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Hongmei Wu and Sethawut Techasan

This paper examines the linguistic landscape (shop names) of Chinatown in Bangkok, a prosperous minority language (Chinese) community of diverse commercial establishments. Informed by an ethnographic framework, it explores the preservation of Chinese language and culture under the circumstance of language contact with Thai, the majority language, and globalization influence of English. Unsurprisingly, the inherited Chinese language (dialects as Teochew or Cantonese) was lost in the 2nd or 3rd generation of the Chinese descendants in Chinatown. However, the shop names suggest that in part because of its commodifying value and cultural awareness of the current proprietors, the Chinese shop owners are inclined to preserve the Chinese language and culture of the shops through the use of traditional Chinese characters, colors, layout and other marks of the shops. On the other hand, an analysis of the mutual translations of Chinese and Thai indicates that Chinese has more of a symbolic rather than informative function for Thai monolingual customers. Moreover, the ascendancy of English has contributed to the complexity of the multilingual landscape in Bangkok’s Chinatown.

Laifong Leung

, such as Sun Yat-sen’s revolution in 1911 to overthrow the Qing Dynasty. 3 Unfortunately their activities did not garner the recognition and appreciation they deserved beyond the community’s regional borders. Largely presented in Chinese and in the confines of Chinatown, the cultural activities and

Charles W. Hayford

English. The eldest, Jin Kee, clerked in an import shop in New York’s Chinatown, where he established a Methodist mission. He became a celebrity for resisting the Chinese Exclusion Act of 1882, charging that the land of liberty treated Chinese worse than black slaves: “we are clean, we don’t get drunk

Julie F. Gilmour

’s water supply, paving, harbor development, and the “Chinatown problem.” These crusades were a local reflection of the larger civic and moral reform movements common in North America at the time that attracted both Liberals and Conservatives in Canada. At the turn of the twentieth century, reform

Anthony Cheung (Cheung Kin-tak; 1946–2013)

“The Force of Will to Make Something Worthwhile Possible”

Charles W. Hayford

Chinatown, which he treated as his club. The waiters knew to bring him a Johnnie Walker Black Label as soon as he sat down (and to bring another when the first got watery), and it was only the threat of arrest that kept him from lighting up a cigarette. I could no more convince him to stop smoking than to

s , 1 9 0 0 – 1 9 4 5 , P t I : 1 9 0 0 – 1 9 1 9 , ” A m e r a s i a J o u r n a l 4 . 1 (1977): 23–90. L. Eve Armentrout Ma, Revolutionaries, Monarchists, and Chinatowns: Chinese Politics in the Americas and the 1911 Revolution (Honolulu: University of Ha- waii Press, 1990). xii, 227p. Martin F

. Patterson, Golden Mountain (1996) [ 5.10 ] Chay, J., Diplomacy of Asymmetry (1990) [ 4.5 ] Chay, J., & C.-H. Cho, eds., Problems and Pros- pects of American–East Asian Relations (1977) [ 2.13 ] Chen, F. T.-s., ed., China Policy and National Security (1984) [ 2.16 ] Chen, H.-S., Chinatown No More (1992) [ 5

C h i n e s e V e t e r a n s a n d t h e C h i n a t o w n L i o n s w e r e v e h i c l e s o f c u l t u r a l e x p r e s - s i o n o n t h e i r o w n . A f t e r 1953, t h e i r efficacy i n m a k i n g p u b l i c c l a i m s w a s a u g m e n t e d b y t h e Chinatown Nezus, t h e f i r s t

Yucheng Qin

and the Anti-Chinese Movement in California (Berkeley, Calif., 1971) 7–8; Victor G. Brett de Bary Nee, Longtime Californ’: A Documentary Study of an American Chinatown (New York, 1972), 67; Stephan Thernstrom, ed., Harvard Encyclopedia of American Ethnic Groups (Cambridge, Mass., 1980), 221; Stanford

Timothy Tseng

“Tipping Point” for Chinese-American Protestantism Eighty-three delegates gathered at the First Chinese Baptist Church of San Francisco and the Presbyterian Church of Chinatown on 9–12 May 1955. 8 This was not the first national gathering of Chinese church lead- ers. In 1931, the conferees who attended the