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大家好，我目前是中国语言大学的专家，因为

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大家好，我目前是中国语言大学的专家，因为我很忙，所以我把我的Weebly网站总结放在这里给大家看看。

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Mid-Autumn Festival: Five Things to Know

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From elixir-guzzling fairies to moon cakes and molten wax, here are 5 things you should know about this festival celebrated across East Asia

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中秋节在每一年什么时候发生？

－ 中秋节是中国农历八月十五日

月亮在这一天是什么样的？

－ 中国认为那天月亮是最大的一天。

什么是中秋节最着名的神话之一？

－ 女神长娥喝了永生药水后飞往月球的故事

这个节日意味着什么？

－ 家庭团聚与和平

中秋节最主要吃的食物是什么？

－ 月饼

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Ogilvy - Chinese mid-Autumn Festival animation

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Client: Ogilvy Brief: Ogilvy asked us to create a video for one of their clients to celebrate the Chinese mid-Autumn Festival. We used the legend of Chang E to bring this to life. How we did it: Using storyboards and stock images we laid out the storyline.

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From time to time, the Singularity Hub editorial team unearths a gem from the archives and wants to share it all over again. It's usually a piece that was popular back then and we think is still relevant now. This is one of those articles. It was originally published October 19, 2016. We hope you enjoy it!
How will AI shape the average North American city by 2030? A panel of experts assembled as part of a century-long study into the impact of AI thinks its effects will be profound.

The One Hundred Year Study on Artificial Intelligence is the brainchild of Eric Horvitz, technical fellow and a managing director at Microsoft Research.

Every five years a panel of experts will assess the current state of AI and its future directions. The first panel, comprised of experts in AI, law, political science, policy, and economics, was launched last fall and decided to frame their report around the impact AI will have on the average American city. Here's how they think it will affect eight key domains of city life in the next fifteen years.

The speed of the transition to AI-guided transport may catch the public by surprise. Self-driving vehicles will be widely adopted by 2020, and it won't just be cars - driverless delivery trucks, autonomous delivery drones, and personal robots will also be commonplace.

Uber-style "cars as a service" are likely to replace car ownership, which may displace public transport or see it transition towards similar on-demand approaches. Commutes will become a time to relax or work productively, encouraging people to live further from home, which could combine with reduced need for parking to drastically change the face of modern cities.

Mountains of data from increasing numbers of sensors will allow administrators to model individuals' movements, preferences, and goals, which could have major impact on the design city infrastructure.

Humans won't be out of the loop, though. Algorithms that allow machines to learn from human input and coordinate with them will be crucial to ensuring autonomous transport operates smoothly. Getting this right will be key as this will be the public's first experience with physically embodied AI systems and will strongly influence public perception.

2. Home and Service Robots

Robots that do things like deliver packages and clean offices will become much more common in the next 15 years. Mobile chipmakers are already squeezing the power of last century's supercomputers into systems-on-a-chip, drastically boosting robots' on-board computing capacity.

Cloud-connected robots will be able to share data to accelerate learning. Low-cost 3D sensors like Microsoft's Kinect will speed the development of perceptual technology, while advances in speech comprehension will enhance robots' interactions with humans. Robot arms in research labs today are likely to evolve into consumer devices around 2025.

But the cost and complexity of reliable hardware and the difficulty of implementing perceptual algorithms in the real world mean general-purpose robots are still some way off. Robots are likely to remain constrained to narrow commercial applications for the foreseeable future.

AI's impact on healthcare in the next 15 years will depend more on regulation than technology. The most transformative possibilities of AI in healthcare require access to data, but the FDA has failed to find solutions to the difficult problem of balancing privacy and access to data. Implementation of electronic health records has also been poor.

If these hurdles can be cleared, AI could automate the legwork of diagnostics by mining patient records and the scientific literature. This kind of digital assistant could allow doctors to focus on the human dimensions of care while using their intuition and experience to guide the process.

