The Teochew Store Blog / people

Spoken Teochew is both ancient and at the same time evolving, just like any other "live" languages. The Teochews settled in the Malay-speaking world covering Singapore, Malaysia and Indonesia have absorbed not a small number of native expressions into their daily vocabulary. Here we present a list of over 50 expressions.

“Yeo Bhue Eng"《杨梅英》is a film about the life of a former Teochew opera adolescent actress who performed by the same name (real name Ang Hui Eng 洪惠英). Sold to an opera troupe at the age of 7, she became famous by 15 and was married to a man she loved five years later. However when she was 37, her husband became a victim of the Cultural Revolution and she was left to bring up their five children alone.

The Teochew Store潮舖一岁啦！

为了庆祝我们的第一周年与答谢各位读者的支持，我们希望邀请您和大家分享您对主题 “My Teochew Family 潮州一家人”的故事.

您的故事可以关于您的家人，在您生活里扮演重要角色的潮籍人士，或者是一个让您领悟的“家”的意义的社群。您可以通过以下两种方式参加...

Taiwanese travel programme featuring rare footages of early 1990s Teochew 潮州. In Mandarin, with some interviews in Teochew and English subtitles.

The great joy of being a Teochew is the buffet of delicious food that we get to eat. Teochew plain porridge served with pickled vegetable, chai-poh eggs etc etc, char kway teow, braised goose (or duck), steam promfret, pork trotter jelly, all kinds of kuehs… our taste buds are spoilt for choice.

A popular dish for Teochews both in Swatow and overseas is the traditional Teochew oyster omelette or-luak 蠔烙 (literally “pan-fried oysters”).  It is simple to prepare, delightful to eat, and certainly needs no introduction. But well, here is anyway a video about a famous or-luak stall in Swatow with 50 years of history: 

For anyone inspired to try to serve up a plate yourself, here’s the recipe from allreceipes-Asia :  ­­

Ingredients  Serves: 4 

• 4 eggs

• 2 teaspoons fish or soya sauce

• 2 tablespoons tapioca flour

• 1 tablespoon rice flour

• 2 tablespoons vegetable oil

• 2 cloves garlic, chopped

• 1 teaspoon chilli paste

• 6 to 8 large fresh oysters

• salt and pepper

• coriander sprigs

Directions
Prep:10min  ›  Cook:15min  ›  Ready in:25min 

1. In a medium bowl, beat the eggs with fish sauce and set aside.

2. Mix the tapioca flour, rice flour and a pinch of salt in 125ml water to make a very thin batter. In a large wok, heat 1 teaspoon oil until smoking hot. Pour in the batter and let it set.

3. Pour the eggs over and when it is almost set, mix everything together. Make a well in the centre by pushing the egg and batter mixture to the sides of the wok. Add the remaining oil and stir in the garlic until fragrant. Add the chilli paste and oysters. Season with salt and pepper to taste. Toss until heated through.

4. Turn onto a serving platter and garnish with coriander sprigs. Serve with bottled chilli sauce mixed with vinegar to taste.

Variations of the or-luak are found in neighbouring southern Fujian (where the Hokkien people live), and the dish is a symbol of the importance of the sea to the lives of the Teochew and Hokkien populations in coastal Southeast China. When the renowned Confucius scholar Han Yu was banished in the 9th century from the Chinese Central Plain by the emperor to become governor of Teochew (at that time a frontier region of the Tang empire), he discovered the Teochew diet of oysters and other exotic seafood and was so fascinated that he composed the poem “Helpful Verses for Yuan Shiba Introducing Food in the South” 《初南食貽元十八協律》to inform his friend Yuan Shiba about them. In what was the prolific poet’s first and only poem with food as the subject, he noted how the Teochews enjoyed food prepared with salty and sour condiments, and dipped in pepper salt, pepper oil and orange sauce (but made him burst into sweat and turned his face red), and confessed that apart from the snake, everything they ate were new to him. For the Teochew people however, the appearance of oysters in our diet traces back even much further.

