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Australian Federal Police - Platypus Journal/Magazine |
Asian culture and crime trends
This article was published in the August ‘97 edition of the Australian Bureau of Criminal Intelligence Intelligence Digest. It is of particular significance, given Australia's increasingly closer ties with people from Asian countries and communities. Researchers for this article were Detective Senior Constable John Watson and Intelligence Analyst Donald Urquhart of the NSW Police Drug Enforcement Agency and Intelligence Officer John Gralton of ABCI.
The Asian community in Australia is diverse, with a large number of national and cultural groups represented. It is beyond the scope of this article to discuss Asian culture in any detail. Rather, it seeks to outline some of the major issues impacting on law enforcement and offers some useful advice for members of law enforcement agencies to consider when dealing with Asian crime-related matters. Most Australian police jurisdictions have established units which focus on issues involving Asian crime matters. Members of such units need to develop and maintain a high level of awareness of Asian customs and culture if they are to successfully investigate Asian related criminal activity.
The need for this awareness, however, is not limited to specialist units.
As the Asian community in Australia grows, general duties and other police will find themselves dealing on a regular basis with members of the Asian community.
Guanxi is pronounced ‘gwaan-see' and is best defined as a web of mutually beneficial relationships or connections between persons.
It is essentially benefit-driven, rather than something that supports psychological or social wellbeing.
Guanxi is directly related to ‘face' which is roughly similar to the concept of public self-respect; namely the image of one's self which needs to be maintained to sustain identity, personal honour and acceptance by the community.
Respecting ‘face' is important to members of the Asian community.
When dealing with Asian matters, members of law enforcement agencies should show respect for position, competency, age and seniority. It is worth repeating that ‘face' is extremely important, particularly when dealing with families, adult males and all victims and witnesses.
Members of the Asian community are also mindful of the police officer's ‘face' and the need to maintain it. Loss of ‘face' can lead to shame; an emotion with far greater significance to members of the Asian community than to other Australians.
Many members of the Asian community place greater significance on what other people think of them, rather than how they think of themselves.
Failure to meet the expectations of others may result in a loss of face.
Many Asians are less direct in their communication than other cultures.
Conversations, particularly where delicate matters are involved, are likely to be conducted in an indirect manner. In the polite public context of many Asian cultures, it is considered impolite to utter a direct "no".
Out of a courteous concern many Asians will either say "yes", when they mean "no" or will express a negative response in a very roundabout way.
The person concerned may simply smile and look away or change the subject without responding to your question. In some Asian cultures, particularly the Chinese, Japanese, Laotian and Vietnamese communities, a "yes" response may only mean that the person with whom you are speaking has understood what you have said, rather than actually agreeing with it.
It is wise to structure questions in such a way that they distinguish between someone understanding what has been said and actually agreeing with it.
In the Asian community concern for the family is paramount.
Intimate questions relating to family issues should be avoided where possible. Traditionally, it has been out of place to compliment a woman on her beauty or charm or to ask an Asian male about the welfare of his wife.
It has always been quite proper, however, to compliment an Asian woman on her achievements, the good behaviour of her children, her tidiness, grace or learning.
It is particularly wise to be respectful when dealing with elderly family members.
Like most races, Asians hold perceptions of other races.
To members of the Asian community, Australians are very different. The views listed below are generic and it is unlikely that any one individual subscribes to them all.
Members of law enforcement agencies need to be aware that those in the Asian community may have their own views of Australian culture and customs. Generally, members of Asian communities have the following perceptions of Australians:
• They are overbearing.
• They are abrupt in speech and prone to violence.
• They explode unexpectedly, so be careful of them.
• Women are large and domineering.
• It is difficult to assess their expressions and tell what they are thinking.
• They reveal more about themselves than anyone cares to know.
• They look alike.
• They do not hold strong family views nor care for their parents.
In most Asian countries there is an overwhelming respect for authority and Asians are taught from a very early age to respect rank and authority.
Many members of the Asian community in Australia originate from countries with very different systems of government. Many people in Australia consider the systems of government in some of these countries to be repressive and authoritarian.
As a result of their experiences, some individuals within the Asian community are fearful and evasive when dealing with government officials.
The Asian culture places great significance on courtesy and good manners.
One way of identifying senior individuals within the Asian community is to observe the levels of respect accorded to them by other members of the community. Members of law enforcement agencies dealing with Asian issues should work to gain the confidence of the people with whom they deal.
One way to do this is to make the effort to learn something about Asian culture and customs and observe the following rules of communication:
• In interview situations, particularly in the home or business premises of a member of the Asian community, it is advisable to sit upright with both feet on the floor and hands held together on the lap. If the legs are crossed or soles exposed, feet should not point at any individual. All pointing should be done with an open hand.
