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The Triad Myth

By Tony Lee
Criminal Intelligence Analyst
Toronto Police Service

THE MYTH

Triad members celebrated their 326th Anniversary in 2000. They have every intention to continue with their tradition and plan for their first millennium further down the road.

Historians have spent decades researching the origin of the triad movement and it has been traced back to various movements dating as far back as the fifth century with the White Lotus Society.

The consensus of present day triad members refers to their origin as the movement to "overthrow the Ching Dynasty and restore the Ming Dynasty," thus dating it to around 1674. This was the last folklore in Chinese history where the "oppressed" Chinese people were active in the planning of overthrowing the ruling government.

It began with the monks from the Shaolin Monastery in Fujian province who were asked by the second Manchu Emperor to assist in resisting an invasion by rebels because his own army had been unsuccessful. The monks were successful in repelling the rebels; and having accomplished the aim, they declined to accept any reward and returned to their monastery. However, the Emperor realized that these monks with their martial arts skills were a threat to the Ching Dynasty. A raid on the monastery was thus organized and all but five of the monks were killed.

While escaping from the monastery, the five monks drank from a stream in which they noticed a white porcelain bowl floating on the water. They picked up the bowl and saw that there were Chinese characters inscribed on it -- "overthrow the Ching, restore the Ming." They eventually found refuge in Kwang Tung province where they swore to overturn the Ching Dynasty. It was said that they made the oath at a place called the Red Flower Pavilion. While they were there, they noticed that the sunset was very red. Thus, they called themselves the brothers of Hung because they felt that red (hung) sky and Hung (the name of the first Emperor) of the Ming Dynasty was a blessing from heaven. This marked the birth of Hung Mun (Hung's Gate).

The five monks then went to different parts of China and formed five "lodges" to plan the overthrow of the Ching Dynasty. The first lodge was responsible for Fujian and Kansu provinces. The second lodge was responsible for Kwang Tung (Guangdong) and Kwang Si provinces. The third lodge was in charge of Yunan and Szechuan provinces. The fourth lodge was responsible for Hunan and Hupei provinces. The fifth lodge was responsible for Chekiang, Kiangsi and Honam provinces.

THE HISTORY

Countries in the west were introduced to this "triad movement" in around 1859 when Dr. Sun Yat Sen, the founder of modern day China, fled when he failed in a coup d'etat in Canton (Guangzhou), China. While rallying for assistance from overseas Chinese living mainly in North America and in Europe, he utilized the Chi Kung Tong to publicize the work of his Republican Party in the overthrow of the Ching Dynasty. The original set up of Chi Kung Tong outside China was to provide support to Chinese living and working in a foreign country and it was mainly pro-Nationalist.

Dr. Sun was an active office bearer of the Chung Yee Wui and recruited members to plan the "revolution." Full triad regalia were used in initiation, promotion and other ceremonies to instill loyalty of its members to the cause. Thus, some Chi Kung tongs adopted triad rituals within their mode of operation.

In 1912, the Ching Dynasty was overthrown and a Chinese Republic was established. This ended the legitimate existence of the triad movement when their declared aim was achieved.

However, the growth of its membership continued and the last known mass indoctrination was during the period 1945-49 in Canton (Guangzhou), China. General Kot Siu Wong of the Kuo Min Tang (Nationalist China) Intelligence Service was responsible for reorganizing all triad societies within Kwang Tung (Guangdong) province into the Hung Fat Shan branch of the Chung Yee Wui. A significantly large portion of the population was known to have joined for fear of being labelled as a communist. This group was the spearhead of the 14K as we know it today.

In the meantime, various groups operated under different names, most of them started as ethnic groups for self-preservation from outside forces or to intimidate fellow clansmen. Their activities had always been motivated by financial gain and operated under the guise of guilds/co-operative associations. These groups were all based in southern China and Hong Kong. To instill loyalty amongst members and fear in the general public, triad rituals were used for initiation and promotion ceremonies.

