Hotel Marketing Quotes

I used to walk in here and have to fight for my life as the place fell down around me,” Jace mused. “Now it’s all velvet cushions and insistent offers of immortal beauty.

I'm a terrible person,' Pierrot said to her. 'I'm quite wicked too', Rose said, and she smiled at him. Pierrot knew that Rose was punished every time she spoke to him. All her words were contraband, treasured items from the black market. A sentence from her was like a pot of jam during wartime.

most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible. If we feel that something is missing or not quite right, then we probably need to buy a product (a car, new clothes, organic food) or a service (housekeeping, relationship therapy, yoga classes). Every television commercial is another little legend about how consuming some product or service will make life better. 18. The Great Pyramid of Giza. The kind of thing rich people in ancient Egypt did with their money. Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier. Consequently, when the relationship between a millionaire and his wife is going through a rocky patch, he takes her on an expensive trip to Paris. The trip is not a reflection of some independent desire, but rather of an ardent belief in the myths of romantic consumerism. A wealthy man in ancient Egypt would never have dreamed of solving a relationship crisis by taking his wife on holiday to Babylon. Instead, he might have built for her the sumptuous tomb she had always wanted. Like the elite of ancient Egypt, most people in most cultures dedicate their lives to building pyramids. Only the names, shapes and sizes of these pyramids change from one culture to the other. They may take the form, for example, of a suburban cottage with a swimming pool and an evergreen lawn, or a gleaming penthouse with an enviable view. Few question the myths that cause us to desire the pyramid in the first place.

Almost as an article of faith, some individuals believe that conspiracies are either kooky fantasies or unimportant aberrations. To be sure, wacko conspiracy theories do exist. There are people who believe that the United States has been invaded by a secret United Nations army equipped with black helicopters, or that the country is secretly controlled by Jews or gays or feminists or black nationalists or communists or extraterrestrial aliens. But it does not logically follow that all conspiracies are imaginary. Conspiracy is a legitimate concept in law: the collusion of two or more people pursuing illegal means to effect some illegal or immoral end. People go to jail for committing conspiratorial acts. Conspiracies are a matter of public record, and some are of real political significance. The Watergate break-in was a conspiracy, as was the Watergate cover-up, which led to Nixon’s downfall. Iran-contra was a conspiracy of immense scope, much of it still uncovered. The savings and loan scandal was described by the Justice Department as “a thousand conspiracies of fraud, theft, and bribery,” the greatest financial crime in history. Often the term “conspiracy” is applied dismissively whenever one suggests that people who occupy positions of political and economic power are consciously dedicated to advancing their elite interests. Even when they openly profess their designs, there are those who deny that intent is involved. In 1994, the officers of the Federal Reserve announced they would pursue monetary policies designed to maintain a high level of unemployment in order to safeguard against “overheating” the economy. Like any creditor class, they preferred a deflationary course. When an acquaintance of mine mentioned this to friends, he was greeted skeptically, “Do you think the Fed bankers are deliberately trying to keep people unemployed?” In fact, not only did he think it, it was announced on the financial pages of the press. Still, his friends assumed he was imagining a conspiracy because he ascribed self-interested collusion to powerful people. At a World Affairs Council meeting in San Francisco, I remarked to a participant that U.S. leaders were pushing hard for the reinstatement of capitalism in the former communist countries. He said, “Do you really think they carry it to that level of conscious intent?” I pointed out it was not a conjecture on my part. They have repeatedly announced their commitment to seeing that “free-market reforms” are introduced in Eastern Europe. Their economic aid is channeled almost exclusively into the private sector. The same policy holds for the monies intended for other countries. Thus, as of the end of 1995, “more than $4.5 million U.S. aid to Haiti has been put on hold because the Aristide government has failed to make progress on a program to privatize state-owned companies” (New York Times 11/25/95). Those who suffer from conspiracy phobia are fond of saying: “Do you actually think there’s a group of people sitting around in a room plotting things?” For some reason that image is assumed to be so patently absurd as to invite only disclaimers. But where else would people of power get together – on park benches or carousels? Indeed, they meet in rooms: corporate boardrooms, Pentagon command rooms, at the Bohemian Grove, in the choice dining rooms at the best restaurants, resorts, hotels, and estates, in the many conference rooms at the White House, the NSA, the CIA, or wherever. And, yes, they consciously plot – though they call it “planning” and “strategizing” – and they do so in great secrecy, often resisting all efforts at public disclosure. No one confabulates and plans more than political and corporate elites and their hired specialists. To make the world safe for those who own it, politically active elements of the owning class have created a national security state that expends billions of dollars and enlists the efforts of vast numbers of people.

