: With both eyes open PDF Print E-mail
Lynette Shum
REMEMBERING HAINING STREET: With both eyes open
http://www.stevenyoung.co.nz/The-Chinese-in-New-Zealand/Current-Historical-Research/REMEMBERING-HAINING-STREET-With-both-eyes-open.html
Thursday, February 23, 2012
Restoring Old Chinese Headstones
4.4 Restoring Old Chinese Headstones in the Andersons Bay Cemetery, Dunedin.
Author: Leslie Wong.
Throughout the Otago region there are many lost Chinese graves in or out of cemeteries whose locations can only be found by local knowledge or in cemetery ledgers and historical accounts. In many historic places the cemeteries themselves have long disappeared. Dunedin has 3 major cemeteries that span the periods from the early Chinese gold miners, to the Chinese labourers of the 1920s to 1950s. One of the older cemeteries has its Chinese graves so desecrated that no amount of effort could restore the gravestones.
Luckily, at a once neglected place in the cemetery at Andersons Bay, Dunedin, there is an unique collection of 53 plots of which there are 46 restorable headstones. This area was originally considered to be wasteland only fit for the burial of aliens and the Chinese were segregated there into their own subdivision. Many names written into the official records had no resemblance to the transcribed names on the headstones. No major attempt had been made to produce an accurate transcript and find the full origins of those buried there.
By a twist of fate, trees and overgrowth had sheltered this location from the elements and public view for over 30 years. Today, we have an almost complete memorial to those early Chinese from the 1920's to nearly 1950. Unfortunately many headstones have been vandalised and broken, while others had tree branches growing against them, pushing them over and smashing them. In spite of what has happened, this is the best repository of Chinese headstones in Dunedin that could be restored to commemorate a chapter in our history.
Many Chinese came to this country with nothing but a suitcase full of hope, and when their time was up, they had even lost the suitcase. Few had the good fortune to realise their dreams and prosper.
The restoration project began ‘secretly’ by myself in 1996 and was planned to restore headstones in 3 phases with a time span of 2 years per phase. Originally it started with scrub cutting and clearing of a small section to see if the project was feasible and to see if some way could be devised to clean and glue together the broken headstones. If no solution could be found, the project could have been abandoned there and then.
The easy tasks were taken first in order to develop the skills necessary to tackle the more difficult problems. Many of the original white marble stones were green, having been eaten into by moss and the lettering badly weathered.
A few of the unbroken stones were chemically washed and bleached to make them white again. Special tools were devised to recut the lettering that had all but faded. Because some stones were too old and brittle, the use of the traditional hammer and chisel method was not possible. Original carving mistakes or missing lines are left uncorrected. A restored white stone could not be photographed to record what was written and the lettering had to be hand painted in black or gold for the final photograph.
A broken stone found in the soil was taken home to see if it could be cleaned and glued together. Fortunately, a modern epoxy glue was found and the join was stronger than the original stone. It was necessary to clamp the two halves together for the glue to take hold. At the gravesite a concrete base was cast to hold the restored headstone. Many broken headstones had to be restored at home and where possible the missing piece had to be fabricated with a concrete aggregate and colour matched, with the missing characters remade. To passersby, my front lawn often resembled a cemetery with several headstones in various stages of restoration.
There are a few headstones that have the lettering inlaid with black lead. These should have been everlasting, and are the most difficult to restore. When the lead was first hammered in, the carved lettering beneath fractured. Over the years a fungus grew between the fractures and the lead, and eventually the lead and pieces of marble fell out leaving a crater. The damaged areas had to be refilled and new lettering cut with a dental drill. Finally, a matching imitation filler is inserted. Sadly, some headstones cannot be restored.
It is always easy to take a backward glance at what may have been our heritage, but when time has taken its toll, we realise that it is there no more. Through our hands we must preserve what is precious, to pass down through the generations for all time to come.
graves3.gif (100736 bytes)
View of some retored Headstones June 1998
graves2.gif (57718 bytes)
Intial Trial Clearing 1996
graves1.gif (68606 bytes)
Same Site Retored AUGUST 1998
http://www.stevenyoung.co.nz/The-Chinese-in-New-Zealand/Chinese-in-Australasia-and-the-Pacific/Graves.html#4.4%20Restoring%20Old%20Chinese%20Headstones%20in%20the%20Andersons%20Bay%20Cemetery,%20Dunedin.
Author: Leslie Wong.
Throughout the Otago region there are many lost Chinese graves in or out of cemeteries whose locations can only be found by local knowledge or in cemetery ledgers and historical accounts. In many historic places the cemeteries themselves have long disappeared. Dunedin has 3 major cemeteries that span the periods from the early Chinese gold miners, to the Chinese labourers of the 1920s to 1950s. One of the older cemeteries has its Chinese graves so desecrated that no amount of effort could restore the gravestones.
Luckily, at a once neglected place in the cemetery at Andersons Bay, Dunedin, there is an unique collection of 53 plots of which there are 46 restorable headstones. This area was originally considered to be wasteland only fit for the burial of aliens and the Chinese were segregated there into their own subdivision. Many names written into the official records had no resemblance to the transcribed names on the headstones. No major attempt had been made to produce an accurate transcript and find the full origins of those buried there.
By a twist of fate, trees and overgrowth had sheltered this location from the elements and public view for over 30 years. Today, we have an almost complete memorial to those early Chinese from the 1920's to nearly 1950. Unfortunately many headstones have been vandalised and broken, while others had tree branches growing against them, pushing them over and smashing them. In spite of what has happened, this is the best repository of Chinese headstones in Dunedin that could be restored to commemorate a chapter in our history.
Many Chinese came to this country with nothing but a suitcase full of hope, and when their time was up, they had even lost the suitcase. Few had the good fortune to realise their dreams and prosper.
The restoration project began ‘secretly’ by myself in 1996 and was planned to restore headstones in 3 phases with a time span of 2 years per phase. Originally it started with scrub cutting and clearing of a small section to see if the project was feasible and to see if some way could be devised to clean and glue together the broken headstones. If no solution could be found, the project could have been abandoned there and then.
The easy tasks were taken first in order to develop the skills necessary to tackle the more difficult problems. Many of the original white marble stones were green, having been eaten into by moss and the lettering badly weathered.
A few of the unbroken stones were chemically washed and bleached to make them white again. Special tools were devised to recut the lettering that had all but faded. Because some stones were too old and brittle, the use of the traditional hammer and chisel method was not possible. Original carving mistakes or missing lines are left uncorrected. A restored white stone could not be photographed to record what was written and the lettering had to be hand painted in black or gold for the final photograph.
A broken stone found in the soil was taken home to see if it could be cleaned and glued together. Fortunately, a modern epoxy glue was found and the join was stronger than the original stone. It was necessary to clamp the two halves together for the glue to take hold. At the gravesite a concrete base was cast to hold the restored headstone. Many broken headstones had to be restored at home and where possible the missing piece had to be fabricated with a concrete aggregate and colour matched, with the missing characters remade. To passersby, my front lawn often resembled a cemetery with several headstones in various stages of restoration.
There are a few headstones that have the lettering inlaid with black lead. These should have been everlasting, and are the most difficult to restore. When the lead was first hammered in, the carved lettering beneath fractured. Over the years a fungus grew between the fractures and the lead, and eventually the lead and pieces of marble fell out leaving a crater. The damaged areas had to be refilled and new lettering cut with a dental drill. Finally, a matching imitation filler is inserted. Sadly, some headstones cannot be restored.
It is always easy to take a backward glance at what may have been our heritage, but when time has taken its toll, we realise that it is there no more. Through our hands we must preserve what is precious, to pass down through the generations for all time to come.
graves3.gif (100736 bytes)
View of some retored Headstones June 1998
graves2.gif (57718 bytes)
Intial Trial Clearing 1996
graves1.gif (68606 bytes)
Same Site Retored AUGUST 1998
http://www.stevenyoung.co.nz/The-Chinese-in-New-Zealand/Chinese-in-Australasia-and-the-Pacific/Graves.html#4.4%20Restoring%20Old%20Chinese%20Headstones%20in%20the%20Andersons%20Bay%20Cemetery,%20Dunedin.
Paul Wah
Paul Wah Features Editor The Dominion Wellington
As a 3rd generation Chinese New Zealander I wish to comment on the reported apology by Helen Clark for the imposition of the infamous poll tax of 1890-1926 and the reported stitching together of a government financial compensation package.
My grandparents migrated to NZ in the early 1900’s from China and Australia respectively, each paying the crippling poll tax of £100 each and endured the hardships and indignities suffered by other new Chinese settlers at that time.
I still recall my grandmother as a highly intelligent and perceptive person, who adapted well despite all difficulties. She counselled me to be optimistic in the belief that times for me and my children would be better, as eventually white people would outgrow their bigotry and ignorance towards us so that we would all have an equal place in NZ society.
The anti-discrimination laws passed in the 1970’s, better education, greater prosperity and the free intermingling of people across international boundaries has relegated the bigoted attitudes of the past to the pages of history. Our children have freedom, opportunity, freedom and success. They are the lucky true inheritors of the great NZ dream. Some are aware of the injustices of the past, and none that I know carry the grievances of history within their breast determined to find an opportunity to make somebody pay.
We are adamant the sins of Richard John Seddon and politicians of the past are not a debt for which the government of today is accountable. My family carries the grievances of the past very lightly on their shoulders.
Too much should not be made of Helen Clark’s apology as the wrongs and injustices of the past are self-evident. Such public self-flagellation serves little purpose and can only be seen as a cynical attempt at vote catching in an election year. If Ms Clark is sincere in her efforts to seek re-approachment with those aggrieved members of the Chinese community then let her Government direct the Education Ministry to write into the History and Social studies curriculum of schools a full and fair treatment of early NZ’s dicriminatory laws plus an analysis of how such policies had devastating effects on the families concerned.
In seeking our vindication it is important that we Chinese take a balanced viewpoint of the situation at that time. As an older person who has travelled very extensively and having lived and worked in China it is clear that racial intolerance, discrimination and oppression are universal and not a practice engaged by one particular race.
I am saddened that my grandparents had such a hard time gaining acceptance in NZ, more so that their aspirations were blunted in this new country of exceptional opportunity. China, in the late 1800’s was ravaged by civil war, banditry, poverty and political instability. Migration to NZ despite the poll tax and discrimination offered a better life than from whence they had come. For this they were grateful.
I have greatest difficulty with some suggestion of monetary compensation. The Chinese community do not need buckets of Government (actually our money) cash.. This can be seen as the ultimate "40 pieces of silver". By accepting monetary compensation we would in a single action have joined the "grievance industry" an activity synonymous with failure, inertia and an unwillingness to accept a responsibility for one’s own outcomes.
The Maori grievance industry is unique as they are the indigenous people and have a fulcrum of newly enacted laws around which to litigate and clearly suffer severe handicaps which they do not seem to be able to unilaterally resolve. No such similar situation exists for the Chinese who have proven well able to advance without leaning on the State.
Of concern is that we now have a large Pacific Island minority coat-tailing the Maori grievance industry. They work via a State sponsored Ministry of Pacific Island Affairs, progressively ratcheting up additional privileges for their people.
With ever increasing enclaves of ethnic communities settling in NZ, the opportunities for an expansion of groups claiming redress for past grievances (real or imagined) is considerable.
It is important to all New Zealanders that the grievance industry should be quarantined to where it now lies and we Chinese have nothing to do with extracting compensation for wrongs of a century ago.
When my generation passes on there should be none left who have experienced the harsh effects of the Poll Tax laws and associated racial discrimination.
I would like all New Zealanders to remember us as hardworking, intelligent, responsible and successful citizens who have given at least as much as they took from the land of their adoption; as people with sleeves rolled up, hands outstretched to work, but never as a people with hands out ready to receive "freebies" from fellow New Zealanders.
Paul Wah 12 Westpoint Ave Lower Hutt
Former Principal Taita College and former Chairperson Wellington Ethnic Council
http://www.stevenyoung.co.nz/The-Chinese-in-New-Zealand/Poll-Tax/Paul-Wah.html
As a 3rd generation Chinese New Zealander I wish to comment on the reported apology by Helen Clark for the imposition of the infamous poll tax of 1890-1926 and the reported stitching together of a government financial compensation package.
My grandparents migrated to NZ in the early 1900’s from China and Australia respectively, each paying the crippling poll tax of £100 each and endured the hardships and indignities suffered by other new Chinese settlers at that time.
I still recall my grandmother as a highly intelligent and perceptive person, who adapted well despite all difficulties. She counselled me to be optimistic in the belief that times for me and my children would be better, as eventually white people would outgrow their bigotry and ignorance towards us so that we would all have an equal place in NZ society.
The anti-discrimination laws passed in the 1970’s, better education, greater prosperity and the free intermingling of people across international boundaries has relegated the bigoted attitudes of the past to the pages of history. Our children have freedom, opportunity, freedom and success. They are the lucky true inheritors of the great NZ dream. Some are aware of the injustices of the past, and none that I know carry the grievances of history within their breast determined to find an opportunity to make somebody pay.
We are adamant the sins of Richard John Seddon and politicians of the past are not a debt for which the government of today is accountable. My family carries the grievances of the past very lightly on their shoulders.
Too much should not be made of Helen Clark’s apology as the wrongs and injustices of the past are self-evident. Such public self-flagellation serves little purpose and can only be seen as a cynical attempt at vote catching in an election year. If Ms Clark is sincere in her efforts to seek re-approachment with those aggrieved members of the Chinese community then let her Government direct the Education Ministry to write into the History and Social studies curriculum of schools a full and fair treatment of early NZ’s dicriminatory laws plus an analysis of how such policies had devastating effects on the families concerned.
In seeking our vindication it is important that we Chinese take a balanced viewpoint of the situation at that time. As an older person who has travelled very extensively and having lived and worked in China it is clear that racial intolerance, discrimination and oppression are universal and not a practice engaged by one particular race.
I am saddened that my grandparents had such a hard time gaining acceptance in NZ, more so that their aspirations were blunted in this new country of exceptional opportunity. China, in the late 1800’s was ravaged by civil war, banditry, poverty and political instability. Migration to NZ despite the poll tax and discrimination offered a better life than from whence they had come. For this they were grateful.
I have greatest difficulty with some suggestion of monetary compensation. The Chinese community do not need buckets of Government (actually our money) cash.. This can be seen as the ultimate "40 pieces of silver". By accepting monetary compensation we would in a single action have joined the "grievance industry" an activity synonymous with failure, inertia and an unwillingness to accept a responsibility for one’s own outcomes.
