories of causality that were largely reflective of larger theological issues they were grappling with.…”