شعب تانكا

قوارب التانكا هي بمثابة منزل مثالي يتماشى مع رغبة هذا الشعب بالعيش في البحر

شعب تانكا أو شعب القوارب مجموعة إثنية صينية تقطن جنوب الصين.^[1] عاشوا تقليديًا في كل من مقاطعات غوانغدونغ، وقوانغشي، وفوجيان، وهاينان، وشانغهاي، وجيجيانغ وعلى طول نهر يانغتسي، فضلًا عن كل من هونج كونج وماكاو. يشار إلى شعب القوارب خارج مقاطعة غوانغدونغ بأسماء مختلفة (لا يطلق عليهم اسم تانكا). رغم عيش العديد منهم على اليابسة، لا يزال بعض الأفراد من الأجيال الأكبر سنًا يعيشون على قواربهم ويجمعون قوتهم اليومي من خلال الصيد. تاريخيًا، اعتبر التانكا شعبًا منبوذًا. نظرًا لكونهم عاشوا على القوارب في البحر، كان يطلق عليهم لقب غجر البحر من قبل كل من الصينيين والبريطانيين. يرجع أصل التانكا إلى الأقليات العرقية الأصلية في جنوب الصين المعروفة تاريخيا باسم «بايوي» الذين ربما اختاروا البحر ملجأً لهم واندمجوا تدريجيًا مع شعب الهان. مع ذلك، حافظ التانكا على الكثير من من تقاليدهم الأصلية التي لا توجد لدى حضارة الهان.

يعيش قسم ضئيل من التانكا في أجزاء من فيتنام. يطلق عليهم هناك لقب «دان» ويصنفون على أنهم مجموعة فرعية من النيغاي. هناك نصوص قديمة وكتب مخفية منسية، أبقيت بعيدًا للحفاظ عليها من حماية القبيلة الإمبراطورية، تفصل العديد من القصص الأسطورية المسجلة، التي تصور بوضوح الحروب الرهيبة المروعة التي مرت بها القبيلة العرقية الأصلية لشعب تانكا أو شعب القوارب، إذ يعود أصلهم الترياسي إلى هي جياه دي زي، الذي يرعى ختم عشيرته الحاكمة، معبرًا عن الطقس العائلي الملكي، وهو منقوش على صدفات أم اللؤلؤ ومختلف القطع العاجية التي يتراوح سمكها بين 3 و10 إنشات. أثبت متحف نيويورك الدليل الأثري على ذلك، إضافة إلى تصنيف مؤرخين صينيين بالإجماع حجم شعارات «القبيلة» و«القبيلة الفرعية» بكونها الأكبر حجمًا، بطول يزيد عن 18 قدمًا، وهو ما بغضته إمبراطورية الهان. غالبًا ما يحصل لغط مع بقية القبائل حول اعتبار الابن الأكبر لهي جياه دي زي من أسس لاستخدام طقوس إعلان الحرب لدى الأسلاف في المعارك، ما أكسبه سمعة تاريخية سيئة. تحمل كل العظام المقدسة وظيفة مزدوجة، إذ تحمل دور لافتة عائلة قديمة، وتعتبر أيضًا خنجرًا ملكيًا موروثًا. تدل مبادرة هي جياه دي زي بالارتقاء إلى عالم الملكوت على المثابرة الإلهية التي كلفت بها السماء باك فو، على الرغم من الصعوبات التي مر بها واصفًا العودة الحتمية «لهيزي».

تاريخ[عدل]

الاستعمار وإضفاء الطابع الصيني[عدل]

مارست سلالة سونغ الحاكمة استعمارًا شاملًا للمنطقة بمشاركة الشعب الصيني.^[2]

نظرًا لحملة التصيين الواسعة لشعب تانكا، أصبحوا يعتبرون اليوم صينيين، رغم أصولهم غير الصينية القادمة من جنوب الصين.^[3]

استغل الكانتونيون شعب تانكا، مستخدمين عاداتهم الخاصة ضدهم عبر الحصول على الأسماك من التانكا ومن ثم بيعها.^[4]

في بعض المناطق الداخلية، يمثل التانكا نصف مجموع السكان.

