The "Chinese Question" and American Labor Historians

Stanford M. Lyman

[from New Politics, vol. 7, no. 4 (new series), whole no. 28, Winter 2000]

STANFORD M. LYMAN is Robert J. Morrow Eminent Scholar and professor of Social Science at Florida Atlantic University. A specialist on Asian American studies, minorities and sociological theory, he is the author of Chinese Americans, The Asian in North America, and Chinatown and Little Tokyo: Power, Conflict, and Community among Chinese and Japanese Immigrants in America. His most recent book is Postmodernism and a Sociology of the Absurd and Other Essays on the "Nouvelle Vague" in American Social Science.

 

The general public in this country, unfortunately, does not know or understand the Chinese. This is due partly to the remaining effect of the propaganda against the Chinese during the anti-Chinese agitation here, but primarily to the present prevalence of certain elements in this country, which makes this knowledge and understanding impossible.

J.S. Tow, The Real Chinese in America (1923)

There must be candor in disclosure, honesty in inquiry and resolute determination in attack, or we will fail again, as we have so often failed before.

C. Eric Lincoln, Race, Religion and the Continuing American Dilemma (1999)

 

A SPECTER IS HAUNTING AMERICA'S LABOR HISTORIANS: It is the apparition of the Chinese worker. Long gone from his once insecure place in the fields, factories, industries, mines, and railways on the western frontier, as well as from the shoe and cutlery manufactories where he once served as a short-term strikebreaking laborer in the Northeast, the Asian immigrant from what was once called the Middle Kingdom is today being raised from the ignominious grave to which earlier labor historians had consigned him. But now he serves as a foil in an ongoing debate over whether organized labor's history contains a rich heritage of left-multiracial virtues or a clandestine legacy of right-racist vices. Arrayed on each side of this battlefield of words and documents, accusations and counter-charges, are some of the finest minds and some of the newest Ph.D.-minted members of the historians' profession. Those who seek honor for a non-racist labor heritage are led by the late Herbert Gutman and count among their number Eric Arnesen, Bruce Laurie, Leon Fink, Alan Dawley, Alex Lichtenstein, Daniel Letwin, and numerous other epigoni. Those who examine the patterns and consequences of white working-class racism are a dissident element among labor historians, and include Herbert Hill, Alexander Saxton, David Roediger, Nick Salvatore, Noel Ignatiev, and Gwendolyn Mink, among others. To this force and counterforce must now be added works addressing the role of the Chinese workers and the anti-Chinese movement in the annals of American labor history. In support of the followers of Gutman there has recently appeared Andrew Gyory's Closing the Gate: Race, Politics, and the Chinese Exclusion Act;1 while several works on labor matters within and affecting America's Chinese by Peter Kwong2 stand in virtual but unstated opposition to the former's roseate thesis, as do portions of the research conducted by John Kuo Wei Tchen and Herbert Hill.3

When it comes to bringing the Chinese back into the history of organized labor in America, followers of Gutman must fight on two fronts. For it is an undisputed fact that America's first labor historians took great pride in the role played by organized labor's exclusion of the Chinese worker not only from the United States but also and equally significantly in his (and her) exclusion from trade union membership and eviction from jobs once dearly held. E. Salyer is thus quite correct when she observes, in a blurb written on the back cover of Gyory's book, that "he challenges the standard interpretations which have stood for years and become incorporated into the 'textbook' versions of American history." Although Salyer has exaggerated the extent to which standard textbooks had adopted the outlook of the previous generation's labor annalists, she is referring to Gyory's attempted repudiation of the thesis about Chinese workers and organized labor's response, best represented in a statement made by the much revered Selig Perlman in 1922:

The anti-Chinese agitation in California, culminating as it did in the Exclusion Law passed by Congress in 1882, was doubtless the most important single factor in the history of American labor, for without it the entire country might have been overrun by Mongolian labor and the labor movement might have become a conflict of races instead of one of classes.4

Whereas Perlman and such other traditional labor historians as John R. Commons5 and Philip Taft6 justified the anti-Chinese actions taken by America's incipient trade union movement by treating their only slightly bowdlerized versions of the rhetoric employed by the Sinophobes as part of the Zeitgeist, Gyory -- as the disciple who voluntarily accepted Gutman's challenge that someone accommodate the issues in the Chinese question to the theses central to the "New Labor History"7 -- insists on denying that white workers and their labor institutions were possessed by a vigorous and pervasive anti-Chinese animus.

To simplify his argument, Gyory lumps his opponents into a single category. He passes lightly over Perlman's statement on the matter, and is equally complacent over related comments made by Commons, Taft, and such other labor historians as Joseph G. Rayback and Gerald R. Grob. But, immediately, Gyory conflates their perspective with that of such present-day critics of the racist practices of organized labor as Herbert Hill,8 Roger Daniels,9 and Ronald Takaki,10 -- each of whom might be said to have agreed with the traditional labor historians that the anti-Chinese attitude and actions of the formative national labor movement were central aspects of its development, but, unlike the latter, each of whom denies that this perspective and those actions were good, proper, ethical, or necessary. Gyory aims some of his most withering fire at Gwendolyn Mink. In 1986, Mink had argued that white workers' support for Chinese exclusion had become "a peculiar bridge between unionism and national politics."11 In Gyory's opinion, Mink has erred most egregiously by "repeatedly stressing, with virtually no original evidence, that workers in the eastern United States backed the cries of their brethren in California and that their support for Chinese exclusion thereby 'nationalized labor politics' "; however, even worse, Gyory retorts, Mink has echoed "the work of [Alexander] Saxton and [Herbert] Hill and anticipated that of [David R.] Roediger."12 Rejecting the findings of laborite Sinophobia in studies done decades earlier by Mary Roberts Coolidge,13 Elmer Clarence Sandmeyer,14 and Stuart Creighton Miller15 -- each of whom Gyory criticizes for adopting and elaborating upon what he regards as a false "national racist consensus"16 on organized labor's history -- Gyory counters with a postmodernist deconstruction of the racist process, viz., "race is . . . constructed differently at the same time by people in the same social class."17 And, given his assumption that this assertion is a heretofore unrecognized truth, Gyory states, "Workers' myriad attitudes toward Chinese immigration demonstrate . . . and reveal the dangers of generalizing too broadly about the extent and uniformity of racism in any single group."18

But, if the workingmen and their associations are not the leading sources of America's anti-Chinese movement, then who are the culprits? Gyory's answer is, as Leon Fink19 writes in a blurb appended to the cover of Closing the Gate, one that "rescues our understanding of the tragedy of Chinese exclusion (and by extension other American racial practices) from the glib generalities reliant on a resort to 'racist culture' in favor of a painstaking -- if painful -- account of specific political agency." That "political agency" is specified by Gyory: "The single most important force behind the Chinese Exclusion Act was national politicians of both parties who seized, transformed, and manipulated the issue of Chinese immigration in the quest for votes."20 And thus begins his investigation, one that seeks nothing less than a "not guilty" verdict for the now nearly century-old indictment charging that America's labor movement has been scarred by its support for Sinophobic as well as other forms of a virulent racism.21 Should Gyory succeed in his endeavor, he will not only relieve America's labor movement of its stigmatizing anti-Chinese heritage, but also (if we read between the lines of Fink's parenthetical statement above) absolve that movement of charges that its organizational practices restricted African Americans, Hispanics, and women, reducing the benefits that might have been gained from interracial solidarity and cooperation.22 Eliminating its racist legacy might even succeed in returning the image of America's labor movement to that presented in 1891 by Edward and Eleanor Marx-Aveling.23 More relevantly, it would provide an enormous assist to the posthumous fulfillment of Gutman's project: treating a broadened understanding of the class struggle as the unifying feature of America's labor movement, relegating labor union racism and workers' gender prejudices to insignificance.24

 

GYORY HAS CHOSEN TO UNDERTAKE A DAUNTING TASK. Leaving aside debates over whether the labor movement was (and, perhaps, still is) racist, whether the exigencies of the times justify or fail to lend adequate support to the exclusionary position taken by the major unions, and whether workers did or did not hold to the same outlook as their own union leaders, there still remains the scholarship on this and related questions carried out by sociologists and historians of the Chinese, a body of research to which any labor historian should attend. Of these, Gyory did pay special attention to one work: Chinese Immigration, a well documented analysis of American Sinophobia, published in 1909 and written by sociologist Mary Roberts Coolidge (1860-1945).25 A scholar-activist who launched modern sex research,26 demonstrated in behalf of women's suffrage, authored the first major work on the domestic and marital lives of middle class women,27 and conducted first hand investigations of the social and cultural life of the Native Americans of the Southwest,28 Coolidge's study of the Chinese question has long been recognized as a forerunner of critical engagé research on this topic. For Gyory, it is of utmost importance to restrict the findings of Coolidge's "California thesis," which, as he summarizes it, "blamed workers, and particularly Irish immigrants, for fanning the flames of racial hatred." Hence, he complains about the fact that "Coolidge's thesis has remained the dominant explanation for Chinese exclusion," bemoans the fact that "[s]ucceeding generations of historians have refined but not overturned her argument," and proclaims, without presenting a scintilla of evidence in support of his statement, that Coolidge's Chinese Immigration is "marred by class-prejudice, numerous inaccuracies, and a polemical tone."29

The "succeeding generations of historians" to which he must be referring would have to include Elmer Sandmeyer, as well as such social scientists as Rose Hum Lee, Betty Lee Sung, and Peter Kwong. With the exception of his unpersuasive denunciation of Coolidge's exposé of the corrupt practices of American port officials in China,30 and his dismissal of Sandmeyer's study as one that though "a more scholarly and balanced account" than Coolidge's, "essentially reaffirmed Coolidge's thesis,"31 Gyory does not address the arguments about labor and racism contained in the works by these investigators of Chinese life in America. However, their findings deserve at least a hearing, if not a central place, in studies of the Chinese workingmen and working women. His neglect of these works is a glaring omission; it violates what is perhaps the single most important tenet of the New Labor History -- viz., the demand for a "rich and detailed study of the many varieties of past American working-class experiences."32 Unless, that is, Gyory intends to evict the Chinese worker from the annals of American labor history! But more on this point below.

Gyory does not bother to mention, much less refute, Rose Hum Lee's statement that America's Chinese immigrants "were excluded from skilled occupations by the labour unions' concerted efforts to bar them from shoe, textile, and tobacco making, heavy machinery and other industries."33 Nor does he acknowledge the comparative point to be made with respect to the allegation that Chinese workingmen were a peculiar species of "cheap labor," although Betty Lee Sung had done so some 31 years before his book was published: "The greatest antagonism against Chinese immigration in former years was directed against the threat of cheap labor. Not that the Chinese were different from other immigrant nationalities in this respect . . . But it was felt that because of the greater endurance and efficiency of the Chinese laborer, he was a threat to the job tenure of the white laborer."34 Moreover, Gyory fails to recognize what Peter Kwong has shown, viz., that the American Federation of Labor and its affiliated unions continued their hostility to the Chinese worker35 well into the 20th century. "Capital," writes Peter Kwong in his recent and devastating critique of the conditions under which undocumented workers live and labor in the United States, "counts on labor's traditional racism and exclusionary practices, for it recruits precisely those whom organized labor excludes."36

On December 17, 1943, Congress approved H.R. 3070, entitled "An Act to repeal the Chinese Exclusion Acts, to establish quotas, and for other purposes." It became Public Law 199, thus ending 61 years of prohibited entry for Chinese.37 Gyory, who claims his "book answers a simple question: Why did the United States pass the Chinese Exclusion Act of 1882?" insists and seeks to demonstrate that "most workers evinced little interest in Chinese exclusion," and that "Organized labor nationwide played virtually no role in securing the legislation."38 In effect, when, in the same paragraph, he quotes an otherwise unidentified midwestern congressman declaring, "To protect our laboring classes . . . the gate . . . must be closed,"39 Gyory seems to be implying that the laboring classes were being protected from something -- Chinese immigration -- of which they had no fear and little concern. But not even his own distorted picture of the events leading up to the passage of the Exclusion Act will sustain this remarkable thesis. However, even if one were to accept the latter thesis for purposes of discussion, it would still be necessary to account for organized labor's persistent pursuit of exclusion after the original law had been enacted, a pursuit that continued up to and including the Congressional debates over H.R. 3070 -- during which, to give but one example, Lester M. Hunt of the Teamsters' Union argued that the repeal was being "instigated by the communists and that Congress was being coerced into passing the bill"40 -- and to which the American Federation of Labor offered "stiff opposition."41 Gyory has not attended to this profoundly important question. His investigation ends in 1882, 61 years short of where it should have gone.

 

THERE IS A TRIADIC STRUCTURE TO GYORY'S ARGUMENT. Its architectonic is that of a three-legged stool upholding New Labor History's precepts as set forth by Gutman42 and elaborated upon by David Montgomery43 and Leon Fink.44 One leg purports to show the white workingman's commitment to an antiracist abolitionism, an antislavery emancipatory outlook, and a position not unlike that of the postwar Reconstructionists. Because they were steadfast in these beliefs, Gyory insists that the white workingmen of the East Coast were either hostile to, indifferent toward, or only occasionally aroused to action by the anti-Chinese rhetoric and Sinophobic prejudices of both their West Coast compatriots and their labor movement's own leaders. Instead of race prejudice, Gyory insists there was manifested a vague but powerful toleration of worker solidarity amidst ethnic diversity. As he would have it, it was that sense of interracial union that was manipulated by unscrupulous politicians who turned the legitimate fears of these workingmen into support for the exclusion of Chinese from the United States. The second leg of Gyory's argument gives substance to these fears by reviving the "coolie" thesis, viz., the belief that virtually every Chinese who set foot on America's shores was an involuntary, "imported contract laborer." Denying that this epithet and allegation were products of an anti-Chinese stereotype, Gyory virtually elevates the anti-coolie hysteria of the 19th century to a place in the rational belief system of white workers as well as an appropriate rationale for public policy. The third leg consists of a subtle arrangement of the temporal aspects of labor history such that organized labor's anti-Chinese activities after the passage of the Chinese Exclusion Act are omitted altogether, in effect treating them as matters of minor significance, events outside the scope of Gyory's study, and thus outside the question of labor's responsibility for the treatment and condition of the Chinese labor force in America. Each of the legs of this three-legged thesis is dependent on the other two, and each deserves critical attention.

Abolitionists

"CONTRARY TO ALEXANDER SAXTON'S CLAIM that 'not much of abolition rubbed off on them,' " Gyory contends, "the abolitionist movement -- in which many workers had taken part -- and the ideals of the Civil War had indeed affected both working-class ideology and working-class demands."45 This statement serves a two-fold purpose in Gyory's rhetorical strategy. Simultaneously, it gives substance to the New Labor History's imperative that the culture of both immigrant and native workers be made a central feature of any investigation;46 in addition, it puts a positive ideological spin on the white workingmen's opposition to Chinese contract labor. "In the cacophony of voices in the Reconstruction era," he writes, "workers claimed the free-labor legacy of the Civil War . . . East of the Rockies, workers clothed their protest (against Chinese immigration) not in the rhetoric of race versus race or native versus immigrant but in that of freedom versus slavery."47 Thus does Gyory convert the coded rhetoric of latent Sinophobia into a manifest defense of workers' liberation.

However, as a New Labor Historian concerned not to over-generalize a group's beliefs, Gyory might have inquired whether there in fact existed a common and uniform attitude toward abolition among the antebellum white working classes, and whether that same uniformity of thought and conduct had held during the postwar period. The evidence on this matter has long been available. It will not support such a thesis.

That a persistent, pervasive pro-abolitionist stance did not characterize the outlook of white workingmen has been demonstrated in numerous historical investigations. Indeed, insofar as antebellum attitudes toward African Americans carried over and were projected onto Chinese workers, they were not of a kind that would likely lead to an opposition to exclusion. Paul Goodman has noted the diversity in the responses of white workingmen to abolitionism -- "a small number joined the movement, others sympathized and signed anti-slavery petitions that did not commit them to immediatism, but many more remained indifferent or hostile and bitterly prejudiced toward free African Americans." Moreover, Goodman goes on to observe that "Most anomalous were the radical, egalitarian workingmen who flocked to the Jacksonian Party in coalition with slaveholders and planters who held them and all free labor in contempt."48 Nor was this much different in New York City where, even before the Draft Riots of 1863, white laborers "feared not only the competition of Negroes in the skilled trades but also the loss of social status which resulted from associating with them."49 In 19th-century Chicago, as Eric L. Hirsch's investigation has emphasized, "Anglo-American workers often accepted a hegemonic ideology promoted by the largely Protestant middle and upper classes . . . Nativism and antiradicalism were part of the ideology . . . "50

For Irish workers, the majority of whom would become the mainstay of the pro-exclusion forces, it is simply not true to say, as Gyory does, that later studies merely adapted Coolidge's so-called "California thesis" to the national scene. Rather, recent studies show that the complex civic, occupational, social, religious, and marital situation of the Irish workers is related to their decision to move against first the African Americans, then the Chinese.51 Essentially, the Irish workers were moved by racially-based status considerations. Unlike black slaves and many free Negroes, the Irish had the right to vote, to join political parties, to seek niches of influence, power, and control in urban politics -- each providing a competitive advantage in the struggle to get ahead in America; each threatened by identification and association with those non-whites who had been declared aliens ineligible to citizenship in the United States, i.e., blacks in 1857,52 Chinese in 1878.53 What the Irish and other European immigrants sought and gained was not only what Roediger, inspired by W. E. B. DuBois, calls the "wages of whiteness,"54 but something more comprehensive, the social, moral, and civic status of white men.55 Thus, the rejection by the Irish miners of Pottsville of Daniel O'Connell's 1842 exhortation that the Irish workers "treat the colored people as your equals, as brethren";56 thus, the antebellum Irish parade to New York City's polls shouting "Down with the Nagurs!";57 thus the spread of anti-Negro assaults in what began as the New York City draft riots of 1863 to Albany, Troy, Yonkers, Hartford, and Boston -- and, in New York City, to attacks on Chinese peddlers suspected of having liaisons with white women58; thus James Brewer Stewart's observation that "the unskilled Boston dock worker was always quick to repulse any challenge to his sense of fraternal 'whiteness' with the Winthrops and the Adamses"59; thus the Catholic anathema pronounced on California's Chinese workers by the metis priest Father Bouchard;60 thus Denis Kearney's vitriolic verbal volley heaping invective on Chinese domestic servants for imperiling the jobs deserved by Irish women;61 and thus the addition of the long-queued, cunning "heathen Chinese" to the repertory of low-brow Irish vaudeville.62 The Chinese became not merely the indispensable enemy63 of Irish workers' opportunities, but also morally inferior people, those farthest down, but, more significantly, the people to be kept out of the labor movement and the country itself.

Reconstruction, Redemption and Anti-Chinese Racism

GYORY ATTEMPTS TO DOWNPLAY THE INFLUENCE OF DENIS KEARNEY'S DEMAND that "The Chinese Must Go," claiming it was given undue importance by selective and biased journalists, but he has an even bigger problem with the anti-Chinese rhetoric of an East Coast journalist, John Swinton, a Sinophobic demagogue who "would later emerge as the nation's preeminent labor editor of the 1880s, proprietor of a radical newspaper that bore his name."64 Because, in 1870 Swinton published an editorial in the New York Tribune, denouncing the Chinese as "inferior," "depraved," practitioners of "indecent and obscene, foul and mortifying vices," and asked, "Can we afford to admit the transfusion into the national veins of a blood more debased than any we have known," and answered his own question, stating that it entailed but an easily understood conflict: between "the roast rat against the roast beef,"65 (an adumbration of the infamous paper by Samuel Gompers and Hermann Gudstadt, issued by the American Federation of Labor in Washington, D.C., in 1902,and entitled, "Some Reasons for Chinese Exclusion. Meat vs. Rice. American Manhood against Asiatic Coolieism. Which Shall Survive?") Gyory finds it necessary to play down the effect that Swinton's polemic would have on rank-and-file white workers: "His anti-Chinese screed," he asserts, "proved an ugly and ironic segue to his brilliant career: Ugly because of its virulent racism; ironic because workers, for whom he intended it, largely dismissed his argument and disregarded his remedy."66 However, Gyory's interpretation of this key event, offered without evidence to back it up, does not receive support from the research of John Kuo Wei Tchen, who points out that Swinton had "articulated a pan-Euro-American nationalism that would foreshadow dominant American racial ideology for . . . years to come." Tchen calls attention to the fact that Swinton, in "contrast to the distinction . . . others made between 'coolies' and free immigration, . . . [had] emphasized unresolvable racial differences as the primary grounds for anti-Chinese protest," and he underscores Swinton's claim that "The life genius, and power of the American Republic is with the European race."67 Tchen concludes, "I disagree with Andrew Gyory's contention that Swinton 'convinced very few if any members of the working classes,' "68 pointing out that after Swinton, the sloppy usage of the term 'coolie labor' became "a synonym for all Chinese men, eliding significant differences of contracts among Chinese laborers into a term used to refer to all Chinese laborers," and going on to observe that "Hence all Chinese labor in the United States became equated with 'coolieism' which was, as (the editor of the New York Herald) wrote, 'but another name for African slave labor.' "69 It is not going too far to say that Gyory carries off these same elisions in his revival of the "coolie myth" and his tendentious defense of the late 19th-century white workingmen.

