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Speaker 1: Welcome to Stuff You Missed in History Class from how

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Speaker 1: Stuff Works dot com. He hello, and welcome to the podcast.

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Speaker 1: I'm Tracy V. Wilson and I'm Holly Crying. It's time

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Speaker 1: for some Six Impossible Episodes. If you are new to

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Speaker 1: the show. A couple of times a year, we do

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Speaker 1: an episode that looks at six different stories that, for

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Speaker 1: whatever reason, we can't really do as a standalone show.

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Speaker 1: A lot of the time it's because there's not enough

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Speaker 1: information to fill out a whole show, or because there

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Speaker 1: are six stories that have some similar themes in common.

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Speaker 1: Back in we did an episode called Six Impossible Episodes

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Speaker 1: Deja Vu Edition, and that was on topics that were

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Speaker 1: so similar to things we had already covered that if

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Speaker 1: we had done a whole episode, it would have sounded

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Speaker 1: almost like a rerun, just with different names and dates.

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Speaker 1: Just swap those out. It's the exact same story, and

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Speaker 1: today we're doing something a little bit similar to that.

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Speaker 1: Several times over the past few years, we've done an

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Speaker 1: episode about something that happened in the United States, and

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Speaker 1: then afterward we've gotten lots of notes from listeners about

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Speaker 1: the same thing happening in Canada. Although the first story

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Speaker 1: that we're going to get into is actually the reverse

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Speaker 1: of that. Also, I do want to note that these

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Speaker 1: are mostly not happy stories. Apparently mostly people tell us

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Speaker 1: that also happened in Canada about really appalling incidents in history.

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Speaker 1: So we saved the most heroic one for last. So

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Speaker 1: starting out on July, we published a podcast on Le

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Speaker 1: fi Duchroix, or the King's Daughters, And this was an

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Speaker 1: effort by Francis, King Louis the fourteenth to send eligible

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Speaker 1: young women to New France. In the sixteen hundreds, francis

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Speaker 1: focus in northern North America had been on the fur trade,

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Speaker 1: not on establishing permanent settlements with families, and as a consequence,

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Speaker 1: by sixteen sixty three, there were six frenchmen for every

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Speaker 1: frenchwoman in what is now Canada. So the monarchy recruited

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Speaker 1: French women and paid for their transport to North America

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Speaker 1: in an effort to try to balance things out. A

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Speaker 1: very similar scenario also played out in French Louisiana. At first,

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Speaker 1: authorities had expected that French men would go to Louisiana

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Speaker 1: and marry Native women, and then they also expected that

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Speaker 1: these brides would assimilate into French colonial society. That is

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Speaker 1: not how it worked out, though. It turned out that

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Speaker 1: the women in question had their own opinions on this subject,

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Speaker 1: which was to do essentially the opposite. By the late

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Speaker 1: seventeenth century, French officials were actively discouraging colonists from marrying

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Speaker 1: native women to try to preserve the frenchness and the

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Speaker 1: whiteness of the colony. But then that meant that they

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Speaker 1: needed more French women because there weren't enough to marry

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Speaker 1: these men. The first group to arrive by order of

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Speaker 1: King Louis the fourteenth came aboard a ship called the

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Speaker 1: Pelican and are nicknamed the Pelican Girls as a consequence.

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Speaker 1: The ship arrived at Dauphin Island in what's now Mobile County,

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Speaker 1: Alabama in seventeen o four. It's passengers included twenty three

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Speaker 1: frenchwomen and two families. Sent after repeated requests by Governor

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Speaker 1: Jean Baptiste Lemoine de Bienville and other colonial officials. The

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Speaker 1: Chancellor of France wrote to the governor about these women,

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Speaker 1: and this is what the letter said, quote. Each of

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Speaker 1: these girls was raised in virtue and piety and knows

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Speaker 1: how to work, which will render them useful in the

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Speaker 1: colony by showing the Indian girls what they can do

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Speaker 1: for this, there being no point in sending other than

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Speaker 1: a virtue known and without reproach, His Majesty entrusted the

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Speaker 1: Bishop of Quebec to certify them in order that they

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Speaker 1: not be suspected of debauch. You will take care to

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Speaker 1: establish them the best that you can, and to marry

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Speaker 1: them two men capable of having them subsist with some

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Speaker 1: degree of comfort. Although most of these women got married

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Speaker 1: very quickly beyond that, this first effort did not go well.

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Speaker 1: Recruiters had described Louisiana as an amazing and wealthy paradise,

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Speaker 1: which was not even remotely true. The women arrived during

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Speaker 1: a persistent and severe food shortage. Diseases were rampant, and

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Speaker 1: the terrain. If you've ever been to Louisiana you know

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Speaker 1: this was swampy, and the French colonists faced ongoing and

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Speaker 1: justified threats from the region's enslaved and indigenous populations. Conditions

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Speaker 1: were so bad and so different from what they had

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Speaker 1: been promised that in seventeen oh six a lot of

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Speaker 1: these women launched a protest trying to get passage out

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Speaker 1: of the colony. And back to France. This uprising was

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Speaker 1: given the disparaging nickname the Petticoat Insurrection. Today, this protest

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Speaker 1: is folded into the lore about the origins of Creole cuisine.

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Speaker 1: Supposedly everything was resolved when the governor's housekeeper, Madame Langnois,

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Speaker 1: taught the women how to cook with local ingredients and spices,

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Speaker 1: because that would solve all the problems shrug um. But

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Speaker 1: it is not clear whether Lanois ever existed, and this

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Speaker 1: story really minimizes as indigenous and African contributions to Creole cuisine.

