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To the uninformed, a lot of Chinese milling around the wharves might have indicated a 'deluge', but the statistics tell a different story. In , for example, the Eastern and Australian Steamship Company made 19 trips between Sydney and Hong Kong, moving 2, people in and 2, back to China, leaving a deficit of five. Furthermore, large influxes of Chinese after February resulted from reduced movements during the Chinese New Year, a pattern that persists today. The constant movement in and out of the port of Sydney contributed to the city's economic growth.

From the start of the gold rushes there were Chinese who understood that a more certain fortune, or at least a living, would be made in the city, by providing the incoming fortune seekers with a place to sleep, picks and shovels and bags of rice. Officially there were Chinese living in Sydney on census night in , rising to in and 1, in Most were men, though a few had managed to get permission to bring in their wives. Immigration arrangements often involved dense layers of obligation and sometimes extortion, and many Chinese who were unsuccessful in fortune-hunting were unable to go home.

By the s, Sydney's business directories listed Chinese premises, especially in The Rocks, with a concentration of Chinese shops, cook-shops and boarding houses on Lower George Street, close to the wharves. By there were also at least five furniture stores listed in this area, indicating more integrated economic activity. One of the largest was the workshop of Ah Toy, which not only manufactured cheap furniture but also filled orders for the up-market David Jones department store. In an upsurge of violence against Chinese traders led them to petition the colonial government for protection from 'larrikins'.

This anti-Chinese behaviour was linked to trade union meetings calling for a halt to immigration, where speakers had openly advocated violence. The unions opposed the low wages paid to Chinese workers by Chinese employers, but their solution was not to work for better pay and conditions, as some organised Chinese furniture workers urged, but to advocate exclusion.

Several public rallies were held, and following a large anti-Chinese torchlight meeting in Hyde Park, a group of protesters decided to march on Parliament House to demand exclusion of the Chinese. Here the mob attempted to torch the building, probably aware that many Chinese workers were asleep upstairs. By the s there was also an established group of Chinese places at the Haymarket end of town, in Goulburn and Campbell Streets and their alleyways, near the Belmore fruit and vegetable markets. When market gardeners brought their produce to town they stayed here overnight in buildings that were nearing the end of their habitable life.

The street was renamed Robertson Lane in the s, after Robertson's coach factory, which itself was taken over and run as a boarding house in the late s by Kwong Chong, who charged sixpence a night for a man, and sixpence a night for a horse. Nevertheless, many successful Chinese stores had consolidated in this area by the closing decade of the nineteenth century, some with new buildings and title deeds to show Chinese ownership. But streets close to the markets in the Haymarket became the preferred location for a small but growing number of Chinese families.

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Wexford Street was almost entirely tenanted by Chinese by , and though it was widely considered a slum, many of its Chinese residents were respectable citizens. When the commissioners of the Royal Commission into Alleged Chinese Gambling and Immorality visited some of these families they found, to their great surprise, that their houses were neat and homely.

They were further surprised when Australian women gave evidence that they had married Chinese men because they loved them, and because they preferred the gentler ways of these men to the 'biffo' they could expect from some of the drunken Irishmen on offer. A real glimpse of Sydney's Chinese comes from the Royal Commission, which took evidence from around 60 people, Chinese and non-Chinese, men and women, from labourers to the community's elite.

Mei Quong Tart, perhaps the best known Chinese in Sydney at the time, was a commissioner, and his presence may have kept his fellow commissioners from straying into hyperbole. Their comments on opium smoking carefully noted the limits to this practice, and they found that Chinese gambling houses were dependent on European patronage for survival, and that overall, Chinese gambling accounted for only a tiny fraction of the gambling habits of Sydneysiders. This game is considered the forerunner of 'lotto'.

To outsiders, the Chinese were just Chinese, but internally, loyalties to clan and village origins were strong, often taking precedence over loyalties to Chinese nationalism. The Royal Commission noted that leading stores often doubled as bases for clan tongs societies which developed to look after the interests of men from different localities in China. They provided letter writers, ferried money home through personal chains of contact rather than untrustworthy banks, gave legal support, adjudicated disputes and attended to burials and removal of bones to China.

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These clan societies still exist today, supporting new arrivals and the needy. The Influx of Chinese Restriction Act and the Chinese Restriction and Regulation Act succeeded in discouraging entry and making re-entry to Australia impossible except for a limited few. Rural areas slowly lost their Chinese population as the gold petered out, but Sydney's Chinese community grew, as the city became more attractive to the dwindling population who remained, either because they were in exempted categories, or because they held papers from an earlier period securing residency or naturalisation.

