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This study aims to identify the role of this intangible cultural heritage (ICH) domain (i.e. social practices, rituals and festive events) in social representations in cross nations using the case of Mazu belief. This study also intends to compare the different social representations of the same religious belief among the regions and implies how ICH facilitates regional connections and its potential for urban tourism development.

This study uses a mix of qualitative approaches, such as desktop research, in-depth interviews, focus group discussions and participant observations. These approaches can supplement one another in discovering the cultural context of the Mazu belief and the perceived meanings of its ritual practices.

Mazu ritual practices in the four identified cities have different social representations, as explicitly expressed from the informants on different forms of celebration. Despite the differences, Mazu belief is representative in placemaking and for regional connections. Not all four cities agree on the current status as embedded in tourism development. However, the key informants show a welcoming manner to the outsiders in participating and experiencing their practices.

The research context of Mazu belief and customs can be extended to more urban cities, which practice this culture.

Different countries and regions that share the same belief can understand distinct social representations from one another. Practical collaborations can be expanded for cultural exchanges, especially the exploration of the role of religion played in boosting urban tourism development.

Mazu belief and customs is a unique cultural asset in enhancing the social representations of Chinese expatriates overseas. Its cultural practices successfully enhance the cultural exchange and social cohesion among religious communities locally and internationally.

Using a United Nations Educational, Scientific and Cultural Organization (UNESCO)-inscribed ICH item with a large audience worldwide, this study supplements the theory of social representations in exploring the intangible cultural assets and highlights the role of ICH in urban tourism and regional and city planning.

Studies of Tianhou-Mazu cult have been focused on three themes: studies in Taiwan emphasize hegemonic order; studies in Hong Kong reveal a relationship of “sisterhood” alliances; and studies in Singapore highlight the important role of ethnic groups. The rebuilding of the goddess’s ancestral temple in early 1980s and her acquiring a world intangible cultural heritage status in the early twenty-first century facilitate the redefinition of overseas Chinese’s religious affiliation. The purpose of this paper is to discuss this global development of the cult from the 1980s and its ritual implication in overseas Chinese communities.

This paper, by comparing the Tianhou-Mazu cult in Taiwan, Hong Kong and Southeast Asian Chinese settlements, argues that from sisters to descended replicas, or from local alliances to global hegemony, the cult of Tianhou-Mazu since the 1980s has not only replaced local culture with an emphasis on “high culture,” but also represents a religious strategy regarding local people’s interpretation of correctness and authority.

This paper argues that despite the imposition of hegemonic power from various authorities, popular religion is a matter of choice. This reflects how local religious practice is construed according to the interpretation of global cultural languages by the elite Chinese; their decision of when and how to reconnect with the goddess’s ancestral temple or the “imperial state,” or to form alliances with other local communities; and the implementation of the local government’s cultural policy.

This paper is one of the few attempts comparing development of a folk cult in various communities.

Belief in Mazu has a crucial cultural status in Taiwan and the coastal area of Fujian, China. The design and manufacture of apparel and accessories to be placed on statues of the deity are also considered a sacred and critical part of the religion’s cultural and artistic inheritance. The crown hat of Mazu is one of the most essential elements of the deity’s apparel. The paper aims to discuss these issues.

This study explored the styles of Mazu crown hats using Kansei engineering (KE). People generally use adjectives words to provide aesthetic evaluations. Fuzzy theory is suitable for processing linguistic problems that include vagueness, thereby providing a reasonable method of quantifying such aesthetic evaluations. Therefore, this study first established a fuzzy positioning model (FPM) of word evaluations for analysis. Factor analysis was used to obtain representative image adjectives that represented Mazu’s image. Fuzzy analysis methods were then employed to rank the various image adjectives through evaluation words and to determine the differences between adjectives. Finally, on the basis of image analysis results and expert suggestions, the crown hat was redesigned and its suitability verified.

Four results were obtained. First, four image adjectives appropriate for representing Mazu’s image were identified, of which “noble and kind” is the most suitable. Second, fuzzy analysis was found to successfully rank style images. Third, the crown hat style and design characteristics suitable for Mazu were acquired. Fourth, the verification demonstrated that the redesign effectively enhanced the perceived image of the crown hat design.

This study employed KE to improve the design of a Mazu crown hat. The proposed FPM can aid the development of cultural and creative design.

This study aims to explore the relationship between folk religious place-making and the development of urban public spaces and summarize its influence on community network construction and daily behavior to discover the authentic practices and role of folk faith culture in social space.

Taking Macau's Shi Gandang Temple and its belief culture as an example, on-site research, historical evidence and interviews were used to elaborate and analyze the processes of place-making, social functions, management mechanisms and folk culture to establish a new perception of folk religious place-making in contemporary urban spaces.

The article argues that the culture of folk beliefs profoundly influences urban spaces and the social management system of Macau and has a positive significance in building the local community and geopolitical relations. In addition, it suggests that the participation of folk religious places in local practices is important as key nodes and emotional hubs of local networks, reconciling conflicts between communities of different backgrounds and driving urban spaces toward diversity while forming a positive interaction and friendly cooperation between regional development and self-contained management mechanisms, governance models and cultural orientations.

