Students will learn about Chinese Immigration in the United States starting with the Gold Rush in 1849 to the Census in 2010. Topics to be touched upon include discrimination, citizenship, immigration laws, industrial revolution, working conditions, Communism, Chinese American contributions, and population.
Glossary and Appendix included.
Materials to be used include: Website articles. These lesson plans should be used in conjunction with your American History textbook, but can be used as stand-alone assignments.
Total Time: 1-2 weeks
California Content Standards used:
11.1.4 Examine the effects of the Civil War and Reconstruction and of the industrial revolution, including demographic shifts and the emergence in the late nineteenth century of the United States as a world power.
11.2.1 Know the effects of industrialization on living and working conditions, including the portrayal of working conditions and food safety in Upton Sinclair’s The Jungle.
11.2.2 Describe the changing landscape, including the growth of cities linked by industry and trade, and the development of cities divided according to race, ethnicity and class.
11.4.1 List the purpose and effects of the Open Door Policy.
11.5.2 Analyze the international and domestic events, interests and philosophies that prompted attacks on civil liberties, including . . . immigration quotas and the responses of organizations . . .
11.8.7Describe the effects on society and the economy of technological developments since 1945, including the computer revolution, changes in communication, advances in medicine and improvements in agricultural technology.
11.11.1 Discuss the reasons for the nation’s changing immigration policy, with emphasis on how the Immigration Act of 1965 and successor acts have transformed American society.
11.11.2 Discuss the significant domestic policy speeches of . . .Eisenhower . . . California Common Core State Standards (CCCSS) used:
Reading Standards for Literacy in History/Social Studies 6-12
2. Determine the central ideas or information of a primary or secondary source; provide an accurate summary that makes clear the relationships among the key details and ideas.
7. Integrate and evaluate multiple sources of information presented in diverse formats and media in order to address a question or solve a problem.
8. Evaluate an author’s premises, claims and evidence by corroborating or challenging them with other information.
Writing Standards for Literacy in History/Social Studies 6-12
2. Write informative/explanatory texts, including the narration of historical events (a, b, c, d, e)
4. Produce clear and coherent writing in which the development, organization, and style are appropriate to task, purpose and audience.
7. Conduct short as well as more sustained research projects to answer a question . . .
9. Draw evidence from informational texts to support analysis, reflection and research.
Understanding American Citizenship: Chinese Immigration in the United States
Big Idea: Regardless of the Constitution, the Chinese were denied citizenship in the United States for many years.
Focus question: What hardships did the Chinese encounter when emigrating to America?
California Content Standard: 11.2.1
CCCSS: Writing 4, 9, Reading 2, 7
Objective: Student will be able to explain why the Chinese came to America first and how working conditions were.
Various websites and primary sources (see below)
Into the Lesson Writing assignment: Ask students about their family and how ancestors came to America.
What obstacles might they encounter when trying to build a railroad track across the United States?
Through the Content Handout of Mining photos and questions
Article on the Chinese Massacre of 1871, Los Angeles, CA and questions
Primary Source article on Lew Chew and questions
Primary Source poem “The Heathen Chinee” by Bret Harte
Primary Source political cartoon on assimilation from “Puck” and questions
Beyond Essay prompt on stereotypes
Introduction to Chinese Immigration
Where did your ancestors come from?
How did they get to America?
How long ago was that?
What cultural differences do you think they had to overcome or get used to?
Were they welcomed? (Do you think they felt like they were welcomed?) Explain.
The Chinese Immigrants came to America because of the Gold Rush and were instrumental in building the railroads across the United States. What obstacles might they encounter when trying to build a railroad track across the United States?
In the history of Los Angeles there have been few other crimes as senseless, barbaric, or shameful as the Chinese Massacre of 1871. The racially motivated behavior of the crowd on October 24, 1871 was a black mark on the city for many years.
There seems little doubt today that the anti-Chinese atmosphere is Los Angeles (mirrored and even worse in San Francisco) was a result of the immigration of Chinese laborers in very large numbers during this period. Their willingness to work long hours at low wages was very threatening to white laborers.
The Immediate Cause
The incident which apparently set off the mob action was the accidental shooting of a white person who got caught in the crossfire between two rival Chinese gangs.
