Posts in Sept 1997 a

Date: Mon, 01 Sep 1997 23:12:07 -0500
To: cac@bccn.org, acmi-network@xc.org
From: Samuel Ling
Subject: emwave_test: A prayer on behalf of the Bride of Christ

Dear Lord Jesus Christ, head of the Church,

You want to receive a bride
on that glorious day,
pure, beautiful, clean,
not on the outside,
but on the inside.

But we live in an image-conscious world,
hungry for pictures,
power,
gossip,
success.

Forgive us for following
a world of
image, publicity,
and pride.
Humble us to know that
the way of the cross
is not always glamorous.
Teach us to
glory in that
old, rugged cross.
And I will cherish that
old, rugged cross.

Lord, Your people continue to reach out
to youth,
young adults,
internationals,
students,
hearts hungry for mercy,
minds searching for truth.
Bless each one of them.
Encourage each of your servants
in the depths of their hearts.

Bless Prince William
who has decided to follow You —
and his brother Harry.
May they know in the
deepest recesses of their soul
that
there is One who
truly cares
when the cameras are there
and when they go home.
Be their strength and shelter.

May England rediscover her God.

Bless all the students, teachers
and educators
as they start a hectic new year.
Guard our minds
that we may think thoughts
after Your will.

Be merciful to our inhumane,
barbaric world, O Lord of glory!
If You tarry, Lord Jesus,
be gracious to humankind,
that the gospel may yet go forth
and increase.

May we learn to be
pure, beautiful and clean,
not on the outside,
but within.
Your servants stand waiting
for Your commission.
Cleanse us!

Through Jesus Christ our Lord,
Amen.

September 1, 1997
Written after watching 3 hours (!) of
TV coverage on Princess Diana’s death

— End —

Date: Tue, 02 Sep 1997 12:30:58 -0500
From: Sze-kar Wan
To: CAC
Subject: CAC_Mail: Listserver

Dear DJ:

I speak for all when I say we are enormously grateful for your untiring
effort managing the CAC-discussion. Having spent some time doing it by
hand–largely unsuccessfully–I can attest to the vast improvement of
automation.

I am just curious, however, what form the “moderated” discussion might
take. If it is moderated to deal with technical matters like
subscribing and unsubscribing, that could be helpful towards
streamlining the postings. But will we lose spontaneity and risk
layering an editorialization that might fetter free discussion? Just a
few questions.

Warmly,
Sze-kar

— End —

From: TSTseng@aol.com
Date: Tue, 2 Sep 1997 20:00:08 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: FWD: The World’s Retirement Home?

CACers:

I guess it’s time to complain about those burdensome Asian welfare
grannies… – Tim Tseng

========

The World’s Retirement Home?
Immigrants Check Their Folks into Welfare Havens

Investor’s Business Daily, August 21, 1997

By David A. Price

Social worker Greta Heinemeier is frustrated. She wants to find places for
needy seniors in a public housing complex in the well-to-do Silicon Valley
town of Cupertino, Calif. But there’s a long waiting list.

The problem: Some 40% of the residents in the complex are the parents of
monied Taiwanese immigrants.

Their sons and daughters brought them into the US under laws that allow
unlimited immigration of citizens’ parents. The children simply had to
promise the Immigration and Naturalization Service that their folks wouldn’t
become public charges.

Yet they’re now in subsidized housing and getting welfare checks.

“I really would like to provide housing for people who need it,” said
Heinemeier, admissions coordinator for the complex.

It’s not an isolated case. Across the nation. more and more elderly
immigrants — mostly the parents of immigrants already here — are coming to
the U.S. And they’re drawing from generous welfare programs: Medicaid,
housing, Supplemental Security income.

Because they’ve paid little or nothing in U.S. taxes, these older immigrants
— though living here legally — are a drain on taxpayers, critics charge.
One study puts the lifetime cost of cach new elderly immigrant at roughly
$150,000.

And that cost adds up fast. In fiscal ’96, nearly 67.000 people 60 or older
came to the country legally. That accounts for more than 7% of all
immigrants let in. Almost 22,000 were 70 or older.

Critics want to make it harder for old aliens to come in and get on the dole.

“Where there are sponsors who can afford to take care of these people, they
should be living up to their responsibility,” said Rosemary Jenks of the
Center for Immigration Studies, a group that favors tighter immigration
control. “It’s not up to American taxpayers to pay for people who come here.”

Congress tried to tighten the rules. The ’96 welfare reform law cut
noncitizens off from federal welfare benefits. But this year’s budget deal
restored all benefits but food stamps to all immigrants — young or old —
already living in the U.S.

Immigrant-rights groups don’t think that’s enough. In addition, they want
those seniors brought over by their children in the future to be eligible.

“I would hope that Congress, along with the advocate community. will work to
find ways to provide some kind of safety net for these elderly and frail
individuals,” said Yvonne Lee of the U.S. Civil Rights Commission.

The revised law restores SSI benefits to some 360,000 elderly immigrants
here. SSI — intended for the aged, blind and disabled — is the main cash
welfare program used by older aliens. It’s also the fastest-growing federal
entitlement

>From ’86 to ’94, the number of legal aliens — elderly or otherwise — on
SSI grew an average of 15% per year. In contrast, the program overall grew
only 5% over the same period, says the General Accounting Office. By late
’95, the GAO found, immigrants accounted for almost one-third of the elderly
on SSI, up from less than 6% in 1982.

The benefits aren’t small change. The top federal monthly payment is $470
for an individual or $705 for couple. And all but seven states add payments
on top of that. Those on SSI qualify for Medicaid as well.

Over the next five years the federal cost of elderly immigrants on SSI and
Medicaid will total more than $7 billion, the Congressional Budget Office
says. That doesn’t count the money states kick in.

But Lee says that the rise in the number of immigrants on welfare programs
grams is not a sign of abuse.

For example, Chinese use of SSI climbed in the ’80s. But that was due to a
federal outreach program to let immigrants know about the benefits, Lee says.

“If the government is telling you that you are eligible, some people do
apply” Lee said. “They are not committing an kind of crime.”

Still, immigrants who come to the U S. as seniors go on welfare at a high
rate. More than a third of immigrants over 65 who had been sponsored for
entry between ’80 and ’87 were on welfare in ’90, Norman Matloff of the
University of California at Davis found.

And, on average, older immigrants cost more.

Young immigrants may need public education and other tax-funded benefits.
But over their lifetimes they will tend to pay taxes that more than offset
those costs, according to a recent National Academy of Sciences report.

Older aliens, on the other hand, are net burdens.

The crossover point from net benefit to net burden is around age 41,
according to the NAS study. That is, immigrants who are older than 41 when
they enter the U.S. are likely to pay less in state and federal taxes over
their life times than they use in public services.

Each immigrant who comes here a age 60 costs taxpayers an average of nearly
$150,000. the study found.

Federal law on the issue has gone through twists and turns in the past year.

Children and other close relatives usually sponsor elderly immigrants who
enter the U.S. Before ’96, those immigrants normally couldn’t get on SSI
for their first five years here. That’s because their sponsors’ incomes were
considered as part of their SSI applications.

