CONSERVATIONOFTHESPIRITOFPLACE:
TAKINGMUNSANFOOKTUCKCHEEINSINGAPOREASTHECASE
A0283867J
SUPERVISOR:PROF.HOPUAYPENG
ADissertationsubmittedinpartialfulfilmentoftherequirementsfortheDegreeof MasterofArts(ArchitectureConservation) atthe DEPARTMENTOFARCHITECTURE
NATIONALUNIVERSITYOFSINGAPORE 2024
Thisthesisexaminestheevolutionofheritageconservation,focusingspecificallyonthe conceptofthe"spiritofplace"inculturalheritagesites,usingMunSanFookTuckChee,a historictempleinSingapore,asacasestudy.Theresearchexploresthetransitionfromhistorical preservationtoamorecultural-focusedholisticapproachthatincorporatestangibleand intangibleelements,reflectingbroadersocietalvaluesandcommunityconnections.Bytracing thehistoryandongoingtransformationsofMunSanFookTuckChee,thestudyhighlightsthe temple'sroleinmaintainingcommunityidentityandculturalcontinuityacrossdifferentphases ofitsexistence.Thethesisdelineateshowthespiritofplaceisshapedbytheinteractionof communitypracticesandtangibleandintangibleelementsandaddressesthechallengesfacedin integratingtheseelementsintocontemporaryconservationefforts.
Throughqualitativeanalysisofhistoricaldocumentsandfieldresearch,including participatoryobservationsanddiscussionswithkeycommunitymembers,theresearchproposes strategiesforensuringthesustainableconservationofheritagesites.Itemphasisestheneedfora dynamicandinclusiveapproachthatrespectsandrevitalisesthespiritofplaceandcritiquesthe effectivenessofcurrentheritagepoliciesinSingapore.Thefindingssuggestthatadeeper understandingofthespiritofplacecanenhanceheritageconservationpractices,offering valuableinsightsforfuturepolicyandcommunityengagementintheconservationofcultural identity.
Word Count: 10584
Keywords: HeritageConservation,SpiritofPlace,SarKongMunSanFookTuckChee, PreservationandConservationinSingapore
AsIstandontheprecipiceofgraduation,itstrikesmehowswiftlytimehaspassed, carryingmetotheendofthisjourney.Itiswithasenseofdeepreflectionandprofoundgratitude thatIwritethese acknowledgements.
Iwouldliketoexpressmydeepestgratitudetomysupervisor,Prof.HoPuayPeng,for hisexpertguidanceandsupportthroughoutthisthesis.Hisvaluableadvicehasbeenasignificant drivingforcebehindthecompletionofthiswork.Iwouldalsoliketoextendmyheartfeltthanks toDr.NikhilJoshi,whohasalwaysbeenpatientandprofessionalinaddressingmyquestions. Throughnumerousdiscussions,Dr.Joshigaveme criticalthinkingdirectionsthatgreatly enhancedmythesis.
Iamalsoimmenselygratefultomyfamilyfortheirunderstandingandsupport.They providedmewithapeacefulenvironmentformystudies,servingasastrongbackbone throughoutmyacademicjourney.
Specialthankstomyfriendsandclassmates,particularlyEvaandShuna,whohave offeredtheirhelpandinsightsduringthethesiswritingprocess.Ourmutualdiscussionsand supportmadetheresearchworkproceedsmoothly.
Lastly,mythanksgotoeveryonewhodirectlyorindirectlycontributedtothesurvivalof MunSanFookTuckCheeforpreservingourbuilt heritage.Iwouldliketoespeciallyshowmy gratefulthankstoMr.TohYongSoonandMr.ChinFookSiangforkindlysharingtheir experiencewithmeandthepublic.
Theconceptofculturalheritageconservationisanevolvingprocess.Withtheriseofthe Enlightenmentmovementin18th-centuryEurope,popularising"nationandstate"notions heightenedattentiontohistoricalidentityamongvariousethnicgroups.Theprinciplesof "minimalintervention"and"recognizability"establishedintheVeniceCharter(1964)forthe conservationofheritagebuildingsandsitesaregroundedinthehistoricalpreservationofthe historicalvalueandintegrityofculturalrelics.Theseuniversalprinciplescontinuetoinfluence thepracticesofcontemporaryarchitecturalconservationmovements.TheWorldHeritage Convention,adoptedin1972,continuestobebasedonthemonumentalconceptofcultural heritage.However,influencedbytheoriessuchasculturalevolution,internationaldiscussions havebegunontherepresentativenessandbalanceofglobalculturaldiversity.Consequently, heritageconservationhasgraduallyshiftedfromfocusingonhistoricalpreservationtocultural conservation(Xu,2019).
In1979,theBurraCharterintroducedaframeworkforculturalheritagevalues, suggestingthatculturalheritagemeritsconservationduetoitsculturalsignificance.This significanceisreflectedinitsaesthetic,historical,scientific,andspiritualvaluespertinentto past,contemporary,andfuturegenerations(ICOMOS,1979).In1994,attheExpertMeetingon the"GlobalStrategy"andthematicstudiesforarepresentativeWorldHeritageList,itwas officiallyemphasisedthattherewasaneedtomoveawayfromapurelyarchitecturalviewofthe culturalheritageofhumanitytowardsonethatismuchmoreanthropological,multi-functional, anduniversal(UNESCO,1994).Thisshiftinvolvesmovingfroma"monumental"andstatic
viewtoamorecomprehensiveanddiversifiedperceptionofthewealthof humancultures.After the1990s,inthecontextoftheendoftheColdWarandthe accelerationofglobalization,the trendofprotectingculturaldiversityfurtherinfluencedtheconversiontoculturalconservationof heritagesites(Xu,2019).Additionally,thepublicationoftheNaraDocumentonAuthenticityin 1994(ICOMOS,1994),aswellastheinclusionofculturallandscapesinTheOperational GuidelinesfortheImplementationoftheWorldHeritageConvention(UNESCO,1996)and othermeetingsanddocuments,markedacontinuousdevelopmentintheinternationalheritage conservationfieldtowardsmorelocalizedandmulticulturalconservationofheritagesites, involvingbothtangibleandintangibleelements.Thetransitionfromhistoricaltoculturalreflects aninevitableprogressioninhumansocietaldevelopment.
Insummary,thetheoryofculturalheritageconservationwillinevitablycontinueto evolvetowardsemphasizinghumanvalues,withtheultimategoalofdrawingfromhistorical civilizationstolearnabouthumandevelopmentalexperiencesandlessonsandpassingtheseon tofuturegenerationsforsustainable,inheritabledevelopmentofculturalheritage.However, currentpracticesinheritageconservationstillencounterissuessuchasrelativelystaticand closedconservationstandards,insufficientvoice andparticipationofcommunityresidentsat heritagesites,andanimbalancedfocusprimarilyontangibleelements.Againstthisbackdrop, introducingthespiritofplaceinthefieldofheritageconservationservesasareflectiononand correctionofthecurrentimbalance.Thisapproachenhancesculturalcontinuityand sustainability,proposingafocusonthetangibleenvironmentandemphasizingthespiritual atmospheremanifestedbycommunityactivitiesandtheconnectionsbetweencommunitiesand
places.Thisdeeperandmorecomprehensivepracticeaimstomeetthedemandsforpursuing culturaldiversityinheritageconservationefforts.
MunSanFookTuckChee,ahistoricChinesetempleinSingapore,hasseenacenturyof evolutionthatnotonlyreflectsthechangeswithinitscommunitybutalsodemonstrateshowthe spiritoftheplacehasbeengraduallyshapedandreshapedthroughvariousstagesofcultural practicesandcommunityinteractions.Fromitsestablishmentinthe19thcenturytoitscurrent status,MunSanFookTuckCheehasundergonemultiplereconstructionsandsocietal transformations,eachphaseunderscoringtheimportanceofthespiritofplaceinheritage conservation.Therefore,thethesiswilluseMunSanFookTuckCheeasacasestudytoexplore theoriesofconservingthespiritofplacewithinheritagesites,examiningthecomposition, reconstruction,anddevelopmentofit.Additionally,itwilldiscusshowtoproposesustainable andlivingstrategiesforheritagesitesfromtheperspectiveofthespiritofplace,aswellasthe challengesfacedintheimplementationofsuchstrategies.Throughanin-depthstudyofthecase, thispaperaimstoillustratetheimportanceandefficiencyofapplyingtheconceptofthespiritof placetotoday’sconservationpracticetopursuebetterapproachestoshowcaseculturalvalue vibrantly.
1.3
Thisthesiswillbeginbyreviewingandconstructingthe"spiritofplace"theoretical framework,discussingitstransitionfromarchitectureandurbandesignintoculturalheritage conservation.Subsequently,thepaperwillanalysetheformationandevolutionofthespiritof placeatMunSanFookTuckCheethroughitshistoryandpresentstatetodiscusshoweach phasecontributedtotheevolutionofthespiritofplaceandprovidesustainableconservation strategies.Furthermore,thethesiswillreflectontheprocessofthetemple’seffortstobe
conserved,summarizingitsexperiencefromtheperspectiveofpreservingthespiritofplaceand analyzingthechallengesfacedduringtheseeffortswithinabroaderpoliticalcontext.
