Monday, April 30, 2012

Labour Day Bush Bashing becomes Impromptu Tour

Fortified with a hearty Labour Day breakfast at Boomerang Cafe and

a serious cappuccino from Toby's Estate I was all ready for some serious bush bashing.

I got to the oval at Bukit Brown and got ready my barang barang. As I looked around for familiar faces and peeled my eyes, scanning the horizon for fallen trees I saw a family of 4 looking a bit lost.
As they wandered around looking even more "loster", I went up to them and asked "Are you here for a tour?"
"No" they replied.
"Do you have relatives here?" I asked.
"No" they replied.

So they were just vaguely interested in the place.
 I volunteered to bring them or a mini guided tour.
As they had a car we did an expanded route...
Tan Chor Nam, Tong MingHui connection
Mrs Seow Chye Watt aka Yeo Buay Neo (+ Seow Poh Quee, reference his wife Mdm Huang Shan Chiung and her father Rev Huang Nai Shong), Seow Poh Leng connection
Tan Kim Ching , ref his Changi tomb, 
       ref Anna and the King of Siam, 
       (+ Cheang Hong Lim, ref LBK trio)
Bangali Singh: Sikh guards at Chew Geok Leong's living tomb - Block 3 Division D
We chatted with voluble Tombkeeper Queenie, who says Magistrate Chew Geok Lan escaped from China to Singapore to avoid beheading. (Mrs Blackburn is Malaysian Chinese from Trengganu, Heng Hwa if I remember correctly, and understood more of the Queenie chat than I did)
Tan Boo Liat, ( Sun Yet San, KouMingTang connection)
and the Lim Quins, and the connection of Lim Boon Keng's wife Margaret Huang Tuan Keng, sister  to Mdm Huang Shan Chiung (wife of Seow Poh Quee.)
We ended at Tan Bin Ching.
They promised me copies of the photographs taken today and said they would be back.

Ms Blackburn, Mas Blackburn,                      Mrs Blackburn Mr Blackburn

Mr Blackburn is Ass Prof NIE, Humanities & Social Studies Education.

After that I did a wee bit of bush bashing between Tay Koh Yan & Fang Shan.

Thursday, April 26, 2012

Tan Teck Guan Building

Video Clip Tan Teck Guan Building

Tan Teck Guan Building, located at 16A College Road, was built in 1911 to add to the existing facilities of the Straits and Federated Malay States Government Medical School (later known as King Edward VII College of Medicine). It underwent renovations in 1985 and was gazetted as a national monument on 2 December 2002.

The construction of Tan Teck Guan Building was funded by a $15,000 donation from Tan Chay Yan, a Chinese philanthropist in Malacca and one of the earliest rubber planters in British Malaya. The building was named after his father, who was the third son of Tan Tock Seng. It was officially opened on 23 June 1911 by then Acting Governor of the Straits Settlements, E. L. Brockman. It served as the medical school's administrative block and housed various offices, a library, a reading room, a lecture room and a pathology museum.

In 1926, when the building adjacent to it - today the College of Medicine Building - was built for the medical school, the Department of Anatomy took over Tan Teck Guan Building. In subsequent years, it also housed the electron microscope unit and the histology laboratory.

During World War II, the laboratory in the building was used by the Japanese to develop biological weapons.

Syonan (Singapore) HQ

Formed in 1942, by Ryoichi NaitoUnit 9420 had approximately 1,000 personnel based at the Raffles Medical University. The unit was commanded by Major General Kitagawa Masataka and supported by the Japanese Southern Army Headquarters.
There were two main sub units: the "Kono Unit", which specialized in malaria, and "Umeoka Unit", which dealt with the plague. In addition to disease experiments, this facility served as one of the main rat catching and processing centers.