According to the Census, by there were 3, men and 56 women 'born in China' living in Sydney. When part-Chinese and Chinese not born in China were added, 3, Chinese were recorded as living in Sydney. This process of concentration continued in the early twentieth century, as Chinese from other parts of the continent, including Melbourne, gravitated to Sydney. The Chinese community was firmly embedded in the landscape of the city and in surrounding suburbs where market gardens thrived. Chinese signs announced businesses in the Chinese sections of town.

The Sze Yup people did the same at Glebe Point. This temple was dedicated to Kwan Kung, symbolising loyalty and mutual support. More subtly, but none the less Chinese, the Chinese Anglican church in Wexford Street, Surry Hills, was adorned with a Chinese-inspired turret as well as a cross. The enthusiasm for proselytising drew all the major Christian churches into the Chinese life of the city. The Presbyterians, who had held Chinese services since the s, became very active under the Reverend John Young Wai, who, among other things, translated Sankey's hymn book into Cantonese.

But many Chinese were not religious, Christian or otherwise, and politically too, the community was diverse.

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With family and friends frequently moving between both places, the future of the motherland was immediately relevant for many of Sydney's Chinese. By the early twentieth century, a number of Chinese language newspapers published in Sydney were actively arguing over both local issues and the dramatic evolution of politics in China. In business ventures and on issues such as immigration regulations, Chinese leaders of all persuasions were capable of acting in concert for their common good, but when it came to Chinese politics, there were obvious divides.

Pro-republican elements were in part historically linked to the older nineteenth century Yee Hings, or the Hung League of secret societies triads dedicated to the overthrow of the Manchus.

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Though traditionally believed to be less than respectable, these groups repositioned themselves by the early twentieth century to be more acceptable to wider Chinese society. The movement went public in , setting up offices in Surry Hills, and in it adopted the Anglo name of Chinese Masonic Society when it moved to new premises in Mary Street, Surry Hills. This building became the national headquarters for all Yee Hings, and this address remains the headquarters of the society today. While some of Sydney's Chinese responded with dismay to the 'double tenth' 10 October uprising of the republican forces in southern China, most hoisted the new republican flag.

The following January marked the first of many annual picnics at Cabarita and other harbour spots to celebrate the new Chinese nation, occasions that were always an excuse for exploding firecrackers in time-honoured Chinese fashion. According to the pro-republican Chinese Australian Times , building temples in Sydney was backward-looking, and pro-republican clan groups, such as the Chung Shan Society, were more likely to raise money for schools and hospitals, supporting these institutions both in Sydney and China.

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Dr Sun Yat Sen, political leader of the republican movement, was conscious that overseas Chinese were a potential source of support and finance, especially if cultural connections were kept alive, and he encouraged the establishment of Chinese-language schools, such as that opened in Elizabeth Street, Sydney in Many of Sydney's Chinese originated from the same Chung Shan village as Dr Sun, and until his death in , Dalton Gokbo Bo Liu liked to stress the close connection by telling the tale of visiting Sun's home with his father William Uncle Billy Liu in when he was secretary of the Sydney branch of the Kuomintang.

In a re-formed Kuomintang was setting up branches around the world, and in a convention with delegates from Australia, New Zealand and the Pacific met in Sydney.

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There was wide coverage in the English language press in Sydney, and a fine welcoming reception aboard the SS Victoria , of the recently formed ambitious China-Australia Mail Steamship Line. Spirits ran high. But China did not prosper, the local steamship line quickly succumbed to a freight pricing war designed to squeeze it out of the market, and over the next decades continuing immigration restrictions generated a plethora of sad stories of people smuggling gone wrong, and harassment by authorities.

Lonely old men were unable to marry, unable to return to an increasingly chaotic China and unable to assimilate into the Sydney scene. The ongoing primacy of the Sydney community was recognised by the relocation of China's consul-general from Melbourne to Sydney in Sydney's Chinese population held more or less steady, but as the rest of the nation's Chinese communities shrank in size, there was a general sense of contraction.

Perhaps the only upbeat part of the Sydney Chinese story in these decades was the spectacular success of a few of the canniest of the fruit traders. While the depression of the s had a negative effect on the trading of many [media] market gardeners and stallholders, a few firms were able to consolidate. When the City Council constructed new market buildings closer to Darling Harbour in the early years of the twentieth century, the Chinese traders followed.

A few firms successfully built on their wealth by trading back into China. With little incentive to invest in the hostile local economy, apparently modest establishments in Chinatown were in fact the headquarters of the substantial trading empires of the Wing On, Wing Sang, Tiy Sang and the interlocking Sang On Tiy companies. Branches in Canton and Shanghai followed, and by the s, the Wing Sang Company was involved in banking, hotels and various manufacturing enterprises. The Wing On firm similarly grew out of fruit trading in the Haymarket to become a multi-faceted business empire.

