{"id":17589,"date":"2018-02-27T00:00:00","date_gmt":"2018-02-26T16:00:00","guid":{"rendered":"https:\/\/fass.nus.edu.sg\/srn\/2018\/02\/27\/who-is-tua-pek-kong\/"},"modified":"2021-02-08T15:31:06","modified_gmt":"2021-02-08T07:31:06","slug":"who-is-tua-pek-kong","status":"publish","type":"post","link":"https:\/\/fass.nus.edu.sg\/srn\/2018\/02\/27\/who-is-tua-pek-kong\/","title":{"rendered":"Who is Tua Pek Kong?"},"content":{"rendered":"<p><img loading=\"lazy\" decoding=\"async\" class=\"alignnone size-large wp-image-17590\" src=\"https:\/\/fass.nus.edu.sg\/srn\/wp-content\/uploads\/sites\/15\/2020\/08\/tua-pek-kong-1024x737.jpg\" alt=\"\" width=\"1024\" height=\"737\" srcset=\"https:\/\/fass.nus.edu.sg\/srn\/wp-content\/uploads\/sites\/15\/2020\/08\/tua-pek-kong-1024x737.jpg 1024w, https:\/\/fass.nus.edu.sg\/srn\/wp-content\/uploads\/sites\/15\/2020\/08\/tua-pek-kong-300x216.jpg 300w, https:\/\/fass.nus.edu.sg\/srn\/wp-content\/uploads\/sites\/15\/2020\/08\/tua-pek-kong-768x553.jpg 768w, https:\/\/fass.nus.edu.sg\/srn\/wp-content\/uploads\/sites\/15\/2020\/08\/tua-pek-kong-1536x1106.jpg 1536w, https:\/\/fass.nus.edu.sg\/srn\/wp-content\/uploads\/sites\/15\/2020\/08\/tua-pek-kong-2048x1474.jpg 2048w\" sizes=\"auto, (max-width: 1024px) 100vw, 1024px\" \/><\/p>\n<p>&#8220;Who is Tua Pek Kong? The Cult of Grand Uncle in Malaysia and Singapore\u201d\u00a0is an attempt to examine the ubiquitous belief of Tua Pek Kong (\u5927\u4f2f\u516c) in Malaysia and Singapore. Dr Jack Chia (Senior Tutor, NUS History Department) suggests that\u00a0Tua Pek Kong was far from being a standardized god in a bureaucratic pantheon of Chinese deities; the deity was considered as a \u201cpersonal being,\u201d offering protection to those who relied on him. His article, published in<a href=\"https:\/\/benjamins.com\/#catalog\/journals\/ao\">\u00a0Arch\u00edv Orient\u00e1ln\u00ed<\/a> in 2017, presents the multifaceted cult of Tua Pek Kong in three forms: a symbol of sworn brotherhood, a Sino-Malay deity, and a Sinicized god.<\/p>\n<p>You can access it at the following links:<\/p>\n<p><a href=\"https:\/\/benjamins.com\/#catalog\/journals\/ao.85.3.04chi\/details\">https:\/\/benjamins.com\/#catalog\/journals\/ao.85.3.04chi\/details<\/a><\/p>\n<p><a href=\"https:\/\/www.academia.edu\/35663395\/Who_is_Tua_Pek_Kong_The_Cult_of_Grand_Uncle_in_Malaysia_and_Singapore\">https:\/\/www.academia.edu\/35663395 \/Who_is_Tua_Pek_Kong_The_Cult_of_Grand_Uncle_in_Ma<\/a><a href=\"https:\/\/www.academia.edu\/35663395\/Who_is_Tua_Pek_Kong_The_Cult_of_Grand_Uncle_in_Malaysia_and_Singapore\">laysia_and_Singapore<br \/>\n<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"<p>&#8220;Who is Tua Pek Kong? The Cult of Grand Uncle in Malaysia and Singapore\u201d\u00a0is an attempt to examine the ubiquitous belief of Tua Pek Kong (\u5927\u4f2f\u516c) in Malaysia and Singapore. Dr Jack Chia (Senior Tutor, NUS History Department) suggests that\u00a0Tua Pek Kong was far from being a standardized god in a bureaucratic pantheon of Chinese [&hellip;]<\/p>\n","protected":false},"author":247,"featured_media":17590,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"site-sidebar-layout":"default","site-content-layout":"default","ast-site-content-layout":"default","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"default","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"footnotes":""},"categories":[4529],"tags":[],"class_list":["post-17589","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-news"],"acf":[],"_links":{"self":[{"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/posts\/17589","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/users\/247"}],"replies":[{"embeddable":true,"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/comments?post=17589"}],"version-history":[{"count":2,"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/posts\/17589\/revisions"}],"predecessor-version":[{"id":28195,"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/posts\/17589\/revisions\/28195"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/media\/17590"}],"wp:attachment":[{"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/media?parent=17589"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/categories?post=17589"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/fass.nus.edu.sg\/srn\/wp-json\/wp\/v2\/tags?post=17589"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}