Plantation temples of Deli
The economic growth in Deli in the late 19th century attracted Chinese labourers and traders to the region. Upon their arrival, they constructed temples dedicated to various gods and deities, seeking protection, blessings, and prosperity.
These Chinese immigrants were primarily bound by their hometowns, dialects, and tribes, and mutual support among those from the same regions was vital. This influenced the establishment of temples, the creation of guild halls, the organization of groups, and even their choice of occupations and industries.
In Laboean Deli, the Chinese community erected their first grand temple, known as Shoushan Gong or Siu San Keng, devoted to the goddess of mercy, Guanyin. This temple was founded by the Fujian people in 1888.
When Tjong Yong Hian moved to Medan and assumed the role of Lieutenant of the Chinese community in 1884, his first act was to build a temple, Kwan Tee Bio. He chose to honour Guandi, the protective deity symbolizing brotherhood among the Chinese, with the aim to foster unity among the various ethnic groups from Guangdong.
Traditionally, at each tobacco plantation along the East Coast of Sumatra, a temple was constructed to serve as a place of worship for Chinese labourers. The temple was usually constructed by the tandil or overseers.
The set up usually with a temple, and a wajang theatre for Chinese opera facing the temple amongst the coolies house, as seen in the picture below.
While many of these temples have disappeared over time, a few still stand near Medan, namely Bulu Cina, Klumpang, and Paya Bakong. Although the original structures have been replaced with new buildings, these temples remain popular places of worship. These plantations were owned by the Deli Maatschappij, and the temples were built around 1900.
The temple in Bulu Cina is called Tua Pek Kong, and its main deity is Tham Kong Ya or Tan Gong Xian Sheng 潭公仙聖. The saint originally hailed from Huizhou and achieved immortality at the age of thirteen. Legend has it that praying to him can influence weather conditions and perform miraculous healings. Devotees offer candies and marbles on the altar as tokens of their reverence.
The temple in Klumpang, located next to a river, was constructed in 1900 and was beautifully documented by Kleingrothe in 1903. It was described as a reminiscent of a scene from “A Thousand and One Nights”. Today, the temple is concealed behind a school and is known as the Kwan Im temple (kelenteng), which was rebuilt in 1991.
The most well-preserved structure can be found at Paya Bakung. The Guandi temple, surrounded by oil palm trees, receives many visitors on the first and fifteenth days of the lunar calendar. It was found abandoned in the 1990s and refurbished.
Another major reconstruction was done in 2011, where the old building was completely demolished and a new temple was constructed.
Across the road from the temple stood the house of the head tandil, Lim Cai Koa, dating back to 1925.
According to oral tradition, the temple was built in response to a disease outbreak on the plantation that caused numerous casualties. Chinese workers brought a wooden statue of Guandi from China to this temple, and miraculously, the deaths were reduced. This may coincide with the cholera outbreak in 1884 brought by Chinese coolies. To prevent further outbreaks, the Deli Planters Association established a quarantine facility, including a station in Poeloe Berhala in 1899, which reduced the outbreak. Local tradition suggests that there used to be a hall in front of the temple where Chinese wayang (opera) performances took place, and a room on the ground floor of the tandil’s house served as an opium den.
As we journey from Laboean Deli to Medan, we can discover numerous ancient temples established from the late 1800s to the early 1900s. While some have been rebuilt, others relocated, and a few dismantled, Chinese temples were once a presence in every plantation. These temples represent the Chinese diaspora in Deli, each with its unique story of hopes and journeys. They are not just religious sites but an integral part of people’s lives and history, deserving preservation as cultural heritage.