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Speaker 1: This episode is brought to you by squar Space. Start

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Speaker 1: Squarespace Build it Beautiful. Welcome to Stuff you missed in

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Speaker 1: History Class from house works dot com. Hello, and welcome

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Speaker 1: to the podcast. Countracy P. Wilson and I'm Holly Frying.

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Speaker 1: It has been quite a while since Hawaiian history made

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Speaker 1: an appearance on our podcast. Back Into Katie and Sarah

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Speaker 1: covered up the long arc of Hawaii's history from its

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Speaker 1: unification under kamehameh had a Great which was completed in

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Speaker 1: eighteen ten, to the overthrow of its last monarch, Lily

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Speaker 1: Ulu Kalani, which was only eighty three years later, and

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Speaker 1: that was at the hands of American business interests with

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Speaker 1: the support of United States troops. Today's episode is connected

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Speaker 1: to that history, but those two shows from the archive,

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Speaker 1: while totally we're are worth listening to, you aren't really

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Speaker 1: required listening to understand what we're talking about today. Sometime

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Speaker 1: probably in the late eighteenth or early nineteenth century, leprosy,

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Speaker 1: which is now known as Hanson's disease, was introduced to Hawaii,

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Speaker 1: and as this disease was spreading through a population that

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Speaker 1: had no resistance to it. Businessmen, especially from the United States,

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Speaker 1: we're having an increasing influence on the Hawaiian government. This

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Speaker 1: influence had a direct effect on how Hawaii approached the

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Speaker 1: disease and it's spread. We'll start by setting the stage

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Speaker 1: with some information about Hanson's disease, named for Norwegian scientist

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Speaker 1: and physician Gerhard Einrich Armer Hanson, who identified its cause.

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Speaker 1: Hanson's disease is a bacterial infection. Today it's easily treatable

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Speaker 1: with antibiotics, although treatment usually takes a lot longer than

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Speaker 1: a course of antibiotics for say, a strip throat. Often,

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Speaker 1: Hanson's disease is successfully cured after antibiotic treatment that lasts

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Speaker 1: one to three years, and it stops being contagious after

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Speaker 1: the first few doses, and it's not highly contagious even

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Speaker 1: without treatment. For example, prior to the development of antibiotic treatments,

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Speaker 1: only about five percent of spouses living with patients contracted

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Speaker 1: the disease, and parts of the world where diagnosis and

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Speaker 1: treatment are readily available, uh Handson's disease presents itself mostly

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Speaker 1: as a relatively minor skin condition, albeit one it takes

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Speaker 1: a really long time for antibiotics to completely cure. But

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Speaker 1: in places where people don't have easy access to antibiotics

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Speaker 1: and knowledgeable doctors to prescribe them, hands Handson's disease can

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Speaker 1: become much more complicated, damaging, disabling, and disfiguring. As it progresses,

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Speaker 1: Hanson's disease can cause skin growths, blindness, ulcers on the

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Speaker 1: hands and feet, and softening of the body's cartilage. As

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Speaker 1: the nerves become damaged, people lose their sense of touch

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Speaker 1: and can become injured without realizing it. A lot of

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Speaker 1: the perception that leprosy causes people's fingers or toes to

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Speaker 1: fall off is really applications from injuries because they did

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Speaker 1: not realize that they were touching something dangerous. Hanson's disease

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Speaker 1: progresses very very slowly, though, so it can take years

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Speaker 1: or even decades for it to reach the point where

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Speaker 1: people begin to experience its most dramatic and damaging effects.

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Speaker 1: Somewhat ironically, it's actually easy for Handson's disease to be

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Speaker 1: overlooked or misdiagnosed in wealthy nations with good health care systems.