Gyory's "politicians" thesis pales into insignificance if one compares its explanatory value with that of John Kuo Wei Tchen's briefer but even more comprehensive investigation of the origins and development of exclusionism among the Irish of New York City.70 Tchen presents a socio-cultural analysis that comes closer to E. P. Thompson's demand for the inclusion of popular culture features of workers' lives,71 extends the "whiteness" studies of Roediger and Ignatiev, and combines these with a showing of how ideologies supporting race and gender hierarchies were fitted together to form a Sinophobic and exclusionist orientation. "Irish competition with blacks and Chinese undoubtedly existed," he concedes, " . . . yet it is not a sufficient explanation for Irish anti-black and anti-Chinese feelings and actions." 72 Added to job competition, Tchen points out, was the rise of fears about "amalgamation," already present in the New York City riots of 1834 and 1863, but exacerbated to a much higher degree by the appearance on New York City newsstands of David Goodman Croly's and George Wakeman's pseudo-scholarly, sensationalist pamphlet, Miscegenation: The Theory of the Blending of the Races, Applied to the White Man and Negro.73 The few Irish-Chinese marriages that had occurred in the early decades of Chinese arrival in the city came to be regarded thereafter as a threat to white civilization. Further, Tchen shows, after Irish minstrels, comedians, and actors began to add scathing stereotypes of Chinese to their popular variety shows in the Bowery, in the process providing Irish workers with a legitimation of their belief that there was a people further down in the social and moral scale than themselves -- further down, that is, than the Anglo-American Protestants held them to be -- they facilitated their own ascent into the economically and politically privileged "white" race, leaving behind both black laborers and their erstwhile fellow workers, the Chinese. "The Irish did not magically become white," Tchen points out. "Irish men were able to become Americanized by actively participating in racial masquerades of the established political culture . . . , by so doing they became increasingly viewed as 'white.' "74 And, employing general fears of race mixing and Sinophobically stereotyped low-brow cultural displays, New York City's Irish Catholics could "defuse longstanding Anglo-American and European-Protestant hatred toward them . . . [by] symbolically displac[ing] such low valuation placed on them onto an even lower group."75 Precisely "because they had prerequisite talents and skills for entering into New York's commercial stage culture just at the point of its expansion, the Irish were in a unique position to enhance their own image in mainstream society while creating new 'heathens' to displace their longstanding negative image."76 Thus Tchen, carrying forward themes developed earlier by Ignatiev and Roediger, provides elements of "the cultural background that made possible the passage of the 1882 Chinese Exclusion Act."77

Gyory's assertion that white workers were moved in both their attitudes and their responses to former slaves and to Chinese immigrants by the ideals of abolition and Reconstruction, is further contradicted by the evidence amassed by historians. Thus, Howard Rabinowitz concludes his comprehensive empirical investigation of what happened to the freedmen-and-women during the actual postwar quarter century on a doleful note: "For the majority of urban Negroes . . . the first 25 years after the war were years of frustration and disappointment. The year 1890 found them at the lowest levels of the economic ladder with little prospect for improvement."78 Organized labor, observes Eric Foner, in "its own conception of equality remained in many respects thoroughly conventional. Composed mostly of artisans and skilled industrial workers, unions proved unwilling to expand their membership beyond the ranks of white men." Moreover, he goes on, "In California, where indentured [sic!] Chinese immigrants by 1870 constituted a quarter of the wage labor force, the agitation for their exclusion, more than any other issue, shaped the labor movement's development."79

But were the Chinese workers so different from white laborers in their aims and efforts? Gyory, in effect abandoning any attempts to understand the culture of the Chinese worker, displays no interest whatsoever in such social, economic or community-wide institutions of the Chinatown Chinese as clans, Landsmannschaften, or labor guilds.80 Nor does he give any recognition to such Chinese individuals as the crusading newspaper editor and progressive opponent of exclusionism, Ng Poon Chew,81 or to the founder-editor-publisher, in 1883, of the first anti-exclusionist East coast Chinese newspaper, Wong Chin Foo,82 who appropriately entitled his short-lived but influential publication the Chinese American (Hua Mei Xin Bao). In any true labor history of the late 19th century, Wong Chin Foo should be included, for he was the principal leader of the Chinese community's attempt to overcome the citizenship provisions of the Chinese Exclusion Act, and in 1892 founder and secretary of the Chinese Equal Rights League of America, an association of English-speaking Chinese dedicated to securing the civil rights of all Chinese in the United States. According to the New York Times, the League's members "wore American clothes, . . . patent leather shoes and white neckties,"83 thus displaying openly the lie of unadaptability broadcast nationwide by the spokesmen for the white labor unionists.

In contrast to the argument Gyory is advancing, labor historian David Montgomery, in his occasional but pointed mentions of Chinese workers, has in effect argued that the latter showed themselves -- by their willingness to labor long and hard at dangerous tasks under life-threatening conditions,84 and, even more to the point, by their ability to organize themselves into labor guilds and proto-unions that were willing to and did in fact go on strike -- to have the very characteristics that should have made them candidates for recruitment into the burgeoning labor movement. Although Professor Montgomery is not the first to take note of the fact that "when laborers unionized as laborers . . . their organizations were based on ethnic ties," he should be credited with being one of the few who observe that "the context of the exclusion movement also inspired purely Chinese unions of cigar makers, jean makers, and laundrymen."85 Moreover, Montgomery does not treat these Chinese labor guilds as antithetical to the aims or the organizational structure of the white workingmen's associations of that era, but rather, he compares them favorably to those formed by Greek and Italian workers.86

But, Montgomery's studies go even further, in effect undermining much of Gyory's argument. Montgomery published his findings more than a decade before Gyory had produced his. Of great significance in this regard, is Montgomery's analysis of Chinese-initiated work stoppages and strikes, and his reports on the Chinese laborers' willingness to participate in the very unions whose white members scorned their efforts, rioted against them, and clamored for their exclusion from both the labor market and the country. "Although few in America were aware of it at the time, [the Chinese working on the Central Pacific section of the Transcontinental railway] staged, in June 1867, one of the largest-scale strikes of the century."87 As Montgomery goes on to observe, demanding a wage comparable to that being paid to white workers, insisting on a ten-hour day, and calling for abolition of whipping for those who quit, the Chinese refused to leave their makeshift tents for a week, won their wage demands, and returned to work. Anti-Chinese violence in Vancouver, Tacoma, Seattle, Denver and Los Angeles, as well as the wholesale expulsion of the entire Chinese community from Humboldt County, California, nevertheless continued as one element in the white workingmen's campaign of ethnic cleansing of the labor market.88 "White workers and farmers," Montgomery asserts, "who flocked to the Pacific Coast in search of high wages and fertile valleys quickly and virtually unanimously came to look on first the Chinese and later the Japanese as the carriers of poverty and social decay."89 And, in direct contradiction of the thesis that Gyory is espousing, Montgomery points out, "The labor movement itself played a leading role in the struggle to exclude Chinese and Japanese from American life altogether."90

Contract Labor: The Chinese Workingman as a 'Coolie'

A CENTRAL FEATURE OF GYORY'S ARGUMENT distinguishes between the right of Chinese laborers to emigrate to America -- which, he claims, white workingmen did not oppose -- and the right of capitalists to import Chinese to America under conditions of contract -- which, he insists, was the sole objection made in the white workers' exclusionary demands. The former was lawful under American statutes until 1882; the latter allegedly aroused the ire of white workers to what Gyory believes was a real socioeconomic evil, contract labor. It was this evil that provided a legitimate basis for extending a prohibition on entrance to the United States to any people who were brought into the country in that condition.91 Thus, to buttress his claim on this crucial point -- (and, incidentally, to refute a charge that Herbert Hill had brought against Adolph Strasser, Cigar Makers' International Union president, viz., that this colleague of AFL leader Samuel Gompers was one of "two men, above all others . . . responsible for organized labor's crusade against Asian workers,"92 as well as a similar accusation made by Gwendolyn Mink, namely that Strasser had "defended the anti-Chinese posture of [his] California colleagues and actively involved [himself] in the exclusion movement93) -- Gyory quotes the testimony of Adolph Douai and Adolph Strasser, two labor leaders who in 1878 testified on the Chinese immigration issue before the House of Representatives' Hewitt committee, convened to investigate the causes of the ongoing economic depression of that era. Douai, editor of the Arbeiter-Union, claimed, "We would not restrict anyone . . . We demand that Chinese emigration under contract ought to be stopped immediately," but "[n]ot otherwise."94

Strasser, pressed over and over again by Chairman Hewitt as to the precise nature of his opposition to Chinese immigration, insisted, "I am not opposed to the Chinaman, or any nationality; but I am opposed that John Chinaman or anyone else should be imported here as a coolie under contract. I don't agree that the Chinaman must go. I cannot agree with that, because you might as well say that someone else must go. That is wrong; I cannot agree to that. I am not in favor of that; but I am in favor not to tolerate the direct importation of coolies by contract." When Hewitt asked him, "You won't allow anyone to be brought here under contract?" Strasser replied, "I am opposed to it."95 However, Gyory's attempt to relieve Strasser and most of the East Coast white workers from the charge that they possessed and were possessed by a generalized Sinophobic bias will not survive closer scrutiny.

Perhaps, first, it ought to be noted that, despite all the posturing before Congressional committees and other public venues, the opponents of contract labor succeeded, as the wording of the Chinese Exclusion Act plainly shows, in prohibiting the coming to America of all Chinese laborers, whatever their contractual condition: "sec.15. That the words 'Chinese laborers," wherever used in this act, shall be construed to mean both skilled and unskilled laborers and Chinese employed in mining."96 Indeed, subsequent renewals of the act enlarged the meaning of the term "laborer" to include salesmen, clerks, buyers, bookkeepers, accountants, managers, storekeepers, apprentices, agents, cashiers, physicians, restauranteurs, and laundry operators,97 hardly "coolies" by any stretch of the verbal imagination, no matter how it might be attached to this kind of rhetorical imagery. Moreover, the original act and subsequent as well as earlier judicial rulings, put two additional burdens on Chinese who wished to emigrate. The first was denial of citizenship: Section 14 of the Act provided "That hereafter no State court or court of the United States shall admit Chinese to citizenship; and all laws in conflict with this act are hereby repealed."98 Four years earlier, in the Federal District Court proceeding In re Ah Yup, a Chinese immigrant alien was declared to be "Mongolian," and being, therefore, neither "white" nor of "African nativity" nor "African descent," to be ineligible for citizenship in the United States.99 The second burden took the form of an extension of legal disabilities already applicable to Chinese men to their wives: "The wife of a Chinese labourer," observed Huang Tsen-ming, Associate Justice of China's Judicial Yuan in 1936, "or a Chinese woman not previously a labourer, who married a Chinese labourer, was held to have or acquire the status of the husband, and was not permitted to enter the United States."100 Just as Chief Justice Taney had in 1857 denied United States citizenship to Dred Scott and all other African Americans, foreclosing for them the possibility of being included in the Constitutional compact embracing "We, the people,"101 so, in the court ruling of 1878, ratified by section 14 of the Exclusion Act in 1882, did the justices and legislators do the same to Chinese immigrants. While the Fourteenth and Fifteenth Amendments to the Constitution revoked the Dred Scott ruling on African Americans' citizenship, Chinese immigrants in American would not become eligible for naturalization until such a provision was included in the repeal legislation of 1943. Organized labor from either the East or West Coasts did nothing to aid in the repeal of this law, and in fact did much to encourage its continuance. To give but one telling example: In 1924, Hugh Frayne, a New York representative of the A.F.L., told the Congressional committee holding hearings on immigration restriction, "Labor is for the entrance of suitable immigrants from all nations except the Asiatic ones."102

Gyory seeks to re-attach legitimacy to the fear that a "coolie trade" from China would swamp America and subvert the aims of its progressive labor movement. In this sense, his thesis seems to support the argument made by Perlman and quoted at the beginning of this essay. However, he doesn't want to attribute this apprehension to white workers if it is considered a racially prejudiced stereotype; rather, he wishes to assign it to the white workers as a prescient perspective if it is based in fact. Thus, although in his text and in a footnote citation103 he indicates that he must know about Persia Crawford Campbell's distinction between the "credit-ticket" system, by which a great many Chinese came to America,104 and the coolie trade proper, outlawed by poorly enforced American laws of 1862 and later years,105 by which Chinese were brought to Peru,106 Cuba,107 the British West Indies,108 and other areas where exploitation of Asian laborers was the order of the day,109 he purposefully allows this distinction to be obscured and glossed over, making 19th-century Chinese immigration to the United States appear to be but one more instance of the nefarious and multi-faceted coolie trade. Hence, Gyory places a greater emphasis on the "Koopmanschap affair"110 -- an ultimately abortive scheme hatched at a convention of planters meeting in Memphis, (1869), whereby about 200 Chinese were inveigled, shanghaied, or kidnapped from the interior of Guangdong province and brought to New Orleans by Cornelius Koopmanschap in order to supply the South with agricultural laborers111 -- than on the more common means by which Chinese came to this country. For example, when Gyory recounts that in the three years before the Chinese exclusion law was passed, fears were noised in the press and by white labor agitators, warning that the Chinese were moving eastward into the workplaces of white laborers, he opines that "The ghost of Koopmanschap hovered ominously," and that in effect the white worker was being told "You are replaceable, and your replacements are ready."112 Just as, earlier, Gyory, having discussed the meaning of the word "coolie," had posed a series of rhetorical questions: --

But were all Chinese who signed contracts 'coolies' and 'almost slaves'? Could an impoverished Chinese man sign a contract and not be a 'coolie'?

And then answered them: "Possibly, probably, but no one knew for sure."113

-- so, in his discussion of the fears attending the rumors of a "Chinese labor invasion" of the East, rumors spread by Sam Quong, a recent immigrant, Mrs. Timothy Sargent, a promoter of Chinese domestic services, Gifford Parker, a merchant in the China trade, and planter Henry Scharett, he concedes, "There may have been little truth to their statements, but no one could be sure, and in the end it really didn't matter." 114 But, of course, it was possible to ascertain the truth then,115 and it did matter then -- to the Chinese who were to become the victims of these base canards, and to the white workers who should have been able to figure out for themselves, since they were not told by their leaders, that dividing the working class into excludable and eligible workmates on the basis of race would do untold damage to labor solidarity and the need for workers to speak to capital in a multi-ethnic but single voice.116 And it should matter now to Gyory in particular and to labor annalists in general. For the unrepentant mendacity of the charges hurled at the Chinese by both the rank and file and the leaders of the American labor movement continue not only to dirty labor's escutcheon but also to falsify labor history itself. What yesterday's white workers need is not a new form of historiographical exoneration for their racist misdeeds, but rather an acknowledgment of the role they played in the anti-Chinese movement and a recognition of the proactive effects their involvement in the "Chinese Question" had on both Chinese life chances in the United States and the labor movement itself. These desiderata, sad to say, Gyory does not provide.

Although contract labor was by no means unknown in other sectors of the labor market in the United States,117 it was alleged to be a peculiar feature of Chinese immigration. To be sure, from time to time, the importation of Chinese under fixed contracts was proposed in order to supply certain regions with low paid agricultural workers -- the three outstanding instances being the abortive "Coolie Bill" proposed in California in 1862,118 the antebellum pro-slavery "fire-eaters" attempts to seize Cuba, make it a slave State, and, as an added bonus, import portions of that Spanish colony's small Chinese population as "warrantee" workers on Mississippi's plantations,119 and the aforementioned Koopmanschap affair,120 which in fact was the final and failed large-scale attempt to substitute Chinese for Freedmen on the South's plantations.121 However, much like the Chinese indentured in the Caribbean in the same era,122 the few Chinese who were brought to the South in the post-Civil War era resisted confinement to their proposed serfdom on plantations, settled as shopkeepers in small Southern towns such as Greenville, Mississippi, and served for decades as middlemen proprietors selling goods to blacks, brokering commercial and occasionally local political relations between blacks and whites and, in the Delta region, inter-marrying with African American women and parenting what would become bi-racial families.123 These Chinese were hardly a threat to the white workers who organized against them. Moreover, many of these Chinese went to court demanding their civil rights under the Fourteenth Amendment of the United States Constitution124. In 1927, to take one example from many that might have been chosen, one Chinese family, with the support of the community, brought an unsuccessful suit to the United States Supreme Court seeking desegregation of Mississippi's white/colored school system.125 The Chinese coolie, as envisioned in the paranoia of the Sinophobes, and in the portrait of him provided by Gyory, was for the most part, a figment of the white racist's fertile and fetid imagination, an element in the propaganda taken up not only by politicians -- as Gyory would have us believe -- but also by organized and organizing labor's leaders regardless of party affiliation -- as a reading of the Proceedings of the Asiatic Exclusion League would reveal.126

The actual means by which most Chinese immigrated to the United States was by incurring a debt, i.e., by purchasing a "credit-ticket" in order to pay for their transoceanic passage, and, perhaps, provide for their basic needs when they first arrived. "Two middlemen systems evolved," write leading Chinese American historians Him Mark Lai, Joe Huang, and Don Wong in their careful analyses of the means by which Chinese peasants and workers could depart from China and journey overseas, in order "to facilitate emigration." In one, the "credit-ticket" system, "passage money was advanced to the emigrant who then repaid his debt after arrival in the new land"; the other -- the coolie system proper, it might be called -- "involved emigrants signing term contracts of service in foreign lands in return for their passage." The distinction in practice was familiar to the peoples of Southeastern China, whose husbands and sons made up the bulk of Chinese going overseas. In the latter system, "Chinese were frequently tricked or coerced into going abroad. Cantonese called these dealings maaijeutzai, meaning "selling pigs."127 In the former, although abuses were not unknown,128 there was more than a semblance of free and voluntary migration. "During the nineteenth century," writes Liping Zhu, "the majority of Chinese immigrants came to the United States by means of the credit-ticket system . . . [But] other poor peasants simply signed a contract with either the Chinese merchants or foreign agents, who paid all expenses for transit to the United States in exchange for their labor for a certain period, which varied from two to ten years. These people were the so-called contract laborers."129 However, Zhu goes on to emphasize, "From the beginning, the majority of Chinese pioneers to the American West were free."130 And, unlike Gyory, who, in his attempt to denigrate Coolidge's comments on the consular service's corrupt practices, appears to be willing to accept the consular service's analogy of contract labor to slavery,131 Zhu points out, "Unlike African slaves, the Chinese migrated to the United States voluntarily."132

Indeed, Chinese migrated to the United States in several different ways. Not only were there a small number of attempts to recruit contract labor from China, but also there was a more widely used debt-based approach to immigrating, not unlike the "padrone" system used by European workers who journeyed to America.133 In the Chinese case, Chinatown associations rooted in clanship or district of origin acted as both labor brokers and debt-collectors.134 But, in addition, there was a certain amount of utterly free and individualized migration, as has been emphasized in Tchen's pathbreaking study of New York City's pioneer Chinese.135 Thus, the coming of Chinese to the United States should be contrasted to, say, that of those who went to Cuba in the early period, where, in the 1850s and for two decades thereafter, "From an economical point of view, the Chinese became the first viable alternative to the African slaves . . . [until, that is,] the Chinese empire's cancellation in 1873 of the agreement that had authorized the traffic in coolies . . . " Moreover, in later years, "Spaniards, Chinese, and white and black Cubans served as [railroad] stokers, brakemen, and day laborers . . . [such that the Cuban labor-force's ethnic heterogeneity] at first [held] back the creation of a homogeneous class awareness."136 Denise Holly, who carefully re-examined the Chinese Yamen's Cuba Commission Report of 1876, concluded:

It is estimated that one million Cantonese left the two provinces of South China between 1840 and 1875, the majority coming from Kwantung . . . The majority departed as free workers for the mines of California, Canada, or Australian Queensland, and for the French, Dutch, and English plantations of Southeast Asia. Some Cantonese were recruited by Surinam and other Dutch possessions, and the English and French islands such as Mauritius and Réunion. Of the total number of emigrants, roughly 100,000 persons signed contracts to work in Peru, and 142,000 went to Cuba.137

And two more points are worth mentioning in order to lay to rest -- hopefully once and for all -- Gyory's raising of the coolie charge against the Chinese who came to the United States. Contrary to his claim that a great many Chinese were "imported" under contract into the United States, especially during and after the years when the Transcontinental Railway138 was being constructed, it is to Robert G. Lee's discerning investigation into the origins and discontinuities of Chinese immigration to the United States that Gyory should have turned -- for Lee shows, inter alia:

While the Central Pacific did recruit laborers beginning in 1867, it had already hired many of its workers from among the Chinese already in California. After the completion of the trans-continental line in 1869 the Chinese still remained active in rail construction throughout the West, but there is little evidence to suggest that the other lines recruited fresh labor from China but rather used the massive work force laid off by the Central Pacific.139

Gyory also makes much of the fact that Calvin T. Sampson -- the owner of the ladies' boot and shoe factory in North Adams, Massachusetts, in behalf of which he sought to break a strike by white workingmen belonging to the Knights of St. Crispin -- negotiated a three year contract with Kwong, Chong, Wing and Co., a San Francisco-based enterprise, that Gyory calls "a Chinese emigrant agency." Kwong, Chong, Wing and Co. supplied "75 steady, active, and intelligent Chinamen" to act as strikebreakers.140 But were the Chinese shoemakers of San Francisco "coolies" in the pejorative sense of that word that the white workingmen and Gyory favor? Rather than acquiescing to the white workingmen's protest -- and praising those among the latter who differentiated between favoring the coming of individual Chinese workmen and opposing Chinese contractees,141 a distinction that was not made by the National Labor Union in its resolution of 1869142 -- Gyory might have inquired into the nature and workings of the Chinese boot and shoe industry in San Francisco, from which the strikebreakers were drawn. Had he done so, he would have discovered, as Joel Franks's well-researched history of that city's 19th-century Chinese shoemakers shows, that "neither a trade union tradition nor labor militancy were foreign to their experiences."143 In fact, before the 1870s Chinese shoemakers had formed their own labor guild, the Li-Sheng Tang. In 1876 Chinese shoemakers engaged in a violent job action, demanding, among other things, a return of the money given to a contractor who had placed 750 of their fellow workers with two Euroamerican firms. In this action the Chinese strikers not only went out in open defiance of Yee Chung and Co., the contractors, but also directly opposed the actions taken by the "Chinese Six Companies," i.e., the community-wide confederation of traditional associations that held sway over Chinatown's denizens for decades and that supposedly kept all Chinese in supine thralldom.144 During the 1880s there was more strike activity by Chinese shoemakers. "In the summer of 1887, 300 Chinese initiated a work stoppage in many Chinese-run firms . . . [seeking a daily] pay raise of $1.15 to $1.40 . . . full wages without being compelled to pay board to their employers," and, in some cases, cessation of the practice of fining workers for failing to meet the daily production quota, an end to night work, and the right to work in production groups composed of fellows from their own clan, village, or region. Of these demands, the compromise eventually reached allowed the workers to board themselves, but neither a wage increase nor the end of "mixed" work crews, nor any of the other demands were granted. To break the strike, it should be noted, one of the Chinese firms brought in white strikebreakers. Franks likens these Chinese shoemakers to the more poverty-stricken members of the English working classes celebrated by E. P. Thompson;145 Gyory, who as a disciple of Gutman is supposedly inspired by Thompson's pathbreaking work, makes no mention of them.146

If Gyory would have followed Gutman's precept, which the latter borrowed from Sartre and associated with a similar statement by Thompson, viz., that "the essential question . . . is not what has been done to men and women but what men and women do with what is done to them,"147 he, that is, Gyory, might have looked much more closely into Paul C. P. Siu's magnificent, posthumously published monograph, The Chinese Laundryman: A Study in Social Isolation,148 wherein he would have discovered the deeper meaning and the long-lasting effects of the Chinese Exclusion Act on those Chinese classified as excludable aliens and declared ineligible for U.S. citizenship, i.e., those who had to make a life in the face of organized white labor's extraordinary hostility to them. In confining his effective establishment of the boundary of the working class to white laborers, Gyory has moved labor history retrogressively to what David Roediger calls the "unexamined and indefensible proposition that the white males under consideration were somehow the 'American working class'."149 He thus has imposed one more exclusion on the Chinese in addition to that inflicted by the Exclusion Act -- ejection from membership in, as well as the history of, the American working class.

