Recently, the Urban Redevelopment Authority (URA) has started to designate buildingsconstructedinthe1970s,suchastheGoldenMileComplex(1973)and People's Park Complex (1970), as Conserved Buildings. These buildings were constructedaroundthesametimeastheUnitedFiveTemples(伍合庙).Thisnew attitude of the Singapore government towards the conservation of modern architecture provides an opportunity to re-evaluate the heritage value of the UnitedFiveTemplesandotherUnitedTemples.
Therefore,thisstudyaimstoexplorethepotentialheritagevalueoftheUnited FiveTemples,usingcriticalheritagestudiesasatheoreticalframework.Italso reflectsontheexistingissuesinSingapore'sheritageconservationpractices,with the goal of offering new perspectives for the country's heritage conservation efforts.
ThefindingsrevealthatalthoughtheUnitedFiveTemples(伍合庙)havenotbeen designatedasaconservedbuilding,theyserveasatangiblemediumforintangible heritage, demonstrating significant community value. The people's deep emotional attachment and cultural identification with the temple are indispensable aspects of heritage value assessment. This highlights the importance of considering intangible culture and enhancing community participation in heritage recognition and conservation, prompting significant reflectiononSingapore'sheritageconservationpractices.
Critical Heritage Studies emerged from a deep criticism of traditional understandings of heritage, particularly questioning its Eurocentric biases. In DavidLowenthal's"The Past is a Foreign Country,"1 hediscusseshowheritageis shapedandrepresentedaccordingtosocietalandpoliticaldemands.Throughcase studies from different historical periods, such as the Renaissance and EnlightenmentinBritainandFrance,theVictorianerainBritain,andpre-and post-Revolutionary War America, he reveals the complex motives behind preserving the past and points out how history and memory are selectively preserved.Forexample,duringtheVictorianera,Britainattemptedtodistance itself from industrial pollution and modern life by recreating a past that was romantic,classical,andvirtuous.
In"On Living in an Old Country"byPatrickWright 2,heritageisexploredasatool used by the British to construct and reinforce national identity, particularly throughthepoliticaluseofheritagetostrengthennationalnarratives.Thebook discusseshow,duringtheConservativegovernmentledbyMargaretThatcher, heritage-relatedlegislationinBritainwasessentiallyemployedasapoliticaltool to revive post-WWII nationalism and patriotism, such as sustaining patriotic sentiment through the Falklands War victory and the salvage, conservation,
Robert Hewison's 1987 publication "The Heritage Industry"3 criticizes the commercialization of heritage. He defines heritage as the "heritage industry," arguing that heritage has been industrialized and standardized to meet the public's, particularly the middle class's, desires for root-seeking and nostalgia, thuscommodifyinghistoricalpastintoapopularentertainmentandconsumption product.Inthiscontextofheritageindustrialization,people'sidentificationwith thepast,senseofsecurity,andculturaltraditionsareunderminedbyconsumerist discourse.
These seminal books collectively illustrate the perspective that heritage is not merely a storehouse of culture and history, but a product of modern societal, political, and cultural dynamics. It is generally recognized that the sequential publicationofthesethreecriticallyorientedacademicworksmarkedtheofficial emergence of Critical Heritage Studies as a new school of thought in heritage research.
b. The Development of Critical Heritage Studies and Its Key Concepts
amongcriticalheritagescholars,thereisageneralconsensusthatunderstanding heritageshouldtranscendtangibleandtechnicalinterpretations.Scholarssuchas LowenthalandDavidHarveyconsiderheritageasa"verb"ratherthana"noun," viewingitasahumanpracticeofselectivelyfilteringthepasttoservepresent needs.LaurajaneSmithpointsoutthatheritageisaprocessofrememberingand meaning-making,anintangibleculturalpracticeratherthanaphysicalremnant. She emphasizes that all heritage is fundamentally intangible, with tangible materialsservingmerelyasmediumsforintangibleculturalpractices.Sheargues thatevenforiconictangibleentitieslikeStonehengeortheSydneyOperaHouse, theirvaluedoesnotstemfromtheobjectsthemselvesbutfromtheculturaland social significance attributed to them by humanity, making them precious.
Therefore,thevalueofheritageliesinthespiritandmeaningbehindit 4.Basedon this premise, the focus of heritage issues shifts away from questions of "authenticity"or"originalauthenticity"toobservingtheentiresocietythroughthe productionandconsumptionofheritage,focusingonthepowerrelationsamong heritage-relatedentitieswithinsociety.
Moreover,influencedbyJohnRuskin'sphilosophyof"conservationasfound,"for alongtime,itwaswidelybelievedthatonlyexpertscouldaccuratelyunderstand theinnatelyvaluableaspectsofsignificanthistoricalremnantsandpossessthe knowledge,capability,andtechnologytoprotectheritageappropriately.Thistopdown power dynamic positioned community in a relatively passive role,
continuallyreinforcingthevaluesystemsoftheelitewhilemarginalizingother groups'understandingofheritage.BuildingonFoucault'sanalysisofknowledge andpower, Smithwasamongthe first topropose the conceptofauthoritative heritagediscourseandcritiquedtheheritagephenomenadominatedbyofficial andelitegroups.Shearguedthattraditionalconservationpracticesdefinedby authoritativegroupsneglecttheunderstandingandneedsofthegeneralpublic andminoritygroups 5.Consequently,CriticalHeritageStudiesadvocateforamore diversifiedanddemocraticapproachtoheritageconservation,emphasizingthe importanceofcommunityinvolvementandgrassrootsvoices.
乡区庙宇的整合：以淡滨尼联合宫为例” (National Development and the Integration of Rural Temples: The Case of Tampines Chinese Temple) (2006)6.He definedaUnitedTempleasaintegrationofatleasttwotemplesthatpossessa stablefoundationofbeliever,financialcapability,andawillingnesstointegrate. ThesetemplescollectivelyapplytotheHousingandDevelopmentBoardorthe JurongTownCouncilforathirty-yearleaseoflandtoconstructanewtemple.He alsoemphasizedthattheUnitedTempleisasignificantsymboloftheintegration
InSuQinghua’s2008article "众神的新「邦联」：以新加坡联合庙为探讨中心" (TheNew'Confederation'ofGods:AStudyCenteredonSingapore'sUnitedTemple)7 , he categorized United Temples into three types based on their naming conventionsandformsofintegration.ThefirsttypeofUnitedTempleisnamed afterthelocalitywherethenewtemplesiteislocated,asseenintemplessuchas theTampinesChineseTemple(淡滨尼联合宫)andtheChaoChuKangLianHe Temple(蔡厝港联合殿).Thesecondtypeintegratestemplesthatworshipdeities withsharedorigins,suchastheLengHupSanCheeCheaTemple (龙合山七寨庙), whichcombinedseventemplesallveneratingGuanShengDiJun(关圣帝君)into oneUnitedTempleduringitsformation.ThethirdtypenamestheUnitedTemples bymergingthenamesofthetemplesinvolvedintheintegration,liketheLengHup SanCheeCheaTemple(龙合山七寨庙),whichalsofitsintothiscategory,similar totheChuSiangWahSuaTemple(聚善华山宫)thatcombinedtheChuSiangTong GuanDiMiao(聚善堂关帝庙)andtheWahSuaKeng(华山宫).
InChenBi’s2010doctoralthesistitled "联与合：新加坡联合庙研究 (Joint and United: A Study on Singapore’s Lianhe Temple),"8 she primarily examines the UnitedTemplefromvariousaspects:"TheName,Structure,andManagementof
United Temple," "The Deities and Devotees of United Temple," "The Culture, Folklore, and Charitable Activities of United Temple," and "The Land Use and EconomicConditionsofUnitedTemple."Throughtheseperspectives,shepresents thefundamentalformsandcurrentdevelopmentoftheUnitedTemple.Building on this foundation, Chen Bi explores the patterns and characteristics of folk religion in the Chinese community of Singapore, analyzing the role and social significanceofUnitedTempleinthecontemporarycommunity.
Intheseventhchapter, '宗教权威与政治权威的碰撞与融合 (The Collision and Fusion of Religious and Political Authority),'ofHueGuanThye's2011paper,'THE
TRANSFORMATION OF TRADITIONAL CHINESE RELIGIOUS BELIEFS IN SOUTHEAST ASIAN SOCIETY: A CASE STUDY OF TAOISM AND BUDDHISM IN SINGAPORE, '9 thediscussionincludestheUnitedTempleandexplores,throughthecasestudyof theJinLongSiTemple(金龙寺),howtheSingaporeangovernmenthandlesland use issues with religious organizations during urban development. This demonstrates the negotiation and collaboration processes between the governmentandreligiousgroupsunderlandacquisitionpolicies.
