Saturday, June 24, 2006
Chinese Concubines - research
Here is a news article of interest written in China by Xu Xiaomin that isnot likely to make for much pleasant reading regarding husbands in Old Chinabeing allowed to have a wife and concubines. It is entitled "Marriageaccessory", and can be accessed at:http://app1.chinadaily.com.cn/star/2003/0619/cu18-1.html Hopefully, it willprovide the insight you are seeking on the subject of marriage customs inOld China. Near the end of the article the point is made that the wife isexpected to encourage the husband to take a concubine if the wife cannotbear children for the husband after attempting for several years into themarriage.In addition, I recommend that you read the book entitled "Chinatown's AngryAngel - The Story of Donaldina Cameron" by Mildred Crowl Martin (ISBN0-87015-225-4). This book will shed some insight for you with its severalsad and vivid stories of poor, innocent young girls from China having beensold to Chinese men in America (notably San Francisco) to become wives. Ofcourse, many more of the girls, unknowing to them, were sold to work atbrothels in Old San Francisco Chinatown. The plight of the poor Chinesegirls became a battle cry for Donaldina Cameron to rescue and harbor thesegirls for safekeeping and comfort at the Presbyterian Mission House inChinatown. A brief writeup on Ms. Cameron and her heroics can be found at:http://baseportal.com/cgi-bin/baseportal.pl?htx=/zpub2000/sfentries&cmd=list&range=0,50&cmd=all&Id=94Hope these recommendations provide some of the aid you are seeking inwriting your book.
Friday, June 23, 2006
Chinese Head Tax
Chinese head tax FAQs
CBC News Online June 22, 2006
Canada was not always the "cultural mosaic" it is today. In the mid-19th century, the Canadian government imposed a tax and later banned Chinese immigrants, moves based solely on their race. More than 120 years later, it's a wrong that Chinese-Canadians and the Canadian government are still trying to make right.
What is the Chinese head tax?
It was a tax imposed on anyone coming to Canada from China between 1885 and 1923. The federal government first imposed a $50 head tax on Chinese immigrants in 1885. This amount was raised to $500 in 1903, the price of a house at the time or the equivalent of two years' salary in China. It was replaced in 1923 by the Exclusion Act, which barred all Chinese immigrants from Canada until 1947.
How did this tax come about?
It was imposed after Canadians felt Chinese immigrants were taking work away from non-Chinese workers.
At first, when a wave of Chinese immigrants came to Canada in the mid-19th century, they were welcomed as a useful source of cheap labour. Escaping poverty and social unrest at home, some Chinese immigrants came to the United States first, before heading north to Canada. In 1860, others began to arrive in British Columbia directly from China.
In 1861, a Victoria newspaper was welcoming: "We have plenty of room for many thousands of Chinamen. There can be no shadow of a doubt but their industry enables them to add very largely to our own revenues."
In the 1880s, Canada brought in 15,000 Chinese to build the Canadian Pacific Railway through the mountains of British Columbia. About 17,000 Chinese migrants helped build the railway — with 700 dying in the process — for half wages. But in 1885, after the CPR track was complete, many thousands of labourers were laid off. And at a Royal Commission on Chinese Immigration, Chinese were often described as taking work away from non-Chinese people. The government responded with the Chinese head tax to curb further emigration from China.
How many people did it affect?
An estimated 81,000 Chinese immigrants paid the head tax, raising $23 million for the Canadian government and the provinces that were collecting. In today's currency, that would be more than $1.2 billion.
The fee was collected from 1885 until 1923, when it was replaced by the Chinese Exclusion Act. After the First World War, wartime industries closed, and demobilized soldiers were looking for work. On July 1, 1923, amid a post-war recession, Chinese became the only people Canada has ever excluded explicitly on the basis of race. For the next 24 years, virtually no Chinese were allowed to immigrate to Canada. The act banned immigrants from China until after the war, in 1947, but it wasn't fully repealed until 20 years later.
Only a handful of those who paid the head tax are still alive, along with about 250 widows of men who paid the charge.
What kind of effect did it have?
Obviously, the fee made it costly, and therefore harder, for Chinese immigrants to come to Canada. But it also had the side effect of separating families - some could only afford to send one family member to Canada, who would save money to fetch the rest. But, when the Chinese Exclusion Act was implemented in 1923, families were then separated for extended periods of time, as long as 20 years in some cases. Chinese-Canadians were offended by the act, and observed July 1 as "Humiliation Day," closing shops and boycotting Dominion Day celebrations. It made many Chinese-Canadians feel like second-class citizens.
What is being done about it today?
In the 1980s, there was a growing movement in Canada demanding payment and a government apology to make up for the injustices of the Chinese head tax. The Chinese Canadian National Council (CCNC) has been seeking redress for those affected by the head tax since 1984, asking for financial compensation and a formal apology from the government.
In December 2000, three Chinese-Canadians — backed by the CCNC — launched a class-action suit against the government. It was unsuccessful, primarily on the grounds that the Charter of Rights and Freedoms — introduced in 1982 — can't be applied retroactively.
The decision was appealed. But the appeal was dismissed in Ontario Court of Appeal in 2002 and the Supreme Court of Canada in 2003. Ultimately, the courts felt the claim was a political issue, not a legal one.
And in 2003, the CCNC launched a new redress website and a Canadians for Redress Campaign.
In November 2005, the federal government, then led by Paul Martin and his Liberals, signed a $2.5-million deal to set up educational projects to commemorate those who paid the tax. The deal was struck with the National Congress of Chinese Canadians and 14 other Chinese-Canadian groups signed a deal with the federal government. But, the cabinet decided not to offer an apology because it could open the government to legal action. The agreement angered other Chinese-Canadian groups, including the Chinese Canadian National Council, who complained they had not been consulted.
