Posts in Feb 1997

To: Multiple recipients of list cac
Date: Fri, 28 Feb 1997 14:32:16 -0500 (EST)
From: TSTseng@aol.com
Subject: CAC List Mail: Fwd 7: AAAS List

This list will be updated on a quarterly basis unless we
suddenly receive many corrections and additions.

Please circulate this posting to others who may be interested.
If you have corrections or additions, please send them to
oca@ari.net, and remember, OCA is here for you to use
as a resource as you plan out your conference. I look
forward to hearing from you soon!

In Unity…Christine Chen & Keith Mc Allister – OCA

=====================================================
1997 ASIAN PACIFIC AMERICAN CONFERENCES
Updated as of 1/24/97
=====================================================

REFLECTIONS: LOOKING BACK… LOOKING AHEAD
INDIAN AMERICAN STUDENT ASSOCIATION
Date: 1/10/97 – 1/12/97
Location: University of Michigan Region:
Conf. Type:
Conf. Description: Our focus is strengthening the Indian-American
community on a national level. As first-generation Indian-
American students, we encounter many challenges and obstacles
in preserving our rich heritage and in forming our unique identity.
The Conference will seek to: Unifiy amongst ourselves, integrate
within our surrounding communities, provide communication and
networking opportunities which are essential elements for our
advancement in society. and address issues that are prevalent
and significant to the Indian-American community today.

For more information, please contact: Renuka Kher, 313-668-1788
3909 MICHIGAN UNION
c/o PROBIR MEHTA, Ann Arbor, MI 48109-1349
rkher@umich.edu
====================================================
1997’s API Leadership Conference sponsered by the Asian Pacific Culture
Week at UC Davis
Location: Bodega Bay, California
Date: January 24-26
Contact: Phung Pham
Representative Liaison
University of California, Davis
(916)757-7790
E-mail: ppham@ucdavis.edu

====================================================
Philippine Nurses Association of America
Date: Feb., 97
Contact: Ms. Galang, 7728 Hillandalle Ave., San Diego, CA 92120
=====================================================
“ASIAN AMERICANS OF THE SOUTH BEHIND THE MOVEMENT
TOWARDS MULTICULTURALISM” – Atlantic Coast Asian American
Student Union (ACAASU) 1997
Location: The University of Georgia, Athens Georgia
Date: February 7-9, 1997

Contact: ACAASU Conference Committee
UGA Asian American Student Association
Rm. 404 Memorial Hall
Athens, GA 30602-3104
acaasu97@arches.uga.edu

====================================================

8TH ANNUAL HARVARD ASIAN AMERICAN INTERCOLLEGIATE CONF.
HARVARD ASIAN AMERICAN ASSOCIATION
Date: 2/14/97 – 2/16/97
Location: Harvard University, Cambridge, MA
Region:
Conf. Type:
Conf. Speakers: CONNIE CHUNG,
GEETA ANAND- Metro Reporter, The Boston Globe
DENNIS HAYASHI Director, Office of Civil Rights,
US Department of Health and Human Services
THE HONORABLE U.S. SENATOR DANIEL K. INOUYE – Democrat of Hawaii
GISH JEN – Author, “Typical American” and “Mona in the Promised Land”
IRENE NATIVIDAD – Chair, National Council for Working Women
HO TRAN – President, Vietnamese Political Action Committee
KENT WONG -President, Asian Pacific American Labor Alliance
BIKRAMJIT “BLONDI” SINGH – Filmmaker; Director, “Bollywood”
MARIE LEE – Preceptor for Creative Writing, Yale University

For more information, please contact:
Saukok Chu 617-493-2382 (PH)

290 Eliot House Mail Center
Cambridge, MA 02138-7524
schu@fas.harvard.edu

====================================================
ASIAN AND PACIFIC ISLANDERS CALIFORNIA ACTION NETWORK
Date: Feb. 24-25, 1997
Location: Clarion Hotel Sacramento
Region: West Coast

Contact Ms. Alisa Fong, Asian and Pacific Islander American Health
Forum for further information at (415) 512-2713 or e-mail her at
apiscan@apiahf.org.
======================================================
WHERE DO ASIAN AMERICANS FIT INTO THE BLACK AND WHITE
PARADIGM EAST COAST ASIAN STUDENT UNION (ECASU)
Date: 2/28/97 – 3/2/97
Location: New York State University at Albany
Region:East Coast
Conf. Type:
Conf. Description:

For more information, please contact: Waisum Tam, 518-442-0800
wt5993@cnsvax.albany.edu
http://www.cheme.cornell.edu/~ing/ecasu.html
Other Contact: Patricia Lee, 718-275-3927, plee@newschool.edu

====================================================

PRESENT AND FUTURE POSSIBILITIES FOR KOREAN AMERICANS
OBERLIN KOREAN STUDENTS ASSOCIATION
Date: 2/28/97 – 3/1/97
Location: Oberlin College, Oberlin, Ohio.
Region:Midwest
Conf. Type: College
Conf. Description: To broaden the Awareness of 2nd generation
Korean American students, to educate the Korean/Korean American
and campus community about available opportunities and future
possibilities, and to define our roles as Americans.

For more information, please contact: Narges Kakalia
Wilder 105, Oberlin, OH 44074
216-775-8802 (PH)
PKAKALIA@Oberlin.Edu
Other Contacts: Michelle Shim, 216-775-5155
Shirley Lee, 216-775-5651

====================================================
National Assoc. for the Education and Advancement of Vietnamese,
Cambodian and Lao
Location: Chicago, Il
Date: TBA
====================================================
PASSING THE FLAME – 1997 INLAND VALLEY ASIAN AND
PACIFIC ISLANDER YOUTH LEADERSHIP CONFERENCE
Date: March 1, 1997
Location: Univ. of California, Riverside

For more information regarding the conference, please contact:

Emilio J. Virata, Jr.
Director, Asian Pacific Student Programs
University of California, Riverside
Riverside, CA 92521
(909) 787-7272
evirata@pop.ucr.edu
====================================================

ASIAN PACIFIC AMERICANS AND THE U.S. SOUTHWEST
ARIZONA STATE UNIVERSITY/ASIAN AMERICAN FACULTY
AND STAFF ASSOCIATION
Date: 3/97
Location: Tempe (Phoenix), Arizona Region:
Conf. Type: College, Community
Conf. Description: Like other regions of the United States,
Asian Pacific Americans have a multi-faceted relationship
with the U.S. Southwest. This conference seeks to interrogate
this topic from a multidisciplinary perspective, particularly
in terms of immigration experiences and histories of Asian Pacific
Americans in/to the Southwest, mediated/discursive constructions
of Asians in the West, social analyses of Asian Pacific
settlement patterns and ethnic enclaves, and the specific
nature of Asian Pacific American community politics in the
Southwest. These areas of interest and more should be further
explored to expand our knowledges about Asian Pacific American studies.

For more information, please contact: Thomas K. Nakayama
Department of Communication
Arizona State University, Main Campus
P. O. Box 871205, Tempe, AZ 85287-1205
602-965-5085 (PH), 602-965-4291 (FAX)
nakayama@asu.edu

===================================================
SECOND ANNUAL “BUILDING BRIDGES CONFERENCE”
Location: Gustavus Adolphus College, St. Peter, MN
Date: March 14-16 (Friday-Sunday)
Contact: Lisa Dollerschell ldollers@gac.edu

====================================================

KASCON XI – ONE VOICE
KOREAN AMERICAN STUDENT CONFERENCE (KASCON)
Date: 3/27/97 – 3/30/97
Location: Stouffer Renaissance Harborplace Hotel Baltimore,Maryland
Hosting schools: Georgetown, Johns Hopkins University, University of
Maryland at College Park

Contact:
KASCON XI Planning Committee
3501 St.Paul Street, Suite #948
Baltimore, MD 21218

Christine Hong
KASCON XI Planning Committee
Public Relations Chair
soch@wam.umd.edu
(301)314-5700
====================================================

IMMIGRATION AND HIGHER EDUCATION: ASIAN PACIFIC
AMERICAN PERSPECTIVES
ASIAN PACIFIC AMERICANS IN HIGHER EDUCATION 10TH
ANNUAL CONFERENCE
Date: 4/3/97 – 4/5/97
Location: Westin Hotel, San Diego, CA
Region:West Coast & National
Conf. Type: College, Advocacy/Political
Conf. Description: Address the effects of immigration on
higher education of Asian Pacific Americans. Explore issues
in the national debate on immigration and anti-immigrant sentiments.

For more information, please contact: Dr. Tam T.L. Dong
Mira Costa College
One Barnard Drive
Oceanside, CA 92056 619-795-6611

====================================================
National Education Hmong Conference
April 4-6, 1997
Eau Claire, WI
Call 715-836-2031, Pang Cher Vue
====================================================
LEADERSHIP
LEADERSHIP EDUCATION FOR ASIAN PACIFICS (LEAP)
Date: April, 1997
Location: Los Angeles

For more information, please contact: Linda Akutagawa
327 E. 2nd Street, Ste # 226, Los Angeles, CA 90012
213-485-1422 (PH), (FAX)
LAkutagawa@aol.com

====================================================

MAASU ANNUAL SPRING CONFERENCE
MIDWEST ASIAN AMERICAN STUDENTS UNION
Date: 4/10/97 – 4/13/97
Location: Northwestern University Region:Midwest
Conf. Type: College
Conf. Description:

For more information, please contact:
MAASU
P.O. Box 25465, Chicago, IL 60625
Other Contacts: Betty Chung, 312-324-1612, bmc2@midway.uchicago.edu
Kevin Sakuda, 309-637-4183, makapuu@camelot.bradley.edu
Ron Escopete, 309-677-1177, tae@camelot.bradley.edu

====================================================

THE QUALITY OF OUR LIVES: EMPOWERING ASIAN AMERICAN
WOMEN FOR THE 21ST CENTURY
NATIONAL ASIAN WOMEN’S HEALTH ORGANIZATION (NAWHO)
Date: 4/20/97 – 4/20/97
Location: Los Angeles, CA Region:National
Conf. Type: Community
Conf. Description: NAWHO’s second national conference on
Asian women’s health represents our commitment to the
continuation and expansion of efforts to improve the overall
health and quality of life for Asian women and girls. Through
plenary sessions and educational workshops to discuss the
critical health issues affecting us today, the conference
will focus on encouraging and promoting Asian American women
leadership, in order to foster the growth of a pro-active,
dynamic and inclusive health movement that will change the
lives of women in our communities.

For more information, please contact: Mary Chung, Executive Director,
250 Montgomery Street, Suite 410, San Francisco, CA 94104
415-989-9747 (PH), 415-989-9758 (FAX)
Nawho@aol.com

====================================================

NATIONAL KOREAN AMERICAN STUDIES CONFERENCE
UCLA ASIAN AMERICAN STUDIES CENTER, KOREAN YOUTH &
COMMUNITY CENTER (KYCC), AND KOREAN IMMIGRANT
WORKERS ADVOCATES (KIWA)
Date: 4/25/97 – 4/26/97
Location: Radisson-Wilshire Plaza Hotel, Koreatown, Los Angeles
Region:National
Conf. Type: Community, College, Graduate
Conf. Description: To commemorate the fifth anniversary of
the 1992 Los Angeles civil unrest by assessing the political,
social, and economic impacts, reviewing our present collective
situation, and strategizing collectively for the future; To
build linkages between scholars, community leaders, and the Korean
American community at large by sharing research and insights
on issues of common concern; and To promote a multi-disciplinary
Korean American Studies, nationally and internationally.