Subsequently,HueGuanThyecollaboratedwithYidanWang,KennethDean,and otherstopublishthearticle'A Study of United Temple in Singapore—Analysis of Union from the Perspective of Sub-Temple'10 in 2022. In this paper, the author categorizesSub-Templesintothreetypes:ancestraltemples,geographictemples,
Insummary,currentacademicresearchontheUnitedTemplehascoveredvarious aspects including its origins, development, structural classiications, religious activities,andpoliticalinteractions.However,thesestudieshavenotexploredthe heritage value of the United Temple. This is because, within the traditional Singaporean context, Chinese temples considered as heritage are usually historicallysigniicantonesthathavebecomenationalmonuments,suchasthe YuehHaiChingTemple(粤海清庙),ThianHockKeng(天福宫),andHongSanSee Temple(凤山寺).Unlikethesetemples,theUnitedFiveTemples(伍合庙),despite beingthe irstoftheUnitedTemplesandplayingacrucialroleintheintegration ofruraltemplesandlandrequisitionpoliciesinSingapore,arerarelyrecognized for their heritage value. Nevertheless, the recent designation of contemporary buildingssimilarinagetotheUnitedFiveTemples(伍合庙),suchastheGolden Mile Complex (1973) and the People's Park Complex (1970), as Conserved BuildingsbytheUrbanRedevelopmentAuthority(URA)signalsanewattitude towardstheconservationofmodernarchitecturebytheSingaporegovernment. ThisshiftoffersanopportunitytoevaluatetheheritagevalueoftheUnitedTemple, suchastheUnitedFiveTemples(伍合庙).Therefore,thisstudyaimstoexplorethe potentialheritagevalueoftheUnitedTempleusingtheUnitedFiveTemples(伍合
ACQUISITIONACT1966(referredtohereafterasACT1966)tofacilitateindustrial developmentandaddressresidentialissues 11.Thisactgrantedthegovernment the authority to acquire private lands for public construction purposes and allowedfortheadjustmentoflandprices.Consequently,theHousingDevelopment Board(HDB)wasabletosecurelargetractsoflandatcostssigniicantlybelow marketvalue(20%ofthemarketprice),thuslayingasolidfoundationforthe initialimplementationofthe"HomeOwnershipSchedule"initiative 12.However, thisrestrictedtherightsoflandownersandpropertyowners,whowereunableto appealagainstthegovernment'scompulsoryacquisition.Courtswouldonlyhear casesrelatedtothecompensationamountsfortheacquisitions 13
AsaresultofACT1966,manyruraltemplesfacedexistentialthreats.Originally owningtheirlands,thesetemplesfoundthemselvescompelledtorelocateorbe demolishedinthefaceofSingapore'smodernizationandurbanization.Tomitigate thedisplacementofthesetemples,thegovernmentproposedthe"UnitedTemple" solution,wherebytwo ormoretempleswithasuficientbaseoffollowersand inancial capacity could jointly apply for land to build new temples collaboratively14,whichisapathchosenbymostofthetemplestocontinuetheir
religious traditions. Additionally, inancially robust temples could acquire land throughpublicbiddingtoconstructnewtemples.However,manysmallertemples unable to form a United Temple or afford land independently were inevitably dismantled.
Evenforthosethatsuccessfullyrelocated,theUnitedTemplescontinuedtoface survival challenges. Since the compensation paid by the government for land acquisitionwasmuchlowerthanthemarketvalueofthelandatthetime.Forthese temples,raisingfundsforpurchasinglandandcoveringconstructioncostsfora UnitedTemplewasextremelychallenging.Moreover,thesetemplesmanagedto secure only up to thirty-year land leases. It remains uncertain whether the government will allow these United Temples to renew their leases after thirty yearsoriftheywillbeabletoaffordthenewmarketratesforrenewingthese leasesafterthirtyyears.
Given Singapore's limited land resources, severe housing shortages, and high unemployment rates, the powerful ACT1966 was the most economically and administrativelyeficientlandmanagementstrategyofthetime 15,leadingtothe emergenceofUnitedTemplesasauniqueproductofthisera.AsDr.LinWeiyi stated, "As a form of integration, United Temple is a signiicant symbol of the integrationofnationaldevelopmentandruraltemplesinSingapore.Itisalsoakey productofthenation'sdevelopmentfromtheearly1970sthroughthelate1990s
2.1.2 Background of United Five Temples of Toa Payoh (大巴窑伍合庙)
LocatedinToaPayohLane7,UnitedFiveTemples(伍合庙),establishedin1970 andcompletedin1974,isSingapore’sfirstUnitedTemple.Thistemplecomplex was formed by the integration of five Chinese temples founded by different regionalgroups:HainaneseChowEngChee(昭应祠),HainaneseWuJiGong(无极 宫), Cantonese WuJi Gong (无极宫), Fujianese Chee Tian Keng (聚天宫), and TeochewTongHengKang(通兴港).
Although the Chee Tian Keng ( 聚天宫 ) was willing to offer SGD 80,000 in sponsorship,WuJiGong(无极宫)couldnotaffordtheremainingamountandhad toforegorenewal.Consequently,CheeTianKeng(聚天宫)fullypaidtherenewal feeforWuJiGong(无极宫)’splot,andthenthetemplehallofWuJiGong(无极宫) wastransformedintothesub-templehallofCheeTianKeng(聚天宫) 17.Asaresult, UnitedFiveTemples(伍合庙)noweffectivelyconsistsoffourChinesetemples.
As Singapore's first United Temple, United Five Temples (伍合庙) has faced various challenges throughout its development (see Figure 1): from poor managementleadingtotheinclusionofsub-temples,totemplesbeingunableto renewtheirleasesandclosingdown,andeventemplesbeingfinanciallycapable ofaffordingdoubletherenewalfees.In2030,UnitedFiveTemples(伍合庙)will faceanotherleaserenewalchallenge.
willrevealandchallengetheheritageconservationdiscoursedominatedbyelites, emphasizingtheimportanceofdiversevoicesintherecognitionofheritage,and exploring the application of both tangible and intangible perspectives in the determination of heritage value. This study hopes to reflect on existing issues withinSingapore'sconservationpractices,promptpolicymakerstoreassessand expandthescopeofconservation,andoffernewperspectivesfortheconservation effortsinSingapore.
2.3Research Signi icance
2.3.1 Application of Critical Heritage Studies Theory
This study employs the theoretical framework of Critical Heritage Studies to successfullyanalyzeheritageconservationpracticesinSingapore.Itchallenges thepreviouslyelite-dominateddiscourseonheritageconservation,emphasizes the importance of diverse voices in heritage recognition, and explores the evaluationofheritagevaluesfrombothtangibleandintangibleperspectives.This approachhasrevealedissuesandchallengesinSingapore’sheritageconservation efforts.
2.3.2 Advancing Policy Discussion and Expanding the Scope of Heritage Conservation
Throughanin-depthanalysisofthespecialcaseoftheUnitedFiveTemples(伍合 庙),thisresearchproposesthepossibilityofconsideringtheUnitedTempleasa heritagesite,anareapreviouslyunaddressedinSingapore’sheritageconservation policies. This study could prompt policymakers to reassess and broaden their perspectivesonheritageconservation,consideringtheinclusionofbuildingslike theUnitedTemplethat,althoughrelativelyrecent,havesignificantsocio-cultural implications.
2.4Methodology
2.4.1
Research Design
This study employs a qualitative research approach, utilizing the theoretical frameworkofCriticalHeritageStudies(CHS)combinedwithacasestudystrategy tothoroughlyexplore theheritagevalueoftheUnited FiveTemples(伍合庙), Singapore'sfirstUnitedTemple.Thecasestudymethodallowsforanin-depth examinationofaspecificinstance,therebyrevealingthecomplexdynamicsand diversityassociatedwithheritagevaluerecognitionandconservation.
b. Semi-structured Interviews: Engage in semi-structured interviews with the managersandcommunitymembersoftheUnitedFiveTemples(伍合庙)togather theirperspectivesonheritageconservationpracticesandvalueevaluation.
c.ObservationalMethod:ConductsitevisitstotheUnitedFiveTemples(伍合庙), observing daily activities and temple facilities to document and record the temple'sculturalpracticesandcommunityinteractions.
