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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魂歸義山：法屬時期越南華僑墓地歷史與喪葬文化解析

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落葉歸根與義山精神

前言

在越南華僑的移民史上，「義山」（公墓）的概念遠遠超出了葬死之地的範疇。根據陳天傑《旅越（安南）十年見聞回憶》的記載，在 1920 年代的堤岸與西貢，這些神聖的土地是華僑社會結構的重要支柱。義山不僅象徵著移民從「過客」到「落地生根」的轉變，更維繫著他們與遠方祖籍地之間永恆的文化紐帶。

「五幫」制度下的喪葬福利

在法屬時期，墓地的籌建與管理主要由「五幫」（福建、廣州、潮州、海南、客家）負責。法國殖民政府將華人的「生老病死」管理權下放給了這些自治組織。

• 各幫專屬墓地：各方言群體在城市郊區購置大片土地建立專屬義山。例如，廣東幫與福建幫皆擁有各自的領地，互不相干。

• 慈善與道義：「義山」之名取其「道義」之意。這些墓地為赤貧的勞工、隻身在外的「苦力」提供免費或廉價的墓位，確保每一位身故的華人都能獲得體面的安葬，不至於暴屍荒野。

祭祀與文化傳承

越南的華僑義山是文化活動的核心，尤其在清明節期間，呈現出極其濃厚的民族特色：

• 建築藝術：墓碑與祠堂完全仿照家鄉規格，其石雕工藝與文字風格無不體現廣東、福建的原鄉色彩。

• 社會凝聚力：每逢清明或盂蘭盆節，義山成為華僑聚集之處。透過祭祖活動，幫會領袖得以下達政令，族人得以互相扶持，在殖民地的異國環境中重塑文化認同。

關於「義山」的金句語錄

論社會功能：「五幫各自籌資建立醫院與義山，這不僅是為了福利，更是為了在異鄉保全族人的尊嚴。」

論精神歸宿：「對於旅越華僑而言，義山是最後的錨點；它讓漂泊的靈魂在異國他鄉終能找到歸宿。」

論文化堅持：「即便身處法國人的統治下，華僑仍要在義山的方寸之地，刻下祖先的名字與故鄉的地號。」

結語

越南的「義山」制度是華僑群體團結互助精神的深刻體現。透過承擔死者的安葬責任，越南華僑幫會強化了生者的社會紐帶，創造了一種在殖民時代歷久不衰的文化韌性遺產。這不僅是墓葬的歷史，更是華人在東南亞奮鬥與紮根的縮影。

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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