Chinese in the Southland: a Changing Picture

To: Multiple recipients of list cac
Date: Thu, 31 Jul 1997 00:02:27 -0400 (EDT)
From: TSTseng@aol.com
Subject: CAC List Mail: Fwd: AAASCommunity: Reflections of an Affirmative Action Baby

CACers:

FYI, Tim Tseng
———————
Forwarded message:
From: raulebio@ucla.edu (Raul N. Ebio)
Sender: owner-aaascommunity@uclink4.berkeley.edu
Date: 97-07-29 03:39:05 EDT

I thought I’d pass this along. Please feel free to distribute.

Raul Ebio
Assistant Coordinator
Reading Room/Library
Asian American Studies Center
3230 Campbell Hall
University of California
Los Angeles, CA 90095-1546
phone: 310.825.5043
main office: 310.825.2974
fax: 310.206.9844
e-mail: raulebio@ucla.edu
web site for Center: http:www.sscnet.ucla.edu/aasc
__________________________________________________________________________

>Subject: Reflections of an Affirmative Action Baby
>X-URL: http://www.law.ucla.edu/Faculty/kang/editor/aababy.htm
>
>http://www.law.ucla.edu/Faculty/kang/editor/aababy.htm
>
>—————————————————————————-
>
> Reflections of an Asian American
> Affirmative Action Baby
>
> by
>
> Jerry Kang
>
> July 1997
> (c) 1997. All Rights Reserved.
>—————————————————————————-
>
>I am an immigrant from South Korea. I graduated valedictorian of my high
>school in suburban Chicago. I graduated Phi Beta Kappa and magna cum laude
>in physics at Harvard College. I graduated magna cum laude from the Harvard
>Law School, serving as a Supervising Editor of its Law Review. I clerked
>for a prestigious judge on a federal court of appeals. I am currently the
>youngest tenure-track law professor at UCLA. In short, I am the “model
>minority.” I am also a beneficiary of affirmative action.
>
>Were it not for affirmative action, I would not be teaching law today at
>UCLA. For starters, I had no intention of entering law teaching when I
>did. Were it not for a call from UCLA asking me whether I was interested, I
>would not have made such a quick jump into the academy. It would be
>self-deceiving to think that my paper record alone put me on UCLA’s radar
>screen. Having served on the appointments committee, I know how competitive
>and contingent law school hiring is: Extraordinary resumes, far more
>impressive than mine, are a dime a dozen. Without question, UCLA took
>affirmative steps to hire and recruit me partly because of the “diversity” I
>would add to a faculty then without a single Asian American. The call that
>solicited my application back in 1993 would be much tougher to make today,
>after the Regents’ decision to end affirmative action and the passage of
>Proposition 209.
>
>In crediting “diversity,” the faculty took into account the additional value
>that I would bring to the job given my particular experience and identity as
>an Asian American. We do not yet live in a color-blind society, so race
>matters in countless endeavors, such as teaching, mentoring, scholarship,
>activism, and citizenship. Put more particularly, who I am affects what I
>do. Who I am explains partly (not completely) why I teach a course called
>Asian American Jurisprudence; why I formally advise Asian American student
>organizations and informally advise many students of color, many of them
>Asian American; why I write and speak about knotty issues of race and
>equality; why I sit on advisory committees concerned with Asian American
>scholarship, public policy, and community.
>
>Affirmative action, not just “hard work,” gave me the opportunity to pursue
>these worthwhile projects in the privileged capacity as a UCLA law
>professor. It is an opportunity I am deeply thankful for. It is an
>opportunity I shall not waste. But as Asian Americans, like all Americans,
>continue to talk seriously about the future of affirmative action, we must
>not accept too quickly self-flattering stereotypes of the “model minority.”
>If we are heartened by the increasing numbers of prominent Asian American
>lawyers, scholars, judges, and politicians (who are often trained in law),
>we must recognize two points. First, most got there despite the prejudice
>that marks Asian Americans as foreigners, technically proficient but
>unimaginative, plodders not leaders. Second, most got there-as I did-with
>the help of affirmative action, which recognizes the relevance of our
>experience, identity, and communities.
>
>

================================================================
* 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: Tue, 29 Jul 1997 11:52:44 -0400 (EDT)
From: AsianPK@aol.com
Subject: CAC List Mail: Fwd: bone marrow plea

If you have not already responded to a plea like this, I trust you will
consider doing so as you feel lead. I went in about a year ago in response
to a similar plea.

Thanks,

Louis Lee
———————
Forwarded message:
Subj: Fwd: bone marrow plea
Date: 97-07-28 22:19:19 EDT
From: Kvork
To: AsianPK

Hi Louis,

Here is a request via a fellow Doctoral student at UCB. She has forwarded a
plea for a bone marrow donor in the Asian community. Do you know of anyone
who could help.

Kathy V
———————
Forwarded message:
From: efanning@uclink2.berkeley.edu (Elinor Fanning)
To: sph_allschool@garnet.berkeley.edu
Date: 97-07-28 17:30:30 EDT

To School of Public Health friends and colleagues:

This appeal comes via a friend and colleague of mine at UCSF. The letter is
from a guy who works in the same lab who is in desparate need of a match
for bone marrow transplant. He has a rare HLA type, and has been unable to
find a donor in the registries. His maternal side is mainland Chinese,
father is Taiwanese. Please consider this message and it’s request for
typing seriously, especially if you could be a match, and think about
anyone you know who might be able/willing to help. To find out more about
marrow donation, and how to register to be a donor, have a look at the
website cited below in Alan’s letter.