In January 2006, then industry minister David Emerson said, after talking to lawyers, a full apology was in order. Then prime minister Paul Martin issued a personal apology on a Chinese-language radio program.
On April 4, 2006, newly elected Prime Minister Stephen Harper promised he would formally apologize for the head tax.
On June 22, 2006, Harper made a formal apology in Parliament. About 100 people, including some who paid the head tax and their families, boarded a train in Vancouver a week earlier to travel to Ottawa and hear the apology, in a journey dubbed the "Redress Express." The public gallery in the House of Commons was filled with hundreds of people.
Harper apologized on behalf of the people and government of Canada for the head tax and the exclusion of Chinese-Canadians.
"We feel compelled to right this historic wrong for the simple reason it is the decent thing to do … a characteristic to be found at the core of the Canadian soul," he said.
Harper also offered symbolic payments to compensate head-tax payers, or their spouses, and funding towards community projects. Susan Eng, of the Ontario Coalition of Head Tax Payers and Families, called it a historic day.
"In our private lives, we remain responsible for all of our wrongs," said Eng. "For the government to step up to the plate and say we take responsibility for our wrongs, I think it sends a major message to all Canadians of the kind of values we hold dear."
CBC News Online June 22, 2006
Canada was not always the "cultural mosaic" it is today. In the mid-19th century, the Canadian government imposed a tax and later banned Chinese immigrants, moves based solely on their race. More than 120 years later, it's a wrong that Chinese-Canadians and the Canadian government are still trying to make right.
What is the Chinese head tax?
It was a tax imposed on anyone coming to Canada from China between 1885 and 1923. The federal government first imposed a $50 head tax on Chinese immigrants in 1885. This amount was raised to $500 in 1903, the price of a house at the time or the equivalent of two years' salary in China. It was replaced in 1923 by the Exclusion Act, which barred all Chinese immigrants from Canada until 1947.
How did this tax come about?
It was imposed after Canadians felt Chinese immigrants were taking work away from non-Chinese workers.
At first, when a wave of Chinese immigrants came to Canada in the mid-19th century, they were welcomed as a useful source of cheap labour. Escaping poverty and social unrest at home, some Chinese immigrants came to the United States first, before heading north to Canada. In 1860, others began to arrive in British Columbia directly from China.
In 1861, a Victoria newspaper was welcoming: "We have plenty of room for many thousands of Chinamen. There can be no shadow of a doubt but their industry enables them to add very largely to our own revenues."
In the 1880s, Canada brought in 15,000 Chinese to build the Canadian Pacific Railway through the mountains of British Columbia. About 17,000 Chinese migrants helped build the railway — with 700 dying in the process — for half wages. But in 1885, after the CPR track was complete, many thousands of labourers were laid off. And at a Royal Commission on Chinese Immigration, Chinese were often described as taking work away from non-Chinese people. The government responded with the Chinese head tax to curb further emigration from China.
How many people did it affect?
An estimated 81,000 Chinese immigrants paid the head tax, raising $23 million for the Canadian government and the provinces that were collecting. In today's currency, that would be more than $1.2 billion.
The fee was collected from 1885 until 1923, when it was replaced by the Chinese Exclusion Act. After the First World War, wartime industries closed, and demobilized soldiers were looking for work. On July 1, 1923, amid a post-war recession, Chinese became the only people Canada has ever excluded explicitly on the basis of race. For the next 24 years, virtually no Chinese were allowed to immigrate to Canada. The act banned immigrants from China until after the war, in 1947, but it wasn't fully repealed until 20 years later.
Only a handful of those who paid the head tax are still alive, along with about 250 widows of men who paid the charge.
What kind of effect did it have?
Obviously, the fee made it costly, and therefore harder, for Chinese immigrants to come to Canada. But it also had the side effect of separating families - some could only afford to send one family member to Canada, who would save money to fetch the rest. But, when the Chinese Exclusion Act was implemented in 1923, families were then separated for extended periods of time, as long as 20 years in some cases. Chinese-Canadians were offended by the act, and observed July 1 as "Humiliation Day," closing shops and boycotting Dominion Day celebrations. It made many Chinese-Canadians feel like second-class citizens.
What is being done about it today?
In the 1980s, there was a growing movement in Canada demanding payment and a government apology to make up for the injustices of the Chinese head tax. The Chinese Canadian National Council (CCNC) has been seeking redress for those affected by the head tax since 1984, asking for financial compensation and a formal apology from the government.
In December 2000, three Chinese-Canadians — backed by the CCNC — launched a class-action suit against the government. It was unsuccessful, primarily on the grounds that the Charter of Rights and Freedoms — introduced in 1982 — can't be applied retroactively.
The decision was appealed. But the appeal was dismissed in Ontario Court of Appeal in 2002 and the Supreme Court of Canada in 2003. Ultimately, the courts felt the claim was a political issue, not a legal one.
And in 2003, the CCNC launched a new redress website and a Canadians for Redress Campaign.
In November 2005, the federal government, then led by Paul Martin and his Liberals, signed a $2.5-million deal to set up educational projects to commemorate those who paid the tax. The deal was struck with the National Congress of Chinese Canadians and 14 other Chinese-Canadian groups signed a deal with the federal government. But, the cabinet decided not to offer an apology because it could open the government to legal action. The agreement angered other Chinese-Canadian groups, including the Chinese Canadian National Council, who complained they had not been consulted.
