Reframing Place Identity for Traditional Village Conservation: A Theoretical Model with Evidence from Dali Dong Village

Abstract

Rapid socio-spatial change in China’s traditional villages threatens living heritage and weakens locally grounded identity. This paper theorizes place identity as a dynamic, embodied and performative ecology and examines it in Dali Dong Village across four dimensions, emotional attachment, symbolic meaning, continuity and behavioural commitment, using a triangulated qualitative design that integrates interviews, spatial observation and visual ethnography. Findings show that identity is enacted around ritual architectures and everyday settings, particularly the Drum Tower, Flower Bridge, and Sa altar. Emotional attachment and symbolic meaning are expressed consistently across sources, whereas continuity and behavioural commitment are uneven, shaped by ritual fatigue (compressed rehearsal windows), symbolic commodification under tourism, and selective continuity in intergenerational transmission. These mechanisms identify where the identity fabric is most fragile and where intervention leverage lies. Conceptually, the study relocates place identity from cognition-centred, urban models to ritualized rural lifeworlds. Practically, it offers a portable framework for community-anchored stewardship that can be adapted to similar settlements and aligned with policy aims for safeguarding living heritage.

1. Introduction

Across the global South, traditional villages function as culturally embedded custodians of intangible heritage, sustaining kin-based sociality and long-term ecological knowledge [1,2,3,4,5]. Yet rapid urbanization and tourism are accelerating material and symbolic erosion. The challenge is acute in East and Southeast Asia. In China, 8155 traditional villages are officially listed, but the stock is declining by 7.3 per cent annually, signalling losses with social as well as spatial consequences [6,7]. Spatial homogenization and youth out-migration compound a deeper identity crisis [8,9]. Current policies often privilege tangible restoration [10] while overlooking place-based identity, ritual participation, symbolic continuity, and emotional ties [11,12], contradicting the participatory ethos of SDG 11.3 (Sustainable Development Goals) and undermining progress towards SDG 11.4 [13,14,15].

Meanwhile, theoretical discussion of place identity has largely evolved in urban contexts within environmental psychology and human geography [16,17]. These accounts emphasize emotions and cognition but pay limited attention to embodied, ritual and intergenerational mechanisms that structure identity in rural heritage settings. The result is a gap between theory and practice where identity is enacted through communal ritual, ecological stewardship and collective labour.

To address these gaps, this study develops a four-dimensional framework of place identity, emotional attachment, symbolic meaning, continuity and behavioural commitment, and provides illustrative evidence from a triangulated case study of Dali Dong Village in Guizhou, China [3,18,19,20]. The approach combines non-participant observation, semi-structured interviews and visual ethnography and reframes identity as a performative, dynamic process negotiated through social practice, material setting and cultural memory [21,22,23,24]. In addition to theoretical contributions, the study proposes operational tools for identity-based heritage planning: a Cultural Space Diagnostic Card, an identity-linked financing matrix and a phased implementation pathway. While the empirical focus is a Chinese village, the framework is designed to be portable across East and Southeast Asia, where traditional settlements share ancestral spaces, collective ritual systems and intergenerational cooperation, and it aligns practice with SDG 11.4 [25,26].

2. Theoretical Foundations

2.1. Concept of Place Identity

Rooted in environmental psychology, place identity refers to the crystallization of environmental experience into self-defining schemata [27]. Human geographers subsequently expanded the content of it, such as Relph (1976) extended the concept through existential ‘insideness’ and ‘outsideness’ dialectic, revealing place attachment’s phenomenological depth [28], while Tuan (1979) clarified the emotional characteristics inherent in the relationship between individuals and locations via the notion of ‘topophilia’ [29]. In the early 21st century, Lewicka (2008) and Scannell & Gifford (2010) developed a comprehensive model aimed at connecting psychological and geographical viewpoints [17,30]. Even though there are models that make sense in urban and Western settings, it is still difficult to modify them to account for the essential features of traditional villages, such as intergenerational inheritance, livelihood dependence, and sacred spatial order. However, models of place identity should be examined in relation to the ontological attributes of local culture [20,31,32,33].

Prevailing models prioritize individualistic cognition over collective cultural ontologies, ignoring how clan-based kinship [20], intergenerational tacit knowledge transmission [34,35], and sacred spatial hierarchies [36] constitute rural place identity. As Lengen et al. (2019) argues, “Place provides an external fundus of memory… supporting healthy recollection” but not capture ancestral temporality [37]. Another is policy irrelevance, which disregards the socio-ecological dimension of place identity and contradicts the objective of SDG 11.4 on “protecting heritage through community participation” [15]. When conservation efforts prioritize material remains over living culture [38], it exacerbates formalistic engagement, which contradicts the aims of SDG Target 11.4 (heritage safeguarding); see also Indicator 11.4.1 on expenditure for cultural and natural heritage [39].

In addition, mainstream place identity theories often marginalize Indigenous and Global South epistemologies by privileging Eurocentric, individualist notions of memory and self [40]. Breunlin (2020) demonstrate how local memory practices in the Global South offer rich [41], relational understandings of place that are overlooked in dominant frameworks, this epistemic exclusion directly undermines SDG 11.a’s call for context-sensitive sustainable urbanization (Figure 1).

Classic accounts conceptualize place identity as relatively stable bonds between people and settings [17,28,29,42]. Later studies show these bonds are made, negotiated, and at times contested, shifting with socio-spatial change and institutional action [27,43,44,45,46,47].

2.2. Place Identity in Traditional Villages

Mainstream place-identity theories explain urban people–place relations well, but they do not transfer directly to traditional villages. Rural identity rests on intergenerational livelihood dependencies, ancestral kinship and relationships of collective cultural obligation. Unlike contemporary urban spaces shaped by consumer choice and functional zoning [17], traditional villages are characterized by lived cosmologies grounded in kinship hierarchies, sacred spatial orders and cyclical cultural rhythms.

As Feuchtwang (2010) contends, symbolic meanings, materialized in ancestral halls and fengshui woods, become cultural symbols underpinning spiritual identity [48]. From Bronze Age Mesopotamian border rituals to the French Festival in Akaroa, New Zealand, collective ceremonies have long acted as vehicles for strengthening identity and sustaining community ties, while also working as archives of local memory in an era of globalization [49,50]. The limitations of applying urban-centric paradigms of place identity to rural heritage contexts have been increasingly acknowledged [51,52], because they overlook collective ontologies and the tacit knowledge embedded in kin roles, seasonal ritual and everyday labour that binds residents to their landscapes [53,54,55].