Thank you,

Elinor Fanning
Environmental Health Sciences
UC Berkeley

>July 24, 1997
>
>Dear friends, apologies for the mass-mailing and for the delays.
>Most of you have not heard from me for awhile, or at best received a
>cursory note saying that I was busy. I owe each of you an
>explanation. When reading what follows, I ask that you think of
>pleasant times and conversations, both profound and light-hearted,
>that I have had with each of you. Without further ado, here is my
>explanation:
>
>As each of you already knows, I have been suffering from chronic
>myelogenous leukemia for more than two years. Various attempts to
>control or eradicate the cancerous bone marrow cells have so far
>failed. But at least my doctor and I were able to keep the cancer at
>bay to the extent that I could function as a normal and real human
>being. For the past two years I have sought treatments, worked and
>played, traveled and enjoyed the big and little things in Life,
>continued old friendships and even built new ones, and found Love.
>So in a sense my cancer was not real, it was merely an abstraction
>from a blood smear.
>
>Now everything has changed, and not for the better. On July 7, 1997,
>I was diagnosed as entering blast crisis, where the erstwhile
>chronic leukemia becomes acute and chemotherapeutic regimens become
>but delaying actions to forestall the inevitable. From three to six
>months from now my cancerous marrow cells will proliferate out of
>control and kill me, unless they are ruthlessly eradicated and
>replaced with someone elses healthy bone marrow. Of course that
>healthy marrow must be tissue-compatible with me (must match me).
>
>Most of you already know about the existence of bone marrow donor
>registries, that no one on those registries matches me, and that the
>best chance of finding someone who matches me is to add as many
>Asians as possible to those registries. And many of you, thankfully,
>have made great efforts to add Asians to those registries.
>Unfortunately, despite two years of effort, we have not yet found a
>match for me. So today, I ask you to join me to try again. I say,
>One last push. Because THIS IS IT.
>
>So what to do? Just get every Asian on the planet registered.
>Heres how to do it:
>
>1. if you are Asian, get yourself registered. And your relatives too.
> In the USA, its free.
>
>2. get all your Asian friends, colleagues, and associates registered.
>
>
>3. pass this note (soft and hard copies) or selected parts of it to
>everyone, and I mean everyone. I have written a personal appeal at
>the bottom of this email that should be suitable for this purpose.
>The same appeal appears on my new website.
>
>4. website, what website? It should be up-and-running by the time
>you get this email. It is rudimentary, but is improving. The
>technical master behind it is Ben Burbridge and technical
>difficulties shall be made known to him. This website contains all
>sorts of stuff that are useful in order to get registered and to
>convince other people to register. Feel free to copy or download
>anything there. The URL is http://www.slip.net/~rwwood
>
>5. volunteer for registration drives, or organize one yourself. An
>easy way to do this is to call up one of the non-profit organizations
>that exist to register Asians. There is also no reason you might not
>donate technical expertise or money to these or other such
>organizations. In the USA, the major non-profits are:
>
>Asian American Donor Program (AADP)
> 2363 Mariner Square Drive, Suite 241
> Alameda, CA 94501 USA
> 1-800-593-6667
> 510-523-3366 phone
> 510-523-3790 fax
> asamdonors@aol.com
>
>Asians for Miracle Marrow Matches (A3M)
> Casa Heiwa, 231 E. 3rd St.
>Los Angeles, CA 90013 USA
>1-888-A3M-HOPE
>213-473-1661 phone
>a3m@ltsc.org
>
>Cammy Lee Leukemia Foundation (CLLF)
> 37 St. Marks Place, Suite B
> New York, New York 10003 USA
> 1-800-77-CAMMY
> 212-460-5983 phone
> 212-460-5971 fax
> cllf@juno.com
>
>Buddhist Compassion Relief
>Tzu-Chi Foundation USA (BCRTCFUSA)
>1000 S. Garfield Ave.
>Los Angeles, CA 91801 USA
>626-281-9801 marrow hotline
>626-281-3383 phone
>626-281-9799 fax
>buddhist.tzu.chi.free.clinic@worldnet.att.net
>
>6. do your own thing. For example, Ray Lin has today taken it upon
>himself to contact every news agency in the San Francisco Bay Area
>and talk them into running a story about me. Holle Singer filmed an
>interview with me in New York to be used as a public service
>announcement. Ben of course created the website. Others of you have
>volunteered to write newspaper articles or to create videos or to
>contact Asian community organizations or Asian churches. Translation
>of my personal appeal into Korean and Vietnamese is a must (I already
>have people doing Chinese and Japanese).
>
>7. for more information, consult the website, contact the non-profits,
> or talk to my parents James and Joyce [djea88a@prodigy.com], my
>sister Zenda [zendakuo@compuserve.com], or my sweetie Ako [ah@aapcho.
>org]. DO NOT REPLY to this email address, as it is temporary.
>
>I find this letter strange, because as you know I am a fairly
>independent kind of person. But for the first time I truly truly
>need your help. Without it I definitely will not make it to your
>next birthday party. 😉
>
>Good luck, take care, and of course, be most excellent to your
>friends. Love, Alan
>
>PERSONAL APPEAL follows
>
>Hello. My name is Alan Kuo. I have only three months left to live,
>according to my doctors. Only someone like you can save me. This is
>why:
>
>I have leukemia, a cancer of the blood. The only known cure for this
>disease is a bone marrow transplant. Without it I will die. To
>receive a transplant, I must find a tissue-matched donor. Because
>tissue type varies by ethnicity, my matching donor will most likely
>be found among people like myself, people of Asian descent – like you.
> So far, I have not found a matching donor.
>
>This is why I am appealing to you, a fellow Asian, to ask for your
>help. You and your friends can make the difference between life and
>death for me, as well as for others present and future who suffer
>from this cancer. It takes just fifteen minutes of your time, a
>simple blood test will determine if you are my match. Please help
>save my life by registering with your local marrow donor program.
>
>My parents are immigrants from China and Taiwan, and I love them and
>my sister dearly. My family has pushed me to study hard at Harvard
>and to earn my PhD at the Massachusetts Institute of Technology; I am
>presently doing biomedical research at the University of California
>at San Francisco, a premier medical center which is also treating my
>leukemia. I am sad that my promising career is being prematurely
>terminated by a random disease. I am far more saddened by the
>possibility of being separated forever, in as little as three months,
>from my family, from my many friends, and from my dear Ako. And I
>wish more than anything to continue enjoying this blessing we call
>Life. So please get your tissue typed, you might save a life.

— End —

To: Multiple recipients of list cac
Date: Mon, 28 Jul 1997 12:52:54 -0400 (EDT)
From: AsianPK@aol.com
Subject: CAC List Mail: PK AA conf registration

Please note the following instructions for last minute registrations for the
PK AA conf coming up very soon on 8/9 and please pass this info along to
others who may need it. Thanks!

Louis Lee

Promise Keepers National Ethnic Ministries Manager to Asian Americans
16089 Penn Ave. San Lorenzo CA 94580 (510)278.1000 (phone/fax) [email:
AsianPK@aol.com]

Last Minute Registrations For PK Asian American Conference on 8/9/97

Some men and churches are wondering about how to register for the special
Promise Keepers one day conference for Asian American men on August 9, 1997
as we enter these final two weeks before the event.

If men can call the toll free registration number (800.888.7595) using a
credit card, they should continue to do so until Wednesday, August 6. I will
receive daily faxes and email from PK national office in Denver as men call
in to sign up. However, I will have their wristbands held for them to be
picked up at the door on the day of the conference since there may not be
time to mail them this registration material.

If men plan to mail in their registration forms along with a check, they
should only continue to send them to the Denver address up through Friday,
August 1. After August 1, they should mail their registration form and check
(still made out to PK) directly to me at 16089 Penn Ave. San Lorenzo CA
94580 (510.278.1000). Again, we will have their wristbands waiting at the
door on the day of the conference.

Please help others to receive these instructions if needed. Also, we would
deeply appreciate your prayers as we complete preparations for this
conference. We are trusting God for a special time of worship and ministry
of God’s Word that impact and change our lives!

Thank you very much,

Louis Lee

— End —

To: Multiple recipients of list cac
Date: Mon, 28 Jul 1997 11:15:36 MDT
Subject: CAC List Mail: A Slice of Life
From: gdot@juno.com

O, the eye of Man is searchin’
for a slice of life, you know,
a radiance designed for dark sunglasses

The eye is outa focus
if the heart of Man is closed
while the Light of Life and Prince’a Darkness clashes

Is the darkness for forever principalities of fear
who dominate the World, contrive disaster?

The Light they wanna measure
while the measure is a year,
the year a second not a second faster,

is the Spirit to us quicker
than a gleam or a sigh
than the patriotism risin’ from th’ slime

than the melting of th’ ice caps when th’ ocean’s goin’ dry
than the politicians politikin’ crime

than the laceratin’ laser-powered particles of beams
than th’ glaciers leavin’ legacies in mud

than the wish we had our wilderness
the nature of our dreams
and rivers drained of red Commanche blood

than th’ synapses of missiles
than th’ brains of SDI
than the reasons rollin’ outa rollin’ rhymes

than the dirty tricks upon us
than the tears we wanna cry
than the meanings gleaned from lips of loves and mimes

A double edg-ed saber,
a blade the Spirit sharpened
like a razor is the Light of Jesus’ mouth

His slice of Life within us now,
a flicker to the soul,
will cut us to the quick to call us out,

to comfort us and vanquish every doubt,

to turn us from our selves and inside out..