At the population level, data from patient records, wearables, mobile apps, and personal genome sequencing will make personalized medicine a reality. While fully automated radiology is unlikely, access to huge datasets of medical imaging will enable training of machine learning algorithms that can "triage" or check scans, reducing the workload of doctors.

Intelligent walkers, wheelchairs, and exoskeletons will help keep the elderly active while smart home technology will be able to support and monitor them to keep them independent. Robots may begin to enter hospitals carrying out simple tasks like delivering goods to the right room or doing sutures once the needle is correctly placed, but these tasks will only be semi-automated and will require collaboration between humans and robots.

The line between the classroom and individual learning will be blurred by 2030. Massive open online courses (MOOCs) will interact with intelligent tutors and other AI technologies to allow personalized education at scale. Computer-based learning won't replace the classroom, but online tools will help students learn at their own pace using techniques that work for them.

AI-enabled education systems will learn individuals' preferences, but by aggregating this data they'll also accelerate education research and the development of new tools. Online teaching will increasingly widen educational access, making learning lifelong, enabling people to retrain, and increasing access to top-quality education in developing countries.

Sophisticated virtual reality will allow students to immerse themselves in historical and fictional worlds or explore environments and scientific objects difficult to engage with in the real world. Digital reading devices will become much smarter too, linking to supplementary information and translating between languages.

5. Low-Resource Communities

In contrast to the dystopian visions of sci-fi, by 2030 AI will help improve life for the poorest members of society. Predictive analytics will let government agencies better allocate limited resources by helping them forecast environmental hazards or building code violations. AI planning could help distribute excess food from restaurants to food banks and shelters before it spoils.

Investment in these areas is under-funded though, so how quickly these capabilities will appear is uncertain. There are fears valueless machine learning could inadvertently discriminate by correlating things with race or gender, or surrogate factors like zip codes. But AI programs are easier to hold accountable than humans, so they're more likely to help weed out discrimination.

6. Public Safety and Security

By 2030 cities are likely to rely heavily on AI technologies to detect and predict crime. Automatic processing of CCTV and drone footage will make it possible to rapidly spot anomalous behavior. This will not only allow law enforcement to react quickly but also forecast when and where crimes will be committed. Fears that bias and error could lead to people being unduly targeted are justified, but well-thought-out systems could actually counteract human bias and highlight police malpractice.

Techniques like speech and gait analysis could help interrogators and security guards detect suspicious behavior. Contrary to concerns about overly pervasive law enforcement, AI is likely to make policing more targeted and therefore less overbearing.

7. Employment and Workplace

The effects of AI will be felt most profoundly in the workplace. By 2030 AI will be encroaching on skilled professionals like lawyers, financial advisers, and radiologists. As it becomes capable of taking on more roles, organizations will be able to scale rapidly with relatively small workforces.

AI is more likely to replace tasks rather than jobs in the near term, and it will also create new jobs and markets, even if it's hard to imagine what those will be right now. While it may reduce incomes and job prospects, increasing automation will also lower the cost of goods and services, effectively making everyone richer.

These structural shifts in the economy will require political rather than purely economic responses to ensure these riches are shared. In the short run, this may include resources being pumped into education and re-training, but longer term may require a far more comprehensive social safety net or radical approaches like a guaranteed basic income.

Entertainment in 2030 will be interactive, personalized, and immeasurably more engaging than today. Breakthroughs in sensors and hardware will see virtual reality, haptics and companion robots increasingly enter the home. Users will be able to interact with entertainment systems conversationally, and they will show emotion, empathy, and the ability to adapt to environmental cues like the time of day.

Social networks already allow personalized entertainment channels, but the reams of data being collected on usage patterns and preferences will allow media providers to personalize entertainment to unprecedented levels. There are concerns this could endow media conglomerates with unprecedented control over people's online experiences and the ideas to which they are exposed.

But advances in AI will also make creating your own entertainment far easier and more engaging, whether by helping to compose music or choreograph dances using an avatar. Democratizing the production of high-quality entertainment makes it nearly impossible to predict how highly fluid human tastes for entertainment will develop.

