RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1967 https://digitalrepository.lib.hku.hk/catalog/0c488p70g A NOTICE OF THE SANON DISTRICT 111 the flesh of this, which is coarse, and contains much rancid oil, is also sold in the markets. The Rivers, The district of Sanon is generally well irrigated, but the streams are of small size. Three of them, perhaps, may merit the name of rivers; in the southern and eastern part of the district there are only small mountain streams, which pour down over the precipices, sometimes forming picturesque waterfalls. Deep Bay terminates, as already stated, in a considerable creek; and into this several large streams, coming particularly from that part of the district which was first occupied by the Hakka population, pour their waters. These are too shallow and irregular even for the navigation of small craft. Not far from the village Tai-chung ★, east of the district town, another river, Ti-sha-ho ★, discharges its waters into the bay. It has its source in the Yeong-toi mountains, and after a long serpentine course, at last reaches the bay. Its bed is broad, but often shallow, and its embouchure is very sandy. On account of its breadth and the sudden floods to which it is subject, no bridges are built across this river, and as, after long continued rain, it swells to a great height, it frequently becomes quite impassable, and travellers are put to much delay and inconvenience in consequence. The Sai-heong river, also takes its rise in the Yeong-toi mountain, and empties itself into Nam-tow bay, at the market town of Sai-heong. It is only navigable for a short distance at high water, when many trading junks and fishing-boats make their way up to the town, where they remain high and dry. If the exact time of high tide be not chosen, these boats can neither make their way outwards nor inwards. Sai-heong is divided by this river into two parts, which are called the eastern and western villages. These are united by an awkward wooden bridge about 200 yards in length. This bridge is of a peculiar construction, the planks being nailed underneath, instead of upon the cross-beams, so that it is somewhat awkward walking over it. The intervals between the cross-beams are about two yards. It is asserted that the bridge (erected about the time of the first war) was thus built, in order to prevent the British being able to transport their cannon over this river, if they should venture to make their appearance in the neighbourhood. A few years ago, a ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1967 https://digitalrepository.lib.hku.hk/catalog/0c488p70g A NOTICE OF THE SANON DISTRICT 113 The temperature of the water varies at different times, and the several springs also differ in their temperature. The hottest of them is always of too high a temperature to allow of the hand being immersed in it, and at the time the traveller visited it, a thermometer immersed in it registered 108° Fahr. About twenty yards from its source is an artificial tank, which is used as a bath by people who are suffering from cutaneous diseases, who often return home cured. Where the water is stagnant, deposits of sulphur are observed. The Chinese fancy that great treasures are concealed around these springs, and requested me to show them to them, they being of opinion that a foreigner is able to see several feet deep into the earth. The inhabitants of the Sanon district are divided into the Pun-ti and Hak-ka; only a few speak the Mandarin or Hak-lo dialects. Some Hak-lo families are, however, employed in the imperial salt fields. A list of the Sanon villages was made about 40 years ago, and they then numbered 854; of these 279 were inhabited by the Pun-tis, and 275 by the Hak-kas. Many of the villages mentioned in this list are now deserted or destroyed, but many new ones have also appeared, and we may fairly say that their numbers have rather increased than diminished. The Hak-ka villages are in many instances small clusters of houses, whilst the Pun-ti villages sometimes number from 10,000 to 30,000 inhabitants. The Hak-kas dwell in the mountainous region of the eastern and more interior parts of the district, and are hence nick-named by the Pun-tis “Ngai-lu” ✯, or mountain-fellows; Pu-kakis the most important Hak-ka settlement; and in the western Hak-ka territory, U-shek-ngam #· a market-place at the foot of the Yeong-toi mountain, is of chief note. The large plains previously noticed, are exclusively possessed by the Pun-tis. There are in the district forty places where markets are held; one-fifth of these only are possessed by the Hak-kas. Populous towns, such as Nam-tow, Sai-heong, and San-keaou, have spacious streets, where, every day, besides market days, large quantities of goods are exposed to sale. Page 120 Page 121 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1967 https://digitalrepository.lib.hku.hk/catalog/0c488p70g A NOTICE OF THE SANON DISTRICT 123 along the banks of rivers or of ponds, you have an opportunity 水牛, of observing how appropriately the Chinese name "Shui-ngau” ★ †‚— water ox, has been applied to them, for you will see the beasts with their huge carcases entirely submerged in the water and mud, their heads only to be seen, and they will lie thus contentedly for hours. There are large numbers of pigs, which, as in Ireland, form an integral part of the family, and are admitted to the domestic hearth. Goats are scarce, and are found chiefly in the mountainous parts. Ducks are seen in immense flocks, and are generally hatched in heated ovens. Fowls are kept by people of all conditions. The poor generally keep them, not for their own consumption, but to make a few cash by selling the eggs or the chickens, which are consumed in great numbers at marriage festivals and other popular entertainments. The principal Trading-places of the district are, Nam-tow 南頭, Sai-heong 西鄉, Wong-kong 黄崗, Sham-tsuen 深圳, San-keaou 新橋, Tai-pung 大鹏, Fuk-wing 福永, Ku-shu 固戌, and Sha-tsing. These places are here mentioned