One day in the late 1950s, an archaeological team from the Guangdong Administrative Committee for Cultural Heritage made an unexpected finding when they chanced upon a shell mound in the remote village of Chenqiao (陳橋), some two kilometres west of Teochew city. Composed of tens of thousands of marine shells, including oyster and clam, it stood at a fairly remarkable height of 1.4 metres. The villagers did not think much of the derelict heap, but for the trained archaeologists this was a treasure trove. Found in many parts of the world near coastlines, lagoons, tidewater flats, rivers and streams, shell middens are not random formations but cultural deposits created by our human forefathers during their transition from the hunter-gathering to sedentary lifestyle 4,000 to 10,000 years ago. As they adapted to living in more confined spaces, their diet was diversified to encompass all everything edible within reach, and shellfish that can be easily collected from shallow waters became an important food source.  

And right on cue, investigations at the Chenqiao site unearthed more skeletal remains of cow, pig, deer, fish and turtle (i.e. prehistoric dinner leftovers), and a range of man-made stone and bone tools such as adzes, hatchets, choppers, hammers, pries (for opening the oyster shells) and pottery shards. Even more exciting was the discovery of the fossilised remains of ten human beings, dubbed later by local archaeologists as the “Chenqiao people”. Unfortunately little information has been published about them. Apart from the estimation of their age to be 5,500 and 6,000 years old, it is also reported they included male and female, and young and old, suggesting they were members of a family.

So the next time when you pick up a pair of chopsticks to eat a plate of or-luak, know that you are not indulging in good food, but also continuing a tradition, the Teochew family tradition.

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Stories,  who doesn't enjoy hearing them? Especially bedtime stories when we were kids (or perhaps even till now)... How about some stories out of Teochew - the very same ones told to our great grandparents when they were little? Here's one:

THE MISTAKE OF THE APES 

     A thriftless man, who had a scolding wife, resorted to the woods to hang himself; but after he had tied the noose his courage failed, and he went home. His wife, on seeing him, said he had been gone so long that she had begun to hope he would never come back. This so wounded his feelings that he declared his intention of ending his life, and again betook himself to the forest. There he passed from tree to tree and deferred the act from hour to hour, till he entered a strange gorge, and sat down in the attitude of a musing Buddha under a branch on which he decided to fix his rope.

     Being exhausted by fasting and fatigue, he fell into a deep sleep, and was presently discovered by a wandering ape, who reported to his tribe that he had found their ancestor. A council of the elders was then called around the sleeping man, and after due inspection they unanimously decided that he was indeed their ancestor, and should be their king. So they carried him to their stronghold in a wooded glen, enthroned him in an arbor, and surrounded him with offerings of fruits and nuts. When he awoke he found his wants so provided for and his servants so deferential that he thought he might greatly enjoy life among the apes. They continued to bring as tribute to him the best of their gleanings in the neighborhood and all the treasures they collected in their excursions to distant regions. He saw where they had stowed the valuable articles accumulated during past years, and at his leisure he examined and assorted them.

     One day when the apes were away he took all their portable wealth and made his way out of the forest and back to his own door. His wife, seeing him more shabby than ever, poured reproaches upon him, but he silenced her by putting a piece of gold in her hand. Having enough to live comfortably upon for many years, the woman became companionable. She soon told her intimate friend that her husband went away to kill himself and came back rich, and this friend urged her own husband to do likewise. He in turn importuned his lucky neighbor to disclose to him the method by which he got his fortune. Having promised secrecy and a share of the plunder, he was intrusted with the story of election to headship among the apes, and was given direction how to reach their retreat. He then set off, followed the same route, sat in the same attitude under the same tree, and awaited the arrival of the scout who should call the tribe to carry their returned chief into their fastnesses.

     The apes had meantime deliberated, and had concluded that a being who had deserted them, taking with him their goods, was neither their sire nor sovereign. So when a young ape foraging for provisions saw this second man under the tree he returned home and notified the tribe, whereupon the apes, moved to indignation and anger, surrounded him in force and tore him in pieces.

-oOo-

You love it? So did I.  Well there's another 39 more Teochew folktales collected from Swatow  by American missionary AM Fielde in the 1880s in Chinese Nights' Entertainment: Forty Stories told by Almond-Eyed Folk Actors in the Romance of The Strayed Arrow.   

Happy reading. =)

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Almost every tourist in Teochew would have visited the ancient prefectural city of the same name. The reconstructed Ming-era Guangzi city gate 廣濟門, Siangze bridge 湘子橋 and the Memorial Arches Street 牌坊街 bring us back to times when the place ranked alongside Guangzhou and Quanzhou as the grand centres of economy and culture on the southern Chinese coastal.

