dominoes	n (permainan) domino.
lottery	loteri
dice	n dadu;
Kiya. Playing cards. 
Lintrik (jav). Playing cards. 
Binteh. Name of a game. 
Botoh (jAv). To gamble ; a gamester. 
Buwah-chatur. The pieces at the game of chess. 
Buwah-chuki. The pieces at the game of draughts. 
Buwah-jugar. The pieces at the game called jugar. 
Buwah-pari. Dice. 
Chatur (s). The game of chess. 
Chongkak. Name of a game, a kind of draughts. 
Chuke. Name of a game resembling draughts ; v. Juki. 
Jogar. Name of a game resembling draughts ; v. Jugar. 
Jugar. Name of a game resembling draughts ; v. Jogar. 
Juki. Name of a game resembling draughts ; v. Chuke. 
Kamiii (j). Name of a tree, bearing a hard nut, and used in playing a game of chance, Aleurites moluccana. 
Kaplek (jav). A kind of game with dice, played by the Javanese. 
Kechek (jav). Name of a game of chance; 
Kuchi. Name of a game of chance ; v. Keche. 
Mayin. To play, to sport, to frolic; to play, to toy ; to dally amorously ; 
      to game, to gamble; play, sport, amusement; toying, dalliance, caressing ; artifice, contrivance ; gaming, gambling, play. 
Pasang. Name of a game resembling draughts. 
Panjudi (judi). A player; a gamester; a gambler. 
Parmayinan (mayin). Play, sport, game, amusement; plaything, toy; play, gaming, gambling ; game, feat, exercise. 
Patopan (bat). A gambler ; gambling. 

Gamble (to). Jud'i, manjud'i, barjud-i, mayin, bilrmayin, bartaruh, bataruh, botok. 
Gambler. Panjud'i. 
Gambling. Jud-i, mayin, parmayinan. 
Play, to game. Jud'i, barjud'i, mayin, baruiayin, bartaruh, bataruh. 

People also believed fervently in dreams to reveal winning numbers for chap-ji-ki (12 numbers) or wha whay (36 numbers). The common morning greeting those days was "Did you dream of anything last night?" Of course many were eager to share their dreams and the poor gamblers were mentally stretched to interpret them to find the right numbers. A rather eerie method of getting numbers is to torture the semangat of the banana plant. The idea is to tightly tie the flaps surrounding the flowering bud of the banana jantung pisang, which looks like a human heart. The gambler then pledge's to release the jantung if he is sent a dream revealing a winning number

ceki wawei sj permainan judi dgn menikam pd salah satu drpd tiga puluh enam jenis gambar binatang;
tiga puluh enam jenis gambar binatang = trente-six types de photos d'animaux
judi tikam ekor taruhan yg ditikan pada tiga (atau empat) angka terakhir drpd nombor lotteri lumba kuda;
judi wawei sj permainan judi dgn menikam pd salah satu drpd tiga puluh enam jenis gambar binatang:

Lotteries were popular, and in Thailand the hua-hui, a game in which players stake on thirty-six animals and the prize is thirty times the amount of the stake, was a revenue farm in itself. The drawing of the lottery was held twice a day, and one heard tell that until the winning animal out of the thirty-six was announced, normal business could not resume. In Singapore you could not move for the crowd of men, women, children and domestic servants that thronged Hong Kong Street, the place for the hua-hui lottery.

Singapore
Gambling.—The Free Press, of October 26th, contains some lamentable accounts of the suicides and misery occasioned by the passion among the Chinese settlers for hue-hue gambling : "The mischief and disorder in other respects which this passion for hue-hue is producing among families, is lamentable in the highest degree. The women too ore the most liable to its fascinations—selling or pawning their ornaments and clothes, and robbing their husbands, to supply the means of trying their fortune ; and, as we are informed, the pernicious effects of the game upon the softer sex are so well known in China, that it is there totally prohibited under heavy penalties. From the account, however, which we have received of the game, it does not appear to us particularly calculated to produce to inch an extent that blind passion, which leaves every other object out of consideration in its pursuit, beyond other descriptions of gambling that we have heard of. It is briefly this :—There are thirty numbers, or tickets, each bearing a particular name, in the possession of the holder of the bank ; when a person wishes to enter a stake, he inscribes the name of one of these tickets on a piece of paper, which is then carefully folded up and sealed ; the amount of the stake and the name of the party being written outside. This, with the sum staked, is handed to the bankholder, who deposits the paper in a box, where it remains until opened at the drawing. When as many as are desirous have entered, he then draws one of the thirty-six tickets from the bag in which they are contained, and opens it; the tickets of those who have staked are then also opened, and all those who have fixed upon the same number as the ticket drawn by the bank-holder are winners, and receive back thirty times the amount of their stake—those who have been less fortunate receive nothing at all —and there may thus be many winners, but only one winning number. Sometimes the bank is broken, and is unable to pay the winner, when the most uproarious scene ensues. An instance of this occurred very recently."

--- whaway lottery (hua hui), 242-243, 247-248, 274n

Gambling and Attempts at its Control

Chapter 5: Gambling in the Chinese Community in Singapore and Malaya, 1792-1911*
Gambling was a principal vice in the Chinese community in Singapore and Malaya. Although it was prohibited in 1829 in the Straits Settlements,1 it continued to plague the Straits communities throughout the years 1792-1911. In the Malay states, gambling spread widely and flourished without the government's interference. Why were the Chinese so fond of gambling? How did gambling affect the Chinese community? And why did the government of the Straits Settlements fail to suppress gambling ? This article attempts to answer these questions.