according to the extent of their trade. From each of these places, passage-boats ply regularly to Hongkong, Canton, Tai-ping (at the Bogue), and Shek-lung. From Namtow only a boat is occasionally despatched to Macao. The trade between these towns and Hongkong has of late years become of great importance. For instance, six years ago, only one passage-boat started from Sai-heong for Hongkong, every third or fourth day. Before the commencement of the present hostilities, the number of these boats had increased to five, and they were of a much larger size, and started from Sai-heong in company every third or fourth day. Other boats were projected when the present difficulties interfered with the enterprise. In Sai-heong alone there were more than 400 traders who frequented Hongkong. The exports consisted chiefly of fruits, vegetables, eggs, poultry, cattle, oil, sugar, charcoal, fish, and dried ducks, and they imported in return rice, salt, calico, and other European manufactures, besides articles which came from the northern ports of China. Timber, silk, and paper, are imported from Canton, Shek-tung, Tai-ping, and other parts of the province. The trade with the interior of the country is unimportant, for there are no highways along which goods can be conveyed into the interior. All goods are conveyed either by coolies or in awk. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1967 https://digitalrepository.lib.hku.hk/catalog/0c488p70g 124 REV. MR. KRONE ward wheel-barrows, and the cost of carriage adds so much to the price at which goods must be sold to remunerate the trader, that the demand for them soon ceases. The inhabitants along the coast support themselves principally by fishing. Hundreds of old men, women, and children, may be seen on the extensive flats left by the receding tide, collecting the small fishes, crabs, and other animals which have been stranded; with these they season their rice. The able-bodied men are with their boats at sea. Many of these proceed to distant islands, and remain at sea for several months. Towards the end of the year they set sail for their native villages, and then all the bays and mouths of rivers teem with crowds of fishing-boats, which have returned that their crews may celebrate the New Year with their families. Pik-tow, Sha-tsing, Fuk-wing, Sai-heong, and Nam-tow, are the principal fishing stations. At Sha-tsing and Fuk-wing there are extensive oyster beds. Pik-tow, Kong-ping, and Fuk-wing †, are said to be the head-quarters of pirates. Sham-tsün is the chief place of export from the villages occupied by the Hak-kas, who are often met with in long trains, of from 400 to 600, conveying produce to that place. The northern part of the district is inhabited by populous and powerful clans, not unlike in their constitution to the old clans of Scotland; these live in intimate connection with one another for mutual protection. + The villages in the plain of San-keaou, are almost exclusively inhabited by four clans, Man, Mak, Tsang, and Chang. The villages inhabited by other clans are of no importance, and gradually either become absorbed in the more powerful clans, or are ruined by their hostility, and forced to remove to some other part of the country. For instance, the villagers of Hung-tiu changed their name, and adopted that of the powerful clan which inhabited San-keaou. This was done in order to extricate themselves from the endless feuds, which the aggressive conduct of their neighbours involved them in. The people are of a quarrelsome nature, and fond of rapine. They will engage in any enterprise which promises them money, or which will give them an opportunity of robbing. The mandarin at Fuk-wing once asked me why we attempted to carry out our missionary work, among a people so depraved ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1967 https://digitalrepository.lib.hku.hk/catalog/0c488p70g 128 REV. MR. KRONE rank among the Seu-tsai, twenty of the senior bearing the title of Nam-shang. These Nam-shang have a small pension from Government, and receive some fees from the aspirants to the examination at Canton, who have to procure from them a certificate in reference to their character and acquirements. There are only four Keu-jin in the district; these are all Puntis, and from its western part. They are all engaged in teaching. There is only one individual in the district who possesses the degree Tsin-tze +, the famous Chan-kwei-chik of Sha-tsing. This man held office in Peking, but was obliged to retire on account of the decease of his parents. One of his parents dying just as the time of mourning for the other had expired, his exclusion from office was protracted to the term of six years. During this period he led rather an indolent life, occasionally engaging in the healing art; but he was never much known till the time when the differences between the British and the Canton authorities commenced in 1856. He then offered his services to the Governor General, promising to inflict severe injuries on the British. To effect this, he organised a force of village braves, and endeavoured to stop the supply of provisions to Hongkong. The district magistrate was not at all pleased with the ascendancy of this man, and in several instances showed his dissatisfaction and disapprobation of Chan-kwei-chik's plans. The latter, however, having been invested with dictatorial powers by the Viceroy, exercised them according to his own discretion, and cared nothing for the approbation of the district magistrate, who was at this time his inferior. The measures which he adopted were however unpalatable to the people, who rose against him in the district city, and forced him to retire to his native place. It is said that he also got into the bad graces of the Viceroy, who accused him of having squandered public money, and drawn large sums without effecting anything against the enemy. Chan-kwei-chik is still in retirement in Sha-tsing, and amuses himself by playing on the seraphim which he stole