Yet within the Teochew region, the influence of Teochew city did not extend beyond the banks of the Hang-kang 韓江 river by where it stands. The variety of Teochew spoken here, although seen as gentle and refined, and acknowledged as the “high” form of the language (till today it is insisted upon as the performing language for Teochew opera), is never deemed as a standard for all to conform. Instead people in Teochew accept that “whatever language you speak depends on which river water you drink” and the result is a rich spectrum of local accents and vocabularies that change quite literally along the flow of the different rivers. Teochew city has a history of over 1500 years. So why hasn’t the people it governed achieved a homogeneity in speech?  

Well, there is firstly no need to and secondly no desire to. By far and large, Teochews are village people. Through close inspection, you will come to find that many parts of Swatow outside the old city district are actually urbanised village clusters populated by their original inhabitants. Many of us who are city dwellers will view dimly of this characterisation. In our minds after all a village is a small, undeveloped and backward place, as opposed to the vibrant modern metropolis that is ever-expanding. But this is a biased view that fails to recognise the true character of a village.

A village is not a primitive, downsized town or city. A city is a centre created for the extension of political and economic control of surrounding areas. It is built by its native rulers and migrants (both willing and unwilling ones), and its wealth is generated by trade or military coercion of neighbours. An imposed system of rewards and punishments govern all activities in the city. A village, on the other hand, is an organic settlement. Its population usually consists of members of a clan or a handful of clans, and increases through births and marriages. Beyond blood and marital ties, the people are united by common economic exploitation of locally available resources, and a heritage defined by collective consciousness. While the pride of a city is its power and wealth, the strength of a village is the resilience of its people’s identity.        

Because a village is a small community, the children attend the same school, the women shop at the same marketplace, and the men drinks and chat at the same open spaces. The lives of its members are enriched by close interaction and daily communication. Although this type of lifestyle now eludes those of us who live in cities, social media has allowed the re-creation of the aspect of regular socialisation. Virtually on cue, thousands of Teochews across the world have transcended geographical divide to come together in a growing number of Facebook groups and pages to share memories, information, travel photographs and not a few recipes for our favourite Teochew dishes. Just a few years ago people were saying that Teochew is a dying culture, but you will be surprised (as I am) by the level of Teochew-related activities online.

Many of these online communities are without rulers and builders, but they thrive nonetheless on the basis of our shared identity and dreams just the old villages continue to do so in the land of our forefathers. If you are looking for a “village” to join, here are a few Facebook groups and pages that you may wish to look out for:     

