This article compares cultural governance in Taiwan and China through their respective place-maki... more This article compares cultural governance in Taiwan and China through their respective place-making processes. It investigates how cultural polices objectify tradition and popularize cultural landscape in local places for economic development and identity politics. Contrary to what would be commonly expected, the Chinese government adopted a minimalist approach while the Taiwanese government was much more hands-on. The sociopolitical histories of the two governments and their objectives are examined to understand this difference. In addition, the reactions of the locals to cultural policies in the two places are also contrasted. Finally, the different effects of cultural governance in China and Taiwan are examined. In particular, it was found that communal relations have deteriorated in China but strengthened in Taiwan as a result.
[full paper please contact via scchan@hksyu.edu]
This paper delineates unequal inscriptions of t... more [full paper please contact via scchan@hksyu.edu] This paper delineates unequal inscriptions of the Yulan Festival, whether as national intangible cultural heritage (ICH) or local ICH, for different ethnic groups in Hong Kong. I argue that the authorised heritage discourse that underlies the inscription of the Yulan Festival is based on the fossilised imagination of ethnic traditions and identities. Classifying the Yulan Festival according to ethnic ritual traditions implies an assumption on the existence of a homogenous ethnic community and tradition, and seems to overlook the dynamic of ethnic tradition, as well as the hybrid and flexible nature of culture and identity. This authorised system has acknowledged and exaggerated differences between various ethnic traditions and has understated the importance of integrated practices, diversified, flexible, and hybrid practices, the changing ethnic complexity of local communities, as well as the subjective agency of individuals. A gap between what was practiced and what was institutionalised is noted, and individual agency is observed in negotiating the festival in relation to the institutionalised heritage designations.
[full paper please contact via scchan@hksyu.edu]
Ever since the classification of Hong Kong’s Ch... more [full paper please contact via scchan@hksyu.edu]
Ever since the classification of Hong Kong’s Chaozhou Hungry Ghosts Festival as a national-grade intangible cultural heritage in 2011, a series of conservation activities have been initiated by some local Chaozhou communities, ngos, and the Hong Kong government. One of these activities is the Chaozhou Hungry Ghosts Cultural Festival, and this paper discusses the heritagization of religious festivals by examining the invention of this festival. The Cultural Festival reveals how the elite-cum-businessmen attempt to educate the general public, to promote the festival so as to reverse its decline in popularity, and to celebrate ethnic culture and Chinese culture. To overwrite the old-fashioned stereotypical creepy images associated with the traditional Hungry Ghosts Festival, new programs featuring spectacular and fun elements have been invented. This paper delineates how these newly invented programs highlight and promote moral and cultural meanings and capture the attention of the general public, especially the younger generation, thereby attracting wider participation in the festival. I will discuss how the spectatorial, participatory, and educational aspects of the Cultural Festival are meant to attract domestic visitors as well as international tourists. Nevertheless, the majority of worshippers and local organizers do not have a significant role in the Cultural Festival.
The Chinese state uses cultural heritage as a source of power by linking it to political and econ... more The Chinese state uses cultural heritage as a source of power by linking it to political and economic goals, but heritage discourse has at the same time encouraged new actors to appropriate the discourse to protect their own traditions. This book focuses on that contested nature of heritage, especially through the lens of individuals, local communities, religious groups, and heritage experts. It examines the effect of the internet on heritage-isation, as well as how that process affects different groups of people.
Page 1. 66 MEMORY MAKING, IDENTITITY BUILDING: The Dynamics of Economics and Politics in the New ... more Page 1. 66 MEMORY MAKING, IDENTITITY BUILDING: The Dynamics of Economics and Politics in the New Territories of Hong Kong SELINA CHING CHAN Abstract Hong Kong has reunited with China and this unique decolonization ...
... Selina Ching Chan Department of Sociology National University of Singapore ... For example, W... more ... Selina Ching Chan Department of Sociology National University of Singapore ... For example, Wu (2000:6) examined the Chinese pawnbroking business in a pre-war Malay State, arguing that the pawnbroking business in the Penang-Kedah region was dominated by several ...
Temples in China participate in the competition for believers and are active players in the relig... more Temples in China participate in the competition for believers and are active players in the religious economy. The managers of the most successful new temples engage in strategic decision making about marketing, promotion, innovation, and public activities to increase the visibility and ...
This article compares cultural governance in Taiwan and China through their respective place-maki... more This article compares cultural governance in Taiwan and China through their respective place-making processes. It investigates how cultural polices objectify tradition and popularize cultural landscape in local places for economic development and identity politics. Contrary to what would be commonly expected, the Chinese government adopted a minimalist approach while the Taiwanese government was much more hands-on. The sociopolitical histories of the two governments and their objectives are examined to understand this difference. In addition, the reactions of the locals to cultural policies in the two places are also contrasted. Finally, the different effects of cultural governance in China and Taiwan are examined. In particular, it was found that communal relations have deteriorated in China but strengthened in Taiwan as a result.
