Wednesday, February 22, 2012

W Wong

W. Wong, no heavy traffic license, fined £5, costs 10s; failing to produce drivers license, fined 10s, costs 10s overloading, fined £3, costs 10s. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 14 October 1931, Page 8

HIGH-CLASS CHINESE MEALS.

In a book published under the title of "The International Cook Book," is to be found one of the finest collection's of International re* cipes available in the library of cookery. A highly-interesting account of meal-time in a high-class Chinese family is given

Breakfast is usually partaken of between g and io a.m., the items consisting of four or five disKes: Soup, made of pork, vegetables, or of dried fish, prepared by steam. Eggs, fried or prepared by steam. Vegetables, boiled or fried of various sorts. Rice, boiled in an iron pan, well dried, and brought fe> table with other articles. Spoons are used for soup ,but knives and forks are never used. Rice is most essential at all meals. A pair of chop-sticks are always used by each person in picking up the articles before them. None of the eatables are ever touched with the hands. Butter is never used for cooking purposes, ground nut oil is used instead.

Luncheon is usually served Bebetween i and 2 o'clock p.m. It is a very light meal, consisting of cakes, sweets, or rice canju. Dinner as a rule is partaken of between 5 and 6 p.m. The courses are about the same as for breakfast, but with some addition, such as boiled or fried fowl, or steamed duck, &c. When guests are invited it is usually for dinner. On the table there are always about eight small dishes full of fresh and dried fruits and cold meats, so that the guests can help themselves to whatever they like. Then all the courses are brought in by servants, and with chop-sticks each helps himself. Other dishes besides those mentioned are often served for dinner, such as shark-fins, birds-nests, beche-de-mer, dry shellfish, turtle, birds, dried mushrooms, &c. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 26 June 1912, Page 7

SAMOAN AFFAIRS. CHINESE LABOURERS.

"There are 1000 Chinese labourers in Samoa," said Captain R. J. Carter, head of the Samoan Labour Department, who arrived by the Tofua last Monday morning, says the Auckland Star. They work mostly on the plantations, but a few are employed as house servants. I have to occasionally hold a labour court, but, generally speaking there is not much trouble. The Government arranges for the men to come out. They are engaged for a period of three years, the pay being 3s per day. They are not indentured. They are, practically speaking, free agents and leave a job at a week's notice and can be dispensed with under the same terms. The Government is reimbursed for the outlay of bringing them from the Flowery Land by the people who employ them. They are good workers and quiet." "As far as the Samoans are concerned," continued Captain Carter, "they also are good workers but will not stick to their jobs. They are an independent people and have their own land, and if a feast is being held 'down the road' off they go "to it, even at the expense of sacrificing any money that may be coming to them."

Referring to Samoa generally and the Administration Captain Carter had nothing to say. Asked in regard to the suicide of a high official after the visit of an investigating committee from New Zealand Captain Carter said a shortage had been discovered in the accounts of the repatriated estates. The suicide was the accountant, who considered that he was responsible because he had charge of the accounts. This preyed on his mind and resulted in him taking his life. Another officer who was employed in the storekeeper's branch of the same department was arrested and charged with defalcations. He pleaded guilty, and was sentenced to nine months' imprisonment. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 23 January 1929, Page 5

BANANA CLOTH


It has been left to the Chinese to teach us how the tops, of banana fibre thrown on the rubbish heap every year can be converted into banana cloth and sold at a most remunerative price. One year old plants are selected and the stalk is unrolled and steamed over cauldrons of boiling water till soft. It is a simple matter than to remove the green outer skin, by passing strips of the stalk through an instrument provided with a couple of blunt blades, which act as scrapers. The fibre thus obtained is placed in cloth, and pounded, in order to drive out excess moisture, and is next cleaned and twisted into yarn for weaving. Banana cloth is said to be eminently suitable for tropical wear, and is very durable. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 10 July 1912, Page 7

Railwayman's Death Engine Strikes Jigger


A Chinese railway surfaceman was killed and another man narrowly escaped injury when the jigger on which they were travelling collided with the engine of a special goods train in a cutting on the northern line, 14 miles north of Helensville on Monday afternoon. The man killed was Mr Gin Foo, aged about 40, of Tahekeroa. Mr Foo and a ganger, Mr Fricker, were travelling south on the jigger and met the engine, which left Auckland for Wellsford at 12.18, on a bend in the line. Mr Fricker jumped clear and escaped with shock, but Mr Foo was killed. The body was taken to Helensville where an inquest was opened yesterday morning. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 19 May 1943, Page 3