) 1997 go

— End —

To: Multiple recipients of list cac
Date: 26 Jul 97 21:45:26 EDT
From: “J.C.”
Subject: CAC List Mail: Re: IMPORTANT INFO FROM CWA ON THE BOYCOTT OF DISNEY

FYI, J. Chang

Message text written by Concerned Women for America
>Disney Stonewalling Brings Womens Group into Boycott
(BP 7-23-97; Posted 7-24-97)
By Tom Strode

WASHINGTON (BP)–The Disney Company fumbled a supposed attempt to reach out to
Southern Baptists and
others, in the process pulling a 500,000-member womens organization into the
boycott of the entertainment
giant and causing other groups to consider such action.

John Cooke, Disneys executive vice president of corporate affairs, pulled out of
a meeting he had scheduled
July 23 in Washington with pro-family organizations critical of the companys
productions and policies.
It was the second time Cooke had withdrawn from such a meeting, participants
said. The Disney representative
who replaced Cooke listened to concerns but offered no plan or commitment to
deal with them, participants said.

Afterward, Concerned Women for America announced it is joining the boycott as a
result of Disneys
stonewalling. CWA, the countrys largest pro-family womens organization with more
than half a
million members, rarely participates in boycotts, staff members said.

At the same news conference, Focus on the Family and Family Research Councilboth
with policies of
not boycottingsaid they will consider a reversal in this case.

It is “very likely” Focus support of the boycott will increase and “very
possible” it join the boycott,
spokesman Mark Maddox said. In addition, a spokesman for the Atlanta-based King
for America Inc.
civil rights organization said it will seek to bring other civil rights groups
into the effort.

CWA joins the Southern Baptist Convention and other denominations that have
voted to boycott Disney
because of policies and productions described as promoting homosexuality and
other forms of
immorality. When messengers passed a resolution in June urging Southern Baptists
to “refrain from
patronizing” Disney, they joined the Assemblies of God, Presbyterian Church in
America and other
denominational groups in a boycott.

On July 21, Cooke called to say he would not be able to attend the meeting, said
Art Rocker, president
of King for America. Cooke sent a letter to the other participants. In a July 22
letter to Southern
Baptist Ethics and Religious Liberty Commission President Richard Land, Cooke
said he would be
unable to attend because he had been asked to introduce Secretary of State
Madeleine Albright at a
meeting in Los Angeles. Land already was in Washington for the meeting when he
received the letter
via fax.

Richard Bates, head of Disneys Washington office, replaced Cooke at the meeting.

“I am very disturbed that Mr. Cooke was not here to meet with us,” Land said at
the post-meeting news
conference held in a mist outside the hotel where the meeting was held. “I came
to this meeting from
Nashville, Tenn., with the understanding that we were going to hear some
proposals from Mr. Cooke in
his decision-making authority at Disney …

“Now folks, Ive been dissed before. I know when Ive been dissed, and Im going to
make sure that
Southern Baptists know theyve been dissed.”

Tom Deegan, a corporate spokesman for Disney, said in a telephone interview from
California there
“was never any understanding on our part that we were to bring” a proposal to
the meeting.

“Our intention today was to meet and listen and to dialogue with people who have
expressed their
anger with us,” Deegan said.

American Family Association President Donald Wildmon, which first called for a
Disney boycott in
1995, said after the news conference:

“The meeting was just Disneys way of saying, Get lost. Were not interested. We
dont care. I mean
you couldnt have said it with any more force than that. Youre unimportant. Youre
small. Youre a
minority. Youre insignificant.”

Land told reporters, “The next time we meet with Disney, it will be at Disneys
invitation and it will
be when their attention has been focused by the grassroots boycott thats going
to take place, which
is just beginning. And we will be there to listen to decision-making authorities
giving us their plan
for how they intend to move their corporation back to a wholesome, family
friendly entertainment
conglomerate. Until then, I dont think there are going to be any more meetings.

“Disney needs to understand that this boycott has just gotten started. There is
an avalanche traveling
downhill at break-neck speed consisting of millions of Southern Baptists who are
going to withhold
their pocketbook from Disney. Disney will be in our prayers; it will not be in
our pocketbooks until
there is a major shift in corporate policy.”

The boycott will take about three years to reach full effect, Wildmon predicted.

Alveda King, chairman of King for America and the niece of late civil rights
leader Martin Luther King
Jr., said at the news conference the groups want Disney to have its subsidiaries
“integrate those same
values” the parent company has been known for.

“Thats not very hard to do,” said King, who met with Cooke the same week the SBC
adopted its
resolution. “Disney knows how to be a parent, and Disney knows how to promote
family values. That
needs to go throughout the whole organization. Right now thats not happening.

“We still believe that Disney has the opportunity to make those changes.
However, the momentum of a
movement once started cannot be easily stopped, perhaps never stopped. So we
want Disney to know
how furious we are and yet how concerned we are.”

Recalling the title song to the “Mickey Mouse Club” TV show, Rocker told
reporters, “As we sung last
night and Ill sing again, M-I-C, well see you soon Mike Eisner; K-E-Y, because
youre anti-family.”
Eisner is Disneys chief executive officer.

Although CWA rarely participates in boycotts, “weve had to come to the
conclusion that the Disney
corporation is a cultural polluter,” said Jim Woodall, the organizations CEO.
“What used to be the
Magic Kingdom has become the Tragic Kingdom.”

Clark Hollingsworth, executive vice president of Coral Ridge Ministries, called
Disney and its
subsidiaries a “modern-day Dr. Jekyll and Mr. Hyde story.” He urged Disney to
“address the Mr. Hyde
part.”

Wildmon told reporters he wanted to thank Eisner “because hes been able to do
something within a
matter of months that I havent been able to do in a matter of 20 years, and that
is he has awakened a
sleeping giant. He has aroused apathetic people who are sitting in their pews.
… The boycott has gotten
off to the quickest start, gained quicker momentum and more support than any
other boycott … weve
ever tried in 20 years.”

For more information on the Disney boycott, visit CWA’s website at
http://www.cwfa.org and view our newsflash and our press release.

— End —

To: Multiple recipients of list cac
Date: Fri, 25 Jul 1997 22:03:43 -0400 (EDT)
From: TSTseng@aol.com
Subject: CAC List Mail: Book Review: Conversion of Missionaries

CACers:

FYI, Tim Tseng

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

Date: Thu, 24 Jul 1997 14:40:10 -0400

From: “Dave Burrell, H-AMREL”

Subject: (REVIEW) Xi’s, _The Conversion of Missionaries_, reviewed by
Zaccarini

Lian Xi, _The Conversion of Missionaries: Liberalism in American Protestant

Missions in China, 1907-1932_. University Park: Pennsylvania State

University Press, 1997.

Reviewed for H-USA by Cristina Zaccarini, SUNY@ Stony Brook, NY.

Abundant scholarship has been produced on Protestant missions and

Sino-American relations; however, most studies have sought to explore how

missionaries attempted to impose their own nation’s social, political and

economic systems upon the Chinese. Seeking to go beyond historical

explanations which reduce missionaries to “a mere wing of American

expansion,” Lian Xi’s _The Conversion of Missionaries_, eschews an

oft-trodden path.(pp.xi,xii) Instead, this book offers readers the complex

and richer story of how China’s culture and her national awakening changed

American missionaries and shaped the formation of early twentieth century

liberal Protestantism. By so doing, Lian Xi, Assistant Professor of history

at Hanover College, Indiana, and former Fujian Normal University instructor,

offers an important contribution to scholars of religious studies and the

history of United States culture and foreign relations.

