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

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 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.

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Eternal Resting Grounds: The History and Social Significance of Chinese Cemeteries (Yishan) in Vietnam

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Roots in the Southern Soil

Introduction

In the migration history of the Overseas Chinese in Vietnam, the concept of "Yishan" (義山)—charitable or public cemeteries—represents more than just a place for the dead. As recorded in Chen Tianjie’s memoirs, these hallowed grounds were essential pillars of the Chinese community's social fabric in Cholon and Saigon during the 1920s. They symbolized the migrants' journey from being "sojourners" to becoming part of the local landscape while maintaining an eternal link to their ancestral roots.

The Role of the "Five Bangs" in Funerary Welfare

The establishment and maintenance of cemeteries were primarily the responsibility of the "Five Bangs" (The Fujian, Guangzhou, Chaozhou, Hainan, and Hakka congregations). Under the French colonial administrative system, the government delegated the management of "life and death" to these community organizations.

• Exclusive Bang Cemeteries: Each dialect group purchased large tracts of land on the outskirts of the city to establish their own Yishan. For instance, the Cantonese (Guangzhou) Bang and the Fujianese Bang had distinct territories.

• Charitable Function: The term "Yishan" (literally "Righteous Hill") implies a charitable mission. These cemeteries provided free or low-cost burial plots for impoverished laborers and "coolies" who had no family in Vietnam, ensuring that no Chinese person was left without a proper resting place.

The Rituals of Remembrance

The Chinese cemeteries in Vietnam were centers of cultural activity, especially during the Qingming (Tomb-Sweeping) Festival. Chen Tianjie describes a vibrant scene of cultural preservation:

• Architectural Heritage: Gravestones and ancestral shrines were built in traditional Chinese styles, using materials and craftsmanship that mirrored their hometowns in Guangdong or Fujian.

• The "Bon Dance" and Festivals: During the Ghost Festival (Ullambana) and Qingming, the cemeteries became gathering spots where traditional operas were performed to appease the spirits and provide a space for the living to reconnect with their heritage.

Quotable Quotes on Chinese Cemeteries

"Each of the Five Bangs established their own 'Yishan' (cemeteries), ensuring that even the poorest migrant could find a resting place among their kin."

"To the Overseas Chinese, the Yishan was the final anchor; it was where the wandering soul finally found peace in a foreign land."

Conclusion

The "Yishan" system in Vietnam was a profound expression of Chinese communal solidarity. By taking responsibility for the dead, the Chinese congregations in Vietnam reinforced the social bonds of the living, creating a lasting legacy of cultural resilience that survived the colonial era.

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Pillars of the Rice Trade: The Central Role of Overseas Chinese and the "Five Great Rice Mills" in Vietnam

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The Golden Grain of Indochina

Introduction

During the French colonial period in the early 20th century, Vietnam emerged as one of the world's leading rice exporters. This economic miracle was not driven by French capital alone but was fundamentally underpinned by the entrepreneurial spirit and organizational prowess of the Overseas Chinese. As recorded in Chen Tianjie’s memoirs, the Chinese community in Cholon (Ti'an) established a near-monopoly on the collection, processing, and exportation of Vietnamese rice, centered around the legendary "Five Great Rice Mills."

The Strategic Hub: Cholon and the Rice Network

Cholon served as the beating heart of the Vietnamese rice trade. Chinese merchants leveraged their deep connections with local Vietnamese farmers in the Mekong Delta to create a sophisticated supply chain.

• Collection: Chinese "paddy brokers" traveled into the interior to purchase raw grain from farmers.

• Transportation: A fleet of small boats and barges owned by Chinese merchants transported the paddy via the intricate canal system to the mills in Cholon.

• Processing: This is where the "Fire Rice Mills" (steam-powered mills) played a decisive role, turning raw paddy into polished export-grade rice.

The "Five Great Rice Mills" (Fire Rice Mills)

The term "Fire Rice Mill" (火米機) referred to the large-scale steam-powered milling facilities that revolutionized production. The industry was dominated by five major mills, all owned by prominent Chinese figures, representing the pinnacle of Chinese industrial investment in Nanyang at the time:

1. Ban Hap (萬合): Owned by the famous merchant Zhao Shanyuan (also known as the "Rice King").

2. Ban Seng (萬成): Another pillar of the Zhao family's industrial empire.

3. Kien Seng (建成): A major facility contributing to the massive daily output of Cholon.

4. Chung Hap (松合): Known for its high-efficiency processing capabilities.

5. Ban An (萬安): Part of the interconnected web of the "Five Greats" that dictated market prices.

These mills were not just factories; they were symbols of economic sovereignty. Their combined output was so vast that they controlled the price of rice across Southeast Asia, often out-competing French-owned mills through superior management and lower overhead costs.

Quotable Quotes on the Rice Industry

"The lifeblood of Vietnam’s economy was in the hands of the Chinese rice merchants... without the 'Five Great Rice Mills,' the export of Annam’s grain would have ground to a halt."

"The smoke from the 'Fire Rice Mills' in Cholon was the smoke of prosperity for the entire Chinese community in Indochina."

Conclusion

The dominance of the Overseas Chinese in the rice industry demonstrated their indispensable role in the modernization of Vietnam’s economy. The "Five Great Rice Mills" remain a testament to a time when Chinese capital and labor transformed Vietnam into the "Rice Bowl of Asia."

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