سُجل التانكا في مقاطعة تشوانتشو على أنهم أسر بربرية.^[5]

سلالة مينغ[عدل]

لم يسجل شعب تانكا ضمن التعداد السكاني الوطني لكونهم منبوذين، مع إصدار مرسوم إمبراطوري رسمي بإقصائهم (ممارسة حظر المساس).^[6]

حكم البرتغال والماكاو[عدل]

تزوج البرتغاليون، الذين حصلوا على منطقة ماكاو خلال حكم سلالة مينغ، من نساء تانكا، إذ لم تقم نساء الهان الصينيات علاقات معهم. أصبح بعض المتحدرين من شعب تانكا ماكاويين.

استعبد الغزاة البرتغاليون بعضًا من أطفال التانكا.^[7]

كتب الشاعر الصيني وو لي قصيدة تضمنت بيتًا يتحدث فيه عن تزويد التانكا السمك للبرتغاليين في ماكاو.^[8]^[9]^[10]^[11]

لدى وصول البرتغاليين إلى ماكاو، أصبحت نساء من غوا (جزء من الهند البرتغالية)، وتايلاند، والهند الصينية زوجات لهم، نادرًا ما كن نساءً صينيات.^[12] كانت نساء تانكا من بين الوحيدين في الصين الذين أبدوا رغبة في الخلط والزواج من البرتغاليين، في حين رفضت نساء صينيات أخريات القيام بذلك.^[13]

كانت أغلبية الزيجات بين البرتغاليين والسكان الأصليين تتم بين رجال برتغاليين ونساء من أصل تانكا، اللواتي كنّ يعتبرن من أقل فئات الشعب في الصين منزلةً، وكانت لهن علاقات مع المستوطنين والبحارة البرتغاليين، أو نساء صينيات من الطبقة الدنيا.^[14] رفضت نساء صينيات من الفئات العليا الرجال الغربيين مثل البرتغاليين، ولم يتزوجن من أجانب.^[15]

كتب في الأدب الماكاوي مؤلفات حول علاقات حب وزواج بين نساء من تانكا ورجال برتغاليين، مثل «إيه تشان ، إيه تانكاريرا»، لهنريكي دي سينا فرنانديز.^[16]^[17]^[18]^[19]

سلالة تشينغ الحاكمة[عدل]

تانكا أو تانكيا، (تشير البادئة «تان» إلى قبيلة من السكان الأصليين احتلت سابقًا المنطقة الواقعة في جنوب وغرب منطقة ميينغ (الجبال) جنوب الصين، و«كيا» تعني عائلة أو شعب). شعب القوارب الذي عاش في كانتون جنوب الصين، وهم متحدرون من قبيلة من السكان الأصليين تدعى «تان» الذين قادهم التقدم في الحضارة الصينية إلى العيش في قوارب على ضفاف النهر، وحرموا لقرون من العيش على اليابسة. «منذ عام 1730، سمح لهم بالاستقرار في القرى المجاورة مباشرة للنهر، ولكنهم ما زالوا مستبعدين من الحصول على ألقاب رسمية، ويحرمون حسب العرف التقليدي من الزواج ببقية الشعب.^[20]

بذلت محاولات لتحرير تانكا وعدة مجموعات أخرى «أدنى مستوىً» من وضعهم ذاك عبر سلسلة من المراسيم بين عامي 1723 و1731.^[21] عملوا في الغالب صيادين وكانوا يميلون إلى التجمع في بعض الخلجان. بنى بعضهم أسواقًا أو قرى على الشاطئ، في حين استمر البعض الآخر في العيش على السفن الشراعية أو القوارب. ادعوا كونهم من شعب الهان الصينيين.^[22]

ورد في بيان تشينغ «يعتبر الشعب الكانتوني الأسر من شعب دان طبقة دنيا ولا يسمح لهم بالاستقرار على اليابسة. لم يجرؤ شعب دان من جانبهم على الصراع مع عامة الشعب». صدر هذا البيان سنة 1729.^[23]

مع تطور هونج كونج، أصبحت بعض مناطق الصيد فيها ملوثة إلى حد كبير أو ذات ملكية، وبالتالي أصبحت جزءًا من البر. اضطر أولئك من شعب تانكا الذين لم يمتلكوا سوى قوارب صغيرة ولم يستطيعوا الصيد بعيدًا في البحر إلى البقاء في شواطئ الخلجان، مجتمعين سويًا مشكلين قرىً عائمة.^[24]