• Avoid the use of slang terms. Many members of the Asian community have had little or no exposure to Australian popular culture. Not only will they be unable to understand such terms, there is often no way of translating them into their own language.
• Avoid touching, even when trying to be reassuring and supportive. Handshakes should be limited to greetings or departures, usually between male persons. Do not pat an Asian person on the head. This part of the body holds a religious and sacred significance. Back slapping, even in jest, should also be avoided.
• Do not snap your fingers, even in a gesture which expresses how quickly you intend to do something. In most Asian cultures such a gesture is considered insulting.
• Do not summon an Asian person by wagging a finger. If you must use a gesture to summon someone, keep the palm of your hand pointed downward and move your fingers back and forth.
• When meeting groups of Asians, always greet the eldest person present first. This shows respect and will be appreciated. It will also demonstrate that you have made some effort to learn something of the culture.
• When accepting a business card from a member of the Asian community, receive it with both hands and take a moment to read the card to show courtesy and respect.
• When entering the home of an Asian family, check to see if members of the family are wearing slippers or socks without shoes. If so, take off your shoes once you are inside the front door. On the issue of feet, try and avoid touching anything such as items of furniture with your feet. In many Asian cultures the feet are considered the lowest and dirtiest part of the body.
• Take the time to learn a few phrases of the languages of those groups with whom you are likely to deal. Use and practice these phrases.
• Do not criticise the cultural practices of Asian communities.
Intelligence collected by DEA Task Force Three and information disclosed by current operations indicates that Chinese criminals continue to dominate the importation and supply of large quantities of No. 4 South East Asian heroin originating from the Golden Triangle region.
Heroin is imported into Australia by a variety of means including individual couriers, air and sea cargo, and mail. Methods used are only limited to the imagination of the importers.
Chinese importers sell wholesale quantities of imported heroin to other Chinese and to Vietnamese.
While they prefer to deal with other Chinese and Vietnamese (many of whom are ethnic Chinese themselves) they have sold wholesale quantities of heroin to individuals and groups from non-Asian backgrounds, including Romanians and Lebanese.
There is information available to suggest that Vietnamese control the street-level supply of heroin in some parts of Sydney and are involved in storing and moving of wholesale quantities of heroin as well as importing heroin from overseas.
Documented cases show that Vietnamese criminals are using hire cars to move quantities of heroin interstate. Informant information states that taxis are hired by couriers to move quantities of the drug between NSW urban centres.
Many of the principals involved use younger males as ‘runners' who are recruited through personal acquaintance and from illegal gambling clubs.
Informant information and the debriefing of offenders indicates that Asian criminal groups have ready access to handguns. These weapons are carried when drugs are distributed and money is being collected and paid. There is information to suggest that Vietnamese criminals are more inclined to use firearms than other Asian groups.
In one recent instance in Sydney, Asian youths were found in possession of replica and toy pistols adapted to fire .22 calibre ammunition.
Asian organised crime groups operate on the ‘need to know' basis, particularly where illicit drugs are involved. Extensive use is made of mobile telephones and pagers that are often recorded in the names of third parties.
The movement of funds offshore is a constant feature of drug-related Asian crime in NSW, either through the banking system or by couriers on commercial airline flights out of Australia.
Much of the information in this article relates to illicit drug activity. Asian criminals are involved in a range of criminal activities in NSW including extortion, illegal gambling, credit card fraud, property crime, prostitution and immigration fraud.
Members of law enforcement agencies may find the following advice useful when dealing with Asian individuals and groups suspected of involvement in criminal activity:
• record the numbers and SIM cards of mobile telephone services and the serial numbers of pagers;
• look for additional SIM cards for mobile telephone services;
• record telephone numbers programmed into the memory of mobile telephone services;
• record particulars of tattoos, particularly when dealing with Vietnamese; and
• record particulars of names and addresses recorded in diaries, notebooks and electronic organisers.
Effective law enforcement officers are those who can adapt to diversity.
They can speak the language of the elderly, the young, Asian, Aboriginal, rural Australian or ‘city slickers'. They seek to understand the person, what motivates their behaviour and how they can help us so we may work together to create a safer environment in Australia.
This article was designed to assist law enforcement officers in understanding one aspect of our ever increasing multicultural society.
Naming is a common area in which misunderstandings often occur. This section deals briefly with Chinese and Vietnamese names and how to interpret and record them.
Firstly, the Chinese do not speak of surnames and Christian names.
They use the terms family names for surnames and given names for Christian names and also use the term generation name. The Chinese usually have three distinct parts to their names:
Family name Generation name Given name
CHANG King Sun
The family name and given name will always appear in Chinese names. The use of the generation name is not as consistent and is falling into disuse.
