Notes Chapter 1 Introduction 1. For a discussion of the use of Confucian ideology for statecraft and economic development, see Kuah (1990); Chua (1995: 147–168); Wong (1996: 277–293); and Kuo (1996: 294–309). 2. For a discussion on the debates supporting the ‘Greater China’ phenomenon, see The China Quarterly, December 1993, vol. 136, special issue on Greater China. 3. For a discussion on the debates supporting the ‘Cultural China’ phenomenon, see W.M. Tu (ed.) (1994), The Living Tree: The Changing Meaning of Being Chinese Today (Stanford: Stanford University Press), originally published in Daedalus, as a special issue on ‘Cultural China’, Spring 1991. Chapter 2 Constructing a Singapore Chinese Cultural Identity 1. A conference entitled ‘Luodi Shengen: The Legal, Political and Economic Status of Chinese in Diaspora’ was held on 26–29 November 1992 in San Francisco which discussed the status of Chinese overseas during the nineteenth and twentieth centuries. 2. Straits Chinese men are called baba while the women are known as nonya. Their unique cuisine, often prepared by the women, is termed nonya cuisine. 3. It is to be noted here that the Malays and Indians are not homogeneous ethnic groups either, as within each group there are numerous subgroups, with a great variety of dialects. Also encouraged by the state, they are similarly embarking on a process of cultural standardization in a quest to portray ethnically unified images. Kuah_11_notes.indd 251 11/11/2010 11:46 AM 4. In 1994, the Singapore government introduced the Maintenance of Parents Act (Cap 167B) that enables Singapore citizens 60 years of age and above to claim maintenance allowance, either on a monthly basis or a lump sum payment, from their children if they are unable to sustain themselves. They could initiate a court case for this purpose. This is an attempt by the state to prevent adult children from neglecting their parents. This act requires adult children to provide financial assistance, set at S$500 a month, to their parents. Chapter 3 The Ancestral Village in Anxi County 1. Figures provided by Anxi County Administrative Office. 2. Figures provided by Anxi County Administrative Office. 3. Figures provided by Anxi County Administrative Office. Chapter 4 Negotiating Collective Memories and Social Experiences 1. Kaye did a sociological study of families in Singapore during this period and concluded that there was much overcrowding, with as many as five or six households living in a two-storey shophouse. See B. Kaye (1960), Upper Nankin Street: Singapore (Singapore: University of Malaya Press). 2. Many were able to identify members of their kinship circle: their father’s elder brothers as bofu (伯父), father’s elder brother’s wife as bomu (伯 母), mother’s sister as muyi (母姨) or yimu (姨母), father’s brother’s sons (paternal male cousins) as tangxiongdi (堂兄弟), father’s brother’s daughters (paternal female cousins) as tangjiemei (堂姐妹), and mother’s brother’s sons and daughters (maternal cousins) as biaoxiongdi (表兄弟) and biaojiemei (表姐妹). Chapter 5 The Moral Economy of Rebuilding the Ancestral Village 1. For a discussion on early remittances by overseas Chinese to China, see G. L. Hicks (ed.) (1993), Overseas Chinese Remittances from Southeast Asia 1910–1940 (Singapore: Select Books). 2. For a discussion of this, see Chen Kechen (1994), Anxi Huaqiao zhi (Xiamen: Xiamen University Press). 3. Other uses included the starting of small businesses, the purchase of equipment and electronic goods and the financing of marriages. Chapter 6 The Bond of Ancestor Workship 1. For a discussion on death rites and ancestor worship, see J. J. DeGroot (1964), vol. 1. 252 Notes to pages 47–132 Kuah_11_notes.indd 252 11/11/2010 11:46 AM [35.168.113.41] Project MUSE (2024-03-19 03:55 GMT) 2. Among the Singapore Chinese, this is one main reason for staging largescale communal sacrificial offerings to the wandering ghosts during the Hungry Ghost Festival (Zhongyuan Jie) during the seventh lunar month. 3. For a discussion on the relationship between space and social structure, including identity, see M. Castells (1976: 60–84); see also D. Harvey (1985). 4. Khun Eng Kuah-Pearce (2004), ‘Cultural and Network Capitals: Chinese Women and the “Religious” Industry in South China’, in Khun Eng Kuah-Pearce (ed.), Chinese Women and Their Social and Network Capitals (Singapore: Marshall Cavendish International), pp. 121–143. 5. In recent years, people with Chinese ancestors overseas who have high official titles have been given due acknowledgements by the provincial government. One example here is the restoration of the ancestral grave of the former president of the...