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Speaker 1: This is mostly because it's rare enough that physicians in

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Speaker 1: a lot of the world don't ever see it in

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Speaker 1: their daily practice. So when somebody shows up with this

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Speaker 1: like sore that feels kind of numb, that misdiagnosed it

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Speaker 1: as other more innocuous things, as was the case with

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Speaker 1: scarlet fever, tuberculosis, and many of history's other most feared

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Speaker 1: but now treatable diseases. Before the discovery of antibiotics, leprosy

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Speaker 1: was regarded much much differently. Before Dr Hanson discovered that

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Speaker 1: it was caused by bacteria in eighteen seventy three, people

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Speaker 1: thought leprosy was caused by everything from sinful behavior to curses.

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Speaker 1: People with the disease were considered unclean, and of course

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Speaker 1: people recognize that it was contagious. We're not going to

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Speaker 1: get into all of the various things that humanity tried

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Speaker 1: while looking for a cure to hands this disease, but

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Speaker 1: if you're interested, the podcast saw Bones has an episode

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Speaker 1: on it that will link to in this show notes, however,

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Speaker 1: that combination of a contagious disease with an unknown cause,

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Speaker 1: no effective treatment, and terrifying effects when left untreated meant

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Speaker 1: that for centuries, a lot of societies around the world

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Speaker 1: treated leprosy through lifelong quarantine of anyone who was believed

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Speaker 1: to be infected. This was particularly true in Western societies,

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Speaker 1: in part because, beginning in the medieval period, people started

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Speaker 1: to interpret biblical instructions to shun and separate people with

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Speaker 1: a skin condition as being in reference to leprosy. The

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Speaker 1: root of this was a Hebrew word that really encompassed

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Speaker 1: multiple conditions, including things that were pretty benign even at

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Speaker 1: the time, like videlago. Often, the resulting quarantine zones, which

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Speaker 1: came to be called leprocality. Often the resulting quarantine zones,

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Speaker 1: which came to be called lepre colonies or leprosaria, were

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Speaker 1: basically places where people were sent to die out of

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Speaker 1: the site of the rest of society. There are actually

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Speaker 1: colonies still in existence today, and because of the deep

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Speaker 1: stigma that still exists about handsome disease and some handsome

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Speaker 1: disease in some parts of the world, some of the

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Speaker 1: people living in them have been completely cured but have

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Speaker 1: not been allowed to return to society. Hanson's disease was

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Speaker 1: first diagnosed in Hawaii in eight while Hawaii was still

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Speaker 1: a constitutional monarchy, and for nearly twenty years after that,

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Speaker 1: first diagnosis, Hawaii's approach to patients was completely different from

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Speaker 1: in Europe and North America. A central part of Hawaiian

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Speaker 1: culture is the idea of ohana, which is a person's

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Speaker 1: immediate and extended family, including people related by marriage and adoption.

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Speaker 1: Also important is the idea of the place where a

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Speaker 1: person was born. So for years, when a person was

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Speaker 1: diagnosed with leprosy, their family pulled together to take care

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Speaker 1: of them at home, surrounded by their ohana and in

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Speaker 1: the place where they were born. The idea that you

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Speaker 1: should be disgusted by leprosy was so ingrained in Western

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Speaker 1: culture that the fact that Hawaiians were not disgusted became

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Speaker 1: caused to stigmatize Hawaiians as a whole. According to Western

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Speaker 1: thinking at the time, the only normal response to leprosy

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Speaker 1: was discussed, and the fact that they weren't repulsed meant

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Speaker 1: that native Hawaiians must be less than civilized. In the

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Speaker 1: decades after the first diagnosis of leprosy in Hawaii, white

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Speaker 1: business interests, particularly American business interests, had a bigger and

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Speaker 1: bigger influence on the Hawaiian government. This influence started decades

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Speaker 1: before the Hawaiian monarchy was overthrown white men established Hawaii's

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Speaker 1: first Board of Health in In eighteen sixty five, under

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Speaker 1: pressure from the Board of Health, the King and the

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Speaker 1: legislative A Lee passed an Act to prevent the spread

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Speaker 1: of leprosy. This act authorized the government to purchase land

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Speaker 1: to be used as a leprosarium along with the creation

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Speaker 1: of a hospital. It authorized the Board of Health to

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Speaker 1: arrest and confine anyone with leprosy. It basically criminalized leprosy

