Post(s) tagged with "ethnography"

We need to create a new field of customer ethnography (or “corporate relationship management”) that will be the proactive study and gathering of data and insights on corporate culture by networked consumers. This will allow customers to better understand what motivates their companies and what behaviors influence their companies’ products and services, and will likely result in bringing new customer-influenced products and services to market.

- Brian Gillespie, How Can Customers Better Target Their Companies?  via Continuum

What I like about this is Brian’s sense that people want to lean forward into an active relationship with the companies that matter to them, whose products matter.

Source: continuuminnovation.com

In an airy studio on a high floor of the London College of Fashion, featuring a long conference table, white walls, and a view to an adjoining patio—where, a sign warns, bees are being kept—the hues you will see in two years are being divined by a pan-European group of colorists.

“What do we say about blue?” asks David Shah, a British-born, Amsterdam-based designer who heads the meeting on behalf of Pantone, the quietly ubiquitous American company that maintains color standards for publishers, designers, and the fashion world. “Blue took so long to come back. It came back last year in a watery story, it’s here this summer in an indigo story—what are we doing about blue?”

“A good navy,” says a French woman with short blonde hair, “is going to fulfill the role that black used to fill, because black is now launching into another dimension.”

“How do we see black now?” Shah interjects. “As a dynamic color?” There is excited chatter. Black has shed its cultural baggage as a negative color. The Italians “did a big statement” about black. The big Yohji Yamamoto retrospective down the road at the V&A. The noncolor that is all colors. Exciting new materials that help black transcend its blackness.

So the new black is … black? Leatrice Eiseman, a color consultant and the sole American at the meeting, (the sole “pragmatic American,” as she describes herself), speaks for the first time. “What I fear about making a general sweeping statement about black is that we know we’ve been there—who doesn’t know about black? What’s new about it?” Animated conversation ensues.

Twice a year, in some European capital, in a room purposely chosen to be drab and sparse—so as not to influence the color mood—Shah gathers a stable of colorists, each of whom works with his or her own country’s national color groups (who traditionally have worked with textile companies and others to set color standards), as well as consulting with companies ranging from Airbus to Zara to Union Carbide. Where the rest of us see black, these are people who talk about the “family of black.” Over two days, they will each pitch a palette concept, organized roughly around a theme that has been chosen in advance (this time, it’s “unity”), that they believe will be dominant in Spring/Summer 2013. The results are published in Pantone View, a $750 publication that is purchased by companies across a broad consumer landscape, from fashion designers to supermarket chains to the floral industry. (“Everybody’s into white flowers at the moment,” Shah tells me, “there are definitely movements, even in flowers.”)

While the Pantone meetings are traditionally secret, I was invited to the Summer 2013 meeting on the condition that I not reveal the colorists’ identities. (Shah and Eiseman’s names are real; I’ll refer to everyone else present at the meeting by their nationality.) And so as to avoid influencing the discussion, I have been asked not to reveal my own identity as a journalist. Instead, I am vaguely portrayed as a functionary of X-Rite, the corporate parent of Pantone.

The meeting is a high-concept show-and-tell fused with a cultural anthropology seminar, with Shah alternately playing the role of interlocutor and air traffic controller. Like novelist William Gibson’s trend-hunter Cayce Pollard, Shah can unleash a torrent of cultural memes on command. Expounding in one instance on the “unity” theme, he riffs: “We’re talking a lot about community, neighborliness, moving from macro to micro economy. The whole ‘rurban’ thing—local food, local chocolate. At the same time, the simplification of things, reducing complications. Don’t make any instruction manuals—things should be intuitive. Computers that will think for you, read your gestures, actually tell you when to go shopping. You go into Gap, it starts suggesting products for you, connecting your friend’s taste to your taste. It’s all about choosing together.” He pauses, a quick intake of breath, before firing: “How many people use Twitter here?” “Oh, God,” retorts the Frenchwoman.