Image Credit: Asgord / Shutterstock.com

I am a freelance science and technology writer based in Bangalore, India. My main areas of interest are engineering, computing and biology, with a particular focus on the intersections between the three.

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8 Ways AI Will Transform Our Cities by 2030

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From time to time, the Singularity Hub editorial team unearths a gem from the archives and wants to share it all over again. It's usually a piece that was popular back then and we think is still relevant now. This is one of those articles. It was originally published October 19, 2016 .

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人工智能真的那么聪明吗？

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人工智能真的那么聪明吗？

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人工智能是研究和创建识别，感知和行动的计算机系统。它可以用来做智能机器比如苹果电脑的 Siri。这些人工智能可以做决定，解决问题可是他们都做不了一个三岁小孩儿可以做的事。它们不会识别物体，适应新的情况，理解人类的语言而人们还寻找我们的脑袋的控制和情报。

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"The daily grinding of evolution, as accelerated by technology, churns out more and more complex organisms, with higher rates of energy use, and with increasing specialization. Minds are the ideal way to express complexity, energy density, increasing specialization, expanding diversity -- all in one system. Mindedness is what evolution produces.

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你可以通过学习最难的语言来刺激你的大脑吗？

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你可以通过学习最难的语言来刺激你的大脑吗？

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来学学中文吧！现在来美国的中国人越来越多了所以学点儿中文可以帮你容易搞通，找工作和谈生意,用于日常生活 比如点中国菜。不要因为传言说学中文很难, 所以不要失去希望。唯一困难的部分是正确的发音，但中文的语法没有那么难。

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Hey Laowinners! Donate and support this channel through Bitcoin : 1L7LJrpNQZMvog4esPn2oEiK1uBN81DVAS Support me on Patreon: http://www.patreon.com/laowhy86 So many people ask me how I learned Chinese. It's the hardest language in the world to learn after all. Or is it? If you look at the FSI charts, and ask anyone, you will see that Chinese is a level 4 language.

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地球的起源

世界开始的时候只是一个大鸡蛋(混合着阴和阳)

盘古站在天空和地球的中间所以过了很多年我们的地球和天空离得很远

他死的时侯身体变成了很多东西：

身体：五座山

脑袋：天空的顶部

呼吸：乐云和风

声音变：雷的叫声

粮食眼睛：太阳和月亮

血变：地球上的水

静脉和肌肉：道路和土地

头发：星星

皮肤：树和花

骨髓：玉和珍珠

汗：雨

身上的跳蚤和虱子：人的后人

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My Senior film, due to responsibilities of other parties falling through, had to be completely scrapped leaving me with less than a quarter to produce a project for our senior showcase.

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Charlie Chaplin Best Clips From His Movie The Circus .. The Song " Boring " By P!NK .. Enjoy please Comment

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来到电影院，观看独一无二的查理·卓别林！

背景:

他小的时候被爸爸抛弃了，所以他妈妈一个人照顾他和她的哥哥。他妈 患有精神疾病 所以有一次他妈妈唱不了歌在舞台上，卓别林就要替代她妈妈唱。人们被他的表现所敬畏。

电影中的主角:

卓别林在沉默时代的电影扮演 了“流浪汉”，一个讽刺的人物.  之前,卓别林在任何地方都安然无恙因为那时候他还不是名人，所以没有人认得出他，但现在必须亲眼看到卓别林他本人，你才相信他是个伪装的“流浪汉”。

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Programmed by Rivka Arbetter This series celebrates the illustrious career of actor, director, and composer Charlie Chaplin, whose Tramp persona became a popular icon in the early 20th century. The retrospective begins with programs of Chaplin's short films at Essanay and First National studios before moving on to a survey of his feature films, starting with The Gold Rush (in a complete restoration of the 1925 version).