Causes for the Prevalence of Gambling

(p132-p240) The passion of the Chinese in Singapore and Malaya for gambling in the period under study was well-known, and it puzzled some British colonial officials who had direct dealings with the Chinese. These officials asserted that gambling was a way of life among the Chinese and was something ingrained in the Chinese race.2 Remarks of this kind were misleading and insulting to Chinese people as a whole. Although gambling was found in China, it was not widespread as in overseas Chinese communities. Traditionally, gambling was condemned as a social evil,3 and children were frequently warned by parents not to indulge in gambling because it would ruin individuals as well as the family. Customarily, children were allowed to gamble only in the first 15 days of the Chinese New Year under the pretext that gambling was a form of entertainment which added to the excitement of this important Chinese festival.
Writing at the end of the nineteenth p133 century, A.H. Smith claimed that during the New Year period in Chinese villages, all men and women were absorbed in gambling; cards and dominoes were most common.
Although people recognized that gambling was wrong and not to be indulged in, they found the excuse by saying that it was the New Year time and everybody did it, and 'it was only for amusement' and 'there is nothing else to do'. 4
New year excitment seems to have been tolerated. However, this fact cannot be taken as evidence to support the statement that gambling was a national habit of the Chinese. In fact, the overseas Chinese love for gambling had its roots in socio-economic and environmental conditions. The nature of the immigrant community and the overseas environment developed the passion of the overseas Chinese for gambling.
The main features of the immigrant community such as a predominant male population, a sojourner's mentality and job insecurity combined to give rise to frustration, misery and psychological instability. This conditioned Chinese immigrants to take up gambling.
At the same time most immigrants were young when they first arrived in Singapore and Malaya, and because of the absence of parental control or social pressure, they tended to indulge in the vice.
One important psychological aspect of the Chinese immigrants which deservers our attention is their desire for quick money. Many Chinese coolie immigrants in the nineteenth century were led by coolie brokers to believe that there was quick money to be made overseas, and that, with few years' hard work, they could return to China with a lot of money.8 Although their unrealistic expectations were soon shattered after their arrival overseas, they still possessed a desire for quick money, and gambling seemed the way to obtain it as well as providing some diversion from a hard new life. It thus met the psychological needs to the coolie immigrants.
However, other factors lay behind the spread of gambling too.
There were Government, gambling-farmers, and gambling-house owners who had a vested interest in the vice. Gambling as a rich source of income was quickly discovered by the British colonial governments in Penang and Singapore. Within six years of its establishment in 1792, the Penang government introduced the first gambling farm, and the farming system continued to exist in the island until 1812. 10
In Singapore, despite strong objection from Sir Stamford Raffles, 11 the gambling farm was introduced in 1820 by the Resident, Lieutenant-Colonel Farquhar who saw the financial potential of it. The Singapore farm continued to exist until 1829, when gambling was suppressed throughout the Straits Settlements.
The gambling farm was one of the main sources of revenue for the Government.
In Penang, when it was first introduced in 1792, it scooped a handsome amount of $14,673 which represented about 60 per cent of the total revenue of island. This figure grew steadily and reached its height in 1811, a year before the abolition of the farm, when it yielded $40,580 second only to the opium farm yield of $49,736. In Singapore, when the gambling farm was first introduced in 1820, it collected only $1140 a year ($95 per month),15 but this figure grew phenomenally to $71,283 in 1827.
Of course, the Government was not the only beneficiary of the gambling farm system; the farmers stood to gain a great deal, too.
The arrangement between the Government and farmers was similar to opium farming: public auctioning, heavy deposits and restrictions on the numbers and trading hours of gambling houses. Like the opium farmer, the gambling former was concerned fist by making sufficient money to cover the cost of the farm, and then with making as much profit as possible. His profit margin depended upon his ability to get the maximum number of people interested in gambling; the more people involved in the vice, the better his chances of making a fortune.
He thus promoted gambling by issuing licenses to professional gamblers who wished to organize special sessions in a kongsi house in a mine or plantation, in order to reach the most of the potential gamblers.

(p135)

Types of Games

There were many games found in Singapore and Malaya during the period under study.
In 1877, there were at least ten games in Singapore. There were the Waiseng lottery (Wei Hsing), Whaway lottery (Hua Hui), Fan-Tan, Poh (Pao Tzu), Dominoes (P'ai chiu), Pai Ke P'iao, Chap Ji Ki (Shin Erh Chin), Hung H'e P'ai (Red and black cards), Die-throwing, and Chinese cards.

A common game found in the Straits Settlements in the middle of the nineteenth century was Poh. According to Vaughan, this game was played with a die placed in a brass box and kept from moving by a smaller box which fitted into the first. At the bottom of the inner box was an iron pin, the end of which rested on the die and kept it from turning.
The keeper of the gambling house held the Poh and put it into a red bag, placed the die in it, and slid the inner box onto it. The six sides of the die were equally divided and painted red and white.
A mat marked with a diagonal cross was placed on the floor, and the keeper of the Poh sat on the upper part of the mat and span the Poh in the centre of the mat; the players sat round and laid their bets when the Poh stopped spinning, the outer box was taken off and those who had staked their money on the side opposite the red part of the die won.
p242, ref:157 The Poh was said to be a fair game, and large sums of money were 158staked.

Three other popular games in the Straits Settlements were Whaway, Waiseng, and Chap Ji Ki. All these three were lotteries.