Communities

潮人潮语 Closed group: 9,671

柔佛潮州八邑會館 3,994 likes

我是潮汕人 I Am DieSuaNang Public group: 3992 members

im teochew!! Public group: 3885 members

Singapore TeoChew Nang 新加坡潮州人 Closed group: 3278 members

Gaginang Public group: 2215 members

潮州人 ~  TEOCHEW  NANG (แต้จิ๋ว Triều Châu) Secret group: 1197 members

潮人在越 ( Người Triều Châu ở VN ) 1,038 likes

民都鲁潮州公会 876 likes

Singapore Teochew 新潮人 Sin Teo Zin Public group: 822 members

新加坡潮州八邑会馆  Teochew Poit Ip Huay Kuan  706 Likes

Teochew Poit Ip Huay Kuan Youth Federation (新加坡潮州八邑会馆青年团)  615 Likes

International Teochew - We are Gaginang! Public group: 539 members

潮語大家講！Cùng nhau nói tiếng Tiều! Public group: 525 members

Người Triều Châu - Teochew - 潮州人 Public group: 478 members

潮州人2 ~~ TEOCHEW NANG 2 Secret group: 465 members

柬埔寨潮洲人 423 Likes

潮州自己人 Public group: 349 members

Gaginang UNSW - Teo Chew Student Association (TCSA) Public group: 315 members

潮州人 Public group: 311 members

Teochew Public group: 294 members

Singapore Teochew Lee Clan Association  新加坡潮州陇西李氏公会  267 Likes

Teochew Sibu (诗巫潮州公会)  256 Likes

Teo-Chew Association (TCA) at UCLA 2014-2015 Closed group: 228 members

新加坡潮汕留学生联合会 (Xinchaoliu) 225 likes

吉兰丹 潮青团 197 likes

Teochew Australia - We are Gaginang! Closed group: 194 members

Sydney University Teochew Association (TCA) - 雪梨大學潮州會 Public group: 181 members

Teochew Indonesia - We are Gaginang! Public group: 174 members

Teochew Segamat Closed group: 159 members

Teo-Chew Association (TCA) @ UCI Closed group: 151 members

潮男潮女 128 likes

Teo-Chew Association @ UCSD Public group: 110 members

柔佛哥打丁宜潮州会馆 Public group: 107 members

Teo-Chew Association (TCA) at UW Public group: 106 members

Teo-Chew Association (TCA) at UCLA Public group: 97 members

Teochew New Zealand - We are Gaginang! Cosed group: 79 members

Chaozhou 邦 Cosed group: 73 members

Teochew Kang Hay T'ng 70 Likes

Teo-Chew Association of Southern California | 美國南加州潮州會館 Public group: 64 members

Gaginangs in Germany Public group: 41 members

Special Interest Groups & Pages

潮藝館 （Teochew Puppet & Opera） 1,779 likes

马六甲潮州会馆华乐团 Malacca Teo Chew Association Chinese Orchestra (TCCO) 1,138 likes

Teochew Letters 1041 Likes

金玉楼春潮州木偶剧团 1,009 likes

香港潮商卫视 CSTV 894 Likes

Teochew Language 750 Likes

What Teochew Say? 547 Likes

新新荣和潮剧 Teochew Opera 337 Likes

潮剧珍藏 251 likes

Teochew Opera Fan Club 243 Likes

返乡里去潮州 Go Chaozhou 193 Likes

新加坡揭阳会馆潮乐团 Public group: 187 members

The above listing is not exhaustive and excludes several smaller groups (of less than 50 members) and pages for restaurant and eating places. Last but not least, do  “like" and follow our Teochew Store Facebook page if you love our work!

Ask other Chinese of the reputation of the Teochew people and you will probably get descriptions like hard-nosed businessmen, diligent and thrifty workers, and in the case of Hong Kongers, perhaps even unruly members of clannish gangs. These stereotypes were no doubt true to an extent relevant to our forefathers’ struggle for survival in a difficult stretch of time in history. Yet behind these impressions of being calculating pragmatists, Teochews hold above the authority of reason in the regulation of manners and behaviour.

 In any situation of negotiation or conflict, all parties are always urged toda-dau-li  呾道理, to speak “the immutable law of reason”. As Lin Yutang (in My Country and My People) explains, the correctness of this reason is not based just on logical reasoning, but also reasonableness in touch with the human nature. Being reasonable allows situations to be handled with flexibility, understanding and realism. Being reasonable means matters of business are discussed over sessions of tea, and not thrashed out over endless revisions of lengthy proposals and contracts.

In the belief of Teochew people, knowledge of this eternal reason is assumed to be possessed in any civilised person. It is a universal authority higher even than written law. Laws after all were historically prescribed by emperors in faraway imperial capitals. As a 1868 British publication observed, people from Teochew were “noted for their independent and turbulent spirit” and “rank among those who are sparing in their allegiance to the court of Peking, and seldom yield up the quota of revenue justly due to the emperor”. It is thus this invisible hand of reason that keeps order in the whole Teochew society even when centres of political power rise and fall.

One of the lasting memories almost every visitor takes away from Swatow is the disordered state of its traffic. Especially during peak hours, the main road junctions are choked with taxis, public buses, motorcycles, three-wheelers, bicycles and modern sedans that seem out-of-place in the tired-looking city. However amidst the apparently mad jostles for the right of way that the traffic lights and road lanes barely have power to restrain, we see also the magic of reason at work. Like dancers on a stage, motorists and pedestrians move ahead and step sideways in prefect synchrony to allow the movement of everyone without accident or gridlock. Spend enough time in the city and you will appreciate the beauty of spontaneous order.

A society shaped by the reasonableness of its common souls, rather than reasoning from the top, supports the pursuit of happiness for all. True there is no Eiffel Tower and roadside restaurants for dating couples are rare in Swatow, but Teochews are a hopelessly romantic people. This is seen in the love of our older folks for storylines centred on love in the Teochew operas, over plots with patriotic themes that are preferred in northern China. Especially popular are local folktales where the main characters’ true love overcome the rigidities of the ideal Confucian society that stand between them and forever happiness.