The Oka 9420 Unit in Singapore

By Admin
by Chew Yong Jack
As a subordinate unit of the infamous Japanese biological warfare Unit 731, the Oka (岡inkanji or Steel) 9420 unit based in Singapore had been not much more than a mere footnote in history. In fact, in Daniel Barenblatt’s “Plague Upon Humanity” (Harper Collins, 2004), which got me acquainted to this little known factoid, it was merely mentioned that:
The [731] network ultimately included secret bases along the Russian border …. Singapore, the Philippines and New Guinea (p. 36).
[Ryoichi] Naito was himself a top university professor who had been director of the Unit 731 branch unit in Singapore, a civilian cohort of [Shiro] Ishii, with special expertise in the analysis of human blood (p. 47)
With the rather limited primary materials I had come by so far, I can make no claims of being able to shed much more light on the subject. However, a picture (incomplete and hazy as it doubtlessly is) can be pieced together of the inner-workings and operations of Oka 9420.
Ostensibly, Oka 9420 acted as a medical unit attached to the 25th Japanese Army occupation force in Singapore. Its first traceable contribution to the Japanese military administration in Singapore was in the inaugural Gunsei Geppou (軍政月報) issued in March 1942 which contained a section warning of the dangers of an outbreak of para-typhus in Singapore. It is quite likely that the public health warnings posted by the military administration in the Syonan Times under the – with hindsight of course – whimsically titled “M.A.D Notices” (M.A.D being the unfortunate acronym for “Military Administration Department”) also involved inputs from Oka 9420.
Oka 9420’s facilities were located in the Singapore General Hospital as well as the College of Medicine Building area along College Road. According to former Minister for Social Affairs Mr Othman Wok - who was a lab assistant tasked to remove fleas from rats, the bubonic plague laboratory was situated in the Tan Teck Guan building (Straits Times, 19/09/1991).
Command Structure
Oral accounts by those who worked for Oka 9420 offer at most a hazy conception of its structure. Mr Othman Wok, who had trapped rats for the unit’s laboratories, mentioned that he was under two colonels and four senior privates (ibid). Mr Chelliah Thurairajah Retnam, a local volunteer of the British Royal Army Medical Corp before working for Oka 9420’s “Analyst Department”, mentioned reporting to a “Major Nato” (National Archives, Accession No 579).
Assuming that Mr Retnam had not mistakenly referred to Oka 9420’s director Ryoichi Naito, a civilian researcher, as “Major Nato”, it was quite likely that military personnel had resided in the middle tiers of the command structure. Sandwiching this group would be director Naito at the top and local staff members like Mr Retnam and Mr Othman Wok at the base.
It is not clear how many locals were in Oka 9420’s employ. Mr Retnam recalled that in the “Analyst Department” that he had worked for, there were about fifty to sixty local staff members – including future luminaries such as Eddie Barker (former Minister of Law) and Phay Seng Whatt (former Chairman, Public Service Commission). There were also an unknown number of those who worked on a part-time basis for specific assignments like rat catching. Mr Othman Wok estimated that about forty were involved in trapping rats for the unit (Straits Times, 19/09/1991).
Known Activities
Mr Othman Wok’s experience in working with Oka 9420 was possibly the most revealing of the sinister nature of the unit’s work here in Singapore. Responsible for picking fleas from rats, he also witnessed how the fleas were fed blood of rats infected by plague, as he described below:
Each flea was then put in a test-tube, which was inverted over a rat’s stomach which had been shaved [sic] of its fur. The flea then fed on the rat, which had been injected with plague serum (ibid).
During my face-to-face interview with Mr Othman Wok on 7 March 2006, he revealed that the “research team” was careful to dispose of the carcasses of infected rats. He said that he had learned from a driver assigned to the unit that the fleas bred as vectors for plague were transported to Thailand. At the time, Mr Othman Wok was unaware of the purpose of his work and it was not until after the war when he read that the Japanese “had bombed Chongqing with bottles of fleas”* that he realised the implications of his work for Oka 9420 (ibid).
When I asked him what happened to Oka 9420’s facilities at Singapore General Hospital after the Japanese surrendered, Mr Othman Wok said he had heard that the unit destroyed all evidence of its existence even before the surrender.
In contrast to Mr Othman Wok’s experience, Mr Retnam’s work with the “Analyst Department” was apparently far removed from Oka 9420’s more sinister activities. His work with the unit only included malaria prevention while he was in Singapore and the supplying and ensuring the sanitation of water for his assignment in Kachanaburi, Thailand. Unit 9420 had the necessary water filtration equipment and expertise to supply water to the worksite at River Kwai.
From Mr Retnam’s description, Oka 9420’s work was thus nothing more than the prevention of water-borne diseases such as cholera and typhoid (National Archives, Accession No 579). The only experience common to both Mr Retnam and Mr Othman Wok was the physical abuse at the hands of rank-and-file Japanese soldiers who were typically high-handed and brusque in their treatment of locals.
However, it should be noted that the different experiences by both men actually illustrated themodus operandi of the Japanese biological warfare programme. After all, Ishii’s Unit 731 had as its official designation “Epidemic Prevention and Water Supply Unit of the Kwantung Army”. Ishii himself had also made his mark in the Japanese army through his invention of a portable water filtration device for usage in the field (Barenblatt, 2004).
A Question to Ponder
One big question left unanswered could be whether Oka 9420 had restricted its activities in Singapore to sample collection, research and breeding of fleas as vectors.
Could Oka 9420 have used the initial chaos during the Japanese invasion of Malaya and Singapore as an opportunity to conduct field testing as it had done in China (where attacks were known to have been conducted in Ningbo, Zhejiang and Jiangsu)? Could the public health warning for infectious diseases issued under the “M.A.D. Notices” in fact be caused by such sinister activities?
Given these unanswered questions, this short write-up is but no more than a tiny scratch on the surface of a topic which deserves further study by historians and history enthusiasts more resourceful than myself. While I harbour no expectations that my write-up could lead to further research by others, I do hope that it can play a small part in generating greater awareness and interest in Oka 9420.

