就算搬離了西環還是會回來找我們。現在有了地鐵，要回來就
更加方便了。」時至今日，奇香村三個字已成為老街坊心中為數
不多的西環回憶。
SHOPS : KEE HEUNG CHUN TEA COMPANY 71
KEE HEUNG CHUN TEA COMPANY: This 80-year-old legacy has now passed to the latest generation
OLD BRAND IN A NEW GENERATION of the LAMs. Derek Man-chung LAM returned to Hong Kong from
abroad in 2007 to succeed the family business. He has paid much
From the 50s to the 70s of the last century, tea companies were
effort and imbued new thinking in re-branding. While keeping the
at their peak. Many of them were in Sai Wan. Yet, if you want
traditional vintage packaging of products, different promotion
to find old brands which are still operating in Sai Wan, Kee
campaigns are organised to catch up with the latest trend and
Hueng Chun Tea Company is amongst one of them. Opened
to cater for the taste of the public. “Tea used to be an essential
as early as in 1983, it is now 80 years old. The founder was
household drink that customers preferred purchasing cheap
the grand generation of the LAM Family who opened the first
tea en masse. Nowadays when the household size diminishes
shop at Queen’s Road Central. They later moved to Stanley
and younger consumers have greater concern over the quality of
Street while setting up a branch at the further end of Sai Wan.
tea, people now seek products which are healthy and exquisite.
Before retreating from Central, the main branch had moved to
Nonetheless, Hongkongers are too busy to enjoy brewing tea
Wellington Street. The Tea Company has sat on 30A Belcher’s
in leisure,” commented Mr. L AM with a laugh on the general
Street in Sai Wan for over half a century. It is now run by the third
phenomenon of tea drinkers in Hong Kong.
generation of the LAMs, Derek.
H o w e v e r r e l u c t a n t , t r a d i t i o n a l s h o p s h a v e to f a c e t h e
THE MEMORY
advancement of community. Taking on the changes of Sai Wan,
“Our shop has the longest history in Kennedy Town, at least for Derek, who was a local born, seems to be relatively readier than
this street.” Kee Heung Chun Tea Company was long-established others. “After the MTR has reached us, there have been more
on Belcher’s Street, Sai Wan since the 60s. According to Mr. visitors in the area.” Derek is getting more confident regarding
LAM, his grandfather eyed on the geographical advantage of the the future of his shop, “We are well known amongst the kaifong
western end of Sai Wan. Being close to the pier, transportation who keep returning even though we have moved to Sai Wan.
was convenient. Hence, he bought the current location for retail Now we are connected by the MTR and they will only be more
and wholesale of tea. Moving westward has not deterred kaifong convenient when coming to us.” The three characters “Kee
from patronising. Heung Chun” have become a part of the handful memories of Sai
Wan left in the minds of old kaifong .
醫 武 一 家
吳 江 南 國 術 體 育 會
NG KWONG NAM MARTIAL ARTS GYMNASIUM:
THE KUNG FU MEDIC
店鋪 — 吳江南國術體育會 75
西環曾是一個貨運繁忙的港口，從士美菲路到海旁一帶，曾經
鄰里關係還是
有許多碼頭，也是貨倉集中地。貨物靠工人從船上搬上岸邊，
靠勞力賺取報酬。這些工人常被稱為「苦力」、或者「咕哩」。
很親密，到現在
西環一帶曾有許多武館，不少咕哩都會去武館習武傍身。
吳江南師傅出生於六十年代初，自小居住在薄扶林村，十一歲
仍有不少西環街坊來
時跟 隨 梁 輝 師 傅 拜「獅」學 藝，後 梁 師 傅 搬 到 西 環 繼 續開館
授 徒，吳 江南師傅也一路追 隨。後來吳師傅 在 堅 尼 地 城開設
醫館談天，
跌打醫館，服務西環街坊，行醫濟世。
回憶以前的點滴。
店鋪 — 吳江南國術體育會 77
回憶
說起西環武館的學徒，要數當時從事碼頭貨 運的工人。「七十
年代初，堅 尼 地 城一帶有很 多館口，來自多個 派 別。」吳 江南
的師公莫民恩來自廣東新會，是堅尼地城米倉搬運工人，俗稱
「咕哩 頭」，後來在 北街開設醫館，會分租 床 位給其他搬 運工
人 居住。吳江南印象 最深的是，以前每年天 后誕前夕，武館會
租船到堅尼地城泊岸，先在碼頭的空地舞獅、耍功夫表演，然後
大家上船慶祝一晚，翌日到佛堂門大廟賀誕。
每 逢 節慶，社區鄰里 總有武館的身影。據 吳師傅回憶，「年少
時曾跟 隨師傅 和師兄弟們出獅過魯班 廟和北街 街市，在 農 曆
年三十晚到觀龍樓和西環邨『派財神』。」
「派財神」是指在一張
紅紙上寫上「財神」字樣，然後到屋邨的走廊大叫「財神到」，
住客聽到後會到門口迎接財神，隨意給利是，這是七十年代的
文化。
六 十 年 前 的 西 祥 街 海 旁，曾 是 貨 倉 遍 佈 的 場 景。如 今 這 些
場 景 雖 然 不 再，但 吳 師 傅 的 醫 館 依 然 服 務 著 社 區，是 街 坊
心中的歇 腳地。「鄰里關係還 是很親密，到現在仍有不少西環
街坊來醫館談天，回憶以前的點滴。」
SHOPS : NG KWONG NAM MARTIAL ARTS GYMNASIUM 79
NG KWONG NAM MARTIAL ARTS GYMNASIUM : I t w a s n o t d i f f i c u l t to f i n d m a r t i a l a r t s s c h o o l s i n a n y
THE KUNG FU MEDIC neighbourhood during festivals. As recalled by Master NG,
he used to follow his troupe to perform lion dances at Lo Pan
Sai Wan was once a busy cargo port. From Smithfield down to
Temple and North Street Market. In Chinese New Year Eve, he
the shore, there used to be many piers and warehouses. Goods
also participated in “pai-choisan ” (literally “to distribute the God
were unloaded from ship by workers who exchanged bread with
of Wealth”). During the event, people would write the characters
sweat. These workers were called “coolies”. There were also
“choisan ” on red papers. Then they would announce the “arrival
many martial arts schools in the vicinity of Sai Wan where lots of
of choisan ” in the corridors of estates. When the residents heard
coolies learnt kung fu for self-defense.
the call, they would “receive the choisan ” at the door and gave
Kung fu master NG Kwong-nam was born in the early 60s. He the callers red pockets in return. This was a culture of the 70s.
has been living in Pok Fu Lam Village since he was young. He
By the coast of Sai Cheung Street in the 60s, there formerly
studied lion dance under his master LEUNG Fai at 11 years old.
lined with warehouses. Those were the days bygone. Yet, the
Later, when Master LEUNG moved his martial arts school to Sai
clinic of Master NG still stands. It continues to open its doors to
Wan, NG followed. Some time later, Master NG opened his bone-
the community, and has become a place to hang out for many
setting clinic in Kennedy Town. Heeding to the teachings of his
kaifong , “The neighbourhood is still close. Many kaifong of
late master, NG dedicates himself to serve the kaifong of Sai Wan
Sai Wan still visit my clinic just for a chat and reminisce the
by healing the sick.
old days.”