الثقافة ونمط الحياة[عدل]

دائما هناك الكثير لنراه، كما تانكا. ذلك الشعب الذي يعيش على القوارب نابض بالحياة. هم قبيلة من السكان الأصليين، يتحدثون لغة مختلفة تمامًا عن اللغة الصينية. تراهم على اليابسة مثل الأسماك الخارجة من الماء. يقال أنهم لا يتزوجون أبدًا مع سكان البر، ولكن بطريقة ما أو بأخرى، تسللت لغتهم إلى العديد من القرى في منطقة تشيكلونغ. يقول الصينيون أن لهجة التانكا تشبه تلك التي لدى الأمريكيين. تبدو وكأنها لا تحمل أي نغم. هم جماعة شديدة القدرة على التحمل، لم يتأثروا بالأوبئة التي مرت على الساحل، ربما لأنهم لا يعيشون كثيرًا على البر. تملك كل عائلة قاربًا بمثابة المملكة لها، ونظرًا لوفرة الأسماك لديهم، يبدون أفضل تغذية من معظم جيرانهم على اليابسة. المسيحية غير معروفة بالنسبة لهم، باستثناء قلة قليلة. تتيح النافذة الوحيدة لمنزلنا في تشيكلوغ نظرة كاملة على الحياة القروية لبعض من قبيلة القوارب. النافذة الموجودة حاليًا هي غياب الحائط الجنوبي للشرفة الصغيرة للمحل. يمكن وضع قضبان خشبية في الفراغات لدرء اللصوص. _ جمعية التبشير الخارجية الكاثوليكية الأمريكية عام 1921^[25]

مراجع[عدل]