In 1982, it was decided that the medical school would move to the Kent Ridge campus, and the Ministry of Health (MOH) proposed to restore and renovate the College of Medicine Building. In August 1985, the Preservation of Monuments Board recommended that Tan Teck Guan Building be preserved too. Both buildings were then renovated at a cost of S$14.4 million. When it was officially re-opened on 14 August 1987, Tan Teck Guan Building was occupied by MOH, the Academy of Medicine and the College of General Practitioners.

An architect by the name of Draper designed the two-storey building with a Georgian façade and neo-classical details. Its main entrance has an ornate archway supported by Doric columns. The upper level of the building has Ionic columns.

It was originally made mainly from timber trusses, floors and joists that sat on brick. However, much of the timber was badly infested with termites by the time of the building’s renovation in 1985 and had to be replaced with steel structures. Similarly, the timber window frames were replaced with new matching wooden frames. The roof tiles were also replaced with matching new ones from France. While the building’s internal granite staircase and balustrade were retained, two brick walls were removed to allow for flexible office installation.

(In 1912 the medical school received a large donation $120,000 from the King Edward VII Memorial end started by Dr Lim Boon Keng)

Tan Kim Ching Property Sale

Choose your language:  English |  中文(简体) |  Bahasa Melayu

The Singapore Free Press and Mercantile Advertiser (1884-1942), 22 November 1913, Page 9


The Straits Times, 11 December 1913, Page 9

Page 9 Advertisements Column 1

Wednesday, April 25, 2012

Two ladies GGGM & GGGGM

Wuying Ho Yi (aka Wong Ho Yi aka Mrs Tan Soon Toh.) my Great Great Grand Mother
Mdm Chua (aka Mrs Tan Kim Ching) My Great Great Great Grand Mother

(Addendum 25 Jan 2014; Raymond Goh Darren Koh, 
Thanks for putting a name to the face!
My great great grand mother I have only known as Wuying Yi Ho.
Now I learn Mrs Tan Soon Toh actually name would 織理 Zi Li (posthumous name : Yi Ho). 
織理 in cantonese would be jik leih.   Weave reasons..

And we learn that Wuing Boon Whatt was buried at Jln Novena and exhumed.)

Mother -in-law and daughter in law
lie side by side in a tomb at outram hill
tomb erected 1882..

There are two female names here.

The name in the centre is the Chua Xiao Hui the wife of Tan Kim Cheng. 
Family records her name as Chua Seah Neo (aka Yee Ren aka Ee Jin)

She is the daughter of the descendant of Malacca famous personality Chua Yan Keng.
Chua Yan Keng himself was son of Chua Chong Kiat.

