 And I want to thank you all for joining us on this Monday evening in the virtual library. And I want to definitely thank Render Hector for joining us as well and bringing us what is another going to be another fascinating nature boost. These are part of our nature boost series, which you can catch all of these on our YouTube channel. We've had many and this is actually the last one. We will not be hosting them during summer, but we will come back with more so don't worry. And as I mentioned, we are on a lonely land so we do want to acknowledge that we occupy the unceded ancestral homeland of the raw nutrition lonely peoples were the original inhabitants of the San Francisco peninsula. We want to recognize that we benefit from living and working on their traditional homeland. And as uninvited guests we affirm our sovereign rights as first peoples and wish to pair respects to the ancestors, elders and relatives of the raw nutrition community. Part of our AAANHPI Heritage Month Asian American Native Hawaiian and Pacific Islander Heritage Month. And we are excited our new, we created a new tagline for this campaign, which is weaving stories. So I know this one will fit right in with that. The upcoming events we have tied to AAANHPI is are on the same page which is a bi-monthly read that's been going on for many years. Our religious advisory committee chooses a book each month both sit reads it, and then we all vote for the book so it's really a democratic setting. We have selected Melinda Low and her book last night at the Telegraph Club, and this is part of AAANHPI as well as pride. So there is a definite queer side to this story, and there's a lot of San Francisco history. So pick it up at any library location right now, both in print or electric. And some upcoming events that I just want to quickly point out on Monday, May 16 at 7pm will be having a film screening and filmmaker discussion with the filmmaker of Chinatown rising Josh Chuck. And hopefully his father will be joining us it's not set but maybe. We'll be first in our beautiful career auditorium if it's been a while since you've been around to the main library come on down. And it's going to be Saturday May 21 lots of room to spread out the authors and photographers of Chinatown pretty will be in the house. Our one of our favorites Russell Low will be back he has a new book out about the all American crew, the true story of the World War two bomber and the men who flew it. And this is the library system we have a lot of events coming up so you should just check that out and I will put the link to the campaign into the chat box. So you can find out actually Lisa will do that for me because I screwed it up. And just some non. We have a great series we're starting with the 10 well collective and this is all about health and mindfulness and there'll be a discussion as well. Really excited about this second Friday of the month. And then it's followed by the fourth Friday home meditation. So come check that out. Get moving and get well. And then we partner with the new bookstore medicine for nightmares on 24th street in the beautiful mission. We will be talking to some creators of the tarot deck pandemic and Revolution. And this was published by nomadic press artists and poets and tarot. So, all right. Now, without further ado, I am going to turn it over to Ranger Hector, who is the education program manager at Fort Point National Historic Site, and he's going to be telling us about San Francisco's home and the 19th and 20th century, Presidio and the segregated camps that existed and what happened post the earthquake. All right, Hector, thank you so much for being here and I'm turning it over to you. I'm so happy to be joining you for this event honoring Asian American Native Hawaiian and Pacific Islander Heritage Month. And something that's really powerful to me about this story about operating Chinatown and talking about the enclave of Chinese residents in San Francisco is because I also come from an ethnic enclave and Cuban American. And something that's always been really powerful to me is that the collective power of activism in these spaces of political and economic power, which is gained even through the legalized oppression that was happening in cities like San Francisco against immigrants like Chinese people is still something that is inspiring to me today to seeing how is it that communities can come together to provide activism, not only for their own communities, but also taking that beyond to others. And so I do have the privilege of working over at Fort Point National Historic Site, which is just over my shoulder here. And every day I get to invite students out to check out the four and to check out the history of San Francisco using the lens of Fort Point. And we can use the lens of the Presidio to better understand the history of Chinese Americans in the city as well. And so today, we're going to be launching into a program called uprooting Chinatown. But as I share my screen today I want us to not only think of that uprooting. I want us to think of the seeds of resistance that came along with that. And so I'm going to go ahead and share my screen here. Right. And so again, this program that we'll be discussing today is the uprooting of Chinatown. Also thinking about those seeds of resistance, the way in which that community thrived and was able to make things happen. And I like the fact that there was oppression going on, not only by the city government of San Francisco, but also by the federal government itself. So today some of the things that we're going to be covering is I want to set intention a little bit for this program. And I want us to better understand a little bit of where is it exactly that we got this