In January 2006, then industry minister David Emerson said, after talking to lawyers, a full apology was in order. Then prime minister Paul Martin issued a personal apology on a Chinese-language radio program.
On April 4, 2006, newly elected Prime Minister Stephen Harper promised he would formally apologize for the head tax.
On June 22, 2006, Harper made a formal apology in Parliament. About 100 people, including some who paid the head tax and their families, boarded a train in Vancouver a week earlier to travel to Ottawa and hear the apology, in a journey dubbed the "Redress Express." The public gallery in the House of Commons was filled with hundreds of people.
Harper apologized on behalf of the people and government of Canada for the head tax and the exclusion of Chinese-Canadians.
"We feel compelled to right this historic wrong for the simple reason it is the decent thing to do … a characteristic to be found at the core of the Canadian soul," he said.
Harper also offered symbolic payments to compensate head-tax payers, or their spouses, and funding towards community projects. Susan Eng, of the Ontario Coalition of Head Tax Payers and Families, called it a historic day.
"In our private lives, we remain responsible for all of our wrongs," said Eng. "For the government to step up to the plate and say we take responsibility for our wrongs, I think it sends a major message to all Canadians of the kind of values we hold dear."
Canada Poll Tax Apology 22 June 2006
Government offers apology, compensation for head tax
SCOTT DEVEAU
Globe and Mail Update
Prime Minister Stephen Harper closed a dark chapter in Canadian history Thursday by issuing a public apology in Ottawa to those who were forced to pay the Chinese head tax and promised compensation to the survivors and also to the widows of immigrants who paid the tax.
"On behalf of the people and Government of Canada, we offer a full apology to Chinese Canadians for the head tax and express our deepest sorrow for the subsequent exclusion of Chinese immigrants," Mr. Harper said in the House of Commons Thursday.
The Prime Minister thanked Chinese Canadians for their role in building of the country's railways, what he referred to as "the iron backbone" of our developing country, and for which thousands of Chinese immigrants died building.
Mr. Harper said the federal government would also issue "symbolic payment" to survivors and their widows. The compensation will amount $20,000 each, according to Canadian Heritage.
"No country is perfect. Canada, like all other countries, has committed errors in the past, and we are aware of this. Nevertheless, the people of Canada are fair, and we will be undertaking measures of redress."
The government has apparently identified 29 people who paid the tax, but there are roughly an additional 250 to 300 widows still alive. Overall, about 81,000 Chinese immigrants were forced to pay a total of $23-million to enter Canada beginning in the late-1800s until 1923.
The federal government brought survivors and their families by train to Ottawa Thursday for the apology in the House of Commons, some travelling as far as from Vancouver on what has been dubbed the Redress Express.
A huge influx of Chinese immigrants came to Canada between 1881 and 1885 to work on the construction of the Canadian Pacific Railway.
"From the moment the railway was complete, Canada turned its back on these men," Mr. Harper acknowledged Thursday. "We feel compelled to right this historic wrong for the simple reason that it is the decent thing to do, a characteristic to be found at the core of the Canadian soul."
The Canadian government imposed a head tax of $50 per person to limit immigration. The tax was later increased to $500, or roughly the equivalent to two years in wages at the time.
The head tax was paid until 1923, when Canada banned Chinese immigration. That act was repealed in 1947.
Mr. Harper said "the head tax - a product of a profoundly different time -lies far in our past."
In addition to the apology and the compensation, the government will also a national recognition program established for educational and cultural activities. Estimates of the cost of the overall program varied, although one source said it would top $30-million.
The Italian, Ukrainian, and the Sikh communities are also expected to receive a portion of the $25-million fund put aside by from the former Liberal government for redress to a number of cultural communities.
"Our deep sorrow over the racist actions of our past will nourish our unwavering commitment to build a better future for all Canadians," Mr. Harper said
SCOTT DEVEAU
Globe and Mail Update
Prime Minister Stephen Harper closed a dark chapter in Canadian history Thursday by issuing a public apology in Ottawa to those who were forced to pay the Chinese head tax and promised compensation to the survivors and also to the widows of immigrants who paid the tax.
"On behalf of the people and Government of Canada, we offer a full apology to Chinese Canadians for the head tax and express our deepest sorrow for the subsequent exclusion of Chinese immigrants," Mr. Harper said in the House of Commons Thursday.
The Prime Minister thanked Chinese Canadians for their role in building of the country's railways, what he referred to as "the iron backbone" of our developing country, and for which thousands of Chinese immigrants died building.
Mr. Harper said the federal government would also issue "symbolic payment" to survivors and their widows. The compensation will amount $20,000 each, according to Canadian Heritage.
"No country is perfect. Canada, like all other countries, has committed errors in the past, and we are aware of this. Nevertheless, the people of Canada are fair, and we will be undertaking measures of redress."
The government has apparently identified 29 people who paid the tax, but there are roughly an additional 250 to 300 widows still alive. Overall, about 81,000 Chinese immigrants were forced to pay a total of $23-million to enter Canada beginning in the late-1800s until 1923.
The federal government brought survivors and their families by train to Ottawa Thursday for the apology in the House of Commons, some travelling as far as from Vancouver on what has been dubbed the Redress Express.
A huge influx of Chinese immigrants came to Canada between 1881 and 1885 to work on the construction of the Canadian Pacific Railway.
"From the moment the railway was complete, Canada turned its back on these men," Mr. Harper acknowledged Thursday. "We feel compelled to right this historic wrong for the simple reason that it is the decent thing to do, a characteristic to be found at the core of the Canadian soul."
The Canadian government imposed a head tax of $50 per person to limit immigration. The tax was later increased to $500, or roughly the equivalent to two years in wages at the time.