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中国人来美国的理想生活的真相

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中国人来美国的理想生活的真相

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为什么中国人向来美国？

－ 赚多一点儿钱来过好日子

早其移民大多住在哪里？

－ 旧金山因为淘金致富和纽约因为  那里的还尽享中国城一样

这批移民的生活真的那么好吗？

－ 因为他们没有受到好的教育，他们要苦力工作所以他们生活还不是那么好

是什么帮助中国人提高在美国社会？

－ 黑人民权运动有帮助少数族裔在美国的社会平等

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A Chinese Immigrant Makes His Home in Turn-of-the-Century America

In this autobiographical sketch published in 1903 in the Independent magazine (which ran a series of about eighty short autobiographical "lifelets" of "undistinguished Americans" between 1902 and 1906), Chinese immigrant Lee Chew looked back on his passage to America, and his years as a launderer and merchant on both the East and West coasts.

The village where I was born is situated in the province of Canton, on one of the banks of the Si-Kiang River. It is called a village, altho it is really as big as a city, for there are about 5,000 men in it over eighteen years of age-women and children and even youths are not counted in our villages.

All in the village belonged to the tribe of Lee. They did not intermarry with one another, but the men went to other villages for their wives and and brought them home to their fathers' houses, and men from other villages-Wus and Wings and Sings and Fongs, etc.-chose wives from among our girls.

When I was a baby I was kept in our house all the time with my mother, but when I was a boy of seven I had to sleep at nights with other boys of the village-about thirty of them in one house. The girls are separated the same way-thirty or forty of them sleeping together in one house away from their parents-and the widows have houses where they work and sleep, tho they go to their fathers' houses to eat.

My father's house is built of fine blue brick, better than the brick in the houses here in the United States. It is only one story high, roofed with red tiles and surrounded by a stone wall which also encloses the yard There are four rooms in the house, one large living room which serves for a parlor and three private rooms, one occupied by my grandfather, who is very old and very honorable; another by my father and mother, and the third by my oldest brother and his wife and two little children. There are no windows, but the door is left open all day.

All the men of the village have farms, but they don't live on them as the farmers do here; they live in the village, but go out during the day time and work their farms, coming home before dark. My father has a farm of about ten acres, on which he grows a great abundance of things-sweet potatoes, rice, beans, peas, yams, sugar cane, pine apples, bananas, lychee nuts and palms. The palm leaves are useful and can be sold. Men make fans of the lower part of each leaf near the stem, and water proof coats and hats, and awnings for boats, of the parts that are left when the fans are cut out.

So many different things can be grown on one small farm, because we bring plenty of water in a canal from the mountains thirty miles away, and every farmer takes as much as he wants for his fields by means of drains. He can give each crop the right amount of water.

Our people all working together make these things, the mandarin has nothing to do with it, and we pay no taxes, except a small one on the land We have our own Government, consisting of the elders of our tribe-the honorable men. When a man gets to be sixty years of age he begins to have honor and to become a leader, and then the older he grows the more he is honored. We had some men who were nearly one hundred years, but very few of them.

In spite of the fact that any man may correct them for a fault, Chinese boys have good times and plenty of play. We played games like tag, and other games like shinny and a sort of football called yin.

We had dogs to play with-plenty of dogs and good dogs-that understand Chinese as well as American dogs understand American language. We hunted with them, and we also went fishing and had as good a time as American boys, perhaps better, as we were almost always together in our house, which was a sort of boys' club house, so we had many playmates. Whatever we did we did all together, and our rivals were the boys of other club houses, with whom we sometimes competed in the games. But all our play outdoors was in the daylight, because there were many graveyards about and after dark, so it was said, black ghosts with flaming mouths and eyes and long claws and teeth would come from these and tear to pieces and devour any one whom they might meet.

It was not all play for us boys, however. We had to go to school, where we learned to read and write and to recite the precepts of Kong foo-tsze and the other Sages and stories about the great Emperors of China, who ruled with the wisdom of gods and gave to the whole world the light of high civilization and the culture of our literature, which is the admiration of all nations.