For more information, please contact: Susan A. Suh, Coordinator
c/o KYCC
680 S Wilton Place, Los Angeles, CA 90005
213-365-7400 (PH), 213-383-1280 (FAX)
nkasc@kycc.apnet.org

====================================================

THIRD ANNUAL GALA DINNER AND LEGISLATIVE CONFERENC
CONGRESSIONAL ASIAN PACIFIC AMERICAN CAUCUS INSTITUTE (CAPACI)
Date: 5/6/97 – 5/7/97
Location: Washington Hilton Hotel, Washington, DC
Region:National
Conf. Type: Community, Advocacy/Political
Conf. Description: To provide a forum for APA leaders to
update the community on important legislation and political
issues affecting APAs

For more information, please contact: Leigh-ann Miyasato
301 K St., NW, Suite 400 East Tower, Washington, D.C. 20005
202-289-0355 (PH)
capaci@idsonline.com

====================================================

NATIONAL CONFERENCE: ASIAN PACIFIC AMERICANS AND
THE NONPROFIT SECTOR
INSTITUTE FOR NONPROFIT ORGANIZATION MANAGEMENT,
COLLEGE OF PROFESSIONAL STUDIES, UNIVERSITY OF SAN FRANCISCO
Date: 6/19/97 – 6/20/97
Location: Hyatt Hotel, Fishermans Wharf, San Francisco, California
Region:National
Conf. Type:
Conf. Description: The purpose of the conference is to
increase knowledge about Asian Pacific American nonprofit
organizations, the impact of the nonprofit sector on the Asian
Pacific American community, and the role of Asian Pacific Americans
in the nonprofit sector.

For more information, please contact: Kathleen Fletcher
University of San Francisco
14306 Geary Blvd., Suite 20, San Francisco, CA 94118
415-750-5184 (PH), 415-752-5427 (FAX)
fletcher@usfca.edu.

====================================================
SECOND TEACHER’S ASIAN AND ASIAN AMERICAN
STUDIES SUMMER INSTITUTE
Date: July 1- August 1,
Location: Cal Poly, Pomona

Applications for this institute are now being accepted. for
information, please contact Dr. Jane Mc Graw, Director ,at (909)869-2325;
E-mail : jsmcgraw@csupomona.edu

====================================================
OCA 19TH ANNUAL NATIONAL CONVENTION
ORGANIZATION OF CHINESE AMERICANS (OCA)
Date: 7/17/97 – 7/20/97
Location: Chicago, Illinois Region:National
Conf. Type: Community, Advocacy/Political, College
Conf. Description: The convention programming will address issues
affecting the Asian Pacific American community. It also includes
special programming for the youth, college students, and senior citizens.
The job fair, health fair, and all workshops are free to the public.

For more information, please contact: Christine Chen
1001 Connecticut Avenue, Suite 707, Washington, D.C. 20036
202-223-5500 (PH), 202-296-0540 (FAX)
oca@ari.net
====================================================
Assoication of American Indian Physicians
Location: Seattle WA
Date: July 26-29, 1997
Call 405-946-7072

====================================================
National Congress of Vietnamese in America
Location: Washington, DC
Date: Aug.9-10, 1997 (tentative)
Contact: Bich Nguyen 703-971-9178
====================================================
National Asian Journalists Association
Location: Boston, MA
Call 415-346-2051
=====================================================
7TH ANNUAL BUSINESS CONFERENCE: THE ECONOMIC
BATTLEFIELD & THE ART OF WAR
ASIAN BUSINESS ASSOCIATION
Date: 8/97
Location: San Francisco Region:West Coast
Conf. Type: Professional/Technical
Conf. Description:

For more information, please contact: Dennis Wong, , 415-921-8880
ABA
505 Beach Street, San Francisco, CA 94133
(PH), 415-284-6767
abainc@hooked.net

====================================================
Assoication of American Indian Physicians
Location: Seattle WA
Date: Aug. 26-28, 1997
Call 405-946-7072
====================================================

7TH ANNUAL NAAAP NATIONAL LEADERSHIP CONFERENCE:
ASPIRE 97: HOW TO THRIVE AND SURVIVE IN THE 21ST CENTURY
NATIONAL ASSOCIATION OF ASIAN AMERICAN PROFESSIONALS
Date: 8/28/97 – 9/1/97
Location: J.W. Marriott, Houston, TX Region:National
Conf. Type: Professional/Technical
Conf. Description: The conference focus will be building the
principles of leadership, vision, and teamwork empowering
attendees not only to cope with the day to day challenges of life,
but provide a basis on how to better contribute to their own life,
workplace, and community. Our goal as a national network of Asian
Americans working together is to actively develop the leaders of
tomorrow.

For more information, please contact: Henry King,
800-328-8884 Ext. 303 (w)
P.O. Box 540601, Houston, TX 77254-0601
800-461-7188 (PH)
Other Contacts: hking@neosoft.com or hking@naaap.org
naaap@neosoft.com or naaap@naaap.org
http://www.neosoft.com/~naaap

====================================================

FIRST ANNUAL INTERCOLLEGIATE CHINESE STUDENTS
ASSOCIATION 1997 CONFERENCE
HARVARD-RADCLIFFE CHINESE STUDENTS ASSOCIATION
Date: Fall//97 –
Location: Harvard University, Cambridge, MA
Region:Northeast
Conf. Type: College
Conf. Description: To promote cultural awareness and to
inform the future leaders of America issues related to Chinese
and Chinese Americans today.

For more information, please contact: David J. Tsai
P.O. Box 381162, Cambridge, MA 02238-1162
617-493-5625 (PH)
djtsai@fas.harvard.edu
====================================================
The Amherst College KASA and the Williams College KOW present:
THE FIRST ANNUAL AMHERST-WILLIAMS KOREAN CULTURAL CONFERENCE
Ooh-Ree Na-Ra -Our Country: A Place of Sharing
Location: Amherst College, Amherst – MA
Date: November 8-9, 1996

If you have any questions or concerns, contact KASA@vax.amherst.edu or
Leslie Song at (413)542-3207.

====================================================
Southern California Regional Meeting Of The Association Of Asian
American Studies
Location: Price Center Theater, University of California, San Diego
Date: November 23, 1996

Contact: Ivonne Avila at (619) 534-3276 or iavila@weber.ucsd.edu

====================================================

Organization of Chinese Americans
1001 Connecticut Avenue, N.W. Suite #707
Washington, D.C. 20036

Tel:(202)223-5500
Fax:(202)296-0540
Voice Mail:(202)223-5523

E-Mail: oca@ari.net
World Wide Web: http://www2.ari.net/oca

Organization of Chinese Americans
1001 Connecticut Avenue, N.W. Suite #707
Washington, D.C. 20036

Tel:(202)223-5500
Fax:(202)296-0540
Voice Mail:(202)223-5523

E-Mail: oca@ari.net
World Wide Web: http://www2.ari.net/oca

— End —
To: Multiple recipients of list cac
Date: Fri, 28 Feb 1997 13:48:33 -0500 (EST)
From: TSTseng@aol.com
Subject: CAC List Mail: Fwd 6: AAAS List

FYI, Tim Tseng

X-From: kqh6233@is4.nyu.edu (Kelly C. Harvey)
Sender: owner-aaascommunity@uclink4.berkeley.edu

*****************

NEW YORK UNIVERSITY
Office for African American, Latino and Asian American Student Services
OASIS, LOEB 623
PH: 998.4316
FX: 995.4316
E-mail: sqc8869@is.nyu.edu

February 3, 1997

CONTACT
Sheelagh Cabalda
212 998 4343

PRESS RELEASE

On March 7th and 8th, the third annual Asians in America Conference will
take place in Loeb Student Center and Main Building, seventh floor,
respectively. The conference draws scholars, researchers, students,
artists and other interested persons from top universities in New York City
and the surrounding region.

Saturday’s program will feature keynote speaker, Philip Nash, an NYU alum
(Class of ’78) and Asian American activist. Nash is the founding executive
director and currently a board member of the National Asian Pacific
American Legal Consortium. He was instrumental in creating the curriulum
for the NYU Metropolitan Studies program. He teaches Asian American
Studies at the University of Maryland — College Park; and on his spare
time, he volunteers his services to Native American tribes.

The conference will also showcase an award-winning experimental documentary
by Robert Nakamura and Karen Ishizuka. “Something Strong Within” is a ” .
. . reflection of the determination and strength of the human spirit to
survive the incarceration of Japanese Americans during WWII.” Nakamura and
Ishizuka will be on hand to discuss their film on Saturday afternoon.

Panel discussions include the following topics: Asian American Literature;
Asians Americans and American Business; Civil Rights and the Law; Asian
American Families — From Asian(n) to Asian(n) America(n); Har Gow or Hot
Dogs — Paths to a Healthy Asian American Self; The Asian American Student
in Public Education; Exploring Asian/Pacific/American Studies; Tracing
Communities; and Voices of Distinction in the Arts.

There will be two days of presentations, workshops, seminars, art shows and
performances, given predominantly by members of our NYU community. March
7th has been designed especially for high school students with the
following theme: Strength in Solidarity — Asian American Youth Identity
Forum. Admission is free on both days.

All inquiries regarding conference registration should be directed to:
Sheelagh Cabalda, 212 998 4343. E-mail: sqc8869@is.nyu.edu.

— End —

To: Multiple recipients of list cac
Date: Thu, 27 Feb 1997 12:50:57 -0500 (EST)
From: TSTseng@aol.com
Subject: CAC List Mail: Fwd 4: AAAS List

FYI, Tim Tseng
========================================
UNIVERSITY OF ILLINOIS AT URBANA-CHAMPAIGN

ASIAN AMERICAN AWARENESS MONTH 1997 CALENDAR OF EVENTS

Please call Jonathan Ying, Office of the Dean of Students at
217-333-0050, for more information.

http://www.odos.uiuc.edu/apaa/aaam.htm

7 PM Illini Union Room A Thursday, 27 Feb

Warren Furutani, past president of Los Angeles Unified
School District, Board of Education.

“Struggles in the Melting Pot: Immigration and Asian Pacific
Americans.” Co-sponsored by the Asian American Association
and Illini Union Board. Free. All are welcome.

7 PM Lincoln Hall Theatre
Friday, 28 Feb

MOTU Tsunami, U of I Asian Pacific American student
acting troupe.

EXIT THE DRAGON, a three-man performance examining the pop
culture stereotypes of the Asian American male. Produced by
Ming-Na Wen. Starring Tuan Tran, Eric Michael Zee, and Kipp
Shiotani. Co-sponsored by IUB. Free. All are welcome.

Chancellor Hotel
Friday, 28 Feb

Korean American Student Association Formal
Please call Lenny at 367-5212 for more information.

7 PM Illini Union Ballroom
Saturday, 1 Mar

“David Mura & Alexs Pate: Colors of Desire”

This performance examines how African Americans and Asian
Americans form their image of each other. Mura and Pate
will explore the notion of identity and the impact of
internal racism. Free. All are welcome.

7:30 PM Foellinger Auditorium
Monday, 3 Mar

“Henry Der and Dinesh D’Souza: Asian Pacific Americans
Discusss Af at
the California Department of Education. Dinesh D’Souza is a
Research Fellow at the American Enterprise Institute. The
speakers will examine the issue of affirmative acction from
contrary view points. Free. All are welcome.

7 PM McKinley Foundation
Tuesday, 4 Mar

Small group discussions on the stereotypes surrounding
Asian Pacific Americans, a re-examination of Exit the
Dragon. Facilitated by Program on Intergroup Relations.
Free. All are welcome.

7:30 PM Illini Union Room A
Wednesday, 5 Mar

Barbara Posadas, Department of History, Northern Illinois
University. Editorial Board Member, Amerasia Journal.

“Filipinos, the Urban Midwest, and the Migration of American
Culture.” Professor Posadas will explore the impact of
Filipino Americans studying, working, and raising families
in Chicago before 1965. The founding of this ethnic
community is illustrated with over 50 slides. Free. All
are welcome.

7:30 PM Music Building Auditorium
Friday, 7 Mar

An Evening of Asian and Asian Pacific American Music
featuring traditional instruments from Korea, India, Japan,
and China performed by U of I musicians. Co-sponsored by
the School of Music. Free. All are welcome.

University Inn
Saturday, 8 Mar

Asian American Association Formal
Please call Michelle at 332-5865 for more information.

7 PM 100 Gregory Hall
Monday, 10 Mar

Kyung-Man Yu, Korean American Women in Need, Chicago

“Domestic Violence in the Asian Pacific American Community.”
Free. All are welcome.

7:30 PM 314 Altgeld Hall
Wednesday, 12 Mar

Emma Teng, Harvard University.

