Tua Pek Kong temple is a reflection of the daily lifestyle of ordinary Singaporean.
This study examines the evolving roles of Tua Pek Kong temples in modern Singapore, focusing on their social, religious, and architectural values. Existing literature has highlighted the historical and cultural significance of these temples. While this research explores more functional and cultural transformations. A comparativecasestudycategorisesTuaPekKongtemplesintothreetypes,involving siteobservationsandinterviews,toanalysethesetemples'changesandcommunity engagement.ThefindingsrevealthatwhileTuaPekKongtempleshaveadaptedto socio-economicpressuresbyincorporatingflexiblefunctions,thisadaptationrisks overshadowingtheirculturalandsocialsymbolismduetocommercialisation.
Thestudyconcludesthatconservationeffortsshouldencompassbothtangibleand intangibleculturalelements,allowingTuaPekKongtemplestomaintaintheirroles ascommunitynodes.However,thisresearchhasitslimitations:itonlyfocusesona few temples in Singapore and primarily relies on qualitative methods, which may introduce subjectivity. Future research should expand geographically and employ quantitative approachestoprovideamorecomprehensiveunderstandingofthese temples'culturalandsocialimpacts.
Keywords: Tua Pek Kong temples; Cultural Heritage Conservation; Community Engagement;ChineseIdentity
I also wish to thank NUS for providing numerous resources, especially the library and other faculty members who offered different perspectives and insights. My heartfeltthankstomyclassmatesfortheirvaluablefeedback.
I am particularly thankful to all the interview participants, most of whom were incrediblykindandwillingtocommunicate.Iamespeciallytouchedbytheelderly participants who offered heartfelt advice and generously shared food with me, leavingmedeeplymoved.
Lastly,Iwishtoexpressmysincerethankstomyfamilyfortheiremotionalsupport, especially to my boyfriend Yang Xinjinghe. He accompanied and guided me throughouttheentiresemester.Ireallyappreciatehispatienceandhelp
“TuaPekKong”(大伯公)isthetitlegiventothedeity“PekKong”withintheChinese communitiesofSoutheastAsia.ItmightoriginatefromacombinationoftheMalay term "Dato" and the Hakka term "Pek Kong." 1 This belief is one of the most widespreadinSingapore2,withvaryinginterpretationsandmeanings.Theworship ofTuaPekKongisfoundalloverSingapore,notonlyinTuaPekKongtemples(also known as Fu De Ci(福德祠)), but also in informal spaces on roadsides or in food courts. These places serve not only as sites for religion, but also as symbols of cultural roots and community cohesion, which provide spiritual support and identitytotheChinesemigrants.
TuaPekKongtemplesareoftenconsideredtohavelimitedaestheticvalue,andthe associated beliefs are sometimes viewed as superstition. As a result, they are frequently lack preservation. With the modernisation process, Tua Pek Kong templesfacevariouschallenges,suchasspatialcompressionandfunctionaldecline.
Urban planning and spatial management policies have forced many temples to relocate,merge,orevendisappear,weakeningtheirreligiousandsocialrolewithin communitylife.Theyareincreasinglyseenasculturalheritageratherthanacentre fordailylife.
ThisstudytriestorevealhowtheevolutionofTuaPekKongtemplesinSingapore during the modernisation process reflects the cultural heritage and changes in organisational relationships within the Chinese community. By analysing the architectural characteristics of these temples and the behaviour patterns of their users, this study aims to explore whether Tua Pek Kong temples still hold conservationvaluetoday.Theresearch notonlydeepenstheunderstandingofthe influenceofChinesereligiononthecommunitybutalsoprovidesvaluableinsights fortheconservationofother“small”religiousandculturalheritage.
Hypothesis1:ThefunctionofTuaPek Kongtempleshasshiftedfrombeingat the core of community activities to becoming cultural signs and tourist attractions. The close connection between architecture and function has graduallyweakenedwiththisshift,turningthebuildingsintosymbols.
Hypothesis2:Differentstakeholders(suchasthegovernment,templemanagers and community residents) have significantly different understandings of Tua Pek Kong temples. Evenwithinthe prayers, there is variety inunderstanding. The diversity in understanding is the main reason for the changes in the expressionofTuaPekKongbelief.
Hypothesis3:TuaPekKongtemplesstillmaintainsocialrelationshipstosome extent, but their influence is gradually diminishing. These social relationships arenot assimple as folkbeliefs;there mustexistaresilient cultural core. Itis thiscore'sstrengththatdeterminesthevitalityofeachTuaPekKongtemple.
ThisstudycoverstheentireperiodfromtheearlyimmigrantsocietyofSingaporeto themodernisationprocess,withafocusonanalysinghowpost-independencepolicy changes and socio-cultural evolution have affected the religious nature and architecturalpreservationofTuaPekKongtemples.Theresearchfocusesoneight Tua Pek Kong temples, each of which has unique attributes in terms of function, architecturalstyle,andcommunityinvolvement.
Thisstudywillfocusonthefollowingkeythemes:
Historical and Functional Evolution of Temples: The study will trace the historical evolution of each Tua Pek Kong temple from its construction to the present, exploring changes in their religious, social, and cultural functions at differenthistoricalperiods.
Role of Stakeholders3: The research will explore how different stakeholders, includingthegovernment,templemanagers,andcommunityresidents,perceive and utilise Tua Pek Kong temples. This section will examine their various positionsandperspectivesonthepreservation,usage,andmanagementofthese temples.
3 SeeAppendix1fordetailsofstakeholderinterviews.
Role of Temples inthe Community: The study will analyse how Tua Pek Kong temples maintain social relationships through religious ceremonies and community activities, and how they function as a community hub in modern society.
LiteratureReview:Bysystematicallyreviewingexistingacademicliteratureand related historical materials, this study will analyse the historical background, functional changes, and the role of Tua Pek Kong temples in the community. These sources will provide theoretical support for the study and help clarify existingresearchfindingsandgaps.
Field Study: A field study of Tua Pek Kong temples in Singapore will be conducted to observe the architectural structure, spatial layout, and their adaptation to the modern urban environment. This fieldwork will also help understandinghowthetemplesareusedindailylifeandhowtheyperformtheir religiousandsocialfunctions.
Stakeholder Interviews: Semi-structured interviews will be conducted with different stakeholders to gain in-depth insights into their understanding and attitudes. These interviews will help uncover the various positions and motivations of different stakeholders regarding the conservation and use of temples, as well as understand the multiple functions these temples serve in modernsociety.
ComparativeCaseAnalysis:Thestudywillconductacomparativecaseanalysis of different types of Tua Pek Kong temples, examining their strategies and functional evolution in different social and environmental contexts. Such comparativeanalysiswillprovideusefulreferencesfortheirfuturedevelopment andconservation.
2 LiteratureReview
ThediscussionontheconservationofTuaPekKongtemplesinSingaporeinvolvesa highlycomplexhistoricalandsocialnetwork.Itnotonlyincludesthehistoryofthe Chinese community, the integration of beliefs, dialect groups, and family ties, but also reflects various transformations in cultural and social identity within an immigrant society. This literature review will begin with historical research, exploring the evolution of religion and folk beliefs under modernisation and urbanisation, and how these changes have impacted the conservation of these buildings.
2.1 History and Evolution of Tua Pek Kong Belief
Temple architecture is built upon religious beliefs. Tua Pek Kong temples, also knownasFuDeCi,enshrinethedeityknownasTuaPekKong,orFudeZhengshen
Fude Temples are common temples in Hakka communities. As Hakka people migrated overseas, the worship spread throughout Southeast Asia, gradually becoming a main deity that unified the overseas Chinese. During this process, the beliefsystemevolvedsignificantly,leadingtohugedifferencesbetweentheTuaPek KongworshipinSoutheastAsiatodayandthatinmainlandChina.
ThisdeityisoftenassociatedwiththeGodLandinChinesefolkreligion.Butwithin academic circles, there has been considerable debate over its definition. Chinese
scholars such as Chen Zhiming4, Gao Weinong, and Zheng Zhiming5 have all conducted comprehensive academic studies on this subject. In recent years, some believethat"TuaPek"wasoriginallyBoyi(伯益),aministerofthelegendaryYu(大 禹),whosetitleevolvedinto"BoYe"andeventuallybecame"PekKong"6.Although scholarsholddifferentviews,theseperspectivesarenotnecessarilycontradictory. TheyactuallyreflectthemixoflandworshipandancestorworshipwithintheHakka community, and more broadly, the entire Chinese community. The term "Tua Pek Kong"(similartoarespectedelderinafamilyorcommunity)itselfsuggestsaclose relationship between humans and deities. Thus, Tua Pek Kong is more easily accepted and widely worshipped by Southeast Asian Chinese compared to other deities,leadingtotheflourishingofthisbelief.
Some scholars believe that the widespread of Tua Pek Kong in Southeast Asia is closely linked to secret societies and clan associations. In early Singapore, clan associationswerecentresofreligiousactivities7,andtemplesalsoservedasplaces forsocialinteraction aphenomenonthatcontinuestoday.DuringtheQingDynasty,
secretsocietiesfromChinaspreadtoSoutheastAsiaalongwithChinesemigrants8 . TheyusedTuaPekKongworshipintheirritualstoestablishlegitimacy.Inthe18th to19thcenturies,duetothelackoflegalprotectionforChineseinSoutheast Asia, thesearmedautonomousgroupsplayedakeyroleinrebuildingtheircultureinnew lands, so their influence was gradually expanding. They organised various social activities9 through clan associations and temples, which not only strengthened communitycohesionbutalsohelpednewimmigrantsadapttonewenvironment.
LiTianxi10 andXuYongzhang11 discussedChinesefolkbeliefsinSoutheastAsiaon a broader scale, while Professor Zeng Ling from Xiamen University conducted extensive research on the Chinese cultural changes throughout Southeast Asia, whichalsorelatedtoTuaPekKongbelief.Fromthe19thcenturytotheearly20th century,theculturalidentityandreligiousbeliefsoftheLocalChineseinSingapore underwent a series of changes. Zhang Chenyi12 summarised these changes into three phases: "Malayanization" (combining Malay folk beliefs with traditional Chinesebeliefs), "Anglicization"(where many Chinese abandoned theirtraditional
beliefs and converted to Christianity, even criticising Chinese religion), and "ReSinicization" (a cultural revival movement reaffirming traditional religion and ethicalvalues).Thesetransformationswereinfluencedbyglobalupheavals,aswell asChina'sdomesticpoweranditsrelationshipwithSingapore.