GIN, FOO

Plot : N/A

Interment Type: Cremation

Title: MR

Surname : GIN

Given Names: FOO

Age : 45

Gender : Male

Occupation: RAILWAY EMPLOYEE

Date Of Death : 18-May-1943

Date Of Cremation : N/A

Date Of Burial : N/A

Funeral Director : C LITTLE & SONS LIMITED

Head Stone Details : N/A
Waikumete Cemetery http://www.waitakere.govt.nz/cnlser/cm/cemeterysearch/cemeterydetails.aspx?id=68668

MODERN PAPER MILL TO BE ERECTED IN CHINA.


Of all the inventions credited to China, none seems more surely the product Qf that early civilisation than paper. For many centuries paper has been made by hand in the Flowery Kingdom, and for excellence of texture and finish their product has not been surpassed by papermakers of any country in the world. Now modern methods h?ve invaded China, and an up-to-date paper mill has been built at Kongmun, a city on tidewater in the Pearl River delta. The equipment is modern German paper-making machinery, complete. The enterprise is Chinese, a number of orientals living in the United States being interested financially, while Japanese workmen erected the mill Rice straw is practically unlimited in China, ana will form the basis of the paper manufactured. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 22 July 1914, Page 7

Saturday, February 11, 2012

We're in no position to lecture China on democracy

There's a level on which it's inherently embarrassing to see any European wagging their finger at a Chinese leader: our common history in their country is not a proud one, and is not forgotten there. I've seen colonial-era film footage of the signs in parks in China reading, "No Dogs or Chinese Allowed" – and this was less than a century ago. We knew better than the Chinese then, too, even in their own country. Perhaps it's something to do with our beigeness.

This was at a time when we still treated Chinese immigrants as a special case, when we dreaded the "yellow peril", and had recently had a prime minister, Richard Seddon, who used such racism as a political platform.

Our great-grandparents voted for him, and even erected the odd pigeon poo-bedecked statue in his memory. That Norman's display was on the steps of parliament, near where Seddon stands on a plinth in all his glory, was unpleasantly apt.

Thanks to this attitude of ours, from 1896 until 1944, Chinese immigrants had to pay a poll tax of 100 pounds – a heck of a lot of money – to be allowed to come here, and couldn't bring their families. In 1908 they were deprived of the right to be naturalised, an insult which remained legal until 1951. All in all, it's a history that's shaky ground to preach from, even if we've apologised for it, to a country with a history and civilisation going back thousands of years.

BY ROSEMARY MCLEOD

Last updated 05:00 27/06/2010


Chinese Portraits


This exhibition is a small selection of photographs from the certificates of registration. These were issued by the Collector of Customs in Dunedin, and allowed Chinese and other alien residents to re-enter New Zealand, if leaving temporarily.

The Chinese Immigrants Act 1881 and the Immigration Restriction Act 1899 and its amendments, set out details of requirements to be met by aliens entering New Zealand. Permits were generally needed and, for this reason, aliens living in this country and departing overseas temporarily, needed certificates of registration to ensure that they would be permitted to re-enter New Zealand.

These certificates of registration were issued by the Collector of Customs in Dunedin. They were issued in duplicate, with one copy given to the alien and one retained by the Collector.

Upon return (not necessarily to the same port), the certificate was presented to Customs officials, and once positively identified, the alien was allowed to enter. The surrendered certificate was then forwarded to the Collector of Customs who had issued it, where it was subsequently filed with his copy. For Chinese, the certificates also exempted them from paying the poll tax required under the Chinese Immigrants Act 1881, provided they had paid it on their first entry.

The certificates generally show the following details - port and date of issue of certificate, name of alien and place of residence, identification particulars such as the place and date of birth, physical features, arrival details, and a photograph. Some of the earlier certificates also required fingerprints. Some of the certificates also have attached the initial application, or correspondence regarding the individual concerned.





http://gallery.archives.govt.nz/v/dunedin/Chinese+Portraits/

Photographic record

provides insight into Chinese community's heritage

FINBARR BUNTING
Last updated 05:00 29/03/2009

THOMAS WONG DOO III smiles as he shuffles into his living room. He says he usually stays in his pyjamas until midday, to avoid getting too tired during the day, but right now he's wearing blue suit pants and a white shirt. There is brilliant sunshine outside, warming his home in its quiet Auckland street. The 84-year-old sits down, points to a family tree he has laid out on a cluttered coffee table, and reflects a little on his life.