2.4.3 Data Analysis
Apply thematic analysis to analyze the collected data. Initially, transcribe the interviewrecordings,thenidentifyandcategorizethemaindiscoursesandthemes according to the research questions and theoretical framework. Through comparativeanalysis,explorethesocial,political,andculturalsignificanceofthe UnitedFiveTemplesasaheritagesite.
2.5 Research Limitations
2.5.1 Representativeness of the Case Study
The United Five Temples ( 伍合庙 ), being Singapore's first United Temple, possessesadistinctivenessthatmaylimittheapplicabilityofgeneralconclusions drawnfromthiscasestudy.Whilethisresearchprovidesimportantinsightsinto thepotentialheritagevalueofaUnitedTemple,theuniquestatusoftheUnited
FiveTemples(伍合庙)suggeststhatotherUnitedTemplesmaydifferintermsof heritage value and conservation needs. Future research should explore more similarcasestobetterunderstandthepositionofUnitedTemplesinthefieldof heritageconservation.
2.5.2
Data Integrity
InstudyingthetempleswithintheUnitedFiveTemples(伍合庙),thisresearch successfullyinterviewedthecouncilgroupsofChowEngChee(昭应祠),CheeTian Keng (聚天宫), and Tong Heng Kang(通兴港), but was unable to contact the relevantpersonnelatthe FukTuckChee(福德祠).TheabsenceofFukTuckChee (福德祠)mightaffectacomprehensiveunderstandingofthecommunitydynamics oftheUnitedFiveTemples(伍合庙),particularlyintermsoftemplecooperation and attitudes toward heritage conservation. Future studies should attempt to engagewithmoremembersofUnitedTemplestoachieveamorebalancedand comprehensiveperspective.
CHAPTER 3 KEY FINDINGS AND ANALYSIS
3.1 The Power Dynamics Behind Heritage
3.1.1 "Who Decides What is Heritage?" The Manifestation of "Authorized Heritage Discourse" in Singapore's Conservation Practice
Thepublicationofthe"Convention Concerning the Protection of the World Cultural and Natural Heritage" in 1972 marked the adoption of "Outstanding Universal Values(OUV)"asthecorestandardforassessingheritagevalue.Thisstandard propelled the discussion of value to the forefront of heritage recognition and practice.Itsparkedapivotaldebateaboutwhoshoulddeineandevaluateheritage values.ScholarssuchasJohnRuskin,whoadvocatedforaconservationphilosophy of "conserve as found," have profoundly inluenced methods and ideologies in heritageconservation 20.Thisphilosophyemphasizesthatthevalueofheritageis primarily relected in the integrity of its historical authenticity; hence, conservationeffortsshouldaimtomaintaintheoriginalstateoftheheritageas muchaspossible.Thisviewpoint underlinesthatsincethevalueofheritageis closelyrelatedtoitsmaterialandhistoricalattributes,expertsandscholars,owing to their deep professional knowledge and comprehensive understanding of heritage, play a decisive role in the decision-making process of heritage conservation. These experts not only possess extensive knowledge and unique insights into heritage but also are responsible for developing conservation measures and implementing strategies. Their professional assessments often directlyinluencetheconservationmethodsandmanagementstrategies,thereby
creating an expert-driven model in the practice of heritage conservation. This model,throughintegrationwithstatepower,establishesatop-downmanagement systemforheritage.
In Singapore, heritage conservation often clashes with the demands of modernization due to limited land resources. This results in decisions by the governmentandexpertsthatostensiblyrespectandprotectculturalheritage,yet inpractice,theydirectlydictatethefateoftheseheritages.Dr.HuaGuanThye's 21 researchillustratesthatwhenfacedwithcompulsoryacquisition,itisinevitable forChinesetemplestoapplyforconservation.However,onlyafewtemples,such asTiongGheeTemple(忠义庙),receiveapprovalfortheirapplications.Although FookTekChineseTemple(望海大伯公庙),acentury-oldtemple,receivedspecial arrangementstocontinueitsactivitiesontheoriginalsite,itcanonlyrelyona monthlyrenewableTemporaryOccupationLicense(TOL),constantlyfacingthe risk of relocation. Most other acquired temples can only negotiate with the government for the most favorable compensation and land prices to avoid demolition.Topreventtotaldemolition,thesetempleshavenochoicebuttomerge with each other, forming the United Temple. However, this merger not only involvesthephysicalintegrationofstructuresbutalsotheintegrationofcultural and community activities, which can signiicantly dilute the unique cultural identitiesofeachtemple,ultimatelynotconducivetoheritageconservation.
Thiscasestudydemonstratesthatalthoughheritagemanagementmodelsledby experts and governments can effectively advance urban planning, they reveal signiicant shortcomings in the practice of heritage conservation. Local and minoritygroups'needsandvoicesareoftenmarginalized,andtheirculturalvalues andcommunityfunctionstendnottoreceiveadequateattentionandprotection. This relects the concept of "Authorized Heritage Discourse,"22 famously introduced by archaeologist Laurajane Smith. Unlike traditional conservation practicesthatesteemprofessionaldiscourse,criticalheritagestudiescontendthat duringtheconservationprocess,elitessuchasscholarsandexpertswieldamore dominantdiscourse.Simultaneously,thevoicesofothergroupsandmorelocalized culturalunderstandingsarefrequentlyoverlooked.Researchfurthernotesthatthe dominanceofexpertdiscourseisaself-referentialprocessthatconstructswhat countsasheritageandhowitshouldbeconserved,therebyestablishingwhohas the authority to deine heritage. This discourse, once incorporated into international charters and documents, becomes a universal standard and even "commonsense,"thuscementingits"authority"withintheconservationsystem andpracticelogic 23
3.1.2 "Whose Heritage?" The Importance of Unof icial and Local Discourse Participation in Heritage Conservation
heritage?"alsoarises 24.AsSmithdescribes,withintheframeworkofAuthorized HeritageDiscourse,heritageitselfisseenasafragileandnon-renewableresource. Consequently,traditionalheritagestudiesoftenviewthehostcommunitygroup associatedwithheritageaspotentialthreatstothefragileessenceofheritage.This leadstoaprevalentexclusionoflocalcommunityperspectivesandunderstandings of heritage in authoritative heritage narratives. For a considerable period, the signiicance of community participation in heritage conservation was unrecognized.Communities,despitetheirdailyinteractionswithheritagesites, were not granted the authority to advocate for heritage. They were even sometimesforciblyrelocatedduetoconservationefforts.
TheimplementationoftheACT1966fundamentallyalteredthetraditionalChinese templestructureinSingapore.Ononehand,templeslocatedinurbanareas,which once symbolized clan authorities or familial heritage, were assessed by authoritativegroupsaspossessingsigniicant"historicalvalue,""artisticvalue," and"aesthetic value".Asaresult,theyweredesignatedasNationalMonuments ofSingapore,thuspreservingthemasnationalsymbolsofhistoryandculture. ExamplesincludetheYuenHaiChingTemple(粤海清庙),ThianHockKeng(天福 宫),andHongSanSeeTemple(凤山寺).Ontheotherhand,ruraltemplesscattered acrossthecountrysideoftenfacedthefateofforcedrelocationordemolitiondue togovernmentlandacquisition 25.Inthepre-criticalheritagestudiesera,these rural temples were seldom considered heritage worthy of conservation, and
therefore,whenconsideringheritage,theconceptofaUnitedTemple,formedby mergingruraltemples,wasevenlesslikelytobediscussed.Forinstance,inDr. ChenBi’sarticle"Exploring Chinese Temples in Singapore (新加坡华人庙宇探访)," theterms"AncientSection"and"YoungSection"areusedtocategorizetemples suchasYuenHaiChingTemple(粤海清庙)andtheUnitedFiveTemples(伍合庙).
This illustrates that both government and academic attention to heritage is inextricablylinkedtothehistoricaldurationofitsexistence.