THE MEMORY
Logistic workers of cargo piers represented a significant portion
of martial arts students in the past Sai Wan in the past. “In
the early 70s, there were many martial arts schools of various
kung fu ancestries.” The grandmaster of NG, MOK Man-yan was
originated from Xinhui, Guangdong, and worked as the “coolie
head” in a rice granar y in Kennedy Town. He subsequently
opened his clinic and rented out beds for other workers. What
gave Master NG the deepest impression was the eve of Tin Hau
Festival every year in the old days. His martial arts school would
hire a boat and berth at Kennedy Town. First, they would perform
lion dance and kung fu at the open ground of the pier. Then, they
would return to the vessel to celebrate the whole night. On the
next day, they would attend the ceremony at the Joss House Bay
Tin Hau Temple.
鄰里 二十世紀中葉，隨著香港人口增加，社會資源匱乏，民間出現了
NEIGHBOURHOOD
許多組織服務居民。當時西環聚居著許多基層人口，例如苦力、
小販、木屋區居民等。碼頭苦力們加入武館，每年為魯班誕舞獅
慶祝，潮籍街坊組織盂蘭勝會，這些社區慶典或節日不僅延續
著傳統精神，更凝聚了鄰里坊眾。四五十年代，一些教會團體、
慈善機 構和街 坊組織紛紛於堅 尼 地 城開展服務。為應對當時
孩 童 上 學 的 需 求，區 內 學 校 紛 紛 成 立，亦 有 圖 書 館、青少 年
中心設立於公共屋邨內。隨著社區人口老齡化，長者服務於八十
年代初現西環，如今已成為區內服務的主流。本章節將從不同
年代的社區組織與服務的角度細看堅尼地城社區關係的維繫。
In the mid-20th Centur y, while Hong Kong population grew,
social resources remained scarce. Many NGOs arose to serve
the public. At that time, Sai Wan lived many grassroots such
as coolies, hawkers and squatters. Coolies at the piers joined
mar tial ar ts schools and performed lion dances for Lo Pan
Birthday annually, while many Chiuchownese jointly organised
the Yu Lan Festival. These community festivals and events not
only succeeded the traditions, but also strengthened the bonding
within the neighbourhood. Around the 40s and the 50s, some
religious groups, charity organisations and kaifong associations
offered their ser vices in Kennedy Town. Many schools were
founded to cope with the education needs of children. Libraries
and children and youth services centres were set up in public
housing estates. A s the population aged, elderly ser vices
entered Sai Wan in the 80s, which has now become the main
type of social services. This Chapter will review the maintenance
of social networks in Kennedy Town from the perspectives of
various communal organisations and services.
規 矩 長 存
魯 班 先 師 廟
LO PAN TEMPLE:
PRECISION AND ORDER
鄰里 — 魯班先師廟 85
屬兩進式建築物的廟宇雖規模不大，但設備完善，且廟內文物
眾多：碑記、匾額和泥塑雕刻尤足珍貴。廟宇的壁畫，更是港島
華人 廟宇 中數 量 最 多之一。這 所廟宇之 所以 凝 聚了眾多能 工
巧匠的智慧，是因為廟內供奉著三行祖師魯班。魯班原名公輸班
（或公輸般），春秋末葉魯國人。他發明了許多工具，例如墨斗、
曲尺、鋸、斧等，被後人奉為建造業先師。農曆六月十三的魯班
先師誕慶祝儀式隆重，有三牲酒禮，醒獅舞龍。很多三行同工、
建築行業機構會在這天拜祭祖師，以表敬意。
沿 著 薄 扶 林 道 近 蒲 飛 路 處一 條 鬱 鬱 蔥 蔥 的 小 徑 拾 級 而 下，
有一座精巧的廟宇遺世獨立。位於青蓮臺十五號的魯班先師廟
建於清朝光緒十年（一八八四年），供奉三行（從前的三行主要是 勞 鑑 先 生 於二零 零二年 至二零 零 六 年出任 廣 悅 堂
木 工、泥 水及 打石）祖 師魯班。廟宇所在的地 段，原 屬於富商 主 席，一直在 廣 悅堂 服務，每 年 籌 辦魯班 誕 賀 誕，
李陞，後以其禮興號的名義捐贈給廣悅堂公所。一九四九年， 以及舉辦青年魯班選舉活動。
廟宇旁廣悅堂公所建成，負責管理魯班廟。魯班廟和廣悅堂分別
被評為香港一級和三級歷史建築。
回憶
位 於魯班 廟 旁的廣 悅 堂公 所 由勞 鑑 父 親 的建 築 公司勞 炳 記
位於魯班廟旁的 承建，於二零一五年易名為「香 港 魯班 廣 悅 堂」，並申請 成 為
慈善團體。秉持著服務社群的本心，廣悅堂早於上世紀四十年代
廣悅堂公所由勞鑑父親的 開辦義學，當時並未建立公所，則於灣仔租借地方辦學，供三行
子弟或有需要人士入學。在勞 鑑 任 主 席時，廣 悅堂 跟 建 造 業
建築公司勞炳記承建
議會合作，舉辦了「青年魯班選舉」，旨在嘉許本地建造業界的
傑出年青學員，以冀傳承魯班精神。
鄰里 — 魯班先師廟 87
對 歷 史古蹟有 著 濃 厚 興 趣 的 建 築 設 計 師馮 立和
蘇陽彪兩年前自發組 成二人團隊研究魯班先師廟，
他們利用業餘時間潛心進行測繪和訪問，繪製 建 築
圖紙，從不同角度展現廟宇的建築特色和歷史故事，
並希冀將來能將成果展示，與公眾分享。
回憶
「魯班 廟的高度很 高，差不 多有十二 米，在 屋 脊和 側 面有 許 多
裝飾，尤其是五嶽朝天式山牆，可謂全港罕見。這樣的設計可能
跟地形有關，青蓮 臺和桃李臺中間有一定的高差，這樣設計能
讓人即使站在廟後的桃李臺亦能欣賞廟宇脫穎而出的屋脊和
山牆。」進行了大量的測繪研究，蘇陽彪和馮立共同繪製出的平面
圖栩栩如生，
「我們想記錄真實的魯班廟，每一樣物品如何擺放，
都跟 廟宇和芬叔（廟祝）的生 活息 息相關，無論是用來防鼠的
木板，還是電風扇、供品等，都是空間與時間過程的一部分。」
「準 繩 分 曲 直，規 矩 定 方 圓。」無 論 是 三 行 前 輩 或 是「青 年
魯班」，都將繼承魯班先師做人處事的態度，不斷鑽研和實踐，
福蔭社區。
NEIGHBOURHOOD : LO PAN TEMPLE 89
LO PAN TEMPLE : LO Kam was the Chairman of Kwong Yuet Tong
PRECISION AND ORDER from 2002 to 2006. He has been serving Kwong
Yuet Tong as well as organising the birthday
Walking down a small and winding path from Pok Fu Lam Road
celebration of LO Pan and the Young Lo Pan
near Pokfield Road, there stands a small isolated temple.