from Mr. Genähr's house in Sai-heong. No natives of the Sanon district at present hold any high office in other provinces. Since the commencement of the present dynasty (1644), six natives of this province have obtained the degree of Tsin-tze, and 54 that of Keu-jin. Page 135 Page 136 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1974 https://digitalrepository.lib.hku.hk/catalog/x633mp077 NOTES AND QUERIES 215 The area between Queen's Road and the present Des Voeux Road, originally the Praya, extending from Wilmer Street west to Eastern Street was bought in 1858 by a Chinese consortium consisting of Chun Afie, Pang Awah, Tso Atak and Leong Hang*. The tract purchased consisted of Marine Lots 90, 91 and 92. They were apportioned among the several purchasers. At first the property was devoted principally to Chinese ship building yards, but as population and business spread westward, the yards became crowded out. The two lanes Tsz Mi and Sai Woo were developed in the 1860's. On the old Praya there was a concentration of rice dealers and a scattering of salt fish stores, though Ham Yu** Lane was located on the lots immediately to the west, between Eastern and Centre Streets. Like all the land in urban Hong Kong, the area we visit has passed through successive changes in land use and ownership. The land use changes are marked by three main periods: first (1842 to around 1855) European godowns and residences; second (1851 to about 1880) ship yards, engineering works and coal godowns; and lastly (1870 to the present) Chinese shops, godowns and residences. The owners of the land were originally mostly non-Chinese. But by 1876, all except a range of godowns and sheds owned by the Peninsular and Oriental Steam Navigation Company was in Chinese hands, being divided between two of the largest land owners in the Colony: the Li family of the Wo Hang and Lai Hing firms***, and Kwok Acheong who was Compradore of the P. & O. Co., owner of his own steamships, and founder of the Fat Hing firm. At its first settlement the area was almost rural, for it was situated at the western end of original Victoria. Because it provided a convenient spot for pier and landing facilities, two European firms selected West Point for their Hong Kong establishments, just as Jardine, Matheson and Company settled at East Point, even though both locations were somewhat distant from the main centres of foreign business in Spring Gardens**** and Central District. In *The Pang and Chan are the same that bought the land at the east end of Wanchai, in the vicinity of the Yuk Hui Temple—see "Notes on the Nineteenth Century Development of Wanchai”, earlier in this Section. ** Cantonese for salt fish. *** See Smith: "Emergence of a Chinese Elite”, JHKBRAS 11, pp. 90-92. See "Notes on the Nineteenth Century Development of Wanchai”, ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1975 https://digitalrepository.lib.hku.hk/catalog/j0995146d NOTES AND QUERIES 323 to the government for a lot on which to build a school. In granting the lot for charitable and educational purposes, it was stipulated that "the school should be built on that portion of the ground furthest away from the front of the native temple which is opposite. The villagers have asked that no houses be erected immediately fronting the temple, but they could not object to a playground. The latter should be fenced around.” (C.S.O. No. 700 of 1885) In 1898, the Roman Catholic Church bought a large piece of land behind the village for a church and a school. The Canossian Sisters, however, already had two lots on Bulkely Street in 1894 where they conducted a school (No. 59 & 60). (c) The Kwun Yam (††) and Pak Tai (†) temples. An old memorial board in the Kwun Yam Temple dated 1873-74 lists eleven individuals or shops who may tentatively be identified as the management committee.* I can only identify one, Li Shing Fat, listed as a rate-payer in 1875 and possibly as Lee A Fat on the 1867 squatter licence list. A Hop Shing shop is listed, and it is possible that the owner was Chan Hop Shing who appears on the 1873 rates list or Chang Hop Shing of the 1867 squatter list. Another possible identification might be the Kwong Lung shop with the Kwong "Leong" grocer in the 1884 Rate. In 1896 the Temple Committee applied for the grant of a Crown Lease for the lot on which the building stood. It was noted that "This Temple is a public temple, owned by the committee of Hung Hom. A notice was posted at Hung Hom on the 23rd (March, 1886) saying that anyone who objected to the issue of the proposed lease should report to the Registrar General within ten days. No communication has been made on the subject.... therefore recommend the issue of the lease." (C.S.O. No. 704 of 1896). In consequence, a lease was granted to Chung Kam Fuk, Chan Ying Cheung, and Ching Ki, Trustees. Of these, Chan Ying Cheung was a large property owner at Hung Hom who was also a wealthy contractor in Hong Kong. Upon his death, his will left his Hung Hom property to his sons. The two named temples date from this early period and have survived: one of them in its original location and another on a new *The names are listed as follows: 福隆號,兴有容,新順扣,勝扣廠,廣隆號,李富利,陳日新,怡興行,廣勝同,合勝號,李勝發。