11
Consumer fandom is a label (much like “civic fandom”) that is not always explicitly invoked (say, in contrast with far more typical adjectival associations like “celebrity fandom” or “sports fandom”). Part of the reason for this is the fact that so much of participatory culture and all the varied fandoms contained within intersect with the world of consumer goods. A crucial part of sports fandom, for instance, is the merchandise involved in displaying one’s membership in the ‘tribe.’ The influencer culture of celebrity fandom similarly depends upon the marketing of goods through interactive audience relations. In fact, ‘consumer fandom’ really drives home the argument that was made early on in this book/course that everyone is a fan of something. ‘Civic fandom’ emphasized the point that through fandom, audiences could exercise their agency as citizens, moving beyond existing as sheer consumers (the extent of public engagement by many). Consumer fandom emphasizes, however, the potential power of consumers. Consumer fandom connects the concept of consumer culture to fan-audiences and participatory culture wherein fans act not only as consumers but also producers and creators. In a straightforward fashion, consumer fandom can be defined as “subcultures, groups, and/or communities of like-minded consumer, revolving around a unifying interest or object” (Hao, 2020, p. 18). Everyone consumes ‘stuff’; by necessity, we all purchase products and many believe in the brands they bring into their homes and with which they decorate their lives. For some, though, that belief in brands and consumer products can become part of their identity — it can become a significant factor in determining what they do, who they do it with, how they spend their discretionary time, and what they care deeply about. For those individuals (what we don’t term consuming fans[1] or fans of consumption[2], but ‘consumer-fans’), the act of consuming becomes but an entry point into a wider sphere of participation.
Affuso uses the example of CoverGirl’s 2015 collaboration with Star Wars to point readers towards how “branded makeup lines extend beauty products into fannish spaces turning notions of beauty into tools of fan engagement” (2018, p. 186).[3] While this is a fascinating case-study demonstrating both the top-down and bottom-up push and pull dynamic of fashioning consumer fandom as participatory culture, we can also benefit from other research that seeks to explain why this happens. When it comes to being a fan of a consumer product, Hao (2020) identified five (affective) factors that help characterize consumer-fans and that influence people’s decisions to become active members of brand-based communities. He termed these ‘antecedents’ and notes how two of them are related to one’s own self and three are more obviously social-related. The two self-related antecedents are self-identity and self-discovery, and the three social-related antecedents are social integration, social enhancement, and subjective norms.
Regarding self-identity, people often look to consumer goods (or consumer activity) for assistance in marking who they are and declaring how and where they stand in the world. “Affiliation and possessions with an object are motivated by a desire for positive distinctiveness from others. … Consumption plays an important role in the formation of identity and understanding the processes through which consumers expand their identities from objects, ideas, group, brands, or symbols of consumption” (Hao, 2020, p. 26). Essentially, just as “we are what we eat,” we are what we wear and what we carry around (including coffee cups, trendy mugs, tote bags, etc). Our possessions become an extended part of ourselves. Consumer products and engaging in consumption practices also helps in the process of self-discovery, the goal of which is “to obtain access to social resources and facilitate the attainment of one’s future goals and to help one to form, clearly define and elaborate on one’s own preferences, tastes, and values” (Hao, 2020, p. 26). If one believes in the edict to “know oneself” or “to thine own self, be true,” we must recognize that people do this through the things they purchase and covet. One does not only define oneself, but one fashions one’s self through patterned consumption choices. Over time, one learns what one likes and makes habitual choices that support these preferences, and people also tend to access others who share the same tastes, reinforcing one’s sense of self at the same time. To wit, self-identity is seen more along the lines of whether or not you insist on something like fashion-brand eyewear or prefer store-brand, or whether you think of yourself along the lines of certain brands (like you are an iPhone or a Samsung kind-of person; MacBook or Chromebook…). Meanwhile, self-discovery is when you reinforce and develop that identity through habitual choices and cultivate a sense of yourself through consumption. At the same time, we access social and cultural capital by leveraging those consumption choices. Thus, self-oriented antecedents of consumer fandom shade into social antecedents. Maybe you “dress not for the job you have, but the job you want,” using fashion choices to influence others around you as they form an impression of you. Maybe you access a community of like-minded others by wearing a sports insignia and make social connections easier. When fans organize themselves around consumer interests or objects because of social integration, they do so because of their “need for interacting with others of like interests for social support, friendship, and intimacy.” In a related phenomenon, we act as consumer fans sometime for social enhancement, “the enhancement of a fan’s social status by interacting with others of like interests. … Fans attain a feeling of vicarious achievement simply by being part of a fandom and may gain social benefits as feelings of community and solidarity, as well as enhanced social prestige and self-esteem.” Finally, people act as consumer fans and interact with others in consumer fandoms because of subjective norms, “the social pressure from others including friends and family, any significant others as well as fans of the same fandom” (Hao, 2020, p. 27).[4]