Awards Contest.
Situated at 15 Ching Lin Terrace, Lo Pan Temple was built in 1884
in Tsing Dynasty, dedicated to the patron saint of Chinese builders
and contractors – LO Pan. The land where the temple sits was
THE MEMORY
donated by the tycoon LI Sing through Lai Hing Ho Company to
Kwong Yuet Tong. In 1949, Kwong Yuet Tong Public Office was Next to Lo Pan Temple was Kwong Yuet Tong Public Office,
built next to the temple, responsible for the management of the built in 1949 by the construction company Lo Ping Kee which
latter. Lo Pan Temple and Kwong Yuet Tong Public Office were was owned by LO Kam’s father. In 2015, the organisation was
graded as Grade 1 and Grade 3 Historic Buildings respectively. renamed as “Hong Kong Lo Pan Kwong Yuet Tong” and registered
as a charity. Striving to serve the community, Kwong Yuet Tong
The temple was of a two-hall structure which is not at all large.
set up free school in the 1940s. At that time, the Public Office
Yet it is well equipped and was full of historic items, such as
was not yet built. For that reason, they had to borrow venues
those invaluable plaques and sculptures. The number of wall
in Wan Chai to offer education for offspring of construction
paintings of Lo Pan Temple is amongst the highest of Chinese
workers or other children in need. When LO Kam was Chairman
temples in Hong Kong Island. This temple gathered the wisdom
of Kwong Yuet Tong, he cooper ated with the Construction
of many builders because it houses their grandmaster, LO Pan.
Industry Council to initiate the “Young LO Pan Awards Contest”,
LO Pan was originally called GONGSHU Ban, who had lived in
aiming at rewarding young apprentices of excellence in the field
the State of Lu (now Shandong Province) in the late Spring and
of construction of Hong Kong in remembrance of the spirit of
Autumn Period. He was a craftsman who invented many tools
LO Pan.
such as inkpot, square, saw and axe. He was regarded as the
founder of the construction industry. On every thirteenth day of
the sixth lunar month, there would be a grand celebration held
for the birthday of LO Pan with sacrifices and wines as well as
dragon and lion dances. Many connected to building trades,
including individual workers to large companies, will pay their
tributes to the grandmaster of construction that day.
NEIGHBOURHOOD : LO PAN TEMPLE 91
F E N G L i a n d S O Ye u n g - p i u B i l l a r e t w o
ar chite c t s w ith gr e at inter e s t in his tor ic
buildings. Two years ago, they formed up as a
duo to conduct a research on Lo Pan Temple.
They made use of their free time to survey the
site, make interviews and draw blueprints. They
wish to represent the architectural features and
history of the Temple from a different angle,
and they hope that their research results could
be shared with the public in future.
THE MEMORY
“Lo Pan Temple is around 12 metres tall. There are many
decorations on the ridges and the sides, especially the ‘Five
Mountains Paying Tribute to Heaven’ gable walls which are rarely
seen in Hong Kong. This design might be adopted due to the
landscape. There was a vast altitudinal difference between Ching
Lin Terrance and To Li Terrace. This design allows people to see
the distinctive ridges and gable walls from the direction of To Li
Terrace behind the Temple.”
Having done a lot of surveys and research, Bill and Ah Li drew
accurate blueprints of the Temple. “We want to make a record of
Lo Pan Temple faithfully. How each item is placed in the temple is
closely related to the lifestyle of Uncle Fun (the manger) and the
Temple. As trivial as the wooden plank for fending off rodents,
the electric fans or the offerings, they are all vital components of
the space formation process and history.”
“Precision and order make the bedrock and cornerstone of
success.” Either the veteran construction workers or the “Young
Lo-pans”, they have all inherited and adhered to the teachings of
LO Pan. Through restless research and practices, they continue
to sweat for the foundation of society.
迴 響 深 遠
鐘 聲 慈 善 社
CHUNG SING BENEVOLENT SOCIETY:
SAVED BY THE BELL
鄰里 — 鐘聲慈善社 95
盧焯成先生於一九六九年進入西環鐘聲學校任職，
曾任校長逾三十載，退休後 成為鐘聲慈善社董事。
藍秀雲董事是西 環 人，六十年代 就讀 於 鐘聲學校，
畢業後亦任職於此。鄧玉雲秘書於一九八 八年進入
鐘聲慈善社服務至今。
鐘聲慈善社成立於一九一五年，由本港音樂及粵劇界四位前輩
陳紹棠、錢廣仁、李善卿、何澤民所創辦，原名為「鐘聲劇社」， 回憶
取自唐代詩人杜甫「欲覺聞晨鐘，令人發深省」，冀以音樂劇藝
盧校長 見證了鐘聲學校由西 環 搬 入屯門。據他回憶，「五六十
教化世人，至一九一九 年 擴 大 組 織，正名為「鐘 聲 慈 善 社 」，
年代，鐘聲學校在西環 頗為出名。七十年代之後，隨著出生率
以慈善為主，戲劇為輔。鐘聲慈善社早在一九二零年代已經借
下降，在名校林立的中西區，面對著生源不足的情況，學校只能
其他校舍開辦義學，亦曾發起多次籌賑募捐行動，以及籌辦西醫
縮減班數，最終於一九八九年至一九九一年期間遷入屯門。」
診療所贈醫施藥。
鐘聲慈善社辦事處亦從原西環學校頂層搬遷至觀塘和樂邨。
一九三二年，鐘聲社同人於西環尾海邊搭建竹棚創建鐘聲泳場， 盧校長關懷師生，有教無類，與學校師生關係良好，亦深受教師
曾多次舉辦端午龍舟競渡比賽。六十年代，泳棚曾遭颱風幾度 和學生的愛戴。
摧毀。七十年代後政府興建填海工程，拆卸泳棚。幾個鐘聲會
藍秀雲是土生土長的「鐘聲人」。她最難忘的是小學時曾參與
員向政府於摩星嶺申建泳棚，直至今日。而舊泳棚對面的山坡曾
鐘聲泳棚龍舟競渡活動。「以前鐘聲社每年都會舉辦龍舟競渡
是「鐘聲慈善社學校」，此校於一九五三年由上環原址遷入堅尼
活動，可謂是整個西環的大事，很有節日氣氛。每年都會在學校
地 城 泳 場 對 面 的 空 地，即 今 天 巴 士 總 站 對 面 山 坡，直 至
對面搭建一個棚舉辦活動，並邀請港督來剪綵。我入選的當年，
一九八九年遷入屯門，鐘聲慈善社服務西環逾半個世紀。
接待了當時港督戴麟趾爵士，當時緊張的感覺至今還記得呢！」
轉眼半個世紀過去，她從唸書，到任職，再到今天退休後仍擔任
以前鐘聲社每年都會
董事，源於她對鐘聲的歸屬感。
「鐘聲」這兩個字是昔日西環人的集體回憶。無論是興學育才，
舉辦龍舟競渡活動 籌款 賑災，贈醫施藥，還 是開設 康樂設 施，鐘聲數十年如一日
維繫社區，服務居民。
NEIGHBOURHOOD : CHUNG SING BENEVOLENT SOCIETY 97
CHUNG SING BENEVOLENT SOCIETY : LO Cheuk-shin g t au ght in Chun g S in g
SAVED BY THE BELL Benevolent School in Sai Wan since 1969. He
had been the headmaster for 30 years. After
Chung Sing Benevolent Society was founded in 1915 by four local
retirement, he became a board member of
musicians and Cantonese opera actors, CHAN Siu-tong, CHIN
Chung Sing Benevolent Society. Board member
Kwong-yan, LI Sin-hing and HO Chak-man. The organisation
LAM Sau-wan is a Kennedian. Having studied
was originally named “Chung Sing Opera Society” after a Tang
in Chung Sing Benevolent School in the 60s,
Poem of DU Fu, which went, “About to be awakened, I heard
she became a staff member of her alma mater.
