Another project of the Hinghwa Heritage Centre
Culture & Traditions
This is the essence of China, a civilisation that has withstood the test of time for over five millennia and continues to inspire the world today. Its enduring virtues and resilience were shaped and strengthened by great sages like Laozi and Confucius, whose teachings have guided the Chinese people through both prosperity and adversity.
Within this grand civilisation lies a small yet remarkable community, Putian, whose people are better known in the Nanyang as the Hinghwa. Over time, they too have evolved, developing their own unique culture and traditions. These values form an invisible bond that unites the clan across generations and geographies, allowing them to find their place in the region, proudly known as the Hinghwa People.
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Culture and traditions evolve gradually, often over millennia, before a people can confidently say, “This is who we are, and this is what we do as a people.”
The Hinghwa people are no exception. Over thousands of years, Hinghwa culture has developed deep roots, grounded in virtues closely aligned with Confucian teachings -- namely Ren (仁), Yi (義), Li (禮), Zhi (智), and Xin (信) (Wuchang, 2009). Among the foremost virtues is filial piety.
Filial Piety
Filial piety lies at the very heart of Hinghwa family culture; it is the glue that binds generations together. After all, it is considered the foremost virtue in Chinese culture. In much of my writing, I have been privileged to encounter many remarkable individuals who continue to uphold this cherished tradition. This value is not only central to the Hinghwa community but also forms the foundation of Chinese culture across the entire nation. Each Chinese New Year, the world bears witness to the largest annual human migration, as countless sons and daughters journey home to pay respects to their parents. This joyful reunion reflects a deep-rooted cultural reverence for elders. Even the departed are not forgotten; families visit ancestral tombs to honor their loved ones, reaffirming that love and respect transcend death.It is this unwavering devotion to one’s roots that has sustained Chinese culture through the millennia. We never forget those who gave us life, nor do we abandon those who nurtured us with tireless care so we could become valuable members of society. In Chinese, to be called a “不孝顺的孩子” (an unfilial child) is a grave condemnation. Such a person is often despised and scorned by society.
Cultural Values
These values laid the foundation for a community once celebrated as a Centre of Culture and Literature, where intellectual pursuit, moral integrity, and artistic refinement were deeply cherished.
As Hinghwa traditions evolved, they naturally intertwined with religious beliefs, giving rise to a rich tapestry of folk practices influenced by Taoism, Buddhism, and Confucianism, each leaving a profound mark on the others. This blending of philosophy and spirituality continues to shape the Hinghwa worldview today.
As a result, most Hinghwa identify as Taoist or Buddhist, though a small but significant number have embraced other faiths such as Christianity or Islam.
What truly binds the Hinghwa people, however, is their shared ancestry in Putian, their unique language, and the distinctive cuisine they continue to enjoy and celebrate. This common heritage, rooted in virtue, language, and tradition, has allowed the Hinghwa community to endure through the centuries and continue thriving across generations.
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Source: Author & Lin Zhou
Hinghwa Language
The Nanshan Guanghua Temple in Putian is said to be the first Buddhist temple built during the Chen Dynasty. Evidence of when the Hinghwa language became part of the Putian dialect can be found in the inscription in the temple.
The integration of the Han Chinese with the Minyue ethnic group (闽越族) and the Baiyue nationality group (百越民族), whose Baiyue language (百越语) influenced the development of various local languages, played a significant role in shaping the Hinghwa language. Prof. Chen explains:
"兴化方言形成过程中融合了古代百越族的语言成分，因此，兴化方言的形成也有民族融合的原因。兴化方言之所以能成为闽方言中的一个独具特色的次方言，与其独特的地理环境因素是分不开的。兴化地区在地理位置上，处于闽东地区与闽南地区的交界处，兴化方言是在闽东方言与闽南方言的磨合与碰撞的基础上，形成了自身特色的混合性方言" (Prof. Chen, C. Y.).
English Translation from Baidu
In the process of forming the Hinghwa dialect, the language components of the ancient Baiyue ethnic group (百越族) were integrated. Therefore, the formation of the Hinghwa dialect also has the reason of national integration. The reason why the Hinghwa dialect can become a unique subdialect in the Min dialect is inseparable from its unique geographical environment. The geographical position of the Hinghwa area is at the junction of eastern and southern Fujian. Hinghwa dialect is a mixed dialect with its characteristics based on the running in and integration between the eastern Fujian Dialect and the southern Fujian dialect.