She has 3 sons, the 2nd is Tan Soon Toh (1853 - 1892). 3 daughters, and 7 grandchildren.

The female name on the left is Wong Yi Ho. She is the wife of Tan Soon Toh and is the daughter of lawyer Wong Boon Fah. 
(Soon Toh married Wuing Yi Ho, the daughter of Wuing Boon Whatt who according to Song Ong Siang, was the first Chinese in Singapore to practice law) the family name is recorded as "Wuing" Su Min's guess it was a dialect pronunciation.

She has 5 boys listed on the grave. (Tan Soon Toh has a 2nd wife Seow Lin Neo who died in 1926)

There are 3 wells in front of this grave. 2 wells are half wells, meaning half is closed, half is filled with water. The 3rd well is completely closed.


It is believed that the purpose of the half wells is to tap the dragon spirit.
The closed well is to prevent the dragon spirit from escaping.

The hill spirit stands  as guardian for the tomb

Four Chi-lin flank the forecourt .

The Qilin (Chinese麒麟pinyinqílínWade–Giles: ch'i-lin) is a mythical hooved Chinese chimerical creature known throughout variousEast Asian cultures, and is said to appear with the imminent arrival or passing of a wise sage or an illustrious ruler. It is a good omen that brings rui (Chinesepinyinruì; roughly translated as "serenity" or "prosperity"). It is often depicted with what looks like fire all over its body. It is sometimes misleadingly called the "Chinese unicorn" due to conflation with the unicorn by Westerners.


The earliest references to the Qilin are in the 5th century BC book Zuo Zhuan.The Qilin made appearances in a variety of subsequent Chinese works of history and fiction. The word Qilin is derived from the Somali word Geri, which means Giraffe.
In legend, the Qilin became tiger-like after their disappearance in real life and become a stylised representation of the giraffe in Ming Dynasty. The identification of the Qilin with giraffes began after Zheng He's voyage to East Africa (landing, among other places, in modern-day Somalia). The Ming Dynasty bought Giraffes from the Somali merchants along with Zebras, incense and other various exotic animals. Zheng He's fleet brought back two giraffes to Nanjing, and they were referred to as "Qilins". The Emperor proclaimed the giraffes magical creatures, whose capture signalled the greatness of his power.
The identification between the Qilin and the giraffe is supported by some attributes of the Qilin, including its vegetarian and quiet nature. Its reputed ability to "walk on grass without disturbing it" may be related to the giraffe's long, thin legs. Also the Qilin is described as having antlers like a deer and scales like a dragon or fish; since the giraffe has horn-like "ossicones" on its head and a tessellated coat pattern that looks like scales it is easy to draw an analogy between the two creatures. 
It is unlikely that giraffes and Qilin were regarded as the same creature in pre-modern times however. For example, typical depictions of the Qilin have much shorter necks than giraffes.


A qilin from the spirit way of the Emperor Wu of the Liu Song Dynasty (ca. 422)
There are many different ways Qilin have been described. Some think of them as a rare form of unicorn; others have described it as a creature that has the head of a dragon and a body of tiger with scales. Others see it as a creature with a single horn on its forehead, a multicolored back, the hooves of a horse, the body of a deer, and with the tail of an ox.
Although it looks fearsome, the Qilin only punishes the wicked. It can walk on grass yet not trample the blades, and it can also walk on water. As it is a peaceful creature, its diet does not include flesh. It takes great care when it walks never to harm or tread on any living thing, and it is said to appear only in areas ruled by a wise and benevolent leader (some say even if this area is only a house). It is normally gentle but can become fierce if a pure person is threatened by a sinner, spouting flames from its mouth and exercising other fearsome powers that vary from story to story.
Legends tell that the Qilin has appeared in the garden of the legendary Huangdi and in the capital of Emperor Yao. Both events bore testimony to the benevolent nature of the rulers. It's been told in legends that the birth of the great sage Confucius was foretold by the arrival of a Qilin.
Some stories state that the Qilin is a sacred pet (or familiar) of the deities. Therefore, in the hierarchy of dances performed by the Chinese (Lion DanceDragon Dance, etc.), the Qilin ranks highly; third only to the Dragon and Phoenix who are the highest.
In the Qilin Dance, movements are characterised by fast, powerful strokes of the head. The Qilin Dance is often regarded as a hard dance to perform due to the weight of the head, stances and the emphasis on "fǎ jìn" (Chinese法勁) — outbursts of strength/power/energy.
Qilin are thought to be a symbol of good omens, protection, prosperity, success, and longevity by the Chinese.