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Speaker 1: and sentenced anybody who was deemed to be incurable to

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Speaker 1: confinement for life. On the island of Molokai E, a

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Speaker 1: portion of the peninsula of Callao Papa, which at the

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Speaker 1: time was better known by the name Mcina Luna, was

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Speaker 1: acquired for the leprosarium. Overwhelmingly the people who were sentenced

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Speaker 1: to live there under the act were native Hawaiians. That

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Speaker 1: was of the people exiled within the first twenty years

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Speaker 1: after the act was passed, and this exile was particularly

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Speaker 1: harsh punishment for the people who were sent away. Being

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Speaker 1: sent to the leprosarium cut off a person from their

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Speaker 1: lohanna and from their place of birth for a little while.

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Speaker 1: Patients were allowed to be a company to buy a

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Speaker 1: cocoa or a helper, and that was often a person's

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Speaker 1: spouse or family member, and that was their only tie

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Speaker 1: to their ohana after being exiled. Eventually, though, this allowance

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Speaker 1: was rescinded, so people were sent away by themselves. Being

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Speaker 1: separated from a person's family in place of birth did

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Speaker 1: not stop once a person was at Kalaupapa. People exiled

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Speaker 1: to the peninsula meant married and had children there, as

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Speaker 1: did spouses who were exiled there together. These children were

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Speaker 1: removed from their families and placed in adoptive homes, usually

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Speaker 1: on other islands entirely, and they were often not told

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Speaker 1: who or where their birth parents were. In the words

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Speaker 1: of a nineteen thirteen public health report quote, the children

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Speaker 1: that are born to these unions are at once removed

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Speaker 1: to clean surroundings and are cared for by the territory

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Speaker 1: until they've become self supporting. The rest of that report,

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Speaker 1: by the way, is all about how generous the Hawaiian

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Speaker 1: government had been to give people this well appointed isolation

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Speaker 1: in an island paradise, the cry eyeing the notion that

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Speaker 1: it was a prison, while also blithely talking about how

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Speaker 1: anyone who escaped from it would be apprehended by police

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Speaker 1: and returned. So the idea that you would just cut

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Speaker 1: somebody off from their home and their family and send

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Speaker 1: them away to be quarantined it is completely antithetical to

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Speaker 1: Hawaiian cultures, ideals, and values. In fact, the exile was

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Speaker 1: so disruptive and traumatic that the literal meaning of one

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Speaker 1: of the terms for leprosy in Hawaiian is the separating sickness.

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Speaker 1: Another term also translates to Chinese sickness from the belief

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Speaker 1: that it was introduced by Chinese immigrants. In addition to

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Speaker 1: the fact that this punishment for having leprosy was particularly

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Speaker 1: harsh in light of Hawaiian culture, there was also no

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Speaker 1: real medical care available in the colony from eighteen sixty

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Speaker 1: five to eighteen seventy three, and the care available from

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Speaker 1: eighteen seventy three until the eighteen eighties was pretty minimal.

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Speaker 1: In eighteen nine, one family in particular violently resisted the

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Speaker 1: effort to remove them to muloch I E. We'll talk

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Speaker 1: about that after we first paused for a brief word

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Speaker 1: from one of our sponsors. As we mentioned at the

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Speaker 1: top of the show, with the help of the United

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Speaker 1: States military, white businessman overthrew the native Hawaiian monarchy in

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Speaker 1: eight and one of the acts of Hawaii's new provisional

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Speaker 1: government was to step up the enforcement of the previous

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Speaker 1: eighteen sixty five acts to prevent the spread of leprosy.

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Speaker 1: A small community had been living in Kalalau Valley, Kawaii

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Speaker 1: uh including several people with leprosy, and it becomes sort

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Speaker 1: of an unofficial leprosarium populated by patients and their families.

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Speaker 1: The government knew they were there, but they hadn't done

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Speaker 1: much to force them to move. Before eighteen however, Attorney

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Speaker 1: General and President of the Board of Health, William Owen

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Speaker 1: Smith issued orders for the people of the Khalilau Valley

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Speaker 1: to be moved to Kalao Papa on June. Sheriff Lewis H.

