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237 North Bridge Road Tua Pek Kong.Pdf Everyday Life of Chinese Singaporeans: Temple Report Group 4 – Tutorial Group D13 Name Lim Jasmine Wong Chin Kiat John Neo Kai Jun Module Code GES1005/SSA1208 Tutorial Gp. D13 Assignment Temple Report Submission Date 3 November 2017 Everyday Life of Chinese Singaporeans: Temple Report Group 4 – Tutorial Group D13 1. Introduction Our group visited North Bridge Road Tua Pek Kong Temple at 861 North Bridge Road. The temple is not under a known lease and is situated in the middle of the open-air carpark of North Bridge Road Market and Food Centre, which is also surrounded by residential and institutional buildings. The temple houses thirteen gods and has no relations with other temples despite its name of ‘Tua Pek Kong’. It has no closing hour and is free for all to visit any day at any time. Also, the temple is native to its location and has never relocated since its foundation. The current temple warden, Zhang, is a 76 year-old man who has been managing the temple for more than 2 decades. He had started his business in the market when he was 31 year old and has been overlooking the temple since he retired. He is one of three caretakers that live in the vicinity and visits the temple whenever they are free to tidy the place and replenish joss sticks. He emphasizes on cleanliness of temple to give visitors a conducive visit. Through observations and an interview with him, we gained understanding of the background of the temple, the gods, rituals and events that the temple has as well as the problems faced by the temple. This report serves to compile our findings and provide insight. 2. Background information The North Bridge Road Tua Pek Kong Temple was founded by the vendors of North Bridge Road Market and Food Centre in 1974. The temple has no fixed dialects since the vendors comprise of different dialect groups. Before the vendors had moved to the current location, they were vendors from an old market at Beach Road and had makeshift altars with their respective religious artefacts for the prosperity of the business. Unfortunately, the market had to be demolished due to development plans in the early 1970s. It was then split up and relocated all over Singapore, one of which is North Bridge Road Market. Its relocation sees the birth of this temple in 1974. The temple was built from scratch by the vendors without assistance from the government. It first started off as a small and humble altar. Money for expansion and maintenance were solicited from vendors who sold mostly poultry, fish, beef, pork, fruits and vegetable. While the vendors donated mainly to fund the temple’s upgrading and expansion works, there exists a possibility that their true intentions were - 1) to please the deities in hope of a booming business in return and 2) to redeem themselves for butchering animals for financial gains. Thirty years ago, the business in the market was flourishing with more than 400 vendors in the market. The temple was crowded and frequently visited by vendors and customers. However, with the rise of supermarkets and convenience stores, the market saw a tremendous decline of both vendors and Everyday Life of Chinese Singaporeans: Temple Report Group 4 – Tutorial Group D13 customers, which greatly reduces the number of visitors in this temple. Vendors now number at a mere 60 as older vendors chose not to renew their license. The temple’s visitors consists of mainly the Market and Food Centre vendors. As it is situated near the Immigration Checkpoint Authority, many visitors who eat at the Food Centre also drop by the temple to pray. Zhang sees a significant number of Chinese elders visiting the temple but hardly any youngsters. Interestingly, the temple acts as a venue for elders to hang out, chit chat and have tea breaks (Exhibit A5). 3. Layout and Temple Gods 3.1 Layout As can be seen from Exhibit A1, at the entrance of the temple, a censer is placed at the front of the entrance for worship of 天公. Behind the censer, 大伯公 is placed in the centre of the main altar as the main god. Surrounding 大伯公 are the sub-gods, which includes Sakyamuni Buddha (Sage of the Sakya) 释迦牟尼, Xuan Tian Shang Di 玄天上帝 and Guan Di 关帝 on the left, and Guanyin 观音, Zhang Gong Sheng Jun 张公圣君, Sun Wu Kong 孙悟空 on the right. Apart from the main altar, there are other altars for Earth Gods of Five Directions 五方五土龙神, Tiger God 虎爷 and Tua Li Ya Pek 大 二爷伯 in the temple. Another altar for Datok Gong (拿督公) stands outside of the main area of the temple, on the right of the temple’s entrance. Guarding the temple are the 门神 on each side of the entrance. 