The sponsors had to sign a pledge that the immigrant “will not become a
public charge in the United States.” But that pledge, according to the
courts, was not binding.

The ’96 welfare reform law, however, banned legal immigrants from getting
SSI, Medicaid and food stamps until they became citizens. In signing the
law, President Clinton pledged to “correct” these provisions — and in the
latest budget agreement, he was true to his word.

Just the added cost of grandfathering those elderly immigrants on the SSI
rolls is $1.9 billion a year, says Philip Gambino of the Social Security
Administration.

Immigrants entering after Aug 22 of last year are still barred from the
program until they become citizens. Yet it’s too earIy to tell whether the
legal changes will reduce the flow of those immigrants joining the weflare
rolls.

Matloff says there’s little practical difference.

For example, before the change, a new immigrant had to wait five years until
his sponsor’s income was no longer considered as part of his SSI application.

Now, immigrants simply have to wait a bit more than five years to be
naturalized. Then they can apply for SSI.

True, sponsors’ pledges of support are now binding under ’96 immigration
law. But that duty expires once the immigrant naturalizes.

Two other changes might have a broader effect.

Immigrants not already on the rolls have to show they’re disabled to qualify
for SSI. But disability is broadly defined, making it relatively easy to
qualify, skeptics say. For instance, alcoholics and drug addicts now qualify
for SSI payments under the Americans With Disabilities Act of ’90.

And immigrants can’t get on Medicaid until they’re naturalized. The wait for
Medicaid used to be only a year. That longer wait might slow elderly
immigration.

**

Table: Who’s A Problem? More Asian aliens become public charges than
Hispanics

% of recent immigrants over 65 on welfare

37% All immigrants
34% Sponsored immigrants
47% From China, Hong Kong, Taiwan
41% From Philippines
28% From Iran
50% From Korea
18% From Mexico
50% From USSR
65% From Vietnam

Source: Census Bureau, 1990 Survey

————————————————————————–
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 —

From: AsianPK@aol.com
Date: Wed, 3 Sep 1997 01:51:59 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: Asian Promise Keepers News Items

Promise Keepers hosted its first ever conference aimed at Asian American men
several weeks ago. About 800 men attended this conference held in Nor
California featuring an all Asian worship team and seven Asian speakers.
Audio tapes are available from this conference for $5 each. If you order
the entire set of seven tapes, you can choose an extra tape as a bonus. Here
is a list of the seven messages:
1. David Gibbons – Good News
2. Wayne Ogimachi – Self Esteem
3. Louis Lee – purity
4. Ken Fong – career
5. Jeff Louie – family
6. Bruce Fong – small groups
7. Keith Young – reconciliation

Orders will be filled when we receive your check made out to “MESA”
(Ministries for English Speaking Asians, a small para church ministry that
is handling these tape orders). Please send orders to 16089 Penn Ave. San
Lorenzo CA 94580 The cost of $5 per tape includes shipping and handling.

Some of you may be interested in participating in the Washington DC event on
Saturday, October 4 that Promise Keepers is calling “Stand In The Gap.” This
six hour program (noon to 6pm) will primarily be a time for Christian men
from all over this nation to gather to repent of individual and corporate sin
as well as to pray for our nation.

If you or any other Asian Christians from anywhere in the nation are planning
to participate in SITG on 10/4 and possibly are in need of lodging, please
contact Mr. Geoff Wong, a lay leader at an Asian church near DC who may be
able to help with such a need. His email address is gswong1852@juno.com.

Please contact me if you have any questions concerning SITG.

Thanks!

Louis Lee

— End —

Date: Wed, 03 Sep 1997 07:37:42 -0700
To: cac@bccn.org
From: Tom Steers
Subject: CAC_Mail: Prayer warriors

To all Asian American pastors or parachurch workers:

Qusetion: Is prayer or intercession one of your top concerns?

There is going to be a meeting in L.A. Jan. 19-20 of Asian American pastors
and parachurch leaders sponsored by the Asian Task Force of the U.S.
Spiritual Warfare Network.

It will be a time of prayer, relating/networking, and discussing prayer
strategies to win the lost Asian Americans in North America.

If you would like more info please contact: Tom at

— End —

From: TSTseng@aol.com
Date: Wed, 3 Sep 1997 22:40:00 -0400 (EDT)
To: jql@earthlink.net, cac@bccn.org
Subject: CAC_Mail: Re: Denny’s Web Site – http://www.dennysinc.com

Jeff:

In a message dated 9/3/97 2:15:10 PM, you wrote:

<>

First, do you work for or own a Denny’s franchise? If so, I can understand
you interest in this matter and perhaps a desire to see resolution. Here are
some of my thoughts….

1. I’ve looked at the Denny’s web-page and agree with most people that they
are doing a good job of trying to resolve this incident. The irresponsible
people have been fired and punished. So, like the Texaco case (and Denny’s
case a year ago), it is good to see corporations responding quickly to acts
of racial discrimination.

2. However, I also noticed that in Denny’s president John Romandetti’s letter
of apology, he expressed “disappointment” that the victims (now including the
African Americans who helped the Asians) had decided to file suit. He said
that Denny’s offered to pay for the medical bills, yet the plaintiff’s
counsel recommended that they not contact Denny’s. At this point, I have to
admire Denny’s for their public relations expertise, yet caution observers
from concluding that the plaintiffs are a group of money hungry opportunists
(the impression that Denny’s appears to be trying to paint). Apologies,
paying one’s medical bills and acting swiftly to punish the discriminators
are helpful acts, but so far as I know, justice will not be served unless
there is some form of compensation by Denny’s. It is also unwise for the
plaintiffs to negotiate this directly with Denny’s without legal counsel. If
you’ve ever been a victim of racial discrimination (and know it), monetary
compensation alone cannot undo the damage done. I certainly hope that
whatever settlement Denny’s reaches with the victims will not be interpreted
in a manner which shifts the burden of blame to the victims.

3. Finally, there also must be a place for resolution/forgiveness. Once the
settlement is resolved, I would hope that Asian American activists and the
victims will go on record that they have reached satisfactory resolution. I
don’t think it helps to continue to scapegoat Denny’s – after all, what
happened in Syracuse is really a symptom of the larger social problem of
racism. If the victims and other persons hurt by this incident really want
to make a difference, they should afterwards engage in ways of providing
justice for all people. For me, I believe that one of the most untapped
places for strength to stand against the demonic presence (which causes all
kinds of forms of oppression) is in the church – and in evangelicalism, in
particular (provided that we evangelicals get beyond our tunnel vision about
the mission of the church).

I’ve had a couple of negative experiences at a Denny’s and probably would not
go there as a first choice. But, it is good to know that they are working
towards a solution – something that many other companies are ignoring (or
shall continue to ignore until something as blatant happens to them).

What do you think?

Tim

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
RES: (716) 473-2651 [until mid-Sept]
Email: tstseng@aol.com
————————————————————

— End —

From: SKYLeung@aol.com
Date: Thu, 4 Sep 1997 00:56:59 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: Subject from soc.culture.asean Newsgroup

I found this thought-provoking (a rare event among most newsgroups) for a
variety of reasons. Sorry for this long post. I’d attach it as a file that
all could selectively download if i knew how. Any suggestions FFR?

