By Ian MacDonald, Betty O'Keefe
Scottish nursemaid Janet Smith used to be the sufferer of a 1924 tragedy that ignited racial stress in a really younger Vancouver. on the center of the problem have been the mysterious situations surrounding Smith's loss of life, rather the truth that the one different grownup in the home on the time was once the chinese language houseboy. while Smith's loss of life was once via the assassination of Davie Lew, a well known chinese language guy, it in simple terms reinforced the eu view that Vancouver's Asian neighborhood used to be a hotbed of violence and corruption.
Newspaper editors and such a lot of Vancouver's white group raised an outcry, charging the police with incompetence and important arrests, whereas Presbyterian indignation referred to as for legislation and order in addition to an finish to chinese language immigration. earlier than the summer time was once over, the tongs of Chinatown and the clans of Canada's West Coast have been set to protect their very own, and one Scottish minister went as far as to claim it a time of "holy war."
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Additional resources for Canadian Holy War: A Story of Clans, Tongs, Murder, and Bigotry
Sample text
It was a history that told southerners that their differences could be their strength, their defeat could teach humility, their racial struggles could 22 Black, White, and Southern teach humanity, and their centuries of shared living would teach respect and forgiveness. This last point was crucial, because white southerners evinced a strong sense of place along with their other cultural attachments. Their fierce localism, attachment to kin, living and dead, and their readiness to defend hearth and region reflected this connection.
Journalist Patricia A. Williams remembered her segregated black Charlotte neighborhood after World War II as a place where adults "formed protective, human boundaries. . " In rural areas, however—and the majority of southern blacks resided in the countryside as late as the 19305—such segregation required extraordinary measures. There, black and white mingled at country stores, gins, on the roads, and in recreational pursuits such as hunting and fishing. Even so, the Reverend Ralph David Abernathy, former head of the Southern Christian Leadership Conference (SCLC), related how he escaped from contact with whites while growing up in the Alabama Black Belt during the 19305.
They came to accept the inferior, demeaning status of blacks as a natural element of the southern landscape, and they looked through or past or not at all at the contradictions of the system. The maintenance of white supremacy dominated southern institutions and thought, and whites tried to eradicate the black completely from public discourse and life. Blacks were ignored in white schools; the press shunned them, except occasionally for criminal activity; and discussions of public issues treated the black as a nonperson.