Wednesday, 19 September 2012

Advertising Priniciples (Assignment)



DISCUSS THE AIETA MODEL AS PRESENTED BY EVERETTE ROGERS IN HIS WORK ENTITILED “DIFFUSION OF INNOVATION”.
The AIETA model is a communications model introduced by Everett M. Rogers, a professor and chair of the Department of Communication & Journalism at the University of New Mexico in an attempt to explain how new ideas and information spreads through effective communication and how innovations are taken up in a population. The Diffusion theory is a set of generalizations regarding the typical spread of innovations within a social system. 

A model therefore is any form of abstraction from reality, aimed at enabling us to understand and deal with particular aspects of reality that is of interest. Diffusion is the “process by which an innovation is communicated through certain channels over a period of time among the members of a social system” (Rogers, 1995). Rogers also referred to innovation is “an idea, practice, or object that is perceived to be new by an individual or other unit of adoption”.An innovation can again be explained as an idea, behavior, or objectthat is perceived as new by its audience.

 Diffusion of Innovations’ considers some valuable insights during the process of social change and these include the qualities that make an innovation spread successfully, the importance of peer conversations and peer networks as well as understanding the needs of different user segments. The success of an innovation depends on how well it evolves to meet the needs of more and more demanding and risk-averse individuals in a population (the history of the mobile phone is a perfect example).
In Roger’s ‘Diffusion of Innovation’, he categorizes consumers into five different segments, based on their tendency to adopt a specific innovation. These segments include people who are innovators, early adopters, early majorities, late majorities and laggards. Each group has its own qualities. Considering the AIETA model he proposed again that consumers follow a hierarchical process in the adoption of innovations that is ‘Awareness’, ‘Interest’, ‘Evaluation’, ‘Trial’ and then finally ‘Adoption’ (AIETA).

Awareness: The AIETA model states that, before a product can sell, people need to be aware of the existence of the product. Advertising through the media must spread information about new innovations. Consumers need to be made aware of what they are not aware of. Here people who belong to all the segments fall victim of awareness creation because both target and untargeted audience get to know of new innovations. But, the group of people who are most likely to get the product are the Innovators. Such people are risk takers and they often like to develop new ideas. For instance, some companies in Ghana choose to use celebrities and people, who are seen as opinion leaders to create awareness and to advertise their product, because, they tend to have influence on the interest and decisions of people while they make them aware of a product.
                                                                                                  
Interest: Once awareness is created, people begin to generate interest based on what they want. According to Roger’s diffusion of innovation, early adopters lookout for advantages rather than risks once they develop interest for something. They tend to see the risks as low because they are most of the time financially secure, more personally confident, and better informed about the particular product or behavior. Early adopters are often quick to make connections between clever innovations and their personal needs or interests.

Evaluation: Evaluation is basically the decision of the consumer after accessing a product. As an innovation spreads from early adopters to the early majority, effective communication therefore becomes more essential to the decision to adopt. People in the early majority group see higher risks in change, and therefore access and require assurance from trusted peers that an innovation provides genuine benefits. They want to hear products being endorsed by normal and respectable folks. Early Majorities are cost sensitive and risk averse. They look out for simple, proven and better ways of doing what they do. At the evaluation level, one needs to consider the percentages who have already taken up the innovation.

Trial: A consumer should also be given the chance to try and experience a product in order to persuade him or her to buy. Early majorities can also be found at this stage. They haven’t got time to think about a product or project. They do not spend their spare time fussing around with complicated, expensive and inconvenient products. They mostly look for messages such as “plug-and-play”, “no sweat” or “user-friendly” and “value for money”. Most of such people are normally attracted to buy products when for instance give-aways are offered, entry cost are lowered and guarantee performance is assured. At the trial stage one is also very likely to get the attention of late majorities as well. Such people prefer products that focus on promoting social norms rather than just product benefits. They normally want to hear that plenty of other conservative folks like themselves think it’s normal or indispensable.

Adoption: After the consumer goes through all the stages, he or she tends to accept or adapt to the product. Laggards are usually the type of consumers who try to adapt to a product. They are people who see a high risk in adopting a particular product or behaviour. Some of them can sometimes become worried over choosing a product. Sometimes it’s advisable to let them know exactly how other laggards have successfully adopted the innovation. Sometimes the advertiser has to maximize their familiarity with new products.

CONCLUSION
In the early stages, where the advertiser focuses on early adopters, the views of laggards can probably be ignored, but when you come to work with late majorities you’ll need to address their criticisms, because late majorities share many of their fears. Despite these differences, all the groups must be considered in every stage of the AIETA model.