Stephen Leung
Alexandria, VA
_________

Subject: TIME TO BALANCE HUMAN RIGHTS WITH RESPONSIBILITIES
From: myanmar@twics.com (Myanmar.)
Date: Wed, 03 Sep 1997 12:20:51 GMT
Message-id:

THE JAPAN TIMES (1 9 97)

TIME TO BALANCE HUMAN RIGHTS WITH RESPONSIBILITIES

By SHIGEO SHIMADA

Staff writer

The InterAction Council, a group of former heads of state and
government from nearly 30 countries, will propose that the United
Nations adopt a Universal Declaration of Human
Responsibilities to foster responsibility and obligations to
complement human rights.

The council is submitting the proposal, accompanied by a draft
declaration, to U.N. Secretary General Kofi Annan, and urging the
world body to adopt a resolution on human obligations
next year to mark the 50th anniversary of the Universal Declaration of
Human Rights, according to its Tokyo based secretariat.

The draft declaration consists of a preamble and 19 articles, which
provide for fundamental principles for humanity, nonviolence and
respect for life, justice and solidarity, truthfulness
and tolerance, mutual respect and partnership.

Through its members, the group is calling on the governments of U.N.
member states to endorse and sponsor the proposed declaration.

The InterAction Council was established in 1983 by former presidents
and prime ministers to mobilize their experience, expertise and
international relationships to stimulate action on long term global
issues.

Its members include former Japanese Prime Minister Kiichi Miyazawa,
former French President Valery Giscard d’Estaing, former U.S.
President Jimmy Carter, former Australian Prime Minister Malcolm
Fraser, former British Prime Minister James Callaghan, former
German Chancellor Helmut Schmidt and former Singapore Prime Minister
Lee Kuan Yew. They meet annually for what is popularly called the “OB
summit.”

The draft declaration is based on a report prepared for the council by
a group of 20 experts from religious and other fields chaired by
Schmidt.

The council has been discussing the problem of human obligations and
human rights since 1987 in a search for universal ethical standards so
that all people can live together peacefully.

In its opinion, human rights and freedoms must be balanced by
responsibility and duty. It also believes that there will be no
better global order without a global ethical structure.

Noting that many societies have traditionally conceived of human
relations in terms of obligations rather than rights, it says that the
concepts of freedom and individuality have traditionally been
emphasized in the West, while the notions of responsibility and
obligation have been stressed in most Eastern civilizations.

The group says the Universal Declaration of Human Rights reflects the
philosophical and cultural background of its Western drafters, and it
is necessary to balance the notions of freedom and responsibility.

The concept of human obligation balances the notions of freedom and
responsibility; while rights relate more to freedom, obligations are
associated with responsibility, according to the council.

Freedom and responsibility are interdependent, and people should
develop their sense of responsibility to use correctly their freedom,
it says.

The group also believes that a proper balance between freedom and
responsibility is necessary. Unrestricted freedom is as dangerous as
imposed social responsibility. Serious social injustices
have resulted from extreme economic freedom and capitalist greed.

The group says that in a world transformed by globalization, common
ethical standards are needed for business, political authorities and
nations as well as for individuals, if we are to address global issues
such as violence on television, speculation in financial markets and
the growing influence of private tycoons.

The initiative also attempts to reconcile antagonistic ideologies,
beliefs and political views.

Endorsing the proposal, Miyazawa told The Japan Times that it reflects
a growing awareness across the world that all people must be
responsible for the peace, security and future of the
world in economic, environmental, health and other terms.

All nations, corporations and individuals must share in these
responsibilities to ensure the well being and happiness of all people,
he said.

The U.N. should declare human responsibilities to complement and
strengthen the Universal Declaration of Human Rights on the occasion
of its golden jubilee, Miyazawa added.

The council lists the following obligations as a necessary complement
to human rights:

– If we have a right to life, then we have the obligation to
respect life.

– If we have a right to liberty, then we have the obligation to
respect other people’s liberty.

– If we have a right to security, then we have the obligation to
create the conditions for every human being to enjoy human security.

– If we have a right to partake in our country’s political process
and elect our leaders, then we have the obligation to participate
and ensure that the best leaders are chosen.

– If we have a right to work under just and favorable conditions to
provide a decent standard of living for ourselves and our
families, we also have the obligation to perform to the best
of our capacities.

– If we have a right to freedom of thought, conscience and
religion, we also have the obligation to respect other’s thoughts
or religious principles.

– If we have a right to be educated, then we have the obligation to
learn as much as our capabilities allow and, where possible,
hare our knowledge and experience with others.

– If we have a right to benefit from the Earth’s bounty, then we
have the obligation to respect, care for and restore the Earth and
its natural resources.

The text of the council proposed draft Universal Declaration of Human
Responsibilities reads as follows:

THE UNIVERSAL DECLARATION OF HUMAN RESPONSIBILITIES

PREAMBLE

Whereas recognition of the inherent dignity and of the equal and
inalienable rights of all members of the human family is the
foundation of freedom,justice and peace in the world and
implies obligations or responsibilities,

Whereas the exclusive insistence on rights can result in conflict,
division, and endless dispute, and the neglect of human
responsibilities can lead to lawlessness and chaos,

Whereas the rule of law and the promotion of human rights depend on
the readiness of men and women to act justly,

Whereas global problems demand global solutions which can only be
achieved through ideas, values, and norms respected by all cultures
and societies,

Whereas all people, to the best of their knowledge and ability, have a
responsibility to foster a better social order, both at home and
globally, a goal which cannot be achieved by laws,
prescriptions, and conventions alone,

Whereas human aspirations for progress and improvement can only be
realized by agreed values and standards applying to all people and
institutions at all times,

Now, therefore, The General Assembly proclaims this Universal
Declaration of Human Responsibilities as a common standard for all
peoples and all nations, to the end that every individual and every
organ of society, keeping this Declaration constantly in mind, shall
contribute to the advancement of communities and to the enlightenment
of all their members. We the peoples of the world thus renew and
reinforce commitments already proclaimed in the
Universal Declaration of Human Rights: namely, the full acceptance of
the dignity of all people; their inalienable freedom and equality, and
their solidarity with one another. Awareness and acceptance of these
responsibilities should be taught and promoted throughout the world.

FUNDAMENTAL PRINCIPLES FOR HUMANITY

Article 1

Every person, regardless of gender, ethnic origin, social status,
political opinion, language, age, nationality, or religion, has a
responsibility to treat all people in a humane way.

Article 2

No person should lend support to any form of inhumane behavior, but
all people have a responsibility to strive for the dignity and self
esteem of all others.

Article 3

No person, no group or organization, no state, no army or police
stands above good and evil; all are subject to ethical standards.
Everyone has a responsibility to promote good and to avoid evil
in all things.

Article 4

All people, endowed with reason and conscience, must accept a
responsibility to each and all, to families and communities, to races,
nations, and religions in a spirit of solidarity: What you do
not wish to be done to yourself, do not do to others.

NONVIOLENCE AND RESPECT FOR LIFE

Article 5

Every person has a responsibility to respect life. No one has the
right to injure, to torture or to kill another human person. This does
not exclude the right of justified self defense of individuals or
communities.

