Exploring the role attitude, perception and knowledge plays in consumers' decision and intention to purchase pearl millet

Abstract

Pearl millet, as an indigenous grain, could assist in addressing dietary deficiencies leading to malnutrition and food insecurity. Some indigenous grains, such as pearl millet, are undervalued and underutilised due to consumers’ unfamiliarity with the grains. This calls for a better understanding of the role attitude, perception and knowledge plays in consumers’ decision and intention to purchase pearl millet. A qualitative exploratory study was designed, using purposeful, convenient and snowball sampling methods to recruit 36 participants, who had at least heard of pearl millet, from Mbombela in South Africa. These participants took part in 12 small focus group discussions, sentence completion and projective technique exercise. Focus group sessions were recorded, and data were transcribed for content analysis purposes, to identify the concepts and categories emerging from each question. Findings suggest that participants were certain about their subjective knowledge (self-assessed) of pearl millet, reflecting on its health-related features specific to high-fibre foods. Participants’ objective knowledge of pearl millet was directed at either human or animal consumption. Price, nutrition and health benefits, quality, taste, packaging material and functional use, were general and specific criteria that would influence participants’ decision to purchase pearl millet. Participants’ need for information on pearl millet could also contain their readiness to purchase this unfamiliar product. The intention to purchase pearl millet would further be stimulated through the behavioural beliefs articulated in the actions of producers, marketers and suppliers, directed at brand awareness, product samples, differentiation between pearl millet and other products, competitive pricing, and consumer information campaigns. Participants’ normative beliefs that would direct their purchase intention of pearl millet were specific to the nutritional and health benefits, value for money and price of the grain, quality and functionality of the product, sufficient consumer product information, availability and product appeal. Control beliefs that would divert consumers’ attention away from pearl millet include the expensiveness of the grain related to other products, lack of consumer knowledge, and a nutritionally poor product. Purchasing portals that may influence the positive consideration and intention to purchase pearl millet were also identified. Moreover, purchasing barriers, that may negatively influence the intention to purchase pearl millet, resulting in inhibited product-related experiences and knowledge about the product, were explored. The study has contributed to a better understanding of consumers’ perception of pearl millet, and specifically which aspects of an indigenous grain would attract them to it. The important aspects that need to be addressed when marketing pearl millet, resulting in the decision and intention to purchase the product, were also presented. Future studies may need to determine the influence that improved consumer information has on the purchase and consumption of pearl millet from a wider consumer base in South Africa.

