Struggles of recognition: adverse effects of China’s living human treasures program

Abstract

Social media brands may experience a lack of competitiveness and attraction due to the silent negative increase of customers' need for uniqueness (NFU). This is the result of a tension between the theory of brand congruence, that most brands endeavor to establish with their customers, and the theory of consumers' NFU, that many consumers aim to fulfill, that has not been previously examined. Whilst the theory of brand congruence states that consumers have a favorable attitude towards brands that greatly match their self-concept (brand similarity), the theory of uniqueness, when brand similarity is shared with others, generates avoidance of similarities with others, leading to a reduction in engagement and satisfaction. Social media platforms including Facebook are at risk from customers' NFU which significantly reduces users' satisfaction, hence reducing the attractiveness and usage of Facebook. To examine this, the paper identifies the paradox of similarity in relation to both theories and examines the relationship between consumers' socialization within Social Network Sites (SNSs), brand similarity, consumers' need for uniqueness, and consumers' satisfaction with the SNS. The conceptual model was tested using data from 341 consumers in the US. The findings show that whilst satisfaction with the SNS is enhanced by brand similarity and friend liking, it is undermined by customers' need for uniqueness. Implications for online brand communities and SNSs (Facebook) are discussed and guidance for future research is provided.

Inheritors of the Yellow River: the relationship of heritage making practices to cultural self-confidence in China

“…To apply for the ICH Inheritor programme, craftspeople submit an application to their local ICH department where their application is assessed through a strict screening process by an evaluation committee including academics and government representatives (MCT 2019b). If the application is approved, an annual stipend is provided by the government for artisans to disseminate aspects of their ICH to the public and to participate in related training events (Maags 2019). For example, a nationally-recognised inheritor receives an annual allowance of 20,000 yuan (about £2300).…”

Cultural heritage politics in China

“…Not only can the government decide what is to be identified as 'Chinese heritage', and what is to be discarded as unworthy of protection or 'superstition', its classification via lists moreover adds different kinds of value to the heritage sites and ICH practices inscribed. On the one hand, the inscription on different levels creates a hierarchy of values -as in being of international, national, provincial or local value (Maags 2018b). On the other hand, as Zhu and Maags (2020) explain, identifying a reminiscent of the Chinese past as 'heritage' turns it into a public good for the display in museums and into a private good for commercial gain.…”

“…As mentioned above, the official narratives and discourses presented at historical sites often run counter to vernacular understandings and interpretations of local culture, leading to resistance and contestation (Yu 2015). In addition, as heritage listings and narratives recognize certain heritage sites and cultural practices as being of value, struggles of recognition unfold over who or what is recognized as 'official heritage' and who/what is not (Maags 2018b). The main reason for contestations is thus the exclusion of local communities from interpreting and economically benefitting from 'their' past, which -due to the extensive Chinese heritage regime -has become a monopoly of the party-state.…”

“…The party-state's 'revitalisation' of traditional culture has had certain positive effects: These two lists enhance the visibility and awareness of ICH practices by officially recognising and linking them to state safeguarding projects, while also supporting the maintenance and transmission of the traditional knowledge needed to perform the ICH practice itself (Maags and Trifu 2019). In addition to the title 'ICH inheritor', these officially recognized cultural practitioners receive an annual stipend and (in some cases) other in-kind state support, in return for teaching students and taking part in state-organised ICH events such as ICH museum exhibitions, expos, festivals or 'cultural heritage days' (Maags 2018b).…”

A Meaning-Aware Cultural Tourism Intelligent Navigation System Based on Anticipatory Calculation

“…Since 2005, the protection of intangible cultural heritage has been greatly promoted across all government departments in China. From 2005 to 2019, local governments have built many cultural infrastructures, such as high-quality exhibition space and supporting facilities, to meet the needs of people's tourism and leisure experience and for intangible cultural heritage protection (Maags, 2019;Luo, 2020). The establishment of the Ministry of Culture and Tourism is an important measure to promote the integration of culture and tourism (2018).…”