- Tom Vanderbilt, Pantone color forecasts: Are they accurate? - Slate Magazine

Vanderbilt describes a hush-hush meeting of color mavens, convened every summer by Pantone, to decide what will be the colors of the following season.

The paragraph about David Shah’s stream-of-consciousness cultural dissection made my head hurt, but in a familiar way.

This is the proof that getting deep into any niche of culture means that you have to get more connected to everything that niche touches.

Slate

Product Innovation and Culture

A great example of why thinking innovatively about products is really more like ethnographic research than engineering or marketing.

Sara L. Beckman and Michael Barry, Innovation as a Learning Process: Embedding Design Thinking, California Management Review, Fall 2007 

At the core of doing good observational research, and unearthing important information from potential customers or users, is asking why. While basic use and usability needs are important to observe, more radical innovation comes from understanding meaning-based needs. “The main task of ethnography is not only to watch, but also to decode human experience—to move from unstructured observations to discover the underlying meanings behind behavior; to understand feelings and intentions in order to deduce logical implications for strategic decisions.” [Hy Mariampolski, “The Power of Ethnography,” Journal of the Market Research Society, 41/1 (January 1999)] Those meaning-based needs are only uncovered as the researcher continues to probe, deepening his or her understanding of the user’s thinking about the innovation and its use context.

A short example highlights the importance of understanding needs at
all three levels of use, usability, and meaning. A number of Native American tribes—and, in particular, the Mono Indian tribes in Fresno and Madera Counties in California—subsisted on acorn flour prepared by grinding the acorns. The grinding was done by the women in the tribe who all sat around a large, flat granite boulder with holes in it that served as mortars to do their work. In the early 1900s, the U.S. Government attempted to improve the efficiency and pro- ductivity of the acorn grinding process by providing iron grinders. The attempt failed. Why? The grinding activity served a variety of purposes beyond simply preparing flour for food. It was the place where women gathered to tell stories and pass along the traditions of their people. The grinding activity provided the backdrop or rhythm for the telling of the stories; the women viewed it as accom- paniment to the sharing of their heritage. The U.S. Government approached the problem to be solved as one of food processing, completely missing the much deeper meaning of the activity, and thus failed with its solution. Understanding the broader context might have enabled the development of something much more powerful, and something that would actually be adopted.

Understanding meaning is grounded in observing and understanding culture. Culture represents the agreed upon meanings and behaviors that groups of people develop and share over time. “Culture is shared as the conscious and subconscious blueprint for a group’s way of life. It defines the bound- aries of groups and articulates the distinctiveness they feel compared with others. Culture is the source of any group’s collective sense of self and their aspirations are rooted in cultural learning.”[Hy Mariampolski] It is the “constituting role of culture” that ultimately determines who we are as people and what we think. An understanding of why people do things must be “immersed in culture, it must be organized around those meaning-making and meaning-using processes that connect man to culture.”32 The material components of culture—the tools and trappings of everyday life, and the things we talk about innovating—have deep roots in culture. Culture, thus, has an important role in product choice, usage, and resistance.

Culture is communicated through stories, such as those told by the Native American women while grinding acorns. People take the events that they expe- rience and organize them together into stories. Every culture has some basic set of shared stories or frameworks that explain how the world works, and there- fore explains why people do what they do. It is those shared stories that observation seeks to elicit. Deciding, for example, what type of product one will purchase to clean one’s face depends upon culturally based norms and values about cleanliness and how and where cleaning oneself should take place.

Stories about the use of designed objects are the best way to get at innovative ideas, but the stories have to be based in the cultural context, nor just narrowed down to how a tool fits in the hand. All human tools are social, and the social stories — how people use the objects, share them, and the contexts where they are used — are the core of all great innovation.

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Web anthropologist, futurist, author. My focus is the future, and the tectonic forces pushing business, media, and society into an unclear and accelerating future. more.

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