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Speaker 1: But it is clear that this protest was about a

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Speaker 1: lot more than cooking ingredients. Yeah, even in in accounts

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Speaker 1: written by like the male leaders of the time were like,

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Speaker 1: they're just unhappy because they don't like to eat corn,

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Speaker 1: and that was not That was like one tiny piece

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Speaker 1: of this whole situation. Regardless, though, word got back to

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Speaker 1: France about what this Louisiana colony was really like, and

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Speaker 1: soon women were no longer willing to go there. Unsurprisingly,

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Speaker 1: so authorities started recruiting women from orphanages, hospitals, and prisons,

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Speaker 1: and especially when it came to women who had been

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Speaker 1: convicted of a crime. These migrations were forced, they were

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Speaker 1: not voluntary as that first shipload had been, and even

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Speaker 1: for the ones that were technically voluntary, the women in

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Speaker 1: question a lot of the time did not have many

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Speaker 1: other options either way. Many of these women died on

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Speaker 1: the way to Louisiana, and the ones who survived often

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Speaker 1: were not all that eager to marry a colonist and

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Speaker 1: start keeping house for him. France ended the formal migration

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Speaker 1: program in seventy but the most famous group of women

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Speaker 1: arrived in New Orleans early the following year. These are

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Speaker 1: the ones most commonly known as the Casket Girls. These

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Speaker 1: were eighty eight women recruited from a hospital in Paris

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Speaker 1: that wasn't just a medical facility, but was also housing

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Speaker 1: for both orphans and prisoners. Although nineteen of these women

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Speaker 1: married quickly and thirty one married later on, the rest

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Speaker 1: either refused to marry or return to France. The name

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Speaker 1: casket was reportedly from the boxes that these women were

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Speaker 1: using to carry their belongings as they traveled. They'll see

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Speaker 1: articles online that variously explained the name casket is coming

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Speaker 1: from the French caskette or cassette, even though caskett is

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Speaker 1: not a box it is a hat the story of

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Speaker 1: the Casket Girls departs from reality, though articles all over

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Speaker 1: the web describe a group of women who arrived in

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Speaker 1: New Orleans in seventy eight, all meticulously chosen to be

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Speaker 1: attractive and virtuous, but the migration program had been over

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Speaker 1: for years by that point, and according to Marcia A. Zug,

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Speaker 1: who has written a book on these programs, the only

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Speaker 1: ship carrying a group of women that arrived in New

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Speaker 1: Orleans in seventeen was carrying ursuline nuns, not women available

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Speaker 1: for marriage. As a side note, if you want to

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Speaker 1: hear Zug talk more about this, she is on episode

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Speaker 1: one twenty of the podcast Ben Franklin's World that has

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Speaker 1: titled Marcia Zug History of Mail Order Brides in Early America.

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Speaker 1: This is not the only departure from reality when it

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Speaker 1: comes to the story of the Casket Girls, though if

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Speaker 1: you go on a ghost tour of New Orleans, you

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Speaker 1: might hear a story about how these mythical seventeen eight

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Speaker 1: arrivals came with their caskets and were immediately suspected to

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Speaker 1: be vampires because they sun burned easily and the trunks

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Speaker 1: they were carrying looked like coffins. This just doesn't hauled

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Speaker 1: up from the beginning because it was completely normal for

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Speaker 1: new arrivals in the colony to get sunburns and the

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Speaker 1: subtropical sun and to carry their things in trunks and

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Speaker 1: other boxes. There's a whole story about these women being

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Speaker 1: taken to that ursuline convent in the French Quarter and

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Speaker 1: then their caskets being found to be mysteriously empty, after

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Speaker 1: which point the nuns had the attic windows nailed shut

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Speaker 1: using just an astounding number of silver nails. All of

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Speaker 1: this because vampires shure. Uh. These women's stories are not

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Speaker 1: as well documented as the King's daughters, though possibly because

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Speaker 1: there were far fewer of them, and also because the

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Speaker 1: program in Louisiana was just not as successful as it

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Speaker 1: had been in Canada. Yeah. That and we we talked

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Speaker 1: so much and so much more detail about the program

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Speaker 1: uh in in what's now Canada, where the women had

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Speaker 1: a lot of choices, they had a lot more freedoms. Um.

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Speaker 1: It was one of those circumstances where you're like, Okay,

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Speaker 1: people probably didn't have as many options in Europe as

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Speaker 1: they did in North America, and in a lot of

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Speaker 1: ways that life turned out to be better, and in

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Speaker 1: most cases that was not the case. In Louisiana's women

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Speaker 1: showed up and we're not really appreciated, and we're made

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Speaker 1: fun of and called ugly, and we're much smaller in number.

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Speaker 1: So when you look at French Canadian genealogy, so many

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Speaker 1: French Canadians are descended from these these women in Canada,

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Speaker 1: but it's not um. There's not as much of a

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Speaker 1: through line in Louisiana, although an astounding number of people

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Speaker 1: say they were descended from these um fictitious seventeen twenty eight,

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Speaker 1: meticulously chosen to be virtuous and beautiful casket Curl. I

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Speaker 1: feel like that happens in almost any mythology, right, I mean,

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Speaker 1: we've been to places that are are famous for various reasons,

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Speaker 1: and there are often people who are like, yes, I

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Speaker 1: am descended from person X, Y or Z, and it's like, um,

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Speaker 1: I have some questions that person did not live here though, right,

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Speaker 1: Like there's some possibilities going on, But who am I

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Speaker 1: to take that away from them? Yeah, at least were

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Speaker 1: real and complicated women in their stories have been really

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Speaker 1: pretty heavily mythologized. To move on. On November seventeen, We

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Speaker 1: put out a two part podcast on the Fort Shaw

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Speaker 1: Indian School girls basketball team, and a big part of

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Speaker 1: that episode was the system of boarding schools established in

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Speaker 1: the United States to separate Native children from their cultures

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Speaker 1: into so called americanized them. Colonel Richard Henry Pratt, who

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Speaker 1: was a major figure in establishing this whole system, summed

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Speaker 1: it up as quote, killed the Indian and save the man.

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Speaker 1: Canada had a nearly identical system of boarding schools known

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Speaker 1: as residential schools, as was the case in the United States.

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Speaker 1: Mission schools in Canada went all the way back to

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Speaker 1: the early colonization of New France, but in terms of

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Speaker 1: a more formalized, systemic program that started in the eighteen

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Speaker 1: thirty expanding dramatically in the eighteen eighties after changes to

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Speaker 1: federal policy regarding both education and Indigenous people. By nineteen

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Speaker 1: thirty one, when the Canadian system was at its largest,

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Speaker 1: there were about eighties schools. With the exception of Newfoundland,

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Speaker 1: Prince Edward Island and New Brunswick, every Canadian province and

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Speaker 1: territory had at least one school. Over the course of

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Speaker 1: the program, about a hundred and fifty thousand children were

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Speaker 1: separated from their families for months or years at a time,

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Speaker 1: and the last of these schools did not shut down

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Speaker 1: until nineteen ninety six. These schools were part of a

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Speaker 1: government program, but until nineteen sixty nine they were run

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Speaker 1: by churches, primarily the Roman Catholic Church, the Anglican Church,

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Speaker 1: the United Church of Canada, and the Presbyterian Church. The

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Speaker 1: Methodist Church also operated some schools up until nineteen twenty five.