A Qilin in the dragon, fish, and ox style of the Ming Dynasty. Note the pair of horns.

A Qing Dynasty qilin-shaped incense burner

There are variations in the appearance of the qilin, even in historical China, owing to cultural differences between dynasties and regions.

In the Ming dynasty (1368–1644) of China the Qilin is represented as an oxen-hooved animal with a dragon-like head surmounted by a pair of horns and flame-like head ornaments.

The Qilin of China's subsequent Manchu Qing dynasty (1644–1911) is a fanciful animal. Depictions of the Qilin show a creature with the head of a dragon, the antlers of a deer, the skin and scales of a fish, the hooves of an ox and tail of a lion.

Mrs Wuing Boon Whatt GGGGM Teo Cheok Neo

Found a link that names Mrs Wuing Boot Whatt
Mr Wuing Boot Whatt is GGGGF

She is Teo Cheok Neo, mother of Wuying Ho Yi (aka Wong Ho Yi aka Mrs Tan Soon Toh.)

She is my Great Great Grand Mother

The Straits Times, 17 October 1883, Page 21 Advertisements Column 1



Friday, April 20, 2012

My great great grand father Pastor Wong Nai Siong

File:Wong Nai-siong in 1911.jpg


1849- 1924
In 1901 Pastor Wong Nai Siong (Huang Naishang) led the first batch of Foochow Christians from China to Sibu to open up the fertile lands of Sibu for cultivation, a
 massive opening up of Sibu. This was a landmark year in the history of the development of Sibu.
Pastor Wong Nai Siong came to Singapore in September 1899. From there, he proceeded to West Malaysia, Sumatra and the Dutch East Indies. For six months he explored the places but failed to find a suitable place for the immigration and settlement of his folks in China. In April 1900, Mr. Wong Nai Siong came to Sarawak and got the approval of the Sarawak Rajah to look for a suitable site for Chinese immigrants.
Pastor Wong explored the lower valley and upper reaches of the Rajang River. He soon discovered that the Rajang Delta was very fertile and particularly suitable for cultivation. So he decided to choose the area for opening up for cultivation. With that decision, Mr. Wong went to see the second Rajah of Sarawak, Rajah Charles Brooke, for discussions regarding the matter of opening up of land for cultivation. In those days of the Rajahs, Sarawak was sparsely populated with vast land yet to be developed, Pastor Wong's plan was timely and very much appreciated.
So, when Pastor Wong Nai Siong went to see Sir Charles Brooke and explained to him his plan to lead large groups of Foochows to open up Sibu for cultivation, the Rajah immediately agreed. Both parties signed an agreement.[4]

Huang Naishang    

was born in 1844 to a poor family in a small town of Minqing County west of Fuzhou in the province of Fujian. His father, Huang Qingbo, was a carpenter who also tilled the land. Huang came into contact with missionaries from the American Methodist Episcopal church in 1861 and was baptized as a Christian convert on 16 December 1866. He then proceeded to travel with Reverend Xu Yangmei on his preaching circuit for the next two years, at which point he was granted a probationary preacher’s license, and continued in ministry until 1872.


The Chinese immigrants came in three batches. The first batch consisted of 72 people, the second batch 535, and the third batch 511, totalling 1118 people. Of the total, 130 brought their spouses and families, while the others were bachelors. After working in Sibu, nearly all the immigrants chose to settle down and made Sibu their new home. They were happy to settle down for a brighter future in Sibu.
From that year, Huang began to help the missionaries with translation and literary work, since he had received a basic education in the Confucian classics and wrote well. Apart from helping to translate the Bible, from 1874 Huang became the key helper with a Chinese newspaper the missionaries started that year called Zion’s Messenger (Huanshan shizhe yuebao). Huang used the newspaper as a platform to write articles advocating a number of modern reforms. His was one of the first Chinese voices to call for using vaccinations against smallpox, as well as for putting an end to the practice of foot-binding. In addition, he was a strong advocate of mission education who favored instruction in English so that Chinese Christians could tap into Western knowledge and the field of commerce. Education of women was part of his vision and he established two private schools, one 1873 and the other in 1885, to educate his own children, including his daughters.