Within a short time of the shooting, hundreds of whites rampaged through the street called Calle de los Negros which had become the city's Chinatown. They broke windows, knocked down doors, and attacked every Chinese they encountered. Some were hanged and some were dragged by the neck until dead. The total number of Chinese killed is uncertain, but was probably around 20.
There was a grand jury investigation which denounced the individuals for "disgracing our city"; it also charged that the authorities had been derelect in performing their duty. In spite of the investigation and the public's revulsion over the massacre, no one was ever brought to trial.
From the above description, what can you infer about how people in Los Angeles felt about the Chinese? Explain.
What other times in history did something similar happen?
Originally published in the New York Independent, 15 (19 February 1903), 417-423.
The village where I was born is situated in the province of Canton, on one of the banks of the Si-Kiang River. It is called a village, altho it is really as big as a city, for there are about 5,000 men in it over eighteen years of age—women and children and even youths are not counted in our villages.
All in the village belonged to the tribe* of Lee. They did not intermarry with one another, but the men went to other villages for their wives and and brought them home to their fathers’ houses, and men from other villages—Wus and Wings and Sings and Fongs, etc.—chose wives from among our girls.
When I was a baby I was kept in our house all the time with my mother, but when I was a boy of seven I had to sleep at nights with other boys of the village—about thirty of them in one house. The girls are separated the same way—thirty or forty of them sleeping together in one house away from their parents—and the widows have houses where they work and sleep,tho they go to their fathers’ houses to eat.
My father’s house is built of fine blue brick, better than the brick in the houses here in the United States. It is only one story high, roofed with red tiles and surrounded by a stone wall which also encloses the yard. There are four rooms in the house, one large living room which serves for a parlor and three private rooms, one occupied by my grandfather, who is very old and very honorable; another by my father and mother, and the third by my oldest brother and his wife and two little children. There are no windows, but the door is left open all day.
All the men of the village have farms, but they don’t live on them as the farmers do here; they live in the village, but go out during the day time and work their farms, coming home before dark. My father has a farm of about ten acres, on which he grows a great abundance of things—sweet potatoes, rice, beans, peas, yams, sugar cane, pineapples, bananas, lychee nuts and palms. The palm leaves are useful and can be sold. Men make fans of the lower part of each leaf near the stem, and waterproof coats and hats, and awnings for boats, of the parts that are left when the fans are cut out.
So many different things can be grown on one small farm, because we bring plenty of water in a canal from the mountains thirty miles away, and every farmer takes as much as he wants for his fields by means of drains. He can give each crop the right amount of water.
Our people all working together make these things, the mandarin* has nothing to do with it, and we pay no taxes, except a small one on the land. We have our own Government, consisting of the elders of our tribe—the honorable men. When a man gets to be sixty years of age he begins to have honor and to become a leader, and then the older he grows the more he is honored. We had some men who were nearly one hundred years, but very few of them.
In spite of the fact that any man may correct them for a fault, Chinese boys have good times and plenty of play. We played games like tag, and other games like shinny and a sort of football called yin.
We had dogs to play with—plenty of dogs and good dogs—that understand Chinese as well as American dogs understand American language. We hunted with them, and we also went fishing and had as good a time as American boys, perhaps better, as we were almost always together in our house, which was a sort of boys’ club house, so we had many playmates. Whatever we did we did all together, and our rivals were the boys of other club houses, with whom we sometimes competed in the games. But all our play outdoors was in the daylight, because there were many graveyards about and after dark, so it was said, black ghosts with flaming mouths and eyes and long claws and teeth would come from these and tear to pieces and devour any one whom they might meet.
It was not all play for us boys, however. We had to go to school, where we learned to read and write and to recite the precepts of Kong foo-tsze* and the other Sages and stories about the great Emperors of China, who ruled with the wisdom of gods and gave to the whole world the light of high civilization and the culture of our literature, which is the admiration of all nations.
I went to my parents’ house for meals, approaching my grandfather with awe, my father and mother with veneration and my elder brother with respect. I never spoke unless spoken to, but I listened and heard much concerning the red-haired, green-eyed foreign devils with the hairy faces, who had lately come out of the sea and clustered on our shores. They were wild and fierce and wicked, and paid no regard to the moral precepts of Kong-foo-tsze and the Sages; neither did they worship their ancestors, but pretended to be wiser than their fathers and grandfathers. They loved to beat people and to rob and murder. In the streets of Hong Kong many of them could be seen reeling drunk. Their speech was a savage roar, like the voice of the tiger or the buffalo, and they wanted to take the land away from the Chinese. Their men and women lived together like animals, without any marriage or faithfulness and even were shameless enough to walk the streets arm in arm in daylight. So the old men said.