information from. Who is it in the community that was inspiring us to add this work on to the general history of the Presidio as well. And I want to think a little bit outside the box of what is it that the Presidio can provide other than a natural escape. It can also be a place to talk about the challenging history of many different ethnic communities that live in the city. We can use what happened in the Presidio as that lens. So talking about the growth of resilient community so I really want to make sure that we have sort of a timeline of the development of the Chinese community in the city and I really want to stress that this is a small program. We don't necessarily have enough time to kind of get really in depth, but I want to kind of lay out the legal landscape of what was happening in Chinatown. And there's going to be some gaps here and there but I want us to understand what is it that was driving the economy there. What is it that was driving folks to move to the US. And also, how is it that those opportunities for growth and those opportunities for creating a labor based economy in the, in the city. And also pushing forward ways in which Chinese residents in the city could actually gain political power and be able to resist in a legal framework. We're also going to look at the place of the Presidio and the story of Chinese Americans in the city and look at some newspaper articles that actually paint a picture of what the Presidio camp looked like. So really this centers around the fact that the Presidio was a camp. The Presidio part of it was used as a camp for Chinese refugees during the 1906 earthquake after Chinatown was devastated by the fires of the earthquake. And so looking at how is it that the segregated camp kind of where was it placed. And also what did it mean for the city to constantly be seeking the displacement of Chinese people within a city that they've been living in since the 1840s. And then I want to finish off just very briefly touching on some of the obstacles that the Chinese community surmounts today and really how Chinatown is still a hub of activism and protest in the city so we'll conclude with that. So to get us started I want us to set a little bit of the intention. And I want us to thank our partners over at Cameron House who actually allowed us or helped us to develop some of the information that we have in this program. And so Esther and Lois Quan from Cameron House Cameron House is a nonprofit or is it organization that works in Chinatown, and they were actually started, they sort of started doing work with a woman named Donald you know calm. Donald you know Cameron who worked in Chinatown at the time when there was a very extensive network of forced sex workers who were being kind of transported into the city. And so she started her work as an advocate against this sort of trafficking. And eventually this has turned into an organization that is run by Chinatown residents. They provided their building as a venue for a workshop that occurred a couple of years ago before the pandemic to house educators and teachers that we as the Golden Gate National Recreation Area invited to to Chinatown so that we could better understand the history of the uprooting of the uprooting of residents from the neighborhood. And so this is actually us out on a tour provided by Esther and Lois Quan through Chinatown. This is some educators here from local Bay Area from various middle schools and elementary high schools. And so we had the opportunity to sort of get a look not only at the legal landscape of Chinatown and how is it that a process of laws were trying to make life difficult for the immigrants and residents living there, but also taking a look at the historic streets of Chinatown, and diving in a little bit deeper. So that was a really great opportunity for us and it allowed us to talk together as educators and teachers to better understand what is it that was happening. How is it that this community developed. How is it that they can, they created an infrastructure of legal resistance to be able to advocate for themselves and to continue to expand the community in different ways. And so I want to jump into a little bit of a timeline to better understand the growth of this resilient community throughout time. And so I am starting with the 1840s here but I always want to remind folks that there's been ties between China and North America for a very long time ever since North America began to be colonized. And so really what we have here is just more of specifically dealing with California. The mass immigration of Chinese immigrants really began in the 1840s. In the late 1840s when the various immigrants that were coming here looked at the gold fields of California as a place in which they could find prosperity in which they could find money. And in fact a lot of those earnings were going to be sent back to their families in China. And so this is when a lot of minors, a lot of Chinese migrants came as minors, and they often referred to California as the gold mountain. And so that was sort of local term in the sense that this place is really representing a new change of life for people. It really was a place where you might be able to strike it rich. Obviously that was not the experience of many people coming to California, not all of them found their fortune, but it's possible that many of them found a new home to live. And by the 1850s there was already a neighborhood of Chinese people living in San Francisco. Another big draw and something that actually sort of caused the hiring on of more and more Chinese workers was the construction of various railroads. And of course since even 1858 California has been using, had been using Chinese migrants in railroad