The board carries the large characters 法雨同沾and is dated 同治甲戌年仲春吉旦 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1976 https://digitalrepository.lib.hku.hk/catalog/hq382988q # THE TEOCHIU: ETHNICITY IN URBAN HONG KONG 35 a reflection of the general mutual animosity between Teochiu and other Chinese. Any further discussion of general patterns becomes less meaningful given the variation within the Teochiu population. The discussion in one of the following sections of the Teochiu population in one resettlement estate considers this variation and the processes discussed above in a particular social setting. The geographical distribution of Teochiu in Hong Kong in 1971 is presented in Table 1. The only area of heavy Teochiu concentration in Hong Kong Island is the West census district, which of course includes Nam Pak Hong, the oldest area of Teochiu concentration. Hung Hom is the only area of substantial Teochiu settlement in the Kowloon census districts. More than one half of the Teochiu recorded in the census reside in the New Kowloon census districts, with one-fourth of all Teochiu in the Kai Tak district and almost one-fourth in Ngau Tau Kok and Lei Yue Mun districts. The Kai Tak census district includes Kowloon City, an area of heavy Teochiu residential concentration. The Ngau Tau Kok and Lei Yue Mun census districts roughly correspond to the industrial town of Kwun Tong. Thousands of Teochiu squatters were resettled into Kwun Tong's resettlement estates, particularly Ngau Tau Kok Resettlement Estate. Another census district in New Kowloon with significant Teochiu concentration is Shek Kip Mei; many Teochiu in this district reside in the Shek Kip Mei Resettlement Estate. The only areas of significant Teochiu concentration in the New Territories are Tsuen Wan and Yuen Long. Again, many Teochiu in Tsuen Wan reside in resettlement estates, mostly in Kwai Chung. Personal experiences in Tsuen Wan suggest that the actual number of Teochiu in Hong Kong is greater than the 1971 census figures. Table II indicates that more than 39% of Teochiu land domestic households are located in resettlement estates and almost one-half are located in one kind of housing estate or another. I would estimate that at least one half of Teochiu households at one time or another resided in squatter structures. In 1971 over 8,000 Teochiu households resided in "temporary housing" and another 4,700 households in "stone structures". These two categories refer primarily to illegal squatter structures, which suggests that a fairly large number of Teochiu are still squatters. 1 The information in Table 1 and in the other tables was very kindly provided by Mr. M. C. Leong, Statistician, Census and Statistics Department, Hong Kong Government. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1977 https://digitalrepository.lib.hku.hk/catalog/np198x23n LIST OF MEMBERS ORDINARY MEMBERS: HUYSMAN, Mrs. J. HUYSMAN, J. INGLES, Miss J. M. JEN, Prof. Yu-wen JOHNSON, B. D. JOHNSON, Mr. & Mrs. P. K. JONES, G. W. E. JONES, Major M. C. JONES, S. D. JONES, Miss S. M. JONES-PARRY, R. KAYE, Miss M. J. KINMONT, Miss A. KIRKBRIDE, K. M. G. KNEEBONE, Mrs. S. 253 Banque Belge pour L'etranger S.A., Belgian Bank Building, 721-725 Nathan Road, Kowloon. Banque Belge pour L'etranger S.A., Belgian Bank Building, 721-725 Nathan Road, Kowloon. c/o Government House Lodge, Garden Road, Hong Kong. 2 Stafford Road, Kowloon. Flat 18B Rhenish Mansion, 84 Bonham Road, Hong Kong. c/o A.LA., P.O. Box 444, Hong Kong. Flat 42, Buxey Lodge, 37 Conduit Road, Hong Kong. 6, Race Club Towers, 49 Shan Kwong Road, Happy Valley, Hong Kong. District Office, Taipo, N.T. Kennedy Road Junior School, 26 Kennedy Road, Hong Kong. Longman Group (Far East) Ltd., P.O. Box 223, Hong Kong 57 Buxey Lodge, 37 Conduit Road, Hong Kong. The Helena May, Garden Road, Hong Kong. The Building Authority, Murray Building 8/F, Garden Road, Hong Kong. Dept. of Law, University of Hong Kong, Pokfulam Road, Hong Kong. KNISLEY, Mr. & Mrs. J. G. 5 Shouson Hill Road, East G/F, Hong Kong. KOEHLER, K. KOWALSKI, Ms. U. KWOK, Ping-leong LACK, A. J. LAMBE, Miss M. M. LAM, Yung-fai LATHAM, Capt. R. LAWRENCE, A. I. Deep Water Bay, Hong Kong. 45 Bisney Road G/F, Hong Kong. Kerry Trading Co. Ltd., 25/F American International Tower, 16-18 Queen's Road C., Hong Kong. Flat 1, Peak Pavilion, 12 Mount Kellett Road, Hong Kong. 21F Felix Villa, 10 Happy View Terrace, Broadwood Road, Hong Kong. Ye Olde Printerie Ltd., 6 Duddell Street, Hong Kong. 43, Kadoorie Avenue, Kowloon. U.S.D. L.O., American Consulate General, 26, Garden Road, Hong Kong. 3 Ravenscourt, 24 Mount Austin Road, Hong Kong. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1983 https://digitalrepository.lib.hku.hk/catalog/j9607p61v 227 p. 98. Granet, Marcel, (translated by Maurice Freedman), The Religion of the Chinese People, Oxford, 1975, pp. 144-145. p. 98. Smith, D. Howard, Chinese Religions, London, 1968, p. 121. p. 104. De Groot, Religious System, Vol III, p. 1061. p. 106. Gray, J. H., China: A History of the Laws, Manners and Customs of the People, London, 1878, Vol I, pp. 150-156. p. 108. Doolittle, Rev. Justus, Social Life of the Chinese, New York, 1865, Vol. I, p. 197. p. 112. MAR·DISUHDALATAJAH•MM› Vol I, No. i, 15 Sept. 1936, pp. 88-89. p. 114. Mayers, W. F., The Chinese Reader's Manual, Shanghai, 1874, p. 223 and pp. 95-96. p. 118. Peplow, S. H. and Barker, M., Hongkong, Around and About, Hong Kong, 1931, pp. 17-18. p. 120. Couling, Samuel, The Encyclopaedia Sinica, Shanghai, 1917, pp. 483-484. p. 121. Doré, Researches, Vol VII, p. 281. p. 126. WIC›Ief, pp. 84-85. p. 130. Day, C. B., Chinese Peasant Cults: Being a Study of the Formative Period of Chinese Civilization, New York, 1937, p. 41. p. 130. Gray, China, Vol II, p. 41. p. 134. Ashmore, Rev. Wm., "A Clan Feud near Swatow", The Chinese Recorder, May 1897, p. 216. p. 136. Sung Hok-pang, "Legends and stories of the New Territories: Kam T'in", Journal of the Hong Kong Branch of the Royal Asiatic Society, Vol XIV, 1974, p. 169. p. 138. Lin Yueh-hwa, The Golden Wing: a Sociological Study of Chinese Familism, London, 1948, p. 66. p. 148. De Groot, Religious System, Vol. VI, p. 945. p. 149. Leong Y. K. and Tao L. K., Village and Town Life in China, London, 1915, pp. 83-84. p. 154. De Groot, Religious System, Vol V, p. 525. p. 156. Ibid, Vol V, pp. 715-716. p. 160. Grant, C. J., The Soils and Agriculture of Hong Kong, Hong Kong, 1960, p. 122. More Ancestral Images 5. Addison, J. T., Chinese Ancestor Worship, Shanghai, 1925, pp. 34-35. 10. Couling, Encyclopaedia, p. 137. 9. Ball, Things, pp. 359-360. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q Table 1: Genealogy of the Chan Family Chan Tak Youg (Violet's great grandfather) Chan Jok Jun George, Harry, Henry Chan Jok Chiu (b. 1845) m (1) Au (Violet's grandparents) (2) Leong Yung Kam in Yim (First Paternal Aunt) George Goon Hop (adopted) m (1) Auyoung (2) Liu Gladys Yung Hoy m Lan Kwai Claudia in George Murphy David, Michael Calvin m Barbara Jennifer, Jason, Jeffrey Kwock Wah m Mona Lew Paula, Donna, Marcha, David, Jonathan Lorna (adopted) m Lawrence, Paul, Yolanda, Twila-dawn, Keith, Robin Chan Ping Wing (First Paternal Uncle) m Ching (Concubine: "Small Aunt") Chan Po Ling m (1) Auyoung (2) Kan (Concubine: Kam) Linda, Judy, Lillian, Robert, Chi Fai, Anthony, m Dorothy (5 daughters) Rosita, m Robert Ting (1 child) Chan Ping I (Second Paternal Uncle) m Auyoung Toby in Louise Dung Melody m Johnson Chen, Carol m John Lee, Sonja in Tai Min Wan, Jade m Eddy Lin, Lloyd m Deborah, Lena m Jeffrey Lu Helen m Tong Charles (children) Georgette m Lu Bing Leong (daughter) Moo Yun Ting Cheong (2 sons, 2 daughters) Moo Sau Chan Ping Yip m Jong (Violet's parents) Ruth Violet m John Lew m Me Yuk Helen m (1) Edmund Tin Wai Tong Edmund Yee Sing m (1) Susan Loui Kevin (2) Gertrude Kristiansen Syrilyn, Clayton (2) Tso-yu Fu Lynnette Wen-chu Russell m (1) Lila Kung Dora m Tso-chien Shen Eugene m Nancy Chun Wendell, Celia (2) Susan Carter Russell Gilbert m Christine Liao Warren, Tabitha daughter m Leong Ting Bau (Second Paternal Aunt) Yung Yik m Auyoung (Third Paternal Aunt) Suk Jun, m So (4 sons, 3 daughters) Suk Num, (3 daughters, 1 son), Suk Chiu, (2 sons, 2 daughters) Chan Ping Lim (d. 1903) (Fourth Paternal Uncle) Chan Jok Sau L-6 sons (including Dai Mec, Ngit Chiu and Dai Geng) Chan Jok Sui Ngit Chiu (adopted) d 1924 in Honolulu Chan Jok King Ju Dai, Dai Geng (adopted) 99 ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 101 some of the Au's in Honolulu, such as to Evelyn Lee Ho's mother, who was born an Au. First Uncle thought I resembled Grandmother in looks. She had six children, three sons and three daughters: Daughter Yim Chan Shee Son Ping Wing Wi Son Chung Chi BC née Chan Yung Kam hao Shing Mi BBC née Chan Yung Yick Ping I William Daughter Leong Chan Shee Daughter Auyoung Chan Shee Son Ping Yip 炳業 Grandfather, from hearsay and from a photograph taken in his 60s, was a sophisticated, handsome and bewhiskered gentleman. He had a literary degree which was purchased, no doubt to enhance his status. He evidently enjoyed the lighter side of life, and even in his old age, he would sing Chinese operas while accompanying himself on a moon harp, an instrument he left to us but which we failed to appreciate. Whether he gave Grandmother cause for worry or not, she became mentally ill after the birth of Father. She would voice concern that Grandfather would take in a concubine and would express fear of losing her children. She died on 23 November 1880, when Father was barely two years old. Grandfather remarried and by his second wife surnamed Leong had his seventh offspring, a son, Ping Lim. She was from Lung Ait Tau Village (龍隘頭村), and was born on 13 October 1860. Grandfather followed First Uncle to California, then sent for Second Uncle to join them. Grandfather then went to Hawaii and sent for his second wife and Ping Lim, but left Father in the village with the wife of First Uncle. When Father was 14, he accompanied his oldest sister, Yim Chan Shee, to Hawaii. The two families settled in a small Chinese community located on Prison road, across the road from the former site of Oahu Prison, overlooking Honolulu Harbour and the Oahu Railway Station, and easily accessible to Chinatown. Grandfather and a group of friends started a Chinese grocery business at 79 N. King Street on the Maikai side between Manunakea and Smith Streets, named Wing On Tai (永安泰). On its Waikiki side was a similar store managed by Yee Mun Wai, father of Dr. Lester Yee; on the Ewa side was Yuen Chong Mil¦ owned by Lee Lit, father of Dr. Robert Lee, ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 122 of Chung made a good marriage, for her husband, Leong Ting Bau of How Village, was the holder of the highest military degree, which gave him honour and status. He, however, had turned out to be an unfaithful husband and a ne'er-do-well, and Aunt Leong did not have an easy life. She had two children but they both died very young. I regret that I did not ask Father to tell me more about her. Third Paternal Aunt Third Paternal Aunt, the youngest of Father's three sisters, was Chan Yung Yick, born on 27 January 1872, and married to Auyoung Chew Chong ‡, a native of Ma Tse Village. He was born on 9 December 1871. Their children, all sons, were: Suk Jun born 8 August 1889 Suk Nam born 22 September 1905 Suk Chiu born 26 June 1909 Uncle Auyoung settled in Reno, Nevada, when he went to the United States, where he worked as a tailor. In 1921 Suk Jun followed his father to the United States to study in San Francisco, sailing on the S.S. China. He remembers Father taking food to him when the ship docked in Honolulu because as an alien, he was not permitted to go ashore. It was a happy meeting, their first, and the beginning of a long friendship between him and us. Suk Jun said his mother often missed her siblings and would show him my Father's photograph. In 1912, when his mother was ill, his father told him to go back to take care of her. On 24 December that year, he married Ching Lai So, a native of On Dung Village. She was born on 6 March 1906. They settled in Hong Kong, where he worked as a bank clerk. They had four sons and three daughters. Uncle Auyoung returned to China in 1926 with his wife and youngest son when he was 55 years old to retire in his native village. After Aunt Auyoung died on 24 November 1948 and the takeover of China by the Communists, he went to live with Suk Jun in Kowloon, where he died on 19 April 1957 at the age of 86. It was then that Suk Jun felt that he had fulfilled his responsibility to his parents and that he would now seek a new life for himself. Thus, in 1962, he returned alone to the United States, first to Chicago, and later in 1973 to California where his wife ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 