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As mentioned earlier, we have observed that the marginalising effect
on the SMC on Teochew and Hokkien appear to be different. We came up with a few reasons for this:
Teochew and Hokkien are two phonologically similar languages. For many Teochew speakers, the
subtle differences between the two dialects are not easily discernable and it is easy to lapse into using Hokkien
lexicon unconsciously. As Li Wei (1997) observes, in some cases of inter-dialectal marriages, Teochew speakers may
even go to the extent of switching to speaking Hokkien entirely. The similarity between the two dialects facilitates the
switch (either consciously or unconsiously) from Teochew to Hokkien (the numerically superior language).
In addition, Hokkien is arguably the lingua franca of what Gopinathan (1998; 25) terms
the "informal everyday occupations: hawkers, taxi drivers, bus conductors, government services personnel like postmen,
public utilities service personnel and clerks manning government counters...these groups were regarded as the most persistent
users". We argue that it is not uncommon that one would hear Hokkien spoken by these people all over Singapore even today,
partly because of the trickle-down effect of Hokkien (being THE predominant dialect of communication in the past), and also
partly because these "informal everyday occupations" constitute such a bulk of daily social life that the SMC
does not have the capacity to eradicate dialects in entirety, at least not with special regard to the elder generation.
Another argument we feel is worth a note is that Teochew is slightly more difficult to pick
up as compared to Hokkien. Teochew has been dubbed a more refined and 'cultured' dialect whilst Hokkien has generally been
stigmatised as vulgar, crude and uncouth. While we postulated earlier that indeed, both dialects are very similar
phonologically, there are still distinctions in the pronunciation of specific lexicon (see http://www.geocities.com/teochewsg/teochew/borrowings1.htm). A possible reason why people have a negative impression of Hokkien is because even non-speakers of Hokkien recognise
Hokkien swear words when they hear them. Furthermore, Hokkien and Hokkien-intonated lexis is fairly widespread in
the army (Teochew is comparably absent as nuanced pronunciations of particular swear words require more effort than Hokkien). Since
almost all men in Singapore have to pass through (the ranks and rites!) of National Service, it is not fallacious to claim
that they would have picked up a word/phrase or two during that time period. As a result, this rite of passage 'maintains'
Hokkien in a way.
Yet another reflection of the relatively higher drop in Teochew is manifested in the example
of the Catholic Church. In the past, when the Catholic Church in Singapore was in its infant stage, masses were conducted
in Teochew as well as in English. This is especially so for Catholic Churches in the Punggol/Serangoon district, where the
Teochew community has a considerable presence. However, with the SMC, mass conducted in Teochew have given way to
mass conducted in Mandarin, and at the 10 am mass, which is often the most popular and crowded mass because of its timing
(see http://www.veritas.org.sg/cdir.php?action=disp_chu&value=28). The Teochew mass has been shifted to a much earlier timing, at 6.15 am, which makes it less accessible for parishioners
to attend, as compared with the Mandarin mass at 10 am. Without ignoring the other force of masses conducted in English
on masses conducted in Teochew, it is quite clear that the SMC has also stretched its tentacles into the
religious domain to further marginalise Teochew.
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