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Speaker 1: Stolza was to lead the operation. First, the sheriff visited

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Speaker 1: Koala Lau and tried to persuade the people living there

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Speaker 1: to move to Kalau Papa, where, in the words of

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Speaker 1: the Hawaiian Gazette on July quote, they would be properly

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Speaker 1: looked after by the government. Several of the people who

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Speaker 1: were living there did agree to go, but a couple

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Speaker 1: of them refused. One of them was a man known

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Speaker 1: as Koolau, whose full name was Paniolo Kaluaillau. Health authorities

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Speaker 1: had learned that Koolau had contracted leprosy the year prior,

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Speaker 1: and had told him that he would be relocated to

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Speaker 1: Kalo Papa. At that point, he moved to Kalala with

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Speaker 1: his wife and son, who also had leprosy, and said

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Speaker 1: that he would kill anyone who tried to separate him

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Speaker 1: from his family. Since the sheriff had gotten all but

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Speaker 1: two patients to agree to be removed to Kalau Papa,

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Speaker 1: he left, intending to return later to convince the last holdouts.

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Speaker 1: Once he left, though, Coolau started trying to convince the

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Speaker 1: rest of the colony that they should stay where they were.

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Speaker 1: One reason. He had previously been told that his wife

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Speaker 1: pi Ilani would accompany him as Cookua, but a deputy

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Speaker 1: had informed him that this would in fact no longer

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Speaker 1: be the case. Gradually, co Allow convinced many of the

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Speaker 1: residents of kallow to stay. When the sheriff returned with

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Speaker 1: a constable a couple of days later, he was surprised

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Speaker 1: to find that most of the residents were no longer

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Speaker 1: willing to come with him. He temporarily deputized some of

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Speaker 1: some of Kallallaw's healthy residents to serve as guides. Once

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Speaker 1: he returned with reinforcements to try to remove the entire community.

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Speaker 1: While he was away, co Allow and several others began

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Speaker 1: planning to resist the sheriff, and when the sheriff came back,

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Speaker 1: violence followed. Historical accounts differ significantly on what happened and

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Speaker 1: how this played out. One newspaper reports that another patient

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Speaker 1: deliberately lured the sheriff to where co Allow was hiding

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Speaker 1: in order to kill him, and another reports that the

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Speaker 1: sheriff was about to kill another patient when co Allow

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Speaker 1: fire his gun in an effort to protect that man.

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Speaker 1: Pilani's own account is that Colau had heard that the

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Speaker 1: sheriff was under orders to kill him if he resisted,

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Speaker 1: and so he was defending himself. Whatever the details, the

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Speaker 1: result was that co Allow shot and killed Sheriff stoles A.

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Speaker 1: The government responded by implementing martial law and mustering a

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Speaker 1: force of about thirty five armed men to force the

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Speaker 1: relocation out of the makeshift leprosarium. Once it became clear

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Speaker 1: how outnumbered and outgunned they were. Colao advised the other

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Speaker 1: residents of Kalalau to cooperate, but for his own part, he,

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Speaker 1: his wife, and their son fled. Law enforcement tried to

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Speaker 1: track them down for days, including firing a cannonate caves

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Speaker 1: where they were hiding, and at one point Collau seems

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Speaker 1: to have killed at least two other deputies in self defense.

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Speaker 1: Colla and his family lived in remote and inaccessible parts

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Speaker 1: of Kalalau for years, sometimes getting help from other Hawaiians

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Speaker 1: in the area. Eventually, their son die and Coo Allau

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Speaker 1: died of his disease as well. After both of their deaths,

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Speaker 1: Planni left the valley in seven and she composed a

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Speaker 1: lengthy poem in Hawaiian about her family's story. Allow became

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Speaker 1: a folk hero and an important figure in Hawaiian culture,

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Speaker 1: and there's now a play about him as well, called

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Speaker 1: The Legend of Coollau, which premiered uh and it will

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Speaker 1: be performed in Sacramento, California, in April of this year.