A significant focus within the study of consumer fandom, at least from the perspective of marketing professionals, is the question of what fans do in service of brands. “In contemporary consumer societies, fans are more than passive consumers who purchase or use a product or service; they are also playing [a] vital role in co-producing, creating, promoting, and distributing the product or service, as partners of a company or organization” (Wang, 2020, p. xxxi). In other words, the most successful brands achieve their status largely because of the committed audience activity of the brand-fans who contribute to the brands’ growth. Some believe consumer-fans can be classified based on three key characteristics: First, fans are demarcated based on their
knowledge of the product or the brand mythology (‘lore’). Next the social drive … is how driven they are to talk about or share the product with others. Finally, passion is how outwardly and unashamedly ardent they are about the brand, versus how ‘rational’ they wish to come across for their decision to be involved with the brand. (Collins, Volkheimer, and Murphy, 2020, p. 5)
From these characteristics, different categories of consumer-fans can be generated. For instance, Geeks are those whose “emphasis is on the intellectual component of the pursuit, whether the product is make-up, a cult film or a car. They gather socially to share knowledge and possibly learn more about the product, with less of a concern for how many users or followers the product has or product comparison.” (Collins, Volkheimer, and Murphy, 2020, p. 7). Meanwhile, Mavens are rational fans. They support a product because “they are knowledgeable about most products and this one wins out for one reason or another.” … “They like to be above the fray and consider themselves impartial or wish to be considered as such.” … “Positioning themselves as dispassionate experts, Mavens are inherently bias[ed] but wish to distance themselves from the more emotive fans” (Collins, Volkheimer, and Murphy, 2020, p. 7). Then there are Alphas, “someone in a group who is a leader, one whose opinions will be heeded and followed” (Collins, Volkheimer, and Murphy, 2020, p. 8). Next come Evangelists, those driven to convert others. (Collins, Volkheimer, and Murphy, 2020, p. 9). There’s also Fanboys, “the brand community flamethrower. Loyal beyond and without reason, Fanboys (or girls) have all the obsession of the Evangelist with none of the love. They use any means necessary to obliterate the opposition brand, and are known more in their opposition than in their positive contribution to the community” (Collins, Volkheimer, and Murphy, 2020, p. 10). However, from the perspective of participatory culture, the point is not to identify consumers who are fans of brands but to ask the question of what consumer-brands do for fans. Much of this discussion tends to revolve around the biggest and most well known brands, those that have transcended business and become part of the cultural discussion. These brands such as Nike, Apple, Starbucks, Coke, and Disney have achieved such cultural status that they are referred to as ‘iconic brands’ which “help [consumers] express who they want to be” (Holt 2004, p. 4).
One iconic brand that depends upon a particular kind of fandom is Disney (and, likely to a lesser extent, other themed places such as Universal Studios). Williams uses the term ‘plandom fandom‘ when articulating how planning one’s trip and mapping out the details of one’s theme park experience ahead-of-time can augment the fun of the visit itself: “For many guests, both first time visitors and fans alike, the process of ‘plandom’ that they engage in is a source of pleasure, a key element of building anticipation for the future trip, and a way to connect both literally and imaginatively with a community of fellow theme park visitors and fans” (2020, p. 93).
Acting in this capacity, one is not merely consuming consumer culture (watching the movies, buying the hoodies, etc). One is participating in it, physically on-site (by taking in the visceral thrills) and also virtually. “The practices of planning and preparing allow visitors/fans to draw on a wide range of resources – both official and fan-created – to maximize their visits and to display their pre-visit fandom via discussion on social media sites and blogs” (2020, p. 69).[6] While Williams emphasizes fans’ activity prior to their visit(s), the activity of fans afterwards is incredibly meaningful too. Ahead of time, one immerses oneself in all the information about how best to ensure that one does not miss out on the best possible experience. But one’s continuing engagement with the participatory culture around the brand contributes to the planning behaviour of other fans. After-the-fact, fans often post news of their visits for the benefit of other future secular pilgrims and share social media posts of one’s visit to update one’s network of friends, family, and followers. Such activity both bolsters one’s social capital within a brand community and contributes to the cultural capital of the Disney brand as consumers become producers of information, interacting with the brand and fellow fans (and potential consumers) of the brand in order to co-create value for all involved parties. Disney’s reputation as “the happiest place on earth” becomes much more than a catchy slogan when it is embodied in one’s (affective) consumer labour for everyone to see.