Letinye tinhlavu tendzabuko, njengemgcobane, awudliwa ngalokwanele ngenca yekutsi awaketayeleki kumtsengi, ngaleyo ndlela-ke bese kuvimbeleka kusebenta kwawo. Umgcobane njengetinhlavu tendzabuko, tingasita ekuswelakaleni kwekudla lokubanga kungondleki kanye nekungabikhona kwekudla. Loku kusho kutsi akube nendlela yekutsandza tintfo lenendzima yekukuvisisa ncono, kubuka kanye nelwati esincumeni semtsengi kanye nenhloso yekutsenga lomgcobane. Sifundvoluhlatiyo lesiphenyako lesiphatselene nesimo sasungulwa, ngekusebentisa ngenhloso, tindlela letifanele, kanye netindlela tekusebentisa tindlela tekusebentisa labangenele lolucwaningo kutsi batwebe labangenela lolucwaningo labange-36, lokungenani labase beva ngemgcobane, basendzaweni yaseMbombela eNingizimu Afrika. Lalabangenela lolucwaningo batimbandzakanya emacenjini lagcilile lamancane la-12 ekucocisana, ekucedzeleni umusho kanye nemisetjentana yelisu lekulinganisa ngaphambili. Emaseshini emacembu lagcilile arekhodwa, kwatsi emadatha abhalwa kute ahlatiywe lakucuketse, kubona imicondvo nemikhakha levele kulowo nakulo mbuto. Lesifundvoluhlatiyo sentiwa futsi sachutjwa ngengcondvo yekulandzela imitsetfomgomo yekwetsembeka. Kwatfolakala nemvume yekucinisekisa kulandzela inchubo lemukelekile ngembikwekutsi kucalwe kwentiwe lesifundvoluhlatiyo. Lokwatfolwa lapho kuveta kutsi labo labatimbandzakanya kulolucwaningo bebanesiciniso mayelana nelwati lwabo (batihlola bona) lwemgcobane, basho netimphawu tawo letiphatselene nemphilo ekudleni lokunemucu lomnengi. Lwati lwemgcobane lwalabo labangenela lolucwaningo belucondziswe ekudliweni ngumuntfu nome silwane. Tilinganisosimo jikelele naleticondze ngco letingaba nemtselela esincumeni salabangenele lolucwaningo kutsi batsenge umgcobane kufaka ekhatsi intsengo, umsoco netinzuzo tetemphilo, lizingasimo, kunambitseka, liphepha lekuwugocoka kanye nekuwusebentisa. Sidzingo selwatiso lolumayelana nemgcobane kulabo labatimbandzakanye kulolucwaningo kungaphindza futsi sibe nemtselelela ekulungeleni kwabo kutsi batsenge umkhicito longaketayeleki. Inhloso yekutsenga umgcobane ingaphindze futsi ikhutsatwe ngekusebentisa tinkholelo tekutiphatsa letishiwo bakhiciti, bakhangisi nebetfulimkhicito, lokucondziswe ekucapheliseni ngaloluphawuntsengiso, kumikhicito, umehyluko emkhatsini wemgcobane naleminye imikhicito, intsengo lechudzelanako, kanye nemikhankhaso yelwatiso kubatsengi. Tinkholelo letetayelekile talabo labangenele lucwaningo titawuhola injongo yabo yekutsenga umgcobane beyiphatselene netinzuzo temphilo netekondleka, imali ilingane naloko lokwentiwe ngayo nentsengo yenhlavu, lizingasimo nekusebenta kwemkhicito, lwatiso lwemkhicito lolwanele kumtsengi, kutfolakala kanye nekutsandzeka kwemkhicito. Tinkholelo letilawulekako letingasusa umtsengi kutsi anake umgcobane tifaka ekhatsi kubita kwawo nakucatsaniswa naleminye imikhicito, kuswelakalo kwelwati kumtsengi, kanye nemkhicito lote umsoco. Tindlela tekutsenga letingaba nemtselela lomuhle kanye nenhloso yekutsenga umgcobane tiphindze futsi tabonakala. Ngetulu kwaloko, tihibe tekuvimbela kutsenga, letingaba nemtselela lomubi ekutsengeni umgcobane, lokungabanga kutsi kuvimbele sipiliyoni longaba naso ngalomkhicito kanye nelwati mayelana nalomkhicito, tahlolwa. Lesifundvoluhlatiyo sibe neligalelo ekwatini kancono umcondvo webatsengi mayelana nemgcobane, kanye nekutsi ngutiphi tingoni ngco talenhlavu yendzabuko letingabaheha. Tingoni letimcoka lokudzingeka kutsi kugcilwe kuto nakukhangiswa umgcobane, letingaholela esincumeni nasenhloseni yekutsenga lomkhicito, nato futsi tetfuliwe. Tifundvoluhlatiyo tasesikhatsini lesitako kutawudzingeka kutsi tincume umtselela leyenta ngcono lwatiso lwebatsengi lolumayelana nekutsenga nekudla umgcobane kubatsengi ngebubanti lapha eNingizimu Afrika.