"An old person can actually give a young person some blessings, and some luck, and he did that for me I've been so lucky." Wong Doo reclines in his chair as he looks more closely at one of the photos. "I was certainly the apple of his eye. He doted on me and I've got a great deal of respect for him."

The photo is of his grandfather, Thomas Wong Doo, who emigrated to New Zealand from China in 1884 with his two brothers. It shows a finely dressed man sitting on a cane chair, wearing a blazer and waistcoat, with a huge boutonniere on the left lapel of his blazer.

Portraits of 45 Chinese immigrants from the turn of the last century have recently been released on the National Archives of New Zealand website. It might seem unusual for immigrants from that time to sit for formal studio portraits, but the photographs were taken as part of the immigration policy and controversial poll tax of the time.

The Chinese Immigrants Act of 1881 was the initial legislation that sought to regulate Chinese immigration.

In 1896 the Poll Tax had been increased from 10 to 100 under an amendment to the Chinese Immigrants Act 1881. This meant that from 1900 onwards, any Chinese person leaving New Zealand to travel overseas temporarily was required to fill in a form with two photographs and their thumb prints. Upon their return they were required to deposit a 100 poll-tax until proof of identification and the original payment of poll-tax was confirmed.

Wong Doo's descendants were excited to rediscover their family history when contacted by the Sunday Star-Times.

Wong Doo III remembers seeing the portrait of his grandfather many years ago, but had all but forgotten about it.

His grandfather travelled to China in 1898 to marry a woman called Chan Unui. He returned to New Zealand soon after but would visit his young family he had a daughter and two sons born in China, one of them Thomas Wong Doo II every few years, including in 1902, when the photo was taken.

Wong Doo III says his grandfather worked as a market gardener in Auckland before becoming a business and community leader. The area he farmed, a stretch of earth on the corner of Auckland's Surrey Cres and Great North Rd, bears the name Chinaman's Hill, in his honour.

Wong Doo III recalls a childhood spent in his grandfather's shop on Auckland's Victoria St, a haven for the burgeoning Chinese community and home for his grandfather's family.

"We lived on Victoria St where we had the store. At that time my grandfather was a banker for the Chinese, he looked after all their private affairs. My mother and grandmother used to mend the clothes of the market gardeners.

"Up to the 1930s there were very few Chinese women allowed in New Zealand, the immigration laws were very strict. It was unofficial, but that was virtually it."

Gambling and playing mahjong were popular pastimes for the Chinese and Wong Doo III remembers the older Chinese in particular. "I used to bring the tea out and can still remember the guys smoking from bamboo pipes. There was a big pipe, filled with water, and a little tube. They would light the tobacco and as it was drawn it would be cooled by the water.

"We were humble people, we didn't have much money, and we lived in the back of shops for a long time because when you don't have that sort of money you live that way. It wasn't until the third generation, my generation, that we started living in houses."

He recalls some racism when he was growing up in Auckland in the 1920s and 1930s, but he doesn't blame the local population because, he says, they didn't know any better. "If a strange person from another race came into their country, of course they would feel a little suspicious, but I have to say this, we proved ourselves."

Wong Doo III says his grandfather left an indelible impression on him. "There were seven-year age differences between my father and uncles, and because I was the eldest son, of the eldest son, I seemed to have more leadership. Grandfather looked upon me as another son.

"We've been lucky. The trait that is in Chinese is that the stepping stone for success is through education of the children. You see that in the markets and the fruit shops, they will work themselves to death to put their children through school."

Wong Doo III is still active. He is a recently retired chairman of Auckland's Chinese Community Centre, and continued the tradition of helping out other Chinese and the wider community, just as his grandfather did, more than 100 years ago.

To view the Chinese portraits, go to www.archives.govt.nz and clock on the "Dunedin Gallery" link.

- © Fairfax NZ News

http://www.stuff.co.nz/sunday-star-times/features/2297285/Photographic-record-provides-insight-into-Chinese-communitys-heritage#share

MATCHMAKING IN CHINA.