Article 6

Disputes between states, groups or individuals should be resolved
without violence. No government should tolerate or participate in
acts of genocide or terrorism, nor should it abuse
women, children, or any other civilians as instruments of war. Every
citizen and public official has a responsibility to act in a peaceful,
nonviolent way.

Article .7

Every person is infinitely precious and must be protected
unconditionally. The animals and the natural environment also demand
protection. All people have a responsibility to protect the air,
water and soil of the Earth for the sake of present inhabitants and
future generations.

JUSTICE AND SOLIDARITY

Article 8

Every person has a responsibility to behave with Integrity, honesty
and fairness. No person or group should rob or arbitrarily deprive
any other person or group of their property.

Article 9

All people, given the necessary tools, have a responsibility to make
serious efforts to overcome poverty, malnutrition, ignorance and
inequality. They should promote sustainable development all over the
world in order to assure dignity, freedom, security and justice for
all people.

Article 10

All people have a responsibility to develop their talents through
diligent endeavor; they should have equal access to education and to
meaningful work. Everyone should lend support to the
needy, the disadvantaged, the disabled and to the victims of
discrimination.

Article 11

All property and wealth must be used responsibly in accordance with
justice and for the advancement of the human race. Economic and
political power must not be handled as an instrument of domination,
but in the service of economic justice and of the social order.

TRUTHFULNESS AND TOLERANCE

Article 12

Every person has a responsibility to speak and act truthfully. No
one, however high or in should speak lies. The right to privacy and
to personal and professional confidentiality is to be
respected. No one is obliged to tell all the truth to everyone all
the time.

Article 13

No politicians, public servants, business leaders, scientists, writers
or artists are exempt from general ethical standards, nor are
physicians, lawyers and other professionals who have special
duties to clients. Professional and other codes of ethics should
reflect the priority of general standards such as those of
truthfulness and fairness.

Article 14

The freedom of the media to inform the public and to criticize
institutions of society and governmental actions, which is society and
governmental actions, which is essential for a just
society, must be used with responsibility and discretion. Freedom of
the media carries a special responsibility for accurate and truthful
reporting. Sensational reporting that degrades the human
person or dignity must at all times be avoided.

Article 15

While religious freedom must be guaranteed, the representatives of
religions have a special responsibility to avoid expressions of
prejudice and acts of discrimination toward those of
different beliefs. They should not incite or legitimize hatred,
fanaticism and religious wars, but should foster tolerance and mutual
respect between all people.

MUTUAL RESPECT AND PARTNERSHIP

Article 16

All men and all women have a responsibility to show respect to one
another and understanding in their partnership. No one should subject
another person to sexual exploitation or dependence.
Rather, sexual partners should accept the responsibility of caring for
each others’ well being.

Article 17

In all its cultural and religious varieties marriage requires love,
loyalty and forgiveness and should aim at guaranteeing security and
mutual support.

Article 18

Sensible family planning is the responsibility of every couple. The
relationship between parents and children should reflect mutual love,
respect, appreciation and concern. No parents
or other adults should exploit, abuse or maltreat children.

CONCLUSION

Article 19

Nothing in this Declaration may be interpreted as implying for any
state, group or person any right to engage in any activity or to
perform any act aimed at the destruction of any of the
responsibilities, rights and freedom set forth in this Declaration and
in the Universal Declaration of Human Rights of 1948.

— End —

From: gdot@juno.com
To: CAC@bccn.org
Subject: CAC_Mail: fyi – G
Date: Fri, 05 Sep 1997 13:54:53 EDT

>From _Boardwatch Magazine_, Aug. 1997, p. 68:

“With Hong Kong controlled by China, businesses with ties to the Far East
are wondering what’s ahead.

One group that’s trying to peer into the future is the _Asia Society_, an
Asian cultural and educational institution based in New York City and
founded by John D. Rockefeller III.

The society has a new web site called _Ask Asia_ http://www.askasia.com
that presents cultural and historical information about the region…”

G
———————————————
http://members.aol.com/ozoneg

— End —

From: gdot@juno.com
To: jql@earthlink.net
Cc: CAC@bccn.org
Subject: CAC_Mail: Re: fyi – G
Date: Fri, 05 Sep 1997 15:07:55 EDT

Jeff,

Address Correction (My mistake, sorry, G): http://www.askasia.org

On Fri, 05 Sep 1997 11:45:32 jql@earthlink.net writes:
>Can you give me the exact URL address. The one listed below does not
>come up.

— End —

From: TSTseng@aol.com
Date: Sat, 6 Sep 1997 11:52:00 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: update on the Denny’s situation

CACers:

An update on the Denny’s situation. – Tim

DA: Denny’s didn’t discriminate against Asian Americans

September 4, 1997 Web posted at: 10:36 p.m. EDT (0236 GMT)

SYRACUSE, New York (CNN) — Onondaga County District Attorney
William Fitzpatrick says he has found no evidence to support
claims by Asian-American students that they suffered racial
discrimination at a Denny’s restaurant.

Ending a two-week investigation with a 29-page report,
Fitzpatrick said “an objective look at the events” proves false
the Syracuse University students’ claims that they were
discriminated against in the restaurant.

The students’ lawyer, Elizabeth OuYang, of the Asian American
Legal Defense and Education Fund, said she was “extremely
disappointed” with the report. She also indicated that she will
ask for a federal criminal investigation.

Karen Randall, a spokeswoman at Denny’s headquarters in
Spartanburg, South Carolina, said the company would have no
comment until officials had read the report.

This is the second time in three years that nationally publicized
allegations of racial discrimination have been lodged against the
restaurant chain.

In 1994, Denny’s, which has 891 company-owned and 716 franchised
restaurants nationwide, settled a $46 million class-action
lawsuit brought by black Secret Service agents and California
students who claimed discrimination in separate incidents.

Two weeks ago, the Syracuse students filed a federal lawsuit
contending they were denied service at Denny’s because of “race,
ethnicity or national origin.” The group consisted of six Asian
Americans, three blacks and one white.

A week before the suit was filed, a federal civil rights monitor
recommended that Denny’s fire one of the Syracuse restaurant’s
employees and suspend another.

Charles Davis, the restaurant owner, says he followed the
recommendation “under protest. But I said from day one that no
discrimination took place, and I never changed my story.”

OuYang disagrees, and added, “We feel the DA has a major conflict
of interest since the county is implicated in our lawsuit. This
decision is written in a way to protect the county.”

The students claim they waited 30 minutes for tables while white
patrons were routinely seated. They claim that, after
complaining, they were ejected by deputies moonlighting as
security guards.

In the parking lot, they got into a shoving match with the armed
guards, and then were jeered, racially insulted and physically
attacked by 10 or more white youths who came out of the
restaurant.

The DA’s inquiry found a different scenario.

“All the (independent) witnesses concur that when these students
entered Denny’s and complained, they were obnoxious, intoxicated,
using foul language — totally out of line — and were properly
asked to leave,” Fitzpatrick said.

The students arrived at the restaurant at approximately 2:40
a.m., Fitzpatrick said, a time when bars are closing and Denny’s
was “mobbed.” They had to wait while smaller groups were seated,
but only after waitresses offered to split them into smaller
groups.