I went to my parents' house for meals, approaching my grandfather with awe, my father and mother with veneration and my elder brother with respect. I never spoke unless spoken to, but I listened and heard much concerning the red haired, green eyed foreign devils with the hairy faces, who had lately come out of the sea and clustered on our shores. They were wild and fierce and wicked, and paid no regard to the moral precepts of Kong-foo-tsze and the Sages; neither did they worship their ancestors, but pretended to be wiser than their fathers and grandfathers. They loved to beat people and to rob and murder. In the streets of Hong Kong many of them could be seen reeling drunk. Their speech was a savage roar, like the voice of the tiger or the buffalo, and they wanted to take the land away from the Chinese. Their men and women lived together like animals, without any marriage or faithfulness and even were shameless enough to walk the streets arm in arm in daylight. So the old men said.

All this was very shocking and disgusting, as our women seldom were on the street, except in the evenings, when they went with the water jars to the three wells that supplied all the people. Then if they met a man they stood still, with their faced turned to the wall, while he looked the other way when he passed them. A man who spoke to a woman in the street in a Chinese village would be beaten, perhaps killed.

My grandfather told how the English foreign devils had made wicked war on the Emperor, and by means of their enchantments and spells had defeated his armies and forced him to admit their opium, so that the Chinese might smoke and become weakened and the foreign devils might rob them of their land.

My grandfather said that it was well known that the Chinese were always the greatest and wisest among men. They had invented and discovered everything that was good. Therefore the things which the foreign devils had and the Chinese had not must be evil. Some of these things were very wonderful, enabling the red haired savages to talk with one another, tho they might be thousands of miles apart. They had suns that made darkness like day, their ships carried earthquakes and volcanoes to fight for them, and thousands of demons that lived in iron and steel houses spun their cotton and silk, pushed their boats, pulled their cars, printed their newspapers and did other work for them. They were constantly showing disrespect for their ancestors by getting new things to take the place of the old.

I heard about the American foreign devils, that they were false, having made a treaty by which it was agreed that they could freely come to China, and the Chinese as freely go to their country. After this treaty was made China opened its doors to them and then they broke the treaty that they had asked for by shutting the Chinese out of their country.

When I was ten years of age I worked on my father's farm, digging, hoeing, manuring, gathering and carrying the crop. We had no horses, as nobody under the rank of an official is allowed to have a horse in China, and horses do not work on farms there, which is the reason why the roads there are so bad. The people cannot use roads as they are used here, and so they do not make them.

I worked on my father's farm till I was about sixteen years of age, when a man of our tribe came back from America and took ground as large as four city blocks and made a paradise of it. He put a large stone wall around and led some streams through and built a palace and summer house and about twenty other structures, with beautiful bridges over the streams and walks and roads. Trees and flowers, singing birds, water fowl and curious animals were within the walls.

The man had gone away from our village a poor boy. Now he returned with unlimited wealth, which he had obtained in the country of the American wizards. After many amazing adventures he had become a merchant in a city called Mott Street, so it was said.

When his palace and grounds were completed he gave a dinner to all the people who assembled to be his guests. One hundred pigs roasted whole were served on the tables, with chickens, ducks, geese and such an abundance of dainties that our villagers even now lick their fingers when they think of it. He had the best actors from Hong Kong performing, and every musician for miles around was playing and singing. At night the blaze of the lanterns could be seen for many miles.

Having made his wealth among the barbarians this man had faithfully returned to pour it out among his tribesmen, and he is living in our village now very happy, and a pillar of strength to the poor.

The wealth of this man filled my mind with the idea that I, too, would like to go to the country of the wizards and gain some of their wealth, and after a long time my father consented, and gave me his blessing, and my mother took leave of me with tears, while my grandfather laid his hand upon my head and told me to remember and live up to the admonitions of the Sages, to avoid gambling, bad women and men of evil minds, and so to govern my conduct that when I died my ancestors might rejoice to welcome me as a guest on high.