The integration was for the better, as Prof. Chen adds, citing linguist Li Rulong (李如龙), who explains that the Han Chinese brought a superior culture to the central plains and the Putian/Fujian area, which greatly influenced the local communities. This language evolution is not isolated but an inevitable process when different groups of people interact over a prolonged period.
Although the Hinghwa language is believed to have evolved from the Central Plains during the era of the Western Han Dynasty, the earliest historical record of its existence dates back to its use in the Puxian opera during the Tang Dynasty. Unlike the English language, which emphasizes grammatical rules, Hinghwa focuses on sound, maneuvering around eight distinct tones.
It is a fascinating language, believed to have been the imperial language in ancient times, especially during the Tang and Song Dynasties, as many prominent Hinghwa individuals from the region and China were descendants of the Tang Dynasty emperor. It was also thought to be an official language due to the large number of scholars from Putian during these two dynasties. However, there is no definitive evidence to prove or disprove either of these assumptions.
The Hinghwa people came close to having a written language when Methodist missionary William N. Brewster (蒲鲁士) translated part of the Bible into the Romanized Puxian dialect in 1890, known in Hinghua as Hing-hua̍ báⁿ-uā-ci̍ (興化平話字; Xīng huà píng huà zì).
The earliest evidence of the Puxian dialect is said to be the inscription found in the Nanshan Guanghua Temple, Putian (南山光华寺, 莆田), which has existed since the Sui Dynasty. The temple got its present name in 976 AD during the reign of the Song Dynasty.
The Puxian dialect (莆仙方言) or Hinghua dialect (兴化方言) belongs to the Bohai or Mǐnhǎi (闽海; coastal areas of Fujian and Southern Zhejiang) dialect groups. According to the history of Puxian, the Puxian dialect was spoken by the Hinghua Jun (兴化军) and Hinghua Fu (兴化府). Therefore, the Puxian dialect is synonymous with the Hinghua dialect (Wang, H. n.d. (a)). As the Hinghua Jun controlled a large area, it had a profound influence over the people within its domain. As Wang, H. (n.d. (b)) states:
莆仙方言属汉语方言系闽海方言群，因莆仙历史上同属于兴化军、兴化府，所以，莆仙方言也称为兴化话。
Pú xiān fāngyán shǔ hànyǔ fāngyán xì mǐn hǎi fāngyán qún, yīn pú xiān lìshǐ shàng tóng shǔyú xīng huà jūn, xīng huà fǔ, suǒyǐ, pú xiān fāngyán yě chēng wèi xīng huà huà.
In China, the Hinghua language is spoken mainly by people from Putian and Xianyou, hence it is also known as the Puxian language (Kele, 2006b). However, it is also spoken by people in other nearby villages or counties, such as Fuqing Xincuo (福清新厝), Jiangdou (江兜), Jiangyin (江阴), Yidou (一都), Dongzhang (东张), Dongau (东澳), Jingyang (镜洋), Yinxi (音西), and Hui'an Tuling (惠安涂岭) and Huibei (惠北). It was also spoken in the south of Yongtai Wutong (永泰梧桐) and west of Qikou (嵩口以西). This was because Fuqing County, together with Putian County and Xianyou County, were formerly part of Xinghwa Jun. Including those from outside China, there is an estimate of about 5 million people who speak the Puxian dialect (Wang, H. n.d. (c)).
Hinghwa Language Bible
Source: Author and Kapitan Frankie Nee
Interested in learning the Hinghwa language?
Start your journey in the Learning Hinghwa section.
Arts
Southern Shaolin Temple
(南少林寺)
Southern Shaolin Temple and the Kung Fu Monks
Source: 吴鸿声 (Wu Hongsheng)
The most famous Chinese Zen Buddhist temple is the Shaolin Monastery (少林寺), renowned for its unique integration of faith and martial arts, specifically, Shaolin Kung Fu. Originally built in 557 during the Southern Dynasty, the temple was first known as Linquanyuan (林泉院) (Weng, 1994, p. 1205).
According to tradition, it was founded by a holy man named Ta Tsun-shen. In more recent times, archaeologists confirmed that the temple in Putian was the first of its kind built in Southern China.