Affect is, of course, a primary factor in consumer fandom also. Kulinicheva (2021), for example, emphasizes “the ‘immaterial psychological property’ of fandom such as affect, community values and practices, sets of tastes and ways of rating sneakers, and different forms of creative self-expression.” Perhaps even more interesting, we see affect in a sub-field of consumerism too, not only colouring the realm of mass-manufactured goods but also a prime mover in the sector of the market designed for fans, by fans: “Within fandom, Etsy and related e-commerce spaces ideologically bridge market economies and gift economies, with the handmade, exclusive nature of the objects for sale. This structure creates an affective link between consumer and entrepreneur” (Affuso and Scott, 2023, p. 8). In platforms such as Etsy, we see the power of the ‘craft consumer,’ a figure who “takes an active part in producing and crafting the things they consume, with this participation forming a key part of the act of consumption” (Beer and Burrows, 2010, pp. 3-4). These types of consumers seek,
to ‘craft’ . . . products for themselves; that is, they are deciding to both design and make the end result.The very popularity of television programmes that feature food and cooking . . . together with the many associated magazines and books, supports the suggestion that there exists a large population of consumers who want to be successful in creating their own aesthetically significant end products. (Campbell, 2005, p. 33)
Activities such as knitting, crochet, jewelry making and woodwork also fall under this definition as a craft consumer will decide to knit a scarf instead of purchasing one. Thus, the craft consumer is a prosumer, par excellence, interested in the acts of doing, not just displaying consumer goods. And, typically, “‘craft consumers’ engage in a form of ‘consumption as ensemble activity’.That is to say that they participate in the production of what is consumed” (Beer and Burrows, 2010, p. 4). One can’t craft without partaking of the participatory culture of crafting, learning from a mentor, sharing what one has learned. As such, the craft consumer typically resorts to communities of practices (blogs, Pinterest boards, reddit threads, YouTube instructional videos). And this form of consumption is an act of production too. And not only producing stuff like knitwear but producing selves and meaningful experiences also. This is a recursive process as digital audience members must consume “how-to” guides meant to inform one’s D-I-Y efforts; this consumption leads to further consumption of products necessary to produce stuff by one’s own hands. This process ends up also producing feelings of accomplishment and self-expression. Some of the more skilled craft consumers become fan-trepreneurs, selling their crafty creations to other fans who appreciate the artistry and the non-mass-produced merchandise.
Another way of linking consumer fandom through affect is by emphasizing negative affect directed at consumer goods, rather than highlighting positive affect (such as delight and affection). Derogatory user-generated-content that expresses disaffection is certainly one variety of disappointed or oppositional anti-fandom. We can, for instance, note the existence of doppelgänger brand images spread online by consumer anti-fans (i.e. “brand critics”). These images undermine brands that one might have been a consumer of in the past, or mock brands which are consumed by fans whom one identifies against. In the case of Lululemon consumer fandom, these memes seem to undermine the brand image that people continue to consume:
Doppelgänger brand images are defined as a ‘‘family of disparaging images and meanings about a brand that circulate throughout popular culture’’ (Thompson et al., 2006, p. 50). These images only exist because of our participatory condition. They work in the following manner:
A doppelgänger brand image can provoke a sense of incongruity between the intimate and inspirational tenor of an emotional-branding strategy and the profit-driven motives of its corporate sponsor. Under such conditions, the authenticity of an emotional-branding story can become suspect, and the identity value that the brand offers to consumers can become greatly reduced. (Thompson et. al, 2006, p. 53)
However, given that participatory culture in general (and resistant audiences in particular) can be seen as examples of media activism, it might be useful to note that “the most promising forms of media activism may resist less through negation and opposition than by playfully appropriating commercial rhetoric” (Harold, 2004, p. 189). Thus, we can see how consumer anti-fans interact with consumer/popular culture with the same affective intensity as consumer fans, but with just a different affective inflection. One example of such a “family” of consumer (Airbnb) anti-fan content can be seen below (Kolar, Gidaković, & Culiberg, 2024, p. 2):[7]
As this chapter ends and we look towards the final chapter in this (mostly) formal overview of participatory culture and active fan audiences, I thought it might be useful to remind you of what has already been said a number of times in the preceding treatments of fandom: every fandom contains multitudes (including toxic elements). This is certainly also the case with consumer fandom. Social divisions based on gender, race, and class, not to mention age, religion, or issues specific to fandoms always threaten to divide rather than unite audiences. A CBC News headline, referring to tensions within the consumer-based Star Wars fandom declared the following: “The fandom menace: Why I won’t let toxic Star Wars fans take me to the dark side.”[8] The “dark side” always threatens (or is that ‘beckons’?) — and it is to the uglier sides of our human nature that we turn to next.