However, during interviews concerning the United Five Temples (伍合庙), the author discovered that the community's understanding of the concept of "historicalduration"differsfromtheoficialdiscourse.In1970,thetemplesChow EngChee(昭应祠),WuJiGong(无极宫),FukTuckChee(福德祠),CheeTianKeng (聚天宫),andTongHengKang(通兴港)registeredwiththegovernmenttoform the United Temple known as the United Five Temples (伍合庙). In 1974, the architectureofthisconsortiumwasoficiallycompleted,markingtheinceptionof Singapore's irstUnitedTemple.In2000,theleasefortheUnitedFiveTemples(伍 合庙)wassuccessfullyrenewed.Consequently,mostliteraturemarks1970asthe beginningofthehistoricaldurationoftheUnitedFiveTemples(伍合庙).However, accordingtoWangZhenhu,chairmanofChowEngChee(昭应祠),theUnitedFive Temples(伍合庙)ismerelyan"administrativetemple"thatexistsconceptually ratherthanasaphysicalentity.Additionally,insideTongHengKangtemple(通兴 港),athree-pagedocumentdetailingitshistorycanbefound(seeFigure2).This
document,"Bukit Brown-Our Roots, Our Future Seah Eu Chin (百年武吉布郎—
TheSeahEuChinPlantation,initiallyestablishedin1900sfornutmegcultivationand consequentlyknownastheNutmegPlantation,washometoaGanTianDaDistatue venerated by the plantation's workers. Following the closure of the Nutmeg Plantation,thesurroundingvillagerscontinuedtoworshipthisstatueandformally establishedatempleinthe1950s,namedTongHengKangAhHoodKampongSin HuayTemple.Duetonationaldevelopment,thetemplewasrelocatedandisnow housedintheUnitedFiveTemplesofToaPayoh,whichalsocontainsanincense burnerdatingbacktotheninthyearoftheTongzhiera(1870).”
Therearenumerousinstanceswherecommunitygroupsandexpertscholarshave differing understandings of the same objects within the same heritage. This phenomenonhaspromptedrelectionamongscholars,notablyanthropologists. MichaelHerzfeld,inhisresearch,introducedtheconceptsof“monumenttime”and “social time”. He argues that cultural heritage protected by state or oficial institutions,suchasgrandhistoricalbuildingsorartworks,represents“monument time”.Suchheritageisconsideredtohaveuniversalculturalvalueandsigniicance, oftenservingashistoricallandmarks,emblematicofnationalorethnichistoryand identity.Incontrast,unoficialculturalelements,suchastraditionsandcustoms preserved by community groups, often fall outside the mainstream cultural conservationmechanisms.Yet,theserelectthelifestyles,socialstructures,and cultural identities of people, making “social time” equally important for the practice of heritage conservation 26. This perspective challenges traditional policies that only value grand historical narratives and symbolic buildings, advocating for unoficial, local discourses as crucial considerations outside the oficialnarrativeframeworkinevaluatingheritagevalue.
Thesigniicanceofunoficial,localdiscoursesinunderstandingtheheritagevalue oftheUnitedFiveTempleshasbeencontinuallyafirmed.Sinceitsestablishment, theUnitedTemplehasseenastaggeringincreaseintheamountrequiredforlease renewal. For instance, when the United Five Temples were built in 1970, the combinedcostofconstructionandtheleasewasSGD145,000.However,bythe year2000,therenewalfeepaidtothegovernmentwasSGD725,000,indicating thattheleasepricehadincreased ivefoldoverthirtyyears.ThechairmanofChow EngChee(昭应祠),WangZhenhu,estimatesthatthecostofanotherrenewalin 2030willexceedSGD1,000,000.Facedwithsuchsubstantialamounts,theauthor inquiredaboutthetemples’resolvetorenewduringinterviewsbyaskingthemthe samequestions.
（Interviewer:Whenfacedwiththeissueofleaserenewal,dopeopleconsider whether it's worthwhile to invest such a substantial sum for renewal? Is that a commonthought?）
Facingthechallengeofrenewingleasein2030,thetempleauthoritiesareunited intheirresolve:theyaredeterminedtocollectivelyraisethepotentiallyoverone million dollars required for the renewal to ensure the temple's continuation. However,whendiscussingtheoriginsoftheirdetermination,differenttemples emphasizedifferentaspects.
(Interviewer: You mentioned that if the temple is well-maintained, people will voluntarilyhelpkeepitalive.Whatmotivatesyoutomanagethistemplevoluntarily?)
ThecurrentboardmembersofCheeTianKeng(聚天宫)andTongHengKang(通 兴港) are mostly descendants of former trustees. They have inherited a deep regardforthetemplesthroughgenerations,atraditionsustaineddespitechanges in land policies. Therefore, for them, the ongoing conservation of the temples providesaspiritualandtraditionalconnectionbetweentheirpastandpresent. Thisrepresentsthesocialvalueofthetemplestothem,anditistheheritagevalue oftheUnitedFiveTemples(伍合庙)thattheycherishmost.
When the author asked the trustees of Chow Eng Chee (昭应祠) about their motivationfortakingoverthetemple,ChairmanWangZhenhudiscussedthedeep connectionshisfamilyhaswiththeTweeBoeyTengNiang(水尾圣娘)(adeity fromHainanIsland).NotonlywastheChaoMaeThapthimShrine(三清水尾圣娘 庙)inThailandfoundedbyhisgrandfatherduringhisbusinessventuresthere,but therewasalsoafortunetellerwhoreassuredhimnottoworrytoomuchabouthis mother'sseverehealthissues,citingtheprotectionofadeitybyherside.This familydevotiontotheTweeBoeyTengNiang(水尾圣娘)ledhimtofeeladutyto safeguard the Hainanese temples in Singapore from decline. His dedication is evidentashecontinuestovoluntarilypresideovertwoHainanesetemples(Chow EngChee(昭应祠)andHougangTweeBoeyTengNiangTemple(后港水尾圣娘庙)) eveninhisseventies.Moreover,ChairmanWangalsoemphasizedhiscommitment topreservingtraditionalheritage.
Toaddresstheissueof"themotivationsfortakingovertheChowEngChee(昭应 祠 )," board member Zhong Jihu also provided an answer similar to that of ChairmanWang:
Despite the unique circumstances of the Chow Eng Chee ( 昭应祠 ), its core stakeholdergroup,muchlikethoseofCheeTianKeng(聚天宫)andTongHeng Kang(通兴港),placesgreatimportanceonthesocialvalueoftemples.Forthem,
UnitedFiveTemples(伍合庙)serveasacrucialreferencepointinacommunity's identityanditsperceptionofitselfacrossbothhistoricalandrecentcontexts.This highlightsthatinconsideringtheconservationofheritage,the“historicalvalue”, “artisticvalue”,and“aestheticvalue”oftenemphasizedbyauthoritativegroupsare seldom mentioned by community groups. This once again illustrates that in understanding the value of heritage, unoficial, local discourses should be consideredasanimportantcriterionoutsidetheoficialdiscoursesystem.
3.1.3 Re lecting on the Power Dynamics Behind Heritage
Sincethe1990s,theemergenceofCriticalHeritageStudieshasledtoashiftinthe draftingofculturalheritageconservationandmanagementchartersbyICOMOS. Thesechartersnowemphasizetheparticipationoflocalcommunitiesinthehost countriesasacrucialelementofheritageconservation.Thismarksadeparture from previous approaches where host communities were primarily seen as potentialthreatstothefragileintegrityofheritage.Forinstance,the Charter for the Protection and Management of the Archaeological Heritage 1990 27 statesthat active public participation must be an integral part of the policies for archaeologicalheritageconservation.Thisisparticularlyvitalwhentheheritage in question is linked to the local populace. Consequently, many countries have beguntocreatespacesforinclusion,democracy,anddialogueunderthethemeof heritage conservation, bringing together the efforts of government bodies, academicexperts,andhostcommunitygroupstoadvancethecauseofheritage conservation.
TakingSingaporeasanexample,thefollowingistheresponsepublishedbythe Ministry of National Development (MND) on July 5, 2022, addressing citizens' inquiriesaboutthecriteriafordevelopmentworkstorequireaheritageimpact assessment:
“We have a systematic approach to incorporate heritage considerations in our planning and development process.…… URA and NHB regularly engage and collaborate with expert panels, such as the Heritage and Identity Partnership (HIP) and Heritage Advisory Panel (HAP), as well as the
community, upstream in the planning process to integrate heritage buildings and structures sensitively into our modern cityscape.”
Inthisresponse,itisevidentthatSingapore'sauthoritativeagencieshavealready attemptedtoincorporatecommunityparticipationintotheheritagepracticeas partoftheplanningevaluationprocess.Moreover,tocomplementthisapproach, theHeritageImpactAssessment(HIA)frameworkwasintroducedinMarch2022: “Underthisframework（HIA）, publicprojectslikely tocausemajorimpact to significant heritage sites will be assessed to ascertain the need for heritage studies or other mitigating measures.”
