THE DRAGON BOAT FESTIVAL IN TORONTO, CANADA (REVISED- 2026)

In Toronto, Canada we are a multicultural community and, as a result, we are far richer in our human experiences (aspects, traits, traditions). One such custom (ritual, convention) enjoyed by all, regardless of origin or creed, is the Dragon Boat Festival. The festival may have started in China countless years ago, but it is now an annual event celebrated throughout the world with participation from well over 40 countries.

001-

Here are some interesting data about the Dragon Boat Festival in Canada:

Back in 1945, the Vancouver Sun newspaper contained a story and picture of a dragon-adorned silver plaque presented to the Mayor of Vancouver by representatives of the republican government of China immediately following cessation of hostilities of World War II in the Pacific. The news story explained then that because Vancouver was the North American gateway to Asia, it could be considered as the ideal city to host the first dragon boat race outside of Asia. The proposed post war dragon boat festival was compared to the Mardi Gras of New Orleans. Since 1946 was to be the Diamond Jubilee (60th Anniversary) of the city, it was suggested that a dragon boat festival be convened to mark this occasion. However, this would have to wait until the city's 100th anniversary in 1986 and the world transportation exposition.
In 1992, the (final) British Governor of Hong Kong, Christopher Patton, presented a teak dragon boat to the Canadian Prime Minister of the day, Brian Mulroney, to mark the close cultural, social, and business ties between Hong Kong and Canada. This craft is now part of the permanent collection of the Canadian Museum of Civilization in Gatineau, Quebec.

002-

Canada reciprocated by presenting a carved cedar totem pole crafted by British Columbia First Nations members. This symbol of friendship is displayed in a park in Hong Kong.

Several of the larger dragon boat events outside of Asia included Vancouver’s Canadian International Dragon Boat Festival in Vancouver, British Columbia, the Toronto International Dragon Boat Race Festival in Toronto, Ontario, and the Ottawa Dragon Boat Festival in Ottawa, Ontario.

These three Canadian festivals each feature about 200 crew (maybe more) and are all held on a weekend close to the June Summer Solstice, in keeping with traditional Chinese dragon boat traditions. Each year there are teams from all over Canada, from the U.S, the Caribbean Islands, Europe and Asia participating in this event.

In Toronto, from the humble beginnings of the first Festival in 1989 with only 27 teams participating, the event, to present, has immensely grown. The 38th Annual Toronto International Dragon Boat Race Festival returns to Centre Island this year on June 13-14, 2026, featuring elite racing, cultural performances, and food.

Per chance you aren’t familiar of the origin of this more than 2000 year old event, here’s a brief account:

The pre-imperial Warring States period (475-221 BC) is considered a classical age in Chinese history, during which Confucius, Lao Tse and Sun Tzu lived and the classic military strategy “The Art of War” was written. In this period, in the southern state of Chu (present day Hunan and Hubei provinces), there once lived a most notable statesman, Ch’u Yuan.

003-The great poet Ch’u Yuan became a minister for King Huai of Ch’u as a young man. He was saddened by how the people had suffered from ceaseless war

Qu Yuan was particularly known for his patriotism and contributions to the Classical poetry and verses, especially through the poems of the Chu Ci anthology (The Songs of Chu). He is also supposed to have written “The Lament,” a Chu Ci poem. The first reference to Qu Yuan appears in a poem written in 174 BC by Jia Yi, an official from Luoyang who was slandered by jealous officials and banished to Changsha by Emperor Wen of Han. While travelling, he wrote (drafted) a poem describing the similar fate of a previous “Qu Yuan.”

The great poet Ch’u Yuan became a minister for King Huai of Ch’u as a young man. While in office, he was deeply dismayed by how the people had suffered from ceaseless war. He is still considered a champion of political loyalty and integrity, as he tirelessly tried to maintain the Chu state's autonomy and hegemony.

During the early days of King Huai's reign, Ch’u Yuan was serving the State of Chu as its Left Minister; however, King Huai exiled Ch’u Yuan to the region north of the Han River, because corrupt ministers slandered him and influenced the king. Eventually, Ch’u Yuan was reinstated and sent on a diplomatic mission to the State of Qi; there, he tried to resume relations between Chu and Qi, which King Huai had broken under the false pretense of King of Qin to cede territory near Shangyu.