The Maori grievance industry is unique as they are the indigenous people and have a fulcrum of newly enacted laws around which to litigate and clearly suffer severe handicaps which they do not seem to be able to unilaterally resolve. No such similar situation exists for the Chinese who have proven well able to advance without leaning on the State.
Of concern is that we now have a large Pacific Island minority coat-tailing the Maori grievance industry. They work via a State sponsored Ministry of Pacific Island Affairs, progressively ratcheting up additional privileges for their people.
With ever increasing enclaves of ethnic communities settling in NZ, the opportunities for an expansion of groups claiming redress for past grievances (real or imagined) is considerable.
It is important to all New Zealanders that the grievance industry should be quarantined to where it now lies and we Chinese have nothing to do with extracting compensation for wrongs of a century ago.
When my generation passes on there should be none left who have experienced the harsh effects of the Poll Tax laws and associated racial discrimination.
I would like all New Zealanders to remember us as hardworking, intelligent, responsible and successful citizens who have given at least as much as they took from the land of their adoption; as people with sleeves rolled up, hands outstretched to work, but never as a people with hands out ready to receive "freebies" from fellow New Zealanders.
Paul Wah 12 Westpoint Ave Lower Hutt
Former Principal Taita College and former Chairperson Wellington Ethnic Council
http://www.stevenyoung.co.nz/The-Chinese-in-New-Zealand/Poll-Tax/Paul-Wah.html
Year of the Dragon - New Year traditions
Wednesday, 22 February 2012
12:00 until 13:30
Family History Lunchtime Series
Year of the Dragon - New Year traditions
Wednesday 22 February 2012, noon to 1.30pm
with Helen Wong & Dr Anthony Han
Central City Library
Whare Wānanga, level 2 (unless otherwise stated)
With our Year of the Dragon in full swing, come and join us to hear about past and present New Year traditions in Chinese and Korean families.
Helen Wong is a NZ-born Chinese and a prolific writer with numerous published works and social media feeds to her name. Dr Anthony Han immigrated to New Zealand at the end of 1995 from Korea and has since been published in both Korean and English many times over.
Discover what the Year of the Dragon means to Helen and Dr Anthony's communities, and don’t forget to check out the other fun and fascinating events we’re holding to celebrate the lunar new year!
To book your place, phone (09) 307 7771 or book online.
http://www.aucklandcitylibraries.com/whatson/familyhistory/familyhistoryseries.aspx?occurrence=5
http://www.facebook.com/events/368439033167692/
12:00 until 13:30
Family History Lunchtime Series
Year of the Dragon - New Year traditions
Wednesday 22 February 2012, noon to 1.30pm
with Helen Wong & Dr Anthony Han
Central City Library
Whare Wānanga, level 2 (unless otherwise stated)
With our Year of the Dragon in full swing, come and join us to hear about past and present New Year traditions in Chinese and Korean families.
Helen Wong is a NZ-born Chinese and a prolific writer with numerous published works and social media feeds to her name. Dr Anthony Han immigrated to New Zealand at the end of 1995 from Korea and has since been published in both Korean and English many times over.
Discover what the Year of the Dragon means to Helen and Dr Anthony's communities, and don’t forget to check out the other fun and fascinating events we’re holding to celebrate the lunar new year!
To book your place, phone (09) 307 7771 or book online.
http://www.aucklandcitylibraries.com/whatson/familyhistory/familyhistoryseries.aspx?occurrence=5
http://www.facebook.com/events/368439033167692/
Wednesday, February 22, 2012
CHINESE BURIAL SERVICES
Elaborate Ceremonials. The many curious customs of the Chinese have been a constant source of wonder and amusement to the tourist in China. By far the oddest but most impressive of their ceremonies is the burial rites for their dead. The Chinese hold their dead in high esteem, and shower honors upon their memories by burning incense and candles daily. They also honor their relatives who have died many years before.
As soon as a Chinaman dies his relatives embalm him. Dressed in the richest garments, he is placed in a teakwood coffin, solid and airtight, and the coffin is closed and sealed. It is then placed., in front of the family altar. This altar is hung with richly embroidered draperies and decorated with flowers, vases, and josses. The period of mourning begins at once, especially among the women of the deceased's household. They start a daily lamentation over their loss, and are joined in their occupation of wailing by relatives and friends. The male members of the family are busy digging the grave, while the womenfolk, assisted by the professional mourners, do the* wailing.
The grave is half under and half above the ground, and is enclosed by a crescent-shaped wall about two feet high. Another thing to be prepared for. the dead is a miniature house, which is provided with miniature furniture- This idea is to provide the deceased with all the comforts of a home in the regions where he is going. An image of the deceased, together with drinkables and eatables and money, is placed on the coffin the day of the funeral. The image is not buried, but is burned in the presence of the mourners, who, during the process, shriek and make the most frightful noises. This is to drive out the evil spirit with which the dead man is supposed to be possessed.
When the funeral services are over the mourning banners are taken home and used as ornaments on the bare whitewashed walls' of the rooms. The more the banners the greater the honor paid to the dead. The miniature house procedes the mourners to the grave. Then follows the elaborate hearse, draped with rich dark blue velvet, with silver fringes, borne by the natives. The mourners, too, are supposed to assist in carrying it, which they do by holding on to the "white cords attached to the hearse. Refreshments are served at the burial-ground, and at the end of the services the friends and relatives partake of the food to show their appreciation. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 22 November 1911, Page 3
As soon as a Chinaman dies his relatives embalm him. Dressed in the richest garments, he is placed in a teakwood coffin, solid and airtight, and the coffin is closed and sealed. It is then placed., in front of the family altar. This altar is hung with richly embroidered draperies and decorated with flowers, vases, and josses. The period of mourning begins at once, especially among the women of the deceased's household. They start a daily lamentation over their loss, and are joined in their occupation of wailing by relatives and friends. The male members of the family are busy digging the grave, while the womenfolk, assisted by the professional mourners, do the* wailing.
The grave is half under and half above the ground, and is enclosed by a crescent-shaped wall about two feet high. Another thing to be prepared for. the dead is a miniature house, which is provided with miniature furniture- This idea is to provide the deceased with all the comforts of a home in the regions where he is going. An image of the deceased, together with drinkables and eatables and money, is placed on the coffin the day of the funeral. The image is not buried, but is burned in the presence of the mourners, who, during the process, shriek and make the most frightful noises. This is to drive out the evil spirit with which the dead man is supposed to be possessed.
When the funeral services are over the mourning banners are taken home and used as ornaments on the bare whitewashed walls' of the rooms. The more the banners the greater the honor paid to the dead. The miniature house procedes the mourners to the grave. Then follows the elaborate hearse, draped with rich dark blue velvet, with silver fringes, borne by the natives. The mourners, too, are supposed to assist in carrying it, which they do by holding on to the "white cords attached to the hearse. Refreshments are served at the burial-ground, and at the end of the services the friends and relatives partake of the food to show their appreciation. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 22 November 1911, Page 3
WHAT COOLIES CAN DO.
"A Chinese coolie," said a missionary, will carry 1071b. forty miles a day over difficult and mountainous roads. His pay will be 3d. per day, and on this he will live well enough; eggs, for example, costing only Id. a dozen in inland China.
'There is no porter on earth equal to the Chinese coolie. The coolie who carry Szechuen tea into Tibet travel over snow-choked mountain passes 7000 ft. above the sea, with loads of 4321b. of compressed tea on their patient backs.
"Salt, coal, calico, copper, and tea are carried by coolies thousands of miles. The express coolie, with his light load of 1071b9., 3wings along at the rate of forty miles a day. The accommodation coolie, with, 1601b., does thirty miles. The various freight coolies, loaded respectively with 2001b., 3001b., and 400 lb., do twenty, fifteen, and ten miles.
"Every one of these coolies smokes opium. I hate to go against tradition, but opium smoking does very little harm in China. Ctertainly the harm it does is infinitesimal in comparison with the harm that strong drink does to us." Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 29 May 1912, Page 3
'There is no porter on earth equal to the Chinese coolie. The coolie who carry Szechuen tea into Tibet travel over snow-choked mountain passes 7000 ft. above the sea, with loads of 4321b. of compressed tea on their patient backs.
"Salt, coal, calico, copper, and tea are carried by coolies thousands of miles. The express coolie, with his light load of 1071b9., 3wings along at the rate of forty miles a day. The accommodation coolie, with, 1601b., does thirty miles. The various freight coolies, loaded respectively with 2001b., 3001b., and 400 lb., do twenty, fifteen, and ten miles.
"Every one of these coolies smokes opium. I hate to go against tradition, but opium smoking does very little harm in China. Ctertainly the harm it does is infinitesimal in comparison with the harm that strong drink does to us." Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 29 May 1912, Page 3
The Chinese give their boy babies a name
The Chinese give their boy babies a name in addition to their surnames, and they must call themselves by these names until they are twenty years old.1 At that age the father gives the son a new name. The Chinese care so little for their girl babies that they do not give them a name, but just call them; No. 1; No 2 No 3, No. 4, and so on according to their birth. Rodney and Otamatea Times, Waitemata and Kaipara Gazette , 8 October 1913, Page 3
Saturday, February 11, 2012
A Chinese Wedding
A Chinese Wedding. The American correspondent of the Morning Herald lias the following; One of the objections to Chinese immigration is the fact that it does not involve families. But very few women come over, and these, alas nearly all lead impure lives. Still, some of the Chinese merchants have wives and children, and occasionally a. marriage takes place. Recently in .San Francisco were married Mr Le Young and Miss Ah Chung. The services were peculiar. The presents to the bride were from her female friends only. On the second day after the marriage the newly-made husband gave a banquet to 500 guests. It was a strange feast, and included sw&llows' nests, stewed sharks' fins with chopped chicken, roast Chinese goose with ginger and cucumbers, ducks wrapped in dry orange peel stewed, and, of course, tea without stint. While the feast was under weigh a roar of firecrackers announced the coming of the bride. She entered the room with a fan before her face, and it was with difficulty the guests caught a glimpse of her featvnes. The feasting was kept up three days, and then the bride entertained her female friends. The groom was not permitted to be with his bride until the third day, when he was sent for, and took her away from her father's to his own house." Wanganui Chronicle, Volume XXIII, Issue 9512, 4 October 1881, Page 2
bridegroom was Qui Lee
A Chinese wedding took place recently in Wellington. The bridegroom was Qui Lee, a fruiterer in Majoribanks street, the bride being a young woman of his own race, who arrived from the Flowery Land last week. Feilding Star, Volume XVII, Issue 84, 5 October 1895, Page 2
MARRIAGES-OLD AND NEW.
Mr Joe Thompson, a well-known Palmerstonian who has been for some time connected with the China Inland Mission, in a letter to his parents arrives some interesting particulars ot the change that is taking the cus-oms of the Celestial Empire through the promulgation or Uhristian beliefs. Describing Chinese marriages, he says: The one I attended very quiet affair, and both were Christians. A Chinese wedding is a religious ceremony. The betrothal, which usually takes place any time after the girl is 13, is the lega func- I tion, and is managed entirely by the I parents. It is a'common practice anion* the poorer classes to take a baby girl and rear her with a view to making her the wife of one of the sons. The reason for this is economy, as a bride generally costs from £8 to £12 Part of this money is used tor the'bridal ou'fit, but the parents expect to make a profit! The pitiable thing about such weddings in China is that neither of the parties most interested have any say in the master. There is no escape, as breaking a betrothal is considered almost as bad as divorce. The natural result o* this system is that there is no love m the home, and the women mostly are stunid and spiritless. How can it be otherwise when, in many cases, the husband and wife never see each other until their wedding day! To cro back to the wedding which I attended. lam glad to say that in this case a happier condition prevailed. Boh bride and bridegroom ivere bright young Christians, who had known each other for years. The wedding was as usual managed by the parents, but it was very evident the youn~ couple were fond of each other. The o-irl was 17 and the young man 22. The arrival of each guest was j greeted with the clash of cymbals and j the beating of drums. The ceremony was very short. Two chairs were placed side by side covered with a rug. The bride and bridegroom, took their seats, and the service com- j menced in Chinese, with the hymn, 1 'The voice that breathed o'er Eden. Then a prayer and reading of two short addresses, after which both knelt facing the pastor and promised by a nod of the head to love, honour and cherish, and in the case of the wife to obey. After this another hymn and the ceremony is over. The oride then retires to her room to spend the rest of the day there, and the groom mingles with the guests. I eaiinpt attempt to describe the bride' 6 dress, enough to say thpt it was yellow and scarlet, and she wore a wonderful head-dress! Then follows the feast of fat things, which I must confess I did not enjoy at all. The number of guests was between 40 and .50 persons. Feilding Star, Volume XI, Issue 2403, 24 July 1914, Page 4
CHINESE WEDDING ANCIENT RITES OBSERVED
CHINESE WEDDING ANCIENT RITES OBSERVED
Two well-known and highly respected Chinese families were linked last evening by the marriage of Sadie Way- Fon, second daughter of Mr. and Mrs. K. Y. Kwok, of Wellington, and Percy Jun-Tim, son of Mr. and Mrs.' F. K. Leong Levin, at the Central Baptist Church, Boulcott Street. The Rev. P. F. Lanyon officiated. The church was beautifully decorated with pink and white lilies, and 400 guests who witnessed the ceremony and attended the reception which followed included well-known citizens and visitors from other parts of the Dominion. The bride, who was born in Hong Kong,
China, was educated in New Zealand, and has had a successful career as a law clerk in Wellington. The bridegroom, a graduate of Chi-nan University, returned to New Zealand from Shanghai at the time of the Japanese occupation. For some weeks prior to the wedding the ancient Chinese ritual demanding and interchanging thousands of assorted cakes between the two parties was carried out with great ceremony. The number of cakes bargained and agreed upon is determined rby the number of friends of the two families, as large boxes of these cakes are distributed to guests, as a preliminary of the approaching marriage. In this instance over 6000 cakes were sent out ,a few weeks ago.