Fitzpatrick said the students waited no more than 15 to 20
minutes before one of them confronted the hostess, loudly using
obscenities. When security guards asked him to leave, they all
left, he said.

The two-minute scuffle outside, he said, began when a white
customer threw a punch.

Fitzpatrick said the students refused to cooperate with police
who arrived at the restaurant and with campus police when they
went to the university medical center for treatment of bruises,
cuts and a sprained thumb. He says they later filed statements
through their attorney.

“Everything, from beginning to end, appears to have been
orchestrated,” Fitzpatrick said.

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
RES: (716) 473-2651 [until mid-Sept]
Email: tstseng@aol.com
————————————————————

— End —

From: TSTseng@aol.com
Date: Sun, 7 Sep 1997 01:55:27 -0400 (EDT)
To: destiny@hooked.net, cac@bccn.org
Subject: Re: CAC_Mail: Prayer warriors

Sounds exciting. But who are the Spiritual Warfare Network? Are they
Pentagon related? πŸ™‚

– Tim Tseng

In a message dated 9/3/97 11:47:45 AM, destiny@hooked.net wrote:

<>

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
RES: (716) 473-2651 [until mid-Sept]
Email: tstseng@aol.com
————————————————————

— End —

From: jql@earthlink.net
Date: Mon, 08 Sep 1997 02:15:13
To: cac@bccn.org
Subject: CAC_Mail: update on the Denny’s situation

CACers:

In response to the situation at the Denny’s restaurant in Syracuse, Denny’s
has placed a web site located at

h t t p : / / w w w . d e n n y s i n c . c o m

This site shares Denny’s position, background, responses and future
actions. They described their part and features a “bulletin board” section
for people to address their concerns, additional questions not already
asked, feelings, etc. directly to their management.

I hope that all concerned parties will take advantage of this situation to
talk directly with Denny’s, instead of at them.

Jeff
jeffrey lee

— End —

From: gdot@juno.com
To: tstseng@aol.com, cac@bccn.org
Subject: CAC_Mail: Mail
Date: Mon, 08 Sep 1997 15:25:40 EDT

Tim, with all due respect to affected parties (sometimes me, too), your
sense of humor is not un-appreciated πŸ™‚ Here’s another story you and CAC
might enjoy. Maybe we could dedicate this to Princess Di.

Best regards, G

<>

— End —

From: TSTseng@aol.com
Date: Mon, 8 Sep 1997 13:47:33 -0400 (EDT)
To: cac@bccn.org
Subject: Re: CAC_Mail: Prayer warriors

Dear CACers:

I’ve been properly reminded not to ridicule others who post on the CAC list.
Please accept my apologies to the Prayer Warriors group – I am genuinely
interested in knowing more about them and did not intend my posting to sound
like I was making fun of them. Again, my apologies. – Tim Tseng

In a message dated 9/7/97 3:54:52 PM, you wrote:

<>

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
RES: (716) 473-2651 [until mid-Sept]
Email: tstseng@aol.com
————————————————————

— End —

From: Rlfong@aol.com
Date: Mon, 8 Sep 1997 17:07:30 -0400 (EDT)
To: gdot@juno.com, TSTseng@aol.com, cac@bccn.org
Subject: CAC_Mail: ADMIN : Proposed Categories of Mail

I appreciate humor and what not that’s shared in this group, but wonder if
this becomes a moderated group whether or not we could insert classifications
into the header, like maybe the following, before the subject:

PRAYER REQUEST
HUMOR
POETRY
ADMIN
NEWS CLIPPING:
POLITICAL
THEOLOGY
ASIAN-AM
ASIAN

just a thought. let the flames begin

Ronnie

In a message dated 97-09-08 16:08:49 EDT, gdot@juno.com writes:

<>

— End —

From: TSTseng@aol.com
Date: Tue, 9 Sep 1997 04:06:18 -0400 (EDT)
To: SKYLeung@aol.com
cc: cac@bccn.org
Subject: CAC_Mail: Re: THEO Subject from soc.culture.asean Newsgroup

Stephen:

I, too, found this article thought-provoking. Theoretically, I agree with
the idea of balancing individual rights with social responsibilities. But I
wonder about a quote I heard somewhere which said essentially that “more
crimes against humanity are committed in the name of order than in the name
of individual freedom”. Perhaps this is true, I’m not sure.

On a different note, I’d like to extend this idea to our understanding of
ecclesiology. What does stressing responsibility towards other Christians
mean for non-denominational or independent congregations? After all, a case
can be made that congregational autonomy is a result of over-emphasizing
freedom. Any Episcopalian or connectional church people out there care to
respond?

Tim Tseng

In a message dated 9/4/97 9:27:33 AM, you wrote:

<<I found this thought-provoking (a rare event among most newsgroups) for a
variety of reasons. Sorry for this long post. I'd attach it as a file that
all could selectively download if i knew how. Any suggestions FFR?

Stephen Leung
Alexandria, VA
_________

Subject: TIME TO BALANCE HUMAN RIGHTS WITH RESPONSIBILITIES
From: myanmar@twics.com (Myanmar.)
Date: Wed, 03 Sep 1997 12:20:51 GMT
Message-id:

THE JAPAN TIMES (1 9 97)

TIME TO BALANCE HUMAN RIGHTS WITH RESPONSIBILITIES

By SHIGEO SHIMADA>>

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716——————–

— End —

From: TSTseng@aol.com
Date: Tue, 9 Sep 1997 07:30:41 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: NOT HUMOR: Call for submisions

CACers:
FYI.
Tim
===================

CALL FOR SUBMISSIONS

INTERSECTIONS AND DIVERGENCES: CONTEMPORARY ASIAN PACIFIC AMERICAN
COMMUNITIES

This anthology will present a collection of perspectives on the
changing dynamics of contemporary Asian Pacific American communities
that engage both the intersections and divergences of such community
formations within and across boundaries. With the influx of post-1965
immigrants, Asians are affecting the demographics of the American
population and Asian communities are altering the nature of the
American landscape. These conditions call for an understanding of the
ways in which present-day Asian Pacific Americans reconstitute notions
of “community.”

In this edited book, we are interested in contributions from both
the social sciences and humanities that will address contemporary
issues confronting these growing and vibrant communities. We want
scholarly quality articles that grapple with the transformations in
both empirical and theoretical ways. We encourage essays that explore
the themes of shared histories and diverse experiences of Asian Pacific
American communities.

Our approach considers envisioning communities as territorial
sites or geographically-delineated formations AND as
socially-constructed entities that are based on relations of
similarities and differences, and those that extend to multiple
networks across locations. This collection will specifically address
how Asian Pacific Americans are reconceiving and reshaping such
communities. Analyses may include the examination of representations,
expressions, practices, and cultures of Asian Pacific Americans located
within and beyond homes, families, and formal organizations.

In the chapters, we want scholars to incorporate and engage with
current transformations in the community, such as those based on issues
of gender, generation, class, ethnicity, nationality, language,
culture, religion, and sexuality. Our objective is to provide a
qualitative understanding of how these distinct but overlapping changes
are negotiated and contested among Asian Pacifics. Chapters focusing
on community mobilization around labor, education, environmental
racism, electoral politics, and low-income housing would also be
appropriate.