My father gave me $100, and I went to Hong Kong with five other boys from our place and we got steerage passage on a steamer, paying $50 each. Everything was new to me. All my life I had been used to sleeping on a board bed with a wooden pillow, and I found the steamer's bunk very uncomfortable, because it was so soft. The food was different from that which I had been used to, and I did not like it at all. I was afraid of the stews, for the thought of what they might be made of by the wicked wizards of the ship made me ill. Of the great power of these people I saw many signs. The engines that moved the ship were wonderful monsters, strong enough to lift mountains. When I got to San Francisco, which was before the passage of the Exclusion Act, I was half starved, because I was afraid to eat the provisions of the barbarians, but a few days' living in the Chinese quarter made me happy again. A man got me work as a house servant in an American family, and my start was the same as that of almost all the Chinese in this country.

The Chinese laundryman does not learn his trade in China; there are no laundries in China. The women there do the washing in tubs and have no washboards or flat irons. All the Chinese laundrymen here were taught in the first place by American women just as I was taught.

When I went to work for that American family I could not speak a word of English, and I did not know anything about housework. The family consisted of husband, wife and two children. They were very good to me and paid me $3.50 a week, of which I could save $3.

I did not know how to do anything, and I did not understand what the lady said to me, but she showed me how to cook, wash, iron, sweep, dust, make beds, wash dishes, clean windows, paint and brass, polish the knives and forks, etc., by doing the things herself and then overseeing my efforts to imitate her. She would take my hands and show them how to do things. She and her husband and children laughed at me a great deal, but it was all good natured. I was not confined to the house in the way servants are confined here, but when my work was done in the morning I was allowed to go out till lunch time. People in California are more generous than they are here.

In six months I had learned how to do the work of our house quite well, and I was getting $5 a week and board, and putting away about $4.25 a week. I had also learned some English, and by going to a Sunday school I learned more English and something about Jesus, who was a great Sage, and whose precepts are like those of Kong-foo-sze.

It was twenty years ago when I came to this country, and I worked for two years as a servant, getting at the last $35 a month. I sent money home to comfort my parents, but tho I dressed well and lived well and had pleasure, going quite often to the Chinese theater and to dinner parties in Chinatown, I saved $50 in the first six months, $90 in the second, $120 in the third and $150 in the fourth So I had $410 at the end of two years, and I was now ready to start in business.

When I first opened a laundry it was in company with a partner, who had been in the business for some years. We went to a town about 500 miles inland, where a railroad was building. We got a board shanty and worked for the men employed by the railroads. Our rent cost us $10 a month and food nearly $5 a week each, for all food was dear and we wanted the best of everything-we lived principally on rice, chickens, ducks and pork, and did our own cooking. The Chinese take naturally to cooking. It cost us about $50 for our furniture and apparatus, and we made close upon $60 a week, which we divided between us. We had to put up with many insults and some frauds, as men would come in and claim parcels that did not belong to them, saying they had lost their tickets, and would fight if they did not get what they asked for. Sometimes we were taken before Magistrates and fined for losing shirts that we had never seen. On the other hand, we were making money, and even after sending home $3 a week I was able to save about $15. When the railroad construction gang moved on we went with them. The men were rough and prejudiced against us, but not more so than in the big Eastern cities. It is only lately in New York that the Chinese have been able to discontinue putting wire screens in front of their windows, and at the present time the street boys are still breaking the windows of Chinese laundries all over the city, while the police seem to think it a joke.

We were three years with the railroad, and then went to the mines, where we made plenty of money in gold dust, but had a hard time, for many of the miners were wild men who carried revolvers and after drinking would come into our place to shoot and steal shirts, for which we had to pay. One of these men hit his head hard against a flat iron and all the miners came and broke up our laundry, chasing us out of town. They were going to hang us. We lost all our property and $365 in money, which members of the mob must have found.