Overall,modernSoutheastAsianChinesesocietyhaslackedthenourishmentof"big traditions"(authenticChineseculturaltraditions),whichmakesitmorelikelytorely on primitive spiritual practices to meet people's survival needs. The revival of Chinese beliefs often carries strong elements of utilitarianism13 and mysticism, dependingonmiracles14 andmediumsforvalidation.Thisphenomenonreflectsthe flourishingof"smalltraditions"inSoutheastAsiawhilethe"bigtradition"ofChinese culturehasgraduallydeclined.
Research on the conservation of Tua Pek Kong temple architecture has almost entirely been initiated by the temples and clan associations themselves. Most of these publications are over 20 years old, and their research often focused on discussionsofcommunityandhistoricalvalue,aswellasarchitecturalcomponents. Whetherthesefindingsremainapplicabletodayisstilluncertain.
Since independence, Singapore has focused on economic development and modernisation,withspatialmanagementbeinganimportantwaytoachievethese goals. The government often uses the mainstream narrative of "land scarcity" to justify strict land management, viewing it as an essential strategy for achieving national objectives15. This spatial management has had a significant impact on Singapore's cultural heritage. Many large religious sites in the city centre have becomeisolatedislands,surroundedbyhigh-risebuildingsandshoppingmalls16 . This phenomenon has also had a significant impact17 on Tua Pek Kong temples. Urban expansion has directly affected the physical form of these land temples, forcing many of them to reconstruct, relocate (some even up to 11 times 18), downsize,merge19,orevencompletelydisappear.Templerelocationisnotmerelya
changeinphysicallocation;italsoinvolvesrebuildingtheemotionalconnectionand redefining religious practices, often resulting in a loss of followers20. It typically takesmanyyearsforarelocatedtempletore-establishitsrelationshipwiththelocal community,whichdirectlyaffectsitsfunctionasacentreforcommunityreligionand socialinteraction.
2.2.2
ImpactofGovernmentPolicies
During the early immigration period,the Chinese community inSingapore mainly relied on clan associations to manage and maintain internal community affairs. These associations not only provided social welfare, education, and cultural activities,butalso playedimportantrolesinresolvingdisputes andprotecting the rights of their members. Most of them were centred around temples, such as the ThianHockKengTemplefortheHokkienclan,theFookTetSooKhekTempleforthe Cantoneseclan,andtheYuehHaiChingTemplefortheTeochewclan.
However, after Singapore's independence, the government's strong intervention21 invariousaspectsofsocietygraduallyweakenedtheroleoftheseassociations.They foundinSingapore.
As a result, membership and loyalty to these associations declined. Many temple buildingsandcemeterieswerealsoforciblyacquiredbythegovernmentinthename ofdevelopment,directlyimpactingtheeconomicfoundationandsocialinfluenceof these associations, which in turn facilitated the government's centralised control andsocialstability. Singapore'slanguagepolicyhasalsodamagedthetransmissionoftraditionalculture. After independence, English was established as the de facto first language, diminishing the influence of Chinese in Singapore. As China began to open up, in 1979,thegovernmentalsostartedtopromoteMandarinheavily,therebyreducing theuseof dialects. Thesemeasuresled moreyoungpeople toabandon Chinesein favourofEnglish22,furtherweakeningtheculturalbondswithinthecommunity23 .
Asaresult,thesenseofidentityrootedindialect-basedtraditionalChineseculture became difficult tosustain.Therefore, itischallengingtofullyunderstand the Tua PekKongbelief.
AfterSingapore'sindependencein1965,thegovernmentactivelypromotedsecular projects, attempting to remove religious activities from public life through urban 22 乌鸦校尉. (2024, August 30). 华人占七成的新加坡，为什么现在讲不好“华语”？. Bilibili. https://www.bilibili.com/video/BV1ET421z7Bg?vd_source=8ebf40163fb9f4dbdb70169b51e072f4
23 黄贤强 (Ed.).(2015). 跨域研究客家文化.GlobalPublishing.
planning and management. Religious activities were restricted to designated "religious zones"or relocated to industrial areas at the edges of the city. This was not only a physical removal but also an attempt to erase them from public consciousness. This phenomenon has been described as a form of "collective amnesia24" .
The multicultural policy aims to maintain social harmony and stability by emphasisingtheequalcoexistenceofdifferentethnicgroups.Theapproachheavily reliesonethniclabels,suchasChinese,Malay,andIndian.Whilethisclassification helps preserve the cultural and religious traditions of different groups, it tends to overlook the diversity within each ethnic group25. Under such cultural policies, religionscaneasilybecomerigidandisolated,leadingtotheirdecline,ortheymay undergochangesduringtheprocessofintegration.
mainlybasedonChineseculture,isgraduallydeclining26,andreligionisbecoming more rationalised 27 . Temples, which were once centres for community, have graduallylosttheirroleasgatheringplaces.Thisshifthasalsoaffectedhowpeople feel and use these sites28. The modern urban environment has forced people to redefinethesespaces,transformingthemfromcentresofdailyworshipintocultural heritage sites. Temples are increasingly seen as historical monuments or tourist attractions rather than integral parts of everyday life 29 . This process of "symbolisation"and"commodification"hasweakenedtheirculturalsignificance. The identity of Singaporean Chinese has also transformed their understanding of Chinesereligion.Duringtheearlymigrationperiod,SingaporeanChineseidentified morestronglywithmainlandChina,andtheirunderstandingofreligionwasmore rooted in tracing cultural origins. However, nowadays these immigrants have become citizens, which enhanced their belief in creating their own culture and emphasised localisation30. The younger generation has also developed its own
Modernmulticulturalintegrationhasalsogreatlyimpactedthetraditionalfunctions ofreligion,TuaPekKongtemplesnotonlyneedtomaintaintheirTaoisttraditions but also adapt to influences from other faiths31. Some temples have incorporated elements of different religions to attract followers from diverse backgrounds32 . However, there is a risk of religious understanding becoming distorted33 in this process,anditiscrucialtoremainvigilantagainsttheeffectsofsuchmulticultural influences.
2.3 Impact of Changing Religious Functions
The conservation of religious sites faces increasingly severe challenges. These challengescomenotonlyfromexternalpressuresbutalsofromchangesinreligious functionsandtheirnature.TherenovationofmanytemplesinSingaporeisoftennot drivenbyculturalconservationbutinsteadreflectsamoreutilitarianism34.Tokeep
temples functioning, some temple managers have had to adopt compromise measures, such as simplifying religious rituals35, merging multiple temples36, or usingnon-religiousspaces37 forreligiousactivities.Althoughthesemeasureshelp retain the existence of sacred spaces to some extent, they further diminish the architecturalsignificanceofthesetemples.Moreover,smallshrinesinfamiliesoron theroadside38 throughout Singapore can maintain the belief without a dedicated building,meaningthatthephysicalreligiousstructureisnolongeressential.
Religious integration has also significantly altered the architectural landscape of temples. In a multicultural environment, these architectural styles have gradually incorporated diverse elements 39 , resulting in a unique blend of styles and eclecticism40. For example, in some temples in Singapore, Hindu and Buddhist
symbols have been incorporated41. There is a risk of diminishing the traditional architecturalstylesandreligioussymbolsofthesetemples42 .
2.4
Practices for Addressing Modern Challenges
2.4.1
PracticesforMaintainingReligiousSystems
Singapore's Tua Pek Kong temples are primarily managed and maintained43 by Taoistandclanassociations44.Thesegroupsprovideongoingreligiousandcultural support to the community through religious activities, worship rituals, and customisedreligiousservices45
TuaPekKongtemplesarenotonlycloselyconnectedwithlocalTaoistassociations butalsomaintaininteractionswithtemplesinotherregions.Chinesetemplesacross Southeast Asiasustaintheirreligiousfunctions through these networks46,sharing
resources and experiences to ensure the continuity 47 of religious rituals and cultural heritage. This cross-regional cooperation provides important support for themaintenanceofTuaPekKongtemplesandenhancestheirresilienceintheface ofmodernisationpressures.
2.4.2 PracticesforConservingHistoricBuildings
TheconservationofTuaPekKongtemplesoftenfacesconflictsbetweenhistorical authenticity and functional needs48. For many temples, architectural significance includes cultural symbols and traditional spatial layouts, which are not only expressionsofarchitecturalaestheticsbutalsoholdprofoundculturalsignificance. However,withtheriseofmodernbuildingstandardsand changesininternational relations49,therestorationofthesetemplesoftenhastouselocalised50 andmodern materials and techniques. Many of these inappropriate practices have severely damagedtheoriginalappearanceandartisticvalue51 .
Manytemples,toattractyoungervisitorsoralignwithmodernaestheticdemands, oftenincorporatecontemporarydesignelements.However,suchcompromisesmay weaken the temple's traditional religious identity. There are also varying expert perspectives on the definition of "authenticity." For instance, Singapore tends towards a relativistic approach52 that embraces multiculturalism and temporal evolution,whileChinafavoursapuriststancefocusingontraditionalmaterialsand styles. The conservation of buildings also depends on the excavation of historical records,understandingofculturalcontexts,anddefinitionsofauthenticity.
Despitethesechallenges,TuaPekKongtemplescanstillachieveabalancebetween functionalityandconservation.Forexample,advancedtechnologiescanbeusedto better preserve and replicate traditional architectural elements, ensuring both structural safety and aesthetic value. These innovative methods offer new approaches.
2.5 Summary and Research Gaps
ThereviewrevealsthatSingapore'sTuaPekKongtemplesarenotonlysymbolsof religious belief but also embody multiple layers of historical and socio-cultural LokeYahTengAssociation,1824-1999.
significance.CurrentresearchprimarilyfocusesontheoriginsandspreadofTuaPek Kongbelief,theevolutionofChinesereligion,andtheexpressionofthesebeliefsin modern society. Although these studies have provided valuable insights into the traditionalrolesofTuaPekKongtemples,thereisstillalackofin-depthexploration on how these temples respond to modern challenges, their functional transformations, architectural changes, and shifts in cultural symbolism in contemporary society. Additionally, there has been limited discussion on whether TuaPekKongtemplesstillholdconservationvalueinamodernsocietywheremany traditional aspects have already been lost, and how their value canbe specifically defined.
Thefollowingresearchwilladdressthesegapsthroughmoredetailedcasestudies. This study will reveal how urbanisation, economicpressures, and modern culture impactthedevelopmentofdifferenttypesofTuaPekKongtemples.Furthermore,it willinvestigatehowTuaPekKongtemplescontinuetomaintaintheirculturaland communityconnectionsinacomplexmodernenvironment.