companies, and many of these laborers, they were men, they came from Guangdong province. And so we, the important part to understand is that the Pearl River Delta the Guangdong province these geographical areas in China. And this is the source of migrants and what happened was that the cultural practices the traditions of this place were also transferred over to San Francisco's Chinatown in the early days. And so when we think of those social connections as cultural connections, they really created a fabric in the city. And so despite whether you came as a gold miner and you moved into San Francisco or whether you came as someone who is working on railroads. People were going to be feeling more at home in a place like San Francisco's Chinatown, mostly because there was a lot of people coming from a similar point of origin as you. So this sort of system of chain immigration made it possible for there to be a variety of social and cultural organizations that were able to create a sort of framework. Later on for being able to resist various laws that were oppressing the residents of Chinatown. So nearly 20,000 Chinese workers labor through harsh winters and really terrible conditions, particularly in the Sierras to create the economic artery that was the Transcontinental Railroad. And we think of the massive losses of human life. Many of them were of these Chinese laborers. And we already begin to see in the 1850s and 60s, this sort of reduction of the value of the lives of Chinese immigrants into the country. And there's much more on that sort of process of dehumanization that was happening. And how is it that Chinese community members resisted against that. I also want to shout out a lot of these photos, you can see the courtesies down there. There's a lot of interesting historical resources for checking out historic photos of Chinese immigrants and workers as well in the past. So to touch a little bit on what types of labor was it that was going on in the city of San Francisco that was really a good opportunity for Chinese residents one of the big ones was actually by the 1850s by 1851 the first Chinese laundry was built in San Francisco and really the Chinese community members were at a really good position to be opening up laundries and washing businesses in the city. So you had a massive amount of influx of a particularly men living in San Francisco at this time. A lot of sort of European American men, they had not been accustomed to doing chores such as cleaning or washing. And really, you know, from what we understand really neither had Chinese men. But the business opportunity was quite large to be able to instead of having people, some people would even if they had enough money they would ship their clothes to Hawaii or even far away as China to be able to have them washed. Many people would rather just throw away their clothes when they were done washing them. So already there was a prime opportunity for the Chinese community to be able to create laundries, and the vast majority of laundries in the city were owned by Chinese community members. And so they operated hundreds of laundries within the city. And this also gave them the ability to be able to create political and economic for holds that we'll talk about later, which would be very important. It's also important to understand that the United States did have a relationship with the Chinese government at this time. Politically, I would say, a comparing their political relationship with perhaps the nation of Japan at this time would have been different. So generally, China as a country politically in the 1860s 1870s was not doing was not very influential on the world stage. When we think of their diplomatic ties with the country. So a lot of times there would be this sort of notion that the Chinese government would be a really great representative for the opinions of Chinese Americans. But whether or not those recommendations were heard. It's hard to tell. And so a lot of times what happened was that the Chinese community living in the States advocated for itself. So we're going to take a little bit of a deeper look at that legal landscape. And just as, and I'd like to just point out to people some of the cartoons that some of the caricatures of stereotypical racist cartoons that I'll be showing here they may be offensive to folks and so I kind of want to provide a brief trigger warning before we get into some of the other ones. But I wanted to use these to sort of point out the racist notions that people had of Chinese people at this time. And really what they thought that they were bringing to the United States, despite the fact that they were already participating quite actively in the economy, despite many of them not being able to receive naturalization or become naturalized as American citizens. And so when we look at this cartoon what we're really seeing is this notion that because of the fact that Chinese and Chinese immigrants oftentimes would work incredibly hard for cheaper amounts of for smaller amounts of money. There was this notion that was propagated within the white working class, particularly in cities like San Francisco with large populations of Chinese people that there was this notion that laborers, the working class they were to be threatened by these new immigrants coming in. And so this really fueled racism that sort of transcended from the higher spheres of society, even into the working class so you may have someone who lived very close to Chinatown and they were a working class white person and they may make a similar amount of money or be in a similar economic bracket as a Chinese immigrant, but they may look at them as a threat to their prosperity in this country. And so that's something