RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1969 https://digitalrepository.lib.hku.hk/catalog/9g553n20d MILITIA, MARKET AND LINEAGE 35 organization.15 He first distinguishes between "local lineage" and "higher-order lineage". "What defines the whole class of local lineages... is that they are corporate groups of agnates living in one settlement or a tight cluster of settlements." Larger aggregations are also possible: "a local lineage may be grouped with other local lineages of the same surname... the whole unit in turn being focused on an ancestral hall or other piece of property. For this larger scale group... I propose the term 'higher-order lineage'. Freedman then considers Amyot's data on lineage organization in Fukien province. Amyot draws attention to the significance of the hsiang for lineage organization.16 A hsiang may be “either a complex of villages or hamlets forming some kind of unity, or again, the largest village of this complex from which the latter derives its name. It is usually a market center 20 Amyot argues that “lineage organization is constantly associated with a specific district or hsiang of relatively small dimensions. Members of lineage sub-branches "do not have the same kinds of interrelationship across spatially separated sub-branches as they have within the limits of one territory or between contiguous territories." In Freedman's view, what he has termed "higher-order lineages” are "likely to be confined to the small areas formed by hsiang.22 Freedman notes that Skinner has used Amyot's data to support his suggestion that the standard marketing area—the hsiang of Amyot's analysis---constitutes the "catchment area" of the higher-order lineage. He concludes: "it may well turn out... that in fact vicinage and standard marketing area are usually congruent and that they provide us with the key to understanding how local lineages are normally grouped together."23 The large, gentry-led, higher-order lineages of southern Hsin-an appear to be an exception. Their component local lineages were widely separated and were not encompassed within a single standard marketing area. Freedman suggests that, in these instances, the intermediate market town may have provided that linkage necessary for higher-order lineage organization.24 This summary, though it does less than justice to the work of Professors Freedman and Skinner, may suffice to indicate two convergent lines of analysis one concerned with lineage organi- ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1971 https://digitalrepository.lib.hku.hk/catalog/z029vt43g HISTORY OF MILITARY VOLUNTEERS IN H.K. 157 statue now in Victoria Park at Causeway Bay which, up to 1941, stood in Statue Square, beside the Hong Kong Club in the centre of the city. Continuing with our survey, the period from 1893 up to the outbreak of war with Germany in 1914 was one of great activity for the Hong Kong Volunteers. It was one in which a great many important persons in the local community joined the Corps and when, reading between the lines, it was not only the 'done thing' to join the Volunteers but might be remarked upon if one did not. Pressure came from the Governor himself. When the Volunteer Reserve Ordinance of 1910 was in passage, Sir Frederick Lugard ended his statement by saying "I think that every young Englishman in this Colony ought to join the Volunteers, and every Englishman who is no longer young ought to join the force which I hope will at once be enrolled when this bill has been read a third time."14 The Volunteer Corps' annual inspection reports for the period are available in Hong Kong. They were printed for tabling at Legislative Council, itself an indication of an important activity. They make interesting reading and show the vitality of the Corps and its impact on Hong Kong European polite society and on the Establishment.15 As stated, the Governors of the time took a keen interest in the Corps and it was Sir Mathew Nathan himself (Governor 1902-07 and formerly an officer of the Royal Engineers) who is credited with inspiring the formation in 1906 of the Mounted Troop—known irreverently as "Mathew's Mounted Mugs"16—and the institution of the Volunteer Reserve Association which was eventually embodied by Ordinance in 1910. Another, more temporary, inspiration in 1899 had been the calling out of the Volunteers to assist the Regulars in repelling an expected attack on Kowloon by New Territories' villagers in arms against the British take-over, and their part in the occupation of the Kowloon Walled City later in the same year.17 Much of this resurgence in the popularity of the military—a phenomenon which is usually held to be un-British— 14 Han., 1910, p. 91. 15 See S.P., 1894-1908. 16 Vol, 1954, p. 50. was 17 See S.P., 1900, pp. 637-638, Y.B., 1940, p. 23, and Vol, 1954, p. 43. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1979 https://digitalrepository.lib.hku.hk/catalog/2801w5938 THE MARYKNOLL MISSION, HONG KONG 1941-46 29 descended and the patrol boat lost them. The Bishop will have to take the same route and the same risks on his forthcoming visitations. While here, he performed the ordinations at the Dominican Rosary Hill chapel, in the absence of Bishop Valtorta. Dr. and Mrs. Bagalawis also slipped into Hong Kong. The Doctor told of the hundreds of patients he has been treating in a refugee hospital organized by Fathers Joe Sweeney and Joe Farnen: some of his patients are victims of gunfire by Japanese patrols making incursions into the villages outside their front lines. MARCH March proved to be a quiet month. Outstanding visitors were Dr. S. K. Yee, Counsellor to the Chinese National War Council and Mrs. (Dr.) Yee. Dr. Yee's hobby is calligraphy and he promised to give us a talk on this interesting facet of Chinese