During my research into the migration and settlement patterns of the Hinghwa people across the Nanyang region, I came across references to two Vietnamese provinces: Hung An Province (兴安省) and Hung Hoa Province (興化省). These historical names may have changed over time, particularly following Vietnam’s independence, as part of efforts to strengthen national identity.

 

The Chinese transliterations of these names were particularly striking and prompted the question of whether these regions may have historically served as settlements for the Hinghwa community. This observation invites further inquiry into the historical and cultural links between these provinces and the Hinghwa diaspora.

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Historically, China and Vietnam have maintained close socio-cultural and political ties, often described as resembling kinship relationships. These longstanding connections provide a compelling context for exploring the movement and integration of Chinese sub-ethnic groups, such as the Hinghwa people, within Vietnamese territory.

 

The Vietnamese were said to be part of the Minyue or Baiyue peoples, to whom the people of southern China belong, including the Hinghwa (or Henghua) people from Putian (see "The Origin of the Hinghwa People"). These close ties were further substantiated by the 1995 discovery of the Nanyue Palace,  also known as the Vietnam Palace, in Guangzhou.

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During the Warring States period, waves of people fled southward, crossing mountains, valleys, and seas in search of new settlements. Much of present-day Vietnam was once under Chinese rule, beginning with the Han Dynasty and lasting until the fall of the Tang Dynasty. When the Tang collapsed and gave way to the Five Dynasties period, China lost control over the region, though it briefly reasserted authority during the Ming Dynasty.

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Historical records note that the earliest inhabitants of Vietnam were the Lac people, referred to in Chinese sources as the Yue people. Over time, they came to be known as the Viet or Kinh people. Today, the Kinh form the majority population of Vietnam, but a small community remained in the far southern region of China, near the border with Vietnam. In China, they became officially recognized as the Jing ethnic minority (京族, Jīngzú).

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Hence, Vietnamese and Chinese civilizations are historically intertwined.

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During the period of French colonization in Vietnam, nationalist movements began to emerge, challenging both colonial rule and lingering external influences. As part of this transformation, Chinese cultural and political influence declined sharply. Mandarin scholars and Confucian officials were gradually dismissed, and Classical Chinese script, once the dominant medium for official and scholarly communication, was replaced by a Latin-based Vietnamese writing system known as Quốc Ngữ or National Language.

 

Over time, the Chinese language and its traditional role in Vietnamese society were almost entirely phased out. This cultural distancing culminated in the Sino-Vietnamese border war of 1979, after which Chinese influence nearly vanished from public and intellectual life in Vietnam.

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The Chinese government did not view this as an anti-Chinese move, but rather part of Vietnam’s formation of a distinct national identity.

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However, in recent years, a quiet resurgence has begun, fueled by growing trade ties and regional economic cooperation. Chinese culture and language are once again gaining relevance, this time, not through politics or dynasty, but through commerce and shared prosperity.​​

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Vietnamese culture retains many similarities with Chinese culture. Both have been deeply influenced by the teachings of Laozi and Confucius, and they share religious traditions such as Taoism and Buddhism. They also celebrate many of the same festivals, including the Spring Festival, the Seventh Month Festival, and Tomb-Sweeping Day. Numerous historical sites in Vietnam bear inscriptions in Chinese characters, and before French colonization, the country maintained a similar system of imperial scholars or mandarins. Even the zodiac signs are nearly identical, with two notable exceptions: the Vietnamese zodiac replaces the rabbit with the cat, and the ox with the buffalo.

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References to Chinese history and language can still be found throughout Vietnam’s historical records, both in written texts and on maps. Although nationalistic movements have replaced much of the original Chinese with Vietnamese Latin script, many of these changes were still grounded in Chinese historical references.

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In China, archaeologists have uncovered evidence of the ancient Yue Kingdom in Guangzhou. Meanwhile, in Vietnam, Hung An and Hung Hoa provinces (transliterated by some as Hin Ann and Hinghwa) suggest cultural and historical echoes of these shared roots.

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Timeline of Vietnam’s Historical Links to China:

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• Before 602 CE – The Southern region of China was already inhabited by various indigenous groups called the Baiyue people or Hundred Yue People (Hundred Viet People). In Vietnamese they are called Bạch Nguyệt.

• 602 CE – Northern Vietnam was occupied by the Sui Dynasty.

• 617 CE – The area became part of the Xiao Xian (蕭銑) regime during the Warring States period.

• 622 CE – Northern Vietnam was incorporated into the Tang Dynasty.

• 907 CE – The region came under the influence of the Srivijaya Kingdom.

• 1409 CE – The Ming Dynasty took control of northern Vietnam.

• 1419 CE – The name Xinghua (Hung Hoa; 兴化) first appeared in Vietnam as a county.

• 1425 CE – Northern Vietnam emerged as the independent Dai Viet kingdom (historically, parts of southern China were also referred to as Dai Viet).

• 1466 CE – The name Xinghua was again mentioned in Vietnam.

• 1831 CE – Xinghua (Hung Hoa) Province was officially established, although the name had existed since at least 1419 as a district.

 

Source: Encyclopedia of Vietnam History​

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​My attempt to locate the Hinghwa people in these two Vietnamese provinces has been challenging. I was told that many people of Chinese origin fled Vietnam during the Sino-Vietnamese War. Those who remained have likely integrated into the larger community. As a result, the younger generation, having grown up in a completely different cultural environment, is unlikely to exhibit any traces of Hinghwa heritage.

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According to my sources, I may have better luck finding descendants in Hoi An (Central Vietnam) or Ho Chi Minh City (Southern Vietnam), where Mazu temples still exist.

 

As the saying goes, the Hinghwa are lucky people -- so I’ll try my luck there.

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