Starting from the early 1870s, Huang decided to prepare for China’s traditional civil service examinations. He chose this course because he saw the numerous conflicts that Chinese Christians experienced with local society and how they were discriminated against and marginalized by local gentry. Huang believed that if there were Christians who were members of the gentry it would improve the situation. He studied hard and in 1877 obtained the basic shengyuan degree, which was followed in 1894 by the much more difficult juren degree. This was quite an achievement, given the stiff competition for degrees in the latter part of the Qing dynasty. When Huang traveled to Beijing in 1895 to take exams for the highest level jinshi degree (which he never obtained), the Sino-Japanese War was underway, and he suffered the pain both of China’s defeat and the loss of his younger brother, who was a sailor in the navy. Huang then joined other scholars in Beijing in support of Kang Youwei and his call for China to reject a peace treaty with Japan and to immediately seek ways to strengthen the nation.

Upon returning to Fujian, and in light of the dangers facing his country, Huang decided to leave his work at the Methodist Episcopal mission and instead seek to promote a Christianized China through political and educational reform. To this end, in 1896 he used his own funds to launch a secular Chinese newspaper called Fubao, which was the first newspaper started by a Chinese in Fujian. It was a two-page paper published twice a week and it advocated adoption of such reforms as a parliamentary system and a free press. However, after a year he had to shut the paper down because it was losing money.

Three years later, Huang was in Beijing again to take the jinshi exams when the 100 Hundred Day Reform movement led by Kang Youwei started. He not only actively supported this, but through a friend from Fujian who was very close to Kang Youwei and Liang Qichao, he became directly connected with the leaders of the movement. He himself submitted eight petitions to the Guangxu Emperor, one of which recommended adopting pinyin to help with the study of Chinese characters. However, when the reform movement met with a conservative backlash and some of its leaders were arrested and executed by the government, Huang was forced to flee quickly to Fujian, since he was number eleven on the most wanted list.
Shortly thereafter, Huang decided to start a new settlement of Chinese in Malaysia in order to escape China’s despotism and Fujian’s poverty. While in Singapore considering where he might establish such a colony, Huang met Sun Yatsen and the two soon became good friends. Huang’s translation into Chinese of a book on American history won Sun’s respect, and Huang admired Sun’s democratic ideals and commitment to Christianity. In 1901, Huang traveled with settlers from Fujian to Sibu, where he founded New Fuzhou. Before long New Fuzhou had a population of over one thousand Chinese, two-thirds of them Christians. Huang spent the next three years attending to myriad administrative tasks needed to get the community established. Unexpectedly, in 1904 he returned to Fujian, in part because his administration of the settlement did not generate enough profit to satisfy the local ruler who had supplied the land.

Back in Fujian, Huang founded the Fujian Daily News and was a leader of Fujian activities during the nation-wide anti-American boycott of 1905, which protested the adoption of exclusion laws by the United States preventing Chinese laborers from entering the country. While he avoided harsh anti-foreignism, Huang did not hesitate to strongly and publicly condemn the American policy.

By this time, Huang had also shifted his political views from favoring reform, as he had in 1898, to supporting revolution. Young J. Allen, the missionary editor of the influential Chinese language Globe Magazine in Shanghai, was a key person in convincing Huang that support for revolution was a legitimate Christian position. Huang then began to distribute tracts calling for revolution and became an active supporter of Sun Yat-sen, sending information on revolutionary activities in Fujian to Sun’s agents in Singapore, who then reported it to Sun in Tokyo. Huang joined Sun’s Revolutionary Alliance in 1906 and was a key figure in planning the Huang Gang uprising and recruiting many of those who participated in it.

