Launching “ The Encyclopedia of the Chinese Overseas ”published by the Chinese Heritage Centre on October 26, Prime Minister Goh Chok Tong reminded Chinese Singaporeans of the need to advance Chinese culture and Mandarin within the multiracial context of Singapore and the political and social milieu of Southeast Asia.
The following are excerpts from his speech：
When the British flag was first hoisted in Singapore in 1819, there were only about 150 people living on the island：some 30 Chinese and about 120 Malays. But within two years, Singapore's population grew to around 5,000. Of these, more than 1,000 were Chinese.
They came not only from China but also Malacca, the Riau islands and other places in the region. By 1840, Chinese immigrants mainly from southern China were arriving at a rate of about 2,000 a year. By 1880, the rate of arrivals had increased to 50,000 annually.
By 1927, some six million Chinese immigrants had arrived but not all settled down in Singapore. Many used Singapore as a transit centre and relocated themselves subsequently to other places in Southeast Asia.
Today, Singaporean Chinese form the largest community in our multiracial society. Through decades of local socialisation, first under British colonial administration and then as an independent country, they have distinguished themselves from the Chinese elsewhere. They have generally retained Chinese cultural norms, customs, linguistic characteristics and traditional values.
Yet, there are important differences. Let me give you some examples. Yusheng （魚生） or raw fish is a must-eat“good luck” dish during Chinese New Year in Singapore but not in China, Taiwan or Hong Kong. Most Chinese in China, Hong Kong and Taiwan drink tea while many Singaporean Chinese go for coffee instead.
Singaporeans also speak Mandarin with words adapted from the English and Malay languages. No one in China can give a Singaporean the direction to the 巴剎 because it is called市場(chǎng) there. And if a Singaporean asks for roti in Taiwan, he is likely to be given a blank stare instead of a loaf of bread.
More importantly, the outlook of the Chinese community in Singapore has been attuned to its geopolitical environment. The Singaporean Chinese recognise and accept that Chinese culture and Mandarin must be advanced within the multiracial context of Singapore and the political and social milieu of Southeast Asia.
They know that the destiny of Singapore is in Southeast Asia. They preserve their heritage but subsume its display under the broader complexion of Singapore nationalism. They leave Singaporeans of all races in no doubt that their political standpoint is solidly based on the national interest of an independent Singapore in Southeast Asia.
In Singapore, the different racial communities have been moulded into a nation by their shared experiences before and after independence. Over the years, we have all accumulated common experiences and stakes which now form part of our collective history, pysche and value system.
Each of these communities makes its own contributions to the well-being of Singapore without losing its respective cultural and intellectual heritage as Singaporean Chinese, Singaporean Malays, Singaporean Indians or Singaporan Eurasians.
Through cultural, intellectual, social and economic links with their ethnic counterparts overseas, the different communities in Singapore have built up their own valuable international networks. These networks must be nurtured and used for Singapore's national interest. For example, our TV programmes and the performing and visual arts have all been enriched by tapping into the bigger pools of talents in China, Malaysia, Indonesia, India and the rest of the region.
The ability of Singaporean Chinese to communicate and network with Chinese communities elsewhere is therefore an important advantage.
Moreover, as Singaporean Chinese are comfortable in both English and Chinese, and are familiar with both western and eastern cultures, they are able to plug into the economies of both the west and the east and serve as a bridge or interface between them. This has enhanced Singapore's position as a global city where East and West live and work comfortably together.