These triumphal tales, particularly the three department stores that introduced this kind of retailing to China, are perhaps the best-known part of the Sydney Chinese success story, and as historian CF Yong wrote in the s:. For many years after the formation of the Sincere, the Wing On and the Sun, the surnames of Ma, Gock and Choy spread far and wide throughout China and the Far East signalling the achievement of the Australian Chinese in the economic world.

Their business attainments are still being recognised by Chinese Back in Sydney, the little Chinese community was realigning itself as the politics of China rapidly shifted. The republicans, led by General Chiang Kai-shek, were now pitted against emerging communist forces under Mao Tse Tung, and gradually the Kuomintang came to represent more conservative elements. But the local Chinese community knew the Kuomintang, and in a local context of hostility to communism it remained the dominant social and political organisation. Although all the Chinese organisations in Sydney knew where they lined up politically, all of them were also on the side of China.

This primary loyalty was never understood by the local intelligence agencies, which frequently failed to unravel and make sense of political connections in the Chinese community. Many ordinary Chinese were happy to go wherever they found companionship and solace in a hostile community firmly convinced of its own racial superiority and of the wisdom of 'White Australia'.

In an oral interview given in , an elderly Chinese waterside worker, Albert Leong, summed it up well. Overtly Communist and well read in communist literature, he was involved politically in the Chinese Youth League, but he also went to the temple in Glebe 'just a social gathering' , to cemetery days at Rookwood 'a bit of a picnic' , to dances put on by the Kuomintang on the last Wednesday in the month, and to church at Surry Hills.

In the dark days of the s, with Australia favouring Japan in trade and ignoring Japan's expansionary plans for China and the Pacific, the Sydney Chinese community was ever anxious to educate the rest. This was the impetus for the George Ernest Morrison Lecture established by William Liu in , and for a number of books and pamphlets written to put the Chinese case. The Japanese invasion of Nanking in unified the Chinese community. This spectacular event got rave reviews in the mainstream newspapers.

The police estimated there were 40, people, with another 10, turned away, while the Sydney Morning Herald reported that 'tramway men said they had never seen anything like the pressure of people'. This involvement of the Chinese community in 'the Sesqui' was partly about alerting Sydneysiders to China's plight and partly about raising money. Seasoned organiser of Chinese events Albert Cumines, of the long established Rocks firm of King Nam Jang, recalled in the s that the Chinese spectacular, which 'coincided' with the sesquicentenary, was so popular that it was repeated on a following evening.

In the face of Japanese aggression, elements of Sydney's Chinese community made the closest political links they had ever had with sections of the mainstream community that condemned Japan. Left-wing unions supported boycotts of Japanese goods and waterside workers refused to load ships bound for Japan.

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Chinese seamen deserting Japan-bound ships were sheltered from the authorities. You can quote them, disagree with them, glorify or vilify them, but the only thing you can't do is ignore them because they change things It has permeated society through intimidation, entrance into governmental positions, and bribery, to traffic in persons, firearms, and narcotics, along with the facilitation of money laundering and extreme violence.

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This form of crime has grown exponentially with the ease that technology affords us to conduct transactions on a global scale. Through corruption, extortion, and bribery this undermines legal systems on a global scale and delivers extreme power to organized crime bosses in many countries Obama, In this essay, we will compare and contrast the difference and similarities in the organizations that infiltrate China, Russia, Japan, Mexico, and the United States to determine global effects UNODC, Organized crime in China has cultural ties in the fact that in China allegiance to family and friends is the most important quality in society and must be adhered to Abadinsky, The Chinese society itself is hierarchal as is the structure of organized crime, which operates in the patron client style organization.

The Triads comprised of secret societal Chinese clans is the name of the groups of organized criminals represented by the triangle, and the Chinese three pronged concepts of heaven, earth, and man. They participated in armed robberies, kidnapping, and piracy in the earlier going. In modern years, the Triads and Tongs have added extortion, human trafficking, and drug trafficking along with other criminal enterprises, such as gambling and prostitution, to their repertoire.

In the United States, the Triad offshoot, is known as the Tongs and are heavily involved in gambling and prostitution. The tongs are linked to smaller Asian gangs as well Abadinsky, One of the most notable things to remember about Russian organized crime is that geographically it is Russian because of the history of countries overtaken and the sheer mass of the continent, but many nationalities, and ethnic groups comprise the term Russian organized crime Abadinsky, These nationalities include Chechen, Georgian, Jewish, and Ukrainian to name a few.

The communist practices undermined the work ethic in the country, making organized crime more palatable to the common people and for many are necessary for survival.