Note.TheexteriorimageofMunSanFookTuckChee.From:Ang,Y.H.(Ed.).(2008) A BOON RETURNED, Selet Society
Theconceptofthe"spiritofplace"(GeniusLoci),originatingfromtheancientRomans' understandingofplace,expressestheuniquespirit andcharacteristicsofaplace(NorbergSchulz,1979).Beforeitsintroductionintothefieldofculturalheritageconservation,theconcept hadundergonesignificantdevelopmentinthefieldsofarchitectureandurbandesign.In Genius Loci, Towards a Phenomenology of Architecture,Norberg-Schulzstatesthataplaceisconcrete evidenceofhumansettlement,aconceptformedinmemoryandemotionsthroughrepeated interactionsandcomplexconnectionswiththearchitecturalenvironment. It istheholistic integrationofspecificlocations,architecture, andpeopleinteractingactivelyinmeaningfulways (Norberg-Schulz,1979).
However,undertheguidanceofSchulz'stheoriesappliedinthefieldofarchitectureand urbandesign,thefundamentalpurposeistoalignnewconstructionanddevelopmentclosely withtheoriginalspiritoftheplacethroughnewdesigns,aimingtopreserveandcontinuethis spirit.Thus,thefocusisoftenonthechangestothephysicalcarriersoftheoriginalspiritofthe place,suchastransformations,demolitions,andnewconstructions.Inthefieldofcultural heritageconservation,protectingandinheritingthespiritofplaceatheritagesitesisbasedon long-termdiscussions,compromisesandconsensusonthetangibleandintangibleelementsof heritagesites(Xu,2019).
Theconcept'sapplicationintheconservationfieldisnotlimitedtothenarrowfocuson newconstructionanddevelopmentinarchitectureandplanning.Itrecognizesthatheritagesites arenotjustphysicalentities.Itsgoalandfoundationalworkaretodiscoverandattemptto
preserveandcontinuetheinherentspiritualqualitiesofaplace,whichareembodiedinthe materialcarriersoftheplace,aswellasintangibleaspectssuchasthereligious,communal,and memorialfeelingsofthecommunityresidents.Therefore,theconceptofconservingthespiritof placeissignificantinthefieldofculturalheritageconservation.Inthetransitionfromhistorical toculturalconservation,thisconcepthashelpedcorrectthebalanceofthescopeofintervening. Thisisintegraltotheholisticandinclusiveapproachtoheritageconservation,recognizingthe importanceofbothtangibleandintangibleaspectsofculturalheritageinshapingidentityand well-beingandfosteringsustainablestewardshipofheritageresourcesforfuturegenerations.
Theterm"place"firstappearedininternationaldocumentsonmodernculturalheritage conservationwithintheAustraliaICOMOSCharterfortheConservationofPlacesofCultural Significance,commonlyknownasTheBurraCharter.Here,theconceptofplacewasusedto interpretheritageforthefirsttime,emphasizingtheobjectiveofconservationasmaintainingthe culturalsignificanceofaplace,includingitshistorical,aesthetic,scientific,social,orspiritual values,thusintroducingmoreintangibleelementsintotheconceptofculturalheritage.The QuebecDeclarationonthePreservationoftheSpiritofPlace(2008)officiallyintroducedand detailedtheconceptofthespiritofplace.TheDeclarationdefinesthespiritofplaceastangible andintangibleelementsthatbestowmeaning,value,emotion,andmystiquetoaplace, encapsulatingbothmaterialandspiritualelements.Additionally,thedocumenthighlightsthe indivisibilityoftheseelements.Itsuggeststhatresearchonconservingthespiritofheritagesites shouldalsofocusontheirinteractiveandmutuallyconstructiverelationshipsandmethods. Furthermore,thedeclarationstatesthattheconstructionofthespiritofplaceshouldarisefrom humansocialneeds,andbebuiltandimbuedwithmeaningbydiversesocialroles.Therefore, communitygroupswithinaplaceshouldbeintegratedintotheeffortstopreservethespiritof
place,understandingitasarelationalconceptandrespectingitsdiversityanddynamic characteristics(ICOMOS,2008).ThisformstheessenceofTheQuebecDeclarationonthe PreservationoftheSpiritofPlace'sdefinitionanddescriptionofthespiritofplace.As concluded,thespiritofplaceforheritagecanbedefinedasaconcentrationofcharacteristics withinaplacethatcollectivelyshapetheuniquenessandcontinuityofaheritagesite.Thespirit ofplaceisdrivenbyhumanactivity,supportedbybothtangibleandintangible,materialand spiritualelements,andconstructedthroughtheongoinginteractionsamongtheseelements, characterizedbyitsdiversityanddynamism.Thesubsequentsectionswilldelvedeeperintothis frameworkthroughaspecificcasestudy,analyzingthecompositionofthespiritofplaceatMun SanFookTuckCheetounderstandtheaforementionedframeworkfurther.
PreviousresearchonMunSanFookTuckCheehasfocusedoncomprehensive retrospectivesanddocumentation,primarilythroughtwopublicationsbytheSeletSocietytitled "A Boon Return: The History of Mun San Fook Tuck Chee"and"A Kampong and Its Temple: Change and Tradition in Kampong Sar Kong and the Mun San Fook Tuck Chee"in2008and 2016,respectively.Thesepublicationsprovidedetailedrecordsofthetemple'shistoricalorigins anddevelopment,thecultureofthetemple,thepreservationofartefacts,anditsartisticstyle. Therefore,thesubsequentdiscussionsofthespiritofplaceassociatedwiththetemplewillalso partiallyrelyontheinformationprovidedbythesetwobooks.Additionally,inrecentyears,to avoidthedemolitionofMunSanFookTuckCheeandensureitsexistenceasaconserved building,scholarshavedoneananalysistostatethecurrentsituationanddiscussthesignificance ofconservingthetemple.Thecoreofthesediscussionsstillrevolvesaroundassessingitsvalue separatelyandtalkingaboutthesurvivalissueswithintheframework.
Thesignificanceofthisresearchisthatitfocusesontwomainaspects.Firstly,regarding thecasestudyofMunSanFookTuckChee,thenecessityofthestudyhelpstotranscendthe frameworkofvalueassessment,shiftingfromaconsiderationofseparateheritagevaluestoan integratedsystemthatdiscusseselementscohesively.Protectingthespiritoftheplace emphasizestheuniquenessanddeep-seatedvalueoftheheritagesite,therebysupportingand fosteringthepreservationandtransmissionofculturalidentity.Thus,byconsideringthespiritof theplaceofMunSanFookTuckCheefromanintegratedperspective,clearguidancecanalsobe providedforitsfuturedevelopmentdirections,aimingtoprotectthetemple’svibrantevolution. Additionally,reviewingandreflectingonitsprocessoffightingforsurvivalthroughthelensof thespiritofplacealsoidentifiesoverarchingpolicyissueswithinawidercontext.
Secondly,fromtheperspectiveofthetheoreticalframeworkofthespiritofplacein heritageconservation,thestudybridgestheorywithpracticethroughdetailedcaseanalysis.The spiritofplaceisnolongermerelyatheoreticaldiscussionbutisexemplifiedandvalidated throughtheactualcircumstancesatMunSanFookTuckChee.Thisapproachmakesthetheory ofthespiritofplacemorevividandconcrete,demonstratinghowthisconceptcanbepractically appliedinheritage conservationprojects,thusdeepeningitsnecessity.
3.1ResearchDesign:
Thisresearchemploysacasestudyapproachtoexploretheconservationofthe'spiritof place'attheMunSanFookTuckCheeinSingapore.Theaimistoapplythetheoretical frameworktothecase,understandhowtheplace'sspirithasbeenshapedandreshapedthrough variousstagesofdevelopment,andproposesustainablestrategiesforitsfutureconservation work.Theresearchwillalsocoverthereviewof MunSanFookTuckChee’seffortsfor survival,summarizeitsexperiencesfromtheperspectiveofthespiritofplace,anddiscuss politicalissues.
3.2DataCollection:
3.21 Historical Document Analysis:
Theresearchprimarilyreliesonanextensivereviewoftwosignificantpublicationsby theSeletSociety,titled"ABoonReturn:TheHistoryofMunSanFookTuckChee"(2008)and "AKampongandItsTemple:ChangeandTraditioninKampongSarKongandtheMunSan FookTuckChee"(2016).Thesesourcesprovide acomprehensiveretrospectiveofthetemple’s historicalorigins,development,andtheculturalcontextofitscommunity,whicharecrucialfor tracingtheevolutionofitsspiritofplace
3.22 Field Research:
TwofieldtripswereconductedtoMunSanFookTuckChee.Thefirstwasan observationvisit,wherethefocuswasonperceivingandunderstandingthetempleenvironment anditsdailyoperationsduringnon-festivaldays,includingnotingtheinfluenceofthe surroundingenvironmentonthetempleandrecordingvisitortraffic.Thesecond,whichwasa
participatoryvisit,involvedactiveparticipationanddiscussionswithcorecouncilmembers, includingthetemple'schairmanChinFookSiangandvice-chairmanMr.TohYongSoon,and membersfromtheNUSMasterProgrammeofArchitectureConservation.Thediscussions revolvedaroundtheconservationissuesofMunSanFookTuckChee.Thecouncilmembers providedadetailedprocessofprotectingthetemplefrombeingdemolishedandsharedtheir experiences,providingdeepinspirationforthetopicofthisthesis.
