Remembering Jim Wong-Chu: Happy 74th Birthday

Today is Jim Wong-Chu’s birthday and he would’ve been 74 years old. It’s been five years since the passing of my friend and I dearly miss his presence and mentorship.  Jim was a “writer, photographer, historian, radio producer, community organizer and activist, editor, and literary and cultural engineer,” but to me, most of all, he was a role model for young people finding their way in this world. He was a polymath of ideas and very inspiring and had a moral compass. Jim was born in 1949 in Hong Kong. In 1953, he was sent to live with his aunt and uncle in Canada as a "paper son", a term which referred to the practice of children who immigrated to Canada by using real or falsified identification papers of relatives living in Canada.  

 

Though his formal education was never completed, Jim inspired me that formal education never ends, and learning is lifelong. He wanted to learn more about the publishing business, so he also worked as an associate editor for Douglas and McIntyre and as an associate editor for Arsenal Pulp Press. Jim attended the Vancouver School of Art (now Emily Carr University of Art + Design) with a focus on photography and design from 1975-1981. He also attended the University of British Columbia for creative writing from 1985-1987, all the while working as a letter carrier at Canada Post. He was a founding member of various community and cultural organizations including:

•  Asian Canadian Writers' Workshop (ACWW)
• Vancouver Asian Heritage Month Society 
• the Pender Guy Radio Program, Asia Canadian Performing Arts Resource (ACPAR)
• Go for Broke Festival
• B.C. Sinfonetta Society
• Federation of British Columbia Writers
• The Chinese Community Library Association
• B.C. Heritage Trust
• Chinese Cultural Centre in Vancouver

Jim was also an author and editor of: 

• Chinatown Ghosts
• Strike the Wok: An Anthology of Contemporary Chinese Fiction; 
• Many-Mouthed Birds: Contemporary Writing by Chinese Canadians;  
• Swallowing Clouds: An Anthology of Chinese-Canadian Poetry

I'm heartened that Jim's work and legacy live on at the UBC Library's Rare Books and Special Collections.  In a way, it's comforting to know that I sit above his archival fonds each day, knowing that the many late-night conversations, early-morning deadlines, and everything in-between, continue as a lasting resource to many researchers and academics.    In 2021, for example, a graduate student Brandon Leung, writes about how Jim's life and insights influenced and shaped the way he researched and thought about Asian Canadian studies.   Here is a fantastic Finding Aid of the Jim Wong-Chu fonds (RBSC-ARC-1710) available online.   Jim, thank you for the memories.

C.I. certificates -- A Key to Unlocking The Past

There once existed a dizzying array of special identity documents – called C.I. certificates – that were issued by the Canadian Government exclusively to its Chinese residents. These pieces of paper were intended to control, contain, monitor and even intimidate this one community.

Scholars such as Catherine Clement is soon launching The Paper Trail to the 1923 Chinese Exclusion Act exhibition and all of the scans all the scans of all the C.I. Certificates will be housed in a public archive at UBC.   2023 is an important but unfortunate anniversary as it's the 100th year since the passing of the 1923 Chinese Immigration Act in Canada (more commonly known as the Chinese Exclusion Act) that set the stage for Chinese being barred from entry into Canada based solely on their country of origin.

If there are family members who were in Canada in 1923, they would have been required to register when the Chinese Exclusion Act passed.  The C.I.44 was issued to certify that an individual had registered under Section 18 of the Chinese Immigration Act of 1923. Registration was required for every person of Chinese origin in Canada. The certificate recorded detailed identifying information and bore a photo and related file numbers.  Files were kept of foreign-born Chinese in Vancouver, Victoria, and Ottawa.

However, the Chinese Immigration records currently stored at the LAC are somewhat messy.  According to my colleague June Chow, who is a highly respected activist and organizer in the community, the C.I9s do not appear to be complete. There are microfilm reels that are scattered, as the records were separated by port (Vancouver or Victoria) and by foreign-born versus native-born Chinese. Some reels are digitized while some are not; some records are indexed and some are not.  "It's quite a quagmire."

With the newly released CI.44 record set, the hope is that they can lead to finding other existing record sets.  This CI.44 record set documents the mass registration required of all Chinese living in Canada when the 1923 Exclusion amendment passed.   I have submitted an ATIP request to LAC to open those records.  I'm hopeful that my search for my ancestry can continue.