Whaway promoters issued a list of thirty-six animals which could be bet on; many of these animals were familiar, such as the cock, cat, tortoise, snake, 159pig, duck, bee, tiger, buffalo, rat, and horse, and they were easily identifiable.
The idea of using common animals instead of Chinese characters was to make it easier for prospective gamblers; even illiterates could play without any difficulties.
This reveals the intention of the promoters to penetrate into all social classes and to reach as many people as possible.
The winner of the game received thirty times the amount of his or her stake.

The Waiseng game was another lottery, in which the public was invited to put a stake on the candidates in the periodic examinations in China.

The Waiseng game was another lottery, in which the public were invited to bet on the surnames of the candidates in the periodic examinations in China.24
Before the result of each examination was announced, the names of the candidates were grouped according to their different surnames. Information about the number of these surnames and the literary background of each candidate was provided to the gamblers, and the odds were determined by the size and potential of each surname.
After the result of the examination was announced, the surnames of the first three successful candidates were the winners. 25

While Chap Ji Ki only involved betting on twelve cards, the range of the cards could be widened by different combinations, and the players would win by striking the right combinations.
(p243)

The Chap Ji Ki which literally means 12 cards, involved betting on two sets of 6 cards with the 6 red 'men' and 6 black 'men' used in the Chinese chess.
The red cards consisted of Sway (field Marshall), Soo (Prime Minister) Siong (Minister), Koo (Chariot) Beh (Horse), Pow (Cannon) and the black cards were made up of Cheong (General), Soo (Scholar), Cheong (Elephant), Koo (Chariot), Beh (Horse) and Pow (Cannon).
The range of the cards was widened to 144 combinations, and the players would win by striking the right combinations.26

Both Whaway and Waiseng were introduced from China.
Whaway, which was popularly known later in Singapore and Malaya as Chee Fah (Chih Hua) originated in Chekiang Province during the reign of the Tao-kuang (1821-1850), and it became popular amongst the Chinese in the coastal provinces of Chekiang, Fukien and Kwangtung as well as the British settlement of Hong Kong.28
There is no record about when Weiseng first came into being, but it is certain that the game became popular in Kwantung during the T'ung-chih reign (1862-1874),29 and that it was also popular among the Chinese in Hong Kong.
The romanization of these two games, Whaway and Waiseng, suggests a Cantonese origin, and this also suggests that both games were introduced from Canton via Hong Kong. 30

All these lottery games possessed the same characteristics: they were easy to play, required little direct participation, and yielded quick results.

All these lottery games possessed the same characteristics: they were easy to play, yielded quick money from small bets with high return, and they required little direct participation.31

Because of these advantages, these lotteries appealed to all classes and dominated the gambling scene of the Straits Settlements in the second half of the nineteenth century.
In June 1870, the Whaway lottery plagued Singapore to a fearful extent. Hong Kong Street, a short street in the heart of the city, increasingly became the centre of the vice. It was swamped with gamblers from all walks of life, many of whom were Chinese women, children and servants who were 'mad after the lottery'. 32
Gambling, though illegal in Singapore, seemed to have spread in spite of police knowledge, for there were at least ten gambling houses operating publicly in Hong Kong Street without fear of police prosecution.33
This gambling spree did not escape the notice of Vaughan who wrote in the same year that Whaway lottery indulged by all classes of Chinese in Singapore with the daily result known at 3.00 pm.
The threat of Whaway to the well-being of the Chinese in Singapore cut across the dialect and class lines, and prompted the Chinese leaders to petition the government for its suppression.35 In 1898, Whaway devastated Penang with its sophisticated operation. Results were made known twice daily.

Social Impact

p244

Lotteries such as Waiseng, Whaway and Chap Ji Ki claimed a high toll among them in the late nineteenth century.
Traditionally Chinese women were submissive to men, spending most of their time at home bringing up children. They were barred by tradition from visiting gambling houses and participating in public gambling.
But their desire for quick money was as strong as their husbands', and lotteries which reached them indirectly through agents met both their desire and social requirement.
The agents could be men or women who frequented neighbourhoods searching for clients, providing information about the lotteries and helping clients to stake their money; they acted as collectors of stakes as well as guarantors of prize money.
Those who won would be quickly paid out by the agents.40 Central to the success of the lottery system was secrecy. The gamblers did not have to go to gambling houses to get satisfaction, nor did they need to claim their prizes directly form the bankers. This concealed their habit from members of their families, relatives and friends, and they could continue gambling without much interference.41
But the psychological effect on the victim was the same if not worse; the stakes raised high expectations and increased excitment, and players tended to spend more time in expecting and guessing than those p138 who directly participated in games.
This, of course, affected many women in their home duties: meals were not cooked and children were not properly cared for. But the most devastating effect on domestic life was the draining away of family wealth.
Some rich women pawned their jewellery in order to support their habit.42 Poorer women resorted to prostitution to pay off gambling debts,43 or took their own lives as a solution to their problems.44
The evil of gambling cannot be fully understood without a further investigation into its wider social impact. It was the root of many other evils such as theft, robbery and gang fights.
Those who lost heavily in gambling tended to become more involved in embezzlement, burglary and murder. As gambling was a lucrative source of income, it attracted many secret societies to run gambling houses. Disputes over the control of gambling houses led to constant unrest and threatened the peace and order of the community.45
As pointed out by WA Pickering, the veteran Protector of Chinese of the Straits Settlements, that '... gambling, as it now exists in Singapore, is a danger to peace... Nothing is more likely to create quarrels and jealousy between the Secret Societies than the emulation which is aroused to share in the great profits accruing from the establishment of gaming houses in the various districts of the Settlement'.
Moreover, it greatly affected the normal functionning of a commercial society like the Chinese community in Singapore and Malaya.
Embezzlement by shop accountants and assistants involved in gambling threatened the survival of some businesses; the draining of cash into the hands of gambling promoters caused shortage of money supply in the market.47