The bride, who entered the church with her father, wore a trained gown of white satin embroidered with silver sequins in a diamond pattern. She wore an elaborate collarette of diamante and a dainty orange blossom tiara held in place her embroidered tulle veil. Her bouquet was of white carnations and lilies. She was attended by four of her sisters, Misses Nancy, Winnie, Mollie, and Linda Kwok, two of whom were in pale turquoise blue and two in petal pink. They wore frocks of quilted satin falling in folds from the waist and shoulder veils of stiffened tulle with coronets of petalled and sequinned organdie. Arm sheafs of pink and blue flowers were carried. Mr. Edwin Wong was best man, and the groomsmen were Messrs. Wah K. Leong, Kent Wong, and Jack Moon. The Prime Minister, Mr. Fraser, who proposed the toast to the bride, said that in honouring the bride he was honouring all Chinese womanhood. He spoke of Madame Chiang Kai-shek, whom he described as "the greatest woman in the world today." Other speakers were Mrs. Fraser, Mr. Wang Feng (Consul-General for China) and Madame Wang Feng, Mr. H. Y. Jackr son, and other members of the Chinese Consulate, and Mr. A. L. Tressider. Mr. William Wah was toastmaster and M.C.
Last night's reception, given by the bride's parents, was given for Chinese and European guests, but an exclusively Chinese dinner of many courses, for which foodstuffs were brought from China, will be given by the bridegroom's parents at the end of the week.. Evening Post, Volume CXXXV, Issue 63, 16 March 1943, Page 6
Two well-known and highly respected Chinese families were linked last evening by the marriage of Sadie Way- Fon, second daughter of Mr. and Mrs. K. Y. Kwok, of Wellington, and Percy Jun-Tim, son of Mr. and Mrs.' F. K. Leong Levin, at the Central Baptist Church, Boulcott Street. The Rev. P. F. Lanyon officiated. The church was beautifully decorated with pink and white lilies, and 400 guests who witnessed the ceremony and attended the reception which followed included well-known citizens and visitors from other parts of the Dominion. The bride, who was born in Hong Kong,
China, was educated in New Zealand, and has had a successful career as a law clerk in Wellington. The bridegroom, a graduate of Chi-nan University, returned to New Zealand from Shanghai at the time of the Japanese occupation. For some weeks prior to the wedding the ancient Chinese ritual demanding and interchanging thousands of assorted cakes between the two parties was carried out with great ceremony. The number of cakes bargained and agreed upon is determined rby the number of friends of the two families, as large boxes of these cakes are distributed to guests, as a preliminary of the approaching marriage. In this instance over 6000 cakes were sent out ,a few weeks ago.
The bride, who entered the church with her father, wore a trained gown of white satin embroidered with silver sequins in a diamond pattern. She wore an elaborate collarette of diamante and a dainty orange blossom tiara held in place her embroidered tulle veil. Her bouquet was of white carnations and lilies. She was attended by four of her sisters, Misses Nancy, Winnie, Mollie, and Linda Kwok, two of whom were in pale turquoise blue and two in petal pink. They wore frocks of quilted satin falling in folds from the waist and shoulder veils of stiffened tulle with coronets of petalled and sequinned organdie. Arm sheafs of pink and blue flowers were carried. Mr. Edwin Wong was best man, and the groomsmen were Messrs. Wah K. Leong, Kent Wong, and Jack Moon. The Prime Minister, Mr. Fraser, who proposed the toast to the bride, said that in honouring the bride he was honouring all Chinese womanhood. He spoke of Madame Chiang Kai-shek, whom he described as "the greatest woman in the world today." Other speakers were Mrs. Fraser, Mr. Wang Feng (Consul-General for China) and Madame Wang Feng, Mr. H. Y. Jackr son, and other members of the Chinese Consulate, and Mr. A. L. Tressider. Mr. William Wah was toastmaster and M.C.
Last night's reception, given by the bride's parents, was given for Chinese and European guests, but an exclusively Chinese dinner of many courses, for which foodstuffs were brought from China, will be given by the bridegroom's parents at the end of the week.. Evening Post, Volume CXXXV, Issue 63, 16 March 1943, Page 6
CHINESE WEDDING TING—FORE.
CHINESE WEDDING TING—FORE.
The wedding was solemnised at 7 o'clock last night at St. Mark's Church, by the Rev. N. F. E. Robertshawe, of Lucy, daughter of Mr. and Mrs. K. C. Fore, Wanganui, to Arthur, fifth son of Mr. and Mrs. Chin Ting, Wellington.
The bride was escorted by Mr. E. Yen, and wore a trained gown in white magnolia satin cut in Grecian style with large ruched yoke and tight-fitting sleeves to the wrist, and long rope pearls round the waist falling softly to the hemline. Her embroidered veil was arranged at the back of her head with orange blossom, and she carried a beautiful trailing bouquet of carnations, roses, and maidenhair fern. She was attended by two bridesmaids, her sister, Miss Theresa Fore, and Miss Winnie King Hon (Bulls). They were dressed alike in pale pink windswept georgette frocks made with flaring shoulder epaulettes, and wore caps with tiny flowers in their hair. They carried bouquets to tone. The flower-girl, Shirley Tins, niece of the bridegroom, was dressed in a pale green windswept georgette frock, made Empire style, with very full skirt, on which there were tiers of frills finished with flat flowers, and she carried a dainty basket of flowers. The little page boy, James Yu, son of the Chinese vice-consul, was trainbearer, and looked very charming in a magnolia satin suit of the same material as the bride's dress. He carried a cushion with horseshoe and wedding bells embroidery.
The duties of best man were carried out by Mr. Joseph Ting, and Mr. Edward Ting was groomsman.
The reception was held at the Oddfellows' Hall, Clyde Quay, where over two hundred guests were entertained. Mrs. K. C. Fore received the guests wearing a royal blue raindrop satin gown with hat and posy to tone. She was assisted by Mrs. Yen, who wore a gown of turquoise and gold lame and carried a posy to tone.
Later the bride and bridegroom left for a tour of the North Island, the bride travelling in a tailored fawn ensemble with hand-embroidered blouse and hat and shoes to tone. The bridegroom's present to the bride was a musquash fur coat.
Among the guests present were Mr. and Mrs. Yen, the Chinese Consul, Mr. Feng Wang, and Mrs. Feng Wang, the vice-Consul, Mr. Yue Jackson, Mr. and Mrs. P. C. Yuu, Mr. and Mrs. Fore. Mr. and Mrs. George Ting. Mr. and Mrs. Joseph Ting, Mr. and Mrs. J. Miller, Mr. and Mrs. G. C. Cooper, Mr. James Fore, Mr. and Mrs. G. Wills and daughters,. Mr. and Mrs.T. Wong She, Mr. and Mrs. G. Miller, Miss Evelyn Monk, and Mr. Bert Monk, Mrs. Dellow and daughters (Wanganui), Mr. and Mrs. Pearce (Wanganui). Evening Post, Volume CXXI, Issue 31, 6 February 1936, Page 18
The wedding was solemnised at 7 o'clock last night at St. Mark's Church, by the Rev. N. F. E. Robertshawe, of Lucy, daughter of Mr. and Mrs. K. C. Fore, Wanganui, to Arthur, fifth son of Mr. and Mrs. Chin Ting, Wellington.
The bride was escorted by Mr. E. Yen, and wore a trained gown in white magnolia satin cut in Grecian style with large ruched yoke and tight-fitting sleeves to the wrist, and long rope pearls round the waist falling softly to the hemline. Her embroidered veil was arranged at the back of her head with orange blossom, and she carried a beautiful trailing bouquet of carnations, roses, and maidenhair fern. She was attended by two bridesmaids, her sister, Miss Theresa Fore, and Miss Winnie King Hon (Bulls). They were dressed alike in pale pink windswept georgette frocks made with flaring shoulder epaulettes, and wore caps with tiny flowers in their hair. They carried bouquets to tone. The flower-girl, Shirley Tins, niece of the bridegroom, was dressed in a pale green windswept georgette frock, made Empire style, with very full skirt, on which there were tiers of frills finished with flat flowers, and she carried a dainty basket of flowers. The little page boy, James Yu, son of the Chinese vice-consul, was trainbearer, and looked very charming in a magnolia satin suit of the same material as the bride's dress. He carried a cushion with horseshoe and wedding bells embroidery.
The duties of best man were carried out by Mr. Joseph Ting, and Mr. Edward Ting was groomsman.
The reception was held at the Oddfellows' Hall, Clyde Quay, where over two hundred guests were entertained. Mrs. K. C. Fore received the guests wearing a royal blue raindrop satin gown with hat and posy to tone. She was assisted by Mrs. Yen, who wore a gown of turquoise and gold lame and carried a posy to tone.
Later the bride and bridegroom left for a tour of the North Island, the bride travelling in a tailored fawn ensemble with hand-embroidered blouse and hat and shoes to tone. The bridegroom's present to the bride was a musquash fur coat.
Among the guests present were Mr. and Mrs. Yen, the Chinese Consul, Mr. Feng Wang, and Mrs. Feng Wang, the vice-Consul, Mr. Yue Jackson, Mr. and Mrs. P. C. Yuu, Mr. and Mrs. Fore. Mr. and Mrs. George Ting. Mr. and Mrs. Joseph Ting, Mr. and Mrs. J. Miller, Mr. and Mrs. G. C. Cooper, Mr. James Fore, Mr. and Mrs. G. Wills and daughters,. Mr. and Mrs.T. Wong She, Mr. and Mrs. G. Miller, Miss Evelyn Monk, and Mr. Bert Monk, Mrs. Dellow and daughters (Wanganui), Mr. and Mrs. Pearce (Wanganui). Evening Post, Volume CXXI, Issue 31, 6 February 1936, Page 18
CHINAMAN'S FAILURE DUE TO EUROPEAN'S OPPOSITION
SIDELIGHTS ON ORIENTAL BUSI, NESS METHODS.
'(TELEGHAPH—)
AUCKLAND, This Day. The fact that a European fruiterer started business in opposition to a Chinese was given at a meeting of creditors at Hamilton as the principal reason for the latter's failure. The bankrupt was Leong Ming, trading as Wing On and Co., of Hamilton. Bankrupt's schedule showed that approximately £450 was owing to unsecured creditors, and £30 to secured creditors, while his assets wers assessed at approximately £179, leaving a deficit of £880.
In the course oE the meeting, the interpreter stated, in reply to the Deputy. Official Assignee, that, judged from the European standpoint, Chinese business methods were very crude. They borrowed and lent large sums of money without any security other than by word of mouth. One Chinese would assist another to his last resources, and would not ask for any receipt or other written recognition, if the man failed to pay what he had borrowed the lender would know not to lend him any money in the future. D=bts were hereditary, and many of the Chinese in New Zealand were at present working off debts incurred several generations previously. They only submitted accounts once a year, and it was considered lucky if a, man could discharge his obligations before the New Year:
Dealing with tha question of Chinese trading under names other than their own, the interpreter said that if a Chinese was not successful while trading under one name he took' it as a bad omen, and in his next venture tried some other name. The interpretation of names also was taken into consideration by an Oriental when starting in business. Such a name as "Wah Lee" or "Minj; Lee," meaning small or very small profits, was considered unlucky by sonic, while others thought it would bring in custom by tempting buyers. The meeting resolved, "That the creditors deem it advisable that steps bi> taken by the Government to have soniß system of registration of Chinese trading names instituted as a protection to the trading community." No particular resolutions concerning bankrupt were passed. Evening Post, Volume CIX, Issue 122, 27 May 1925, Page 4
'(TELEGHAPH—)
AUCKLAND, This Day. The fact that a European fruiterer started business in opposition to a Chinese was given at a meeting of creditors at Hamilton as the principal reason for the latter's failure. The bankrupt was Leong Ming, trading as Wing On and Co., of Hamilton. Bankrupt's schedule showed that approximately £450 was owing to unsecured creditors, and £30 to secured creditors, while his assets wers assessed at approximately £179, leaving a deficit of £880.
In the course oE the meeting, the interpreter stated, in reply to the Deputy. Official Assignee, that, judged from the European standpoint, Chinese business methods were very crude. They borrowed and lent large sums of money without any security other than by word of mouth. One Chinese would assist another to his last resources, and would not ask for any receipt or other written recognition, if the man failed to pay what he had borrowed the lender would know not to lend him any money in the future. D=bts were hereditary, and many of the Chinese in New Zealand were at present working off debts incurred several generations previously. They only submitted accounts once a year, and it was considered lucky if a, man could discharge his obligations before the New Year:
Dealing with tha question of Chinese trading under names other than their own, the interpreter said that if a Chinese was not successful while trading under one name he took' it as a bad omen, and in his next venture tried some other name. The interpretation of names also was taken into consideration by an Oriental when starting in business. Such a name as "Wah Lee" or "Minj; Lee," meaning small or very small profits, was considered unlucky by sonic, while others thought it would bring in custom by tempting buyers. The meeting resolved, "That the creditors deem it advisable that steps bi> taken by the Government to have soniß system of registration of Chinese trading names instituted as a protection to the trading community." No particular resolutions concerning bankrupt were passed. Evening Post, Volume CIX, Issue 122, 27 May 1925, Page 4
MISSING A CHINESE BANKRUPT.
MISSING A CHINESE BANKRUPT.
A meeting of creditors in the bankrupt estate of Wong Joe Vim, Chinese fruiterer, Eketahuna, was held this morning, the Official Assignee (Mr. S. j Tansley) presiding. Mr. E. M. Sladden appeared for the petitioning creditors, and Mr. Hogg for W. C. Ling, of Carterton, a brother of the bankrupt, who has taken over the business. The Official Assignee informed the meeting that the bankrupt was missing, and there was no statement of accounts. The stock at Eketahraia had been brought down to Wellington, and was being sold. It had been valued at £218. The place bore the appearance of having been shut up for five or six weeks. Ling had a claim against the estate of £282 18s 3d. Mr. Sladden said an application had been made to the Court for a warrant of arrest, but the application had been held over for proof that the man was 1 about to leave the Dominion. It was stated that Ling had said he was quite prepared to do the right thing by the estate. The Official Assignee said the bankrupt was overdrawn at the bank to the amount of £312. Mr. Sladden remarked that bankrupt was a patron of race meetings. When a meeting was on he would attend it and put a notice,'on the door, "Without." (Laughter.) A book, evidently a ledger in Chinese, was produced, and the Official Assignee said he would get it interpreted. Mr. A. Jacobs moved that if the interpretation warranted such a course, the Official Assignee be authorised to lay an information against bankrupt for failing to keep proper books. This was agreed to, and the meeting adjourned sine die. Evening Post, Volume XCV, Issue 152, 27 June 1918, Page 8
A meeting of creditors in the bankrupt estate of Wong Joe Vim, Chinese fruiterer, Eketahuna, was held this morning, the Official Assignee (Mr. S. j Tansley) presiding. Mr. E. M. Sladden appeared for the petitioning creditors, and Mr. Hogg for W. C. Ling, of Carterton, a brother of the bankrupt, who has taken over the business. The Official Assignee informed the meeting that the bankrupt was missing, and there was no statement of accounts. The stock at Eketahraia had been brought down to Wellington, and was being sold. It had been valued at £218. The place bore the appearance of having been shut up for five or six weeks. Ling had a claim against the estate of £282 18s 3d. Mr. Sladden said an application had been made to the Court for a warrant of arrest, but the application had been held over for proof that the man was 1 about to leave the Dominion. It was stated that Ling had said he was quite prepared to do the right thing by the estate. The Official Assignee said the bankrupt was overdrawn at the bank to the amount of £312. Mr. Sladden remarked that bankrupt was a patron of race meetings. When a meeting was on he would attend it and put a notice,'on the door, "Without." (Laughter.) A book, evidently a ledger in Chinese, was produced, and the Official Assignee said he would get it interpreted. Mr. A. Jacobs moved that if the interpretation warranted such a course, the Official Assignee be authorised to lay an information against bankrupt for failing to keep proper books. This was agreed to, and the meeting adjourned sine die. Evening Post, Volume XCV, Issue 152, 27 June 1918, Page 8
Friday, February 10, 2012
THE LAST STRAW BANKRUPT GARDENER
THE LAST STRAW BANKRUPT GARDENER
(Special to the "Evening Post.")