“Suffering Mothers and Independent Daughters in Amy Tan’s
Joy Luck Club: Is Immigration Really Equal to Liberation?”

Emma Teng will look at the representation of traditional
Chinese women in the “Joy Luck Club” as well as other
literary works, film, and literary criticism. The claim
that immigration to America means liberation for women is
reevaluated in light of recent women’s studies scholarship
on China t hat suggests that Chinese tradition was not
monolithically misogynistic. Free. All are welcome.

7:30 PM 112 Gregory Hall
Thursday, 13 Mar

David Wong Louie, Department of English, UCLA.

Award-winning author of “Pangs of Love” (Knopf 1991), will
read from his forthcoming novel “The Barbarians Are Coming”
(Knopf). He is a recipient of a National Endowment for the
Arts fellowship; his stories are wide ly anthologized,
including the “Best American Short Stories” series. There
will be a book signing at the Illini Union Bookstore on 13
March at 4:30 PM. Co-sponsored by the Department of
English. Free. All are welcome.

7:30 PM Foellinger Auditorium
Fri-Sat, 14-15 Mar

India Nite
Showcases traditional and modern performances from the cultures
of different states of India.

Fri-Sun, 14-16 Mar

Philippine Student Association Alumni Weekend
Please call PSA at 333-1631 for more information.

6 PM Illini Union Rooms A-B-C
Saturday, 15 Mar

Asian Variety Show
Please call Mary at 333-3663 for more information.

7:30 PM Illini Union 404
Tuesday, 18 Mar

Gene C. Moy ’93, Chinese Mutual Aid Association, Chicago

“Back to the Future: Asian American Studies, the Movement,
and the Community”

Community worker, scholar, and activist Gene Moy will draw
upon his experience in Los Angeles and Chicago while
exploring the traditional roots of Asian American Studies.
His talk will present a vision of an Asian American and
Pacific Islander Studies curriculum which is relevant to the
Midwest. We will also touch upon new directions for Asian
Pac ific Americans in the Midwest as we draw ever closer to
the so-called Pacific Century. Free. All are welcome.

— End —

To: Multiple recipients of list cac
Date: Thu, 27 Feb 1997 11:02:18 -0600
From: Fenggang Yang
Subject: CAC List Mail: RE: Fw: UMCP Students Protest!!!!!! (fwd)

This is my personal response to Han-Ron, who forwarded the news about
UMCP students protest to me. As Tim forwarded it to the CAC list, I
would like to share my view with all of you.

———-
> From: Fenggang Yang
> To: Han-Ron Siah
> Subject: Re: UMCP Students Protest!!!!!! (fwd)
> Date: Wednesday, February 26, 1997 3:03 PM
>
> Han-Ron,
>
> Thank you for forwarding this. I knew it would happen. It is
> unbelievable that there is no Asian-American studies program at
UMCP,
> the major university of Maryland, where Asian-American population
has
> been large and increased substantially since the 1960s. Personally
I
> believe that the identity confusion that many Asian-American
college
> students have is partly due to their lack of knowledge of their
> history, their cultural heritage, and their overall social status
in
> American society. it is not simply imitating blacks to create
> race-specific programs, it is a necessity to provide opportunities
> for Asian-Americans to know themselves, and opportunities for non
> Asian Americans know the contribution of Asian-americans to
American
> society. Simply put, I think the students of UMCP made the first
> right move. American society does not award quiet proaches. It
> NEGOTIATES when you claim your rights.
>
> Please keep me informed, and I would like to know your reflections
> and reactions to this.
>
> Fenggang
> —————————————————————
> Fenggang Yang, Ph.D. fyang@jetson.uh.edu
> Department of Sociology 713-743-3958 (phone)
> University of Houston 713-743-3943 (FAX)
> Houston, TX 77204-3474

— End —

To: Multiple recipients of list cac
Date: Thu, 27 Feb 1997 10:55:51 -0600
From: Fenggang Yang
Subject: CAC List Mail: Re: the cultural factor

Hello, Tim and Everyone,

Recently I have seen several postings about race and culture. I
agree that we cannot blame blacks for their cultural deficiency.
However, neither can I agree that cultural factor makes no
difference. No doubt there are social-, economic-, and
political-structural factors, but within certain similar structure
some ethnic groups can advance their social status while others fail
to do so. Also, some ethnic groups can fight against unfavorable
structures with tenacity which comes from their culture. Here is a
case in my mind: the Chinese in Mississippi delta from 1880s to the
1970s. The Mississippi Chinese fight tenaciously against being
dumped as “colored” and managed to move upward in their social
status. There are two books:

James W. Loewen, _The Mississippi Chinese: Between Black and White_
Harvard University Press, 1971; Robert Seto Quan, _Lotus among the
Magnolias: the Mississippi Chinese_ University Press of Mississippi,
1982.

In brief, I think culture does make differences.

Talking about sociology of race and ethnic studies, it is true that
classic theories emphasized assimilation and structural factors.
However, in the 1970s and 1980s there was an “ethnic revival”
movement, during which many European ethnic groups claimed their
cultural distinctiveness. This movement contributed to the emergence
of the so called “multiculturalism” or cultural pluralism. More
important, in the 1990s some sociologists have been studying “new
immigrants” and their children, and argued that ethnic communities
may help, rather than hinder, their social mobility to better social
status. Ethnic community is a structural entity, but it has strong
cultural bonds. Again, culture is a significant factor.

Reading the CAC list made me think that it may be too quick to
denounce one’s ethnic culture to claim their universality in
Christianity. Culture is a part of you, me, and everybody. There is
nobody who does not have a culture. If you give up the Chinese
culture or Asian culture, it means that you are taking up some other
culture — European culture or African-American culture. Is there a
“the American culture”? No! Cultural pluralism is the
characteristic of American society. There is no generic
“Americanness”.

—————————————————————
Fenggang Yang, Ph.D. fyang@jetson.uh.edu
Department of Sociology 713-743-3958 (phone)
University of Houston 713-743-3943 (FAX)
Houston, TX 77204-3474

— End —

To: Multiple recipients of list cac
Date: Wed, 26 Feb 1997 22:15:26 -0500
From: DJ Chuang
Subject: CAC List Mail: Conference Announcement for China ’97…

China’97 At The Crossroads!
This conference, designed especially for students and scholars from the People’s
Republic of China who are currently in the United States, is sponsored jointly by
International Students, Inc., Horizon Christian Fellowship, and Horizon
International.

Date: 20-27 June, 1997

Place:Horizon Christian Fellowship San Diego, CA

Speakers: Dr. Bing-Cheng Feng, Dr. Li-Wen Chang Hammer, Dr. David Aikman,
Rev. Edwin Su, Dr. John Tse, Pine Wan, Dr. Thomas Wang

Contact: China’97 c/o ISI/PO Box C, Colorado Spring, CO 80901-2901
Fax:719-576-5363 Tel:719-576-2700 ext.139
E-mail:LMarzano@isionline.org

— End —

To: Multiple recipients of list cac
Date: Wed, 26 Feb 1997 14:40:33 -0500 (EST)
From: TSTseng@aol.com
Subject: CAC List Mail: Fwd 2: AAAS List

FYI, Tim Tseng
=============================================
NEWS RELEASE

For Immediate Release: Contact: Cookie Hiponia
February 21, 1997 (301) 314-4053
e-mail:flipchip@wam.umd.edu

Student Protesters Storm University of Maryland Administration Building
to Demand Asian American Studies

COLLEGE PARK – On February 20, a band of students representing more
than 20 student organizations marched to the Administration Building at
the University of Maryland to protest against the university’s lack of
commitment to diversity. With raised voices and fists, the students
stormed into President William Kirwan’s office and demanded the immediate
implementation of an Asian American studies program.
Campus security was alerted to the disquieting presence of the
students wielding picket signs and chanting, “Asian American Studies Now!”
The students refused to leave the Administration Building until President
Kirwan agreed to meet with them and hear their demands. A meeting has been
set for March 12.
The march began during a teach-in organized by the Asian American
Student Union, to reinforce the importance of an Asian American studies
program. The teach-in brought to light the ignorance and racism faced by
Asian Americans, who are marginalized in a society that sees race as a
black and white issue. It was part of a student boycott of Take Another
Look Fair, an event held inside the Stamp Student Union to showcase campus
organizations. The boycott represented their resistance to being displayed
as evidence of the university’s superficial success in addressing issues
of diversity.
The student groups who marched with AASU had come together in
solidarity before the storming of the Administration Building. On February
19, 25 students representing campus organizations including the Black
Student Union, the Chinese Culture Club, the Filipino Cultural
Association, the Indian Students Association, the Korean Student
Association, the Latino Student Union, the Lesbian Gay Bisexual Alliance
and the NAACP burst into a Student Government Association meeting. The SGA
had just voted not to support the students in their boycott to support
Asian American studies. Clad in black t-shirts emblazoned with,
“Actualizing Asian Activism,” the students effectively turned over that
decision and rallied for support of the Asian American studies program.
This was not the first time Asian Americans at UMCP have raised
their voices. In April 1995, members of a student group called Working for
an Asian American Studies Program (WAASP) met with Provost Daniel Fallon
to present their concerns to the administration. As a result, seed funds
were provided for the Asian American Studies Project, which submitted a
formal proposal for an Asian American studies program to the Dean of
Undergraduate Studies and the College of Arts and Humanities in December
1995. So far the only progress made has been the inclusion of Asian
American studies classes, some taught by adjunct faculty or graduate
students, into the curriculum.
The issue of Asian American studies is not unique to this campus.
On November 15-17, 1996, the Asian American Studies Project hosted the
sixth annual East of California Asian American Studies Conference. The
conference brought together scholars and activists such as Phil Tajitsu
Nash, Yuri Kochiyama and Dr. Shirley Hune to discuss and implement the
development of Asian American studies programs nationwide.
With the implementation of an Asian American studies program,
diversity will be brought to the curriculum, the heart of the university.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~
We have helped you build this nation. Now give us our education.

ASIAN AMERICAN STUDENT UNION
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~
Cookie Hiponia 2104C St. Mary’s Hall
Public Relations College Park, MD 20742
flipchip@wam.umd.edu (301) 314-4053

— End —

To: Multiple recipients of list cac
Date: Wed, 26 Feb 1997 14:39:50 -0500 (EST)
From: TSTseng@aol.com
Subject: CAC List Mail: Fwd 1: AAAS Community List

Dear CACers:

I’m forwarding a bunch of announcements from the Association of Asian
American Studies community discussion list. I hope it will help keep Asian
American Christians somewhat informed of activities among our fellow Asian
Americans in the “secular” world. If you are already subscribed to the AAAS
list, please forgive the repetition. – Tim Tseng

———- Forwarded message ———-
Date: Fri, 21 Feb 1997 23:09:29 +0100
From: “Sheila R. Chung”
Reply-To: hapa-list@uclink4.berkeley.edu
To: hapa-list@uclink4.berkeley.edu
Subject: APA Anthology submissions wanted

> *CALL FOR ENTRIES*
>
>********************************************************************
> GENERASIAN X –
> An Anthology of Nonfiction Writing (Life-Dramas)
> By Asian Pacific Americans Under the Age of 35
>******************************************************************
>
>This is an open call for Nonfiction writing by Asian Pacific
>Islander Americans under the age of 35 for a new anthology
>focused on uncovering ‘our’ sense of cultural identity in the
>post-civil rights era. The purpose of theproject is to refute
>and refuse how we are typified by the majority into
>a racial categorization that does not always acknowledge
>our unique, even hybrid, cultures and ethnicities. It is to
>give voice to the so-called model minority and those forever
>foreign, to be heard by our peers, our families, and ourselves.
>
>The writing should be motivated by your own passion for articulating
>something you must say. There are no assigned topics, issues include: Who
>are you as a young Asian American? How do you become Asian American? Who
>do you love? Where do you belong? What is your “place”? Are you a model
>minority or the yellow peril? Are you a brown monkey? Are you a nice Asian
>girl/ a good Asian boy? What are you trying to do? What matters? What is
>your history? Your memory? Your shame? What is y/our future?
>
>The work must be PERSONAL short prose nonfiction or life-dramas.
>No hiding behind the antiseptic quality of very traditional essays
>nor in the sparseness that happens in poetry. Writers are sought
>from all occupations, from investment bankers and doctors to artists,
>mechanics, domestic workers and xxxxxxxx.
>
>Entries must be half a page to 8 pages MAX, double spaced and
>typed/printed. IBM/MAC disks are accepted. A short bio must be
>included. Send contributions via post by March 31, 1997 to:
>
>
>Celine Parrenas, Editor
>GENERASIAN X ANTHOLOGY
>c/o Modern Thought and Literature
>Building 70, Rm 71E, Stanford University,
>Stanford CA 94305-2170
>
>415-824-1935
>parrenas@stanford.edu
>www.stanford.edu/~parrenas