The Attempts to Control Gambling

p245

The attitude of the British Colonial Government in Penang and Singapore towards gambling before 1829 had been ambivalent.
This ambivalence arose from two contradictory stands: gambling was socially and morally evil, but gambling could well be an important source of revenue.
In the initial period, revenue considerations seem to have outweighed social and moral issues, and a farming system was adopted both in Penang and Singapore.
The dilemma of the British Colonial Government as regards gambling was best reflected in the opposing policies followed by the early administrators in Singapore.
In 1819, Raffles strictly prohibited gambling in the new settlement following his bad experience of legalized gambling in Java and Bencoolen.180
But his policy was very quickly countered by his Resident Lieutenant-Colonel Farquhar, who let out the first gambling farm in 1820.
This decision was then reversed by Raffles in 1823, who laid down severe punishment for 181 offenders.
Again Raffles 's move was countered by another Resident, I QO John Crawfurd, who restored the gambling farm three months later.
As the British Colonial Government became more aware of the social evils of gambling, the vice was suppressed in 1829 throughout the Straits Settlements.183 The Government's clamp-down in 1829 drove gambling underground.
But, ironically, this did not produce the desired results; instead, it showed signs of growth. In 1832, many gambling houses existed in Singapore, at least 20 concentrated in Church Street alone.52
In 1841, reports estimated that there were about 100 gambling establishments in Singapore city itself, with many more in the country 185 districts.
This figure seems to have been maintained to the end of the nineteenth century. WA Pickering reported that over 100 gambling 186 houses had been established on the island since 1882.
The growth of gambling houses meant the deepening of social crisis: more family 187 tragedies, increases in theft, violence and crime.
The growth of gambling and its associated social problems presented the government of the Straits Settlements with a serious challenge.
The usual step taken by the government to suppress gambling was a raid. When police received information about gambling activities, they raided the premises and detained gamblers as well as gambling-den keepers. The detainees were prosecuted in accordance with the existing ordinance. Those who were found guilty were fined or jailed for a short period.
As gambling was not a criminal act, offenders were sometimes treated leniently. This leniency was viewed as a sign of weakness, and was taken advantage by the undesirable elements who had totally disregarded the law, and started more gambling dens.
p139/p140 The Act transferred gambling prosecutions from the Recorder's court to the police magistrates' courts; the former used to sentence the offenders with hard labour, while the latter imposed a fine with maximum penalty of Rs. 100.
Besides, the new Act did not provide the police with power to prosecute off-shore gambling, so that many boats on the rivers and in the harbours became notorious gambling dens.57
The result of the leniency of the law was the growth rather than decline of this notorious vice. The growth of gambling reveals not only the deficiency of law, but also the ineffectiveness of the police force.
The fact that the Straits Settlements had only a small force meant that it had difficulty in coping with the growing problems;58 presumably catching gamblers was not their top priority. However, what seriously undermined police efficiency was not the small size of the force but its corruption.
Corruption was rooted in poor wages. Some European constables who had contacts in the underworld alleged to be on the payroll of some gambling establishments, receiving $20 monthly.59
When European constables were corrupted, the native policemen who were at the bottom of the police hierarchy had no resaon to be honest for the sake of the reputation of the force.
Further, as most gambling houses were guarded by thugs who were prepared to use violence to resist arrest, few policemen would be prepared to risk their lives in carrying out their duties.
The low efficiency of the force apparently worried the Police Department which found it necessary to use material incentives to boost the moral of the force.
In 1846, the Department promised half of whatever money was found on the gambling tables during the raids as rewards.
Underlying the failure of the government's repeated attempts to suppress gambling lay a group of unscrupulous gambling-promoters with a well organized system of communication. The precise origins of these people are unknown. They consisted of both men and women, and many of them seem to have good business backgrounds;62 many of them also seem to have obtained British citizenship as a protection against l95 possible deportation by the Government of the Straits Settlements.
Merchants' involvement in gambling is not surprising. Their acquisitive nature led them to view gambling as a most profitable entreprise. With the introduction of lotteries, gambling was no longer restricted to the gambling houses, but was easily accessible to the general public.
The turnover was great, and so was the profit.
In the last decade of the nineteenth century, the Waiseng lotteries were alleged to have a turnover of at least S$100,000 per month. 64
In 1898, the three popular Chap Ji Ki lottery companies in Singapore were estimated to have netted about S$9,000 to S$15,000 per month.65 Because of the huge profits involved, thos merchants who had no morals quickly seized the opportunity to become promoters.
(p247) Because of the huge profits involved, thos merchants who had little moral constraint seized quickly the opportunity to become promoters.
They developed an effective system of communication with gamblers in an attempt to beat the police. A system of agents (known alse as collectors) was adopted.
Agents were appointed by the managers (promoters or their representatives) from among friends or those introduced by friends, and they were trustworthy and well-paid.66
At the same time, agents had to obtain the confidence of their clients and charged commissions (usually of ten per cent) on successful stakes.67
The post of agent provided a steady income, and was much coveted.68 It could be a full-time occupation or part-time job.69
The agents sometimes were allowed to have sub-agents who, again, received commissions and were under control of agents.
To avoid prosecution, the agents seldom carried with them cards of Chinese characters of the lotteries, which could be used as evidence againt them if caught. They instead used written symbols, strings of beads, numerals, or fancy hieroglyphics.
The stakes of clients were usually put up together with 202 various symbols. After having collected all stakes, the agents assembled at a certain place secretly nominated by the manager in advance.
The lottery was then drawn, and the agents quickly sorted out the winning lots and returned to their clients with money.71 As the venue for the draw of the lottery was a target for police raids, it was carefully selected. As a rule, the lottery was never drawn twice in one place. Frequent shifting of the venue was to prevent the police from acquiring accurate information about the draw.
The places selected were usually houses with some means of escape through a back door or over the roofs of other houses into djoining streets, and 205 the houses were usually fortified. The manager also employed informants who were to detect police movements, and to give out warnings in advance before police arrival.206
Even the most effective system of precaution offered no absolute guarantee against arrest. The best way was to shift the operation centre out of the Straits Settlements to the neighbouring states where gambling was legal, and at the same time to retain an effective system of communication and control over clients.
At the end of the nineteenth century, many Whaway and Waiseng lottery conpanies moved they centres of activity to (p248) Johore and the Riau islands, while their counterparts in Penang had theirs shifted to Kedah 207.
All of them still retained effective control over the agents and clients. In 1898, when five principal agents for the Waiseng lotteries in Riau were arrested and banished from Singapore, another group of agents quickly took their places to continue operation.76

