川普签字 正式命名李美步邮局

作者:change?  于 2018-7-27 23:19 发表于 最热闹的华人社交网络--贝壳村

通用分类:博你一笑|已有2评论



李美步(Mable Lee )1916 BARNARD COLLEGE YEARBOOK.

美国总统川普25日签署法案,正式将曼哈顿华埠宰也街(Doyers St.)6号的邮局命名为“李美步纪念邮局”(Mabel Lee Memorial Post Office),以缅怀这位华裔女性一生为华侨及全美社会的贡献。

提出议案的国会议员维乐贵丝表示,李美步的一生就是坚定服务社会的写照,“国会和总统选择表彰李美步的一生,我感到兴奋不已。”

李美步原名李彬华,1896年出生于广州,是首位获得哥伦比亚大学(经济学)博士学位的华裔女性,为后来的亚裔妇女打开通往哥大之路。她终生未嫁,毕业后热心投身社区数十年,在唐人街开了很多课程,教当地居民木工、广播、打字等。


Never Heard of Her: Mabel Lee

“CHINESE GIRL WANTS VOTE,” The New York Tribune reported on April 13, 1912. That “girl” was “little Miss Mabel Lee,” a Barnard-bound teen suffragist who’d be helping lead a massive march for the women’s vote that May. While the clipping is jingoistic journalism 101, Mabel's writeup offers a glimpse into life as a first-generation Chinese-American woman at the turn of the century.

Mable Lee in the New York Tribune on April 13, 1912.

 Mable Lee in the New York Tribune on April 13, 1912.

Mable Lee in the New York Tribune on April 13, 1912.

Take Mabel's mother. She wouldn’t dare join her in the demonstration, the Tribune reported, because it would be physically impossible for her to walk that far on her still-bound feet. Plus, a lady of her status in Chinese culture wouldn’t dare fraternize in the streets; wealthy, white suffragists weren’t terribly fond of it, either.

Not Mabel. Riding on horseback at the front of the procession, she’d be saddle to saddle with the socialite parade marshalls.

"She will be clad,” The Tribune reported on Mabel’s parade outfit.”Like the rich and fashionable suffragettes around her, in a tight fitting black broadcloth hat, with the green, purple and white cockade of the Women's Political Union."


The Women's Political Union, which become the Women's Social and Political Union, also had a strong pin game.

5 The Women's Political Union, which become the Women's Social and Political Union, also had a strong pin game. 3270

The Women's Political Union, which become the Women's Social and Political Union, also had a strong pin game.

Mabel’s dream, she told the newspaper, was to return to China someday and advocate for women’s education and political enfranchisement. But that was merely a means to another end. With more intelligence and social sensibility, women would make for better, more interesting wives, she reasoned. (In fact, Mable ended up following in her father's footsteps and leading the First Chinese Baptist Church of New York for more than 40 years.)

“The American ideal is to help the girl toward her own improvements for her own pleasure,” Mabel told the Tribune. “It seems to me that each nation has something to learn from the other.”

Ah, cultural context. Such a necessary curveball. 


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0: Suffragist Landmark

From Google Earth.FROM GOOGLE EARTH.

In 1917, New York State voters finally approved women’s suffrage, despite having rejected it in a referendum just two years earlier. The majority of the pro-suffrage votes came from New York City, where women’s suffragists ran a tremendously organized campaign to reach male voters. The campaign’s participants included Mabel Lee, a 22 year old Hong Kong-born Barnard graduate and the daughter of Chinatown minister and community leader Lee To and his wife (whose name census takers rendered as “Lannick” and “Libreck” Lee, among other versions). During the suffrage campaign, Lee lived with her parents in this modest tenement at 53 Bayard Street in Chinatown.

Lee gained her first experience in politics while at Barnard, where she campaigned against T.V. Soong–later the brother-in-law of Chiang Kai-shek and a high official in the Republic of China–for the presidency of the Chinese Students’ Association. According to religious history scholar Timothy Tseng, Lee lost due possibly to “some manipulation of the ballots by Soong,” and this seemed to have hardened her already pro-women’s suffrage views. Not only did she write and speak publicly in favor of women’s suffrage, but she also participated in the Women’s Political Equality League and led a contingent of Chinese and Chinese American women in a May 1917 pro-suffrage parade in New York City. Her mother supported her position and advocated women’s suffrage as well. However, under U.S. law, the women could not naturalize because of their race (it is unclear if Mabel Lee did eventually naturalize once the law changed in 1943). As a result, the Lees still could not vote once New York granted women that right.

