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Tea Language《茶语》, a song of a Teochew working abroad reminiscing about family conversations at home. 

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...

As the mid-Autumn festival approaches, The Teochew Store has invited Tan Pia Hua 陈冰桦, a food lover and blogger from Teochew, to share her original recipe to make your own special taste Teochew-style mooncake.

Ah Ma 阿嬷, a song for one of the most important persons in many of our lives. 

Learn about Tshuk-hue-hng (出花園), the unique coming of age ritual for the Teochew people.

Share with the community, take part in our Poll of the Month.

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

We have migrated our contents to a new online platform in order to serve our readers and customers better. Unfortunately due to technical reasons, we are unable to redirect the old URLs of our pages to the new ones. If you have previously bookmarked any of our pages, please note that the URL may have changed. Our contents remain available on our website www.theteochewstore.org

The Teochew Store would like to take this opportunity to thank all for your continued support.

A list of the top 100 most common surnames in the Teochew region.

Swatow is today of three prefectural-level cities of the Teochew region, the other two being Teochew 潮州 (Chaozhou) and Gek-yor 揭陽 (Jieyang). Being the Teochew people’s gateway to the world in the early 20th century, it was the port where our families embarked on their migratory journeys. As such the name Swatow rings familiar even for us who have never visited, and it has a special place in the heart of every overseas Teochews.

Until the 1850s Swatow was...

Good Morning Swatow!.. more great music out of Swatow

List of Towns and Villages in Teochew in 1946. Source: 《马来亚潮侨通鉴》， 新加坡 : 南岛出版社, 1950.

Many of us amongst the overseas Teochews are the children and grandchildren of men and women who left the Teochew region between the 1920s and the 1950s. Ever wondered what the land of our fathers was like back then, or where your ancestral village is/was located? Here are some maps to help:

To download maps in JPEG files, please click here

Source: 《马来亚潮侨通鉴》， 新加坡 : 南岛出版社, 1950.

Teo-an 潮安 (Chao'an)

Thenghai 澄海 (Chenghai) 

Jaopeng 饒平 (Raoping)

Gek-yor 揭陽 (Jieyang)

Teo-yor 潮陽 (Chaoyang)

Pholeng 普寧 (Puning)

Huilai 惠来 (Huilai)

Hongsun 豐順 (Fengshun)

Namoa 南澳 (Nan'ao)

Tuapou 大埔 (Dapu) - historically part of Teochew territory till 1733.

See also List of Towns and Villages in Teochew in 1946

The Teochew culture is not only about the past and old people. The language is vibrant and alive, and so are the dreams of our youths. Here's an example:

In this age of open information, Wikipedia is often the site where people visit to seek knowledge on a new subject or topic of interest. When conducting an online search on the keyword “Teochew”, Wikipedia’s pages on “Teochew people”, “Teochew dialect” and “Chaozhou” appear on top of Google’s results. Although largely informative, the Wikipedia page on “Teochew people” contains a curious introduction to our background, stating:

“Historically, these people were called Helao or Fulao, as they came mostly from Henan and Shanxi via Fujian, with well-maintained language and customs from north-central China.”

For certain readers can testify that Helao/Fulao does not exist in our daily vocabulary. Whether in China or Southeast Asia, Teochew people uniformly identify ourselves as “Teochew”, or more recently in mainland China “Teo-swa”.

Through further research on Wikipedia, one discovers “Fulao” is actually the Mandarin rendition of the Hokkien expression Hoklo 福佬/老 – meaning literally “Fujian men”. “Helao” 河老 on the other hand is linked to “Heluo” 河洛 (pronounced “Ho-lok” in Hokkien and Teochew), an inaccurate transliteration of Hoklo that has surfaced in literate stressing the purported origin of the Hokkien (and Teochew) people from Henan, in particular the Luo River basin. (Incidentally, the river itself is called Luohe 洛河, and not Heluo).

“Hoklo” is today widely used in Taiwan as a category for the section of its Chinese population whose forefathers migrated from Fujian’s coastal areas between the Qing dynasty and the Kuomintang’s retreat to the island in 1949. It is opposed to the Hakkas whose roots are traced to adjacent inland mountains or Chinese immigrants from other provinces. In a very similar way, the tags “Hoklo” and “Hakka” were adopted by late 19th and early 20th century Western Christian missionaries working in the Teochew region to different its inhabitants in the lowland plains from migrant settlers in the highland borders, whose distinctions in language, self-identity and customs were readily recognised In this context “Hoklo” clearly referred to the Teochew people (for more see The Bible and the gun: Christianity in South China, 1860-1900 by Joseph Tse-Hei Lee).