FALMERSTON N., This Day.
The depredations of the white butterfly amongst his cabbage crop were cited by So Wing, a Chinese market gardener, of Foxton, as the last straw in a succession of misfortunes which led up to his filing a petition in bankruptcy. At a meeting of creditors yesterday, it was revealed that he owed £614, whereas has assets were only worth £81. The latter consisted of three horses (£SO), three carts (£10), car (£10), and plough, discs, and harrows (£11). Asked what he wasN doing now, So Wing said he was still living on the garden, but it had nothing in it. He was draining the place in the hope that someone might give him a fresh start. He had two children in China and four in New Zealand.
The meeting was adjourned sine die. Evening Post, Volume CXX, Issue 17, 19 July 1935, Page 7
(Special to the "Evening Post.")
FALMERSTON N., This Day.
The depredations of the white butterfly amongst his cabbage crop were cited by So Wing, a Chinese market gardener, of Foxton, as the last straw in a succession of misfortunes which led up to his filing a petition in bankruptcy. At a meeting of creditors yesterday, it was revealed that he owed £614, whereas has assets were only worth £81. The latter consisted of three horses (£SO), three carts (£10), car (£10), and plough, discs, and harrows (£11). Asked what he wasN doing now, So Wing said he was still living on the garden, but it had nothing in it. He was draining the place in the hope that someone might give him a fresh start. He had two children in China and four in New Zealand.
The meeting was adjourned sine die. Evening Post, Volume CXX, Issue 17, 19 July 1935, Page 7
CHINESE BANKRUPT FOURTEEN CRIMINAL CHARGES
CHINESE BANKRUPT FOURTEEN CRIMINAL CHARGES
(By Telegraph.)
(Special to "The Evening Post.") DUNEDIN, This Day. -.In the Polieo Court a long list of charges was answered by a Chinese, business wan, Jinn Toon Lee, who appeared as :t bankrupt before the Official Assignee in April. After the evidence had been taken in the Bankruptcy Lourt it wus decided that the matter should be handed to the Crown Prosecutor to consider prosecution. Counsel intimated that the accused would stand his trial on all fourteen charges, which included obtaining money by valueless cheques and breaches of the .Bankruptcy Act. W. Y. K. Chan, a market gardener, or! Invercargill, father of the accused, said that ho told tho accused that if ho behaved himself he would give him his gardens. His son had been educated at Dunodiu, Auckland, and some other place outside New Zealand. Ho did not. know if the accused had ever been at Oxford. At the- end of last year his sop. came to Dunedin. Witness was at that time working in his garden at Invereargill, and witness gave the accused 501110 -money. Witness did not know to whom his son was married. Witness was in China before the war, and when at col logo he was captured by brigands but did not have to be ransomed Witness had never owned a motor-car worth £1350, but he did own a cheap car Ihs'son was in the silk business with him, and so much money had been lost ho did not know what it was. Cross-examined, witness said that his family had had large business operations at Auckland, Duiiedin, and liivercargill. He had been a Chinese missioner in Dunedin for some years lie had traded under the name's of Tone king Lee and Kum Toon Lee It was an understood thing j,, Chinese families that a man property passed to his son' and in the present case everything would go to his son if he behaved him self. Witness had done his best to help Ins son in his trouble. His son was now working for him in hi. K m len n luverear g ill. His son had a bi X Auckland. The money for it cameo, of the business. Witness had sold his business in Auckland some time ago.
Evening Post, Volume CVIII, Issue 20, 23 July 1929, Page 6
(By Telegraph.)
(Special to "The Evening Post.") DUNEDIN, This Day. -.In the Polieo Court a long list of charges was answered by a Chinese, business wan, Jinn Toon Lee, who appeared as :t bankrupt before the Official Assignee in April. After the evidence had been taken in the Bankruptcy Lourt it wus decided that the matter should be handed to the Crown Prosecutor to consider prosecution. Counsel intimated that the accused would stand his trial on all fourteen charges, which included obtaining money by valueless cheques and breaches of the .Bankruptcy Act. W. Y. K. Chan, a market gardener, or! Invercargill, father of the accused, said that ho told tho accused that if ho behaved himself he would give him his gardens. His son had been educated at Dunodiu, Auckland, and some other place outside New Zealand. Ho did not. know if the accused had ever been at Oxford. At the- end of last year his sop. came to Dunedin. Witness was at that time working in his garden at Invereargill, and witness gave the accused 501110 -money. Witness did not know to whom his son was married. Witness was in China before the war, and when at col logo he was captured by brigands but did not have to be ransomed Witness had never owned a motor-car worth £1350, but he did own a cheap car Ihs'son was in the silk business with him, and so much money had been lost ho did not know what it was. Cross-examined, witness said that his family had had large business operations at Auckland, Duiiedin, and liivercargill. He had been a Chinese missioner in Dunedin for some years lie had traded under the name's of Tone king Lee and Kum Toon Lee It was an understood thing j,, Chinese families that a man property passed to his son' and in the present case everything would go to his son if he behaved him self. Witness had done his best to help Ins son in his trouble. His son was now working for him in hi. K m len n luverear g ill. His son had a bi X Auckland. The money for it cameo, of the business. Witness had sold his business in Auckland some time ago.
Evening Post, Volume CVIII, Issue 20, 23 July 1929, Page 6
A BANKRUPT CHINESE MARKET GARDENER
A BANKRUPT CHINESE MARKET GARDENER
A meeting of creditors in the estate of Jack Ling, market gardener, Ha~ wera] was held in the office of the deputy official assignee yesterday afternoon. The unsecured debts totalled £331 7s 7d, and this was the total deficiency. The unsecured creditors aie: Sing On Kee (Wellington*, £88 13s 7d, Mrs. Morgan (Hawera) £50, Dick Lee (Wellington) £21, Wong You (Stratford) £20, Wong Que (Eltham) £10, Farmers' Co-op. (Hawera) £14, Ekdahl (Hawera) £3 15s, Louie Lee (Patea) £8, Kwong Sang (Auckland) £7 ss, H. G. Apsey (Hastings) £11 14s,' Sing On Tai (Wellington) £19; A. Lun £5, £43.
In his statement the bankrupt said that in February, 1920. he went into partnership with Cheong Hop, under the name of Hop, Lee and Co., in a greengrocer's shop in Princes Street. C. Hop looked after the shop and witness worked in the garden. -After running the business for three months funds ran short and a cheque was dishonoured, so he took over the business himself and paid in £185, and later another £25, to keep things going. C. Hop continued to work for him. Some months later business began to go back, and he found that C. Hop was neglecting the work and was drawing moneys from the business for his -own purposes. Bankrupt tried to sell the. business/ and a man named Louie, from Manaia^ came in to buy. He stayed a fortnight, and after ordering £50 worth of goods in the name of Hop, Lee.and Co., he left. In the meantime (about November, 1921) bankrupt had taken over a garden on Beach Road. He then sold the stock in the business to a man named Fong, who paid £100 in cash. This money was put into the Beach Roa_ garden in taking over the crops and sundry chattels. C. Hop came to work for him there. Four other men were also work, ing for him, but they were eating up all his takings and he discharged them. Later on, C. Hop left also. Merchantsthen began to press for accounts owing by Hop, Lee and Co.. and in May, 1922, bankrupt borrowed £100 from Vooght, giving security over stock and chattels, and this money was used in keeping conditions quiet for the time being. During the same year thejbroccoli crop failed and the potato crop got the blight, causing a loss of about £250 to £300. Towards the end of 1922 the lease of the garden expired, and as his wife had been paying the rent out of her own money the landlord arranged to build her a small shop in front of the garden, ana renewed the lease in her name at the current rental value. There was pracj ticaily no goodwill in the lease. His I takings from the garden had been used |to pay wages, and he had also paid off £100 which he borrowed from Mr. Gee. His wife had all along been advancing him money to pay his creditors and she had advanced him altogether over £240, including £140 which he had used to repay borrowed money. His wife's advances; were also used to pay the rent, and for seeds, manures, etc. In-February. 1923,'Vooght required payment, and. being unable to meet it, the wife of bankrupt borrowed the money herself and took over the assets comprised in the security. This made the total amount paid by his wife on his account about £360, which was considerably more than the value of the assets taken over. His present position was mainly due to the unexpected claims which had been made against him as a partner in Hop, Lee and Co.. and to his losses in that business and the losses on Broccoli and potato crops in 1922 Recently judgment had been entered against him as a partner in Hop, Lee and Co. for £88 13s 7d. It was entered by Sing On Kee and Co., and as they were threatening further proceedings he had no option but to file.
The bankrupt was searchingly examined by Mr. Bayley, solicitor for Dick Lee. but no other creditor was represented and no resolution was passed.
Mr. Bayley said that the position disclosed was most unsatisfactory, and he thought o. full investigation should be made.
A meeting of creditors in the estate of Jack Ling, market gardener, Ha~ wera] was held in the office of the deputy official assignee yesterday afternoon. The unsecured debts totalled £331 7s 7d, and this was the total deficiency. The unsecured creditors aie: Sing On Kee (Wellington*, £88 13s 7d, Mrs. Morgan (Hawera) £50, Dick Lee (Wellington) £21, Wong You (Stratford) £20, Wong Que (Eltham) £10, Farmers' Co-op. (Hawera) £14, Ekdahl (Hawera) £3 15s, Louie Lee (Patea) £8, Kwong Sang (Auckland) £7 ss, H. G. Apsey (Hastings) £11 14s,' Sing On Tai (Wellington) £19; A. Lun £5, £43.
In his statement the bankrupt said that in February, 1920. he went into partnership with Cheong Hop, under the name of Hop, Lee and Co., in a greengrocer's shop in Princes Street. C. Hop looked after the shop and witness worked in the garden. -After running the business for three months funds ran short and a cheque was dishonoured, so he took over the business himself and paid in £185, and later another £25, to keep things going. C. Hop continued to work for him. Some months later business began to go back, and he found that C. Hop was neglecting the work and was drawing moneys from the business for his -own purposes. Bankrupt tried to sell the. business/ and a man named Louie, from Manaia^ came in to buy. He stayed a fortnight, and after ordering £50 worth of goods in the name of Hop, Lee.and Co., he left. In the meantime (about November, 1921) bankrupt had taken over a garden on Beach Road. He then sold the stock in the business to a man named Fong, who paid £100 in cash. This money was put into the Beach Roa_ garden in taking over the crops and sundry chattels. C. Hop came to work for him there. Four other men were also work, ing for him, but they were eating up all his takings and he discharged them. Later on, C. Hop left also. Merchantsthen began to press for accounts owing by Hop, Lee and Co.. and in May, 1922, bankrupt borrowed £100 from Vooght, giving security over stock and chattels, and this money was used in keeping conditions quiet for the time being. During the same year thejbroccoli crop failed and the potato crop got the blight, causing a loss of about £250 to £300. Towards the end of 1922 the lease of the garden expired, and as his wife had been paying the rent out of her own money the landlord arranged to build her a small shop in front of the garden, ana renewed the lease in her name at the current rental value. There was pracj ticaily no goodwill in the lease. His I takings from the garden had been used |to pay wages, and he had also paid off £100 which he borrowed from Mr. Gee. His wife had all along been advancing him money to pay his creditors and she had advanced him altogether over £240, including £140 which he had used to repay borrowed money. His wife's advances; were also used to pay the rent, and for seeds, manures, etc. In-February. 1923,'Vooght required payment, and. being unable to meet it, the wife of bankrupt borrowed the money herself and took over the assets comprised in the security. This made the total amount paid by his wife on his account about £360, which was considerably more than the value of the assets taken over. His present position was mainly due to the unexpected claims which had been made against him as a partner in Hop, Lee and Co.. and to his losses in that business and the losses on Broccoli and potato crops in 1922 Recently judgment had been entered against him as a partner in Hop, Lee and Co. for £88 13s 7d. It was entered by Sing On Kee and Co., and as they were threatening further proceedings he had no option but to file.
The bankrupt was searchingly examined by Mr. Bayley, solicitor for Dick Lee. but no other creditor was represented and no resolution was passed.
Mr. Bayley said that the position disclosed was most unsatisfactory, and he thought o. full investigation should be made.
Friday, February 3, 2012
Chinese New Year
Year of the Dragon 2012 begins on January 23, 2012 and ends on February 9, 2013.
The Year 2012 is the 4709th Chinese year. The Chinese believe that the first king of China was the Yellow King (he was not the first emperor of China). The Yellow King became king in 2697 B.C., therefore China will enter the 4709th year on January 23, 2012.
The order of the animals: Rat, Cow, Tiger, Dragon, Dragon, Snake, Horse, Sheep, Monkey, Chicken, Dog and Pig
Chinese New Year is a very old celebration, a time for repaying debts, enjoying feasts, giving "red envelopes" of lucky money to friends and relatives, and remembering ancestors.