############################################################################
“There are too many men who claim to be pure scholars and yet are stupid
and arrogant; we’d be better off with less talk of moral principle and more
practice of it.” – The Kangxi Emperor (reigned A.D. 1662 – 1722)
############################################################################

——-H-A-P-A—I-S-S-U-E-S—F-O-R-U-M—M-A-I-L-I-N-G—L-I-S-T——-
* Subscription issues are handled by: majordomo@listlink.berkeley.edu *
** Admin issues are handled by: owner-hapa-list@listlink.berkeley.edu **
******** World Wide Web Home Page: http://www.wenet.net/~hapa/ ********
\

— End —

To: Multiple recipients of list cac
Date: Tue, 25 Feb 1997 10:54:07 -0500 (EST)
From: TSTseng@aol.com
Subject: Re: CAC List Mail: Re: affirmative action (fwd)

Mooch:

Thanks for the real solid responses! To begin with the Stanley Fish’s
article on affirmative action – I entirely agree with his points. Especially
this portion…

<>

My article for ESA’s _PRISM_ Magazine (Feb/Mar 1996) argued in favor of
retaining or improving on affirmative action from the basis of history and
social realities rather than from some abstract principle. This is where I
think David Neff’s editorial in the recent _CT_ goes “astray.” Most
evangelical theology begins with the revelation of truth from first
principles (i.e., the Bible and a transcendental God), thus, don’t know what
to do with truths found in historical-social realities (other than deny,
ignore, or force them into an evangelical framework). Thus, I think that
many of us evangelicals find it easier to argue abstract principles first and
then look at the diversity of empirical data (I confess to share this
tendency as well). Hence, the authoritarian model of delivering truth rather
than inducing it from the Biblical text.

On the other hand, it is also true that we bring our presuppositions and
biases to our observations of social realities (or any other kind of data).
The “inductive” approach cannot stand alone if one seeks to argue for a
single truth, since it will inevitably lead to a diversity of perspectives.

The tension between privileging “universals” and “particulars” is one that
I’ve not adequately worked through myself. But as a historian, I tend to be
suspicious of broad, sweeping generalizations without considering social and
historical realities, which is what I believe that Neff and neo-conservatives
do in recent public discourse. For example, if one starts by assuming that
“all are equal” (an abstract principle) and then ignores social inequalities
because of this starting assumption, then what is the resulting social policy
or legal prescription? Would it not imply the rejection of any policy or law
that favors one over another regardless of inequitable circumstances? On the
other hand, what if one begins by accepting the reality of social inequality
as a given and sees equality as a goal (not a principle)?

In the end, I believe that the universal/particular dichotomy is a false one.
Theologically, this is demonstrated in the incarnation of Christ, who being
God (a “universal”) made salvation real only by assuming human nature (a
“particular”). In his life, ministry, and works, he is the perfect human,
the model we imitate for our sanctification. Thus, the moral imperative for
supporting a particular social policy (e.g., affirmative action) must be
somehow grounded in some universal understanding of what is right and wrong,
yet able to adequately handle historical and social realities. What this
means for biblical hermeneutics and theology, I’m not sure. But I’m
convinced that when one looks at the biblical witness wholistically, we see a
starting point for engaging social and political action that differs in many
respects from our Christian brothers and sisters on the political right.

Even then, my experience with church based community organizing (a tangential
one, at best) also reminds me not to get too worked up over arguing
ideologically correctness or public policy issues. Beginning where people
are, where they experience the greatest amount of pain, and encouraging them
to do something about their situation (hopefully without scapegoating others
who are just as marginalized) are approaches that have taught me to take the
incarnation even more seriously. I’ve always resisted buying into community
organizing’s pragmatic, self-consciously un-ideological approach towards
ministry because I could not see how people, without a clear biblical vision
for social justice, could move from griping about their problems to doing
something about them. But I’m learning by observing organizing actions and
seeing lives transformed as a result of the organizing process.

Mooch, I also appreciated your response to that rather distasteful message
from a fellow Asian American on race relations. It is unfortunate that an
Asian American would have to denigrate someone of a different race to put
himself and his “culture” on a pedestal. But I see this as a logical
consequence of neo-conservative thinking on both the racial and economical
debates in America. Any type of discourse which emphasizes “personal
responsibility” without seriously considering “social responsibility” will
lead to a social darwinist worldview where racial, moral, and economic
hierarchies are justified because of the belief that the “the cream rises to
the top.” Both responsibilities are vital – and I believe – biblical.

What troubles me is the perception promoted by neo-cons that civil rights
(and other activists) only blame society for social ills. It is clear to me
that there are always two parts in activists’ analysis and approach. First,
to dispel the notion that society has no responsibility for those who suffer
since such suffering is self-inflicted [owing to some moral failure on the
part of those who suffer], activists constantly resist arguments which would
reduce social responsibility to charity work without addressing the
fundamental flaws in our social structures as a whole. Thus, they blame the
impact of “white-male supremacy” and an unaccountable “corporate machine” on
American social structures for many of our social ills. But this does not
mean that activists do not stress personal responsibility (maybe many
armchair activists and “liberals” are guilty talking a good “liberal” talk,
but do not make personal commitments to social justice causes; that may be
why they don’t talk about “personal” responsibility). Indeed, the second
aspect of the approaches most activists take demands a great deal of personal
responsibility and commitment. Has anyone considered how difficult it is to
start a “movement”? Each person who joins a movement must made a great deal
of personal sacrifices in order to make change happen. Those of us who are
deeply involved with a congregation know this to be true if our church is to
survive and grow. Join an activist movement and see how much “personal”
responsibility is stressed.

Finally, I wonder whether the argument linking a particular culture to
“success” can be substantiated. If this was valid, then how would it explain
the glaring poverty and marginalization of Chinese Americans (and to some
extent, the Japanese Americans) between 1850 and 1950? Certainly enough
generations had passed for these Asian Americans to achieve success if their
culture played such a strong role. I think there are two better
explanations…
1. Asian Americans prior to World War II were treated like African Americans.
They were ghettoized into Chinatowns and Japantowns. They were not
permitted to naturalize (citizenship for African Americans meant very little
in the South). Non-citizens were not permitted to own property, to marry
whites, etc. During WW II, Chinese were put on a pedestal as allies against
Japan. During the Cold War, Japan was needed to fend off the “soviets.”
Plus, the success of the civil rights movement and post war economic
prosperity changed American perceptions of Asian Americans, particularly
Japanese nisei. Essentially, Asian Americans were no longer viewed like Afric
an Americans (“negroized” as one scholar put it) after World War II.
2. Immigration policy after WW II finally allowed Asian Americans to migrate
to the US (though it was not until 1965 when Asians were permitted to
immigrate on equal quota as Europeans). But, the immigration laws were quite
selective about who was permitted to immigrate – in effect, the best educated
from China were favored, predisposing the current generation of Asian
Americans to attain the status and fill niches that under-educated African
Americans had very little chance to fill. This and the rise of the “model
minority” image contributed more to Asian American ‘achievement’ than
explanations about “hard work” and “good culture.”

In other words, historical circumstances create culture, not the other way
around.

Ugh, I wrote too much. Be interested in hearing other thoughts.

Tim Tseng

— End —

To: Multiple recipients of list cac
Date: Mon, 24 Feb 1997 18:52:49 -0500 (EST)
From: Han-Ron Siah
Subject: CAC List Mail: ** Two Open Pastoral Positions **

Hello All,

Please forward to anyone you think may be interested. Thank you very
much.

Han-Ron

—————————- See Below ———————————

Associate Pastor
—————-
Focus on a young adult English-speaking congregation of a Chinese
church. Challenge congregation to stronger relationships with God and
each other through a solid Biblical foundation. Strong preaching with
emphasis on teaching,discipleship and evangelism desired. Provide
guidance for lay leadership team. Primary ministry to Asian American
college students, singles, young couples. Extensive Ministry experience
required. Send resume to: Pastoral Search Committee, Chinese Christian
Church of Greater WDC, 7716 Piney Branch Rd, Silver Spring MD
20910-5103. Ph: 301-587-0033. Fx: 301-587-0438 wen@uol.com.

Senior Pastor
————-
Strong Chinese-preaching (Mandarin) and English-speaking pastor with
experience leading a Chinese-American church. Church has 2 services:
one for overseas born Chinese; other for younger Chinese Americans.
Primary ministry to Chinese congregation with focus on growing ministry
to newly immigrated Chinese scholars. Min. 5 years’ pastoral experience
required. Married preferred. Send resume to: Pastoral Search
Committee, Chinese Christian Church of Greater WDC, 7716 Piney Branch
Rd, Silver Spring MD 20910-5103. Ph: 301-587-0033. Fx: 301-587-0438
wen@uol.com.

— End —

To: Multiple recipients of list cac
Date: Sun, 23 Feb 1997 19:57:43 -0800
From: Ken Fong
Subject: Re: CAC List Mail: Re: Surgery to Acupuncture

Thanks for the thoughtful critique, Mooch.

Most Asian sociologists will tell you that the boosting of Asians as the
Model Minority is not only inaccurate (doesn’t tell the whole story) but
it sets up Asians as a shame-tool to use against other minority groups,
thus fomenting enmity that otherwise probably wouldn’t be there.

Ken Fong.

— End —

To: Multiple recipients of list cac
Date: Sat, 22 Feb 1997 16:33:22 +0800 (EAT)
From: mooch
Subject: CAC List Mail: Re: affirmative action (fwd)

Hi everyone,
The article Tom Tseng posted reminded me of another article that I
received from the Evangelicals for Social Action listserver. I thought
the article (an article written by Stanley Fish) was helpful in analyzing
the discourse of affirmative action; I don’t know if anyone else will
find it of interest.
Mooch
—–
To: ESA-L@eva.dc.LSOFT.COM
From: khess@igc.apc.org (Karl Hess)
Subject: Affirmative Action Resolution?

—————— I’m hoping to NOT restart the futile debate on
whether race-based affirmative action is a good thing. This article
by Stanley Fish, published in the New York Times 12/26/96, seems to
me to point to the reason the discussion is so useless. The
proponents of affirmative action are arguing a policy based on a
historical problem. The opponents are arguing philosophical
principles.

“A policy is a response to actual historical circumstances; it is
directed at achieving a measurable result like an increase in the
representation of minorities in business and education. A principle
scorns actual historical circumstances and moves quickly to a level
of generalization and abstraction so high that the facts of history
can no longer be seen.

Affirmative action is an attempt to deal with a real world problem.
If that problem is recharacterized In the language of principle if
you stop asking, “What’s wrong and how can we fix it?” and ask
instead, “Is it fair?” the real world fades away and is replaced by
the arid world of philosophical puzzles.

The recipe for making real world problems disappear behind a
smokescreen of philosophizing was given to us years ago by the legal
scholar Herbert Wechsler in his enormously influential 1959 Harvard
Law Review article “Toward Neutral Principles” Wechsler was trying
to justify the Supreme Court’s decision in Brown v. Board of
Education, which declared segregated schools unconstitutional. What
troubled Wechsler about Brown was that the Justices, in reaching
their decision, seemed moved by a practical desire to secure a result
they favored (integrated schools) rather than by some general
principle whose application would yield that result independently.

Unable to find any such principle spelled out in the Court’s
arguments, Wechsler was driven to provide one himself: the “right of
freedom of association.” But in attempting to make this case; be soon
realized that the principle of freedom of association turned out not
to justify Brown but to make it even more of a puzzle. “If the
freedom of association is denied by segregation, integration forces
an association upon those for whom it is… repugnant,” he wrote.
And given a choice between denying the association to those who wish
it and imposing it on those who would avoid it,” he was unable to
find a principle that would justify either the one or the other.