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Speaker 1: These schools had the same goals as the ones in

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Speaker 1: the United States did, to separate Canada's first nations Inuit

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Speaker 1: and may teach children from their cultures, to christianize them,

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Speaker 1: to teach them English and French, and to assimilate them

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Speaker 1: into Euro Canadian society. Conditions at the schools were often

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Speaker 1: very cruel. There were also documented cases of physical and

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Speaker 1: sexual abuse. As many as six thousand children died in

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Speaker 1: these schools, including from disease and malnutrition, and some of

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Speaker 1: these students were experimented on. There was a series of

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Speaker 1: experiments carried out in the nineteen forties and fifties that

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Speaker 1: studied the effects of malnutrition, and these were conducted with

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Speaker 1: the government's knowledge. Basically, somebody visiting the school had noticed

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Speaker 1: that the children were malnourished, and instead of fixing the problem,

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Speaker 1: only supplemented the diets of parts of some of the

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Speaker 1: children to study what happened with the others. In the

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Speaker 1: nineteen nineties, the Canadian government convened a Royal Commission on

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Speaker 1: Aboriginal Peoples in response to a call from Phil Fontane,

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Speaker 1: who would later become the National Chief of the Assembly

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Speaker 1: of First Nations. Advocacy had already been going on at

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Speaker 1: that point, but Fontane was really the key figure bringing

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Speaker 1: it to national attention. The Commission issued a report about

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Speaker 1: the schools and recommended a public inquiry, although the public

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Speaker 1: inquiry never happened. A later class action settlement resulted in

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Speaker 1: the Indian Residential Schools Settlement Agreement, which came into effect

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Speaker 1: in September of two thousand seven. This agreement included the

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Speaker 1: Common Experience Payment, which was a one point nine billion

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Speaker 1: dollar compensation program for people who had been forced to

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Speaker 1: attend these schools. Former students were eligible for ten thousand

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Speaker 1: dollars for their first year or partial year in attendance

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Speaker 1: and three thousand dollars for each subsequent year, and as

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Speaker 1: of September, one point six billion dollars had been paid

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Speaker 1: on more than a hundred and five thousand cases. The

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Speaker 1: agreement also set up an assessment process for cases of physical,

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Speaker 1: psychological and sexual abuse. It established a Truth and Reconciliation Commission,

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Speaker 1: and set up a commemoration fund. There have been some

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Speaker 1: criticisms of this settlement, though, including unethical lawyers who took

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Speaker 1: advantage of people seeking restitution, and the exclusion of Newfoundland

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Speaker 1: and Labrador from the settlement. Yeah, the argument was that

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Speaker 1: that wasn't part of Canada yet during a lot of

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Speaker 1: this time, but there were still people there who were affected.

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Speaker 1: Prime Minister Stephen Harper formally apologized for the boarding school

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Speaker 1: system on Jounal eleventh, two thousand eight, and several churches

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Speaker 1: that were involved in these programs have apologized as well.

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Speaker 1: The Truth and Reconciliation Commission that was established under the

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Speaker 1: settlement agreement issued its final report in TWI. Its introduction

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Speaker 1: began quote for over a century, the central goals of

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Speaker 1: Canada's Aboriginal policy were to eliminate Aboriginal governments, ignore aboriginal rights,

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Speaker 1: terminate the treaties, and, through a process of assimilation, cause

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Speaker 1: Aboriginal peoples to cease to exist as distinct, legal, social cultural, religious,

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Speaker 1: and racial entities in Canada. The establishment and operation of

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Speaker 1: residential schools were a central element of this policy, which

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Speaker 1: can best be described as cultural genocide. This report went

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Speaker 1: on to make ninety four recommendations to repair the damage

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Speaker 1: caused by the schools. This report also noted a related

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Speaker 1: practice that became known as the sixties scoop. From the

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Speaker 1: nineteen sixties through the nineteen eighties, thousands of Indigenous children

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Speaker 1: in Canada were taken from their families and placed in

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Speaker 1: foster care, then adopted by white families, sometimes white families

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Speaker 1: who lived in the United States or the United Kingdom

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Speaker 1: between nineteen fifty in the mid nineteen sixties, these Aboriginal

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Speaker 1: children went from making up about one percent of the

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Speaker 1: children in care in Canada to making up more than

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Speaker 1: a third of the children in care. And that also

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Speaker 1: has parallels to another past episode in our archives, which

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Speaker 1: is Australia's Stolen Generations. What's followed a really similar pattern

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Speaker 1: from about nineteen ten to nineteen seventy And we should

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Speaker 1: also note that there are ongoing issues with Indigenous and

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Speaker 1: Aboriginal children in the child welfare systems in the United States,

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Speaker 1: in Australia and Canada, all all three nations. Um we

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Speaker 1: mentioned these boarding schools really briefly in those in that

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Speaker 1: too part are about the Fort Shot Indian School program.

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Speaker 1: But I wanted to take the opportunity to go in

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Speaker 1: a little more detail here today and we will talk

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Speaker 1: about something else that similarly happened in Canada. After a

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Speaker 1: quick sponsor break on February fifteenth and seventeen seventeen, we

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Speaker 1: did a two part podcast on Executive Order nineties sixty

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Speaker 1: six and the mass incarceration of Japanese Americans during World

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Speaker 1: War Two. When we posted these episodes on our social media,

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Speaker 1: one of the comments that we got was this happened

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Speaker 1: in Canada to which is not something we had mentioned

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Speaker 1: in that episode at all. But it's not just that

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Speaker 1: this happened in Canada to The Canadian incarc ration of

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Speaker 1: its Japanese citizens and residents directly followed what happened to

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Speaker 1: the United States during World War One. The Canadian government

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Speaker 1: had passed the War Measures Act, which granted very broad

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Speaker 1: authority when it came to restricting civil liberties during wartime.