Conclusion

(p141) The prevalence of gambling in the Chinese community in Singapore and Malaya during this period was not due to the innate nature of the Chinese for gambling.
It was due to the nature of the immigrant community, the social and psychological needs of the immigrants, the gambling farm system, and the vested interests of gambling farmers and promoters.
Gambling had a profound social impact on he Chinese community. It ruined many Chinese families, and caused many personal miseries and tragedies, and contributed to social disorder.
It became a principal cause for secret society quarrels and gang wars.
The failure of the Straits Settlements governments in suppressing the gambling was the result of an ineffective police force, corruption, and the well-organized gambling operations.

Gambling was one of the pastimes of the Chinese immigrants. However, those who indulged in gambling would find themselves continually indebted and thus exploited by their employers when they were unable to complete their contracts.

Source
In his blog, the author remembers how Hwa Hwe was played. Apparently, it was a variant with 100 numbers.

Source
Candrian said that years ago the tomb became the spot where several shamans practiced. Their number reached its peak in 1968 when Hwa Hwe gambling -- which was based on two numbers -- was popular in Jakarta.

Source
Lokasi tersebut dari dahulu memang sebagai sarang judi. Pasalnya, dahulu lokasi ini merupakan tempat pemutaran nomor judi hwa-hwe tahun 2000-an. Kalu siang hari lokasi itu digunakan anak-anak untuk tempat bermain bola. Kalau malam ratusan kendaraan para agen, sub agen atau jurtul hwa-hwe berkumpul di lokasi itu. Di tengah lapangan juga terpancang tiang setinggi 5 meter. Di atas tiang itu terdapat sangkar burung, tempat bola-bola nomor hwa-hwe. Saat Sutanto menjadi Kapolri, tanah lapang itu sepi. Seluruh perjudian di lokasi itu diberangus. Gantinya, orang-orang yang dahulu meramaikan hwa-hwe, kini jadi bandar judi kopyok. Banyak orang menyebut lokasi itu dengan Kampung Cina.

Tentu saja kalangan awam akan susah membuktikan tempat itu sebagai arena judi karena tertutup kedok pub, bar, atau diskotek tadi. Adiknya, Lim Seng, memutar bisnis judi hwa-hwe yang saat ini sangat meresahkan di Jakarta.

Hwa Hwe, terdiri dari angka. Satu angka yang akan keluar, dibungkus kain dan digantung di rumah judi. Orang-orang datang ke rumah ... betapa rakyat di zaman Dinasti Manchu itu benar-benar gila Hwa Hwe. Rumah judi berdiri di mana-mana. p35 "Mafia Cina Daratan" Terlebih lagi pada zaman Dinasi Manchu. Pada masa Dinasi Manchu, judi bahkan dimasyarakatkan oleh pemerintah. Suku bangsa Manchu adalah minoritas di Cina daratan. Sedangkan yang mayoritas adalah suku Han. Suku Manchu berasal dari daerah Tung Pei dekat semenanjung Korea. Suku Manchu bahkan paling minorotas diantara suku-suku lain di Cina. Terapi pada suatu ketika Suku Manchu berhasil menguasai Tiongkok. Ketika Dinasti Manchu berkuasa, terjadi pemberontakan di mana-mana. Pemberontakan rakyat terjadi di mana-mana. Setiap waktu terjadi huru-hara secara soradis. Meskipun setiap waktu terjadi pemberontakan di sana sini selalu bisa dipadamkan, namun pemerintah Dinasti Manchu merasa terancam juga. Lalu para ahli di istana Kaisar berupaya mencari cara meredam pemberontakan tersebut. Satu-satunya cara adalah dengan mengajak rakyat untuk tidak perlu berbicara masalah politik. Pada masa itu rakyat kebanyakan memang hidup dalam kemiskinan. Hal ini rupanya justru dijadikan landasan untuk mengalihkan perhatian rakyat dari masalah politik dan kekuasaan. Sebaiknya diciptakan suatu kondisi sehingga masyarakat sibuk dengan kegiatan yang ????????????? Dengan cara bagaimana? Dengan judi. Maka diciptakanlah Hwa Hwe. Sejak itu masyarakat dilanda demam Hwa Hwe. Di mana-mana, di seluruh negeri, rakyat sibuk dengan teka-teki yang ada di dalam kode-kode untuk menebak angka berapa yang p36. Pada masa Dinasti Manchu, judi Hwa Hwe benar-benar memasyarakat. Hwa Hwe, terdiri dari 36 angka. Satu angka yang akan keluar, dibungkus kain dan digantung di rumah judi. Orang-orang datang ke rumah judi untuk membeli kupon angka. Bayangkanlah betapa rakyat di zaman Dinasti Manchu itu benar-benar gila Hwa Hwe. Rumah judi berdiri di mana-mana. Mereka sibuk dengan berbagai cara untuk menebak angka yang bakal keluar. Sementara kode-kode dengan coretan-coretan angka teka-teki dan gambar-gambar binatang, ditambah lagi dengan kata-kata berteka-teki pula, beredar di mana-mana. p37 "Mafia Cina Daratan" sudah dipindahkan ke pos lain. Kini aku merasa lebih tenang, tidak lagi dibayang-bayangi ketakutan akan di-810. Kegiatan judiku berjalan relatif lancar. Namun bila aku menyelenggarakan judi Hwa Hwe, bukan berarti aku punya