The introduction page of the Urban Redevelopment Authority (URA) for the HeritageImpactAssessment(HIA)frameworkshowsthatitaimstoincorporate the voices of a broader community in the heritage assessment process. This includes stakeholders, the heritage community, future users, and the general public. The framework not only facilitates the involvement of relevant stakeholders and the heritage community in making crucial decisions and announcements at key project milestones but also publishes research indings onlinetopromptlyreceivepublicfeedback.Consequently,underthisframework, the indings from heritage studies are better positioned to guide agencies in formulatingcomprehensiveanddetailedstrategies.Thisapproachhelpsmitigate the potential impacts of larger scale public development projects on heritage comparedtotraditionalconservationmethods.
However, while Critical Heritage Studies (CHS) deconstruct and critique the AuthorizedHeritageDiscourse(AHD),itisimportanttonotethatoneshouldnot viewAHDandCHSasasimplebinaryopposition.CHSdonotcompletelynegate AHD;rather,CHScomplementAHDbyadvocatingfortheinclusionofthepublic, communities,andmarginalizeddiscourses.Yet,achievingacoexistenceofdiverse heritage actors is far from straightforward. While CHS have identiied how community natives and tourists, among other groups, are marginalized by the elite-dominated AHD within today's heritage conservation systems, and have committedtochallengingtheexistingpowerstructurestovindicateandempower marginalizedandvulnerablegroups,thereisalackofdifferentiationamongthese marginalizedgroupsintheresearch.Infact, evenwithinthesamecommunity, differentindividualsmayholdvaryingheritagevalues,andthisdiversityofvalues withinasinglegroupcancomplicatethepracticalworkofconservation 28 .
TakingtheUnitedFiveTemples(伍合庙)as anexample,thetrusteegroupsof differenttempleshavevaryinginterpretationsofwhetherthetemplesshouldbe renovated or rebuilt after the lease renewal in 2030. In 2000, the United Five Temples(伍合庙)successfullyrenewedtheirlease.Since26yearshadelapsed since the temples were initially constructed, several structural and decorative deteriorationswereapparent.Consequently,in2005,theUnitedFiveTemples(伍 合庙 )' board of trustees undertook a signiicant renovation. The inancial statementofthisrenovationisstillpostedontheexternalwallsoftheFukTuck
Chee(福德祠)andtheformerWuJiGong(无极宫)(nowCheeTianKeng(聚天 宫)’sSub-Temple).Accordingtothisannouncement,therenovationcostatotalof SGD211,874.22,withCheeTianKeng(聚天宫)contributingSGD115,230.00— surpassingthecombineddonationsoftheotherthreetemples(seeFigure5).This inancial contribution clearly illustrates Chee Tian Keng (聚天宫)’s economic strength, a point that was palpable during the author's conversation with it's chairman,HuangYuhai.
(HuangYuhai:Backthen,peoplethoughtthetemplewasquitelargeandwerevery satisfiedwithit.Inthe1970s,everyonewasverypleased;itseemedquitespacious. Peoplecametoworship,butwedidn’thavemanyactivitiesthen,soitwasn’tas crowded. It used to be sufficient, but now it’s not, especially during the CNY celebrationswhenitfeelsmorecramped,andtherearemorepeopleneedingto worshipTaisu(太岁)andTuaPekKong(大伯公).)
InChairmanHuang'sview,thecurrenttempleareaoftheUnitedFiveTemples(伍 合庙)isinsuficienttomeetthedemandsforworship,despitethefactthatChee TianKeng(聚天宫)alreadyencompassestwoofthetemplehall.Therefore,rather thanoptingforarenovationsimilartothatof2005,ChairmanHuangwouldprefer to reconstruct the temple after renewing the lease, aiming to achieve a larger indoorarea.HebelievesthatCheeTianKeng(聚天宫)hasthe inancialcapability tosupportapotentialreconstructionbudgetthatcouldreachupto2.4million.
like a security blanket. As long as that plaque is there, it’s almost certain the governmentwon’tacquiretheland.Withoutthatplaque,it’shardtosay.Many peoplearenowencouragedtoconserveitemsofhistoricalvalue,sohavingthis plaquemakesusfeelmoresecure.)
ItisevidentthatthecouncilgroupforTongHengKang(通兴港)primarilyopposes thereconstructionofthetemplefortwomainreasons:Firstly,theirappreciation for the architectural authenticity of the temple. The trustees believe that the UnitedFive Temples (伍合庙)wereestablishedthroughexploratoryefforts by predecessorsandpossessauniqueformamongthemanytemplesinSingapore. With the passage of time leading to a decrease in handcrafted items and an increaseinmass-producedgoods,reconstructingthetemplewouldnotonlymake itchallengingtomatchtheoriginalmaterialsandcomponentsbutalsolikelyresult in homogenization with other temples. Secondly, their concern lies with the historical integrity of the United Five Temples ( 伍合庙 ). During interviews, trusteesmentionedaplaquethatrecordsthedateoftheconsecrationceremony oftheUnitedFiveTemples(伍合庙)onMay1,1974.Thishighlightsitssigniicant roleasthe irstUnitedTempleinSingapore.Therefore,thetrusteesworrythat reconstructionmighteraseover iftyyearsofhistoricaltracesaccumulatedbythe temple.Thiswouldnotonlybedetrimentaltopreservingthetemple’shistorical
integritybut couldalso leadto threatsto itsexistence. The government might likelyacquirethelandforfuturedevelopmentifitcannotperceivethehistorical valueinthearchitecture,potentiallyplacingtheUnitedFiveTemples(伍合庙)ina similarpredicamenttothatfaced iftyyearsago,ofbeingforcedtorelocateorbe demolished. Indeed,althoughtheCheeTianKeng(聚天宫)advocatesforthereconstructionof thetemple,thisdoesnotimplythatitsboardoftrusteesiscompletelyunawareof thearchitecturalsigniicanceoftheUnitedFiveTemples(伍合庙).Forexample, duringadiscussionwithChairmanHuangYuhaiaboutthearchitecturalformof theUnitedFiveTemples(伍合庙),heappearedveryproud,believingthatwithin Singapore'sUnitedTemplecommunity,thearchitecturalformoftheUnitedFive Temples(伍合庙)isnotonlyfoundationalbutalsopioneering.
SincehisinvolvementfromthetimeUnitedFiveTemples(伍合庙)purchasedthe land,ChairmanHuangYuhaiisarguablythemostknowledgeablepersonaboutthe temple'shistoryandthevariousstoriesassociatedwithitamongthecurrentboard membersoftheUnitedFiveTemples(伍合庙).LiketheboardofTongHengKang (通兴港 ), he respects the efforts of the predecessors who built the temple. However,astheyrepresentdifferententities,evenwithinthesamecommunity groupoftheUnitedFiveTemples(伍合庙)board,itisinevitablethattheirheritage valuesdifferandsometimesevenconlict.Thisunderscores,onceagain,thatinthe practice of heritage conservation, after identifying the core and peripheral relationshipsamongthediverseheritagestakeholders,itisnecessarytoconsider thepotentialheterogeneitywithintheperipheralgroups.
theheritagethatwasdeemedworthyofprotectionprimarilyreferredtoancient buildings, archaeological sites, and other tangible remains. However, alongside thesedominantperspectives,therehavebeencallstoprotectthespiritualand meaningful intangible elements contained within these sites. These differing attitudeshaveclashedandpromptedscholarsandinternationalorganizationsto engage in collective relection on the issues of tangibility and intangibility in heritage.ScholarLaurajaneSmithviewsheritageasapracticeofselectivelysifting through the past, ultimately aimed at fulilling present-day needs 29. Similarly, scholars like David Harvey conceptualize heritage as a “verb” rather than a “noun”.Researchersinthisschoolofthoughtemphasizeheritageasaselection processcenteredonthepresent,consideringitacreativeactivitythatinventively selects, names, and reorganizes “past” cultural resources based on “current” needs 30.Withinthisdiscourse,heritageisseenasaculturalpracticeconstructed by various groups, where heritage values are not naturally occurring but are endowedbydifferentheritageactors.
3.2.1 Government Selection Process—Emphasizing Tangibility
If heritage is viewed as a human practice of selectively iltering the past, the currentselectioncriteriaadoptedbytheSingaporegovernmentstillheavilyfavor thetangibleaspectsofheritage.TheUnitedTemple,broughtintoexistencebythe enactmentofACT1966,exempliiesthis;thelandleasearecrucialindetermining
thesurvivalofthesetemples.FortheUnitedTemplethatsuccessfullyrelocated, thecompensationpaidbythegovernmentforthelandwassigniicantlylowerthan themarketpriceatthattime.Consequently,itwasaconsiderablechallengefor thesetemplestoraisefundstopurchaselandandcovertheconstructioncostsof theUnitedTemple.However,whatthesetemplesmanagedtosecurewasmerelya landleaseofuptothirtyyears.Afterthisperiod,willtheUnitedTemplehavethe capability to invest at new market rates to renew these leases? And will the governmentacquirethelandfordevelopmentalpurposes?Theseareuncertainties thatremainunanswered.