All this was very shocking and disgusting, as our women seldom were on the street, except in the evenings, when they went with the water jars to the three wells that supplied all the people. Then if they met a man they stood still, with their faced turned to the wall, while he looked the other way when he passed them. A man who spoke to a woman in the street in a Chinese village would be beaten, perhaps killed.
My grandfather told how the English foreign devils had made wicked war on the Emperor, and by means of their enchantments and spells had defeated his armies and forced him to admit their opium, so that the Chinese might smoke and become weakened and the foreign devils might rob them of their land.
My grandfather said that it was well known that the Chinese were always the greatest and wisest among men. They had invented and discovered everything that was good. Therefore the things which the foreign devils had and the Chinese had not must be evil. Some of these things were very wonderful, enabling the red-haired savages to talk with one another, tho they might be thousands of miles apart. They had suns that made darkness like day, their ships carried earthquakes and volcanoes to fight for them, and thousands of demons that lived in iron and steel houses spun their cotton and silk, pushed their boats, pulled their cars, printed their newspapers and did other work for them. They were constantly showing disrespect for their ancestors by getting new things to take the place of the old.
I heard about the American foreign devils, that they were false, having made a treaty by which it was agreed that they could freely come to China, and the Chinese as freely go to their country. After this treaty was made China opened its doors to them and then they broke the treaty that they had asked for by shutting the Chinese out of their country.
When I was ten years of age I worked on my father’s farm, digging, hoeing, manuring, gathering and carrying the crop. We had no horses, as nobody under the rank of an official is allowed to have a horse in China, and horses do not work on farms there, which is the reason why the roads there are so bad. The people cannot use roads as they are used here, and so they do not make them.
I worked on my father’s farm till I was about sixteen years of age, when a man of our tribe came back from America and took ground as large as four city blocks and made a paradise of it. He put a large stone wall around and led some streams through and built a palace and summer house and about twenty other structures, with beautiful bridges over the streams and walks and roads. Trees and flowers, singing birds, water fowl and curious animals were within the walls.
The man had gone away from our village a poor boy. Now he returned with unlimited wealth, which he had obtained in the country of the American wizards. After many amazing adventures he had become a merchant in a city called Mott Street, so it was said.
When his palace and grounds were completed he gave a dinner to all the people who assembled to be his guests. One hundred pigs roasted whole were served on the tables, with chickens, ducks, geese and such an abundance of dainties that our villagers even now lick their fingers when they think of it. He had the best actors from Hong Kong performing, and every musician for miles around was playing and singing. At night the blaze of the lanterns could be seen for many miles.
Having made his wealth among the barbarians this man had faithfully returned to pour it out among his tribesmen, and he is living in our village now very happy, and a pillar of strength to the poor.
The wealth of this man filled my mind with the idea that I, too, would like to go to the country of the wizards and gain some of their wealth, and after a long time my father consented, and gave me his blessing, and my mother took leave of me with tears, while my grandfather laid his hand upon my head and told me to remember and live up to the admonitions of the Sages, to avoid gambling, bad women and men of evil minds, and so to govern my conduct that when I died my ancestors might rejoice to welcome me as a guest on high.
My father gave me $100, and I went to Hong Kong with five other boys from our place and we got steerage passage on a steamer, paying $50 each. Everything was new to me. All my life I had been used to sleeping on a board bed with a wooden pillow, and I found the steamer’s bunk very uncomfortable, because it was so soft. The food was different from that which I had been used to, and I did not like it at all. I was afraid of the stews, for the thought of what they might be made of by the wicked wizards of the ship made me ill. Of the great power of these people I saw many signs. The engines that moved the ship were wonderful monsters, strong enough to lift mountains. When I got to San Francisco, which was before the passage of the Exclusion Act, I was half starved, because I was afraid to eat the provisions of the barbarians, but a few days’ living in the Chinese quarter made me happy again. A man got me work as a house servant in an American family, and my start was the same as that of almost all the Chinese in this country.