Luckily most of our money was in the hands of Chinese bankers in San Francisco. I drew $500 and went East to Chicago, where I had a laundry for three years, during which I increased my capital to $2,500. After that I was four years in Detroit. I went home to China in 1897, but returned in 1898, and began a laundry business in Buffalo. But Chinese laundry business now is not as good as it was ten years ago. American cheap labor in the steam laundries has hurt it. So I determined to become a general merchant and with this idea I came to New York and opened a shop in the Chinese quarter, keeping silks, teas, porcelain, clothes, shoes, hats and Chinese provisions, which include sharks. fins and nuts, lily bulbs and lily flowers, lychee nuts and other Chinese dainties, but do not include rats, because it would be too expensive to import them. The rat which is eaten by the Chinese is a field animal which lives on rice, grain and sugar cane. Its flesh is delicious. Many Americans who have tasted shark's fin and bird's nest soup and tiger lily flowers and bulbs are firm friends of Chinese cookery. If they could enjoy one of our finer rats they would go to China to live, so as to get some more.

American people eat ground hogs, which are very like these Chinese rats, and they also eat many sorts of food that our people would not touch. Those that have dined with us know that we understand how to live well.

The ordinary laundry shop is generally divided into three rooms. In front is the room where the customers are received, behind that a bedroom and in the back the work shop, which is also the dining room and kitchen. The stove and cooking utensils are the same as those of the Americans.

Work in a laundry begins early on Monday morning - about seven o'clock. There are generally two men one of whom washes while the other does the ironing. The man who irons does not start in till Tuesday, as the clothes are not ready for him to begin till that time. So he has Sundays and Mondays as holidays. The man who does the washing finishes up on Friday night, and so he has Saturday and Sunday. Each works only five days a week, but those are long days-from seven o'clock in the morning till midnight.

During his holidays the Chinaman gets a good deal of fun out of life. There's a good deal of gambling and some opium smoking, but not so much as Americans imagine. Only a few of New York's Chinamen smoke opium. The habit is very general among rich men and officials in China, but not so much among poor men. I don't think it does as much harm as the liquor that the Americans drink. There's nothing so bad as a drunken man. Opium doesn't make people crazy.

Gambling is mostly fan tan, but there is a good deal of poker, which the Chinese have learned from Americans and can play very well. They also gamble with dominoes and dice.

The fights among the Chinese and the operations of the hatchet men are all due to gambling. Newspapers often say that they are feuds between the six companies, but that is a mistake. The six companies are purely benevolent societies, which look after the Chinaman when he first lands here. They represent the six southern provinces of China, where most of our people are from, and they are like the German, Swedish, English, Irish and Italian societies which assist emigrants. When the Chinese keep clear of gambling and opium they are not blackmailed, and they have no trouble with hatchet men or any others.

About 500 of New York's Chinese are Christians, the others are Buddhists, Taoists, etc., all mixed up. These haven't any Sunday of their own, but keep New Year's Day and the first and fifteenth days of each month, when they go to the temple in Mott Street.

In all New York there are only thirty-four Chinese women, and it is impossible to get a Chinese woman out here unless one goes to China and marries her there, and then he must collect affidavits to prove that she really is his wife. That is in [the] case of a merchant. A laundryman can't bring his wife here under any circumstances, and even the women of the Chinese Ambassador's family had trouble getting in lately.

Is it any wonder, therefore, or any proof of the demoralization of our people if some of the white women in Chinatown are not of good character? What other set of men so isolated and so surrounded by alien and prejudiced people are more moral? Men, wherever they may be, need the society of women, and among the white women of Chinatown are many excellent and faithful wives and mothers.

Recently there has been organized among us the Oriental Club, composed of our most intelligent and influential men. We hope for a great improvement in social conditions by its means, as it will discuss matters that concern us, bring us in closer touch with Americans and speak for us in something like an official manner.

Some fault is found with us for sticking to our old customs here, especially in the matter of clothes, but the reason is that we find American clothes much inferior, so far as comfort and warmth go. The Chinaman's coat for the winter is very durable, very light and very warm. It is easy and not in the way. If he wants to work he slips out of it in a moment and can put it on again as quickly. Our shoes and hats also are better, we think, for our purposes, than the American clothes. Most of us have tried the American clothes, and they make us feel as if we were in the stocks.