The martial prowess of the Shaolin monks became legendary, particularly after they came to the aid of Emperor Li Shimin of the Tang Dynasty, rescuing him from his enemies. However, the temple's fortunes declined during the turbulent Qing Dynasty. The monastery was razed, and many monks were killed. Of the 18 monks who initially escaped, only five survived; the others died in later battles.
These five survivors would go on to inspire what became known as the Triad or secret society, whose mission was to fight against injustice.
Since then, the Shaolin Temple has transformed into a hub of cultural activity, focusing on meditation, education, and Traditional Chinese Medicine. This evolution was made possible through a timely initiative by the Chinese government to preserve and promote the temple as a vital part of Chinese heritage and culture.
In 1986, a team of academics and archaeologists in Putian uncovered relics linked to the Shaolin Temple’s history and its key historical figures. Then, in 1992, the People’s Government of Fujian Province officially approved the temple’s reconstruction, marking a new chapter in its long and storied history.
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Agarwood, Arts and Crafts
Puxian is world-famous for its woodcarvings, with around a thousand companies in the industry. These carvings, often made from high-quality Agarwood, can range in price from just a few hundred dollars for a small piece to millions of dollars for magnificent works typically displayed in hotel lobbies.
Master craftsmen spend years perfecting their skills, and precision is the hallmark of the Hinghwa people.
One notable company in this field is Pútián Shì Xīn Zhōu Chuánméi Wénhuà Yǒuxiàn Gōngsī (莆田市鑫洲传媒文化有限公司), which specializes in Agarwood trades and handicrafts (沉香文玩经营).
The owner, Lin Zhou (林洲), is a respected and talented young man, well known for his dedication to quality and craftsmanship.
Puxian Opera
Source: Author and 林洲
Since the Tang Dynasty, Puxian opera has served as a vibrant platform for showcasing the rich culture and language of the Hinghwa people. Its popularity has endured through the centuries and continues to thrive in modern-day China.
One of the most renowned performances is the Mulian Play, also known as Mulian Saving His Mother. This play is especially popular during the Seventh Month Festival, when elaborate ceremonies are held as part of grand celebrations in many Hinghwa temples.
The practice of Li (礼, propriety) and Yue (乐, music) is deeply embedded in Hinghwa tradition, fostering harmony not only among the living but also with the departed and wandering souls.
As part of this tradition, temples often organize grand festivities, including opera performances, to honor the deities and appease spirits.
However, opera shows have always been expensive -- even in earlier times. For example, a temple along Jalan Tenteram in Singapore recently hosted a three-day festival featuring opera performances and communal dinners. It took nearly two weeks to set up the stage and tents, and another week to dismantle them -- all for just three days of celebration. The cost was enormous. Yet, the show must go on.
For practical reasons, some temples -- and even individual households wishing to entertain their deities at home -- may choose to host puppetry shows instead. These performances offer a more affordable, yet equally meaningful, alternative.
As shown in a recent video from Putian, puppetry remains a captivating form of cultural expression even today.
In Singapore, the Hinghwa Sin Hoe Ping Puppet Troupe, owned by Yang Lai Hao, is the only Putian-style puppet troupe in the country.
Both opera and puppetry have long been beloved by the Hinghwa people, as the performances bring to life the stories of ancient heroes and cultural values.
Today, these traditional performances are still held in temples during festival seasons and are performed in the Puxian language, helping to preserve the cultural identity of the Hinghwa community.
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Source: Jason Ong and 林洲
Source: Author and 林洲
Puxian Puppetry
Hinghwa Puppetry at Jiulidong Temple in Putian.
Source: Author and 林洲
Videos on Putian Cultural Music
This is a third party video, please watch it at your discretion.
The Bang Structure
One might wonder how early migrants managed to survive in such a harsh environment, surrounded by gangs and violence. The answer lies in a powerful bond known as 帮结构 (Bang Structure), or the "support structure."
When these migrants first arrived in Singapore, they brought with them a deep-rooted culture of camaraderie from their hometowns.
Bound by an invisible thread of shared heritage, they remained united as a community. This unspoken bond, inherited from their native villages in Putian, kept them closely connected wherever they settled in Nanyang (Southeast Asia). Naturally, they began forming groups, much like the saying, “birds of a feather flock together.” These groups went by various names, but were commonly referred to as Bang Structures (帮结构) or Associations.