The preparation to celebrate the Chinese New Year festival begins around 8th day of 12th lunar month. The last day of the Chinese New Year festival is on the 15th day of first lunar month. That means it required about three weeks to prepare the festival and 15 days to celebrate it. Traditionally, a Chinese man works outside for living and his wife takes care everything inside home. A month is not long enough for a housewife to clean entire house, put new interior and exterior decoration, prepare new clothes and gifts for all family members, and food for many events. You can image that Chinese New Year festival combines Thanksgiving, Christmas and New Year Day together.
To understand more about 15-day Chinese New Year festival, we need to know some Chinese culture background first. Thousands of years ago, China was mainly an agriculture society. Each year, the dynasty government announced annual calendar for farmers. The calendar contained the solar, lunar and weather information for people to know when to seed, plant, harvest on their land and even when to work, rest, pray and celebrate for their activities. Obviously, farmers know they count on sky for their living. The sky is connected to heaven and heaven is related to religion. The major activity of the religion is to pray to gods for good luck, wealth, health, wisdom, career, longevity, peace, happiness at temple or home.
http://www.chinesefortunecalendar.com/2012.htm
In Chinese astrology the dragon is the only animal of the Chinese zodiac year that is not real.
In Chinese astrology the dragon is quite special and very much revered.
The dragon holds special significance for the Chinese people.
More than 4,000 years ago, there were two large tribes and many smaller tribes in China. The tribes had animals as emblems. The two large tribes unified and chose the dragon as their symbol. In fact, the Han Chinese still call themselves the de-scendants of the Dragon.
In Chinese astrology the dragon was seen as a powerful almighty king because it was made up of different parts of animals such as a tiger, fish, snake and an eagle.
herefore in Chinese astrology the dragon person born under this Chinese Zodiac sign tends to be a "doer" – they do things and achieve power by getting things done.
A dragon can breathe out fire so the person born in the Chinese Year of the Dragon can be a hothead. Watch out if you make them angry!
However, the dragon has a soft underbelly and so in Chinese astrology the dragon person born in this Chinese Zodiac year has a "soft spot" to them. They may get angry at someone who annoys them but they also show great compassion to people in need.
So in Chinese astrology the dragon person born in this Chinese Zodiac year has a sharp tongue – they will say things that can be quite sarcastic and biting.
http://www.about-sichuan-china.com/year-of-the-dragon.html
The Dragon Dance
Dragons are of course legendary animals, but they are important to Chinese people who think of dragons as helpful, friendly creatures. They are linked to good luck, long life and wisdom. They are nothing like the fierce, fire-breathing Western dragons that carry off princesses and eat people. Chinese Dragons are associated with storm clouds and life-giving rain. They have special powers so they can fly in the air, swim in the sea and walk on land. The Dragon has features of other animals such as the horns of a stag, the scales of a fish and the footpads of a tiger.
Dragon dances are performed at New Year to scare away evil spirits. During the dance the performers hold poles and raise and lower the Dragon. Sometimes one man has a 'Pearl of Wisdom' on a pole and he entices the Dragon to follow him to the beat of a drum, as if searching for wisdom and knowledge.
Dragons used in Dragon dances vary in length from a few metres to up to 100m long. Longer Dragons are thought to be more lucky than shorter ones. The dances can be performed either during the day or night, but at night a blazing torch will be carried to light the way.
http://www.topmarks.co.uk/chinesenewyear/dragondance.aspx
http://www.topmarks.co.uk/chinesenewyear/Songs.aspx You Tube – Dragon Dance
Chinese Dragon Dance
During the Chinese New Year, the Dragon Dance is one of the most anticipated events of the holiday. In the Chinese culture, dragons are frightening in appearance and yet benevolent in character. They are believed to possess supernatural powers and are capable of bringing good luck, life-giving rain, fertility, dignity and wisdom. It is also the symbol of imperial authority.
History of the Dragon Dance
The Chinese Dragon Dance began during the Han Dynasty which lasted from 206 BC to 24 AD. In those ancient days it was performed by the people of China specifi-cally to please their ancestors and to insure sufficient rain for a plentiful crop. In this way they hoped to protect against hunger and sickness.
Over time the Dragon Dance became a central feature in Chinese celebrations with different colors symbolizing different characteristics or desired features.
* Red for excitement
* Green for good harvest
* Yellow for solemn empire
* Gold or silver for prosperity
The tail and scales of the dragon tend to be silver in color with a glittery quality, which creates a festive and joyous atmosphere for the celebration.
Legend of the Dragon Dance
It is said that the Dragon King once had pain that encircled his waist. The condition persisted even though he had taken medication for it. Desperate for relief the Dragon King decided to take on human form in order to seek help from a doctor. The doctor recognized that his patient was not human and so the Dragon King turned back into a dragon. The doctor helped the dragon by operating on the trouble spot and using medication to help the dragon heal.
The Dragon King was so grateful for the doctor’s help that he said, “Dance in the form of a dragon to insure good weather and a plentiful harvest.” From then on the people performed the Dragon Dance to protect against poor harvest, sickness and starvation.
The Dragon Dance of the Chinese New Year is a well-choreographed event whose difficulty is dependent upon the performers’ skill. The length of the dragon indicates just how much luck it will bring in the coming year, but a longer dragon requires more performers with great skill as an error by one can ruin the entire performance. The dragon is typically between 82 and 229 feet long. The head along can weigh as much as 31 pounds! Clearly strength and skill are both required in performing the Chinese Dragon Dance.
http://chinesenewyear2012.net/chinese-dragon-danceChinese Lion Dance
The Chinese New Year celebration always includes a traditional Lion and Dragon dance.
Lions and Dragons are considered good luck according to Chinese traditions, and the Chinese Lion Dance has been an important part of drawing luck to the commu-nity since the Han Dynasty nearly two-thousand years ago.
What is The Lion and Dragon Dance?
The Lion and Dragon dance is performed by a group of dancers holding wooden poles that are attached to a long paper dragon or lion. The dancers use the poles to move the dragon by performing carefully choreographed moves, which makes the animal come alive in the hands of the talented dancers. The lion and dragon are both considered to be powerful animals that are able to chase away the negative energies and bad luck of the past year.
The Dragon and Lion dance traditionally brings in wealth, strength, luck, and success to the community when performed on the New Year. The dance is done each New Year to chase away evil spirits that can interfere with success and auspiciousness, and to purify the chi for a positive, lucky energy to replace the old chi that may be hindered by negativity.
The Lion and Dragon dance is also done any time when people wish to clear a space of negative energies or to promote success. For example, you may have the dancers come into a new business space to perform the Lion and Dragon Dance to ensure success for your business.
The Lion Dance
The Lion Dance, which is performed differently than the Dragon Dance, allows dancers to show their agility as they jump between poles and perform Kung Fu while managing to move in unison with other dancers. The choreography of the Lion and Dragon dance is very important because the dance gives the illusion of the animal moving fluidly and powerfully.
The Lion Dance typically has two dancers that hold the head and tail of the lion, while the other dancers mimic the movements of the lions’ body in the center.
There are two different and unique styles of the Lion dance, one that is performed in the north and one that is performed in the south. The Dragon Dance is often much larger than the Lion Dance, but still requires dancers to move in unison to give the illusion of a fluidly moving animal.
With so little space to move in under the Dragon, which is a often done under a full dragon rather than just the head and tail, dancers need to practice for many months in order to create the image of a dragon moving through the crowds that gather to watch during festivals and holidays.
New Year with the Dragon
The Chinese Lion Dance is almost always a part of the New Year celebration in China. This dance is an important part of bringing good luck and fortune to the community during the upcoming year. People will gather during the festival to watch the Lion and Dragon dance to help drive out old negativity and bring in great successes for the future.
http://chinesenewyear2012.net/chinese-lion-dance
Chinese Customs
Like eating certain foods and participating in certain activities is traditional during the Chinese New Year, there are also traditions that outline the responsibilities of a son or daughter at Chinese New Year, as well.
Sons and daughters are taught from birth to honor their elders, and are given a set of duties that they carry out each year when it is time to welcome the Spring Festival.
Modern Traditions
One of the more modern responsibili-ties of a son or daughter at Chinese New Year is to travel home to spend the New Year with family. Chinese customs relies heavily on filial piety, which means that the children honor and respect their elders, who are in charge of the family through-out their life.
On New Year’s Eve it is common for the children to come from near and far for a reunion dinner that includes traditional Chinese foods, such as a whole fish. The reunion dinner is traditionally celebrated in the home of one of the elders of the family, such as the grandparent’s home.
During the second day of the New Year, women are expected to visit their birth families. Traditionally, after marriage a daughter becomes a part of the husband’s family and may not be able to travel home to see her parents often.
This is one time a year that a visit to parents is widely accepted and was even en-couraged during ancient times when the wife was needed at home to perform nec-essary chores and duties. Children are also part of the tradition of honoring the an-cestors during the holiday.
Honoring Ancestors
During the first day of the New Year celebration, children follow the lead of the par-ent to honor their ancestors. One of the responsibilities of a son or daughter at Chi-nese New Year is to offer gifts and perform the ceremony to offer food and gifts to five generations of ancestors.
Children wait for their parents to begin the ceremony, then bow three times in front of the alter to honor their ancestors. The entire family participates in this ceremony, and may visit the temple to honor gods during the first day of the new year.
Giving the Gift of Prosperity
Angpao is a tradition that involved giving money to parents. In many families it is customary for the children to give the parents money, which the parents often return in greater portions. It is important that the money the parents give to the children is their own money, instead of returning the same bills that they have received from their children.
This tradition is one of the responsibilities of a son or daughter at Chinese New Year, but occasionally parents or employers give angpao without children returning the gift. In China, monetary gifts are given in red envelopes to ward off back luck and ensure prosperity.
The responsibilities of a son or daughter at Chinese New Year vary from country to country. For example, Angpao is given in Taiwan, while red envelopes are more commonly passed from the older generation to the younger generation in China.
These are just a few of the many Chinese customs and traditions followed by a typi-cal Chinese family.
http://chinesenewyear2012.net/chinese-customs
Chinese New Year Customs
Chinese New Year is a time when families get together to celebrate. It is also a spe-cial time to remember members of the family who have died. In the days coming up to New Year every family buys presents, decorations, food, new clothes and people have their hair cut. Houses are cleaned from top to bottom. The aim is to sweep out any bad luck from the old year and clear the way for good luck. However, it is bad luck to clean on New Years Day itself.
Families put lights up outside their homes, rather like our Christmas lights. Doors and windows are often newly painted in red. On New Years Eve decorations made from red and gold paper are hung down the doors to bring good luck. These are marked with messages of good fortune such as happiness, prosperity and long life. These mostly have four Chinese characters. These are called Hui Chun. The man in the photograph is writing a message for a cus-tomer at his stall.
chinapictures.org
The colour red is chosen for two reasons. The first is because red is a lucky colour and the second because it is supposed to frighten off the monster Nian who is thought to come on New Year’s Eve. The colour gold represents wealth. Families also decorate their homes with lanterns and put stickers on things in their homes.
http://www.topmarks.co.uk/chinesenewyear/Customs.aspx
The Lion Dance
Street celebrations often include a traditional lion dance which is thought to bring good luck. There are usually two dancers. One acts as the head and the other the body. They dance to a drum, cymbals and a gong. On the head of the lion is mirror so that evil spirits will be frightened away by their own reflections. As the lion runs along the streets he begins to visit different places. On his way he meets another person, the ‘Laughing Buddha’ who is dressed in monk’s robes and a mask. He teases the lion with a fan made of banana-leaves which makes the lion jump around. The lion dancers need to be very fit. As the lion moves from place to place he looks for some green vegetables such as lettuce which are hung above the doors of houses or businesses. Hidden in the leaves is a red packet of money. The lion eats the lettuce and red packet. He then scatters lettuce leaves to symbolize a fresh start for the new year and the spreading of good luck.
http://chinesenewyear2012.net/chinese-customs
Of course the biggest festival of the year was in February. That was Chinese New Year when all the shops had new red and gold good luck papers on their doors, everything was cleaned and most shops closed for several days except for those selling candy, apples and melon seeds for people to give to others they visited. All the children were bought new clothes, given red and gold packets with money inside and the village was full of loud lion dances for days. Competing associations would sponsor lions who would dance past each other to and from the temple, stopping at the Earth God Altar, the Kaifong Association, and the shops.
In the temple to the Sea Goddess all the Taoist gods, including the God of Wealth, who wore a tall white hat upon which were written the Chinese characters, “One glance brings wealth,” were cleaned and all wore red ribbons. Firecrackers came at midnight of the New Year in spite of a government ban on them, and the noise of the lion dances went on for days as well as special gonging and drumming from the temple. And soon after the New Year it was the season of wind, and boys flew diamond shaped red and white flimsy kites in the late afternoon on the beach in front of our apartment.
http://gwulo.com/node/9463
The Dragon is a creature of myth and legend. A symbol of good fortune and sign of intense power, the Oriental Dragon is regarded as a divine beast In Eastern philosophy, the Dragon is said to be a deliverer of good fortune and a master of authority. Therefore, those people born in Dragon years are to be honored and respected.
Fifth in the cycle, Dragon Years follow the Rabbit
Conformation is a Dragon's curse. Rules and regulations are made for other people. Restrictions blow out the creative spark that is ready to flame into life. Dragons must be free and uninhibited. The Dragon is a beautiful creature, colorful and flamboyant. An extroverted bundle of energy, gifted and utterly irrepressible, everything Dragons do is on a grand scale - big ideas, ornate gestures, extreme ambitions. However, this behavior is natural and isn't meant for show. Because they are confident, fearless in the face of challenge, they are almost inevitably successful. Dragons usually make it to the top. However, Dragon people be aware of their natures. Too much enthusiasm can leave them tired and unfulfilled. Even though they are willing to aid when necessary, their pride can often impede them from accepting the same kind of help from others. Dragons' generous personalities give them the ability to attract friends, but they can be rather solitary people at heart. A Dragon's self-sufficiency can mean that he or she has no need for close bonds with other people.
http://www.usbridalguide.com/special/chinesehoroscopes/Dragon.htm
While Dragons frequently help others, rarely will they ask for help. Others are attracted to Dragons, especially their colorful personalities, but deep down, Dragons prefer to be alone. Perhaps that is because they’re most successful when working alone. Their preference to be alone can come across as arrogance or conceitedness, but these qualities aren’t applicable. Dragons have tempers that can flare fast!