REFERENCES

Les Robinson (2009), A Summary of Diffusion of Innovations.
www.nou.edu.ng




Sunday, 20 November 2011

GRAPHICS OF COMMUNICATION (ASSIGNMENT)

ADINKRA SYMBOLS ARE EFFECTIVE COMMUNICATION TOOLS. DISCUSS.

Adinkra Symbolism according to Dr Kwaku Ofori- Ansa, a Ghanaian philosopher, “is a visual representation of social thought relating to the history, philosophy and religious beliefs of the Akan people of Ghana and Cote D’Ivoire”.

Adinkra is believed to have its origin from Gyaman, a former Kingdom of today La Cote D’Ivoire. In the early 19th century, there was a war between two Kings, namely the King of Gyaman and the Ashanti King of Ghana. King Adinkra, the king of Gyaman, attempted to copy the designs of the Golden stool which was the unifying force of the Asante nation. This attempt angered the Asantehene, (the Ashanti King) Nana Osei Bonsu-Panyin and sparked off a war between the two kingdoms. During the war, King Adinkra was defeated and killed. The Asantes took the cloth King Adinkra wore in the battle as a trophy.

With the cloth, the Asantes brought the art of stamping cloth. They painted traditional symbols on to cloth. The Adinkra is one of the few examples of traditional cloths in Africa. The first Adinkra symbol made meant royalty and this is the basis of Adinkra. There are several types of Adinkra cloths. There’s the one worn by tribal chiefs which has symbols such as ‘think ahead’. The cloth was been worn by royalty and spiritual leaders for mourning during funeral services. This was a tradition that was well practiced.

The cloth is stamped and tied to togas. The cloth makers press the patterns into the fabric using ancient hard carved stamps made from the calabash gourd and the dye made from the bark of the Kuntunki tree. The bark is boiled with iron slag and then made into a paste called Adinkra Aduru. The gourds with the symbols are then attached to short sticks and dipped in the dye and stamped on the cloth. The cloth makers divide the sections with linear designs and use repeat patterns or tessellations to create the beautiful work. In Akan, Adinkra means farewell or goodbye.

Lately, some corporate institutions in Ghana use the Adinkra symbols as their institutional symbol or logo. In communication, there are various forms of communicating of which one of them is non verbal form of communication. Non verbal form of communication can basically be referred to as sending and receiving messages in a variety of ways without the use of verbal codes (words). For example, in Africa, the lion is a symbol of ferocity danger and royalty. In one culture sheep can be a sign or symbol of humility, in another it can be a sign of stupidity. Using Adinkra symbols can be an example of the various tools of non verbal forms of communication, where symbols are used instead of words to communicate complex knowledge, abstracts, truths and ideas about life and its meaning. Adinkra symbols can again be considered as visual communication tools. Visual communication is simply the projection of information or ideas in readable and appreciable forms.

In visual communication, a symbol should be meaningful. That is, one should be able make meaning out of a symbol or should be able to associate an image or a symbol with something. These Adinkra symbols are very effective communication tools and mostly have rich proverbial meanings since proverbs play an important role in the African culture. Other Adinkra symbols depict historical events, human behaviour and attitudes, animal behaviour, emotions, plant life forms and shapes of objects. Examples of these symbols are; ADINKRAHENE’ which is the "chief of adinkra symbols" and its meant to be a symbol of greatness, charisma or leadership,AKOBEN which also means the "war horn" representing vigilance or wariness, DENKYEM "crocodile" meaning adaptability, DUAFE "wooden comb" representing beauty, hygiene or feminine qualities,ESE NE TEKREMA "the teeth and the tongue" as a symbol of friendship and interdependence. The sight of this symbol tells one of how one can depend on another (friendship). Through this symbol, people learn how useful friendship is.GYE NYAME "except for God" which tells the supremacy of God, MATE MASIE meaning "what I hear, I keep" represents wisdom, knowledge and prudence. It also implies “I understand”. In the Akan tradition, understanding means wisdom and knowledge. MMUSUYIDEE meaning "that which removes ill luck" representing good fortune and sanctity, NKONSONKONSON "chain links" represents unity and human relations, NKYINKYIM "twistings" represents initiative, dynamism and versatility, NYAME BIRIBI WO SORO "God is in the heavens" represents hope, NYAME NTI "by God's grace" also stands for faith & trust in God,OWUO ATWEDEE "the ladder of death" represents mortality,/ SANKOFA meaning "return and get it" tells us that one can always learn from the past .

 In Ghana, Chiefs and especially linguists use these signs a lot. For instance if the nkonsonkonson symbol is found on top of the staff of a linguist, he needs not say anything. Just that symbol, should tell the people that, there should be unity. All these symbols are unique in their own ways.

REFERENCES

www.africawithin.com/tour/ghana/adinkra/htm
www.ghanaweb.com
www.touringghana.com



ADJEI SANDRA ASHIRLEY
LEVEL 200