The Chinese laundryman does not learn his trade in China; there are no laundries in China. The women there do the washing in tubs and have no washboards or flat irons. All the Chinese laundrymen here were taught in the first place by American women just as I was taught.
When I went to work for that American family I could not speak a word of English, and I did not know anything about housework. The family consisted of husband, wife and two children. They were very good to me and paid me $3.50 a week, of which I could save $3.
I did not know how to do anything, and I did not understand what the lady said to me, but she showed me how to cook, wash, iron, The Chinese Experience in 19th Century America
sweep, dust, make beds, wash dishes, clean windows, paint and brass, polish the knives and forks, etc., by doing the things herself and then overseeing my efforts to imitate her. She would take my hands and show them how to do things. She and her husband and children laughed at me a great deal, but it was all good natured. I was not confined to the house in the way servants are confined here, but when my work was done in the morning I was allowed to go out till lunch time. People in California are more generous than they are here.
In six months I had learned how to do the work of our house quite well, and I was getting $5 a week and board, and putting away about $4.25 a week. I had also learned some English, and by going to a Sunday school I learned more English and something about Jesus, who was a great Sage, and whose precepts are like those of Kong-foo-sze.
It was twenty years ago when I came to this country, and I worked for two years as a servant, getting at the last $35 a month. I sent money home to comfort my parents, but tho I dressed well and lived well and had pleasure, going quite often to the Chinese theater and to dinner parties in Chinatown, I saved $50 in the first six months, $90 in the second, $120 in the third and $150 in the fourth So I had $410 at the end of two years, and I was now ready to start in business.
When I first opened a laundry it was in company with a partner, who had been in the business for some years. We went to a town about 500 miles inland, where a railroad was building. We got a board shanty and worked for the men employed by the railroads. Our rent cost us $10 a month and food nearly $5 a week each, for all food was dear and we wanted the best of everything—we lived principally on rice, chickens, ducks and pork, and did our own cooking. The Chinese take naturally to cooking. It cost us about $50 for our furniture and apparatus, and we made close upon $60 a week, which we divided between us. We had to put up with many insults and some frauds, as men would come in and claim parcels that did not belong to them, saying they had lost their tickets, and would fight if they did not get what they asked for. Sometimes we were taken before Magistrates and fined for losing shirts that we had never seen. On the other hand, we were making money, and even after sending home $3 a week I was able to save about $15. When the railroad construction gang moved on we went with them. The men were rough and prejudiced against us, but not more so than in the big Eastern cities. It is only lately in New York that the Chinese have been able to discontinue putting wire screens in front of their windows, and at the present time the street boys are still breaking the windows of Chinese laundries all over the city, while the police seem to think it a joke.
We were three years with the railroad, and then went to the mines, where we made plenty of money in gold dust, but had a hard time, for many of the miners were wild men who carried revolvers and after drinking would come into our place to shoot and steal shirts, for which we had to pay. One of these men hit his head hard against a flat iron and all the miners came and broke up our laundry, chasing us out of town. They were going to hang us. We lost all our property and $365 in money, which members of the mob must have found.
Luckily most of our money was in the hands of Chinese bankers in San Francisco. I drew $500 and went East to Chicago, where I had a laundry for three years, during which I increased my capital to $2,500. After that I was four years in Detroit. I went home to China in 1897, but returned in 1898, and began a laundry business in Buffalo. But Chinese laundry business now is not as good as it was ten years ago. American cheap labor in the steam laundries has hurt it. So I determined to become a general merchant and with this idea I came to New York and opened a shop in the Chinese quarter, keeping silks, teas, porcelain, clothes, shoes, hats and The Chinese Experience in 19th Century America
Chinese provisions, which include sharks’ fins and nuts, lily bulbs and lily flowers, lychee nuts and other Chinese dainties, but do not include rats, because it would be too expensive to import them. The rat which is eaten by the Chinese is a field animal which lives on rice, grain and sugar cane. Its flesh is delicious. Many Americans who have tasted shark’s fin and bird’s nest soup and tiger lily flowers and bulbs are firm friends of Chinese cookery. If they could enjoy one of our finer rats they would go to China to live, so as to get some more.
