Academic literature on the topic 'Chinese Sarawak'

The Chinese in Sarawak, like their counterparts in other parts of Southeast Asia (Nanyang), were staunch advocates of education where every Chinese community had its own school which was built, managed and financed by local resources, and largely independent of government control.

The study examined the impact of the national language policy on the language use of three main ethnic groups in the Malaysian state of Sarawak. The data analyzed was based on a sociolinguistic survey on language use in six domains that involved 937 Malay, Chinese and Iban adolescents from three major towns in Sarawak. The results showed that the use of Bahasa Malaysia exceeded English usage for all three ethnic groups, showing the success of compulsory education in the national language. However, the language planning has greater impact on the Iban than on the Chinese who are shifting away from the ethnic languages of the Chinese sub-groups to Mandarin Chinese. The availability of an alternative standard language with international standing which also functions as a symbol of cultural solidarity compromises the impact of the national language policy.

Abstract This paper uses three case studies—(1) community building by Methodist Chinese in Sibu, Sarawak; (2) the construction of transnational temple networks originating in Chinese temples in Sibu; and (3) hybrid spirit medium processions in Kalimantan—to explore aspects of the role of religion within the Chinese diaspora in Southeast Asia. Analytic approaches to Chinese religion proposed by Weber and Mauss are discussed, and an argument is made in favor of following the spread of civilizational techniques into hybrid social and ritual formations.

The study aimed to describe the staging of service encounters in a bakery in Sarawak, Malaysia. The specific aspects studied were categories of transactions, staging of transactions, and nonverbal enactment of stages of transactions. A total of 100 interactions between Chinese vendors and Chinese, Malay, and Indigenous customers at a bakery operated by Chinese vendors in Sibu, Sarawak were observed and recorded. The analysis revealed five categories: Instant Buying, where customers bought the cakes on the spot; transactions where customers waited for the cakes to be baked; transactions where customers placed an order for the cakes; transactions where the customers picked up the cakes they had ordered; and unsuccessful sales. The four obligatory stages were Sale Request, Sale Compliance, Purchase, and Goods Handover. While all four stages could be realized nonverbally, the Purchase and Goods Handover stages in the service encounters were always performed nonverbally. The results suggest no difference in the role of nonverbal communication in service encounters with Chinese and non-Chinese customers but there are cultural differences in the staging. The Chinese vendors were more likely to omit the opening (Sale Initiation and Greeting) and closing (Purchase Closure) in their interactions with non-Chinese customers than with Chinese customers. The results suggest that service encounters in high-context cultures involving customers from other ethnic groups are more likely to be instrumental exchanges with an omission of the politeness rituals that characterize interpersonal relationships.

Abstract The study investigated the use of Mandarin and Chinese dialects, and attitudes towards these languages among the Foochow living in Sibu, Sarawak, Malaysia. The study involved 408 Foochow respondents (204 children, 204 parents). As most of the respondents’ close friends, neighbours and colleagues were Foochow, and Chinese in general, Foochow and Mandarin were the two main languages used, but English, Malay and Iban were sometimes used with people from other ethnic groups. More parents felt at ease speaking Foochow in all situations but more children felt that it is nothing special to speak their dialect. The most cherished and emotionally expressive language for the parents was Foochow but for their children, it was Mandarin. More parents were aware of cultural associations and activities than their children. They believed that the use of Chinese dialects will decrease in future and intergenerational transmission of the dialect is important. Yet they were still looking to cultural associations and the government to promote their culture and dialect. The study indicated that the markers for membership of their Chinese dialect group are ancestry, language, living among people from the same dialect group, cultural practices and religion.