Here in as naked a form as one might like (or not like) is the logic
of neutral principle. When Wechsler characterizes the choice as being
between the rights of those who wish to associate and the rights of
those who wish not to, these two wishes have lost all contact with
the issue that made their opposition meaningful whether the
schoolhouse door should be open or shut. Once the historical
specificity of that issue is lost, there no longer seems to be any
moral difference between the two sides, although the difference was
perfectly clear before Wechsler began his tortured analysis.

In other words, the puzzle of Brown is only a puzzle if you forget
everything that made the case urgent in the first place the long
history of racism and its effects. You have substituted philosophical
urgencies for social urgencies. This is what the demand for principle
does, and what opponents of affirmative action intend it to do. After
all, isn’t it convenient to be able to deny a remedy for
long-standing injustices by invoking the higher name of principle?

It is a very bad game, but it is alive and well in the phrase’
‘reverse racism,” which does in an instant what Wechsler needed an
entire essay to do. The phrase makes the actions of college
admissions officers who give preference to minority candidates
equivalent to the hate crimes of the Ku Klux Klan. It does so by
claiming that each is motivated by race consciousness, an argument
that makes sense only if the very thought of race, no matter the
context or content, is considered the sin. Like the freedom of
association in Wechsler’s argument, race consciousness invoked as an
abstraction rides roughshod over history while laying claim to the
noblest of motives.

That is in effect what Justice Clarence Thomas did in his concurring
opinion in Adarand v. Pena, in which the Court struck down the
policy of giving incentives to Federal contractors who hired minority
subcontractors. “It is irrelevant,” he wrote, “whether a government’s
racial classifications are drawn by those who wish to oppress a race
or by those who have a sincere desire to help those thought to be
disadvantaged. In each instance, it is racial discrimination, plain
and simple.” But both the plainness and the simplicity are apparent
only if the complex facts of history have been suppressed or declared
out of bounds. In his dissent, Justice John Paul Stevens returned to
history to make the truly plain and simple point: “There is no moral
or Constitutional equivalence between a policy that is designed to
perpetuate a caste system and one that seeks to eradicate racial
subordination.”

The important word in Justice Stevens’s statement is “moral,” for it
shows that the choice here is not between the principled and the
nonprincipled. It is between neutral principles, which refuse to
acknowledge the dilemmas we face as a society, and moral principles,
which begin with an awareness of those dilemmas and demand that we
address them.

Those who favor affirmative action are moved by moral principles,
principles that recognize the reality and persistence of historical
inequities. And yet those who favor affirmative action are often
maneuvered into using a vocabulary designed to remove from sight the
very realities on which their case depends….

Let’s stop asking, “Is it fair or is it reverse racism?” and start
asking, “Does it work and are there better ways of doing what needs
to be done?” Merely asking these questions does not guarantee that
affirmative action will be embraced, but it does guarantee that the
shell game of the search for neutral principle will no longer stand
between us and doing the right thing.”

It seems to me that when intelligent people continue arguing past
each other, the reason generally is that they are talking about
separate things. When one has to choose, deciding whether theoretical
consistency is more important than dealing with historical problems
on an ad hoc, pragmatic basis could be made on a philosophical
preference basis, or on a historical results basis. Either is
defensible, but the debate cannot be resolved without first deciding
which is better in this particular instance.

Does this make sense to anyone else?

Karl

It is not our part to master all the tides of the world, but to
do what is in us for the succor of those years wherein we are
set. – Gandalf in ‘Lord of the Rings’

********************************************************
This message is from the ESA list, a ministry of
Evangelicals for Social Action. The opinions expressed
are those of the writer and do not necessarily represent
ESA’s opinion. This is true even when expressed by an ESA
staff person.
If you have questions, contact me at
cliff@esa.mhs.compuserve.com

— End —

To: Multiple recipients of list cac
Date: Sat, 22 Feb 1997 10:30:04 +0800 (EAT)
From: mooch
Subject: Re: CAC List Mail: Re: Surgery to Acupuncture

Hello everyone,

In response to reading the article Tom posted, my first reaction is to
say “Wow!” as in “Wow, there’s a lot of glaring generalizations and
stereotypes in this article!”

While I think the discourse of some black leaders often focuses on
blaming others and not so much on personal responsibility, I think to say
that all of African American culture is like that is absolutely wrong. I
would argue, actually, that it’s precisely because there’s often a
feeling that “you can’t depend on others (read whites) to help
you out” that leads to an emphasis on personal responsibility.

I also think the article seems to ignore the discourse of some Asian
American activists who blame others and who do not talk so much about
personal responsibility.

I think the article does make a clear point that culture has a great deal
to do with “success” (measured in the article by how much money you make,
evidently). However, the article seems to ignore: Asian communities that
have not “made it,” and successful African Americans.

As I read the article and the author’s attempt to lift up Asian American
culture and criticize African American culture, I also got stuck on the
author’s seeming implication that the two cultures are comparable in
terms of historical suffering. I would say that African American culture
has had a longer history of exploitation in the U.S. in comparison to
Japanese American culture, and the nature of that exploitation/oppression
has looked very different. Also, when the author talks about how Roosevelt
signed a law saying that blacks weren’t to be discriminated against in
the military, he seems to ignore the fact that law does not equal practice.

It’s too bad the author felt the need to degrade another culture while
lifting up another; I’m curious as to what those “perverse” cultural
values are that he talks about.

My 10 NT’s worth…

Mooch

——————————————————————————
Muchun (Mooch) Yin |E-mail: mooch@s867.thu.edu.tw
Box 373, Tunghai University |Homepage:
Taichung, Taiwan |http://s867.thu.edu.tw/~mooch

— End —

To: Multiple recipients of list cac
Date: Fri, 21 Feb 1997 01:51:01 -0500 (EST)
From: TSTseng@aol.com
Subject: Re: CAC List Mail: Re: Surgery to Acupuncture

Good to hear from you James! Also, thanks for taking time for my interview
during my visit to NYC (and thanks for lunch!).

One of my concerns about Asian American Christians is our isolation from the
wider American social and historical context. That may a reason why
neo-conservative arguments about race-relations by Nathan Glazer, Thomas
Sowell, Dinesh D’Souza, J.C. Watts, and – to some degree- Glen Loury are so
easily accepted. Even David Neft wrote an editorial in the recent issue of
_Christianity Today_ which rejected Affirmative Action on the basis of these
neo-conservative arguments (which, at best presents anecdotal evidence). One
of the consequences of following the logic of these thinkers leads to blaming
the deficiency of Blacks on their culture. Note below how the Dave Chiang
argues that Japanese Americans succeeded by “fitting into” the American value
systems (or mythologies) of education, personal responsibility, and hard work
– in contrast to perverse African American culture. I present the following
post in hopes of eliciting some response. I suspect that this type of
thinking may be predominant in many of our Asian American churches since so
much of conservative evangelicalism makes little differentiation between
conservative theology and conservative political or cultural values. Any
thoughts? – Tim Tseng
=========================================
From: dchiang@juno.com

To: SDRAOUL@aol.com

Subject: Cultural Values Make The Difference

Cultural Values: Why Japanese Americans rank at the top in academic
achievement and why African Americans rank at the bottom in academic
achievement.

Contrary to public perception, the vast majority of Japanese Americans were
born in the United States. Immigration from Japan to the United States peaked
in the early 20th century as Japanese migrant farm workers were imported to
the sugar cane and pineapple fields of Hawaii. Like the African American
community, the Japanese American community has suffered from a historical
pattern of racial discrimination. In fact, no other ethnic minority in
America was screwed more than Japanese Americans in the 20th century. During
World War II, although there was never one documented case of espionage for
the nation of Japan, Japanese American citizens had their property
confiscated by the federal government and families were interned into
concentration camps with armed military guards. By contrast, President
Roosevelt signed into law a provision that officially stated that African
Americans were not to be discriminated against in the military.

Even directly after the war, Japanese Americans faced a hostile public
especially in California. You can call it guilt by ethnic association.
Nevertheless, the Japanese American community persevered under less than
ideal conditions of historical discrimination. Today, the Japanese American
community has a higher per capita income than native born Whites. And
although they are more recent immigrants to America, a similar story can be
told about the Jewish American community. At Ivy League colleges across the
nation, Jews were “unofficially” restricted from attending those
institutions. What the Japanese and Jewish American communities do share in
common is an absolute dedication to quality education. By contrast, although
we hear lip service on the importance of education, Blacks essentially
continue to argue that “racial discrimination” is the primary obstacle to
their community. Discrimination is NOT the major factor for lagging Black
economic performance; it is their perverse cultural values to mainstream
society which keeps Blacks from progressing.

With fewer Black males enrolled in college today than a decade ago, the
highest rates of illegitimacy and teenage pregnancy, the Black community is
committing nothing less than economic suicide. The African American
leadership including Jesse Jackson should stop blaming others for the Black
community’s intractable problems. Recent immigrants including the Korean
Americans, settle in the same urban centers, and start small businesses
especially small grocery stores. Even in the infamous New York City public
school system, Korean students do as well as their White counterparts in
middle class suburban areas. The family and not the school has the primary
responsibility for education. While their grocery store owner parents
sacrifice themselves, their children often attend America’s best universities.
Simply stated, it is time for the African American leadership to stop making
excuses (ie. racism), and start emphasizing the cultural values which has
made other ethnic groups successful (ie. education, hard work, family). Have
the words “personal responsibility” ever been used by the African American
leadership?

Dave Chiang

dchiang@juno.com

— End —

To: Multiple recipients of list cac
Date: Thu, 20 Feb 1997 07:34:55 -0500 (EST)
From: Jklumc@aol.com
Subject: CAC List Mail: Re: Surgery to Acupuncture

“There is neither Jew nor Greek, slave nor free, male or female, for you are
all one in Christ Jesus.” Gal. 3:28

The Church is in need of repentance.

Often the 11:00 a.m worship is one of the most segregated hours of the week.
AME Church is a living testimony of racial discrimination in the Church.

Often the power of decision making continues to rest in the hands of male
laity in a male-dominated church.

Often the OBC and ABC subcultures function as dividing walls rather than
bridges to bring people together.

I am part of the problem. What I said is not to assign blame but to describe
the reality. I also understand it is much easier to hurt than to heal, to
split than to unite.

If the rich and the poor can come to the same communion table, if the blacks
can reconcile with the whites, why not the OBCs with the ABCs. We certainly
can “agree to disagree” on many issues but yet stand on the common ground
where by our deeds God can be gloried.

— End —

To: Multiple recipients of list cac
Date: Wed, 19 Feb 1997 20:45:38 -0800
From: Ken Fong
Subject: CAC List Mail: Re: Ken Fong’s water metaphor

Greetings, Brother Mooch (and fellow CAClers),

Thanks for the encouragement. You once again pose an interesting
question, i.e., what if we just considered each church as having its own
distinctive, albeit not ethnic, culture. This definitely sounds like an
idea of merit. However, methinks that life is never that singular or
simple. Ethnicity and culture all play a part in giving shape to a
church’s culture.

Offhand, I’m not familiar with the kind of balanced M-E church you
describe. Anyone else?

Peace,

Ken Fong

— End —

To: Multiple recipients of list cac
Date: Wed, 19 Feb 1997 02:39:01 -0500 (EST)
From: TSTseng@aol.com
Subject: CAC List Mail: Chinese women’s ministry

Greetings all:

I’ve only had time to browse through the more recent discussions due to an
incredibly busy schedule as of late. Will jump in when I can come up for
air.

I’m looking for persons who can address the following:

1. Women’s ministry in Chinese congregations in North America (I don’t think
I’ve seen too many ministry programs or departments in Chinese churches
specifically geared for women).

2. Any para-church organization which centers on Chinese American Christian
women (e.g., a Chinese variation of Christians for Biblical Equality).

3. Articles, sermons, prayers, meditations, reflections, testimonies by
Chinese Christian men and women who have been active in Chinese churches in
N. America since World War II.