the dawn bell, which brought out in me deep awareness.” The
Secretary TANG Yuk-wan has been serving the
founding members aimed at adopting music and opera as a
society since 1988.
means to preach on good deeds. They expanded the society
in 1919 and renamed it as “Chung Sing Benevolent Society”,
positioning themselves as a charity with a side business of
THE MEMORY
oper a per formance. A s early as in the 1920s, Chung Sing
Benevolent Society had already borrowed school sites to offer Principal LO witnessed the relocation of Chung Sing Benevolent
free educations. They also organised fundraising campaigns for School from Sai Wan to Tuen Mun. As he recalled, “In the 50s
disasters and established clinics of Western medicine to provide and 60s, Chung Sing Benevolent School was quite popular in Sai
affordable health services. Wan. After the 70s, the birth rate declined and the number of
school-age children available for enrollment was limited. Under
In 1932, The Society’s member built the Chung Sing Swimming
fierce competition with many prestigious schools in Central
Shed with bamboo by the coast at the edge of Sai Wan and held
Western District, Chung Sing Benevolent School had to reduce
several years of dragon boat races during Tuen Ng Festival.
classes. Eventually, between 1989 and 1991, we moved to Tuen
In the 60s, the swimming shed was destroyed by typhoons
Mun.” The office of Chung Sing Benevolent Society also moved
for a couple of times. In the 70s, the Government initiated the
from the top floor of Chung Sing Benevolent School in Sai Wan to
reclamation project and the swimming shed was cleared.
Wo Lok Estate in Kwun Tong. Mr. LO was a caring and dedicated
Several members of Chung Sing Benevolent Society applied to
principal. Not only he has fostered the good relationship amongst
rebuild the shed at Mount Davis, which remains until today. On
teachers and students, he is also favoured by everyone in school.
the slope opposite to the old shed was “Chung Sing Benevolent
School”. This school was moved from Sheung Wan to the ground
opposite to the Kennedy Town Swimming Shed in 1953, that is the
slope opposite to the nowadays bus terminus. In 1989, the school
moved once again to Tuen Mun. Chung Sing Benevolent Society
has been serving Sai Wan for over half a century.
NEIGHBOURHOOD : CHUNG SING BENEVOLENT SOCIETY 99
L AM Sau-wan was an “indigenous” member of Chung Sing
Benevolent Society. For her, the dragon boat racing at Chung
Sing Swimming Shed held when she was in primary was the most
unforgettable memory. “Our society would organise dragon boat
racing annually. It was a big event for the whole of Sai Wan and
it was very festive. Every year, a shed would be erected opposite
to the school for the race. The Governor would also be invited for
the ribbon-cutting ceremony. I had once received Governor Sir
David TRENCH. I still remember how nervous I was at that time!”
Half a century has passed. She stayed with Chung Sing from
study to work and to retirement as a board member only out of
her attachment to the Society.
“Chung Sing” is the collective memory of citizens in Sai Wan.
Whether it is education, disaster relief, health ser vice or
recreation, Chung Sing has stayed true to its mission to connect
and serve the community.