Influence on Cromwell
Chinese settlement in New Zealand
Following the departure of thousands of European miners for goldfields in Marlbor-ough and the West Coast, the Otago Provincial Council in 1865 invited Chinese working on the Victorian goldfields, to rework the Otago goldfields.
Most originated from Kwangtung Province in South China – an area which had social turmoil caused by the opium wars, over-population, poverty, banditry, clan fighting, natural disasters and epidemics. There were many incentives to emigrate, and gold provided the stimulus.
There have been three phases of Chinese settlement in New Zealand. The first pe-riod covers 1865 to 1900, when the Chinese regarded themselves as temporary visi-tors seeking gold. They tended to have little interaction with Europeans.
The second phase covers the period from 1900 to 1952 when they were regarded as aliens in the land, and were occupied principally on market gardens, fruit shops or laundries. The last phase from 1952 relates to their present assimilation and increasing absorption into the general New Zealand community.
The NZ-Chinese population peaked at 5000 about 1880. Virtually all were men, and goldminers. This can be compared with the 100,000 who settled in California, and 50,000 who settled in Australia during the 1850’s.
Because they were late arrivals they were obliged to rework old mining claims aban-doned by the Europeans. Generally they were content to work for a steady return rather than chase the elusive bonanza.
The early Chinese had to contend with considerable malevolent and bureaucratic racial discrimination. However, there was little direct violence such as had been ex-perienced in the United States and Australia. The anti-Chinese agitation in New Zealand resulted in the passing of a number of immigration Acts from 1881 onwards, with the subsequent decline in the population. By 1901 there were 3000 Chinese in New Zealand, mostly males and generally an aged, dispirited and declining group.
Chinese settlement in Cromwell
The first Chinese arrived in Cromwell via Dunedin in 1866, some four years after the founding of the township. They initially set up camp near Gibraltar Roack in the Cromwell gorge, but by 1870 some Chinese storekeepers had established them-selves at the upper (west) end of Cromwell’s main street, Melmore Terrace on the (true left) banks of the Kawarau River. This gradually formed the nucleus of Crom-well’s ‘Chinatown’.
Most miners preferred to live in rock shelters adjacent to their workings in the river gorges. These shelters comprised walling up to front of the rock overhangs with slabs of schist. In areas where there were no natural overhangs they built small stone huts.
Before it was destroyed to make way for Lake Dunstan behind the Clyde Dam, Cromwell’s Chinatown was the best preserved example of a New Zealand Chinese urban settlement. It also had the greatest longetivity of some fifty years. Shops were established along Melmore Terrace, while a residential area was formed below on the steep banks of the Kawarau River.
The business sector included general stores, grog shops, gaming rooms, and at least one brothel. The area extended for some 150 metres along the southern side of Melmore Terrace. A substantial Chinese market garden was established across the road. The largely wooden stores and businesses were deserted by the turn of the century, and were demolished in 1930 because they were considered a health risk.
The closure of the Chinese stores had a detrimental effect on the life of the remain-ing citizens in the residential (lower) area of Chinatown. The predominantly stone dwellings were gradually deserted about 1920 as old miners left or died. After aban-donment, the buildings gradually decayed, hastened by the removal of the roofing iron. The shady location of the site favoured rapid vegetation growth and the site gradually became overgrown.
Cemetery records indicate the last Chinese burial in Cromwell was in 1924 – proba-bly representing the end of the Cromwell Chinese era. Between 1863 and 1938 there were 85 deaths of Chinese registered out of a total of 1300.
Cromwell’s Chinatown was excavated in 1980 by a team of archaeologists from the New Zealand Historic Places Trust. The site was programmed for destruction as part of the lakeshore works associated with the formation of Lake Dunstan. The excava-tion uncovered 20 huts, 6 suspected huts, several sections of stone revetted ter-races, a spring, and two possible shafts. The excavations concentrated on the interi-ors and immediate surrounds of the huts, with smaller sampling undertaken on gar-den terraces and dumps. A wealth of structural and material remains was uncovered, catalogued and recorded.
Chinese New Year
The celebration of festivals, often governed by important events in the lunar year, was and still remains an important part of the Chinese way of life. Three main festi-vals were held each year. Although they had religious significance, feasting and recreational activities such as gambling and opium smoking, were the main concerns.
The three festivals were the Chinese New Year (outlined below); the summer sol-stice celebration (Tung-chi); and the T’sing Ming (Worship of the Tombs) which as an annual pilgrimage undertaken about April 4th to the graveyard of ancestors.
The Chinese New Year was the main festival in the annual cycle. It was usually held in February and involved several days holiday. Big feasts were held at each of the Chinese settlements, pigs would be killed and eaten, and Chinese delicacies consumed in abundance.
Vast amounts of red paper were used during the festival to signify good luck. Red paper inscriptions were pasted on doors and walls, letters were written on re paper, delivered in red envelopes, and stamped with red ink. Presents were wrapped in red paper.
During the festival the Chinese visited each other as well as attending to the old tra-dition of paying one’s debts. Firecrackers were often let off to discourage demons from entering houses, but local ordinances ensured that the amount of noise and revelry in the goldfield towns was very limited compared to the ‘commotion’ during these festival celebrations in China.
Festivities usually started with the beating of tom-toms and the firing-off of crackers. The great feast was prepared with tables laid out with ‘every delicacy of the season’ such as fruits, jellies. wines, poultry etc etc. The time for ‘letting off steam’ and relax-ing consisted mainly of playing dominos, cards, billiards and fan-tan. Opium pipes were freely dispensed, even to small boys.
There was little variation from one mining area to another in the way the festivals were celebrated. All involved feasting and drinking, letting off crackers, and some-times food was offered at shrines in individual huts, before being consumed. If they could afford to, most men took the days off work.
The days for celebrating the various festivals were determined by reference to the Chinese Almanac which was always imported, and provided the dates for the following year’s celebrations. It also indicated ‘auspicious days’ for doing various activities.
http://www.cromwell.org.nz/about-cromwell/Chinese-influence-on-Cromwell.aspx
About Chinese New Year
The Lunar New Year is celebrated around the world by the many cultures that ob-serve the lunar calendar. Festivities begin on the first new moon of spring (in the northern hemisphere) or autumn (in the southern hemisphere), and end 15 days later as the full moon rises in the sky.
Greet people with Happy New Year to bring good fortune and prosperity:
Kung Hei Fat Choy – Cantonese
Gong Xi Far Tsai – Mandarin
Sae Hae Bok Manee Badusaeyo – Korean
Chúc Mừng Năm Mới – Vietnamese
Lunar New Year Traditions & Customs
There are many traditions and customs associated with the festival, here are some of the commonly practiced that you might like to try:
• Wear new clothes on New Year’s Day (January 23 in 2012) and be on your best behaviour, as actions on this day set the tone for the year to follow.
• Enjoy a new year banquet, keeping an empty seat to symbolise the presence of family members who can’t be there.
• Eat fish on the eve of Chinese New Year (January 22), and keep some stored for the next day. The Chinese phrase “may there be surpluses every year” sounds the same as “may there be fish every year”.
• Enjoy a bowl of traditional Korean duk gook, a soup of thinly sliced rice cakes, to represent a clean start to the new year.
• Serve uncut noodles as they represent longevity.
• Wear red, as the colour scares away evil spirits and bad fortune.
• Give red lai-see (“lucky money”) envelopes to pass on prosperity and good luck.
• Clean your house and sweep out the bad luck of the previous year.
• Decorate your house with apricot and peach blossom, symbolic for new be-ginnings and sold during Vietnamese Tet.
• Say farewell to the Kitchen God, the guardian of the family hearth. As he re-ports to heaven on the behaviour of the family over the past year, make sure to feed him sweet foods and honey, either as a bribe, or to seal his mouth and prevent him from saying bad things.
• Pay off all debts and cast aside all grudges.
http://www.sydneychinesenewyear.com/about/
“The Legend of Fat Mama” is a bittersweet story of the Chinese community in Kol-kata, India, intertwined with the nostalgic journey in search of a woman who once made the most delicious noodles in the city’s Chinatown district. Kolkata once had a thriving community in its Chinatown, engaged in different trades, like medicine shops, food and shoemaking.
Though a small number of Chinese still live there, many of them left India in the aftermath of the 1962 India-China war. Thriving street food, disappearing family-run eateries, mahjong clubs, a Chinese printing press that has shut down and its hand-written counterpart that continues to deliver the news every morning, and the first all-woman dragon dance group preparing for the Chinese New Year make up the Chinese heritage in Kolkata.
http://www.sunilshibad.com/2010/01/legend-of-fat-mama.html
Years of the Dragon
Fifth in the cycle, Dragon Years follow the Rabbit and recur every twelfth year. The Chinese New Year does not fall on a specific date, so it is essential to check the cal-endar to find the exact date on which each Dragon Year actually begins
1904 * 1916 * 1928 * 1940 * 1952 * 1964 * 1976 * 1988 * 2000
THE SIGN OF THE DRAGON
The key to the Dragon personality is that Dragons are the free spirits of the Zodiac. Conformation is a Dragon's curse. Rules and regulations are made for other people. Restrictions blow out the creative spark that is ready to flame into life. Dragons must be free and uninhibited. The Dragon is a beautiful creature, colorful and flamboyant. An extroverted bundle of energy, gifted and utterly irrepressible, everything Dragons do is on a grand scale - big ideas, ornate gestures, extreme ambitions. However, this behavior is natural and isn't meant for show. Because they are confident, fearless in the face of challenge, they are almost inevitably successful. Dragons usually make it to the top. However, Dragon people be aware of their natures. Too much enthusiasm can leave them tired and unfulfilled. Even though they are willing to aid when necessary, their pride can often impede them from accepting the same kind of help from others. Dragons' generous personalities give them the ability to attract friends, but they can be rather solitary people at heart. A Dragon's self-sufficiency can mean that he or she has no need for close bonds with other people.
THE WATER DRAGON 1952 AND 2012
Water has a calming effect on the Dragon's fearless temperament. Water allows the Dragon to re-direct its enthusiasm, and makes him more perceptive of others. These Dragons are better equipped to take a step back to re-evaluate a situation because they understand the art of patience and do not desire the spotlight like other Drag-ons. Therefore, they make smart decisions and are able to see eye-to-eye with other people. However, their actions can go wrong if they do not research or if they do not finish one project before starting another.
Year of the Dragon roars into Asia
AFP Updated January 23, 2012, 7:13 pm
BEIJING (AFP) - A billion-plus Asians welcomed the Year of the Dragon on Monday with a cacophony of fireworks, hoping the mightiest sign in the Chinese zodiac will usher in the wealth and power it represents.
From Malaysia to South Korea, millions of people travelled huge distances to reunite with their families for Lunar New Year -- the most important holiday of the year for many in Asia -- indulging in feasts or watching dragon dances.
As the clock struck midnight, Beijing's skyline lit up with colour as families across the Chinese capital set off boxes and boxes of fireworks to ward off evil spirits in the new year -- a scene repeated across the country.
Pollution levels in the city, which has come under fire for its bad air quality, spiked in the early hours of Monday morning as fireworks filled the skies with particulates, before falling back down again, official data showed.
Those living in the Philippines, meanwhile, were able to sleep in on Monday after the Lunar New Year became an official holiday for the first time, despite objections from some in the business community.
The dragon is the most favourable and revered sign in the 12-year Chinese zodiac -- a symbol of royalty, fortune and power that is also used in other cultures that see in the Lunar New Year, such as in Vietnam.
As such, hospitals across China and in Chinese communities are bracing for a baby boom as couples try to have a child this year.
Nannies in Beijing and neighbouring Tianjin are charging more in 2012, and the beds in the capital's Maternity Hospital are all booked up until August, according to the official Xinhua news agency.
Singapore's Prime Minister Lee Hsien Loong even took advantage of the Dragon to call on the country's residents to boost a stubbornly low birth rate, in an attempt to reduce the government's heavy reliance on foreign workers.
"I fervently hope that this year will be a big Dragon Year for babies... This is critical to preserve a Singapore core in our society," he said in his new year message.
But in Hong Kong, where tens of thousands of pregnant mainlanders come to give birth every year to gain residency rights for their babies, the Dragon may not prove such a boon as it could exacerbate problems such as limited beds and soaring delivery costs.
And according to some astrologers and geomancers, the Dragon may bring natural disasters and financial volatility to an already destabilised world.
Hong Kong feng shui master Anthony Cheng warned a "scandalous corruption case" would rock China in the second half of 2012, and also said high-ranking Chinese officials would be forced to step down, thrown behind bars or even die.
But people across Asia disregarded the doomsday predictions over the holiday, pre-ferring to feast and celebrate with their families, and pray at temples or pagodas.
Highways in Malaysia, where 25 percent of the population is ethnic Chinese, were clogged at the weekend while the capital Kuala Lumpur became almost deserted as people travelled home.
In South Korea, which also celebrates the Lunar New Year, more than half of the entire population -- or some 31 million people -- took to roads, railways and planes for the holiday.
But stores in the capital Seoul -- normally quiet at this time of year -- bustled with activity as tens of thousands of tourists from China swamped major shopping areas to spend an expected 100 billion won ($88 million) in January.
"I feel like I'm walking on the street in China. There are so many of them," Park Eun-Yong, a South Korean college student, told AFP.
Chinese tourists also flocked to Tokyo, where interpreters in Mitsukoshi -- one of Japan's most prestigious department stores -- were on hand to help with purchases and announcements were made in Mandarin.
The Year 2012 is the 4709th Chinese year. The Chinese believe that the first king of China was the Yellow King (he was not the first emperor of China). The Yellow King became king in 2697 B.C., therefore China will enter the 4709th year on January 23, 2012.
The order of the animals: Rat, Cow, Tiger, Dragon, Dragon, Snake, Horse, Sheep, Monkey, Chicken, Dog and Pig
Chinese New Year is a very old celebration, a time for repaying debts, enjoying feasts, giving "red envelopes" of lucky money to friends and relatives, and remembering ancestors.
The preparation to celebrate the Chinese New Year festival begins around 8th day of 12th lunar month. The last day of the Chinese New Year festival is on the 15th day of first lunar month. That means it required about three weeks to prepare the festival and 15 days to celebrate it. Traditionally, a Chinese man works outside for living and his wife takes care everything inside home. A month is not long enough for a housewife to clean entire house, put new interior and exterior decoration, prepare new clothes and gifts for all family members, and food for many events. You can image that Chinese New Year festival combines Thanksgiving, Christmas and New Year Day together.
