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The author investigates and debates around authenticity in relation to the heritage communities of a Chinese intangible cultural heritage (ICH) item ‘Nüshu’. Nüshu is a monosyllabic phonetic system of writing created and used by women in the Jiangyong County, Hunan Province, in Southern China. Drawing on insights from both online and offline ethnographies, this study argues that in the field of ICH, disputes over heritage authenticity are fiercely negotiated by different stakeholders, including powerful state and supra-state actors. However, the emergence of digital platform has become a way for Nüshu participants to perform their identity and competence and lay claim to their own heritage authenticity.

In May 2012, nine men from the Rochdale area of Manchester were found guilty of sexually exploiting a number of underage girls. Reporting on the trial, the media focussed on the fact that eight of the nine men were of Pakistani origin, while the girls were all white. It also framed similar cases in Preston, Rotherham, Derby, Shropshire, Oxford, Telford and Middlesbrough as ethnically motivated, thus creating a moral panic centred on South Asian grooming gangs preying on white girls. Despite the lack of evidence that the abuse perpetrated by some Asian men is distinct from male violence against women generally, the media focus on the grooming gang cases has constructed a narrative in which South Asian men pose a unique sexual threat to white girls. This process of ‘othering’ South Asian men in terms of abusive behaviour masks the fact that in the United Kingdom, the majority of sexual and physical abuse is perpetrated by white men; it simultaneously marginalises the sexual and domestic violence experienced by black and minority ethnic women. Indeed, the sexual abuse of South Asian women and girls is invisibilised within this binary discourse, despite growing concerns and evidence that the men who groomed the young girls in the aforementioned cases had also perpetrated domestic and sexual violence in their homes against their wives/partners. Through discourse analysis of newspaper coverage of these cases for the period 2012‒2018, this paper examines the British media's portrayal of South Asian men – particularly Pakistani men – in relation to child-grooming offences and explores the conditions under which ‘South Asian men’ have been constructed as ‘folk devils’. It also highlights the comparatively limited newspaper coverage of the abuse experiences and perspectives of Asian women and girls from the same communities to emphasise that violence against women and girls remains an ongoing problem across the nation.

Marketing management, consumer behaviour, rural marketing and integrated marketing communications.

The case is for the use of undergraduate and also postgraduate students of management in courses of marketing management, consumer behaviour, rural marketing and integrated marketing communications. This case may also be used in human resources’ management course lectures which focus on social capital.

This case on the Centre of Science for Villages (CSV), Wardha, attempts to identify how value can be co-created through innovative technology and how social capital can be developed for rural markets through the use of integrated marketing communications tools, particularly word-of-mouth and the influence of opinion leaders. Effective campaigns can be designed for the target audience based on the 3A framework (Awareness, Adoption and Addition of Value) and McGuire’s Model of Persuasion. The CSV has been typically chosen for the study because its products are unique, innovative and eco-friendly and blend well with the rural lives. It has been able to enrich the lives of rural population by generating employment and in creating entrepreneurial opportunities. The biggest challenge, however, lies in educating rural consumers to accept and adopt its innovative technology in their daily lives.

The case study has been written to enable students to understand the concepts of value co-creation and social capital in the context of Indian rural markets. The students will learn the dynamics of rural markets by pondering over these points: understand the concept of value co-creation for rural markets; comprehend the creation of social ecology for managing knowledge in an organisation; identify the development and role of social capital and use it as a promotional tool, particularly word-of-mouth and opinion leaders(reference groups); recommend the use of different marketing mix variables for an organisation, operating in rural markets; and connote designing of effective campaigns for the target audience, based on the 3A framework and the Persuasion Model (6 steps) suggested by McGuire.

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CSS 8: Marketing

Social movements are not monolithic entities. Activists and organizations disagree about the goals of the movement and the tactics to achieve these goals, including their framing tactics. Cultural sociologists have questioned the idea that tactical choice is rationally and strategically oriented, arguing that tactics are morally and emotionally grounded in the activists' lives. We follow this insight, though suggesting that activists make constant efforts to experience their action as rational, claiming a strategic status and a sense of efficacy for their lines of action. By studying framing resonance disputes in interactions between animal rights activists and mass media in south Brazil, we found that, to make their tactics accountable and justifiable, activists mobilize different folk theories on social transformation which allow their actions to be experienced as the best means to achieve the movement's ends.

Only few festival studies in the Philippines attempted to examine the capability of festivals as folk media to communicate development. The purpose of this paper is to analyze the development-oriented activities and messages in the San Isidro Pahiyas Festival in Lucban, Quezon.

The researcher conducted participant observation, ethnographic photography, key informant interview and record review. A historical analysis of the festival’s background, thematic analysis of its list of programs, visual analysis of the photographs guided by Barthes’ (1964) semiology and hermeneutics were employed.

Formerly a native ritual before the Hispanic rule in the country, the San Isidro Pahiyas Festival is currently held by the Local Government of Lucban, Quezon, primarily for touristic purposes. The festival’s activities in 2015 reflected the municipality’s dependence on agriculture and the residents’ religiosity, skills and creativity. The adornments during the said celebration likewise gave a glimpse of the residents’ social status, livelihood sources and reverence to Saint Isidore. Through hermeneutics, the researcher also found issues on the residents’ idolatry and their motivation to display their produce during the festival.

The findings of this study can only hold true for the 2015 celebration of the San Isidro Pahiyas Festival. Despite this, the study finds hermeneutics and Barthes’ (1964) semiology useful for festival studies. It also appeals to folk media studies and postcolonial theories.

This research provides an unconventional methodology for festival studies, which contributes to the very limited hermeneutic tourism studies abroad and folk media studies in the Philippines.

This account demonstrates the key challenges faced in producing engaging educational content for information and communication technologies (ICT) deployed in rural India. The ‘Stills in Sync’ (SIS) project aims to enhance literacy through the revival and proliferation of popular regional folksongs with social awareness themes in rural India. This product entails the use of the Same Language Subtitling (SLS) karaoke feature that won the Worldbank Development Marketplace award in 2002 and the ‘Tech Laureate’ honor from the Technology Museum of Innovation in 2003. This case study highlights the struggles faced in the production process as we sought to negotiate localism with scalability. The paper is meant to stimulate discussion and further research on the process of digitalizing cultural and educational content in muliple languages for literacy gains and empowerment. I attempt to give three‐dimensionality to current buzzwords in education content creation using ICT: localism, relevance and engagement.

The rites and practices of folk religion in Nigeria cut across virtually all conventional and emerging social institutions in the country. The inability of the State to perform many of its functions has encouraged this trend, with many turning to folk religion and associated practices in attempts to control uncertain situations. Unemployed/underemployed young gamblers have begun to incorporate and normalise the combination of spiritual elements with sports betting activities in a bid to translate games of uncertainty into games of certainty. This study attempts to conceptualise how and why young people adopt, practice and make sense of folk religion in relation to sports betting.

Semi-structured, in-depth interviews were used to interrogate and analyse the lived experiences of key actors living in the capital city of Ilorin, Kwara State, a place renowned for the widespread practice of folk religious rites: 20 unemployed/underemployed young sports bettors and 10 folk doctors. Collected data were transcribed manually and subjected to inductive content analysis, using grounded theory. The combination of folk religion with sports betting is fast becoming normalised as young Nigerians seek to survive harsh economic conditions. Adoption is also linked with belief in traditions, in-group conflicts, gambling adverts, lack of luck and greed. Folk religious practices combine elements from the natural and spiritual worlds. This study formulates concepts for understanding the complexity of such practices concerning gambling among young sports bettors in Nigeria.