3 The Current Status and Functional Transformation of Singapore'sTua PekKongTemples
Astheprocessofmodernisationspeedsupandsocialstructuresshift,theroleofTua PekKongtemplesinSingaporehasgraduallyevolved.Oncethecoreofcommunity religious life, these temples were centres of pure faith for local people. However, today, their religious functions have diversified, and their social and cultural roles havebeenimpactedbyvariousexternalfactors.Inmodernsociety,changesinbelief systems,theinfluenceofcommercialisation,andpolicyshiftshavegraduallyaltered the architecture of these temples and the people who use them. Therefore, when examiningthecurrentstateofTuaPekKongtemples,itisimportanttoconsiderthe interaction between their architecture, religious beliefs, and the social groups involved.Attentionshouldalsobegiventothepreservationofthesetemplesandthe changesintheiruserbase,asthesefactorsmayinfluencetheirfuturedevelopment.
Basedonthedifferencesinreligiousandsocialfunctions,Singapore'sTuaPekKong temples can mainly be classified into three types: temples with a pure focus on worship,templeswhereworshipislinkedtootherreligiousrituals,andtemplesthat involveamixofcommercialactivities.Thisclassificationhelpsusbetterunderstand thediverserolesthesetemplesplayinmodernsocietyandthechallengestheyface.
Thistypeoftemplehaspreservedarelativelypureform ofTuaPekKongworship, with its religious activities and functions remaining focused on the act of worship itself.Inthesetemples,worshippers’actionsarestraightforward,andthetemple’s religious role remains highly concentrated, without any additional functions or distractions.
3.1.1 GohChoTuaPehKongTemple53 (梧槽大伯公庙)
GohChoTuaPehKongTempleislocatedonBalestierRoadandhasahistoryof177 years.ItbelongstheHokkienHuayKuan(HokkienClanAssociation).Accordingto legend, the area was once covered with vast sugarcane plantations, and tigers frequently appeared, threatening the lives of the workers. To seek protection and peace,aworkerbuiltthetemplein184754.ThemaindeityinthetempleisTuaPeh Kong, along with other deities such as Guan Gong, the Child-Giving Goddess, Tudigong(EarthGod),andNezha.
Goh Cho Tua Peh Kong Temple, along with other buildings on Balestier Road, has beenlistedasaConservedBuilding.Thetemple'sarchitectureisrelativelysimple, representing a typical style from southern China. The roof features intricate traditionaldecorations,whichgiveitsignificanthistoricalvalue.Ontherightsideis apermanentoperastage,oneofthreeremaininginSingapore.Thisstagewasbuilt in1906, and traditionalpuppetshows, aswellasTeocheworHokkienoperas, are performed here three times a year during the deities' birthdays and thanksgiving ceremonies(onthe2nddayofthe2nd lunarmonth,the 15th/16thdayofthe 8th
lunar month, and the 5th/6th day of the 11th lunar month). The stage provides opportunities for the community to engage in religious worship, education, and socialinteraction,whichisthesameasthetraditionalfunctionsofatemple.However, astheorganisersoftheseceremoniesareageing,andwiththeHokkienHuayKuan’s plan to renovate the temple in 2025, the temple's future may face considerable changes.
Figure33Thefrontelevationofthetemple,with a very simple structure and a beautifully decorated roof in the southern Chinese style. Curtainsweresetuptoprotectitfromtherain.
(Source:ByAuthor17thOct.2024)
Figure 3.2
Conservation map of the area, showing the temple within the conservation area on Balestier Road.
（Source: URA SPACE 2024）
Figure 34 Permanent stage on the right of the temple.(Source:ByAuthor5thSep.2024)
In2018,anautomatedmachineselling"4Dwinningnumbers"55 wasinstalledatthe entrance of the temple, with a sign that read "Blessings of Wealth from Tua Peh Kong"(大伯公施财)56.Althoughthetempledidnotchargerentorelectricityfees,the machine's owner would donate a part of the earnings as "incense money" to the temple. However, after a few years, the company went out of business, and the temple no longer offered this service. Despite this, the number of visitors to the templewasnotaffectedandremainedsteady.
Manypeoplecometothetempletoworship,includinganoticeablenumberofyoung people,andevennewimmigrantsfrommainlandChinawhohaveadoptedthefaith. Sincethetempleisconvenientlylocatedbetweenabusstopandaresidentialarea, many worshippers stop by on their way to or from the bus stop. They may pause brieflyattheentrance,raisetheirhandsinaquickprayer,andthencontinueontheir way,reflectingthecommonworshipstyleassociatedwithTudigong(theEarthGod). Itresemblesagestureofregardinganelderatthevillagegatebeforeheadinghome ortowork.Onthe1stand15thdaysofeachlunarmonth,manyworshippers,who havesincemovedaway,returntothetempletoworship.Aftertheirprayers,many
From architectural, historical, and social perspectives, Goh Cho Tua Peh Kong Templeholdssignificantvalue. Itslocationishighlyadvantageous,andeventhose whodonotholdthefaithstillregardthetempleasapartoftheirlivingenvironment. Itholdsanimportantplaceinthedailylivesofthesurroundingresidents.
3.1.2 MunSanFookTuckChee57 (万山福德祠)
Figure 3.5 A manwas worshipping on the way home after getting off the bus. At thistime, the temple had closed and the statue was placed outside for worship. (Source: By Author 17th Sep.2024)
MunSanFookTuckCheewasarefugeforChineselabourers58 intheearlyKallang River area and is one of the oldest Tudigong temples in Singapore. The exact founding year remains uncertain, but inscriptions suggest that it was likely
establishedaroundthe1860s.Aftertworelocations,thetemplewasfinallybuiltat itscurrentlocation.AmapofSingaporefrom1885showsa"ChineseTemple"near BrickField,whichmayindicatetheoriginalsite59.Thename"MunSan"isbelieved tocomefromtheoldnamefortheKallangBasin-"MunSanKong,"with"MunSan" beingaCantonesetransliterationoftheMalayword"bangsal,"meaningworkshop. This area was one of Singapore's earliest industrial zones, and the temple's establishment and renovation were strongly supported by local Chinese factories, most of which were operated by Cantonese. As a result, the temple houses many Cantonesedeities,withafewHokkiendeities.Italsofeaturessomerarestatuesof deities, such as "Lady Golden Flower"(金花夫人), "Hua Guang"(华光) and "Hua Tuo"(华佗), all of which reflect Cantonese cultural influences. These deities are closelylinkedtothedailylifeandoccupationsofthelocalCantonesecommunity.
Figure 36 The location marked” Chinese Temple” in Kallangonthemapof Singaporedated1911 is very close to the originalsite.(Source: Historical maps of Singapore,NUS)
Figure 37 Photo in 2013.Thefootpathhas been turned into a road in 2024 and people have to enter through the left entranceinthepicture. (Source: Facebook of Chinese Temples in Singapore,2013)
MunSanFookTuckCheeisasimpleCantonese-stylebuildingwithtwohalls front andback andfiveyardsacross.Originally,thespacebetweenthetwohallswasan opencourtyard,butduringrenovationsintheearly1980s,itwascoveredtoprovide shelterandincrease theworshipspace.However,thisledto alossof natural light andwind,solargeelectricfansandlightswereinstalled.Duringthisrenovation,to makemaintenanceeasier,the paintings andcalligraphyonthewallswerecovered with tiles, and many of the wooden structures and furniture were removed. It is because of these alterations to the original structure that its applications for NationalMonumenthaverepeatedlyfailed60
ThetemplewasoriginallylocatedattheheartofSarKongVillage(沙岗村),atypical Chinese kampong. In addition to serving as a place of worship, the temple also
supported a village school, a sports association, and a fire lookout tower and distributedfoodtonearbyChineselabourers61.Itplayedakeyroleinstabilisingthe community. In1970, the government proposed merging MunSanFook Tuck Chee withothertemplesintoaunitedtemple,butthiswasresistedbythelocalvillagers. In1979,thelandwasacquiredbythegovernment,andmostoftheresidentswere relocated.Underthiscircumstance,thetemplepropertywasalsoacquiredbutwas notdemolished;instead,itwasconvertedintoa30-yearlease.
Althoughtheoriginalresidentswererelocated,newHDBflatswerebuiltonthesite oftheformerkampong,andtheoldvillagersnowlivenottoofaraway.Thisallowed MunSanFook Tuck Chee still serving as a community religious and social centre. The sports association next to the temple has since transformed into a lion dance troupe, which remains very active today. In addition to celebrating the most important events like the Tua Pek Kong’s birthday and the Hungry Ghost Festival, the temple also hosts a special "Fire Dragon Dance" every three years. This performance,whichoriginatedinChina,ismeanttoblessthecommunity,wardoff disasters, and express people's hopes for a good life. Mun San Fook Tuck Chee introducedthisactivityinthe1980s.Inthisactivity,aburningstrawdragonparades
Today, the number of worshippers has gradually decreased. However, due to its unique celebrations, as well as the rare deities, there are still people who make a specialtriptothetempletoworship.
On November 8, 2024, during the speech at the Architectural Heritage Awards ceremonyorganisedbyURA,theMinisterforNationalDevelopmentannouncedthat the URA is studying the conservation of Mun San Fook Tuck Chee. He stated that effortsmust bemade toincorporate thecultural heritage intodevelopment plans, including the places, events, and communities that have shaped Singapore. One approachistoconservesignificantbuildingsandstructures,servingastangibleand
visual connections to the past 62 . The temple management plans to use this opportunitytoraisefundstorestoretheoriginalappearancefromthe1970sandto renovatethebuildingcomprehensively, ensuringitcomplieswithcurrentbuilding regulations.
3.1.3 CheeTianKengTemple63 (聚天宫)
Chee Tian Keng Temple was founded by the Hokkien and Teochew people in the early1900s.ItwasoriginallyestablishedinoneofToaPayoh’slargestkampongsand movedinthe1970stothefirstUnitedTempleinSingapore.Thetempleplayedakey roleinthecommunity,fundingtheestablishmentofafirebrigadeandaschool.To thisday,thedevoteesofCheeTianKengremaingenerousanddevout64.Thetemple’s sculpturesandaltarsareunderstatedyetexquisite,reflectingitsdeepheritageand financialbacking.However,feweryoungpeoplearenowjoiningCheeTianKeng.As theprayersofferedatthistemplefocussolelyonseekingpeaceratherthanwealth, manywhoaremorefocusedonmaterialgainsprefertoworshipatothertemples.