To understand more about 15-day Chinese New Year festival, we need to know some Chinese culture background first. Thousands of years ago, China was mainly an agriculture society. Each year, the dynasty government announced annual calendar for farmers. The calendar contained the solar, lunar and weather information for people to know when to seed, plant, harvest on their land and even when to work, rest, pray and celebrate for their activities. Obviously, farmers know they count on sky for their living. The sky is connected to heaven and heaven is related to religion. The major activity of the religion is to pray to gods for good luck, wealth, health, wisdom, career, longevity, peace, happiness at temple or home.
http://www.chinesefortunecalendar.com/2012.htm
In Chinese astrology the dragon is the only animal of the Chinese zodiac year that is not real.
In Chinese astrology the dragon is quite special and very much revered.
The dragon holds special significance for the Chinese people.
More than 4,000 years ago, there were two large tribes and many smaller tribes in China. The tribes had animals as emblems. The two large tribes unified and chose the dragon as their symbol. In fact, the Han Chinese still call themselves the de-scendants of the Dragon.
In Chinese astrology the dragon was seen as a powerful almighty king because it was made up of different parts of animals such as a tiger, fish, snake and an eagle.
herefore in Chinese astrology the dragon person born under this Chinese Zodiac sign tends to be a "doer" – they do things and achieve power by getting things done.
A dragon can breathe out fire so the person born in the Chinese Year of the Dragon can be a hothead. Watch out if you make them angry!
However, the dragon has a soft underbelly and so in Chinese astrology the dragon person born in this Chinese Zodiac year has a "soft spot" to them. They may get angry at someone who annoys them but they also show great compassion to people in need.
So in Chinese astrology the dragon person born in this Chinese Zodiac year has a sharp tongue – they will say things that can be quite sarcastic and biting.
http://www.about-sichuan-china.com/year-of-the-dragon.html
The Dragon Dance
Dragons are of course legendary animals, but they are important to Chinese people who think of dragons as helpful, friendly creatures. They are linked to good luck, long life and wisdom. They are nothing like the fierce, fire-breathing Western dragons that carry off princesses and eat people. Chinese Dragons are associated with storm clouds and life-giving rain. They have special powers so they can fly in the air, swim in the sea and walk on land. The Dragon has features of other animals such as the horns of a stag, the scales of a fish and the footpads of a tiger.
Dragon dances are performed at New Year to scare away evil spirits. During the dance the performers hold poles and raise and lower the Dragon. Sometimes one man has a 'Pearl of Wisdom' on a pole and he entices the Dragon to follow him to the beat of a drum, as if searching for wisdom and knowledge.
Dragons used in Dragon dances vary in length from a few metres to up to 100m long. Longer Dragons are thought to be more lucky than shorter ones. The dances can be performed either during the day or night, but at night a blazing torch will be carried to light the way.
http://www.topmarks.co.uk/chinesenewyear/dragondance.aspx
http://www.topmarks.co.uk/chinesenewyear/Songs.aspx You Tube – Dragon Dance
Chinese Dragon Dance
During the Chinese New Year, the Dragon Dance is one of the most anticipated events of the holiday. In the Chinese culture, dragons are frightening in appearance and yet benevolent in character. They are believed to possess supernatural powers and are capable of bringing good luck, life-giving rain, fertility, dignity and wisdom. It is also the symbol of imperial authority.
History of the Dragon Dance
The Chinese Dragon Dance began during the Han Dynasty which lasted from 206 BC to 24 AD. In those ancient days it was performed by the people of China specifi-cally to please their ancestors and to insure sufficient rain for a plentiful crop. In this way they hoped to protect against hunger and sickness.
Over time the Dragon Dance became a central feature in Chinese celebrations with different colors symbolizing different characteristics or desired features.
* Red for excitement
* Green for good harvest
* Yellow for solemn empire
* Gold or silver for prosperity
The tail and scales of the dragon tend to be silver in color with a glittery quality, which creates a festive and joyous atmosphere for the celebration.
Legend of the Dragon Dance
It is said that the Dragon King once had pain that encircled his waist. The condition persisted even though he had taken medication for it. Desperate for relief the Dragon King decided to take on human form in order to seek help from a doctor. The doctor recognized that his patient was not human and so the Dragon King turned back into a dragon. The doctor helped the dragon by operating on the trouble spot and using medication to help the dragon heal.
The Dragon King was so grateful for the doctor’s help that he said, “Dance in the form of a dragon to insure good weather and a plentiful harvest.” From then on the people performed the Dragon Dance to protect against poor harvest, sickness and starvation.
The Dragon Dance of the Chinese New Year is a well-choreographed event whose difficulty is dependent upon the performers’ skill. The length of the dragon indicates just how much luck it will bring in the coming year, but a longer dragon requires more performers with great skill as an error by one can ruin the entire performance. The dragon is typically between 82 and 229 feet long. The head along can weigh as much as 31 pounds! Clearly strength and skill are both required in performing the Chinese Dragon Dance.
http://chinesenewyear2012.net/chinese-dragon-danceChinese Lion Dance
The Chinese New Year celebration always includes a traditional Lion and Dragon dance.
Lions and Dragons are considered good luck according to Chinese traditions, and the Chinese Lion Dance has been an important part of drawing luck to the commu-nity since the Han Dynasty nearly two-thousand years ago.
What is The Lion and Dragon Dance?
The Lion and Dragon dance is performed by a group of dancers holding wooden poles that are attached to a long paper dragon or lion. The dancers use the poles to move the dragon by performing carefully choreographed moves, which makes the animal come alive in the hands of the talented dancers. The lion and dragon are both considered to be powerful animals that are able to chase away the negative energies and bad luck of the past year.
The Dragon and Lion dance traditionally brings in wealth, strength, luck, and success to the community when performed on the New Year. The dance is done each New Year to chase away evil spirits that can interfere with success and auspiciousness, and to purify the chi for a positive, lucky energy to replace the old chi that may be hindered by negativity.
The Lion and Dragon dance is also done any time when people wish to clear a space of negative energies or to promote success. For example, you may have the dancers come into a new business space to perform the Lion and Dragon Dance to ensure success for your business.
The Lion Dance
The Lion Dance, which is performed differently than the Dragon Dance, allows dancers to show their agility as they jump between poles and perform Kung Fu while managing to move in unison with other dancers. The choreography of the Lion and Dragon dance is very important because the dance gives the illusion of the animal moving fluidly and powerfully.
The Lion Dance typically has two dancers that hold the head and tail of the lion, while the other dancers mimic the movements of the lions’ body in the center.
There are two different and unique styles of the Lion dance, one that is performed in the north and one that is performed in the south. The Dragon Dance is often much larger than the Lion Dance, but still requires dancers to move in unison to give the illusion of a fluidly moving animal.
With so little space to move in under the Dragon, which is a often done under a full dragon rather than just the head and tail, dancers need to practice for many months in order to create the image of a dragon moving through the crowds that gather to watch during festivals and holidays.
New Year with the Dragon
The Chinese Lion Dance is almost always a part of the New Year celebration in China. This dance is an important part of bringing good luck and fortune to the community during the upcoming year. People will gather during the festival to watch the Lion and Dragon dance to help drive out old negativity and bring in great successes for the future.
http://chinesenewyear2012.net/chinese-lion-dance
Chinese Customs
Like eating certain foods and participating in certain activities is traditional during the Chinese New Year, there are also traditions that outline the responsibilities of a son or daughter at Chinese New Year, as well.
Sons and daughters are taught from birth to honor their elders, and are given a set of duties that they carry out each year when it is time to welcome the Spring Festival.
Modern Traditions
One of the more modern responsibili-ties of a son or daughter at Chinese New Year is to travel home to spend the New Year with family. Chinese customs relies heavily on filial piety, which means that the children honor and respect their elders, who are in charge of the family through-out their life.
On New Year’s Eve it is common for the children to come from near and far for a reunion dinner that includes traditional Chinese foods, such as a whole fish. The reunion dinner is traditionally celebrated in the home of one of the elders of the family, such as the grandparent’s home.
During the second day of the New Year, women are expected to visit their birth families. Traditionally, after marriage a daughter becomes a part of the husband’s family and may not be able to travel home to see her parents often.
This is one time a year that a visit to parents is widely accepted and was even en-couraged during ancient times when the wife was needed at home to perform nec-essary chores and duties. Children are also part of the tradition of honoring the an-cestors during the holiday.
Honoring Ancestors
During the first day of the New Year celebration, children follow the lead of the par-ent to honor their ancestors. One of the responsibilities of a son or daughter at Chi-nese New Year is to offer gifts and perform the ceremony to offer food and gifts to five generations of ancestors.
Children wait for their parents to begin the ceremony, then bow three times in front of the alter to honor their ancestors. The entire family participates in this ceremony, and may visit the temple to honor gods during the first day of the new year.
Giving the Gift of Prosperity
Angpao is a tradition that involved giving money to parents. In many families it is customary for the children to give the parents money, which the parents often return in greater portions. It is important that the money the parents give to the children is their own money, instead of returning the same bills that they have received from their children.
This tradition is one of the responsibilities of a son or daughter at Chinese New Year, but occasionally parents or employers give angpao without children returning the gift. In China, monetary gifts are given in red envelopes to ward off back luck and ensure prosperity.
The responsibilities of a son or daughter at Chinese New Year vary from country to country. For example, Angpao is given in Taiwan, while red envelopes are more commonly passed from the older generation to the younger generation in China.
These are just a few of the many Chinese customs and traditions followed by a typi-cal Chinese family.
http://chinesenewyear2012.net/chinese-customs
Chinese New Year Customs
Chinese New Year is a time when families get together to celebrate. It is also a spe-cial time to remember members of the family who have died. In the days coming up to New Year every family buys presents, decorations, food, new clothes and people have their hair cut. Houses are cleaned from top to bottom. The aim is to sweep out any bad luck from the old year and clear the way for good luck. However, it is bad luck to clean on New Years Day itself.
Families put lights up outside their homes, rather like our Christmas lights. Doors and windows are often newly painted in red. On New Years Eve decorations made from red and gold paper are hung down the doors to bring good luck. These are marked with messages of good fortune such as happiness, prosperity and long life. These mostly have four Chinese characters. These are called Hui Chun. The man in the photograph is writing a message for a cus-tomer at his stall.
chinapictures.org
The colour red is chosen for two reasons. The first is because red is a lucky colour and the second because it is supposed to frighten off the monster Nian who is thought to come on New Year’s Eve. The colour gold represents wealth. Families also decorate their homes with lanterns and put stickers on things in their homes.
http://www.topmarks.co.uk/chinesenewyear/Customs.aspx
The Lion Dance
Street celebrations often include a traditional lion dance which is thought to bring good luck. There are usually two dancers. One acts as the head and the other the body. They dance to a drum, cymbals and a gong. On the head of the lion is mirror so that evil spirits will be frightened away by their own reflections. As the lion runs along the streets he begins to visit different places. On his way he meets another person, the ‘Laughing Buddha’ who is dressed in monk’s robes and a mask. He teases the lion with a fan made of banana-leaves which makes the lion jump around. The lion dancers need to be very fit. As the lion moves from place to place he looks for some green vegetables such as lettuce which are hung above the doors of houses or businesses. Hidden in the leaves is a red packet of money. The lion eats the lettuce and red packet. He then scatters lettuce leaves to symbolize a fresh start for the new year and the spreading of good luck.
http://chinesenewyear2012.net/chinese-customs
Of course the biggest festival of the year was in February. That was Chinese New Year when all the shops had new red and gold good luck papers on their doors, everything was cleaned and most shops closed for several days except for those selling candy, apples and melon seeds for people to give to others they visited. All the children were bought new clothes, given red and gold packets with money inside and the village was full of loud lion dances for days. Competing associations would sponsor lions who would dance past each other to and from the temple, stopping at the Earth God Altar, the Kaifong Association, and the shops.
In the temple to the Sea Goddess all the Taoist gods, including the God of Wealth, who wore a tall white hat upon which were written the Chinese characters, “One glance brings wealth,” were cleaned and all wore red ribbons. Firecrackers came at midnight of the New Year in spite of a government ban on them, and the noise of the lion dances went on for days as well as special gonging and drumming from the temple. And soon after the New Year it was the season of wind, and boys flew diamond shaped red and white flimsy kites in the late afternoon on the beach in front of our apartment.
http://gwulo.com/node/9463
The Dragon is a creature of myth and legend. A symbol of good fortune and sign of intense power, the Oriental Dragon is regarded as a divine beast In Eastern philosophy, the Dragon is said to be a deliverer of good fortune and a master of authority. Therefore, those people born in Dragon years are to be honored and respected.
Fifth in the cycle, Dragon Years follow the Rabbit
Conformation is a Dragon's curse. Rules and regulations are made for other people. Restrictions blow out the creative spark that is ready to flame into life. Dragons must be free and uninhibited. The Dragon is a beautiful creature, colorful and flamboyant. An extroverted bundle of energy, gifted and utterly irrepressible, everything Dragons do is on a grand scale - big ideas, ornate gestures, extreme ambitions. However, this behavior is natural and isn't meant for show. Because they are confident, fearless in the face of challenge, they are almost inevitably successful. Dragons usually make it to the top. However, Dragon people be aware of their natures. Too much enthusiasm can leave them tired and unfulfilled. Even though they are willing to aid when necessary, their pride can often impede them from accepting the same kind of help from others. Dragons' generous personalities give them the ability to attract friends, but they can be rather solitary people at heart. A Dragon's self-sufficiency can mean that he or she has no need for close bonds with other people.
http://www.usbridalguide.com/special/chinesehoroscopes/Dragon.htm
While Dragons frequently help others, rarely will they ask for help. Others are attracted to Dragons, especially their colorful personalities, but deep down, Dragons prefer to be alone. Perhaps that is because they’re most successful when working alone. Their preference to be alone can come across as arrogance or conceitedness, but these qualities aren’t applicable. Dragons have tempers that can flare fast!
Influence on Cromwell
Chinese settlement in New Zealand
Following the departure of thousands of European miners for goldfields in Marlbor-ough and the West Coast, the Otago Provincial Council in 1865 invited Chinese working on the Victorian goldfields, to rework the Otago goldfields.
Most originated from Kwangtung Province in South China – an area which had social turmoil caused by the opium wars, over-population, poverty, banditry, clan fighting, natural disasters and epidemics. There were many incentives to emigrate, and gold provided the stimulus.