Each newborn child in a Chinese family automatically bears his father's family name for life. The generation name is normally given to children of the same sex within that family.
The given name (Christian name) is the personal name unique to that child.
The following example demonstrates the naming conventions for two brothers and two sisters from the same family:
Family name Generation name Given name
CHANG King Ming
CHANG King Sing
CHANG Yuet Fa
CHANG Yuet Sun
Chinese people often refer to each other using nicknames, normally in two parts. For example:
• Ah WONG — the word ‘Ah' is used in the same way as we would use the term ‘mister'.
• Lau WONG — the word ‘Lau' denotes an older or more senior person.
• Xiao WONG — the word ‘Xiao' means a little or younger person; and
• Wing Jai — the word ‘Jai' is a suffix to a given name meaning ‘boy' or ‘my mate'.
Some nicknames refer to part of a person's name or to some physical attribute, for example:
• Fei Chai — Fat Boy
• Cheung Mo — Long Hair
When a Chinese woman marries there are a number of combinations that may arise.
For example, Miss Wong Yuen Sun marries Mr Chan King Ming, she may be known as: Mrs Wong Yuen Sun; Mrs Chan Yuen Sun; or Mrs Chan-Wong Yuen Sun. The family name of the husband will always appear first.
It is common for members of the Chinese community in Australia to use anglicised given names, for example: Freddie Chan, or John Mai. In such cases it is always wise to establish the correct Chinese given name.
One way to establish this is to ask the person what his or her parents or grandparents call them.
Chinese names are anglicised when written in English.
Although these names may have only one spelling in English, they can be written in a number of ways in Chinese characters.
The Chinese Commercial Code was developed to overcome this problem. The code gives a numerical identification for each name. For example:
WONG Kwok Keung
7806 0948 1730 = 7806 0948 1730
A copy of the Chinese Commercial Code is an invaluable asset in any law enforcement organisation dealing with Asian matters.
All residents of Hong Kong, Malaysia and Singapore are required to hold an identification card, which records the Chinese Commercial Code for their name. Many of the former residents and citizens of those countries retain these cards after migrating to Australia. They are an accurate and useful way to establish identity.
Points to remember when recording Chinese names
• Ask the person to write their name in the correct order — family name followed by generation name, then given name.
• Ensure that the person has not transposed their family and given names to conform to Australian convention
• Ask them to write their name in Chinese symbols and Chinese Commercial Code as well as in English
• If the person uses an anglicised given name, ask them for their Chinese given name.
• To avoid confusion and to maintain consistency, record the family name in upper case and the generation and first names in lower case.
As with the Chinese, the Vietnamese do not use the terms surname and Christian name. They too refer to family names, middle names and given names (also known as calling names). Vietnamese names are written as follows:
Family name Middle name Given/calling name
TRUONG Van Cao
TRUONG Tri Hoa
The name ‘Van' denotes a male person, while the name ‘Thi' denotes a female person.
Vietnamese people often refer to each other using nicknames. These are generally in two parts, the first being the given or calling name of the individual, while the second part is usually based on a distinctive feature of the person. Tran Van Long may be known as Long ‘Mup' which means Long Fat or as Long ‘Can', meaning Long Glasses.
In Vietnamese culture, women do not take the family name of their husband after marrying.
For example: Hoang Thi Thanh marries NGUYEN Van Quang. The woman will be known as Mrs Hoang Thi Thanh or simply as Mrs Thanh. It is possible that she will also be known as Chi Quang, meaning the ‘wife of Quang'.
There is increasing evidence that Vietnamese residents in Australia are taking the family name of their husband after marriage.
Names are important to the Vietnamese. Most given names have a meaning. For example:
• Minh — bright
• Phuoc — lucky
• Tot — good
• Vinh — successful
Vietnamese do not generally refer to each other by their given names. Some of the following terms are used instead.
• If addressing a family member or very close friend — sister number two or brother number one.
• If addressing someone older or the same age as themselves, the term ‘Anh' is used for males, while ‘Chi' is used for females. Literally translated, these terms mean brother and sister respectively.
• If addressing someone 20 years older or more than themselves, the term ‘Cau' is used for males, and ‘Thim' is used for females. Translated literally, these terms mean uncle and aunt.
• More elderly males are referred to as ‘Bac Trai' and females as ‘Bac Gai'.
• Finally, 90 per cent of all Vietnamese family names will be either Le, Tran or NGUYEN.
• Record the family name, followed by the middle name and lastly by the given or calling name.
• If in doubt, ask the person to write their name.
Remember that some Vietnamese (usually those of Chinese descent) will have Chinese names. In such cases, record the names as you would for a Chinese person.
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URL: http://www.austlii.edu.au/au/journals/AUFPPlatypus/1998/1.html