Across the global South, including China’s Dong villages, place identity emerges not only from emotional bonds but also from ecological stewardship, symbolic landscapes and ritualized performance. It should therefore be approached as situational, participatory and continually negotiated rather than as a static psychological imprint. Lefebvre’s spatial triad provides an ontological basis for this processual view: lived space captures corporeal interaction with sacred landscapes, where bodily ritual mediates ecological care [56]. Conceived space is another important part, encompasses cosmological ordering systems that inscribe symbolic authority onto the built environment, containing ritual calendars, geomatic orientations [57]. While perceived space is made visible through daily acts of intergenerational transmission, such as rule enforcement and communal labour rituals, which transform place memory into spatial governance [58].

Table 1. Operationalizing Lefebvre’s spatial triad in place identity analysis.

Space Type	Identity Dimension	Empirical Focus
Lived space	Emotional attachment	Daily life in the village
Conceived space	Symbolic meaning	Ritual symbolism in Dong cosmology
Perceived space	Continuity and commitment	Intergenerational knowledge transmission

shows how each layer aligns with the identity dimensions used in this study.

On this foundation, we introduce a four-dimensional framework for traditional village identity. It comprises: (1) emotional attachment rooted in ancestral continuity; (2) intergenerational transmission of knowledge, customs, and spatial codes; (3) symbolic encoding through ritual architecture and communal myths; and (4) practice-based behavioural commitment to sustaining village life. In contrast to urban-centric models, this framework foregrounds cultural resilience and the capacity of rural communities to adaptively negotiate modern pressures while retaining core identity elements.

2.3. Four-Dimensional Framework

Building on Section 2.2, the analysis is organized around four working dimensions to trace how meanings, memories and practices are assembled in everyday life and reshaped by planning and tourism. The framework was developed abductively and serves as an analytic scaffold rather than a fixed typology [59,60]. Figure 2 visualizes the relations among the dimensions and their spatial anchoring.

Emotional attachment in traditional villages is stems from material and psychological ties [16,42], including agricultural cycles, land heritage, and generational living patterns [19,64]. Consistent with affective geographies [61], such attachments are embodied and relational rather than purely cognitive [61]. Ancestral homes, clan halls, village shrines, and other spaces not only serve practical ritual purposes, but also serve as emotional anchors, reinforcing the spiritual dimension of emotional attachment and preserving family memories [32]. Notwithstanding the economic challenges faced by many, intergenerational living arrangements in rural communities, particularly among the elderly population, frequently emphasize concepts such as ‘roots’ and ‘reluctance to leave the land’ to sustain and transmit these sentiments [43,65].

In conservation planning, failure to account for emotional attachment may result in displacement, the ‘tokenization’ [66] of tourism development, or ‘shell-style’ [67] restoration, where buildings are preserved but their cultural significance is diminished. The efficacy of participatory emotional oral history collection and family genealogy tracing tools in unveiling these emotional attachments has been well-documented [68].

Symbolic meaning refers to a communities shared cultural interpretation of landscapes, buildings, and spatial objects, typically expressed through rituals, worldviews, and narrative memories [3,69,70].

The symbolic Meaning of traditional villages manifests through historically sedimented ritual expressions transmitted across generations, materially embedded in spatial carriers such as ancestral halls, village gates, fengshui woodlands, and clan-based spatial configurations. The spatial orientation of ancestral halls and water systems is often observed to align with cosmic patterns, such as the Bagua diagram, articulating the genius loci of the settlement [62], thereby reinforcing the symbolic cosmology that constitutes village life [71].

However, modernization and commercialization of tourism are increasingly replacing these meanings. Safeguarding symbolic meaning, conservation efforts must transcend visual reconstruction and instead focus on the narratives and ritual knowledge systems that animate these spaces.

Continuity refers to how individuals and communities perceive, maintain, and transmit place identity over time [30]. Elements such as oral narratives, family traditions, and cyclical agricultural activities in traditional villages construct and connect collective memories of the past, present, and future [72].

The continuity of traditional villages is rooted in historical relics or documentary heritage [73], and often depends on embodied memory practices and informal modes of cultural transmission. Wójcik & Tobiasz-Lis (2021) emphasize the role of villages as places of intergenerational continuity and emotional belonging, where villagers maintain the temporal continuity of place identity through intergenerational stories, historical memories, and spatial familiarity [3,74].

Behavioural commitment refers to the process through which individuals actively and continuously engage in constructing place identity via daily practices, specialized skills and community responsibilities [63]. Such commitment is characterized by dynamism, persistence, expressiveness, and gradually reshapes local cultural knowledge systems and socio-spatial norms over time [27,75].

Generated by continuous participation in the daily practices of traditional villages related to the region [76], such as seasonal farming, handicraft production, and collective labour systems, it is not taught through formal education but through apprenticeships, observation, and contextual participation. It is highly susceptible to disruption, with energy development and land use changes causing disturbances, and behavioural commitments easily interrupted or reversed under socio-psychological impact [77]. In the event of a weak community identity and behavioural commitment, the capacity to adapt to long-term environmental disturbances is diminished, which can result in functional fragmentation and decreased participation. In the face of development, disasters, external stigma or environmental deprivation, initially positive local participation can rapidly diminish, withdraw or transition into a state of resistance.

3. Methodology

3.1. Research Design

Building on political ecology [78] of place and critical topography [47], this study adopts a relational, dialectical framework that conceptualizes place identity as a dialectically socio-spatial process shaped by material, symbolic and political forces. Three interdependent dialectics structure the analysis: (i) the materiality-discourse dialectic, shown by the Drum Tower functioning both as architectural infrastructure and cosmological sign; (ii) the traditional-modernity dialectic, where ancestral rites are selectively adapted under tourism, revealing resilience alongside negotiated transformation; (iii) the agency-structure dialectic, where residents mobilize vernacular knowledge within, and at times against, formal heritage regimes to maintain local autonomy. Epistemologically, a decolonial stance privileges situated, co-produced knowledge and adopts indigenous categories, most notably the Sa altar, as analytic anchors rather than decorative cultural detail [79].

Methodologically, employing an interpretive case study strategy [80,81], selected for its suitability in capturing multi-layered identity formation in real-world contexts. Focusing on the development and empirical grounding of a four-dimensions, which consist of emotional attachment, symbolic meaning, continuity, and behavioural commitment, within a traditional ethnic minority village struggling in modernization. Figure 3 summarizes the stepwise logic from the analytic dialectics through the operational scaffold to the case protocol, and the approach aligns with SDG 11.4 by linking analysis to practical, community-embedded safeguarding mechanisms.