我們是新加坡華人
吳作棟總理本月26日為華裔館出版的《海外華人百科全書》主持推介儀式時(shí),指出我國(guó)華人須在多元種族的背景,以及整個(gè)東南亞政治和社會(huì)的環(huán)境下,促進(jìn)華族的文化與語(yǔ)言。
吳總理演詞的要點(diǎn)如下：
1819年,當(dāng)英國(guó)國(guó)旗首次在新加坡升起的時(shí)候,島上的居民才不過(guò)150人左右—30名華人,120名馬來(lái)人。但在兩年之內(nèi),新加坡的人口卻增加至5000人,其中超過(guò)1000名是華人。
他們不僅來(lái)自中國(guó),還來(lái)自馬六甲、廖內(nèi)群島和本區(qū)域其他地方。到了1840年,每年約有2000名華裔移民從中國(guó)南方來(lái)到新加坡。到了1880年,數(shù)目已增加到每年5萬(wàn)人。
到了1927年,大約有600萬(wàn)名華人已經(jīng)來(lái)到了新加坡。但不是全都在這里落地生根,不少華人以新加坡作為過(guò)境站,從這里遷徙到東南亞其他地方。
今天,在我們多元種族社會(huì)里,新加坡華人是的社群。先是經(jīng)歷英國(guó)殖民統(tǒng)治,后經(jīng)國(guó)家的獨(dú)立,這幾十年來(lái)和本地社會(huì)融合,已經(jīng)使到這里的華人和其他地方的華人有所不同了。大體上,大家還保留著華族文化規(guī)范、習(xí)俗、語(yǔ)言特征和傳統(tǒng)價(jià)值觀。
但還是有些重要的區(qū)別。比如說(shuō),新加坡華人在農(nóng)歷新年的時(shí)候,一定少不了魚生這道“利是”菜肴,但在中國(guó)、香港和臺(tái)灣卻沒(méi)有。中港臺(tái)的華人飲茶,新加坡華人則比較喜歡喝咖啡。
新加坡人說(shuō)華語(yǔ)時(shí),也會(huì)用到英語(yǔ)和馬來(lái)語(yǔ)的借詞。在中國(guó),如果一名新加坡人問(wèn)去巴剎的方向,沒(méi)有人能夠回答他,因?yàn)樵谀抢?不叫巴剎而叫菜市場(chǎng)。在臺(tái)灣,如果一名新加坡人開口要買roti的話,所得到的將是迷惑的眼神,而不是一條面包。
更重要的是,新加坡的華人社群已經(jīng)適應(yīng)了這里的地緣政治環(huán)境。新加坡華人認(rèn)識(shí)到,在促進(jìn)華族文化和語(yǔ)言的同時(shí),必須照顧到我國(guó)多元種族的背景,以及整個(gè)東南亞政治和社會(huì)的環(huán)境。
我國(guó)華人也知道,新加坡的命運(yùn)緊密維系在東南亞。新加坡華人保留本身的文化遺產(chǎn),但這是在新加坡國(guó)家意識(shí)的大前提下進(jìn)行的。
各個(gè)種族的新加坡人都知道,我國(guó)華人的政治立場(chǎng),是牢牢地建立在東南亞獨(dú)立國(guó)家—新加坡—的國(guó)家利益之上。
在新加坡,獨(dú)立之前和獨(dú)立以后的共同經(jīng)歷 ,使各族群融合成一個(gè)國(guó)家民族。這些年來(lái),我們累積了共同的經(jīng)歷和利益關(guān)系,這些都已成為我們共有的歷史、國(guó)民精神和價(jià)值觀的一部分。
每個(gè)族群都對(duì)新加坡的福祉作出各自的貢獻(xiàn),與此同時(shí)卻沒(méi)有失去新加坡華人、新加坡馬來(lái)人、新加坡印度人或新加坡歐亞裔的文化和知識(shí)遺產(chǎn)。
我國(guó)各族群與跟自己同文同種的外國(guó)人之間,通過(guò)文化、學(xué)術(shù)、社交和經(jīng)濟(jì)聯(lián)系,建立了重要的國(guó)際網(wǎng)絡(luò)。我們必須培養(yǎng)這些網(wǎng)絡(luò),用在新加坡的國(guó)家利益上。比如說(shuō),來(lái)自中國(guó)、馬來(lái)西亞、印尼、印度以及區(qū)域其他地方的人才,豐富了我國(guó)的電視節(jié)目、表演藝術(shù)和美術(shù)。
因此,新加坡華人與其他地方華人溝通和聯(lián)系的能力,是一個(gè)重要的優(yōu)勢(shì)。
況且,新加坡華人懂中英雙語(yǔ),對(duì)東方和西方的文化均不陌生,因而能夠融入東西方的經(jīng)濟(jì)體系,充當(dāng)東西雙方的橋梁或交匯點(diǎn)。這提高了新加坡作為全球性大都會(huì)的地位,一個(gè)東西方能夠和睦共處的城市。
The following are excerpts from his speech：
When the British flag was first hoisted in Singapore in 1819, there were only about 150 people living on the island：some 30 Chinese and about 120 Malays. But within two years, Singapore's population grew to around 5,000. Of these, more than 1,000 were Chinese.