In Search of My Genealogical Roots - The Records Remain a Mystery

From the mid-to-late nineteenth century, more than 15,000 labourers from China arrived in Canada to conduct construction work on the Canadian Pacific Railway (CPR).   Many faced discrimination, such as being paid only paid a third less than their co-workers while given the most dangerous assignments in harsh conditions.   As part of the anti-immigration sentiment in British Columbia at the time, the federal parliament passed in 1885, the Chinese Immigration Act, which stipulated that all Chinese entering Canada must first pay a $50-dollar fee, later referred to as a head tax. This was amended in 1887, 1892, and 1901, with the fee increasing to its maximum of $500 in 1903.

My great-grandfather, Choo Hang Wai, great-grandfather, Chow Bing Fai, and many ancestors, were among the more than 97,000 migrants who had to pay a headtax for the entry into Canada.  Between 1885 and 1923, the Government of Canada collects about 33 million dollars ($544 million in 2022 dollars), from about 97,000 Chinese headtax payers. The headtax system also had the effect of constraining Chinese immigration; it discouraged Chinese women and children from joining their men, so the Chinese community in Canada became a "bachelor society".

For the past 15 years, this journey to rediscover this lost part of history has been both rewarding and frustrating. My colleague at SFU Library, Sarah Zhang, and I are working on a project that ‘hacks” the historical dataset of the Chinese headtax registers (the records of migrants as they stepped off the ship and onto Canadian soil). Both a professional to personal endeavour, there have been twists and turns to how much the archives that my country is holding onto and how much it wants to release.

During the pandemic, the Library and Archives Canada (LAC) quietly rehauled their website earlier this Fall, to reflect new guidelines for Government of Canada websites. I was perturbed that this happened and worried that everything had been wiped clean. Thank you to my friend and colleague June Chow pointing me in the right direction.

Go to LAC

https://library-archives.canada.ca

- Select English or French

- At mid-page, select Most requested > Collection > "Search the collections"
- Select "Collection Search"
- Select "Advanced Search"
- Select from the Database: "Immigrants from China, 1885 to 1952"
- You can leave Type of record as "All" or Select from:
(a) "General Registers of Chinese Immigration" for records of arrival/entry; or
(b) the various C.I.9 certificate series, based on Vancouver/Victoria issued and/or people born in/outside of Canada

 

I've been disturbed by this level of difficulty for a simple search.   I had a challenging time, but I do this for a living.  How can we expect the public to use this tool for finding anything?  I really hope that this is a temporary measure by the LAC!

Practicing Anti-Racism in Information Spaces: Notes From the Field

I was pleased to present to the School of Information's graduate studies course LIBR 508 -Information Practices in Contemporary Society.   Taught by Dr. Hannah Turner, LIBR 508 is a course that prepares students from diverse scholarly and professional backgrounds to investigate, analyze and critique the social, political, and cultural tensions surrounding contemporary information practices.  When I was asked to present to the class, I immediately wanted to share with these future practitioners not only my research into the area of EDI and libraries but also how my personal experiences as a racialized male librarian inform my practice as an academic librarian.   Here are the three themes I shared in this presentation:

• Explore the concept of diversity and intersectionality of identities
• Examining how power and privilege shaped libraries 
• Understanding microaggressions/subtle acts of exclusion in the workplace

The Importance of Inclusive Community Engagement & Equitable Participation in Programming

As a community engagement expert, having organized events over the past twenty years, it’s not difficult for me to put together a public program and speaker panel. It's second nature by now, having done it for so long. But as I reflect over the years, it was also easy to select a homogenous group, especially if a profession (such as libraries) tends to draw from a homogenous group itself.

Professional career coach Karen Catlin and author of Better Allies: Everyday Actions to Create Inclusive, Engaging Workplaces is an excellent reminder for event planners to be intentional and inclusive. She points out that there is even terminology out there. Did you know that “manel” is a term coined to describe a panel consisting only of men? It wasn’t too long ago that there were “manferences” featuring all-male speaker lineups. Another huge and ever-growing problem is the all-white panel, or “wanel.” Across industries, these exclusionary events have become ubiquitous for years.

Even more problematic is when these speakers don’t have directly lived experiences with the topic. Consider panels about challenges faced by POC or women featuring only men. Or discussions on transgender rights where all the panelists are cisgender people.