NotonlytheUnitedTemple,butthemajorityofreligioussitesinSingaporearealso established on non-permanent leases. If the government does not allow the templestorenewtheseleasesuponexpiration,thefateofbuildingsthathavestood onsoon-to-be-acquiredlandforatleastthirtyyearscouldfollowoneofthreepaths:
First,therighttousethelandwillbereturnedtothegovernmentwhenthelease expires.Theuserswillnotneedtodemolishthebuildingsthemselves;atthattime, utilities such as water and electricity will be discontinued. Since the latest application for lease renewal by temples should be three years before the expiration,templeswillhaveatleastthreeyearstoprepareforrelocationupon receivingnotiicationthatrenewalisnotpossible.
buildingsoraHistoricSiteduetotheirinherentheritagevalueaftertheusershave relocated,theywillnotbedemolishedforlanddevelopmentneeds.However,the governmentmayassignthemanewuse.Forexample,theFukTakChiTemple(海 唇福德祠),establishedin1824,wasonceacentralorganizationforCantoneseand HakkapeoplelivinginSingapore.In1985,itreceivednoticeoflandacquisition, andoficiallyceasedoperationsonJuly23,1994.Thesurroundingland,including theFukTakChiTemple(海唇福德祠),wasthensoldforcommercialdevelopment. In1998,afterwitnessingover170yearsofSingapore'sdevelopmenthistory,the FukTakChiTemple(海唇福德祠)wasrenovatedandtransformedintoSingapore’s irststreetmuseumdisplayingthehistoryofChinesemigrationtotheNanyang region, now named the Fuk Tak Chi Museum. The museum has preserved the building’s structure, some plaques, and steles, maintaining a vestige of the temple’s presence. However, the temple's once-used incense burner has been thoroughlycleanedandlockedinaglassdisplaycase,nolongerusedforburning incensebutreferredtoasawitnesstothetemple'sheydayofbustlingactivity 31 . Third,twocentury-oldtemples,FookTekChineseTemple(望海福德祠)andMan SanFookTuckCheeTemple(万山福德祠),vigorouslyresistedwhenfacedwith compulsoryacquisition.Theysecuredspecialarrangementsfromthegovernment, which allowed the temples to remain at their original sites and continue their activities even after the land was requisitioned. Following the enactment of ACT1966,thegovernmentdecidedtoacquirethelandofShagangVillage.In1979,
the notice of land acquisition was sent to the villagers of Shagang, prompting businesses andresidents to begin relocating, leavingMan SanFookTuckChee Temple(万山福德祠)withoutitscommunity.In1979,afterreceivingaspecial arrangementfromthegovernment,WanshanFudeTemplesigneda30-yearland lease with the government, which expired in 2009. Thereafter, it has been temporarilypreservedthroughanannualTemporaryOccupationLicense(TOL) agreementwiththegovernment.However,thetempleremainsatconstantriskof demolition due to development needs of the surrounding land, like a sword hangingoverhead,neverknowingwhenitmightfall 32
Regardlessoftheapproachtaken,itisevidentinSingapore'sheritagepractices thatlandleases,architectures,andusersareconsideredthreeseparateentities. ThisphenomenonrevealsanunderlyingassumptionbytheSingaporegovernment in the heritage selection process: the tangible elements of heritage can exist independently from the intangible elements, with a primary focus on the conservationoftangibleremnants.
3.2.2 Community Selection Process—Emphasizing Intangibility
TheUnitedFiveTemples(伍合庙)primarilyrelyondonationsfromworshippers and the sale of incense as their main sources of income, thus the economic situationofthetemplesisactuallyarelectionofboththenumberandthe inancial capabilitiesoftheirbelievers.Originally,theUnitedFiveTemples(伍合庙)were formedbytheunionof iveindependenttemples,arrangedsidebysidewithinthe samebuilding,eachmaintainingitsequalstatusandautonomy.However,during thelandrenewalin2000,theWuJiGong(无极宫)hadtoclosedueto inancial dificultiesandalackofsuccessors.TheCheeTianKeng(聚天宫),being inancially robust,tookoverthetemplespaceformerlyoccupiedbyWuJiGong(无极宫),now usedtoworshipTaisu(太岁).Afterthat,theChowEngChee(昭应祠),duetopoor management,hadtoincorporateasmallertemplewithinittosustainitselfuntilit was inallyabletoreclaimitsidentityasaHainantemplein2023.Whyisthere such a signiicant discrepancy in the economic conditions among the temples underthesameroof?
CheeTianKeng(聚天宫)iscurrentlythemosteconomicallystableofthefour templeswithintheUnitedFiveTemples(伍合庙),anditkeepmostofthelongtime worshippers. According to Mr. Huang Yuhai, the chairman, the longtime worshippersvalueCheeTianKeng(聚天宫)fortheirfaithinitsdeitiesandthe goodprinciplesleftbyitspredecessors,speciically,"First,donotdeceive;second, donotsolicitdonations."
Figure11.ChowEngChee's inancialstatementfortheperiodofSep.1,2023,toDec.31,2023 (Noted: Chow Eng Chee received a total of 28 SGD in incense money over four months, which is far less than the thousands of dollars per month received by Chee Tian Keng)
TheauthorhasobservedthatanotheronereasonwhyCheeTianKeng(聚天宫) retainsitslongstandingdevoteesisitsdedicatedmanagement.TakingtheSevenStarLight(七星灯)atCheeTianKeng(聚天宫)asanexample,asexplainedby ChairmanHuangYuhai,accordingtoTaoistprinciples,thislightensuresthesafety ofboththetempleanditsbelievers.Its lamemustneverbeextinguished,asthis wouldnullifyitsprotectivepowers.Therefore,itrequiresthrice-dailyrefueling. HavingvisitedtheUnitedFiveTemples(伍合庙)sixtimes,theauthornotesthat each visit revealed the Seven-Star Light (七星灯) in Chee Tian Keng (聚天宫)
consistentlyburningwithseven lames(seeFigure12),indicatingacentury-old traditionofmeticulouscare.SimilardedicationisevidentinTongHengKang(通 兴港), managed by descendants of the original trustees, ensuring continuity. However, economic disparities exist between the two temples. This is because Chee Tian Keng (聚天宫) was located near a market previously, attracting a believers group largely comprised of businessmen whose substantial incomes signiicantlyboostedthetemple's inancialintake.Incontrast,TongHengKang(通
兴港)servesasapurelyruraltemple,withlocalvillagersasitsdevotees,including some current trustees who nostalgically recounted childhood memories of watchingChaozhouoperatogetherinthecountryside.
The council group of Tong Heng Kang (通兴港) also mentioned during their discussionsthatthetypeofdeitycaninluenceworshippers'choiceoftemples;
TheboardmembersofTongHengKang(通兴港)alsomentionedthatneighbors currentlyformasigniicantbranchamongtheworshippers.Theyadmittedthat thenumberofworshippershasdeclinedduetomanyyoungpeopleconvertingto Christianity.However,manyresidentslivingneartheUnitedFiveTemples(伍合庙) arebeingrecruitedasnewworshippers,someofwhomareneighborsoftheTong Heng Kang (通兴港) board members, and others areattracted by the bustling activitiesduringtemplefestivalswhilepassingby.FromtheexampleofChowEng Chee(昭应祠),itappearsthattheprimaryreasonitsdevoteeschoosethistemple isalsoduetointerpersonalrelationships—bothfamilialandsocial.Previously,it
During the Qingming festival at Chow Eng Chee (昭应祠), an interview was conductedwithViceChairmanWangZhenqinandboardmemberZhongJihu,who wereaskedabouttheirreasonsforchoosingtoworshipatChowEngChee(昭应 祠).