American people eat ground hogs, which are very like these Chinese rats, and they also eat many sorts of food that our people would not touch. Those that have dined with us know that we understand how to live well.
The ordinary laundry shop is generally divided into three rooms. In front is the room where the customers are received, behind that a bedroom and in the back the work shop, which is also the dining room and kitchen. The stove and cooking utensils are the same as those of the Americans.
Work in a laundry begins early on Monday morning—about seven o’clock. There are generally two men one of whom washes while the other does the ironing. The man who irons does not start in till Tuesday, as the clothes are not ready for him to begin till that time. So he has Sundays and Mondays as holidays. The man who does the washing finishes up on Friday night, and so he has Saturday and Sunday. Each works only five days a week, but those are long days—from seven o’clock in the morning till midnight.
During his holidays the Chinaman gets a good deal of fun out of life. There’s a good deal of gambling and some opium smoking, but not so much as Americans imagine. Only a few of New York’s Chinamen smoke opium. The habit is very general among rich men and officials in China, but not so much among poor men. I don’t think it does as much harm as the liquor that the Americans drink. There’s nothing so bad as a drunken man. Opium doesn’t make people crazy.
Gambling is mostly fan tan, but there is a good deal of poker, which the Chinese have learned from Americans and can play very well. They also gamble with dominoes and dice.
The fights among the Chinese and the operations of the hatchet men are all due to gambling. Newspapers often say that they are feuds between the six companies, but that is a mistake. The six companies are purely benevolent societies, which look after the Chinaman when he first lands here. They represent the six southern provinces of China, where most of our people are from, and they are like the German, Swedish, English, Irish and Italian societies which assist emigrants. When the Chinese keep clear of gambling and opium they are not blackmailed, and they have no trouble with hatchet men or any others.
About 500 of New York’s Chinese are Christians, the others are Buddhists, Taoists, etc., all mixed up. These haven’t any Sunday of their own, but keep New Year’s Day and the first and fifteenth days of each month, when they go to the temple in Mott Street.
In all New York there are only thirty-four Chinese women, and it is impossible to get a Chinese woman out here unless one goes to China and marries her there, and then he must collect affidavits to prove that she really is his wife. That is in [the] case of a merchant. A laundryman can’t bring his wife here under any circumstances, and even the women of the Chinese Ambassador’s family had trouble getting in lately.
Is it any wonder, therefore, or any proof of the demoralization of our people if some of the white women in Chinatown are not of good character? What other set of men so isolated and so surrounded by alien and prejudiced people are more moral? Men, wherever they may be, need the society of women, and among the white women of Chinatown are many excellent and faithful wives and mothers. The Chinese Experience in 19th Century America
Recently there has been organized among us the Oriental Club, composed of our most intelligent and influential men. We hope for a great improvement in social conditions by its means, as it will discuss matters that concern us, bring us in closer touch with Americans and speak for us in something like an official manner.
Some fault is found with us for sticking to our old customs here, especially in the matter of clothes, but the reason is that we find American clothes much inferior, so far as comfort and warmth go. The Chinaman’s coat for the winter is very durable, very light and very warm. It is easy and not in the way. If he wants to work he slips out of it in a moment and can put it on again as quickly. Our shoes and hats also are better, we think, for our purposes, than the American clothes. Most of us have tried the American clothes, and they make us feel as if we were in the stocks.
I have found out, during my residence in this country, that much of the Chinese prejudice against Americans is unfounded, and I no longer put faith in the wild tales that were told about them in our village, tho some of the Chinese, who have been here twenty years and who are learned men, still believe that there is no marriage in this country, that the land is infested with demons and that all the people are given over to general wickedness. I know better. Americans are not all bad, nor are they wicked wizards. Still, they have their faults, and their treatment of us is outrageous.
The reason why so many Chinese go into the laundry business in this country is because it requires little capital and is one of the few opportunities that are open. Men of other nationalities who are jealous of the Chinese, because he is a more faithful worker than one of their people, have raised such a great outcry about Chinese cheap labor that they have shut him out of working on farms or in factories or building railroads or making streets or digging sewers. He cannot practice any trade, and his opportunities to do business are limited to his own countrymen. So he opens a laundry when he quits domestic service.
The treatment of the Chinese in this country is all wrong and mean. It is persisted in merely because China is not a fighting nation. The Americans would not dare to treat Germans, English, Italians or even Japanese as they treat the Chinese, because if they did there would be a war.