Thanks for your help!

Tim Tseng

— End —

To: Multiple recipients of list cac
Date: Tue, 18 Feb 1997 13:40:59 +0800 (EAT)
From: mooch
Subject: CAC List Mail: re: Ken Fong’s water metaphor

Hi everyone,

First, I just wanted to say that I have appreciated Ken’s work in Asian
American ministry during the past several years; Ken, you have
articulated and continue to articulate many thoughts and observations
that resonate with my own experiences. Many thanks.

I think your water metaphor helps describe at least part of the Asian
American experience in a very helpful way. As I think about my experience
with Asian Americans (specifically Chinese) in Columbus, Ohio, I have
found that the “salmon,” who are bicultural and can go both ways, have a
lot of salt-water marine friends (read other non-Asian ethnicities), and
I have begun to think that the label of _____ Chinese Christian Church is
too limiting in terms of evangelism and fellowship. There were many times
in the past when I wished my church was not just Chinese (read OBC) but
multi-ethnic so that my non-Chinese friends might feel more at home
there.

Has anyone had experience with a truly multi-ethnic church (with
significant proportions of several colors)? How did it start? Related to
this: can we perhaps think of every single church as having its own
“culture,” regardless of the background cultures of the participants
(kind of like how a sports team/small group develops its own “culture” (e.g.
language, symbols, shared history) over a period of time)?

Mooch
——————————————————————————
Muchun (Mooch) Yin |E-mail: mooch@s867.thu.edu.tw
Box 373, Tunghai University |Homepage:
Taichung, Taiwan |http://s867.thu.edu.tw/~mooch

— End —

To: Multiple recipients of list cac
Date: Mon, 17 Feb 1997 16:23:28 +0800 (EAT)
From: mooch
Subject: Re: CAC List Mail: Chinese Church’s need for pastors

Hi everyone,
In response to Joe’s challenge to minister to ABCs, I had a few thoughts…
* On a “theoretical level,” so to speak, I find it interesting that no
one has _ever_ said to me (an “ABC” who thinks the term “ABC” is fairly
loaded) “There’s a great need for ABCs in the white/black/Hispanic/other
church today.” In other words, I find it of at least some interest that
for all the talk of the “multi-ethnic challenge,” some of those
boundaries are still not being pushed.
* I must admit a great deal of conflict and ambivalence in my own heart
when I hear calls to minister to the Asian American community. Part of me
says “These are your people, so to speak; you have a responsibility to
this group, partly because you are one of them.” Yet part of me says “You
are an individual whose personal history correlates with this group, yet
you may have a road you must take for yourself that might not have
anything to do with Asian Americans.” I have yet to resolve this.

Some thoughts in passing…
Mooch

——————————————————————————
Muchun (Mooch) Yin |E-mail: mooch@s867.thu.edu.tw
Box 373, Tunghai University |Homepage:
Taichung, Taiwan |http://s867.thu.edu.tw/~mooch

— End —

To: Multiple recipients of list cac
Date: Wed, 12 Feb 1997 17:29:27 -0800
From: Ken Fong
Subject: Re: CAC List Mail: Chinese Church’s need for pastors

Brother J:

Appreciated your passionate challenge to us ABC pastors to return to the
800 Chinese churches in America in order to disciple the ABCs. This is
a noble and necessary cause, one that certainly requires a faithful and
sacrificial response. After saying that, let me add some perspectives
of my own.

1) Reaching and discipling the churched OBC’s ABCs, in my opinion and
experience, is always going to be a daunting task. This is because the
forces of acculturation/americanization are constantly pulling the ABCs
towards the “Sea of Inevitability” [hope you read my earlier email’s
model of AA ministry]. One result of this is that any ABC pastor is
going to find that the very church [obc] that he or she is trying to
serve is, in many ways, a cultural mismatch with the ABCs. So long as
the OBCs are in leadership and in the majority, the church will probably
always feel more OBC than ABC. In other words, how do we get the ABCs
to make a lifetime commitment to church/culture that is not reflective
of their own emerging identities?

2) As tragic as the “95% drop out rate” certainly is, this number of
ABCs who are raised in churches pales in comparison to the number of
ABCs who were NEVER raised in a Christian church and who WON’T be
reached by most of our efforts to stem the exodus of churched ABCs. In
other words, while it is crucial that we find ways to “close the back
door” of our Chinese churches, let’s not forget that most of our
energies won’t even touch those who have yet to come through our “front
doors.”

3) While some may in fact be called to this ABC-churched ministry you
described, just looking at the percentages of churched vs. unchurched,
even more pastors need to answer the Lord’s call to reach the vast
numbers of ABCs who today are unchurched. And many of the previously
churched ABC diaspora typically count themselves among this majority of
unchurched ABCs. We have found, in many cases, the “answer” is not
always in convincing the diaspora to RETURN to the churches they have
left. Rather, it is first appreciating their REASONS for leaving those
churches, evaluating those reasons from a NT point of view, and working
to establish new or renewed ministries that are a better fit for them.

I am definitely NOT saying that some ABC pastors shouldn’t heed the call
and return to Chinese/OBC churches. However, let’s keep in mind and in
prayer that somethings innate about Chinese/OBC churches may be
lingering obstacles to this work bearing much fruit that will last. I
believe we need to admit that, many times, different generations require
different churches/conditions in order to thrive.

The church I pastor, Evergreen Baptist, just outside LA, began as a
minsitry to first gen. Japanese in 1925. After many other intermediate
forms, we have become a multi-Asian, all-English church that is moving
more towards becoming a multi-Asian, multi-ethnic one. Personally, I
have to believe that, at least for me, a 3rd gen. ABC, the Lord has
blessed our ministry because we have dared to take the church/culture to
the next steps.

In Christ,
Ken Fong

— End —

To: Multiple recipients of list cac
Date: Wed, 12 Feb 1997 08:38:11 -0800
From: janei@violet.berkeley.edu (Jane Naomi Iwamura)
Subject: CAC List Mail: AAASCommunity: Asian Americans and Religion (fwd)

>Date: Tue, 11 Feb 97 19:02:02 CST
>From: Charis Louie
>Subject: AAASCommunity: Asian Americans and Religion
>To: AAASCOMMUNITY@uclink.berkeley.edu
>Sender: owner-aaascommunity@uclink4.berkeley.edu
>
>Dear Colleagues,
>
>I wrote earlier asking for speaker suggestions for the
>Asian American Awareness Week at the University of Missouri-Columbia
>the week of April 14-19. We are interestd in speakers on
>the following: Asian Americans in the Media
> Asian Americans and sexual orientation (does anyone know
> how to reach Karen Aguilar?)
> **Asian Americans and their religious practices**
>We would like presentations that are interactive and geared
>toward a relatively uninformed, Midwestern audience. I have
>already received a few suggestions which I am following up on, and would
>appreciate any other suggestions you might have.
>
>Many thanks!
>
>Best,
>
>Charis Louie
>Asian American Association
>
>c619726@Mizzou1.missouri.edu
>FAX: (573) 882-7710
>================================================================
>* AAASCommunity, the Discussion & News list of the
>* Email Network of the Association for Asian American Studies
>—————————————————————
>* Coordinator:
>================================================================
>

— End —

To: Multiple recipients of list cac
Date: Wed, 12 Feb 1997 04:43:22 -0500 (EST)
From: JWongCDI@aol.com
Subject: CAC List Mail: Chinese Church’s need for pastors

Dear DJ;
I don’t know how to post a memo for the CAC list, so I’ve included you in
“cc:” If I didn’t do it right, please forward for me.
Joe

——–Message:——–

I wish to share my perspective for your consideration.
As a pastor, I have responded to God’s call to shepherd His people. In my
case, the Chinese churches in America have been the focus of my ministry.
Why?

There are some 800 Chinese churches in America. Importantly, these churches
are part of the Body of Christ. One of the unavoidable characteristics of
these churches is that they are raising ABCs. Many of these churches are old
enough to have young ABC families, but…

The history of the Chinese churches, which has been over 100 years, is their
ineffectiveness in reaching and discipling even their ABC children. Several
articles have indicated a casualty rate of 95% or more of their ABC children.
It is reasonable to conclude that the OBC leadership have not understood
what is needed to develop effective ministries to ABCs. The point of this
memo, however, is not to develop this part of the problem.

My point is that there is a great need for pastors who will rise to the
challenge of developing effective ministries to reach and disciple the ABCs
in and through the Chinese churches. Who are these pastors? Where shall we
look for individuals who are burdened to take the responsibility for such a
ministry? Does God care? Has He called men to shepherd the ABCs in the
Chinese churches? If so, where are they?

Can we ABCs who have been called to be shepherds turn our back on this need?
Is it valid for me to urge (even to scold) others to respond to this need?
Even if the problem is enormous, should an attitude that Christ may have
abandoned the Chinese churches for ABC ministry, be allowed?

What are your thoughts?

— End —

To: Multiple recipients of list cac
Date: Mon, 10 Feb 1997 18:48:47 -0800
From: janei@violet.berkeley.edu (Jane Naomi Iwamura)
Subject: CAC List Mail: asian americans and religion (fwd)

>From: “Jon F Pahl”
>To: janei@violet.berkeley.edu
>Date: Mon, 10 Feb 1997 10:31:20 CDT
>Subject: asian americans and religion
>
>Dr. Jon Pahl
>Theology Department
>Valparaiso University
>Valparaiso, IN 46383
>
>(219)-464-5261
>
>Greetings from the Vale of Paradise:
>
> Some time ago, I copied down this address as a “site” for the
>study of Asian Americans and Religion–I hope someone’s still here!
>
> To my question–I’m researching the history of religious youth,
>and wonder about 1) Resources (archives-libraries) that house materials
>relating to Asian American religious youth (especially in the San
>Francisco area); 2) Potential consultants on Asian American religious
>history for me to contact (I’ve been encouraged to apply for a grant from the
>Lilly Endowment) as I conduct my research on Asian American youth.
>
> Any suggestions will be appreciated.
>
>Sincerely,
>
>Jon Pahl, Ph.D. (The University of Chicago)
>Associate Professor of Theology
>

— End —

To: Multiple recipients of list cac
Date: 11 Feb 97 00:18:56 EST
From: “J.C.”
Subject: CAC List Mail: International Abortion Funding Update

Dear Friends:

FYI:

In Him,
John Chang

————-Forwarded Message—————–

From: Don Krapf, INTERNET:dkrapf@ability.net

Date: 2/10/97 11:32 PM

Urgent

Last week, an urgent message from Concerned Women for America (CWA) was
forwarded regarding the upcoming vote on overseas abortion funding.

In that alert, CWA asked you to urge your representative and senators to oppose
the President’s efforts to release funding to international family planning
organizations who perform abortions. We also asked for support of H.R. 581 —
the resolution that
would release the funds with the restriction that the money go only to groups
that do NOT perform or promote abortions overseas.

After further analysis of H.R. 581, CWA has decided to oppose it. Our
experiences at the past three U.N. world conferences convince us that this
funding, even with the restrictions, will support the pro-abortion philosophy.
And the money would fund abortifacient birth control devices.

For this reason, CWA is now opposing H.R. 581. And we continue to urge you to
tell your representatives and senators to vote against both the Clinton
resolution which would release funds without restrictions and H.R. 581.

— End —

To: Multiple recipients of list cac
From: bc70571@binghamton.edu
Date: Mon, 10 Feb 1997 13:15:15 -0500 (EST)
Subject: None

To Whom It May Concern:

Hello, my name is Sandi Kim and I’m an undergraduate senior at Binghamton
University in New York. I am currently writing my honors thesis on
second-generation Asian American Christian ministries, specifically
focusing on the Korean American population.

I would like to subscribe to your discussion group and my e-mail address
is: bc70571@binghamton.edu

I was also wondering if you have a website address available where I might
be able to access current discussions more readily.

Thank you so much and God bless.