In the first of two parts, Lian Xi uses the personal writings and

publications of Dr. Edward Hume, President of Yale-in-China, Frank J.

Rawlinson, editor of the _China Recorder_ and novelist Pearl Buck to

illustrate the unique conversion experience of three former missionaries.

Lian Xi presents their stories as “windows to understanding the change

toward a broad theological and cultural liberalism in American Protestant

missions in twentieth-century China.(p.13) Influential figures for the

Protestant missionary movement, American perceptions of China and Protestant

thought in the United States, these three central characters are doubtlessly

a valid focus for this work; however, Lian Xi admits that any claim to their

“representativeness” is problematic and, in Part II, provides readers with

the background from which the three developed.

Using the Centenary missionary Conference of 1907 and the 1932 Laymen’s

Report as the defining milestones in Liberal Protestant thought, Part II of

this work delineates the particularities of fundamentalist-modernist

controversies: the growth of inter-denominationalism, the emphasis upon

medical, educational and social endeavors over evangelism, reconciliation

with Higher Criticism and the theory of evolution and, by 1932, the

understanding of and appreciation for oriental religions. In addition, Lian

Xi offers glimpses into the views of other liberals such as John Leighton

Stuart, Henry W. Luce, E.C. Lobenstine, Earl H. Cressy, Gilbert Reid, and

Edward Thomas WIlliams.

Lian Xi’s treatment of Hume’s Rawlinson’s, Buck’s and the broader liberal

movement’s shift away from nineteenth century evangelism to twentieth
century

liberalism is commendable for its depth and diversity. The three

missionaries and the centrist liberal majority all rebelled against the

“hellfire theology of their fathers.” The catalysts for this change were a

growing appreciation for Chinese culture and the influence of Chinese

Nationalism; however, Chinese influence took distinct forms and brought
about

a myriad of Liberal Protestant conversion experiences, carefully depicted by

Lian Xi.

One such experience was that of Edward Hume, who arrived in Changhsa,

capital city of the Hunan province in 1905 eager to begin work for the Yale

Hospital. Considering himself the only doctor in that city of 300,000 (and

ignoring the Chinese doctors already there), Hume set out to replace Chinese

superstitions with Western medicine and Christianity. By the 1911

revolution, however, Hume would begin to reassess his original goals.

Lian Xi reconstructs the important episodes influencing Hume’s understanding

and respect for the scientific validity of Chinese medicine and his

cognizance of its complex relationship with oriental religions. The author

explains how Hume’s change in perspective was accelerated in the mid-1910s,

as Chinese Nationalism reached its peak and as the colleges of Yale-in-China

were set aflame with anti-imperialism. By the 1920s, with the Burton

Commission’s recommendation that Yale-in-China be moved to a new site as

part of a six college union, Hume had replaced his doctrinal views with a

belief in international service. Nationalist demands that missionary

institutions be administered by the Chinese led Hume to relinquish the

presidency of Yale-in-China to make way for the appointment of a new Chinese

president. By 1927, he would resign his missionary work altogether, finding

it irreconcilable with his growing respect for Chinese national and cultural

self-determination.

In contrast to Edward Hume’s experience, Frank J. Rawlinson’s story suggests

that missionary work and liberal transformation were not mutually exclusive.

Rawlinson’s goal upon arrival to Shanghai in 1902 was to elevate the

Chinese, “struggling in chains on a low level of civilization” and to
thrill

“gaping crowds with my preaching.” (p. 64) A teacher and evangelist,

Rawlinson’s conversion was in part spurred by his study of Chinese classics.

However, his greatest impetus for change stemmed from the emergence of the

New Culture and May fourth Movements of the 1910s, and the Chinese

anti-Christianity and anti-imperialism of the 1920s. Rawlinson would be

influenced by Chinese intellectuals such as Chen Tu-hsiu (first general

secretary of the Chinese Communist Party), who viewed the emulation of the

life of Christ, rather than doctrines, as the only redeeming value of

Christianity. Rawlinson began to preach and practice a new missionary

orientation after World War I: He administered to Shanghai’s rescued slave

girls and prostitutes at their Christian haven at the Door of Hope.
Further,

in a series of circumstances which would result in Rawlinson’s 1921 break

with the Southern Baptist Board, he used his role as editor of the _Chinese

Recorder_ to support the social gospel and the growing movement for

inter-denominational cooperation. Rawlinson urged Christians to appreciate

Chinese religious traditions and recognize their own past indifference to
the

injustices of imperialism and capitalism. Rawlinson’s eventual appointment

to the American Board (ABCFM) and his efforts to shape a new liberal

direction for missions through _The Chinese Recorder_ indicate that it was

possible for him to reconcile missionary work with his growing respect for

Chinese culture. While, as Lian Xi notes, his untimely and tragic death in

1937 prevents us from knowing with certainty, Rawlinson’s brand of Liberal

Protestantism mirrored that of most centrist Protestant Liberals who managed

to reconcile their work as missionaries to their respect for the Chinese.

Conversely, of the three missionaries in this work, Pearl Syndenstricker
Buck

most embodied the mutual exclusivity of missionary work and Liberal

Protestantism in China. Lian Xi describes Pearl’s liberalism as

contradictory from its inception: She both rejected the nineteenth century

evangelical zeal of her Presbyterian missionary parents’, Absalom (Andrew)

and Carrie Sydenstricker, and benefited from their obvious admiration for

the Chinese. As Lian Xi explains, Andrew had believed Christianity

historically indebted to oriental religions. Acting on this belief, he had

placed Pearl under the tutelage of a Chinese scholar, Mr. Kung, whose

Confucian teachings would make a strong impact upon her development. While

she had come to know and love Chinese culture as a child, at the start of

Pearl’s career as a missionary for the Presbyterian Board in 1914, she too

expressed disdain for her host country, noting the “oppressed … with a

realization of how awfully much there is to do.” (p. 110) Unlike Rawlinson

and Hume, however, Pearl’s conversion did not entail a transition from

evangelism to social service. While in northern Anhwei as an evangelical
and

educational missionary, Pearl became enchanted with the earthiness of

Chinese farmers, whose existence came alive to her as she walked the
streets.

Appreciation for the Chinese deepened in scope during the 1920s, when the

married Pearl Buck relocated to Nanking with her husband: There she came in

contact with Chinese Nationalism,and anti-imperialism. The result of Buck’s

conversion was, like Hume’s, a devotion to international service: Buck came

to develop a strong “belief in the human ties across racial differences.”

She would devote the rest of her life to the development of understanding

between East and West. Eager to accept the naturalness of Chinese culture

and unwilling to see it changed, Pearl Buck renounced not only her own

position as a missionary, but the movement in its entirety. As Lian Xi

notes, Buck would bring a theological storm to the Presbyterian Church,

declaring missionaries “scornful, vulgar, ignorant … superstitious,” and

“disdainful of a great culture.”(p. 121)

Buck’s charge brings to light an issue central to this book: Most

missionaries were astounded by Buck’s accusations, and as Lian Xi notes,

there existed a centrist liberal majority which had found comfort in a

moderate liberal theology. Their language was often ambiguous, enabling
them

to see themselves as emulating the lives of Christ while remaining

broad-minded. This majority had not found their theological conciliations

incompatable with missionary goals. Thus, acceptance and appreciation for

Chinese culture was often incremental and did not lead directly or uniformly

to the renouncing of missionary goals. This was especially true for women:

They comprised 60 per cent or more of most missionaries.