3.2. Fieldwork Strategy and Case Selection

Dali Dong Village in south-eastern Guizhou was selected as an extreme case, offering a distinctive context for examining identity formation through spatial practice, symbolic continuity and community governance [82]. Closely associated with the UNESCO-recognized intangible cultural heritage element, the Grand Song of the Dong (GSoD), and it retains a dense assemblage of wind–rain (‘flower’) bridges, the clan-based Drum Tower, stone-paved alleys, and a Sa altar that structures ritual life. While this study is grounded in a single case, it leverages theoretical replication [81] by reading Dali’s dynamics alongside a documented Dong case in Huanggang [83].

A temporally embedded exposure strategy [84] guided fieldwork from 4 May to 15 June 2025, spanning post-Labour Day routines and a Dong wedding, offering insights into ritual practices, intergenerational interactions, and tourism’s spatial impacts, coinciding with a cycle of routine village activities [85]. This temporal triangulation captured both ritual peaks and everyday rhythms, revealing how symbolic and behavioural expressions fluctuate across time [86,87,88].

To ensure contextual depth and analytical validity, this study employed a multi-method qualitative strategy, combining structured non-participant observation and semi-structured interviews with key informants. Observation focused on ten pre-defined spatial zones, emphasizing five ritual and communal hotspots, following protocols established in environmental behaviour studies [89,90]. Time-sampled behaviour mapping was adopted to capture variations between everyday rhythms and ritual intensity [91,92]. Interviews were conducted with local culture bearers, including artisans and clan leaders, under strict ethical safeguards, respecting cultural sensitivities and participant anonymity [93]. This triangulated approach strengthens interpretive reliability and aligns with heritage research best practices that emphasize ethical integrity and socio-spatial sensitivity [94,95].

In 2025, Rongjiang County’s push for “Village Super League” tourism integration and peripheral service-zone construction [96], which is provides a critical backdrop for analysing how global heritage policies (SDG 11.4). The study follows a theory-building logic that privileges conceptual depth over statistical generalization [97,98]. Instead of offering predictive conclusions, it aims to refine an interpretive framework that can serve as a reference for future comparative studies in other ethnic villages (e.g., Hani or Yao settlements) and culturally grounded urban conservation.

Dali’s spatial form, kinship-based settlement logic, and ritualized social life together constitute a dense socio-spatial ecosystem, in which the construction, reproduction, and contestation of identity unfold, such as the Drum Tower and Sa altar. Simultaneously, Dali village is situated within a policy paradox between SDG 11.4 goals and provincial tourism development, offering critical insight into governance frictions shaping community-based heritage strategies.

3.3. Data Collection and Analytical Strategy

A triangulated qualitative design integrated structured spatial observation, semi-structured interviews and visual documentation. Statements, observed routines and visual traces were aligned using a matrix that crosses participant roles with identity dimensions and cross-checked through source concordance and negative-case testing.

3.3.1. Spatial Observation as Place Identity Anchors

Structured non-participant observation examined behavioural patterns in ten spatial zones (A1–A10) [89,90], including clan plazas, riverbanks, and the modern transitional edge, focused on capturing patterns of spatial engagement across ten pre-identified zones. Observational data were recorded through a spatial–behavioural coding sheet and photographic fieldnotes, emphasizing visible indicators of emotional attachment (e.g., habitual sitting locations), behavioural commitment (e.g., maintenance of shared spaces) [99], and intergenerational transmission (e.g., elder-young co-activities) [100], adapted from urban ethnographic and environmental psychology protocols [64,101]. Each zone was observed across multiple days and ritual cycles, guided by a checklist that included: (1) the frequency and type of space use, (2) the presence of symbolic markers, and (3) behavioural regularities. Observations were triangulated through photo documentation, behavioural sketches, and spatial logs.

As summarized in

Table 2. Observation zones and identity indicators.

Zone	Observed Practices	Identity Dimension	Evidence
A1-Village entrance	Tourist greeting rituals; traffic regulation, marketplace flow	Behavioural commitment	Consistent engagement by youth volunteers during holidays
A2-Flower bridge	Elderly craft-making; youth loitering; tourists strolling around	Continuity; Symbolic meaning	Intergenerational interactions observed across 3 days
A3-Sa altar	festival preparations; playground	Symbolic meaning	Sa stone untouched
A4-Drum tower plaza	Nightly Grand Song gatherings; nightly gathering;	Emotional attachment; Continuity	Elder-led group song, recurring almost every evening

Note: Full spatial zones (A1–A10) are documented in Supplementary Materials, Table S1.

, its selectively highlights four-zones key observed practices were interpreted in relation to identity dimensions. For instance, A4 displayed strong indicators of Emotional Attachment, where nightly GSoD gatherings became a routine expression of communal cohesion. Meanwhile, A3 was found to hold intense Symbolic Meaning, not only for its sacred function but also for its regulated spatial behaviour. These embodied practices served as “spatial anchors” [102] through which intangible identity was physically enacted. The Sa altar’s avoidance norms (“stones must not be moved”) suggest tacit social contracts rooted in intergenerational transmission [34]. Likewise, the embroidery circle under the bridge emerged as a continuity mechanism, mediating generational roles.

3.3.2. Interview Coding and Thematic Quantification

Semi-structured interviews were designed iteratively [103] and conducted with five local cultural informants—a café operator, an elder guide, a homestay owner, a tourism developer, and the village secretary (

Table 3. Interview sample and SDG alignment.

Code	Role	Knowledge Domain	Age	SDG-Identity Alignment	Identity Dimensions	Duration
ID1	Café Operator	Youth identity; digital culture	26	Emotional Attachment/SDG 4.7	Four dimensions	40 min
ID2	Elder Guide	Oral history; ritual lore	72	Symbolic Meaning	Four dimensions	45 min
ID3	Homestay Owner	Visitor dynamics	35	Behavioural Commitment	Four dimensions	32 min
ID4	Tourism Developer	Spatial planning	40	SDG 11.b	Four dimensions	35 min
ID5	Village Secretary	Heritage policy negotiation	50	SDG 11.4/ Behavioural Commitment	Four dimensions	35 min

Note: SDG: Sustainable Development Goals.

). Each interviews spending average 35–45 min, invited participants to discuss the symbolic significance of key landmarks, the ways in which continuity is maintained or disrupted, their emotional ties to the village, and the everyday practices that demonstrate behavioural commitment to its preservation. The interview protocol drew on the four-dimensional place identity framework but was adapted in situ to follow emergent themes and unanticipated avenues of discussion [104,105].