Figure 310 United Five Temples of Toa Payoh (Source: By Author, 12th Sep. 2024)
Asatemplemergedintoaunitedcomplex,thebuildingitselfdoesn’tholdsignificant architectural value. However, the festival carries strong spatial symbolism. The centreoftheritualisa"bridge" crossingitisbelievedtowardoffmisfortune.At the end of the ceremony, participants not only cross the bridge but also enter the templetopraytoTuaPekKong,thenexittopraytootherdeities.Thisprocessisakin tomovingthroughthehallsofatraditionallargetemple.However,duetothelackof distinct architectural space, much of the religious experience now relies on the worshippers'imagination.
During the event, most of the attendants are elderly local residents. They are not particularlyinterestedinthepuppetshowsortheTaoistrituals;instead,theevent servesmoreasasocialopportunityfor them.Fewyoungpeopleparticipateinthe festival,butthere aremanychildren,usuallybrought alongby theirgrandparents. Thechildrenaregenerallycuriousandmoreeagertoengageintheactivities,while theelderstaketheopportunitytoexplainthemeaningandsignificanceoftherituals tothem.
3.1.4 Conclusion
Figure 312 The ritualof‘crossingthe bridge’ symbolises the crossing of misfortune. After crossing the bridge, people world go into the temple to worship Tua Pek Kong. (Source: By Author 19th Sep. 2024)
Figure 313
Attending and passing residents with their children watching the puppet show. (Source: By Author 19th Sep. 2024)
TemplesthathaveretainedarelativelypureformoftheTuaPekKongfaithsharea commoncharacteristic:theyareabletopreserveapartoftheiroriginalcommunity while also attracting new followers. This is largely due to their geographical locations,oftensituatedwithin residentialareasorcloselylinkedtopeople’sdaily
3.2 Temples Where Worship is Linked to Other Religious Rituals
In 19th century Singapore, Chinese immigrant clans established their own cemeteriestoaddressburialandancestralworshipneeds.Manyofthesecemeteries also served as the main institutions for their respective clans, which plays an important role in fostering community identity and cohesion. The Tua Pek Kong temples within these cemeteries were closely linked to the Chinese ancestral worship. Typically, worshippers would first pay respects to Tua Pek Kong before ancestral rituals or other worship activities, giving these temples a more subordinatereligiousfunction.
3.2.1 PeckSanThengFuDeCi65 (碧山亭福德祠)
Peck San Theng66, established in 1871 by the Kwong Wai Siew association, was a productoftheinteractionsandintegrationwithinSingapore’sChinesecommunity duringthecolonialperiod67.Itservedasaculturalbridge,usingtraditionalChinese practices of ancestral worship and cemetery identity to unite the three dialect groups(Guangzhou,Huizhou,Zhaoqing).Byhandlingthefuneralsandritualsforthe
deceased,thecemeteryfacilitatedtheintegrationofvarioussubgroups,makingita microcosm of the localised Chinese society in Singapore. Although, by the 20th century,Bishanadoptedamoreinclusiveapproach,nolongerlimitingitsservicesto thesethreegroups,PeckSanThengstillmaintainedastrongsenseofidentitytiedto theseoriginalcommunitieswhenmanagingthecemetery. AfterSingaporegainedindependence,PeckSanThengbeganreceivingnoticesfrom thegovernment requesting its cemetery land for development purposes. In 1973, thecemeterywasofficiallyclosed.Subsequently,PeckSanThengtransformedinto thecolumbariumtoday.Despitethischangeinform,theessenceofPeckSanTheng remainedunchanged,asitcontinuedtofosterastrongsenseofidentityamongthe descendantsofthethreeoriginaldialectgroupsthroughancestralworship.
PeckSanThengFuDeCiisanauxiliarybuildingofPeckSanTheng,anditshistorical developmentiscloselytiedtothecemeteryandtheassociations.Thetemplehouses only a statue of Tua Pek Kong and lacks the spatial design of traditional temples. However,itretainssymbolicfeaturesthat emphasiseChineseidentity.Thetemple servesanimportantfunctionalrole,closelyconnectedtothetraditionalpracticesof ancestral worship in Singapore's Chinese community. Due to the high density of ancestral tablets and its proximity to the columbarium, many worshippers follow thetraditionofworshippingTuaPekKongbeforepayingrespectstotheirancestors.
Figure 314 A model of Peck San Theng cemeteryintheoffice lobby.Thebuildingin the lower right corneristheFuDeCi. (Source: By Author 5th Sep.2024)
3.2.2 SinHengSanTengTuaPekKongTemple68 (新恒山亭大伯公庙)
Heng San Teng was a cemetery organisation under the Hokkien Huay Kuan and existed as early as 1828, making it the oldest recorded Chinese cemetery in Singapore.By189169,theHokkienHuayKuanhadboughtnewlandtorelocatethe gravesandcontinuedusingtheoldname,namingitSinHengSanTeng(meansanew Heng San Teng). Together with Tai Yuan Mountain70, it formed the original Bukit Brown Cemetery. In 1922, part of the land was requisitioned by the colonial governmenttoestablishSingapore’sfirstpublicChineseburialground,which was
thefirstChinesecemeteryinSingaporetofosterabroaderChineseidentitythrough itsorganisationandspatiallayout71.Manyprominentfigureswhomadesignificant contributionstoSingaporeareburiedhere.In1973,thegovernmentbeganclosing and acquiring the cemetery land. Today, the entire cemetery has been taken over, withsomeareasalreadyusedforurbandevelopment,andtheremaininglandisalso plannedforresidentialprojects.
Sin Heng San Teng Tua Pek Kong Temple was established for the cemetery. The earliest artefacts in the temple can date back to 1853, and the temple itself likely existedby1937atthelatest.Thecurrentbuildingisbelievedtobeaproductofthe 1950s. The temple is near the PIE expressway, nestled withina wooded area, and can only be accessed by a narrow path. Located on a hilltop, the temple is surroundedbynumerousgraves.Architecturally,thestructureisquitesimple,with themainhalldedicatedtoTuaPekKong,whileasideroomisusedforworshipping nameless spirits. The temple is not managed daily and relies on worshippers to maintainit.However,therearepublicceremoniesduringQingmingandtheHungry GhostFestival.
Figure 315 The entire cemetery is cut off by PIE. The temple is close to it, but there is no road nearby to get to it (Source: URA SPACE 2024)
Figure 316 The narrow path to the temple. (Source:ByAuthor,17th Oct.2024)
Due to its remote location and the lower burial density in Bukit BrownCemetery, along with the fact that many of the graves are very old and no longer visited by descendants,thenumberofworshippersisquitesmall.Asaresult,onregulardays, almost no one comes to the temple to worship. However, as long as the cemetery remains,therewillalwaysbepeoplewhocometoshowtheirrespects.
Figure 3.17Sin Heng San Teng Tua Pek Kong Temple. There is no manager in daily time. (Source: By Author 17th Oct. 2024)
3.2.3 Conclusion
Figure 3.18 Posters on the walls illustrating the historyofthistemple and asking people to keep here clean.
(Source: By Author 17th Oct.2024)
ThistypeofTuaPekKongTempleiscloselylinkedtoancestralrites.Thearchitecture primarilyservesasavessel,whilethedecorationsmayonlyhavesymbolicmeaning. Thesignificanceofthesesymbolsdependsonwhattheancestralworshipritualsare meanttoconvey.IftheChinesecemeteryseekstoemphasiseasenseofcommunity identity based on a "shared ancestry," thenthedesignandelementsof thetemple wouldevolvetoreflectthat.However,theseelementscanbehighlyabstract,asthe actofworshippingTuaPekKongitselfalreadyembodiesasenseofculturalidentity. In this sense, the architecture serves as an additional expression of cultural recognition,enhancingtheculturalidentitythatarisesfromtheritual.Inaword,the building strengthens the cultural identity formed by these rituals, but it does not playadecisiveroleinshapingthatidentity.
Table 32 Comparison of two temples where worship is linked to other religious rituals (Source: Author,2024)
Peck San Theng Fu De Ci Sin Heng San Teng Tua Pek Kong Temple
3.3 Temples That Involve a Mix of Commercial Activities
Although these temples primarily worship Tua Pek Kong, they often incorporate commercialactivities,suchaslotterynumberpredictionservices."4D"(4-Digits)is a highly popular form of gambling in Singapore, where players select a four-digit number,andawinningnumberisrandomlydrawn.AsTuaPek Kong inSingapore alsohastheroleof theGodofWealth, manytemplesofferpaidorunpaid number prediction services. These services can attract more worshippers and generate revenueforthetemple.However,whetherthisactivitystillalignswiththespiritual
Fook Tek Soo Hakka Temple, built in 1844, is one of the oldest Hakka temples in SingaporeandisalsoknownasTanjongPagarFookTekChi.ItistheonlyTuaPek Kong temple in Singapore managed by the Eight Hakka Clans. Before land reclamation,thetemplefacedthesea,whichiswhyitwascommonlyknownasWang HaiTuaPekKongTemple(望海大伯公庙, means"TuaPekKonglookingouttosea").
Inthepast,localfishermenwouldvisitheretoprayforsafetybeforeouttosea,and newimmigrantswouldcomeheretoprayforpeaceandsuccessintheirnewlivesin Singapore. Although the temple was established by the Hakka community, it has always attracted worshippers from various dialect groups. During the Japanese occupation,thetemple'sreligiousactivitieswererestricted,andpartsofthetemple wereeitheroccupiedordamagedbytheJapaneseforces.Despitethesechallenges, the temple's administrators and worshippers continued their religious practices. The temple remained a vital spiritual pillar for the Hakka community throughout thisperiod.
In1979,thetemplereceivedanoticeofacquisitionfromthegovernment,anditwas officiallyacquiredin1982.However,thegovernmentassuredthatthetemplewould notbedemolishedunlessabsolutelynecessary,andithassincebeenleasedtothe temple’sboardunderamonthlylease.Topreservetheculturalvalueofthetemple, the manager has made continuous efforts over the years to apply for theNational
73 黄贤强 (Ed.).(2015). 跨域研究客家文化.GlobalPublishing.
Figure
MonumentofSingapore.Althoughthisapplicationhasnotyetbeensuccessfulasof 2024, the committee has not given up and continues to work on promoting and preservingthetemple’shistoricalandculturalheritage.