There is no reason for the prejudice against the Chinese. The cheap labor cry was always a falsehood. Their labor was never cheap, and is not cheap now. It has always commanded the highest market price. But the trouble is that the Chinese are such excellent and faithful workers that bosses will have no others when they can get them. If you look at men working on the street you will find an overseer for every four or five of them. That watching is not necessary for Chinese. They work as well when left to themselves as they do when some one is looking at them.
It was the jealousy of laboring men of other nationalities—especially the Irish—that raised all the outcry against the Chinese. No one would hire an Irishman, German, Englishman or Italian when he could get a Chinese, because our countrymen are so much more honest, industrious, steady, sober and painstaking. Chinese were persecuted, not for their vices, but for their virtues. There never was any honesty in the pretended fear of leprosy or in the cheap labor scare, and the persecution continues still, because Americans make a mere practice of loving justice. They are all for money making, and they want to be on the strongest side always. They treat you as a friend while you are prosperous, but if you have a misfortune they don’t know you. There is nothing substantial in their friendship.
Wu-Ting-Fang talked very plainly to Americans about their ill treatment of our countrymen, but we don’t see any good results. We hoped for good from Roosevelt—The Chinese Experience in 19th Century America
we thought him a brave and good man, but yet he has continued the exclusion of our countrymen, tho all other nations are allowed to pour in here—Irish, Italians, Jews, Poles, Greeks, Hungarians, etc. It would not have been so if Mr. McKinley had lived.
Irish fill the almshouses and prisons and orphan asylums, Italians are among the most dangerous of men, Jews are unclean and ignorant. Yet they are all let in, while Chinese, who are sober, or duly law abiding, clean, educated and industrious, are shut out. There are few Chinamen in jails and none in the poor houses. There are no Chinese tramps or drunkards. Many Chinese here have become sincere Christians, in spite of the persecution which they have to endure from their heathen countrymen. More than half the Chinese in this country would become citizens if allowed to do so, and would be patriotic Americans. But how can they make this country their home as matters now are! They are not allowed to bring wives here from China, and if they marry American women there is a great outcry.
All Congressmen acknowledge the injustice of the treatment of my people, yet they continue it. They have no backbone.
Under the circumstances, how can I call this my home, and how can any one blame me if I take my money and go back to my village in China?
QUESTIONS FOR “THE BIOGRAPHY OF A CHINAMAN” BY LEE CHEW
When was the autobiography written?
Why did the Chinese consider the Westerners in China to be barbarians?
How did the whites compare to how the Chinese behaved?
What does Chew say about the treaty between China and the United States?
Why did Lee Chew leave his village to come to the United States when he was a teenager?
How did Lee Chew get his first job in the United States?
In China, who does the laundry?
Why would Americans want to pay someone to do their laundry in the early 1900s?
How does Chew learn to do laundry?
Why did Lee Chew go into the laundry business?
Why did Lee Chew and his partner follow the railroad and mining camps?
How were the Chinese treated in New York?
What happened to Chew and his business while working near the mines?
Why did he switch from laundry to shopkeeper?
What is Lee Chew’s general impression of Americans? What experiences have shaped his view?
Why do the Chinese not dress like others in America? Is that okay?
What reason does Lee Chew offer to explain why Americans treat Chinese so badly?
Why does Chew believe the Chinese are better workers than other nationalities?
Can prejudice be based on jealousy? Explain.
What are some of the stereotypes Lee Chew expresses regarding other immigrant groups?
Why are most of the Chinese men unmarried? Give both reasons that Chew states.
Were the Chinese allowed to become citizens?
Do you think Lee Chew is happy about his decision to leave China and come to the United States?
Do you think he will take his money and go back to his village in China?
How does this article relate to immigrants in the United States today? Write a 5-7 sentence paragraph for an answer.
[The Heathen Chinee]
By Bret Harte
Which I wish to remark,
And my language is plain,
That for ways that are dark
And for tricks that are vain,
The heathen Chinee is peculiar,
Which the same I would rise to explain.
Ah Sin was his name;
And I shall not deny,
In regard to the same,
What that name might imply;
But his smile it was pensive and childlike,
As I frequent remarked to Bill Nye.
