The Singapore Tourism Board launched the Step Out Singapore campaign last month with the aim of encouraging Singaporeans to go out and spend as well as tour local attractions.
Tour agencies, clan groups and the National Kidney Foundation also organised cruises down the Singapore River and the highlights included visits to Yueh Hai Ching Temple and Fuk Tak Chi Temple （which has now become the Fuk Tak Chi Museum）。
I was invited as a guide and was disappointed to find many Singaporeans, especially the young ones, ignorant of these monuments which are more than a hundred years old.
Besides, they also have misconceptions about temples.
To help them understand the cultural significance of Chinese temples, English explanatory notes should be provided for relics with historical value like stone tablets.
Mention temples and many will conjure up an image of blackened pillars, beams and wooden plaques and the many Taoist deities placed high on a pedestal. To them, temples are inseparable from “superstition”。
The truth is, seen from a traditional and historical perspective, Chinese temples here have served many useful and unique social functions. Worshipping is only one of them.
Historically, Chinese temples have been closely associated with our pioneers and the emergence and evolution of the Chinese community.
Chinese temples provide vital information and invaluable records for an understanding of the contribution of the Chinese towards the early development of Singapore.
It is often said that we should respect and remember the pioneering efforts of thousands of “anonymous” heroes in the early years.
Well, they are not “nameless” as such. It's just that we do not who they are. Where then can we trace their names？
Just visit the few more-than-hundred-year-old Chinese temples here and you will find their names inscribed on stone tablets - for making donations either in cash or in kind to the construction of these temples.
The donors were not just the rich, many were hawkers and labourers and some were even involved physically in building the temples. All this was done in the true spirit of everyone doing his bit for society.
Surely, the devotion and efforts of the pioneers in building temples cannot be dismissed as mere superstition.
Apart from being places of worship, a deeper appreciation of these old temples will help us discover that they have served important social functions.
Firstly, they were early forms of “community and information centres”。
Before the existence of clan associations, temples were places where Chinese immigrants gathered to exchange news and build relationships and find solace when they felt homesick. These temples which are modelled on those back in their hometown gave them the comforting feeling of “home”。
Secondly, temples also served as charitable organisations at that time. The donations collected were often used to help the poor and sick.
Sometimes, donation drives were also organised to raise funds for victims of natural disasters in China.
Both Yueh Hai Ching Temple and Fuk Tak Chi Temple had done so in early 20th century and were even honoured with inscriptions from Emperor Guangxu for their efforts.
Thirdly, temples were the source of financial support for many Chinese schools.
Some rural schools were started by temples and permanent stages set up for opera singing on the birthdays of Chinese deities were used as classrooms when there was no performance.
Lastly, temples are the predecessors of clan associations. For example, the Singapore Hokkien Huay Kuan was first set up within the Thian Hock Keng Temple. At times, they are “twins” as in the case of the Singapore Hainan Huay Kuan and Kiung Chow Tin Hou Kong.
The temples here may resemble those in China, but as they were built by Chinese immigrants, it was inevitable that they also display traits different from temples in China. The same goes for Chinese culture here which originates from China but has developed its own peculiar features.
Chinese temples here are a microcosm of the history of Chinese immigrants and deserved to be studied in-depth.
。The writer is an Executive Sub-editor / Repotrer of Lianhe Zaobao. Translated by Yap Gee Poh.
前些日子,旅游局開展“出門樂逍遙”計劃,不僅鼓勵人們出外消費,還鼓勵大家游覽本地的名勝古跡。旅行社、社團(tuán)、全國腎臟基金會主辦了幾次“新加坡河歷史之旅”,行程中有粵海清廟與福德祠（在直落亞逸街,現(xiàn)為小型民俗博物館）。