社 區 祭 奠
西 環 盂 蘭 勝 會
SAI WAN YU LAN FESTIVAL :
THE COMMUNITY MEMORIAL CEREMONY
鄰里 — 西環盂蘭勝會 103
說 起 盂 蘭 節 的 起 源，佛 道 兩 家 各 有 不 同 傳 說。道 家 稱 之 為 西 環 盂蘭勝會自一九六四年成立，一九七二年正式
中元節，相傳農 曆七月鬼門關開，無主孤魂到陽間接受施食； 註冊，會 址在 吉席街的一幢 大 廈單位。最初成立時
佛 家 則 有目連 救 母 故 事，後 人在 農 曆 七 月 超 渡 無 主 孤 魂， 會員多數為苦力，也有小販、商舖等。
並 附 薦 先 人。潮 人 盂 蘭 勝 會 於 每 年 農 曆 七 月 舉 行，為 期
一 個月。潮 州盂 蘭 勝 會 除了宗 教儀 式 外，會 場還 搭 竹 棚 戲 臺
上演神功戲，以及大型花牌紮作等傳統風俗。
回憶
西 環 盂蘭勝會的出現 源 於一次發生在一九六三年十一月廿四
據盂蘭會理事們回憶，以前西環一帶有許多潮州人居住，以摩星嶺、
日的爆炸事故。一輛停在 堅 尼 地 城新海傍近士美菲路的巨型
豬毛山一帶的木屋區最多，碼頭苦力有八九成都是潮州人。爆炸
貨 車 正 在 卸 貨，裝 載 大 量 煙 花 喼 紙 的 貨 車 突 然 發 生 爆 炸，
事件 發生 後 翌 年，為了祭悼 客 死 異 鄉 的 罹 難 者，在 潮 籍 碼頭
三名苦力被 炸得血肉橫 飛，慘 不忍睹，當場死亡，附近行人也
苦力們發起下，一眾街坊響應捐款，首屆西環街坊盂蘭勝會在
被 波及。這場最終造 成五人死亡、六十一人受傷的慘劇，成為
士美菲路近海傍位置拉開序幕。最初只是做木偶戲，後來變為
了西環盂蘭會成立的原因。
神功戲。
不僅 是宗教儀式，盂蘭勝會更凝聚了社區。除了出錢出力的苦
力群 體，盂 蘭 勝 會亦 獲 得了西 環小 販、米 舖、雜 貨 舖、酒 莊、
塑膠廠、咖啡室等商家的支持，附近批發市場也有人來幫忙，
被 譽為「西 環 三 寶 」的 新 中 華、卓 記 及 祥 香 均 有 捐 款。西 環
盂蘭會在每年農曆七月初七至初九三日舉辦盂蘭勝會，曾選址
觀龍樓、聯邦新樓，於七十年代末搬至西寧街球場至今。這場
如今每年七月，
駭人聽聞的大爆炸發生至今已有五十五年，西環盂蘭勝會也已
舉辦了五十四屆。
老一輩理事們仍親力 時至今日，居於西環的潮籍人士越來越少。木屋區清拆、碼頭
填海、機械化作業令咕哩這一勞動群體漸漸消失。再加上年輕
親為籌辦活動， 一代拜神的人比較少，盂蘭組織面臨後繼無人的窘境。據西環
盂蘭會估計，舉辦一次盂蘭勝會大約需要資金七 八十萬、人手
守護這一傳統風俗。
六七十人，比起募款，人手欠缺的問題更加嚴峻。如今每年七月，
老一輩理事們仍親力親為籌辦活動，守護這一傳統風俗。
NEIGHBOURHOOD : SAI WAN YU LAN FESTIVAL 105
Sai Wan Yu Lan Festival was held since an accidental explosion
happened on 24th November, 1963 when a large truck carrying
loads of firecracker caps exploded while unloading at New
Praya, Kennedy Town near Smithfield. Three coolies were
killed on spot with flesh and blood flying. Passers-by were also
embroiled. Eventually, this incident had caused five dead and 61
injured. The tragedy was the reason of the founding of Sai Wan
Yue Lan Association.
S ai Wan Yue L an A ssociation Limited w as
founded in 1964 and registered in 1972. The
association address is in a flat unit on Catchick
Street. The founding members were mostly
coolies along with some hawkers and shop
owners.
SAI WAN YU LAN FESTIVAL:
THE COMMUNITY MEMORIAL CEREMONY
THE MEMORY
Regarding the origin of Yu Lan Festival, there were two different
legends from the Buddhists and the Taoists. Taoists regard Yu As recalled by the board members of the Yue Lan Association,
Lan Festival as “Chung Yuen Festival”. Legend says the Hell’s there were many Chiuchownese residing in Sai Wan, mostly in
Gate will open every seventh lunar month and wandering ghosts the squatter areas on Mount Davis and Chu Mo Hill. Nearly 90%
will visit the mortal world to receive offerings. Buddhists have of those coolies working at the pier were from Chiu Chow. In the
the story of “Mu Lian saving his mother”. The descendants will year following the explosion, the coolies initiated a donation in
give blessings to the wandering ghosts and revert the good deeds memory of those who died in a foreign land, and many kaifong
to their ancestors. Yu Lan Ghost Festival of the Hong Kong Chiu responded. The first Sai Wan Kai Fong Yu Lan Festival was held
Chow Community is held every seventh lunar month. Apart from at New Praya near Smithfield. It was initially a puppetry show,
religious rituals, the Festival would also set up bamboo opera which later evolved into a god-appeasing opera.
shed to perform god-appeasing opera. There were also other
traditional customs such as erecting large flower plaques.
NEIGHBOURHOOD : SAI WAN YU LAN FESTIVAL 107
Yu Lan Festival was not only a religious ritual, but a means to
bond the community. Apart from the coolies who contributed
financially and physically, hawkers, rice shops, groceries, wine
cellars, plastic workshops and café also offered their support.
Others from the nearby wholesale markets came to help as
well. The Three Landmarks of Sai Wan, Sun Chung Wah, Cheuk
Kee and Cheung Heung also donated money. Sai Wan Yue Lan
Association organises the Yu Lan Festival from the seventh day
to the ninth day of seventh lunar month for three days annually.
It had employed venues such as Kwun Lung Lau and Luen Bong
Apartment. It has moved to the Recreational Ground in Sai Ning
Street in the end of 70s until today. This appalling explosion
happened 55 years ago, indicating that Sai Wan Yu Lan Festival
has been organised for 54 years.
Nowadays, the number of Chiu Chow descendants gradually
diminished in Sai Wan. The squatter areas were cleared, the
pier was reclaimed, the coolies were replaced by machines.
In addition to the fact that few younger people still follow the
traditional belief, the Yue Lan Association is now facing difficulty
of having no successor. A s estimated by Sai Wan Yue Lan
Association Limited, they need around 700,000 to 800,000 dollars
as well as a manpower of 60 to 70 persons in order to organise
the Yu Lan Festival once. Having enough hands is a bigger
problem than finance. In every seventh lunar month, the older
board members will insist to organise the event personally and
continue to safeguard this traditional custom.