123 joined him. They now reside in San Francisco in the home of their youngest daughter, Lorraine Me Gum L, married to Henry Wong. Suk Nam joined his father in Reno in 1921, and after his graduation from the University of Nevada, he returned to China, and married Adeline Jong #t. He worked for a bank in Canton until 1955, when he brought his wife, three daughters and one son with him to Chicago. After about 10 years he moved to San Francisco where he and his wife died in 1979 within months of each other. Suk Chiu had never been to the United States. He had remained in China, married Leong Shee 1, now deceased, and fathered two sons and two daughters. One of his daughters, married, is presently living in California. All the Auyoung grand-children are doing well and most of them are now in the United States. In 1919 when I accompanied Aunt Yim from Shekki to her home, she asked her servant to take me to Ma Tse Village to visit Aunt Auyoung. I remember walking past several villages on the way, and noticing, with great interest, a huge rock on the wayside with several huge footprints on it. I was told that they were those of the Thunder God. Aunt Auyoung and her youngest son were living with Uncle Auyoung's mother, who was busy spinning flax into thread. It was so fascinating to me that she gave me some of the thread to take home. Aunt Auyoung also accompanied me to Father's birthplace, where we visited my three widowed great aunts and the families of Cousin Gut Kau 175k and Cousin Fai Kauk, whose homes adjoined Grandfather's. Aunt Auyoung was a slight-built lady, who seemed easy-going and calm, feet unbound. I regret that this was our only meeting. My Mother's Family the Jongs* Grandfather Jong came to Hawaii in 1878 under the name of Jong Sun Lup, but he was generally known as Jong Hoon. He had a * See Table 2. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 124 Table 2: Genealogy of the Jong Family Jong Sun Lup m. (1) Chang (Violet's grandparents) (2) widow Tin Yau (Uncle) m. Wong (Aunt) *Annie, *Mary, *Helen, *Alice, Reuben, Aaron, *Esther, *Amy, *Ella, Raymond *Jong Hung (Violet's mother) m. Chan Tin Suk (son, Ging Heen) *Ah Fook *Ah Look (Chun Moy) m. Heu (bond servant) (step-daughter) m. Pong (4 daughters, 4 sons) Sister (Seventh Paternal Aunt) -Sister m. Chang Chang Gum Chin m. Chew L-Sunny Hung Sun Chang -(son) three-year contract with a sugar plantation on Maui and was assigned the task of chopping down ironwood trees. He was born in the ancestral home at the South Gate of the City of Shekki, District of Heong Shan, in Kwangtung Province. Because there is no certificate giving his birth date, there is some question as to whether he was born in 1847 or 1854. There were four brothers sharing the family home, but one of them had already died by the time Grandfather emigrated to Hawaii. Mother could not recall how many sisters he had. One of them was known as Seventh Paternal Aunt, who had a fondness for gossip. Another sister was married to a native of How Tow, surnamed Chang, by whom she had two sons. One of the sons, Chang Gum Chin, married the sister of Leong Chew, and came to Hawaii without his family. He went into the dry goods business with Chang Yee, Chang Kwai, Leong Chew, Chun Kam Chow, and others. He was very close to my grandparents, who would often turn to him for assistance. After he returned to China, he sent one of his sons, Sunny Hung Sun Chang, to Honolulu under the guardianship of Leong Chew. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 137 My Father My father was born on 30 October 1878, in Cha In Village, Nam Long, See Dai Doo, Heong Shan District in Kwangtung Province. He was generally known by his 'milk name', Ping Yip #4. His marriage name was Poo Kau and his adult name was Ying Tung. He was the third son and youngest of six children born to grandfather by his first wife. When Grandfather married again, his second wife reportedly favoured her own son, Ping Lim, who was five years younger than Father. After the family business failed, and Father's two older brothers moved to California, Grandfather went to Hawaii and sent for his wife and Ping Lim, leaving Father in the village. Feelings of deprivation and poverty during this period left a lasting imprint on Father's attitude towards life. He worked hard, conserved what he earned, nurtured a great ambition, and in time, he appreciated and loved his own children. Meanwhile, as a child in the village, his days were devoted to the study of the Classics in the ancestral hall under the strict tutelage of a teacher, Li Chich-hsiang, who had been hired from outside the village to instruct 20 to 30 boys. Father recalled how he was made to kneel on sand or was hit on the head with a piece of wood when he did not learn his lessons well. This kind of discipline did not enhance his self-esteem and he expressed a wish that he be either very brilliant or so stupid that he would not know enough to be concerned by his mediocrity. In 1892 at the age of 14, Father sailed for Hawaii, in the company of First Paternal Aunt Yim. They landed first in San Francisco where they transferred to a whaling vessel for Honolulu. Father probably attended public school before entering the Christian Boarding School for Oriental Boys, later known as Mills Institute, which was then located at Chaplain Lane, off Nuuanu Avenue, near the original site of Love's Bakery. This school was founded in 1892 and was administered by Rev. Francis W. Damon and his wife Mary, both of whom had come from missionary families and both of whom had command of fluent Cantonese. Father studied hard and became one of Rev. Damon's favourite students. These early years must have been a pleasant period, for later * See Registration Record. Chinese Consulate, 1911. ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 139 As reasonable as these amounts seem to us today, Father could not continue without financial help. Highly motivated, he again turned to his brothers for assistance, because he felt that men without an education were like 'dumb cattle driven by others.' First Uncle replied on 6 July 1898 that he felt 'miserable' because he could not help. He compared himself to a well, drawn dry and needing time to be refilled, because his responsibilities had increased with so many relatives dependent upon him. However, he promised to do what he could. Second Uncle, who had gone to Shanghai, wrote on 29 August 1898 that he was in no position to assist and added that he was glad Father was earning money by teaching and that Father should go on to college and study law, medicine or dentistry. The next year, on 3 May 1899, First Uncle again wrote, urging Father not to discontinue his schooling until the end of the year unless he had the consent of Grandfather, even though the job offer he received from a local newspaper might be tempting. Father must have finished the school year, for on 7 July 1899, First Uncle wrote to congratulate him on his graduation, noting that he had accepted a position with the Honolulu Chinese Times Bar as translator and reporter, and regretted that he was unable to advise him about going into business because conditions were not the same in different places. Second Uncle also wrote on 19 July 1899, commending Father for choosing a 'good' subject to deliver at the graduation exercises and encouraging him to continue to study while working. Father probably was looking for a job and business opportunities at the same time. He corresponded with friends in Kauai, in Hilo, and as far as Australia. A friend, Au Goon Bick, who had gone to Kapaa, Kauai, wrote in July that he was working for Lum Keed and that Yim Goon Siu of Honolulu was visiting him then. (Yim was the uncle of Cousin George Yim and was also working for the Honolulu Chinese Times. He later went to Shanghai where he ran a printing business.) Yim also wrote several times to Father about this Kauai trip - how he became seasick as soon as the boat passed Waianae and how he forgot his discomfort as soon as he met a number of young ladies with whom he had much fun singing. He expressed surprise that one of them, a sister of Wong Fat and a student at Kamehameha School, could speak English as well as both the Heong Shan and Nam Long dialects. (I suspect that ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 153 the dictionary to look up the meaning of unfamiliar words she had come across in her reading. Whether she was scolding, philosophizing, or teaching, she would usually quote a Chinese saying to reinforce her idea. Although before her marriage Mother knew only how to boil water, she became a very good cook and developed a fine taste for gourmet dishes. Endowed with a good reasoning mind, she managed to figure out how to make household repairs. Widowed at 32 and left alone to cope with the responsibility of raising four young daughters, she proved to be a skilful manager of what Father left us. Except for requiring good behaviour of us, she made no other demands on us. I am sure that she derived much strength from her deep faith in God and in the knowledge that she had fulfilled her promise to Father, before he died, that she would give their children the best of care. When my parents were married in 1903, Father was 25 and nine years older than Mother. Mother had found it very difficult to be dominated by a husband after having been indulged by a fond parent. Still more difficult was the fact that she began married life in the home of Aunt Yim Ali, who took on the role of surrogate mother-in-law and had a sharp tongue. Because Father felt he owed much to his sister, he tended to cater to her and did not think of giving support to Mother. Since Father was earning only 25 dollars a month, there were only two meals a day — breakfast and dinner. Mother spoke of being very hungry, for on the farm where she grew up there had always been plenty of food. At that time adequate nourishment was especially vital for her because she had become pregnant and was still a growing teenager. Whenever possible, Grandfather Jong would bring her a piece of poached chicken leg, salted, and some snacks, which she would hide away for herself. Later, Father found an apartment in a frame duplex located on the corner of Prison Road and a lane running towards the waterfront, and opposite the original site of the prison. He was now able to give Mother two dollars a month with which she was able to have lunch, usually a Chinese flat cookie, called Kiangsu Cake. Being chief homemakers, Chinese women rarely went out. Social relationships were usually with neighbours and family members. Our next-door neighbours were the Leong Nam's, with whom we shared a common porch. They had one son, Ah Sui, and three daughters, named ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 161 faith, the Lam Toy's and Lam Quan's, who became our life-long friends. By this time Chinese women were freer to visit with each other, and Mrs. Lam Quan taught Mother how to sew Western style dresses for us children, to bake cakes, to make delicious ice cream (which was a great treat in those days), and to use Western medicine. When Mr. and Mrs. Ai took a trip to China in 1913, their son, Samuel, would often play with me or Helen. One afternoon while he, Mung Yee Yap and I were playing ball, the family dog, tied to a mango tree, bit Samuel repeatedly when he tried to retrieve a stray ball. I stood immobilized and horrified by his screams. He happened to be wearing clothes his friend had loaned him when his head became wet while playing in a stream, and the unfamiliar scent must have provoked the dog. Fortunately his sister Bessie, who happened to come to the front door, rescued him. It was also traumatic to hear Samuel's scream while he was being treated on the back porch by Dr. Francis Wong-Leong. Among Mother's non-Christian friends was the first Mrs. Siu Kit who lived in a small lane behind the Dutro's. She had come from China with her oldest child to join Mr. Siu, who ran a butcher shop