The sea ban was slightly relaxed, and the hipsters went out to sea from the ancient port of Zhanglin to the South China Sea. Profile picture
In kota kinabalu city, Malaysia, Teochew carp lanterns appeared at the Mid-Autumn Festival street parade. Courtesy of respondents
"Piglet Laborer" has witnessed the history of blood and tears of the hipsters. Historical infographic
People often say "overseas a Teochew" to indicate the large presence of overseas Hipsters. From the beginning of Southeast Asia to the United States, Europe, and Oceania, the spread of the footprints of the Hipsters is an important part of the Overseas Migration of Chinese and a continuation of the story of the Chaoshan ethnic group.
Planner: Da Navy
Written by Xiao Yanjing
Swing to nothing, over Siam
When did hipsters start moving overseas? Individual cases may be traced back to the Tang and Song dynasties. The Southern Song Dynasty poet Yang Wanli went to Chaozhou and wrote: "The eyes of the beard are full of JiaHu boats, and the blue waves are sticky to the sky." Just like the Qiantang River looking up, there is no rain on Haimen Mountain. "Chaozhou merchants who travel to and from the sea go to the south sea in the autumn and winter when the north wind blows, and after the winter, they return to their hometown when the southwest monsoon wind blows up, which is called "living winter". Huang Xiaojian, an expert on overseas Chinese studies, believes that although there is no clear record of the Hipsters settling overseas at that time, this situation is possible. After that, the maritime armed groups along the coast of Chaozhou in the Ming Dynasty had a close and uncertain relationship with the imperial court, and sometimes they went out to Nanyang to settle down.
Chaoshan's geographical location provides a natural convenience for hipsters to go to sea. Han Yu of August recorded in the Preface to sending Zheng Shangshu that "barbarians are fierce and light... Its southern states are all shores of the sea, multi-continent islands, sails and winds thousands of miles a day, and the waves are missing. "If you go to sea by boat, you can "disappear without a trace", which is the consciousness of the Chaozhou natives who have not yet fully enlightened in the Tang Dynasty. Chaoshan experienced "Fulaoization" in the Song Dynasty, ushering in the prosperity of traditional Confucian culture in the Central Plains, and the farming-based culture had the idea of relocating the land. The large-scale emigration of hipsters did not really wait until the Qianlong period of the Qing Dynasty. In the twelfth year of Qianlong (1746), due to the increasing land pressure brought about by the growth of manpower, the Qing court slightly relaxed the sea ban, allowing residents in coastal areas to engage in rice and timber trade, and the sails of "red-headed ships" swelled, resulting in the first wave of Chaoshan immigration overseas.
Xie Hangfeng, master of history at Jinan University, believes that the trade and migration activities between Chaozhou Zhanglin Port and Siam in the Qing Dynasty were a brilliant period of foreign migration activities in the ancient Chaozhou region, which laid the pattern of Chaozhou overseas Chinese dominated by Siam and Siamese with Chaozhou overseas Chinese as the mainstay.
Scholars who study population migration believe that the main reasons affecting migration are mainly: the thrust of the place of migration, mainly the economic factors of the place of migration; the gravitational force of the place of migration, which is mainly manifested in the attraction of the living space of the place of migration to the immigrants; the intermediary factors of the place of migration and the place of migration, which are mainly manifested in the geographical relationship between the place of migration and the place of migration; and the influence of psychological and cultural factors on the immigrants.
According to the "Chronicle of Chaozhou Prefecture", during the Kangxi, Yongzheng, and Qianlong years, disasters such as waterlogging, wind, locusts, plagues, and earthquakes occurred in Chaoshan counties 248 times, and there are records of "wives abandoning their children, starving and dying, and even looking for the dead and migrants". In the chaoshan of the late Qing Dynasty, the densely populated area was narrow, the situation was turbulent, and disasters were frequent, and going to Nanyang was a forced way out.
There are a large number of works about the past in teochew songs. "A stream of juice (tears) a boat of people, a bath cloth has been repeated. Money and silver know to send people to know the return, do not forget the parents of the joint wife room. The fire boat sailed through the Seven Continents Ocean and turned back to see my hometown. It is good or bad to rely on life, I don't know when I will return to the cold kiln" "The big cedar (big wood) carried, the day and night, the broken squatter shed, it is really miserable than the shrimp"...
Free immigrants who are forced to make a living can still compete for a hope, and "piglet laborers" are suffering in extreme suffering.