We also expect that macro-level issues that affect the development
of these communities, such as the restructuring of the global
political-economy, immigration legislation, diasporas, and
suburbanization may be employed as central foci of the essays.

Both of the editors have completed ethnographic fieldwork
projects; one in Filipino American communities, and the other in Asian
American communities. This anthology will rely on knowledge gained
from their research and teaching on contemporary developments in the
formation of Asian Pacific American communities and identities. Both
scholars have published articles and chapters in forthcoming books on
Asian Americans and are in the process of revising their manuscripts on
community studies. Vo is trained in sociology and Bonus in cultural
communications, but they use interdisciplinary approaches in their
scholarly work.

DEADLINE for submissions (one page abstract with title) is December 1,
1997.

FEEL FREE TO CONTACT US FOR MORE INFORMATION:

LINDA TRINH VO, Ph.D.

Comparative American Cultures Dept.

Washington State University

Pullman, WA 99164-4010

Phone (509)335-2889

Fax (509) 335-8338

lvo@mail.wsu.edu

RICK BONUS, Ph.D.

Dept. of Ethnic Studies

University of California, San Diego

La Jolla, CA 92093-0522

Office Phone: (619) 822-1580

Voice and Fax Messages: (619)566-2757

rbonus@weber.ucsd.edu

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
RES: (716) 473-2651 [until mid-Sept]
Email: tstseng@aol.com
————————————————————

— End —

To: larry.fong@lmco.com
Cc: cac@bccn.org
Date: Wed, 10 Sep 1997 11:33:17 -0700
Subject: CAC_Mail: Ministry positions
From: darryl_fong@juno.com (darryl fong)

Ministry positions can be listed with Talbot School of THeology.

Contact Cathy Jensen
Biola University, 13800 Biola Avenue, La Mirada, CA 90639
562-903-4823

Darryl Fong

— End —

From: SKYLeung@aol.com
Date: Wed, 10 Sep 1997 21:11:59 -0400 (EDT)
To: TSTseng@aol.com
cc: cac@bccn.org
Subject: CAC_Mail: Re: THEO Subject from soc.culture.asean Newsgroup

Topic: Ecclesiology
Subject: Rights and Responsibilities and Spiritual Warfare: Asian
Perspectives?

Brother Tim,

Here are a few quick responses/reflections regarding several of your
stimulating
lead-ins. I’ll defer to others (experts) to respond more completely.

More crimes in the name of order:
probably true (cultural revolutions, inquisitions, persecution of
anabaptists, etc. ). I can think of one exception: the injustice of
abortion committed in the name of freedom, against which Mother Teresa spoke
out as much as she spoke out against any other injustice. [Speaking of
Mother Teresa, she walked a pretty respectable line between religious
tolerance and certitude/conviction of her own beliefs.]

Connectional churches:
I’m not familiar with the description. Does that include our Lutheran and
Reformed
brethren? Does it refer to synods, associations, conventions, sessions…?
Perhaps church leaders have quite a different perspective on how this
“constrains” them. As a layperson, I simply have to bite hard on my lip,
from time to time, to keep from blurting, “enough of this Book of Order stuff
already!” [Note: here in DC, the multi-ethnic churches are E-Free and C-M
Alliance, whereas a significant number of the denominational Korean and
Chinese Churches are Presbyterian.]

Responsibility towards other Christians:
in the church, I think one finds more who are willing to serve among the
culturally Asian than among the “westernized.” It may have to do with a
slightly more “collective” mentality. (Resistance is futile!:-) In society,
we sometimes forget that we can be humanitarians without being humanists.
The First Lady’s communitarianism especially grates against the
sensibilities of ultra-conservatives in the U.S. – many of whom are
Christians.

Thought it most interesting that the article explains this premise of the
group of
former heads of state and ecumenical religious leaders in drafting the
Responsibilities Declaration:
“Noting that many societies have traditionally conceived of human
relations in terms of obligations rather than rights, it says that the
concepts of freedom and individuality have traditionally been
emphasized in the West, while the notions of responsibility and
obligation have been stressed in most Eastern civilizations.”

Question:
Do our churches today emphasize the Freedom in the Spirit (Galatians) or
the Exhortations to Order (1 Corinthians) more? Is there more need of one
than
the other? [Francis Schaeffer claimed in _A _Christian_Manifesto_ that the
Judeo-Christian culture helped western society develop a positive balance of
form and freedom, but the present material-energy, chance concept of reality
and the humanistic worldview threaten to let freedom turn into chaos.]

The other topic (spiritual warfare):
Do those from Asian backgrounds have unique contributions to this area
theologically/practically? We often hear of the need for ministries of
“deliverance” in S.E. Asian countries. It makes me wonder. Some who have
worked in that region speak of the affects on subsequent generations of the
afflicted – even those that leave Asia? By no means the only manifestations
of SW, nonetheless, demonic possession and oppression do not seem to be
totally foreign phenomena among Asians. Yet, except for a minority
associated with Vineyard or some other “charismatic” ministry, we remain
fairly silent on the topic don’t we?

More questions; not too many answers….

In the Redeemer,
Stephen Leung

— End —

From: TSTseng@aol.com
Date: Thu, 11 Sep 1997 10:36:28 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: CFP: Korean-American Women’s Anthology

CACers:
FYI, Tim

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

K O R E A N / A M E R I C A N W O M E N ‘ S A N T H O L O G Y
* * * * * C A L L F O R S U B M I S S I O N S * * * * *
New deadline: Novemeber 30, 1997

SUBMISSIONS sought for an anthology investigating how
Korean/American/women stage and restage “attitude(s).” Brought to you by
the makers of KAWAzine, a ‘zine produced by Korean American Women with
Attitude, this anthology hopes to map out heterogeneous re-presentations
of Korean/American women’s subjectivities and communities.

What does it mean to have an attitude(s)? Attitude can be interpreted,
produced and performed in infinite ways; yet the very term questions the
status quo (ever been told you have an attitude problem?).

Dissatisfied with, yet nonetheless compelled by, normative figurations
of the ‘Korean American Woman,’ an attitude can indiscreetly protest the
malady of orthodox compliance and complicity. Having attitude and making
trouble, we risk being ostracized from what we were conditioned to believe
as most precious and perfect. But there is also a chance for community,
celebration and camaraderie as dissenters on our own terms. And together,
from our different and simliar histories, we can push and activate this
collective identification korean/american/women within today’s global,
political and historical schema.

Do you have an attitude? Have you been told that you did (and were you
shamefully proud)? How do you identify, feel about, represent having an
‘attitude’? What are its risks and contradictions, pleasures and secrets?
How have history, theory, feminism, immigration, adoption, travel,
religion, desire, class, sexuality, gender, race, ethnicity, and language
affected your ‘attitude/s?’

There are no restrictions per se, but we strongly encourage works that
are experimental, transgressive, hybrid, irreverent, perverse, gothic,
surreal, subversive, and/or queer. Working from a space informed, but not
bound, by identity-politics, we recognize that “identity” necessitates
drawing circles of exclusion and inclusion. We wholeheartedly look forward
to work from women who have felt/are especially feeling excluded from the
prevailing ideas of what it means to be “korean” “woman” and “american.”