3.2
Thecollecteddatafromhistoricaldocumentsandfieldobservationswillbequalitatively analyzed.Thematicanalysiswillbeemployedtoidentifykeythemesrelatedtotheevolutionof thespiritofplaceanditsimpactoncommunityengagementandheritageconservationpractices atMunSanFookTuckChee.Althoughnotformallyrecorded,theinsightsfromtheparticipatory discussionscontributesignificantlytounderstandingthecomplexdynamicsinvolvedin conservingthespiritofplace.
Thestudyacknowledgescertainlimitations,suchasthepotentialbiasinhistorical documentinterpretationandthenon-systematicnatureofobservationaldatacollection. Moreover,theunrecordednatureofsomediscussiondetailsduringthesecondfieldvisitmay affectthedepthof analysisregardingspecificconservationstrategies andthesummarizingofthe temples’processofeffortsandtheirexperience.
4.11 Overview:
Thissectionwillusetheframeworkofthedefinitionofthespiritofplaceandthe elaborationofitsconstructingmethodsdiscussedintheprecedingliteraturereviewtodelveinto thespiritofplaceformedbyMunSanFookTuckCheethroughoutitscentury-long development,whichhas defineditsuniquenessandcontinuity.Additionally,thisanalysiswill detailtheanalysisofthecoreandrelatedcommunity,themotivationbehindtheconstructionof theplace,andthetangibleandintangibleelementsthatembodythetemple’sspiritofplace.The QuebecDeclarationonthePreservationoftheSpiritofPlaceemphasizesthatitsdiversityand dynamismcharacterisethespiritofplace(ICOMOS,2008).Thechangesinmigrationor settlementbehavioursofcommunityresidentsatheritagesitescanimpactboththetangibleand intangibleelementsofthesesites.Theseshiftsinhowsettlersinteractwiththeplace continuouslyreconstructtheexistingspiritoftheplace.Furthermore,thechangesinpeople's understandingofneedsforandevenbroadersocialawarenessabouttheheritagesitealsoleadto areconstructionofitsspirit.However,thisreconstructionprocessisinfluencedbytheexisting spirit,typicallyresultingintheformationofcorespiritualcharacteristicsthatmaintainrelative stabilityinthespiritduringreconstruction.Thisstabilityhelpspreservethecontinuityand uniquenessoftheheritagesitestoformsustainabledevelopment.
ThespiritofplaceofMunSanFookTuckCheealsofollowsthislawofdevelopment. Fromitsestablishmentinthe1860stothepresent, thetemple’sspiritoftheplacehasundergone fourphasesofreconstruction,mainlyduetochangesinthebroaderenvironmentor
developmentsthatreshapedthecorecommunityandroleoftheplace.Ateachstage,thetemple activelysoughtadaptationanddevelopment,sothespiritofplacecarriedbytheongoing interactionsandchangesintangibleandintangibleelementshaddifferentdevelopmentalfocuses ateachphase.However,thecorespiritualcharacteristicsrevealedthroughthesedevelopments generallysharecommonthemes:inclusivity,cohesion,andservingthecommunity.The followingdiagram(appendix1)illustratesthecompositionanddevelopmentofthespiritofplace atMunSanFookTuckChee.
Figure2 Mun San Fook Tuck Chee: Composition and Development of the Spirit of Place
Note.Figurecreatedbytheauther
TheinitialphaseintheformationofthespiritofplaceatMunSanFookTuckCheedates backtothe1860swhenitwasfirstestablishedinMunSanKong,thenknownasMunSanKong
TohTheMiew(万山港土地庙).MunSanKongwastheoldnamefortheKallangBasin,which becameoneoftheearliestindustrialareasafterthefoundingofSingapore.Thenumberof Chineseimmigrants,predominantlyfromtheCantonesecommunity,whowereengagedincrafts suchasbrickmakingcontinuedtogrowandgraduallyformedsettlements(Ang,2014).These earlyChineseimmigrantsbroughttheirnativebeliefsandtraditionalcustomstotheirnewhome, makingthetempleacorepartoftheirreligiousfaith.Thiscontextformsthebackdropforthe initialestablishmentofMunSanFookTuckChee.Althoughthespecificreasonsandformsof theinitialtempleconstructionarenowobscure,thetempleundoubtedlyservedasa geographicallydistinctivereligioussitethatprovidedspiritualsolaceandaunifyingforceforthe community,demonstratingself-preservationandunity.Thisrepresentsthecoreofthespiritof placeduringthetemple's foundingphase.Whilehistoricalrecordsofthisphasearesparse,this corecomprisedaseriesoftangibleelements,suchastheworshipspaceandtheenshrineddeities, andintangibleelements,likeritualactivities,celebrations,andassociatedcustoms.Asthe foundationalformsoftheearlyspiritofplace,theseelementscontinuedtoplayaroleinits subsequentdevelopment.
ThesecondphaseofMunSanFookTuckChee'sdevelopmentoccurredin1901whenthe templewasrelocatedtoitscurrentaddressinKampongSarKong,wherethefoundational elementsofthemodernFookTuckChee'sspiritofplacewereprimarilyestablished.The temple'sreconstructionreliedheavilyonthecommunity,particularlythebrickworkoperators. Accordingtothestelecommemoratingthetemple’sreconstructionin1901,thebrickwork companiesLimChinThyeandKohGuanHinwerethetopcontributors,eachdonating2000 bricksand100Straitsdollarstowardsthetemplereconstruction.Thus,thetemple'stangible
constructionelementsreflecttheearlyindustrialdevelopmentbackgroundoftheKallangBasin. Inadditiontobrickworkcompanies,othercontributorstothetemple'sconstructioncanbe dividedintotwocategories:othercraftspeoplefromaroundtheKallangBasinandbusinessmen fromthecitycentre,mostlyCantonesebusinessmen.
Note.Photostakenandeditedbytheauthor
ThearchitecturalformofthetempleexhibitsthetypicalCantonesetemplestyle,actingas asymbolofcommunityidentityandservingasareminderofthecommunity’sorigins.The deitiesworshippedwithinthetemple,primarilytheEarthDeity(TuaPekKong 大伯公),serveas vesselsforthecommunity'sspiritualaspirations.Thecommunityoffersworshiptoseek protectionfromthelandandexpressaspirationsforasmoothlifeandgratitude,formingthe temple'scoreasareligioussite.Thisisassociatedwithaseriesofculturalandfolkevents, initiallycentredaroundcelebratingtheEarthDeity’sFeastDaywithactivitiessuchasCantonese operaperformancesand"p’aausnatchingactivities(抢炮)."Overtime,additionalcelebrations
liketheLionDance,DragonDance, andtheLanternGatheringwereincorporated (Li &Ang, 2004).
Moreover,celebratingtraditionalChinesefestivalsisanimportantpartofconstructing thespiritofplacethroughintangibleelements.Notably,today'sFookTuckCheestillholdsthe SeventhMonthFestival(中元节)activitiesinamannerthatconnectswiththeearly environmentalcharacteristicsandtheoriginalcommunity'slivingbackground,payingrespectto theancestors.WaterwaysintersectedtheearlyKallangBasin,andmanydeathsoccurredinthe pondsaroundKampongSarKong.Therefore,duringtheSalvationCeremonyfortheSeventh MonthFestivals,FookTuckCheeraisesabannerwithalanterntoattractwanderingspiritsto enjoytheofferingsandburnsapileofcharcoalforwaterspiritstodrythemselvesbefore partakingintheoffering. Thesecelebrationsandritualsareintrinsicallylinkedtothesite's constructionbackground,tangibleelements,andthespiritualintentionsofthepeople, showcasinganindivisibleinternalconnection.Additionally,theseculturaleventsandactivities enhancecommunityconnectivity,strongerbondsandasenseofidentityandbelongingwithin thecommunity.
ThethirdphaseinthedevelopmentofthespiritofplaceatMunSanFookTuckChee occurredasKampongSarKongtransitionedfromasettlementformedaroundworkshopsand cooliequartersintoamaturevillage.ThemajorityofKampongSarKong’svillagerswere Cantonese,withsurroundingsettlementsofHokkienpeople,whichtogetherconstitutedthemain communityofMunSanFookTuckCheeduringthisphase.ServingastheheartofKampongSar Kong,thetemple’schairpersonalsoheldaleadershippositionwithinthevillage.Thetemple's annualfestivalsbecamethemostimportantdaysinthevillage,ensuringthatthereligious
worshipactivitiescentredonthetemple,alongwithrelatedculturalandfolkcelebrations,were robustlypreservedanddeveloped.