In His Grace,
Sandi Kim

— End —

To: Multiple recipients of list cac
Date: Mon, 10 Feb 1997 08:04:48 -0800
From: janei@violet.berkeley.edu (Jane Naomi Iwamura)
Subject: CAC List Mail: AAR-RISA Panels on Diaspora Hinduism

>Date: Mon, 10 Feb 1997 12:12:00 SST
>Sender: UCSB Religious Studies Forum
>From: Dr Kumar
>Subject: AAR-RISA Panels on Diaspora Hinduism
>To: ANDERE-L@UCSBVM.ucsb.edu
>
>AAR -RISA Panel on Diaspora Hinduism: Theoretica Issues
>
>
>Dear Gerry,
>
>I am looking for panelists on the above topic at the next AAR-RISA. Here is
>some background of what I am attempting to do in that session–
>
>After more than 200 years of the study of religion by academic scholars, we
>have not yet adequately grappled with the reality of religious diversity
>generally, and the plurality within each religious tradition in particular.
>Study of Hinduism during the last two centuries by and large remained
>caught up within the discourse constructed by the materials drawn from the
>written texts. Recently, however, text centered discourses are coming
>under critical review by religionists. In the mean time, postmodernist
>discourse in social sciences has begun to radically redefine what is meant
>by “text.” Is it merely a written text? Or can text mean more than the
>written word? Such questions are beginning to become important for the
>study of religion in general and I think for the study of Hinduism
>specially. We know more now as to how early discourse on Hinduism was
>constructed by classicists under the influence of the Enlightenment. This
>point has been labored by scholars sufficiently and we need not harp on it
>for too long. What we need is a sustained program of research to bring
>into the main stream of academic study the areas that are neglected up
>until now. One of these areas is the Hinduism practised among the diaspora
>communities.
>
>Studying diaspora Hinduism systematically in close cooperation with
>scholars who are engaged in the study of such phenomena within India is
>bound to alter how we understand and define what has been rightly or
>wrongly called Hinduism. It is bound to raise the question whether
>Hinduism meant only the Brahmanical traditions found in the Sanskritic
>literature or does it include the various rituals, myths, legends, stories
>and folklore which the diaspora Hindus have carried with them and
>perpetuated those in their adopted lands. It is also bound to problematize
>the hither to held distinction between higher Hinduism (philosophical) and
>lower Hinduism (popular/ritualistic) which even in the anthropological
>discourse is becoming antiquated. Furthermore, it is also bound to call
>into question the methodologies that we have become used to in the study of
>Hinduism. That is, the so called armchair study of Hinduism which is
>confined to written texts in cosy offices, has to come to grips with the
>laborious wanderings on the dusty roads of rural India. It is no longer
>the exclusive territory of anthropologists.
>
>It is against this background I shall examine the limits of our
>understanding of Hinduism as we currently hold, and argue in favour of a
>more holistic approach to the study of Hinduism in all its various forms.
>This would include in a significant way the diaspora Hinduism.
>
>Pratap
>
>+—————————————————————-+
>Prof. P. Kumar (Associate Professor)
>Head of Department of Science of Religion
>Director – Centre for Asian Studies
>University of Durban-Westville
>Private Bag X 54001
>Durban
>4000
>South Africa
>Tel: 031-820-2194
>Fax: 031-820-2160
>Email: kumar@pixie.udw.ac.za

— End —

To: Multiple recipients of list cac
Date: Sat, 08 Feb 1997 15:53:27 -0500
From: DJ Chuang
Subject: CAC List Mail: FYI…International Abortion Funding

— Forwarded Message —
Date: 08 Feb 97 14:02:32 EST
From: “J.C.”
To: CAC

Dear Friends:

The 105th Congress will soon face its first abortion vote. Asian-American
believers need to get involved & take action. Many in China live under the
“forced abortion” government policy.

Each year Congress allots hundreds of millions of dollars for international
“family planning” programs — which has become a code word for organizations
that promote and provide abortions overseas.

Last year, Congress offered the White House an additional $293 million for
population funding, with the restriction that none of the money would be given
to organizations that perform or promote abortions overseas. The White House
turned down that money,
proving that it is more interested in promoting abortion than in offering birth
control and non-abortive programs to women overseas.

Now the President is again vying to get the money for population programs —
without the abortion restrictions.

NEXT WEEK:
The House of Representatives will vote on the Clinton resolution, which will in
effect release $123 million to organizations that promote and perform abortions
abroad. It has NO restrictions.

Rep. Chris Smith (R-NJ) is expected to offer a pro-life alternative (H.R. 581)
that will release the money for population programs with a restriction that the
funds cannot be given to organizations that perform or promote abortions
overseas.

In order for Rep. Smith to offer the second, pro-life resolution, the whole
House must vote on a RULE to allow that second resolution. Pro-abortion
Republicans are trying to get pro-life Democrats and pro-abortion members to
vote against the RULE, so that the pro-life option cannot even be presented.

ACTION:

The message to HOUSE members is: Vote NO on Clinton’s resolution; vote YES on
the rule to allow a pro-life alternative, and vote YES on the pro-life
alternative.

The SENATE will vote on the Clinton resolution before February 28th. There will
probably NOT be a pro-life alternative in the Senate.

Senate: 1-800-962-3524
House of Representatives: 1-800-972-3524

(Adapted from Concerned Women for America)

In Him,
John Chang

P.S. Please forward to other friends on the net.

— End —

To: Multiple recipients of list cac
Date: Sat, 08 Feb 1997 15:43:42 -0500
From: DJ Chuang
Subject: CAC List Mail: Re: discussion forum for CACBCCN

— Forwarded Message —
Subject: Re: CAC List Mail: (Fwd) discussion forum for CACBCCN
Date: Fri, 07 Feb 1997 08:18:49 -0800
From: Tom Steers

To Pastor Mark,

Where are Asian American ministries going?

#1.. They are going UP…as materialists/secularists without God find our
how empty their lives are, or, how dead their relationships and/or marriage
are, I predict they will be attracted to Christ if they can be attracted to
socially-relevant, culturally-relevant churches. We need to be
praying-like-crazy for God’s Spirit to convict the lost and for many new
socially-culturally relevant churches and organizations to be in place to
receive the harvest.

#2. They ALL are becoming more positive….In our hearts, spirits, and
minds we must BLESS and LEGITIMIZE every form or expression of ministry to
Asian Americans, not valuing one over the other. We still have a lot of
“I-you” junk in our value systems. (i.e. my church or doctrine is better,
my denomination is a little more superior, my geographical location is the
best, My ethnic hertiage is the best…) Yes, there needs to be:

1. Ethnic-specific, culturally-specific churches and para church
organizations.
2. Parallel ministries to different language groups within a church (i.e.
Cantonese, Mandarin, English speaking congregations that meet in the same
building.
3. English-speaking, ethnic specific churches and ministries…
(i.e. an ABC church, ABK church)
4. Ethnic-general churches and ministries (Asian American churches and
ministries).
5. Churches and organizations for Asian Americans who prefer multi
cultural environments (i.e. a church or organization that might have a
preponderance of Asian Americans, but others as well, and the ethnic issue
is not in the fore-front of peoples minds because they are sick and tired
of it).
6. Churches and organizations that are European American in make-up,
values, and thrust but appeal to Asian Americans who feel more “at home” in
that setting.
7. Innovative ministries OUTSIDE mainline churches and organizations that
God raises up to penetrate the lost, reach and disciple them.

#3. They are going to WAR….Asian American churches, ministries, and
laborers need to prepare for spiritual war like never before. Along with
the blessings of “America’s fastest growing” ehnic group, there are some
awful, demonizing things that are happening. For example, the staggering
growth of Hinduism, Buddhism, Taoism, Islam, Shintoism, Jainism, Sufism,
Sikhs, Baha’is, and Zoroastrians in the U.S. Hindus have 800 temples in
the U.S. and are taking spiritual domain. Who knows how this is demonizing
the U.S.? Buddhists, Taoists, and Shintos have 600 temples. The
Vietnamese have 140 Buddhist temples listed in their “yellow pages.” My
ministry is praying how we can raise up laborers who will be effective and
fruitful as pioneer missionaries to the 10/40 unreached people groups right
here in our nation, down the block, across the street… Yet, these
laborers need to be increbile pioneer types, most likely converts from
these groups who can set up dynamic equivalent churches and ministries that
are culturally-socially relevant. Anyone looking for some battles? We are
looking for recruits.

Pastor Mark, this is my God-given perspective from 25+years of Asian
American ministry experience on the streets of L.A.

Tom Steers,
director of Asian American Ministires of The Navigators
e-mail

— End —

To: Multiple recipients of list cac
Date: Fri, 07 Feb 1997 09:48:46 -0800
From: Ken Fong
Subject: Re: CAC List Mail: (Fwd) discussion forum for CACBCCN

Several years ago, I wrote my DMin dissert. on the future of
Americanized Asian American churches. I’ve not only been thinking about
and studying this question for the past ten-plus years, I’ve been
blessed to be apart of a uniquely AsiAm church these past 17 years that
God has seen fit, we believe, to put on the cutting edge.

For the sake of brevity, I will not go into too much depth. Just enough
to give you a taste.

First of all, kudos to Spencer. For someone who sounds pretty recent to
the ministry, you have put your finger on the leading edge of what is
about to happen with SOME of our AsiAm churches. More on this later.

There is a world of a difference between first gen. and fourth gen.
ministries. I’ve dev’d a simple model that I shared at this past Urbana
that attempts to capture the different challenges. I’ll sum it up for
you: When each Asian group immigrated to NAmerica, it started a RIVER
flowing. Filled with fresh water and fresh water fish (BASS). First
gen. BASS leadership hope to dam up the RIVER and stop the flow of
ACCULTURATION. But they are naive in their efforts. Can’t ultimately
thwart “gravity.” The flow continues.

RIVERS of immigration eventually began to merge, to meet in the BAY of
transition. Mix of fresh and salt water here. Esp. the denizen of
bicultural, bilingual 2-way fish (SALMON). Salmon can swim upstream but
can also go out to SEA. BASS can’t survive in the BAY.

BAY eventually flows out to the open SEA of inevitability. Deep, SALT
water. Only salt water fish can thrive here (COD). COD can live for a
while in the BAY, but too much fresh water influence, too confining.
Happiest out in the open ocean. Definitely can’t live in the RIVERS.

Key: each type of “fish/generation” requires a certain type of living
condition to thrive. Church leaders naturally will recreate the
conditions they THEMSELVES require to thrive. Hence, over time, we need
not only new churches planted all along the flow of acculturation, but
we also need pastors/leaders who themselves thrive in those conditions.

At Evergreen Baptist Church here in the Eastern ‘burbs of LA, we have
evolved from a “bass” Japanese-speaking mission (1920s) to a “salmon”
bilingual church (1930s-50s) to a “cod” multi-Asian (1990s), now
emerging multi-Asian, multi-ethnic church (2010), with pastors and
leaders to mirror the ‘fish’.

Also, to reach UNCHURCHED AsiAms we must take seriously the impact of
GenX culture on both Xer and Boomer AAs. They are searching for
authentic Christian community, not politics, not institutionalism. They
need to encounter Christ through an embodied apologetic (WITHness)
before they are open to our proclaiming the gospel in words (witness).
They must be convinced that we are a TRUE PEOPLE before they will
believe what we say is true. This means regular, compassionate,
sacrificial investment in our surrounding communities. Read “Conspiracy
of Kindness.” It also means creating new forms for worship, writing our
own experience into worship songs, learning how to preach to AA hearts,
not just their heads. By God’s grace, we’ve been pioneering many of
these efforts for the past ten-plus years. And we’ve seen the beginning
of making significant inroads into the unchurched AA populace.

Today, our church is Chinese, Japanese, Korean, SE Asian, Pac Islander,
White, Black and Hispanic. The last 3 make up less than 5%, but it’s
slowly growing and will have to grow if we are going to truly reach out
to our neighbors. Yet we don’t see us losing our essential cultural
ties. In fact, as we are forced to face our many differences, I believe
we’re bound to discover what is part of God’s image and what isn’t.

For those wanting to read a fascinating book on the future of the
American church that I believe has many cogent things to say to us in
the AA church, check out Mike Regele’s “Death of the Church”, Zondervan
’95. Much of my research I find reflected and amplified in this book.

Enough for now.