Periodicity: Montgomery v. Gutman and Gyory

IN GYORY'S INVESTIGATION, THE NEW LABOR HISTORY'S PECULIAR PERIODIZATION becomes a way to avoid discussing labor's role in the anti-Chinese movement in the years following Congress's adoption of Chinese exclusion. Herbert Hill150 has taken notice of Gutman's and other New Labor Historians' peculiar approach to historical periodization, e.g., that Gutman "never explains . . . why he chose to limit the scope of his inquiry [into the situation characterizing the relationship of African American workers to the United Mine Workers of America] to the years between 1890 and 1900, why that period in the UMW's history was especially significant, and why it deserves the special attention he gives it," or why Nelson Lichtenstein, in his biography of Walter Reuther, gives great emphasis to Reuther's support for "fair employment" legislation but says not a word about the union's response after the enactment of Title VII of the Civil Rights Act of 1964. Although Hill has noted how the "significance of historical events may be distorted if they are extracted from their temporal sequence without reason or explanation," a similar practice is to be found in Gyory's work. Thus Gyory's account of the Chinese Exclusion Act ends with the statute's enactment into law and says virtually nothing about how organized labor fought for another 60 years to maintain and enlarge Asiatic exclusion from both the country and the labor sector; how Chinese, Japanese, Koreans, East Indians, and other peoples declared to be aliens ineligible to citizenship in the United States -- because they were neither white nor persons of African nativity or African descent -- petitioned the courts either for reclassification as whites or for the exclusion law and the naturalization statute to be declared unconstitutional;151 or how those laws made it a virtual impossibility for Chinese laborers in the United States to live a normal family life, leading an unknown number to rectify matters through smuggling, through the documentary creation of "paper sons," and through resort to the subterfuge that the Immigration and Naturalization Service came to call the "slot racket."152 For Gyory, however, having freed the white workingman from the charge of anti-Chinese prejudice and discrimination, his work is finished. The Chinese are left to their limbo-like fate -- silenced, marginalized, evicted, not even a segment of the American working class nor a part of the history of the American working class.

It is David Montgomery, contrary to the arguments advanced by Gyory, who takes notice of the fact that "The unions and the Knights of Labor in the Far West not only lobbied for legal prohibition of Chinese immigration but also, after passage of the Exclusion Act of 1882 unleashed an 'abatement' campaign to drive Chinese by force away from mines, ships and lumber camps and formed a League of Deliverance, which attempted to compel all San Francisco employers to replace Chinese workers with white union members."153 White workers' hostility to Chinese workers continued even after the latter had conducted such strikes and threatened work stoppages as a successful cigar makers' job action in 1884 and an unsuccessful drive for a closed shop in 1885.154 Indeed, the Chinese successes in these struggles may have increased white workers' hostility toward them.155 And this hostility extended well into the 20th century and into other areas of work, including the kinds that seemed ripe for radical multiracial class actions. Thus, Calvin Winslow writes: " . . . [O]n the Pacific Coast, waterfront workers were mostly white. Chinese were excluded, and African Americans were relatively scarce until World War II."156 Labor's support for racism was ubiquitous.

The Rock Springs Riot: A Moment in Exclusion's Proactive History

MONTGOMERY SEEMS TO QUALIFY HIS VIRTUAL INDICTMENT of white workingmen's continuing anti-Asian racism when he observes, apropos of the race-and-labor situation in Wyoming two decades after one of the worst outbreaks of labor-inspired violence against the Chinese, "By 1908, in Rock Springs, Wyoming, scene of the bloody massacre of Chinese miners by white Knights of Labor in 1885, Chinese members attended UMWA meetings, according to one reporter, together with 'nearly every nation of Europe.' "157 Gyory, it is important to notice, plays down white workers' anti-Chinese violence in the 1870s and 1880s, mentioning briefly the "Chico massacre" in 1877158 but confining to a footnote his discussion of the riots in Denver (1880), Los Angeles (1881), Rock Springs (1885), and Snake River, Oregon (1887), as well as the 55 such riots reported in the research of Shih-shan Henry Tsai159 -- to which he adds, citing a New York Times report of December 13, 1995, apparently unaware of what it means to his general thesis, this enigmatic statement: "Violence against Chinese Americans continued throughout the 20th century."160 To Gyory's East Coast white workers of the late 19th century, the Chinese Exclusion Act was merely an "indirect result of the labor uprising of 1877." For, although "workers would continue to express only minimal interest in immigration restriction, other groups would begin to see it as a solution for the nation's industrial problems." These "other groups" apparently are the politicians and the forces of monopoly capitalism; for Gyory concludes that "This atmosphere of violence and uncertainty breathed new life into the anti-Chinese movement among those seeking to eliminate or defuse class tensions[!]"161

However, both Gyory's dismissal of the massacre at Rock Springs in 1885, as well as Montgomery's sanguine statement about labor conditions there two decades later, deserve further attention. In fact, shortly after the white laborers' violent uprising that left over 40 Chinese dead, drove the rest out of their homes and torched the town's Chinese quarters,162 the officers of the Union Pacific Coal Department that had first introduced Chinese workingmen into the Wyoming mines, determined to rid themselves of all of the latter and as many as possible of the unionized white workers as well, replacing both with nonunion Mormon miners and, more significantly, with new labor-saving machinery. A good number of the Chinese had already fled or would soon flee to China, while others moved to what they hoped would be a safer haven in San Francisco. Nevertheless, a few Chinese remained in the area, for 13 years protected by federal troops from continuing white workingmen's depredations.163 The reports of the Dillingham Commission on immigrants in industries in the western states of the United States, published in 1911, pointed out that in Wyoming in 1908 there were but 23 Chinese miners at one mine and that this group was "practically all that are employed in the [entire] State."164 On August 30, 1885, two days before the riot, there had been 331 Chinese and 150 whites in the Rock Springs coalfield, and two months later -- before the Union Pacific commenced in earnest its 15-year program of ethnic cleansing against the Chinese -- the number of Chinese coal miners had actually risen to 532 while the number of white workers had dropped to 85.165

The Dillingham Commission went on to observe that the "race present in largest numbers among the foreign-born was the Japanese," numbering 512.166 When the Commission took note of the fact that the "mining communities in Wyoming present a somewhat unique situation with regard to the relations between the various races," it evidenced this anomaly with the statement that "Even orientals are eligible to union memberships, and the relations engendered by the association which such membership entails are almost fraternal." The Commission reported that "Japanese and Chinese wear their union buttons with pride and are given the same treatment as other races."167 However, this portrait of workers' racial harmony and equality is undercut by the fact the "Chinese and Japanese . . . races live apart from the others in 'bunk houses' provided for them," by the Commission's notice that "Natives and north Europeans are preferred in all cases by the operators for supervisory and other positions of responsibility," and by the fact that in contrast to European miners, the number of Japanese so employed was "decreasing."168 Indeed, as Herbert Hill had documented, the coal mine operators were not the only ones unhappy with the dearth of whites and the presence of numerous Asian mineworkers in the region; in 1902 the United Mine Workers had unleashed a vituperative campaign in behalf of extending Chinese exclusion and followed that with a program of opposition to Japanese immigration.169 The comity that both the Commission and Professor Montgomery say prevailed in Wyoming in 1908 was indeed an exception to labor's usual anti-Asian stance. But, as Yuji Ichioka's well-informed study of the labor-and-race issue at Rock Springs shows, the exception was the product of unique circumstances and did not set a precedent for labor-race relations in other venues: "Local conditions dictated the policy of admission [of Asian workers] in spite of . . . the union's antipathy to Japanese labor . . . Thus this notable exception to organized labor's exclusion of Japanese [and other Asian] labor was not the result of labor solidarity."170

Of course, adherents of Gyory's thesis are likely to dismiss this discussion of the Rock Springs riot and its aftermath by pointing out that he is for the most part willing to concede the racism of western white workers, while insisting on the nonracist perspective of the latter's compatriots on the East coast. But, even here, he is on shaky ground. Frederick Rudolph, a historian of the incident in North Adams, Massachusetts, where 75 Chinese shoemakers were brought to break a strike at the Calvin T. Sampson Shoe Company, (the incident that is the starting point for Gyory's investigation), on the basis of his painstaking analysis of what actually happened and what the consequences were, concluded: "Sampson . . . had provided the eastern workers with a laboratory which produced an indoctrination in opposition to Chinese labor and unstinting support to all efforts at Chinese exclusion." 171 And one more point: Whereas Gyory insists it is the politicians who took the lead and the unions that lagged behind in the opposition to Chinese immigration during the pre-exclusion years, Montgomery offers an important instance in New York City when that order was reversed: "Sensing that its opposition to black enfranchisement was . . . costing more votes than it was winning, especially among German workers . . . the Tweed Ring switched its target to the Chinese. In 1870 it joined the unions in a huge rally against the immigration of 'coolie labor' to the United States."172 And, finally with respect to this aspect of Gyory's thesis, it might well be remembered that no less a figure than Selig Perlman had pointed out that "The National Labor Union came out against Chinese immigration in 1869, when the issue was brought home to the Eastern wage earners following the importation by a shoe manufacturer in North Adams, Massachusetts, of Chinese strike breakers"173 and that, writing to the same point, John R. Commons and his colleagues observed, "The general agitation which this action [i.e., the bringing of the Chinese shoemakers to Massachusetts] provoked among all classes of labour served to bring the national labour movement into closer sympathy with the California point of view." Commons et al., went on to note, "At the next convention of the National Labour Union in 1870 the general labour movement was ready to take the step from merely advocating the prohibition of Chinese importation to demanding total exclusion."174 Gyory's Eastern workers had not been then, and are not now, above reproach.

The Leaders and the Led: Who, In Fact, Influenced Public Policy?

THROUGHOUT HIS BOOK GYORY IS AT PAINS TO DISTINGUISH THE ATTITUDE of rank-and-file white workers from that of the organizational and administrative leaders of the union movement. To be sure, Gyory in the end is forced to admit that in the spring of 1882, organized labor rallied behind the bill to ban Chinese immigrants.175 But, he insists that at that moment the workers' support was new, that they were "[r]ecent converts to exclusion," and that they had come to endorse that approach to resolving the debate over Chinese immigration "wholeheartedly when passage in Congress became a foregone conclusion." Before that time, his study wishes to suggest, they had been only half-hearted supporters. They had, in the words of the labor paper Carpenter, which Gyory quotes approvingly, regarded the Chinese as "dangerous to public health and human decency," but not opposed their immigration -- provided that it could be proven to be voluntary. Indeed, they only railed against "their importation in hordes, under slavish contracts made in their native country, and held sacred by their religious fears." However, since every praiseworthy white worker -- and, it would seem, Gyory himself, since he steadfastly eschews a critique of their views -- believed that virtually all Chinese immigration was involuntary, in almost every instance contracted in and from China, and but a part of the ubiquitous "coolie trade," this supposedly moderating dichotomy would appear to be the making of a distinction without a difference.

To Gyory the passage of the exclusion act was "a cheap panacea" for politicians, but for the white workers of 1882, "it was plainly the best they were going to get . . . Half a loaf -- even not of their own choosing -- was better than none."176 The loaf they wanted, he argues, was an enforceable law prohibiting the importation of contract labor from anywhere in the world. However, when, in 1885, as Gyory points out in a footnote, "Congress finally acceded to workers' demands and passed the Foran Act, outlawing contract labor . . . the law proved difficult to enforce and [was] largely ineffective."177 But, since neither the white workers, nor Gyory in his role as spokesperson for their instant mind set, could know that the Foran Act would be so deficient, why didn't white workers clamor immediately for repeal of the Chinese Exclusion Act, in effect trading in the half-a-loaf that they had only grudgingly accepted in return for the whole? Of course, nothing of the sort happened, and claims that neither law was accomplishing what it was supposed to led Congress, with labor's unstinting support, to revise and extend the Chinese Exclusion Act over and over again, making it one of what Lucy E. Salyer calls the "laws harsh as tigers."178

In point of fact, labor's leaders became so influential in the administration of the exclusion laws that, except for the appeals granted to Chinese by the Constitution-conscious judges of the Federal courts in California and the Pacific Northwest,179 and the Chinese workers' protests and boycotts of American goods in both China and America's Chinatowns,180 they might have succeeded in driving the Chinese out altogether: From 1897 to 1902, Terence Powderly, former head of the Knights of Labor and an outspoken Sinophobe, served as Commissioner General of Immigration and in 1900 was placed in charge of appeals arising out of the enforcement of the Chinese Exclusion Act and its subsequent modifications. Two years later, he was replaced by Frank P. Sargent, grand master of the Brotherhood of Locomotive Firemen and a friend of Samuel Gompers, the notoriously anti-Chinese leader of the American Federation of Labor, who served until 1908, and he in turn was succeeded for the next five years by Daniel Joseph Keefe, president of the longshoreman's union and a former vice-president of the AFL.181 The alleged and much vaunted independence of white workers from their own leadership in fact came to nothing. Except for its possible influence on labor history, much the same might be said of Gyory's opus.

By and large, the men who founded, administered, lobbied, and conducted the meetings and conventions of America's labor unions favored the elimination of the Chinese worker from the labor market as well as the exclusion of the Chinese people from the United States. Gyory does not engage in a sustained analysis of these leaders and of their system of controls over the rank-and-file, and such omissions as these give implicit support to his belief in the class-rather than race-oriented populist consciousness of the latter. However, he does mention such leaders as Samuel Gompers, Terence Powderly, and Adolph Strasser, carefully downplaying or avoiding altogether their Sinophobic statements, writings, and programs. There is no shortage of material on these matters, so what follows can only be illustrative and will be presented in relation to Gyory's thesis.

Samuel Gompers (1850-1924)

GOMPERS APPEARS BRIEFLY IN GYORY'S BOOK ON THREE OCCASIONS: during a strike by New York City cigar makers in 1877;182 as a supporter for the Greenback Party in the same period;183 and as a contributor to the debates over the organizational structure of the newly formed Federation of Organized Trades and Labor Union at its Pittsburgh convention in 1881(that was to become the American Federation of Labor in 1886). 184 Although the Chinese question figures in each of these events, a reader of Gyory's book would never learn from reading it that Gompers was perhaps the most important of the advocates of Chinese exclusion and author of some of the most racist demagoguery presented during the anti-Chinese movement. One need but turn to Gompers' autobiography and to his earlier public writings to learn that he made no apology for his Sinophobic outlook or for the labor practices he instituted in its behalf. In addition, perusing these, one might uncover evidence and argument that works against the class-oriented workingmen's thesis advanced by Gyory. For instance, in his Seventy Years of Life and Labor, published in 1925, Gompers claimed:

. . . [W]e were contending against a menace to our trade [that] federal legislation alone could remedy. In 1878, of forty thousand cigar-makers in the entire country at least ten thousand were Chinamen employed in the cigar industry . . . California did not have authority to exclude Chinese workmen and Federal law was needed. Our International recognized that though competition with Chinese cigar-makers was then confined to the [Pacific] coast, the cigar industry of the East had to compete with the industry of the West in all markets, but alone it was not strong enough to secure protective legislation. During several strikes in the East, we had to meet the threats of employers to import Chinese strike breakers. This was an element in deciding the cigar-makers to give early and hearty endorsement to the movement for a national organization of labor unions, for the help of all wage-earners was needed in support of Chinese exclusion.185

That Gompers perceived the labor problem as a race problem is made clear not only in the words used to refer to non-white, non-Anglo workers in his autobiography, but also, and more viciously, in the pamphlets he wrote on the Chinese question and in his efforts to eliminate the Chinese presence from the American labor market both before and after the passage of the exclusion act.

From the mid-1870s Gompers would make opposition to Chinese immigration a central plank of his labor union platforms. He admired the adoption in 1875 of the "white label" by San Francisco's white cigarmakers. When, on November 8, 1877, the New York World reported, falsely as it turned out, that 300 Chinese cigarmakers would be brought to New York City as strikebreakers, Gompers addressed a meeting of the Cigar Makers' International Union, saying "he desired that a warning should be given that if the manufacturers imported any large number to New York they would be responsible for any violent action that might be taken to protect their wives and children, and provide them with bread."186 In November, 1881, Gompers and his fellow unionists lent their support to a resolution reported one month later: "declaring the presence and competition of Chinese [laborers] with free white labor as extremely dangerous and demanding the passage of laws entirely prohibiting their importation."187 But, less than a year later, the Chinese Exclusion Act prohibited their immigration.

Gompers' fulminations against the Chinese, together with demands for stricter prohibitions on their immigration, did not cease after the Chinese Exclusion Act had been adopted. Fearful that the law would not be administered with appropriate acuity, Gompers presided over a meeting of the Federation of Trades and Labor Unions at which the organization's committee on legislation suggested that "a supplementary act" would be needed in order to ensure "the strictest enforcement of the present Anti-Chinese law."188 On August 17, 1893, Gompers wrote to John O'Brien, an AFL organizer, applauding the latter's petition urging a more vigorous enforcement of the Geary Act of 1892, the law which had extended for another decade, and made more stringent, the provisions of the original Chinese Exclusion Act.189 Six months earlier, Gompers had written to Hermann J. Schulteis, one of the clerks who had served on the U.S. Immigration Commission and who had authored the Commission's Report on European Immigration to the United States, suggesting that because the "Immigration, the Alien Contract Labor and several other laws which were enacted through the efforts of our organizations should at least have men to execute them who are known to be in sympathy with those laws . . . [that] in the appointment of men to fill those positions it certainly seems reasonable that the views of the Executive Officers [of the AFL] should be consulted and met."190 These wishes would be granted later with the successive appointments of Powderly, Sargent and Keefe to head the agency. On April 4, 1894, in a letter to U.S. Vice-President and former Democratic Congressman from Illinois, Adlai Stevenson, Gompers suspended the subterfuge that Gyory would have his readers take to be both valid and reasonable, namely that organized labor opposed the immigration of Chinese labor solely on the ground that the latter came involuntarily as imported contract workers. Hoping to prevent ratification of the proposed China-U.S. treaty of 1894, Gompers observed:

The Scott Exclusion Act [1888] and the Geary Law [1892, upheld by the United States Supreme Court in 1893, by a vote of 5 to 3,with Justice Harlan absent] were not passed in response to maudlin sentiment nor a national antipathy . . . They became laws . . . at the earnest demand of the toiling masses of our country . . . It is needless here to discuss the impossibility of the amalgamation or assimilation of the Chinese in America with our people. That has been so clearly demonstrated as to need no elucidation at my hands . . . In the name of more than half a million of organized working men and women of America, I enter my most solemn protest against the ratification of the Treaty by your Honorable Body, and earnestly hope it will be rejected.191

The treaty was ratified, however. In subsequent years, Gompers would not only oppose American expansion into the Pacific because more Chinese would become part of the labor force, but would also attempt to evict from their jobs Chinese already at work in America. When, in 1898, the House of Representatives was considering a bill authorizing the annexation of the Hawaiian Islands, Gompers protested to Thomas B. Reed, Speaker of the House, reminding him that "It [had] required more than twenty years of constant organization, agitation, and education to legislatively close the gates of our country to the Chinese"; claiming, beyond all considerations of fact, that of the 100,000 inhabitants of those islands there were 50,000 contract laborers of whom approximately 80 percent were Chinese and Japanese; and predicting that the "annexation of Hawaii would . . . obliterate that beneficent legislation and open wide our gates, . . . [threatening] an inundation of Mongolians to overwhelm the free laborers of our country."192

Although -- because he favored Chinese exclusion over both imperialism and the "open door" policies enunciated during the McKinley - T. Roosevelt presidencies193 -- Gompers failed in his attempts to thwart the ratification of the China Treaty of 1894, halt the takeover of the Philippines in the aftermath of the Spanish-American War, and prevent the annexation of Hawaii, he was more successful in forcing union-sponsored cooperative industries to fire their Chinese workers. Thus, in one instance from 1897, Gompers chastised the Columbia River Fishermens Protective Union No. 6321, chartered by the AFL in 1894, for allegedly reneging on its promise to "have your work done exclusively by white labor . . . [and for having] entered into a contract with a Chinese boss to furnish the labor . . . [such] that now they are all Chinamen who are working there" . . . [as well as for posting a notice] that 'no white labor need apply.' " The union quickly surrendered: Sofus Jensen, an AFL organizer and the union secretary with whom Gompers had lodged his complaint, wrote back that while the story of the posted notice was false, the union had replaced "Chinese and coolie labor" with "American workmen."194 The eviction of the Chinese worker from nearly every industry to which he and, in lesser numbers because of the restriction on Chinese women coming to America, she, had contributed would continue apace, abetted and coerced by white workers' strikes, until by 1911, there were few if any Chinese to be found in any of them, as the Dillingham Commission's statistics would show.195