Prose, poetry, essay, photographs, drawings, etc. are all welcome. Works
can be in any language. Contributors must identify as Korean or Korean
American Women.

*SPECIAL NOTE: KAWAzines can be obtained by sending $2 (for each copy) to
the below address.

—–DEADLINE is November 30, 1997.——
Submissions (preferably on Mac/PC diskette) with two
self-addressed-stamped envelope, a brief bio and a cover letter should be
mailed to:

Attitudes Anthology
828 Colorado Blvd.
Los Angeles, CA 90041

Submissions, with bio and cover letter, may also be e-mailed to:
jskim@ocf.berkeley.edu

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

For more information, please contact: jskim@ocf.berkeley.edu

This call can also be found at
http://www.geocities.com/~han-queerean/kawabook.htm
(to reach the site again, search the words “queerean,” “queer + Korean”
in Yahoo!)

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
RES: (716) 473-2651 [until mid-Sept]
Email: tstseng@aol.com
————————————————————

— End —

From: TSTseng@aol.com
Date: Thu, 11 Sep 1997 10:37:00 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: ARTICLE: Asian immigrants and affirmative action

CACers:

I found an article from the Setp. 9th Wall Street Journal about Asian
Americans and Affirmative Action. Because it is a bit lengthy, please email
privately if you would like to a copy sent to you. Here is an excerpt… Tim

<>

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

From: TSTseng@aol.com
Date: Thu, 11 Sep 1997 10:38:05 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: NEWS: dissension in the Dobson camp?

Dear CACers:

During my last year at Denver Seminary, I had the privilege of guiding the
last student to complete a M.A. program in Church History there. This
remarkable student wrote a very well balanced thesis about James Dobson.
While admiring Dobsom very much, the student was critical of Dobson’s recent
political turn towards a right wing agenda (which I believe doesn’t serve the
interests of Asian Americans or other minority groups – Christian or not).

Anyway, I found this concern for Dobson and Focus in a press release by Gil
Alexander-Moegerle, one of the co-founders of Focus on the Family. Though
much of it may be exaggerated, I hope that it will help the many well
intentioned Christians who are very enamoured by Dobson, Bauer, etc. to
understand why others (including many evangelicals) are so worried about the
religious right.

– Tim

<>

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

From: gdot@juno.com
To: CAC@bccn.org
Cc: TSTENG@aol.com
Subject: Re: CAC_Mail: CFP: Korean-American Women’s Anthology
Date: Thu, 11 Sep 1997 23:19:38 EDT

On Thu, 11 Sep 1997 10:36:28 -0400 (EDT) TSTseng@aol.com writes:
> K O R E A N / A M E R I C A N W O M E N ‘ S A N T H O L O G Y
>* * * * * C A L L F O R S U B M I S S I O N S * * * * *
============

CAC, fyi,

What follows may have little if anything to do with Tim’s posting,
referenced above, but is definitely related to our discussion of
PK/gender/women/etc. If anyone would like to respond to the following
article, it may require a new thread–go for it!

Best regards, G

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

(Sources: http://www.denverpost.com/news/mark82.htm

and

_The Denver Post_, 9/9/97)

<>

— End —

From: TSTseng@aol.com
Date: Fri, 12 Sep 1997 23:52:26 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: Anthropologists Against Race

CACers:

Here’s something to chew on! What happens if “race” (i.e., the words
“Caucasian,” “Asian,” “African,” “Hispanic/Latino”) is deleted from American
public policy discourse? It is true that there is NO biological evidence for
asserting racial differences, but does this mean that public policy and
discourse cannot use the terms? Does it mean that inequities based on false
notions of race can be ignored?

Tim

The Chronicle of Higher Education: Daily news
—————————————————

Anthropological Assn. Urges Government
to Stop Collecting Data Based on Race

By DAVID L. WHEELER

The American Anthropological Association
urged the federal government Monday to
stop collecting statistics based on race.

The association said that the concept of
race was based on pseudo-science, not
science. “Biological-sounding terms add
nothing to the precision, rigor, or
factual basis of information being
collected to characterize the identities
of the American population,” said a
statement released by the association.

The anthropology group made the
recommendation to the federal Office of
Management and Budget, which is
considering how to revise the racial and
ethnic categories used in the official
collection of information, including the
U.S. Census.

The association said that “ethnic
origin,” or a similar term, should be
used to describe a person’s ancestry in
research.

Mary Margaret Overby, the association’s
director of governmental relations, said
the anthropology group understood that
research on human health, economic
status, and other issues required that
the U.S. population be divided into
categories. “The idea is you can still
track them,” she said. “They just don’t
need to be labeled as race.”

The association’s statement said that
racial categories have grown out of
European folk taxonomies and wildly
inaccurate misperceptions. Caucasians,
for instance, were once believed to be
descended from people in the Caucasus
Mountains and to possess the world’s most
perfect skulls.

Dr. Overby said that discussion of new
ways to study human variability would be
a major theme in the association’s
newsletters and at its annual meeting, in
November.

The association has posted background
information on the issue, as well as a
statement of its position on race-based
statistics, on the World-Wide Web, at
http://www.ameranthassn.org/ombprinf.htm

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

From: TSTseng@aol.com
Date: Fri, 12 Sep 1997 23:53:47 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: Fwd: Pacific Asian History & Narrative Workshop

FYI, Tim
———————
Forwarded message:
From: starborn@sirius.com (Stella Marie Harder)
To: janei@socrates.berkeley.edu (Jane Naomi Iwamura),
aarcsposts@socrates.berkeley.edu
Date: 97-09-11 12:28:14 EDT

NOTE: Pls. reply to pacts@igc.org

>Date: Wed, 10 Sep 1997 17:31:16 -0700 (PDT)
>To: gtu-list@netcom.com
>From: PACTS@igc.org (Pacific & Asian American Center for Theology &
Strategies)
>Subject: Pacific Asian History & Narrative Workshop

