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8/8/2019 Lunar New Year 110 Paper
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CONTENT
I. Introduction3
II. Literature review:
1. Definition and characteristics of ritual...5
2. Typology of ritual experiences...9
3. Model of meaning transfer10
III. Analysis:
1. Gift exchange ritual13
2. Religious ritual15
3. Festival cuisine..18
4. Flower, tree and housing decoration..20
5. Party ending of year..22
6. Spring Festival bonus/allowance....23
7. Asking calligraphy.24
8. Watching live television program at New Years Eve..25
IV. Conclusion.................26
Reference.28
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I. Introduction:
Lunar New Year is the most important festival in some Asian countries that
celebrate the New Year holiday based on the lunar calendar. To distinguish from New
Year celebration in Western, it is sometimes called as Spring Festival or Chinese New
Year. Lunar New Year is considered a foremost holiday for the Chinese and has had a
impact on the new year celebrations of its geographic neighbors, as well as countries
with whom the Chinese have had broad interaction (Aijmer, 2003). These include
Koreans, Tibetans and Bhutanese, Mongolians, Vietnamese and Japanese before
1873. This event consisted many rituals such as gift giving- the inner element of various
exchange ritual (Sherry, 1983), luck talk, family gathering or food preparation and
consumption (Fard and Armelagos, 1980) that affect to the consumption of culture
world. Consumption has even been interpreted generally as the essential ritual of
modern life (Wright and Snow 1980)
Understanding Spring Festival and comprehend its change is crucial because a
quarter of the worlds inhabitants rejoice it as the main holiday. Furthermore, the
contribution of Spring Festival consumption for economic is recognizable with the
evidence that retail sales in China during the Spring Festival soared by more than 17
percent in 2009 according to the official Xinhua news agency (Trippon, 2010). In
another country which celebrates Spring Festival in the same time as China like
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Vietnam, the statistics figures of Hanoi Trading department show that the demand of
good consumption also increases around 30% during Spring Festival (Nguyen, 2007).
Not like researches on other holidays in Western such as Christmas or
Thanksgiving, there is a gap in literature about Lunar New Year. However, the debate is
about whether this festival is losing the traditional meaning and becoming over
commercialized that makes Spring Festival is relatively considerable. As Tetreault and
Kleine (1990) state ritual's 'instantaneous' transitions are most evident in public events
marking and Rook (1985) asserted that ritual behavior often entails the widespread
exchange of goods and services, which are often consumed at vivid, ceremonial, or
even solemn occasions. Lunar New Year is an example of such occasion and event.
Thus, grasping rituals in term of its characteristics and analyze the roles of rituals in
transfer the meaning of culture world to individual can help to understand the value and
spirit of Spring Festival and explain its alteration.
This papers aim is to address the question how Spring Festival has become
commercialized by first exploring literature about ritual consumption and secondly
analyzing paradigms from reality to give explanation for its change. In addition, this
paper also suggests the positive transform of this event in the future that can help to
prevent the drawback of over commercialization.
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II. Literature review:
Rook (1985) admitted that the kinds of expressive behavior in different sceneries
vary the ritual phenomenon. He also questioned whether obtaining the distinct definition
of ritual is necessary. Hence, this part, firstly, will acknowledge ritual by examining the
definition and the characteristic that construct to ritual from Rooks view and Tetreault
and Kleine III (1990)s to gain the best understanding of ritual phenomena. In addition,
by appraising the ritual vigor, the better comprehension of existing rituals in Luna New
Year will be derived. Secondly, discriminating ritual behavior in term of typology is
apposite to determine which category the Spring Festival itself and consisted rituals
belong to. Finally, the important role of ritual in transform meaning of the culture world
will be accentuated.
1. Definition and characteristics of ritual
The term ritual refers to a type of expressive, symbolic activity constructed of
multiple behaviors that occur in a fixed, episodic sequence, and that tend to be repeated
over time. Ritual behavior is dramatically scripted and acted out and is performed with
formality, seriousness, and inner intensity". (Rook, 1985)
Ritual experience is identified in this definition as the optimistic and momentous
feature of everyday and bizarre human experience (Rook, 1985). Spring Festival itself
can be considered as a ritual and it comprises the numerous of other rituals such as gift
giving, consuming festival food etc
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Finally, a ritual may be targeted at a larger audience further than those
individuals who is clearly defined with specific role. The audiences can be recognized
easily or hidden in some certain rituals.