Trustworthiness and Audit Trail. A codebook was iteratively developed with definitions, inclusion and exclusion criteria, and exemplar quotations for each category. Analytic memos documented coding decisions and revisions. In NVivo 15, matrix-coding and framework queries were used to summarize node coverage by informant and to check the stability of themes against structured observation notes and photographic records, including deliberate searches for negative or divergent cases. Because a single researcher coded the bilingual corpus, inter-coder reliability was not calculated; credibility was instead supported through the documented codebook, memoing, and cross-source checks [106]. A summary of the codebook appears in Supplementary Table S1.

3.3.3. Integration and Triangulated Interpretation

Interview cases (ID1–ID5) were aligned with zone-based observation logs and photographic records through case classifications. Matrix queries cross-tabulated informants (rows) against the four identity dimensions (columns), using coded references as the unit of analysis. Source-type filters produced separate matrices for interview, observation and visual datasets, while framework matrices collated excerpt summaries and analytic memos. Role attributes enabled comparisons across governance actors, elders and youth artisans. Interpretations were checked against timestamps and site features to assess contextual dependence, and negative or divergent cases were examined to refine codebook inclusion and exclusion criteria. The triangulated evidence matrix (Table 1 and Table 2) and heatmaps (Figure 4) consolidate these patterns and indicate context-bound findings rather than claims to generalization.

3.4. Ethics and Data Availability

The study complied with institutional ethical standards for research with human participants. Ethical approval was granted by the host institution’s research ethics committee. All participants received an information sheet and provided informed consent prior to interviews; when literacy or vision posed difficulties, the information was read aloud, and consent recorded. Direct identifiers were not included in the analytic dataset. Transcripts were de-identified during transcription and analysis, and all materials are stored on an encrypted drive with access restricted to the research team; original audio files are held separately in secure storage. De-identified excerpts, observation checklists, and a minimal dataset sufficient to reproduce the coding summaries are available from the corresponding author upon reasonable request, subject to ethical constraints. Images and audiovisual materials are used with participant consent, and identifiable features were blurred where necessary.

4. Results and Discussion

4.1. Empirical Manifestation of Place-Identity Dimensions

4.1.1. Narrative Evidence by Dimension

(1) Emotional Attachment

Interview narratives show strong emotional attachment to both domestic spaces and communal landmarks. Participants frequently cited ancestral homes and communal landmarks such as the flower bridge, drum tower as core emotional anchors, reinforcing Lewicka (2011) assertion that emotional attachment arises from enduring interactions with culturally significant locations [43]. Observational records demonstrated villagers consistently utilizing these spaces for daily activities, informal gatherings, and formal rituals, thereby embedding collective memory within spatial practice [42]. ID5 remarked during interviews, “villagers working outside won’t sell their ancestral homes, they might rent them out, but they all hope to return home when they grow old.” These attachments were not abstract sentiments but embodied in spatial practices, echoing Proshansky et al. (1983) original framing of place identity as a substructure of self-identity [16]. Observational evidence from Zone A5 showed elders weaving under eaves, and birdcages adorning doorways—everyday enactments of rootedness and memory. Such scenes illustrate how emotional ties are maintained through routine, domestic landscapes.

(2) Symbolic Meaning

Symbolic Meaning was vividly exemplified through the centrality of the DT and Sa altar, corroborating theoretical propositions by Relph (1976) regarding symbolic landscapes as repositories of cultural identity [28]. Interviewees repeatedly emphasized the drum tower’s role as a symbol of unity and the Sa altar as a sacred link to ancestors: “The drum tower is the decision-making center and the symbolic heart of the Dong village. Sa altar is a spiritual sanctuary. Together, they are the main gathering points and cultural symbols of the community.” (ID4-3-4). These insights mirror the “symbolic function” in Scannell & Gifford (2010) [17] tripartite model, wherein spatial features represent collective history and shared identity. Observations during circle dances and Grand Song performances further affirm the performative and ritualistic symbolism embedded in village landmarks.

(3) Continuity

Continuity relates to the intergenerational transmission of values and practices, a core aspect of place identity [107]. While elders demonstrated continuity through weaving, granary preservation, and dyeing instruction, younger villagers voiced challenges in maintaining engagement: “As kids, we used to swim in the river, pick wild fruits, look forward to new clothes during festivals, watch Dong opera, and sing the GSoD. The festive atmosphere was strong. Now kids just play on their phones and aren’t as close to nature.” (ID1-8-10) others said: “Some villagers have expanded their houses for commercial use, but the traditional appearance has been preserved.” This tension reflects the precariousness of continuity under structural pressures such as labour migration and educational aspirations [43]. Visual evidence depicted youth often as passive spectators, suggesting symbolic continuity may persist even when active participation declines.

(4) Behavioural Commitment

Behavioural Commitment manifested through active roles villagers played in heritage maintenance and spatial stewardship. This dimension aligns with Devine-Wright’s (2009) behavioural articulation of place identity, where actions reflect place-based responsibility and care [27]. From wedding preparations to handicraft sales on the FB, to voluntary efforts such as clearing riverside paths and greeting visitors at the entrance, villagers engaged in visible, communal efforts to sustain cultural life and protect shared space. As the village chef said: “Villagers voluntarily clean the ancient wells, sweep the flower bridge, and carry stone slabs to repair broken paths.” (ID5-8), as same as others: “Many cafés and homestays are independently run by villagers. The diversity of village industries is attracting young people to stay or return, which helps with rural revitalization.” (ID4-7). These everyday acts mirror what Relph (1976) termed “insideness”—a practical, ethical engagement with place rooted in shared identity and stewardship, as developed through physical, social, and autobiographical ties to place [28,64,108].

Collectively, these findings illustrate and support the four-dimensional model of place identity and demonstrate how each dimension is empirically anchored in Dali Dong Village’s spatial, cultural, and social fabric.

4.1.2. Coding Summaries and Matrices

Table 4. Coded references by identity dimension and informant (n = 5 interviews).

