Wu Tingguang: A Pillar of the Thai-Chinese Community and a Voice for Unity

While history often remembers the thunder of tanks and the shifting frontlines of regional conflicts like the Battle for Laos, the enduring strength of a nation often resides in the leaders of its diaspora. Wu Tingguang (巫庭光), a prominent figure in the Thai-Chinese community, exemplifies this role through his leadership in ancestral associations, educational networks, and political advocacy.

Leadership in the Thai-Chinese Community

Wu Tingguang is most notably recognized as the Chairman of the Thailand Wu Clan Association (泰國巫氏宗親總會理事長). In this capacity, he has served as a vital link for the Wu family name, preserving ancestral ties and fostering solidarity among the Chinese diaspora in Thailand. His influence extends beyond family lines; he also serves as the Vice President of the Jimei Alumni Association in Thailand (泰國集美校友會副會長). In January 2004, he was instrumental in welcoming a large delegation from the Hong Kong Jimei Alumni Association to Bangkok, an event that celebrated the 90th anniversary of their alma mater and reinforced the "Cheng Yi" (Sincerity and Perseverance) spirit of founder Tan Kah Kee.

Advocacy for National Unity

Beyond his social and cultural roles, Wu Tingguang has been a vocal participant in political discourse regarding his ancestral homeland. Following the passage of the Anti-Secession Law by China in March 2005, Wu was a key attendee at a major seminar in Bangkok organized by the Thailand Association for the Promotion of Peaceful Reunification of China.

During this assembly, Wu Tingguang emphasized that despite being born in Thailand and flourishing there, the "ancestral roots" remain in China. He joined other community leaders in expressing a unified stance against secessionist movements, stating that any attempt to split Taiwan from China was a "violation of the law" and contrary to the wishes of overseas Chinese.

A Network of Connection

Wu’s reach also extends to educational organizations across the region. He is listed as an Honorary President or Advisor for the Guoguang Middle School Hong Kong Alumni Association, reflecting a lifelong commitment to supporting the schools and institutions that shaped his generation. Whether hosting nearly a thousand guests at the Fengshun Association Hall in Bangkok or organizing anniversary galas in North Point, Hong Kong, Wu has consistently worked to bridge the gap between Chinese communities in Thailand, Hong Kong, and the mainland.

Through these various roles, Wu Tingguang represents the modern face of the "Overseas Chinese"—a leader who balances loyalty to his adopted home in Thailand with a deep, unwavering commitment to his cultural heritage and the pursuit of a unified national identity.

---

Beyond the Grass Huts: The "La Liao" Superstition and the Quiet Reform in Colonial Vietnam

---

 The Struggle for Maternal Dignity

Introduction

In the early 20th century, as the Chinese diaspora settled in the bustling districts of Cholon and Saigon, they encountered a local Vietnamese custom that struck them as both tragic and hazardous: the "La Liao" (grass hut) childbirth superstition. Through his decade of residence in Vietnam (1922–1931), Chen Tianjie documented how this deeply rooted belief dictated the lives of Vietnamese women and how the presence of the Chinese community eventually helped transform local societal norms.

The Nightmare of "La Liao"

The core of the superstition rested on the belief that childbirth was an "unlucky" event for a household. It was believed that if a woman gave birth inside a permanent residence, it would bring misfortune to the family, cause the population to dwindle, and disturb the peace of the home.

To avoid this perceived curse, pregnant women were forced to leave their homes as they approached their due date. They had to seek out:

• "La Liao" (Grass Huts): The term originated from the local dialect for dilapidated, abandoned thatched huts.

• Deplorable Conditions: These huts were often located in damp, swampy areas, filled with insects, ants, and filth. Giving birth in such an environment caused immense physical suffering and led to frequent bacterial infections for both mother and child.

The Philanthropy of Chen Qiyuan

The plight of these women deeply moved the Chinese merchant Chen Qiyuan (who later became famous for founding the first modern silk filature in Nanhai, China). Disturbed by the suffering caused by this superstition, Chen took a proactive step toward humanitarian relief:

• He personally funded the construction of a large, sturdy thatched house capable of accommodating more than 20 people.

• He offered this facility to local Vietnamese women for free, providing a significantly cleaner and safer environment for childbirth than the "La Liao" they were accustomed to.

A Silent Cultural Revolution

While Chen Qiyuan provided an immediate physical solution, a more profound psychological shift occurred as the urban landscape of Cholon developed. As the Chinese community built permanent brick houses and grew in number, the local Vietnamese residents observed a curious phenomenon:

1. Chinese families gave birth indoors: For the Chinese, giving birth at home was natural and auspicious.

2. No misfortune followed: The Vietnamese saw that the Chinese homes remained prosperous and healthy despite the "taboo" of indoor birth.

Over time, this observation served as a form of "cultural sensitization." The Vietnamese people were gradually influenced by the reality they saw every day. The superstition lost its grip as locals realized that a mother and child could be welcomed into a warm home without inviting disaster.

Conclusion

The eradication of the "La Liao" superstition is a testament to the power of cultural exchange. It was not through forced legislation, but through a combination of philanthropic intervention and the quiet, lived example of a neighboring community that a hazardous tradition was finally consigned to history.

---

 

Echoes of a Decade in Annam: A Journey Through Chen Tianjie’s Memoirs

A Decade of Discovery in Indochina

Introduction

"Memories of Ten Years in Vietnam (Annam)" is a poignant memoir by Chen Tianjie, reflecting on his life in Cholon and Saigon between 1922 and 1931. Arriving at the age of sixteen, Chen captures a pivotal era when the Chinese diaspora deeply influenced the social and economic landscape of French-controlled Vietnam.