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Speaker 1: During World War two, the War Measures Act was used

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Speaker 1: to incarcerate about twenty four thousand people in Canada, nearly

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Speaker 1: all of them Japanese Canadians. Other people incarcerated included German

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Speaker 1: Canadians who were members the Canadian Nazi Party or German

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Speaker 1: sponsored organizations, and approximately six hundred Italians who were suspected

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Speaker 1: of supporting fascism. About three thousand refugees from Germany and

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Speaker 1: Austria were also incarcerated, many of them Jewish, and many

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Speaker 1: of the Jewish refugees were incarcerated along with Nazi prisoners

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Speaker 1: of war. When it came to the Japanese Canadians, though,

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Speaker 1: all Japanese Canadians, regardless of their citizenship status, were required

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Speaker 1: to register with the government in March of nineteen forty one,

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Speaker 1: and then after Japan attacked Pearl Harbor, Hawaii in December

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Speaker 1: of nineteen forty one, events in Canada followed the same

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Speaker 1: basic pattern that they did in the United States that

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Speaker 1: we talked about in detail in those two episodes. A

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Speaker 1: small number of Japanese nationals were taken into custody right away,

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Speaker 1: and then white business owners, farmers, and political leaders on

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Speaker 1: the Pacific coast of Canada started pressuring the government to

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Speaker 1: remove their Japanese neighbors. These arguments and language that were

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Speaker 1: used were just virtually identical to what was used in

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Speaker 1: the United States. First Prime Minister William Lyon Mackenzie King

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Speaker 1: ordered the removal of adult men of Japanese ancestry from

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Speaker 1: Canada's West coast on January fourteenth, ninety two. Then on

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Speaker 1: February nineteenth, nineteen forty two, President Franklin Delano Roosevelt signed

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Speaker 1: Executive Order ninety sixty six regarding the removal of all

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Speaker 1: Japanese Americans from the U s. West Coast. Five days

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Speaker 1: after that, the Canadian Cabinet followed suit in Canada and

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Speaker 1: approved Order in Council PC fourteen eighty six, which the

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Speaker 1: Prime Minister announced on February twenty six. This broadened the

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Speaker 1: earlier removal to include everyone of Japanese ancestry living within

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Speaker 1: one hundred miles of Canada's Pacific coast. The British Columbia

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Speaker 1: Security Commission was created to oversee and manage the expulsion

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Speaker 1: and incarceration. About sixty five percent of the twenty two

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Speaker 1: thousand Japanese Canadians who were removed following this order had

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Speaker 1: been born in Canada, and in many cases their property

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Speaker 1: was confiscated and sold or otherwise never returned to them.

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Speaker 1: Japanese fishers on the west coast of Canada were also

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Speaker 1: required to turn over their boats, which was of course

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Speaker 1: the source of their livelihood, and these also were not returned.

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Speaker 1: During this removal. More than two thousand single men were

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Speaker 1: sent to work on road labor camps, and about thirty

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Speaker 1: five hundred were sent to work on sugar beet farms

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Speaker 1: outside to British Columbia. Everyone else was sent to segregated

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Speaker 1: concentration camps. As was true in the United States, these

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Speaker 1: Canadian camps were very hastily built or were converted from

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Speaker 1: facilities like abandoned mining camps. They were totally insufficient to

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Speaker 1: provide shelter from the elements and the United States, the

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Speaker 1: government had provided food, clothing, and schooling for incarcerated children,

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Speaker 1: although overwhelmingly these were inadequate at best. The Canadian government

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Speaker 1: provided the camps, but no food or clothing, and no

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Speaker 1: education beyond elementary school for the incarcerated children. There was

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Speaker 1: also an organized resistance to this in Canada, including the

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Speaker 1: creation of the niss A Mass Evacuation Group. The incarcerations

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Speaker 1: in the United States and Canada ended slightly differently. In

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Speaker 1: the US, many Japanese Americans returned to the West Coast

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Speaker 1: after the end of the war, even though often they

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Speaker 1: had to start completely over and they faced ongoing prejudice

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Speaker 1: and discrimination in Canada. Japanese Canadians were not allowed to

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Speaker 1: return to British Columbia. Instead, they had two choices to

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Speaker 1: settle somewhere in Canada outside of British Columbia, or to

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Speaker 1: return to Japan. Although some people did return to Japan voluntarily,

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Speaker 1: thousands were forcibly deported after refusing to move out of

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Speaker 1: British Columbia, which had been their home. And I should

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Speaker 1: also note that some of them were not originally from Japan.

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Speaker 1: They were born in Canada and had never been to Japan.

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Speaker 1: Investigations conducted after this incarceration was over concluded that the

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Speaker 1: property of Japanese Canadians that had been sold during the

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Speaker 1: war was sold for far less than it was worth,

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Speaker 1: But the Canadian government really resisted offering any kind of

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Speaker 1: compensation or acknowledgement for this, or in general, for the incarceration. Then,

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Speaker 1: in September of Canada reached a settlement agreement that included

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Speaker 1: an official apology and a redress payment of twenty one

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Speaker 1: thousand dollars for each person who was affected, along with

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Speaker 1: the estab pulishment of a twelve million dollar funds to

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Speaker 1: create a Canadian Race Relations Foundation. The United States had

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Speaker 1: taken similar steps in a law that was signed in

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Speaker 1: August tenth of the same year. So that was another

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Speaker 1: way that the two countries paralleled each other and all

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Speaker 1: of this so moving on to our next uh again

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Speaker 1: not super delightful story. UH. At the beginning of our

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Speaker 1: podcast on Executive Order ninety six, we set the stage

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Speaker 1: by talking about the history of immigration from Japan and

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Speaker 1: other parts of Asia to the United States, as well

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Speaker 1: as the history of discrimination against these immigrants. A big

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Speaker 1: part of that discussion was the Chinese Exclusion Act of

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Speaker 1: eighteen eighty two, and that act has come up in

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Speaker 1: other episodes as well, including our episodes on Levi Strauss,

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Speaker 1: the Bisbee Deportation, and the history of Foreign Foods in

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Speaker 1: the US. This act banned all immigration from China for

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Speaker 1: a period of ten years. It was the United States

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Speaker 1: first major law restricting immigration and the first time time

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Speaker 1: that the US banned people from a specific nation. Canada

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Speaker 1: faced a very similar trajectory in the late nineteenth century.

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Speaker 1: Large numbers of Chinese immigrants arrived in Canada, first with

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Speaker 1: the gold rush and then to work on the construction

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Speaker 1: of the Canadian Pacific Railway. As the number of Chinese

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Speaker 1: people in Canada increased, so did anti Chinese prejudice. A

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Speaker 1: lot of white residents resented Chinese immigrants under the idea

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Speaker 1: that they were stealing jobs. Then this sense increased as

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Speaker 1: the railway was finished and these laborers started finding work

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Speaker 1: in other industries. Emotion was made in Parliament to enact

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Speaker 1: a law prohibiting all Chinese immigration into British Columbia, just

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Speaker 1: as the United States had done. Rather than simply passed

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Speaker 1: the law, Parliament established the Royal Commission on Chinese Immigration

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Speaker 1: to evaluate quote all the facts and matters connected to

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Speaker 1: the whole subject of Chinese immigration. Although the Commission had

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Speaker 1: been established after a call to ban Chinese immigration and

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Speaker 1: heard a lot of racist testimony, the Commission found that

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Speaker 1: these racist stereotypes were untrue and that overall Chinese labor

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Speaker 1: was beneficial to Canada. It did recommend implementing a ten

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Speaker 1: dollar duty on immigrants from China to pay for health

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Speaker 1: inspection at the port and other administrative costs. Some of

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Speaker 1: the study was actually conducted in San Francisco, UH specifically

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Speaker 1: with officials from the Chinese consulate there, but the Chinese

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Speaker 1: Immigration Act of eighteen eighty five ignored the findings from

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Speaker 1: the Commission and instead instituted a duty of fifty dollars

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Speaker 1: a person specifically to act as a deterrent. The act

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Speaker 1: did allow some exceptions from this duty, including diplomats, government officials, tourists,

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Speaker 1: and students. It also imposed restrictions on the vessels that

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Speaker 1: were carrying Chinese immigrants to Canada. There could be only

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Speaker 1: one Chinese person for every fifty tons of the ship's weight.