Additionally,MunSanFookTuckCheeplayedacentralroleinestablishingvarious communityinstitutionsaimedatmaintainingcommunitystabilityanddevelopment.Aprime exampleistheMongYangChineseSchool,foundedasanaffiliateofFookTuckCheeinthe 1930s.TheschoolofferedaffordabletuitiontoKampongfamilies,enablingmanychildrento completetheirbasiceducation.Thiseducationalinitiativenotonlyreinforcedthetemple’s centralroleinthecommunitybutalsocontributedtotheculturalandsocialfabricofKampong SarKong,furtherenrichingthespiritofplaceat MunSanFookTuckChee.
AnothersignificantorganizationistheestablishmentoftheSarKongSportsClub.Before thewar,FookTuckCheehadalreadyorganisedasportsassociation,initiallyinspiredbythe foundingoftheChinWooAthleticAssociation,withthegoalsofteachingyoungpeopleto strengthentheirbodies,stayawayfromtheperilofopium,andpromoteaspiritofpatriotism.
Accordingto A Boon Returned - the History of Mun San Fook Tuck Chee, theclubalsoinitiated activitieslikesellingpaperflowerstoraisefundsforChina’sresistanceagainstJapanese aggression(Ang,2014).Post-war,theSarKongSportsClubwasformallyestablishedin1946, instructingKampong'syouthinChinesemartialarts,tabletennis,badminton,andother activities,includingdrama,significantlyenrichingthecommunity'ssportsactivities.
Additionally,inthe1960s,MunSanFookTuckCheeestablishedtheSarKongVigilante Corpsresponsibleforcommunitysecurity.From1958tothe1980s,theestablishmentoftheSar KongFireFightingSquadrespondedtothegovernment'spushforrural firebrigadeprograms.A watchtowerwasalsobuiltontheopengroundinfrontofFookTuckCheetomonitorfires
promptly.ThefirebrigadealsoassistedinextinguishingmajorfiresintheGeylangareaon severaloccasions.
Asconcluded,duringthisphase,asKampongSarKongmatured,theactivitiesofFook TuckCheeshiftedfromasingularreligiousorientationtoadiversearrayofculturaland communityservices.Thespiritofplaceat FookTuckCheecontinuedtobereconstructedwith richerelementsandforms,deepeningcommunitycohesionandexemplifyingtheKampung spirit,greatlyreflectingthediversityanddynamismofthespiritofplaceemphasizedinthe QuebecDeclaration.
Thefourthphaseofreconstructionwasinitiallydirectlyinfluencedbythedevelopment plansforindustrialandresidentialareasintheKallangBasin.Landreclamationprojectsinthe Kallangareaforcedlocalvillagerstorelocateelsewhere.Initially,therewerealsoplansforthe templetobecombinedwithtwoothernearbytemples,butthiswasmetwithstrongopposition fromthevillagers.Later, in1979,KampongSarKongreceivedanofficialnoticeofland acquisition,andmostresidentsmovedtonearbyHDBestates,markingtheeventual disappearanceofKampongSarKong.Althoughthetemple’slandwasrequisitioned,fortunately, MunSanFookTuckCheewaspreservedatitsoriginalsiteandreceiveda30-yearlandlease fromthegovernmentthatsameyear.
Thisdrasticchangedirectlyledtoalterationsinthecommunity.Forthescatteredformer residentsofthenow-disbandedKampongSarKong,MunSanFookTuckCheeplayedtherole ofacontactcentre,servingasanemotionalanchorfortheoldresidents.Thepositionsonthe FookTuckCheecouncilwerestillpredominantlyheldbyformervillagersofKampongSar Kong.AsfortheHDBestatesquicklyestablishedontheformersiteofKampongSarKong,the
templealsobecameacommunitygatheringcentre.Asnewcomersmovedintothisnew residentialarea,somebecamenewdevoteesofFookTuckChee,andworkersfromnearby industrialareasalsocametoworship,becomingpartofthenewcommunityandgradually stabilizing.
Thetemplecontinuedtoserveasacommunitycentre,aroleithaslongupheld.However, inthisphaseofdevelopment,whileactingasa communityfortheformerresidentsofKampong SarKong,providingthemwithasenseofbelonging,italsoadaptedtothebroader environmentalchangesbyfosteringnewcommunitiesformedfromresettlement.Amore inclusiveanddiverseapproachfurtherbrokeawayfromthepreviousconstraintsprimarily orientedaroundreligiousandgeographicalidentities.
Duringthisphase,theconstructionofthespiritofplaceatthetemple wasalsovigorously developedthroughintangibleelements.Establishedin1983,theSarKongMunSanFookTuck CheeLionDanceTroupe,alongwiththeFireDragonPerformanceintroducedbythetempleto Singaporeandsubsequentlyrefined,progressivelypropelledfolkculturalactivitiestoanew pinnacleofpublicinfluence.Theseactivitiesenrichedthetemple'sculturalcontent,enhanced interactionswithneighbouringtemples,andincreasedpublicvisibility.Atthesametime,Mun SanFookTuckCheecontinuedtoactivelycontributetothenationandsocietythroughdonations andothercharitableactivities,maintainingitscommitmenttocommunityandsocietalneeds.
Combinedwiththechangesinthetemple'scommunitycompositionduringthisstage, theseintangibleelementshelpedenhancethetemple'sculturalvitality,attractingbroader participationandstrengtheninginternalcommunitybondsandcohesion.Thesedevelopments exemplifythetemple'sabilitytopreservetraditionwhileadaptingtocontemporarydemands. Therefore,inthisphase,thespiritofplaceatthetempleexperiencedsignificantgrowthin
integratingtraditionandmodernity,religionandculture,andfosteringinclusivityand interaction.
Inconclusion,thespiritofplaceofMunSanFookTuckChee,despiteundergoingseveral phasesofcontinuousdevelopmentandreconstruction,hasconsistentlymaintaineditscore spiritualcharacteristics:asatemplewithacentury-longhistory,ithasupheldaspiritof inclusivity,cohesion,andcommunityservicethroughvariousstagesofitsdevelopment.Within thecompositionofthetemple'sspiritofplace,people,tangibleelements,andintangibleelements playsignificantroles.Thepeople,orcommunitymembers,collectivelyconstructitsspiritual atmospherebyparticipatinginvariousactivitiesandservicesatthetemple.Tangibleelements, suchasthearchitecturalstyleofthetemple,deitystatues,andofferings,reflectthecommunity's geographicalcharacteristicsandhistoricalbackgroundandserveasmaterialcarriersofcultural heritageandsymbolsof communityidentity.Intangibleelementsincludereligiousrituals, culturalcelebrations,andcharitableactivitiesthatbondthecommunityemotionallyandsocially, enhancinginternalconnectionsandcohesion.Thetangibleandintangibleelementsintertwineto shapetheuniquenessandcontinuityoftheplace,togetherconstructingthetemple'sspiritof place,makingitaspiritualhomeandculturalcentreforthecommunity.
TheinheritanceandevolutionofthespiritofplaceatMunSanFookTuckCheehave beendetailedandexplained,identifyingitscorespiritualcharacteristicsofinclusivity,cohesion, andcommunityservice.Today,thespiritofplaceatMunSanFookTuckCheeisstill undergoingreconstruction,butcontinuinganddevelopingthisspiritisakeystrategyfor ensuringthelivingconservationoftheheritage.Thissectionwilldiscussfindingbalanceand seekingnewdevelopmentswiththisgoalinmind.Furthermore,sincetheexpiryofthetemple's
30-yearlandleasein2009,thecontinuationofthetemplehasbeenuncertain.Effortsfromall sectorsofsocietyhavebeenmadetowardsconservingthetemple,showingsignificant achievementsuntilitwasfinallyconfirmedrecentlythatthetemplewouldbekeptonsite.This partwillalsoreviewandsummarizetheexperiencesfromtheperspectiveofthespiritofplace, reflectonthechallengesfacedduringthetemple'sconservationprocess,anddiscussits connectionwiththebroadercontextofSingapore'sheritageconservationpoliticalsystem.