at the corner of King and Aala Streets. She bore five more children, but the youngest died of whooping cough before he was even a month old. After the death of this infant, Mrs. Siu seemed to have no will to live, and, again, pregnant, became very ill, possibly from influenza. She died in 1919, insisting to the end that Mr. Siu had taken in a concubine in his village. There was no foundation to her accusations, because only after her death did he go to Japan, where he met and married a young girl from the village selected by his family to be his second wife. This second Mrs. Siu also became our life-long friend, who looked upon Mother as a surrogate parent and was always generous and thoughtful. She found the care of five undisciplined stepchildren and seven of her own a difficult responsibility. When the exchange rate was very favourable, Mr. Siu retired to Shekki with his whole family but gradually sent his children, two or three at a time, back to Honolulu. He died during the Japanese occupation of China. Mrs. Siu returned to Honolulu after the Second World War to live with her daughter, Siu Ying Chun, and died in 1985 while on an extended visit in California. This was a worry-free and happy period of my life in spite of the fact that occasionally I had a stormy time with Mother, who did not spare ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1988 https://digitalrepository.lib.hku.hk/catalog/ft84gb83q 169 Before I started to go to school, we spoke Chinese exclusively at home, using the Heong Shan dialect, but I was able to understand much of the Nam Long subdialect (derived from Fukien Province) spoken in Father's village, and to speak it through the process of osmosis. Since my parents seemed concerned that their children become proficient in Western studies, my attempts to learn Chinese have been erratic and comparatively brief. Ching I Sun, a scholarly gentleman, conducted a small one-room neighbourhood school on Vineyard School and to him Father sent Ruth and me to study Chinese. It was learning chiefly by rote. When we were not memorizing aloud, we were practising calligraphy, something I did quite well. We did not attend school very long. Ruth went on to study under another teacher, Chang Garm Bo, but I did not resume studying Chinese until I was in my early teens when I went to Wah Mun School for a short time before transferring to Mun Lun School, where classes were held in the afternoons and Saturday mornings. Our programme here also included history, geography, composition, calligraphy and the classics. Once a week one of the teachers would entertain us with stories from the historical romances, the most famous of which was the Romance of the Three Kingdoms. I was very happy and proud to use the set of Ancient Classics that Father had used when a student in China, and he was pleased and patient in explaining the difficult passages. The principal of Mun Lun School and some of the younger teachers were staunch supporters of the Loyalist Bow Wong Party, which supported the preservation of the imperial regime, and was opposed to the Revolutionary Party led by Dr. Sun Yat-sen, whose supporters favoured Wah Mun School for their children. The teachers were also anti-Christian and were always making derogatory remarks about Christians, referring to them as "pigs, dogs and robbers", and being immature and sensitive, I took it as a personal affront. One day when I was late arriving from high school, the principal humiliated me by stopping his teaching to write on the blackboard that I was late. Having been conditioned not to fight for my rights, I decided to quit Chinese school in order that I could continue my afternoon typing class without further anxiety. This was the extent, about four years altogether, of my formal education in Chinese. The kindly and benign attitude of some of the other teachers, such as Tsze, Yee and Seto, elderly and scholarly... ================================================================================ RASHKB Journal 皇家亞洲學會香港分會學刊 | RAS-1996 https://digitalrepository.lib.hku.hk/catalog/3n209j641 241 DISTRIBUTION OF TEMPLES ON HONG KONG ISLAND AS RECORDED IN 1981 ANTHONY SIU KWOK KIN Hong Kong Island lies to the south of mainland China. It was not known until the later part of the Ming Dynasty, when the names of Heong Kong 香港, Tit Hang 鐡坑, Chung Hum 舂磴, Chek Chu 赤柱, Tai Tam, Shoo-ke-wan (Shau Kei Wan) and Wong Nei Chung were recorded in the book called Yuet Tai Kee. During the 1st year of the Kang Hsi reign of the Ching Dynasty (1661), the people living in the coastal area had to move back to the inland.2 Seven years later, in the 8th year of the Kang Hsi reign (1669), they were allowed to come back. At that time, only the villages of Heong Kong (Hong Kong village or Shek Pei Wan Village) and Wong Nei Chung were rebuilt. However, the other villages were abandoned during the Coastal Evacuation. Then in the Chia Ching reign (1796-1820), two more villages were founded: they were the Pok Fu Lam Village and the So Kon Po Village. From then on, the population increased rapidly, with people flocking to the area. In 1841, Hong Kong Island came under British rule. At that time, there were the villages of Chek Chu (Stanley), Heong Kong (Hong Kong Village), Wong Nei Chung, Kung Lam (A Kung Ngam), Shek Lup (Shek O), Shoo-ke-wan (Shau Kei Wan), Ta Shek-ha, Kwan-tai-loo (Victoria City, or Central), Soo-Kon-poo (So Kon Po), Hung-heong-loo (Causeway Bay), Sai Wan (Chai Wan), Tai Long, Too-te-wan (To Tei Wan), Tai Tam and Shek-tong-chui (Sai Ying Pun). Tseen Sui Wan (Repulse Bay), Sum Wan (Deep Water Bay) and Shek-pac (Shek Pei Wan) were deserted fishing hamlets. Since then many local temples were built and repaired. The temples listed below are in existence in 1981. Though some are ruined, we can still get information about their previous existence. Tin Hau Temple 1. Causeway Bay Built in the early Ching period, repaired in 1848, ================================================================================