important for us to point out. And so at this point the Chinatown was very much a sanctuary and a haven for Chinese people because of the fact that being in other parts of the city as a Chinese person could be quite difficult in this part of the 1800s. And so what we see is that even from the beginning from the 1850s, there was already legal frameworks being put in place, not only by the the city of San Francisco but also by the state of California and eventually even the federal government to either restrict Chinese immigration or make working independently as a Chinese person. We noticed that there's not as many restrictions for companies that were using Chinese migrant labor but it was often times for opportunities where Chinese immigrants could actually become entrepreneurs or be able to earn their own money. What happened was that they had laws such as the foreign minors tax which was implemented in 1850 that specifically affected immigrants of course that were coming to mine for gold, but it also especially affected Chinese immigrants because the past two naturalization for them were extremely restricted. And so there was really even into the 1940s, there was not many feasible ways for someone to become a naturalized citizen. The only way really was birthright citizenship. And so what we see here is a foreign minors tax receipt. And so this would have been $4 that would be paid every month which $4 at this time, actually quite a large amount of money. You could probably, you could probably double you'd probably like about $80 a month. If you think about it usually $1 at this time is roughly $20 if we add the value of inflation and things like that. And so $8 a month is simply to be able to try to get gold, certainly would have been a big hit especially for people who are trying to send money back to their families at this point the Guangdong province for a lot of people came from would have been experiencing quite a lot of impoverished quite a lot of poverty and quite a lot of civil discord that was happening within the country. So the foreign minors tax was already implemented by 1850 only a year after the gold rush really took off. So this could have this would have severely affected Chinese minors abilities to kind of get up the wrong so to speak. There's another political cartoon with some quite offensive caricatures. And so when we look at this, obviously this sort of phrase the Chinese Moscow was commonly used. And the way in which this was implemented all throughout, particularly the 1870s into the 1900s and beyond was the implementation of various types of laws that would have affected, particularly the Chinese community but also various Asian communities as well. One of the larger ones of course is the Asian Exclusion Act which began in 1882, and would have actually been extended throughout the 1900s as well. But when we think specifically of laws that affected residents of San Francisco, some of the big ones that we see where laws were that were established against the Q hairstyle which is a politically significant hairstyle at this time in China. So if we can imagine the Q hairstyle it's sort of like a braid that goes down the back of the neck, and that goes down the back. And this hairstyle would have actually been a hairstyle used by men in China. And not only was it a simple hairstyle but in fact it was a political statement so to speak. And one was not legally allowed to cut their queue in China and so the Q hairstyle being restricted and actually being forced upon Chinese residents where they actually had to cut their queue, which is a braid which is depicted here stereotypically. And that could affect them in such a way that they would not be able to return safely to their country. And so it's very strange because that would of course encourage new immigration from China but it would also make it so that the residents that were here. If they couldn't if they listen to this law and they wouldn't be able to return home. So, this is something that is that was implemented in 1873. At this time, particularly 1870s and 80s there's a lot of economic turmoil in the United States. So it's a time when these laws are being implemented various immigrant groups, particularly Chinese are being used to scapegoats for the economic troubles. The creation of laundry is in wooden buildings is also highly restricted. At this point about 89% of the laundries in the city were owned by members of the Chinese community and many of those are going to be in one building seeing in San Francisco was built extremely quickly. And most buildings were made out of wood. There was a large fire in a laundry that prompted the creation of these laws, but they had the very much intended effect of making it difficult for Chinese community members to operate their businesses. The exiting of residents are the bread of the force quarantine of residents in Chinatown during a bubonic plague outbreak in the year specifically in the year 1900 but it actually happened again, further along the line in the 1900s was another thing that really showed the it's really like a big parallel when we think of COVID-19 as well as this notion of Chinese people is bringing pestilence or disease to the city. And so Chinatown, of course, was a busy and dense place. There was a lot of action a lot of people. And there was this notion that there was more disease in this area, because they were immigrants from another country perhaps they were bringing this bubonic plague. Rats were still being blamed for bubonic plague at this time. And so the large amount of rats in the general central neighborhoods within downtown San Francisco. A lot of them were being associated with Chinatown and so Chinatown was actually forcefully quarantined