From 1907 to 1911, Huang focused primarily on promoting educational reform by founding 34 Chinese secondary schools in the Min County region of Fujian, which he made sure taught Western subjects and inculcated nationalism. Also, in 1909 he was elected to the Fujian Provincial Assembly, which was part of the constitutional reform program that the Qing government had been forced to adopt. Huang became one of the leading members of the legislative body and he proposed numerous reforms, for instance to ensure better use of Fujian’s natural resources, to counter opium and gambling, and to introduce penal reform.

In 1911, after the 1910 Wuhan Uprising began to unravel Qing rule in China, Huang began to spread revolutionary ideology among students at the Methodist Anglo-Chinese Academy in Fuzhou, where he was Dean. In addition, he established the Fuzhou Qiaonan Physical Training Society as a front for the Fujian Revolutionary Alliance where it could train the students who joined the movement. On the 9th and 10th of November 1911, Huang and the Fujian Alliance fought against and defeated the Imperial Army in Fuzhou with the help of these students, and thus brought Qing rule in the province to an end. As a supporter of Sun, Huang was appointed head of the Board of Communications for the provisional Fujian government in November 1911, but his high-level public service soon came to an end when Yuan Shikai deposed all Sun’s supporters in September 1912.

Huang spent his remaining years engaged in various community projects, serving as head of the Board of Trustees for the Fuzhou YMCA, helping to edit a political newspaper, and being sought out as an adviser to government officials. He held his Christian faith to the end. As he lay on his deathbed, he asked his wife to hold up a picture of Christ for him to see, and asked that the picture be laid on his chest as he died on 22 September 1924.
Huang Naishang was one of the most influential and impressive Chinese Protestants of the Imperial era. His experience in ministry and his two decades assisting missionaries in literary work instilled in him a strong faith and an informed Christian worldview, as well as a familiarity with modern knowledge. His Confucian upbringing and success in the civil service examinations were extremely rare for Chinese Christians at the time and allowed him to have significant social influence. Huang used this influence to seek the reform and Christianization of Chinese society through educational and political change. He described his motivation to do these things as Christian altruism, which combined Christian notions of personal sacrifice for the benefit of others with Confucian ideals of public service. Huang’s many years of ministry and community involvement touched numerous lives and did much to enhance the credibility of the church and of Christianity in China.

Three daughter of 黄乃裳:

1) 黄端琼 Margaret Wong Tuan Keng married to Lim Boon Keng
2) 黄淑琼 Ruth Huang Shu-Chiung married to Wu Lien-Teh
3) 黄珊琼 Huang Shan-Chiung married to Seow Poh Quee

He died that we might live....


So eleven doctors in the family, sparked off by the death of Lim Mah Peng from blood poisoning following a razor cut: He died that we might live lives that involve saving of lives;

1) Dr Lim Boon Keng
2) His son Dr Robert Kho Seng Lim, stalwart work in China with China Red Cross
3) His son Dr Lim Peng Thiam, General Practitioner Singapore
4) His grandson (via Peng Han) Dr Lim Kok Kian, General Practitioner USA
5) His grandson (via Peng Han) Dr Lim Kok Lian, General Practitioner  USA
6) His grandson ( via Walter) Dr Lim Kok Ann, Professor of Micobiology, Dean Faculty of Medicne Singapore
7) His great grand daughter Dr Suzanne Low: Anaethesiology USA, (via Walters' daughter Ee Jin)

8) His great grand son Dr Lim Su Chong, General Practice Canada (via Walters' son Albert Kok Ann Lim)
9) His great grand son Dr Lim Su Min [Me] Retired OBGYN 
10) His great great grand son Dr Lim  Min Yu OBGYN Singapore [my son!]
11) His great great grand son Dr Mark Kon Radiologist UK [ son of my sister Stella]
(12) And  Michael Kenneth Palmer , (son of my dad's sister Mimi) also did medicine: Radiologist in UK


THE SAGE OF SINGAPORE The Straits Times 22 October 1948 Page 4 
Straits Times interview by Roy Ferroa.
Of his 80 years of living, Dr.Lim says that his “happist memories” are those of his school days, in particular  of his old headmaster Mr Hullet.
The thing that makes me ever -mindful of dear Mr. Hullett is his word of advice given to me when I left school and was on my way to study in England.
Mr Hullett said: "You are a Chinese going to the West. 
Remember to respect yourself and do right. Never mind what other people, the rich and influential, may think of you. As long as you do right and remain right you will always be happy."
Mr. Hullet also told me “I advise you to keep a Bible by your side and read it whenever you have the time. The Bible is the basis of the English language."