The emphasis on social, educational and medical work, characteristic of

Liberal Protestant concerns beginning in the 1920s, was discernible among

women missionaries immediately upon their arrival to the foreign field, and

as early as the mid-nineteenth century. For women, piety and service were

synonymous. In addition, many women missionaries shared similarities with

Pearl Buck, viewing their missionary goal as that of improving understanding

between East and West.

Lian Xi’s _The Conversion of Missionaries_ offers a valuable approach to
the

study of Protestant missionaries. It succeeds admirably in its task of

illustrating how appreciation for Chinese culture and the influence of

Chinese Nationalism transformed the missionary goals of individuals and the

broader Protestant missionary movement in China. In addition, Lian Xi’s

provocative study has enormous applicability to mainstream Protestant

Liberals, and women missionaries in particular.

Copyright $B%% (J1997 by H-Net, all rights reserved. This work may be

copied for non-profit educational use if proper credit is given to the
author and the

list. For other permission, please contact H-Net.Msu.Edu

— End —

To: Multiple recipients of list cac
Subject: CAC List Mail: Revelation Rock
From: gdot@juno.com
Date: Mon, 14 Jul 1997 05:49:03 EDT

‘I keep asking that the God of our Lord Jesus Christ, the glorious
Father,
may give you the Spirit of wisdom and revelation, so that you may know
him better.’

Ephesians 1:17 NIV

is revelation how the book ends or the end of the World?
i heard somebody questioning both
and is revelation real, is it possible now?
is the Spirit here like wind where e’re it bloweth?

is it eso-teric, the words for chosen few?
is the rushin’ wind a Christian Soviet?
is Solomon mythology, a sleuth without a clue?
is revelation just a form of opiate?

is revelation in our minds, did adam till a garden?
did his wife commit a sin that he shared?
does the Devil have a belly, crawl upon the hardened ground
does the Prince of Darkness slither in th’air?

is it rapid eye movement? is it God as he seems?
is he colored in the deepness of sleep?
is he magic? is he mystical? is revelation dreams?
is it reason pushing faith to a leap?

is revelation music like a tabernacle choir?
is it angels on stage or in a cloud?
is revelation melody? does harmony inspire?
is it silent or is revelation loud?

is it only for the pastor? is it really for a monk?
is it Oral? is it red, white, and blue?
does it come here from th’skies, on the wings of a dove?
and with what does revelation hav’t’do?

well, to Paul it is power, it’s the knowledge of God
his mystery, the Gospel, disclosed
Spirit-given thoughts is revelation, belief
how the earth is unearthed and disposed

his revelation is free, is according to God
by th’artist drawing pictures verbose
Paul, th’ artist, on a mission which the angels applaud
Jesus thrillin’ all th’people He chose

revelation is special, it is ages ago
it was formed before the forms had arrived
it is newer than new, and immediate, though
it was copied by the Levites and scribes

and wiser than I, it is bigger than me
revelation is like nothin’ I know
the message is here though the messenger’s gone,
it lives on in chosen people below

It lives on in holy people who grow

Yep, it lives where the Spirit can go

Yep, it lives where the Spirit can go…

)1997 go

Gary Ottoson
====================
members.aol.com/ozoneg

— End —

To: Multiple recipients of list cac
Date: Sat, 12 Jul 1997 22:19:10 -0400 (EDT)
From: AsianPK@aol.com
Subject: CAC List Mail: PK AA conf

Please forgive this repetitive request for some of you. However, I conti=
nue
to hear from sources that would like to receive this info on the Promise
Keepers Asian American conference on August 9, 1997. If some of you are =
able
and willing to forward this info to others it would be appreciated. Than=
ks
to all who have already helped in this way.

The only cut off for pre-registration for this conference would be a sell=
out
of the 2,200 available seats. At this time there is still plenty of room=
but
we are anticipating many registrations to come in during these next few
weeks.

We are still looking for men and women who might be able to volunteer to =
help
on the day of the conference. We would especially appreciate additional
prayer support. Please contact me if you have any questions.

Thanks again!

Louis Lee

Promise Keepers presents

=93The Making Of A Godly
Asian Man!=94

This special one day conference will be held on

Saturday, August 9, 1997
9am – 6pm
Redwood Chapel, Castro Valley

Topics and Speakers
Gospel Message – Pastor David Gibbons, New Song, LA
Self Esteem – Pastor Wayne Ogimachi, Christian Layman, Berkeley
Personal Purity – Louis Lee, PK
Family – Pastor Jeff Louie, Sunset Chinese Baptist, SF**
Career – Pastor Ken Fong, Evergreen Baptist, LA**
Small Groups – Dr. Bruce Fong, Multnomah School of the Bible
Reconciliation – Keith Young, PK

** – during these two segments, there will be a special Youth Break Out f=
or
teens!

Cost =3D $20 pre-registration, $35 at door (includes lunch)

Registration brochures will be available in early May, 1997
However, men may register by calling PK toll free using a credit card at:
1.800.239.7028 if you know your constituent number or
1.800.265.6023 if you do not know your constituent number
Please refer to conference code #97401

For more information, please call either
Louis Lee at (510)278.1000 or
Keith Young at (916)446.5708

Thanks!

— End —

To: Multiple recipients of list cac
Date: Fri, 11 Jul 1997 03:55:47 -0400 (EDT)
From: TSTseng@aol.com
Subject: CAC List Mail: “Battle of Minds”

Did anyone see the recently aired PBS documentary called “Battle of Minds”?
It is a part of the POV programming and centered on the fundamentalist
takeover in the Southern Baptist Convention. It highlighted the drive to ban
women’s ordination and the Southern Seminary transition led by president Al
Mohler and leading to the ouster of Molly Marshall.

I realize that this is a very diverse list – many, I imagine, would wrestle
with the issue of women’s ordination. But, I’d like to encourage those who
have seen the documentary to “air” your responses on this list. In my
opinion, that documentary highlights issues that connect with Asian American
Christians. What do you think?

Tim

— End —

To: Multiple recipients of list cac
From: TSTseng@aol.com
Date: Wed, 9 Jul 1997 14:26:32 -0400 (EDT)
Subject: Re: CAC List Mail: server changes coming

DJ:

Thanks for all your excellent work in maintaining this list! – Tim

In a message dated 7/9/97 9:21:11 AM, djchuang@IX.NETCOM.COM (DJ Chuang)
wrote:

<>

— End —

To: Multiple recipients of list cac
From: TSTseng@aol.com
Date: Wed, 9 Jul 1997 04:25:34 -0400 (EDT)
Subject: CAC List Mail: Tseng change of address

Greetings! I want to inform you of my change of address. Beginning this
July 22, my new address will be:

Rev. Dr. Timothy Tseng
S. K. Crozer Assistant Prof. of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, New York 14620
(716) 271-1320
FAX: (716) 271-8013
Email: tstseng@aol.com [until further notice]

— End —

To: Multiple recipients of list cac
Date: Wed, 9 Jul 1997 04:15:39 -0400 (EDT)
From: TSTseng@aol.com
Subject: CAC List Mail: Poll of Chinese in So. Cal.

CACers:

FYI, Tim Tseng
=====================================

[For CISNEWS subscribers –Mark Krikorian]

Chinese in the Southland: a Changing Picture
Immigrants make up 87% of what was once a largely U.S.-born community.
Optimism about life here is a common thread in the diverse group.

Los Angeles Times, Sunday, June 29, 1997

CONNIE KANG, Times Staff Writer
When art historian Suellen Cheng moved from Taiwan to Los Angeles 23 years
ago, she felt lost whenever she went to Chinatown.