It was August the third,
And quite soft was the skies;
Which it might be inferred
That Ah Sin was likewise;
Yet he played it that day upon William
And me in a way I despise.
Which we had a small game,
And Ah Sin took a hand:
It was Euchre. The same
He did not understand;
But he smiled as he sat by the table,
With the smile that was childlike and bland.
Yet the cards they were stocked
In a way that I grieve,
And my feelings were shocked
At the state of Nye's sleeve,
Which was stuffed full of aces and bowers,
And the same with intent to deceive.
But the hands that were played
By that heathen Chinee,
And the points that he made,
Were quite frightful to see, --
Till at last he put down a right bower,
Which the same Nye had dealt unto me.
Then I looked up at Nye,
And he gazed upon me;
And he rose with a sigh,
And said, "Can this be?
We are ruined by Chinese cheap labor," --
And he went for that heathen Chinee.
In the scene that ensued
I did not take a hand,
But the floor it was strewed
Like the leaves on the strand
With the cards that Ah Sin had been hiding,
In the game "he did not understand."
In his sleeves, which were long,
He had twenty-four packs, --
Which was coming it strong,
Yet I state but the facts;
And we found on his nails, which were taper,
What is frequent in tapers, -- that's wax.
Which is why I remark,
And my language is plain,
That for ways that are dark
And for tricks that are vain,
The heathen Chinee is peculiar, --
Which the same I am free to maintain.
When was the poem originally published?
Define “heathen.” Use the word in a sentence.
What does “Chinee” stand for?
In the first stanza, what was the author’s opinion of the Chinese man?
What is the name of the Chinese man?
What feeling does the author hope to convey with this name?
Which 2 players cheat while playing the game of Euchere?
Even though Ah Sin claims not to know how to play, how does the author figure out Ah Sin was lying?
Define “stereotype.” List 2 examples. What is the stereotype about Chinese in this poem?
Are today’s stereotypes about Asians the same as back then?
Why do you suppose that even though a white man was cheating as well, that only the Chinese man was called a heathen?
According to the poem by Bret Harte, how did Americans in the late 1800s feel about the Chinese?
Primary Source Political Cartoon
Primary Source Political Cartoon
Use “assimilation” in a sentence.
Draw a picture to illustrate “assimilation.”
What is the cartoon really saying?
What is the point of view (bias)? In other words, which side of the issue is the artist taking?
How do you know?
How is this cartoon related to what you’ve already learned?
What do you see in the cartoon?
What is written on the man’s clothes? Who does he represent?
What is written on the woman’s clothes? What country does she represent?
What is written on the scissors? Why is she cutting his hair?
There is a form of transportation drawn on her dress. What is it? Why would that be there?
Write about a time someone wanted you to look or act differently than you normally would. How does that relate to the cartoon?
Lesson 2 California Content Standards:11.2.2
CCCSS: Reading 2, 7 Writing 9
Objective: Students will know laws that excluded the Chinese in the cities of America.
Websites and Primary Sources (listed below)
Into the Lesson Political Cartoon: “The Magic Washer”
Through the Content Handout and questions on Denis Kearney
Primary Source: Rocks Springs Massacre, WY 1885 article and questions
Tacoma Expulsion (WA) 1885 article and questions
Triple Venn Diagram to compare and contrast LA Massacre, Tacoma Expulsion and Rock Springs Massacre.
United States v. Wong Kim Ark 1898 (Discusses Right of Citizenship)
Denis Kearney and the California Anti-Chinese Campaign
Denis Kearney was one of most important leaders of the anti-Chinese campaign in California. Kearney was born in Ireland in 1847 and spent his youth at sea. He arrived in San Francisco in 1868, entered the draying business in 1872, married and started a family. In 1877, he became active in the labor movement, and was known for his impassioned, vitriolic speeches. He attracted large crowds and his orations were reprinted in the daily papers. Kearney and others in the Workingmen’s associations blamed the owners of large businesses and factories ("Capitalists") and Chinese immigrants for keeping jobs scarce and wages low. Kearney called for lynching the rich bosses and burning their property, and he began and ended every speech with the slogan "The Chinese Must Go!"
Read the above information about Denis Keaney.
Explain the irony (“irony” is in the glossary) of Kearney’s campaign against Chinese immigrants.