(New York Sun.) In China the persons most interested in their marriage have nothing at all to do with the matter. The Rev S. G. Miner, a missionary in China, says that betrothals are frequently arranged by the parents when tho bride and bridegroom are as yet infants. This is the way they go about it. Frequently a man having a friend in a similar station in life proposes to give his daughter in marriageto his friend's son. It is at this stage that the matchmaker is called in. The children's horoscopes are cast, and for some days the matter is weighed by both, families. The fate of the unconscious young people hinges on trifles during this period. If any accident happens in either family, such as breaking a piece of china or glassware, or losing a trifling article, it is regarded as a bad omen, and the match is declared off then and there. But if all goes smoothly, the parents decide that the betrothal is desirable, and immediately presents are exchanged, the parents of the girl coming in for the greater share. Among the gifts two cards are exchanged by the families. One is ornamented with a gilt dragon, and has written upon it information relating to the good points and shortcomings of the boy. Of course the shortcomings are few and far between, since Chinese boys are considered nearly perfect beings by their parents. The other card is decorated with the picture of a phoenix, and gives similar information, about the girl. A thread of red, silk with a needle at each end is passed through each of these cards, which are preserved with the betrothal papers in .the two families. The red silk signifies that the feet of the people destined tq be married are tied together with invisible cords. These Chinese engagements are as binding as marriage, although the contracting parties may bo in absolute ignorance of the arrangement. Very' sad surprises constantly occur at Chinese weddings. Frequently no communication takes place between the two families from the time of the betrothal until the wedding. Sometimes one of the families becomes very poor, or one of the betrothed couple becomes a helpless cripple or a victim to leprosy or some incurable disease. Mr Miner says that he knows of one instance where the prospective bridegroom was an idiot; but nothing could prevent the marriage. Frequently the betrothed girl is taken at once to the home of the .boy's parents; There she is made a servant to the family imtil the marriage ceremony is performed. More frequently, however, the two who are to go through life together never see each other faces until after they are man and wife. In this event the bride is brought to her new home on the wedding day in a hired bridal chair, a grand affair of flaming scarlet, elaborately decorated, and carried by four coolies preceded by a band of music. Two of her near relatives accompany her until they meet two of the bridegroom's nearest of kin, when they hand her over to the care of her new protectors. All her other relatives remain at home and bewail her loss as if she wore going to her burial instead of her bridal, which, in most countries, is believed to be the hairiest, event of a woman's life. Not one of her kin or friends ever attends the wedding. Upon her arrival at the bridegroom's homo two women attendants stand ready to receive the bride and serve her during the days o£ ceremony and festivity. The chair is set down, and as they open it a child and an old woman who has many sons and grandsons come forward and formally invite the bride to accompany them to the bridegroom's chamber. They find him sitting there attired in official cap, gown and boots. The bride wears parti-coloured garments with a large scarlet robe thrown over all. A scarlet silk or cloth veil covers her face and head. With the assistance of her attendants she trips across the scarlet carpet laid for the occasion because her little feet must touch nothing else, and takes her seat on the bridegroom's right. He then removes her veil and crown, the curtain is drawn, and the two are supposed, without so much as glancing at each other, to sit and think, without speaking, until preparations for the service are completed. When everything is ready the bridegroom re-crowns his bride and they walk to the reception room. A Cbinesereception room is open at the end and looks out upon an open court. Hither the couple make their way, and by bowing their faces to the ground four times worship heaven and earth. They then face right about and worship the bridegroom's ancestors in like manner. Next they worship each other, or pretend to, and retire again to the chamber, where the bride's crown and veil are taken off for the last time, her hair is elaborately dressed, and the bridegroom beholds her in all her beauty, or ugliness, for the first time. Then the wedding breakfast is served. Nobody is .allowed to partake of it except the couple, and even the bride isn't allowed to do any eating. She has to sit there motionless and watch the bridegroom enjoy himself. During the meal the mistress of ceremonies chants a song written for the occasion, in which she predicts that every known nuptial blessing shall come to the young pair. Next they return to the reception room and worship in Iho sauio manner as -befor- 1 all the groom's senior relatives, and are worshipped in turn by all his junior relatives. The climax of tho day's festivities is a grand marriage feast, after which the guests of both sexes are permitted to inspect the bride and make any personal remarks they please about her appearance or dress. Every Chinese bride has to pass through this ordeal, and furthermore she must appear perfectly unconscious of blame or praise, of harsh criticism or friendly judgment. It has always bocu said that tho Chinese women have most amiable dispositions, and they must to stand this trial. If possible, on the foPowing day the wedded couple visit tho bride's parents. After a month of married life the bride may visit her parents and relatives. Often this visit is a very sad one, for the young wife has to tell of a cruel husband or mother-in-law, who makes life a burden to her. Life is so lightly valued in China that the taking .of it seems to many only a very little thing. And, too frequently, unfortunate young wives take advantage of these first visits home to put an end to their sufferings. Considering tho strange way in which they are brought about, there are many comparatively happy marriages in China, and many people who put a full and proper valuation on life. On the other hand, should a girl in China lose her betrothed or a young wife her hrnband, she is highly commended if she takes opium or contrives in some other way to follow him into the Great Beyond. Outside tho walls of many cities, notably Foochow, and along public, roads, hundreds of monumental arches are erected to perpetuate the memory of young women who have killed themselves rather than outlive their betrotcd. Cases of this kmd are all reported to tho Emperor, and tho arches are erected at his command. Star , Issue 5849, 17 April 1897, Page 3