The case of the United Five Temples ( 伍合庙 ) illustrates that the factors inluencingworshippers'choicesbetweentemplescanprimarilybesummarized
as follows: irst, the temples have a sound management ethos and are welloperated;second,theworshippers'faithindeitiesandthetypesofdeities;third, interpersonalrelationshipscenteredaroundthetemple(neighborly,kinship,and socialrelationships).Theseareallintangiblefactors,demonstratingthattemple usersprimarilyevaluateheritagebasedonintangiblevaluesduringtheselection process.Tosubstantiatethisconclusion,theauthordocumentedoldobjectsvisible tovisitorsatChowEngChee(昭应祠)(seeTable.1),CheeTianKeng(聚天宫)(see Table.2), and Tong Heng Kang (通兴港) (see Table.3), which include artifacts brought fromprevious temples anditems made before the construction ofthe UnitedFiveTemples(伍合庙),aimingtoexplorewhethertheamountoftangible heritagepreservedinthetemplesbecomesafactorinattractingdevotees.
Accordingto ChairmanHuang,the Chee TianKeng(聚天宫)stillretains some artifactstransportedfromtheformertemple.Theseitemsarenowstoredandno longerused,whichillustratestheconsiderable inancialresourcesoftheCheeTian Keng(聚天宫). It isreportedthat duringtheestablishment ofthe UnitedFive
Temples ( 伍合庙 ) in the 1970s, each temple contributed SGD 30,000 for construction.IfChairmanHuang'sstatementsareaccurate,theproductioncostof justthreepalanquins,atSGD6,500each,accountedformorethanhalfofCheeTian Keng (聚天宫)'s construction expenses, not to mention the additional costs of otheritemswithinthetemple.
Amongthethreetemplesinterviewed,TongHengKang(通兴港)haspreservedthe most old artifacts. Regarding this, General Manager Wu Weizi humorously remarked that using and refurbishing old items is a cost-effective approach. However,beyondjustsavingmoney,theauthorbelievesthattheabundanceofold artifactsatTongHengKang(通兴港)canalsobeattributedtoMr.WuWeizi’s personalappreciationandvaluefortheseitems:
3.2.3 Re lections and Utilization of the Tangibility and Intangibility of Heritage
Astheglobalheritageconservationmovementgainsmomentum,anincreasing numberofgroupsarejoiningintheinterpretationandunderstandingofheritage. Thesedifferentgroups,throughtheirparticipationinheritagepractices,negotiate theirunderstandingofthepastandpresent,turningheritageintoacollectionof contradictions and exchanges among multiple voices. Taking the United Five Temples (伍合庙) as an example, the property rights and usage rights of the buildingsbelongtothetempleauthority.However,thetemple’sownership,as dictatedbythelandlease,isessentiallycontrolledbythegovernment.Therefore, diverse interpretations among different groups concerning the temple are inevitableanditistrulychallengingtodiscernrightfromwrong. However,becausethepeople'scognitionoftenhastemporalcharacteristics,the
Figure
evaluation of both tangible and intangible heritage should not disregard the objective entity of the heritage itself, relying solely on personal subjective imagination.Currently,allChinesetemplesinSingaporefaceareality:astimes changeandtraditionsarelost,anincreasingnumberofyoungpeoplearechoosing ChristianityorIslamoverTaoism.AndtheUnitedTempleisevenanespecially uniquecasewithintheseChinesetemples.Originallyrootedinruralcommunities withasolidbaseofbelievers,theynowfacethedualchallenges oftraditional erosionandrelocation,whichhaveledtoalossofworshippers.Duringinterviews attheChowEngChee(昭应祠),theauthorlearnedthattheUnitedFiveTemples (伍合庙)wererelativelyfortunateamongtheUnitedTemplesinSingapore.Since allofthefivetemplesareoriginallylocatedinToaPayoh,theirnewlocationisnot farfromtheoldsite,allowingtheUnitedFiveTemples(伍合庙)tokeepmostof theirdevoteesduringtheearlydaysaftertheirrelocation,wheneachofthefive templeswasthrivingwithactivity.However,notalltemplescouldbeconsolidated nearbyintoaUnitedTemple:
For temples that are relocated over long distances, although the intangible heritageelements,suchasdeitiessignificanttoworshippers,aremovedwiththe templesatthetimeofrelocation,thisstillresultsinalossoffollowers.Moreover, much of the intangible heritage cannot be moved. For instance, during an interviewwiththecouncilgroupofTongHengKang(通兴港),theyexpressed nostalgiafortheruraltemplefairs:
(Wu Weizi: Previously, during celebrations, there would be Teochew opera performances,andvendorswouldpushcartssellingicecreamandsnacks.Withjust fiveortencents,youcouldbuysomethingtoenjoy.Thatwasbackinthe1960s.)
(Wu Weizi: Many people lived around the temple back then, and now they're dispersed.Asachild,therewasn'tmuchelsegoingon,andwealwayslookedforward totempleevents.)
采访者：所以通兴港被政府搬到这里以后损失了很多氛围？ (Interviewer: "So, has Tongxing Harbor lost a lot of its atmosphere since the governmentrelocatedithere?")
陈树钦：这是没办法的。
(ChenShuqin:Therewasnootherchoice.)
Therefore,whetheritinvolvestakingalongtheintangibleheritagefromtemples during relocation, or as previously mentioned, like in the case of Fuk Tak Chi Temple (海唇福德祠), where deities, temple authorities, and worshippers are
askedtoleave,preservingonlythetangibleheritagesuchasthetemplebuildings and artifacts, these practices fundamentally sever the heritage from the community.Suchactionsinvariablyharmthetempleasanentitybecausewhen peoplespeakoftemples,theydiscussnotonlythearchitectureordeitiesbutalso offerings, god dance rituals, incense burners, and fortune-telling among many othertangibleandintangiblekeywords.Thus,fromtheperspectiveoftheUnited FiveTemples(伍合庙),judgingtheimportanceofitstangibleversusintangible valuesandchoosingtoconserveoneasheritagemightnotbethebestapproachto its conservation. How to allow the United Five Temples (伍合庙) to continue existingunderitscurrentname,inthemannerthatheritageandcommunityare intertwinedtoday,mightindeedbetheissuethattheUnitedFiveTemples(伍合 庙)wishespeopletoexplore.
ThesurvivalissuescurrentlyfacingtheUnitedFiveTemples(伍合庙)aremainly influenced by two factors: firstly, land leases and finances. As a result of the implementationofACT1966,leasesarecrucialindeterminingthefateofthese temples. In order for the temples to continue existing, they must first obtain governmentapprovaltorenewtheirleasesuponexpiration.Subsequently,the templesneedtodevisewaystoraisethesubstantialsumofoveronemillionSGD requiredfortherenewalfees.Thesecondfactorconcernsthepeopleinvolved.
EveninfinanciallyrobusttempleslikeCheeTianKeng(聚天宫),concernsarise regardingfuture management. Duringa discussion on futureissues, whichthe
author attended with Huang Yuhai, he also expressed his worries about the templespotentiallyhavingnoonetotakeovermanagement.
Inlightofthefinancialchallengesposedbytheupcoming2030lease renewal, apart from Chee Tian Keng (聚天宫), which continues its traditionofnotholdinganyspecialfundraisingevents,bothTongHeng Kang (通兴港) and Chow Eng Chee (昭应祠) are actively devising strategiestoraisefunds.TongHengKang(通兴港)'sapproachmirrors thatofothertraditionaltemples:forinstance,theycommissioncrystals fromChina,withastatueofthedeityTuaPekKong(大伯公)carvedin it.Eachyear,fiveofthesecrystalsareofferedduringmajorcelebrations forapracticeknownas"biddingforblessings(标福物)."Thehighest bidder receives the crystal statue, and the proceeds are dedicated entirelytotheleaserenewal.Recently,TongHengKang(通兴港)also ordered a good fortune light ( 光明灯 ) from China, adorned with numerousdeitiesonitssurface.Believerscansponsorandlightalamp for a deity of their choice, contributing to the temple’s income. Additionally, Tong Heng Kang (通兴港) raises funds by displaying banners on the temple's exterior walls (see Figure 16) and posting donation notices on the temple’s exterior wall (see Figure 17). The namesofcontributorstothetemple'sleaserenewalarehonoredonthe
ChowEngChee(昭应祠)'sChairman,WangZhenhu,adoptedamoremodernized and commercial approach to alleviate the temple's financial and human sustainabilityissues.Hisunderlyinglogiccanbeunderstoodasrecognizingthe
Figure18.MeritboardinTongHengKang-1
Figure19.MeritboardinTongHengKang-2
intangible heritage value of the temple and finding a tangible medium to implement his ideas. This approach underscores the difficulty of separating tangibleandintangibleelementswhendiscussingtemples.