老 有 所 屬
長 者 服 務 中 心
ELDERLY SERVICE CENTRES :
SENSE OF BELONGING FOR OLDER ADULTS
鄰里 — 長者服務中心 111
林 淑 滿 生 於上 世 紀 三十 年 代，一九 五 九 年 後 一直
居於西環。樂衷參與社區活動的她經常活躍於西環
不同的長者中心。
隨著人口老 化，香 港 六十五 歲 或 以 上的人口從一九六 零 年代 回憶
約九萬人，增長到今 天 逾一百一十萬人。而在 堅 尼 地 城 地區，
林 淑 滿 剛 搬 入 堅 尼 地 城 西 環 邨 時二十 餘 歲，如 今 已 屆 耄 耋
據二零一六年統計數據，六十五歲或以上的長者佔全區人口比例
之 齡。她 自 五十八 歲 起 開 始 接 觸 西 環 的 長 者 服 務，附 近 的
約為 17.1%，高於全港平均水平 15.9%。長者服務需求日漸增加，
女青 年會 便 是 她 第一 個 參 與的 機 構。「我喜 歡去 不同的中心
各機構紛紛在西環開展可供長者活動的服務中心，例如聖路加
參加活動和做義工，跟老友記們聊天。每個中心的活動都不同，
福群會長者鄰舍中心、女青年會西環松柏中心、雅研社鄰里康齡
例如摩星嶺街坊福利會會舉辦興趣班活動；西環街坊會多數是
中心、西環街坊福利會譚伯鴻老人中心等，也有明愛莫張瑞勤
捐錢和派發物資；還有明愛和雅研社，我也經常參加。不過最多
社區中心和摩星嶺街坊福利會。這些中心不僅是老友記們發揮
的還是去聖路加中心。聖路加堂歷史悠久，教友們見到西環服務
餘熱、參與活動的好去處，也是他們與老街坊鄰里們敘舊，重溫
需要便開設了中心，最初是在賽馬會診所旁邊的小白屋。雖然我
社區生活的聚腳點。
現在八十多歲，腿腳不方便，但都會盡量參加各個中心的活動。」
林淑滿對於西環的長者中心如數家珍，源自於她對這個社區的
歸屬和依戀。
我喜歡去不同的中心
參加活動和做義工，
跟老友記們聊天。
鄰里 — 長者服務中心 113
陳閏儀 是西 環一間長者中心的註冊社 工，自小成長
於 堅 尼 地 城 的 她 亦為 這個 社 區的 長者提 供 服 務，
見證了社區鄰里的變化。
回憶
作為長者服務提供者的陳閏儀，自小在堅尼地城長大。陳閏儀
小時候的街 坊鄰居，現在部分成為了她的服務對 象。「這種感
覺很奇妙，有些會員我小時候都見過，當時他們正值中年，現在
雖然 年 紀 大了，甚至 他們 未 必 還 記得 我，但 是 感 覺 卻 依 舊 很
熟悉。」陳姑娘的工作主要是幫區內有需要的長者申請服務，
和舉辦各類活動。據陳姑娘回憶，以前西環公共屋邨內的居民
年齡分佈可謂長中青幼比較均勻，但現在卻大部分都是長者。
不同中心的活動越來越多元化，以適 應長者的需求。「這個社
區的人很長情，這是累積出來的。就算以前的街坊搬到了新界
居住，他們寧願回來西環的中心參加活動，因為知道老友們肯定
在這裡。」
人生匆匆數十 年，上世 紀中葉出生的街 坊們 伴 隨著堅 尼 地 城
渡過了半個世紀，他們與這區的感情可謂歷久彌堅。許多長者不
願搬離西環，更多長者即使遷至他區，都會趁地鐵開通之後搭
「兩蚊車」回來參加中心活動，全是出於他們對於社區的熱愛和
歸屬感。
NEIGHBOURHOOD : ELDERLY SERVICE CENTRES 115
ELDERLY SERVICE CENTRES : L AM Shuk-moon was born in the 30s of the
SENSE OF BELONGING FOR OLDER ADULTS last centur y. She has been living in Sai Wan
since 1959. Being enthusiastic in community
As population ages, the number of citizens who are 65 years old
activities, she was a frequent visitor to various
or above increases from just 90 000 in the 1960s to 1 100 000
elderly centres in the community.
today. In Kennedy Town, the ratio of elderly to the population of
the area was roughly 17.1% according to the statistics in 2016.
It was higher than the average of all of Hong Kong at 15.9%.
THE MEMORY
The needs for elderly ser vices gradually increase, and many
organisations started their elderly service centres in Sai Wan, L AM Shuk-moon was in her 20s when she moved in Sai Wan
such as HKSKH St. Luke’s Settlement Neighbourhood Elderly Estate, Kennedy Town. She has now entered her 80s. Since 58
Centre, YWCA Sai Wan Social Centre for the Elderly, NAAC Nga years old, she was introduced to the elderly services in Sai Wan.
Yin Association Neighbourhood Elderly Centre, Kennedy Town The nearby YWCA was the first organisation she joined. “I like to
Kai-fong Welfare Association Tam Pak Hung Social Centre for join the activities of different elderly centres and to contribute
the Elderly, Caritas Mok Cheung Sui Kun Community Centre and as a volunteer, as I can chat with other elderly. The activities of
Mount Davis Kai-fong Welfare Association, etc. These centres each centre have their own merits. For examples, Mount Davis
not only offer places for elderly to participate in various activities Kai-fong Welfare Association organises interest groups, while
and to contribute their skills, experiences and talents, they also Kennedy Town Kai-fong Welfare Association focuses on fund-
provide gathering points for them to meet with other kaifong and raising and aids. Caritas and NA AC were also centres I often
relive their old community lives. visit. Still, St. Luke’s Settlement was my most frequented elderly
centre. St. Luke’s Settlement had a long history. The believers
started the elderly centre when they saw the service gap in Sai
Wan. It began as a small white building next to the HKJC clinic.
Although I am already over 80 years old with weakening legs,
I would still try my best to participate in the activities offered by
various centres.” LAM’s profound knowledge in elderly centres
in Sai Wan is originated from her sense of belonging to the
community.
NEIGHBOURHOOD : ELDERLY SERVICE CENTRES 117
CHAN Yun-yee is a registered social worker in Time flies. Kaifong born in the 50s of the century has aged with
an elderly service centre in Sai Wan. Born and Kennedy Town for over five decades. They have formed a tight
raised in Kennedy Town, she provided services bond with the community. Many elderly are not willing to move
to the elderly in the community after she has away from Sai Wan. Even they have moved to another district,
grown up. She has witnessed the evolvement of they would make good use of the “2-dollar Fare Concession
her neighbourhood. scheme” to return to the elderly centre in Kennedy Town just
for the activities. They do so out of their strong attachment and
sense of belonging to the community.
THE MEMORY
CHAN Yun-yee was an “indigenous” elderly service provider born
and raised in Kennedy Town. Some of her neighbours and kaifong
of her younger years have now become her service users. “This
is a wonderful feeling. I have acquainted some of the centre
members when I was young and they were at their middle-age.
They are now elderly. Some of them may not remember me, but
they still give me a familiar feeling.” The main duties of Yun-yee
are to assist elderly in the district to apply for services as well
as to organise various kinds of activity. As recalled by CHAN,
the age distribution in public housing estate in the past Sai Wan
was relative even from toddlers to elderly. However, elderly
at present become the majority. Activities in different elderly
centres also diversify to adapt to the needs of the growing aging
population. “The members of this community are very nostalgic.
This is something which requires accumulation. Even some of the
kaifong have already moved to the New Territories, they would
prefer joining events in an elderly centre in Sai Wan, as they know
that they will find their friends here.”