CHINESE CUSTOMS

The Chinese visitors in London, remarks a correspondent in an exchange, like least the cold food that is served summer' time. j Most things to eat must be warm in China, according to a Chinese bride who has spent her honeymoon in England. It made her shiver to think of drinking cold'water! In China people always have. tea. Even tho children drink tea, although sometimes only little more than coloured, water. Another strange English custom is the taking of sweets with every meal. In China sweets are only added on occasions when there is a long menu. An ordinary Chinese meal seems long enough! It consists of four or six bowls containing soup, chicken,, an egg dish, pork, a vegetable, and always rice. "Every Chinese girl can cook, said the little bride, "because «he sees her mother or mother-in-law cooking. When the mother is too old to look after the family, a son's wife takes her place, never a daughter, because she would not always be there. "In China we have the Great Family. There are the parents, the brothers, the sisters, and sisters-in-law. They all live together, and the women make the dresses at home. But because such a great family cannot arrange things very well, little by little it is changing. "After the brothers marry sometimes they live in another place," but one son must always live with the parents, and the parents choose the son they like best to live with thorn. "Chinese weddings are on the whole simpler and freer than those in this country. Even in more conservative families where the parents j have much to say in the choice of a husband, they usually have to get the daughter's consent. "Not all Chinese girls marry. Some earn their own living. They live with the Great Family, or by themselves, near their work. Women's social clubs are being started also where they can live. Tho girls who are studying at the Chinese universities intend to enter the professions, where there is practically no prejudice against then," Evening Post, Volume CXI, Issue 31, 6 February 1926, Page 15

Chinese Wedding.-—

A unique and interesting wedding took plaoe on board the c.c. Wakatipn yesterday afternoon (says the N.Z. limes), when Mr Chin Ting, a well known and well-to-do Chinese storekeeper from Pahiatua, was united m the bonds of matrimony by the Rev Mr Ogg to Miss Ching Fan, of Hongkong. The latter came by the Wakatipu in charge of another Chineee lady, in the capacity of chaperon, and left the boat only after she had become Mrs Chin Ting. The prinoipal were' most stylishly attired, and attracted a great deal of attention It is statcd that a formal application will be made for a refund of the poll tax on Mrs Ting, and that if this is not oomplied with a test case will be instituted, a legal opinion having been given that a Chinese woman married to a naturalised Chinaman before landingin New Zealand is under the existing law exempt from the poll tax. Marlborough Express, Volume XXXIII, Issue 20, 25 January 1898, Page 2

A Chinese wedding party in Canton

A Chinese wedding party in Canton reoently loat one ot the moet important items in the ceremony—the bride. The little lady had been oarried to her bridegroom's house, hidden in the oustomary embroidered red satin chair, deoorated with flowers, and put down at the door to await the auspioiouß moment for oro&sing the threshold, Her escort had oome a long way, and were weary bo they retired into a neighbouring opium den and went to sleep. They woke late in tho evening, rushed to the door, and, concluding that the bride had left, oarried the empty ohair baok to its loft. Soon afterwards the bridegroom and his family, dressed in their beßt, lighted the oandles and the inoensefitioks, laid out rioe and the orthodox viands, and opened the door. No eigne of either ohair or bride. They immediately deoided that Bhe had been oarried off by brigands, and they alarmed the whole district, the search going on for hours fruitlessly. At last the diatraoted bridegroom woko up tha chairbearers, and they, struck by a sudden idea, ran off to the loft. They opened the ohair, and there sat the poor little bride, stiff, frightened, and hungry. She bad felt that she was being oarried oft, but dared not cry out, bb no well-bred bride ought to open her lipa till after the marriage ceremony. Henoe all the trouble. Nelson Evening Mail, Volume XXV, Issue 87, 14 April 1891, Page 4