TheelementsthatconstructthespiritofplaceatMunSanFookTuckCheetodaylargely continuefromthepreviousphase,yettherehavebeendevelopmentsandchangesinvarious aspects.Mostnotably,therehasbeenanincreaseinoverallconservationawareness,leadingtoa seriesofpromotionsofthetemple’shistoricalcultureandmore comprehensivedocumentation, whichdirectlycontributedtothetempleultimatelybeingpreserved.Firstly,twopublications aboutthetemple,authoredbytheSELATSOCIETYandpublishedin2008and2016, thoroughlytracedthetemple’shistoricalandculturalbackgroundthroughhistoricalresearch, oralinterviews,andfieldinvestigations.Thesepublicationsmeticulouslydocumentedthe temple’sarchitecturalstyleandaseriesofculturalrelics,markingthefirstdetailedreviewsince thetemple'sconstruction.Later,in2015,withthesupportoftheNationalHeritageBoard (NHB),theFookTuckCheeestablishedtheSarkongHeritageRoom,servingasarecordand displayofhistoricalandculturaldevelopment.Thisseriesofproperrecordingsandpreservation ofbothtangibleandintangibleelementshaveprovidedfavourableconditionsfortracingthe originsofMunSanFookTuckChee’sspiritofplaceanditscontemporarydevelopment. Additionally,duringthisphase,thestructureofthecommunitywasonceagainimpacted bythemigrationofsurroundingresidents.In1991,thelandareawhereMunSanFookTuck
Cheeislocatedwasdesignatedasaresidentialarea.Asmentionedinthepreviouspart,afterthe disappearanceofKampongSarKong,theresidentsofthequicklyestablishedHDBblocks aroundthetemplebecameanimportantpartoftheFookTuckCheecommunity.However,in recentyears,withtheprogressionoftheHousingandDevelopmentBoard's (HDB)SelectiveEn blocRedevelopmentScheme(SERS),theHDBblockssurroundingthetemplehavebeen graduallydemolished.Asearlyas2005,sixSimsDriveHDBblocks,numbered54,56,57,59, and60,wereannouncedforSERS,andresidentsbegantomoveoutgradually.By2013,blocks 57,59,and60weredemolished.Later,intheearly2020,thedemolitionworksofblocks54,55, 56,and62begantoconduct(RememberSingapore,2023).
Figure4
Mun San Fook Tuck Chee in 2018 and 2022: The Demolish of the Surrounding HDB
Thetemple'slandleaseexpiredin2009andhas continuedtoremainonitsoriginalsite annuallyviaaTemporaryOccupationLicence(TOL)issuedbythegovernment.However, today,theareaaroundMunSanFookTuckCheeisquitevacant,andthetemplehasonceagain lostitsroleasagatheringcentreintheoverallcommunityenvironment.Moreover,withthe continuingdeclineinthenumberofDaoistadherentsinSingaporeandanageingpopulation structure,thenumberof devoteeswhovisitregularlybasedsolelyonreligiousfaithisalso decreasing.AlthoughMunSanFookTuckCheestillservesasaspirituallinkfortheold
Kampongvillagers,giventhereasonsmentionedabove,thedailyfoottrafficoutsideoffestival daysorothersignificant culturaleventsisnotoptimistic.AccordingtoMr.TohYongSoon,the Vice-ChairmanofMunSanFookTuckChee,themonthlyvisitorcountisonlyaround300 peopleundernormalcircumstances
Theaforementioneddescribeschangeswithintheexistingcommunitythatcontinued fromthepreviousphase.However,inthisphase,withtheongoingpromotionandmaturationof culturalcelebrationactivitiesatMunSanFookTuckChee,anewgroupofindividuals,largely comprisingyoungerpeoplewhoappreciatetraditionalculture,has emerged.Forinstance,the celebrationoftheFireDragonparadearoundSimsDriveforthe150thanniversaryofFookTuck Cheein2016sawparticipationfromovertwothousandpeople,includingabout220guestsfrom MainlandChina,HongKong,Macau,Malaysia,andIndonesia,creatingagrandspectacle. Moreover,theMunSanFookTuckCheeFireDragonteamhasbeenrepeatedlyinvitedtothe ChingayParades,whichisknownasthelargeststreetperformanceandfloatparadeinAsia.
Thestrawfiredragon,introducedfromChinatoSingaporebyMunSanFookTuckChee inthe1860s,hasevolvedintothetemple’ssoleperformancearttoday. Ithasalsobecomeapart ofthetempleculture, conveyingwishesfordisasteralleviationandalifeofpeaceandhappiness throughgrandculturalactivities.Undoubtedly,throughculturalcelebration activitiesrepresented bythedanceofthestrawfiredragon,MunSanFookTuckCheehassignificantlyenhancedits visibilityandappealbybringingcultureintothecommunity
Asforthisgroupgatheredaroundfolkcultureorintangibleculturalheritage,theyare largerinnumberbut alsomoredispersedandlessstablecomparedtothereligiousand community-orientedpart. However,theycanstillserveasapotentialtargetcommunityforthe
continuationandreconstructionofthespiritofplaceatFookTuckCheeinitsnewphaseof development.
Asconcludedfromtheprevioussection,duringthecurrentprocessofreconstructingthe spiritofplaceatMunSanFookTuckChee,intangibleelementshavesignificantlydeveloped andhavebecomethemostpubliclyrecognizedimageofthetempletoday.Meanwhile,the reconstructionofthecommunityischaracterizedbyadecreaseinthenumberofdevotees centredonthetemple'sreligiousfunctionsandagenerallackofyoungerparticipants,aswellas thetemple'sroleasacommunitycentrebeingimpactedbythedemolitionofsurroundingHDB estates.Furthermore,withthechangesinsocietalideologiesandthepromotionofintangible culturalactivitiessuchastheFire DragonDance,anewgroupinterestedintraditionalculture hasemerged,whichisyoungerandcouldpotentiallybeatargetgroupforthecurrentphaseof developmentandreconstructionofthespiritofplace.However,thispartofthecommunityhas notyetestablishedacompleteconnectionwithMunSanFookTuckChee.Therefore, transformingthisgroupintoacommunitystillrequireseffortstopromotedeeperties andshared identitywiththetemple.
Inthiscontext,thedevelopmentofthisstagestillneedstofocusonconservingand continuingthecorespirit oftheplacewhileadaptingtodevelopments,aimingtofindabalance betweenconservationandinnovation,andsolidlyconstructingMunSanFookTuckChee's contemporaryidentity.Thispartwillsummarizethediscussionfromtheprevioustext,revolving aroundthethreekeyelementsofplace-making:people,tangibleelements oftheplace,and intangibleelements. Itwilloutlinethecontinuityandreconstructiondevelopmentdirectionsof today’sMunSanFookTuckCheespiritofplacethroughthreestrategicparts.
4.221TheCompleteConservationandDocumentationofPlace-constructed Elements
Thecompleteconservationanddocumentationoftheelementsthatconstructthespiritof place,includingbothtangibleandintangibleelements,arefoundationalfortracing,protecting, anddevelopingthespiritofplace.AccordingtotheQuebecDeclaration,tangibleelementsrefer tothephysicalcarriersofheritage,includingsites,buildings,landscapes,routes,andobjects. Intangibleelementsincludehumanmemories,narratives,writtendocuments,festivals, commemorations,rituals,traditionalknowledge,values,textures,colours,odours,etc. (ICOMOS,2008).Overall,MunSanFookTuckCheehasalreadyestablishedasolid developmentalfoundationinthisarea,withcomprehensivestage-wisedocumentation.However, itstilllacksfurtherpublicdisplay,dissemination,andasystemforperiodicupdatesin sustainablemanagement.
Firstly,therearelimitationstopublicaccess;currently,apartfromsignificantfestival events,thetempleprimarilyreliesonon-sitevisitsforpublicexposureandusesbasicsocial mediaplatformsforinformationdissemination.However,thenumberofdailyvisitorsandthe impactofcurrentbasicsocialmediapromotionalmethodsarealsolimited.Inrecentyears,the temple'sdirectorshavebegunacceptingexternal mediainterviewsandnewstrackingtofacilitate conservation.Theyarewillingtosharetheirstoriesandculture,whichsignifiesanewopenand promotionalstanceandhashelpedtosomeextentinraisingpublicawareness.
Therefore,MunSanFookTuckCheecouldenhancetheattractivenessanddissemination ofinformationbystrengtheningsocialmediacontent,expandingtheformsofcontent publication,andinteractingwithexternalmedia.Additionally,thetemplecouldactively cooperatewithexternalagenciestoestablishdigitalarchivesbeyondphysicaldisplaysand
record-keeping.Digitizingtangibleelementsanddocumentingchangesineachsubsequentphase wouldprovideanewaccessportalforthepublic;visualizingintangibleelementswouldfacilitate amoredirectandcompleteconveyanceofthespiritoftheplaceconstructionprocessandoffera comprehensiveandcontinuoustimeline.
4.222Constructingintegrativeconservationof tangibleandintangibleelements
Theconceptofconservingthespiritofplacestemsfromanalyzingtherelationship betweentangibleandintangibleelementsofaheritagesite.MichaelPetzer,Presidentof ICOMOS,andBouchenaki,PresidentofICCROM,in2008,characterizedtangibleand intangibleheritageastwosidesofthesamecoin—bothcarrysignificantmeaningsandare embeddedinhumanmemory.TheconstructionprocessofthespiritoftheplaceofMunSan FookTuckCheerevealsthatthetemple'suniquenessandcontinuityarefoundedontheinterplay betweentangibleandintangibleelements.These elementscannotemergeindependentlywithout beingconnectedtotheir overallcontext.Thereligion-centeredrelationshipsrevealtheclearest interdependence.Itstangiblestructures,suchastheworshipspaceandthedeities’statues, provideconcreteformsforexpressingintangiblebeliefsandtraditions.Thesetangibleelements representfaithphysicallyandserveascrucialmediumsforculturaltransmission,establishinga symbioticrelationshipbetweenthetemple'stangiblespace,items,andthereligiousbeliefsand culturalpracticesassociatedwithit.