Rooks (1985) also emphasizes that it is achievable to appraise any ritual's vigor
using four structural components identified previously.
1. The nature and extensiveness of artifactual consumption
2. The presence or absence of a well-defined ritual script
3. The clarity of participants' ritual role perceptions
4. The presence or absence of a well-defined target audience beyond the immediate
participants.
He measured the extensive existent and ignorance of some rituals involves New
Year, Christmas and some other festivals in Western countries. He concluded that
some rituals have turned down sharply over a few age bracket of time while others
increase their reputation and new rituals appear on a regular basis.
While Rook (1985) discovers ritual in term of their components, Tetreaul and
Kleine III (1990) construct ritual definition by scrutinizing their characteristics from
collecting supportive ideas of many other authors. Some of their points rely on few ideas
of Rooks definition. However, they emphasized more critical points that help to
acknowledge supplementary to rituals.
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Firstly, they identify ritual as an analytic category and affirm the power of ritual for
consumer research is two-fold. First, it illustrates a system of which consumer behavior
is an essential element. Second, ritual highlighted the combined nature of psychological
and social structural phenomena
Secondly, according to La Fontaine (1985), ritual is purposive behavior that
completes its aims of conversion and maintenance of both social and moral order.
Thirdly, other authors support the point about the social standardization of ritual.
La Fontaine (1985) demonstrate that ritual endorsement obliges the structured
collaboration of individuals to accomplish all compulsory function. The social
standardization also represent when the script recommend roles and related rules of
Ritual is also socially standardized in that the scripts prescribe roles and associate
regulations of conduct for performer comportment (Durkheim 1974).The socially
standardized regulations for ritual performance include both explicit and implicit
unadventurous requirements. Implicit rules represent a part of "hidden culture" that
apply an extraordinarily powerful affect on behavior (Hall 1977).
Fourthly, ritual evokes and communes not only one meaning (Kertzer 1988),
more than that it evokes an association of both cognitive and affective meanings.
However, solidity would be expected across actors satisfying similar functions.
Finally, ritual occurs in bracketed social time and/or place (Turner 1985). It is not
necessary to imply that ritual covers only "extraordinary" human experience (Rook,
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1985); it encompasses human experience that commemorates noteworthy social or
natural transition events.
2. Typology of ritual experiences
Along with ritual definition and characteristics, categorization of different types of
ritual experience can help to determine the original source of every single ritual activity
in the range of Spring Festival rituals.
By classifying five primary resources of behavior and meaning, Levy (1978)
summits the framework to construct the typology of ritual experiences.
1. Human biology
2. Individual aims and emotions
3. Group learning
4. Cultural values
5. Cosmological beliefs.
This table bellows recapitulates the connection between five primary resources and the
typology of ritual experiences.
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Sources: Rook (1985)
3. Model of meaning transfer
After acknowledging rituals in term of such meaning and typology, it is vital to
analysis their roles in transferring cultural meaning.
McCracken (1986) model is using to explain this trajectory. Based on his model,
cultural meaning shifts interminably first from the culturally constituted world to
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consumer goods and then from these goods to the individual consumer. Advertising, the
fashion system, and four consumption rituals are the instruments of this movement.
McCracken (1986) defined advertising is a mean through which meaning
continuously transfers from the culturally constituted world to consumer goods. The
old meaning in old and new goods is given up and replaced by a new one through
advertising. Moreover, he considered the fashion system serves as an instrument in
this trajectory less than advertising; however, it helps analytically to invest and divest
the meaningful properties in goods.
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According to McCracken (1986), the meaning in consumer goods is sometime
clear and sometime hidden. Consumers often realize the cultural meaning held by
consumer goods in incomparable circumstances. So that, four consumption rituals that
assist to transform those meanings to individual consumer from goods in his model.
Exchange rituals transfer definite meaningful properties from goods to individual.