Lin Dachuan of the Qing Dynasty wrote in volume VIII of his notebook "Records of Han Jiang": "Between the beginning and February of Xianfeng Pengwu (1858), there were dozens of foreign ships, and those who bought good people to cross the ocean were called 'Overgrown Mile'. At first, it was bought flat, then it was seduced, and then it was plundered. According to incomplete statistics, from 1852 to 1858, as many as 40,000 "piglets" were plundered and sold from Nan'ao and Mayu. There are about 8,000 bodies of Chinese workers abandoned on the beach on Mayu Island, accounting for about 20%, and those who committed suicide by jumping into the sea are not among them.
Born in 1959, Tsang Kam Ming, chairman of the Chaozhou Trade Union Department in Kota Kinabalu, Malaysia, is the youngest child in malaysia. When he was a child, Zeng Jinming's family often lived in many Chaoshan compatriots who used to work. Zeng Jinming felt that his father was very remarkable, and he was able to take his wife and children together at that time. Many Chaoshan people in Nanyang have been separated from each other all their lives, and when it comes to festivals, some fellow villagers will "borrow" Zeng Jinming' father to come to Zeng Jinming, the sixth-ranked "boy", to make a scene.
In 1860, Britain and France forced the Qing government to sign the Treaty of Beijing, which stipulated that Chinese workers were allowed to be recruited abroad, and foreigners were officially legalized to sell "piglets". At the same time, Shantou officially opened its port, and foreigners set up nearly 30 companies in Shantou to recruit Chinese workers to go abroad. According to the "Shantou Customs Chronicle", from 1864 to 1911, the number of people in the Chaoshan region who went abroad to earn a living was as high as 2.94 million. The situation of "piglet labor" continued until the Xinhai Revolution, which was the second wave of Chaoshan emigration overseas.
Among the overseas Chinese communities that took shape from the late Qing Dynasty to the Republic of China, Teochew people were concentrated in Thailand, Indonesia, Singapore, and Malaysia. After that, the War of Resistance Against Japanese Aggression and the War of Liberation caused by the evasion of war and political refuge successively allowed the hipsters to move to Nanyang. The prototype of "overseas Teochew" gradually began to take shape.
From the fallen leaves to the roots to the ground
In 1844, in Jinsha Village, Shangpu Capital (now Jinsha Township, Caitang Town, Chao'an), Chen Yuyi, a teenager who had lost his father at an early age and had a hard time, was "sold piglets" to Work as a coolie in Pahang, Malaysia. After paying off the debt of "selling piglets", he switched to selling cloth and sold them along the street.
Because of his upright personality, fair dealing, young and handsome, funny and infectious, Chen Yuyi left a good impression on the local residents, and when he was doing business, he was appreciated by the Malay nobleman Awu Ba Ka, who married him as a brother under the disparity between the noble and the noble. Later, he married Abubaka's cousin and was known as the "Pony" by the hipsters. "Chen Xu Nian", a name mistakenly reported by the local media, replaced "Chen Yuyi" and became a legendary symbol of the hipster turning over. Later, Tan Wook Nien developed Johor and became the largest port owner on the Malay Peninsula, overseeing the export of sweet potatoes and peppers. In 1870, the construction of the Cong Xi Ancestral Hall began, and Chen Xunian's investment at any cost and the ingenious craftsmanship of Chaozhou craftsmen made this gorgeous ancestral hall.
Not every fan can have Chen Xunian's talent and luck, and he can throw thousands of dollars at will. For more travelers and their families, a letter of closure is the thread that holds family affection and economy together in turbulent times. From chen Zhifang's "Long Talk about chaoshan folk overseas Chinese remittance industry" data, it can be seen that in 1934, the peak period of the development of chaoshan overseas Chinese approval industry was 183744, and the monthly approval amount was 2759730 silver dollars.
There is a proverb in the Xiabei Society of Chenghai Longdu Town: "The ancient house is made of ash spoons, the pond tail is made of oysters, the money of the later Chen food is fanned, the head of the house is buckled, the longwei is big money, Hou Bang is a dustpan, He Cuo cuts the ribs, and the east division is overflowing." Among them, "Houchen Food Fanqian" pointed out that Houchen Village relied on overseas Chinese remittances to live. There is no way to go through Siam, but there is always a way out. Chaoshan immigrants travel south from the Central Plains, all the way to the end, always fighting against land, natural disasters, man-made disasters, always looking for a way out, always looking for a barbaric land waiting to be opened.