When the Malaysian Prime Minister announced throughout the country in November, 1989, that the New Economic Policy, which had been aimed at encouraging the Bumiputras of Malaysia divulge into business, had only achieved 19.4 percent success rate, few were surprised. This was because it had been known over the two decades of the New Economic Policy that the Malays had achieved little impact in the local entrepreneurial scene. What was surprising, was that no one questioned why the NEP had achieved so little, as compared to the hundreds of millions of Malalaysian dollars which had been allocated for the purpose of helping them become more entrepreneurial. It is the view of this researcher that the Malaysian government and publics still have not achieved the expected 30 percent NEP objective of Malay participation because the main issue at the heart of the matter, that is the fact that little is known about the characteristics of the Malays who have become entrepreneurs overnight, is not fully understood. This research, even though only focussing on Sarawak, is meant to act as the springboard for future research into understanding Malay entrepreneurial attributes and what more better way to do that other than by comparing them with the Chinese entrepreneurs in the state, whose successes in business have enabled them to dominate the state economy. Comparison of the business activity of the two races is the prime focus of this research and it is hoped that the results of this study will be useful for future policy makers as well as the entrepreneurial development programmes they design. Failure to do this will result in more wastage in the resources and manpower employed, largely because of duplication of the activities such as seminars, workshops and entrepreneurial courses which everybody seems to be organising but where nobody seems to be keeping record of who is organising what courses, who has attended what courses, who is or is not eligible to attend, or more importantly, even who can achieve the most benefit from what is being provided. This research reveals the similarities as well as the differences between the Malay and Chinese entrepreneurs in the study. These attributes are compared and analysed statistically to see whether certain characteristics (variables) for the two groups are positively or negatively correlated, and if so, how strong the correlation is. The analyses from the study is then compared to earlier studies which have all been done for the Malays and Chinese in Peninsular Malaysia. It is pertinent to note at this point that no study of this kind has ever been undertaken for Sarawak, and this study happens to be the first.

碩士<br>淡江大學<br>歷史學系碩士班<br>102<br>In this study, the Sarawak Taiwanese Graduates&apos;&apos; Association , students will explore Sarawak leaving Taiwan, the development of Sarawak remain among Taiwanese community, the impact of the Chinese community in Sarawak from 1963 to 2010 since the establishment, due to various objective factors, In exploring its influence, mainly to Chinese education, culture and other aspects of the organization and external relations, as the main focus of analysis in this study. 　In addition, since 1990 the evolution of cross-strait political situation, martial law and the outside world, so that both the original and the foreign policy of a government-business exchanges towards changing the situation, since the full liberalization of the Malaysian authorities in Malaysia between two people, the two exchange by frequent attendance to the mainland also increased year by year, in the face of rapidly changing political situation in Asia, Taiwan students will stay in Sarawak self-positioning and coping attitude is one of the focus of this paper. Sarawak leaving Taiwan Alumni Association has been established for almost 50 years apart, leaving three generations of family units and the remaining units are formed, indicating that today&apos;&apos;s students will remain a member of constructing sets of all ages, and a member of the layers in the face and left Taiwan Alumni Affairs participation and other matters, but also because different objective factors, the formation of their different attitudes, Sarawak leaving Taiwan Alumni Association in addition to the external face of rapid change, the interior will remain a member of the students involved in Taiwan, etc., derived from a number of more forward-looking future orientation and fate, but also the realities of today&apos;&apos;s problems remain to be solved Taiwan Alumni Association, which is also an important objective of this study.