In war, demonization of the enemy is a central parameter in the behavior of a combatant. Likewise, in hotel marketing, demonization of OTAs is a central parameter in the behavior of an entrepreneur

What city doesn’t like to brag about itself? The gargoyle fauns leaned off the front of the buildings, whispering about their sex lives. The fat catfish in the greenhouse swore they had stock market tips. The horses on the carousel reared their heads, ready for a battle against the mermaid statues in the pond. An electric train rode around and around a tiny mountain in the toy-shop window, while its Lilliputian passengers dreamed in tiny berths.

Every day, on the roads of Delhi, some chauffeur is driving an empty car with a black suitcase sitting on the backseat. Inside that suitcase is a million, two million rupees; more money than that chauffeur will see in his lifetime. If he took the money he could go to America, Australia, anywhere, and start a new life. He could go inside the five-star hotels he has dreamed about all his life and only seen from the outside. He could take his family to Goa, to England. Yet he takes that black suitcase where his master wants. He puts it down where he is meant to, and never touches a rupee. Why? "Because Indians are the world's most honest people, like the prime minister's booklet will inform you? No. It's because 99.9 percent of us are caught in the Rooster Coop just like those poor guys in the poultry market.

We no longer live in a world where nations and nationalism are of key significance, but in a globalised market where we are, ostensibly, free to choose – but, if the Frankfurt School’s diagnosis is right, free only to choose what is always the same, free only to choose what spiritually diminishes us, keeps us obligingly submissive to an oppressive system.

The meaning behind your passion, whether it be for hospitality, law, or hot sauce, now translates into value. In the Age of Ideas this is what the market demands, and you have the power to give it to them by unlocking your unique creative potential.

Aesop was writing for the tortoise market. Axiomatically, hares have no time to read. They are too busy winning the game. The propaganda goes all the other way, but only because it is the tortoise who is in need of consolation. Like the meek who are going to inherit the earth.

Your USP is never what you think it is. It is what your customer think it is.

but the problem now was that sometimes the heroin wasn’t heroin anymore, sometimes now it was fentanyl, seeping into the market by mail and by ship, fifty times more potent than heroin and cheaper to produce.

I heard came from a potbellied Bhutanese hotel owner named Sanjay Penjor. GNH, Penjor told me, “means knowing your limitations; knowing how much is enough.” Free-market economics has brought much good to the world, but it goes mute when the concept of “enough” is raised. As the renegade economist E. F. Schumacher put it: “There are poor societies which have too little. But where is the rich society that says ‘Halt! We have enough!’ There is none.

You witch!" he yelled as he realized that he was trapped, harnessed to the most powerful rotary iron on the market. (Or it had been when the hotel had first bought it, anyway.) "I'll kill you!" "Not if the mangle kills you first," I said.

Lion was the one who pointed out that naming hotels after Millennial values -- the Truth, the Purpose, the Community -- now that his generation had reached the age where the luxury of billboard ethics had been derailed by the verities of life, might be lucrative. "Aspirational nostalgia," he dubbed it.

I know that might seem self-justifying but the numbers are the numbers and if you look at investments vs. returns, most of those people/entities took out far more than they put in and made far more money than if they’d just invested in the stock market and therefore I would suggest that it is inaccurate to refer to them as ‘victims.’ 

This is always always always what she wished a bazaar to be. Demre, proudly claiming to be the birthplace of Santa Claus, was direly lacking in workshops of wonder. Small corner stores, an understocked chain supermarket on the permanent edge of bankruptcy and a huge cash and carry that serviced the farms and the hotels squeezed between the plastic sky and the shingle shore. Russians flew there by the charter load to sun themselves and get wrecked on drink. Drip irrigation equipment and imported vodka, a typical Demre combination. But Istanbul; Istanbul was the magic. Away from home, free from the humid claustrophobia of the greenhouses, hectare after hectare after hectare; a speck of dust in the biggest city in Europe, anonymous yet freed by that anonymity to be foolish, to be frivolous and fabulous, to live fantasies. The Grand Bazaar! This was a name of wonder. This was hectare upon hectare of Cathay silk and Tashkent carpets, bolts of damask and muslin, brass and silver and gold and rare spices that would send the air heady. It was merchants and traders and caravan masters; the cornucopia where the Silk Road finally set down its cargoes. The Grand Bazaar of Istanbul was shit and sharks. Overpriced stuff for tourists, shoddy and glittery. Buy buy buy. The Egyptian Market was no different. In that season she went to every old bazaar in Sultanahmet and Beyoğlu. The magic wasn’t there.