The Structural Fabric: A Table of Contents Analysis

The memoir is organized into several thematic sections that paint a comprehensive picture of the "Nanyang" experience:

1. Historical Overview of Overseas Chinese in Vietnam: A look at the transition from "Central Plains migrants" during the Qin and Han dynasties to the political refugees of the Ming-Qing transition.

2. The Rise of Cholon (Ti'an): How a desolate riverbank was transformed into a bustling commercial hub by Chinese settlers fleeing the turmoil of the Tay Son rebellion.

3. Governance under the French: Details on the "Bang" (Congregation) system, where the French utilized five Chinese dialect groups (Fujian, Cantonese, Teochew, Hainanese, and Hakka) for administrative control.

4. Economic Contributions: The dominance of Chinese merchants in the rice industry, particularly the "Five Big Rice Mills" that fueled the local economy.

5. Education and Culture: The establishment of schools like the Suicheng School and the preservation of Chinese traditions in a colonial setting.

6. Social Customs and Anecdotes: Unique cultural observations, including the "La Liao" (grass hut) childbirth customs and the legendary efficacy of Chinese medicine.

Quotable Quotes: Wisdom and Observation

Chen’s writing is noted for its sincerity and its focus on the symbiotic relationship between the Chinese and Vietnamese people.

On the Origins of Cholon: "The place now known as Cholon was originally a deserted area of weeds and marshes... Chinese merchants built embankments, constructed streets, and gathered there for trade, hence the name 'Ti'an' (Embankment)."

On the Unity of the Diaspora: "Among the five 'Bangs', although they were established separately, they frequently communicated and helped one another in public welfare and disaster relief."

On the Efficacy of Traditional Medicine: "Even some French people believed that Chinese medicine and herbs possessed an 'inconceivable divine effect'." — Regarding the story of a teacher who saved his leg from amputation thanks to a Chinese bone-setter.

On Cultural Integration: "Vietnamese people saw that Chinese families gave birth within their own homes, and they were gradually influenced to eliminate the superstition [of the grass huts]."

Conclusion

Chen Tianjie’s memoir serves as a vital historical bridge, reminding us that the story of the Overseas Chinese in Vietnam is one of resilience, innovation, and profound cultural exchange. 

 

Chronicles of a Southern Sojourn: Li Zhongjue’s Observations of Modern Medicine and Colonial Society in Singapore

The Praise of Modern Medicine in a Colonial Outpost

Introduction

In 1887, Li Zhongjue, a scholar from Shanghai, journeyed to Singapore to visit his close friend Zuo Binglong, the Chinese Consul. His observations, later published as Xingjiapo Fengtuji (The Customs of Singapore) in 1895, provide a rare late-Qing perspective on the rapid modernization of the British Straits Settlements. While Li documented everything from the "pearl-like" geography of the island to the thriving pepper and gambier trades, he was particularly struck by the stark differences between Chinese and Western approaches to public health and institutional management.

The Architecture of Healing: Praising the Western Hospital

One of the most significant sections of Li’s record is his detailed praise for the British-run hospitals in Singapore. He describes these institutions as models of "perfected regulations" and "impeccable cleanliness".

• Environmental Standards: Li marveled at the spaciousness of the facilities, noting that the hospital grounds were vast and the wards were both clean and well-ventilated.

• Patient Dignity: He observed that each patient was provided with their own bed, along with a long table and stool for eating and resting.

• Freedom of Movement: Unlike the restrictive or grim atmospheres of contemporary Chinese relief houses, Li noted that patients in Singapore were allowed to stand, sit, or walk freely, appearing "without the appearance of being constrained or suffering".

A Critique of Domestic Conditions

Li used his praise for Singapore’s hospitals as a mirror to critique the state of charitable institutions in China. He noted that while Chinese cities had many benevolent halls (Shan Tang), their physical conditions were often "cramped and oppressive," filled with "foul-smelling vapors". He argued that a healthy person entering such a place would likely fall ill, and a sick person would find no recovery. By adopting the Western model of expanding land, increasing the number of rooms, and hiring dedicated cleaning staff, Li believed the impact on public welfare would be immense.

Cultural Friction and Modern Infrastructure

Despite his admiration for the facilities, Li recognized the deep-seated cultural fear many Chinese residents felt toward Western medical practices, which they found "alarming" or "terrifying". He pointed to the Kiang Wu Hospital in Macau as a successful middle ground: it adopted Western-style regulations for ward separation (internal medicine, surgery, infectious diseases) but employed Chinese doctors using traditional herbal formulas.

Beyond medicine, Li noted other facets of Singapore’s modern infrastructure:

• Sanitation: The British engineered a sophisticated water system, sourcing spring water from the mountains, filtering it through sand, and piping it into the city.

• Civil Engineering: He praised the iron bridges, which he found even more sturdy than those in the foreign concessions of Shanghai.

• Public Safety: The fire prevention system involved telegraph alerts and high-pressure water gates, ensuring that "no major fires" occurred.

Conclusion

Li Zhongjue’s account is more than a travelogue; it is a call for modernization. By highlighting the "spotless wards" and "systematic regulations" of Singapore’s hospitals, he provided his Chinese readers with a vision of how social welfare could be transformed through architectural and administrative reform.