at this time for a period of time. And residents were not allowed to exit Chinatown. So we can imagine, you know, even though Chinatown was a hub for Chinese Americans, it wasn't the only place where they worked. And it certainly wasn't the only place where they had economic ties. And so this was a really real example of what is it that was happening in terms of the forced movement of the population of this group. And so Chinatown's presence in the center of the city was considered to be very problematic, not just for people in the higher echelons up in Nob Hill or in surrounding neighborhoods, but also by members of the white working classes as well. So these different types of sides, they would have been trying to sort of push Chinatown out of this area. The resident status of people, we touched a little bit of Chinese people in the US, we touched a little bit on that as well. There was many attempts to block the birthright citizenship of Chinese people. And there was no past naturalization at this time and there would remain to be no past naturalization for a long time to 1940s. So despite the fact that there are many people living in San Francisco today, whose families have been here since the mid 1800s, naturalization was basically impossible other than birthright citizenship, which we'll talk about in a minute. And so when we look at how is it that these seeds of resistance began to form. One of the best places we can go to is really looking at the different types of professional and cultural organizations that were happening in the city. And so one of these professional organizations were various guilds of laundromat of people who worked in laundries. And so what we happened, what did occur once was that these various laundry ordinances that banned the use or the operation of laundries and wooden buildings. There was a case involving the owner of the Yikwo laundry in Chinatown, his name is Lee Yik, and this is the famous Yikwo v Hopkins court case. And in this court case, basically what occurred was that Lee Yik had been operating as a totally legal business owner in a wooden building he had a laundry and basically he was risk his permit to operate was rescinded. And so what occurred was that he was actually able to sue with the he paid a white lawyer. We have probably we have a pretty good understanding that he received quite a lot of support from the local laundry guilds who were which were owned by Chinese laundry owners. In order to resist his permit being rescinded because of course they'd be interested in making sure their permits can be resisted either. And so what this basically stipulated when Lee Yik won the court case was that Chinese community members Chinese residents and this went up all the way up to the Supreme Court, they have equal protection under the law. So there cannot be a law that is specifically applied to affect an ethnic population in this country, because that violates equal protection. And despite the fact that Lee, despite the fact that Yikwo v Hopkins ended up with Lee Yik actually winning the court case. This court case was oftentimes not set as a part was oftentimes not used or set as a precedent in the Supreme Court. And so, despite the fact that in 1886. It was established there couldn't be laws that specifically affect members of ethnic communities such as particularly the Chinese. It wasn't necessarily used as a precedent in future court cases. Why that is probably a very answer. It was mentioned in a couple of court cases, having to do with the Japanese community. So that's something important to know. Another lawsuit that also ended up in the Supreme Court was one involving long Kim arc. His family came from China, and he was actually born in the US, and he lived in the US for much of his life. And he contended that he he was denied his citizenship I believe when he was entering back into the country after being in China. And what occurred was that when he sued eventually this court case also went up to the Supreme Court probably with the help of the Chinese community as well. And this defended in 1898, the right for Chinese people are rather the descendants of the children of people born in China who were born in the United States to be able to have birthright citizenship. So this of course opened up the pathway for the Chinese populations children to be able to have American citizenship in the US if they were born here. And so there's laws like these that we sort of take for granted now, but that many people were fighting for at this time. And so, when we look at one Kim arc story, it also tells us a lot about the Chinese and the Chinese communities, or the San Francisco's Chinatown community sort of what their priorities were at the time as well which was being able to keep their status and being able to resist against the sort of legal network of a lot of different oppressive laws that were functioning at this time. Now, taking a look at, we already discussed a little bit about how is it that the community was consistently attempting to be uprooted by a variety of legal mechanisms. But the way in which the Presidio plays a role is actually during the 1906 or after the 1906 earthquake and fire. This is a picture of Chinatown after the fire and earthquake. And really, this was not the first time, of course, that the Chinatown community. There was an attempt to uproot them from this, the area where they were living during the bubonic plague outbreaks there was also suggestions to move Chinatown to other areas. We'll look at a newspaper article that touches on that and just the next slide. But one of the excuses, particularly for the operating of Chinatown was a 1906 earthquake. After the fire, of course, portions of Chinatown were