我受邀當(dāng)講解員,發(fā)現(xiàn)到好多新加坡人（尤其是年輕人）,對這些具有百余年歷史的古跡一無所知,對于華人廟宇存有種種誤解,令我感慨萬千。
為了幫助新一代新加坡人了解華人廟宇的文化歷史意義,廟宇的一些有歷史價值的文物（如石碑）好有英文說明。
一提起廟宇,人們馬上想到的是被香火熏黑的柱梁、牌匾,一尊尊高高在上的神像,似乎都跟“迷信”二字分不開。其實,從民俗與歷史的角度來看,本地華人廟宇具有多種特殊的社會功能,供奉神明,僅僅是其中一種功能。
百多年來,華人廟宇跟新加坡的開埠先驅(qū),以及華社的形成與演變是分不開的。要了解與研究早期華人開發(fā)新加坡的歷史,廟宇給我們提供了寶貴的線索,并且還保留了許多珍貴的原始紀(jì)錄。
人們常說開發(fā)新加坡的千千萬萬無名英雄,值得我們尊敬與緬懷,所謂“無名”,只是“不知其名”,他們當(dāng)然是有名有姓的。到哪里可以查到這些先驅(qū)者的名字呢？請到幾所歷史有百年以上的華人廟宇去走一走,看一看,你就會發(fā)現(xiàn),他們的名字都刻在記載捐款捐物者名單的石碑上。
這當(dāng)中除了富商之外,還有不少人是小商販與勞工,他們有的捐款,有的捐物,還有的是建廟時義務(wù)勞動,這真正是“有錢出錢,有里出力,有一分熱,發(fā)一分光”。
開發(fā)新加坡的先驅(qū)對廟宇那么熱心,不能用“拜神迷信”四個字就能概括得了。
深入了解與分析就不難發(fā)現(xiàn),新加坡這些歷史悠久的華人廟宇除了供奉神明之外,還具有以下幾種社會功能：
一、它是古代的民眾聯(lián)絡(luò)所、資訊中心。在華人未成立社團(tuán)之前,能讓來自中國的移民聚集在一起的地方,就是廟宇。大家聚在廟宇的四周互通信息,聯(lián)絡(luò)感情。廟宇也是他們舒解鄉(xiāng)愁的地方,是心靈的避風(fēng)港。走進(jìn)按照家鄉(xiāng)的神廟面貌與布局建造的廟宇,他們就有回到家鄉(xiāng)的感覺。
二、廟宇是早期的慈善機(jī)構(gòu),廟宇不時拿出香油錢來救濟(jì)貧病無助者,還籌集義款賑濟(jì)中國的災(zāi)民。如粵海清廟與天福宮,都曾在20世紀(jì)初籌集義款救濟(jì)中國水災(zāi)災(zāi)民,光緒皇帝還因此題詞送予這兩座廟。
三、廟宇是早年好多華校的經(jīng)濟(jì)支柱,有些鄉(xiāng)村學(xué)校是廟宇開辦的,演酬神戲的戲臺平日充當(dāng)學(xué)校課室。
四、廟宇還是會館的前身,或是像孿生兄弟一樣,神廟與會館同時誕生。如福建會館初就設(shè)在天福宮內(nèi),又如海南會館與瓊州天后宮,就是一對“孿生兄弟”。
新加坡華人廟宇雖然源于中國,但是,由于它是由遠(yuǎn)離中國的早年移民所建,必然具有濃厚的移民色彩,那是中國本土的廟宇不可能具有的。這種源于中國又異于中國的情況,不正是新加坡華族文化源于中國又異于中國的反映嗎？
華人南來史就蘊藏在百年廟宇中,廟宇豐富的歷史文化積淀,值得人們好好發(fā)掘,深入研究。
Tour agencies, clan groups and the National Kidney Foundation also organised cruises down the Singapore River and the highlights included visits to Yueh Hai Ching Temple and Fuk Tak Chi Temple （which has now become the Fuk Tak Chi Museum）。
I was invited as a guide and was disappointed to find many Singaporeans, especially the young ones, ignorant of these monuments which are more than a hundred years old.
Besides, they also have misconceptions about temples.
To help them understand the cultural significance of Chinese temples, English explanatory notes should be provided for relics with historical value like stone tablets.
Mention temples and many will conjure up an image of blackened pillars, beams and wooden plaques and the many Taoist deities placed high on a pedestal. To them, temples are inseparable from “superstition”。
The truth is, seen from a traditional and historical perspective, Chinese temples here have served many useful and unique social functions. Worshipping is only one of them.
Historically, Chinese temples have been closely associated with our pioneers and the emergence and evolution of the Chinese community.
Chinese temples provide vital information and invaluable records for an understanding of the contribution of the Chinese towards the early development of Singapore.
It is often said that we should respect and remember the pioneering efforts of thousands of “anonymous” heroes in the early years.
Well, they are not “nameless” as such. It's just that we do not who they are. Where then can we trace their names？
Just visit the few more-than-hundred-year-old Chinese temples here and you will find their names inscribed on stone tablets - for making donations either in cash or in kind to the construction of these temples.
The donors were not just the rich, many were hawkers and labourers and some were even involved physically in building the temples. All this was done in the true spirit of everyone doing his bit for society.
Surely, the devotion and efforts of the pioneers in building temples cannot be dismissed as mere superstition.
Apart from being places of worship, a deeper appreciation of these old temples will help us discover that they have served important social functions.
Firstly, they were early forms of “community and information centres”。
Before the existence of clan associations, temples were places where Chinese immigrants gathered to exchange news and build relationships and find solace when they felt homesick. These temples which are modelled on those back in their hometown gave them the comforting feeling of “home”。
Secondly, temples also served as charitable organisations at that time. The donations collected were often used to help the poor and sick.
Sometimes, donation drives were also organised to raise funds for victims of natural disasters in China.
Both Yueh Hai Ching Temple and Fuk Tak Chi Temple had done so in early 20th century and were even honoured with inscriptions from Emperor Guangxu for their efforts.
Thirdly, temples were the source of financial support for many Chinese schools.