Further, exploringtheinterdependentrelationshipcanbeguidedbyunderstandingthe irreplaceabilityofspecificelements.Often,theserelationshipsarecomplex,involvingamixof differentformsoftangibleandintangibleelements.However,clarifyingtheseconnectionscan helpcontributetodevelopingamoreeffectiveandrationaldirectionforcontemporaryheritage conservationmovements.Forinstance,regardingwhetherMunSanFookTuckCheecanbe
preservedthroughrelocation,theessenceoftheissueistoconsidertheirreplaceabilityofthe temple'scurrentlocation.Thiscanbeexploredbylinkingthelocationwiththesocial backgroundassociatedwiththetemple'sconstruction,thecommunity'sbuildingintentions,and theirbeliefs.Specifically,theareaservedasanearlyindustrialzoneinSingaporeandwasa settlementareaforChineselabourers.Specifichistoricalandsocialcontextsdeterminedthe temple'sestablishmentwithinthisarea,theinitialcommunity'sculturalbeliefsandother intangibleelements.Byclarifyingtheseconnectionsandfurtherinterpretingtheseassociationsin thepresentcontext,thedirectionforpreservingthetempleatitsoriginalsitecanbemoreclearly defined.Thisreflectsthecloseconnectionbetweenvarioustangibleandintangibleelementsand highlightstheimportanceofconsideringtheseconnectionsinheritage conservation.
However,astherespectivedevelopmentsoftangibleandintangibleelementsproceedin differentdirectionsandtovaryingdegrees,theconnectionsbetweenthemgraduallyweaken,and therearesignsofapotentialsplit.Therelationshipbetweenthetangibleandintangibleelements ismutuallydependentontheconceptofthespiritoftheheritagesite.Practicesthatseverthe relationshipbetweentangibleandintangibleelementstotreatthemindependentlycanharmthe transmissionofthespiritandarenotconducivetothebenignandsustainableconservationofthe heritagesite(Xu,2019).Therefore,inthecurrentphaseofreconstructingthespiritoftheplace, thedependentrelationshipsbetweentangibleandintangibleelementsthroughthespiritofthe heritagesiteshouldbeexploredandconsideredholistically,integratingtheconsiderationofboth underaunifiedsystem.
Anotableexampleistheproblemofweakeningthecorrelationbetweenaseriesof intangibleculturalheritages,suchasthestrawfiredragondance,andthetangibleenvironmentin theirindependentdevelopment.Thestrawfiredragonenjoysmuchhighersocialvisibilitythan
thetempleitself.Beyondthetemple'smajorfestivals,thefiredragontroupeisalsoinvitedto largepubliceventslikeChingay,wheretheyhavemoreopportunitiestoperformpublicly.Thus, comparedtothetempleitself,thefiredragonattractsmoreattentionanddiscussion,andmostof thepublic'sfocusisonthedragonitself,notonMunSanFookTuckCheeoritsdeepercultural background. Furthermore,whenaskedwhethermembersoftheLionDance Troupeparticipatein templemanagement,Mr. Kohindicatedthatmostmembersarenotinterestedinthecoreaffairs ofthetemple.Thechairperson,Mr.ChinFookSiang,alsomentionedthatthemanagementofthe LionDanceTroupe'saffairsisseparatefromMunSanFookTuckCheetempleaffairs.If membersofthetroupeareinterestedinthetemple,theyareinvitedtojointhecommitteeand participateintemplemanagement,butoverall,therearefewpeople,andtheylackthetime.In thismodel,thelooseningoftheconnectionbetweentheintangibleculturalheritageofthefire dragondanceandthetempleitselfduringtheirdevelopmenthasalreadybecomeapparent.
Asabrieforigindescription,thefiredragonwasbroughttoSingaporebypeoplefrom XinweiCountyinGuangzhou,China.TheyestablishedtheGuangzhouclanassociationin SingaporeandcontinuedtopassdowntheskillsofmakingthefiredragonamongtheCantonese community.Today,MunSanFookTuckChee,asthelastCantonesetempleinSingapore, continuestoinheritandevolvethistraditionintoauniqueform.Thefiredragonandthetemple arelinkedbytheirsharedgeographical,culturaloriginsandsocialbeginnings.Theirinteraction recordsthetransmissionandtransformationofcommunityandcultureinanewland,carrying collectivememoryandcommunityidentity.
Inthecurrenttrendofmutualseparationintheirdevelopment,forthefiredragondance asaskillandculturalactivity,althoughitstillmaintainsacertainpopularity,developinginthe longtermdetachedfromitsculturalcontextdamagesitsauthenticity.Forthetempleitself,losing
connectionwiththedevelopmentofintangibleelementsfurtherimpactsthetemple'svitalityin contemporarysociety,whichisanegativesignal.
Therefore,thecurrentdevelopmentdirectionshouldfocuseontheirreplaceablenatureof theirinteractiontoensuretheintegrityandsustainabilityofthespiritofplace.Specificstrategies couldincludedevelopingaseriesofculturaleducationandcommunityengagementprojects centeredaroundthefiredragondancetoenhancethecommunity'sawarenessandinvolvement withthetempleculture. Forexample,organizingon-sitefiredragonworkshopscouldpromote thisintangibleculturalheritagetothepublicandbringpeopleintothephysicalspaceofthesite. Ascommunitymembersparticipateinmakingthefiredragon,thetemplecanalsoutilizeits culturalandhistoricalresourcestoofferaseriesoflecturesandtours.Theseactivitieswould providemoreattractiveformsofinterpretationtointroducethepublictothehistorical backgroundofthestrawfiredragonanditsculturalconnectiontothetemple,therebyreestablishingtheirmutualdependency.Thisapproachwouldnotonlyhelpspreadtheintangible culturalskillsandidentifypotentialculturalheirsbutalsodevelopthecommunity'sconnection tothetemple'smemory,enhancingunderstandingandrecognitionofthetemple'scorecultural values.
Insummary,exploringtheelementsthatconstructthespiritofaplaceisalsoa determinationofitsheritagevalue.Therefore,conservingthespiritofplaceisnotanegationofa value-basedassessmentsystembutratheranextensionofit.Moreover,throughtheintertwining ofvariouselementsduringtheconstructionprocessofthespiritofplace,thevalueofheritageis demonstratedinvarious aspects. Itisinterrelated,togetherformingtheauthenticityofthe heritage.Byrespectingtheinseparabilityofthevariouselements,itisalsopossibletoreducethe likelihoodofoveremphasisorneglectofcertainvaluesunderanindependentvalueevaluation
system.Thisalsopointsoutwhatshouldbeconservedandhowitshouldbedevelopedforfuture work.Additionally,byplacingallelementsunderthesamesystem,theeffortscanstillproceed holistically,allowingtheheritagesitetomaintainitsauthenticitytothegreatestextentand continueitsdynamicdevelopment.
4.224Resetthetemple'sroleasacommunitycentreandexpanditscommunity.
ReviewingthedifferentdevelopmentalphasesofMunSanFookTuckChee,thechanges inthetemple'sidentityandrelatedcommunitiesandthetransmissionanddevelopmentofthe temple'sspiritofplaceareinterdependent.Beyonditsoriginalreligiousattributes,thetemple highlyembodiesafunctionofsocialintegration.Thedevelopmentofitssecularsocialfunctions reflectsitshighflexibilityandextensibility,whicharemanifestationsofitscorespiritofplace (Xu,2006).Inlightofthecurrentsituation,MunSanFookTuckChee'seffortsinreconstructing itstempleidentityandcommunityshouldfocusontwomainareas.
Thefirststrategyfocusesonthestabledevelopmentofcommunitiesbasedonreligious andregionalties(业缘和地缘).Thisentailspreservingthetemple'sreligiousattributesand upholdingitsroleasaculturalandemotionalanchorfortheCantonesecommunity,who originallycongregatedduetotheirsharedregionalbackground.Specificstrategiescouldinclude maintainingandstrengtheningthetemple'sconnectionswithlocaltraditionalcommunities.This mightinvolveregularlyorganizingfestivalsandactivitiescelebratingCantoneseculture,suchas traditionalcelebrationsandreligiousceremonies,toreinforcethecommunitymembers’senseof identityandbelonging.MunSanFookTuckCheealreadyhasasolidfoundationinthisareabut couldfurtherenhancetheseeffortsbyfosteringpartnershipswithotherassociationsin Singapore,suchastheCantoneseAssociation,basedonitsregionalidentity.Suchcollaborations canserveasabridgeconnectingthetemple'sidentitywiththeCantonesecommunity,aidingin
thetransmissionofCantonesecultureanddevelopinganewcommunitycloselytied.Inthe religiousaspect,similarstrategiescanbeemployed,andMunSanFookTuckCheeisalready makingsignificantprogressinthisregard.