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Speaker 1: Ships carrying European immigrants, on the other hand, could have

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Speaker 1: one immigrant for every two tons. This was Canada's first

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Speaker 1: major immigration lots and to target immigrants based on their

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Speaker 1: nation of origin. The fifty dollar fee did reduce the

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Speaker 1: number of Chinese people who tried to enter Canada, but

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Speaker 1: not for long. As the economy of British Columbia continued

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Speaker 1: to expand, there was more and more demand for labor.

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Speaker 1: There weren't enough people in British Columbia to meet this demand,

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Speaker 1: so within five years the number of Chinese immigrants to

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Speaker 1: Canada was increasing again. In response, the Canadian government kept

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Speaker 1: increasing that duty, which had been fifty dollars, and it

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Speaker 1: rose all the way up to five hundred dollars in

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Speaker 1: nineteen o three. Then twenty years after that, the Chinese

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Speaker 1: Immigration Act of banned nearly all Chinese people from entering

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Speaker 1: Canada at all, with the exception of students, merchants, diplomats,

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Speaker 1: and Canadian born people who were returning to Canada. There

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Speaker 1: were also some exceptions to the exceptions. Urchants excluded, laundry,

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Speaker 1: restaurant and retail operators. The three Act also required everyone

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Speaker 1: of Chinese descent to register for an identity card, regardless

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Speaker 1: of whether they were Canadian citizens. This Act was repealed

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Speaker 1: in ninety seven, although there continued to be traces of

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Speaker 1: these restrictions in Canadian immigration law until nineteen sixty seven.

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Speaker 1: We're going to get to some more Canadian history after

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Speaker 1: we pause for a little sponsor break. In eleven, previous

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Speaker 1: hosts Sarah and Dablina released an episode on the New

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Speaker 1: York Draft Riots. We rereleased that episode as a Saturday

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Speaker 1: Classic on July seven, eighteen, and, like its name suggests,

433
00:26:46,280 --> 00:26:49,000
Speaker 1: the New York Draft Riots of eighteen sixty three started

434
00:26:49,119 --> 00:26:51,960
Speaker 1: because of the Civil War draft. But the riot was

435
00:26:52,000 --> 00:26:56,960
Speaker 1: not only about the draft. Another big factor was discontent

436
00:26:57,000 --> 00:27:00,719
Speaker 1: among working class people who were facing increasing competition for

437
00:27:00,880 --> 00:27:04,439
Speaker 1: jobs as escaped slaves and other people of African descent

438
00:27:04,480 --> 00:27:07,919
Speaker 1: were moving into New York. Race also was a huge

439
00:27:08,000 --> 00:27:12,000
Speaker 1: part of it, and the rioters primarily targeted the black community.

440
00:27:12,200 --> 00:27:16,639
Speaker 1: The Shelburne Riots of seventeen eighty four weren't identical to

441
00:27:16,680 --> 00:27:19,080
Speaker 1: the New York Draft riots, but they had a lot

442
00:27:19,240 --> 00:27:23,840
Speaker 1: of similarities and parallels, including connections to war, labor, and race.

443
00:27:24,240 --> 00:27:27,680
Speaker 1: During the Revolutionary War, roughly a fifth of the black

444
00:27:27,720 --> 00:27:30,399
Speaker 1: residents of the British colonies fought on the side of

445
00:27:30,400 --> 00:27:34,320
Speaker 1: the Loyalists, who wanted American colonies to remain part of Britain.

446
00:27:35,040 --> 00:27:38,200
Speaker 1: The vast majority had been enslaved and expected that after

447
00:27:38,200 --> 00:27:40,640
Speaker 1: the war was over they would be granted their freedom

448
00:27:40,760 --> 00:27:44,359
Speaker 1: in exchange for their service. But when the loyalists side

449
00:27:44,400 --> 00:27:47,600
Speaker 1: lost the war and the colonies became independent, some of

450
00:27:47,640 --> 00:27:51,359
Speaker 1: those people were recaptured and returned to slavery. Many of

451
00:27:51,359 --> 00:27:55,439
Speaker 1: those that weren't ultimately made their way into Canada. In particular,

452
00:27:55,520 --> 00:27:59,920
Speaker 1: in seventeen eighty three, about fifteen hundred black Loyalists settled

453
00:28:00,000 --> 00:28:03,679
Speaker 1: in Nova Scotia, many of them concentrated in Shelburne County,

454
00:28:03,760 --> 00:28:07,439
Speaker 1: which was home also to about sixteen thousand white loyalists.

455
00:28:08,119 --> 00:28:11,080
Speaker 1: Most black Loyalists made their homes in a community that

456
00:28:11,160 --> 00:28:14,000
Speaker 1: was not far from the town of Shelburne called Birchtown,

457
00:28:14,400 --> 00:28:17,200
Speaker 1: and soon that became the largest community of free black

458
00:28:17,240 --> 00:28:22,440
Speaker 1: people in North America. However, slavery also existed in Canada,

459
00:28:22,560 --> 00:28:27,159
Speaker 1: including in Shelburne. Slave owners in Shelburne felt threatened by

460
00:28:27,160 --> 00:28:30,040
Speaker 1: the free black community in Birchtown and the effects that

461
00:28:30,080 --> 00:28:34,120
Speaker 1: it might have on their enslaved workforce. Nova Scotia's white

462
00:28:34,119 --> 00:28:37,399
Speaker 1: residents also tended to view all people of African descent

463
00:28:37,520 --> 00:28:41,400
Speaker 1: as slaves, regardless of whether they were enslaved or free.