Amongst the many Teochew opera plays, none is as well-loved as the tale of Sou Lak-nio  蘇六娘 – the sixth lady of the Sou family – that the troupes also never tire of performing. Set in the Ming dynasty, this equivalent of Romeo and Juliet out of Gek-yor 揭陽 (Jieyang) tells of a love between the young daughter of an esquire and her cousin that was threatened by her father’s agreement to marry her to a scholar from a well-to-do family. Despite his love for his only daughter, Sou Lak-nio’s father refused to heed her protests as the arrangement was made by a senior member of the Sou clan. To allow a girl final say against her family elders’ wishes was considered outrageous and shameful for a respectable family. This forced Sou Lak Nio to attempt to take her own life by jumping into a river on the eve of her wedding. However unlike the Shakespearean version, this story ends on a happy note. Sou Lak-nio’s faithful servant girl Tho-hue桃花 finds her in time and with the aid of an old friendly boatman helped her elope with her cousin. Freedom triumphs in the end over “proper” society with the approving applause of the crowd. 

*Read Helga Werle's excellent act by act narration of the Sou Lak-nio plot in English here (opens PDF file).

Or watch the all-time favourite 1957 movie version of  Sou Lak-nio below:

Part 1

Part 2

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The online Teochew community has been abuzzed in recent weeks with the jingle “Teochew nang 潮州人, Gaginang 家己人, hey-o, hey-o” sung to the tune of Jambalaya. Simple as the lyrics may be, the ear-catcher produced by the Singapore Teochew Poit Ip Huay Kuan has tugged the heartstrings in many of us.

Gaginang, meaning “(my/our) own people”, is an expression all too familiar for Teochews all over the world. No matter who we are or where we come from, once spoken, it melts away every barrier standing between us and a fellow Teochew.  Besides being the name of a popular website dedicated to the promotion Teochew culture, it is said that Gaginang was in the past the “codeword” that gets you out of trouble if you were ever so unfortunate to be caught in one of the fights of the notorious Teochew triad in Hong Kong.

While we may now have a laugh, the Gaginang identity was formed as result of much pain and hardship, revealed in the full maxim “Teochew-nang, Gaginang, pah-si bho-siang-gang 潮州人, 家己人, 拍死無相干". Literally it means “Teochew people, own people, beat (each other) to death and (it) does not matter”. Although this can be interpreted as “we are together as a people, no matter what happens”, there is still plenty to ponder as to why the idea of beating up one another, to death, even crossed the minds of our forefathers?

Surprising as it sounds, the notion of Gaginang is actually fairly recent. Traditionally the Teochew society was divided in tight-knit clans completely protective of its own members, but distrustful of everyone else. Marriages were seldom arranged with families beyond the next adjacent village. This created an explosive environment during the Qing dynasty when imperial oppression and corruption reduced Teochew prefecture to extreme poverty and lawlessness, and turned the clans and alliances of clans against one another.  The eye witness account of John Scarth who visited Teochew in 1856 reveals an era of widespread fighting and kidnapping that forced the building of walls sixteen to twenty feet high for defence against neighbouring villages not of a quarter of mile in distant. Some four decades later, John Thomson was even told of a gruesome tale of a prisoner in the clan feud having his heart cut out, boiled and eaten. 

The Teochews who ventured to Southeast Asia in search of livelihood on the other hand, could afford no such “luxury”. Away in foreign land and separated from their family network, they could only seek companionship and support from fellow Teochew emigrants, who were the only ones who spoke the same language and understood their needs. In places where even the other groups of Chinese were hostile, unity was the sole key to survival. This common experience of diaspora had a healing effect on the fractious tribe, and by the turn of the 20th century the Teochews overseas had learned to see beyond parochial clan interests.

The Teochew prefecture was struck by a series of natural disasters in the early 1900s, including the Swatow Typhoon that took away more than 100,000 lives in 1922. Overcoming their differences from the past, thousands of Teochews abroad from all districts and social classes pulled together their resources to provide aid and relief to victims in the homeland. In areas where local government officials were incapacitated or simply incompetent, directors of the Teochew association in Shanghai stepped in to provide much needed leadership. The recovery of Swatow was swift. When nations across the globe were embroiled in depression in the 1930s, the city’s port was the path of growth to become the third largest in China, after only Shanghai and Guangzhou. This was the moment in history when the world discovered the strength of the Gaginang spirit – a spirit based on sacrificial giving and caring of all Teochews as one big family, a spirit we will do well to carry on with.