They came not only from China but also Malacca, the Riau islands and other places in the region. By 1840, Chinese immigrants mainly from southern China were arriving at a rate of about 2,000 a year. By 1880, the rate of arrivals had increased to 50,000 annually.
By 1927, some six million Chinese immigrants had arrived but not all settled down in Singapore. Many used Singapore as a transit centre and relocated themselves subsequently to other places in Southeast Asia.
Today, Singaporean Chinese form the largest community in our multiracial society. Through decades of local socialisation, first under British colonial administration and then as an independent country, they have distinguished themselves from the Chinese elsewhere. They have generally retained Chinese cultural norms, customs, linguistic characteristics and traditional values.
Yet, there are important differences. Let me give you some examples. Yusheng （魚生） or raw fish is a must-eat“good luck” dish during Chinese New Year in Singapore but not in China, Taiwan or Hong Kong. Most Chinese in China, Hong Kong and Taiwan drink tea while many Singaporean Chinese go for coffee instead.
Singaporeans also speak Mandarin with words adapted from the English and Malay languages. No one in China can give a Singaporean the direction to the 巴剎 because it is called市場(chǎng) there. And if a Singaporean asks for roti in Taiwan, he is likely to be given a blank stare instead of a loaf of bread.
More importantly, the outlook of the Chinese community in Singapore has been attuned to its geopolitical environment. The Singaporean Chinese recognise and accept that Chinese culture and Mandarin must be advanced within the multiracial context of Singapore and the political and social milieu of Southeast Asia.
They know that the destiny of Singapore is in Southeast Asia. They preserve their heritage but subsume its display under the broader complexion of Singapore nationalism. They leave Singaporeans of all races in no doubt that their political standpoint is solidly based on the national interest of an independent Singapore in Southeast Asia.
In Singapore, the different racial communities have been moulded into a nation by their shared experiences before and after independence. Over the years, we have all accumulated common experiences and stakes which now form part of our collective history, pysche and value system.
Each of these communities makes its own contributions to the well-being of Singapore without losing its respective cultural and intellectual heritage as Singaporean Chinese, Singaporean Malays, Singaporean Indians or Singaporan Eurasians.
Through cultural, intellectual, social and economic links with their ethnic counterparts overseas, the different communities in Singapore have built up their own valuable international networks. These networks must be nurtured and used for Singapore's national interest. For example, our TV programmes and the performing and visual arts have all been enriched by tapping into the bigger pools of talents in China, Malaysia, Indonesia, India and the rest of the region.
The ability of Singaporean Chinese to communicate and network with Chinese communities elsewhere is therefore an important advantage.
Moreover, as Singaporean Chinese are comfortable in both English and Chinese, and are familiar with both western and eastern cultures, they are able to plug into the economies of both the west and the east and serve as a bridge or interface between them. This has enhanced Singapore's position as a global city where East and West live and work comfortably together.