In that case, the giver tempts the receiver to share the properties acquired by the
goods. Possession rituals help to transfer the goods assets to its possessor.
Grooming rituals permit the consumer to ventilate the properties s/he depicts from
goods. They can also be used to preserve and lighten definite of the meaningful
properties occupant in goods. Finally, divestment rituals have a role in blank goods of
meaning so that the losing and corruption of meaning cannot take place (McCracken ,
1986)
III. Analysis:
Different countries celebrate their New Year holidays by the own diverse activities.
However, because of sharing the similar traditional culture value, Lunar New Year
somewhat motionlessly embraces same rituals and themes in some Eastern countries
(Aijmer, 2003). The meaning of Spring Festival can be terminated as the time to forget
the grudges, sincerely with peace and happiness, gather and encourage family
relationship, and wish for the successful New Year (Aijmer, 2003). Based on such
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meanings and themes, following by those rituals are constructed by social activities
and individual perception (La Fontaine 1985). However, some existing observers
discover decline in familiar cultural rituals and deduce this as a serious social problem
(Douglas 1974). Undoubtedly, some social rituals have become moderately blank and
meaningless and are now purely ritualistic (Erikson 1977). On the other hand, while
some ritual occasions have refused in popularity, new rituals have appeared to take
their place, if not replace them. Investigating in this part are some fundamental rituals
that contribute the foundation of Spring Festival and their alteration is the reason for
commercialization of Lunar New Year.
1. Gift exchange ritual
In some countries that celebrate Lunar New Year, people normally exchange gift
before the New Year coming for many reasons. The most important reason is to show
their adoring with the receivers such as their parents, relation or friends. The
motivation of gift giving can be obligation (Goodwin et al., 1990; Wolfinbarger, 1993;
Park, 1998) and self-interest (Sherry, 1983; Wolfinbarger, 1990; Park, 1998) comprise
orientation of the giver, recipient orientation consists of altruism i.e. exploiting of
recipients enjoyment (Sherry, 1983; Wolfinbarger, 1990; Park, 1998) and expediency
of the use of the gift given (labeled as empirical or affirmative motivation by
Wolfinbarger (1993)) Nowadays, exchange gift has not carried such meaning, more
than that it is the chance for people to claim for their benefits when they confer gift.
The more value the gift carry on, the more benefits they can acquire. People are
seeking for the gift that can symbolize their purpose to the receiver. As the result, the
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gift is designed as the most attractive style to catch the attention of consumer. The
picture below is an example of a present basket that includes various types of
consumption products (Picture 1).
Picture 1: The gift basket in Spring Festival
Source: http://4rum.4tvn.com/showthread.php?43216-Chuc-Mung-Nam-Moi-2010-(canh-dan)
The increase of demand for New Year gift guides the development of relevant
services such as providing online festival gift, design for your own gift boxes etc. While
the study has reconfirmed Hous (1999) examination that Lunar New Year is special
occasion, in which consumers are enthusiastic to spend much money on gift, it has
further revealed that the intensity of expenses are linked to a number of demographic
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factors. Therefore, Lunar New Year is the occasion for marketers use this opportunity to
increase their retail sales of consumption products.
Moreover, gift is now not only just goods, more than that it is money value
carrying in an envelope from giver to receiver. Normally, it is from staff to the boss or
from some one that ask for help from gift receiver. The meaning of exchange gift, gift
carrying the spirit is losing. Nguyen (2010) - CEO of Thai Ha Books said When writing
this article, I interviewed 51 business men, 47/51 are worrying about the gift giving in
Spring Festival. What were they worrying about? The simple answer is how much
money they have to put in the envelope as a gift to their bosses or business partners. If
there is not an anxiety of Spring Festival gift-givings value, gift will is simply money. In
the future, they will bear no respect, admiration and adoring of gift-giver.
2. Religious ritual
The primary concerns of the Chinese during the New Year festival are future
good luck, and paying reverence to the gods and spirits (Sellmann, 1982). Thus, they
always want to worship for their ancestors as much as they can, especially in the big
festival like Lunar New Year. One of the religious rituals in Spring Festival is having a
family altar, to pay respect to their ancestors. Vietnamese families have a tray of five
different fruits on their altar called Five type fruit for Spring Festival (Picture 2).