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Speaker 1: We're recording in t co Allows Rebellion was really the

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Speaker 1: thing that drove me to research this and in my

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Speaker 1: head because it has the folk hero elements and the

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Speaker 1: resistance of being unjustly exiled. I was not expecting it

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Speaker 1: to be as sad a story as it actually is.

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Speaker 1: There's also a Jack London story about this whole thing,

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Speaker 1: but it is really not accurate, and don't read it

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Speaker 1: for accuracy for anything but enjoyment. Even that, like, I mean,

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Speaker 1: you can read it, but no, that like, not only

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Speaker 1: is its portrayal of what actually happened not accurate, it's

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Speaker 1: portrayal of people with Hanson's disease is not accurate either.

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Speaker 1: So even though I got into this episode with the

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Speaker 1: intent of talking about co Allows rebellion, we would be

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Speaker 1: remiss if we didn't also talk about one of the

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Speaker 1: other most famous figures associated with Hanson's disease in Hawaii.

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Speaker 1: But we will do after one more sponsor break. There

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Speaker 1: is another famous figure associated with Hanson's disease in Hawaii

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Speaker 1: for completely different reasons, and that is Father Damien. Father

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Speaker 1: Damien was born Joseph de Wuster in Belgium in eighteen forty,

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Speaker 1: and he became a priest in the Congregation of the

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Speaker 1: Sacred Hearts. Joseph's brother was assigned to missionary work in Hawaii,

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Speaker 1: but when it came time for him to depart. He

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Speaker 1: was too sick to go, so Joseph went in his place.

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Speaker 1: On March nineteenth, eighteen sixty four, Joseph arrived in ham Lulu.

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Speaker 1: He took the name Damien when he was ordained there

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Speaker 1: at the end of that month, and he spent several

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Speaker 1: years in ministry on the island of Hawaii. In eighteen

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Speaker 1: seventy three, he heard that priests were needed to help

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Speaker 1: leprosy patients on the klau Papa Peninsula. Father Damien volunteered

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Speaker 1: to go, and he was the first priest to arrive

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Speaker 1: at the peninsula in response to this particular call. Three

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Speaker 1: other priests followed shortly thereafter. There had been other religious

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Speaker 1: workers and caregivers on the peninsula prior to this point,

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Speaker 1: but as we noted earlier, eighteen seventy three was really

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Speaker 1: the first year that there was any real medical care

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Speaker 1: available there at all. Once he got to the klau

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Speaker 1: Papa Peninsula, Father Damien became one of the many religious

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Speaker 1: caregivers who tried to give the Hanson's disease patients exiled

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Speaker 1: they're a better quality of life. He tried to attend

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Speaker 1: to both the spiritual and the physical needs of the patients.

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Speaker 1: In addition to taking care of sick people, bandaging their sores,

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Speaker 1: and providing comfort and counsel, he helped to build houses

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Speaker 1: and a water system, and to organize schools and social events.

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Speaker 1: He also added a wing to his church. About three

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Speaker 1: years into his time at the Leprosarium, Father Damien was

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Speaker 1: made the interim superintendent of the colonies, basically the administrator

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Speaker 1: in charge that followed the death of the previous man

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Speaker 1: to hold the post. He wound up being removed in

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Speaker 1: favor of a patient named William Sumners, who was half Hawaiian.

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Speaker 1: There was also some controversy over a minister that Father

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Speaker 1: Damien had had had arrested during this time. The minister

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Speaker 1: alleged that Father Damien's treatment of him had been arbitrary

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Speaker 1: and that his demeanor in his post of superintendent was overbearing.

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Speaker 1: Several years after he arrived on the peninsula, Father Damien

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Speaker 1: contracted Hanson's disease as well. This was due to the

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Speaker 1: years of hands on care he had provided patients, and

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Speaker 1: he died on April fifteenth of eighteen eighty nine at

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Speaker 1: the age of forty nine. He saw his contracting the

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Speaker 1: same disease as the people he had spent more than

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Speaker 1: a decade trying to help as the will of God.