The head tax was paid until 1923, when Canada banned Chinese immigration. That act was repealed in 1947.
Mr. Harper said "the head tax - a product of a profoundly different time -lies far in our past."
In addition to the apology and the compensation, the government will also a national recognition program established for educational and cultural activities. Estimates of the cost of the overall program varied, although one source said it would top $30-million.
The Italian, Ukrainian, and the Sikh communities are also expected to receive a portion of the $25-million fund put aside by from the former Liberal government for redress to a number of cultural communities.
"Our deep sorrow over the racist actions of our past will nourish our unwavering commitment to build a better future for all Canadians," Mr. Harper said
Thursday, June 15, 2006
Chinese-Australian Historical Images in Australia
http://www.chia.chinesemuseum.com.au/about.html The Chinese-Australian Historical Images in Australia (CHIA) database is a catalogue of historical images of Chinese, Chinese immigrants and their descendants held in Australia. It primarily draws on the photographic holdings of the Chinese Museum but also includes photographs from other online archives, publications and private family collections (listed below). Digital copies of many of these images are available for research purposes.
CHIA also includes the beginnings of an encyclopaedia of Chinese-Australian history, complete with bibliography, aimed at providing contextual information for database images. This is a work in progress and we hope users will be inspired to write contributions to build this aspect of the database.
CHIA is a joint project between the Chinese Museum and La Trobe University supported by the Australian Research Council. We are pleased to collaborate with Australian Science and Technology Heritage Centre (Austehc).
CHIA also includes the beginnings of an encyclopaedia of Chinese-Australian history, complete with bibliography, aimed at providing contextual information for database images. This is a work in progress and we hope users will be inspired to write contributions to build this aspect of the database.
CHIA is a joint project between the Chinese Museum and La Trobe University supported by the Australian Research Council. We are pleased to collaborate with Australian Science and Technology Heritage Centre (Austehc).
Australian heritage
http://www.heritage.nsw.gov.au/docs/chineseappendices.pdf page 27 - list of villages
Yee Family from the States
http://fuzzo.com/genealogy/YeeJockLeong/YeeJockLeongbooks.htm
Excerpts from Yee Jock Leong's address books
My great-grandmother burned a lot of my great-grandfather's belongings after his death. I assume we lost quite a bit of family information in the flames.
Luckily some of his address books survived. Hopefully someone will recognize a name and lead my mom and I to long-lost cousins or family friends.
New excerpts will eventually be posted to the China general message board and the Yee family message board.
Excerpts from Yee Jock Leong's address books
My great-grandmother burned a lot of my great-grandfather's belongings after his death. I assume we lost quite a bit of family information in the flames.
Luckily some of his address books survived. Hopefully someone will recognize a name and lead my mom and I to long-lost cousins or family friends.
New excerpts will eventually be posted to the China general message board and the Yee family message board.
Friday, June 09, 2006
Tung Jung Association 80th
Celebrating the 80th anniversary
The 80th anniversary of the Association is being celebrated with a buffet dinner and dance function on Saturday 5 August 2006 at the Wellington Chinese Sports and Cultural Centre in Wellington (NZ) starting at 6.00pm.
The book, Zengcheng New Zealanders, a History for the 80th Anniversary of the Tung Jung Association of New Zealand Inc. will also be launched at the function. Many people have contributed to this book. It will have chapters about the migration of Chinese from Zengcheng to New Zealand, the history of the Tung Jung Association since its beginning in 1926, stories about the villages in China and the families of the people who came to New Zealand all those years ago, and a specific chapter about Zengcheng women. The book will illustrate the colourful and often painful journey experienced by the early Chinese highlighting their success in becoming established and respected in the New Zealand society. This book will be of interest to families and researchers alike.
Tickets for the function are available from any member of the committee.
The 80th anniversary of the Association is being celebrated with a buffet dinner and dance function on Saturday 5 August 2006 at the Wellington Chinese Sports and Cultural Centre in Wellington (NZ) starting at 6.00pm.
The book, Zengcheng New Zealanders, a History for the 80th Anniversary of the Tung Jung Association of New Zealand Inc. will also be launched at the function. Many people have contributed to this book. It will have chapters about the migration of Chinese from Zengcheng to New Zealand, the history of the Tung Jung Association since its beginning in 1926, stories about the villages in China and the families of the people who came to New Zealand all those years ago, and a specific chapter about Zengcheng women. The book will illustrate the colourful and often painful journey experienced by the early Chinese highlighting their success in becoming established and respected in the New Zealand society. This book will be of interest to families and researchers alike.
Tickets for the function are available from any member of the committee.
New Zealand Chinese Experience
http://www.tungjung.org.nz/downloads/Victims.pdf
ORAL HISTORY PROJECT 2003 - 2004In 2003, the association, spurred on by the upsurge in interest in the history of Chinese in New Zealand, applied to the Ministry for Culture and Heritage for a grant to conduct an oral history project.
This was successful and the following write up based on the interviewee's comments and interviewer's summation, raises a number of interesting issues. The audio tapes of the interviews and abstracts have all been lodged with the Alexander Turnbull Library. (See attached file: Victims.pdf)
ORAL HISTORY PROJECT 2003 - 2004In 2003, the association, spurred on by the upsurge in interest in the history of Chinese in New Zealand, applied to the Ministry for Culture and Heritage for a grant to conduct an oral history project.
