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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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. 

Collateral Damage: The Plight of Overseas Chinese Amidst the 1947 Franco-Vietnamese Conflict

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[Table of Contents: Observations of a Turbulent Era]

This report provides a detailed analysis of the dramatic changes in the Vietnamese political situation after World War II and the predicament of the Overseas Chinese caught between the French army and the Viet Minh. The structural framework is as follows:

1. The World's Most Unfortunate People: The article opens by stating that the most difficult group in the world at that time was the Chinese, especially the Overseas Chinese trapped in the flames of war in Vietnam.

2. Composition of the Federation of Indochina: An educational overview of the political geography of Vietnam at the time, consisting of Tonkin (North), Annam (Central), Cochinchina (South), Cambodia, and Laos, while clarifying the correct translation and origin of "Viet Minh."

3. Vietnam in a State of Terror: A description of how, following the outbreak of conflict in Hanoi, the entire territory of Vietnam—except for the kingdoms of Cambodia and Laos—fell into chaos, with land and sea transportation completely severed.

4. Heavy Losses for Overseas Chinese:

   • Loss of Property: Under the French "scorched earth policy" and the sweeps conducted by the Viet Minh, the life savings of Overseas Chinese vanished into thin air.

   • Personal Safety: Tens of thousands of Overseas Chinese became refugees, forced to trek hundreds of miles through the wilderness to survive.

   • Innocent Suffering: Overseas Chinese were not participants in the war, yet they became the primary victims.

5. Obstacles on the Path Home: Records the journey of individuals like Hu Zhiyuan, an aviation technical talent studying in France, who encountered war-torn obstacles while returning home and endured many dangers before reaching the motherland.

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[Quotable Quotes: A Survival Elegy Amidst War]

The report uses precise and emotional language to vividly depict the despair of the Overseas Chinese at that time:

On the Dilemma of Identity: "Currently, the most unfortunate people in the world are the Chinese, and especially unfortunate are the Overseas Chinese in Vietnam."

On the Nature of War: "For the Overseas Chinese, the war in Vietnam is purely a case of 'the city gate catching fire and the fish in the moat suffering'; they are innocent victims."

On the Scorched Earth Desolation: "The shops operated by the blood and sweat of Overseas Chinese throughout their lives have vanished in the sound of gunfire, or have been looted by mobs."

On the Flight of Refugees: "Thousands upon thousands of Overseas Chinese have become refugees, displaced; some have walked hundreds of miles in the wilderness before reaching a safe zone."