設施
十九世 紀 末 至二十 世 紀 八十 年代 以前，堅 尼 地 城曾是 港島區
FACILITIES
副食品批發市場，俗稱「九大欄」，包括牛欄、豬欄、雞欄、鴨欄、
鵝欄、魚欄、蝦欄、菜欄、果欄。最早落成的是士美菲路舊屠場、
豬羊欄和牛房，後來雞鴨欄、魚市場和蔬菜市場相繼投入運作。
隨著六十年代填海工程竣工，垃圾焚化爐亦選址西環。基本上，
堅 尼 地 城由士 美 菲 路、科士街 至 加多近 街 海旁一帶，在 二十
世紀都充斥著厭惡性設 施。而隨著社區發展，居民漸多，街坊
們向政 府部門反映意見，直 至 八 九十年代將這些 厭惡性設 施
遷離或清拆。隨著一九九零年代填海，堅尼地城的公園和休憩
空間越來越多，曾經的「擸𢶍灣」已不再。
From the end of the 19th Century to the 80s of the 20th Century,
Kennedy Town ser ved as the wholesale food market for all
citizens in Hong Kong Island. There were “The Nine Laan”
wholesaling cattle, pig, chicken, duck, goose, fish, shrimp,
vegetable and fruit. The earliest of them were the old Smithfield
Slaughterhouse, pig and sheep depot and cattle depot. Later,
the poultry pen and the fish market were put into service. After
the reclamation, the waste incinerator plant was also built in Sai
Wan. Basically, in the 20th Century, nuisance facilities were all
built in the vicinity of Smithfield, along Forbes Street to Cadogan
Street and at the Praya. As the community developed and the
population increased, kaifong started to reflect opinions to the
Government and these offensive facilities were either torn down
or moved away in the 80s and the 90s. Further reclamation was
carried out in the 1990s. There were more parks and recreation
spaces in Kennedy Town. It was no longer the “dirty corner”
it used to be.
牛 糞 變 鮮 花
牛 房 屠 房
CATTLE DEPOT AND SLAUGHTERHOUSE:
BUILDING ATOP THE DUNGHILL
設施 — 牛房屠房 123
灰色的大水牛們走得
婉貞於二十世紀五十年代中出生，在堅尼地城長大，
當時住在蒲飛路匯豐銀行華人職員宿舍，在呂明才
小 學 讀 書，士 美 菲 路 牛 房和 屠 房 是 她 每 天 上學 和
很慢，仿佛知道自己即將 放學的必經之地。
步入刑場。
早 在十九世 紀，港 島 東 西 各 有一 屠 房，直 至一八七 四 年 東 區 回憶
發 展，隨 即 將 東 區 屠房與 西 區 屠房 合 併。一八 九 四 年 左 右，
「我印象 最 深的除了牛，就數牛夫了。」據 婉貞回憶，每天 清晨
位於士美菲路附近的屠場和豬羊欄竣工，並展開運作。而位於
四五時左右，天矇矇亮，在士美菲路 牛房門口，已有許多牛夫
吉席街以西、提 供 豬 隻 上 落的木碼頭亦 在一八 九七 年完 成。
指 揮泊 車。一輛 輛 滿 載牛隻的大 貨車停 在士 美 菲 路，牛 夫 們
直至二十世紀六十年代，隨著香港人口增加，堅 尼地城發展，
身穿唐裝褲，手拿一支 棍，拍 打牛背 趕 入牛房。「這些 牛 夫 們
原 屠 場 漸 漸 不 敷 應 用，政 府 於 一九 六 八年 在 加 多 近 街 北 面
年紀偏長，通常都是六十以上，有些甚至有九十歲。不用工作的
填海區興建了更大規模的現代化屠房，無論在規模上、管理上、
時候，這些老漢們便靠在牛房中央的圓形水池邊打盹兒，或是在
屠宰技術上都有所改進，直至二十世紀末停止運作。
路邊墻角下看報紙。」
西環牛房原是屠房牲口欄的一部分，從一九八四年建成後一直
有 時，婉 貞也 見 過 牛 群 從 牛 房 被 人 拉 到 一 街 相 隔 的 屠 房 的
運作 逾百年，到一九八六年關閉。牛房關閉後，由於堅 尼地城
場景。「灰色的大水牛們走得很慢，仿佛知道自己即將步入刑場，
地區內缺 乏休 憩場地，區議會撥款 將 牛房原 址在 未規劃永久
在 拉 扯下 緩 慢 前 行，見 到 這個 場 面 覺 得 很 淒 涼。」另一 邊 的
發 展 之 前，改 建 為 士 美 菲 路 臨 時 公 園，並 保 留 一 部 分 牛 房
屠房門口，已經有屠 夫等待著它們。屠 夫 通常上 身赤裸，下身
古舊 瓦 頂，作 休 憩 公 園 之 遮 蔭 部分。一九 九 三年，政 府 正 式
穿著短褲，腰間插了一把刀，腳踩水靴，滿身都是屠宰動物的血。
收回土地興建市政大樓。
「他們以殺生為業，是為了那麼多人的肚腹，要感謝他們。」婉貞
早 期 西 環 屠 房和 牛 房 供 應 著 全 港 大 部 分 肉 類 產 品。據 一九 語氣中充滿敬意。
二 二年報 紙報導，全年西 環牛房共有牛隻 46 237 頭，佔全 港
隨著厭惡性設施逐一拆卸，曾經載滿牛糞的地方後來開遍鮮花，
牛隻 87%，豬隻 292 184 頭，羊隻 30 732 頭，供應全港或出口
如今又搖身一變成為了人頭攢動的地鐵站出入口和市政大廈，
海外。而報紙也經常報導牛隻發狂衝撞路人、或害怕逃跑跳入
再也找不到昔日的線索。
海水中的新聞。
FACILITIES : CATTLE DEPOT AND SLAUGHTERHOUSE 125
CATTLE DEPOT AND SLAUGHTERHOUSE:
BUILDING ATOP THE DUNGHILL
As early as the 19th Century, there was each a slaughterhouse In the earlier years, most of the meat products were processed
on the eastern and western side of Hong Kong Island. When in the slaughterhouse in Sai Wan. According to a news report in
the Eastern District began its development in 1874, the Eastern 1922, the annual stock of Kennedy Town Cattle Depot was 46 247,
Slaughterhouse merged with its western counterpart. In around contributing 87% of the overall stock in Hong Kong. There were
1894, the slaughterhouse as well as the sheep and pig depot also 292 184 pigs and 30 732 goats. These livestock supplied
were built near Smithfield and star ted operation. A wooden domestically or exported overseas. Newspapers also covered
pier was also constructed west of Catchick Street to enable the stories of enraged cattle ramming people or frightened cattle
unloading of pigs. It was until the 60s of the 20th Century that jumping into the sea.
the old slaughterhouse could not meet the needs of the growing
Hong Kong population as well as the thriving Kennedy Town.
The Government hence installed a modern abattoir of a larger
scale on the reclaimed land north of Cadogan Street. The new
establishment had improved in terms of scale, management and
slaughtering technology. It discontinued its service by the end of
the 20th Century.