004-

The alliance, meanwhile, posed an effective deterrent to Ch’in’s ambition. It also earned Minister Ch’u more prestige giving him the right to oversee a wide spectrum of domestic and diplomatic affairs.

Because he was a most upstanding individual, he often became victim to the malicious slanders of other corrupt ministers and jealous bureaucrats’ who had the ear of the emperor and had him banished. While in exile and frequenting the countryside, Ch'u Yuan spent much of this time collecting legends and rearranging folk odes; moreover, he wrote some of the greatest poetry in Chinese literature in which he’d expressed his deep concerns about his state.

005

A group of Ch’u aristocrats led by Prince Tzu-lan became jealous of Ch’u (Qu). They often complained to King Huai of Ch'u Yuan ‘s alleged arrogance and waywardness. Hearing more complaints, the king became less satisfied with his minister.

While in exile however, Ch'u Yuan continued to write some of the greatest literature and poems, expressing his ardent loyalty and love for his state and divulging his deep concern for its precarious future.

006-

The poem was read by people in the Ch’u court and was used by Tzu-lan and Chin Shang against Ch’u. They told King Huai that in the poem he was compared with a despotic ruler. The king was enraged and dismissed Ch'u Yuan from his official post.

Then one day, in the year 278 B.C. upon learning of the imminent invasion by a neighbouring State (Qin), he did his best to warn his Emperor and countryman.

007-

Ch'u Yuan explained that, among the six states, Ch’i and Ch’u were the strongest. Once discord was sown between these two, the anti-Ch’in alliance would fall apart. He offered to make a trip to see if he could take the advantage of Ch’u's internal conflict to undermine the alliance.

008-

He still believed the king would see the truth, but unfortunately, he was not summoned. He was so depressed that he could not sleep that night.

Ch’u Yuan though despairing, he still rushed back to Yingtu, in the hope he would be listened to and hence, he could help reorganize the effective resistance against Ch’in.

009-

His efforts rendered in vain, the alliance with Ch’i, meanwhile, failed soon after and beginning with the 27th year of King Huai’s reign, Ch’u was repeatedly invaded by Ch’in.

010-

Ch’u was, bitterly (inconsolably) upset.

He walked along the river, vociferously (loudly, stridently) cursing the enemy and the greed of politicians. He was determined to relight (reawaken, rekindle) his people’s patriotism and condemn those who had destroyed Ch’u State.

011-

Having failed in his communication (repeated attempts to communicate) however, as a form of protest the corruption of the era, he strode into the Miluo River holding a rock and contemplated committing a ritual suicide.

A true patriot (loyalist), he was determined (adamant) in his desperate resolve, to awaken Chu to the impending danger; thence, he would pay the ultimate price by taking his own life.

012-

He took off his clothes, tied a rock to his waist, and plunged into the river. That day was the fifth day of the Chinese lunar calendar.

The ordinary folks upon learning of Ch'u’s heroic act, rushed out on the water in their fishing boats to try desperately to find him in time to save him. In desperate attempt, they beat the drums and splashed the water with their paddles to keep the evil spirits and fish away from claiming the poet’s submerged body. They sprinkled rice dumplings into the river to feed the fish to deter them from gorging on Ch'u’s flesh.

013-

Then late one night the spirit of the poet appeared before his closest friends and told them that an enormous river dragon was intercepting the rice offering. He asked that they wrap their rice into three-cornered silk packages to ward off the dragon. These “zongzi” or sticky rice wrapped in leaves (instead of silk) has been the official commemorative food ever since.

014-

Furthermore, believing that the patriotic poet would enjoy eternal life, they from thence, on that marked day, would row dragon boats out on the river to, symbolically, look for him.

Ch’u Yuan, meanwhile, since then has become a symbol of patriotism for the Chinese (The modern times this has evolved into an international sport event held in Hong Kong since 1976), as well, other nationalities.

And so, from that time on at the anniversary of Ch'u Yuan’s death, the fifth day of the fifth month in the lunar calendar, many (countries) in commemoration of his memory have enacted this folk ritual, by means of Dragon Boat Races. The boats used today are traditionally made of teak wood. These exceptionally long, narrow, canoe-style vessels are usually adorned with carved ornamental heads and tails of dragons. The decorative regalia is absent during training, but the drum is always present. Dragons are represented here because of the belief that they are the rulers of rivers and seas and dominate the clouds and rains of heaven.