The generic concept of capital without which economists cannot do their work has no measurable counterpart among material objects; it reflects the entrepreneurial appraisal of such objects. Beer barrels and blast furnaces, harbour installations and hotel-room furniture are capital not by virtue of their physical properties but by virtue of their economic functions. Something is capital because the market, the consensus of entrepreneurial minds, regards it as capable of yielding an income. This does not mean that the phenomena of capital cannot be comprehended by clear and unambiguous concepts. The stock of capital used by society does not present a picture of chaos. Its arrangement is not arbitrary. There is some order in it.

The BDS on campus operation is organized by, among others, a group in Chicago, Illinois, called American Muslims for Palestine, or AMP. For years, AMP, through its sponsorship of Students for Justice in Palestine (SJP), has been sending strategists, digital and communications experts, graphic designers, video editors, and legal advisors to colleges all over America and running flashy events in expensive hotels for the purpose of delegitimizing Israel, minimizing pro-Israel voices on campus, and harassing Jewish and pro-Israel students in order to deter them from supporting Israel. The embodiment of Cancel Culture. Managing such a sophisticated network of political operatives, extensive marketing, and (pre-COVID) ritzy gatherings at nice hotels is extremely expensive.11 So where is the money coming from? I

Romanticism, which encourages variety, meshes perfectly with consumerism. Their marriage has given birth to the infinite ‘market of experiences’, on which the modern tourism industry is founded. The tourism industry does not sell flight tickets and hotel bedrooms. It sells experiences. Paris is not a city, nor India a country – they are both experiences, the consumption of which is supposed to widen our horizons, fulfil our human potential, and make us happier.

Soon competitors did the same, such as Samuel Reynolds, who came to Maryland’s Eastern Shore in 1831 and placed an ad in the Easton Republican Star. It proclaimed that he wouldn’t leave the Easton Hotel until he bought “100 NEGROES,” “from the age of twelve to twenty-five years, for which he will give higher prices than any real purchaser that is now in the market.” Young Frederick Douglass, who was sent back from Baltimore (where he had secretly learned to read)

Life at the Chelsea was an open market, everyone with something of himself to sell. (..) the lobby hung with bad art. Big invasive stuff unloaded on Stanley Bard in exchange for rent. The hotel is an energetic, desperate haven for scores of gifted hustling children from every rung of the ladder. Guitar bums and stoned-out beauties in Victorian dresses. Junkie poets, playwrights, broke down filmmakers, and French actors. Everybody passing through here is somebody, if nobody in the outside world (…) The Chelsea was like a doll’s house in the Twilight Zone, with a hundred rooms, each a small universe.

Life at the Chelsea was an open market, everyone with something of himself to sell.” (p.107) (..)the lobby hung with bad art. Big invasive stuff unloaded on Stanley Bard [gerente do hotel] in exchange for rent. The hotel is an energetic, desperate haven for scores of gifted hustling children from every rung of the ladder. Guitar bums and stoned-out beauties in Victorian dresses. Junkie poets, playwrights, broke down filmmakers, and French actors. Everybody passing through here is somebody, if nobody in the outside world.” (p.91). (…) The Chelsea was like a doll’s house in the Twilight Zone, with a hundred rooms, each a small universe.

When I woke up, sunlight was streaming through the windows in my suite. There was a lipstick-smeared drool stain on the Frette linens. And someone was . . . shouting. Wait, what? I turned my heavy head. The Vice President of Marketing was in my room—yelling at me! “AHHHHH!” I was nearly naked! I fumbled for the duvet. “You missed breakfast!” The Vice President of Marketing was bugging. Behind her was a male hotel employee with a key card. “We’ve been calling and calling!” “I overslept!” I cried. “Why are you in my room? Can you give me some fucking privacy? You can’t just bust in on people!” I knew I shouldn’t talk to one of Lucky’s biggest advertisers this way, but I was pissed. I may have been a drug addict, but I had my dignity! You know?

