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.

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Chen Qiyuan: The Overseas Chinese Visionary Who Wove China’s First Modern Silk Dream

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Chen Qiyuan: The Overseas Chinese Visionary Who Wove China’s First Modern Silk Dream

In the late 19th century, when the world was swept by industrial transformation, China stood at a crossroads. Western steam engines were roaring, cotton mills were rising, and the global textile industry was reshaping trade and wealth. Amid this changing tide, a man named Chen Qiyuan (陳啟源)—a Chinese merchant who had built his fortune overseas—decided to bring a new kind of light to his homeland.

Chen Qiyuan was not just a businessman but a bridge between worlds. Born in Nanhai, Guangdong, he grew up witnessing the delicate craft of silk making — an art that had symbolized China’s culture for thousands of years. Yet when he later traveled abroad and saw the power of modern machinery in Western textile mills, he realized that the ancient silk industry, though beautiful, was falling behind the times.

In the overseas Chinese community, Chen earned respect for his sharp mind, fairness, and forward thinking. But his heart remained tied to his homeland. He believed that wealth meant little if China remained weak. Instead of keeping his earnings abroad like many merchants of his time, Chen made an extraordinary decision: to return home and build the first mechanical silk factory in China’s history.

When he returned to Nanhai, many villagers were curious but skeptical. Could a machine truly weave silk better than human hands? The traditional silk craft had deep roots — the rhythmic sound of handlooms and the artistry of mulberry growers were part of China’s rhythm of life. Chen didn’t want to destroy that heritage; he wanted to give it a new life.

He introduced modern machinery — powered by steam rather than muscle — and trained local workers to understand industrial operation. This was no easy task. Parts and materials had to be imported; technicians had to be taught from scratch. Yet with patience, persistence, and a sense of national mission, the factory’s looms finally began to hum.

Soon, Guangdong’s silk industry began to change. Productivity rose, and the quality of silk reached new standards that could compete on the global market. Chen Qiyuan’s mill symbolized more than industry — it represented the courage of a generation of Chinese who learned, adapted, and transformed traditional craftsmanship into modern enterprise.

Chen’s story reminds us that modernization doesn’t have to erase tradition. Instead, it can build upon it, weaving the old and the new together — like silk threads that combine softness and strength. Through his determination, Chen Qiyuan helped open a path for China’s early industrial awakening and proved that progress could grow from both roots and reason.

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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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