3.2 Temple Gods The main god for this temple is 大伯公 Tua Pek Kong as its name suggests. 大伯公 is also one of the pantheon of Singaporean, Malaysian and also Indonesian folk religions. Besides 大伯公, there are also multiple sub gods, some of which have little connections to the main god. As this temple is funded and founded by the vendors and hawkers, perhaps worshipping 大伯公 would bring luck and fortune to their businesses as 大伯公 is widely known for bringing wealth to people. Tua Pek Kong was initially a man named Zhang Li (张理) from the Hakka clan. He is believed to be worshipped for prosperity and to have arrived in Penang 40 years before Francis Light who founded the British colony in Penang in 1746. His Indonesian Sumatra-bound boat was struck by wind and accidentally landed on Penang island of Malaysia, which at that time had only 50 inhabitants. After his death, the local people began worshipping him and built the Tua Pek Kong temple there. Today Tua Pek Kong is worshipped by many Malaysian Chinese throughout the country. Tua Pek Kong is often mistaken Everyday Life of Chinese Singaporeans: Temple Report Group 4 – Tutorial Group D13 for Tu Di Gong, partially because of their physical similarities. Tua Pek Kong celebrates his annual 6-day long birthday on the 2nd day of the 2nd Lunar Month. Some of the other sub gods in the temple includes Earth Gods of Five Directions 五方五土龙神, Tiger God 虎爷, 大二爷伯 and Datok Gong (拿督公). The full list and description of the temple sub gods can be found in appendix under Exhibition B1. 3.3 Other Unofficial God Artefacts With reference to Exhibit B2, one interesting point to note is that the temple has a pine tree in its compound with a variety of mini god statues hung over it. Likewise on the curb next to Datok Gong (拿 督公)’s altar in Exhibit B3, many mini god statues have been placed there to form a small altar of itself as well. Some of this include the Thousand-Armed Guanyin, the God of Wealth, and the Laughing Buddha. The caretaker mentioned that these statues were placed there by members of the public who refrained from disposing these unwanted heavenly-sculptures out of fear of offending them. He also mentioned that these statues would be free for ownership and he would not mind if any public member takes these statues home. 3.3 Insights from above Observations The presence of cultural hybridity can be inferred from the existence of 拿督公 in the temple. The Datuk god (拿督公) is a Malay god who is often worshipped by Chinese devotees alongside other Chinese gods present in the temple. In addition, the presence of multiple sub gods and an open inflow of unofficial god artefacts with vastly different roots, religions and teachings also contributes to this. In addition, the phenomenon of public members abandoning their god artefacts in the vicinity of the temple shows a decline in the practice religion and could perhaps indicate increasing secularization of Singapore. 4. Artefacts There are several artefacts in the temple such as the plaque, couplets and censer. 4.1 Plaque The plaque is hung in front of the main altar, which is visible from the entrance of the temple. The plaque has Chinese characters ‘大伯公坛桥北路’ inscribed on it which is the temple’s name in Chinese, with reference to Exhibit C1. The plaque also has a celebratory red banner hung in front of it. The banner appears to be exactly like the plague, but with celebratory wishes of ‘女信许美玲’ on the left. Everyday Life of Chinese Singaporeans: Temple Report Group 4 – Tutorial Group D13 This banner could have been a gift from a public member in celebration of one of the temple’s events. There is also a plaque of donors to recognize them for their benevolent contributions to this temple, as can be seen in Exhibit C3 4.2 Couplets As shown in Exhibit C2, a pair of couplets are located directly in front of the main altar facing the censer. The Chinese characters on the right couplet are ‘福而有德千家敬’, while ‘正则为神万世尊’ is on the left couplet. The first clause, “福而有德千家敬”, refers to morally upright individual who leads a happy and prosperous life but does not take it for granted; instead, he contributes greatly to the society and earns the respect of many people, just like how 福德正神 (another name for Tua Pek Kong) does. The second clause, “正则为神万世尊”, tells us that he will rise to become a deity after death; he will never be forgotten and will continue to be respected by people generation after generation. With reference to Exhibit C3, another pair of couplets is located on the sides of the altar for Tua Li Ya Pek 大二爷伯.
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