464
00:28:42,000 --> 00:28:46,000
Speaker 1: Working class white residents also faced increasing competition for paying

465
00:28:46,040 --> 00:28:49,880
Speaker 1: work from this growing black community, especially since people who

466
00:28:49,920 --> 00:28:52,880
Speaker 1: needed to hire labor could do it much more cheaply

467
00:28:52,960 --> 00:28:57,160
Speaker 1: by exploiting the black population. Another complication in all this

468
00:28:57,280 --> 00:29:00,120
Speaker 1: was soldiers who were returning home from the Revolutionary a

469
00:29:00,160 --> 00:29:03,480
Speaker 1: War who no longer had employment or income. A lot

470
00:29:03,520 --> 00:29:06,640
Speaker 1: of people in the area had also been promised land grants,

471
00:29:06,680 --> 00:29:09,560
Speaker 1: but those grants had been repeatedly delayed, and a lot

472
00:29:09,600 --> 00:29:12,240
Speaker 1: of the land turned out not to be suitable for farming.

473
00:29:12,640 --> 00:29:15,040
Speaker 1: So in both New York in eighteen sixty three and

474
00:29:15,160 --> 00:29:19,800
Speaker 1: Shelburne nearly eighty years earlier, white residents were increasingly resentful

475
00:29:20,080 --> 00:29:23,000
Speaker 1: of a growing population of free black residents as a

476
00:29:23,080 --> 00:29:25,680
Speaker 1: result of a war and the effect it was having

477
00:29:25,720 --> 00:29:29,280
Speaker 1: on their lives and income. In New York, the draft

478
00:29:29,480 --> 00:29:33,560
Speaker 1: tipped this resentment into violence. In Shelburne, that spark came

479
00:29:33,600 --> 00:29:37,640
Speaker 1: from the intersection of religion and racism. Baptist preacher David

480
00:29:37,680 --> 00:29:40,800
Speaker 1: George had been born in Virginia in seventeen forty two

481
00:29:40,840 --> 00:29:44,600
Speaker 1: and was enslaved from birth. He escaped to South Carolina

482
00:29:44,640 --> 00:29:47,680
Speaker 1: and lived in hiding for several years before being captured

483
00:29:47,720 --> 00:29:51,080
Speaker 1: and sold back into slavery. He fled to British occupied

484
00:29:51,120 --> 00:29:54,240
Speaker 1: Savannah during the Revolutionary War in seventeen seventy eight, and

485
00:29:54,280 --> 00:29:57,320
Speaker 1: then traveled to Charleston, where he was evacuated along with

486
00:29:57,360 --> 00:30:01,680
Speaker 1: about five thousand black residents in seventeen eighty two. Although

487
00:30:01,720 --> 00:30:04,320
Speaker 1: most of these evacuees wound up being enslaved again and

488
00:30:04,320 --> 00:30:07,320
Speaker 1: sent to the Caribbean, George wound up in Nova Scotia.

489
00:30:07,760 --> 00:30:11,200
Speaker 1: He established his church in Shelburne rather than in Birchtown,

490
00:30:11,680 --> 00:30:15,440
Speaker 1: and some of his congregation built their homes on church property,

491
00:30:15,560 --> 00:30:18,600
Speaker 1: and at first the white residents of Shelburne mostly left

492
00:30:18,600 --> 00:30:23,720
Speaker 1: them alone, but eventually George started baptizing white loyalists. The

493
00:30:23,840 --> 00:30:28,000
Speaker 1: idea of a black minister baptizing white people, especially at

494
00:30:28,000 --> 00:30:32,280
Speaker 1: a church in quote their part of town, outraged many

495
00:30:32,320 --> 00:30:36,440
Speaker 1: white residents. In July sight four, a group of white

496
00:30:36,440 --> 00:30:39,960
Speaker 1: loyalists tried to forcibly remove a white woman who was

497
00:30:39,960 --> 00:30:43,280
Speaker 1: about to be baptized by David George. Then, on the

498
00:30:43,320 --> 00:30:45,840
Speaker 1: twenty sixth of that month, a group of about forty

499
00:30:45,920 --> 00:30:50,320
Speaker 1: white loyalists attacked Georgia's house, physically pulling it down using

500
00:30:50,320 --> 00:30:53,120
Speaker 1: a ship's tackle. They went on to tear down other

501
00:30:53,200 --> 00:30:56,000
Speaker 1: homes that had been built on the church property, destroying

502
00:30:56,000 --> 00:31:00,479
Speaker 1: about twenty houses. This swelled into a riot that lasted

503
00:31:00,520 --> 00:31:03,640
Speaker 1: for about ten days, with the white residents of Shelburne

504
00:31:03,640 --> 00:31:06,680
Speaker 1: trying to drive the black residents out of both Shelburne

505
00:31:06,720 --> 00:31:11,240
Speaker 1: and Birchtown. Eventually, four companies of the sevente Regiment and

506
00:31:11,360 --> 00:31:15,080
Speaker 1: later a naval frigate were dispatched to restore order. The

507
00:31:15,200 --> 00:31:18,120
Speaker 1: rioters did not succeed in evicting the black community from

508
00:31:18,160 --> 00:31:22,520
Speaker 1: Nova Scotia, but that community did continue to face racism

509
00:31:22,600 --> 00:31:26,800
Speaker 1: and discrimination in the years that followed. Economic changes also

510
00:31:26,920 --> 00:31:30,600
Speaker 1: made life more difficult. Seven years after the riot, when

511
00:31:30,640 --> 00:31:33,200
Speaker 1: black residents were offered the chance to relocate to a

512
00:31:33,280 --> 00:31:37,320
Speaker 1: colony in Sierra Leone, about half of them accepted. We've

513
00:31:37,360 --> 00:31:40,880
Speaker 1: talked repeatedly on this show about how the term race

514
00:31:41,040 --> 00:31:43,760
Speaker 1: riot is really a misnomer because it makes it sound

515
00:31:43,840 --> 00:31:47,440
Speaker 1: like people of multiple races were equal aggressors and some

516
00:31:47,520 --> 00:31:51,920
Speaker 1: kind of mass violence. Overwhelmingly, though, these incidents of mass

517
00:31:52,000 --> 00:31:55,120
Speaker 1: violence are really the result of a white mob attacking

518
00:31:55,160 --> 00:31:58,600
Speaker 1: members of an already oppressed race or religion or ethnic group.

