The Canadian Commonwealth

by Agnes C. Laut

"Then you will learn a hard lesson here in Canada."

What kind of a lesson? Again, let us take facts, not opinions!

A clergyman's wife in Vancouver, full of missionary zeal for India, thought it her duty to accord the Hindu exactly the same treatment as to an American or English immigrant. She took a man as general house servant and treated him with the same genial courtesy she had treated all other help in her home. You know what is coming—don't you? The man mistook it for evil or else failed to subdue the crimes of the centuries in his own blood. Had he not come from a land where a woman more or less did not matter, and hundreds of thousands of little girls are yearly sacrificed on the altars of Moloch? I need not give details. As a matter of fact, there are none. Asiatic ideas about women collided violently with facts which any Canadian takes for granted and does not talk about! No Anglo-Saxon (thank God) is too ladylike not to have a bit of the warrior woman left in her blood. The Hindu was thrown out of that house. Then the woman reasoned with the blind persistence peculiar to any conscientious good woman, who always puts theory in place of fact! There are blackguards in every race. There are scoundrels among Englishmen in India. Why should she allow one criminal among the Hindus to prejudice her against this whole people? And she at once took another Hindu man servant in the house. This time she kept him in the kitchen and garden. Within a month the same thing happened with a little daughter. This Hindu also went out on his head. No more were employed in that house. That woman's husband was one of the Pacific Coast clergymen who passed the resolution, "that the Hindus would not affiliate with our Canadian civilization."

Personally I think that resolution would have been a great deal more enlightening to the average Easterner if the ministerial association had plainly called a spade a spade.

IV

With the Chinaman conditions are different. In the first place, since China obtained freedom from the old cast-iron dynasty, Chinamen have not wanted to colonize in Canada. The leaders of the young China party laid their plots and published their liberty journals from presses in the basement of Vancouver and Victoria shops, but having gained their liberty, they went back to China. The Chinaman does not want to colonize. He does not want a vote. He wants only to earn his money on the Pacific Coast and hoard it and go home to China with it. The fact that he does not want to remain in the country but comes only to work and go back has always been used as an argument against him. Neither does he consider himself your equal. Nor does he want to marry your daughter, nor have you consider him a prince of the royal blood in disguise—a pose in which the little Jap is as great an adept as the English cockney who drops enough "h's" to build a monument, all the while he is telling you of his royal blue blood. If you mistake the Chinaman for a prince in disguise, the results will be just what they were with a poor girl In New York four or five years ago. The results will be just what they always are when you mistake a mongrel for a thoroughbred.

All the same, dismiss the idea from your mind that labor is behind the opposition to Chinese immigration! A few years ago, when Oriental labor came tumbling into British Columbia at the rate of twelve thousand in a single year—when the Chinese alone had come to number fifteen or sixteen thousand—labor was alarmed; but a twofold change has taken place since that time. First, labor has found that it can better control the Chinaman by letting him enter Canada, than by keeping him in China and letting the product of cheap labor come in. Second, the Chinaman has demonstrated his solidarity as a unit in the labor war. If he comes, he will not foregather with capital. That is certain! He will affiliate with the unions for higher wages.

"If the Chinaman comes in here lowering the price of goods and the price of labor," said the agitator a few years ago, "we'll put a poll tax of five hundred dollars on and make him pay for his profit." The poll tax was put on every Chinaman coming into Canada, but do you think John Chinaman pays it? It is a way that unjust laws have of coming back in a boomerang. The Chinaman doesn't pay it! Mr. Canadian Householder paid it; for no sooner was the poll tax imposed than up went wages for household servant and laundryman and gardener, from ten to fifteen dollars a month to forty and forty-five and fifty dollars a month. The Italian boss system came in vogue, when the rich Chinaman who paid the entrance tax for his "slaves" farmed out the labor at a profit to himself. The system was really one of indentured slavery till the immigration authorities went after it. Then Chinese benevolent associations were formed. Up went wages automatically. The cook would no longer do the work of the gardener. When the boy you hired at twenty-five dollars had learned his job, he suddenly disappeared one morning. His substitute explains he has had to go away; "he is sick;" any excuse; with delightful lapses of English when you ask questions. You find out that your John has taken a job at forty dollars a month, and you are breaking in a new green hand for the Chinese benevolent association to send up to a higher job. If you kick against the trick, you may kick! There are more jobs than men. That's the way you pay the five hundred dollars poll tax; comical, isn't it; or it would be comical if the average white householder did not find it five hundred dollars more than the average income can spare? So the labor leaders chuckle at this subterfuge, as they chuckle at the "continuous" passage law.

For a time the indentured slavery system worked almost criminally; for if the newcomer, ignorant of the law and the language, got wise to the fact that his boss was doing what was illegal under Canadian law, and attempted to jump his serfdom, he was liable—as one of them expressed it—"to be found missing." It would be reported that he had suicided. Among people who did not speak English, naturally, no details would be given. It seems almost unbelievable that in a country wrestling with the whole Asiatic problem the fact has to be set down that the government has no interpreter among the Chinese who is not a Chinaman, no interpreter among the Japanese who is not a Jap. As it chances, the government happens to have two reliable foreigners as interpreters; but they are foreigners.

Said Doctor Munro, one of the medical staff of the Immigration Department: "Even in complicated international negotiations, where each country is jockeying to protect its rights, Canada has to depend on representatives of China or Japan to translate state documents and transmit state messages. Here we are on the verge of great commercial intercourse with two of the richest countries in Asia, countries that are just awakening from the century's sleep, countries that will need our flour and our wheat and our lumber and our machinery; and we literally have not a diplomatic body in Canada to speak either Chinese or Japanese. I'll tell you what a lot of us would like to see done—what the southern states are doing with the Latin-Spanish of South America—have a staff of translators for our chambers of commerce and boards of trade, or price files and lists of markets, etc. How could this be brought about? Let Japan and China send yearly, say twenty students to study international law and English with us. Let us send to China and Japan yearly twenty of our postgraduate students to be trained up into a diplomatic body for our various boards of trade, to forward international trade and help the two countries to understand each other.