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#1. The homeland of the Teochew people sits on the Southeast coast of China, near-equidistant between Hong Kong and Taiwan, although through large-scale emigration from the early 19th to mid-20th century close to half of all Teochews now live in more than 40 countries and territories overseas. If Teochew is a country, it would through its land area of about 10,000 sq km be the 169th largest in the world (after Lebanon), and through its population of approximately 25 million (inclusive of all Teochews worldwide) the 50th biggest (ahead of Australia).

#2. Historically Teochew existed as a prefecture in imperial China that was created in 413 CE.  Originally called Ngee Ann ("Righteous Peace") Commandery 義安郡, it was first given the nameTeochew 潮州 (literally the "Tidal Prefecture") in 592 CE. Teochew prefecture became defunct after China became a republic. Its centre of administration was shifted in the latter half of the 20th century from the Teochew prefectural city (listed by its Mandarin name “Chaozhou” on maps) to its port of Swatow 汕頭 (Shantou), causing Teochew to now be referred in mainland China as "Teo-swa" (潮汕).

#3. The traditional Teochew society’s basic social unit is the extended family defined by paternal lineage, and not the nuclear family or individual. The head of a household is the grandfather, and accordingly, first cousins are considered siblings and addressed as brothers and sisters. Care and protection of members, as well as the perpetuation of lineage, are held firmly as its core purposes. In order to fulfil these, husband and wife in many families in Teochew adhere strictly even in the present era complementary gender roles, whereby the responsibility of the man is all external engagements, while the woman has complete charge of domestic affairs.

 #4. Besides the family clan, the Teochew personal identity is rooted in one’s place of ancestry. This refers to the village, and also the county, where the family clan resides. Teochew prefecture had eight counties during the late Qing period. Accordingly, overseas Teochew organisations usually name themselves as the "association of eight counties" (poih ip 八邑), which are namely Hai-yor 海陽 (renamed Teo-an 潮安 in 1914), Gek-yor 揭陽, Teo-yor 潮陽, Jaopeng 饒平, Pholeng 普寧, Huilai 惠来, Thenghai 澄海 and Hongsun 豐順.  

#5. The Teochew region has been inhabited by humans since about 8,000 years ago, a period that dates far longer than China’s supposed 5,000 years of history. This is shown by archaeological artefacts comprising stone tools and a pottery shard discovered on the offshore island of Namoa 南澳. A coherent collection of evidence belonging to a series of archaeological cultures dubbed the "Teochew Prehistoric Trilogy”, including the largest prehistoric kiln site ever found in China, reveals the occurrence of indigenous progression from the Neolithic Stone Age to Early Bronze Age between 4,000 and 3,000 years ago.

#6. All the cities, towns and large villages in Teochew are located by the coast, or along the region’s four major rivers, namely Hang-kang 韓江, Iong-kang 榕江, Liēng-kang 練江 and Ng-kang-ho 黃岡河, or their tributaries. This is because more than two-thirds of Teochew’s terrain are occupied by undulating mountains and hills and until the previous century water was the main mode of local transport. Communications between Teochew and other parts of China and foreign lands were also conducted primarily by sea. 

#7. The Teochew saying “whatever language you speak depends on which river water you drink” aptly depicts the classification of spoken Teochew into several dialect clusters corresponding to the region’s different river catchment areas. However, the Teochew vernacular is in essence a single language that is closely related to the native speech of adjacent southern Fujian, known commonly as Hokkien or Taiwanese, or formally as Minnan. The Teochew-Hokkien family of vernaculars is exclusive and not mutually intelligible with other forms of spoken Chinese. It is also observed by linguists to possess ancient elements that pre-date the Han dynasty (206 BCE – 220 CE). Apart from the vernacular form spoken in daily life, the Teochew language has a classical literary form traced to the 7th to 13th century Tang and Song dynasty era. This can be heard in Teochew opera performances. About half of all Chinese written characters can be read differently in Teochew in two or more ways (colloquial and literary). This phenomenon is called dual reading.