An interesting Chinese wedding

An interesting Chinese wedding was recently solemnised at the Vivian Street Baptist Church, Wellington, of Daisy, second daughter of Mr. and Mrs. Chin Ting, to Philip Sang, of Wellington. The bride wore a pink satin overdress brocaded in silver, and' veil, with silver shoos and stockings to match, and carried a sheaf of pink gladiolus and maidenhair fern. She was attended by her sister Dolly and Miss Eva Wong, of Carterton, tho former wearing a greenish blue frock of crepe de chine with panels of ribbon and primroses, the latter wearing a mauve silk marocain frock with panels of ribbon and primroses. Both woro bandeaux of silver leaves. The Chinese Consul's daughter was a flower-girl, and was daintily dressed in a pink brocaded marocain frock, with flared skirt, trimmed with rosebuds. Tho bridesmaids and flower-girl wore strings of pearls and armlets, the gift of the bridegroom. Mr. E. Yen was best man and Mr. Harry Wong was groomsman. After the ceremony, the bride's parents gave a reception at the Tung Jung Association rooms. Mr. and Mrs. Sang 'left later for Rotorua and Auckland, the bride travelling in a slate-blue ensemble suite, with felt hat to match. Evening Post, Volume CXI, Issue 126, 28 May 1926, Page 13

A Chinese Wedding.

A Chinese wedding was celebrated yesterday in Wellington, when Nettie, daughter of Mrs. I. Low, Blenheim, was married to Mr. Roy Joe Mitchell, Wellington. The bride, who was escorted by Mr. T. Long, wore a long frock of pink georgette which was finished with a cape collar. Pink satm horseshoes were appliqued to the frock. Her veil of pink tulle was fastened with orange blossoms. The bride's sister, Miss Mollie Low, was maid of honour, and was dressed m green crepe de chine. Another sister, Miss Lucy Low, was bridesmaid, wearing blue crepe do chine. Mr. Long was best man, and Mr. Joe King groomsman; When the bride and bridegroom left later for a tour of 'the North Island, the bride wore a frock of green georgette and a fawn coat and hat. Evening Post, Volume CXI, Issue 36, 12 February 1931, Page 17

Chinese Wedding.

The first Christian Chinese wedding in Wellington for some years was solemnised in tho Anglican Chinese Mission Church, in Frederick street yesterday, when Mr. Herbert Kwok, of Wellington, was married to Miss Ida Low, of Blenheim. The service was solemnised by the Rev. P. B. Redgrave, general secretary of the Board of Missions assisted by tho Anglican Chinese Missloner (Mr. Wong Tze). Tho service which was partly in Cantonese and partly in English, was Semi-choral, Miss Peterson presiding at tho organ. Thoebride, who was escorted by her brother, looked very pretty, being charmingly dressed in shell-pink satin, with veil to match, carrying a bouquet of roses, heather, and lily of tho valley. The bridesmaids were the Misses Mollie and Nettie Low, in mauvo crepe de chine, and Miss Ida Chong, dressed in pale blue eropo de chine. Mr. Dick Kwok was best man, with Mr. Chan Pang as groomsman. After the ceremony the guests were entertained to a breakfast in the Chinese Masonic Hall. Evening Post, Volume CVII, Issue 31, 7 February 1929, Page 15

The marriage of Mr and Mrs Chee

The marriage of Mr and Mrs Chee on Thursday last, by Mr Lord, Registrar, has afforded a subject for conversation at teatables, it being, we understand, the first real Chinese wedding that has occurred in Auckland. Ah Ghee and the lady of his love having been solemnly joined together in holy matrimony, tbe thoughtful couple conceived the happy idea of the celestial bride-cake, a piece of which we have duly received with compliments, nicely tied, and surmounted by a white rose, emblematic of purity and conjugal affection. We wish the happy pair long life and domestic peace. Auckland Star, Volume XVII, Issue 25, 30 January 1886, Page 5