The rituals used by the triads are adaptations from various Buddhist and Taoist ceremonies. The ceremonies are commonly used by the Chinese in connection with celebrations, blessings, remembrance, forging allegiance, etc.

Since the crack down on triad activities in Hong Kong, which began in the 1950s, they took a low-key approach in their ceremonies. Exotic altars with full triad paraphernalia and elaborate ceremony are a thing of the past except for one or two of the Chinese tongs in North America.

All initiation and promotion ceremonies are simplified, and makeshift altars are used. Ceremonies, which took days to complete, are now over in less than an hour. Triad poems, used to identify one's affiliation and rank, have been simplified and modernized when they are passed through word of mouth from generation to generation. Generally, a "triad expert' knows more of the history and practices than an active triad member.

CURRENT SITUATION

Once the political aim is taken away from the triad movement, there only remains greed as the focus of its existence. There is no legitimate reason for any triad organization to continue its operation, recruitment and fund raising.

Money now becomes the motivating factor in organizing triad activities. Thus, the loyalty of its member is totally dependent on the financial reward. This effectively broke up whatever "central control" that was in place during its early existence.

The rationale behind this is the way triad members operate. A triad leader will use his followers to intimidate, extort and/or blackmail victims for financial gain. The money received will be distributed amongst those who took part. Naturally the leader would receive a larger share than the followers would. The followers initially will be satisfied with the arrangement. Individually, they need the "power" of the group to obtain money from victims and to protect them from reprisals when engaging in territorial disputes.

As they gained experience, they will be "promoted" to office bearer rank and may start their own recruitment drive. The recruitment will be conducted under the same banner, i.e. the new recruits will be joining as members of the same named triad society. Numbers for each society will grow, but it is not as a result of a centrally directed membership drive. New recruits would know who their "protector" (gang leader) is and whoever performed the ceremony but may never meet or be told the identity of the person who had recruited his protector years ago.

Once they have their own "followers," they can thus branch out and start their own illegal businesses. They no longer need the protection offered by their respective leaders. Initially they may pay a small portion of their illegal gains to their leader. Once they have made their mark, they no longer need the backing of their "protectors." When the motivation is purely financial, no one would willingly give up part of their "hard earned money" to someone who did not share the risks.

Within different triad societies, this "evolution" results in small individual cells operating independently. There could not be any "central control" since any such dictation from the top would result in less hard earned cash going to the "workers." This would be similar to the triad cells having to pay "protection money" for them to work independently.

For street level activities, such as extortion/protection rackets, drug trafficking, prostitution, etc., the gangs have to establish their presence, intimidate their victims, and map out their territorial borders before they can operate. Thus, they have to "fight" for their right to operate. When the leader of a "cell" feels that he has sufficient manpower to protect his own interest, he will pick an area and start his own enterprise.

A "central body" cannot make a decree and assign an area to a group because each location has to be fought out. It would be illogical and unprofitable for anyone to fight to gain control of an area and then assign it to someone else. Furthermore, one cannot dictate what a gang leader should do in any particular area. Some gangs may find extortion to their liking and others prefer to operate vice establishments. Others who have connections to drug importers would be involved in the trafficking of either heroin or soft drugs. This holds true for all street level illegal activities.

However, the gang leaders may pay "homage" to their "elders" as a sign of respect during the four annual Chinese festive events, viz. Chinese New Year, Dragon Boat Festival, Mid-Autumn Festival and Winter Solstice. This also ensures that one does not burn all his bridges should he need help in the future.

The current structure of a triad society (triad cell) merely consists of a leader (office bearer) and a group of members (followers). It is also not unusual to see an ordinary member who has been active and successful in his career, recruiting followers. One does not have to be an office bearer to recruit. Gang members report directly to their leader on a day to day basis and leaders do not have to account for their actions to anyone else.

