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Transcription: Introduction to Chinese Genealogy, Part 2 Transcription: Introduction to Chinese Genealogy, Part 2 Huihan: Two quick asides - [to Ted] Did you go in depth about túpǔ and jiāpu? Ted: Just go through it. You kind of correct all my mistakes. [laughter] Huihan: No, no. Túpǔ and jiāpǔ really come in all shapes and sizes. They can be a couple scraps of paper with just a couple of names on them, and they can be twelve volumes covering thousands of pages with names, with ancestral biographies, especially when ancestors passed imperial examinations. That was really the thing to be proud of as families. That's something you would be highlighting in your clan book. Migration history. For instance, if your family was from Toisan, then where were they before they arrived in Toisan? Usually, most of the people in the south, they came from the north, or from central China, Shandong, Henan [?]. Usually, the downward movement, population movement, happened with instances of social unrest. Often, this was with dynastic changes - from [indiscernible] to Song to Yuan to Ming, etc. The books also often contain clan guidelines (moral codes to live by) and generation poems. Those are very important, especially if you haven't found your book yet. It's also an important way to actually find the book, because if you know, for instance, three generations of men in your family, then you can sort of search by generation poem. Then, you can see, "This is the clan book that belongs to my family." Audience: What do you mean by generation poem? Huihan: Sure. Here you can see ... [in columns] these are different generations - sixteen, seventeen, eighteen, generations. [in rows] These are ancestors, these are brothers. This is the generation name. Every generation had one name that was applied to each person. Men, usually. So the generation poem was written either by a family elder or it was taken from an existing poem. Literally, it was a sequence of characters, of twenty-five or thirty or fifty characters long, every character - consecutive character - was a consecutive generation. The first character was for the son's generation, the second character was for the grandson's generation, etc. etc. When you reach the end, you either start at the beginning or you would choose a new poem. Ted: So by way of explanation, to make sure everyone understands, the Chinese name generally has three characters - first one is usually the surname, right? Then you have the generation name and that is, as they're saying, is for example: my father's name is Zhan Hua Kun [?]. My uncle is Zhan Hua [?] something else. And somebody else ... so my name is - generation name - is Kun [?], and so my name is Zhan Bong Kun [?]. My brother is Zhan Kun [?] something else. Again, Zhan Kun [?] something else. So you know the brothers of that generation, but your cousins - your first cousins - also have that generation name. So you have a surname, and you have a generation name. By that way, you can know which generation you belong to. That's the generation ... that generation name is used in the poem & some other ... Ted's son Russell: Dad, what's my generation name? [laughter] Ted: You're one of a kind, Russell! [laughter] [indiscernible] It's actually Sing [?]. Huihan: Alright. So you did name him ... use a generation name for him? Ted: My mother. Huihan: My generation name was just made up by my grandfather. They lost the poem and they thought it was nice. [laughter] Audience: Can you explain a little bit about the difference between the jiāpǔ and the zúpǔ? Huihan: There's a theoretical difference. The practical issue is that basically people now use it interchangeably, but if you look at the words, jiā - jiā means family, zú means clan. Originally, the jiāpǔ was more narrow than the zúpǔ. You also have the zōngpǔ, which is basically even higher - so it's higher level, broader treatment. Again, I mean, we have many jiāpǔ that are really going wide and very large, and we have zúpǔ that are very small. In practice, it doesn't make any difference. Audience: If adoption was in the play, would it be traceable? Huihan: I'm sorry. Would it be ... Audience: If there was adoption, would it be traceable? Huihan: Yes. Usually after the adoption, the child would be part of the new family. If it was a son, then it would be incorporated. Daughters were often not incorporated, in the Yea, with adoption cases, what we always do is ... have to go back to the village to really get the stories out of people, and oral histories. Túpǔ is usually not inclusive. Audience: Even if it was 100 years ago? Huihan: Yea, because very often adoptions happened within families. It could be a cousin, so it could be within the same surname. It could also be when two clans had relations with each other, were close with each other, that there were back and forth adoptions. It is not necessarily that you will get the answer by asking people, but we have had quite a few cases where it did. Audience: What about the paper names syndrome? or dilemma? Huihan: Yea, it is also essentially a similar answer. You can't get a fixed, conclusive answer, looking at the paper trails. You have to go back and really ask around, and see which families had relationships. Audience: So it's the oral history to research more? Huihan: Yes. Ted, do you have experience with this? Ted: You know, one thing to look at - and I think you highlighted very well - look at this, the gravestone. If you got ... normally you have the paper name, as we all know, practically all of us are paper sons or daughters ... if you look for your nationality records or something, there was a period in which they corrected the records. You could ... you still need to research the records. You may be able to figure that out. Invariably, what I found - and maybe your experience is that way or other people have that experience - if you go to the gravestone, they will actually use the correct name on that gravestone. They may write down "Yuan," and the guy is really "Lei," and the character will be for Lei. They won't put the paper son - the part of the paper son's name on it, I find. Anyone else have any other experience? Audience: Yea. It's our middle name on the gravestone. Ted: on the gravestone, right? Audience: The paper name is not acknowledged. Ted: Yea. Audience: I'm from San Franscisco. Colma is full of ... Colma is where all the cemeteries are, and there are at least three or four Chinese cemeteries. It's so fun to walk through these - walking on the gravestones, because you have the guy's name (Edward Lum), and you know the character for "Lum." Then you'll see the Chinese character, and it'll be "Wok." I would say that 75 or higher percent of those ... In other words, by the time you die, if you kept your paper name your whole life, you want to die and go to heaven with your real surname. It's really cool to see that. Ted: Also, there's a little bit of - I don't know the right word for it - arrogance about it? - but you have a paper son because you're trying to pull one over the government, right? When you die, you carve your Chinese surname in it. You can be sure that immigration officer is not going to walk by ... [laughter] and figure out that this is ... Audience: I've got a comment. My mother's father is buried up in Pittsburgh. When you look at his gravestone, it just has "Lee Ching," and absolutely nothing else. I was told that because of the immigration scare back in the '50s, the family actually went through there and got rid of the old, original tombstone, that had all the information and his real name, and just re-did it with his paper name only. Then if you look for my grandmother, who died many years later, the names are reversed. Nowhere in the cemetery are ... well, they are separate gravesites. But nowhere in the paperwork is there any tying-in of Grandfather and Grandmother. Next time I get up there, I might say something to the staff about putting something in the documents. Ted: That's interesting. Back in Colma, as Roberta mentioned it, the cemetery is divided among the different clans and so forth, right? If you are Lum, you're going to be buried from that village area. Say, for my group, from Fahsien or you're from Toisan, you'll probably have a district, section of the cemetery, is where you're going to be buried. That's where your clan or people bought a space for you. That's another indicator of what your real surname is. You're not going to find somebody from Jiayuguan [?] buried in Taiping something or other. Audience: Having the right name on the tombstone is also very much a part of the Qingming thing. When you do a ceremony and you petition to the gods of the heavens or hells, or whatever, you've got to have the right name, the right village, to make your petition. That's part of the ritual. Huihan: So, well, let's ... the other slides are, basically, what we're building - the database I'm building. Maybe [indiscernible] family histories here. Any other questions? Personal experiences? Audience: Well, my main goal these days, impossible, I think, is to find out ..
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