When I first started hearing about the places that give people joy, I realized that many of them evoke this giddy feeling of abundance: carnivals and circuses, dollar stores and flea markets, and giant old hotels like the Grand Budapest of director Wes Anderson’s imagining. The same feeling also exists on a smaller scale. An ice-cream cone covered in rainbow sprinkles is like a candy store held in your hand. A shower of confetti, a multicolored quilt, a simple game of pick-up sticks, have this irresistible allure. Even the language of joy is rife with excess. We say we’re overjoyed or that we’re brimming with happiness. We say, “My cup runneth over.” And this is very much how it feels to be in a moment of joy, when our delight is so abundant it feels like it can’t be contained by the boundaries of our bodies.

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I couldn’t wipe the smile off my face/ I felt giddy all the way back to the hotel. I giggled. I was happy. Sage leaned back in his seat and studied me, an amused smile on his face. “What?” I asked. He shook his head. “You’re making fun of me,” I said. “I’m not,” Sage assured me. I knew he was telling the truth. His eyes were affectionate. I was his, not just in the past but today and forever, and nothing had ever made me feel more secure. I was about to pull into the hotel when Sage reminded me of the snacks-the whole reason we’d supposedly gone out. I swung a wild U-turn that slammed Sage against his door. “Taking up stunt driving?” he asked. “Can you imagine walking in without the snacks? Rayna would be all over me.” “You don’t think she will be anyway? It’s been a long snack run.” “It hasn’t been that long,” I said. “Has it?” He scrunched his brows. “What are you trying to say?” I giggled again, and we pulled into a gas station market. Sage wrapped his arm around my shoulders and I leaned against his chest as we walked in step into the store; he held my hand as I cruised the tiny aisles; he stood behind me and rubbed my shoulders as we paid. I felt normal. I imagined how things would be after everything was over: after we met the dark lady, after we got the Elixir, after we found my dad. Sage and I could travel the world together: me taking pictures, him painting, always coming back together at the end of the day to share what we’d done and lie in each other’s arms.

So, in summary: The market for Negro writers is very limited. Jobs as professional writers, editorial assistants, publisher's readers, etc., are almost non-existent. Hollywood insofar as Negroes are concerned, might just as well be controlled by Hitler. The common courtesies of decent travel, hotel and restaurant accommodations, politeness from doormen, elevatormen, and hired attendants in public places is practically everywhere in America denied Negroes, whether they be writers or not. Black authors, too, must ride in Jim Crow cars. These are some of our problems. What can you who are writers do to help us solve them? What can you, our public, do to help us solve them? My problem, your problem. No, I'm wrong! It is not a matter of mine and yours. It is a matter of ours. We are all Americans. We want to create the American dream, a finer and more democratic America. I cannot do it without you. You cannot do it omitting me. Can we march together then? But perhaps the word march is the wrong word—suggesting soldiers and armies. Can we not put our heads together and think and plan—not merely dream—the future America? And then create it with our hands? A land where even a Negro writer can make a living, if he is a good writer. And where, being a Negro, he need not be a secondary American. We do not want any secondary Americans. We do not want a weak and imperfect democracy. We do not want poverty and hunger and prejudice and fear on the part of any portion of our population. We want America to really be America for everybody. Let us make it so!

By this time (in mid-2012) the country had been without a functioning government for more than twenty years, and the city was a byword for chaos, lawlessness, corruption, and violence. But this wasn’t the Mogadishu we saw. Far from it: on the surface, the city was a picture of prosperity. Many shops and houses were freshly painted, and signs on many street corners advertised auto parts, courses in business and English, banks, money changers and remittance services, cellphones, processed food, powdered milk, cigarettes, drinks, clothes, and shoes. The Bakara market in the center of town had a monetary exchange, where the Somali shilling—a currency that has survived without a state or a central bank for more than twenty years—floated freely on market rates that were set and updated twice daily. There were restaurants, hotels, and a gelato shop, and many intersections had busy produce markets. The coffee shops were crowded with men watching soccer on satellite television and good-naturedly arguing about scores and penalties. Traffic flowed freely, with occasional blue-uniformed, unarmed Somali National Police officers (male and female) controlling intersections. Besides motorcycles, scooters, and cars, there were horse-drawn carts sharing the roads with trucks loaded above the gunwales with bananas, charcoal, or firewood. Offshore, fishing boats and coastal freighters moved about the harbor, and near the docks several flocks of goats and sheep were awaiting export to cities around the Red Sea and farther afield. Power lines festooned telegraph poles along the roads, many with complex nests of telephone wires connecting them to surrounding buildings. Most Somalis on the street seemed to prefer cellphones, though, and many traders kept up a constant chatter on their mobiles. Mogadishu was a fully functioning city.

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