Tag: Christian

Qing Ming Festival in Singapore

Learn about what binds us all together as human beings in my article for the April issue of the Singapore American Newspaper:

Ancient cemetery at Yoshino, Japan

Across every culture, creed and continent, we human beings venerate and respect our dead. In hyper-modern Singapore, evidence of this is rarely on display amidst the mania for improving efficiency, the omnipresent internet that can fill every spare moment, and the competition for top positions in schools and companies. But several times a year, local families do take breaks from the nation’s frenetic pace to celebrate traditions that honor their departed loved ones. The most well-known of these is the Hungry Ghost Festival, when the souls of the dead are believed to roam the earth, much like Halloween. But also like Halloween, it has evolved from a somber memorializing ritual into a more lighthearted, commercialized event. The Qing Ming Festival, on the other hand, remains a low-key time for families to come together to pray at the graves of ancestors.

These visits can occur during the ten days before or after the Qing Ming Festival, which occurs about two weeks after the spring equinox (April 5 this year). In order to avoid traffic jams, large crowds and high temperatures during the day, many Singaporeans opt to go after dark or in the early morning. In addition to cleaning the gravesite, families light incense and candles, make offerings of food and drinks, and burn joss paper gifts. Taoist and Buddhist institutions observe the occasion with prayers and rituals performed on behalf of the deceased.

Known as Tomb Sweeping Day in English, Qing Ming’s origin is commonly traced back to Jie Zhitui, a 7th century Chinese nobleman who was revered as a model of self-sacrificing loyalty. Jie followed his wrongly-accused prince into exile and was by his side until the prince was installed as the duke of the state of Jin. The duke was generous to those who had helped him in adversity, but Jie was unfortunately overlooked and so withdrew to seclusion in the forests near Mount Mian. When Jie failed to reappear despite the duke’s attempts to lure him back, the duke ordered a forest fire to smoke Jie out of hiding but Jie was instead burnt alive. In remorse, the duke inaugurated the Cold Food Festival to memorialize him. This festival accrued the elements of ancestral veneration during the Tang Dynasty, and the present importance of Qing Ming is attributed to Emperor Xuanzong, who wanted to curb the excessive, ostentatious ceremonies wealthy citizens were holding to honor their ancestors. In AD732, he declared that respects could be formally paid just once a year, on Qing Ming.

As with most ancient traditions, Qing Ming has been adapted for the modern era. The variety of burnable paper offerings has expanded to include replicas of cars and Louis Vuitton handbags. Homage websites and online memorial halls have flourished in Mainland China. The biggest change in Singapore, however, is that a number of families now bring offerings to niches in columbariums where the ashes of their loved ones are stored. (In Chinese tradition, it’s terrible luck for the living and the dead to reside in the same space, so the ashes of the deceased are never stored in the home.) Due to scarcity of land and growth in population, by 1985 Singapore had reclaimed 21 cemeteries in order to repurpose the plots. Approximately 120,000 graves were exhumed and moved to columbariums. Today, the state-owned Choa Chu Kang cemetery is the only remaining place open for new burials, but with the caveat that the gravesite will be exhumed for cremation after 15 years. It is thus incredibly busy during Qing Ming.

While there is no universally accepted theory on the origins of our honoring the dead, the earliest undisputed human burial dates back 100,000 years. And there is some evidence that even hundreds of thousands of years earlier, Neanderthals were burying their deceased with precious items. It’s not surprising then that Qing Ming shares much in common with so many other countries’ practices: Dia de los Muertos in Mexico, Pchum Ben in Cambodia, Obon in Japan, Famadihana in Madagascar, Galungan in Bali, All Saints’ Day in Christian culture, and the list goes on. These rituals not only allow us to celebrate those who have come before us, they also illuminate how connected we the living are to one other.

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A Chronicle of St. Andrew’s Cathedral

Published on August 1, 2013 in the Singapore American Newspaper:

Surrounded by Singapore’s glittering malls, the white spire of St. Andrew’s Cathedral sticks out like a grandmother at a sweet sixteen party. And much like a grandmother, the church has been witness to a long and layered history. But rather than becoming obsolete amidst the rapidly developing shopping centers and trendy restaurants, St. Andrew’s has proven itself to be quite capable of evolving and adapting without losing sight of its mission.

In many ways, St. Andrew’s is a bastion of Singapore’s history. Though there is no burial ground at the church site, plaques line the walls of the main hall in memory of soldiers, nurses, and civilians from almost every conflict: from the mutiny of February 1915 through the Pacific War, during which the cathedral acted as an emergency hospital before the country fell to the Japanese in 1942. Regardless of one’s religious affiliation, it is hard to deny the important role St. Andrew’s has played throughout this island nation’s past. For example, in 1842 the church assisted in founding what is present-day St. Margaret’s, the very first all-girls school in Southeast Asia, despite widespread opposition to the young girls’ removal from slavery and to the education of women in general.

The story of St. Andrew’s began in 1823 when Sir Raffles chose the site of the cathedral to be the location of Singapore’s first Anglican church. The building was completed a decade later and named for the patron saint of Scotland due to the large contributions made by local Scottish businessmen. However, this original building was struck by lightning twice in 1838 and, deemed unsafe, it was demolished. The present building was consecrated in 1862, which made last year the cathedral’s 150th birthday. Although Christian congregations have recently been shrinking worldwide, St. Andrew’s still has a robust community of between 5,000 and 6,000 regular patrons who attend services at a variety of times in a variety of languages. During the late 1990s St. Andrew’s actually found itself unable to accommodate the growing volume of churchgoers, but since the site had been declared a national monument in 1973, no additions could be made to the church structure. Therefore it was decided that an underground worship hall would be built to service the growing congregation. Completed in 2005 the Cathedral New Sanctuary is a modern chapel kept cool underneath the Welcome Centre, which is snuggled up to the City Hall MRT entrance.

Like Singapore itself, the church is an amalgamation of international influences and it has consistently integrated both new technologies and diverse cultures. The neo-gothic architecture is distinctly English. The reredos (an ornamental alabaster screen with a mosaic depicting the birth of Jesus) was crafted in Italy. The sturdy wooden pulpit was made in Sri Lanka back when it was still called Ceylon. Each page of the Bibles nestled in the pews is split in half with English on one side and Mandarin on the other. St. Andrew’s is over a century older than the Republic of Singapore and acts as a living chronicle of the nation’s history. Hopefully this dynamic cathedral will continue to be an indomitable part of the cityscape for many years to come, regardless of the gleaming skyscrapers that spring up around it.

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