015

Another interesting Fact about the name: Dragon boat races were traditionally held as part of the annual or Duen Ng observance in China. Duen Ng falls on the fifth day of the fifth month, also referred to as “double fifth.” It is determined to be so because of the combination of solar and lunar cycles which are different from Gregorian calendar, where it is placed during the month of June. During 19th century European observers of the racing ritual, not understanding the significance of Duen Ng, referred to the spectacle as a “dragon boat festival”. This is the term that has become known in the West.

016-

(Note: The Emperor Qin Shi Huang of Qin (or Chin) kingdom did eventually conquer all the other states including Chu and unified them into the first Chinese empire.)

A SPECIAL REMINDER:

The 38th Annual Toronto International Dragon Boat Race Festival returns to Centre Island this year on June 13-14, 2026.

This event, one of the city’s most beloved summer traditions, is organized by the Toronto Chinese Business Association in partnership with GWN Dragon Boat- is at the Centre Island, of Toronto Islands. It is an iconic location, which has the comprehensive (wide-ranging) view of the Toronto shoreline and the skyline.

017-

The festival in 2026, is officially recognized as a DRAGON BOAT CANADA (DBC) RACE SERIES EVENT, solidifying its status as a must-attend competition for top teams from across the continent. Crews from all parts of North America will converge on Toronto’s waterfront to compete, celebrate, and be part of a tradition that blends cultural heritage, athleticism, and community spirit.

Outside the competition, the festival is a cultural showcase, featuring food vendors, live entertainment, and family-friendly activities that reflect Toronto’s rich diversity. Spectators, fans and families, can enjoy an unforgettable day by the water (on and off the water)— picnicking, cheering for their favorite teams, exploring the vibrant festival grounds, and soaking up the infectious springtime energy that makes this event particularly special.

See you there!

FIN

The Way of Water

Highest good is like water.

Because water excels in benefiting the myriad creatures without contending with them and settles where none would like to be, it comes close to the way.

The weak and the supple overcome the hard and the strong.

To yield is to be preserved whole.

To be bent is to become straight.

To be empty is to be full . . .

To have little is to possess.

The stiff and the hard are companions of death,

The supple and the weak are companions of life.

There is nothing softer and weaker than water,

And yet there is nothing better for attacking hard and strong things.

The whole world recognizes the beautiful as the beautiful, yet this is only the ugly;

The whole world recognizes the good as the good, yet this is only the bad.

Thus something and nothing produce each other;

The difficult and the easy complement each other;

The long and the short off-set each other;

The high and the low incline towards each other;

Note and sound harmonize with each other;

Before and after follow each other

In a home it is the site that matters;

In quality of mind it is depth that matters;

In an ally it is benevolence that matters;

In speech it is good faith that matters;

In government it is order that matters;

In affairs it is ability that matters;

In action it is timeliness that matters.

It is because it does not contend that it is never at fault.

Of old he who was well versed in the way

Was minutely subtle,

Mysteriously comprehending,

And too profound to be known.

It is because he could not be known

That he can only be given a makeshift description:

Tentative, as if fording a river in winter,

Hesitant, as if in fear of his neighbors;

Formal like a guest;

Falling apart like the thawing ice;

Thick like the uncarved block;

Vacant like a valley;

Murky like muddy water.

Who can be muddy and yet, settling, slowly become limpid?

Who can be at rest and yet, stirring, slowly come to life?

He who holds fast to this way desires not to be full.

It is because he is not full that he can be worn and yet newly made.

If people do not revere the Law of Nature,

It will inexorably and adversely affect them.

If they accept it with knowledge and reverence,

It will accommodate them with balance and harmony

Attain complete emptiness,

Maintain steadfast quietude.

All things flourish

But each one returns to its root.

This return to its root means tranquility.

To hold and fill to overflowing,

Is not as good as it is to stop in time.

Sharpen a sword-edge to its very sharpest,

And the edge will not last long.

Withdraw as soon as your work is done.

Such is Heaven's Way.

(Lao Tzu)