Role Interviewee	Emotional Attachment	Symbolic Meaning	Continuity	Behavioural Commitment	Total
ID1	6	4	12	8	30
ID2	5	6	8	7	26
ID3	2	2	4	9	17
ID4	1	4	6	9	20
ID5	3	8	7	15	33

summarizes the number of coded references assigned to each of the four identity dimensions for the five key informants. Notably, the Café Operator (Section S4: ID1) demonstrated the highest total reference count (30), with particularly strong contributions to continuity (12) and emotional attachment (6). This reflects her lived, intergenerational experience as both a youth resident and a cultural artisan. The Village Secretary (Section S4: ID5) also exhibited high overall coverage (33 references), with a dominant emphasis on behavioural Commitment (15), consistent with his governance role and advocacy for cultural preservation strategies. In contrast, the Homestay Owner (Section S4: ID3) provided fewer overall references (17) but emphasized behavioural Commitment and symbolic meaning, suggesting a more operationalized yet symbolically aware engagement with village identity. Meanwhile, the Tourism Developer (Section S4: ID4), while lower in total references (20), made significant contributions to behavioural Commitment (9) and Continuity (6), especially in relation to tourism planning and cultural programming.

A node-by-informant matrix (see

Table 5. Node-by-informant thematic matrix.

Identity Dimension	Café Operator	Elder Guide	Homestay Owner	Tourism Developer	Village Secretary	Key Focus
EA	●●●	●●	●	●	●●	Family memories, ancestral houses, seasonal rituals, place familiarity
SM	●●	●●●	●	●●	●●●	Ethnic emblems, sacred structures, and place-based cosmology (e.g., Drum tower, Flower bridge, altar of Sa)
CO	●●●●	●●●	●●	●●●	●●●	Intergenerational ties, ritual continuity, language and festival transmission
BC	●●●	●●●	●●●●	●●●●	●●●●	Voluntary participation, heritage advocacy, livelihood integration, cultural responsibility

Legend: ● = Low (1–2); ●● = Medium (3–5); ●●● = High (6–8); ●●●● = Very High (>8).

) visualizes the thematic focus of each interviewee. The Village Secretary showed the strongest alignment with Behavioural Commitment, reflecting a governance-oriented heritage role. The Café Operator and Elder Guide emphasized Continuity, referencing intergenerational practices and cultural transmission. The Tourism Developer focused on behavioural commitment and symbolic meaning, indicating a pragmatic approach to cultural planning. The Homestay Owner exhibited lower and more uneven engagement, with moderate references to behavioural commitment. These patterns confirm role-based differentiation in identity articulation and suggest tensions between intrinsic cultural continuity and functional heritage use.

The final thematic matrix (

Table 6. Aggregated sub-theme distribution across identity dimensions.

Dimension	Sub-Themes Identified	Files	Ref	Total
Symbolic Meaning	Three Cultural Symbols	4	8	30
	Spatial Identity Markers	3	6
	Language and Performing Arts as Cultural Symbols	2	3
	Historic Depth of Place	2	2
	Ecological and Legal Norms	2	3
	Craftsmanship and Architecture	4	6
	Altar of Sa	2	2
Emotional Attachment	Return to Hometown	3	3	20
	Memory of Hardship and Growth	1	4
	Family-based Belonging	2	4
	Familiarity with Homeland	3	7
	Ancestral House Memory	2	2
Continuity	Ritual Continuity (singing, bird-fighting)	4	10	42
	Intergenerational Comparison	4	4
	Handicraft Transmission (Weaving)	3	5
	Festival-Based Oral Transmission	4	12
	Dong Language and Oral Tradition	3	6
	Built Environment Transformation	4	9
Behavioural Commitment	Voluntary Cultural Participation	5	13	49
	attitude divergence	2	2
	Professional Engagement in Conservation	2	6
	Place-based Livelihood	4	4
	Local Economic Engagement	4	7
	Heritage Advocacy in Tourism	4	8
	Environmental Stewardship	3	7
	Cultural Pride and Responsibility	1	4

Note: “Files” = number of interview files that contain the sub-theme; “Ref” = total coded references.

) organizes 26 sub-themes across four core identity dimensions. Overall volume is highest for Behavioural Commitment (49 refs), then Continuity (42), with Symbolic Meaning (30) and Emotional Attachment (20) lighter. Within Symbolic Meaning, the leading motif is the “three cultural symbols” (Flower Bridge, Drum Tower, Sa altar; 4 files, 8 refs), with spatial markers and craftsmanship and architecture also recurrent; language and performing arts and ecological–legal norms are minor. Emotional Attachment is anchored mainly in familiarity with the homeland, while specific ancestral-house memories are rare. Continuity is driven by festival-based oral transmission (12) and ritual continuity (10), with built-environment change also salient (9). Behavioural Commitment is led by voluntary cultural participation (13), supported by heritage advocacy (8), local economic engagement (7) and environmental stewardship (7). Consistent with Section 2.3, these patterns depict a practice-led identity ecology: ritual–material forms anchor meaning, but everyday enactments maintain it; language-related channels remain comparatively vulnerable.

4.1.3. Percentage Views and Heatmaps

To further illustrate variation in identity expressions, NVivo matrix coding queries were conducted [109] and visualized as row and column percentage heatmaps (Figure 4). In the row view (Figure 4a), ID5 is practice-oriented, with behavioural commitment at 43.73% of their coded segments, while ID2 shows a balanced profile (emotional attachment at 18.13% and continuity at 33.60%). The column view (Figure 4b) attributes each dimension across participants: emotional attachment is led by ID1 (38.35%), behavioural commitment is driven by ID4 (21.10%), with little emotional attachment from the same participant (3.58%). Consistent with Section 2.3, Emotional Attachment and Symbolic Meaning map to lived and conceived layers, while Continuity and Behavioural Commitment align with perceived routines. The pattern indicates role complementarity, meaning-orientated participants sustain narratives and symbols, and practice-orientated participants anchor everyday routines, supporting the paper’s later emphasis on ritual interpretation and co-management of daily practices.

4.2. Triangulated Findings and Theoretical Refinement

4.2.1. Triangulated Supported of Place Identity Dimensions

As demonstrated in

Table 7. Triangulated data matrix across place identity dimensions and modalities.