[full paper please contact via scchan@hksyu.edu]
This paper delineates unequal inscriptions of t... more [full paper please contact via scchan@hksyu.edu] This paper delineates unequal inscriptions of the Yulan Festival, whether as national intangible cultural heritage (ICH) or local ICH, for different ethnic groups in Hong Kong. I argue that the authorised heritage discourse that underlies the inscription of the Yulan Festival is based on the fossilised imagination of ethnic traditions and identities. Classifying the Yulan Festival according to ethnic ritual traditions implies an assumption on the existence of a homogenous ethnic community and tradition, and seems to overlook the dynamic of ethnic tradition, as well as the hybrid and flexible nature of culture and identity. This authorised system has acknowledged and exaggerated differences between various ethnic traditions and has understated the importance of integrated practices, diversified, flexible, and hybrid practices, the changing ethnic complexity of local communities, as well as the subjective agency of individuals. A gap between what was practiced and what was institutionalised is noted, and individual agency is observed in negotiating the festival in relation to the institutionalised heritage designations.
[full paper please contact via scchan@hksyu.edu]
Ever since the classification of Hong Kong’s Ch... more [full paper please contact via scchan@hksyu.edu]
Ever since the classification of Hong Kong’s Chaozhou Hungry Ghosts Festival as a national-grade intangible cultural heritage in 2011, a series of conservation activities have been initiated by some local Chaozhou communities, ngos, and the Hong Kong government. One of these activities is the Chaozhou Hungry Ghosts Cultural Festival, and this paper discusses the heritagization of religious festivals by examining the invention of this festival. The Cultural Festival reveals how the elite-cum-businessmen attempt to educate the general public, to promote the festival so as to reverse its decline in popularity, and to celebrate ethnic culture and Chinese culture. To overwrite the old-fashioned stereotypical creepy images associated with the traditional Hungry Ghosts Festival, new programs featuring spectacular and fun elements have been invented. This paper delineates how these newly invented programs highlight and promote moral and cultural meanings and capture the attention of the general public, especially the younger generation, thereby attracting wider participation in the festival. I will discuss how the spectatorial, participatory, and educational aspects of the Cultural Festival are meant to attract domestic visitors as well as international tourists. Nevertheless, the majority of worshippers and local organizers do not have a significant role in the Cultural Festival.
The Chinese state uses cultural heritage as a source of power by linking it to political and econ... more The Chinese state uses cultural heritage as a source of power by linking it to political and economic goals, but heritage discourse has at the same time encouraged new actors to appropriate the discourse to protect their own traditions. This book focuses on that contested nature of heritage, especially through the lens of individuals, local communities, religious groups, and heritage experts. It examines the effect of the internet on heritage-isation, as well as how that process affects different groups of people.
Page 1. 66 MEMORY MAKING, IDENTITITY BUILDING: The Dynamics of Economics and Politics in the New ... more Page 1. 66 MEMORY MAKING, IDENTITITY BUILDING: The Dynamics of Economics and Politics in the New Territories of Hong Kong SELINA CHING CHAN Abstract Hong Kong has reunited with China and this unique decolonization ...
... Selina Ching Chan Department of Sociology National University of Singapore ... For example, W... more ... Selina Ching Chan Department of Sociology National University of Singapore ... For example, Wu (2000:6) examined the Chinese pawnbroking business in a pre-war Malay State, arguing that the pawnbroking business in the Penang-Kedah region was dominated by several ...
Temples in China participate in the competition for believers and are active players in the relig... more Temples in China participate in the competition for believers and are active players in the religious economy. The managers of the most successful new temples engage in strategic decision making about marketing, promotion, innovation, and public activities to increase the visibility and ...
Uploads
Papers by Selina Chan
This paper delineates unequal inscriptions of the Yulan Festival, whether as national intangible cultural heritage (ICH) or local ICH, for different ethnic groups in Hong Kong. I argue that the authorised heritage discourse that underlies the inscription of the Yulan Festival is based on the fossilised imagination of ethnic traditions and identities. Classifying the Yulan Festival according to ethnic ritual traditions implies an assumption on the existence of a homogenous ethnic community and tradition, and seems to overlook the dynamic of ethnic tradition, as well as the hybrid and flexible nature of culture and identity. This authorised system has acknowledged and exaggerated differences between various ethnic traditions and has understated the importance of integrated practices, diversified, flexible, and hybrid practices, the changing ethnic complexity of local communities, as well as the subjective agency of individuals. A gap between what was practiced and what was institutionalised is noted, and individual agency is observed in negotiating the festival in relation to the institutionalised heritage designations.