519
00:31:59,360 --> 00:32:02,720
Speaker 1: That said, the Shelburne Riots are often described as North

520
00:32:02,760 --> 00:32:06,440
Speaker 1: America's first race riot. This also has a connection to

521
00:32:06,480 --> 00:32:10,440
Speaker 1: another previous episode. Nova Scotia is where a large number

522
00:32:10,480 --> 00:32:13,680
Speaker 1: of Maroons wound up after the Maroon Wars in Jamaica,

523
00:32:13,760 --> 00:32:17,520
Speaker 1: which we talked about in February of seen. And now

524
00:32:17,560 --> 00:32:20,640
Speaker 1: we will move on to our last and less appalling,

525
00:32:21,520 --> 00:32:24,760
Speaker 1: h impossible episode on this show. For a long time,

526
00:32:25,160 --> 00:32:28,920
Speaker 1: every time we mentioned Paul Revere on our social media

527
00:32:29,040 --> 00:32:32,080
Speaker 1: or whatever, folks would ask what about Sybil Lettington? So

528
00:32:32,120 --> 00:32:34,640
Speaker 1: we talked about her in our second ever installment of

529
00:32:34,680 --> 00:32:39,960
Speaker 1: six Impossible Episodes on September six. There were already episodes

530
00:32:39,960 --> 00:32:43,160
Speaker 1: in the archive about Paul Revere and his famous ride.

531
00:32:43,840 --> 00:32:46,880
Speaker 1: Now it is just as likely that mentioning either Paul

532
00:32:46,920 --> 00:32:50,080
Speaker 1: Revere or Sybil Lettington will prompt people to ask what

533
00:32:50,200 --> 00:32:53,400
Speaker 1: about Laura c Cord. Paul Revere was one of three

534
00:32:53,400 --> 00:32:56,080
Speaker 1: men who rode to raise the alarm of a British

535
00:32:56,120 --> 00:33:00,680
Speaker 1: attack on Lexington, Massachusetts, on April eighteenth, seventeenth seventy five.

536
00:33:01,560 --> 00:33:04,360
Speaker 1: Sybil Luttington rode to raise the alarm of a British

537
00:33:04,400 --> 00:33:09,640
Speaker 1: attack on Danbury, Connecticut, on April seventeen seventy seven, although,

538
00:33:10,040 --> 00:33:12,320
Speaker 1: as we noted when we talked about her, there is

539
00:33:12,360 --> 00:33:16,920
Speaker 1: no primary source documentation of that ride. And in eighteen thirteen,

540
00:33:17,240 --> 00:33:20,480
Speaker 1: Laura see Cord raised the alarm of an incoming American

541
00:33:20,520 --> 00:33:24,480
Speaker 1: attack on British forces on foot. This was during the

542
00:33:24,480 --> 00:33:27,239
Speaker 1: War of eighteen twelve. S Cord was the wife of

543
00:33:27,320 --> 00:33:30,000
Speaker 1: James c. Cord, who had been serving as a sergeant

544
00:33:30,040 --> 00:33:33,240
Speaker 1: in the First Lincoln Militia when he was injured in

545
00:33:33,240 --> 00:33:36,480
Speaker 1: the Battle of Queenston Heights. His wife rescued him from

546
00:33:36,480 --> 00:33:40,760
Speaker 1: the battlefield personally. After the fighting was over, while Laura

547
00:33:40,840 --> 00:33:45,360
Speaker 1: was nursing James back to health, American troops occupied Queenston

548
00:33:45,520 --> 00:33:48,520
Speaker 1: in present day Ontario, where they lived. After the c

549
00:33:48,720 --> 00:33:52,520
Speaker 1: Cords were forced to house some American officers, Laura overheard

550
00:33:52,520 --> 00:33:55,840
Speaker 1: them talking about a planned attack on British forces at

551
00:33:55,880 --> 00:33:59,200
Speaker 1: beaver Dam's, who were under the command of James Fitzgibbon.

552
00:33:59,520 --> 00:34:02,760
Speaker 1: Since Ja names her husband James c Cord was still recovering,

553
00:34:03,240 --> 00:34:06,720
Speaker 1: Laura decided that she would raise the alarm herself. Beaver

554
00:34:06,800 --> 00:34:10,600
Speaker 1: Dams was about thirty two kilometers or twenty miles away,

555
00:34:10,920 --> 00:34:14,640
Speaker 1: and Laura Secord made this trip on foot through occupied territory,

556
00:34:14,719 --> 00:34:18,040
Speaker 1: taking a really winding route over difficult terrain to try

557
00:34:18,040 --> 00:34:23,880
Speaker 1: to avoid detection. She arrived on June twenty or thirteen,

558
00:34:24,440 --> 00:34:28,560
Speaker 1: and on the incoming American force was ambushed by a

559
00:34:28,600 --> 00:34:31,320
Speaker 1: First Nations fighting force that was allied with the British.

560
00:34:31,840 --> 00:34:35,120
Speaker 1: The American force, which numbered about five hundred men, ultimately

561
00:34:35,239 --> 00:34:40,440
Speaker 1: surrendered before British reinforcements arrived. As was true of Sybil Luddington.

562
00:34:40,760 --> 00:34:42,920
Speaker 1: There was no mention of se cords warning in the

563
00:34:43,000 --> 00:34:48,239
Speaker 1: official report. However, unlike Leddington, Secord petition the government for

564
00:34:48,320 --> 00:34:51,880
Speaker 1: a pension leader in her life. This led James Fitzgibbon

565
00:34:51,960 --> 00:34:54,680
Speaker 1: to testify that yes, se Cord had warned him of

566
00:34:54,719 --> 00:34:58,000
Speaker 1: the incoming attack, so we do have an official statement

567
00:34:58,040 --> 00:35:01,520
Speaker 1: from someone who was actually there. It's not clear whether

568
00:35:01,560 --> 00:35:04,520
Speaker 1: c Cord's warning arrived ahead of the indigenous scouts who

569
00:35:04,600 --> 00:35:08,160
Speaker 1: also brought fits given the same intelligence, but her trip

570
00:35:08,200 --> 00:35:13,280
Speaker 1: definitely did happen. The petition for her pension was also unsuccessful,

571
00:35:13,400 --> 00:35:15,960
Speaker 1: but Albert Edward, Prince of Wales, who would later become

572
00:35:16,080 --> 00:35:20,360
Speaker 1: Edward the seventh, did award her one hundred pounds. Another

573
00:35:20,520 --> 00:35:23,480
Speaker 1: parallel between Sybil Luttington and Laura cie Cord is that

574
00:35:23,520 --> 00:35:27,560
Speaker 1: they have both become really heavily mythologized and commemorated, especially

575
00:35:27,640 --> 00:35:30,719
Speaker 1: in a whole lot of children's literature. There's also a