Dimension	Interview Evidence	Observation Records	Visual Evidence (archived)
Emotional Attachment	ID1-3 “I grew up here. I went out for university and work but came back after getting married and having a child. I got married in 2022 and returned to Dali Dong Village after giving birth in 2023.” ID2-3 “When I explain the origin of the FB to tourists, it connects with my own memories from childhood—it brings a strong sense of belonging.” ID3-2 “The old house built by my grandfather. It’s well preserved and full of memories. It’s the place I feel most emotionally connected to.”	Elderly woman quietly weaving at flower bridge An elderly woman was seated at the entrance of a small restaurant, weaving coloured threads by hand	Archived photo IDs: A5-1, A5-2, A5-3, A5-4, A8-1
Symbolic Meaning	ID2-1 “The GSoD, Dong opera, and traditional dances are all important for passing down culture.” ID4-4 “Weaving embroidered belts at the FB, which shows their reliance on traditional spaces and cultural identity.” ID1-7 “…there’s the bird-fighting culture.”	Children and elders gathering near Sa altar Night-time ritual and social performance activities Residents were often seen sitting, chatting, or selling crafts on the flower bridge throughout the day	Archived photo IDs: A1-1, A3-1, A3-2, A4-2, A10-1
Continuity	ID1-Ref 8–10 “As kids, we used to swim in the river, pick wild fruits, look forward to new clothes during festivals, watch Dong opera, and sing the GSoD. The festive atmosphere was strong. Now kids just play on their phones.” ID2-3 “The Dong people don’t have a written script, so everything is passed down orally.”	Night-time ritual and social performance activities 3 elderly women, 1 younger woman (approx. in her 20s), occasional tourists passing by	Archived photo IDs: A5-1, A5-4, A9-1, A10-2
Behavioural Commitment	ID5-4 “We can revive the old cultural idea of “retiring to one’s home village.” ID4-5 “Prioritizing basic infrastructure—sewage systems, firefighting, and electricity. These are vital for the protection of traditional villages.”	Villagers gathered under flower bridge during rain An elderly woman was seated at the entrance of a small restaurant, weaving coloured threads by hand	Archived photo IDs: A1-2, A2-1, A2-2, A4-1, A6-1, A6-2, A6-3
Noted: Original photos are archived with consent; no images are included in the article.

, each dimension of place identity was supported by triangulated evidence from interviews, spatial observation, and visual documentation.

Emotional Attachment and Symbolic Meaning were strongly reinforced across all modalities. Interviewees frequently referenced emotional ties to family houses and the FB, while observation logs recorded prolonged social gatherings and loitering in these spaces. Photographic data confirmed these patterns, capturing intergenerational use and ritualized performances, particularly GSoD events held at the drum tower.

In contrast, continuity and behavioural commitment exhibited uneven empirical support. While narratives emphasized the importance of cultural transmission and communal responsibility, observational and photographic data revealed limited youth engagement and declining ritual participation. For instance, while elders continued weaving and performing oral traditions, younger generations were often seen disengaged, absorbed in mobile phone use or absent from public spaces. This divergence between articulated intentions and lived practice reflects a discursive–performative gap, underscoring the challenges of sustaining intangible heritage under changing socio-material conditions.

4.2.2. Emergent Themes and Theoretical Refinement

Beyond supporting existing constructs, triangulated analysis revealed emergent themes that nuanced the understanding of place identity. These included ritual fatigue, symbolic commodification, and selective participation, suggesting that identity is both contested and negotiated amid pressures of modernization and tourism. For example, while the Drum Tower retained symbolic value, its function has shifted partially toward tourist performance, reflecting commodification. Meanwhile, visual and interview data suggested a strong emotional bond with place, but this did not always translate into consistent conservation behaviours (

Table 8. Emergent themes refining place identity understanding.

Emergent Theme	Data Source	Dimension	Theoretical Implication
Ritual Fatigue	Interviews, Observations	Behavioural Commitment	Highlights emotional commitment but reduced active engagement
Symbolic Commodification	Interviews, Visual Data	Symbolic Meaning	Cultural symbols utilized as economic tools
Selective Continuity	Interviews, Photos	Continuity	Irregular generational transmission and sporadic participation
Structural Adaptation for Density	Field observations; interview with locals	Continuity	Reflects pragmatic continuity—traditional aesthetics are retained despite material shift
Persistent Local Affiliation	Interviews	Emotional Attachment	Reflects a deep-rooted, emotionally motivated choice to remain and reinvest in the village

).

4.2.3. Synthesis and Theoretical Implications

By situating all themes within a triangulation design, this study strengthens contextual validity in a naturalistic field setting [110,111]. Rather than treating interviews, observations, and visual records as separate streams, the integration shows how villagers’ narratives, spatial practices, and visual documentation jointly articulate a grounded, multi-dimensional structure of place identity. The synthesis also works as a heuristic diagnostic lens that helps locate potential fractures, such as intergenerational disconnection, and opportunities, such as context-sensitive symbolic commodification that preserves meaning. These interpretations are illustrative rather than generalizing, yet they offer policy-relevant insights consistent with SDG Target 11.4 and related targets 4.7 and 11.b.1 (see

Table 9. Triangulated evidence types across place identity dimensions.

Dimension	Lefebvre’s Space	Data Source	Relevant SDG Target/Indicator
Emotional Attachment	Lived	Space-use sketches, habitual engagement observations	SDG 11.4 (target): Strengthen efforts to protect and safeguard cultural and natural heritage
Symbolic Meaning	Conceived	Ritual transcripts, symbolic space mapping	SDG 11.4.1 (indicator): Public and private expenditure on cultural and natural heritage
Continuity	Perceived	Intergenerational teaching interactions, oral histories	SDG 4.7 (target): Education for sustainable development, cultural diversity and heritage
Behavioural commitment	Perceived	Kuan (customary rule) enforcement records; voluntary-action logs	SDG 11.b.1 (indicator): Local governments with DRR/Resilience strategies aligned with the Sendai Framework

Note: SDG: Sustainable Development Goals.

).

4.3. Tensions in Identity Negotiation

4.3.1. Commercialization Versus Cultural Authenticity

A recurrent theme in the interviews and spatial observations is the commodification of symbolic spaces and rituals. While tourism generates income and revitalizes local industries, it also risks reducing sacred places and intangible traditions to consumable spectacles. As one local leader noted: “Some tourists complain that traditional wooden homestays are poorly soundproofed and suggest renovations—which may negatively affect villagers’ attitudes toward traditional buildings.” (ID5) The Drum Tower and Sa altar remain cores yet are retuned for display, echoing “staged authenticity” [112]. Such transformations often generate ambivalence, on the one hand enhancing cultural recognition, on the other risking the reduction of living heritage into scripted performance [113,114]. These dynamics reveal the delicate boundary between sustainable heritage presentation and performative spectacle, particularly in high-traffic symbolic sites [115].