Figure 320 The downtown model shown in URAGallery.ThereddotisFookTekSooHakka Temple,whichisseparatedfromChinatownby high-rises (Source:ByAuthor,15th Oct.2024)
Figure 321 The site and the temple as seen fromtheroadjunction,withthesitecompletely blocking the entrance to the temple. (Source: ByAuthor,5th Sep.2024)
The interior of the temple is well-preserved. It has a typical southern Chinese architecturallayoutwithtwomainhallsandacourtyard.Thislayoutisquiterarein Southeast Asia, as most temples cover their courtyards to provide more space for religious ceremonies74. The interior walls are adorned with images of the Eight Immortals Crossing the Sea, and the roof is decorated with traditional Chinese auspicious patterns. Although there is some improper restoration, these details
323 Eight Immortals Crossing the Sea painted on thewall. (Source: By Author, 15th Oct.2024)
Therefore,botharchitecturallyandhistorically,thistempleholdssignificantvalue. However, with the relocation of the community and the development of the surroundingland,FookTekSooHakkaTemplehasgraduallymovedtotheperiphery of both society and the city space. The number of worshippers has dwindled, and only some regular elderly devotees come from the nearby area, along with a few middle-aged visitors who come to light ancestral lamps due to family tradition, gamblersprayingforlotteryluck,andtouristsinterestedinthetemple’shistory.
Before2004,thetempleintroducedaservicethatpredicted"4D"lotterynumbers. Thetemplestaffwouldwritethenumbers"predictedbyTuaPekKong"onredpaper and place them on the middle table, allowing worshippers to try their luck. The temple'sadministratorsadmittedthatmostpeoplecametoworshipnotforpeace, but to seek wealth. Predicting lottery numbers can help attract and retain
Figure
Figure
worshippers. However, due to the construction of the nearby MRT, the number of people coming on regular days to pray for lottery numbers has significantly decreased.
Figure 324 Obvious “4D” number on the centre table.
(Source: By Author, 15th Oct.2024)
Figure 3.25 Newspapers on the wall, reporting several cases of devotees hitting the jackpot with the 4D numbers here.
(Source: By Author, 15th Oct.2024)
Worshippersareexcitedaboutthepossibilityofluxurymallsandcasinosnearbyin thefuture, but thetemple'sadministratorsaresomewhat concerned. Services like
predicting lottery numbers are seen as a form of self-preservation for the temple, buttheadministratorsstillwanttopromotevirtuessuchaskindnessandintegrity through faith, rather than focusing solely on financial gain. More tourists and worshippers may visit the temple in the future, butthe reasons for their visits remainuncertain.
3.3.2 TuasPekKongKeng75 (大士伯公庙)
TuasPekKongKengislocatedintheBoonLayCommunityinwesternSingapore.In the1940s,thecolonialgovernmentacquiredlandfromChewBoonLay,leadingto thedevelopmentofBoonLayVillage76.In1974,theareabegantheconstructionof HDBflats.Originally,TuasPekKongKengwas usedasavillagetemple.Duringthe urbanrenewalprocessinthe1980s,thetemplewasrelocatedtoitscurrentsite,and the present building was constructed. Although the current temple is a new structure,itstillhasmanytraditionalHokkienarchitecturalelements,includingthe deities'statues.Thewallsofthebuildingandcourtyardareadornedwithcarvings orpaintingsofvariouslegendarystories,suchastheEightImmortalsCrossing the Sea. Informational posters about the Chinese zodiac and Taoist are also displayed throughoutthetemple.
Figure 326 Main entrance of TuasPek KongTemple.Posters hanged on the gate attracting people to engage the activities here. (Source: By Author, 16th Oct. 2024)
Tuas Pek Kong Keng is trying to build strong ties with the local community. In additiontotraditional activitieslikedonatingand distributingfoodandwater, the templeoffersfreesinginglessons,withclassesdividedintotwocategories:popular songsandTaoistclassics,cateringtotheneedsofdifferentgroups.Since2013,the templehasalsopublishedthe Tuas Literature77 magazine(大士文艺).Thisisoneof thefewliterarymagazinesinSingaporethatstillofferscontributorsastipend and therefore keeps high-quality submissions. The magazine intentionally avoids religiouscontentandisdistributedfreetothecommunityandschools.Theywantto introduceyoungpeopletoliteratureandpromoteChineseculture.
A considerable number of people visit Tuas Pek Kong Keng to worship, with the majority being young and middle-aged locals. Since the temple’s back entrance directly connects to the hawker centre, it is highly convenient for visitors. Most 77 陈宇昕.(2024,September18). 文坛老将烈浦：能做多少就做多少.LIANHEZAOBAO. https://www.zaobao.com.sg/lifestyle/culture/story20240918-4713937
Thetempleaimstostrengthenitsconnectionwiththecommunitythroughcultural activities and events. Educational materials are posted everywhere, encouraging peopletocultivatemoralcharacterandupholdhighethicalstandards.However,the presenceofalotterynumberpredictionmachinemightbeseenasasurvivalstrategy for the temple. The decreasing circulation of the temple's magazine hints at the increasingchallengesitfacesinsustainingitsinitiatives.
3.3.3 LoyangTuaPekKongTemple78 (洛阳大伯公庙)
Figure329Thereare carvings of traditional Chinese stories on doors throughout the whole temple (Source: By Author, 16th Oct.2024)
ThehistoryofLoyangTuaPekKongTempledatesbacktotheearly1980s.Itissaid that a statue of a deity was discovered along the coast near Loyang Road, so local devoteesbuiltasimplehutonthebeachtohouseandworshipthedeity79.In1996, afiredestroyedthehut,butthroughthegenerousdonationsfromtheworshippers, a new temple was constructed in 2000. In 2007, the temple was relocated to its currentsite,about2kmfromtheoriginallocation.
symbols blend architectural styles from both northern and southern China. For example,theroofisthestyleoftraditionalnorthernChineseofficialbuildings,with high-statuscolours.Therearenumeroussouthern-stylehangingflowerpillars(垂花 柱).Thedensearrangementofthesepillarsmimicsthe"ZaoJing“ceiling（藻井）,a featureofhigh-rankingChinesebuildings.Elaboratecarvings,alongwithgoldingots andcoins,areseenthroughoutthetemple,symbolisingwealth.Meanwhile,bamboo, which represents noble virtues in Chinese culture, is also used as a decorative element on the windows. The temple’s facade is adorned with nine five-clawed goldendragons, a symbol of the emperor inChinese tradition, and similar dragon carvingscanbefoundeverywhere.
The main deity is Tua Pek Kong, but it also enshrines other deities from various cultural backgrounds, such as Mazu, Guanyin, Confucius, Wenchang Dijun, Ksitigarbha, and Datuk Gong. Uniquely, it is one of the few temples in Singapore whereHindudeities,likeGaneshaandotherHindugods,areworshippedalongside Chinesedeities.Thetempleattractsdiverseworshippersofdifferentethnicitiesand agegroups,andthestaffarealsoquiteactiveinpromotingofferingsandincenseto them.Givenitslocationinanindustrial area,theworshippersprimarilyconsistof twogroups:workersfromthesurroundingbusinessesanddevoteeswhospecifically drivetothetemple.
Figure 330 The ceiling of the main hall
(Source:ByAuthor,11th Oct.2024)
Figure331Architecturewithacombinationof Chinese, Islamic and Indian elements
(Source:ByAuthor,11th Oct.2024)
One of the most noticeable features in Loyang Tua Pek Kong Temple is the 4D numbers everywhere. In the rear hall, there are two large abacuses. Worshippers seekingtopredict4Dlotterynumbersparticipateinaspecialritual,throughwhich they believe Tua Pek Kong will grant them lucky numbers. Afterward, they can “voluntarily” donate incense money and make a wish though the practice is not mandatory, it often feels suggestive. 4D numbers are written everywhere: on the abacuses,walls,andeventhegoldeningotsattheentrance,allinthehopeofwinning thelottery.
Figure 332 An abacusused to calculate lucky numbers. It's filled with 4D numbers. (Source: By Author, 11th Oct. 2024)
Figure3.33Thehugegoldeningot at the main entrance (Source: ByAuthor,11th Oct.2024)
3.3.4 Conclusion
The original Tua Pek Kong faith indeed carried an element of "exchange," with worshippersoftenprayingforwealth.Butatitscore,itstillemphasisestheneedfor personalefforttoachieveone'sgoals.Thebeliefsystemfunctionedmoreasaform ofcomfortorreassurance.However,thecurrentpracticeof"numberprediction"in Tua Pek Kong temples seems more like leveraging the deity's "credibility" to gain short-term, tangible benefits. Over time, this may transform the worshipper communityintoonethatisfocusedprimarilyonobtaining"luckynumbers."
Religion should serve a purpose of moral education and cultural identity. While commercial practices can help sustain the faith, thetemple’s architecture and decorations, which once symbolised faith and prosperity, could increasingly be
Thispart focuses on thedifferent typesofTuaPekKongtemplesinSingapore.By thoroughly comparing their historical background, conservation status, architecturalfeatures,presentfunctions,geographicallocations,andthechallenges
they face, it reveals the multiple roles these temples play in modern society. Pure worship temples primarily retain their original religious activities, centred on traditionalritualsandfaith.Despitethechallengesposedbyurbandevelopmentand anageingcommunity,theycontinuestrivingtomaintaintraditionalculture.Temples associatedwithotherritualsaremorecloselytiedtoancestorworship,locatednear cemeteries, and face pressures from land development, leading to a decline in worshippers. Temples with commercial activities attract more worshippers by providingservicessuch as"4D"lotterypredictions, butthey alsoriskhavingtheir culturalsignificanceovershadowedbycommercialpursuits.Additionally,thereare differencesinlocationsandarchitecturalstylesbetweentheselasttwotypes,which furtherinfluencethedegreeoftraditionalbeliefswithinthesetemples.
Following the in-depth analysis of the current status and challenges, thenext part will further summarise the value and significance of Tua Pek Kong temples in the present day. It will also explore the complex environment faced by these temples within a multicultural society and how to balance temple conservation and development,providingareferenceforthefutureofthesetemples.