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Speaker 1: They've also been some more practical explanations put forth, which

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Speaker 1: was the apparently was kind of cavalier about maintaining his

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Speaker 1: own higi and during a lot of this hands on care.

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Speaker 1: In six Father Damien's remains were exhumed in return to Belgium.

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Speaker 1: His body hadn't been returned there upon his death because

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Speaker 1: travel to and from the Peninsula was so rare. The

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Speaker 1: remains of his right hand were returned to his original

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Speaker 1: burial site in Hawaii, and he was canonized as a

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Speaker 1: saint in the Catholic Church in two thousand nine. Although

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Speaker 1: Father Damien was definitely one of Hawaii's most famous religious

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Speaker 1: caregivers at the lepre Sarium, the way his story is

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Speaker 1: retold today often has some problems. Basically, it's made to

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Speaker 1: seem like everyone lived in squalor too lazy or ignorant

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Speaker 1: to care for themselves until Father Damien got there and

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Speaker 1: started fixing things himself and advocating for better treatment. This

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Speaker 1: is really not true. Native Hawaiians had been petitioning for

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Speaker 1: the creation of regional leprosy hospitals since the eighteen sixties,

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Speaker 1: and the reasons for why the colony on Colo Pop

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Speaker 1: hadn't become self sufficient prior to Father Damien's arrival really

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Speaker 1: had nothing to do with ignorance or laziness. A lot

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Speaker 1: of the first patients mistakenly believed that their exile was temporary,

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Speaker 1: so they didn't start planting crops that they thought wouldn't

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Speaker 1: even have matured by the time they got to go home.

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Speaker 1: Others understood that their sentence was lifelong, but thought that

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Speaker 1: this was just so unjust that surely it would be

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Speaker 1: overturned soon, allowing them to leave. Also, the part of

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Speaker 1: the peninsula that was originally set aside for the Leprosarium

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Speaker 1: didn't really include that much farmland. The nearby farmland that

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Speaker 1: did exist was least to healthy farmers or, in some cases,

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Speaker 1: the king. Once farmland was turned over to the residents

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Speaker 1: of the Leprosarium, patients started using the fields as a

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Speaker 1: route to escape, because the way through the cliffs was

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Speaker 1: less treacherous from there. This led the government to forbid

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Speaker 1: people from living close to the farmland, which made it

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Speaker 1: harder for people to actually farm. So there are lots

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Speaker 1: of reasons of like wishful thinking and miss communication and

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Speaker 1: resources that all tied together to why Kalo Papa was

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Speaker 1: not really that self sustaining before Father Damien got there.

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Speaker 1: So basically, it is clear that Father Damien did very

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Speaker 1: real and compassionate work in Hawaii, and that in a

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Speaker 1: lot of ways his work with Hanson's disease patients was

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Speaker 1: both tireless and selfless, but it is really not accurate

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Speaker 1: to portray it as though he swooped in and saved

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Speaker 1: all of these Hawaiians from themselves. From the time of

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Speaker 1: its establishment, roughly eight thousand people were sentenced to exile

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Speaker 1: on Kalo Papa. Many of their names are unknown because

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Speaker 1: of spotty record keeping, and only about a thousand of

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Speaker 1: them were buried in grave sites that were marked with tombstones.

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Speaker 1: The peninsula's fourteen different graveyards accommodated burial traditions from numerous

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Speaker 1: religious faiths, including Catholics, Protestants, Mormons, Buddhists, and the Hawaiian religion,

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Speaker 1: and the engravings that do survive on some of the

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Speaker 1: tombstones also reflect the languages of the people who were

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Speaker 1: sentenced to confinement on the peninsula. They include Hawaiian, Japanese, Chinese,

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Speaker 1: and English. Leprosy was finally decriminalized in Hawaii in nineteen

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Speaker 1: sixty nine. The National Park Service designated the peninsula as

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Speaker 1: a national park in nineteen eighty. As of May, there

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Speaker 1: were still sixteen people who had lived lived in the

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Speaker 1: colony who were still alive, including six who were still

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Speaker 1: voluntarily living on in the colony itself, and we haven't

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Speaker 1: really addressed it before, like there were there are people

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Speaker 1: in parts of the world who were still living in

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Speaker 1: lepers area who are not permitted to return to society.