Most early refugees and migrants arrived in Singapore with little more than the clothes on their backs. Many had no family or acquaintances to rely on. In response, ethnic communities began forming their self-help organisations to support fellow clan members in adjusting to their new environment. This system became known as the bang (帮), meaning “help” or “support.”
The Bang Structure was especially vital for new arrivals who needed help finding employment, housing, and protection. It also provided emotional and practical support in times of crisis, such as illness or death. Members of the Bang Structure would take on communal responsibilities, including arranging funerals and caring for the sick or elderly.
Over time, these networks developed into more structured associations, complete with elected officials, expanding their role from simple survival to community leadership and representation.
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List of Hinghwa Associations
Singapore
Over time, the people became more organized, forming associations to better represent their interests and support their communities. As noted, these gatherings were heavily influenced by Guanxi culture, a deeply rooted social system in China that emphasizes relationships and personal networks.
In Chinese society, Guanxi begins within the immediate family, then extends to relatives, close friends, and fellow villagers. It is not customary to build close connections beyond this invisible circle. While modern life has brought many changes, cultural traditions often evolve slowly -- if at all. This is why the saying still holds true: “Birds of a feather flock together.”
The following is an overview of how the Bang Structure gradually evolved over time.
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Hin Ann Huay Kuan (兴安会馆) (1920).
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Phor Tiong Koh Peng Association (新加坡莆中高平公会）(1947).
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Singapore HockPoSian Association（新加坡福莆仙公会）(1948).
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Singapore Putian Association (新加坡莆田会馆) (1956), formerly known as Nanyang Pho Chen Huay Kuan（南洋莆田会馆）.
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Singapore Kang-Tau Ong Clansmen Association (新加坡江兜王氏公会) (1974).
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Singapore Puxian (Hinghua) Network (莆仙同乡联合会) (2019) formerly known as Puxian (Singapore) Entrepreneurs Network Ltd.
Trade/Occupational
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Singapore Cycle & Traders Association （新加坡车商公会）(1932).
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Taxi Transport Association （新加坡交通德士公会)（1946).
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Singapore Trishaw Owners Association （截客三轮车车主公会）(1947).
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Singapore Bicycle Dealers Association （新加坡自行车商公会）(1952).
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Singapore Motor Tyre Dealers Association (新加坡汽车胶轮商会) (1952).
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Singapore Cycle and Motor Workers Union (新加坡车业职工联) (1955).
Source: Cheng, L. K. (1993, p. 46)
Updates: Author
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Business Traditions
Hinghwa Taichi
Source: Author
"I say nothing, I see nothing, and I hear nothing, yet everybody knows."
This was one of the most intriguing strategies I picked up while working as a delivery boy for Lian Hoe Motor, which was then located on Dickson Road.
Among spare parts traders, silent communication was an art, especially when it came to credit, trust, and reputation. Newcomers to the trade often began with a small sum of capital, offering it to wholesalers as a gesture of goodwill. In return, they were typically granted credit terms ranging from 14 to 30 days, depending heavily on clan affiliation and personal relationships.
Credit was most readily extended to those within the same clan network. Outsiders, while not completely excluded, had to work harder to earn trust. When they did, they might be offered temporary credit, but usually for smaller amounts, and always with the understanding that previous purchases had to be cleared before the next batch would be released.
Bad debts within the same clan were rare. The reason? The social consequences were serious. If someone defaulted, the entire clan would distance itself, effectively cutting that person off from doing business within the community. Although these cases were few and far between, word always got around -- without a single word being spoken.
Here’s how the system worked:
Let’s say ‘Ah One’ issues an open (uncrossed) cheque to ‘Ah Two’, and it bounces. Now, instead of banking the cheque, Ah Two decides to use it as payment to another trader, let’s call them ‘Ah Three’. Sensing something’s amiss, Ah Three also refrains from cashing it and passes it along to someone else.
By the time the cheque reached the end of the merry-go-round, the entire clan network would become aware that Ah One issues bad cheques.
Naturally, credit to Ah One dries up very quickly. His only remaining option? Cash-only transactions. In a trade that runs on trust and relationships, this shift often spells the end of a business.
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Note: An open or uncrossed cheque is a negotiable instrument that can be endorsed and transferred to another party as a form of payment. The bearer simply signs and stamps the back of the cheque before passing it on.
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Lions and Dragons
The lion and the dragon are two of the most enduring and recognizable symbols in Chinese culture. Both carry rich layers of meaning, though their origins differ.