4 Characteristics and Conservation Strategies of Tua Pek Kong
Temples
4.1 Characteristics of Tua Pek Kong Temples
TheTuaPekKongtemplesmentionedaboveexhibitmultiplecharacteristics.They notonlycarryhistoricalandculturalsignificance,butalsocontinuouslyadapttothe modern environment, meeting the needs and behaviour patterns of different user groups.ThefollowingaresomekeyfeaturesofTuaPekKongtemples:
4.1.1 As a form of folk belief, Tua Pek Kong worship struggles to sustain itself independently.
TheTuaPekKongbeliefisfundamentallyalower-tierfolkbelief,blendingelements from various other religions and local customs, which makes it difficult to define strictly within the frameworks of Taoism or Buddhism. This belief has a strong utilitarian aspect, lacking the structured doctrines or widespread following that characteriseotherreligions.Although TuaPekKongworshipholdsahigherstatus inSoutheastAsia,itremainsafolkbeliefatitscore,unabletoattractlargenumbers of followers purely on faith. To survive, it must overlap with other behaviour patternsinpeople'slives.
Based on the observations of the Tua Pek Kong temples mentioned before, each
relatively active temple sees its worshippers' prayers tied to other behaviour patterns.Forexample,abriefstopduringadailycommute,asocialopportunityina templelocatedinacommunitycentre,apartofancestralworshiprituals,orevena precursortogamblingactivities.Inotherwords,TuaPekKongtemplesmustconnect withcertainaspectsofpeople’sdailyroutinestosurvive.
The location of a Tua Pek Kong temple plays animportant role in determining its popularity. Temples situated in community centres or along busy routes can integrate seamlessly into residents' daily routines, such as walking routes or commutes home, making them part of daily activities. Even for those who do not followTuaPekKongbeliefs,thesetemplesstillbecomeembeddedintheirdailylives.
Templeslocatedincemeteries,forexample,mayalsoexperiencedifferentvisitation patterns based on their location. Therefore, temples in more remote or less accessibleareas,suchasdead-endstreets,oftenrelyonadditionalattractions,like 4Dlotteryprediction,tomaintainpopularityandensuretheirsurvival.Thisshows theimportanceoflocationinthecontinuedexistenceofthesetemples.
Figure 4.1 Master Plansof (from left to right) Goh Cho TuaPeh Kong Temple, Mun San FookTuck Chee,CheeTianKengTempleandTuasPekKongKeng.Theseareasaremainlyresidential.Themain purposeoftheirfollowerscomingthereisstilltraditionalworship.(Source:URASPACE,2024)
Figure 4.2 Master Plans of (from left to right) Fook Tek Soo Hakka Temple, Loyang Tua Pek Kong Temple,SinHengSanTengTuaPekKongTempleandPeckSanThengFuDeCi.Mostofthesetemples are far from residential areas. Many of their followers do not come there for mere daily worship. (Source:URASPACE,2024)
AlthoughthearchitectureofTuaPekKongtemplesmaynotbeascomplexorgrand aslargerreligiousstructures,theyoftenholdsignificanthistoricalandsocialvalue. These temples embody the common memory and cultural identity of Chinese immigrants and Singaporean nationals, symbolising the cohesion of the Chinese community.TheyarealsoaproofSingapore’sculturaldiversity(eventhediversityof Chinese). Beyond being places for prayer and worship, Tua Pek Kong temples are importantsocialandcommunalspacesforinteractionandpublicactivities.
Today, Tua Pek Kong temples still largely retain this role, although their functions andformshaveevolved.Withthepressuresofmodernisationandurbanisation,both the physical space for Tua Pek Kong worship and its intangible culture have been constrained.However,thesetemplescontinuetoactivelymaintaintheirconnection withthecommunitythroughvariousmeans,shiftingfromclan-basedinstitutionsto moreinclusivecommunitycentres.Whiletheidentityofworshippershaschanged overtime,thecorefunctionofthesetemples maintainingcommunitystabilityand fosteringsocialharmony remainsunchanged.
4.1.4 Architecturalsymbolsshiftfromculturalrepresentationtoutilitarianism. The architecture of Tua Pek Kong temples is often simple, designed primarily to provide shelter for the deities and worshippers. While the spatial value of the buildings is relatively low, their decorations are rich in symbolic meaning, which generally reflects the cultural identity, heritage, and beliefs that the temple’s managerswishtopreserve.
However, with society changing, many Tua Pek Kong temples have to adopt commercialpracticestosustaintheiroperations.Whilesuchpracticesmayprovide short-termfinancialstability,theyriskdilutingtheoriginalspiritualessenceofthe temple. This shifts the focus from promoting virtuous living to a more utilitarian pursuitofwealth.
Inthesetemples,architecturalelementsincreasinglyserveassymbolsofwealthand credit.Traditionalsymbolsshowthetemple'sperceivedpowerandtheeffectiveness ofitsdeities,suggestingthereliabilityofdivineintervention.Modernsymbolshave also been added to appeal to worshippers seeking material gain, encouraging the pursuitofmoreutilitariangoals.Thisshiftreflectschangesinthenatureofthefaith andindicatesaredefinitionofthetemple’srole.Iftheculturalandspiritualcoreof thetemple continuestomove towards purematerialism, thesymbolicmeaningof the architecture may lose its original cultural depth, becoming more abstract or commerciallydriven.
4.2 A Further Analysis of Conserving Tua Pek Kong Temples
4.2.1 TheReasonforConservingTuaPekKongTemples
Historicalbuildingsincitiesarenotonlywitnessestothepassageoftime,butalso carriersofrichsocialrelationshipsandculturalidentity.AsJaneJacobsnotedin The Death and Life of Great American Cities,thediversityandvitalityofcitiescomefrom the intertwining of old and new buildings. Older structures often embody the behavioural patterns and social relationships of a specific era, which modern buildings cannot easily replicate. By conserving old buildings, cities can maintain their historical narratives and protect the social dynamics that may otherwise disappearinthefaceofmodernconstructionandurbandevelopment.
ForTuaPekKongtemples,theyarenotjustreligioussitesbutanintegralpartofthe historical narrative of Singapore’s Chinese community. They naturally evolved withinimmigrantcommunities.Thesetemples,throughtheirarchitecture,religious practices,androleindailycommunitylife,aredeeplyinvolvedinthesocialfabricof thearea.Conservingthesetemplesmeanspreservingtheuniquesocialstructureof the city, not only maintaining architectural diversity for visual interest. When we discuss the conservation of Tua Pek Kong temples, the true aim is to protect the social and cultural connections these buildings represent, rather than preserving themforthesakeofprotectionalone.
Theintangibleispermanent,whilethetangibleisnot80.Buildingsareexpressionsof ourneedsandbeliefs.Thetrueessenceofabuildingliesinitsabilitytoconveythe "text" or cultural content it embodies. If a building's form changes, but its core message remains intact, then it retains its value. However, if the building can no longerexpressthatmessage,itcanbesaidtobedeteriorating.
ForTuaPekKongtemples,the"text"goesbeyondthephysicalitems.Itisreflected moredeeplyinthe cultureandcommunityidentitythatare conveyed through the 80 GCIConservationPerspectives.(2013).Conservingmodernarchitecture:Modernity,temporality,and materiality:Adiscussionabouttheconservationofmodernarchitecture.
behaviour of the people who use it. What can be seen as more valuable are the sharedfaithofChineseimmigrants,theevolutionoftraditionalculture,thecloseties withincommunities,andtheircollectivehopesforthefuture.Thus,theconservation ofTuaPekKongtemplesshouldfocusmoreonsustainingthisculturalsignificance, ratherthanmerelymaintainingthephysicalstructure. Ifonlytheoutershellofabuildingispreservedwhilelosingthe"text"behindit,the conservationofthetemplemaybecomeasuperficialeffort,andultimatelyloseits original significance. For example, if the community engages with the temple only for its "efficacy" inbringing material gain, rather thanthe true recognition of Tua PekKong’sfaithandfosteringcommunityharmony,thetemple’sphysicalstructure mayremain,butitsculturalessencewillhavedriftedaway.
Therefore, what truly deserves conservation is the "text" that the Tua Pek Kong temple carries. This is far more valuable than the mere material existence of the building itself. Both the structure and the cultural text can change, and any such changerepresentsalossoftheoriginalvalue.Whetherornotnewchangescanoffset thislossrequiresnewassessment.
4.3
Passive Conservation
As previously mentioned, the protection of heritage buildings is not the end. For manyhistoricalbuildingslackingawareness,formalprotectionpolicies,orsufficient
fundingandtechnicalsupport,"protection"isnotevenadeliberatemeanstoachieve specificgoals,suchasculturalcontinuityorgeneratingcommercialvalue.Inthese cases, it is more accurate to describe this process as "retain" a form of organic, bottom-updevelopment.Thisphenomenonisoftenobservedintheadaptivereuse ofmodernandindustrialbuildings,wherepassiveconservationismarkedbyahigh degree of innovation and vitality. Usually, they can self-maintain without heavy intervention.Throughnaturaluseandevolution,theycreatenewformsofvaluein conservation.
The Tua Pek Kong belief is continually evolving. If it is fixed at a specific time or within a particular behaviour framework through active protecting measures, it would contradict the natural progression of this faith. The introduction of "4D" lotterypredictions canalsobeseenasaformofpassiveprotection.Some temples may have done so unintentionally, yet the increased revenue generated helped to fund temple maintenance. However, this type of passive protection inevitably impactstheoriginalvalueofthetemple.Inthiscontext,itiscrucialtounderstand whataspectsofthetemple’sheritageshouldbepromotedandpreservedandwhich elementsshouldbeavoided.IfthetraditionalsignificanceofTuaPekKongtemples isseenasparamount,then4Dpredictionsmaynotalignwiththatgoal.Ontheother hand, if the vision for modern Singapore is to move away from such traditional practices,then4Dmightbeamoreacceptabledevelopment.
Active conservation efforts are generally aimed at continuity, whereas passive protection often fosters creativity and adaptation. This form of creative evolution canbe guided ina positive direction. For example, inHong Kong, the government activelysupportsandguidesdevelopersinreusingoldbuildings.Thisapproachis deeply rooted in thelocal context and offers significant flexibility, allowing these structures to survive while retaining the essential elements that warrant their conservation. By balancing conservation with commercial benefit, these buildings canthriveinmoderncontextswhilemaintainingtheirculturalsignificance.
4.4 Reflections on Conservation Methods
4.4.1
ArchitecturalandUrbanPlanningApproaches
MostTuaPekKongtemplesdonothavehigharchitecturalvalue,andtheirstructures oftenevolvebasedonfunctionalneeds.Therefore,forthemajorityofthesetemples, there is no need to preserve them as permanent relics. However, the symbolic decorations and elements that hold significant cultural value should be preserved throughmorescientificmethodsandguidelines.