我們是新加坡華人
吳作棟總理本月26日為華裔館出版的《海外華人百科全書》主持推介儀式時(shí),指出我國(guó)華人須在多元種族的背景,以及整個(gè)東南亞政治和社會(huì)的環(huán)境下,促進(jìn)華族的文化與語(yǔ)言。
吳總理演詞的要點(diǎn)如下：
1819年,當(dāng)英國(guó)國(guó)旗首次在新加坡升起的時(shí)候,島上的居民才不過(guò)150人左右—30名華人,120名馬來(lái)人。但在兩年之內(nèi),新加坡的人口卻增加至5000人,其中超過(guò)1000名是華人。
他們不僅來(lái)自中國(guó),還來(lái)自馬六甲、廖內(nèi)群島和本區(qū)域其他地方。到了1840年,每年約有2000名華裔移民從中國(guó)南方來(lái)到新加坡。到了1880年,數(shù)目已增加到每年5萬(wàn)人。
到了1927年,大約有600萬(wàn)名華人已經(jīng)來(lái)到了新加坡。但不是全都在這里落地生根,不少華人以新加坡作為過(guò)境站,從這里遷徙到東南亞其他地方。
今天,在我們多元種族社會(huì)里,新加坡華人是的社群。先是經(jīng)歷英國(guó)殖民統(tǒng)治,后經(jīng)國(guó)家的獨(dú)立,這幾十年來(lái)和本地社會(huì)融合,已經(jīng)使到這里的華人和其他地方的華人有所不同了。大體上,大家還保留著華族文化規(guī)范、習(xí)俗、語(yǔ)言特征和傳統(tǒng)價(jià)值觀。
但還是有些重要的區(qū)別。比如說(shuō),新加坡華人在農(nóng)歷新年的時(shí)候,一定少不了魚生這道“利是”菜肴,但在中國(guó)、香港和臺(tái)灣卻沒(méi)有。中港臺(tái)的華人飲茶,新加坡華人則比較喜歡喝咖啡。
新加坡人說(shuō)華語(yǔ)時(shí),也會(huì)用到英語(yǔ)和馬來(lái)語(yǔ)的借詞。在中國(guó),如果一名新加坡人問(wèn)去巴剎的方向,沒(méi)有人能夠回答他,因?yàn)樵谀抢?不叫巴剎而叫菜市場(chǎng)。在臺(tái)灣,如果一名新加坡人開口要買roti的話,所得到的將是迷惑的眼神,而不是一條面包。
更重要的是,新加坡的華人社群已經(jīng)適應(yīng)了這里的地緣政治環(huán)境。新加坡華人認(rèn)識(shí)到,在促進(jìn)華族文化和語(yǔ)言的同時(shí),必須照顧到我國(guó)多元種族的背景,以及整個(gè)東南亞政治和社會(huì)的環(huán)境。
我國(guó)華人也知道,新加坡的命運(yùn)緊密維系在東南亞。新加坡華人保留本身的文化遺產(chǎn),但這是在新加坡國(guó)家意識(shí)的大前提下進(jìn)行的。
各個(gè)種族的新加坡人都知道,我國(guó)華人的政治立場(chǎng),是牢牢地建立在東南亞獨(dú)立國(guó)家—新加坡—的國(guó)家利益之上。
在新加坡,獨(dú)立之前和獨(dú)立以后的共同經(jīng)歷 ,使各族群融合成一個(gè)國(guó)家民族。這些年來(lái),我們累積了共同的經(jīng)歷和利益關(guān)系,這些都已成為我們共有的歷史、國(guó)民精神和價(jià)值觀的一部分。
每個(gè)族群都對(duì)新加坡的福祉作出各自的貢獻(xiàn),與此同時(shí)卻沒(méi)有失去新加坡華人、新加坡馬來(lái)人、新加坡印度人或新加坡歐亞裔的文化和知識(shí)遺產(chǎn)。
我國(guó)各族群與跟自己同文同種的外國(guó)人之間,通過(guò)文化、學(xué)術(shù)、社交和經(jīng)濟(jì)聯(lián)系,建立了重要的國(guó)際網(wǎng)絡(luò)。我們必須培養(yǎng)這些網(wǎng)絡(luò),用在新加坡的國(guó)家利益上。比如說(shuō),來(lái)自中國(guó)、馬來(lái)西亞、印尼、印度以及區(qū)域其他地方的人才,豐富了我國(guó)的電視節(jié)目、表演藝術(shù)和美術(shù)。
因此,新加坡華人與其他地方華人溝通和聯(lián)系的能力,是一個(gè)重要的優(yōu)勢(shì)。
況且,新加坡華人懂中英雙語(yǔ),對(duì)東方和西方的文化均不陌生,因而能夠融入東西方的經(jīng)濟(jì)體系,充當(dāng)東西雙方的橋梁或交匯點(diǎn)。這提高了新加坡作為全球性大都會(huì)的地位,一個(gè)東西方能夠和睦共處的城市。