4.3.2. Generational Gaps and Continuity Fractures

Interviews uncovered significant intergenerational divides in the enactment and transmission of cultural identity. Deep elder participation contrasts with selective or symbolic youth engagement. As café Operator shared: “We used to swim in the river, pick wild fruits, look forward to new clothes during festivals, watch Dong opera, and sing the GSoD… now kids just play on their phones.” (ID1) “With urbanization advancing, I’m a bit worried that some of these old traditions may lose momentum.” (ID5) Lewicka [43] caution that temporal continuity is central to place identity, and that rapid social change creates “time ruptures” that dissembled heritage [116] and redevelopment often weakens affective bonds [20]. Such disruptions raise critical questions about intergenerational cultural resilience and the conditions under which local traditions can endure.

4.3.3. Governance Tensions in Spatial Control

Spatial control in Dali is shaped by a triadic governance structure, state planning, expert-led design, and resident participation, which often leads to friction. Although preservation policies promote material continuity, they can constrain residents’ practical needs. As an infrastructure officer explained: “Due to population growth and congestion… new houses are constructed using traditional techniques and local materials.” (ID4) “Some villagers have expanded their houses for commercial use, but the traditional appearance has been preserved.” (ID4) These negotiated adjustments accord with the collision of conceived (policy-driven), perceived (designed) and lived (experienced) space; without balancing lived experience, top-down preservation can weaken local understanding of heritage [117]. In China’s ethnic regions, reconciling traditional forms with infrastructure upgrades remains difficult [118]. These cases underscore the unresolved challenge of aligning cultural preservation with evolving community needs a dilemma central to both heritage sustainability and spatial justice.

4.3.4. Tourism as Double-Edged Identity Reinforcement

Tourism development has reinforced place identity among some stakeholders by providing economic justification for preservation. On one hand, it revives heritage pride: “Many cafés and homestays are independently run by villagers. The diversity of village industries is attracting young people to stay or return.” (ID4) [119]. On the other, the “tourist gaze” [120] transforms rituals into spectacles. For instance, GSoD performances and circle dances are often rehearsed for tourists, potentially undermining their original meaning. The Party Secretary observed: “We also have initiatives like ‘Most Beautiful Cleaner’ or ‘Model Family’ awards… prizes like cups and dish soap encourage participation.” (ID5) Such institutional incentives shape identity not just through cultural roots but also through external visibility and recognition.

These tensions underscore the dynamic and negotiated nature of place identity in traditional villages. rather than viewing them as threats, they can be leveraged to co-create adaptive heritage strategies rooted in community agency. This resonates with SDG 11.4’s imperative to safeguard cultural heritage not as static monuments, but as dynamic lifeworld.

4.4. Reframing Place Identity: Theoretical Implications

This study refines the four dimensions of place identity by showing that, in traditional village settings, identity is dynamic, negotiated and enacted through everyday practice rather than a stable construct. Figure 5 synthesizes the refined definitions (top row) and the organizing dialectics (bottom row), which inform the intervention levers used in Section 4.5.

4.4.1. From Emotional Attachment to Embodied Domesticity

Attachment appears through domestic routines and sensory inscriptions, intergenerational homes, working granaries, birdcages, and other tactile markers in Dali Dong village. These operate as affective infrastructures that materialize memory and belonging, consistent with social and sensory readings of attachment [121,122,123]. Attachment is therefore an ongoing practice rooted in repetition, proximity and intergenerational co-residence, which maps onto lived space.

4.4.2. Symbolic Meaning as Performative and Negotiated

Drum tower and Sa altar function less as static icons than as stages where meaning is performed and re-worked. Tourism, ritual adjustment and generational readings mediate what these sites “stand for”, producing moments of tension between sacred function and scenic display. Symbolic meaning is thus co-produced at the interface of conceived prescriptions and lived enactments [124,125,126].

4.4.3. Continuity as a Spectrum of Participation

Continuity appears as a spectrum rather than a presence–absence binary, shaped by generational, economic and spatial factors [127,128]. Elders tend to sustain ritual and craft participation, whereas younger cohorts often engage selectively or symbolically through tourism-related roles. This supports a fluid, non-essentialist reading in which adaptation and partial detachment can still maintain continuity.

4.4.4. Behavioural Commitment as Situated Stewardship

Behavioural commitment in the village is best understood as situated stewardship, a set of practices grounded in both place-based values and adaptive strategies [129]. Everyday practices such as well cleaning, minor repairs and small-scale enterprise demonstrate ownership beyond formal policy compliance, while commitment varies with roles, access to resources and the presence of external intermediaries [130,131].

4.4.5. Methodological Implication: Toward Multimodal Identity Mapping

By integrating spatial observation, in-depth interviews, and visual ethnography, this study advances the methodological approach to place identity analysis, capturing gaps between perceived and performed meanings and reveals affect in overlooked spaces. NVivo matrices and photo evidence help surface latent dimensions and contradictions, aligning with calls for visual–spatial modalities in identity research [132,133].

The results suggest that place identity in traditional villages is not only multi-dimensional but also dialectical emerging through ongoing negotiation between tradition and change, individual and collective meanings, heritage and development. A flexible model that accommodates fragmentation, tension and co-construction better supports adaptive management of living heritage in line with SDG 11.4.

4.5. Contributions to SDG 11.4

Evidence from the thematic matrix and participant contrasts points to a practice-centred identity ecology, converting this into actionable measures at village scale to advance SDG 11.4. Implementation is organized as a three-stage workflow (Figure 6): Stage 1 cultural diagnosis, Stage 2 prioritization and design, and Stage 3 monitoring and iteration.

4.5.1. Culturally Responsive Spatial Strategies

Findings from non-participant observation and visual ethnography emphasize the importance of culturally significant spatial anchors such as the Drum Tower, Sa altar, and flower Bridge operate as living symbols of emotional and symbolic identity. Spatial policy should therefore protect the practices that animate these sites. Proposing a culturally responsive, “layered continuity” approach: safeguard the sacred core (e.g., SA), while adapting threshold spaces (plazas, corridors, paths) for intergenerational use and seasonal rites. This is consistent with recent guidance on adaptive reuse that retains both material traces and spirit of place [134,135].

In order to systematize such interventions, embed the four identity dimensions (emotional attachment, symbolic meaning, continuity, behavioural commitment) into relevant national or local standards, such as a GB/T-style guideline to be developed, and narrative functions as inputs to permitting, maintenance cycles, and design briefs [136]. Records captured via the Cultural Space Diagnostic Card inform Stage 2 prioritization and design and Stage 3 monitoring (Figure 6).