碩士<br>淡江大學<br>東南亞研究所碩士班<br>93<br>The United Chinese Association Sibu Division Sarawak, known as UCA Sibu, established in 1977. In fact, the UCA Sibu is the first provincial Chinese association and it is contributive to the politics, economics, Chinese education, and public interests in Sarawak. Besides, the UCA Sibu is already a famous association among Sarawak Chinese. Accordingly, this study is focused on the UCA Sibu, covering the 1977-1997 period. However, these kind of Chinese parties and voluntary associations have been long existed in the Sarawak Chinese society. Therefore, we are dying of curiosity to know why this kind of association exists, when it came into being, what the historical background of it was, what its importance and meaning are, and what the relations among it and the Chinese parties or the voluntary associations are. These questions are really interest. In order to answer the questions above-mentioned, we analyze the development of the voluntary associations by the history of Sarawak and the types of these associations. Basically, it is helpful to understand the background and significance of the UCA Sibu with this sort of macro-aspects. We hope to evaluate the UCA Sibu fairly via some acquaintance with the structures and working models of Sarawak Chinese associations, and furthermore, we want to present the changes of the Chinese associations in Sarawak by a discussion on the UCA Sibu. Documentary-historical method, fieldwork, and history sociology are applied to this study to explain the causal relation. After World War Ⅱ, the development of the UCA Sibu have been affected by politics, economics, and culture of Sarawak; then changed the UCA Sibu because of these factors. It proved that the factors of external environment would make changes in associations of humankind; hence, we analyze the trend of the development of Sarawak’s society by these factors to comprehend the historical background of the UCA Sibu. In addition, .the internal system and the external network of the UCA Sibu is also one of the key points in this study. Finally, we analyze the social activities, which the UCA Sibu did, to outline its unique status in the Sarawak Chinese society. The UCA Sibu has the particularities in history and geography; besides, it is representative of the studies of the overseas Chinese associations. We intended to give some supplementaries to the related field of it by analyzing the historical data and theories. We analyze the changes of the Chinese associations in Sarawak from the angle of history and sociology, and we hope to provide some different perspectives and vision to Sarawak people.

