244
CHOI CHI CHEUNG
Spring of 1662 the General gave him land in Uji to build the Temple. See “Fu Chin Hsien Chih Shu Lieh” (B) vol. 12, p. 14 (no date).
24 See a copy of the contract for a house in the underworld in the Appendix to this article.
25
26
Kulp, D.H., Country Life in South China, pp. 145-148. The Figure-maker of the Kyoto Chinese Ghost Festival is, however, a Japanese.
27 Several Japanese worked in the Kitchen, and two took care of the incense inside the Tao Ch'ang and other odd jobs like carrying things to burn etc.
28 See the document printed in the Appendix from the introduction to the Pang.
29
30
Plate 29. For the tablet in the "Ancestral Hall" see the drawing in the Appendix to this article. For the Ming-che see Plate 30.
31 Plate 31.
32
33
As shown, for instance in DK-NR. Plate 32.
34 See letter printed in the Appendix.
35 Personal interview, Oct. 13, 1982.
36 According to Li, in 1878, 357 Chinese lived in Kobe, 223 of them from Kwangtong and Kwangsi (Liang Kwang); 84 from Kiangsu, Chekiang, and Anhuai (Sankiang); and 50 from Hokkien. See Li Ta-shen, Shen-hu Ta-ban di Hau-chiao, May 15, 1943 (in the collection of the History Museum of the Kobe Chinese). Refer also to So Shi-sai, Fuku Sei no Pooru Unn, p. 12 ff. (unpublished thesis).
37 Kobe Chinese News, Sept. 10, 1977. Kansai Chinese News, Aug. 25, 1978; Sept. 25, 1979; Sept. 1, 1981; Oct. 1, 1982. Until 1978, it was reported that the worshippers were mainly Hokkienese. But, from 1979 it was changed to "Chinese worshippers from various places of Japan”.
38
On the one hand, the festival adopted elements that belong to the Japanese, such as: the interpretation of the ritual of Lantern Floating, the Japanese being the mediators, and Japanese was the medium for interdialect group communication. On the other hand, if compared with the Ghost Festival in Uji, Kyoto, the latter is a purely Hokkienese festival. The organizers were Hokkienese, and so were the worshippers. Moreover, the Hokkienese themselves, not the Japanese priests performed the Reporting ritual at the Kyoto festival; there, Hokkienese, not Japanese, was the language for communication. Because of the primary identification or origins, the festival in Kyoto serves more social functions that do not appear in the Kobe festival, e.g. entan (to talk and arrange for marriage). The Ghost Festival in Kyoto is thus one of the 3 main yearly gatherings of the Hokkienese in Japan.
244
CHOI CHI CHEUNG
Spring of 1662 the General gave him land in Uji to build the Temple. See “Fu Chin Hsien Chib Shu Lie" (B) vol. 12, p. 14 (no date).
24 See a copy of the contract for a house in the underworld in the Appendix to this
article.
25
26
Kulp, D.H., Country Life in South China, pp. 145-148.
The Figure-maker of the Kyoto Chinese Ghost Festival is, however, a Japanese.
27 Several Japanese worked in the Kitchen, and two took care of the incense inside the Tao Ch'ang and other odd jobs like carrying things to burn etc.
28 See the document printed in the Appendix from the introduction to the Pang.
29
30
Plate 29.
For the tablet in the "Ancestral Hall" see the drawing in the Appendix to this article. For the Ming-che see Plate 30.
31 Plate 31.
32
33
As shown, for instance in DK-NR.
Plate 32.
14 See letter printed in the Appendix.
35
Personal interview, Oct. 13, 1982.
36 According to Li, in 1878, 357 Chinese lived in Kobe, 223 of them from Kwangtong and Kwangsi (Liang Kwang ); 84 from Kiangsu, Chekiang, and Anhuai (Sankiang XI); and 50 from Hokkien. See Li Ta-shen ( 4 ), Shen- hu Ta-ban di Hau-chiao ( F**£*#* ), May 15, 1943 (in the collection of the History Museum of the Kobe Chinese). Refer also to So Shi-sai (# ), Fuku Sei no Pooru Unn (MOR-17= ), p. 12 ff. (unpublished thesis)
(幅濤のポールラニ 1982.
37 Kobe Chinese News ( 14Ƒ## ), Sept. 10, 1977. Kansai Chinese News ( #2###), Aug. 25, 1978; Sept. 25 1979; Sept. 1, 1981; Oct. 1, 1982. Until 1978, it was reported that the worshippers were mainly Hokkienese. But, from 1979 it was changed to "Chinese worshippers from various places of Japan”.
38
On the one hand, the festival adopted elements that belong to the Japanese, such as: the interpretation of the ritual of Lantern Floating, the Japanese being the mediators, and Japanese was the medium for interdialect group communication. On the other hand, if compared with the Ghost Festival in Uji, Kyoto, the latter is a purely Hokkienese festival. The organizers were Hokkienese, and so were the worshippers. Moreover, the Hokkienese themselves, not the Japanese priests per- formed the Reporting ritual at the Kyoto festival; there, Hokkienese, not Japanese, was the language for communication. Because of the primary identification or origins, the festival in Kyoto serves more social functions that do not appear in the Kobe festival, e.g. entan (to talk and arrange for marriage). The Ghost Festi- val in Kyoto is thus one of the 3 main yearly gatherings of the Hokkienese in Japan.
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