This, Dr. Lim explained was the advice given him when he was still making headway with English literature and grammar.
Today 65 years after those words were uttered by his teacher, the pupil follows their precept. His Bible, slightly tattered and well worn, is in his hands when he walks about in his garden.

The Bible has 66 books and one of them is written by a doctor.
It is from the book of Doctor Luke that I have chosen a passage to be read at my funeral.
All of you are invited to my funereal. I don't have the date yet and I hope it doesn't happen soon. 
But just as a preview, let me give you glimpse. In Chapter 16 verse 19-31 of Luke's book, we read of an account told by Jesus of an unnamed rich man who was enjoying a life of luxury and a poor man named Lazarus who was longing to eat the scraps of food that fell from the rich man's table.
Lazarus dies and is bought by angels up to heaven.
Lazarus has a relationship with God that began while on earth, and this continues  on in heaven.
The rich man, however, failed to share of his abundance while on earth thus demonstrating his lack of relationship with God. The rich man dies and is brought to a place of eternal torment:
For the rest of the story you will have to attend my funeral but one take home message is this: We need to be accountable for the gifts that we are given from above, and we need an ongoing relationship with the Giver.

Why have my friends tagged my tour as "Luminous"?
Luminous means light.
God is light.

We have been placed in his light:
"But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light.

Jesus has called us as light of the world" NIV 1 Peter 2:9

You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven.  Matthew 5:14

SO: Who was it that was being referred to when this voice came to my mind saying "He died that we might live?", as I was bush basing at Bukit Brown: Perhaps the voice came from behind me, from the father of the with of the Lim Quinns, Md Margaret Wong Tuan Keng: Her dad was the pastor, Rev Wong Nai Seong.  Coming from him,  "He died that we might live" would certainly be Jesus Christ.

Monday, April 16, 2012

The Quad become Quins!

Bushwhacking at the Lim Quad has brought sunlight ++ into the area
I have noted and stepped over a big cylinder, size of an oxygen tank, which I guessed was part of the neighbors tomb

Today Raymond Goh identified it as tomb of Mdm Wong Tuan Keng, daughter of Wong Nai Siong, first wife of Dr Lim Boon Keng. Cryptic family notes say died 21 December 1905, Alexandra private ground to Bukit brown to All saints.
This area now identified with 
Lim Quins:
 Mr & Mrs Lim Mah Peng
Mr & Mrs Lim Tean Gow
Md Wong Tuan Keng (The first Mrs Lim Boon Keng) 

Saturday, April 14, 2012

14 April 2012 TTS Family QM run

My portable white board with stickies, 
to show the 4 branches represented:
KimCheng, LengNeo, SweeLim, TeckGuan

This resolution makes it hard to see
This URL should do...

First time for me to meet my cousin Tan Hsien Chuang and his family
Paid respects at Outram Hill to Tan Tock Seng, Mdm Chua (Mrs Tan Kim Ching) Mdm Wong (Mrs Tan Soon Toh)
Noted interesting feature of the great big male stone Qilin.
It is generative
Anatomically correct
Bulbous phallus
Gonadal accessories 

Went over to Bukit Brown
Paid respects to Tan Boo Liat, Tan Wi Yan
Tan Wi Yan family sent him a Rolls Royce!

Met Queenie, 3rd generation tombkeeper.
Family of 7.
Used to live onsite.
Now stays at Jurong.
Manages 500 tombs (includingTan Wi Yan)
Guides families deep into the jungle and up the hill to visit the tombs

Crossed over to Tan Kim Ching.

Met family of Cheang Hong Lim

Photoshoot with Straits Times

Went or lunch at Westlake.