There have been three phases of Chinese settlement in New Zealand. The first pe-riod covers 1865 to 1900, when the Chinese regarded themselves as temporary visi-tors seeking gold. They tended to have little interaction with Europeans.
The second phase covers the period from 1900 to 1952 when they were regarded as aliens in the land, and were occupied principally on market gardens, fruit shops or laundries. The last phase from 1952 relates to their present assimilation and increasing absorption into the general New Zealand community.
The NZ-Chinese population peaked at 5000 about 1880. Virtually all were men, and goldminers. This can be compared with the 100,000 who settled in California, and 50,000 who settled in Australia during the 1850’s.
Because they were late arrivals they were obliged to rework old mining claims aban-doned by the Europeans. Generally they were content to work for a steady return rather than chase the elusive bonanza.
The early Chinese had to contend with considerable malevolent and bureaucratic racial discrimination. However, there was little direct violence such as had been ex-perienced in the United States and Australia. The anti-Chinese agitation in New Zealand resulted in the passing of a number of immigration Acts from 1881 onwards, with the subsequent decline in the population. By 1901 there were 3000 Chinese in New Zealand, mostly males and generally an aged, dispirited and declining group.
Chinese settlement in Cromwell
The first Chinese arrived in Cromwell via Dunedin in 1866, some four years after the founding of the township. They initially set up camp near Gibraltar Roack in the Cromwell gorge, but by 1870 some Chinese storekeepers had established them-selves at the upper (west) end of Cromwell’s main street, Melmore Terrace on the (true left) banks of the Kawarau River. This gradually formed the nucleus of Crom-well’s ‘Chinatown’.
Most miners preferred to live in rock shelters adjacent to their workings in the river gorges. These shelters comprised walling up to front of the rock overhangs with slabs of schist. In areas where there were no natural overhangs they built small stone huts.
Before it was destroyed to make way for Lake Dunstan behind the Clyde Dam, Cromwell’s Chinatown was the best preserved example of a New Zealand Chinese urban settlement. It also had the greatest longetivity of some fifty years. Shops were established along Melmore Terrace, while a residential area was formed below on the steep banks of the Kawarau River.
The business sector included general stores, grog shops, gaming rooms, and at least one brothel. The area extended for some 150 metres along the southern side of Melmore Terrace. A substantial Chinese market garden was established across the road. The largely wooden stores and businesses were deserted by the turn of the century, and were demolished in 1930 because they were considered a health risk.
The closure of the Chinese stores had a detrimental effect on the life of the remain-ing citizens in the residential (lower) area of Chinatown. The predominantly stone dwellings were gradually deserted about 1920 as old miners left or died. After aban-donment, the buildings gradually decayed, hastened by the removal of the roofing iron. The shady location of the site favoured rapid vegetation growth and the site gradually became overgrown.
Cemetery records indicate the last Chinese burial in Cromwell was in 1924 – proba-bly representing the end of the Cromwell Chinese era. Between 1863 and 1938 there were 85 deaths of Chinese registered out of a total of 1300.
Cromwell’s Chinatown was excavated in 1980 by a team of archaeologists from the New Zealand Historic Places Trust. The site was programmed for destruction as part of the lakeshore works associated with the formation of Lake Dunstan. The excava-tion uncovered 20 huts, 6 suspected huts, several sections of stone revetted ter-races, a spring, and two possible shafts. The excavations concentrated on the interi-ors and immediate surrounds of the huts, with smaller sampling undertaken on gar-den terraces and dumps. A wealth of structural and material remains was uncovered, catalogued and recorded.
Chinese New Year
The celebration of festivals, often governed by important events in the lunar year, was and still remains an important part of the Chinese way of life. Three main festi-vals were held each year. Although they had religious significance, feasting and recreational activities such as gambling and opium smoking, were the main concerns.
The three festivals were the Chinese New Year (outlined below); the summer sol-stice celebration (Tung-chi); and the T’sing Ming (Worship of the Tombs) which as an annual pilgrimage undertaken about April 4th to the graveyard of ancestors.
The Chinese New Year was the main festival in the annual cycle. It was usually held in February and involved several days holiday. Big feasts were held at each of the Chinese settlements, pigs would be killed and eaten, and Chinese delicacies consumed in abundance.
Vast amounts of red paper were used during the festival to signify good luck. Red paper inscriptions were pasted on doors and walls, letters were written on re paper, delivered in red envelopes, and stamped with red ink. Presents were wrapped in red paper.
During the festival the Chinese visited each other as well as attending to the old tra-dition of paying one’s debts. Firecrackers were often let off to discourage demons from entering houses, but local ordinances ensured that the amount of noise and revelry in the goldfield towns was very limited compared to the ‘commotion’ during these festival celebrations in China.
Festivities usually started with the beating of tom-toms and the firing-off of crackers. The great feast was prepared with tables laid out with ‘every delicacy of the season’ such as fruits, jellies. wines, poultry etc etc. The time for ‘letting off steam’ and relax-ing consisted mainly of playing dominos, cards, billiards and fan-tan. Opium pipes were freely dispensed, even to small boys.
There was little variation from one mining area to another in the way the festivals were celebrated. All involved feasting and drinking, letting off crackers, and some-times food was offered at shrines in individual huts, before being consumed. If they could afford to, most men took the days off work.
The days for celebrating the various festivals were determined by reference to the Chinese Almanac which was always imported, and provided the dates for the following year’s celebrations. It also indicated ‘auspicious days’ for doing various activities.
http://www.cromwell.org.nz/about-cromwell/Chinese-influence-on-Cromwell.aspx
About Chinese New Year
The Lunar New Year is celebrated around the world by the many cultures that ob-serve the lunar calendar. Festivities begin on the first new moon of spring (in the northern hemisphere) or autumn (in the southern hemisphere), and end 15 days later as the full moon rises in the sky.
Greet people with Happy New Year to bring good fortune and prosperity:
Kung Hei Fat Choy – Cantonese
Gong Xi Far Tsai – Mandarin
Sae Hae Bok Manee Badusaeyo – Korean
Chúc Mừng Năm Mới – Vietnamese
Lunar New Year Traditions & Customs
There are many traditions and customs associated with the festival, here are some of the commonly practiced that you might like to try:
• Wear new clothes on New Year’s Day (January 23 in 2012) and be on your best behaviour, as actions on this day set the tone for the year to follow.
• Enjoy a new year banquet, keeping an empty seat to symbolise the presence of family members who can’t be there.
• Eat fish on the eve of Chinese New Year (January 22), and keep some stored for the next day. The Chinese phrase “may there be surpluses every year” sounds the same as “may there be fish every year”.
• Enjoy a bowl of traditional Korean duk gook, a soup of thinly sliced rice cakes, to represent a clean start to the new year.
• Serve uncut noodles as they represent longevity.
• Wear red, as the colour scares away evil spirits and bad fortune.
• Give red lai-see (“lucky money”) envelopes to pass on prosperity and good luck.
• Clean your house and sweep out the bad luck of the previous year.
• Decorate your house with apricot and peach blossom, symbolic for new be-ginnings and sold during Vietnamese Tet.
• Say farewell to the Kitchen God, the guardian of the family hearth. As he re-ports to heaven on the behaviour of the family over the past year, make sure to feed him sweet foods and honey, either as a bribe, or to seal his mouth and prevent him from saying bad things.
• Pay off all debts and cast aside all grudges.
http://www.sydneychinesenewyear.com/about/
“The Legend of Fat Mama” is a bittersweet story of the Chinese community in Kol-kata, India, intertwined with the nostalgic journey in search of a woman who once made the most delicious noodles in the city’s Chinatown district. Kolkata once had a thriving community in its Chinatown, engaged in different trades, like medicine shops, food and shoemaking.
Though a small number of Chinese still live there, many of them left India in the aftermath of the 1962 India-China war. Thriving street food, disappearing family-run eateries, mahjong clubs, a Chinese printing press that has shut down and its hand-written counterpart that continues to deliver the news every morning, and the first all-woman dragon dance group preparing for the Chinese New Year make up the Chinese heritage in Kolkata.
http://www.sunilshibad.com/2010/01/legend-of-fat-mama.html
Years of the Dragon
Fifth in the cycle, Dragon Years follow the Rabbit and recur every twelfth year. The Chinese New Year does not fall on a specific date, so it is essential to check the cal-endar to find the exact date on which each Dragon Year actually begins
1904 * 1916 * 1928 * 1940 * 1952 * 1964 * 1976 * 1988 * 2000
THE SIGN OF THE DRAGON
The key to the Dragon personality is that Dragons are the free spirits of the Zodiac. Conformation is a Dragon's curse. Rules and regulations are made for other people. Restrictions blow out the creative spark that is ready to flame into life. Dragons must be free and uninhibited. The Dragon is a beautiful creature, colorful and flamboyant. An extroverted bundle of energy, gifted and utterly irrepressible, everything Dragons do is on a grand scale - big ideas, ornate gestures, extreme ambitions. However, this behavior is natural and isn't meant for show. Because they are confident, fearless in the face of challenge, they are almost inevitably successful. Dragons usually make it to the top. However, Dragon people be aware of their natures. Too much enthusiasm can leave them tired and unfulfilled. Even though they are willing to aid when necessary, their pride can often impede them from accepting the same kind of help from others. Dragons' generous personalities give them the ability to attract friends, but they can be rather solitary people at heart. A Dragon's self-sufficiency can mean that he or she has no need for close bonds with other people.
THE WATER DRAGON 1952 AND 2012
Water has a calming effect on the Dragon's fearless temperament. Water allows the Dragon to re-direct its enthusiasm, and makes him more perceptive of others. These Dragons are better equipped to take a step back to re-evaluate a situation because they understand the art of patience and do not desire the spotlight like other Drag-ons. Therefore, they make smart decisions and are able to see eye-to-eye with other people. However, their actions can go wrong if they do not research or if they do not finish one project before starting another.
Year of the Dragon roars into Asia
AFP Updated January 23, 2012, 7:13 pm
BEIJING (AFP) - A billion-plus Asians welcomed the Year of the Dragon on Monday with a cacophony of fireworks, hoping the mightiest sign in the Chinese zodiac will usher in the wealth and power it represents.
From Malaysia to South Korea, millions of people travelled huge distances to reunite with their families for Lunar New Year -- the most important holiday of the year for many in Asia -- indulging in feasts or watching dragon dances.
As the clock struck midnight, Beijing's skyline lit up with colour as families across the Chinese capital set off boxes and boxes of fireworks to ward off evil spirits in the new year -- a scene repeated across the country.
Pollution levels in the city, which has come under fire for its bad air quality, spiked in the early hours of Monday morning as fireworks filled the skies with particulates, before falling back down again, official data showed.
Those living in the Philippines, meanwhile, were able to sleep in on Monday after the Lunar New Year became an official holiday for the first time, despite objections from some in the business community.
The dragon is the most favourable and revered sign in the 12-year Chinese zodiac -- a symbol of royalty, fortune and power that is also used in other cultures that see in the Lunar New Year, such as in Vietnam.
As such, hospitals across China and in Chinese communities are bracing for a baby boom as couples try to have a child this year.
Nannies in Beijing and neighbouring Tianjin are charging more in 2012, and the beds in the capital's Maternity Hospital are all booked up until August, according to the official Xinhua news agency.
Singapore's Prime Minister Lee Hsien Loong even took advantage of the Dragon to call on the country's residents to boost a stubbornly low birth rate, in an attempt to reduce the government's heavy reliance on foreign workers.
"I fervently hope that this year will be a big Dragon Year for babies... This is critical to preserve a Singapore core in our society," he said in his new year message.
But in Hong Kong, where tens of thousands of pregnant mainlanders come to give birth every year to gain residency rights for their babies, the Dragon may not prove such a boon as it could exacerbate problems such as limited beds and soaring delivery costs.
And according to some astrologers and geomancers, the Dragon may bring natural disasters and financial volatility to an already destabilised world.
Hong Kong feng shui master Anthony Cheng warned a "scandalous corruption case" would rock China in the second half of 2012, and also said high-ranking Chinese officials would be forced to step down, thrown behind bars or even die.
But people across Asia disregarded the doomsday predictions over the holiday, pre-ferring to feast and celebrate with their families, and pray at temples or pagodas.
Highways in Malaysia, where 25 percent of the population is ethnic Chinese, were clogged at the weekend while the capital Kuala Lumpur became almost deserted as people travelled home.
In South Korea, which also celebrates the Lunar New Year, more than half of the entire population -- or some 31 million people -- took to roads, railways and planes for the holiday.
But stores in the capital Seoul -- normally quiet at this time of year -- bustled with activity as tens of thousands of tourists from China swamped major shopping areas to spend an expected 100 billion won ($88 million) in January.
"I feel like I'm walking on the street in China. There are so many of them," Park Eun-Yong, a South Korean college student, told AFP.
Chinese tourists also flocked to Tokyo, where interpreters in Mitsukoshi -- one of Japan's most prestigious department stores -- were on hand to help with purchases and announcements were made in Mandarin.
Thursday, February 2, 2012
Year of the Dragon
Family History Lunchtime Series
A series of popular free events focusing on family and local history
Wednesday 22 February, 12.00 - 1.30pm
Year of the Dragon – New Year Traditions
with Helen Wong & Dr Anthony Han
Join us to hear about past and present New Year traditions in Chinese and Korean families.
Well known emigrants Helen Wong and Dr Anthony Han speak about what the Year of the Dragon means to their communities.
Whare Wānanga – opposite the Central Auckland Research Centre, level 2, Central City Library
Contact the Central Auckland Research Centre 09 307 7771 to book
Find out more: phone 09 301 0101 or visit www.aucklandlibraries.govt.nz
Family History Lunchtime Series
A series of popular free events focusing on family and local history
Wednesday 22 February, 12.00 - 1.30pm
A series of popular free events focusing on family and local history
Wednesday 22 February, 12.00 - 1.30pm
Year of the Dragon – New Year Traditions
with Helen Wong & Dr Anthony Han
Join us to hear about past and present New Year traditions in Chinese and Korean families.
Well known emigrants Helen Wong and Dr Anthony Han speak about what the Year of the Dragon means to their communities.
Whare Wānanga – opposite the Central Auckland Research Centre, level 2, Central City Library
Contact the Central Auckland Research Centre 09 307 7771 to book
Find out more: phone 09 301 0101 or visit www.aucklandlibraries.govt.nz
Family History Lunchtime Series
A series of popular free events focusing on family and local history
Wednesday 22 February, 12.00 - 1.30pm
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