As the 20th century dawned and with it the possibility that the already once-renewed Chinese Exclusion Act would expire, Gompers worked tirelessly to secure permanent exclusion. In February, 1902, he testified before the Senate Committee on Immigration, insisting that "the exclusion of Chinese laborers from the United States is asked for by all of the wage workers of our country, particularly all the organized wage earners, regardless of any section of the country from which they hail and in which they are located."196 And once again, but even more vehemently, he buttressed his argument with an attack on the social, moral, and civic aspects of Chinese society and culture:

The presence in our country of a people entirely out of harmony and training with American comprehension of liberty and citizenship, who are alien to our customs and habits, as different from us in political and moral ideas as it is possible for two peoples to be, who are so thoroughly grounded in race characteristics that even the generations born and reared among us still retain them, can not but exercise a most demoralizing effect upon the body politic, the social life, and the civilization of the people of our nation.197

And, lest the Senators not be informed about the unsalubrious effects that Chinese immigration had already inflicted and would continue to inflict on America unless their coming was halted altogether, Gompers set forth a parade of horribles drawn, he claimed, from facts about the Chinese situation of the State of California:

All impartial observers agree, and official reports confirm it, that the condition of affairs in the State of California, the people of which had and still have to bear the brunt of this Asiatic contamination almost incredible to our people, in which gambling hells, opium joints, dens of iniquity and vice [abound,] are but superficial evidences of a moral standard as degrading in its exhibition as it is demoralizing by its contact.198

A number of exclusionist measures were laid before the Congress in 1902, but Gompers found most of them wanting in severity and scope, including the one that eventually secured passage and the signature of President Theodore Roosevelt. In 1902, together with Hermann Gudstadt, Gompers co-authored the most infamous of his screeds on the matter, Some Reasons for Chinese Exclusion. Meat vs. Rice. American Manhood Against Asiatic Coolieism. Which Shall Survive?199 (Perhaps it is needless to say, given his ideological stance, that this farrago of lies and tendentiousness is not mentioned in Gyory's text, notes or bibliography). Setting all claims of racial tolerance, ethnic empathy, or labor solidarity aside, the two veteran Chinese exclusionists reiterated and embellished with purple prose every accusation that had been made against Chinese immigrants, insisting on their mendacity, their womanless and hence immoral life style, their willing submission to cheap labor contracts made in China, their murderous intra-communal conflicts, and, lest these not be sufficient to undermine any notion of their worthiness to come to the United States, Gompers and Gudstadt added a new charge, viz., that Chinese male immigrants seduced chaste, prepubescent white girls and boys into drug addiction and prostitution:

Passing through the upper end of Kearney street, in the vicinity of [San Francisco's] Chinatown, after nightfall one may see a number of what were once men and women, but are now but mental and physical wrecks of humanity. . . . Who and what are these beings, and why are they seen only in San Francisco, one of nature's most favored cities? . . . Some time in the past these poor, miserable, and degraded wrecks were the beloved children of fond parents . . . They have become what is known in the parlance of the street as "dope heads" -- opium fiends in the ordinary language. In some manner, by some wily method they have been induced to use the drug. Time was when little girls no older than 12 years were found in Chinese laundries under the influence of opium. What other crimes were committed in those dark and fetid places when these little innocent victims of the Chinamen's wiles were under the influence of the drug are almost too horrible to imagine . . . [T]here are hundreds, aye thousands, of our American boys and girls who have acquired this deadly habit and are doomed, hopelessly doomed, beyond a shadow of redemption. Better death a hundred times than to have become a victim of this worst of all oriental opium habit.200

Gyory, who denies that Sinophobia infected much of the white working class and seeks to separate the thoughts and deeds of the rank and file from those of the trade union leadership, omits the latter from his investigation. In so doing, he does a disservice to the candidly stated beliefs of the white workers. To take one example, the Report of Proceedings of the Twenty-Fifth Annual Convention of the American Federation of Labor, 1905, includes the following:

[We make] no pretense that the exclusion of Chinese can be defended upon a high ideal, ethical ground . . . Surely, America's workmen have enough to contend with, have sufficient obstacles confronting them in their struggle to maintain themselves in their humanizing movement for a higher and better life, without being required to meet the enervating, killing, underselling, and under-living competition of that nerveless, wantless people, the Chinese.201

The effectiveness of Chinese exclusion, coupled with the latter's forced expulsion from the agricultural and urban labor markets, led Gompers to turn his exclusionist/evictionist attention to another Asian people, the Japanese, and to nip in the bud a possibility that they might form a labor alliance with working-class Mexicans. In 1886, it had been estimated that seven-eighths of the work being done in California's vineyards and orchards was being carried out by Chinese.202 However, a series of race-baiting strikes by rural and urban white workers, beginning in 1893, had driven most of the Chinese from the fields.203 By 1911, 29 years after the Chinese Exclusion Act had been passed, Japanese, Korean, Mexican and a few southern and eastern European workers had replaced the once-thriving rural Chinese labor force in California. "The Japanese," the Dillingham Commission reported, "are at present the predominant race of hand workers in most districts, because they are present in large numbers and migrate most easily having few family ties and little property to keep them in one community."204 Their family ties, however, would soon be strengthened by shashin kekkon ("picture marriage") and their settlement on the land as small holders hastened as they sought to overcome the obstacles created by California's and ten other States' Alien Land Laws.205 However, the outcome of the Oxnard strike of 1903 and the hostile stance toward Japanese and Mexican agricultural laborers taken by Gompers and the AFL surely did much to convince the non-white, non-Anglo workers that labor solidarity meant little when race matters loomed in the minds of the union's leadership.

To put the matter briefly:206 Rural Japanese and Mexican agricultural laborers had organized a union, The Japanese-Mexican Protective Association, (JMPA), in the early months of 1903. On March 18 of that year, the union, composed of 800 Japanese and 400 Mexicans, struck the Western Agricultural Contracting Company, (WACC), protesting WACC's hiring through contractors (a common practice over which Gompers supposedly justified his opposition to Chinese immigration), payment in goods rather than money, and threats of a wage cut. The strike turned violent and eventually ended with a compromise agreement. When JMPA and another Japanese union applied for charters from the AFL, Gompers wrote the secretary of the local labor council: "If you think it wise that the Japanese be organized, you may do so, but no charter will be issued to them by the American Federation of Labor nor can they be accorded representation in an affiliated Central Labor Union." The local organizer protested this action as well as an earlier letter from Gompers that had insisted "That this charter is issued to you [Mexicans] with the express understanding that under no circumstances shall you take into your union any Chinese or Japanese." Gompers would not be moved, however; not even when F. C. Wheeler, an AFL district organizer, angrily wrote the union's national secretary, quoting the Mexican workers' statement that "We had a hard bitter fight and now when our victory is absolute and complete you ask us to deny our Japanese brothers the same right we ask for ourselves. We will not do it. We will stand by the men who stood by us." Gompers would later assure the secretary of the Honolulu Trades and Labor Council that the AFL had "steadfastly refused to issue charters to organizations composed of Japanese laborers." Lest anyone suppose that Gompers was pursuing some working class ideal in jettisoning the JMPA from the AFL, note his remark, reported in the September, 1905 edition of the American Federationist: "the caucasians are not going to let their standard of living be destroyed by negroes, Chinamen, Japs, or any other."207

 

GOMPERS' HOSTILITY TO ASIAN WORKERS WOULD CONTINUE THROUGHOUT HIS LIFE. In his autobiography, Gompers recalls an unforgettable if hasty trip he made into San Francisco's Chinatown. In that memoir, Gompers indicates the prejudicial source of his opposition to Chinese immigration. Class was not the issue.

I made a trip through Chinatown -- not the especially prepared route for tourists. It was an awful experience with all its hideousness. I had read Dante's Inferno, but Chinatown seemed to me a greater horror with its reeking smells, the human wrecks, gambling and mad licentiousness. The picture burned into my mind that night came to me vividly throughout future years when Chinese immigration was under consideration.208

So sure was Gompers that Asiatic immigration constituted a major threat not only to American labor but to American society that, from 1905 until his death two decades later, he entertained dark suspicions about some kind of evil force at work to thwart his exclusionist efforts.209 Thus it was that in his autobiography he recalled meeting a man -- never named -- who informed him of a vast conspiracy whereby unknown numbers of Chinese were being smuggled illegally into the United States with the connivance and collusion of a clandestine network of district attorneys and court interpreters. Moreover, after his chosen enforcer, Immigration Commissioner Terence Powderly, told him that he had been ordered to "cease his activity" with respect to exclusionary enforcement, and Frank Sargent, Powderly's successor, had become so disenchanted with his inability to bring a halt to the illegal entry of Chinese that he gave up governmental service and returned to his presidency of the Brotherhood of Locomotive Firemen, Gompers became convinced that there were "Some . . . Federal officials . . . responsible for this smuggling [who] were so high up in administrative circles that they were able to prevent enforcement of the Chinese Exclusion Law."210 Moreover, these officials, he claimed, were not only exercising control over the Immigration and Naturalization Service, but also operating out of the Department of Commerce and Labor.211 A few years later, when Woodrow Wilson had become President of the United States -- and, as Gwendolyn Mink shows, the AFL had begun to conduct a "politics of union preeminence," entering into a relationship with the Congress and the Executive Office that, on the one hand, "regarded social insurance and wages and hours laws for men . . . as hostile incursions by government," while, on the other, sought "policies that would promote its own autonomy"212 -- Gompers shifted the focus of his heated exaggerations, suspiciousness, and conspiratorial fantasy (i.e., the very trio of qualities that Richard Hofstadter calls the "paranoid style" that has so often modified American public policy debates213) to a recently formed opponent of exclusionism, the National Liberal Immigration League, which, he insisted, was being financed by "the Hamburg-American Steamship Company, the Campagnie Générale Transatlantique, and the Steamship Companies and industries generally that found a financial profit in employing cheap immigrant workers."214 Members of Congress were sufficiently impressed by Gompers' argument, made in behalf of the Burnett Immigration bill, already vetoed by President Wilson, to reintroduce the measure in both houses and overturn the President's second veto by a two-thirds majority.215 On the Chinese question Gompers never repudiated his statement of 1894 in which he declared his opposition to the "evil effect of [the] Chinese invasion: [a] people . . . who allow themselves to be barbarously tyrannized over in their own country, and who menace the progress, the economic and social standing of the workers of other countries, cannot be fraternized with."216

Lest one take up Philip Taft's position that Gompers' Sinophobia was merely a representation of the attitude of the day, one might contrast Gompers' statement above with that of Jacob A. Riis, who traversed New York City's Chinatown at about the same time. Riis took note of the poverty, "dismal dreariness," "forbidding partitions," opium parlors, gambling dens, overworked peddlers, "teeming tenements," and womanless condition of the Chinese immigrant laborers. But, where these would lead Gompers to call for exclusion of the Chinese, the same conditions inspired Riis to call for more not less immigration from China:

This is a time for very plain speaking on this subject. Rather than banish the Chinaman, I would have the door opened wider -- for his wife; make it a condition of his coming or staying that he bring his wife with him. Then, at least, he might not be what he now is and remains, a homeless stranger among us. Upon this hinges the real Chinese question, in our city, at all events, as I see it.217

It is a true tragedy of scholarship that Gyory failed to consider this argument, failed, that is, to see that Chinese workers were as integral a part of the labor force as the Irish workers he lauds.

Adolph Strasser (1843 - 1939)

THIS HUNGARIAN-BORN FOUNDER OF THE AMALGAMATED TRADES AND LABOR UNION of New York City and Vicinity and Gompers' hand-picked nominee as president of the Cigar Makers International Union (1877-1891) appears more often than any other union leader in Gyory's book.218 And well he might, for throughout much of his long life219 -- he ceased his union activities as auditor, organizer, legislative representative, arbitrator, and troubleshooter, in 1914, turning for the final 25 years of his life to real estate in New York and Florida -- Strasser served as Gompers' close colleague, coordinator, fellow union officer, and strategist for the AFL executive, as he had for it predecessors. Together with Gompers, Strasser developed his perspective out of a peculiarly American reformulation of the ideas of Marx's American correspondent, Friedrich Sorge, leader of Section One of the International Workingmen's Association, the latter having been founded by Karl Marx in 1864. If there is need for further evidence in support of one strand of the theory of "American exceptionalism"220 -- here referring to the manner in which European conceptions of class were transmogrified to become the thesis that a workingman's wages ought to be calibrated on the basis of his biosocial proximity to "whiteness"221 -- it will be found in Strasser's (and Gompers') adaptation of German Marxism: "If there was anything exceptional about the American labor movement compared to its counterparts in other industrial countries," writes Timothy Messer-Kruse, "it was the unique way in which the teleological underpinnings and revolutionary fervor of Marxism were deracinated and engrafted upon an essentially inward-looking and racially exclusive trade union movement."222 For, as Messer-Kruse goes on to show, Strasser and Gompers, although each had independently "absorbed the passion, commitment, and historical materialism of their German American Marxist teachers, [together they created out of these one of] the most politically conservative working-class movements of the 19th and 20th centuries."223

A central plank of what would become the Sinophobic and racialist ideology of the burgeoning AFL was put together by Gompers and Strasser, the latter of whom adopted the insidious "white label" as a national tool, 224 analogizing the fight carried on by white California cigar makers against their Chinese fellow workers to his own ultimately successful effort to expel from that line of work the "tenement scum,"225 i.e., rival socialist cigar makers who had broken with the Gompers-Strasser faction and formed the Progressive Cigar Makers Union. Gyory wishes his readers to believe that Strasser's testimony before the Hewitt Committee favoring the exclusion of all contract laborers from the United States regardless of race -- which he reprints226 -- refutes the charges made by both Herbert Hill and Gwendolyn Mink that Strasser, together with Gompers, to use Mink's way of wording the issue, "defended the anti-Chinese posture of their California colleagues and actively involved themselves in the exclusion movement."227 But, Mink's statement is in accord with the facts on this issue. Strasser took a major part in bringing California workingmen's anti-Chinese prejudices to the east coast locals and to the national executive council of what would become the AFL. On October 27, 1878, addressing a mass meeting of New York City's tobacco workers engaged in the struggle to end tenement house production of cigars, Strasser, according to a news report in the Nov. 5 issue of the New York Tribune,

made a speech in which he said that when the Chinese cigar makers in California began to crowd the whites out of the work, the latter succeeded in passing a State law requiring every cigar factory to affix on each box a union stamp, by which cigars made by white men could be distinguished from those made by Chinese; and the public showed their condemnation of Chinese work by refusing to smoke cigars made by Chinamen.228

The Cigar Makers' Official Journal, a monthly publication of the CMIU, established in November, 1875, began to editorialize against Chinese cigar makers on a regular basis after November 8, 1877 when, in the midst of the tenement house work stoppage, the New York World printed the aforementioned false rumor that cigar manufacturers had requested that 300 Chinese cigarmakers be sent to New York City to replace the whites on strike.229 According to the notes supplied by the editor of Volume I of the Gompers Papers, "The journal subscribed to the view generally expressed in the American press of the time that Chinese workers unlike other immigrant groups, could not be assimilated into American culture."230 Thus, the CMIU, over which Strasser presided for 14 years, took a position based not on the generality of working conditions or the universality of class consciousness, but rather one rooted in the assessment of each ethnic group's assimilability. Largely composed of German and Bohemian immigrants, -- whose separate language-based locals Strasser managed to merge -- the CMIU, whose rallies Strasser often addressed in German, had no doubts about the Americanization capabilities of these European workers but no sympathetic concern for the working and living situations of the Chinese laborers in the same industry.

Had Gyory consulted articles on the labor question that appeared in Die Gewerkschafts-Zeitung, a German-language publication that was published for only a few years in New York City and edited and contributed to by Adolph Strasser, Carl Speyer and Hugo Müller, he would have discovered more evidence of Strasser's support for Chinese exclusion. In the formative years of America's trade union movement, this journal had a significant influence not only on its German-reading subscribers, but also on August Sartorius von Waltershausen (1852-1938), a German economist who visited the United States in the 1880s, carefully consulted its pages, and wrote comprehensively and critically about many aspects of the labor movement.231 In 1883, Sartorius published a lengthy essay entitled "Die Chinesen in den Vereinigten Staaten von America,"232 which, while it concluded with support for exclusion, offered what David Montgomery calls "both a thorough account of the harassment and exclusion of Chinese by state and federal legislation, labor movement boycotts, and mob action between 1844 and 1882 and a serious informative effort to analyze the economic and institutional framework of the Chinese immigrant community itself."233 Sartorius had met and talked with Strasser, among others, and adapted his own, already established racist outlook on the allegedly inferior races -- (influenced, as Montgomery reminds us, by the writings of a German social geographer, Friedrich Ratzel [1844-1904], a right-wing National Liberal imperialist and Social Darwinist, who had also visited the United States and written on the Chinese question234) -- to the Sinophobia of the white trade unionists.235 Moreover, Sartorius praised the use of the boycott and the white label,236 tactics championed and introduced to the East coast white workingmen by Strasser, describing with obvious approval how the boycott and the label were combined in a two-fold attack on Chinese cigarmakers:

In the last three years during which the labor movement has made such extraordinary strides in terms of organization, the label system has been more successful than ever, particularly since it has been linked to boycotts. In saloons and shops union members demand label cigars. If the owner or the manager does not supply them, the establishment is boycotted. When he accepts the workers' demands, they make further demands, for instance that he stock only label cigars (i.e., for all smokers). If he does not accede, the workers will again boycott his goods. In the smaller cities, where unionization is strong, this approach has been successful on many occasions.237

To understand Strasser's role in the anti-Chinese movement one must examine what he (and Gompers) learned from watching the fractious divisions within two American sections of the International Workingman's Association. Strasser and Gompers were at first sympathetic to socialism and to much of the efforts of IWA Section One, Sorge's largely German group. Sorge perceived as his greatest rival the leaders of the mostly American-born Section Twelve, headed by feminist, spiritualist, and candidate for the Presidency of the United States, Victoria Woodhull (1838-1927), and by the utopian socialist sociologist who had translated and published in Woodhull's and Claflin's Weekly the first English language version of Marx's and Engel's Communist Manifesto, Stephen Pearl Andrews (1812-1886).238 Strasser and Gompers carefully noted how Sorge utilized expulsion and the boycott to rid the American branch of the IWA of its left-wing deviationists.239 Thus, in 1872, when, Woodhull and Andrews formed the Equal Rights Party with Woodhull self-nominated for the U.S. Presidency and African American ex-slave Frederick Douglass as her vice-presidential running mate,240 Sorge appealed to Marx for assistance in ridding the IWA of this wholly unprecedented move. Marx complied, denouncing Section Twelve members as "bogus reformers, middle class quacks, and trading politicians" and Andrews and Woodhull and their followers as "middle-class humbugs and worn out Yankee swindlers in the reform business."241 Section Twelve was suspended and then expelled from the International, the electoral campaign failed, and Sorge and Section One emerged the victors.242 What Strasser and Gompers learned from this incident was that their enemies might also be boycotted and if necessary expelled from the trade union movement. Whereas the Woodhull-Andrews group thereafter "rejected the trade union tactic of winning a larger share of the capitalist pie by controlling access to labor markets and rejecting women and racial minorities from their membership rolls," moving toward "egalitarian and inclusive unionism," Adolph Strasser and Samuel Gompers became two "of the most famous architects of the skill-, race-, and sex-defined trade union model,"243 rejecting their older adherence to socialism in favor of "trade unionism, pure and simple."244 The Chinese worker -- and later other Asian, non-white, and non-Anglo workers -- became the permanent, indeed the ideal enemy, a functional equivalent of the Woodhull-Andrews Equal Rights Party, toward which their Sorgean-derived expulsion strategy was irrevocably directed.245

Terence V. Powderly (1849-1924)

GRAND MASTER, (AFTER 1883, GENERAL MASTER Workman) of the Knights of Labor (KOL), (1879-1893); elected mayor of Scranton, Pennsylvania, three times on the Greenback-Labor ticket (1878-1884); opponent of workingmen's strikes; active participant in the struggles between the KOL and the CMIU; for many years rivalrous enemy of Gompers and the latter's approach to trade unionism; advocate of political rather than economic action with respect to the Haymarket affair (1886); clandestine member of the secret Irish nationalist society Clan na Gael; appointed U.S. Commissioner-General of Immigration (1897-1902) by President McKinley; and Chief of the Division of Information in the Bureau of Immigration and Naturalization (1907-1924),246 Terence Vincent Powderly is mentioned but three times in Gyory's book.247 However, a reader would not learn from these brief entries that Powderly was one of the most vitriolic and vituperative of the labor movement's Sinophobes. Powderly's role in the alliance of the KOL with the Greenback-Labor Party is mentioned in the context of the latter's program opposing "imported," i.e., contracted Chinese labor and favoring voluntary immigration; his statement, "I am disgusted with Kearney" is presented as evidence of the KOL leader's anger over the San Francisco's sandlot salesman of Sinophobia's attempt to win over Scranton's workingmen to his extraordinarily vilifying approach to Chinese exclusion. His receipt of KOL founder Uriah Stephens's request that Kearney "be favorably launched as an element in the Labor Movement on the Atlantic Slope" is presented without any report of Powderly's reply.