碩士<br>淡江大學<br>東南亞研究所<br>87<br>Chapter 1: Preface The study is focused up-on the Foochow Chinese leadership in Sibu, Sarawak. Southeast Asia, Covering 1900 down to 1990''s. In 1900 Wong Nai Siong (黃乃裳), a Foochow immigrant signed a land - lease contract with the English-ruler. Since then, numerous Foochow Chinese established an immigrant society which expedite modernization of Sarawak. These Foochow Chinese have lived deep rootedly in Sarawak though having slightly homesick. Naturally elite Chinese emerged from the society. The author has paid her attention on the elite by the study of historical materials on-the-spot at the purpose to portray history as well as reveal her own evaluation on it. In addition to “historical sociology” approach, “field survey” is the significantly applied. The reason is that the historical data of local Chinese society is scattering and too hard to collect. This research starts from 1900 and ends at 1990’s, it has about 100years’span. In order to cross the old and the present, and the foresee the future by reviewing the past, the unique method is to have on-the—spot investigation. Therefore, I paid a visit to Sarawak to proceed it. Via realistic observation and interviews with the local leaders, I made breakthrough to the blind points of study, which beneficially to the buildup of the my concept. Chapter 2: Immigrated Chinese Society Fu-Chien and Kwang-Tong province are famous overseas hometown. A lot of fellows emigrate overseas. This is a kind of interaction cause by various historical factors, particular natural surrounding and geographical conditions. In addition to various “pushing power” such as potential living pressure in China locally, the “pulling power” such as favorable policies offered by overseas colonial regime can’t be neglected. Having the decided & dedicated operation and management by two Sarawak leaders of Brooke regime, the politics are more steady and the living was more prosperous. In order to promote the firm development of Sarawak society and depress the plundering prevailing by pirates, the bad habit of hunting men’s heads by aborigines was abandoned. While the political status was well enough, the resource exploiting was engaged. And then, a series of planting and mining favorable strateies were conferred. Chinese workers were enlisted to reclaim. When fellows emigrate overseas, they lose motherland’s support and the assistance of colonial governors, they insisted in the spirit of “God helps those who help themselves” based on the survival instinct of self-defense. With the traditional clan and district concept, organizations in connection with blood, land and business were developed. Via team power, they pursued the more protective survival conditions. When discussing the living culture of overseas Chinese society, the value orientation they hold can’t be overlooked. Any value orientation shall effect living behavior to a certain extent and then construct their living principle of filial piety and the affection of remembering clans are more far-reaching, which are also the foundation of this chapter. Chapter 3: Economic Development and Social Movement of Foochow People in Sibu Led by the social leadership, the Foochow people construction “overseas paradise” in Sarawak. The development is divided into the following four phases. The most important social leader of the first stage is Wong Nai Siong. He signed land-lease agreement with Charles Brooke, the ruler, and enlisted people from Foochow by three echelons. Rev. James M. Hoover is the most important leadership in second stage. He imported mechanical equipment and set the vital foundation for the development of the descendants of Foochow people in Sibu. The social readership of the third stage includes Lau Kah Too, Ting Lik Hung, Lau Hieng Eng, etc. Inspired by the war against Japanese, they organized “Sibu Overseas Chinese Fund Raising Committee for China Relief Fund”. By means of hosting various carnivals, took actions to collect money and relieved the distressed in motherland, which left an impressive page in the history of South-Asian overseas Chinese vs. Japanese. The fourth stage starts from the World WarⅡ and ends at 1990s. On politics, Ling Beng Siew was the leader and he organized “Sarawak Chinese Association” to sign “The Malaysia Agreement”, which assured Sarawak joined Malaysia. On economics, Ting Lik Hung collected money to establish “Hock Hua Bank” to promote the economic and construction development for overseas Chinese society. On society and public benefits, Lau Hui Kang assisted “Chinese secondary school” to cultural and educational promotion and promote living welfare. The surrounding conditions of Chinese society in Sarawak vary form those of Chinese homeland. Therefore, the structure and pattern of social levels are also different accordingly. Along with the era evolving and change of political circumstances, the overseas Chinese society was varying gradually. The most evident difference lies in the appearance of “scholars” level. Particularly after the war, Chinese showed their capabilities in political circles and their position and significance were growing. On the other hand, via the economic governing power, they took over social power, which was the primary basis for social mobility and the unchanged law for Chinese society. Thus, it is narurally that “merchants” level became the social leading level. Chapter 4: Buildup and Effect of Leading of Foochow People in Sibu In terms of social mobility of overseas leaders in Sibu, Sarawak, mostly three elements, i.e., economic power, political relation, and social public benefit determine it. The existence and buildup of these three elements complement each other. One thing is worthy of being noted, Foochow people have deep friendship to their villagers and clans, and their achievement on business contributes mostly to their capital-collecting cooperation. Therefore, when social leaders have spare capabilities, most of them can hold so-called “take it from society and use it in society” and summon villagers to participate in charity activities to provide the weak & friendless people with living care. In addition, by promoting various associations’ activities, the grouping consciousness of Foochow people can be reinforced, and their centripetal force can be condensed. There’s positive meaning to upgrading the competitive power of Foochow people groups. Just because Foochow people stress the cooperative relation of villagers, their operation concept on business inclines to “family enterprise” pattern. Based on their sentiments to family clans and missions of lasting enterprises, their organization staffs work harder than others. As a result, the business development of family enterprise can be better and better. For recent years, due to upgrade of educational level, most of the second generation of enterprises can make use of the professional knowledge and training to reduce low efficiency and then expend new area for enterprise development. It provides a basis of professional management for the operation pattern of diversified investment risk escaping. Internally, it collects capital to be partnership and unites cooperatively. Externally, it is the operation pattern of investing and reducing risk. This is the vital key why the business development of Foochow people could be every lasting in Sarawak. Chapter 5: Conclusion Since Foochow people emigrated to Sibu in the later Ch''ing Dynasty, their development experienced afore-mentioned four crucial turning points. Social leadership such as Wong Nai Siong, Rev. James M. Hoover, Lau Kah Too, Lau Hieng Eng, Ting Lik Hung, Ling Beng Siew and Lau Hui Kang had their vital people to make money and efforts and were enthusiastic on public benefits in key points. Consequently, Foochow people’s society in Sarawak can surpass hardship smoothly and create today’s prosperity.