devastated. And many of the members of the Chinatown community had to move to Oakland and that's where they established a large Chinese community in that city. And what happened was that about 60 or so residents moved to the Presidio, or they were moved by the city and actually by the military into the Presidio. And there was also widespread looting that occurred. As folks were in the refugee camps in the Presidio. So that's something important to remember as well was that this wasn't simply people being moved for benevolent reasons in order to get them away from a neighborhood that had been really devastated. It was also people taking advantage of that situation and the National Guard and residents from the surrounding neighborhoods alike took the opportunity to loot Chinatown after the 1906 earthquake and fire. And so it also became very difficult for Chinese residents of this neighborhood to be able to claim their rights to their property. If they had any citizenship papers or papers that sort of work to prove that they were born in this country, then it made them made it very difficult for them to acquire them. Or it made it very difficult for them to prove their rights, if they had been burned or destroyed in the firing earthquake. So this is some important things to know. There's a small group of Chinese refugees that actually lived in the Presidio. We can learn about them here. And so I'll go ahead and read out this newspaper article for us. So the San Francisco Chronicle reports in 1906 Chinatown was moved to still another location yesterday following the action of Ruth's committee and the military authorities were moving the Chinese from the foot of Venice Avenue to the Presidio golf links. They also moved around within the Presidio as well. Charles S. Wheeler heading a delegation of residents and property owners called upon the military authorities of the Presidio yesterday morning and objected to the establishment of the Oriental quarter so close to their homes where the summer zephyrs would blow the orders of Chinatown into their front doors. As a result of their protests and new location was hurriedly secured on the military parade grounds above four point where all that remains of San Francisco Chinatown was installed before the noon hour. And so basically what's happening here was that in one of the parts of the Presidio they had established sort of a temporary refugee camp. And what we see here is this clearly racist language that points to the notion that you know this population of people had some sort of unpleasant odor. It's very disruptive in this way when you simply had a population of people who were being moved around in the city that had been devastated by an earthquake and fire. Eventually they ended up being placed closer to Fort Point. And if anyone has had an opportunity to go and visit Fort Point or that particular part of the Presidio is extremely windy. It's very cold. And so we can imagine what it must have been like to live in this area. And so here is actually a photo which I'm surprised that this exists. Chinese refugees. And so when we look at the conditions of this camp, we can imagine it must have been very difficult for people to live here. We do have a couple of eyewitness statements that sort of stated how it was for residents of Chinatown to leave a portion of the city and go to this place. Not only thinking about the obstacle such as the weather, the climate in this area, but also thinking about the fact that people were leaving behind a neighborhood that had really been a sanctuary for the Chinese community already at this point for nearly 60 years. Of course, Chinatown would still continue to live and have a population. But I really do believe that this must have been a huge psychological hit to the residents who had to live in these refugee camps, particularly when their goods were being looted and their property was being seized. This other news article by the San Francisco examiner in 1906 also highlights the very clear intentions of city officials to move around the Chinese population in the city to places that were less central. And so it says here Wednesday, Chung see the Chinese consulate and Ouyang King Vice Council, accompanied a roof on a tour of inspection of the outline districts of the city. The relief committee had suggested Hunter's point for the permanent location of the specials. When the ground was surveyed which is specials is extremely old water for meeting Chinese people or people of Asian descent. When the ground was surveyed however the consulate in his eighth intimidated that intimated that they would not be satisfied with that district, a large stretch of territory in the material was also shown but the Chinese again displayed satisfaction. Probably the reason why the consulate and vice consul who are many times who were at times consulted by the city government to sort of get the get an idea of what San Francisco's Chinese residents would like to do probably a big reason why they did not like the outline districts of the city, particularly Hunter's point was because these had been slaughterhouse districts. So we're talking about a community that makes its money off of washing clothes and maintaining the streets having to live in a part of the city that had essentially become very stacked full of stagnant water. It was very dirty. At this point and so a relocation to that part of the city could have been really devastating for the economy of the Chinese community. Suffice it to say that it also was extremely problematic to move a group of members specifically just to one quarter of the city. And how there was resistance by the console to do this. I think something that I want to touch on is that, you know, unfortunately