Mr. John Sang Louis

A Chinese wedding was celebrated at the Anglican Mission Church, Frederick street, yesterday, the contracting parties being Mr. John Sang Louis, of Wanganui, and Miss Doris Wong, late of Canton. China, who arrived from there on Monday. The Vicar of St. Peter's, the Rev. H. Watson, M.A., officiated at the service, in the presence of a number of the local Chinese. The Wedding March was played by Miss G. Jones organist of the Mission Church. A party was held in the evening to celebrate the event Evening Post, Volume XCII, Issue 120, 17 November 1916, Page 9

Saturday, February 4, 2012

Community history, Chinese

 

 Diana Giese’s Post-War Chinese Australians and Chinese Australian Oral History
Partnership projects were organised for the National Library of Australia. To find out more, go to her Website

 http://www.dianagieseeditorial.com.au/chinese.html

 

Post-War Chinese Australians
Chinese Australian Oral History Partnership





Tracking the Dragon

Hundreds of thousands of Chinese people have arrived in Australia since the early nineteenth century and have made it their home. Where did they live, work and worship? Where are the places they cared about?

We know some of these places – temples, Chinese burial areas as well as some shops, market gardens and gold diggings from the past. Much remains unknown.

The Australian Heritage Commission is working to rectify this gap in our knowledge of migrant-related heritage places. It has been developing ways to assist migrant groups and the wider community to identify heritage places important to them. In 1999 it produced a 'how to' guide which has helped communities find and assess their migrant heritage places – the Migrant Heritage Places kit.

We have taken this a further step with the development of this guide and its sister 'toolkit' for heritage practitioners. The toolkit includes a bibliography of Chinese Australian references and a database of heritage sites.

These resources provide both communities and those working in the heritage field with ways of finding out more about the heritage places of a particular migrant group – Chinese Australians.

These new resources will make it easier than ever before to search, find and assess the undiscovered stories and places of our rich Chinese Australian inheritance. Their use will help to build a wider appreciation of this heritage among all Australians.

http://www.environment.gov.au/heritage/ahc/publications/commission/books/tracking-the-dragon.html


NZ History Award

Subject: RE: NZ History Award
Date: Wed, 08 Jan 2003 15:57:13 +1100

Dear All,

A quick response to Allen's message to you all.

Yes, I have been awarded one of the nine NZ History Research Trust Awards for Historical Research in 2003. The Ministry of Culture and Heritage sent me the notification and cheque to arrive just before Christmas, and I have written to thank then for such a great Christmas present!

I shall be preparing a more detailed statement about my research plans for Allen to present to the Executive of the Tung Jung Association for their consideration at their next meeting on Monday. I shall send you all a copy of this statement as well.

For the last five or more years I have been travelling to HK to interview my older sister, who died at the beginning of 2001, and to Guangzhou, Xintang (Santong), and Xinjie (Sun-gaii), to interview surviving members of my family - my mother's sister [they were Wongs from Gualing (Gwa-lang)] is still alive, as is my family's servant girl who took care of me as a baby! I have also managed to find and buy several written and printed sources of district and village history. This has all been for a Ye-fong Chan family history for my own family. The recent history of my family is a very tragic one, like so many other NZ Chinese families as the result of immigration restrictions in force in Australia and NZ during the first half of last century, and so that history will be for the benefit of my own family and future descendents only.

The History Award will enable me now to enlarge my research project to cover the history of migration from the cluster of villages in Zengcheng that made up what Chinese social historians call a marketing community based around Bak Shek. Most of the older Zengcheng families in NZ, and Australia, come from that marketing community. That history will be for public consumption!

The History Award will enable me to spend a period or two of research back in Zengcheng, as well as several periods of research in New Zealand, mainly Auckland, Wellington, and Dunedin.

Since I have several commitments and responsibilities to Chinese Australian heritage and history this year as well, I need to spend some time this month organising my work schedule! This is difficult at the moment since many of my colleagues in Australia and NZ are still on holiday! I have already accepted an invitation to give a seminar at Victoria University of Wellington's Stout Centre in late April on the "Trans-Tasman Connections of the Chinese in Australia and New Zealand" and I have been told that the History Department at Otago University will be offering to host me during my stay in Dunedin. At this time it looks likely that I shall make an initial short trip to Wellington in March, probably from 10 to 20 March during which time I shall also come up to Auckland on the weekend. I shall have a six to eight week stay in Dunedin around August/September/October.