TuaPekKongtemplesfunctionas"livingheritage,"playinganimportantsocialrole within their communities. Thus the focus of conservation should not be only on maintainingthephysicalappearancebutratheronensuringtheculturalandsocial functions are sustained. This requires urban planning methods that incorporate
thoughtful spatial design and functional adaptation, allowing these temples to continueintegratingwithmodernlifestylesratherthanbeingisolatedas"historical relics."
Another main challenge is balancing conservation with economic viability. Preserving temples may reduce the efficiency of land use, potentially affecting economicgains.However,withwell-plannedstrategies,thesetemplescanbecome assets to the community, contributing to cultural tourism and fostering greater communityengagement.Governmentsshouldalsoshifttheirfocusfromshort-term economicreturns to long-term cultural development, ensuring that Tua Pek Kong templesremainrelevantandvibrantwithintheurbanfabric.
4.4.2
SocialParticipation IntroducingUserProfiles
SocialparticipationplaysacriticalroleintheconservationandcontinuationofTua Pek Kong temples. These temples are not only places of worship but also integral partsofdailycommunitylife.Therefore,thekeytoconservingthesetemplesliesin howtheycanbeincorporatedintomoderncommunitylifewhilemaintainingtheir vitality and functionality. However, there is often a lack of measurable metrics to evaluatethedegreeofsocialvalueandcommunityparticipation.Somescholarshave designed measurement scales to address this issue, but these have not been widespread. Efforts to "promote community engagement" frequently lack specific guidanceoractionablestrategies.Eachcommunityis unique,makingitdifficultto
Inthiscontext,theintroductionofuserprofilescanbebeneficial.UserProfileisan analytical method that involves studying the identities (gender, age, hometown, income, occupation, etc.) of visitors, their behaviour patterns (time spent, interactionswithothers,movementwithinthetemple,etc.),andtheirmotivations (dailyprayers,seeking4Dnumbers,socialising,attendingperformances,etc.).This approachoffersacomprehensiveunderstandingofthedifferenttypesofpeoplewho interact with the temple, and their needs and expectations. By analysing these groups, we can better understand the diverse functions of the temple and create conservationanddevelopmentstrategiesthatmeetculturalandcommunityneeds. Thisalsoprovidesclearerguidancefortemplestorenewandevolveovertime.
Theprocessofdevelopinguserprofilesshouldbemoreofadailymonitoringeffort, ratherthanaone-time,comprehensivestudy.Buildinghighlydetaileduserprofiles mayrequiresignificanteffort,andwhetherthisisworthwhileshouldbeconsidered. It may require the involvement of experts to design a framework, but even so, it offersausefuldirectionforguidingculturalrenewalandgrowthatadeeperlevel.
4.5 Forecast for the Future Development of Tua Pek Kong Temples
MostoftheconservedtemplesinSingaporearelargertempleslikeThianHockKeng Temple(天福宫)andtheYuehHaiChing Temple(粤海清庙).Mostofthesetemples arelistedasNationalMonuments.On8th November2024,MunSanFookTuckChee was announced for inclusion in the conservation plan. This is the second Tua Pek
The Goh Cho Tua Pek Kong Temple is located along the Balestier Road Heritage Corridorandhasretainedahighlevelofauthenticitywithararepermanentstage, makingitthefirstTuaPekKongtempletobeconserved.Incontrast,thearchitecture ofMunSanFookTuckCheeisquitesimpleandhaslostmanyoriginalelements.Its conservationislargelyjustifiedbyitsuniqueculturalactivitiesanditsspecialsocial value to the Cantonese descendants. This reflects the growing emphasis on intangibleheritage.
Fromapositiveperspective,thisisundoubtedlyapromisingsign.Beinglistedunder a “conservation list” rather than as a “national monument” means it has a certain degree of flexibility. Under the guidance of the URA and other professionals, adjustmentscanbemadetoitsfunctionsandarchitecturalelements,allowingitto meet modern needs while effectively preventing the loss of its social and cultural symbols.Atthesametime,anincreasingnumberofscholarsarelikelytofocuson thistemple,ensuringthatitsdevelopmentiscloselymonitoredfromaprofessional
perspective.
Ontheotherhand,thetemple’sconservedstatuswillalsobringmorevisitorsand financial support. This will help Mun San Fook Tuck Chee face future economic challenges and provide stable funding for its cultural activities. The increase in visitorsnotonlyraisesthetemple’svisibilitybutalsodeepensthesenseofbelonging amonglocalresidents.
However, some potential challenges remain. With the growing number of visitors, traditional activities such as the Fire Dragon Dance may be performed more frequently to meet tourist demand. This community ritual, which is rooted in the historyofSarKongVillage,couldloseitsoriginalculturalsignificanceifturnedinto alarger,frequentshow,eventuallybecomingapurelycommercialentertainment.
Additionally,althoughthetemplewillgainconservedstatus,theTuaPekKongbelief alone is unlikely to support it becoming a national worship centre. Current urban planningdoesnotyetfullyconsideritsintegrationintothecommunity,anditcould stillendupasan“isolated”conservedbuilding.AstheoriginalresidentsofSarKong Village gradually pass on, the temple may struggle to attract more new local generations, ultimately losing its foundation as a community cultural hub and becominga“deadrelic.”
Based on these predictions, it’s likely that more Tua Pek Kong temples will be conserved in the future. Society’s awareness of small religious heritage sites is
deepening, and the significance of community heritage is gradually rising. These buildings, which represent classic questions like “Who am I?”, “Where do I come from?”and“Wherewillwego?”mayreceivemoreattentioninthefuture.However, Singapore’s entire conservation system is 'top-down'. In the near term, URA and relevant departments still focus more on keeping physical appearance, while the conservationoftheirintangibleheritageandroleascommunitycentresremainsa significantchallenge.
All in all, the future of Tua Pek Kong temples remains optimistic. This cultural tradition, originating from China, is no longer a mere extension of Chinese civilisation.Infact,ithasbecomeSingapore’sownculture.Asayoungindependent nation,SingaporeneedsmoretimetodevelopitsuniqueSingaporeanculture,rather thansimplyaChineseorMalayculture81.Architectureisareflectionofbothsocial and individual life82 . Regardless of how the social or cultural functions of Tua Pek Kong temples evolve, or the rise and decline of belief, these temples continue to perfectlyreflectthelivesofSingaporeans.Conservationofarchitecturecanprovide thenecessarytimeforculturalrenewal,allowingintangibleheritagetoorganically
In the future, Tua Pek Kong temples will seamlessly integrate into the lives of 'Singaporeans' rather than 'Singaporean Chinese'. The interaction between the Architectureandhumanbehaviourisbidirectional;architectureshapesbehaviour, while human activities influence architectural design. After integration, Tua Pek Kongtempleswillexperienceanewleaseonlife.
5 Conclusion
WhatisTuaPekKongTemple?
While palaces represent “power”, and churches symbolise “pure religion”, Tua Pek Kong temples’ different states reflect the evolution of a kind of “daily lives” of Singaporeansoverthepasttwohundredyears.TuaPekKongtemplesaresounique Studying their past and present can provide insight into Singapore's history and future.
Through detailed case analyses of different types of Tua Pek Kong temples in Singapore, this studyexplores the role transformations, functional changes, architecturalevolution,andshiftsinculturalsymbolismofthesetemplesinmodern society.
Thestudyfindsthaturbanisation,economicpressures,andshiftsinmodernculture havehadaprofoundimpactontheirdevelopment.Sometempleshavesuccessfully attractedmoreworshippersandtouristsbyincorporatingcommercialandcultural activities. This suggests that these temples are adapting to modern challenges through flexible functional transformations. However, such changes also pose the risk of cultural significance being overshadowed by commercialisation, partially validating the hypothesis that the traditional religious functions of Tua Pek Kong templesaregraduallybeingerodedastheyadapttomoderndemands.
Furthermore,withtheimplementationofmodernarchitecturaltechnologies,urban planning policies, and changes in temple functions, some architectural elements havegraduallyshiftedtowardsamorefunctionalandsimplifiedstyle.Thisevolution notonlyreflectstheadaptationofthesetemplestourbanisation, butalsosuggests a weakening in their cultural symbolism. In particular, temples lacking formal protection tend to lose their architectural features during reconstructions or renovations,furthersupportingthehypothesisregardingthechallengesofcultural conservation.
Inmodern society, the conservation value of Tua Pek Kong temples is particularly complex.Althoughtheirsignificanceasreligioussitesisdeclining,theycontinueto playcrucialrolesincommunitycohesionandhistoricalidentity.Thisstudysuggests thattheconservationofTuaPekKongtemplesshouldnotbelimitedtothephysical structuresbutshouldalsoincludethecommunitycultureandsocialfunctionsthey embody. For smaller temples, simply preserving the building itself might lead to stagnation in cultural development, whereas allowing their functions to develop freely could result in distortions of cultural meanings and architectural elements. Therefore, it is essential to accurately identify the social functions that hold significant conservation value and to allow for and guide positive self-adaptation anddevelopmentofthesetemples,enablingconstructivearchitecturalandcultural renewal.Thesefindingshaveimportantimplicationsforthepracticeofarchitectural
Nevertheless,thisstudyalsohascertainlimitations.Itonlycoversalimitednumber of Tua Pek Kong temples in Singapore, making it difficult to fully represent the developmentofallsuchtemplesinthecountry.Moreover,thefindingsonTuaPek Kongtemplesmaynotbeapplicabletoothersmallreligioustemplesfacingsimilar situations.Thestudymainlyreliesoninterviewsandfieldobservations,whichmay be more subjective. Furthermore, the discussion on architectural conservation is morefocusedonindividualcasedescriptions,lackingasystematicmethodological framework to comprehensively analyse the effectiveness and applicability of different conservation strategies. Regarding cultural conservation, there is also a lackofin-depthanalysisandsystematicevaluation.Inaddition,theabsenceoflongtermfollow-upinterviewsandmonitoringofresearchsubjectslimitstheabilityto fullyassessthesustainabilityandeffectivenessofthestudy'sconclusions.
Toaddresstheselimitations,futureresearchcouldexpandthescopetoincludemore Tua Pek Kong temples as well as other small temples, conducting cross-religious comparative studies. Moreover, quantitative data could be utilised to analyse community participation and changes in religious activities within the temples, providingamoreobjectiveevaluationoftheirculturalandsocialimpacts.