However, Powderly's own adamant hostility to Chinese immigration is not difficult to document. In part, in his case, it is related to a larger religious division -- the jurisdictional dispute between the Catholic church and various Protestant denominations over the appropriate trade union gospel, ultimately over the salvation of the workingman's soul.248 In California, the Catholic church had chosen to serve its new-immigrant Irish and Italian constituencies and turned its back on Chinese immigrants, its leading local priest becoming a well-known speaker favoring exclusion.249 In the same State -- until the few conversions they were able to effect dampened their ardor250 -- Protestant missionaries, called back from China, took up the cause of the Chinese and also sought to cure their souls.251 With the spread of the anti-Chinese movement to the East, coupled with the migration of Irish Catholics to the Pacific coast, the religio-ethnoracial conflict that threatened to divide Irish Catholic workingmen from their white Protestant fellow workers was heightened but also deflected in great part by the Chinese question.252

Powderly took a leading position on the latter issue when he evicted Chinese workers from his own labor organization. When, in 1887, Chinese assemblies of the Knights of Labor were organized by District 49, Powderly ordered that they be disbanded forthwith, he having already "gone on record as not only opposing Chinese labor but also declaring that Chinese and Japanese were unfit to reside in the United States."253

Powderly's popularity with white workers -- and, later, his coming-to-agreeable-terms with Gompers -- arose in great measure from the rhetoric with which he peppered his anti-Chinese diatribes. Like Kearney -- whom he may have seen as more a disturbing Orangeman than a disgusting rabblerouser -- Powderly's speeches and articles were filled with Sinophobic vitriol. However, to influence his Irish Catholic followers and alleviate the worries of those papacy-fearing Protestant workers who, on most secular matters supported his position, he linked his advocacy of stronger anti-Chinese legislation to the protection and preservation of a generalized Occidental Christian civilization in America. Thus, on January 8, 1892, an article in the San Francisco Chronicle quoted him censuring employers who opposed exclusion: "Standing behind them [i.e., the Chinese] are Christian employers of this land, who would rather import heathen willing to work for barely enough to sustain life than retain a brother Christian at a wage sufficient to live as becomes a Christian. We do not want opium or the Chinese who grow it . . . "254 In the same article, Powderly also aligned his concerns about Chinese immigration with those said to be worrying white laboring men, and, warming to his subject, to those frightened by the prospect of the destruction of the American polity itself. Thus, he warned his readers that "the substitution of the Mongolian slave for the American freeman, the abandonment of home for the street and slum and the final overthrow of the republic," were likely consequences of a weakened exclusion law.255 A decade later, Powderly, having become Commissioner-General of Immigration, and after 1900 in sole charge of enforcing Chinese exclusion,256 was still unsatisfied: "No graver danger has ever menaced the workingmen of America," he thundered, "than that which faces them when the possibility of lowering the bars at our seaports and border-lines to the Chinese is presented."257 Again seeking strengthening of the exclusion law, Powderly laid out his own version of a parade of horribles, a comprehensive and irrevocable indictment of the Chinese whether considered as a people, a sociological entity, or a civilization:

BAR JOHN CHINAMAN TO ETERNITY!

The opposition to the Chinese coolie is not alone because of his race or his religion, but because of the economic position he occupies in this country . . . They do not assimilate with our people, do not wear our clothing, do not adopt our customs, language, religion or sentiments. It is said that the Chinese, if given an opportunity, will become Americanized. The Chinese coolie will no more become Americanized than an American can take on the habits, customs, garb and religion of the Mongolian . . . American and Chinese civilizations are antagonistic; they cannot live and thrive and both survive on the same soil.258

Powderly closed this peroration with a dire prophecy: "One or the other must perish."259

Powderly served not only a five-year term (1897-1902) as U.S. Commissioner-General of Immigration and a one-year term as special representative of the Department of Labor and Commerce to study European immigration problems, but also accepted appointment as chief of the Division of Information in the Bureau of Immigration and Naturalization, a position he held from 1907 until his death in 1924. In each of these offices he (and his successor Commissioners-General: Frank P. Sargent [1902-1908], grand master of the Brotherhood of Locomotive Firemen, and Daniel Joseph Keefe [1908-1913], a sometime vice-president of the A.F.L. 260) came into regular contact with and pressure from Samuel Gompers for whom the relentless pursuit of ever-stricter enforcement of Asiatic exclusion had, as we have seen, become a veritable obsession.261

Gyory, of course, makes no mention of any of this. Having ended his investigation with the passage of the Chinese Exclusion Act in 1882, he does not report on how Powderly, Gompers and the other exclusionists were challenged by Rev. Wu P'an-chao (1866-1931), known in America as Dr. Ng Poon Chew, founder and editor of Chung Sai Yat Po, the first Chinese-language newspaper in the United States. 262 Ng, who succeeded in obtaining a reclassification of newspaper editors as educators rather than laborers, toured the United States in behalf of a repeal of the law,263 published an eloquent refutation of the exclusionist position in The New York Times,264 and debated both Powderly and Gompers when, in 1905, they sought an even harsher measure prohibiting the coming of Asians to America.265 Nor does Gyory take account of the study published in 1916, by Tien-Lu Li, Professor of English at Peking University, who, having not only examined the facts and forces associated with the Burlingame Treaty of 1868, the modification of the latter in 1880, the treaty of 1894, the Exclusion Acts of 1882, 1884, 1888, 1892, 1893, 1902, and 1904, the extension of the exclusion laws to Hawaii and the Philippine Islands after 1898, and also critically appraised both the pro- and the anti- exclusionist positions, concluded, "It is no solution of the problem that omits the main . . . question . . . the exclusion of Chinese laborers . . . If the present policy is sound, wise, and in accordance with eternal truth and justice, then let it be pursued and maintained, cost what it may. But it would do no harm to pause and think whether it is."266 A singular shortcoming of Gyory's investigation is that he did not take up the kind of challenge that Professor Li had issued more than eight decades before his book was published.

Conclusion: A Heritage of Anti-Asian Hostility.

IN A STATEMENT DIRECTED AT BRITISH SUBSCRIBERS TO THE INTERNET BOOKSELLER AMAZON.COM U.K., Gyory wrote, "At the dawn of a new century, the Chinese Exclusion Act still casts a long, dark shadow over American society and our nation's treatment of immigrants."267 True enough, but the argument of his book, especially his revival of the "coolie" mystique, darkens that shadow. Suspicions about the character, intentions, and loyalty of the Chinese in the United States, whether recently-arrived or American-born, did not disappear after the repeal of the exclusion laws in 1943. "Without a doubt," historians Philip P. Choy, Lorraine Dong, and Marlon K. Hom write, "Chinese exclusion . . . left a legacy of racism."268 Some examples: When, in the midst of the Korean War, troops from the People's Republic of China hurled back the American advance, there were roundups of alien Chinese on the east coast of the United States.269 In 1966, with the war in Vietnam raging and threatening to engulf the great powers in a wider conflict, Jerome Beatty, Jr., a Saturday Review columnist, hinted that America's Chinese could face the same fate as that which befell the Japanese Americans on the west coast in 1942:

An unconfirmed rumor has come to my attention that our FBI is well prepared for a World War III in which our major enemy will be China. Detention camps have been secretly prepared in which will be "relocated" all the Chinese in the United States so that they may be screened, and prevented from sabotaging the war effort and signaling Peking with short-wave radios.270

Twelve years later, Ming Hai Loo, a 24-year-old Chinese American, residing in Raleigh, North Carolina, was gunned down by two white men who insisted he was Vietnamese and held him responsible for the deaths of American soldiers in Vietnam.271 In 1983, Loren W. Fessler, a journalist who had served as an adviser with Chinese airborne troops during the Second World War, pointed out that "the legacy of anti-Chinese feeling built up in the nineteenth century remained strong all through the first four decades of the twentieth century."272 But, ironically, his statement turned out to be premature. When, after two unemployed Detroit auto workers, on June 19, 1982, beat Vincent Chin, a Chinese American engineer, to death with a baseball bat, calling him a "Jap" and screaming "It's because of you motherfuckers that we're out of work," and a local judge sentenced Chin's killers to probation and a fine of 3,000 dollars each, a federal attempt to charge Chin's murderers with violating his civil rights failed.273 " . . . [H]ate crimes against Asians still . . . [occur]," Choy, Dong, and Hom point out, "testifying to the continued scapegoating of Asians in America during times of economic decline and unemployment."274

Nor is the current version of apprehensions about a "yellow peril" -- the modern usage of a term introduced into the racist rhetoric of the Occident by Kaiser Wilhelm II around the turn of the 19th century275 -- limited to fears about job loss to Asian immigrants or to "outsourcing" of American manufactures to countries where a supply of cheap labor is available. By 1990 the Chinese had become the largest of more than 20 Asian peoples living and working in the United States. Their numbers had grown and the shortage of women among them had been relieved because of such post-repeal laws as the War Brides Act (1945), Displaced Persons Act (1948), McCarran-Walters Immigration Act (1952), Refugee Relief Act (1953), and two of the post-repeal Immigration Acts (1968, 1981).276 One aspect of these changes has been a peculiar distribution of occupations. Foreign-born Chinese are to be found at both ends of the occupational scale: some in well-paying, professional, technical, scientific and hi-tech positions; while others are at the low end, working as waiters, dishwashers, hotel and restaurant workers, and in the garment industry. American-born Chinese are more likely to be found in the white-collar professions or in business.277 Having avoided the blue collar sector where a lingering Sinophobic animus discouraged when it did not absolutely prohibit their entry, however, neither the foreign- or the American-born Chinese professionals have been able to put off the badge of suspicion and distrust the earlier exclusion had done so much to spawn: Thus, the allegations of espionage against government-employed Chinese scientists, engineers, and technicians employed at Los Alamos National Laboratory, and the corrupt practices admitted by two Chinese political fundraisers working in the arena of national politics278 have sent a chill into the ranks of this most successful part of the Chinese American community. "Because of the incidents at Los Alamos," Raymond Ng, a Chinese American engineer employed at the Sandia National Laboratories at Livermore, California, pointed out, " . . . a cloud of suspicion appears to hang over all Asian Pacific Americans."279 One can almost hear echoes of Gompers's and Powderly's warnings about the threat that Chinese civilization poses for America when one reads Caspar W. Weinberger's "Foreword" to the House of Representatives Report of the Select Committee on U.S. National Security and Military/Commercial Concerns with the People's Republic of China ("the Cox Report"), which stated, "Communist China's long march against the United States is as tenacious as it is diverse -- from campaign contributions used to buy influence in the White House, to purchasing an interest in American corporations, to hi-tech spying, [and] to a plain old-fashioned military buildup and threats . . . "280 Further, when it is reported that 450 of the employees at Los Alamos are "foreign citizens," and that this number includes "more than 30 from Russia, China, North Korea, and seven other 'sensitive' countries"281 one senses that Chinese scientists, whether "imported" or American-born, alien or citizen, have become the era's current version of the "coolie menace." Unlike the Irish and other Euroamerican workingmen, whose grandparents sought and achieved the perquisites of "whiteness" by excluding them and scorning their ancestral culture, Chinese Americans of whatever socioeconomic class are transformed into "honorary whites" when denied a place in affirmative action programs, but otherwise and all too often regarded as permanent "immigrants."282 The deeper and more pervasive legacy of the Chinese Exclusion era has been captured by Lisa Lowe when she writes:

A national memory haunts the conceptions of the Asian-American, persisting beyond the repeal of actual laws prohibiting Asians from citizenship and sustained by the wars in Asia, in which the Asian is always seen as . . . the "foreigner-within," even when born in the United States and the descendant of generations born here before.283

Gyory's book does nothing to dispel this national memory.

Chinese Exclusion and Labor History

DESPITE HIS CLAIM THAT HERBERT GUTMAN'S "SPIRIT AND VISION infuses every page of this book,"284 a closer reading of both mentor and disciple would suggest that Gyory has not been faithful to what might be called the non-materialist elements of his teacher's perspective. Of the shifts that occurred in Gutman's thought, the one most relevant to Gyory's study is the former's growing interest in the spiritual side of the white worker's mind.285 Although most of the current New Labor Historians claim their patrimony from Gutman and E. P. Thompson -- and, in one study, acknowledge the role of Christianity in inspiring urban black labor activism,286 -- their general tendency is to broaden the term "class" so that it encompasses religion, race, and culture but does not give up its primacy as the essential element in the struggle between labor and capital.287 Although Gutman did not openly acknowledge a diminution in his faith in class and class struggle -- as E. P. Thompson did in 1993288 -- he could not deny the instances in which his historical investigations revealed features of labor activism that were not understandable by traditional class analysis. Of these, his study of Gilded Age Protestantism and its role in structuring the consciousness of white workingmen is crucial.289

David Roediger has noted that "When [Gutman] attempted to discuss race relations within the working class, a desire to recover antiracist traditions led to straining the evidence and an unwillingness to probe the extent of white working class racism."290 However, although his faults in that regard are clear,291 his commitment to factual-based study caused him to uncover evidence that tended to undermine his unfailing conviction that class solidarity and class consciousness characterized the working class.292 For example, his startling observation that in Protestantism there "was a religious faith that justified labor organization and agitation, encouraged workers to challenge industrial power, and compelled criticism of 'natural' economic laws, the crude optimism of social Darwinism, and even the conformist Christianity of most respectable clergymen,"293 not only introduced a significant role for Protestant ideology in the working-class mentality, but raised the question of the role that Catholic ideas might have played in the minds of white laborers adhering to that religion. Gutman did not explore the implications of Catholic thought for working-class consciousness, although he claimed to have collected data on the subject.294 Had he done so, he might have uncovered how religious tensions within the working class were reduced by fomenting a campaign against Asiatic heathenism.

When Gutman flung down the challenge -- as quoted by Gyory, who accepted it, -- "This event in North Adams needs to be looked at in a fresh light. Who wants to tackle it?"295 -- he might have been posing precisely the kind of research problem that Gyory did not choose to solve. That would have been -- indeed, should have been -- an investigation that, taking Gutman's favorite aphorism, Sartre's statement that "The essential is not what 'one' has done to him,"296 would have pursued the largely Catholic Irish workingmen's story in terms of their anomalous status as objects of both religious and racial bigotry -- and how they sought to overcome their situation by seizing upon the "Chinese Question" and turning their own and other workingmen's attention to the "threat" presented by a "Chinese invasion."297 Putting together their refusal to associate with black and Chinese workers, their boasted identification with a generalized Occidental Christian civilization that would exclude Asiatics, and their adaptation of Sinophobic stereotopy to both their labor actions and their low-brow culture -- i.e., the kinds of facts uncovered in the research carried out by Tchen, Roediger, Ignatiev, and Hill -- these workers trod the path to "whiteness" and full-fledged Americanization. Gyory has not told this story. In his eagerness to exonerate the white working class from its blameworthy participation in the movement for Chinese exclusion, he has given new life to the lie that the Chinese immigrant posed a real threat to white workers' economic, social, and moral well-being.

"All too frequently, and for too long," observes historian and Sinologist Franklin Ng, "the separation of Chinese American history, like that of black history, from immigrant and ethnic history has worked to the detriment of both."298

And, I would add, to the detriment of labor history as well.

SUGGESTED READINGS

Herbert Hill, "The Problem of Race in American Labor History," Reviews in American History, XXIV:2 (June, 1996), pp. 189-208.

Peter Kwong, Forbidden Workers: Illegal Chinese Immigrants and American Labor, (New York: The New Press, 1997).

Robert G. Lee, Orientals: Asian Americans in Popular Culture, (Philadelphia: Temple University Press, 1999).

Charles J. McClain, In Search of Equality: The Chinese Struggle Against Discrimination in Nineteenth-Century America, (Berkeley: University of California Press, 1994).

Timothy Messer-Kruse, The Yankee International: Marxism and the American Reform Tradition, 1848-1876, (Chapel Hill: The University of North Carolina Press, 1998).

David R. Roediger, The Wages of Whiteness: Race and the Making of the American Working Class, rev'd. edn., (London: Verso, 1999).

John Kuo Wei Tchen, New York Before Chinatown: Orientalism and the Shaping of American Culture, 1776-1882, (Baltimore: Johns Hopkins University Press, 1999).

NOTES

  1. Andrew Gyory, Closing the Gate: Race, Politics, and the Chinese Exclusion Act, (Chapel Hill: The University of North Carolina Press, 1998). return

  2. See three works by Peter Kwong, Chinatown, N.Y.: Labor and Politics, 1930-1950, (New York: Monthly Review Press, 1979); The New Chinatown, (New York: Hill and Wang, 1987; rev'd. edn., 1996); Forbidden Workers; Illegal Chinese Immigrants and American Labor, (New York: The New Press, 1997). return

  3. For John Kuo Wei Tchen, see notes 62, 67-70, 74-77, 135 infra. See the following essays by Herbert Hill: "Anti-Oriental Agitation and the Rise of Working-Class Racism," Transaction: Social Science and Modern Society, X:2 (January-February, 1973), pp. 43-54; "Race, Ethnicity and Organized Labor: The Opposition to Affirmative Action," New Politics I;2, n.s., (Winter, 1987), pp. 31-82; "Herbert Hill Replies," New Politics I;3, n.s. (Summer, 1987), pp. 61-71; "Myth-Making as Labor History: Herbert Gutman and the United Mine Workers of America," International Journal of Politics, Culture and Society, II:2 (Winter, 1988), pp. 132-200; "Black Labor and Affirmative Action: An Historical Perspective," in Steven Shulman and William Darity, Jr., eds., The Question of Discrimination: Racial Inequality in the U.S. Labor Market, (Middletown, Ct.: Wesleyan University Press, 1989), pp. 190-267; "Black Workers, Organized Labor, and Title VII of the 1964 Civil Rights Act: Legislative History and Litigation Record," in Herbert Hill and James E. Jones, Jr., eds., Race in America: The Struggle for Equality, (Madison: University of Wisconsin Press, 1993), pp. 263-344; "The Problem of Race in American Labor History," Reviews in American History, XXIV:2 (June, 1996), pp. 189-208; "Black-Jewish Conflict in the Labor Context: Race, Jobs, and Institutional Power," in V. P. Franklin et al., eds., African Americans and Jews in the Twentieth Century: Studies in Convergence and Conflict, (Columbia: University of Missouri Press, 1998), pp. 264-292: "Lichtenstein's Fictions Revisited: Race and the New Labor History," New Politics, VII:2, n.s. (Winter, 1999), pp. 148-163. return

  4. Selig Perlman, A History of Trade Unionism in the United States, (New York: The Macmillan Co., 1922) p. 62. return

  5. John R. Commons, Races and Immigrants in America, 2d edn., (New York: Macmillan, 1920; reprint, New York: Augustus M. Kelley, 1967), pp. 1-106, 198-238; and John R. Commons, et. al., History of Labour in the United States, 4 vols., (New York: Macmillan, 1918-1935), II, pp.150-151. return

  6. Philip Taft, The A.F.L. in the Time of Gompers, (New York: Harper and Brothers, 1957), pp. 302-305. return

  7. "The original spark for this book," Gyory, (op. cit., p. xi) points out, "came from my professor, Herbert Gutman. One day long ago, he remarked, 'This event in North Adams [i.e., the use of Chinese workers as strikebreakers at a Massachusetts shoe factory in 1870] needs to be looked at in a fresh light. Who wants to tackle it?' . . . Herb's spirit and vision infuses every page of this book . . . " return

  8. In his bibliography, Gyory dissents from three of Herbert Hill's many studies of the relations of racism to the organization of unionism in the United States: "Anti-Oriental Agitation and the Rise of Working-Cass Racism,"op. cit; "Race and Ethnicity in Organized Labor: The Historical Sources of Resistance to Affirmative Action, Journal of Intergroup Relations, XII (Winter, 1984), pp. 5-49; and "Race, Ethnicity and Organized Labor: The Opposition to Affirmative Action," op. cit. return

  9. Gyory criticizes three works by Roger Daniels, "American Historians and East Asian Immigrants," Pacific Historical Review XLIII (August, 1974), pp. 449-472; ed., Anti-Chinese Violence in North America, (New York: Arno Press, 1978); and Asian America: Chinese and Japanese in the United States Since 1850, (Seattle: University of Washington Press, 1988). return

  10. Gyory critically appraises two works by Ronald Takaki: Iron Cages: Race and Culture in Nineteenth-Century America, (New York: Knopf, 1979); and Strangers From a Different Shore: A History of Asian Americans, (New York: Penguin, 1990). return

  11. Gwendolyn Mink, Old Labor and New Immigrants in American Political Development: Union, Party, and State, 1875-1920, (Ithaca: Cornell University Press, 1986), p. 73. return

  12. Gyory, op. cit., p. 12. return

  13. Mary Roberts Coolidge, Chinese Immigration, (New York: Henry Holt and Co., 1909). return

  14. Elmer Clarence Sandmeyer, The Anti-Chinese Movement in California, (Urbana: University of Illinois Press, 1939). return

  15. Stuart Creighton Miller, The Chinese Image in the Eastern United States,1785-1882, Ph.D. Thesis, Columbia University, 1966; and The Unwelcome Immigrant: The American Image of the Chinese, 1785-1882, (Berkeley: University of California Press, 1969). return

  16. Gyory, op. cit., p. 15. return

  17. Ibid., p.14. return

  18. Ibid., pp. 14-15. return

  19. For a spirited exchange between Nick Salvatore and Leon Fink on the value and truth of the Gutman thesis, see Nick Salvatore, "Herbert Gutman's Narrative of the American Working Class: A Reevaluation," International Journal of Politics, Culture, and Society, XII:1 (Fall, 1998), pp. 43-80; Leon Fink, "Rules of the Game: Comment on Nick Salvatore's 'Herbert Gutman's Narrative of the American Working Class: A Reevaluation'"; and Nick Salvatore, "A Response to Leon Fink," Ibid., XII:4 (Summer, 1999), pp 662-670. return

  20. Gyory, op. cit., p. 15. return

  21. See Herbert Hill, "The Problem of Race in American Labor History," op. cit. return

  22. "The tradition of racial discrimination within trade unions is the great historic failure of organized labor . . . If the failure of organized labor to introduce the spirit of equality and democracy into the workplace has been a heavy burden for Negroes, it is also the tragedy of American labor as a social institution." Herbert Hill, "The Racial Practices of Organized Labor - The Age of Gompers and After," in Employment, Race, and Poverty: A Critical Study of the disadvantaged Status of Negro Workers from 1865 to 1965, ed. by Arthur M. Ross and Herbert Hill, (New York: Harcourt, Brace and World, Inc., 1967), p. 397. return

  23. Without mentioning the workingmen's or organized labor's attitude toward African Americans, Asians, and other non-white and non-Anglos, Karl Marx's son-in-law and daughter, having toured the vistas of the labor movement in the United States, chose to give thumbnail sketches of eight European and Euro-American "working-class leaders," adding, " . . . the various nationalities of the names we have given in these pages -- e.g., Black, Morgan, Mielliez, Macdonald, McGuire, Hruza, Trautwein, Vrooman, -- show the universality of the Socialist movement in America, and tell of the certainty of its ultimate triumph." Edward and Eleanor Marx-Aveling, The Working-Class Movement in America, 2d edn., (London: Swan Sonnenschein and Co., 1891; rep't, New York: Arno and The New York Times, 1969), p. 212. return