This was successful and the following write up based on the interviewee's comments and interviewer's summation, raises a number of interesting issues. The audio tapes of the interviews and abstracts have all been lodged with the Alexander Turnbull Library. (See attached file: Victims.pdf)
Thursday, June 08, 2006
Angel Island
http://www.angelisland.org/immigr02.html
In 1905, construction of an Immigration Station began in the area known as China Cove. Surrounded by public controversy from its inception, the station was finally put into operation in 1910. Although it was billed as the "Ellis Island of the West", within the Immigration Service it was known as "The Guardian of the Western Gate" and was designed control the flow of Chinese into the country, who were officially not welcome with the passage of the Chinese Exclusion Act of 1882.
This facility was primarily a detention center. Beginning with the Chinese Exclusion Act of 1882, a series of restrictive laws had prohibited the immigration of certain nationalities and social classes of Asians. Although all Asians were affected, the greatest impact was on the Chinese.
The first Chinese entered California in 1848, and within a few years, thousands more came, lured by the promise of Gam Sann or "Gold Mountain". Soon, discriminatory legislation forced them out of the gold fields and into low-paying, menial jobs. They laid tracks for the Central Pacific Railroad, reclaimed swamp land in the Sacramento delta, developed shrimp and abalone fisheries, and provided cheap labor wherever there was work no other group wanted or needed.
During the 1870s, an economic downturn resulted in serious unemployment problems, and led to politically motivated outcries against Asian immigrants who would work for low wages. In reaction to states starting to pass immigration laws, in 1882 the federal government asserted its authority to control immigration and passed the first immigration law, barring lunatics and felons from entering the country. Later in 1882, the second immigration law barred Chinese, with a few narrow exceptions. Imperial China was too weak and impoverished to exert any influence on American policy. This law was originally for 10 years, but was extended and expanded and not repealed until 1943, when China was our ally in World War II. However, only 105 Chinese were allowed in legally each year, so the exception process actually continued into the 1950's. Chinese were not on a equal immigration footing with other nationalities until immigration laws were completely rewritten in the mid 1960's.
In 1905, construction of an Immigration Station began in the area known as China Cove. Surrounded by public controversy from its inception, the station was finally put into operation in 1910. Although it was billed as the "Ellis Island of the West", within the Immigration Service it was known as "The Guardian of the Western Gate" and was designed control the flow of Chinese into the country, who were officially not welcome with the passage of the Chinese Exclusion Act of 1882.
This facility was primarily a detention center. Beginning with the Chinese Exclusion Act of 1882, a series of restrictive laws had prohibited the immigration of certain nationalities and social classes of Asians. Although all Asians were affected, the greatest impact was on the Chinese.
The first Chinese entered California in 1848, and within a few years, thousands more came, lured by the promise of Gam Sann or "Gold Mountain". Soon, discriminatory legislation forced them out of the gold fields and into low-paying, menial jobs. They laid tracks for the Central Pacific Railroad, reclaimed swamp land in the Sacramento delta, developed shrimp and abalone fisheries, and provided cheap labor wherever there was work no other group wanted or needed.
During the 1870s, an economic downturn resulted in serious unemployment problems, and led to politically motivated outcries against Asian immigrants who would work for low wages. In reaction to states starting to pass immigration laws, in 1882 the federal government asserted its authority to control immigration and passed the first immigration law, barring lunatics and felons from entering the country. Later in 1882, the second immigration law barred Chinese, with a few narrow exceptions. Imperial China was too weak and impoverished to exert any influence on American policy. This law was originally for 10 years, but was extended and expanded and not repealed until 1943, when China was our ally in World War II. However, only 105 Chinese were allowed in legally each year, so the exception process actually continued into the 1950's. Chinese were not on a equal immigration footing with other nationalities until immigration laws were completely rewritten in the mid 1960's.
Chinese in Guyana: Their Roots
The History route gives a brief overview of the reasons for and results of Chinese immigration. The Contract route shows a typical contract of indenture used in 1873 for the Chinese labourers. Details of the travels of the 39 immigrant ships can be found on the Voyage route. Examine the Passengers route for statistical data about the people who embarked in China and landed in Georgetown. Names of immigrants and their descendants to 4 generations are listed based on the boats on which they arrived. The locations to where the immigrants were allotted are shown in the Distribution route. Go Rooting to trace your ancestral ties and share your stories. Take part in a search for relatives along the Reach Out route.
Monday, June 05, 2006
Baby Naming
This is the baby naming ceremony, also called a Red Egg and Ginger party. In traditional China, a baby was not named until it was a month old, and at this time a party was thrown in honor of the child, so that friends and family could come and celebrate. this first month party is considered to, "...mark the first month of life and underscore the uncertainty surrounding the child's early existence." ( Smith, Richard - China's Cultural Heritage)
As with many cultures, it is important to every family to have a male child carry on the family name. Girls were considered an unnecessary investment because the majority of them would eventually get married and leave the family. Although some families left the unfortunate female babies to die, especially right after the one child policy was enacted, when each couple hoped for a son, many of the female infants were sold into prostitution or, if they were lucky, put up for adoption
In the past, only the male child was given an elaborate naming ceremony, while the daughters were given a small dinner party with the family. Today, having a female child is not considered as bad as it once was, but most families still hope for a male child. In order to understand the ceremony it is necessary to explain the importance of a male child, or any child at all. there was a high infant mortality rate in china, especially before the 1900's. This is why the ceremony is not given until the baby is a month old. After this time the family is reassured that the child will live.
there are still villages in which only an experienced old woman is there to help. The other and child often are forbidden to go outside, sometimes until the full month after birth has passed
The first thing a family must do is to pick a name for the baby. This can be done in a variety of ways. It is up to the family to decide if the given name at the party will be the child's formal name or a "milk name." the milk name is a nickname used until the child starts school, or even up until marriage. If given a milk name, often a girls' name will be chosen for a boy, because it is thought that a male child was the " special prey of evil spirits" and that these spirits will be tricked if the boy has a girl's name. A female, and sometimes a male child, is given an animal name or called some sort of derogatory name in a joking sort of way.