we don't have much time in this segment to talk about the development of Chinatown past the 1900s. I want to remind us that the Chinese Chinatown community shifted and changed throughout the 1900s as well particularly in the 1920s. What you saw was that there was a little bit more of the increase of a notoriety as a tourist destination so a lot of times when we look at pictures of Chinatown in the 1800s. We don't see as many of those classic facades that we associate with Chinatown today. Many of those were actually added on a bit later as a way of being able to get folks to visit the Chinatown quarter as sort of tourist destination. But despite that one still goes to Chinatown and is able to see the very real cultural traditions that are rooted there today. There has been a active temple in Chinatown since the 1850s. And so we can think about the fact that despite the neighborhood has changed, obviously in the past 100 or so years, we still see a an enclave that is very active and always changing politically and culturally today. And so, you know, Chinese San Franciscans their legacy of activism and resisting against depressive laws. It really does still push even into today. In the 1930s there was a lot of Chinese activist organizations that were fighting for the working class, and their activism was extending out into other types of populations into other ethnic enclaves as well. Here are a couple of photos that I wanted to showcase as well. It can't be forgotten that during COVID-19. There was just a huge uptick of anti Asian violence going on. And, you know, just sort of the association of Chinese people with COVID-19 was something that was being protested against by Chinese residents all over the country. And here is just a couple of photos of activism happening in Chinatown as well. And then this photo here in the corner was in reaction to the shooting in Atlanta that occurred in an Asian business as well. So when we think of the fact that Chinatown is still a hub for activism today, I think that's a really important thing to remember, just because oftentimes what we see in the past can parallel the moves and movements that are happening in the present. And so I really want to shout out our different types of partners, particularly the San Francisco Public Library and Cameron House again. Golden Gate National Recreation Area. Our job is to use our park lands in a way to look at the lens of the city in a different way. And so when I think of uprooting Chinatown, I also think of the fact that this vibrant community planted seeds of resistance against legal oppression. And that has really changed the way that I look at Chinatown when I walk down the street there. And so I want to thank you all for your time. And I'd love to take some questions in the chat as well. Thank you, Hector. There was a question way up from Doug. My grandmother told me stories of her family's trek from Chinatown out to Golden Gate Park. Was any written record made by the military or other department of the Chinese residents who were relocated to the Presidium? I cannot tell you, but I could say that this might be a question for our archive staff. And so that was remembering to plug our archives. The Golden Gate National Recreation Area runs an archive outside out of the Presidium. I think we have it in a document in the doc that's being kind of referenced in the comment sections of the YouTube. But the archives there, it has collected an incredible amount of information about the military. So I do think that, like, there may be a little bit more information about the amounts of people and sort of where they were put by the military, and it may be there at the archives. And yeah, that might be a good place to start. So that's actually something I'm going to look into as well. And then there's one in the Q&A flesh out more about post 1906 Presidium camp life to the Chinese refugees when racism was so prevalent. This is one of those things that we're struggling with. As of the fact that the social history in that camp is not well documented. So it's difficult to know, you know, we don't have many records as far as I know of like journals kept by people who are actually living in the camps. Some people are asking questions about food, where is it that they got it particularly. Whether or not that was something that they were expected to provide for themselves or whether the military may have been able to assist them in that. I'm not particularly sure. So those are some questions that I'd have to say, and I don't know to for now. The social history there is still something that we're kind of working on unveiling that I'm going to look into it as well and check out these archives so that we can have an opportunity to maybe look forward to some stuff and I know that the library sends out emails and updates as well. So that might be one of those emails. How about the symbolism behind the donkey character. I'm not sure where that comes from. Initially I was thinking like wow like maybe donkey, like maybe it could refer to the fact that there was actually some laws that restricted like the pulling of carts in Chinatown and that the donkey could be sort of that symbolism. I'm not particularly sure there's a lot of different symbolisms and caricatures that could refer to a political party that was active at the time, or something like that. Yeah, I'm not sure what that donkey's doing there. Let's see there's a couple more in the chat and the Q&A function. Carol's pointing out a good, some good information about whether or not like, like the ways that Chinese Americans were restricted in owning property as well. How about the house building that is shown at the very beginning of the presentation what was it. Was that