^ Maria Jaschok؛ Suzanne Miers (1994). Maria Jaschok؛ Suzanne Miers (المحررون). Women and Chinese patriarchy: submission, servitude, and escape. Zed Books. ص. xvi. ISBN:1-85649-126-9. مؤرشف من الأصل في 2021-05-30. Tanka, a marginalised boat people which could be found in the Southern provinces of China.
^ Eugene Newton Anderson (1970). The floating world of Castle Peak Bay. American Anthropological Association. ج. Volume 4 of Anthropological studies. ص. 15. ISBN:9780598271389. مؤرشف من الأصل في 2014-06-26. and others, pers. comm.). Certainly the Sung court did do so (Ng, 1961), and may well have been instrumental in the settlement of the region. At the fall of the Ming Dynasty almost four hundred years later, in 1644 ad, loyalists are {{استشهاد بكتاب}}: |المجلد= يحوي نصًّا زائدًا (مساعدة)
^ Far Eastern economic review, Volume 24. Review Pub. Co. Ltd. 1958. ص. 280. مؤرشف من الأصل في 2021-06-05. Historically there can be little doubt that the boat-people and a few of the hill villagers are of non-Chinese origin, but all now regard themselves as Chinese and speak Chinese dialects, the only traces of aboriginal descent (apart)
^ Edward Stokes (2005). Edward Stokes (المحرر). 逝影留踪・香港1946–47. Hongkong Conservation Photography Foundation. ص. 141. ISBN:962-209-754-5. مؤرشف من الأصل في 2021-06-06. The coastal dwelling Cantonese, more shrewd than the boat people, lived off – indeed sometimes battened onto – the needs and superstitions of the Tanka and Hoklo. The Cantonese marketed the boat people's fish, supplied their wants
^ Asia Major, Friedrich Hirth, pg 215
^ "huji 戶籍 (www.chinaknowledge.de)" (بالإنجليزية). Archived from the original on 2021-05-22. Retrieved 2021-06-05.
^ Charles Ralph Boxer (1948). Fidalgos in the Far East, 1550–1770: fact and fancy in the history of Macau. M. Nijhoff. ص. 224. مؤرشف من الأصل في 2020-06-25. Some of these wants and strays found themselves in queer company and places in the course of their enforced sojourn in the Portuguese colonial empire. The Ming Shih's complain that the Portuguese kidnapped not only coolie or Tanka children but even those of educated persons, to their piratical lairs at Lintin and Castle Peak, is borne out by the fate of Barros' Chinese slave already
^ Chaves, p. 53: Wu Li, like Bocarro, noted the presence in Macau both of black slaves and of non-Han Chinese such as the Tanka boat people, and in the third poem of his sequence he combines references to these two groups: Yellow sand, whitewashed houses: here the black men live; willows at the gates like sedge, still not sparse in autumn.
^ Chaves, p. 54: Midnight's when the Tanka come and make their harbor here; fasting kitchens for noonday meals have plenty of fresh fish. . .The second half of the poem unfolds a scene of Tanka boat people bringing in fish to supply the needs of fasting Christians.
^ Chaves, p. 141: Yellow sand, whitewashed houses: here the black men live; willows at the gates like sedge, still not sparse in autumn. Midnight's when the Tanka come and make their harbor here; fasting kitchens for noonday meals have plenty of fresh fish.
^ Chaves, p. 53: The residents Wu Li strives to reassure (in the third line of this poem) consisted — at least in 1635 when Antonio Bocarro, Chronicler-in-Chief of the State of India, wrote his detailed account of Macau (without actually having visited there) — of some 850 Portuguese families with "on the average about six slaves capable of bearing arms, amongst whom the majority and the best are negroes and such like," as well as a like number of "native families, including Chinese Christians . . . who form the majority [of the non-Portuguese residents] and other nations, all Christians." 146 (Bocarro may have been mistaken in declaring that all the Chinese in Macau were Christians.)
^ João de Pina-Cabral, p. 39: To be a Macanese is fundamentally to be from Macau with Portuguese ancestors, but not necessarily to be of Sino-Portuguese descent. The local community was born from Portuguese men. [...] but in the beginning the woman was Goanese, Siamese, Indo-Chinese, Malay – they came to Macau in our boats. Sporadically it was a Chinese woman.
^ João de Pina-Cabral, p. 39: When we established ourselves here, the Chinese ostracized us. The Portuguese had their wives, then, that came from abroad, but they could have no contact with the Chinese women, except the fishing folk, the Tanka women and the female slaves. Only the lowest class of Chinese contacted with the Portuguese in the first centuries. Later the strength of Christianization, of the priests, started to convince the Chinese to become Catholic. [...] But, when they started to be Catholics, they adopted Portuguese baptismal names and were ostracized by the Chinese Buddhists. So they joined the Portuguese community and their sons started having Portuguese education without a single drop of Portuguese blood.
^ João de Pina-Cabral, p. 164: I was personally told of people that, to this day, continue to hide the fact that their mothers had been lower-class Chinese women—often even tanka (fishing folk) women who had relations with Portuguese sailors and soldiers.
^ João de Pina-Cabral, p. 165: In fact, in those days, the matrimonial context of production was usually constituted by Chinese women of low socio-economic status who were married to or concubies of Portuguese or Macanese men. Very rarely did Chinese women of higher status agree to marry a Westerner. As Deolinda argues in one of her short stories,"8 should they have wanted to do so out of romantic infatuation, they would not be allowed to
^ João de Pina-Cabral, p. 164: Henrique de Senna Fernandes, another Macanese author, wrote a short story about a tanka girl who has an affair with a Portuguese sailor. In the end, the man returns to his native country and takes their little girl with him, leaving the mother abandoned and broken-hearted. As her sailorman picks up the child, A-Chan's words are: 'Cuidadinho . . . cuidadinho' ('Careful . . . careful'). She resigns herself to her fate, much as she may never have recovered from the blow (1978).
^ Christina Miu Bing Cheng, p. 173: Her slave-like submissiveness is her only attraction to him. A-Chan thus becomes his slave/mistress, an outlet for suppressed sexual urges. The story is an archetypical tragedy of miscegenation. Just as the Tanka community despises A-Chan's cohabitation with a foreign barbarian, Manuel's colleagues mock his 'bad taste' ('gosto degenerado') (Senna Fernandes, 1978: 15) in having a tryst with a boat girl.
^ Christina Miu Bing Cheng, p. 173: As such, the Tanka girl is nonchalantly reified and dehumanized as a thing ( coisa). Manuel reduces human relations to mere consumption not even of her physical beauty (which has been denied in the description of A-Chan), but her 'Orientalness' of being slave-like and submissive.
^ Christina Miu Bing Cheng, p. 170: We can trace this fleeting and shallow relationship in Henrique de Senna Fernandes' short story, A-Chan, A Tancareira, (Ah Chan, the Tanka Girl) (1978). Senna Fernandes (1923–), a Macanese, had written a series of novels set against the context of Macau and some of which were made into films.
^ William Dwight Whitney، المحرر (1891). The Century dictionary: an encyclopedic lexicon of the English language, Part 21. The Century co. Harvard University. ج. The Century Dictionary: An Encyclopedic Lexicon of the English Language. ص. 6180. مؤرشف من الأصل في 2015-03-16.
^ Correspondence, p. 55
^ （水上居民）不见"连体船" نسخة محفوظة 22 May 2011 على موقع واي باك مشين.. Gzlib.gov.cn (25 February 2008). Retrieved on 2 March 2012.
^ Hansson, p. 119: An imperial decision in 1729 stated that "Cantonese people regard the Dan households as being of the mean class (beijian zhi liu ^i§;£. Jft) and do not allow them to settle on shore. The Dan households, for their part, dare not struggle with the common people.
^ "KhPost.com is for sale" (بالإنجليزية). Archived from the original on 2018-10-20. Retrieved 2021-06-05.
^ Catholic Foreign Mission Society of America, Catholic Foreign Mission Bureau of Boston (1921). The Field afar, Volumes 15–16. Catholic Foreign Mission Bureau of Boston. ص. 18. مؤرشف من الأصل في 2014-06-26. The back door of our shop opens upon the river, making it handy for the dealer in ducks, who has his headquarters in the main room. We shall have no excuse for not enjoying a daily swim with the neighbours, and the stream gives an unlimited supply of not over-clean water for drinking and cooking. The fish and mussels, the latter unusually small, are being caught all day long right under our noses, for us and others. Nets, lines, and even bare hands are so busy that one wonders why the supply does nor fail. Frequently there is fishing V torchlight. Always there is plenty to see, as the Tanka. the people who live in the boats, are full of life. They are an aboriginal tribe, speaking an altogether different language from the Chinese. On the land the; are like fish out of water. They are said never to intermarry with lar.'ilubbers, but somehow or other their tongue has crept into many villages \r. the Chiklung section. The Chinese say the Tanka speech sounds like that of the Americans. It seems to ha.e no tones. A hardy race, the Ta>ii;i are untouched by the epidemics that visit our coast, perhaps because they live so much off land. Each family has a boat, its own little kingdom, and, there being plenty of fish, all look better fed than most of our land neighbours. Christianity is, with a few rare exceptions, unknown to them. The only window of our Chiklung house gives the missioner a full view of the village life of some of the boat tribe. The window at present is just the absence of the south wall of the little loft to the shop. Wooden bars can be inserted in holes against robbers.