A child's formal name is usually picked by it's grandparents. Sometimes the name is picked simply for it's sound or meaning. In most places siblings share a common character in their names and in some villages this sharing goes further than the immediate family, and a common character is added to all the males of a specific lineage.
After the name is chosen, invitations are sent out to those who honored the baby's birth. They sued to send a hard- boiled egg, dyed red, to let friends and family know of the up coming festivities. In present day celebrations in the bigger cities, brightly colored eggs are placed on the table and guests may take one home for good luck. the guests at these celebration often get an egg and some ginger to take home with them, too. This red egg tradition started long ago when it was customary for the maternal grandmother to visit and bring gifts. She almost always brought clothing and eggs for the baby. Eggs were considered a delicacy in China, and that was how one knew someone special had come to visit. The grandmother also brought sweet cakes. Often these cakes had pictures on the showing various good luck symbols, especially the apricot flower. However, they are not supposed to use white because that is the color of mourning and sorrow. the eggs, usually duck eggs, were stamped with pictures of children, and flowers. Now there are no special rules for grandmothers to follow, as this was before 1941, when everything started to change.
..since the baby ceremony was not as big to begin with, most of the traditions remained the same. It used to be that the baby's head was shaved during the feast. The girls' head was shaved before the image of "Mother", the Goddess of Children, and the boy's head was shaved before the ancestral table. The symbolism of this practice is not entirely known, but it is speculated that this is the removing of the birth hair, to mark the point of the child's independent existence. traditionally, a big banquet is thrown, with thirty to forty people in attendance. The guests often bring gifts of clothing, or "lucky money" envelopes, which are called Li-shihs. The baby is is taken around the room to be introduced and admired. After that, the guests eat and visit with each other. Instead of sending thank you cards to the guests for their gifts, the baby's parents send presents to them. This gift usually consists of small round biscuits with pork in them, a little like char-sui baus, or pork buns. Although the meaning behind these used to be more pronounced they are still considered an adequate thank you, even though the families do not usually send the 50 to 100 they might have sent in the past.
As with many cultures, it is important to every family to have a male child carry on the family name. Girls were considered an unnecessary investment because the majority of them would eventually get married and leave the family. Although some families left the unfortunate female babies to die, especially right after the one child policy was enacted, when each couple hoped for a son, many of the female infants were sold into prostitution or, if they were lucky, put up for adoption
In the past, only the male child was given an elaborate naming ceremony, while the daughters were given a small dinner party with the family. Today, having a female child is not considered as bad as it once was, but most families still hope for a male child. In order to understand the ceremony it is necessary to explain the importance of a male child, or any child at all. there was a high infant mortality rate in china, especially before the 1900's. This is why the ceremony is not given until the baby is a month old. After this time the family is reassured that the child will live.
there are still villages in which only an experienced old woman is there to help. The other and child often are forbidden to go outside, sometimes until the full month after birth has passed
The first thing a family must do is to pick a name for the baby. This can be done in a variety of ways. It is up to the family to decide if the given name at the party will be the child's formal name or a "milk name." the milk name is a nickname used until the child starts school, or even up until marriage. If given a milk name, often a girls' name will be chosen for a boy, because it is thought that a male child was the " special prey of evil spirits" and that these spirits will be tricked if the boy has a girl's name. A female, and sometimes a male child, is given an animal name or called some sort of derogatory name in a joking sort of way.
A child's formal name is usually picked by it's grandparents. Sometimes the name is picked simply for it's sound or meaning. In most places siblings share a common character in their names and in some villages this sharing goes further than the immediate family, and a common character is added to all the males of a specific lineage.
After the name is chosen, invitations are sent out to those who honored the baby's birth. They sued to send a hard- boiled egg, dyed red, to let friends and family know of the up coming festivities. In present day celebrations in the bigger cities, brightly colored eggs are placed on the table and guests may take one home for good luck. the guests at these celebration often get an egg and some ginger to take home with them, too. This red egg tradition started long ago when it was customary for the maternal grandmother to visit and bring gifts. She almost always brought clothing and eggs for the baby. Eggs were considered a delicacy in China, and that was how one knew someone special had come to visit. The grandmother also brought sweet cakes. Often these cakes had pictures on the showing various good luck symbols, especially the apricot flower. However, they are not supposed to use white because that is the color of mourning and sorrow. the eggs, usually duck eggs, were stamped with pictures of children, and flowers. Now there are no special rules for grandmothers to follow, as this was before 1941, when everything started to change.
..since the baby ceremony was not as big to begin with, most of the traditions remained the same. It used to be that the baby's head was shaved during the feast. The girls' head was shaved before the image of "Mother", the Goddess of Children, and the boy's head was shaved before the ancestral table. The symbolism of this practice is not entirely known, but it is speculated that this is the removing of the birth hair, to mark the point of the child's independent existence. traditionally, a big banquet is thrown, with thirty to forty people in attendance. The guests often bring gifts of clothing, or "lucky money" envelopes, which are called Li-shihs. The baby is is taken around the room to be introduced and admired. After that, the guests eat and visit with each other. Instead of sending thank you cards to the guests for their gifts, the baby's parents send presents to them. This gift usually consists of small round biscuits with pork in them, a little like char-sui baus, or pork buns. Although the meaning behind these used to be more pronounced they are still considered an adequate thank you, even though the families do not usually send the 50 to 100 they might have sent in the past.