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Speaker 1: But then there are other people who, having lived in

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Speaker 1: a place for their whole life, feel like it's their

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Speaker 1: home and don't really want to leave. So there are

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Speaker 1: lots of different reasons for why people are still living

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Speaker 1: in Leprosaria when there's not really a medical reason to

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Speaker 1: keep them keep them quarantined. There's those who are really

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Speaker 1: passionate debate going on on exactly what to do with

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Speaker 1: the former Leprosarium site once the six people who were

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Speaker 1: still lived ing there have passed away. They're basically people.

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Speaker 1: It's a national park currently, and there are people who

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Speaker 1: want to make it easier and more accessible for people

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Speaker 1: to be able to visit the park. There are other

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Speaker 1: people who feel like an increasing number of tourists would

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Speaker 1: ruin the rather remote and tranquil atmosphere that exists there now.

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Speaker 1: So as some Hawaiian history and some medical history all

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Speaker 1: rolled together. Yeay, yeah, that's how I feel about. As

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Speaker 1: I mentioned before one of the before one of the breaks,

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Speaker 1: I really as I was deciding what to talk about today,

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Speaker 1: I have a I have a fondness for folk heroes,

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Speaker 1: and often folk heroes stories, while sometimes have have a

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Speaker 1: tragic end, are often uplifting in their tenor, like they

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Speaker 1: often come off as an inspirational story, and like Colo

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Speaker 1: is definitely a heroic figure in Hawaiian uh ho li

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Speaker 1: in history, in Hawaiian culture. But then all the things

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Speaker 1: that you have to explain to make sense for why

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00:23:05,960 --> 00:23:11,879
Speaker 1: that is are really upsetting. So uh uh do you

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Speaker 1: have uh equally upsetting listener mail? And actually is kind

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00:23:16,800 --> 00:23:19,400
Speaker 1: of upsetting, It's not that upsetting. It actually is something

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Speaker 1: that I had had thought about touching on in a

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Speaker 1: previous episode and didn't, which I'll explain it just a second.

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Speaker 1: This is from Micah Mica says Tracy and Holly, I

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Speaker 1: was so thrilled when I saw an episode about my

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Speaker 1: hometown of Portland. Excited to listen to your telling on

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Speaker 1: the Vanport flood. I immediately played it and was seriously

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Speaker 1: impressed with how well you tied Vanport's creation into Oregon's

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Speaker 1: racial history. So I must admit, once we arrived in five,

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Speaker 1: I started to yell at my phone. You didn't spend

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Speaker 1: any time on the other residents of Vamport. Yes, it

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00:23:45,920 --> 00:23:48,720
Speaker 1: was primarily in historically black city, but it was also

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Speaker 1: home to many Japanese Americans. After World War Two. When

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Speaker 1: the war ended in the exclusion zone was lifted from

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Speaker 1: the West Coast, some of the Japanese American population returned

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Speaker 1: to the West Coast from their wartime concert traction camps

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Speaker 1: and temporary homes out east. The niss that returned to

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00:24:04,119 --> 00:24:07,399
Speaker 1: Portland in five didn't have any housing options, and without

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Speaker 1: businesses or farms to return to you, they had difficulty

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Speaker 1: finding housing, getting loans, and starting over. A lot ended

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Speaker 1: up living in Vanport. I do know from stories told

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Speaker 1: in the Portland Nis community that on the day of

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Speaker 1: the flood, most of the community was at a memorial

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Speaker 1: service for the Japanese American soldiers who died in World

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Speaker 1: War two, which is why only two of the dead

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Speaker 1: were Japanese. One resource on this is a video interview

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00:24:30,320 --> 00:24:34,200
Speaker 1: with Francis Sumita pulk on Din showed up or digital archive.