في كومنز صور وملفات عن: شعب تانكا

[1] Maria Jaschok؛ Suzanne Miers (1994). Maria Jaschok؛ Suzanne Miers (المحررون). Women and Chinese patriarchy: submission, servitude, and escape. Zed Books. ص. xvi. ISBN:1-85649-126-9. مؤرشف من الأصل في 2021-05-30. Tanka, a marginalised boat people which could be found in the Southern provinces of China.

[2] Eugene Newton Anderson (1970). The floating world of Castle Peak Bay. American Anthropological Association. ج. Volume 4 of Anthropological studies. ص. 15. ISBN:9780598271389. مؤرشف من الأصل في 2014-06-26. and others, pers. comm.). Certainly the Sung court did do so (Ng, 1961), and may well have been instrumental in the settlement of the region. At the fall of the Ming Dynasty almost four hundred years later, in 1644 ad, loyalists are {{استشهاد بكتاب}}: |المجلد= يحوي نصًّا زائدًا (مساعدة)

[3] Far Eastern economic review, Volume 24. Review Pub. Co. Ltd. 1958. ص. 280. مؤرشف من الأصل في 2021-06-05. Historically there can be little doubt that the boat-people and a few of the hill villagers are of non-Chinese origin, but all now regard themselves as Chinese and speak Chinese dialects, the only traces of aboriginal descent (apart)