Merchants and residents — like most Chinese Americans at the time — had
roots in Cantonese-speaking southern China. Many also had roots in America,
some dating to the railroad workers who arrived here in the 19th century.

“Everyone spoke Cantonese,” recalls Cheng. “I was the only one speaking
Mandarin and Taiwanese.”

By the 1980s, however, she no longer felt like an outsider among her own
people. Hundreds of thousands of ethnic Chinese from throughout Asia had
settled in Southern California, transforming one of the nation’s more
homogeneous and established Asian American settlements into a complex and
diverse community of immigrants.

Now, when Cheng visits Chinatown, she feels completely at home: “My, you’ve
been here a long time, they tell me.”

Cheng’s experiences parallel far-reaching demographic changes also seen in a
new Times poll, the first comprehensive survey of Southern California’s
Chinese community.

The survey of 773 ethnic Chinese in six counties paints a picture of a
predominantly immigrant community made up mostly of well-educated,
white-collar workers and their families who have come to America since the
1970s to join relatives or to seek an education for themselves or their
children. The biggest group — 38% — arrived in the 1980s, after the United
States established diplomatic relations with China in 1979.

Until restrictive immigration laws were reformed in 1965, a majority of
Chinese Americans were American born. Today, only 13% of Chinese in Southern
California are, according to last month’s poll, which was conducted in
English, Cantonese and Mandarin. The remainder say they hail from China,
Taiwan, Hong Kong, Vietnam and other parts of Asia.

The Chinese community in America has grown from about 237,000 in 1960 to
more than 1.8 million.

By 1994, California was home to an estimated 870,000 Chinese, with almost
400,000 in Southern California, according to projections by demographer
Jerry Wong of the U.S. Census Bureau. They are the largest Asian group in
Los Angeles County and the nation. Statewide, Filipinos outnumber Chinese.

Even though 87% of respondents said they were immigrants, their citizenship
rate was relatively high — 72%. Three-quarters of noncitizens said they
plan to naturalize as soon as they qualify.

The finding is consistent with a 1996 UCLA study of immigrants, which found
that among Asians who remain in the United States for 20 years or more, 81%
become citizens.

Some see this as a reaction to anti-immigrant sentiment. “We have created a
culture that immigrants are expected to become citizens,” said attorney
Michael Eng, a specialist on immigration who has worked in citizenship and
voter registration projects in Los Angeles. “There is a real stigma against
noncitizens today.”

Demographer Larry Hajime Shinagawa, one of the nation’s top specialists on
Asian American demographics, believes the surge of such anti-immigrant
feelings in the 1990s, combined with community education, have spurred a
record number of Chinese and other Asians to seek citizenship.

Exclusionary immigration policies have haunted the Chinese community through
much of its 150-year history in America.

“The major issue facing the Chinese American community remains immigration
— all aspects of it,” said Henry Der, deputy state superintendent of
schools.

Chinese Americans’ relatively high citizenship rate coincides with high
voter registration numbers, according to the poll, which was supervised by
Times Poll Director Susan Pinkus and has a margin of sampling error of plus
or minus 4 percentage points. Nearly 7 in 10 respondents say they are
registered voters, compared to 62% of Americans nationwide.

Political party preference is almost evenly divided among Democrats,
Republicans and independents.

“What that means is Chinese Americans, despite their political party
diversity, place special emphasis on both issues and candidates above party
preference,” said UCLA political scientist Don T. Nakanishi, an authority on
Asian American voting patterns.

Chinese Americans often talk of political empowerment. But a majority said
they are not active in politics, according to the survey, even though more
than 8 in 10 think they should be.

Eighty-four percent of those surveyed said they have never given money to
political parties, and 60% said they are not likely to. More than half —
52% — have not closely followed the Democratic fund-raising controversy
involving Asian money. Forty-eight percent said members of the
Republican-led congressional committees probing the allegations are playing
partisan politics.

The findings indicate a “very high interest” in the fund-raising scandal,
said Shinagawa, a sociologist at Sonoma State University. The fact that 45%
of respondents are following the issue closely is “extraordinary,” he said,
“considering that a lot of Chinese Americans, like many other Asians, have
tuned out because the coverage has been so one-sided.” More than a third of
those polled said they were offended by investigators who tracked donors
with Asian surnames, with nearly 40% considering this a form of
discrimination.

Overall, however, respondents said they haven’t faced any discrimination
here. Only 10% said they have experienced a great deal or a fair amount of
discrimination.

That compares to 14% for Asians overall, according to a 1993 Times poll, and
30% for blacks, 15% for Latinos and 11% for whites. Shinagawa says
American-born Asians or immigrants who came here as children are more apt to
feel discrimination.

Chinese in Southern California say they encounter the most discrimination on
the job, the poll found. While many forms of legalized discrimination have
been corrected, many Chinese Americans say they face a lot of “subtle”
discrimination based on their accents and culture, said Stewart Kwoh,
president of the Asian Pacific American Legal Center.

“I think people often equate a style that’s not outwardly aggressive to
being unable to be an effective manager,” said Paul Ong, a UCLA demographer
and economist. He added that many Chinese, like other Asians, find it
offensive to brag about accomplishments.

Lawrence Hee, 49, a third-generation Chinese American who worked his way up
to become a locomotive engineer for Santa Fe, also says he was never
accepted as “one of the guys” during his 16 years at the company. “I worked
with between 50 and 75 guys, but when I got hurt seriously only two or three
people ever called to inquire about how I was doing,” he said in a follow-up
interview.

Despite such concerns, Chinese in Southern California generally are
satisfied with where they live and work and feel secure about their finances.

And their satisfaction with life in the United States is high. Almost 8 in
10 say that it has turned out to be as good or better than they expected.

“This is a very generous country and I love it,” said Ginger Tang, 59, of La
Palma. A native of China who was reared in Taiwan, she said she and her
husband moved to the United States in 1973 because she wanted her two young
children to get the best education possible.

Tang has often worked seven days a week, in a factory, coffee shops and a
family-owned liquor store in different parts of Los Angeles County. “It was
very hard at times, but we have fulfilled our dream,” said Tang, noting that
her son is a Harvard-educated architect and her daughter earned an MBA from
Pepperdine. “In America, if you work hard, you can have a very good life.
I’m convinced of that.”

Like Tang, 75% of those surveyed described the condition of the Chinese in
Southern California as good to excellent.

The Chinese community’s generally upbeat self-appraisal does not surprise
Kwoh.

“A majority of Chinese Americans have a strong sense of hope, optimism and
accomplishment,” he said, “and for newcomers, the vast majority are better
off here than where they came from. But at the same time, there are growing
concerns about poverty, treatment of immigrants and impact of stereotyping
in the fund-raising controversy.”

Chinese Americans generally have earned high levels of education and have
median family incomes higher than the national average. But the survey shows
that in Southern California, family income is spread across the spectrum,
with a growing gap between the affluent — mainly from Taiwan and Hong Kong
— who invest in homes and businesses, and poorer immigrants from Southeast
Asia. Also, increasing numbers of the aged rely on government aid.

The poverty rate for Chinese American families is between 15% and 17%, a
rate higher than for whites and lower than for blacks and Latinos. More than
a fifth of those surveyed said someone in their family received government
assistance.

Although Southland Chinese come from all over the world, most want to be
identified as Chinese. Nearly half–46%–say they want to be identified as
Chinese American, 17% as American Chinese, 9% as Taiwanese American and 7%
as Hong Kong Americans. Four percent say they want to be viewed simply as
American.

