Being Chinese

This is the story of a quest I began three decades ago – the search for my Chinese identity. The path I travelled was not linear, and the years brought pain as well as joy. But, while this is a narrative about being Chinese and also a New Zealander, I know that the search for purpose and meaning in life is universal. I hope that others in our culturally diverse society will find their own ways to embark on that same journey. Helene Wong was born in New Zealand in 1949, to parents whose families had emigrated from China one or two generations earlier. Preferring invisibility, she grew up resisting her Chinese identity. But in 1980 she travelled to her father’s home village in southern China and came face to face with her ancestral past. What followed was a journey to come to terms with ‘being Chinese’. Helene Wong writes eloquently about her New Zealand childhood, about student life in the 1960s, and coming of age in Muldoon’s New Zealand. What her Chinese ancestry means to her gradually illuminates the book as it sheds new light on her own life. Drawing on her experience of writing for New Zealand films, she takes the narrative forward through the places of her family’s history – the ancestral village of Sha Tou in Zengcheng county, the rural town of Utiku where the Wongs ran a thriving business, the Lower Hutt suburbs of her childhood, and Avalon and Naenae.

Chinese have traveled the globe for centuries, and today people of Chinese ancestry live all over the world. They are the Huayi or "Chinese overseas" and can be found not only in the thriving Chinese communities of the United States, Canada, and Southeast, but also in enclaves as far-reaching as Cuba, Zimbabwe, and Peru. In this book, twenty-two Chinese living and working outside of ChinaÑordinary people from all walks of lifeÑtell us something about their lives and about what it means to be Chinese in non-Chinese societies. In these pages we meet a surgeon raised in Singapore but westernized in London who still believes in the value of Chinese medicine, which "revitalizes you in ways that Western medicine cannot understand." A member of the Chinese Canadian community who bridles at the insistence that you can't be Chinese unless you speak a Chinese dialect, because "Even though I do not have the Chinese language, I think my ability to manifest many things in Chinese culture to others in English is still very important." Individuals all loyal to their countries of citizenship who continue to observe the customs of their ancestral home to varying degrees, whether performing rites in memory of ancestors, practicing fengshui, wearing jade for good luck, or giving out red packets of lucky money for New Year. What emerges from many of these accounts is a selective adherence to Chinese values. One person cites a high regard for elders, for high achievement, and for the sense of togetherness fostered by his culture. Another, the bride in an arranged marriage to a transplanted Chinese man, speaks highly of her relationship: "It's the Chinese way to put in the effort and persevere." Several of the stories consider the difference between how Chinese women overseas actually live and the stereotypes of how they ought to live. One writes: "Coming from a traditional Chinese family, which placed value on sons and not on daughters, it was necessary for me to assert my own direction in life rather than to follow in the traditional paths of obedience." Bracketing the testimonies are an overview of the history of emigration from China and an assessment of the extent to which the Chinese overseas retain elements of Chinese culture in their lives. In compiling these personal accounts, Wei Djao, who was born in China and now lives near Seattle, undertook a quest that took her not only to many countries but also to the inner landscapes of the heart. Being Chinese is a highly personal book that bares the aspirations, despairs, and triumphs of real people as it makes an insightful and lasting contribution to Chinese diasporic studies.

After the Canadian Pacific Railway was completed in 1885—construction of the western stretch was largely built by Chinese workers—the Canadian government imposed a punitive head tax to deter Chinese citizens from coming to Canada. The exorbitant tax strongly discouraged those who had already emigrated from sending for wives and children left in China—effectively splintering families. After raising the tax twice, the Canadian government eventually brought in legislation to stop Chinese immigration altogether. The ban was not repealed until 1947. It was not until June 22, 2006, that Prime Minister Stephen Harper formally apologized to the Chinese Canadian community for the Government of Canada’s racist legacy. Until now, little had been written about the events leading up to the apology. William Dere’s Being Chinese in Canadais the first book to explore the work of the head tax redress movement and to give voice to the generations of Chinese Canadians involved. Dere explores the many obstacles in the Chinese Canadian community’s fight for justice, the lasting effects of state-legislated racism and the unique struggle of being Chinese in Quebec. But Being Chinese in Canada is also a personal story. Dere dedicated himself to the head tax redress campaign for over two decades. His grandfather and father each paid the five-hundred-dollar head tax, and the 1923 Chinese Immigration Act separated his family for thirty years. Dere tells of his family members’ experiences; his own political awakenings; the federal government’s offer of partial redress and what it means to move forward—for himself, his children and the community as a whole. Many in multicultural Canada feel the issues of cultural identity and the struggle for belonging. Although Being Chinese in Canada is a personal recollection and an exploration of the history and culture of Chinese Canadians, the themes of inclusion and kinship are timely and will resonate with Canadians of all backgrounds.