Mai Wah Organisation USA
http://www.maiwah.org/links.htm
For more information about the history of Asian immigrants in America, here are a few links that we have discovered that lead to valuable sources of information.
http://www.maiwah.org/plan.htm
The Society is raising funds and encouraging volunteers in the local community and in the larger global community who can contribute money or time to help accomplish our goals to preserve and interpret the history and culture of Asians in Butte and throughout the Rocky Mountain West.We have been able to secure funding support from the ARCO Foundation, A Territory Resource, the Johanna Favrot Foundation, the Butte Urban Revitalization Agency and the Montana Committee for the Humanities. A special thank you goes to the ARCO Foundation for a grant that made this web page possible.We are now raising funds to maintain and expand our permanent exhibit "The Butte Chinese Experience." Artifacts from the Mai Wah Noodle Parlor and the Wah Chong Tai Mercantile serve as the core of the exhibit.Every donation that we receive, small and large, is critical to ensure success
For more information about the history of Asian immigrants in America, here are a few links that we have discovered that lead to valuable sources of information.
http://www.maiwah.org/plan.htm
The Society is raising funds and encouraging volunteers in the local community and in the larger global community who can contribute money or time to help accomplish our goals to preserve and interpret the history and culture of Asians in Butte and throughout the Rocky Mountain West.We have been able to secure funding support from the ARCO Foundation, A Territory Resource, the Johanna Favrot Foundation, the Butte Urban Revitalization Agency and the Montana Committee for the Humanities. A special thank you goes to the ARCO Foundation for a grant that made this web page possible.We are now raising funds to maintain and expand our permanent exhibit "The Butte Chinese Experience." Artifacts from the Mai Wah Noodle Parlor and the Wah Chong Tai Mercantile serve as the core of the exhibit.Every donation that we receive, small and large, is critical to ensure success
Sunday, June 04, 2006
Desert Rose" By Mary Weijun Collins.
• This is a true story of privation and survival – about a Chinese woman caught up in the Cultural Revolution of Chairman Mao Zedong.In her home town, Qingdao Mary and her older brother Main were the children of high ranking parents. However everything changed when her father was arrested and sent to a labour camp.
Mao worked on the principle of divide and conquer. He divided the people into two groups. Factory workers and peasants were the ‘good’ ‘red’ class, while those from wealthier backgrounds were the ‘evil’ ‘black’ class. The chairman initiated the theory of class struggle so he could watch and enjoy his power untouched.Mary was bullied by the red elements — her school days crowded by cruelty and humiliation. Eventually, at age 21, she was forced to toil in the inhospitable Gobi Desert for 10 years.The conditions were appalling. Mary was a virtual slave, farming wheat, maize and opium in the arid atmosphere. She starved. Third world diseases were rife and Mary lived for 10 years in a cave.It is all the more amazing that she retained her sanity and optimism. Throughout her years in the desert, Mary secretly learns English. Her life improves when she goes through all sorts of officialdom to become an English teacher at a leather factory.Mary’s life still has many highs and lows. She marries three times — each husband is a failure in one way or another. But a chance meeting with a New Zealander, Bruce Renton, changes her circumstances forever.Bruce offers her a trip to New Zealand in 1986 for a year to improve her English. Mary returns in 1995 to join her eldest daughter Enya. In the meantime, she educated herself to university level and was an English tutor at Qingdao University from 1989 to 1993.The book ends happily, with Mary meeting and marrying Ian Collins, a professor at the University of Auckland and celebrating the birth of her first grandchild. Mary has become active in the community, focusing on helping new immigrants to settle. She provides counselling and support, guiding new New Zealanders through depression, relationship problems and language difficulties.Few of us can even imagine the hardships this plucky woman survived. Some of the passages in the book are harrowing and hard to accept. Yet through all her experiences, Mary remained cheerful and still managed to care about others.“Desert Rose” can be best summed up by a quotation at the beginning: “Hardship is invaluable, it teaches you how to seek happiness.”
http://www.times.co.nz/cms/arts/book_review/2004/10/art10002065.php
Mao worked on the principle of divide and conquer. He divided the people into two groups. Factory workers and peasants were the ‘good’ ‘red’ class, while those from wealthier backgrounds were the ‘evil’ ‘black’ class. The chairman initiated the theory of class struggle so he could watch and enjoy his power untouched.Mary was bullied by the red elements — her school days crowded by cruelty and humiliation. Eventually, at age 21, she was forced to toil in the inhospitable Gobi Desert for 10 years.The conditions were appalling. Mary was a virtual slave, farming wheat, maize and opium in the arid atmosphere. She starved. Third world diseases were rife and Mary lived for 10 years in a cave.It is all the more amazing that she retained her sanity and optimism. Throughout her years in the desert, Mary secretly learns English. Her life improves when she goes through all sorts of officialdom to become an English teacher at a leather factory.Mary’s life still has many highs and lows. She marries three times — each husband is a failure in one way or another. But a chance meeting with a New Zealander, Bruce Renton, changes her circumstances forever.Bruce offers her a trip to New Zealand in 1986 for a year to improve her English. Mary returns in 1995 to join her eldest daughter Enya. In the meantime, she educated herself to university level and was an English tutor at Qingdao University from 1989 to 1993.The book ends happily, with Mary meeting and marrying Ian Collins, a professor at the University of Auckland and celebrating the birth of her first grandchild. Mary has become active in the community, focusing on helping new immigrants to settle. She provides counselling and support, guiding new New Zealanders through depression, relationship problems and language difficulties.Few of us can even imagine the hardships this plucky woman survived. Some of the passages in the book are harrowing and hard to accept. Yet through all her experiences, Mary remained cheerful and still managed to care about others.“Desert Rose” can be best summed up by a quotation at the beginning: “Hardship is invaluable, it teaches you how to seek happiness.”
http://www.times.co.nz/cms/arts/book_review/2004/10/art10002065.php
Desert Rose
This poignant book about a young woman’s experiences during China’s Cultural Revolution is in a same genre as the popular local book Tears of the Moon as well as international bestsellers like Wild Swans and Falling Leaves. Weijun Collins was born in China into a prominent and well-educated family. When she was just ten years old her father, once a high-ranking official, was condemned as an enemy of the Communist Party and banished to a labour camp.