This study takes an architectural and anthropological perspective of the impact of faith on urban spaces and local governance, using the Shi Gandang Temple in Macau as an example, to complement related studies.

Compared to other areas in China, Chaoshan region in Guangdong province has a more developed clan system set within a rural landscape. This paper aims to explore the relationship between the social structure (family–clan) and spatial form (housing settlement) of clan-organized rural China to understand the spatial form represented by “family and clan.”

By examining Dongli village and Huayao village, this paper outlines the typical path of spatial representation: dwelling of individual’s core family → mansion of the big family → settlement of a single clan → co-settlement of several clans. Moreover, it identifies three critical elements of the spatial representation: prototype (the spatial representation of the etiquette system); order (a hierarchical space set by the patriarchal system); and boundary (constructed on both physical and mental facts).

All elements indicate that descendants of migrants from the North maintain their self-identity and discipline clan members by planning the ideal space.

The findings contribute to the ongoing discussions regarding how local cultural and historical experiences can influence renewed designs of traditional settlement areas (Aksulu and Eryildiz, 2003) and how digital means can facilitate updating designs of traditional buildings (Han et al., 2017). Such planning and design should involve greater public participation, considering the impact on residents’ daily lives (Pandya, 2005).

This paper contributes to the understanding of the relationship between cultural values and the spatial form of residential settlements in Chinese history.

This study aims to understand the normative expectations of travelers on the services and experiences provided by Buddhism-themed hotels as well as how service providers perceive such expectations. The growth of religion-themed hotels in China follows a larger and more generalized global marketing trend in terms of providing tourists and consumers with “themed” experiences.

Using the service quality model, this study investigates these expectations of Buddhism-themed hotels in China. The Delphi method was used with two expert panels, namely, travelers and tourism/hotel practitioners. Preliminary interviews revealed 98 normative expectations from Buddhism-themed hotels. Two sets of Delphi questionnaires were used to compare tourist expectations with practitioner perceptions.

Results show a wide range of expectations of travelers staying in Buddhism-themed hotels. They also reveal how the expectations of the two groups aligned as well as differed.

This study extends the application of the service quality model to the context of religion-themed hotels. As this study adopted the Delphi technique through criterion sampling, future studies should use a larger random sample to verify the results of this study.

The results help religion-themed hoteliers to understand their customer expectations better.

Given the lack of studies on religion-themed hotels, especially on the gap between tourist expectations and service providers’ perceptions, this study is a timely contribution to improve the understanding on the needs and expectations of customers when visiting religion-themed hotels.

Spiritual tourism is becoming a significant growth area of the Indian travel market, with more Indians opting to go on pilgrimage to popular religious cities. There are many spiritual destinations where some of this life's essences can be sought to enjoy harmony and peace. The study aims to prioritize motivators driving the intentions of the tourists to visit the spiritual destination.

The current study applied the analytical hierarchical process, a multi-criteria decision-making technique, on the sample of visitors from all the six spiritual destinations to rank the motivational factors that drive the intentions of the tourist to visit a spiritual destination.

The study's results postulated that spiritual fulfillment motives and destination atmosphere are the top prioritized motivations, while destination attributes and secular motives emerged as the least prioritized.

The research study provides valuable insights to the spiritual tourism industry stakeholders to target the tourists' highly prioritized motivations to augment the visits to a particular spiritual destination.

Previous research has explored the motivations and modeled their relationships with tourists' satisfaction and intentions. But, the present study has applied a multi-criteria decision-making technique to add value to the existing knowledge base.

The chapter presents the gospel festival as a significant postmodern religious tourism phenomenon which has not thus far been recognized or critically theorized. To date, conceptualizations of religious tourism, specifically pilgrimages, have been dominated by Turnerian concepts of liminality and communitas. It is suggested that these concepts, while valuable, do not sufficiently account for the heterogeneous and contested nature of these event spaces or their potentiality for the performance of alternative modes of social ordering. The Foucauldian notion of heterotopia is adapted as a more apposite theoretical framework and an example of a gospel festival in Australia is drawn on by way of explication.

The revival of local foods in the tourism context plays a significant role in attracting visitors. Unexpectedly, empirical evidence on food festivals aimed at reviving local cuisine in non-Western countries is scarce. This study aimed to examine and clarify the concept of food culture attributes on visitors' satisfaction and patronage intention in a food festival setting to revive local foods.

A quantitative approach was used. Convenience sampling and questionnaires were administered to 172 attendees as the final response to a food festival. The conceptual framework identifies the assumptions of structural equation modelling (SEM).

Food culture attributes significantly impacted visitor satisfaction based on the results. Cooking methods had an insignificant influence on satisfaction and indirect effects on patronage intention. Additionally, the authors persuaded satisfaction to act as a mediator, and food culture was a significant contributor to the hypothesised framework.

To the best of the authors’ knowledge, this is one of the first empirical studies to employ food culture attributes (flavour, presentation, cooking method and gastronomic identification) and patronage intention in the mediating role of satisfaction with Iranian cultural heritage as a revival of a visitor’s attraction towards local cuisine. The results revealed that the resurrection of local dishes serves as an alternative truth that aids in preserving Iranian cultural heritage.