This comparative study of the Naxi and Tai minority groups in Southwestern China examines the implementation and reception of state minority education policy. Hansen (Center for Development and the Environment, U. of Oslo) argues that state policy is not uniformly successful among all minorities, no

Chinese have traveled the globe for centuries, and today people of Chinese ancestry live all over the world. They are the Huayi or "Chinese overseas" and can be found not only in the thriving Chinese communities of the United States, Canada, and Southeast, but also in enclaves as far-reaching as Cuba, Zimbabwe, and Peru. In this book, twenty-two Chinese living and working outside of ChinaÑordinary people from all walks of lifeÑtell us something about their lives and about what it means to be Chinese in non-Chinese societies. In these pages we meet a surgeon raised in Singapore but westernized in London who still believes in the value of Chinese medicine, which "revitalizes you in ways that Western medicine cannot understand." A member of the Chinese Canadian community who bridles at the insistence that you can't be Chinese unless you speak a Chinese dialect, because "Even though I do not have the Chinese language, I think my ability to manifest many things in Chinese culture to others in English is still very important." Individuals all loyal to their countries of citizenship who continue to observe the customs of their ancestral home to varying degrees, whether performing rites in memory of ancestors, practicing fengshui, wearing jade for good luck, or giving out red packets of lucky money for New Year. What emerges from many of these accounts is a selective adherence to Chinese values. One person cites a high regard for elders, for high achievement, and for the sense of togetherness fostered by his culture. Another, the bride in an arranged marriage to a transplanted Chinese man, speaks highly of her relationship: "It's the Chinese way to put in the effort and persevere." Several of the stories consider the difference between how Chinese women overseas actually live and the stereotypes of how they ought to live. One writes: "Coming from a traditional Chinese family, which placed value on sons and not on daughters, it was necessary for me to assert my own direction in life rather than to follow in the traditional paths of obedience." Bracketing the testimonies are an overview of the history of emigration from China and an assessment of the extent to which the Chinese overseas retain elements of Chinese culture in their lives. In compiling these personal accounts, Wei Djao, who was born in China and now lives near Seattle, undertook a quest that took her not only to many countries but also to the inner landscapes of the heart. Being Chinese is a highly personal book that bares the aspirations, despairs, and triumphs of real people as it makes an insightful and lasting contribution to Chinese diasporic studies.

The 1911 revolution in China sparked debates that politicized and divided Chinese communities in the United States. People in these communities affirmed traditional Chinese values and expressed their visions of a modern China, while nationalist feelings emboldened them to stand up for their rights as an integral part of American society. When Japan threatened the China's young republic, the Chinese response in the United States revealed the limits of Chinese nationalism and the emergence of a Chinese American identity. Shehong Chen investigates how Chinese immigrants to the United States transformed themselves into Chinese Americans during the crucial period between 1911 and 1927. Chen focuses on four essential elements of a distinct Chinese American identity: support for republicanism over the restoration of monarchy; a wish to preserve Confucianism and traditional Chinese culture; support for Christianity, despite a strong anti-Christian movement in China; and opposition to the Nationalist party's alliance with the Soviet Union and cooperation with the Chinese Communist Party. Sensitive and enlightening, Being Chinese, Becoming Chinese American documents how Chinese immigrants survived exclusion and discrimination, envisioned and maintained Chineseness, and adapted to American society.

This book brings together new theoretical perspectives and bilingual education models from different sociopolitical and cultural contexts across the globe in order to address the importance of sociocultural, educational and linguistic environments that create, enhance or limit the ways in which diasporic children and young people acquire the ‘Chinese’ language. The chapters present a variety of research-based studies on Chinese heritage language education and bilingual education drawing on detailed investigations of formal and informal educational input including language socialization in families, community heritage language schools and government sponsored educational institutions. Exploring the many pathways of learning ‘Chinese’ and being ‘Chinese’, this volume also examines the complex nature of language acquisition and development, involving language attitudes and ideologies as well as linguistic practices and identity formation. Learning Chinese in Diasporic Communities is intended for researchers, teacher-educators, students and practitioners in the fields of Chinese language education and bilingual education and more broadly those concerned with language policy studies and sociolinguistics.

A Matter of Honour examines the shifting social, ethnic, racial, and national identities of Chinese South Africans over time. Park's study breaks away from the often narrow enquiries into ethnic and national identity in South Africa, offering valuable new perspectives on this shifting terrain of study.