culture. Mrs. Yee took her medical training in Cleveland and San Francisco. APRIL In early April, Father Bernie Welsh departed with 250 cases of supplies and arrived at Swabue just two days before the city was taken over by the Japanese army: Father Sandy Cairns sent word that he had arrived safely at Sancian Island after a two-day sail from Cheung Chau. However, his baggage and his bag were still at a half-way stop, Kwong Hoi, where the Japanese took the place on their way to the large city of Toi Shan. No doubt Father John Joyce at Sancian had been looking forward eagerly for the goodies in Father Sandy's boxes. Three Passionists, Fathers Cunningham, Caulfield and Richardson, arranged a special deal with the China National Air Company to ship their mission supplies from Hong Kong to Nam Yeung, across the Japanese lines, for U.S. $200 per ton. Our Father John Elwood accompanied them on the flight with 21 cases of Red Cross medicine for our Kweilin Mission, and 7 cases for Wuchow. Father Elwood managed the trans-shipping from Nam Yeung to Kweilin through unoccupied territory. Dr. S. K. Yee gave us the promised lecture, and graded the efforts of those present with Father Trube carrying off the honors with the best characters, displaying the most "inner strength". ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1987 https://digitalrepository.lib.hku.hk/catalog/rx919b522 76 with records of the "autobiography” of the Taoist saint Huang Chuping, the figure worshipped by many thousands of devotees in Hong Kong as "Wong Tai Sin." This autobiography has been reprinted in official publications of the Sese Yuan, and reads as follows (using the Sese Yuan's translation): As a young shepherd boy, I spent my early childhood at Kim Hwa [Jinhua] Mountain located at the north of Kim Hwa City in Chekiang [Zhejiang] Province. The mountain was said to have derived its name from Venus and Mou Nui Constellation (Wunüxing) both of which were directly overhead. Orientated at the north of Kim Hwa Mountain was the Hill of Red Pines where I took abode. This hill, densely forested and often hidden in clouds and fog, was seldom frequented by outsiders. Among thick natural vegetations and interlocking peaks there was a deep ravine named Kim Hwa, one of the thirty-six caves of the similar geological structures in the neighbouring district. My childhood was marred by poverty and hunger, compelling me to start earning my daily bread as a shepherd boy at the age of eight. At fifteen I was fortunate enough to have been blessed by a fairy who led me to a stone cave where I learned the art of refining cinnabar nine times into an immortal drug. For forty years in succession, I lived in this seclusion from the rest of the world until my brother broke this isolation. His early efforts were at first futile. However, through the guidance of a Taoist fortune-teller, he located me. My brother queried me of the whereabouts of the sheep under my custody. To this I replied that they could be traced in the east of the Kim Hwa Mountain. He was surprised, on arrival, to find nothing but heaps of white boulders which quickly transformed into sheep at my call. Fascinated by this impressive show of mine, my brother also took steps to learn to become an immortal. Originally, I was named Wong Cho-ping (Huang Chuping), a subject of the Tsun [Jin] Dynasty and a ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-2000 https://digitalrepository.lib.hku.hk/catalog/nk328168n 45 was selected and marked with the so-called Chinese eyes like those on a sea-going junk. It served with the 6th Battalion first as Fly-paper though subsequently it was re-named Fan-tan. The 6th Battalion later adopted the eyes as a regimental symbol. Mr David Fletcher of the Tank Museum at Bovington, in correspondence with the author, was not aware that this symbol was not generally adopted in the Great War. The 6th ultimately converted to Whippets, on which Mr Fletcher had never seen the Eyes symbol. When the 6th Battalion was disbanded after the Great War its various honours and customs were passed to the 4th Battalion which then adopted the Eyes as a Battalion symbol. The 4th Battalion used it on their vehicles from the 1920s and, when they amalgamated with the 1st Battalion RTR in 1993, it was adopted by them. In the 1930s the 6th Battalion was reconstituted and was still around to take part in the 1956 Suez action and never got back their Eyes symbol! In the main exhibition hall of the Imperial War Museum in London there is a Mark V tank with "European" eyes. These tanks were introduced in the Spring of 1918 and first saw action at Le Hamel in France in July 1918. This tank, Devil [T9171] was believed to have served with B Company of the 4th Battalion of the Tank Corps and was still in service in 1925. This tank, belonging to the 4th Battalion, would have been entitled to the Eyes symbol. Camps and Recreation Camps were maintained behind the Front lines, some of the larger being at Boulogne, Calais, Dunkirk with the Head Quarters at Noyelles-sur-Mer. Hospitals were at Noyelles-sur-Mer, Arques, Moulle and Calais, with the Shorncliffe Military Hospital at Folkestone also being used for sick and injured Chinese. There was a prison for Chinese at Noyelles. Labourers died as a result of disease, bombings, gassing and, after the war, when clearing the battlefields and when digging graves, by the many unexploded bombs and grenades. Many also died as a result of the post-war influenza epidemic known as the Spanish Flu. I have seen two photographs, taken of the funeral procession of the German flying ace, Baron Manfred von Richthofen [the Red Baron] at Bertangles cemetery on 22nd April 1918 and amongst the crowd looking over the ================================================================================