  24. See Salvatore, op. cit., pp. 65, 67; and Herbert Hill, "Myth-Making as Labor History: Herbert Gutman and the United Mine Workers of America," op. cit., pp. 132-133. return

  25. Coolidge, op. cit. return

  26. For Coolidge's role in the development of research on the sex lives of married women, see Rosalind Rosenberg, Beyond Separate Spheres: Intellectual Roots of Modern Feminism, (New Haven: Yale University Press, 1982), pp. 178-206. return

  27. Mary Roberts Coolidge, Why Women Are So, (New York: Henry Holt and Co., 1912; rep't., New York: Arno Press, 1972). return

  28. Mary Roberts Coolidge, The Rain-Makers: Indians of Arizona and New Mexico, (Boston: Houghton-Mifflin Co., 1929; rep't., New York: AMS Press, 1979; Dane Coolidge and Mary Roberts Coolidge, The Navajo Indians, (Boston: Houghton-Mifflin Co., 1930; rep't., New York: AMS Press, 1979); and Dane Coolidge and Mary Roberts Coolidge, The Last of the Seris: The Aboriginal Indians of Kino Bay, Sonora, Mexico, (Glorieta, N.M.: The Rio Grande Press, Inc., 1971 [1939]). return

  29. Gyory, op. cit., p. 8. return

  30. Gyory, op.cit., pp. 62-63, is willing to accept U.S. Consul David H. Bailey's 1871 lurid report on the coolie trade that Coolidge, Chinese Immigration, op. cit., p. 49, treated as "a mosaic of falsehood and misrepresentation" and whom she regarded as corrupt and dishonest (pp. 105-106, 308, 419). But even the notorious Sinophobe Frank M. Pixley was led to concede that his own charges of coolieism on the part of the Chinese did not depend on Bailey's report, with which he was unfamiliar, and which, he was told by no less than fellow exclusionist A. A. Sargent, did not refer to the coming of Chinese to America, but rather to "the method of the immigration of these Chinese to the different ports of the world." Report of the Joint Special Committee to Investigate Chinese Immigration. United States Senate. Forty-fourth Congress. (Washington, D.C.: Government Printing Office, 1877; reprint, New York: Arno Press, 1978), p. 25. And, in the end, Gyory himself, op. cit., p. 63, is forced to admit that "Bailey offered various documents that, though far from conclusive, suggested an underground network in which Americans and Chinese conspired to import laborers to the United States." Yet, in the next sentence, he claims, "These dispatches seemed to offer conclusive evidence of an ongoing 'coolie trade' in which thousands of Chinese immigrants poured into this country as contract laborers . . . [T]hey offered strong support that the 'coolie trade' thrived and prospered." Of course, this is tendentious nonsense. Gyory does not mention the "Robert Browne Affair," which occurred in March, 1852, and is remarkably similar to the Amistad incident. Chinese laborers who had been inveigled aboard an American merchant ship in the coolie trade revolted, killed the ship's officers, and sailed the ship into Japan. The American consul forced the Chinese back to China where they were hanged. See Earl Swisher, China's Management of the American Barbarians: A Study of Sino-American Relations, 1841-1861, with Documents, (New Haven: Far Eastern Publications, 1953), pp. 199-203. See, in general, Him Mark Lai, Joe Huang, and Don Wong, The Chinese of America,1785-1980, (San Francisco: Chinese Cultural Foundation, 1980: pp. 11-19; and Robert J. Schwendinger, Ocean of Bitter Dreams: Maritime Relations Between China and the United States, 1850-1915, (Tucson: Westernlore Press, 1980), pp. 7-198. return

  31. Gyory, op. cit., p. 8. return

  32. Herbert Gutman, "Introduction," Work, Culture and Society in Industrializing America: Essays in American Working Class and Social History, (New York: Alfred A. Knopf, 1976), p. xii. return

  33. Rose Hum Lee, The Chinese in the United States of America, (Hong Kong: Hong Kong University Press, 1960), p. 35. return

  34. B. L. Sung, Mountain of Gold: The Story of the Chinese in America, (New York: The Macmillan Co., 1967), p. 89. return

  35. See Herbert Hill, "The Racial Practices of Organized Labor -- The Age of Gompers and After," op. cit., pp. 389-397. return

  36. Peter Kwong, Forbidden Workers: Illegal Chinese Immigrants and American Labor, op. cit., p. 16. return

  37. "An Act to Repeal the Chinese Exclusion Acts, to establish quotas, and for other purposes." H.R.. 3070. Public Law 99. Reprinted in The Repeal and Its Legacy: Proceedings of the Conference on the 50th Anniversary of the Repeal of the Exclusion Acts, San Francisco, November 12-14, 1993, (San Francisco: Chinese Historical Society of America, 1994), p. 217. return

  38. Gyory, op. cit., p. 1. return

  39. Ibid. return

  40. L. Ling-chi Wang, "Politics of the Repeal of the Chinese Exclusion Laws," in The Repeal and Its Legacy, op. cit., pp. 65-80. Quotation from p. 76. return

  41. Bill Ong Hing, Making and Remaking Asian America Through Immigration Policy, 1850-1990, (Stanford: Stanford University Press, 1993), p. 36. return

  42. Herbert Gutman, "Work, Culture, and Society in Industrializing America, 1815-1919," in idem, Work, Culture and Society in Industrializing America: Essays in American Working-Class and Social History, op. cit., pp. 3-78. return

  43. See three works by David Montgomery: Workers' Control in America, (New York: Cambridge University Press, 1979); Beyond Equality: Labor and the Radical Republicans, 1862-1872, (Urbana: University of Illinois Press, 1981); and Citizen Worker: The Experience of Workers in the United States with Democracy and the Free Market During the Nineteenth Century, (New York: Cambridge University Press, 1993). However, as I show infra, Montgomery offers evidence and argument that stand in sharp contrast to that presented by Gyory. return

  44. See two works by Leon Fink: Workingmen's Democracy: The Knights of Labor and American Politics, (Urbana: University of Illinois Press, 1985); and In Search of the Working Class: Essays in American Labor History and Political Culture, Urbana: University of Illinois Press, 1994). return

  45. Gyory, op. cit., p. 59. Gyory makes no mention of the Chinese immigrants who fought -- mostly as part of the Union forces -- in the Civil War. In 1996 Ruthanne Lum McCunn ["Chinese in the Civil War: Ten Who Served," Chinese America: History and Perspectives, 1996, ed. by Marlon K. Hom et al., (San Francisco: Chinese Historical Society of America, 1996), pp. 149-182] showed that, in terms of their proportion to the Chinese population in the United States, their service was substantial. More recently, Thomas P. Lowery and Edward S. Milligan announced discovery of the names of 47 Chinese men who served in that war, a higher percentage than from any other ethnic group. Linda Wheeler, "47 Chinese Men Served in U.S. Civil War, New Research Shows," The Washington Post, May 12, 1999, p. A18.

    Despite the fact that Chinese Americans and Japanese Americans fought for the United States in every war in this century, Asian American service personnel continue to experience racist treatment in a variety of forms. See Toshio Whelchel, From Pearl Harbor to Saigon: Japanese American Soldiers and the Vietnam War, (London: Verso, 1999). return

  46. Mike Merrill and Herbert Gutman, "Interview with Herbert Gutman," in Herbert Gutman, Power and Culture: Essays on the American Working Class, ed. by Ira Berlin, (New York: The New Press, 1987), pp. 336-356. return

  47. Gyory, op. cit., p. 59. return

  48. Paul Goodman, Of One Blood: Abolitionism and the Origins of Racial Equality, (Berkeley: University of California Press, 1998), p. 161. return

  49. Leon F. Litwack, North of Slavery: The Negro in the Free States, 1790-1860, (Chicago: University of Chicago Press, 1961), p. 158. return

  50. Eric L. Hirsch, Urban Revolt: Ethnic Politics in the Nineteenth-Century Chicago Labor Movement, (Berkeley: University of California Press, 1990), p. 207. return

  51. Leslie M. Harris, "From Abolitionist Amalgamators to 'Rulers of Five Points': The Discourse of Interracial Sex and Reform in Antebellum New York City," in Martha Hodes, ed., Sex, Love, Race: Crossing Boundaries in North American History, (New York: New York University Press, 1999), pp. 191-212. See also Sean Wilentz, Chants Democratic; New York City and the Rise of the American Working Class, 1788-1850, (New York: Oxford University Press, 1986), pp. 255-296; and Graham Hodges, " 'Desirable Companions and Lovers': Irish and African Americans in the Sixth Ward, 1830-1870," in Ronald H. Bayor and Timothy J. Meagher, eds., The New York Irish, (Baltimore: Johns Hopkins University Press, 1996), pp. 107-124. return

  52. Dred Scott v. Sandford, 19 Howard 393, (1857). return

  53. In re Ah Yup, 5 Sawyer 155 (1878). return

  54. David R. Roediger, The Wages of Whiteness: Race and the Making of the American Working Class, rev'd. edn., (London: Verso, 1999), pp. 3-18. See also W. E. B. DuBois, Black Reconstruction in America, 1860-1880: An Essay Toward a History of the Part which Black Folk Played in the Attempt to Reconstruct Democracy in America, (New York: Russell and Russell, 1935), pp. 3-31, 237-324, 711-730. return

  55. Matthew Frye Jacobson, Whiteness of a Different Color: European Immigrants and the Alchemy of Race, (Cambridge: Harvard University Press, 1998), pp. 13-90; and David R. Roediger, Towards the Abolition of Whiteness: Essays on Race, Politics, and Working Class History, (London: Verso, 1994), pp. 21-38, 181-198. return

  56. Noel Ignatiev, How the Irish Became White, (New York: Routledge, 1995), pp. 10-11. return

  57. Roediger, The Wages of Whiteness, op. cit., p. 136. return

  58. In a diary entry for July 16, 1863, George Templeton Strong, (1820-1875), observed: "Albany, Troy, Yonkers, Hartford, Boston, and other cities have each their Irish anti-conscription Nigger-murdering mob, of the same type with ours. It is a grave business, a jacquerie that must be put down by heroic doses of lead and steel." The Diary of George Templeton Strong, ed. by Alan Nevins and Milton Halsey Thomas, abr. by Thomas J. Pressly, (Seattle: University of Washington Press, 1988), p. 243. For the anti-Chinese situation in the New York City draft riots of 1863 and the years thereafter, see Iver Bernstein, The New York City Draft Riots: Their Significance for American Society and Politics in the Age of the Civil War, (New York: Oxford University Press, 1990), pp. 34, 226-227, 299 n. 132. return

  59. James Brewer Stewart, Holy Warriors: The Abolitionists and American Slavery, (New York: Lippincott, 1976; rev'd. edn., New York: Hill and Wang, 1996), pp. 63-64. return

  60. John Bernard McGloin, S.J., Ph.D., Eloquent Indian: The Life of James Bouchard, California Jesuit, (Stanford: Stanford University Press, 1949), pp. 172-190. For the Protestant reply, see Rev. O. Gibson, A.M., The Chinese in America, (Cincinnati: Hitchcock and Walden, 1877; reprint, New York: Arno Press, 1978), pp. 241-280. return

  61. Hasia R. Diner, Erin's Daughters in America: Irish Immigrant Women in the Nineteenth Century, (Baltimore: Johns Hopkins University Press, 1983), pp. 92-93. return

  62. William Purviance Fenn, Ph.D., Ah Sin and His Brethren in American Literature, (Peking [Beijing], China: College of Chinese Studies cooperating with California College in China, 1933); L. Perry Curtis, Jr., Apes and Angels: The Irishman in Victorian Caricature, rev'd. edn., (Washington, D.C.: Smithsonian Institution Press, 1997), pp. 23-180; Philip P. Choy, Lorraine Dong, and Marlon K. Hom, The Coming Man: 19th Century American Perceptions of the Chinese. (Seattle: University of Washington Press, 1995), pp.23-62, 83-160; and John Kuo Wei Tchen, "Quimbo Appo's Fear of Fenians: Chinese-Irish-Anglo Relations in New York City," in Ronald H. Bayor and Timothy J. Meagher, eds., op. cit., pp. 125-152. return

  63. See two works by Alexander Saxton, The Indispensable Enemy: Labor and the Anti-Chinese Movement in California, (Berkeley: University of California Press, 1971), pp. 28-30, 37-45; and The Rise and Fall of the White Republic: Class Politics and Mass Culture in Nineteenth-Century America, (London: Verso, 1990), pp.269-348. return

  64. Gyory, Ibid., p. 45. return

  65. Ibid., pp. 44-45. return

  66. Ibid., p. 45. return

  67. John Kuo Wei Tchen, New York Before Chinatown: Orientalism, Identity Formation, and Political Culture in the American Metropolis, 1784-1882, Ph.D. Diss., New York University, 1992. (Ann Arbor: UMI Dissertation Services, 1992),pp. 320-321. Tchen's monograph has recently been published under the title New York Before Chinatown: Orientalism and the Shaping of American Culture, 1776-1882, (Baltimore: Johns Hopkins University Press, 1999). return

  68. Ibid., p. 324. return

  69. Ibid., pp. 324-325. return

  70. Tchen, "Quimbo Appo . . . ," op. cit. return

  71. E. P. Thompson, Customs in Common: Studies in Traditional Popular Culture, (New York: The New Press, 1993), pp. 1-15, 97-351, 467-538. return

  72. Tchen, "Quimbo Appo...," op. cit., p. 140. return

  73. Ibid., pp. 141-142. See also Forrest G. Wood, Black Scare: The Racist Response to Emancipation and Reconstruction, (Berkeley: University of California Press, 1968), pp. 53-79; and Eve Allegra Raimon, "Miscegenation, 'Melaleukation' and Public Reception," in Fear Itself: Enemies Real and Imagined in American Culture, ed. by Nancy Lusignan Schultz, (West Lafayette, Indiana: Purdue University Press, 1999) p 121-132. return

  74. Tchen, "Quimbo Appo . . . ," op. cit., p. 147. return

  75. Ibid., p. 146. return

  76. Ibid., p.. 147. return

  77. Ibid., p. 147. return

  78. I have drawn on Howard N. Rabinowitz, Race Relations in the Urban South, 1865-1890, (New York: Oxford University Press, 1978), pp. 61-96. return

  79. Eric Foner, Reconstruction, 1863-1877: America's Unfinished Revolution, (New York: Harper and Row, 1988), p. 479. return

  80. For these, see three works by Stanford M. Lyman: Chinese Americans, (New York: Random House, 1974), pp. 29-53; The Asian in North America, (Santa Barbara: American Bibliographic Center-Clio, 1977), pp. 11-150, 277-294; and Chinatown and Little Tokyo: Power, Conflict, and Community Among Chinese and Japanese Immigrants in America, (Millwood, N.Y.: Associated Faculty Press, 1986), pp. 41-56, 69-71, 109-232. return

  81. For Ng Poon Chew, see Corinne K. Hoexter, From Canton to California: The Epic of Chinese Immigration, (New York: The Four Winds Press, 1976), pp. 133-281; and L. Eve Armentrout Ma, Revolutionaries, Monarchists, and Chinatowns: Chinese Politics in the Americas and the 1911 Revolution, (Honolulu: University of Hawaii Press, 1990), pp. 33-34, 65, 173 n. 54, 180 n. 60, 181 n. 6. return

  82. Articles by and about Wong Chin Foo can be found in the New York Times, the Chicago Tribune, the North American Review, the Chautauquan, Atlantic Monthly, and Harper's Weekly Magazine. return

  83. See Zhang Qingsong, "The Origins of the Chinese Americanization Movement: Wong Chin Foo and the Chinese Equal Rights League," in K. Scott Wong and Sucheng Chan, eds., Claiming America: Constructing Chinese American Identities During the Exclusion Era, (Philadelphia: Temple University Press, 1998), pp. 41-63. return

  84. David Montgomery, The Fall of the House of Labor: The Workplace, the State, and American Labor Activism, 1865-1925, (Cambridge: Cambridge University Press, 1987), pp. 67-68: "No other railroad builders ever accomplished feats of labor as spectacular as those of the Chinese. After the Central Pacific began hiring them by the thousands in 1865, Chinese workers drove a railbed from San Francisco to Promontory Point in Utah. They carved a path out of the perpendicular cliffs above the American River by lowering one another in wicker baskets to drill holes, set powder, and fire it off. Because the size of the Central pacific's subsidies from the federal government depended on the track mileage laid before it encountered the westward moving Union Pacific, President Charles Crocker kept his Chinese laborers at work in the dead of winter -- even drilling a tunnel through the Donner Summit while their camps were buried in snow. Many of those who were killed in snowslides were not found until the following summer . . . [T]he very existence of the Chinese who had built the railroad was soon obliterated from the American consciousness. When the famous photograph of the joining of the lines from east and west was taken at Promontory Point, all Chinese workers were ushered out of the camera's range." return

  85. Ibid., p. 94. return

  86. Ibid., p. 94. return

  87. Ibid., p. 67. return

  88. See the articles collected in Roger Daniels, ed., Anti-Chinese Violence in North America, op cit. return

  89. Montgomery, The Fall of the House of Labor, op. cit., p. 85. return

  90. Ibid., p. 85. return

  91. Gyory, op. cit., pp. 12, 19-41, 47-70, 96-101, 123-132, 168, 247. 279 nn 2, 3, 5, 296 n 37, 314 n 9. return

  92. Herbert Hill, "Race and Ethnicity in Organized Labor: The Historical Sources of Resistance to Affirmative Action," The Journal of Intergroup Relations, XII:4 (Winter, 1984), p. 14. Quoted in Gyory, op. cit., p. 293 n 50. return

  93. Quoted in Gyory, op. cit., p. 293 n.50, from Mink, op. cit., p. 79. return

  94. Quoted in Gyory, op.cit., p. 131. return

  95. Quoted in ibid., p. 132. return

  96. "An act to execute certain treaty stipulations relating to Chinese," in The Statutes at Large of the United States of America, from December, 1881, to March, 1883, and Recent Treaties, Postal Conventions, and Executive Proclamations, (Washington, D.C.: Government Printing Office, 1883) 22:58-61. Reprinted in Gyory, op. cit., pp. 261-264. Quotation from p. 264. return

  97. Coolidge, Chinese Immigration, op. cit., pp. 238, 282-284. return

  98. Gyory, op. cit., Appendix, p. 264. return

  99. In re Ah Yup, 5 Sawyer 155 (1878). return

  100. Huang Tsen Ming, The Legal Status of the Chinese Abroad, (Taipei, Taiwan: Chinese Cultural Service, 1954 [1936]), p. 84, citing Case of the Chinese Wife, 21 Fed. 785 (1884). For a thorough discussion, see Sucheng Chan, "The Exclusion of Chinese Women, 1870-1943," in idem., ed., Entry Denied: Exclusion and the Chinese Community in America, 1882-1943, (Philadelphia: Temple University Press, 1991), pp. 94-146. return

  101. See Don E. Fehrenbacher, The Dred Scott Case: Its Significance in American Law and Politics, (New York: Oxford University Press, 1978), pp. 335-367. return

  102. Restriction of Immigration, Hearing on H.R. 5, H.R. 101, H.R. 561. 68th Congress, 1st session (1924), p. 821. Quoted in Helen Chen, "Chinese Immigration into the United States: An Analysis of Changes in Immigration Policies," in Genny Lim, ed., The Chinese American Experience: Papers from the Second National Conference on Chinese American Studies, (San Francisco: The Chinese Historical Society of America and the Chinese Culture Foundation of San Francisco, 1980), p. 45. return

  103. Gyory, op. cit., pp. 33, 273 n.34. return

  104. Persia Crawford Campell, Chinese Coolie Emigration to Countries Within the British Empire, (London: P.S. King, 1923. Reprint: New York: Negro Universities Press, 1969), pp. 27-36. return

  105. See Ta Chen, Chinese Migrations, with Special Reference to Labor Conditions, (Taipei, Taiwan: Ch'eng Wen Publishing Co., 1967 [1923]), pp. 1-19, 111-127, 171-174, 192-197. return

  106. Watt Stewart, Chinese Bondage in Peru, (Durham, N.C.: Duke University Press, 1951). return

  107. The Cuba Commission, Chinese Emigration: Report of the Commission Sent By China to Ascertain the Condition of Chinese Coolies in Cuba, (Shanghai: The Imperial Maritime Customs Press, 1876. Reprint: Taipei: Ch'eng-wen Publishing Co, 1970). return

  108. Walton Look Lai, Indentured Labor, Caribbean Sugar: Chinese and Indian Migrants to the British West Indies, 1838-1918, (Baltimore: Johns Hopkins University Press, 1993). return

  109. Ching Chieh Chang, The Chinese in Latin America: A Preliminary Geographical Survey with Special Reference to Cuba and Jamaica, Ph.D. Diss., University of Maryland, 1956 (Ann Arbor: University Microfilms, 1970), pp. 12-21; Jan Breman, Taming the Coolie Beast: Plantation Society and the Colonial Order in Southeast Asia, (New York: Oxford University Press, 1989). return

  110. For Koopmanschap, see Lucy M. Cohen, Chinese in the Post-Civil War South: A People Without a History, (Baton Rouge: Louisiana State University Press, 1984), pp. 67-70, 80, 89-95, 120-123, 180-181; and Lyman, Chinatown and Little Tokyo, op. cit., pp. 240-242, 250-251, nn. 33, 34, 35, 36, 37, 38. return

  111. Gyory, op. cit., pp. 30-35, 47, 61, 179. return

  112. Ibid., p. 179. return

  113. Ibid., p. 33. return

  114. Ibid., p. 179. return

  115. The accusations against the Chinese were refuted at the time and in the years that followed passage of the Exclusion law by advocates of the civil rights and liberties of Chinese who regarded them as persons protected by the Fourteenth Amendment to the United States Constitution. Among these were attorney Col. F. A. Bee; [See F.A. Bee, compiler, Memorial: The Other Side of the Chinese Question -- Testimony of California's Leading Citizens, (San Francisco: Woodward and Co., Printers, February, 1886. Reprint, San Francisco: R. & E. Research Associates, 1971,esp. pp. 50-76; by missionary Esther E. Baldwin; [See Mrs. S. L. Baldwin, Must the Chinese Go? An Examination of the Chinese Question, (New York: H. B. Elkins, 1890. Reprint, San Francisco: Rand E. Research Associates, 1970)]; and, in the year prior to passage of the Exclusion act, former Consul General (1861-1876) in, and former Minister (1876-1880) to, China, George F. Seward ; [ See George F. Seward, Chinese Immigration: Its Social and Economical Aspect, (New York: Charles Scribner's Sons, 1881. Reprint, New York: Arno Press and the New York Times, 1970), pp. 136-421]. return