Weijun struggled to continue her education but her father’s ‘crime’ eventually rebounded on her and she was sent to the Gobi desert for ten years of terrible hardship and misery. Forced to live in appalling conditions in a cave, with little food, she laboured in sub-zero temperatures – a virtual slave.
Against this background of terrible hardship Weijun managed to teach herself English and eventually escaped from the desert to become a teacher. Her story is layered with a number of romantic episodes: she has a brief unsuccessful marriage to a childhood sweetheart; and a scandalous and ultimately damaging love affair with a much younger man. Weijun was eventually assisted to New Zealand and has begun a new, much happier life.
This book gives the reader real insight into the daily lives of ordinary people during this terrible period in China’s history.
http://www.penguin.co.nz/nf/Book/BookDisplay/0,,0_9780143019374,00.html
Weijun struggled to continue her education but her father’s ‘crime’ eventually rebounded on her and she was sent to the Gobi desert for ten years of terrible hardship and misery. Forced to live in appalling conditions in a cave, with little food, she laboured in sub-zero temperatures – a virtual slave.
Against this background of terrible hardship Weijun managed to teach herself English and eventually escaped from the desert to become a teacher. Her story is layered with a number of romantic episodes: she has a brief unsuccessful marriage to a childhood sweetheart; and a scandalous and ultimately damaging love affair with a much younger man. Weijun was eventually assisted to New Zealand and has begun a new, much happier life.
This book gives the reader real insight into the daily lives of ordinary people during this terrible period in China’s history.
http://www.penguin.co.nz/nf/Book/BookDisplay/0,,0_9780143019374,00.html
Desert Rose
Rush to make Mao movie 03 June 2006
By BEN WATSONAuthor Mary Weijung Collins says she has film directors queuing at her door vying for the opportunity to tell her best-selling life story.
Mrs Collins, who lives in Glenfield, has won international acclaim for her book Desert Rose, published by Penguin.
It details her amazing struggle and escape from China and Mongolia during Mao's Cultural Revolution.
Mrs Collins' story began at the height of the revolution in 1965 when she was 21.
The situation got so bad she was forced to leave China and flee to the nearby Gobi Desert.
Her mother had a friend in the Muslim city of Ulumuqi who said he would try to find her a job but she would have to stay in the desert until it could be arranged.
When she eventually did find work she says it involved the harsh back-breaking task of harvesting corn, wheat, cotton and even opium. A typical workday was 12 hours or more.
She battled extreme winter weather conditions with temperatures dropping as low as -45 Celsius.
Mrs Collins says she always knew her book would make a great movie.
"I think it's a good story to make into a movie. There's romance and different scenery. It would make a beautiful picture," she says.
She has been approached by producers and directors from New Zealand, China and the United States but has yet to decide who she will chose with.
She would, however, like to see actress Zhang Ziyi, star of blockbusters such as Crouching Tiger Hidden Dragon and Memoirs of a Geisha, to play her in the movie.
Mrs Collins has just returned from Beijing with her daughter where she gave talks about her life and her book.
She says she was treated like a celebrity and had queues of people wanting autographs and photos taken with her.
When she is not writing, Mrs Collins keeps busy as a professional public speaker, talking about her life experiences
http://www.stuff.co.nz/stuff/sundaystartimes/auckland/0,2106,3688045a6497,00.html
By BEN WATSONAuthor Mary Weijung Collins says she has film directors queuing at her door vying for the opportunity to tell her best-selling life story.
Mrs Collins, who lives in Glenfield, has won international acclaim for her book Desert Rose, published by Penguin.
It details her amazing struggle and escape from China and Mongolia during Mao's Cultural Revolution.
Mrs Collins' story began at the height of the revolution in 1965 when she was 21.
The situation got so bad she was forced to leave China and flee to the nearby Gobi Desert.
Her mother had a friend in the Muslim city of Ulumuqi who said he would try to find her a job but she would have to stay in the desert until it could be arranged.
When she eventually did find work she says it involved the harsh back-breaking task of harvesting corn, wheat, cotton and even opium. A typical workday was 12 hours or more.
She battled extreme winter weather conditions with temperatures dropping as low as -45 Celsius.
Mrs Collins says she always knew her book would make a great movie.
"I think it's a good story to make into a movie. There's romance and different scenery. It would make a beautiful picture," she says.
She has been approached by producers and directors from New Zealand, China and the United States but has yet to decide who she will chose with.
She would, however, like to see actress Zhang Ziyi, star of blockbusters such as Crouching Tiger Hidden Dragon and Memoirs of a Geisha, to play her in the movie.
Mrs Collins has just returned from Beijing with her daughter where she gave talks about her life and her book.
She says she was treated like a celebrity and had queues of people wanting autographs and photos taken with her.
When she is not writing, Mrs Collins keeps busy as a professional public speaker, talking about her life experiences
http://www.stuff.co.nz/stuff/sundaystartimes/auckland/0,2106,3688045a6497,00.html
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