I have found out, during my residence in this country, that much of the Chinese prejudice against Americans is unfounded, and I no longer put faith in the wild tales that were told about them in our village, tho some of the Chinese, who have been here twenty years and who are learned men, still believe that there is no marriage in this country, that the land is infested with demons and that all the people are given over to general wickedness. I know better. Americans are not all bad, nor are they wicked wizards. Still, they have their faults, and their treatment of us is outrageous.

The reason why so many Chinese go into the laundry business in this country is because it requires little capital and is one of the few opportunities that are open. Men of other nationalities who are jealous of the Chinese, because he is a more faithful worker than one of their people, have raised such a great outcry about Chinese cheap labor that they have shut him out of working on farms or in factories or building railroads or making streets or digging sewers. He cannot practice any trade, and his opportunities to do business are limited to his own countrymen. So he opens a laundry when he quits domestic service.

The treatment of the Chinese in this country is all wrong and mean. It is persisted in merely because China is not a fighting nation. The Americans would not dare to treat Germans, English, Italians or even Japanese as they treat the Chinese, because if they did there would be a war.

There is no reason for the prejudice against the Chinese. The cheap labor cry was always a falsehood. Their labor was never cheap, and is not cheap now. It has always commanded the highest market price. But the trouble is that the Chinese are such excellent and faithful workers that bosses will have no others when they can get them. If you look at men working on the street you will find an overseer for every four or five of them. That watching is not necessary for Chinese. They work as well when left to themselves as they do when some one is looking at them.

It was the jealousy of laboring men of other nationalities - especially the Irish-that raised all the outcry against the Chinese. No one would hire an Irishman, German, Englishman or Italian when he could get a Chinese, because our countrymen are so much more honest, industrious, steady, sober and painstaking. Chinese were persecuted, not for their vices, but for their virtues. There never was any honesty in the pretended fear of leprosy or in the cheap labor scare, and the persecution continues still, because Americans make a mere practice of loving justice. They are all for money making, and they want to be on the strongest side always. They treat you as a friend while you are prosperous, but if you have a misfortune they don't know you. There is nothing substantial in their friendship.

Wu-Ting-Fang talked very plainly to Americans about their ill treatment of our countrymen, but we don't see any good results. We hoped for good from Roosevelt-we thought him a brave and good man, but yet he has continued the exclusion of our countrymen, tho all other nations are allowed to pour in here-Irish, Italians, Jews, Poles, Greeks, Hungarians, etc. It would not have been so if Mr. McKinley had lived.

Irish fill the almshouses and prisons and orphan asylums, Italians are among the most dangerous of men, Jews are unclean and ignorant. Yet they are all let in, while Chinese, who are sober, or duly law abiding, clean, educated and industrious, are shut out. There are few Chinamen in jails and none in the poor houses. There are no Chinese tramps or drunkards. Many Chinese here have become sincere Christians, in spite of the persecution which they have to endure from their heathen countrymen. More than half the Chinese in this country would become citizens if allowed to do so, and would be patriotic Americans. But how can they make this country their home as matters now are! They are not allowed to bring wives here from China, and if they marry American women there is a great outcry.

All Congressmen acknowledge the injustice of the treatment of my people, yet they continue it. They have no backbone.

Under the circumstances, how can I call this my home, and how can any one blame me if I take my money and go back to my village in China?

Source: Lee Chew, "The Biography of a Chinaman," Independent, 15 (19 February 1903), 417-423.

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A Chinese Immigrant Makes His Home in Turn-of-the-Century America

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In this autobiographical sketch published in 1903 in the Independent magazine (which ran a series of about eighty short autobiographical "lifelets" of "undistinguished Americans" between 1902 and 1906), Chinese immigrant Lee Chew looked back on his passage to America, and his years as a launderer and merchant on both the East and West coasts.

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Why Chinese People Came To The United States | AJ+