Dingwe tsa dithoro tsa tshimologo, di tshwana le mabele a phele, ga di jewe mo go lekaneng ka ntlha ya fa badirisi ba sa di tlwaela, mme seo se kgoreletsa tiriso ya tsona. Mabele a phele jaaka dithoro tsa tshimologo, a ka thusa go samagana le ditlhaelo tsa kotlo tse di bakang phepelotlase le tlhaelo ya dijo. Seno se tlhoka gore go tlhaloganngwe botoka seabe sa mekgwa, megopolo le kitso mo ditshwetsong le maikaelelong a badirisi go reka mabele a phele. Go thadisitswe thutopatlisiso ya tlhotlhomiso e e lebelelang mabaka go dirisiwa mekgwa ya go tlhopha sampole ya maikemisetso, e e maleba le e e letlang ba ba mo sampoleng go tshitshinya ba ba ka ngokelwang go nna karolo ya sampole go ngoka bannileseabe ba le 36, ba bonnye ba kileng ba utlwela ka mabele a phele, go tswa kwa Mbombela kwa Aforikaborwa. Bannileseabe bano ba nnile le seabe mo dipuisanong tse dinnye tsa ditlhopha tse di tlhophilweng go buisanela setlhogo, ditirwana tsa go feleletsa dipolelo le dithekeniki tsa tlhagiso ya maitsholo. Dikopano tsa ditlhopha tse di tlhophilweng go buisanela setlhogo di ne di rekotiwa mme data e gatisiwa gore go lokololwe diteng, go supa megopolo le dikarolo tse di tlhagelelang go tswa mo potsong e nngwe le e nngwe. Thutopatlisiso e ne e rulagantswe le go diragadiwa go lebeletswe dintlhatheo tsa boikanyego. Go ne go bonwe tumelelo ya maitsholo a a siameng pele ga thutopatlisiso e simolola. Diphitlhelelo di tshitshinya gore bannileseabe ba ne ba totobetse malebana le kitso ya bona (e e lekeleditsweng) ya mabele a phele, ba lebeletse dintlha tsa yona tse di amanang le boitekanelo tse di totileng dijo tse di nang le faeba e e kwa godimo. Kitso ya bannileseabe ya mabele a phele e ne e lebisitswe go jewa ke batho gongwe go jewa ke diphologolo. Ditlhokego tsa kakaretso le tse di rileng tse di ka tlhotlheletsang tshwetso ya bannileseabe ya go reka mabele a phele di akaretsa tlhotlhwa, dikotla le ditshiamelo tsa boitekanelo, boleng, tatso, sephuthelo le tirisego. Go batla tshedimosetso ya mabele a phele ga bannileseabe le gona go ka tlhotlheletsa go siama ga bona go ka reka setlhagiswa seno se se sa tlwaelegang. Gape maikaelelo a go reka mabele a phele a tlaa tlhosediwa ka ditumelo tsa maitsholo tse di tlhagisiwang ka dikgato tsa batlhagisi, babapatsi, batlamedi, tse di lebisitsweng temoso ya leinakgwebo, disampole tsa setlhagiswa, pharologanyo magareng ga mabele a phele le ditlhagiswa tse dingwe, ditlhotlhwa tse di gaisanang le matsholo a go sedimosetsa badirisi. Ditumelo tsa tlwaelo tsa bannileseabe tse di tlaa kaelang maikaelelo a bona a go reka mabele a phele di akareditse mesola ya dikotla le boitekanelo, boleng jwa tshelete le tlhotlhwa ya dithoro, boleng le tirisego ya setlhagiswa, tshedimosetso e e lekaneng ya setlhagiswa go modirisi, go nna teng le keletsego ya setlhagiswa. Ditumelo tsa taolo tse di ka faposang maikaelelo a badirisi go tswa mo mabeleng a phele di akaretsa go nna tlhotlhwagodimo ga dithoro fa di bapisiwa le ditlhagiswa tse dingwe, tlhaelo ya kitso ya badirisi le setlhagiswa se se bokoa mo dikotleng. Go ne ga supiwa le mafelo a theko a a ka tlhotlheletsang go akanyediwa le maikaelelo a go reka mabele a phele. Mo godimo ga moo, go ne ga tlhotlhomisiwa dikgoreletsi tsa theko, tse di ka amang bosula maikaelelo a go reka mabele a phele, di akaretsa maitemogelo a a tlhaelang malebana le setlhagiswa le kitso ka ga setlhagiswa. Thutopatlisiso e tshwaetse mo go tlhaloganngweng botoka ga megopolo ya badirisi ka mabele a phele, bogolo segolo gore ke dintlha dife tsa thoro eno ya tshimologo tse di ka ba ngokelang mo go yona. Go ne ga tlhagisiwa gape dintlha tsa botlhokwa tse di tshwanetseng go totiwa fa go bapadiwa mabele a phele, go go tlaa lebisang kwa tshwetsong le maikaelelong a go reka setlhagiswa. Dithutopatlisiso tsa isago di tlaa tlhoka go swetsa ka tlhotlheletso e go nna le tshedimosetso e e tokafetseng ga badirisi go ka nnang nayo mo thekong le tiriso ya mabele a phele go tswa mo badirising ba le bantsi mo Aforikaborwa.