References
Affuso, E. (2018). Everyday Costume: Feminized Fandom, Retail, and Beauty Culture. In The Routledge Companion to Media Fandom, edited by Melissa Click and Suzanne Scott, 184–192. New York: Routledge.
Affuso, E., & Scott, S. (2023). Introduction: Fandom, But Make It Fashion. In E. Affuso & S. Scott (Eds.), Sartorial Fandom: Fashion, Beauty Culture, Identity, (pp. 1-18). University of Michigan Press.
Beer, David, and Burrows, Roger 2010 “Consumption, Prosumption and Participatory Web Cultures: An introduction.” Journal of Consumer Culture, Vol 10(1): 3–12.[9]
Campbell, C. 2005. ‘The Craft Consumer: Culture, Craft and Consumption in a Postmodern Society’, Journal of Consumer Culture 5(1): 23–42.
Collins, N., Volkheimer, J., and Murphy, J. (2020). Who’s Who: Setting a Standard Nomenclature Using a Fan Folksonomy. In C. Wang (ed)., Handbook of research on the impact of fandom in society and consumerism. IGI Global, 1-17.
Hao, Andy (2020). Understanding Consumer Fandom: Literature Review and Conceptual Framework. In C. Wang (ed)., Handbook of research on the impact of fandom in society and consumerism. IGI Global, 18-37.
Harold, C. (2004). Pranking rhetoric: ‘Culture jamming’ as media activism. Critical Studies in Media Communication, 21(3), 189–211. doi:10.1080/0739318042000212693
Holt D. B. (2004). How Brands Become Icons: The Principles of Cultural Branding. Harvard Business School Press.
Kolar, T., Gidaković, P., and Culiberg, B. (2024) ‘‘Airbnb Be Like.’’: Examining the Impact of Memetic Doppelga ̈ngers on Meme Virality and Brand Image. Journal of Travel Research, 1–22.
Kulinicheva, Ekaterina (2021) “Sneakerheads as fans and sneaker fandom as participatory culture.” Transformative Works and Cultures, no. 36. https://doi.org/10.3983/twc.2021.1991
Thompson,C.J.,Rindfleisch,A.,&Arsel,Z.(2006).Emotional branding and the strategic value of the doppelganger brand image. Journal of Marketing, 70(1), 50–64. https://doi.org/10. 1509/jmkg.70.1.050.qxd
Wang, C. (2020). Contemporary Perspectives on Fandom Research: An Introduction. In C. Wang (ed)., Handbook of research on the impact of fandom in society and consumerism. IGI Global, xxvii-xxxv.
Williams, R. (2020). Theme Park Fandom. Spatial Transmedia, Materiality And Participatory Cultures. Amsterdam University Press.
- For all fans consume stuff - political fans consume political news, sports fans consume sports-based texts, etc... ↵
- All consumers might be fans of some of the stuff they consume, but not all consumers take that consumption and use it as an opportunity to be truly engaged with the products they consume and with their fellow consumers. ↵
- For an extensive overview of this marketing initiative, see http://sterlingsanders.com/pg-covergirl-starwars ↵
- Please note - all of these 5 reasons for joining the participatory culture of consumer fandom can (and do) in fact pertain to all forms of fandom. They are not only explanations for why people gravitate to and display their affection for consumer goods! ↵
- Iconic brands often inspire brand rivalries and anti-fandom! ↵
- Reviewing and revising this content in November 2024 as Taylor Swift plays her Toronto concerts and people I know prepare themselves to participate in the spectacle reinforces the pervasiveness of this phenomenon. What is the outfit I want to wear? How can I maximize my chances of getting the best merch? What transportation is the best option to avoid the mass of people around the Rogers Centre? etc... ↵
- It is important to note that "doppelgänger brand images" refer to the mass of critical images that circulate about a brand in popular culture. A 'doppelgänger' is a kind of evil-twin, haunting the original brand image. As such, it can refer to the kind of generalized negative public image and reputational crisis that we examined in the week of 'public relations and participatory culture'; it doesn't necessarily refer to specific images such as memes (though they can act as exemplars of this phenomenon). ↵
- See https://www.cbc.ca/news/canada/newfoundland-labrador/geoff-bartlett-the-fandom-menace-star-wars-1.5394096 ↵
- Please note how this entry in the reference list doesn't correspond with (most) of the other entries. It lists authors by their full names, doesn't put periods after the names or date, has a different convention of indicating the date, and places the journal article's title in quotation marks. All of these are conventions from other citation styles, but not the most recent (7th edition) APA style. Last week's chapter on "Sports Fandom" demonstrated proper 7th edition APA style citation throughout. Be consistent when citing -- it matters. It denotes careful scholarship. ↵