  116. This, of course, was the position taken in 1885 by Sigismund Danielewicz, one of the founders of the Sailors' Union of the Pacific, secretary of the International Workingmen's Association (Pacific Coast), and a socialist, when he, alone, opposed a resolution put forward by his fellow union members that denounced the Chinese for "their bad moral habits, their low grades of development, their filth, their vices, their race differences from the Caucasians, and their willing status as slaves" and that called for "their complete removal from all parts of the Pacific Coast, and . . . from San Francisco within sixty days." Asking if the persecution of the Chinese was more justifiable than the oppression visited upon the Jews historically, on the Irish of New York, or on the Germans in other countries, Danielewicz received his answer in the howls and laughter of his comrades. See Saxton, The Indispensable Enemy . . . , op. cit., pp. x, 221-223. Danielewicz's name does not appear in the index of Gyory's book. return

  117. E.g., by the Freedmen's Bureau. See Donald G. Nieman, To Set the Law in Motion: The Freedmen's Bureau and the Legal Rights of Blacks, 1865-1868, Millwood, N.Y.: KTO Press, 1979), pp. 35-65, 156-190, 209-221; La Wanda Cox, Freedom, Racism and Reconstruction: Collected Writings, ed. by Donald G. Nieman, (Athens: University of Georgia Press, 1997), pp. 3-62; and Leslie A. Schwalm, A Hard Fight for We: Women's Transition from Slavery to Freedom in South Carolina, (Urbana: University of Illinois Press, 1997), pp. 199-204, 231-235. return

  118. Lyman, Chinatown and Little Tokyo . . . , op. cit., pp. 247-248 n.4; and Victor G. and Brett de Bary Nee, Longtime Californ': A Documentary Study of an American Chinatown, (New York: Pantheon, 1972, 1973), pp. 39-40. return

  119. See Stanford M. Lyman, "Henry Hughes and the Southern Foundations of American Sociology, in idem, ed., Selected Writings of Henry Hughes: Antebellum Southerner, Slavocrat, Sociologist, (Jackson: University Press of Mississippi, 1985), pp. 24-25, 43-44. return

  120. In addition to Cohen, op. cit., a description of Koopmanschap's coolie scheme will be found in John Kuo Wei Tchen, New York Before Chinatown, op. cit, pp. 288-299. return

  121. Lyman, "Henry Hughes . . . ," op. cit., pp. 51-53. return

  122. "About 8,000 Chinese . . . came as indentured laborers to Jamaica and Trinidad before 1893. Most bought out the final years of their indentures, left the plantations, and set up small shops or farms. Like the Indians on Trinidad, many succeeded in retaining their ethnic identity into the 20th century." Jan Rogozinsky, A Brief History of the Caribbean: From the Arawak and the Carib to the Present, (New York: Penguin-Meridian, 1992), p. 190. return

  123. See James W. Loewen, The Mississippi Chinese: Between Black and White, 2nd edn., (Prospect Heights, Ill.: Waveland Press, 1998); Robert Seto Quan, in collaboration with Julian B. Roebuck, Lotus Among the Magnolias: The Mississippi Chinese, (Jackson: University Press of Mississippi, 1982); and three essays in the special section on "The Chinese: 100 years in the South," in Southern Exposure, XII:4 (July/August, 1984), pp. 17-30: Renee Tajima, "Mississippi Triangle: The Making of a Film;" Adria Bernardi, "Heat in the Delta: Reactions to the Triangle;" and Lucy M. Cohen, "Early Arrivals: Nineteenth Century Chinese and Their Descendants." return

  124. Charles J. McClain, In Search of Equality: The Chinese Struggle Against Discrimination in Nineteenth-Century America, (Berkeley: University of California Press, 1994); Hyung Chan Kim, ed., Asian Americans and the Supreme Court: A Documentary History, (New York: Greenwood Press, 1992). return

  125. Rice et al. v. Gong Lum et al., 139 Miss. 760, 104 So. 105 (1925); and Gong Lum v. Rice, 275 U.S. 78 ( 1927). return

  126. See, e.g., pp. 16-21 of the minutes of a "Special Session of the Asiatic Exclusion League, convened in San Francisco on Oct. 25, 1908," in Anti-Movements in America: Proceedings of the Asiatic Exclusion League, 1907-1915, Advisory ed., Gerald R. Grob, (New York: Arno Press, 1977). return

  127. Him Mark Lai, Joe Huang, and Don Wong, The Chinese of America, 1785-1980, (San Francisco: Chinese Culture Foundation, 1980), p. 18. return

  128. For a probing discussion of debt-labor and related forms of contract labor as these forms of migration served to supply agricultural workers and household servants to the colonies in Southeast Asia, -- and one that distinguishes such contracts from slavery, a matter that Gyory does not take up in any serious way, preferring to let stand the charge that Chinese "coolies" in America were nothing more than slaves, -- see Bruno Lasker, Human Bondage in Southeast Asia, (Chapel Hill: University of North Carolina Press, 1950), pp. 113-167. return

  129. Liping Zhu, A Chinaman's Chance: The Chinese on the Rocky Mountain Mining Frontier, (Niwot, Colo.: University Press of Colorado, 1997), p. 22. return

  130. Ibid., p 23. return

  131. Gyory, op. cit., pp. 61-63. return

  132. Zhu, op. cit., p. 23. return

  133. See, e.g., Wilbur S. Shepperson, British Emigration to North America: Projects and Opinions in the Early Victorian Period, (Minneapolis: University of Minnesota Press, 1957), pp. 76-114, 192-241; Theodore Saloutos, The Greeks in the United States, (Cambridge: Harvard University Press, 1964), pp. 1-95; Charles Tilly "Transplanted Networks," in Virginia Yans - McLaughlin, ed., Immigration Reconsidered: History, Sociology, Politics, (New York: Oxford University Press, 1990), pp. 79-95; and, in general, Alan M. Kraut, The Huddled Masses: The Immigrant in American Society, 1880-1921, (Arlington Heights, Il.: Harlan Davidson, Inc., 1982), pp. 42-109. return

  134. Lyman, Chinatown and Little Tokyo . . . , op. cit., pp. 163-179. return

  135. Tchen, New York Before Chinatown . . . , op. cit., pp. 132-148. return

  136. Oscar Zanetti and Alejandro Garcia, Sugar and Railroads: A Cuban History, 1837-1959, trans. by Franklin W. Knight and Mary Todd, (Chapel Hill: University of North Carolina Press, 1998), pp. 121, 136, 159. Moreover, as Moises Guillermo Leon Azolfeifa, in his Ph.D. dissertation entitled Chinese Immigrants on the Atlantic Coast of Costa Rica [(Tulane University, 1987; Ann Arbor: UMI Dissertation Service, 1987), pp. 36-83], points out, the U.S. Exclusion Act of 1882 caused some Chinese to seek such alternative places of work in the Western Hemisphere as Cuba, Mexico, and Costa Rica. return

  137. Denise Helly, "Introduction," The Cuba Commission Report: A Hidden History of the Chinese in Cuba, (Baltimore: Johns Hopkins University Press, 1993), p. 20. Emphasis supplied. return

  138. A thoroughgoing portrait of the thousands of the immigrant Chinese workmen who virtually single-handedly built the western section of the transcontinental railway will be found in John Hoyt Williams, A Great and Shining Road: The Epic Story of the Transcontinental Railroad, (Lincoln: University of Nebraska Press, 1988, 1996). See also David Howard Bain, Empire Express: Building the First Transcontinental Railroad, (New York: Viking, 1999), pp. 205-209. return

  139. Robert G. Lee, "The Origins of Chinese Immigration to the United States, 1848-1882," in Thomas W. Chinn and the Chinese Historical Society of America, eds., The Life, Influence and Role of the Chinese in the United States, 1776-1960. Proceedings/Papers of the National Conference held at the University of San Francisco, July 10-12, 1975. (San Francisco: Chinese Historical Society of America, 1976), p. 190. return

  140. Gyory, op. cit., p. 40. return

  141. Ibid., pp. 41-59. return

  142. "In the end," Gyory, op. cit., p. 46, concedes, "the NLU's resolution failed to make any distinction between immigration and importation. Delegates resolved only that 'the presence in our country of Chinese laborers in large numbers is an evil entailing want and its consequent train of misery and crime on all other classes of the American people, and should be prevented, by legislation.'" Gyory, of course, insists that the "National Labor Union had scant impact on workers' attitudes regarding the Chinese." But that misses the point. The labor union's anti-Chinese stance, in 1869 and later, had its greatest impact on America's policy makers. Gyory seems to be lamenting the absence of plebiscitarian democracy in the labor movement, supposing that if it had been present, organized labor would have opposed the exclusion act. This is chimerical thinking. return

  143. The following draws on Joel Franks, "Chinese Shoemaker Protest in 19th Century San Francisco," in Alexander Yamato, Soo-Young Chin, Wendy L. Ng, and Joel Franks, eds., Asian Americans in the United States, (Dubuque, Ia.: Kendall/Hunt Publishing Co., 1993), I, pp. 137-140, 305-308. Quotations from pp. 305, 306, 307. This essay is based on Joel Franks, Boot and Shoemakers in Nineteenth Century San Francisco, 1860-1892: A Study in Class, Culture, Ethnicity and Popular Protest in an Industrializing Community, Ph.D. Diss., University of California, Irvine, 1983, (Ann Arbor: University Microfilms International, 1984). return

  144. Thus, John R. Commons wrote, citing an article in an encyclopedia as his source, "Chinese coolies came under contract with the Six Companies, who advanced their expenses and looked to their own secret agents and tribunals to enforce repayment with profit." John R. Commons, Races and Immigrants in America, op. cit., p. 109. For the background of the Chinese Six Companies, see Him Mark Lai, "Historical Development of the Chinese Consolidated Benevolent Association/Huiguan System," Chinese America: History and Perspectives, 1987, (San Francisco: Chinese Historical Society of America, 1987), pp. 13-51. See also Lyman, Chinatown and Little Tokyo, op. cit., pp. 161-185. return

  145. Franks, "Chinese Shoemakers . . . ," op. cit.,. 306, citing E. P. Thompson,"The Moral Economy of the English Crowd," Past and Present, no. 50 (1971), pp. 76-136. Thompson's essay is reprinted as "The Moral Economy of the English Crowd in the Eighteenth Century," in E. P. Thompson, Customs in Common: Studies in Traditional Popular Culture, op. cit., pp. 185-258. return

  146. Indeed, Gyory,, op. cit., pp. 57-58, is so interested in granting credence to the workingmen's denunciation of the Chinese shoemakers as servile contract laborers that he denigrates abolitionist leader William Lloyd Garrison's charge that the Knights of St. Crispin were "dictatorial," that organized labor's leaders were "political demagogues," and that Sampson's contract with Kwong, Chong, Wing and Co. had been made "in the usual manner, under lawful conditions." Garrison's statement that he saw no reason "why Chinamen should not be as freely induced to add their skill and labor to our capital stock," is quoted by Gyory, but without mentioning the great abolitionist's later denunciation of the impending exclusion act as a law inspired by a "caste spirit - vulgar, conceited, and contemptible" and a violation of "those fundamental principles which as a nation we profess to be guided by." [Henry Mayer, All On Fire: William Lloyd Garrison and the Abolition of Slavery, (New York: St. Martin's Press, 1998), p. 624]. In effect, Gyory, by using the term "importation," misrepresents and impugns Garrison's motives: "Of the wide range of attitudes abolitionists expressed, Garrison's pro-importation stance garnered the most support." Lest anyone suppose that Garrisons' ideals and those of such other abolitionists as Julia Ward Howe might have had any weight with the white workingmen, Gyory concludes, "Abolitionists had recently split over women's rights and their split over the Chinese issue further rent this aging band of reformers. They no longer spoke with a single voice on human rights or, even more specifically, on racial matters. Once the crusading vanguard for freedom and racial justice, abolitionists no longer served as the conscience of the nation." Gyory would have us believe that the white working class -- except for its Pacific Coast members and its organizational leaders -- had stepped into the breach. return

  147. Herbert G. Gutman, "Labor History and the 'Sartre Question'," in Power and Culture, op. cit., pp. 326-328. return

  148. Paul C. P. Siu, The Chinese Laundryman: A Study in Social Isolation, ed. by John Kuo Wei Tchen, (New York: New York University Press, 1987). return

  149. Roediger, "Afterword to the Revised Edition," The Wages of Whiteness, op. cit., p.188. return

  150. The following draws on two essays by Herbert Hill: "Myth-Making as Labor History: Herbert Gutman and the United Mine Workers of America, op. cit., quotation from p. 142; and "Lichtenstein's Fictions Revisited: Race and the New Labor History,", op. cit. The essay by Gutman to which Hill refers is entitled "The Negro and the United Mine Workers of America." It first appeared in Julius Jacobson, ed., The Negro and the American Labor Movement, (Garden City: Doubleday-Anchor, 1968), pp. 49-127 and is reprinted in Gutman, Work, Culture and Society, op. cit., pp. 121-208. The biography to which Hill refers is Nelson Lichtenstein, The Most Dangerous Man in Detroit: Walter Reuther and the Fate of American Labor, (New York: Basic Books, 1995). return

  151. See Stanford M. Lyman, "The Race Question and Liberalism: Casuistries in American Constitutional Law," International Journal of Politics, Culture, and Society, V:2 (Winter, 1991), pp. 183-248. return

  152. Lyman, Chinese Americans, op. cit., pp. 105-118. return

  153. Montgomery, The Fall of the House of Labor, op. cit., p. 85. return

  154. Ibid., p. 86. return

  155. Ibid., p. 86. Montgomery cites with apparent approval, Saxton, The Indispensable Enemy, op. cit., pp. 214-218. return

  156. Calvin Winslow, "Introduction," in idem., ed., Waterfront Workers: New Perspectives on Race and Class, (Urbana: University of Illinois Press, 1998), p. 9. return

  157. Montgomery, The Fall of the House of Labor, op. cit., pp. 335. return

  158. Gyory, op. cit., p. 94. return

  159. Shih-shan Henry Tsai, The Chinese Experience in America, (Bloomington: Indiana University Press, 1986), pp. 67-76. Nor does Gyory deal with the protests over these riots lodged by the Chinese government against the United States and the demand for an indemnity for these violations of the Burlingame Treaty. See Coolidge, Chinese Immigration, op. cit., pp. 190-191; Shih-shan Henry Tsai, China and the Overseas Chinese in the United States, 1868-1911, (Fayetteville: University of Arkansas Press, 1983), pp. 60-123. return

  160. Gyory, op. cit., p. 287, n.4. return

  161. Ibid., pp. 94-95. return

  162. For accounts of the Rock Springs massacre, see anon., The Chinese Massacre at Rock Springs, Wyoming Territory, September 2, 1885, (Boston: Franklin Press - Rand Avery and Co., 1886); Paul Crane and Alfred Larson, "The Chinese Massacre," Annals of Wyoming, XII:1 (January, 1940), pp. 47-55. Reprinted without new pagination in Roger Daniels, ed., Anti-Chinese Violence in North America, op. cit., and Craig Storti, Incident at Bitter Creek: The Story of the Rock Springs Chinese Massacre, (Ames, Ia.: Iowa State University Press, 1991). A comprehensive history will be found in William Wei, "The Anti-Chinese Movement in Colorado: Interethnic Competition and Conflict on the Eve of Exclusion", Chinese America: History and Perspetives, 1995, Marlon K. Hom, et al., eds. (San Francisco: Chinese Historical Society of America, 1995), pp. 179-197. return

  163. Storti, op. cit., pp. 170-174. return

  164. Immigrants in Industries, Part 25: Japanese and Other Immigrant Races in the Pacific Coast and Rocky Mountain States - Diversified Industries, (Washington, D.C.: Government Printing Office, 1911. Reprint, New York: Arno Press, 1970), III, p. 280. return

  165. Storti, op. cit., p. 170. return

  166. Immigrants in Industries, op. cit., III p. 280. return

  167. Ibid., p. 291. Emphasis supplied. return

  168. Ibid., pp. 292, 282. return

  169. Hill, "Myth-Making as Labor History: Herbert Gutman and the United Mine Workers of America," op. cit., pp. 182 and 182 n. return

  170. Yuji Ichioka, The Issei: The World of the First Generation of Japanese Immigrants, 1885-1924, (New York: The Free Press, 1988), p. 125. return

  171. Frederick Rudolph, "Chinamen in Yankeedom: Anti-Unionism in Massachusetts in 1870," The American Historical Review, LIII:1 (October, 1947), pp. 1-29. Quotation from p. 29. return

  172. David Montgomery, Citizen Worker, op. cit., p. 142. Emphasis supplied. return

  173. Perlman, op. cit., p. 62 n.1. return

  174. Commons et al., op. cit., II, P. 149. return

  175. This and what follows in this paragraph, quote Gyory, op. cit., pp. 246-247. return

  176. Ibid., p. 247. return

  177. Gyory, op. cit., p. 314 n.9. return

  178. Lucy E. Salyer, "Laws Harsh as Tigers": Chinese Immigrants and the Shaping of Modern Immigration Law, (Chapel Hill, N.C.: University of North Carolina Press, 1995). return

  179. See John R. Wunder, Inferior Courts, Superior Justice: A History of the Justices of the Peace on the Northwest Frontier, 1853-1889, (Westport, Ct.: Greenwood Press, 1979), pp. 153-163; Christian G. Fritz, Federal Justice in California: The Court of Ogden Hoffman, 1851-1891, (Lincoln: University of Nebraska Press, 1991), pp. 210-249; and Charles J. McClain and Laurene Wu McClain, "The Chinese Contribution to the Development of American Law," in Chan, ed., op. cit., pp. 3-24. return

  180. Corinne K. Hoexter, From Canton to California: The Epic of Chinese Immigration, op cit., pp. 188-199; Ng Poon Chew and Patrick J. Healy, "Fighting Exclusion," in Yamato et al., eds., Asian Americans in the United States, op. cit., II, pp. 75-76; L. Eve Armentrout Ma, op. cit., pp. 32-37, 100-114; C. F. Remer, A Study of Chinese Boycotts with Special Reference to Their Economic Effectiveness, (Taipei, Taiwan: Cheng-Wen Publishing Co., 1966 [1933]), pp. 29-39; and Kuang-sheng Liao, Antiforeignism and Modernization in China, 1860-1980, (Hong Kong: The Chinese University Press, 1984), pp. 58-59, 73-77, 94-97. return

  181. Salyer, op. cit., pp. 102, 301 n.13. return

  182. Gyory, op. cit., pp. 97-99. return

  183. Ibid., p. 107. return

  184. Ibid., pp. 219-221, 310 n.22. return

  185. Samuel Gompers, Seventy Years of Life and Labor: An Autobiography, (New York: E. P. Dutton and Co., 1925), I, pp. 216-217. return

  186. Stuart B. Kaufman, ed., The Samuel Gompers Papers: Volume 1: The Making of a Union Leader, 1850-86, (Urbana: University of Illinois Press, 1986), p. 114. return

  187. Ibid., pp. 218, 242. Emphasis supplied. return

  188. Ibid., p. 454. return

  189. Stuart B. Kaufman and Peter J. Albert, eds., The Samuel Gompers Papers, Vol. 3: Unrest and Depression, 1891-94, (Urbana: University of Illinois Press, 1989), pp. 370-372.n.4. return

  190. Ibid., p. 292. return

  191. Letter to Adlai Stevenson, in Kaufman and Albert, eds., op. cit., pp. 488-489. return

  192. Letter to Thomas Reed, in Stuart B. Kaufman, Peter Albert and Grace Palladino, eds., The Samuel Gompers Papers, Vol. 4: A National Labor Union Takes Shape, (Urbana: University of Illinois Press, 1991), pp. 487-488. return

  193. See Thomas J. McCormick, China Market: America's Quest for Informal Empire, 1893- 1901, (Chicago: Quadrangle Books, 1967), pp. 21-52; and Delber L. McKee, Chinese Exclusion versus the Open Door, 1900-1906: Clashes Over China Policy in the Roosevelt Era, (Detroit: Wayne State University Press, 1977). return

  194. Letter to Sofus Jensen, in Kaufman, Albert, and Palladino, eds., op. cit., 4: pp. 342, 342 nn 1-3. For a comprehensive analysis of the Chinese in this industry, see Robert A. Nash, "The 'China Gangs' in the Alaska Packers Association Canneries, 1892-1935," in The Life, Influence and the Role of the Chinese in the United States, 1776-1960, op. cit., pp. 257-283. return

  195. See Reports of the Immigration Commission. Immigrants in Industries . . . , op. cit., Vols. 23, 24, 25. return

  196. Excerpts from Samuel Gompers' Testimony before the Committee on Immigration of the U.S. Senate, in Kaufman, Albert, and Palladino, eds., The Samuel Gompers Papers, Vol. 5: An Expanding Movement at the Turn of the Century, 1898-1902, Urbana: University of Illinois Press, 1996), pp. 466-467. return

  197. Ibid., p. 471. return

  198. Ibid. return

  199. Some Reasons for Chinese Exclusion. Meat vs. Rice. American Manhood Against Asiatic Coolieism. Which Shall Survive? Published by the A.F.L. in 1901, reprinted as U.S. Senate Document 102 in 1902. Reissued in 1908 by the Asiatic Exclusion League which identifies Samuel Gompers and Hermann Gudstadt as its authors. There is disagreement as to the proper spelling of the name of Gompers's coauthor. In his autobiography, Seventy Years of Life and Labor, (Vol I., pp. 231, 251, 304, 337; II, pp. 161, 316, 588), Gompers spells it as "Hermann Gudstadt." In Kaufman, Albert, and Palladino, eds., The Samuel Gompers Papers, (vol. 5, pp. 538-539; 6, p. 562) there is provided a brief biography of "Herman Gutstadt (1853-1918?)." I have adopted Gompers's spelling. return