My research will depend very much on the advice, assistance, and cooperation of our Zengcheng peoples and organisations in New Zealand and I am looking forward very much to meeting you all and to working with you to reclaim and tell the history of our people in New Zealand.

Very best wishes.

Henry

Zengcheng vs Jungseng

Subject: RE: Zengcheng, Jung Seng etc!
Date: Thu, 9 Jan 2003 11:42:01 +1300

Dear Helen, Allen, and others,

OK, this is the problem of rendering Chinese sounds in Roman script! My
non-Chinese students in Chinese history have always complained about this
problem, when they find pronouncing Chinese names and terms hard
enough! And the problem is even more complicated for Cantonese! Many
Chinese characters are pronounced differently in putonghua (Mandarin,
Beijing speech, or the national language, guoyue) from how they are
pronounced in Cantonese - and they are often pronounced differently by
Hakkas or by people from different districts or even villages, most
specially those from Siyi (Sze Yup) or Zhongshan (Jungshan)

Lets stay with our own ancestral district. The two characters for our
district mean: "to add, to increase" and "city walls", and the name means
"added city", and first got its name in 201 AD.

In Mandarin the characters are romanised in two main ways: Ts'eng Ch'eng in
Wades-Giles (the old British romanisation, which is still used in Taiwan),
and Zengcheng in pinyin, the romanisation system of the People's Republic
of China, which has now been adopted universally, except Taiwan, after a
ruling in the 1970s by UNESCO.


That is why I use Zengcheng, though no Cantonese in Australia or NZ will
know where I come from!


The situation is VERY complicated in Cantonese and I know I am going to
worry Allen and Arthur!

In the old Meyer-Wempe Cantonese romanisation system our ancestral district
is Tsang Sheng
In the Yale system it is Jang Sihng

In 1960 the Guangdong Provincial Government decreed it should be Jeng Xing
However in 1971 the Provincial Government changed its mind and it is now
Zeng Xing

Note I have a Cantonese Dictionary published in Guangzhou (Canton) in 1999
that uses Jeng Xing and another official dictionary published in Guangzhou
in 1997 that uses Zeng Xing.

If the Provincial Government cannot make up its mind, you can see how
complicated it can be if you do cannot use characters and just know how to
pronounce them!

But that is not all. The major textbooks used in Hong Kong to teach
non-Chinese Cantonese are by Sidney Lau and you guess it??? He uses a
different romanisation system of his own!!! And our homes district
becomes: Jang Sing

My Cantonese friends in Sydney recognise the sounds Jang Sing or Jeng Xing
but when I pronounce the Mandarin Zengcheng - they do not know where I come
from!

I thus prefer to use Jang Sing in Cantionese, and Zengcheng in
putonghua. When I am with those who read Chinese - I use the actual
characters!

Allen and Arthur: I know where the "Tung" in Tung Jung comes from - but
how come we use JUNG????


Do not change the names of our associations now!! However the problem is
that Jung is the romanisation for the Cantonese sound for central as in
Jung Shan or Zhongshan, a major source of overseas Chinese. There is, then
a confusion between Jung Seng or Jung Sing, and Jung Shan. Indeed the two
"Jungs" are pronounced differently and are, of course, two different
characters.


Actually, this has already led to confusion in Australia. One of our
leading Australian oral historians has published on the web her interview
with an elderly Chinese who comes from Jang Sing, our district - I know
that because he is a member of our Sydney Luen Fook Tong, the Jang Sing
association, and he is a Wong from Bak Shek. I have criticised the
Australian, non-Chinese speaking, historian for her very leading question:
"You are from Zhongshan aren't you?" To which old Wong Hoy Lee, who is more
westernized than me, and knows no Chinese at all, simply answered "Yes,
that would be it." That is the problem of a non-Chinese historian
interviewing a non-Chinese speaking Chinese about Chinese matters!!!!

Sorry, this has become another long posting. More practically, perhaps one
of the things that should go on the Tung JUng website would be a list of
Chinese characters and their various romanisations for the Jung Sing
villages and surnames??

Best wishes to all.

Henry

(Zengcheng is spelt in many ways - jungsen, and so on. Henry Chan can
explain in much more detail the reasons. Regards Allen

H.D. Min-hsi Chan
Honorary Visiting Fellow
School of History and Philosophy of Science [formerly STS]
University of NSW
and
Honorary Associate
Department of Chinese Studies
School of European, Asian, and Middle Eastern Languages and Studies
University of Sydney