The modern China is not the once isolated Eastern civilization, but certainty a mix of diverse cultures. Taking a historical detour back to 1637, a year when the British first stepped-foot on the breath-taking yet agitating land of GuangZhou, the unfamiliar language of English was exposed to the Cantonese speaking natives. The language barriers between the two races have sparked the new language of Chinese Pidgin English, a form of language Chinese and English used to communicate. After the 1st and 2nd world war, this language has spread to other parts of China such as Shanghai, but soon started to diminish as standard English has officially became the official foreign language of China in 1981. Certainly, Chinese Pidgin English has a significant
INTRODUCTION Southeast Asia has a unique history, which covers some of the nation’s politics, economic, social, culture and even religion in shaping the internal and international forces of change. The most successful and rich nation that can be says in Southeast Asian countries is Singapore. Follow the decade of history; Singapore was founded by Sir Thomas Stamford Raffles on Strait of Malacca in 1819. The major sea route between India and China were helped Singapore to become as a British trading post. Singapore was colonies by the Japanese in 1942, where its occupation lasted for only three years and eight months with the return of the British in 1945 (An Introduction to Singapore, 2009-2014).
However, Chinatown’s inner workings provided for its inhabitants a refuge from Denver’s harsh prejudice. In this ghetto, Chinese immigrants were free of prejudice, and “could find goods and services denied them elsewhere. Perhaps most important, it was there that they found a refuge that offered spiritual solace, providing a meeting place where they could socialize and engage in traditional religious practices.” Additionally, since the majority of Chinese immigrants spoke little to no English, they found it difficult to obtain an occupation that did not directly compete with their white
Relations between the Philippines and Chinese were slow but long and tiresome Filipinos viewed the Spaniards regarding of being against Chinese since it generally open to racial and cultural relation. The conservative Chinese—families wanted to continue and restore their tradition, as being the “pure Chinese”. However, they speaks only Chinese language and seeks to preserve their Chinese heritage in the Philippines. Chinese in the Philippines, in the meantime, struggle both worlds because they were to require learn languages like the Mandarin in their elementary and high school days. Chinese Filipinos have to learn even Filipino and English for their other subjects.
Since the Chinese Singaporeans speak more than one Chinese dialects; Teochew, Cantonese, Hainanese, Hokkien, etc. It caused the process to unify all the Chinese became more challenging. Thus, a specific campaign was launched in 1979 called as ‘Speak Mandarin’ to lessen dialectal variation among Chinese Singaporeans. An annual event was held with special slogans like in 1989 “More Mandarin, Less Dialect. Make it a way of life”.
After tourism in Phuket province became popular among Thais and foreigners. Not only sponsor by capitals but also the investment has been pouring into various types of products. Vegetarian festival is a space for many entrepreneurs get benefit from it but advertise their brand through donation products which give to Chinese shrine with logo on it. Cultural tourism that change cultural as commodity which can trade in concrete way. Many private
Let’s take Hong Kong as an example. After the sovereignty of Hong Kong was returned from Britain to China in on 1 July 1997, Hong Kong became a territory of the People’s Republic of China (PRC) in which Hong Kong can enjoy the status of “Special Administrative Region’ (SAR). In 1949, due to the political change in China, the free and regular movement between Hong Kong and China was not approved. It was much difficult for people to return to their ancestral homes in China while simultaneously there were many illegal immigrants escaping to Hong Kong. Consequently, it made these groups of people identified Hong Kong as their new home in long term (Lau 1997).
With the slogan ‘Malaysia, truly Asia’ it actually shows different ethnic, religion and culture in Malaysia such as Malays, Indians and Chinese. The reason why there is many different ethnic and culture in Malaysia is because, a long time ago, the Chinese and Indian people came to Malaysia by using the mode of transportation. By that time, of course their mode of transportation is by water or sea transportation which is by ship. The same thing happen nowadays. People from outside the country come to Malaysia by the availability and mode of transportation.
The Hokkiens are connected with Havelock Road, China Street and Chulia Street, and the Teochew vendors are basically in Circular Road, Boat Quay and South Bridge Road. The pervasive Cantonese are scattered around South Bridge Road, New Bridge Road and Bukit Pasoh Road. Nowadays, the Hokkiens and Teochews have to a great extent scattered to different parts of the island, leaving the Cantonese as the overwhelming vernacular gathering in Chinatown. There were the letter journalists of Sago Street—the Chinese called this road Gu Chia Chwi Hi Hng Cheng (front of Kreta Ayer Theater), however it was mostly connected with death—the sandalwood symbols of Club Street and the entangled and basic nourishment of Mosque Street; all rang to the sound of the math device. Old ladies could be seen at a young hour in the mornings fixing and tailing bean grows, the skins of frogs are peeled, the recently killed snakes being cleaned and the hundreds of years old panaceas being administered by ladies favoured with the force of
INTRODUCTION The study of the everyday life amongst the Chinese in Singapore will not be comprehensive should we neglect the social and cultural aspects of their lives. The transformation of the social and cultural aspects of Chinese Singaporeans over time has been insightful, and especially so in rural Singapore. It is essential to rethink how social-cultural forces, network and institutional factors shapes the everyday life of ethnic Chinese in Singapore. This essay attempts to establish a relationship between the portrayal of Chinese identity amongst the rural Chinese along the Singapore River in the past. INTERVIEWEE BACKGROUND The interviewee is my paternal grandfather, Mr Ong Ah Moh, 82 years old this year.