To maintain some semblance of organization which also ensures that senior leaders receive "homage" from the now independent cells, each major triad society would hold an "election" every few years to choose a "chairman" and a "treasurer." They represent the Shan Chu (Dragon Head) and Deputy Shan Chu (Second in Command) of yesteryear. Their role is to "look after" the interest of their society, to settle disputes between its members and/or disputes with other societies. They do not and cannot control the activities of the gangs (cells).

There will be times when the Cho Kun makes a call to gang leaders to unite for a show of force over territorial disputes with cells from a different society which could not be resolved.

However, the myth of the triad organization still remains in the minds of the general Chinese population. This myth is also kept alive through action movies glorifying triad exploitation, a theme that brings in box office hits in the world market. The triad is portrayed as a powerful underground organization controlled by a selected few "godfathers/dragon heads" with tentacles reaching all parts the world. They are untouchables and have supreme power over their members. They can order revenge attack or execute contract killings worldwide. The triad is seen as a tight knit group with central command structure directing its day to day operation.

CURRENT SITUATION IN NORTH AMERICA

The triad members either visiting or residing in North America are affiliated to the following groups: 14K; the Wo group; Sun Yee On; Luen Kung Lok (in Canada only); Chuen Yat Chi (in New York City only); Bamboo United and Fourseas (Taiwanese groups active in Houston and Los Angeles).

With these triad gangs, street level activities are similar to other ethnic street gangs. They concentrate their activities within Chinatowns, victimizing Chinese businesses. Street gangs use violence to back up their demands. They need a show of force to convince their victims to comply. However, triad gangs rely more on the "myth" to frighten their victims. The only time they need to show their strength is when confronting opposing gangs who may also be active in the same area. Territorial rights are required to ensure one's success in making money.

At organized crime level, triad membership only acts as a confirmation of one's intent. It acts as an introduction, an assurance between two parties that they are criminals. The membership reinforces co-operation in any illegal dealings. At this level, there is no such thing as "opposing triad groups". They will all join up to make money. If necessary, they will utilize whichever available Asian street gang, be it triad or not, to be runners and/or enforcers.

CONCLUSION

While it is established that triad members are just common criminals and they are not shielded from prosecution, there are two major obstacles faced by North American law enforcement officers. The primary one is the language barrier.

The second obstacle is the "myth": One cannot hide from the triads. They are everywhere and anyone who betrays them will be killed. Families are not safe from repercussion. No one will testify against them in court. Members are sworn to loyalty and will not betray the society.

"Other" street gangs utilize violence to achieve their objectives while "triad" gangs use the myth to reinforce their demands.

When their basic loyalty is to money, the "old" rules do not count. These days, triad will sell out for personal gain. They will testify against their "brothers" if given immunity or reduced culpability.

It is known that triads, like other street gangs, may intimidate witnesses prior to and during a trial. The usual protective arrangements should be made by law enforcement when necessary, and witnesses should be reassured that adequate protection will be available. Once a case has been concluded, it is extremely unlikely that revenge from fellow triad members would take place. They were there for the money, not for the "cause" or "loyalty." There is no financial gain to a revenge attack. It would only bring on enforcement pressure, which is bad for business.

On the other hand, the "myth" can be used against them. While Hong Kong makes it unlawful to join a triad society or to possess triad writings, there is the anti-gang law in Canada and the RICO Statute in the United States to prosecute gang related activities. When a triad gang name is used, it will be an easier task to prove criminal intent, etc.

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Anthony (Tony) Peter Lee is a criminal intelligence analyst with the Toronto Police Service where he has served for more than 10 years.

He retired from the Royal Hong Kong Police Force in 1990 with 21 years of service. The last 15 years were with the Criminal Intelligence Bureau, where he specialized in covert operations directed against Triad, organized crime groups, and illegal immigrants from China involved in armed robberies and syndicated burglaries.

He is a frequent guest speaker at law enforcement seminars and conferences.

This paper reprinted with permission of the author.