Thesecondstrategyistodevelopnewsocialfunctionsandgraduallyrelaxcommunity identityrestrictions,expandingthecommunitysizetocopewithexternalenvironmentalchanges andfurtheradaptivedevelopment,therebyensuringthecontinuityofitsculturalandsocial functions.Historically,thetemplehasextendeditssocialfunctiontocoverrolessuchasa school,sportsclub,andfire-fightingsquad,contributingtoitssocialidentityformation. Althoughitcurrentlyfacesareductionincommunitysizeduetothedemolitionofsurrounding HDBblocks,theplotwherethetempleislocatedisstilldesignatedforresidentialdevelopment. NewHDBestatesareexpectedtobeestablishedwithinafewyears.Duringthisprocess,Mun SanFookTuckCheecanstillplayanactiveroleincommunityservices,suchasproviding education,cultural, andsocialservices,toregainitsroleasacommunitycentre.Throughthe discussionwiththetemple’scouncilmembers,itisknownthatthetempleplanstodevelop communityclinicservicesandhasconsideredorganizingregularfamilydaystomaintainand developemotionalconnectionsbetweendifferentgenerations.Theseviabledirectionscombine thetemple’sfunctionswithsocialneedsandenhancethecommunity'sattachmenttotheplace overtime,thuscontinuingthetemple’sspiritofplace.Moreover,withtheflourishing developmentofculturalactivitiessuchasthefiredragondance,peopleattractedbythese activitiesmightbecomepotentialtargetsfordevelopingandreconstructingthespiritofplaceat thisstage.Forthisgroup,asdiscussedearlierregardingtheindivisibilityoftangibleand intangibleelements,thetemplecanestablishabondbetweenthemandthetemple,thus developingthemaspart ofthetightly-bondedcommunitythroughinspirationandpromotion.
Since2005,whenthecouncilofMunSanFookTuckCheestartedtorealizethatthe templewasfacingdemolitionandtheirinitialpreservationrequesttothegovernmentwas denied,totherecentfinalconfirmationofitspreservation,thenearly20-yearstrugglewasnot smooth.Ithasfacedmanychallengesandsetbacks,butultimately,withtheeffortsofpeople fromdifferentfields,itwelcomedavictoriousdawn.
In2009,the30-yearlandleaseforMunSanFookTuckCheeexpired. Inthesameyear, anapplicationwasmadetothePreservationofSitesandMonuments(PSM)topreservethe temple.However,itwasdeniedduetoalterationsmadetothetemple'sexteriorduringthe restorationin1980.Subsequently,thereweresuggestionsforrelocatingthetempleormovingit intoajointtemplecomplexwithseveralothertemples.However,thetempleauthorities consistentlyadvocatedforpreservationattheoriginalsiteandmaintainedittemporarilyunderan annuallyrenewableTemporaryOccupationLicense(TOL).Despitethis,thetempleandits surroundinglandremainatconstantriskofbeingdemolishedduetodevelopmentneedsatany time.Duringthisperiod,thetempleandtheSELATSOCIETYcontinuedwithdocumentation andresearchintoitshistoricalandculturalbackground,allowingforafullerandclearer revelationofitshistorical,social,andculturalvalues.Themediamaintainedongoingcoverage ofthetemple'ssituationwhilethefiredragondancegraduallybecamewidelyknown. In2014, withassistancefromtheNationalHeritageBoard(NHB),MunSanFookTuckCheeestablished aheritagegallery.In2015,thetemplebeganapplyingtotheUrbanRedevelopmentAuthority (URA)undertheconservationsystemtobepreserved.However,itwasonceagainrefused,with theexcuseoftheperceivedinsufficienttangiblearchitecturalvalueofthetemple.
Afterrealizingthatseekingpreservationorconservationbasedontangibleaspectswas notfeasible,thetemplebeganactivelypromotingitsintangibleculturalelementstoraisepublic awareness.In2016,MrChanChunSing,thenSecretary-GeneraloftheNationalTradesUnion Congress(NTUC),wasinvitedtothetemple’s150th-anniversarycelebration.Hedelivereda speechproposingthreeconditionsforthetemple'sconservation:community,sustainable management,andmaintainingtradition,culture,andpractice.Thetemplehasbeensteadily developinginthesethree directionsandcontinuouslyexertingefforts.Oncethetempleclarified itsgoals,itbegantopresentitstangibleandintangiblevaluesasacompleteentity,ratherthan basedsolelyonitsarchitecturalvalue.Itcontinuedtocommunicateandfollowupwithrelevant institutions,andtheeffortstoconservethetemplehavereceivedpositivesignals.Recently,ithas almostbeenconfirmedthatthetemple'slandleasewillbeextendedforanother30years, markingasignificantmilestoneinitsconservationefforts.
Reflectingonthisprocess,theexperienceofconservingMunSanFookTuckCheecan alsobesummarizedfromtheperspectiveofpreservingthespiritoftheplaceasfollows.Firstly, itinvolvespreservingthecompleteconditionsforconstructingthespiritofplaceandcontinuing thatspirit,specificallybyfocusingonthecommunity,thetangibleandintangibleelementsofthe place,andmaintainingtheirdynamicinterconnections.Particularly,ithasmovedawayfroma tangible-concentratedpreservationapproach,activelydevelopingtheintangibleaspectsand enhancingpublicawareness.Moreover,thecontinuityofthetemple’scorespiritofplace characteristicshasalsobeendemonstratedinrecentconservationefforts,consistentlyprioritizing communityparticipationinthetemple’sdevelopmentblueprint.Secondly,itrespectsthe diversityanddynamismofthetemple'sspiritofplace,developingfromvariousperspectives suchasreligionandculture,balancingtheplace'srolewithsocietaldevelopmentatdifferent
stagesanddisplayingadaptiveadjustments,overallmaintainingtheuniquenessandcontinuityof theplace.Therefore,undoubtedly,thetemplehas establishedasolidfoundationinpreservingthe spiritofplace.
However,theconservationofheritage,orevenitsexistence,isalwaysshackledwithina policyframeworkunderawidercontext. Initially,theissueofthelandleaseforMunSanFook TuckCheeshouldbetracedbackto1966whentheSingaporeParliamentofficiallypassedthe LandAcquisitionAct(Chapter152Act41).Accordingtotheregulations,thegovernmentcan compulsorilyacquirealmosteveryprivateland.Therefore,afterthislawwasenacted, governmentagenciesbegantousecompulsorylandacquisitionorderstoacquireurbanandrural landsprogressively.ItwasundersuchpolicycircumstancesthatKampongSarkongdisappeared, residentsrelocated,andMunSanFookTuckCheeultimatelywasnotdemolishedinthefaceof strongpublicoppositionbutinsteadsigneda30-yearleaseagreement,whichdirectlyledtothe predicamentin2009.AsHueGuanThye(2011)stated,thedesignandimplementationofthe LandAcquisitionActarealmostunchallengeable.Whenthetemple’ssurvivalissuescollidewith nationalauthority,italwaysendswiththecompleteconcessionandcooperationofthevulnerable groups.
Inadditiontocompulsorylandacquisition,theprocessofthetemplestrugglingfor survivalalsoreflectstheunevendevelopmentofSingapore’scurrentheritagepreservationand conservationsystem.The "Objectives, Principles and Standards for Preservation and Conservation" describestheconservationandpreservationsysteminSingaporeasfollows: “preservationandconservationareanintegralpartofurbanplanninganddevelopmentin Singapore.Preservationaimstosafeguardmonumentsasenduringlandmarksasthey provideavitallinktothepast.ConservationisappliedtobuildingswithintheHistoric
DistrictsandotherConservationAreasandtooutstandingstreetblocksandindependent buildingsthroughouttheisland.Thedesignationofconservationareasisapreludeto conservingthearea’srichhistoricfabric.”(UrbanRedevelopmentAuthority& PreservationofSitesandMonumentsBoard,1993,p.14)
Fromthedescription,thedefinitionandobjective ofbothconservationandpreservation focusonkeepingthefabricasacarrierofhistoricalinformation,whichalignswiththestatement oftheconceptof“historicalpreservation”mentionedatthebeginningofthisthesis.Lookingat thehistoricaldevelopmentofthepolicy.TheestablishmentofthePreservationofMonuments Board(PMB)in1971wasaresponsetoSingapore'srapidindustrializationandurban developmentduringthe1960sand1970s,whichledtothedemolitionofmanyhistorical buildings.Thispromptedareflectiononnationalandethnicidentityandhistory(Kong&Yeoh, 1994).Therefore,preservationstronglyfocuseson maintainingtheoutstandingfabricof buildingsandsitestofullyconveythespecialimportanceofnationalhistory,culture, architecture,andaesthetics. Itprovidesprotectivemeasurestoensurethattheirphysical characteristicsandhistoricalsignificanceareproperlymaintainedandpreservedfrom deterioration.ThePreservationofSitesandMonumentssystemtypicallyrepresentsmuseum-like staticpreservation.Consequently,MunSanFookTuckChee,whichdoesnotprominently featurearchitecturaloraestheticvalues,wasinitiallyrejectedinitsapplicationtoberecognized asanationalmonumenttoavoiddemolition.Thisfurthervalidatesthefocusofthissystem.