碩士<br>國立臺北藝術大學<br>傳統音樂學系碩士班理論組<br>101<br>In the19th century, more and more Chinese moved to Southeast Asia, especially from Fujian and Guangdong provinces. They emigrated the South in groups because of the political persecution, fleeing from the wars, famine, zhu-zai(people who were sold into labor), etc., except doing business. These emigrates moving from China during this period became the first-generation immigrants in the South East Asia. With the end of the Second World War (1939 - 1945), the Southeast Asian countries became independent this time. Their second and third generation Chinese have come into being to become the local inhabitants. These Chinese have stricken roots in the Southeast Asia to be the citizens. People from China have turned into what is called the Chinese Malaysian. Whichever part of China the Chinese emigrated from to the Southeast Asia, they would carry their own tradition of culture into this strange country. Same as the Malaysia Chinese, traditional drama and music in particular, there is solace in the role of nostalgia homesickness and leisure recreation. Furthermore, it also serves the function of conveying their gratitude to God. Therefore, wherever there are the Chinese there are Chinese music and the musical organizations. In Sibu Sarawak, Chinese music for example, acts as thanksgiving to God, so there comes the "Tong le she"(同樂社) of Fuzhou people, and as purely for entertainment and homesickness as Chaozhou music of Chaozhou people. In addition, there is modern large Chinese orchestra which swept the world of these Sibu Chinese. Therefore, music has had its long significant presence in history, especially for the immigrant Chinese. It is their own national culture. But with the changes of the living environment, economic growth or the concept of the values, their concentration on the special Chinese culture has gradually diminished. After all the different transitions, what exactly of the Sibu Chinese music is left will be our main issue to be explored below.

朱峰.<br>論文(哲學博士)--香港中文大學, 2004.<br>參考文獻 (p. 236-248).<br>Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web.<br>Mode of access: World Wide Web.<br>Abstracts also in English.<br>Zhu Feng.<br>Lun wen (Zhe xue bo shi)--Xianggang Zhong wen da xue, 2004.<br>Can kao wen xian (p. 236-248).

碩士<br>淡江大學<br>東南亞研究所<br>91<br>Abstract: The topic of this thesis is "The Business Development of Chinese Heng-Hua Dialect Group in Sarawak". This group was originated in Putian and Xianyou district, Fugian province, China. The research starts from the first arrival of Heng-Hua Group at Heng-Hua Settlement site in 1912 in Sibu and ends in current year of 1990's. About the Business Development's situation of Heng-Hua Group, the research by Dr. Tian J.K in 1948-1949 and Dr.Tian Nong in 1970, revealed the group's population rate just only 3.4% in Sarawak Chinese society, but dominated the vital businesses, and also has a very good linkage with the related businesses. Some business has also been monopolized. The writer uses field study to focus on their progress, development and change. The main study methods used in the research are field survey and Historical-Sociological sources. For the absence of any detail study, or limited record on Heng-Hua Group and references are scattered in others group's record, field survey and interview are fairly important. During the field survey in 1999 & 2002, the writer not only has interviewed with interviewers face-to-face, but also has made local calls or distance calls to gather accurate information. Information is then quantified. It is very useful to testify and stabilize their culture and careers such as fishing and transport. To initiate with the settlement of Henh-Hua Group in major cities like Sibu, Kuching and Miri, then the factors for choosing their careers and the analysis of the reasons in successful businesses in fishing and transport.From the locality and career development, then investigate into the function of their society, their accumulated hard-work, Heng-Hua Group is emerging. From the political, economical, sociological succeed and the hard-work of Heng-Hua Group in Sarawak, let the minority dialect group can be an influential one in Sarawak Chinese society.

This paper aims to explore into the categories, structural formation, syllables and alphabetic characteristics of the naming of Chinese streets in Sibu, Sarawak. Sibu is the third biggest city in Sarawak, is also called “New Foochow” or “Little Foochow”. The Foochow people is one of the main ethnicities in Sibu. The Foochow culture and dialect play an important role in developing the history of Sibu. One of the significant influences of the Foochow culture and dialect towards the history of Sibu is the naming of the city streets in Chinese. This study adopts a qualitative research methodology to collect and analyse research data, where a historical comparative study is adopted to study the naming categories, the structural formation, syllables and alphabetic characteristics of the Chinese streets in Sibu.