Another ritual is to visit local Buddhist temples in the first days of the New Year. These
places are popular spots as people like to give donations and to get their fortunes told
during Spring Festival. Theories about religion show that the solid connection between
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rituals and religious doctrines (Geertz, 1968), enactment of ritual performances with
arbitrary belief (Rook, 1985). Sherry (1984) admits the existent of superstition as part of
a cultures oral tradition. Following by such those beliefs, every religious ritual has a
change in particular that bid the market to keep that chance to commercialize. The five
fruit type tray is becoming ten or even more and it also appears the service that help
consumer arranging for the 5 fruit type tray (Picture 3).
Picture 2: 5 fruit type tray Picture 3: Service arrange 5 fruit type tray now
Source: http://www.raovat.com/thongtin/index.php?rv=detail&id=1416
http://www.tuoitre.com.vn/Tianyon/Index.aspx?ArticleID=242390&ChannelID=320
Regarding to another ritual, there is an overwhelming of visiting the Buddhist
temples during Spring Festival. The situation in Vietnam when people visit Phuc Khanh
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temple in Lunar New Year is a precise example. The enormous of people come to this
place during Spring Festival with the massive offering to demonstrate their respect and
wish for their success and lucky in the New Year. In this occasion, many surrounding
stores can sell different kinds of offering and even a place for people who want to show
their reverence near to Buddha or Saint Swell (Picture 4, 5, 6).
Picture 4, 5: Consecrating offering to Phuc Khanh temple
Source: http://saobang.vn/index.php?f=news&do=detail&id=558
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Picture 6: Outside Phuc Khanh temple in Spring Festival
Source: http://maikyvy.wordpress.com/2009/05/25/chen-vai-l%E1%BB%85-ph%E1%BA%ADt-ngay-r
%E1%BA%B1m-thang-gieng/
3. Festival cuisine
Fard and Armelagos (1980) stated that food preparation and consumption is often
correlated with particular ritual events such as Spring Festival. The ritual of home-
made food preparation in the past disappeared that replace by new ritual in cuisine
activities for Spring Festival. The past ritual of preparing food includes cooking
Chung cake- the traditional cake and many other traditional food for spring festival
(Terada and Larsen, 1993) but now people is pleased to buy them from somewhere
rather than prepare themselves (Picture 7).
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Picture 7: Gathering family to cook Chung cake and the image of Chung cake store in market
Source: http://vietbao.vn/Xa-hoi/Tet-la-dip-chung-ta-ngoi-an-guong-mat-nu-cuoi-cua-
nhau/11044611/157/
http://vietbao.vn/Kinh-te/Banh-chung-Ha-Noi-lam-khong-kip-ban/20654286/87/
That is then making opportunity for food market develop during Spring Festival.
Food market includes everything people need to celebrate New Year. Sometimes,
through advertising, marketers also formulate the meaning for consumer goods that
then transfer it to individual consumer. For example, Coca Cola has been considered
the everyday beverage from Western social, however, nowadays, through advertising;
it is becoming one of the important drinks in the meal for Spring Festival (Picture 8).
19
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Picture 8: Image of Coca Cola cover using to promote during Spring Festival
While giving the reason for the motivation of purchasing consumption goods in
Spring Festival, Spears (2006) argues that the festival mood increases the level of
expectation and pleasure that motivates consumer impulse purchase intention as
attending the event is outside the daily routine. Impulse buying is likely to be
influenced by an unexpected incentive, such as product exhibit, special price offer and
booth decoration (Yeung, 2008)
4. Flower, tree and housing decoration
One of the fundamental rituals that people hold in Spring Festival is decoration
house with symbolic trees and flowers. The flower market is one of the highlights of
the festival celebration (Yeung and Yee, 2009). In Lunar New Year, the symbolic trees
can be Peach Flower, Kumquat and some other kinds of flower to embellishment. With
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Eastern ethnic, those trees may represent for the wealth, happiness, luckily and wish
for property in the New Year. Therefore, with development of flower market, there are
more and more trees that is worth as an asset (Picture 9, 10) However, people is still
seeking for the most expensive one that they believe it might carry the successful
meaning for them and spend a lot of money on that.