  200. Gompers and Gudstadt, op. cit., p. 22. return

  201. Quoted in Philip Taft, The A. F. of L. in the Time of Gompers, (New York: Harper and Brothers,1957), pp. 304-305. return

  202. California Bureau of Labor Statistics, Biennial Report, 1885-1886, p. 46. Quoted and cited in Freedom, Racism, and Reconstruction: Collected Writings of La Wanda Cox, ed. by Donald G. Nieman, (Athens, Ga.: University of Georgia Press, 1997), p. 325, n.40. return

  203. Carey McWilliams, Factories in the Fields: The Story of Migratory Farm Labor in California, (Boston: Little, Brown and Co, 1939), pp. 74-80. See also LaWanda Cox, "The American Agricultural Wage Earner, 1865-1900: The Emergence of a Modern Labor Problem," in Freedom, Racism, and Reconstruction, op cit., pp. 24-26. return

  204. I have drawn on the Reports of the Immigration Commission, Immigrants in Industry, Part 25, Vol. 24, op. cit., pp. 3-82. See also Gilbert G. Gonzalez, Labor and Community: Mexican Citrus Worker Villages in a Southern California County, 1900-1950, (Urbana: University of Illinois Press, 1994), pp. 26-29. return

  205. See Dudley O. McGovney, "The Anti-Japanese Land Laws of California and Ten Other States," California Law Review, XXXV (1947), pp. 7-60. These laws applied to Chinese aliens residing in those States also. It took two separate higher court judicial proceedings to invalidate these laws. See Oyama v. California 332 U.S. 81 (1943) and Sei Fujii v. State 217 Pac. (2d) 481 (1950). return

  206. The following draws on the endnotes attached to "Fred Wheeler to Frank Morrison, Los Angeles, Cal., June 2, 1903," in Stuart B. Kaufman, Peter J. Albert, Grace Palladino, eds., The Samuel Gompers Papers, Vol. 6: The American Federation of Labor and the Rise of Progressivism, (Urbana: University of Illinois Press, 1997), pp. 149-151. For detailed accounts of the Oxnard incident, see Ichioka, op. cit, pp. 96-102; and Tomas Almaguer, Class, Race, and Capitalist Development: The Social Transformation of a Southern California County, 1848-1903, Ph.D. Diss., University of California, Berkeley, 1979. (Ann Arbor, MI: University Microfilms International, 1999), pp. 262-309. return

  207. Quoted in Ichioka, op. cit., p. 102. return

  208. Gompers, Seventy Years of Life and Labor, op. cit., I, pp. 304-305. return

  209. Ibid., II, pp. 160-165. return

  210. Ibid., II, p. 163. return

  211. Ibid., II, pp. 163-164. return

  212. Mink, op. cit., pp. 236, 239. return

  213. Richard Hofstadter, The Paranoid Style in American Politics and Other Essays, (New York: Alfred A. Knopf, 1965), p. 3. return

  214. Gompers, Seventy Years of Life and Labor, op. cit., II, p. 173. return

  215. Ibid., II, pp. 173-174. return

  216. Report of the Proceedings of the Fourteenth Annual Convention of the American Federation of Labor, 1894, p. 70. Quoted in Taft, The A.F. of L. in the Time of Gompers, op. cit., p. 303. return

  217. Jacob A. Riis, How the Other Half Lives: Studies Among the Tenements of New York, (New York: Sagamore Press, Inc., 1957), p. 76. return

  218. Gyory, op. cit., pp. 97-99, 131-134, 163, 186, 222, 293 n.50. return

  219. A thumbnail biography of Strasser will be found in Kaufman, Albert, and Palladino, eds., op. cit., 6: pp. 586-587. return

  220. See Seymour Martin Lipset, American Exceptionalism: A Double-Edged Sword, (New York: W. W. Norton, 1996), pp. 77-175; and Deborah L. Madsen, American Exceptionalism, (Jackson: University Press of Mississippi, 1998), pp. 1-121. return

  221. Roediger, The Wages of Whiteness, op. cit.; Ignatiev, How the Irish Became White, op. cit. return

  222. Timothy Messer-Kruse, The Yankee International: Marxism and the American Reform Tradition, 1848-1876, (Chapel Hill: The University of North Carolina Press, 1998), p. 229. return

  223. Ibid. return

  224. Before 1874, as Ira Cross pointed out long ago [A History of the Labor Movement in California, University of California Publications in Economics, Vol XIV. (Berkeley: University of California Press, 1935), pp. 136-137], "The consumer had no way of knowing whether the goods which he bought were made by white labor or by Chinese labor. In 1874 the cigarmakers, who had suffered most seriously from the effects of Chinese competition, originated the idea of attaching a label to their products by means of which it would be possible to distinguish white-labor cigars from Chinese-labor cigars. The label was white and was pasted across the box. Shortly thereafter the shoemakers also adopted a white-labor label . . . At a meeting of . . . the Workingmen's Party of California on October 2, 1878, William Wallaz, an ardent trade unionist and later one of the leaders of the local union movement, said that the adoption of the cigarmakers' label had thrown more than 1,000 Chinese out of work and had made room for 200 or 300 additional white cigarmakers in San Francisco." return

  225. Messer-Kruse, op. cit., p. 231. return

  226. Gyory, op. cit., pp. 131-132 and 293 n.50. return

  227. Mink, op. cit., p. 79. return

  228. "An Article in the New York Tribune, [November 5, 1878]" in Kaufman, ed., op. cit., 1:, pp. 124-125. Quotation from p. 125. return

  229. "An Article in the New York World [November 9, 1877]", in ibid., pp. 112-116. return

  230. Ibid., pp. 115-116 n.17. Emphasis supplied. return

  231. August Sartorius von Waltershausen, The Worker's Movement in the United States, 1879-1885, trans. by Harry Drost et al., ed. by David Montgomery and Marcel van der Linden, (New York: Cambridge University Press, 1998). return

  232. August Sartorius von Waltershausen, "Die Chinesen in den Vereinigten Staaten von Amerika, Zeitschrift für die gesammte Staatswissenschaft (Tubingen), XXXIX:2 (1883), pp. 320-431. return

  233. David Montgomery, "Introduction," in Sartorius, The Worker's Movement . . ., op. cit., p. 23. return

  234. Ibid., pp. 44-46, 61-62 . For an English translation of Ratzel's memoir of his trip across the United States (1873-1874), including a paragraph describing the Chinese workers in San Francisco as a "dull, stolid group" whom "you cannot escape . . . [E]verywhere they are busy in the same somewhat slow, careful, cautious yet diligent manner and always seem to be the same limited passive beings with the same yellow, slant-eyed, expressionless, beardless dozen or so faces," see Friedrich Ratzel, Sketches of Urban and Cultural Life in North America, trans. and ed. by Stewart A. Stehlin, (New Brunswick, N.J.: Rutgers University Press, 1988), p. 283. return

  235. Marcel van der Linden and Gregory Zieren, "August Sartorius von Waltershausen (1852-1938), German Political Economy, and American Labor," in Sartorius, op. cit., pp. 51-52. return

  236. August Sartorius von Waltershausen, "Boycotten, ein neues Kampfmittel der amerikanische Gewerkvereine," Jahrbucher für Nationalökonomie und Statistik, Neue Folge, Band II (1885), pp. 1-18. Translated as "Boycotts; A New Trade Union Weapon in the United States," in Sartorius, op. cit.,pp. 153-170. return

  237. Ibid., p. 163. return

  238. For Woodhull, see Johanna Johnston, Mrs. Satan: The Incredible Saga of Victoria C. Woodhull, (New York: G. P. Putnam's Sons, 1967); Barbara Goldsmith, Other Powers: The Age of Suffrage, Spiritualism, and the Scandalous Victoria Woodhull, (New York: Alfred A. Knopf, 1998; and Lois Beachy, The Woman Who Ran for President: The Many Lives of Victoria Woodhull, trans. by Gloria Steinem, (New York: Penguin, 1996); Victoria Woodhull, Victoria Woodhull Reader, (Weston, Mass.: M and S Press, 1975. For Andrews, see Madeline B. Stern, The Pantarch: A Biography of Stephen Pearl Andrews, (Austin: University of Texas Press, 1968); Stephen Pearl Andrews, The Science of Society, (Weston, Mass.: M and S Press, 1970 [1851]); and Charles Shively, ed., Love, Marriage and Divorce, and the Sovereignty of the Individual: A Discussion Between Henry James, Horace Greeley, and Stephen Pearl Andrews, and a Hitherto Unpublished Manuscript, Love, Marriage and the Condition of Woman by Stephen Pearl Andrews, (Weston: M and S Press, 1975 . return

  239. Messer-Kruse, op.. cit., pp. 226-231. return

  240. Goldsmith, op. cit., pp. 29, 77, 101-102, 178-182, 325; Stern, op. cit., pp. 120-121. return

  241. Saul K. Padover, ed. and trans., Karl Marx on the First International, (New York: McGraw-Hill, 1973), pp. 225-231; Hans Gerth, ed. and trans., The First International: Minutes of the Hague Congress in 1872 with Related Documents, (Madison: University of Wisconsin Press, 1958), pp. 177-178, 194-195, 248, 264-267; and Arthur J. Vidich and Stanford M. Lyman, American Sociology: Worldly Rejections of Religion and Their Directions, (New Haven: Yale University Pres, 1985), pp. 165-166 n.8. return

  242. Goldsmith, op. cit., pp. 331-333. See also Amanda Frisken, " 'Shameless Prostitute and a Negro': Miscegenation Fears in the Election of 1872," in Nancy Lusignan Schultz, ed., op cit., pp. 133-148. return

  243. Messer-Kruse, op cit., pp. 244-245. return

  244. John R. Commons et al., History of Labour in the United States, op. cit., II, pp. 217-218, 270-274, 302-309, 400-404. return

  245. Messer-Kruse, op. cit., pp. 207-216, 231-233, 244-260. return

  246. Taft, The A.F. of L. in the Time of Gompers, op. cit., pp. 10, 22-28, 34-35, 63-66, 86-90. A brief biography of Powderly can be found in Kaufman, Albert, and Padillo, eds., op. cit. vol. 6, p. 582. return

  247. Gyory, op. cit., pp. 107, 119, 123. return

  248. On this crucial point, which Gyory misses altogether in his overly class-oriented approach, see Richard T. Ely, The Labor Movement in America, (New York: Thomas Y. Crowell and Co., 1886; reprint, New York: Arno Press, 1969), pp. 310-324; and Ken Fones-Wolf, Trade Union Gospel: Christianity and Labor in Industrial Philadelphia, 1865-1915, (Philadelphia: Temple University Press, 1989); and Herbert G. Gutman, "Protestantism and the American Labor Movement: The Christian Spirit in the Gilded Age," Work, Culture and Society in Industrializing America, op. cit., pp. 79-117. return

  249. McGloin, op. cit., pp. 172-187. return

  250. Robert Seagar II, "Some Denominational Reactions to Chinese Immigration to California," Pacific Historical Review, XXIII (Feb. 1959), pp. 49-66. For the life and work of Donaldina Mackenzie Cameron (1868-1969), a Presbyterian missionary who took as her calling the rescue of Chinese women impressed into prostitution in Chinatown, see Carol Green Wilson, Chinatown Quest: The Life Adventures of Donaldina Cameron, rev'd. edn., (Stanford: Stanford University Press, 1950); and Mildred Crowl Martin, Chinatown's Angry Angel: The Story of Donaldina Cameron, (Palo Alto, CA.,: Pacific Books Publishers, 1986 [1977]) . return

  251. William Speer, D.D., The Oldest and the Newest Empire: China and the United States, (Hartford, Ct.,: S,S, Scranton and Co., 1870), pp. 3-6, 462-530, 554-662; Rev. O. Gibson, op. cit., pp. 158-332, 345-373; Ira M. Condit, op. cit., pp. 90-224. return

  252. Fones-Wolf, op. cit, pp. 64-121. return

  253. Robert G. Lee, Orientals: Asian Americans in Popular Culture, (Philadelphia: Temple University Press, 1999), p. 66. return

  254. Quoted from "The Chinese Evil, Master Workman Powderly Speaks Out, Urges Reenactment of the Exclusion Law by Congress," San Francisco Chronicle, Jan. 8, 1892, in Jules Becker, The Course of Exclusion, 1882-1924: San Francisco Newspaper Coverage of the Chinese and Japanese in the United States, (San Francisco: Mellen Research University Press, 1992), p. 13. return

  255. Quoted from "The Chinese Evil . . . ," in Robert McClellan, The Heathen Chinee: A Study of American Attitudes Toward China, 1890-1905, (Columbus: Ohio State University Press, 1971), p. 13. return

  256. Salyer, op. cit., p. 102. return

  257. Terence V. Powderly, "Exclude Anarchist and Chinaman," Collier's Weekly, XXVIII (Dec. 14, 1901), p. 7. Quoted in McClellan, op. cit., p. 20. return

  258. Powderly, "Exclude Anarchist and Chinaman," quoted in Becker, op. cit., pp 99-100. return

  259. Ibid., p. 100. return

  260. Salyer, op. cit., p. 301 n. 13. return

  261. Gompers, Seventy Years of Life and Labor, op. cit., II, pp. 151-173. return

  262. Hoexter, op. cit., pp. 133-281. return

  263. Armentrout Ma, op. cit., pp. 32-34, 178 n. 13, 193 n. 11. return

  264. New York Times, Dec. 9, 1905, p. 2. Quoted in Hoexter, op. cit, pp. 197-198. return

  265. Hoexter, op. cit., pp. 196-199. return

  266. Tien-lu Li, Congressional Policy of Chinese Immigration, or Legislation Relating to Chinese Immigration to the United States, (South Nashville, Tn.: Publishing House of the Methodist Episcopal Church, 1916), p. 118. return

  267. Gyory's statement can be accessed on the internet at Amazon.com.UK. return

  268. Philip P. Choy, Lorraine Dong, and Marlon K. Hom, The Coming Man: 19th Century American Perceptions of the Chinese, op. cit. return

  269. Floyd W. Matson, "The Outcry Against Chinese-Americans," The Progressive, (Sept. 1955), p. 25. Cited in Jacobus tenBroek, Edward N. Barnhart, and Floyd Matson, "Preface to the Third Printing," Prejudice, War and the Constitution, (Berkeley: University of California Press, 1968), p. vi. return

  270. Jerome Beatty, Jr., "Trade Winds," Saturday Review, May 7, 1966. Quoted in Alan R. Bosworth, America's Concentration Camps, (New York: W. W. Norton, 1967), p. 251. return

  271. Choy, Dong, and Hom, op. cit., p. 172. return

  272. Loren W. Fessler, ed., Chinese in America: Stereotyped Past, Changing Present, compiled by China Institute in America, Inc, (New York; Vantage Press, 1983) p. 267. return

  273. Ronald Takaki, "Who Killed Vincent Chin?" in A Look Beyond the Model Minority Image: Critical Issues in Asian America, ed. by Grace Yun, (New York: Minority Rights Group, Inc. 1989), pp. 23-29. return

  274. Choy, Dong, and Hom, op. cit., p. 162. For a comprehensive report on this issue, see Sam Chu Lin et al., "The Bloody Legacy of Hate Crimes: From Vincent Chin to Joseph Ileto, the Killing Continues," Asian Week, xx:51 (August 19-25, 1999), pp. 13-15. return

  275. Richard Austin Thompson, The Yellow Peril, 1890-1924, (New York: Arno Press, 1978), pp. 1-62. return

  276. Morrison G. Wong, "Chinese Americans," in Pyong Gap Min, ed., Asian Americans: Contemporary Trends and Issues, (Thousand Oaks, CA.:Sage Publications, 1995), pp. 58-94. return

  277. Wong, op. cit., pp. 76-79. return

  278. Perla Ni And Ap, "Los Alamos Case Perplexes APAs," Asian Week XX:29 (March 18, 1999), p. 8; Jeff Gerth and James Resin, "1998 Report Told of Lab Breaches and China Threat: A Bomb Data Vulnerable," New York Times, May 2, 1999, pp. 1,8; David Johnson, "Committee Told of Beijing Cash for Democrats," New York Times, May 12, 1999, pp. A1, A20; Tim Golden and Jeff Gerth, "China Sent Cash to U.S. Bank, With Suspicions Slow to Rise," New York Times, May 12, 1999, pp. A1, A20; David Johnston, "Friend of President Admits to Violating Fund-Raising Laws, New York Times, May 22, 1999, pp A1, A9; Jeff Gerth, "Note Hints Fund-Raiser Knew of Bribery Issue, New York Times, May 22, 1999 p. A9; Jeff Gerth and James Risen, "Spying Charges Against Beijing Are Spelled Out by House Panel," New York Times, May 26, 1999, pp. A1, A15; John M. Broder, "President's Sober Response Assures Public of Counterespionage Measures," New York Times, May 26, 1999, p. A15; Tim Weiner, "How Right is Report? Caveats by Experts," New York Times, May 26, 1999, p. A16; James Risen, "Fund Raising Figure Had Spy Case Role," New York Times, May 26, 1999, p. A16; David Johnston, "Guilty Plea Set By Fund-Raiser for Democrats," New York Times, May 26, 1999, pp. A1, A24; Hoyt Zia, "Well, Is He a Spy -- Or Not?", New York Times, May 26, 1999, op-ed, p. A31. return

  279. Fox Butterfield and Joseph Kahn, "Chinese Intellectuals in U.S. Say Spying Case Unfairly Casts Doubt on Their Loyalties," New York Times, May 16, 1999, p. 26. See also Bill Mesler, "The Spy Who Wasn't," The Nation, CCLXIX: 5 (Aug. 9-16, 1999), pp. 13-17. Ling-Chi Wang, "China Spy Scandal Taps Reservoir of Racism," on the internet. URL: w.w.w.minorities-jb.com/asian/news/spying3c.html. return

  280. Caspar W. Weinberger, "Foreword," Report of the Select Committee on U.S. National Security and Military Commercial Concerns with the People's Republic of China. 105th Congress, Report 105-851. May 25, 1999. (Lanham, Md.: Regnery Publishing, Inc., 1999) p.vi. Moreover, Lars-Erik Nelson points out that, " . . . most irresponsibly, the Cox report suggests that every Chinese visitor to this country, every Chinese scholar, every Chinese student, every Chinese permanent resident, and even every Chinese-American citizen is a spy, potential spy, or 'sleeper agent," merely waiting for the signal to rise up and perform some unimaginable act of treachery." Lars-Erik Nelson, "Washington: The Yellow Peril," The New York Review of Books. XLVI:12 (July 15, 1999), pp. 6-10. Quotation from p. 6. return

  281. Charles C. Mann, "The Mole in the Machine," New York Times Magazine, Sec. 7 (July 25, 1999), pp. 32-35. Quoted material from p. 33. return

  282. Mia Tuan, Forever Foreigners or Honorary Whites? The Asian Ethnic Experience Today, (New Brunswick, N.J.: Rutgers University Press, 1998). return

  283. Lisa Lowe, Immigrant Acts: On Asian American Cultural Politics, (Durham, N.C.: Duke University Press, 1996), pp. 5-6. return

  284. op. cit., p. xi. return

  285. Herbert G. Gutman, "Protestantism and the American Labor Movement: The Christian Spirit in the Gilded Age," American Historical Review, LXXII (October, 1966), pp. 74-101. Reprinted in Gutman, Work, Culture and Society, op. cit., pp. 79-117. return

  286. Kimberly L. Phillips, "Making a Church Home: African-American Migrants, Religion, and Working-Class Activism," in Eric Arnesen, Julie Greene, and Bruce Laurie, eds., Labor Histories: Class, Politics, and the Working-Class Experience, (Urbana: University of Illinois Press, 1998), pp. 230-256. return

  287. Julie Greene, Bruce Laurie, and Eric Arnesen, "Introduction," in Arnesen, Greene, and Laurie, op. cit., pp. 8-10. return

  288. "Class was perhaps overworked in the 1960s and 1970s, and it has become merely boring. It is a concept long past its sell-by date." Quoted from E. P. Thompson,"The Making of a Ruling Class," Dissent, (Summer, 1993), p. 380, in Nick Salvatore, "Herbert Gutman's Narrative of the American Working Class: A Reevaluation," International Journal of Politics, Culture and Society, XII:1 (Fall, 1998), p. 75. return

  289. Gutman, "Protestantism and the American Labor Movement," op. cit. See also Herbert G. Gutman,"Enslaved Afro-Americans and the 'Protestant' Work Ethic," in Berlin, ed., Power and Culture, op. cit., pp 298-325. return

  290. David R. Roediger, "The Greatness of Herbert Gutman," in idem, Towards the Abolition of Whiteness: Essays on Race, Politics, and Working Class History, (London: Verso, 1994), pp. 39-46. Quoted material from p. 41. return

  291. Hill, "Myth-Making . . . ," op. cit.; Salvatore, "Herbert Gutman's Narrative . . . ," op. cit., pp. 66-68. return

  292. Salvatore,"Herbert Gutman's Narrative . . . ," op. cit. return

  293. Gutman, "Protestantism and the American Labor Movement," in Work, Culture and Society, op. cit., p. 88. return

  294. Salvatore, "Herbert Gutman's Narrative . . . ," op. cit., p. 66. return

  295. Gyory, op. cit., p. xi. return

  296. Herbert Gutman, "Labor History and the 'Sartre Question'," Power and Culture, op. cit., pp. 326-328. See also Laurence J. McCaffrey, The Irish Catholic Diaspora in America, (Washington, D.C.: The Catholic University of America Press, 1997); and L. A. O'Donnell, Irish Voice and Organized Labor in America: A Biographical Study, (Westport, Ct.: Greenwood Press, 1997) return

  297. A fictional account of the Chinese danger to America will be found in P. W. Dooner, Last Days of the Republic,(San Francisco: Alta California Publishing House, 1880). return

  298. Franklin Ng, "The Sojourner, Return Migration, and Immigration History," in idem, ed., The History and Immigration of Asian Americans, (New York: Garland Publishing Co., 1998), pp. 87-105. Quoted material from p. 100. return

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