Link
Hwa-hwé : popular game of numbers for gambling.

wabah judi Hwa Hwe mulai merajalela ke segala lapisan masyarakat. Dari judi semacam inilah kemudian banyak orang menganggap kartun di Kompas mengandung kode untuk memecahkan teka teki nomor yang tersembunyi dalam syair yang tercantum di lembaran kertas judi.
L'épidémie de Hwa Hwe sévit dans tous les niveaux de la société. Ce type de jeu et beaucoup de gens pensent que la caricature dans le Compass contient le code pour résoudre le puzzle de nombres cachés figurer sur la fiche du jeu lyrique papier.

Lotto Lotere totalisator disebut juga Hwa-hwe, langkah darurat dalam bidang pendidikan pada tahun 1967, untuk dapat menyekolahkan anak-anak terlantar. Hal ini dilakukan karena tahun 1966 lebih dari 60% anak-anak usia sekolah di Jakarta tidak bersekolah. Gedung-gedung sekolah serta guru-guru sangat kurang, sistim pendidikan dasar runtuh karena tidak cukup memperoleh pembinaan, khususnya dalam bidang pembiayaan. Langkah ini dihentikan apabila kondisi telah memungkinkan.

Hwa-hwe. Autre forme de récupération : durant le seul mois d'août. 50 millions de roupies sont entrees dans les caisses de l'Etat. Elles proviennent des droits perçus sur le hwa- hwe, jeu subtil qui se joue à une seule carte sur quoi figurent trente-six symboles qui doivent permettre de déchiffrer l'énigme d'un poème chinois. C'est à l'occasion de la Foire de Djakarta que ce jeu, qui passionne les Indonésiens, a pu refaire son apparition. Fin juillet, le sévère général Amir Mahmoud, gouverneur militaire de la capitale, avait voulu interdire le hwa- hwe, en le qualifiant de divertissement communiste et chinois ». Aussitôt, le général Ali Sadikkine, ancien commandant des K.K.O. (les marines crees par Soekarno) - que les gens appellent affectueusement Sad-Sad quand ils le croisent dans la rue, prit la tête d'une manifestation et s'en alla demander audience à Suharto. Il obtint la levee de l'interdit. "mais, conseilla-t-il, ne jouez pas trop pendant la foire, sinon il n'y aura plus personne autour des stands". Il fut partiellement entendu. Dans la journee, les joueurs se retenaient, mais, la nuit venue, un incroyable grouillement de turbans roses, jaunes, mauves, bruns animait les places et les jardins pour la plus grande gloire du

... le reste (un milliard) provenant des recettes de jeux. Ici d'ailleurs comme dans toute l'Asie du sud-est, les jeux de hasard sont une passion irrésistible — malgré l'opposition des milieux musulmans stricts. Les pauvres gens se ruinent au loto, aux cartes, au Hwa Hwee chinois, introduit à Djakarta en 1966, qui est le Gadjah Gemblek de Java central et le jeu des «trente-six bêtes» bien connu au Viêt-nam: on parie sur n'importe quoi, surtout sur les deux derniers chiffres (buntut nalo) de la Loterie nationale. On voit même une affiche fallacieuse: "avec Lotto Djaya, plus de problème d'argent pour l'école!" Chaque soir, à Djakarta, dans les quartiers populaires, tout le monde joue et parie et les hommes regardent les combats de coqs. La Foire internationale, inaugurée en juin 1969, a attiré la foule, mais le plus grand succès est allé à l'orgue de Barbarie, envoyé par Amsterdam. Il en reste un Parc d'amusements ( Taman Ria), assez lugubre. Le sport? C'est vrai, l'Indonésie est championne de Badminton. Le judo, le karaté ont la faveur des jeunes. Le cinéma est très couru, mais, en décembre 1969, 300 salles seulement sont ouvertes (sur 800) et surtout le marché est inondé de films d'une bêtise et d'une bassesse incroyables; en 1969, sur 827 films importés de l'étranger,