Picture 9: Flower market in Spring Festival
Source: http://www.tin247.com/ha_noi_cho_hoa_tet_ngay_cuoi_cung_trong_nam-1-21220864.html
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Picture 10: The Peach Flower tree is worth as one year income of a middle class person in Vietnam
Source: http://www.xaluan.com/modules.php?name=News&file=article&sid=6415
5. Party ending of year
If in the past, the ending year party normally is held in family on the last day of
the year as a ritual. Recently, every one celebrates the ending party with many other
groups of friends, colleagues, partner etc. This is the change of individual role and
performance audience in consisting of this ritual. Consequently, there is the service to
organize old year farewell party for every one has demand. According to Dothi.net
(2008), the market for party ending of year has been developed a few years recently.
They also state that a big company usually holds ending party in five stars hotel and
have to book before at least two months to gain the place. Ending party is not only a
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new ritual to engage the relationship between all members of a company; it is also an
occasion to express the growth of the company.
6. Spring Festival bonus/allowances
With the appearance of new rituals and commercialization of Spring Festival that
make people spend much more money for this event, Spring Festival bonus is the
factor of both reason and result from those activities described above. Festival
allowances is the amount of money people receive from their company, it varies within
different company policies. Nowadays, it becomes more and more. Example in
Vietnam, Do M. et al (2008) state that the highest festival allowance in 2008 was 330
million VND (as the ten years income of a middle class person in Vietnam).
7. Asking for calligraphy
Asking for calligraphy in the first day of New Year is a ritual that seemed to
disappear but a few years recently, it is becoming expanded in Vietnam. Because
some rituals have faded or are fading from the scene does not mean that ail rituals are
declining; like most marketplace products, rituals are also subject to life cycle forces
(Rook, 1985). In addition, it is useful to recognize how segmentation forces give rise to
rituals that appeal to increasingly smaller audiences (Rook, 1985). The good letters
can be Luck, Money, Happiness, Achievement that are form of Chinese letter
to present their wishes for New Year (Picture 11).
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Picture 11: Image of calligraphy writer- called Ong Do
Source: http://portugal.com/blogs/nightflower/hanoi-and-the-moments/
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The returning of this ritual is wide spread while people not only come to ask for a
letter, they need to pay money to buy the paper which is used to write calligraphy.
Thus, this activity has not mean the traditional value only, more than that, it becomes
commercialized while there are even the series of calligraphy streets (Picture 12).
Such streets have the operation model as the trading exhibits while consumers visit
every booth and buy products. In this case, product is the calligraphy letter and the
calligraphy artist becomes a seller. In these places, the more beautiful calligraphy he
can draw, the higher reputation he can obtain and the more money people are eager
to pay.
Picture 12: The calligraphy street
Source: http://dantri.com.vn/c20/s20-217036/ong-do-xuong-pho.htm
8. Watching live television program at New Years Eve
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there are the unstructured rituals that can change over the time to become adapted. By
accepting the commercialization of Spring Festival, there is also the concern about
whether it becomes overwhelming in commercialization that can lead to the drawback.
Such drawback might be in some cases people will forget all the themes and values of
Spring Festival in the future. Therefore, with those ideas that was discovered in this
paper can help to acknowledge Spring Festival in the accurate direction to prevent this
festival from the over commercialization.
Furthermore, in order to gain adequate understanding of Lunar New Year, some
of other rituals such as greeting with luck talk, red envelop, lion dance etc, should be
investigated. However, the main concern of this paper is about the commercialization of
Lunar New Year which such activities signify with a not high intensity compared with the
rituals that have been discussed in the previous part.
This paper used supportive theories relies most on Western prospects such
Rooks (1985) definition and McCracken (1986) model, that could be issues affect the
trustworthiness of analysis part and may not coherent to interpret Asian behavior.
However, Eastern countries continuously adapt Western culture in some extents
(Huntington, 1996) so that such theories can be reliable to investigate Eastern culture
presented in Spring Festival.
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Finally, a qualitative research that examines the opinions of Eastern consumer
can be conducted in the future to respond more consistently for the research question of
this paper.
Word count: 4065
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