Ever since the classification of Hong Kong’s Chaozhou Hungry Ghosts Festival as a national-grade intangible cultural heritage in 2011, a series of conservation activities have been initiated by some local Chaozhou communities, ngos, and the Hong Kong government. One of these activities is the Chaozhou Hungry Ghosts Cultural Festival, and this paper discusses the heritagization of religious festivals by examining the invention of this festival. The Cultural Festival reveals how the elite-cum-businessmen attempt to educate the general public, to promote the festival so as to reverse its decline in popularity, and to celebrate ethnic culture and Chinese culture. To overwrite the old-fashioned stereotypical creepy images associated with the traditional Hungry Ghosts Festival, new programs featuring spectacular and fun elements have been invented. This paper delineates how these newly invented programs highlight and promote moral and cultural meanings and capture the attention of the general public, especially the younger generation, thereby attracting wider participation in the festival. I will discuss how the spectatorial, participatory, and educational aspects of the Cultural Festival are meant to attract domestic visitors as well as international tourists. Nevertheless, the majority of worshippers and local organizers do not have a significant role in the Cultural Festival.
自2011年香港潮籍盂蘭節被列為國家級非物質文化遺產以來,潮籍社群,非政府組織和香港政府已開展了一系列保護非物質文化遺產的活動,其中一項活動乃是發明香港盂蘭文化節。本文通過分析這個文化節來討論宗教節日的遺產化的過程,揭示了精英兼商人如何以文化節來教育大眾節日與族群文化和中國文化的關係,並且以嶄新的手法推廣節日,期望能夠扭轉其瀕危的狀況。在文化節上,新的節目被發明了,也增添有趣的、景觀性的元素,以覆蓋傳統盂蘭節具備的令人毛骨悚然的刻板形像。本文也分析這些新發明的節目如何突出和促進盂蘭節所蘊含的道德和文化意義,吸引大眾更廣泛的認識和參與,特別是年輕一代的注意力。筆者論述文化節的觀賞性,參與性和教育性,並且探討文化節如何吸引本地游客和國際遊客,同時也指出大多數信徒和基層盂蘭節的組織者在文化節中卻沒有重要的角色。
This paper delineates unequal inscriptions of the Yulan Festival, whether as national intangible cultural heritage (ICH) or local ICH, for different ethnic groups in Hong Kong. I argue that the authorised heritage discourse that underlies the inscription of the Yulan Festival is based on the fossilised imagination of ethnic traditions and identities. Classifying the Yulan Festival according to ethnic ritual traditions implies an assumption on the existence of a homogenous ethnic community and tradition, and seems to overlook the dynamic of ethnic tradition, as well as the hybrid and flexible nature of culture and identity. This authorised system has acknowledged and exaggerated differences between various ethnic traditions and has understated the importance of integrated practices, diversified, flexible, and hybrid practices, the changing ethnic complexity of local communities, as well as the subjective agency of individuals. A gap between what was practiced and what was institutionalised is noted, and individual agency is observed in negotiating the festival in relation to the institutionalised heritage designations.
Ever since the classification of Hong Kong’s Chaozhou Hungry Ghosts Festival as a national-grade intangible cultural heritage in 2011, a series of conservation activities have been initiated by some local Chaozhou communities, ngos, and the Hong Kong government. One of these activities is the Chaozhou Hungry Ghosts Cultural Festival, and this paper discusses the heritagization of religious festivals by examining the invention of this festival. The Cultural Festival reveals how the elite-cum-businessmen attempt to educate the general public, to promote the festival so as to reverse its decline in popularity, and to celebrate ethnic culture and Chinese culture. To overwrite the old-fashioned stereotypical creepy images associated with the traditional Hungry Ghosts Festival, new programs featuring spectacular and fun elements have been invented. This paper delineates how these newly invented programs highlight and promote moral and cultural meanings and capture the attention of the general public, especially the younger generation, thereby attracting wider participation in the festival. I will discuss how the spectatorial, participatory, and educational aspects of the Cultural Festival are meant to attract domestic visitors as well as international tourists. Nevertheless, the majority of worshippers and local organizers do not have a significant role in the Cultural Festival.
自2011年香港潮籍盂蘭節被列為國家級非物質文化遺產以來,潮籍社群,非政府組織和香港政府已開展了一系列保護非物質文化遺產的活動,其中一項活動乃是發明香港盂蘭文化節。本文通過分析這個文化節來討論宗教節日的遺產化的過程,揭示了精英兼商人如何以文化節來教育大眾節日與族群文化和中國文化的關係,並且以嶄新的手法推廣節日,期望能夠扭轉其瀕危的狀況。在文化節上,新的節目被發明了,也增添有趣的、景觀性的元素,以覆蓋傳統盂蘭節具備的令人毛骨悚然的刻板形像。本文也分析這些新發明的節目如何突出和促進盂蘭節所蘊含的道德和文化意義,吸引大眾更廣泛的認識和參與,特別是年輕一代的注意力。筆者論述文化節的觀賞性,參與性和教育性,並且探討文化節如何吸引本地游客和國際遊客,同時也指出大多數信徒和基層盂蘭節的組織者在文化節中卻沒有重要的角色。