Huang Xiaojian believes that overseas immigrants of the hipsters are generally engaged in business and participate in economic and business activities at different levels in their localities. Since it was mainly distributed in Southeast Asia in the early stage, it has played a very large role in the economic and social development of Southeast Asia.
Chen Xunian played a pivotal role in the economy of the Johor Kingdom at that time, and was one of the main sources of finance and tax revenue in the Johor Sultanate, helping Johor tide over the economic crisis in the Sultan of Johor. After 1875, Chen Xunian moved from Johor to Singapore, invited craftsmen from Chaozhou and transported raw materials, and according to the specifications and style of the Congxi Ancestral Hall, he built the "Senior Government" between Clemensuo Road and Penang Road, which was listed as the fifth ancient building in the country by the country. Chen Bichen, Xie Guomin, Su Xuming, three fashion merchants, have successively ascended to the throne of Thailand's richest man; in Singapore, "paint tycoon" Wu Qingliang has been listed on Singapore's rich list many times; in addition to Southeast Asia, in Europe, Canada and other places, the richest Chinese have also appeared in the figure of Chaoshan people.
Generation after generation of accumulation and struggle. At that time, it was "Fanpan Money and Silver Tangshan Fu", and when it came to silver money, it was still necessary to return to the roots, even if it was in the overseas rich side and struggled all his life, Chen Xunian finally chose to end up in Chaozhou. After that, more and more hipsters chose to take root and use the family as a link to help more hipsters make a living in Nanyang. Chen Cimei's second son, Chen Limei, inherited the past and the future in the history of the development of the Huangli family. Because the hometown to Thailand to make a living, you can take a free ferry, to Thailand, but also to give employment, food and accommodation and many other conveniences, so there is a common saying "plum seat under the mountain good shade".
Zhou Guiyang, vice chairman of the Thai Chamber of Commerce and Industry and executive member of the Thai Teochew Association, was born in Chaozhou in 1975 and set his sights on the Thai market in the 1990s. When he was a child, "overseas Teochew" was already a very definite existence. Zhou Guishun's great-grandfather was the first generation of fankes, settled in Thailand, to Zhou Guishun's grandfather's generation, the family's economic situation improved, Zhou Guishun's grandfather chose to stay in Chaozhou as a teacher, and after retirement, he worked in the Chaozhou Overseas Chinese Federation. The impression of "an overseas Chaozhou" first appeared in the living room of Zhou Guishun's family, "At that time, there would always be a lot of overseas Chinese coming to the family, and when I was a child, I didn't understand it, just to eat sugar, and I gradually learned about the living conditions in Southeast Asia." ”
According to Huang Yiguang, chairman of the Thai Teochew Association, the current Chaoshan people in Thailand are between 7 million and 8 million. Zhou Guiyang said: "The second and third generations of Chaoqiao and overseas Chinese have achieved relatively high positions in many fields in Thailand, and they are also relatively positive, so our Teochew people and Chinese can also be treated equally in Thailand, and no one will look down on us." ”
Cuo edge head and tail world wide
On the morning of August 14, a "out of the garden" coming-of-age ceremony was held online, and dozens of Malaysian Teochew youths were instructed by folklore experts on the cloud platform to wear red clothes, clogs and eat "head color food" at home. The event was hosted by Chaozhou Bayi Association in Johor. Chen Zhouping, president of the Johor Teochew Bayi Association, hopes that overseas Teochew people can connect with their hometowns in more ways.
There is a traditional Teochew style building on Johor Bahru Street called Johor Ancient Temple, which is dedicated to the five main gods by the Chao Gang, Ke Bang, Fu Bang, Guang Zhao Gang and Qiong Bang of Johor Bahru, which is for the "Five Gangs Republic". Born out of the Chaoshan folk custom "Camp Lord", the ancient temple youshen is the living culture of the Johor Bahru Chinese community, and after the Lantern Festival, it lasts for three consecutive days and is very lively. In 2012, the Malaysian government listed johor temples as a national cultural heritage during the Spring Festival of 2012.
Sun Yanbin, director of Chaozhou Bayi Association in Johor, Malaysia, believes that this outing celebration originated from the Chaoshan region of eastern Guangdong in China, and was later passed down from the original hometown of Chaoshan and rooted in Johor Bahru, Malaysia, after more than 100 years of evolution, it has now developed a celebration with local colors, religious and folk activities. Originally belonging to the Teochew people, the wandering gods have now developed into a Chinese religious belief event that hundreds of thousands of people watch and participate in every year, across gangs and places of origin.