576
00:35:30,760 --> 00:35:34,680
Speaker 1: candy company that bears laurasie Cords name. I think listeners

577
00:35:34,680 --> 00:35:38,400
Speaker 1: have sent us laurasie Cord chocolate before that company was

578
00:35:38,440 --> 00:35:42,040
Speaker 1: started in nineteen thirteen by Frank P. O'Connor who named

579
00:35:42,080 --> 00:35:45,680
Speaker 1: it after her, And those are our six things that

580
00:35:45,800 --> 00:35:49,040
Speaker 1: also happened in Canada, which I guess is really five

581
00:35:49,080 --> 00:35:51,239
Speaker 1: things that also happened in Canada and one thing that

582
00:35:51,320 --> 00:35:56,680
Speaker 1: also happened in the United States, most of them terrible. Yes,

583
00:35:57,160 --> 00:36:01,080
Speaker 1: do you have terrible email? I mean it depends on

584
00:36:01,120 --> 00:36:07,520
Speaker 1: whether you find Sir Walter Raleigh's head funny, terrible, or terrible.

585
00:36:08,080 --> 00:36:11,240
Speaker 1: So this is from Susannah, and Susannah says, Hello, Holly

586
00:36:11,280 --> 00:36:14,040
Speaker 1: and Tracy, thank you for your podcast on Sir Walter Raleigh.

587
00:36:14,560 --> 00:36:16,840
Speaker 1: I grew up in a small English town that was

588
00:36:16,920 --> 00:36:19,719
Speaker 1: home to Sir Walter for a while, then immigrated to

589
00:36:19,840 --> 00:36:23,600
Speaker 1: the US and specifically to Raleigh, North Carolina. Given this,

590
00:36:23,640 --> 00:36:25,600
Speaker 1: if you would think I would know more about him,

591
00:36:25,760 --> 00:36:28,600
Speaker 1: alas I did not. What you said you knew in

592
00:36:28,640 --> 00:36:31,800
Speaker 1: the opening was about all I knew, with the addition

593
00:36:31,880 --> 00:36:35,200
Speaker 1: of thinking that he was beheaded for his marriage to Bess.

594
00:36:35,560 --> 00:36:37,919
Speaker 1: Thank you for filling in all my gaps. I would

595
00:36:37,920 --> 00:36:42,440
Speaker 1: like to take a moment to pause and say, I

596
00:36:42,480 --> 00:36:44,920
Speaker 1: am so glad I'm not the only person who seems

597
00:36:45,000 --> 00:36:47,520
Speaker 1: like I should know a lot more about Sir Walter

598
00:36:47,640 --> 00:36:50,040
Speaker 1: Raleigh than I did when I started on that episode.

599
00:36:50,160 --> 00:36:52,640
Speaker 1: To return to the letter, I wanted to let you

600
00:36:52,680 --> 00:36:55,520
Speaker 1: know about a Sir Walter Raleigh legend that I grew

601
00:36:55,600 --> 00:37:00,680
Speaker 1: up with. Sir Walter Raleigh was given Sherburne Castles. Sent

602
00:37:00,760 --> 00:37:02,680
Speaker 1: a link to that website, which is in the town

603
00:37:02,800 --> 00:37:05,600
Speaker 1: I am from. Rumor has it that in the nineteen

604
00:37:05,680 --> 00:37:08,920
Speaker 1: seventies some Americans were working on the lake. As they

605
00:37:08,920 --> 00:37:12,400
Speaker 1: were working, Sir Walter in ghost form, walked on the

606
00:37:12,480 --> 00:37:16,640
Speaker 1: lake toward them, holding his head under his arm. The

607
00:37:16,680 --> 00:37:19,600
Speaker 1: Americans ran and refused to finish the work on the lake.

608
00:37:19,920 --> 00:37:21,719
Speaker 1: I'm sure this is not true, but it is a

609
00:37:21,719 --> 00:37:24,680
Speaker 1: fun story. I myself have had an experience with ghosts

610
00:37:24,680 --> 00:37:27,240
Speaker 1: in this castle, so maybe it was a different ghost

611
00:37:27,320 --> 00:37:30,120
Speaker 1: and not Sir Walter. Side note, my uncle worked at

612
00:37:30,120 --> 00:37:32,640
Speaker 1: this castle for his whole working career and he has

613
00:37:32,840 --> 00:37:36,840
Speaker 1: many many ghost stories. Thank you for all your amazing episodes.

614
00:37:37,080 --> 00:37:39,680
Speaker 1: I also saw you live and rally a few months ago,

615
00:37:39,719 --> 00:37:42,880
Speaker 1: which I really enjoyed. Susannah. Thank you Susannah for this

616
00:37:42,960 --> 00:37:45,800
Speaker 1: note and for this story that I found very funny.

617
00:37:46,000 --> 00:37:48,040
Speaker 1: Just the idea of some workers and lake being like

618
00:37:48,120 --> 00:37:51,799
Speaker 1: no gooda go that cracked me up. A little bit,

619
00:37:51,840 --> 00:37:53,879
Speaker 1: and also thank you for coming to our show and rally.

620
00:37:53,960 --> 00:37:56,680
Speaker 1: We had a very good time there. Indeed, if you

621
00:37:56,680 --> 00:37:58,560
Speaker 1: would like to write to us about this or any

622
00:37:58,560 --> 00:38:00,880
Speaker 1: other podcast where a history pie gasts at how stuff

623
00:38:00,880 --> 00:38:02,920
Speaker 1: Works dot com and then we are all over the

624
00:38:02,920 --> 00:38:05,399
Speaker 1: internet at missed in History. That is where you will

625
00:38:05,400 --> 00:38:09,680
Speaker 1: find our Facebook, our Pinterest, our Instagram, our Twitter. You

626
00:38:09,719 --> 00:38:11,879
Speaker 1: can come to our website miss in history dot com

627
00:38:11,920 --> 00:38:14,080
Speaker 1: and find show notes on all the episodes that Holly

628
00:38:14,120 --> 00:38:16,280
Speaker 1: and I have ever done together in a searchable archive

629
00:38:16,360 --> 00:38:19,840
Speaker 1: of every episode ever and you can find it. Subscribe

630
00:38:19,880 --> 00:38:23,319
Speaker 1: to our podcast in iTunes, the I Heart Radio app,

631
00:38:23,440 --> 00:38:30,839
Speaker 1: and wherever else to get your podcasts. For more on

632
00:38:30,880 --> 00:38:33,640
Speaker 1: this and thousands of other topics, visit how stuff Works

633
00:38:33,640 --> 00:38:40,000
Speaker 1: dot com