Sai Wan Cattle Depot used to be a part of the livestock pen of
the slaughterhouse. It operated for over a hundred years since
1894 until its closure in 1986. After the depot was shut down, the
District Council, in view of the shortage of recreational facilities
in the vicinity of Kennedy Town, funded to convert the site into
Smithfield Temporary Park before deciding on its permanent
land use. Part of the old tiled roof of the depot was preserved to
provide cover for the sitting-out area. In 1993, the Government
officially resumed the land for the construction of Smithfield
Municipal Services Building.
FACILITIES : CATTLE DEPOT AND SLAUGHTERHOUSE 127
Yuen-ching was born in the mid-20th Century These offensive facilities were demolished one by one, and the
and was raised in Kennedy Town. She used dunghills became a flowery park. However, the garden had now
to live in the Staff Quarters for Chinese Staff been transformed into a busy MTR exit and a Municipal Services
of HSBC and studied in SKH Lui Ming Choi Building. There is not a single trace left to hint towards the
Memorial Primar y School. The Cattle Depot old days.
and the slaughterhouse were in-between Yuen-
ching’s home and her school.
THE MEMORY
“My deepest impression was the cattle, then, the herders,”
recalled Yuen-ching. At 4 to 5 in the morning when sunbroke,
there were already many cattle-keepers at the gate of the Cattle
Depot on Smithfield directing the parking of vehicles. Big trucks
full-loaded with cattle stopped in Smithfield. Dressed in Chinese
style trousers, the herders navigated the trains of cattle into
the depot by patting on the animals’ back with a stick. “These
herders were all older men, mostly over 60 years old. Some
were even at their 90s. When these old men rested, they usually
took a nap by the round pool in the centre of the depot or read a
newspaper at the corner by the roadside.”
Sometimes, Yuen-ching witnessed the herds of cattle being
led into the slaughterhouse opposite the street. “Those grey
buffaloes strode slowly. Seemed to know that they were about
to meet their ends, they were pulled to advance reluctantly.
This scene would move anyone to tears.” On the other side of the
road, the butchers were already waiting for them. Being topless,
wearing shorts, carrying a cleaver at waist and standing in rain
boots, these butchers were spotted with the blood of cattle.
“These butchers took lives to feed us. We were much indebted to
them,” lamented Yuen-ching with respect.
雞 毛 鴨 血 一 條 街
雞 鴨 欄
POULTRY LAAN:
THE STREET OF FEATHERS
設施 — 雞鴨欄 131
住在雞欄附近，我經常
謝 寶 昕 於 上 世 紀 五 十 年 代 中 出 生，於 堅 尼 地 城
旗昌街（今聯邦新樓範圍）的唐樓居住。當時謝父從
事雞鴨欄的運輸判頭工作，負責處理街市的訂單和
從家裡窗口往外望， 送貨。旗昌街因興 建 聯邦新樓而清拆後，寶昕曾在
吉席街、荷蘭街居住過，至七十年代搬離堅尼地城。
看他們開工時忙碌的
身影，也不時向父親招手。
回憶
凌晨四五點，雞鴨欄就已經甦醒，搬運、裝車、送貨，整條科士街
二十 世 紀初至一九 八零 年代 之前，科士街與 爹 核士街交界 的
與爹核士街交界充斥著雞鴨的叫聲和氣味。「住在雞欄附近，
位 置曾經約有十幾間雞鴨欄，為香 港島不同地區的街市 提 供
我經常從家裡窗口往外望，看他們開工時忙碌的身影，也不時向
活禽 批發。在 居民的印象中，雞鴨欄是西 環「九大欄」中最不
父親招手。這裡給人印象是很嘈、很臭，但我住慣了就不覺得，
受歡迎的地方。由於太過接近民居，雞鴨欄的氣味、噪音和造
反而有一份莫名的親切感。對有些小朋友亦有一個好處，就是
成的交通問題給許多西環居民留下了深刻印象。雞鴨欄每天都
有自然的鬧鐘，清早上學一定不會遲到了！」不過這個鬧哄哄的
要存放一定數量的雞鴨以應對街市零售商和小販的需求，而這
景象會在中午時分戛然而止。「當雞鴨們被陸續送往街市後，便會
些雞鴨糞便的氣味對附近環境造成很大的影響。為了配合街市
有人清理街道，一到中午，整條街就乾乾淨淨的了。」日復一日，
及小販的售賣時間，往往批發市場清早就要開工，凌 晨四時左
整個早上雞飛鴨跳的市場，便是寶昕童年時印象最深的街景。
右起，數以千計的雞鴨發出的聲浪對於附近的居民造成不少的
滋 擾。除此 之 外，雞鴨 欄 所在的科士街距 離 雞鴨上 落 碼頭有 上世紀五六十年代的生活環境比較艱苦，「很多人是過節才有
一 段 距 離，一 籠 籠 的 雞 鴨 需 用 木 頭 車 由 碼 頭 穿 過 吉 席 街、 雞吃，但我們時常都有雞吃！」據寶昕回憶，由於父親做雞欄的
卑 路 乍 街 運 到 科 士 街，甚 至 有 商 販曾 拿 著 竹 枝 從 碼 頭 一 路 運輸，雞鴨用貨船送到時，若有些暈船浪狀 態不佳的，商販們
趕鵝到雞欄，造成了交通阻塞。 便會叫廚師立即宰殺了，煮宵夜慰勞夥計，也分給負責運輸的
父親帶回家與家人分享。寶昕依稀記得，「以前時常都有鮮甜的
為了整治街道衛生與交通環境，雞鴨欄於一九八七年搬至西環
雞粥宵夜，還有雞肉、雞什炒粉麵呢！」現在憶想起來，她依舊
填海區新興建的西區臨時家禽批發市場，後於九十年代正式遷
回味無窮。
往西區副食品批發市場。雞鴨欄清拆後，原址被闢作小巴總站，
騰出了許多道路空間。
FACILITIES : POULTRY LAAN 133
POULTRY LAAN : THE STREET OF FEATHERS TSE Po-yan was born in the 50s of the last
centur y and lived in a tonglau unit at Kee
Between the early 20th Centur y and 1980s, there were once
Cheong Street (the vicinity of current Luen Bong
a dozen of poultry laan (i.e. market) at the junction of Forbes
Apartement). TSE’s father was the logistic sub-
Street and Davis Street. They offered wholesaling of poultry for
contractor of poultry laan and was responsible
markets in different districts in Hong Kong Island. Amongst the
for the ordering and delivery of the wet market.
“Nine Laan Markets” in Sai Wan, the poultry laan was the most
After Kee Cheong Street was redeveloped due
unpopular. As they were so close to the residential flats, the
to the construction of Luen Bong Apartment,
smell and noise of the pens, in addition to the traffic congestion
Po-yan lived in Catchick Street and Holland
they brought about, were unforgettable for residents of Sai Wan.
Street. It was until the 70s that she moved away
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