In recent years, there has been a lot of research on the off-site inheritance of Chaozhou culture, and scholars have noticed that the more authentic parts of Chaozhou culture have gradually declined in Chaoshan but have been preserved overseas. In overseas hipster gathering communities, it is possible to see traditional Kung Fu dishes in Teochew cuisine, a variety of life rituals and almost lost proverbs and songs. Zeng Jinming has always been very proud of his Teochew identity, "In terms of cultural display, our Teochew Guild Hall has always done the best. Over the years, I have brought a lot of Teochew people back to Chaozhou, just to tell them that their ancestors had so much history and culture. ”
Huang Xiaojian mentioned that culture can be divided into "small culture" and "big culture", and in overseas Chinese communities, folk beliefs, folklore and architecture belong to "small culture", that is, folk folk culture. Since the early overseas immigrants were lower-class civilians, the transplantation of this part of the culture appeared very early. As for the "big culture", that is, the elite culture, it was necessary to wait until the later Chaozhou Guild Hall opened a Chinese school and organized Chinese education.
According to Tan, there are currently more than 30 Chinese primary schools in Malaysia, "these schools are not for profit, but to preserve our language and culture." "Many overseas hipsters have always regarded the establishment of Chinese language schools as an important task, so where Han Jiang cannot nourish them, there have been Han Jiang Primary School, Han Jiang College, Ngee An Girls' School, Ngee An College...
Chen Zaifan, honorary president of Johor Chaozhou Bayi Association, divides his connection with his hometown into three stages, the first stage is to listen to his mother talk about hometown customs when he was a child, the second stage is to send overseas Chinese to return home, and the third stage is to carry out cultural exchanges with Teochew. In the past ten years, Chen Zaifan has returned to Chaozhou many times to actively promote the cultural interaction between Chaozhou and "overseas Teochew".
This year's Lunar New Year, Chen Zaifan and a Malaysian hipster elder on the phone, talking about the downturn, the elder said a sentence "peace is better than making a lot of money", Chen Zaifan currently feels that this coincides with the state of mind of the hipsters, "This mental state is a typical Teochew people can comfort themselves in the face of suffering, in the trough can endure, do not give up." Therefore, Chen Zaifan planned the online Teochew dialogue program "Cuo Bian Head and Tail World Wide", inviting hipsters at home and abroad to talk about the story of hipsters in Chaoyu, which he believes is a new stage of Teochew cultural exchanges through the Internet, called "Chaoqi Cloud".
Why pass on the culture?
"Culture is a very specific thing, it is hierarchical, from family to region, country. If there is no cultural identity in a small scope, how to achieve the cultural identity of the Chinese nation as a whole? The reason why Chinese culture is broad is because it is composed of different regional cultures. This is Huang Xiaojian's answer.
The family of Shen Yi, president of the Belgian Chaoshan Hometown Association, began to immigrate from the late Qing Dynasty and initially settled in Vietnam. In 1970, Shen Yi went to Belgium to attend university. In the mid-1970s, when there was social unrest in the three Indochina countries, Vietnam implemented the policy of "purifying the border areas" in 1977, and began to have a plan to drive out the Chinese, and a large number of hipster refugees re-immigrated to Europe, the Americas, Oceania and other places. Shen Yi became a Belgian citizen, and his family immigrated to Belgium.
Shen Yi, a native of Caitang, Chao'an, is already a fourth-generation immigrant, and he recently discussed with his cousin that he plans to rebuild the ancestral hall. Shen Yi showed his niece a picture of the ancestral hall, and her niece, who could no longer speak Teochew, also felt that this was a very important thing. Shen Yi himself did not understand why he attached so much importance to the ancestral hall, "I want to tell my children and the next generation of our family in Belgium that we still have 'roots' over there, and that house represents our 'roots'." ”
■ Readme
Chen Zaifan of Huagong Village
Born in 1953 in Johor Bahru, Johor Bahru, Malaysia, Chen Zaifan is a second-generation Teochew Chinese author of the modern poetry collection "Little Man Poetry Collection" and "Cocoon", and is currently the Honorary President of The Chaozhou Bayi Association in Johor. In the stories told by Chen Zaifan, there are joys, regrets, "helpless flowers falling", and "the return of déjà vu Yan". The following is his statement.
I am a native of Huagong Village, Fuyang Town, Chao'an, and Huagong Village is a very beautiful name, "Flowers bloom and are full of incense, and the palace is facing the water." My mother is from NanmenQiao (now Liucuo Village) next door. Nanmen Bridge grows oranges, and Huagong Village grows rice.