Some rural schools were started by temples and permanent stages set up for opera singing on the birthdays of Chinese deities were used as classrooms when there was no performance.
Lastly, temples are the predecessors of clan associations. For example, the Singapore Hokkien Huay Kuan was first set up within the Thian Hock Keng Temple. At times, they are “twins” as in the case of the Singapore Hainan Huay Kuan and Kiung Chow Tin Hou Kong.
The temples here may resemble those in China, but as they were built by Chinese immigrants, it was inevitable that they also display traits different from temples in China. The same goes for Chinese culture here which originates from China but has developed its own peculiar features.
Chinese temples here are a microcosm of the history of Chinese immigrants and deserved to be studied in-depth.
。The writer is an Executive Sub-editor / Repotrer of Lianhe Zaobao. Translated by Yap Gee Poh.
前些日子,旅游局開展“出門樂逍遙”計劃,不僅鼓勵人們出外消費,還鼓勵大家游覽本地的名勝古跡。旅行社、社團(tuán)、全國腎臟基金會主辦了幾次“新加坡河歷史之旅”,行程中有粵海清廟與福德祠（在直落亞逸街,現(xiàn)為小型民俗博物館）。
我受邀當(dāng)講解員,發(fā)現(xiàn)到好多新加坡人（尤其是年輕人）,對這些具有百余年歷史的古跡一無所知,對于華人廟宇存有種種誤解,令我感慨萬千。
為了幫助新一代新加坡人了解華人廟宇的文化歷史意義,廟宇的一些有歷史價值的文物（如石碑）好有英文說明。
一提起廟宇,人們馬上想到的是被香火熏黑的柱梁、牌匾,一尊尊高高在上的神像,似乎都跟“迷信”二字分不開。其實,從民俗與歷史的角度來看,本地華人廟宇具有多種特殊的社會功能,供奉神明,僅僅是其中一種功能。
百多年來,華人廟宇跟新加坡的開埠先驅(qū),以及華社的形成與演變是分不開的。要了解與研究早期華人開發(fā)新加坡的歷史,廟宇給我們提供了寶貴的線索,并且還保留了許多珍貴的原始紀(jì)錄。
人們常說開發(fā)新加坡的千千萬萬無名英雄,值得我們尊敬與緬懷,所謂“無名”,只是“不知其名”,他們當(dāng)然是有名有姓的。到哪里可以查到這些先驅(qū)者的名字呢？請到幾所歷史有百年以上的華人廟宇去走一走,看一看,你就會發(fā)現(xiàn),他們的名字都刻在記載捐款捐物者名單的石碑上。
這當(dāng)中除了富商之外,還有不少人是小商販與勞工,他們有的捐款,有的捐物,還有的是建廟時義務(wù)勞動,這真正是“有錢出錢,有里出力,有一分熱,發(fā)一分光”。
開發(fā)新加坡的先驅(qū)對廟宇那么熱心,不能用“拜神迷信”四個字就能概括得了。
深入了解與分析就不難發(fā)現(xiàn),新加坡這些歷史悠久的華人廟宇除了供奉神明之外,還具有以下幾種社會功能：
一、它是古代的民眾聯(lián)絡(luò)所、資訊中心。在華人未成立社團(tuán)之前,能讓來自中國的移民聚集在一起的地方,就是廟宇。大家聚在廟宇的四周互通信息,聯(lián)絡(luò)感情。廟宇也是他們舒解鄉(xiāng)愁的地方,是心靈的避風(fēng)港。走進(jìn)按照家鄉(xiāng)的神廟面貌與布局建造的廟宇,他們就有回到家鄉(xiāng)的感覺。
二、廟宇是早期的慈善機(jī)構(gòu),廟宇不時拿出香油錢來救濟(jì)貧病無助者,還籌集義款賑濟(jì)中國的災(zāi)民。如粵海清廟與天福宮,都曾在20世紀(jì)初籌集義款救濟(jì)中國水災(zāi)災(zāi)民,光緒皇帝還因此題詞送予這兩座廟。
三、廟宇是早年好多華校的經(jīng)濟(jì)支柱,有些鄉(xiāng)村學(xué)校是廟宇開辦的,演酬神戲的戲臺平日充當(dāng)學(xué)校課室。
四、廟宇還是會館的前身,或是像孿生兄弟一樣,神廟與會館同時誕生。如福建會館初就設(shè)在天福宮內(nèi),又如海南會館與瓊州天后宮,就是一對“孿生兄弟”。
新加坡華人廟宇雖然源于中國,但是,由于它是由遠(yuǎn)離中國的早年移民所建,必然具有濃厚的移民色彩,那是中國本土的廟宇不可能具有的。這種源于中國又異于中國的情況,不正是新加坡華族文化源于中國又異于中國的反映嗎？
華人南來史就蘊藏在百年廟宇中,廟宇豐富的歷史文化積淀,值得人們好好發(fā)掘,深入研究。