Most organizers reach out to their network to find people who can speak on the topic. If they lack diversity in their network, the likelihood is that they’re going to lack diversity at the event.  Thus, ensuring that speakers represent a variety of viewpoints and life experiences should be a goal for all organizers. We should be willing to move outside our comfort zones. Some concrete suggestions for all who organize public events by Catlin:

• Inclusive speaker lineups - Be intentional in your selection. If you’re organizing an event, ask every male you’re inviting to speak to recommend a woman, a person of colour, or a member of another underrepresented group to also speak.
• Code of Conduct – Creating and enforcing a code of conduct. Having a diversity statement (such as this one from Word Vancouver Festival) clearly concretizes and makes clear the values of the organization.
• Inclusive Content - Ensure supportive measures so that presentations showcase diversity in slide decks. For example, the simple act of using stock photos and illustrations of people from underrepresented groups makes all the difference. Just as we make sure that the presentation works smoothly on technology, the same care should be made to the presentation itself.

Of course, any gathering or meeting should be seen as a forum for diverse perspectives. Inclusion is not just for showing in a public setting. As Catlin puts it, “every one of any identity can ask whether BIPOC, women, transgender, nonbinary, and/or disabled speakers will be featured, and they can push back if not.” I value this title and as I mature as a community engagement specialist, I’m heartened that the work that I do also needs to mature beyond just planning the event, but ensuring it is meaningful to not only the organization but also makes an impactful contribution to society.

Acting With Power, Power with Empathy

Power is a part of a social contract and as Stanford Graduate School of Business professor and psychologist Deborah Gruenfeld suggests, “People have power to the extent that others consent to being controlled.”  Having been in a bureaucratic organization, I’ve seen firsthand how power influences decision-making, often letting personal and subjective impulses cut discard policy and common sense. Power doesn’t exist in a vacuum, but instead is contextual, and exists in relationships by virtue of the roles we play in each others’ lives. Power is often associated with Machiavellian ethics, ancient Legalist techniques, or Kissinger’s cynically “power is the ultimate elixir” maxim. But we should think of the power the other way: that it’s a part we play in someone else’s story.

Gruenfeld’s research and course at Stanford is sobering yet look into the art and science of power. The role of one’s power depends on who’s on the stage and what the story is. Rather than thinking of power as flowing to those who are the loudest or have the most impressive job title, power is how much we use, like actors do, in controlling the stage, which is why some struggle to step up and be taken more seriously while others are too aggressive and others too nice. While there is much to unpack in this two-decade-long research, three themes stand out for me in Acting With Power.

Responses to power – Aggressors, bureaucrats, and appeasers are three common responses to power and leadership. While aggressors are motivated to win approval from their peers to do the best of what they are asked to do in positions of power - often at the expense of those they are in charge of - bureaucrats are those who simply match expectations and follow rules to a T, being risk averse and have no aspirations to actually excel. The appeasers, in contrast, played nice and actually befriend their underlings and be liked. Do any of these traits relate to you?

Insecurity - Peeling back the darker veneer of the need for power is a story of insecurity. Whether it’s disinhibition, objectification, entitlement, megalomania, or bullying, abusers have a fundamental need for validation and stem from previous life experiences that deprived them. It’s an interesting psychoanalytical tool to examine how power corrupts, but Gruenfeld counsels that to wrangle a bully – disarm and detach from the abuse – one must reclaim one’s story and control of the plot. Realize that choices are available and we can choose how to respond to the bad actors who enter our realm. The way out is to focus on acting, on doing something, to step out of the role of victim. Choose your context carefully, police your borders, and don’t take the bait.

Culture of Beneficence – The book offers an antidote: beneficence - the developmental maturity to prioritize the welfare of the less powerful. We not only need to look for leaders with maturity whose ability to control selfish impulses while acting in ways to benefit others, but also enact those attributes ourselves. Rather than gaining power for personal advancement, a more mature approach to power is one that is based on lasting contributions to the organization and see power as a resource that is used to protect others rather than self-preservation. Those who give up their own resources to invest in group success with no promise of any return or personal benefit are often rewarded with more status. In evolution, it’s the only approach that makes sense, too.

As a visible minority from a historically underrepresented group, I’ve always felt that power has been fleeting. With context from critical race theory, one can see that power is inextricably more complicated with racialized and BIPOC actors. But I do believe that Gruenfeld’s message is a universal one: although we can all feel powerless, we always have more power than we think we do. We just need to play our roles.