My grandfather had four sons, my father was an old man, and all four sons had been through the ages. In 1926, when my father was 15 years old, he followed my uncles to Nanyang. In my 20s, my father went back to his hometown for the first time to marry my mother and had my brother. After the outbreak of the Pacific War in 1941, it did not return for many years. In 1952, my father went home to go through the formalities and picked up my mother from Chaozhou. The family said that my grandmother was still in Chaozhou and wanted to leave my brother with my grandmother, but my brother did not come.
My father told me that there were not many stories about his hometown, he went to Nanyang at the age of 15, and then went back twice, and he was not very familiar with his hometown. I was born in Johor Bahru in 1953, and my mother told me a lot about my hometown.
From my mother, I knew that there was a small stream in front of the ancestral hall, and there was a dragon boat race during the Dragon Boat Festival; my grandfather was a highly respected person in the village, and the people in the village would invite him to go if there was a dispute or a marriage. During the "Japanese Heaven" (during the Japanese invasion), my mother and brother were dependent on each other for their lives, and there was a famine, and my brother caught rats from rice fields to eat. Our village is close to Sampo Mountain, and at that time there were many mountain thieves on the mountain, and they would go to the village below the mountain to rob them in the dark and windy night.
Because of the war, my father's contact with the family was severed for several years, and there was no news. At the end of "Japan Day", families with men in the village could receive overseas Chinese from Nanyang, and at first my mother and brother never received a letter from my father. When the overseas Chinese sailors came to the village, my brother ran and waited, round after round, always no. One day, in the room, the mother heard her brother shouting outside, "Abba's overseas chinese are coming!" "I was very excited to see my brother rush in from the front of the ancestral hall, stumble, fall to the ground, get up and continue to run to his mother.
My mother sang me a lot of Teochew songs. "Hug, hug, hug, hug." Jin Gong do the old father, A seven A eight to carry boots" "Zenith zenith two geese, ah brother has a mama, brother no." Ah brother shengzai called Uncle Da, Uncle listened helplessly, wrapped a package over Siam "...
After my mother came, she was able to send overseas Chinese back to my brother gradually, which is how we contact our hometown. During the Chinese New Year' Festival, I write letters and send money back.
In the 1980s, my mother went through the formalities to return to Chaoshan to visit her relatives and traveled from Singapore to Shantou on an oil tanker. I helped her prepare a lot of clothes and cookies to take home. The mother said that her brother came out of the doorway and knelt down to hold her leg and cry as soon as he saw her. The mother kicked away and said, "Nothing, what a cry!" ”
My brother was already married at that time, with two male grandchildren and a female grandchild, both living in Shantou. My brother was a painter and was stationed in Chenghai's Chao opera class to paint sets. He was depressed and spent his days drinking wine to pour sorrow, and later suffered from stomach ulcers. One day, we received a telegram and went to the telecommunications bureau, which translated four words from my sister-in-law—your brother is critically ill. So, I had never seen this brother in my life.
In the 1990s, I finally returned to Chaozhou. I returned to Fuyang Town with my mother. When I walked into The Flower Palace Village, it was like coming home, and there was no strange feeling at all. Maybe because my mother told me a lot about my hometown, and she told me a lot of things. It seems that it is not a second-generation family born in Nanyang to search for roots and visit relatives, but a fan who has returned to his hometown from Chaozhou.
Chaoshan people have a habit of eating a bowl of sweet noodles and two eggs. That day, I ate three bowls of sweet noodles and six eggs at my cousin's house.
Later, my mother and I went to Nanmen Bridge to find my mother's family, and my uncle and second uncle died, and only the fourth uncle was still there. Because the information was cut off very early, there was no prior notice. We walked to an alleyway in the South Gate Bridge and saw a skinny middle-aged and elderly man squatting on the ground to dry some crops. My mother said my brother-in-law's name and asked the old man if my brother-in-law could live here. The old man raised his head, stared at my mother for a long time, stood up, called out "Sister A", and cried. He's my brother-in-law.
This is the story of our family's past, and it is the relationship with my hometown that I remember.
Resources
"New Changes in the Pattern of Overseas Migration in Chaoshan Region, Guangdong" Huang Xiaojian,
"Research on Contemporary Overseas Hipster Communities", Xie Hangfeng,
"Chaoshan Ethnic Groups and the Economy of Chaoshan Regions" Wen Juan, and so on
(Thanks to the strong support of Chaozhou Federation of Returned Overseas Chinese)