Mabel lee (324x409)MABEL LEE. FROM THE 1916 BARNARD COLLEGE YEARBOOK.

In addition to her political activities, Lee continued her education, studying political science and economic history at Columbia and earning a Ph.D.–the first Chinese woman to receive that degree from the university. Soon after, her father died of a heart attack, and the American Baptist Home Mission Society appointed her to replace him. Although an ardent Christian, Lee had no formal training for the position, and she seemed to have viewed it as temporary–at least initially. Even as Lee ran the mission, she maintained an affiliation with Columbia’s Department of Economics. And in the 1920s and 1930s, she also made three trips to China, where she received job offers; apparently, she contemplated joining the many others of her generation who, because of US racial discrimination and a sense of duty to China, were moving to their parents’ native land and looking for work there.

MABEL LEE IN LATER YEARS. FROM HTTP://WOMENOFWONDER.US/CULTURAL-CORNER/DR-LEE

However, Lee’s third trip to China took place in 1937, the year the Japanese invaded that country, and the long war that followed helped her make up her mind once and for all. She settled permanently in New York and began lobbying both the Mission Society and local Chinese American organizations to help fund a Chinese Christian Center. The new community center at 21 Pell Street offered Chinese New Yorkers access to English classes, health services, and a kindergarten. Lee also continued to run the First Chinese Baptist Church at the same location.

As Timothy Tseng has documented, Mabel Lee fought for many years to gain independence from the white religious leaders who wished to control her church, but she also encountered significant difficulties in a changing postwar Chinatown. Her congregation had shrunken significantly by the time she died in 1966. Still, the First Chinese Baptist Church she helped build remains a fixture in Chinatown even today.

Sources for this post include Timothy Tseng, “Dr. Mabel Lee: The Intersticial Career of a
Protestant Chinese American Woman, 1924-1950″ (unpublished paper presented at the 1996 Organization of American Historians Convention); Timothy Tseng, “Unbinding Their Souls: Chinese Protestant Women in Twentieth-Century America,” in Women and Twentieth Century Protestantism, eds. Margaret Lamberts Bendroth and Virginia Lieson Brereton; Jonathan Soffer’s work on women’s suffrage in New York State; Womenofwonder.us; New York Times; and Ancestry.com. For more about Mabel Lee, visit Timothy Tseng’s blog.

========

Chinatown's Suffragist, Pastor, and Community Organizer

Why Mabel Lee left behind great expectations in China for her American immigrant community.

Chinatown's Suffragist, Pastor, and Community Organizer
Image: Wiki Commons

Young, educated, and successful, Mabel Lee had a bright future ahead of her in 1924. She was the daughter of a prominent Chinese American pastor and community leader, she had recently finished a PhD, and her work to promote women’s suffrage had been covered by The New York Times. She was well-connected with the emerging leaders in China and was just beginning to establish her own place in shaping its future when tragedy struck. Her father, who had dedicated his life to ministering to the Chinese American community in New York, passed away suddenly, leaving his ministry and his family behind. Astonishingly, Mabel chose to give up her incredible opportunities in China to return and carry on the ministry her father started, a ministry that still endures today.


The early 20th century was an extraordinarily difficult period for Chinese Americans. Decades of federal legislation prohibiting Chinese working class immigrants from coming to America had taken its toll. Exclusion laws resulted in an overwhelmingly male Chinese population. Residential racial segregation created the urban ghettos that became America’s Chinatowns. In turn, these communities were riddled with tensions between rival fraternities, family associations, and political factions (known as tongs) that often engaged in human trafficking and violent crimes. Popular opinion considered Chinese people “heathen” and perpetual foreigners.