Anotherexampleisthe FukTakChiiTemple,locatedonTelokAyerStreet(绿野亭海唇 福德祠),whichhasnowbecometheFukTakChiMuseum,situatedinFarEastSquare.The templewasbuiltin1820byCantoneseandHakkaimmigrantstoSingaporeandwasreputedas thefirstChinesetempleinSingapore.Overtime,itexpandeditsroletoincludefunctioningasan
associationthatsupportedthewelfareofthebroaderChinesecommunity( Zaccheus,2015). 和
SimilartoMunSanFookTuckChee,FukTakChiiTemplereceivedalandacquisitionnoticein 1985andwasofficiallyclosedin1994.TheDeitySendingCeremony(送神仪式)was reluctantlyheldonJuly23,1994,duringwhichthetemple'stwomaindeities,TuaPekKong(d 大伯公)andtheCityGod(城隍爷),wererelocatedelsewhere,whileoverahundredsmaller deitieswere crematedafterarecitationceremonytoreturnthemtoheaven.However,thetemple wasnotdemolished;instead,itwasdesignatedaHistoricSite(NationalHeritageBoard,n.d.).
Afterthetempleceasedoperations,thegovernmentsoldthelandsurroundingFukTakChii TempletotheFarEastOrganization.Thebuildingwasrenovatedandtransformedintoa museumin1998,reputedasSingapore’sfirststreetmuseumshowcasingthehistoryofChinese migrationtothesouth(Zaccheus,2015).
TheexperienceofFukTakChiiTempledemonstrateshowareligious,culturalsiteis strippedofitsculturalandcommunitycontextunderthepoliticalsystemofPreservationSites andMonument,emphasizingthearchitecturalvalueasastaticdisplayofhistoricalremnants.
However,asforlivingheritagesiteslikeMunSanFookTuckCheeandFukTakChiiTemple, whetherthemonumental-focusedpreservationassessmentsystemanditsoutcomesare appropriateornotisaquestionthatisworthfurtherdiscussion.Moreover,itissignificantto thinkofwhetherthepreferenceofthepolicyandthemarkethasbeenshiftedtotheconcentration ofthetangibleaspectofheritageundersuchapreservationandassessmentsystem,whichmeans thesurvivalissuesoftemplesandotherculturalheritagesitesaregivenless attentionfromthe originwhencomparingtoothermonumentalbuildings.Theyhaveneverbeenfairlytreated,even withvibrantculturalsignificance.
Thediscussionabovepertainstopreservation;however,afterthefailuresinpreservation efforts,MunSanFookTuckCheealsorepeatedlyappliedtoURAtobedesignatedasa conservedbuilding.Initially,theserequestsweredeniedduetotheinsufficientauthenticityof thebuilding'sstructure,andtherewasaclearrecommendationtofocusonrestoringand repairingthebuilding’sexterior.
Buildingconservationofficiallybecamepartofurbanplanningpolicyin1989whenthe URAannounceditsfirstConservationPlan,whichexpandedthescaleofconservationtoinclude historicdistricts,positioningitasananchorforSingapore’sAsianidentity(Kong&Yeoh, 1994).Subsequently,theURAofficiallylaunchedaseriesofconservationdistricts,includingthe historicdistrictsofBoatQuay,Chinatown,KampongGlamandLittleIndia.Although conservationismoreflexibleinscopethanpreservation,itsessentialpurposeremainstoensure thathistoricbuildingsareretainedwithintheurbanlandscape,servingasitemsthatenrich regionalforms.Moreover,becauseconservationisintegratedwithUrbanRedevelopmentwhen urbandevelopment andeconomicbenefitsaresignificantconsiderations,anopaqueevaluation processinevitablyleadstoconcessionsfromtheotherside.
Furthermore,thesurvivalofMunSanFookTuckCheeisinseparablefromtheassistance ofintangibleculturalheritage.Afewyearsago,whilethetemplewasstillstrugglingforits survival,theDragonDancewasalreadylistedintheNHB'sIntangibleCulturalHeritage inventoryunderthecategoryofSocialPractice,Ritual,andFestiveEvents,withaspecial emphasisonMunSanFookTuckChee'sStrawFireDragonDance(NHB,n.d.).Thishighlights thegovernment'scommitmenttopromotingthedevelopmentanddisseminationofintangible culturalheritage.Yet,itpresupposesthatintangibleculturalheritagecanexistindependentlyof theplacestowhichitisattached.Thisaspecthasalreadybeendiscussedearlier.However,from
apolicyperspective,thetangibleandintangiblepartsofheritagearemanagedbydifferent departments,eachoperatingautonomously,whichoverlookstheindivisibilityofthesetwo aspectsinactualconservationprocesses.
TheabovesummarizestheexperiencesofMunSanFookTuckCheeinitsstrugglefor survivalfromtheperspectiveofconservingthespiritofplaceanddiscussestheimbalancesin thepolicycontextatabroaderlevel.Theproblemisnotisolatedtoonesidebutindicatesalarger issuewithintheheritageconservationecosystem.Asdiscussedatthebeginningofthispaper,the transitionfromhistoricpreservationtoculturalconservationisaninevitableprogressionin humansocietaldevelopment.Thisshiftrequiresconcertedeffortsfromallstakeholders, involvingbothtop-downandbottom-upprocesses andactivechangesintheseapproaches, leadingtoadynamicandlivingprocessofheritageconservationthathonoursthepastwhile embracingthefuture,therebyhighlightinghumanvalues.
Inconclusion,thethesistakesMunSanFookTuckCheeasthesubjectofstudyand thoroughlydiscussestheapplicationandnecessityofthetheorysystemfortheconservationof thespiritofplaceinheritagesitesinspecificcases.Inthethesis,theexplorationintothespiritof placeofMunSanFookTuckCheetempleencompassesathoroughanalysisofitsevolution throughthecenturies,anchoringonthecorespiritualcharacteristicsessentialforitsongoing conservation.Thestudydelineatesthetemple’sspiritacrossdifferentepochs,settinga foundationtoevaluateitscurrentstate,continuity,andtransformations.Thisassessmenthelps carveoutstrategicpathwaysforthetemple'sfuture,ensuringthatpivotalelementsofitsspirit arepreservedandnurtured.
Theanalysisthenextendsintothecurrentreconstructionofthetemple'sspiritofplace, addressingthreecriticalaspectsofheritageconservationinresponsetomodernshiftsand transformations.Thisincludesacomprehensiverecordinganddocumentationoftheelements relatedtothespiritofplace.Thisconservationintegrates andcloselyconnectstangibleand intangibleelements,aswellasrestoringthetemple'sroleas acommunitycenterandits communityexpansion.SubsequentdiscussionsdelvedintotheoverviewoftheprocessofMun SanFookTuckChee’sstruggleforsurvivalandreflectingthesuccessfulexperiencefromthe perspectiveofconservationofthespirit,aswellasadiscussionofthebroaderimplicationsof heritageconservationwithinSingapore'spolicyframework,critiquinghownationalpolicies impactthesurvivalandevolutionofheritagesiteslikeMunSanFookTuckChee,whichshows animbalanceddevelopmentwithintheinevitabletransitionfromhistoricalpreservationto culturalconservation.
Overall,theaforementionedseriesofresearchanddiscussionsshowstheimportanceof thespiritofplaceinheritageconservation.ThestudyofMunSanFookTuckCheehasalso summarizedexperiencesinconservationstrategiesfortemplesandotherculturalheritagesites facingsimilarissues,providingreferencesandinspirationforfutureheritageconservation policies.Culturalheritageconservationtheorywillinevitablycontinuetoextendtohighlight humanvalues.Theultimategoalistorecognizetheexperiencesandlessonsfromhistorical civilizationsandpassthemontofuturegenerationsforthesustainabledevelopmentofcultural heritage.Therefore,thisthesisaimstocontributetothisprocessthroughthetheoryexplanation andpracticeof conservingthespiritofplaceofheritagesites.
However,theresearchfaceslimitationsthatmustbeacknowledgedtofullyunderstandits scopeandimpact.Onesignificantlimitationistheinsufficientexplorationofcommunity members'perspectives.Theirvoicesarecrucialtofullycapturingtheessenceofthetemple's spiritofplace.However, thestudydoesnotdelvedeeplyintotheseindividuals'narrativesand experiences.Thisgaphighlightsthechallengeofintegratingthediverseandsometimes conflictingstoriesthatmakeupthetemple'sheritage,whichisvitalforatrulyholistic understandingofitsculturalsignificance.Furthermore,thediscussiononpolicyissuesremains cursory,lackingadetailedexcavationofthesystemicchallengesandtheformulationofspecific reformstrategies.Thereisalackofdetailedexplorationintothecomplexitiesofthepolicy environment,andnospecificstrategieshavebeenproposedforreform.Thiscursorytreatment missesanopportunitytocriticallyexaminethetensionsbetweenexistingconservation frameworksandthedynamicneedsoflivingheritagesites.Asaresult,theresearchdoesnot fullyaddresshowtheseframeworkscouldbeadaptedorreformedtosupportbetterthe conservationandevolutionofheritagesitesinthefaceofmodernchallenges.
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