The dragon, rooted deeply in Chinese civilization, has long been revered as a divine creature. It symbolizes strength, authority, and imperial power, embodying the supreme status of the emperor. Dragons are also seen as protectors and bringers of good fortune, often associated with rain, harvests, and prosperity.
The lion, on the other hand, is not native to China. It is believed to have been introduced through foreign influence, possibly during the Han Dynasty via the Silk Road or the Ming Dynasty when Admiral Cheng Ho brought back a giraffe from Africa.
Over time, the lion was embraced into Chinese tradition, where it came to symbolize guardianship, strength, and good fortune. Stone lion statues placed at entrances to palaces, temples, and homes were thought to ward off evil spirits and safeguard those within.
Reflecting their importance, dragons were prominently embroidered on emperors’ robes and featured in palace decorations, while majestic pairs of stone lions guarded the gates. Palace rooftops, too, were often adorned with dragon figures and lions at the four corners of the roof, serving as both decorative art and spiritual protectors.
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Top Left: Student dressed as a Qing Dynasty emperor with dragon motifs at the Summer Palace. (Photo credit: Author).
Right Top: A row of lions and a dragon perched along the roof corner of the Summer Palace.
Right Bottom: One of the giant lion sculptures guarding an entrance within the Forbidden City, Beijing. (Photo credit: Author).
Arrangements by Author
Mystery of the Lion Sculpture and the Word “Ook Ornh”
This story comes from two moments in my life, one in my neighbourhood more than half a century ago, and another, decades later, in church. To cut a long story short, I will keep it to one story.
The first happened some 55 years ago. I was carrying my nephew, barely one or two years old, and, as adults often do, I enjoyed pointing out animals to children. At the entrance of a sauce factory stood a stone lion. Instinctively, I pointed and said, “Lion.” My nephew reacted to it..
Puzzled, I went home and told my mother. She listened, then said something in Hinghwa dialect that stayed with me for the next 55 years: “ook ornh.” At the time, I didn’t understand what it meant, and for some reason, I never asked, and did not forget.
Decades later, while researching the history and traditions of the Hinghwa people, that memory, and those two words, returned to me.
Searching for “Ook Ornh”
During my study trip to Putian in September 2024, I asked people of all ages, from the young to the very elderly, what “ook ornh” meant. Strangely, no one knew.
Then, around Chinese New Year, I kept seeing the character “旺” (wàng) on pineapples and festive decorations during my walks. At Chinatown Complex, I met a shopkeeper from Putian and took the chance to ask her. Without hesitation, she said, “ook ornh,” and explained it was connected to blessings and prosperity.
Her answer linked the phrase to the idea of flourishing fortune, but it didn’t explain my nephew’s strange reaction all those years ago.
The Breakthrough
Still curious, I posted the question in a Hinghwa chat group. That’s when Mr. B. J. Tay, a fluent Hinghwa speaker, offered an intriguing possibility: my nephew might have sensed the aura of the lion sculpture.
The more I thought about it, the more it made sense. In Chinese culture, lion statues are more than ornaments; they are guardians, believed to emit positive energy or chi, offering protection and attracting prosperity. From a Taoist philosophical view, this is a manifestation of primordial energy. From a Christian perspective, one might call it the presence of a Guardian Angel.
The Lion that Watched Over
The sauce factory’s history seemed to fit this belief. Despite a massive fire that swept through the living quarters just beyond its walls, the factory remained untouched. Even in a neighbourhood plagued by gang activity, the owner’s children grew up shielded from negative influence and harm, and went on to succeed in life.
Perhaps, just perhaps, the lion, or the Guardian Angel, had been watching over them all along.
The Ironic Twist
Ironically, I had been surrounded by the answer to “ook ornh” long before I found it. While waiting for my flight to Putian, I sat in the airport staring at a giant company logo, the very character “旺” I was about to travel 10,000 kilometres to investigate.
In the end, the meaning revealed itself not in Putian, but in Singapore’s Chinatown. And by sheer coincidence, the person selling the festive “旺” decoration was from Putian. When I asked her what it meant, she replied in her native dialect, exactly as my mother said five decades earlier: “ook ornh.”
It felt as if the angels, with a touch of humour, had decided that since I'd missed the giant logo at the airport, and to ensure that I don't miss it this time, I was shown a tiny one with a human to explain it.