Protestant missionaries and Chinese converts were among the few that engaged Chinese immigrants, often driven by evangelistic and social reform motives. Many missionaries and converts also publicly refuted popular opinions of the Chinese, portraying them (especially the American-born) in reports, magazines, and even Congressional hearings as fully capable of becoming Americans. Despite their efforts, Christians made up a tiny percentage of the Chinese American population and missions’ efforts were solely dependent on the support of Protestant denominations.

Enter Mabel Lee and First Chinese Baptist Church, New York City. Under Mabel’s leadership as de facto pastor of the Chinatown-based church and social service organization, First Chinese Baptist Church became the first self-supporting Chinese church in America. A graduate of Colombia University with a PhD in economic history, the Chinese American community leader led the church for more than 40 years. It still exists today.

Christian, Suffragist, Scholar

Mabel was the only daughter of a pioneering pastor and missionary, the reverend Lee To (1868–1924). Born in Guangzhou, To came to the United States in 1880 as a contract laborer just two years before the Chinese Exclusion Act (CEA) banned labor immigration. To learned English at a missionary school, an asset that helped him gain standing as a merchant and consequently adjust his immigration status. (The CEA didn’t apply to merchants and clergy, who were allowed to travel between China and the US freely.)


Learning English wasn’t the only significant life change To experienced after he arrived in America. In 1890, To became a Christian at a Chinese mission in San Francisco. Three years later, he gave up his business and enrolled in a Baptist seminary in Guangzhou. After To completed his theological training in New York City, the American Baptist Home Mission Society appointed him first to be a missionary to the Chinese in Washington State in 1898 and then as a minister at the Morningstar Mission in New York City’s Chinatown in 1904. To thrived in his work in Chinatown and gradually became a member of the community’s elite. In 1921, he became the president of the Chinese Consolidated Benevolent Society, the leading Chinese American coalition of powerful Chinese family associations. Because he discouraged traditional Chinese religious practices and modernized and Americanized Chinatown, American Baptists hailed him as the “Christian mayor” of Chinatown.

To’s daughter, Mabel, was born in Guangzhou in 1896. She spent her early childhood in China and enrolled in a missionary school where she became proficient in English. She reunited with her parents shortly after her father was appointed to the Morningstar Mission and attended New York City’s public schools until she was accepted to Barnard College. Mabel then earned a PhD in economic history at Columbia University in 1921.

Mabel proved to be a gifted communicator and an ambitious young leader who was dedicated to improving society, especially for women and for China. Like suffragist Charlotte Perkins Gilman, she argued that modern democracy could not survive without woman’s suffrage. In the May 1914 issue of The Chinese Student Monthly, Mabel argued that woman’s suffrage or the early feminist movement was “nothing more than the extension of democracy or social justice and equality of opportunities to women.” Mabel’s prominence grew; in 1915, her speech at a suffrage workshop was covered by The New York Times.

Mabel was also passionate about her home country, arguing that its future success relied on its commitment to women’s equality. “The welfare of China and possibly its very existence as an independent nation depend on rendering tardy justice to its womankind,” she wrote. “For no nation can ever make real and lasting progress in civilization unless its women are following close to its men if not actually abreast with them.”

After completing her studies, Mabel anticipated returning to China and taking her place among a new generation of national leaders and social reformers. She was not the only one who envisioned this future. Two years after Mabel earned her PhD, a local Baptist newspaper reported that

From France, Mabel wrote, “I do thank God for the United States which gave me such wonderful opportunities for development and such a keen insight into the realms of knowledge. I feel that my life must be devoted to helping my own people in China.”

Mabel was invited to become dean of women at a Chinese institution, University in Amoy, and appeared to have numerous professional opportunities in America as well. But the following year, as she explored opportunities in China, a tragic turn of events forced her to reconsider her plans.

Church Builder and Community Servant

Among Mabel’s father’s many accomplishments was his ability to reconcile rival factions. But the stress of this work took on a toll on his health. In late November 1924, while brokering peace between two dueling tongs over dinner, To had a fatal heart attack or stroke. Mabel immediately returned from China to New York City to care for her mother and assume responsibility for her father’s mission.