Being Chinese is cultural, not political, said Chinese American historian
Frank Tain, former director of Chinese studies at Cal State L.A. “In the
West, people tend to identify themselves as part of a political entity, but
when we talk about China we’re talking about a cultural entity.”

That holds true in Southern California, where an ebb and now a flow in
immigration have propelled great changes.

For instance, the influx of immigrants has created the nation’s first
suburban Chinese community, in the San Gabriel Valley. Almost six in 10
polled say the San Gabriel Valley — not Chinatown — is an important
business, cultural and social center for them.

But New Chinatown in Monterey Park and Old Chinatown in Los Angeles
complement each other.

“We lament the fact that Chinatown in Los Angeles has decayed and is no
longer the vibrant community center it once was,” said Dolores Wong, 76,
whose family has lived in California for six generations.

“At the same time, we are pleased to see how new immigrants have built up
new malls with attractive Chinese markets, restaurants and shops. They’ve
brought a new vitality to the San Gabriel Valley. We are still brothers
under the skin. We can still take pride in their achievements.”

**

Happy Here
Only 16% of Southland Chinese who were raised outside of the U.S. say that
life here has turned out worse than they expected, according to a recent Los
Angeles Times poll.

QUESTION
Has your life in the U.S. turned out better, or worse or about as you
expected when you arrived?
Better: 41%
Worse: 16%
As expected: 37%
Don’t know: 6%

Source: Los Angeles Times Poll

How the Poll Was Conducted
The Times Poll interviewed 773 adult Chinese residents in Los Angeles,
Orange, San Diego, Riverside, San Bernardino and Ventura counties by
telephone May 9-27. Interviews were conducted in Chinese and English by
Interviewing Services of America of Van Nuys. A list of Chinese surnames was
used to draw the sample from phone directories. Surname samples of this type
do not allow for the sampling of people with unlisted telephone numbers or
Chinese residents who do not have Chinese surnames. Results were adjusted
slightly so the sample would conform with census information about gender,
age and region. The margin of sampling error for the entire sample is plus
or minus 4 percentage points. The sampling error for subgroups may vary.
Results also can be affected by factors such as question wording and the
order in which questions are presented.

Chinese in the Southland
Chinese residents from six Southern California counties were interviewed
regarding their lives. A large majority say they are satisfied with the
community in which they live. Here are other findings and characteristics:

How They Consider Themselves
Chinese American: 46%
American Chinese: 17%
Taiwanese American: 9%
Hong Kong American: 7%
Chinese: 7%
American: 4%
Other: 5%
Don’t know: 5%

Generations in America
Immigrant: 87%
1st American-born generation: 10%
2nd American-born generation: 2%
3rd American-born generation: 1%

Where Born and Raised
China: 23%
Taiwan: 20%
Hong Kong: 16%
U.S.: 13%
Other: 28%

Family Income
Less than $20,000: 16%
$20,000-39,000: 24
$40,000-60,000: 16
More than $60,000: 22

Political Ideology
Liberal: 27%
Moderate: 33
Conservative: 25
Don’t know: 15

Citizenship
Naturalized citizen: 59%
Native-born citizen: 13%
Don’t know: 1%
Not a Citizen: 27%
Expect to become a citizen: 74%
Don’t expect to become a citizen: 14
Don’t know: 12

When Left Country of Origin
(asked of those raised outside of U.S.)
1901-59: 9%
1960-69: 5
1970-79: 24
1980-89: 38
1990-present: 22
Don’t know: 2

Party Registration
(asked of citizens)
Democrat: 21%
Independent: 20
Republican: 22
Other: 6
Not registered to vote: 31

At Work
In labor force: 62%
Administrative: 13%
Professional: 22
Self-employed: 11
White collar: 28
Blue collar: 24
Other: 2
Not in labor force: 38%

Lifestyle
Satisfied with the community in which you live?
Entirely satisfied: 16%
Mostly satisfied: 48
Somewhat satisfied: 24
Neutral: 3
Dissatisfied: 8
Don’t know: 1

Most important problem facing the Chinese community in Southern California
today?
(Accepted up to two replies; top three answers shown)
Crime: 16%
Race relations: 11
Gangs: 6

How important are L.A.’s Chinatown and the San Gabriel Valley to you as
business, cultural and social centers?
Most important place
Chinatown: 11%
S.G.V.: 17%
One of many important places
Chinatown: 30
S.G.V.: 41
Not as important as other places
Chinatown: 33
S.G.V.: 19
Not important at all
Chinatown: 23
S.G.V.: 15

Do you have friends from other racial and ethnic groups?
Friends from other groups: 63%
Chinese friends only: 25
No friends: 11

Do you think there is anything holding back the Chinese people living in
Southern California?
Nothing holding Chinese back: 33%
Yes, being held back: 54
by (top three answers)
Language: 20%
Racism: 12
Cultural Differences: 10

What language do you primarily speak when you are (a) at home (b) conducting
personal business and financial transactions?

*FAMILY INCOME
all Under $20K $20-40K $40-60K Over$60K
At home
Chinese 79% 99% 85% 71% 58%
English 18 1 13 23 39
Other 3 – 2 6 2
Conducting business
Chinese 29% 66% 26% 19% 7%
English 68 34 70 79 92

*AGE
18-25 30-44 45-64 65 and over
At home
Chinese 72% 82% 78% 83%
English 23 16 19 15
Other 5 2 2 2
Conducting business
Chinese 11% 29% 36% 47%
English 88 67 64 46

Do you think the Chinese people living in Southern California are doing an
adequate job of integrating themselves into the American culture?

Non-citizen
Adequate job: 17%
Should be doing more: 68
Doing too much already: 1
Don’t know: 14

Naturalized
Adequate job: 21%
Should be doing more: 62
Doing too much already: 3
Don’t know: 14

U.S.-born
Adequate job: 43%
Should be doing more: 48
Doing too much already: 4
Don’t know: 5

All
Adequate job: 22%
Should be doing more: 62
Doing too much already: 3
Don’t know: 13

Notes:
— = less than 0.5%
Answers may not add to 100% where more than one answer was accepted or not
all categories are shown.
Times Poll data are also available on the World Wide Web at:

http://www.latimes.com/HOME/NEWS/POLLS

***

Chinese in America

1848
“They were 325 forty-niners from a different shore-China,” says UC Berkeley
historian Ronald Takaki of the first wave of mostly young men who came
during the California gold rush. Thousands follow, lured by tales of a Gold
Mountain.

1860s
Initially, Chinese are welcomed for their cheap labor. By 1864 Central
Pacific Railroad Co. recruits thousands from southern China to work on the
transcontinental railroad.

1870s
As their ranks grow, anti-Chinese sentiment sets in. “Chinese must go! They
are stealing our jobs!” bellows Denis Kearney, president of the Workingmen’s
Party, a militant Irish labor group, in 1877. Public officials clamor for
legislation to bar Chinese immigration. Rioting against Chinese spreads in
the West. In an 1879 election, Californians vote 150,000 to 900 against
Chinese immigration, according U.C. Davis visiting law professor Bill Ong
Hing.

1880s
Anti-Chinese feelings intensify until Congress passes legislation barring
Chinese immigration laborers in 1882. Chinese cannot become naturalized
citizens. The law stops Chinese immigration for six decades, until it is
repealed in 1943 after China becomes a U.S. ally against Japan in World War
II. Chinese are allowed to become citizens that year and a token quote of
105 immigrants is set.

