By F. S. Choo
F. S. Choo grew up in a standard chinese language Hakka relations in Sarawak, Malaysia at a time while it used to be administered by way of British colonial rule. Written within the light sort of his local tradition, he charts and divulges a desirable international starting along with his nice grandfather's migra-tion from China to West Kalimantan, Borneo within the early 1850's; his lifestyles as a gold miner and his connection to the mysterious Kongsi, a distinct self-governing democratic organ-ization that flourished till the mid 1800's while it got here into clash with Dutch colonial rule and the White Rajahs of Sarawak, Borneo. masking a interval of a hundred and fifteen years, 1850-1965, childrens of the Monkey God bargains with the stories of 4 generations of a chinese language kinfolk in Sarawak. Candid and from time to time funny, satirical and debatable, it vividly captures existence on the crossroads of switch within the 1950's and '60's whilst the solar was once surroundings at the colonial period. It conveys to the reader the multi-layered cultural impacts of British colonialism, the burgeoning American pop-scene, and that of the several chinese language dialect teams. It bargains a desirable perception into the various social, cultural and spiritual ideals and practices of an international that's speedy disappearing and rarely noticeable through westerners.
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Extra resources for Children of the Monkey God
Leaderless, confused and hotly pursued by the enemy, they and the rest of the Hakka populace in Bau could do nothing but scatter and flee. A number of them, mostly women and children sought refuge in a nearby cave. They were not to be spared. The enemy troops simply set fire to both entrances of the cave. Not a single person survived. Later generations of Bau Chinese settlers named it the “Ghost Cave” – for it was claimed that the anguished cries of their spirits could still be heard in the dead of night after all these years despite the construction of a small temple at the entrance of the cave to appease the souls of the fallen.
It was the very same Kongsi that was responsible for chasing her recently acquired father-in-law and other members of the Sham Tio Kau out of West Kalimantan and across the watershed into Sarawak more than forty years ago. The very watershed she must now cross with her husband. They didn’t cross it until a few days after the wedding and when she finally had to leave with her newly-wedded husband for Sarawak, she cried. She wept a lot, she told us grandchildren, especially when the finality of her homeleaving hit her.
The effects would not have been so devastating had there been an alternative support system that the Kongsi could have relied on, similar to the European trading organizations of the same period. Thus, while companies such as the East India Company, Guthrie and the Chartered Bank, for example, enjoyed the support of their mother country, and were, in fact, an extension of their colonial policies, the Kongsi stood alone, being quite independent of the Chinese imperial court. Indeed, not only did they operate against the wishes of the emperor they were, in fact, illegal.