[4] Edward Stokes (2005). Edward Stokes (المحرر). 逝影留踪・香港1946–47. Hongkong Conservation Photography Foundation. ص. 141. ISBN:962-209-754-5. مؤرشف من الأصل في 2021-06-06. The coastal dwelling Cantonese, more shrewd than the boat people, lived off – indeed sometimes battened onto – the needs and superstitions of the Tanka and Hoklo. The Cantonese marketed the boat people's fish, supplied their wants

[5] Asia Major, Friedrich Hirth, pg 215

[6] "huji 戶籍 (www.chinaknowledge.de)" (بالإنجليزية). Archived from the original on 2021-05-22. Retrieved 2021-06-05.

[7] Charles Ralph Boxer (1948). Fidalgos in the Far East, 1550–1770: fact and fancy in the history of Macau. M. Nijhoff. ص. 224. مؤرشف من الأصل في 2020-06-25. Some of these wants and strays found themselves in queer company and places in the course of their enforced sojourn in the Portuguese colonial empire. The Ming Shih's complain that the Portuguese kidnapped not only coolie or Tanka children but even those of educated persons, to their piratical lairs at Lintin and Castle Peak, is borne out by the fate of Barros' Chinese slave already

[8] Chaves, p. 53: Wu Li, like Bocarro, noted the presence in Macau both of black slaves and of non-Han Chinese such as the Tanka boat people, and in the third poem of his sequence he combines references to these two groups: Yellow sand, whitewashed houses: here the black men live; willows at the gates like sedge, still not sparse in autumn.

[9] Chaves, p. 54: Midnight's when the Tanka come and make their harbor here; fasting kitchens for noonday meals have plenty of fresh fish. . .The second half of the poem unfolds a scene of Tanka boat people bringing in fish to supply the needs of fasting Christians.

[10] Chaves, p. 141: Yellow sand, whitewashed houses: here the black men live; willows at the gates like sedge, still not sparse in autumn. Midnight's when the Tanka come and make their harbor here; fasting kitchens for noonday meals have plenty of fresh fish.

[11] Chaves, p. 53: The residents Wu Li strives to reassure (in the third line of this poem) consisted — at least in 1635 when Antonio Bocarro, Chronicler-in-Chief of the State of India, wrote his detailed account of Macau (without actually having visited there) — of some 850 Portuguese families with "on the average about six slaves capable of bearing arms, amongst whom the majority and the best are negroes and such like," as well as a like number of "native families, including Chinese Christians . . . who form the majority [of the non-Portuguese residents] and other nations, all Christians." 146 (Bocarro may have been mistaken in declaring that all the Chinese in Macau were Christians.)

[12] João de Pina-Cabral, p. 39: To be a Macanese is fundamentally to be from Macau with Portuguese ancestors, but not necessarily to be of Sino-Portuguese descent. The local community was born from Portuguese men. [...] but in the beginning the woman was Goanese, Siamese, Indo-Chinese, Malay – they came to Macau in our boats. Sporadically it was a Chinese woman.

[13] João de Pina-Cabral, p. 39: When we established ourselves here, the Chinese ostracized us. The Portuguese had their wives, then, that came from abroad, but they could have no contact with the Chinese women, except the fishing folk, the Tanka women and the female slaves. Only the lowest class of Chinese contacted with the Portuguese in the first centuries. Later the strength of Christianization, of the priests, started to convince the Chinese to become Catholic. [...] But, when they started to be Catholics, they adopted Portuguese baptismal names and were ostracized by the Chinese Buddhists. So they joined the Portuguese community and their sons started having Portuguese education without a single drop of Portuguese blood.

[14] João de Pina-Cabral, p. 164: I was personally told of people that, to this day, continue to hide the fact that their mothers had been lower-class Chinese women—often even tanka (fishing folk) women who had relations with Portuguese sailors and soldiers.