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00:24:34,920 --> 00:24:37,679
Speaker 1: Frances family moved to Vamport in nineteen forty five and

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Speaker 1: lived there during the flood. Then show is an amazing

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Speaker 1: free online resource for Japanese American history. You really should

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00:24:43,240 --> 00:24:45,480
Speaker 1: check it out. Be amazing to have an episode on

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Speaker 1: the Japanese interment during World War two. Uh and thanks

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Speaker 1: for thanks for this awesome episode on Portland history. And

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Speaker 1: hopefully this didn't come out come off as one of

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00:24:54,800 --> 00:24:57,040
Speaker 1: those annoying you didn't say this thing emails and we're

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00:24:57,040 --> 00:24:59,159
Speaker 1: of a hey, here's some more info on this thing.

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00:24:59,240 --> 00:25:03,400
Speaker 1: Email Mica PS. Fun history fact. Kaiser the shipbuilder also

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Speaker 1: started an insurance company for his workers and became a

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00:25:06,040 --> 00:25:10,679
Speaker 1: private insured in his company, Kaiser Permanente is still a

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Speaker 1: major HMO in Oregon. I will add also elsewhere, lots

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Speaker 1: of places. Uh. So, I am actually really glad to

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00:25:20,480 --> 00:25:22,719
Speaker 1: get this email from Mica because as I was working

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00:25:22,960 --> 00:25:27,040
Speaker 1: on that episode, I had a sentence that was set

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00:25:27,200 --> 00:25:31,320
Speaker 1: was like also many Japanese Americans lived there after World

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00:25:31,320 --> 00:25:34,000
Speaker 1: War Two, and that was based on like the one

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00:25:34,119 --> 00:25:36,879
Speaker 1: sentence in any of my sources that referred to that

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00:25:37,000 --> 00:25:40,880
Speaker 1: at all, And I really wasn't able to find confirmation

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00:25:41,000 --> 00:25:47,639
Speaker 1: of like who moved, There were Japanese Americans segregated by practice,

436
00:25:47,720 --> 00:25:50,960
Speaker 1: if not by rule, the way African Americans were. What

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00:25:51,160 --> 00:25:55,360
Speaker 1: was the aftermath of the Japanese American community after the flood,

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00:25:55,440 --> 00:25:58,720
Speaker 1: Like all of these things that we were answering about

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00:25:58,760 --> 00:26:01,720
Speaker 1: the African American communit du Vanport, I couldn't find that

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00:26:01,800 --> 00:26:05,560
Speaker 1: same information about the Japanese community in Vanport. And I

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00:26:05,680 --> 00:26:08,800
Speaker 1: was afraid that mentioning it as one off handed acide,

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00:26:08,800 --> 00:26:11,399
Speaker 1: We're just gonna raise more questions than it would answer.

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00:26:11,840 --> 00:26:14,800
Speaker 1: So that is why I did not get into it.

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00:26:15,080 --> 00:26:18,000
Speaker 1: Um So I was glad. I was glad that Micah

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00:26:18,240 --> 00:26:22,000
Speaker 1: sent more information because of this information I was not

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00:26:22,080 --> 00:26:25,679
Speaker 1: able to find when working on that episode. If you

447
00:26:25,720 --> 00:26:27,320
Speaker 1: would like to write to us about this or any

448
00:26:27,359 --> 00:26:30,200
Speaker 1: other podcast, we are at History Podcasts at how Stuffworks

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Speaker 1: slash miss in History and on Twitter at miss in History.

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Speaker 1: in history. If you would like to learn more about

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Speaker 1: what we've talked about today, you can come to our

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Speaker 1: parent company's website. You can put the word leprosy or

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Speaker 1: leprosaria into the search bar, and you will find an

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Speaker 1: article about how these colonies worked and still work because

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Speaker 1: they still exist in parts of the world. You can

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00:26:58,640 --> 00:27:00,800
Speaker 1: also come to our website would is missed in history

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Speaker 1: dot com. You will find show notes, and you will

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Speaker 1: find an art five of every episode we've ever done.

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