However there is evidence that at an earlier time “Hoklo” did not apply to the Teochew people. In 1843 Baptist preacher I. J. Roberts visited Hong Kong island, shortly after it was ceded to British possession, and made a family visiting tour. In his journal he recorded an encounter in a village with a family, “who speak the Hoklo dialect; which is nearly the same as Tiéchiú, which the assistant speaks” (cited in The Baptist Missionary Magazine, Volume 23).

This passage highlights pertinently that a close resemblance in speech between Teochews and Hokkiens from southern Fujian, which third parties are often unable to tell apart. At the same time, it gives an important clue to the etymology of the “Hoklo” expression.

In common usage, the reference to a person or a collective group of people in the Teochew is “nang” 人, and the Hokkien variation is “lang”. In both sets of vernaculars “lo” 佬 is rarely spoken. In contrast the Cantonese habitually use this word in their conversations, such as “dai-lo” 大佬 (“big brother”) or “gwai-lo” 鬼佬 (“devil-people”, meaning Westerners).  As such, it is all likely that Hok-lo was in fact a nomenclature coined by Cantonese-speakers to refer to Hokkien migrants into their territory. As Hong Kong was the primary transit point for Christian preachers entering China in the past, the likelihood those who worked in the Teochew region picked up the “Hoklo” expression from their interactions with the locals or fellow missionaries who spoke Cantonese, and later wrongly applied it to the Teochews.

Besides being consistent with the fact that Teochews never call ourselves Hoklo, this is supported by the observation and writing of James Dyer Ball, an Englishman whose credentials included being chief interpreter in the Hong Kong civil service. In Things Chinese published at the turn of the 20th century, he explained:

"Teo Chews is the term applied generally to them (i.e. the Teochew people) in Singapore, Penang, and the Malay States, while “Hok-lo” is the name by which they are generally known by the Cantonese speakers in China. The former name being derived from the departmental city of Ch'ao Chao Fu (in local dialect—Tiu Chiu Fu or Teo Chew Fu) to which the different districts, from which many of the Hok-lo, came, belong; while Hok-lo means “men from the Hok province i.e. Fukien province”.

Between the Teochews and the Hokkiens, many similarities in language and manners are shared. This is unsurprising since they occupy an adjoined territory in Southeast China. However there was definitely no confusion to the distinction of their collective identities in the 19th century, as attested by major violent clashes between migrants from the two groups in Shanghai in 1850 and in Singapore in 1854 – the latter lasted for more than ten days and resulted in the destruction of 300 houses and 500 deaths. The divide in identity may be traced during the Song dynasty (960-1279) when Teochew prefecture was joined with the Cantonese heartlands to form Guangdong province, whereas Hokkien-speaking Zhangzhou and Quanzhou prefectures were made part of Fujian. If the line of separation is so clear and ancient, how could a view persist amongst the Cantonese that the Teochews were “Fujian men”.

The answer appears to lie in the districts of Haifeng and Lufeng, where a Hokkien-speaking coastal enclave exists right between the realms of the Teochews and the Cantonese. Now administered under Shanwei (or Swabue) city, this area was governed shortly under Swatow from the 1950s to 1980s. However the non-Hakka/Cantonese section of its population vigorously rejects any suggestion that they are Teochew and instead insist in emphasising their descent from migrants out of Zhangzhou about 300 years ago. Their location and background strongly suggest that they are the original Hoklo, the “Fujian men”.  

The most famous son of the Hoklos in Guangdong is arguably Chen Jiongming, one-time governor of Guangdong in Sun Yat Sen’s government. An anecdote told that Chen was once asked to play judge and suss out the guilty party of a crime between two suspects, a Teochew and a fellow Hoklo. However Chen was more interested in rescuing his own than the execution of justice. The near identical speech and accent of the two presented him the challenge of telling who was Teochew or Hoklo, since he could not openly display his bias.

Cunningly Chen ordered both men to be beaten and in an instance his answer was derived.  Because the patrilineal character of the Teochew society, the man who was Teochew yelled in his moment of anguish “ua-pe-lu” 我父噜 (Oh my father)! At the same time, the Hoklo being brought up under stronger matrilineal influence, shouted out “ua-bhou-ui” 我母喂 (oh my mother)! Things happening exactly as he expected, Chen ordered the beating for the poor Teochew to be continued, while the Hoklo was released on the sly from the backdoor.

Whether this is a true story is unknown, but it tells an important point: Teochews are Teochews, and “Hoklo” means precisely what it states: “Fujian men”.