4.5.2. Inclusive Mechanisms for Community Engagement

Grounded in the finding that village identity is dynamic, embodied and performed, engagement should be embedded in routine practice. Three village-level mechanisms are recommended: (i) an elder–youth apprenticeship circuit in singing, weaving and ritual stewardship, scheduled to the ritual calendar and farm seasons [137,138,139]; (ii) participatory custodianship of the Drum Tower, Flower Bridge and Sa altar through quarterly walk-throughs with checklists and light maintenance; and (iii) a youth co-creation strand nested in an existing seasonal rite [140]. These map onto the four dimensions: apprenticeships consolidate Continuity; custodianship activates Behavioural Commitment; co-creation refreshes Symbolic Meaning and strengthens Emotional Attachment.

A village micro-grant window, embedded in an Identity Financing Matrix, funds consumables and minor works, with disbursement tied to simple indicators: youth share of participants, sessions delivered, site work days at the Drum Tower, Flower Bridge and Sa altar, and updates to locally authored interpretive materials [141]. Records can rely on attendance sheets, maintenance diaries and ritual calendars; the township recognizes these for annual reporting, with universities providing light technical support.

Table 10. Identity financing matrix: identity indicators and cultural incentives.

Dimension	Performance Indicator	Funding Mechanism	Implementing Agency
Emotional Attachment	Household participation rate in seasonal rites (% per year); inter-generational storytelling sessions (no./year)	Baseline cultural micro-grant (per rite) and small steward stipend	Village-level committees
Symbolic Meaning	Condition and use score of Drum Tower, Flower Bridge and Sa altar (0–5); interpretive updates (no./year)	County matching grant for symbolic structures; community interpretation micro-fund	County heritage bureau with village custodians
Continuity	Apprenticeship sessions delivered (no./quarter);	Intergenerational transmission stipend; materials and tools micro-grant	Educational NGOs
Behavioural Commitment	Voluntary stewardship workdays (no./year); households participating (%)	Identity-linked Bonus Fund	Village committee (delivery); Municipal cultural agencies (budget line)

aligns these indicators with the four dimensions and appropriate financing tools, operationalizing SDG 11.4 at village scale as Stage 2 in Figure 6.

4.5.3. Multi-Stakeholder Governance Networks

Effective heritage governance in traditional villages requires a tiered network that couples village agency with enabling institutions. At village level, the community committee acts as cultural guardian of the Drum Tower, Flower Bridge and Sa altar, conducts monthly walk-throughs, keeps maintenance and ritual logs, and coordinates craft and stewardship rosters. Township or county units provide light regulation and shared services (permit coordination, small works contracting) and maintain a public “identity dashboard” that collates simple metrics such as workdays at key sites, apprenticeship sessions and festival events. Universities and NGOs supply methods training and periodic evaluation, and co-produce low-cost digital support, for example, QR-code prompts at key sites linking to short oral histories, craft demonstrations and ritual calendars; scan counts and dwell time feed the dashboard [142].

To keep the network adaptive, roles, data and review cycles are formalized in a memorandum between the three tiers, with agreed triggers for joint review when indicators fall below thresholds (for example youth participation, language use, volunteer hours). This arrangement embeds the dynamic, embodied and performative character of place identity in routine governance while remaining feasible for village administrations [143,144,145].

4.5.4. Risk Mitigation and Equity Safeguards

The establishment of a robust and equitable safeguarding framework is imperative for the mitigation of risks associated with cultural erosion and the addressing of power asymmetries in heritage governance. Risk management must ensure the protection of practices, temporal dimensions and spatial contexts through which identities are embodied. At village scale the study proposes: (i) cultural risk zoning with red-line protection for the Drum Tower, Flower Bridge and Sa altar, plus seasonal moratoria aligned to the ritual calendar; any works require a cultural impact statement and a method statement demonstrating non-interference [146]; (ii) rules-based benefit sharing for market projects, including a village minimum share, caps on concentration of gains, and a public ledger of cash and in-kind returns to curb capture and strengthen stewardship [147]; and (iii) a cycle of thresholds, triggers and adaptation, using a light dashboard that tracks Dong language use at events, frequency of key rituals, youth transmission activities and safe use of sacred structures; predefined thresholds pause permits and initiate corrective actions, consistent with adaptive co-management [145]. Collectively, these measures centre village agency and constitute Stage 3 in Figure 6, with thresholds and triggers that pause permits and initiate corrective actions when limits are reached.

5. Conclusions

This study reconceptualizes place identity for traditional village conservation as a living, embodied and enacted assemblage rather than a fixed attachment. Framed by four analytical dimensions, Emotional Attachment, Symbolic Meaning, Continuity and Behavioural Commitment, the analysis addresses how identity can be conserved and activated as a basis for sustainable heritage governance.

Findings indicate that place identity is dynamic, embodied and performative rather than monolithic or static. Variation across dimensions is organized by three mechanisms: ritual fatigue (compressed rehearsal and apprenticeship windows), tourism-led symbolic commodification (re-scripting for display) and governance asymmetry (misalignment between policy, design and everyday use).

In terms of theoretical contribution, the analysis relocates place-identity scholarship from cognition-centred urban frames to ritualized rural lifeworlds and operationalizes a spatial scaffold that couples practice, symbol and rule. Continuity is clarified as a participation spectrum rather than a presence and absence binary, and Behavioural Commitment is specified as situated stewardship expressed through small repairs, custodianship routines and livelihood uses of traditional space.

Regarding this study’s methodological contribution, a transparent, multimodal triangulation aligns narrated accounts with observed routines and visual traces, exposing gaps between what is said and what is done and providing an auditable basis for case-based inference in living-heritage contexts.

In terms of this study’s practical contribution and policy alignment, the findings translate into village-scale instruments that operationalize SDG 11.4: a concise Cultural Spatial Diagnostic Card to track ritual frequency, care and conflicts; an Identity Financing Matrix that links micro-grants to light participation and stewardship indicators; and a three-stage workflow that protects rehearsal windows, supports apprenticeship and routinizes light maintenance while avoiding drift into spectacle.

With respect to research limitations, this study is based on a single case and a short field window, which constrains external validity and causal inference. Broader transferability could be achieved through comparative, multi-site research across different ethnic and regional settings. Future work should pair the qualitative protocol with systematic quantitative measurement, including structured surveys, behavioural counts and administrative or digital trace data, and follow multiple seasons and relevant policy cycles to estimate effect sizes and validate monitoring thresholds.

Treating place identity as a governable resource aligns everyday practice with policy, providing a scalable route to inclusive and resilient heritage governance.