The Chinese Diaspora: Race, Exclusion, and the Architecture of Belonging
Huaqiao (Overseas Chinese) - Chinese migration was part of global labor circulation, not a U.S.-specific phenomenon.
In the late 1800s, capitalism and empire created massive flows of workers across continents. People moved:
This was a global system. Chinese workers went to Peru, Cuba, Southeast Asia, Australia, and North America. Indian workers went to East Africa, the Caribbean, and Fiji. This movement was structured by capitalism (need for cheap labor) and empire (ability to move subjects across borders).
This period saw massive upheaval in China:
These crises pushed millions of Chinese to emigrate, seeking economic survival and safety.
Chinese workers were recruited for:
A diplomatic agreement between the United States and China that:
Context: The U.S. wanted Chinese labor for railroad construction and Western development. China wanted to protect its emigrants and maintain trade.
Irony: Just 14 years later, the U.S. passed the Chinese Exclusion Act (1882), directly violating the spirit of this treaty.
Chinese migrants were often sojourners:
Nativists used the "bachelor" structure to pathologize Chinese communities as:
"Coolie labor" was framed as:
Hostility was not just economic—it was racial and cultural, rooted in ideas of civilization and whiteness.
The term "coolie" originally referred to low-wage Asian laborers, but it quickly became a racist slur implying:
Reality vs. Stereotype: While some Chinese workers did come under exploitative labor contracts, most were free migrants seeking economic opportunity, just like European immigrants. But the "coolie" label stuck, making ALL Chinese workers seem like a threat to "free labor."
Key Scholar: Moon-Ho Jung in Coolies and Cane shows how "coolie labor" was invented as a racial category to justify exclusion.
The Page Law (1875) effectively barred Chinese women by labeling them presumed prostitutes.
Consequences:
The first federal immigration law to restrict entry based on race and gender.
Official Purpose: Ban the importation of "immoral" women (prostitutes)
Actual Effect: Created bureaucratic barriers that prevented virtually ALL Chinese women from immigrating
Between 1875-1882, Chinese female immigration dropped by 70%. Even wives of legal residents were denied entry.
Historical Significance: This was the FIRST federal law restricting immigration—7 years BEFORE the more famous Chinese Exclusion Act. It targeted women specifically to prevent Chinese families from forming in the U.S.
This is where race hardens into policy.
See earlier slide for full details. This was the first federal immigration restriction, targeting Chinese women by presuming them to be prostitutes.
The first federal law to ban immigration based explicitly on race/nationality.
Significance: This fundamentally changed American immigration policy from open to restrictive, from economic to racial. It established the principle that the U.S. could exclude people based on race.
Part of the Immigration Act of 1917, this law expanded exclusion from just Chinese to most of Asia.
The "Zone": Banned immigration from a geographic region including:
Japan and the Philippines were excluded from the zone (Japan due to diplomatic pressure, Philippines because it was a U.S. colony).
Impact: Effectively banned almost all Asian immigration except from Japan and the Philippines.
Also called the Johnson-Reed Act, this created a comprehensive system of racial quotas.
Effect: This remained the foundation of U.S. immigration law until 1965. It enshrined racial preferences: Northern Europeans favored, Southern/Eastern Europeans restricted, Asians banned, Africans nearly banned.
Immigration policy moves from economic regulation to racial engineering.
Law Does Not Operate Alone; Culture prepares the ground.
"Yellow Peril" is a Racist discourse prevalent in the late 19th/early 20th century.
"Barbarians hordes from the East (the yellow races) bent on world domination will rise up and destroy white civilization"
Assumes all Asians are:
Definition: A body of ideas, images, and narratives that portrayed Asians (especially Chinese and later Japanese) as a racial threat to Western civilization.
The term "Yellow Peril" (German: Gelbe Gefahr) gained prominence in the 1890s, popularized by Kaiser Wilhelm II of Germany who feared rising Asian (especially Japanese) power. It reflected anxieties about:
Völker Europas, wahrt eure heiligsten Güter (1895)
“Peoples of Europe, safeguard your most sacred possessions.”
Designed by Kaiser Wilhelm II; lithograph by Hermann KnackfuĂź.
“Make way for the yellows.”
The "Invasion" Narrative
French satirical and political imagery often echoed the German 'Yellow Peril,' depicting an Asian 'flood' overwhelming European borders.
Early 20th-century media synthesized economic fear with moral contagion.
Ming the Merciless (Flash Gordon, 1940)
The transition of the 'Yellow Peril' into the Science Fiction genre.
Unlike the 'coolie' (the labor threat), Fu Manchu represented the intellectual threat: a hidden, ancient, and technologically advanced adversary.
Created by Sax Rohmer in 1913, the character became the definitive pop-culture shorthand for the gelbe Gefahr.
The 1932 film The Mask of Fu Manchu represents the cinematic zenith of the gelbe Gefahr. It synthesizes the "Sojourner" fear with the "Scientific" nativism of the 1920s.
Review the clip from The Mask of Fu Manchu and the previous visual artifacts. How do these pop-culture depictions reconcile the "Sojourner" reality with the "Yellow Peril" myth?
Consider the following in your response:
Despite exclusion, Asian communities endured through:
Concentrated communities where immigrants lived, worked, and built institutions.
Chinatowns emerged in San Francisco, New York, Los Angeles, and other cities as spaces where:
Not by choice: Enclaves were often responses to segregation and exclusion, not voluntary isolation. Chinese wanted to live in Chinatowns because they were unwelcome elsewhere.
A strategy Chinese immigrants used to circumvent exclusion laws.
The 1906 San Francisco earthquake destroyed birth records. Chinese men in the U.S. (especially those with citizenship) could claim that children were born to them in China. They would sell these "slots" to young Chinese men who wanted to immigrate.
The young men would memorize detailed information about their "paper father's" village, family, and life story. When they arrived at Angel Island (the West Coast immigration station), they were interrogated extensively. If their stories matched their "father's," they were admitted as citizens' sons—even though they weren't actually related.
This is discourse, not description—a system of meaning that produces fear as "truth."
Yellow Peril wasn't a response to real threats. It was a cultural construction that made people BELIEVE Asians were threatening.
Enclaves are not signs of isolation—they are responses to enforced exclusion.
When people couldn't live, work, or belong elsewhere, they built their own institutions and communities.
Asian exclusion reveals:
The next lecture turns inward—to the urban environment itself.
We'll examine how density, disease, and infrastructure forced cities to confront the biological consequences of mass migration.
From the politics of exclusion to the politics of sanitation and public health.
Urban America was built through inclusion and exclusion.
Race determined not just who entered the city, but who could belong, reproduce, and claim the future.