#8. The golden age of Teochew was in the Song dynasty when it was one of the wealthiest areas in China. An agricultural revolution drove a rapid population expansion, while the export of fine porcelain on the Maritime Silk Road transformed its prefectural city into a leading centre of commerce. Even in the early part of this prosperous period, Teochew was lavished with comparison as the home of Confucius and Mencius by the sea (海濱鄒魯), and many aspects of Teochew fine culture, including architecture, wood carving, porcelain craft, embroidery and music, were inspired.

#9. Nothing delights a group of Teochews more than sitting around a table to share a few dishes of Teochew cooking. Seafood and green vegetables are always served, while an emphasis on freshness and authentic taste of ingredients, the perfect balance of sweetness and saltiness, as well as colour and presentation provide the secrets to achieving the Teochew taste. The touch of the Teochew people to regale the gastronomic senses was already memorialised as early as the Tang dynasty in a poem composed by the eminent poet Han Yu, and till today Teochew food is widely recognised as one of the finest representations of Chinese culinary.

#10. Harmony in the relationship between nature and man sits at the heart of Teochew understanding of well-being. In all things, beauty is seen in simple exquisiteness, and not grandeur or opulence.  In daily life, this is best exemplified in the Teochew custom of drinking kanghu tea 工夫茶. In a plain ceremony, the host prepares and serves the elixir of life in miniature teacups over several rounds, invigorating not only the body and mind of his guests but washing away also all differences in class and opinions. 

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Finding a place is usually less of a challenge than locating the people we want to find.

Villages in Teochew are typically inhabited by one, or just a few, surname-clan(s). At the same time, they are of fairly large population size of up to several thousands. In other words, most people in a neighbourhood are related in one way or another by blood or marriage. Thus turning up at the place of your ancestry looking for “fifth uncle of the Tan family” can be a futile exercise if you do not do your homework.

To ensure the success of your root-finding mission, you need to have an idea of your family tree and structure, and gather other details, such as the year your parents/grandparents left overseas, in order to identify the correct kin, or more aptly get yourself recognised. Old family photos or letters are of course most useful. Full Chinese names of your direct relatives are another critical piece of information, as the middle characters by tradition denote the generation of a particular lineage line.  

The best spot to begin your enquiries on the ground is the clan ancestral hall (called祠堂 sêu têung in Teochew), which functions as the “memory bank” of the village. In its absence, go to the local marketplace as this is where virtually all families are represented. Because Teochew villages tend to be tight-knit communities, it could well be a matter of minutes before you find yourself drinking tea in the company of your long-lost relatives.  

Anecdotes similar to a scene in the 1989 movie Eight Taels of Gold (shot partially in Teochew), where Sammo Hung starring as a Chinese immigrant taxi driver from New York was thoroughly fleeced of his wealth by a whole village of relatives on his homecoming, has caused much anxiety over what to expect when we meet our relatives in Teochew.

If you plan to go back to your village just to take some photographs as souvenir, you might leave feeling emptier inside than before. Seeking to relate is the whole point of roots-finding. While circumstances vary for individual families, it is safe to say that on the whole economic condition in the Teochew region has improved drastically since the 1990s, and possible harassment by “poor cousins” should no longer be a major worry. By custom, Teochew people are extremely hospitable towards their guests, and their obligation towards kin and kith is even more complete. So chances are, you will be made to receive even more than what you have in mind to give.

What should we say, and how should we behave, when meeting dozens of relatives for the first time? These are serious questions for overseas-born Teochews to consider, especially if we are brought up in highly Westernised environments.  One misstep may just ruin the first impression we give.

For starters, being able to handle at least simple exchanges in Teochew language helps to break the ice, for few people in Teochew are comfortable with Mandarin in the family setting. Speak English only when you wish to murmur to yourself. Be ready also to share plenty of family stories, but be prepared to listen to even more. Do not be overawed when more than one person tries excitedly to engage in conversation with you at the same time, for this is way people in the villages, especially the elderly, interact in everyday life. Keep smiling.

Stay reminded also, that the Teochew society is not composed of individuals, but lots of people organised within set family structures. Observance of generation status, birth order and gender are inherent in the manner in which people relate to one another. Always show respect to elders and thoughtfulness to the young. Lastly, make sure you are well-versed with the different family addresses before you meet your clan – it will come in handy!

Read also: 

• Roots-Finding: Locating Your Ancestral Village in Teochew (Part 1)
• Roots-Finding: Locating Your Ancestral Village in Teochew (Part 3)