In conclusion, the functions of Tua Pek Kong temples in modern society are
undergoingprofoundchanges,buttheirunderlyingroleremainsthefoundationfor theirmaintenanceanddevelopment.Theyarenotonlytraditionalreligioussitesbut also key nodes for community culture and social connections. Under the dual pressuresofurbanisationand modernisation,howtoeffectively andeconomically preserve the cultural essence of these temples is an important topic for further exploration.
Appendix 1. Information and perspectives of interviewees from each temple.
Alltheinformationsummarisedfromtheinterviewsdoesnotinvolvespecificnames, positions, genders, or other personal details. The ages mentioned are based on visual estimation and may differ from the actual ages. All interviewees were informedofthepurposeoftheinterviewandagreedtoparticipate.
GohChoTuaPehKongTemple
Role Age Perspectives
Interviewee1 Staff 50-60 The Chinese and English proficiency was quite poor. No opinions on the use and managementofthetemplewereprovided, statingthatallmattersshouldbedirected to the management organisation HokkienHuayKuan.
Interviewee2 Worshipper 60-70 After praying at Goh Cho Tua Pek Kong Temple, the interviewee went to Fu Hup Thong Fook Tak Kung to continue the worship. The interviewee stated that praying is a family tradition that brings thempeaceofmindbutrefusedtoanswer anyotherquestions.
Interviewee3 Worshipper 30-40 After work, the interviewee took a bus home and came to pray after passing by thearea.TheintervieweefeltthattheTua Pek Kong Temple was a part of life. Aside from visiting on important occasions, the interviewee also makes quick prayers every time passing by. This belief stems fromafamilytradition,astheparentsare alsodevoteeshere.
Interviewee4 Worshipper 20-30 The interviewee came to perform a ritual becauseanelderinthefamilyhadpassed away,andthatelderwasafollowerofthe temple. The interviewee does not frequentlyvisitthetempleforworshipbut comesonimportantdaystoprayforpeace.
Interviewee5 Worshipper 70-80
Asadevoutfollower,theintervieweevisits thetempleonthefirstandfifteenthdayof each lunar month, as well as on other importantoccasions.Aftercompletingthe worship, the interviewee stayed at the temple to chat with other worshippers. The interviewee dismissed the lottery machinethatusedtobeplacedinfrontof the temple, believing that while Tua Pek Kong is blessed with wealth, such blessings should be obtained through one’sownefforts.Duetothegovernment’s forced removal of the rain shelter at the entranceandchangesinthemanagement body, the interviewee believed that the survival of Tua Pek Kong worship in Singapore is facing many obstacles and expressedconcernaboutthefutureofthe temple.However,theintervieweedoesnot interferewiththeirdescendants’beliefs.
Interviewee6 Worshipper 30-40 The interviewee is a recent immigrant fromChina,livednearbyandwasbrought herebyafriendtopray.Thefriendguided theintervieweehowtoconducttheritual properly.Theinterviewee’sinterestinTua PekKongworshipismoreoutofcuriosity, without deeper thoughts or emotions attachedtoit.
Chee
Role Age Perspectives
Interviewee1 Staff 60-70
Theintervieweefeltproudofthetemple's historyandhopedtopassonitsspirit.The interviewee warmly welcomed scholars andexpertstoresearchthetemplebutfelt sadaboutthelimitedresearchresultsand thelackofsubstantialhelpforthetemple. Theintervieweewasalsoconcernedabout the impact of surrounding construction anddevelopmentonthetemple.
MunSanFookTuck
Interviewee2 Worshipper 60-70 Originally a resident of the Village, the interviewee comes to the temple to chat with friends in free time. To the interviewee, the temple feels more like a socialcentreandactivityspot.
CheeTianKengTemple Role Age Perspectives
Interviewee1 Staff 60-70 Theintervieweefeltproudofthetemple's loyal followers and strong financial support. The current devotees are mainly the original residents from the previous location and their descendants. Since the relocation, very few new residents from thecurrentareahavejoinedthefaith.The interviewee opposed any form of prayer that is for profit, believing that Tua Pek Kongworshipshouldprimarilyserveasa sourceofpsychologicalcomfortforpeace. The interviewee didn’t mind the physical form of the temple but still wished to preservemoreoftheoldelements,suchas statues and offering tables. The interviewee believed that besides providing a place of worship for original followers, the temple also offers a space for activities and gatherings for the surroundingresidents.
Interviewee2 Worshipper 40-50 The interviewee is a descendant of the original followers and often visits the temple staff. The interviewee had no particularly deep or unique emotional attachment to the temple and was indifferent to the preservation of the building.
Interviewee3 Worshipper 40-50 The interviewee had astrong faith in the TuaPekKongofthistempleandplayedan important role during festivals, assisting staffinconductingrituals.Theinterviewee believedthatfaithismainlyaboutpraying for peace and honoring ancestral spirits. The interviewee hoped to maintain the temple but did not care much about its architectural form. The interviewee also brought the children to the festivals and hoped that the children could inherit Chineseculture.
Interviewee4 Worshipper 70-80 The interviewee is anearby resident and only comes to pray on the first and fifteenth day of each lunar month and on important occasions. The interviewee attendedfestivalswithfriendsofthesame age, mainly for socialising. The intervieweewasindifferenttothetemple's future,whetherintermsofinheritanceor preservationofthearchitecture.
Interviewee5 Worshipper 10-20 The interviewee was brought to the festival by an elder, feeling curious about the rituals and puppet shows but also finding them noisy and boring, without much understanding of the meaning behindthem.
Interviewee6 Worshipper 20-30 Theintervieweeattendedthefestivalwith an elder and occasionally prayed, but it was more about inheriting a tradition without much loyalty or deep commitment.
PeckSanThengFuDeCi
Role Age Perspectives
Interviewee1 Staff
60-70 Theintervieweebelievedthatthistemple is part of traditional rituals, enhancing theinheritance of traditional culture as well as their sense of belonging to their homeland. Therefore, the interviewee believed that such a structure must be preserved. However, regarding the architectural form, the interviewee thoughtitonlyneededtoharmonisewith thecolumbarium.
Interviewee3 50-60
Interviewee2 Worshipper 50-60 The interviewees came to worship their ancestorsand,accordingtotradition,first offered prayers to Tua Pek Kong. They believed it was necessary to follow this traditional process but were not particularly concerned about the architecturalform.
SinHengSanTengTuaPekKongTemple
Role Age Perspectives
Interviewee1 Tourist
Interviewee2 20-30
20-30 Theintervieweeswere visitors interested inheritage,andtheyweresurprisedbythe temple'ssurroundings.Althoughtheyhad someknowledgeofthecemetery'shistory, they felt quite disappointed after visiting. They believe that such cemeteries should be preserved to pass on traditional Chinese culture. In their view, developmentis endless, and as Singapore is already highly urbanised, there is no need to further develop these historical sites.
FookTekSooHakkaTemple
Role Age Perspectives
Interviewee1 Staff 60-70 The interviewee expressed distrust towards the government and developers and felt helpless about the current situation. The interviewee believed there is no need to preserve small temples without followersorvalue.Regardingthe "4D" lottery numbers provided by the temple,theintervieweesawitasabenefit forthedevotees,asmostpeoplecomehere to seek wealth. However, due to surrounding construction, fewer people arecomingtopraynow.
Interviewee2 Staff 60-70 The interviewee expressed extreme disdain for buying lottery tickets and advised the author against engaging in such behaviour. The interviewee felt resignedaboutthetempleproviding"4D" numbers,seeingitas a way toextend the temple's life. The interviewee was indifferenttothenumberoffollowersbut hopedthatthetemplecouldhelpcontinue traditional culture,teaching theauthorto uphold high morals and maintain good familyrelationships.
Interviewee3 Worshipper 60-70 The interviewee visits twice a week and hasagoodrelationshipwiththestaff.The interviewee hoped that Tua Pek Kong would bring more wealth but made no comment on the temple's future development.
Interviewee4 Worshipper 30-40 Theintervieweecametoparticipateinan annual lantern-lighting event, which is a family tradition. The interviewee was excitedaboutfuturedevelopmentsin this area, especially commercial projects and casinos.Theintervieweewas notworried aboutthetemple'sfuturepreservation.
Interviewee5 Worshipper 40-50 The interviewee is a devotee seeking wealth.Afterobtainingthe"4D"numbers, theintervieweepaidforaseriesofrituals to pray for winning. The interviewee believedthatthetemplewasveryeffective and also expressed appreciation for traditionalculture.
Interviewee6 Tourist 20-30 The interviewee is a foreign tourist with little knowledge of the site's history. The intervieweeleftafterwalkingaround.
TuasPekKongKeng
Role Age Perspectives
Interviewee1 Worshipper 50-60 Theintervieweeisanearbyresidentwho cametoprayafterhavinglunchatthefood court. Since it was raining outside, the intervieweestayedinthecourtyardtotake anap.Theintervieweementionedthatthis templeisoneofthefewplacesfrequently visited and the interviewee wasquite familiarwiththestaffhere.
Interviewee2 Worshipper 30-40 Theintervieweeisanearbyresidentwho cametoprayafterlunchatthefoodcourt. After praying, the interviewee went straight home. The interviewee knew the various activities held by the temple but wasnotveryinterestedinthem.Thevisit wasjustapartoffamilytradition.
Interviewee3 Worshipper 30-40 The interviewee came to worship ancestors and deities, which is a family tradition. After the worship, the intervieweeboughta"4D"lotterynumber. The interviewee did not have a strong senseofculturalpreservation.
LoyangTuaPekKongTemple
Role Age Perspectives
Interviewee1 Staff 40-50 The interviewee actively promoted the ritual sets. The interviewee believed that the temple is a symbol of Singapore's multicultural integration and emphasised that the temple is highly effective. The interviewee considered the prediction of "4D"numberstobeaspontaneousact by devotees, without any guidance or interferencefromthetemple.
Interviewee2 Worshipper 20-30 The interviewee is a non-Chinese individual working nearby. The interviewee did not have an in-depth understandingofChinesestoriesbut,due to the temple's guidance, worshipped the Chinese deities. Having heard about the efficacy here, the interviewee chose to comeforworship.
Interviewee3 Worshipper 20-30 The interviewee came for worship due to aneventheldonthatday.Theinterviewee does not live or work nearby but come regularlyduetofamilytraditions.
Interviewee4 Worshipper 50-60 The interviewee does not work or live nearby, but because the temple is consideredhighlyeffectiveandpeoplecan calculate "4D" numbers themselves, the interviewee came here to worship before buying lottery tickets. After praying, the intervieweeusedanabacusinthetemple to calculate lucky numbers. The intervieweeseesthisaspartoftraditional culture.
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