Dr. Ken Uyeda Fong

Well, this

— End —

To: Multiple recipients of list cac
From: Russell & Lisa Yee
Subject: CAC List Mail: No Chinese Presidnet
Date: Thu, 6 Feb 1997 23:05:47 +0000

Hi Folks –

Something to lighten your day. My apologies for those
of you who already saw it last year. N.B.: this week’s
_Time_ magazine (“Star Wars”) actually has a sidebar
on the supposed bad Feng Sui of the Oval Office!

Russell Yee
Oakland, CA

P.S., the confirmed statistic I cited a while back
of 6.7-6.8% of Chinese in the Bay Area going to Chinese,
Protestant churches not only does not include Chinese
RCs and any Orthodox out there, but also (I failed
to mention) all Chinese going to *non-Chinese churches*.
Anyone want to guess at how many that might be,
and whether it is growing? Is there *any* way at
getting statistics for this? (General Social Survey?)

————————–

Top Ten Reasons Why There Won’t Be A Chinese-American President
Any Time Soon

10. White House not big enough for in-laws
9. Engineering, medicine, and law always preferred over politics
8. Oval Office has bad feng shui
7. Can’t find decent roast duck inside the Beltway
6. Secret Service could never handle nagging from Mother
5. Dignitaries generally intimidated by chopsticks at state dinners
4. No chance for promotion
3. Lactose intolerance not considered politically correct
2. Senior aides won’t take off shoes before coming in

And the number one reason:

Air Force One: No frequent flier miles

— End —

To: Multiple recipients of list cac
From: Spencer Huang
Date: 6 Feb 97 16:46:44
Subject: Re: CAC List Mail: (Fwd) discussion forum for CACBCCN

I, too, would be interested in discussing or hearing about other’s opinions on
this matter. To be more specific, I’d like to discuss the future/present of
other English congregations in Chinese churches. Our church has recently
started a second English service and it appears that the English ministry is
starting to take off. Also we have recently undegone a name change from
Rutgers Community Chinese Church to Rutgers Community CHRISTIAN Church. I
would be curious to see how other churches are addressing this issue about the
future of Asian-american ministries.

I recently met with my pastor to briefly discuss some issues. It is my vision
to see the Chinese church expand beyond it’s comfort zone and give back to the
community – Much like caucasain churches getting involved with outside
ministries (inner city ministries, homeless, etc.). After talking to youth
in our church and seeing this ‘new’ generation of Asian-Americans, I can’t
help to think that the As-Am vision needs to broaden itself to include
multi-ethnicity ministries, address issues for today’s generation, become more
seeker-sensitive, rid itself much of the ‘Chinese’ culture, and begin to
strengthen family relations.

Also, as a fairly recent college grad currently in the workplace, I have seen
many of my friends who were active Christian leaders in my college fellowship,
stray from the faith. Why is this? It’s mostly because these individuals
cannot get plugged into a church that can meet their needs. These
individuals so on fire for Christ in college become discouraged by politics and
by the ‘luke-warmness’ of the church. And for me, I am having the same
difficultly adjusting to post-college life and the church. I don’t mean to be
negative about Asian-American ministries, but a change is necessary so that we
can reach those who are lost and keep those who become saved..

My desire is to see an Asian-American church that can address these types of
issues. Any input?

Spencer Huang

— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Thu, 6 Feb 1997 13:21:28 +0000
Subject: CAC List Mail: (Fwd) discussion forum for CACBCCN

——- Forwarded Message Follows ——-
Date: Thu, 06 Feb 1997 11:31:08 -0800
From: Mark Hanson-Kahn
To: djchuang@ix.netcom.com
Subject: discussion forum for CACBCCN

Dear DJ,

I would like to propose the following as a serious and significant topic for
all Asian-American Christians and all those invested in Asian-American
ministry in North America to discuss. If this has already been done to an
adequate extent, please accept my apologies as a relative newcomer to the
network (and please direct me to the relevant archives if poss).

The topic is, I believe, one that is vital to the work of Asian-American
Christendom. Given the low level of Church involvement of “established” (i.e.
post college, out in the market-place, most likely with a spouse, a mortgage,
and zero, one or two kids) As-Ams, (calculated at less than 5% of the As-Am
population as regular Church goers,), plus the paucity of Christian workers
(whether Church or para-Church) involved in full-time As-Am ministry, plus the
bi- (or multi-) cultural nature of As-Am Ministry, plus the lack of definition
in this area of ministry (No-One? seems to have adequately defined the
distinctives and challenges which this population and/or those in ministry to
this population faces), plus the burgeoning numbers of As-Ams active in campus
ministries (and thus the paradox that so few remain active in the Church) what
is our vision/goal/objective/desire/aim for the As-Am population in N.America,
what game-plan/strategy might be adopted to accomplish it, and what does each
of us (as Church, para-Church, full-time, staff, lay-leader) see as our role
in this mission???

There are probably a variety of ways of framing the topic. My question
is, beyond the singular desire to win this and every generation for
Christ, and/or to help establish the Kingdom of God in this generation,
and/or to contribute to preparing a Bride for Christ at the eschaton,
how do we see our mission as those involved in As-Am ministry? What do we
anticipate will be involved in the direction in which we are heading? What
opportunities/ challenges do we face/ anticipate facing in the next 5-10
years? What strategies might be adopted in meeting these needs?

Overall, my question is, Where are we going in terms of As-Am ministry in N.
America?

I do not limit the question to doing ministry amongst As-Ams alone, or to N.
America alone. Cross-cultural mission whether to other ethnic groups or
geographically outside of N.America is also a legitimate and important part of
the ministry equation, but as those whose starting point is N. American As-Am
ministry, where do we see this ministry going, together with all the
opportunites and challenges which exist?

One might answer that this is a question to which only God the Father
knows the answer, and that we should avoid playing the Holy Spirit;
whilst this is true, we have a responsiblity to use all of our God-given
abilities to plan, strategize and work wisely and efficiently in this
ministry, and God-honoring ministry demands that we both walk by faith,
trusting God for great things, and that we do the tough brain work of thinking
through our ministry for the Glory of God.

To think through this ministry we must first define what it is and what
it is not, both in terms of content and scope. We must conceptualize,
using our hard-earned experience to assist us in arriving at useful and
intelligible models for ministry. We must plan, strategize and cooperate
wherever possible to attain maximum effectiveness, and most of all we must
trust God together, for where two or three are gathered in Christ’s Name
(surrendering all to Christ, being sanctified by the Spirit and set apart to
do His will), and this can be just as much on the internet as anywhere else,
Christ Himself can and will be in the midst.

This then is broadly what I hope can be discussed. Again, if much
conversation has already ensued then please forgive my ignorance.
However, if not, then could we establish the topic of Ministry direction to
As-Ams as a BCCCN forum?

I realise that I have probably overlooked a number of significant areas
in the foregoing questions. I also realise that my definition of both the
topic and the scope of the topic may well be lacking. However, I do believe
that it is a subject of great importance, and that we have an opportunity,
with this new technology, of doing things effectively and efficiently that
have not been viable before.

To give you a little background on myself, the one who raises these
questions, I am a multi-ethnic, British born Believer, who has been
involved in ministry in Cardiff (Wales), London, Singapore, Chicago, and
Atlanta. My father is from mainland China. My mother, now deceased, of
European extraction. My wife, a Chinese Singaporean. Our two children, both in
elementary school, one born in Singapore, the other in Chicago. My
ministry/theological training from London Bible College, Trinity Evangelical
Divinity School, and the Arrow Leadership Program. I am currently Associate
Pastor at the Atlanta Chinese Church, although I shall be resigning in June in
order to complete my further studies.

I classify myself as an orthodox evangelical believer, and my desire is
to see the Church of Christ (all those of God’s elect, whether currently
born-again, or not yet) to Be and Become the Bride of Christ in Eternity (this
is God’s work in which he calls us to co-labor).

I look forward to the possibility of dialoguing with any who wish on this
important topic.

Sincerely in Christ,

Mark Hanson-Kahn. (Rev)

p.s. My personal email address is: pastor-mark@juno.com

— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Tue, 4 Feb 1997 12:07:31 +0000
Subject: CAC List Mail: about CAC

[This will be a monthly posting to remind you that you are a
subscriber on the CAC Forum. ]

FAQ: Frequently Asked Questions about CAC (Feb 97)

Q: What is this CAC mailing list?
A: The CAC Forum is an informal “mailing list” online discussion for Chinese
American Christians, where we discuss many issues related to (but not limited
to) Chinese American Christians, including campus ministry and ethnic church
issues, as well as some political issues concerning Asian Americans. As an
informal forum, you may also share ministry opportunities and prayer requests
accordingly.

Q: How many subscribers are there on CAC?
A: Currently we have more than 150 ministry leaders and laypersons.

Q: How do you unsubscribe (stop receiving CAC messages)?
A: Send an email message to “listserver@bccn.org” and on the first line of the
message body, write “unsubscribe cac” [without quotes].

Q: How do you subscribe to CAC (start receiving CAC messages)?
A: Send an email message to “listserver@bccn.org” and on the first line of the
message body, write “subscribe cac your_name” [without quotes]. Put your first
and last name in the place of your_name. You’ll receive a confirmation/
welcome message to say you’re a new subscriber.

Q: Is there an archive of old CAC messages?
A: There is an archive of selected CAC messages and posted articles at the CAC
web page ; the CAC mirror web page is at

Q: I’m only interested in some of the topics. What can I do?
A: As the list has grown, almost tripled in size within the past year, there
has been an increasing diversity of discussions and interests. If you would
like a more focused discussion group / mailing list, please write to DJ Chuang
and I can start a new one.

Q: What does CAC stand for?
A: CAC is Chinese American Christians. Although the scope of discussions
often discuss Asian American issues and sometimes generic topics, the name
stuck because of its origins.

Q: How does a “mailing list” work?
A: CAC is run by an automated computer program, called a “listserver”, which
send copies of email messages to all CAC subscribers.

Q: Why was CAC started and automated?
A: The list was started in 1995 by Drs. Timothy Tseng and Sze-Kar Wan. CAC
used to be a manually propagated carbon copy email, but was automated in
summer of 1996. We hope to bring Chinese American Christians together using
the latest technology so that we can share our ideas and resources on
furthering the cause of the Gospel of Jesus Christ in North America and around
the world. We hope that this CAC forum will serve as a “think tank” and/or a
networking vehicle for all of us.

Q: Is there a moderator for CAC?
A: That would be me, DJ Chuang , the list manager.

-end-

“It doesn’t count if it goes unsaid.” *

— End —

To: Multiple recipients of list cac
Date: Tue, 04 Feb 1997 00:54:13 -0500
From: “Tracey L. Minor”
Subject: CAC List Mail: TNT: Re: FCC Internet charges!!!!!!! (fwd)

>Date: Mon, 03 Feb 1997 23:58:06 -0500
>To: leslie shields
>From: “Tracey L. Minor”
>Subject: TNT: Re: FCC Internet charges!!!!!!! (fwd)
>
>
>>FYI, Pass it on
>>>
>>>———- Forwarded message ———-
>>>
>>> >Subject: Fwd: FCC Imposed Charges (fwd)
>>> >
>>> >I am writing you this to inform you of a very important matter currently
>>> >under review by the FCC. Your local telephone company has filed a proposal
>>> >with the FCC to impose per minute charges for your Internet service. They
>>> >contend that your usage has or will hinder the operation of the telephone
>>> >network.
>>>
>>> >It is my belief that Internet usage will diminish if users were required
>>> to pay additional per minute charges. The FCC has created an email box for
>>> >your comments, responses must be received by February 13, 1997. Send your
>>> >comments to isp@fcc.gov and tell them what you think.
>>> >Please forward this email to all your friends on the Internet so all our
>>> >voices may be heard.
>>>
>>> >Thanks for your time,
>>> CJohnson
>>> cj@crosslink.net
>
///\\\///\\\\///\\\///\\\///\\\///\\\///\\\///\\\
Tracey L. Minor, President
The Multicultural Advantage
Building America’s Competitively Diverse Workplace
600 W. Harvey Street, Suite A416
Philadelphia, PA 19144
Phone: 215-849-0946

— End —