Cameron House? Was that Cameron House? Oh, yes, it was. Sorry about that. I should have mentioned that. Yes, that was Cameron House in probably, I'm not sure if it was before the 1906 earthquake. But yeah, that was Cameron House at the beginning there. Were you, were they able to return to Chinatown after the camps from the Presidio? My understanding is that yes, I think it took a while for it to be constructed. How many folks actually returned? I'm not sure because there was a lot of the residents moved to Oakland and I don't know if there was much of a return from there when the Chinatown was established there. That's similar to what Steve's question is, what was the population of Chinatown in 1906 prior to the earthquake? Yeah, I like have to look at it. My understanding is that I mean it would have been, there would have been thousands of Chinese people living in the city, whether or not they all lived in Chinatown, I'm not particularly sure. But yeah, it's like, I'm not sure how many folks returned. I know that there was quite an ebb in the population for a while as there started to be sort of a redevelopment happening in the 1920s. How long did it take for Chinatown to rebuild after the 1906 earthquake? I think it depends. Yeah, there's someone mentioning how Cameron House had this sort of facade of like melted bricks. And so that really stipulates the damage that occurred there was severe but there were still some buildings that hung around. And there's a lot of the new facades that we see, they came about in the late 1910s and early 1920s. And so, I believe that's when we started to see an uptick in sort of the sense of like rebirth in the community, so to speak. Let's see, the messages are flowing in. So many knowledgeable people as well. I love that. Thank you. I know I'm like, y'all probably have better answers than I do. Maybe not, but definitely. Oh, well, yeah, for something. I love it. People are, I like people's theories about what the donkey could be. Yeah. Manus, I'm not sure if that person's name is cut off, but it's Manuel maybe or Manu saying how was Clement Street become the second Chinatown. I have that question as well if anyone has that answer. I'm not sure I don't know what the Richmond look like. In this time period, but yeah, I'm not sure exactly when that community started to form. But we definitely know there's so much displacement and movement as new folks come to the city that, you know, more new neighborhoods pop up, people relocate to different neighborhoods. And someone's mentioned the Chinese six companies as well and how those were based. I really wish I could like kind of go more into them they are also, you know, people are also talking about how they sort of load money and their different types of tactics that they had to sort of like negatively affect the community as well. The, the other six companies are something that one could really dive into as well they're cultural. They were like community organizations formed since the beginning of Chinatown by different like community leaders that basically helped to advocate for new Chinese immigrants coming into the neighborhood. I think Doug and Canyon come to a program. Canyon is that's a canyon that I know. The housing housing desegregation started with the SCOTUS decision and Shelley versus Kramer. Colonel John C. Young's family was rep reputed to be the first Chinese to buy in the Richmond district. He started on Clement Street in the 1970 Richmond decisions first. Oh yeah. Doug when was that. I'll post that in the chat box to you. 1949. I was next saying the donkey with the initials on his uniform represents Dennis Kearney he's being repressed as Jack asked the question as is who keeps it as an spite of complaints. Interesting Dennis Kearney. It's 1949. It's when that happened because I do remember the 40s was when they started to lift a lot of the restrictions on like, I mean even Chinese naturalization things like that. After the Golden Dragon Massacre in 1967. Interesting. I remember watching something about the Golden Dragon Massacre and like the history channel or something. Thank you everyone for sharing all your great details. I'm like thank goodness. I love when there's like conversation. I'm like. The chat is the river of consciousness that we get in zoom land so. Thank you for sharing it thanks for that we could. Doug you are a wealth of knowledge I'm going to put all this stuff in our main doc. Oh, and of course I'm putting it in. Excellent. This is like so much I need to like take a photo of this chat. Oh, well, save the chat if they just click on the three little dots and the chat area and one will pop up this is save chat. You can also use this link right here that has all the links that we are thrown around right now. And, um, Hector, I can like send you the chat transcript. Oh, perfect. That's good. All right, friends, I think we shall call it unless there are some other deep questions out there. Thank you all for sharing all of your knowledge. Thank y'all. I really appreciate the time and I always get to learn from folks to so. Let me come. Let me come back on with you so you're not alone. I know I'm like what is this. I'm going to spotlight both of us together. Oops. All right, there we are. Hi. All right, library family. Hector, thank you for joining us again. We always learn so much when our friends of the natural world join us. They're all soulmates and we appreciate them and we appreciate you library community for coming out and enjoying the presentations and the work that we do and there's the link for tonight's chat as well as the YouTube if you want to watch this later. And we thank Lisa on the backside for handling all this tech. All right, friends. Have a good night.