[15] João de Pina-Cabral, p. 165: In fact, in those days, the matrimonial context of production was usually constituted by Chinese women of low socio-economic status who were married to or concubies of Portuguese or Macanese men. Very rarely did Chinese women of higher status agree to marry a Westerner. As Deolinda argues in one of her short stories,"8 should they have wanted to do so out of romantic infatuation, they would not be allowed to

[16] João de Pina-Cabral, p. 164: Henrique de Senna Fernandes, another Macanese author, wrote a short story about a tanka girl who has an affair with a Portuguese sailor. In the end, the man returns to his native country and takes their little girl with him, leaving the mother abandoned and broken-hearted. As her sailorman picks up the child, A-Chan's words are: 'Cuidadinho . . . cuidadinho' ('Careful . . . careful'). She resigns herself to her fate, much as she may never have recovered from the blow (1978).

[17] Christina Miu Bing Cheng, p. 173: Her slave-like submissiveness is her only attraction to him. A-Chan thus becomes his slave/mistress, an outlet for suppressed sexual urges. The story is an archetypical tragedy of miscegenation. Just as the Tanka community despises A-Chan's cohabitation with a foreign barbarian, Manuel's colleagues mock his 'bad taste' ('gosto degenerado') (Senna Fernandes, 1978: 15) in having a tryst with a boat girl.

[18] Christina Miu Bing Cheng, p. 173: As such, the Tanka girl is nonchalantly reified and dehumanized as a thing ( coisa). Manuel reduces human relations to mere consumption not even of her physical beauty (which has been denied in the description of A-Chan), but her 'Orientalness' of being slave-like and submissive.

[19] Christina Miu Bing Cheng, p. 170: We can trace this fleeting and shallow relationship in Henrique de Senna Fernandes' short story, A-Chan, A Tancareira, (Ah Chan, the Tanka Girl) (1978). Senna Fernandes (1923–), a Macanese, had written a series of novels set against the context of Macau and some of which were made into films.

[20] William Dwight Whitney، المحرر (1891). The Century dictionary: an encyclopedic lexicon of the English language, Part 21. The Century co. Harvard University. ج. The Century Dictionary: An Encyclopedic Lexicon of the English Language. ص. 6180. مؤرشف من الأصل في 2015-03-16.

[21] Correspondence, p. 55

[22] （水上居民）不见"连体船" نسخة محفوظة 22 May 2011 على موقع واي باك مشين.. Gzlib.gov.cn (25 February 2008). Retrieved on 2 March 2012.

[23] Hansson, p. 119: An imperial decision in 1729 stated that "Cantonese people regard the Dan households as being of the mean class (beijian zhi liu ^i§;£. Jft) and do not allow them to settle on shore. The Dan households, for their part, dare not struggle with the common people.

[24] "KhPost.com is for sale" (بالإنجليزية). Archived from the original on 2018-10-20. Retrieved 2021-06-05.

[25] Catholic Foreign Mission Society of America, Catholic Foreign Mission Bureau of Boston (1921). The Field afar, Volumes 15–16. Catholic Foreign Mission Bureau of Boston. ص. 18. مؤرشف من الأصل في 2014-06-26. The back door of our shop opens upon the river, making it handy for the dealer in ducks, who has his headquarters in the main room. We shall have no excuse for not enjoying a daily swim with the neighbours, and the stream gives an unlimited supply of not over-clean water for drinking and cooking. The fish and mussels, the latter unusually small, are being caught all day long right under our noses, for us and others. Nets, lines, and even bare hands are so busy that one wonders why the supply does nor fail. Frequently there is fishing V torchlight. Always there is plenty to see, as the Tanka. the people who live in the boats, are full of life. They are an aboriginal tribe, speaking an altogether different language from the Chinese. On the land the; are like fish out of water. They are said never to intermarry with lar.'ilubbers, but somehow or other their tongue has crept into many villages \r. the Chiklung section. The Chinese say the Tanka speech sounds like that of the Americans. It seems to ha.e no tones. A hardy race, the Ta>ii;i are untouched by the epidemics that visit our coast, perhaps because they live so much off land. Each family has a boat, its own little kingdom, and, there being plenty of fish, all look better fed than most of our land neighbours. Christianity is, with a few rare exceptions, unknown to them. The only window of our Chiklung house gives the missioner a full view of the village life of some of the boat tribe. The window at present is just the absence of the south wall of the little loft to the shop. Wooden bars can be inserted in holes against robbers.

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