Tiap kotak mengandung tiga unsur yakni gambar tokoh dalam pakaian tradisional China, seekor hewan dan satu angka (1 sampai 36). Dalam satu atau dua kotak, gambar-gambar seperti kecapi atau peti mayat, menggantikan gambar orang atau hewan. Seorang pemain yang bertaruh untuk kotak yang menang, memperoleh 25 kali lipat dari taruhannya. Taruhan terkecil adalah Rp 50 dan tak ada batas terbesar untuk taruhan. Pemain dapat bertaruh berapa saja kelipatan dari Rp 50, pada kotak yang sama atau pada gabungan beberapa kotak. Sekali pun pada dasarnya permainan hwa hwee ini semacam dengan roulette— tetapi disederhanakan— ia merupakan pengalaman yang terasa lebih sungguh- sungguh dan memikat. Roulette pada dasarnya adalah permainan angka. Sedang hwa hwee adalah permainan gambar dan angka yang berakar pada tradisi yang kaya dengan arti-arti terselubung. Meskipun asal usul hw a hwee tak terlalu jelas, dapat diketahui bahwa ia berkembang di China tenggara— Fukien dan Kwantung— lalu dari sana menyebar melalui masyarakat China di Asia Tenggara. Tiga puluh enam tokoh dalam gambar itu menurut hikayatnya adalah tokoh-tokoh sejarah yang mati sebagai martir pada abad 12 di daerah Kirin tatkala mempertahankan China dari serangan pasukan berkuda suku 'pengembara' , suku tartar . Menurut perkiraan yang spekulatif, bahwa kelompok tokoh pahlawan inilah yang merupakan 'Serikat Bunga' yang asli, yang namanya kini dipakai untuk permainan tersebut. Penyesuaian seekor hewan dengan masing-masing tokoh itu, lebih jauh kemungkinannya adalah merupakan hubungan-hubungan sejarah, mistik, dan kesusastraan yang ada untuk tiap-tiap gambar dalam kotak. Tetapi, pengaruh 'Serikat Bunga' yang dahsyat akhirnya membuat pucuk kekuasaan dan para penentu kebijakan takut sendiri. Hwa hwee dilarang setelah berlangsung hanya 5 bulan. 'Serikat Bunga' gugur dini sebagai korban keberhasilannya sendiri. Tetapi, 'serikat judi'lainnya masih berjalan hingga tahun 1973 sampai adanya larangan judi secara menyeluruh oleh Pangkopkamtib. Sejumlah ulama dan kelompok politik berideologi agama menentang perjudian resmi tersebut untuk alasan moral. Terhadap serangan itu Ali Sadikin pernah berkata "Biarlah saya dikatakan gubernur judi, tetapi hasil yang saya dapatkan itu dapat dimanfaatkan untuk kepentingan anak-anak yang tidak mendapatkan sekolah". Dituduh maksiat, ia mengatakan dalam satu wawancara "Coba saja saudara pikir, dari enam buah tempat perjudian kemudian saya lokalisir di suatu tempat, toh dosanya dari enam dikurangi lima menjadi satu. Dan, pahalanya? Dari tidak ada menjadi lima". Namun, tak kurang banyaknya pula ulama yang bisa menyediakan argumentasi lengkap dengan ayat-ayat untuk membelakebijakan Ali Sadikin. Paling kurang, berhenti menghujat dirinya.

Iva was wearing her black hair upswept and lacquered; her flapping miniskirt caught the eye of every male on the Promenade. An exotic perfume diffused up my nasal passages as we exchanged affectionate kisses on the cheek. We found an empty wooden bench in front of the French bookstore on the promenade's downtown side. They had just returned, Iva told me, from Djakarta in Indonesia, where her father had been invited by the governor to advise him on the operation of Hwa Hwee, the city's popular numbers game. I recalled reading in The New York Times (Sunday, June 9, 1968) that since this ancient Chinese gambling game had been legalized in Djakarta early in 1968, the city's four million inhabitants had become so obsessed by it that even the country's appalling economic and political troubles had been forgotten. Without going into the elaborate ritualistic details, Hwa Hwee begins each day at 1 1 :00 AM, when a number from 1 through 36 is selected in great secrecy. The number is placed in a cylinder; the cylinder goes into a red cloth bag; the bag is hung from the roof of a Buddhist "praying room" inside a small gambling hall in Glodok, the Chinese district. At intervals throughout the day a series of cryptic clues are issued to the public. Betting continues until 11:00 pm Precisely at midnight the winning number is announced by messengers who ride scooters through the city calling "Hwa Hwee!" followed by the winning number. Minimum bets are 250 rupiah (about 75 cents), and all winners are paid 25 to one. Profits to the city, which are enormous, have been used mainly to build new schools. For three months Dr. Matrix had been working with Tan Eng Giap, who provides the riddles for each day's number, on ways to guard against cheating and to discourage the rise of "black Hwa Hwee," illegal betting spots that were springing up everywhere in poorer sections of the sprawling city. "Mr. Giap, whose initials backward spell get, is a clever man," said Dr. Matrix. "I met him years ago when he was a croupier at an illegal gambling house in Djakarta. His clues are quite ingenious." "I wish I could stay longer," Iva said to me as she stood up, "but there's some shopping I must do. Well be meeting again in a few hours. Remind me to tell you about the trouble we once got into in Chicago when Father was hired by the Syndicate to give them advice about their numbers game." "I presume," Dr. Matrix said after Iva had left, "you'll want to ask me about the outcome of today's voting." "You presume correctly." "Nixon undoubtedly will be the 37th president. Note that 37 is a prime number Interesting, because the only other president who was a Quaker was Herbert Hoover, and he was the last prime- number president, the 31st. I began to write in my notebook while Dr. Matrix continued his analysis. "Nixon's great advantage , of course, is that his name ends in ON. There've been nine previous ON presidents, from George Washington to Lyndon Johnson,