Realizingthepotentialtoenhancethepractice’scommunityvalueandfundraising efforts,ChairmanWangimproveduponthisbyestablishinganareaatthetemple hall.Namedthe“大巴窑昭应祠筹募发展基金芳名”(seeFigure20),itliststhe namesofdevoteeswhodonatedfortherenewalofthetemple’slease.Ifanyof theseindividualspassaway,theirnamesaremovedtoadesignatedareaatthe backofthetempleduringthenextQingmingFestival.Thisarea,knownasthe“大 巴窑昭应祠慎终追远已故芳名永存” (see Figure 21), also allows devotees to contribute and have their deceased family members’ names inscribed for remembrance.ChairmanWangexplained:
Figure20.Areanamedas“大巴窑昭应祠筹募发展基金芳名”
Figure21.Areanamedas“大巴窑昭应祠慎终追远已故芳名永存” 【昭应祠 Chow Eng Chee】
Inresponsetothepotentialcrisisofdwindling"peopleinvolved"with theChowEngChee(昭应祠)inthefuture,ChairmanWanghasdevised severalstrategies.SimilartoChowEngChee(昭应祠),HougangTwee BoeyTengNiangTemple(后港水尾圣娘庙)isalsoaHainantemple.By leveraging the temple's geographic characteristics, Chairman Wang collaborated with the Singapore Hainan Hwee Kuan (海南会馆) to
participate in the Hainan Food Festival. This initiative aimed to promotetheuniquecommunityvaluesofthetemple,therebyattracting moreworshippers:
UnitedFiveTemples(伍合庙)isthefirstUnitedTempleinSingapore,anditisalso alwaysthefirsttofacefundraisingchallengesforleaserenewal.Therefore,its experiences and methods are highly valuable as references for other United Temples that will undergo lease renewal. Whether adopting traditional fundraisingmethodssimilartothoseofTongHengKang(通兴港),suchasusing "biddingforblessings(标福物)"andplacinggoodfortunelight(光明灯)inthe temple, or taking an innovative approach like Chow Eng Chee ( 昭应祠 ) by recognizingitsintangibleheritagevalueandfindingtangiblemeanstoimplement theseideas,UnitedFiveTemples(伍合庙)hasexploredthesesolutionsduringits processofpioneeringpathsforotherUnitedTemplesinSingapore.
Figure22.HougangTweeBoeyTengNiangTempleParticipatesinHainanCuisine Festival
CHAPTER 4 CONCLUSION
ThisstudyemploysthetheoreticalframeworkofCriticalHeritageStudies(CHS) todelveintotheheritagevaluesofSingapore'sfirstUnitedTemple,the" United FiveTemples(伍合庙)".TheresearchdiscoveredthatalthoughtheUnitedFive Temples(伍合庙)hasnotbeendesignatedasaconservedbuilding,itservesasa tangible carrier for intangible heritage values, demonstrating significant community value. It showcases the deep emotional connections and cultural identification that community members have with the temple, which are indispensable components of heritage value assessment. This finding prompts criticalreflectiononSingapore'sheritageconservationpractices.
ThestudyalsorevealstheprominenceofauthoritativediscourseinSingapore's heritageconservationefforts.Thedominantroleofthegovernmentandexpertsin determining and deciding on heritage conservation often leads to the marginalizationofcommunityvoices.Thistop-downapproachtoconservation, while administratively effective, may overlook the conservation of nonmainstreamreligiousheritagethatiscloselylinkedtothedailylivesofcommunity members.
Through the study of the United Five Temples (伍合庙), this paper not only enhancestheauthor'sunderstandingoftheUnitedTempleasaheritageentitybut alsooffersnewperspectivesonthetheoryandpracticeofheritageconservation
inSingapore.Itunderscorestheimportanceofconsideringintangiblecultureand enhancingcommunityparticipationinheritageidentificationandconservation. Lookingforward,bothSingaporeandtheglobalcommunityneedtoexploreand implement more diversified and democratic strategies to more effectively conserveandtransmittheheritage.
REFERENCE LIST
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[2]Wright,P. On Living in an Old Country: The National Past in Contemporary Britain.London:Verso,1985.
[3]Hewison,Robert. The Heritage Industry: Britain in a Climate of Decline. London:Methuen,1987.
[4][5][20][22]Smith,L. Uses of Heritage.London:Routledge,2006.
Thecompletionofthisthesisowesgreatlytothebenevolentsupportofseveralmembersfromthe Council group of United Five Temples (伍合庙). Their provision of invaluable materials and unreserved sharing during interviews were pivotal to the smooth progress of this research. Therefore,attheoutsetoftheseacknowledgments,Iwouldliketoexpressmyheartfeltthanksto allthoseinterviewed:
Mr. Wang Zhenhu,ChairmanofChowEngChee;
Mr. Wang Zhenqin,ViceChairmanofChowEngChee;
Mr. Zhong Jihu,CouncilMemberofChowEngChee;
Mr. Huang Yuhai,ChairmanofCheeTianKeng;
Mr. Huang Xingli,CouncilMemberofCheeTianKeng;
Mr. Chen Shuqin,ChairmanofTongHengKang;
Mr. Wu Weizi,GeneralAffairsofTongHengKang;
Mr. Su Weiqi,CouncilMemberofTongHengKang.
The irsttorespondwhenIinitiallyattemptedtocontactthetempleswasChairmanWangZhenhu.
Iamthankfulforhispromptreply,whicheasedmyanxiousheart.Beforethis,Iwasworriedthat noone would be willingto take timeoutof their busyschedules to speak with anunfamiliar student.ThecommitmentofChairmanWang,who,inhisseventies,voluntarilyservesaschairman forbothChowEngChee(昭应祠)andHougangTweeBoeyTengNiangTemple(后港水尾圣娘庙), deeplymovedme,ashestrivestoprotectSingapore’sHainanesetemplesfromdecline.
ChairmanHuangYuhaihaswitnessedtheconstructionofthetempleandgraciouslysharedhis over iftyyearsofmemoriesassociatedwithUnitedFiveTemples(伍合庙).Whetherpassingbyor comingtoofferincense,whatothersseeasmerelyatemple,ChairmanHuangspeaksofevery detail—theheightofthethreshold,theselectionofmaterialsforthegates,andthearrangementof thetemples—asstories.
Duringtheprocessofwritingmythesis,Iamsincerelygratefulforthepatientguidanceprovided byProfessor Ho Puay Peng.ProfessorHopossessesextensivepracticalexperienceinheritage conservation and an acute insight into details. He consistently identiies the key issues in my researchwithpinpointaccuracyandoffersclearandinsightfulanalyses,helpingmetoexplorethe potentialofmytopicinvariousdirections.
Furthermore, I extend my heartfelt thanks to my fellow student, Cai Yujun, for his academic assistance,emotionalsupport,andthecareheprovidedinmydailylife.Iamdeeplygratefulfor thejoyhebroughtintomylifeduringmystudiesabroad.
Iwouldalsoliketoexpressmygratitudetomyclassmate, Chen Yuchen,whohasbeenpartofthe same class, group, and temple research project. Her optimism and professional insights have accompaniedmethroughouttheentirethesiswritingphase.Iextendmythanksto Chen Yingchen and Lai Zixiang fromXiamenUniversity,whoassistedmeinobtainingessentialliteratureforthis paper, titled "Joint and United: A Study on Singapore’s Lianhe Temple" from the Xiamen University’sMastersandDoctoralThesisDatabase.Thanksalsogoto Chen Zhen fromNanyang TechnologicalUniversity,whohelpedmedownloadmultipleresearchdocumentsonSingaporean temples from her university database. Lastly, I am thankful for the guidance and support in academicwritingprovidedby Chen Jie and Xue Jingyan.
Havingmanagedtosubmitthisthesisontimeamidstthecomplexitiesofamultitaskinglifehas fulilled the highest expectationsI have set for myself.I do notanticipate that this paper will contributetothepracticesofheritageconservationinSingaporeortheconservationeffortsforthe UnitedTemples,butIdohopethattheoversixtythousandwordsofinterviewtranscriptscompiled intheappendix,alongwiththearchitecturaldrawingsofUnitedFiveTemples(伍合庙)reproduced fromTongHengKang(通兴港),willprovehelpfultofutureresearchersofthesetemples.
Aboveall,Iammostgratefultomy mother and father.Ithankthemfortheirever-sincerelove, for always valuing education, for respecting all my choices, and for their support and encouragementofmyinterestsbeyondtherealmofacademicexaminations.