1890s
The Chinese American Citizens’ Alliance is formed in 1898, the oldest Asian
American civil rights organization in the country.

1920s
A growing number of Chinese attend college-both American-born and from
China. Some, such as actress Anna May Wong and cinematographer James Wong
Howe, find success in Hollywood.

1930s
Chinese in Hawaii face fewer hurdles. In 1938, Hiram Fong is elected to the
Hawaii Territorial Legislature. In 1959 he becomes the first Asian American
elected to the U.S. Senate. Throughout their experience in America, Chinese
maintain close ties to their ancestral land, in part, because they cannot
attain full acceptance as Americans. They feel the effect of events from the
fall of Manchu (Qing) dynasty in 1911, to the civil war and the 1949
Communist takeover of the mainland.

1940s
World War II is a turning point for Chinese Americans. About 12,000 are
drafted or enlist.

1950s
China-born physicists Chen Ning Yan and Sung Dao eLee win the 1957 Nobel
Prize in physics. Los Angeles attorney Delbert Earl Wong, a
fourth-generation Californian, is named the first Chinese American judge in
the continental United States.

1960s
The Immigration and Naturalization Act of 1965 abolishes national origin
quotas and the last restrictions on Chinese immigration are removed.

1970s
President Richard Nixon visits China, leading to normalization of relations.
March Fong Eu is elected California’s secretary of state in 1975.

1980s
Vincent Chin is beaten to death in 1982 by unemployed auto workers in
Detroit who mistake him for Japanese.

1990s
Gary Locke is elected governor of Washington in 1996, the first Asian
American to lead a state government on the continental United States.

Source: Chinese Historical Society of America, El Pueblo de Los Angeles
Historical Monument, historical documents and books

————————————————————————–
Mark Krikorian, executive director
Center for Immigration Studies
1522 K St. N.W., Suite 820, Washington, DC 20005-1202
(202) 466-8185 (phone); (202) 466-8076 (fax)
msk@cis.org http://www.cis.org/cis
————————————————————————–

— End —

To: Multiple recipients of list cac
Date: Wed, 9 Jul 1997 04:15:28 -0400 (EDT)
From: TSTseng@aol.com
Subject: CAC List Mail: Asian Studies Development Program

For some of you academic types, this is FYI. – Tim 🙂

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Date: Sun, 6 Jul 1997 07:28:06 -0400
From: Josef Barton
Subject: CF Applications: Asian Studies Regional Workshop, Cloudcroft, NM
11/97

CALL FOR APPLICATIONS:

Asian Studies Development Program
Southwest Regional Workshop —
China: Traditions in Transformation

The ASDP Workshop series is designed to foster knowledge about Asian
cultures among faculty who are not experts in Asian Studies and to help
infuse Asian content into undergraduate curricula throughout the United
States.

Date: November 12-16, 1997

Location: The Lodge, Cloudcroft, New Mexico: A scenic and historic
mountain retreat high in the Sacramento Mountains, about a three-hour
drive from El Paso, Texas. Rental cars are available at the El Paso
airport and a shuttle bus from The Lodge makes regular trips between the
airport and the hotel.

Co-hosted by The University of Texas at El Paso and the Asian Studies
Development Program of the University of Hawai’i and East-West Center

Workshop Director: Dr. Roger T. Ames, Professor of Chinese Philosophy, The
University of Hawai’i

Funded by a grant from the NEH. FOUR DAYS’ LODGING AND ALL MEALS WILL BE
PROVIDED FOR PARTICIPANTS FROM THE GRANT. TRAVEL TO EL PASO WILL BE THE
RESPONSIBILITY OF THE INDIVIDUAL PARTICIPANTS OR THEIR INSTITUTIONS.

Workshop Program:

The primary objectives of the workshop will be to give participants a
framework for understanding the manner in which traditional Chinese
culture has and continues to inform the transformation of the notion of
Chineseness.
Both within the borders of mainland China and in the diasporic communities
of Chinese both in Asia and the West, the nature of being Chinese is
undergoing continual change. This workshop will explore the development of
traditional China as a complex interfusion of center and periphery and
will relate this process to transformations now occurring in China,
particularly in the areas of politics and popular culture. The success of
the workshop will depend on providing participants with a substantive
basis for understanding Chinese history, philosophy, art, religion, and
aesthetics; and the opportunity to use and discuss a variety of
pedagogical resources for teaching about China. Throughout the workshop,
participants will interact with the humanities and social science scholars
who are at the workshop as presenters. Participants will develop
preliminary written plans to infuse an informed understanding about China
into their undergraduate courses.
As background reading prior to the workshop, participants will be
given
three texts: the Analects of Confucius (551-479 BC), the best single
source for the ideas of Confucius; China in Transformation, a collection
of essays edited by Harvard professor, Tu Weiming, that sheds invaluable
light on the political, social, economic, intellectual and cultural
conditions that are informing China’s advance into the 21st century; and
Mo Yan’s novel, Red Sorghum, a scathingly candid look at the dawn of the
People’s Republic and the transformations it wrought in the Chinese
understanding of their own personal and social identities.

Workshop Faculty:

Roger T. Ames, Co-Director of ASDP
Elizabeth Buck, Co-Director of ASDP
Kenneth Hammond, Assistant Professor of Chinese History, New Mexico State
University
Peter Hershock, Project Fellow of ASDP
John Peterson, Assistant Professor of Anthropology, University of Texas at
El Paso
Tu Weiming, Professor of Chinese History and Philosophy, Harvard University

Applications are welcome from full-time faculty of two and four-year
colleges and universities; faculty from the Southwest region of the U.S.
and from minority-serving institutions are particularly encouraged to apply.

Application Deadline: September 25, 1997

Send a current c.v., a brief (two-page) description of reasons for wanting
to attend the workshop, and a letter of reference from a colleague or
supervisor familiar with your teaching to:

Thomas H. Schmid, Workshop Coordinator
Department of English
University of Texas at El Paso
El Paso, Texas 79968

Phone: 915-747-6248
FAX: 915-747-6214
Email: tschmid@mail.utep.edu

Inquiries welcome.

— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Tue, 8 Jul 1997 16:11:47 -0500
Subject: CAC List Mail: server changes coming

The most recent message I’ve received from the CAC mailing list was dated
June 21st, and we just found out that the listserver had a problem in the
configuration (and everyone was temporarily unsubscribed). Things have been
restored now, and this mailing list is functional again.

If you had some postings that were rejected by the system recently, please
re-send it. Thank you.

In the coming weeks, the server will be moved from “cac@bccn.org” to possibly
“cac@emwave.net”, instructions and details will be posted when things are
moved accordingly.

DJ

* * ICQ UIN 508675

— End —

To: Multiple recipients of list cac
From: “DJ Chuang”
Date: Tue, 8 Jul 1997 14:47:12 -0500
Subject: CAC List Mail: about CAC

[This is a monthly posting; * marks What’s New]

FAQ: Frequently Asked Questions about CAC (2 Jul 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 200 ministry leaders and laypersons. Please
forward this message to others who may be interested in the CAC forum.

Q: How do you post a message to the CAC forum?
A: Send an email message to “cac@bccn.org” [without quotes], and a copy of
your message will be sent to all CAC subscribers.

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 or
.

Q: I’m only interested in some of the topics. What can I do?
A: As the list has grown, almost quadrupled in size within the past
year, there has been an increasing diversity of discussions and interests.

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 origin.

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: DJ Chuang is the list manager; there is not a
moderator for the ongoing discussions per se.

-end-

*

— End —

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