Perjudian dalam masyarakat Tionghoa
Di benak saya waktu itu, muncul dugaan, mungkin adik beliau ini sedang merayakan ulang tahunnya. Tetapi, jawaban yang terima sungguh sangat tidak terduga : ”... oh, dia baru menang hwa hwe yang dibuka kemarin sore ...!” Wah, rupanya pemenang hwa hwe (semacam lottre – judi buntut yang sudah dilarang pada akhir 1971) mendapat kehormatan di lingkungan keluarganya. Menang hwa hwe, ternyata dianggap sebuah prestasi. Pantas dia malam itu, seakan menjadi tamu kehormatan di rumahnya sendiri.

Source
Sebetulnya, Undang-Undang No. 11/1957 memungkinkan pemda memungut pajak atas izin perjudian yang diberikan kepada pengusaha Cina-pemerintah menganggap judi sebagai bagian dari budaya Cina. Namun, tak ada pejabat yang berani mengambil risiko mengizinkan perjudian, yang berhukum haram bagi kaum muslim. Kali ini, Bang Ali tak gentar menantang arus. "Untuk keperluan rakyat Jakarta, saya berani," katanya. Maka, izin perjudian pun diberikan kepada pengusaha bernama Apyang dan Yo Putshong. Judi Lotto (lotere totalisator), petak sembilan, dan hwa-hwe, yang tadinya sembunyi-sembunyi, mulai dilakukan terang-terangan dan diramaikan warga non-Cina. Protes dan keberatan meluncur deras, ter-utama dari kaum muslim, sehingga Ali diberi julukan Gubernur Maksiat, Gubernur Judi, dan Gubernur Hwa-Hwe. Tapi tak seorang pun menyangkal bahwa limpahan uang perjudian ini memang berdampak positif. Gedung sekolah dibangun, rumah sakit didirikan, puskesmas diperbanyak, dan jalan-jalan diperbaiki. Selanjutnya, Ali makin gencar membangun. Proyek Mohamad Husni Thamrin digelar untuk membenahi permukiman kumuh. Ali juga merenovasi Taman Monumen Nasional (Monas) serta membangun Taman Ismail Marzuki, Gedung Arsip Nasional, Gelanggang Remaja Kuningan, Pasar Seni Ancol, Sekolah Atlet Ragunan, Planet Senen, sampai lokalisasi pelacuran Kramat Tunggak.

Source a. Perjudian di Kasino, antara lain terdiri dari
1) Roulette;
2) Blackjack;
3) Baccarat;
4) Creps;
5) Keno;
6) Tombola;
7) Super Ping-pong;
8) Lotto Fair;
9) S a t a n;
10) Paykyu;
11) Slot machine (Jackpot);
12) Ji Si Kie;
13) Big Six Wheel;
14) Chuc a Luck
15) Lempar paser/bulu ayam pada sasaran atau papan yang berputar (Paseran);
16) Pachinko;
17) Poker;
18) Twenty One;
19) Hwa-Hwe;
20) Kiu-kiu.

'Maar een paar jaar geleden was hier zo'n Chinese loterij, "Hwa-Hwee"; wij noemen dat lotto maar de Chinezen gebruiken beesten als nummer. En zo vreemd: dan droomde ik tevoren de nummers die winnen zouden. En het enige nummer dat in het .

Dobree states: 'It is not unusual for Chinese addicts of this (Chee fah) game to endeavour to obtain a winning name or number by prayer or ... This translates literally the colloquial word play relating to catching a partner, a fish. .

Malay and the gamblers Chinese; secondly, the location of the gambling syndicates is continually changed. two big Chee Fah lotteries operating in Kuala Lumpur. One was called Yau Lei, which means appropriately in Cantonese

'Chee-Fah' (p93): Chinese 'Literary Flower-Puzzles' involving riddles with allusions to classical Chinese literature. 'CHAP-JI-KI-DOUBLE TOTES' (p.93): A guessing game based on the 12 Chessmen of Chinese chess. Both guesses must be the ...

THE portly Chinese proprietor of the gambling saloon at Jesselton, capital of North Borneo, beamed and bowed obsequiously at the two

GAMBLING. Gambling existed in Indonesia in many forms from early times, with contests such as boat races and cockfights, and it was soon recognized as a useful source of state revenue. Thomas Stamford Raffles organized lottery to help pay for the postal road along the northern coast of Java. Gambling farms were allocated on the pacht system and were commonly operated by Chinese. On the plantations in East Sumatra, gambling became an important means for planters to keep their workforce tied by bonds of indebtedness. The Netherlands Indies government ran a state lottery that was taxed at 21 percent (20 percent for the government, 1 percent for the poor). Although the Sarekat Islam (SI) and other religious and nationalist parties campaigned strongly against government promotion of gambling, governments after independence have found the sponsoring of lotteries and casinos a convenient and and lucrative source of finance. Religious and social organizations have consistently objected to it, especially on the grounds of its effects on the poor. Gambling was formally banned throughout the country in 1981, but in 1985 the government introduced soccer pools called porkas ("forecast"), to finance sport. Tickets purchased in the porkas are formally designated as donations to social projects, with prizes, though ven this is banned in Aceh. The net revenue from the porkas in 1988 was approximately Rp 962 billion.