RAS-1984 — Page 154

RASHKB Journal 皇家亞洲學會香港分會學刊 All AI Reviewed

133

the Chik-sze were the larger and more prosperous commercial enterprises: three of the four Stanley shops whose scope of business and general prosperity were such that they felt inspired to donate to the restoration of the Hau Wong temple in Kowloon City in 1822 were included among the 1820 Chik-sze. These four Stanley shops were the only Hong Kong donors to this restoration.1 This kaifong continued to flourish: in 1847 it built, or rebuilt, an office for itself, a building which it still today used as the office of the local Kaifong.2

At Shau Kei Wan, the evidence for the existence of a kaifong is equally compelling. The foundation of the Hoi Sam Temple in 1845 is presented as a community action on the foundation tablet, which states

"Therefore, the matter was discussed and a general agreement reached: everyone was happy to lend a hand to make a success of it. One man raised the suggestion, and it was unanimously acclaimed by the whole mass of the devout people."

Moreover, the donors to the foundation are grouped into three groups: Managers (four in number) (3), "Ritual Leaders" (4), and "Devout People" (5). The mention of “Managers” makes it clear that, here again a management committee is in place, which, equally clearly, represents the community. As we have seen, quarry operators dominated the donors for the Hoi Sam temple, but there were other commercial groups there, too—only sixteen other commercial enterprises are identified as such, but others probably lie behind some of the 170 non-commercial donors listed. The management committee was here, too, therefore, probably dominated by the quarrymen, shopkeepers and other commercial men. This kaifong remained dominant in Shau Kei Wan affairs up to the last War, and it was the kaifong which founded the other Shau Kei Wan temples later in the nineteenth century.6 The Stanley Kaifong still retains control of the Stanley temples, but the Shau Kei Wan Kaifong lost control of the temples it had founded in 1928, when the Chinese Temples Ordinance was passed.

There is no evidence for early kaifong groups in Aberdeen, but

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133 the Chik-sze were the larger and more prosperous commercial enterprises: three of the four Stanley shops whose scope of business and general prosperity were such that they felt inspired to donate to the restoration of the Hau Wong temple in Kowloon City in 1822 were included among the 1820 Chik-sze. These four Stanley shops were the only Hong Kong donors to this restoration.1 This kaifong continued to flourish: in 1847 it built, or rebuilt, an office for itself, a building which it still today used as the office of the local Kaifong.2 85 At Shau Kei Wan, the evidence for the existence of a kaifong is equally compelling. The foundation of the Hoi Sam Temple in 1845 is presented as a community action on the foundation tablet, which states "Therefore, the matter was discussed and a general agreement reached: everyone was happy to lend a hand to make a success of it. One man raised the suggestion, and it was unanimously acclaimed by the whole mass of the devout people." Moreover, the donors to the foundation are grouped into three groups: Managers (four in number) (3), "Ritual Leaders" (4), and "Devout People" (5). The mention of “Managers” makes it clear that, here again a management committee is in place, which, equally clearly, represents the community. As we have seen, quarry operators dominated the donors for the Hoi Sam temple, but there were other commercial groups there, too—only sixteen other commercial enterprises are identified as such, but others probably lie behind some of the 170 non-commercial donors listed. The management committee was here, too, therefore, probably dominated by the quarrymen, shopkeepers and other commercial men. This kaifong remained dominant in Shau Kei Wan affairs up to the last War, and it was the kaifong which founded the other Shau Kei Wan temples later in the nineteenth century.6 The Stanley Kaifong still retains control of the Stanley temples, but the Shau Kei Wan Kaifong lost control of the temples it had founded in 1928, when the Chinese Temples Ordinance was passed. 87 There is no evidence for early kaifong groups in Aberdeen, but

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133 the Chik-sze were the larger and more prosperous commercial enterprises: three of the four Stanley shops whose scope of busi- ness and general prosperity were such that they felt inspired to donate to the restoration of the Hau Wong temple in Kowloon City in 1822 were included among the 1820 Chik-sze. These four Stanley shops were the only Hong Kong donors to this restora- tion." This kaifong continued to flourish: in 1847 it built, or re- built, an office for itself, a building which it still today used as the office of the local Kaifong." 85 At Shau Kei Wan, the evidence for the existance of a kaifong is equally compelling. The foundation of the Hoi Sam Temple in 1845 is presented as a community action on the foundation tablet, which states "Therefore, the matter was discussed and a general agreement reached: everyone was happy to lend a hand to make a success of it. One man raised the suggestion, and it was unanimously acclaimed by the whole mass of the devout people." Moreover, the donors to the foundation are grouped into three groups: Managers (four in number) ( ), "Ritual Leaders" (M), and "Devout People" ( : ). The mention of “Managers” makes it clear that, here again a management com- mittee is in place, which, equally clearly, represents the communi- ty. As we have seen, quarry operators dominated the donors for the Hoi Sam temple, but there were other commercial groups there, too—only sixteen other commercial enterprises are identi- fied as such, but others probably lie behind some of the 170 non- commercial donors listed. The management committee was here, too, therefore, probably dominated by the quarrymen, shopkeep- ers and other commercial men. This kaifong remained domi- nant in Shau Kei Wan affairs up to the last War, and it was the kaifong which founded the other Shau Kei Wan temples later in the nineteenth century.** The Stanley Kaifong still retains control of the Stanley temples, but the Shau Kei Wan Kaifong lost control of the temples it had founded in 1928, when the Chinese Temples Ordinance was passed. 87 There is no evidence for early kaifong groups in Aberdeen, but

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133

the Chik-sze were the larger and more prosperous commercial enterprises: three of the four Stanley shops whose scope of busi- ness and general prosperity were such that they felt inspired to donate to the restoration of the Hau Wong temple in Kowloon City in 1822 were included among the 1820 Chik-sze. These four Stanley shops were the only Hong Kong donors to this restora- tion." This kaifong continued to flourish: in 1847 it built, or re- built, an office for itself, a building which it still today used as the office of the local Kaifong."

At Shau Kei Wan, the evidence for the existance of a kaifong is equally compelling. The foundation of the Hoi Sam Temple in 1845 is presented as a community action on the foundation tablet, which states

Moreover, the donors to the foundation are grouped into three groups: Managers (four in number) ( ), "Ritual Leaders" (M), and "Devout People" ( : ). The mention of “Managers” makes it clear that, here again a management com- mittee is in place, which, equally clearly, represents the communi- ty. As we have seen, quarry operators dominated the donors for the Hoi Sam temple, but there were other commercial groups there, too—only sixteen other commercial enterprises are identi- fied as such, but others probably lie behind some of the 170 non- commercial donors listed. The management committee was here, too, therefore, probably dominated by the quarrymen, shopkeep- ers and other commercial men. This kaifong remained domi- nant in Shau Kei Wan affairs up to the last War, and it was the kaifong which founded the other Shau Kei Wan temples later in the nineteenth century.** The Stanley Kaifong still retains control of the Stanley temples, but the Shau Kei Wan Kaifong lost control of the temples it had founded in 1928, when the Chinese Temples Ordinance was passed.

RAS-1984 — Page 154

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