At the time of his death, the Chinese mission had been renting its facilities. But Mabel wanted the organization to have its own building. She initiated a successful campaign to acquire a building in Chinatown in memory of her father after pooling together funds raised from the Chinatown community, a personal loan, and a loan from the denomination’s mission’s body. The mission, now the First Chinese Baptist Church of New York City, still stands in the heart of Chinatown today.


After purchasing the building, Mabel was still reluctant to stay. She had never pursued ministry. During a visit to China in 1929, she wrote wistfully, “It seems that China is run by my personal friends. One is head of this University and another of that; one is in charge of all the railroads in China, and another of Finance or Education.”At the time of his death, the Chinese mission had been renting its facilities. But Mabel wanted the organization to have its own building. She initiated a successful campaign to acquire a building in Chinatown in memory of her father after pooling together funds raised from the Chinatown community, a personal loan, and a loan from the denomination’s mission’s body. The mission, now the First Chinese Baptist Church of New York City, still stands in the heart of Chinatown today.

But hope for a temporary stay in New York faded as political conditions in China worsened. It also became evident that the survival of the mission during the Great Depression depended on Mabel’s skills. Most importantly, she could not suppress what she shared in common with her father: a passion for winning souls for Christ and a determination to engage the social problems of Chinatown.

In the 1930s, New York City’s Chinatown demographics were on the brink of change. At the beginning of the decade, the neighborhood had a 10:1 ratio of men to women. The population of children and families grew slowly, even after the repeal of the Chinese Exclusion Act in 1943. After World War II, however, war brides and refugees increased the Chinese American population dramatically and created an urgent need for spiritual and material care. Mabel’s educational background and bilingual skills were invaluable for bridging the gap between Chinese people and the wider English-speaking community during this time.

Mabel never married, though she was courted while in college. Instead, she dedicated her entire life to the Chinatown community. Mabel preached and taught each Sunday. She mobilized Christians from white churches to share the gospel with and serve the people of Chinatown. She organized classes in English, typewriting, radio, carpentry, and other skills for working class Chinatown residents and later, for newly arrived immigrants and their children.

Most significantly, Mabel helped make the Chinese mission a self-supporting and independent congregation by growing its membership and raising support from the wider community. This was a timely achievement. Mainline Protestant mission boards stopped supporting ethnic-specific churches and missions by the mid-20th century, fueled by beliefs that the assimilation of immigrants and the integration of African Americans were the inevitable final steps toward a non-racial society. The proliferation of hundreds of independent-minded Chinese churches in America since Mabel’s death in 1966 and the persistence of ethnically and racially distinct churches and community organizations today have proven these beliefs as—at best—premature.

The Salvation of China

The doors of First Chinese Baptist Church, New York City are still open today. Its current pastor even has the surname Lee. The church has continued to focus on welcoming immigrants and unifying the neighborhood, seemingly echoing a vision Mabel laid out so many years ago. By the end of World War II, mainstream American perceptions of Chinese Americans had changed drastically from early 20th century perceptions. As allies in the struggle against Japan, the Chinese garnered greater respect from Americans. Chinatown’s rival factions declared a truce in order to unify around China’s war efforts. Many Chinese church leaders joined or led efforts to rehabilitate the image of Chinatowns across the country, often by promoting them as cross-cultural educational opportunities (or, alternately, exotic dining and tourist traps).

“Let us therefore not forget the significance of our work in the mission. It may seem very small, but the influence is very vast,” wrote Lee just before her work truly started in 1925. “Every little we put in counts. [Let us] rededicate ourselves to our tasks, that every boy who comes into the Mission will be made to know Christ. Christianity is the salvation of China, and the salvation of the whole world.”

Tim Tseng, PhD, is the pastor of English ministries at Canaan Taiwanese Christian Church in San Jose, California, and affiliate of Fuller Theological Seminary’s Asian American Center. He is the founder and former executive director of the Institute for the Study of Asian American Christianity. His blog is timtseng.net






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发表评论 评论 (2 个评论)

5 回复 fanlaifuqu 2018-7-28 02:51
刚刚去过那里,向她致敬!
4 回复 change? 2018-7-28 18:22
fanlaifuqu: 刚刚去过那里,向她致敬!
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