>
>HISTORY & NARRATIVE WORKSHOP for SEMINARIANS, STUDENTS,LAY PEOPLE, FACULTY
>and CLERGY OF PACIFIC ASIAN HERITAGE & RELIGIOSITY
>
>DEAR FRIENDS,
>
>We want to invite you to an exciting event coming up. It is the 3rd event
>of the Pacific Asian Heritage & Religion Series with the theme of History
>and Narrative, taking place Saturday, September 27, 9:30 a.m. – 4:00 p.m.
>at the Pacific School of Religion, 1798 Scenic Ave. Berkeley.
>
>This day will be a unique opportunity to engage in the power of story and
>narrative and to learn the practice of drawing religious meaning
>(theologizing) out of everyday story and narrative. The process will be
>led by well-known Asian theologian and PSR professor of Asian Theology and
>Culture, Professor C.S. Song who has led similar workshops on narrative
>theology with religious leaders in Asia. This event will be an excellent
>learning opportunity for lay persons , seminarians, students of religion,
>clergy, and academics. All are encouraged to attend. Registration is
>$10-$20 sliding scale, (lunch included), and scholarships are available.
>
>We are asking that all workshop participants think of a particular story,
>be it personal, cultural, historical, etc. that is of significance to you.
>In preparation for the workshop we are encouraging participants to please
>write down their story (in abridged form, 1 page only) and send it to the
>PACTS office, so that we can make a packet of stories that will become the
>texts for our workshop. (Don’t worry it doesn’t have to be perfect. Just
>send it!). Of course, if you can’t send in a story before the event,
>please come anyway, but have a story in mind! Please send in your stories
>and RSVP by September 20th by phone (510)849-0653, email (pacts@igc.org).
>
>Registration begins at 9:00 a.m. with refreshments, so come early if you
>want to read through the story packets! If you have any further questions
>about the conference, please feel free to call us! We look forward to
>seeing you there!
>
>Peace,
>
>Deborah Lee
>Director, PACTS
>
>****************************************************************************
>**PACTS strives to build solidarity between grassroots peoples’ struggles
>for justice and human rights and Asian Pacific American faith communities
>through action and theological reflection with emphasis on partnership
>between women and men. PACTS is an ecumenical and interfaith network.
>
>PACIFIC & ASIAN AMERICAN CENTER FOR THEOLOGY AND STRATEGIES
>2400 Ridge Road
>Berkeley CA 94709
>Phone: 510/849-0653
>FAX: 510/649-1730
>email: pacts@igc.org

— End —

From: TSTseng@aol.com
Date: Fri, 12 Sep 1997 23:53:33 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: ANNOUNCE: AAAS Conference Info

CACers:

FYI, Tim

========================
In a message dated 9/8/97 11:57:52 PM, you wrote:

<<From: Mary Yu
Subject: AAAS Information (fwd)

Hi To all,

Many of you have been requesting info on the upcoming AAAS conference,
here it is. Please note that you must be a member in order to present at
the conference. So if you are not already a member, please sign up so
that your proposals will be considered by the program committee. For
those of you who already received this info. I apologize. ———-
——————————————–

Call for Papers

1898-1998: Rethinking Asian and Pacific Colonial/Post-colonial Nations,
Identities, and Histories

June 24-28, 1998
Honolulu, Hawai’i
Ilikai Hotel

The year 1998 marks the 100th anniversary of the U.S. annexation of
Hawai’i, the Philippines, Guam, and Puerto Rico. While the Philippines
has attained political independence, the other annexed territories
along with several Pacific Island states (e.g., American Samoa, Belau)
continue under American colonial or neocolonial rule. European powers
also engaged in colonization of Asia and the Pacific, as did some Asian
nations, most notably Japan. In the contemporary situation, Asian and
Pacific nations and their peoples are subject to new forms of political
and economic dependency and subordination engendered by transnational
capitalism, international labor migration, and the globalization of
consumer culture. In light of popular movements for sovereignty and
independence, the historical developments and transformations over the
past century resulting from American, European, and Asian colonial and
neocolonial rule in Asia and the Pacific need to be reassessed.

Next year’s AAAS conference provides a timely opportunity for such a
rethinking of the colonial/post-colonial status of Asian and Pacific
nations and their cultures and peoples, particularly those living in
the United States. The Association encourages the submission of panels
and papers that interrogate the political, economic, and cultural
status of Asian and Pacific communities in the U.S. and their linkages
with their homelands from historical and contemporary perspectives.

PROPOSAL DEADLINE: November 1, 1997. For further information and
proposal guidelines see AAAS homepage at
(http://www.aasp.cornell.edu), or contact: Asian American Studies
Program, 420 Rockefeller Hall, Cornell University, Ithaca, NY 14853.

1998 Theme Questions, contact:
Dr. Jonathan Y. Okamura
University of Hawai’i
SEED Office
2600 Campus Road
Honolulu, HI 96822
(808) 956-6749
okamuraj@hawaii.edu

Proposal Guidelines

1. Paper proposals must be typed, double-spaced, and include a title,
the name of the presenter, and that person’s institutional affiliation
as these would appear in the final, printed program. Panel proposals
should bear a title, a chair, discussant and their institutional
affiliations, and a proposal for each paper included in that panel.
Each proposal must include a brief, two-page vitae of all the
participants.

Please Note. It is the rule and policy of the Association that you can
only present one paper per meeting (mega-sessions are excluded). If you
plan to submit more than one paper and/or panel proposal, please indicate
your preference and priority. Completed panels will be given first
priority.

2. A paper proposal should not exceed 250 words, but must be full
enough to enable the program committee to assess its contents.

3. The program committee encourages full panel proposals (usually
comprised of two or three papers, with a chair and discussant) as
opposed to single paper submissions. Although the latter are welcome,
panel proposals stand a better chance of being accepted.

Please Note. In the past, most paper and panel proposals were accepted.
Increasingly, program committees have been far more selective, because of
the large number of submissions. Some of the criteria employed in the
selection process include: how the proposal expands upon the theme of the
conference; the quality of the proposal and its contribution to the
advancement of scholarship; how well each panel holds together, how each
paper adds to the whole; and panel diversity (e.g., gender, ethnicity,
regional distribution).

4. The program committee welcomes individuals who wish to participate
in the program as chairs or discussants, and not as paper presenters.
Those who are willing to serve in those capacities should so indicate
and submit a brief, two-page vitae.

5. All of those selected for inclusion in the 1998 program must be
members of the Association for Asian American Studies, or must join before
participation in the conference.

6. Proposals must be received by November 1, 1997.

7. Requests for audio/visual equipment must be submitted by November 1,
1997. Because of increasing costs for audio/visual equipment, the
Association reserves the right to passon rental charges to panelists.

Send to: 1998 Conference Committee, Asian American Studies Program,
420 Rockefeller Hall, Cornell University, Ithaca, NY 14853-2602,
(607) 255-3320, FAX (607) 254-4996, e-mail: aaasconference@cornell.edu.

APPLICATION FOR MEMBERSHIP

1 January 1997

Membership in the Assocation for Asian American Studies is based on a
calendar year, i.e., January 1st to December 31st. A member in good
standing will receive the quarterly Newsletter, the published directory of
members, Directory of Asian American Studies Programs, and reduced rates
at the national conference.

Membership Fee Schedule:

Regular: Student: (Include copy of Student I.D.)

____ $40 Income less than $20,000 ____ $30 Individual

____ $60 $20,000 – $40,000 ____$40 Student
Organization

____ $80 Income more than $40,000

____ $85 Institutions

Name
_________________________________________________________________

Position/Title
_________________________________________________________

Institution Address
_______________________________________________________

Mailing Address
________________________________________________________

Office Telephone ( ) _____________ Home Telephone ( )
__________________

Fax ________ __________________ E-Mail _______________________________

Academic Discipline
_____________________________________________________

Areas of Research Interest
_________________________________________________

Education BA ____ MA ____ PhD ____ Other (specify)
____________________

Ethnicity (optional) _________________
_____ Male ________ Female _______

_____You give us permission to use your biographical information for an
AAAS membership directory. You must check this box if you want to be
listed in the directory.

We also now accept MasterCard or Visa.

Card Number: ______________________Expiration Date: _________

Signature: ________________________________________________

Make checks payable to: Association for Asian American Studies

Mail to: Association for Asian American Studies, Cornell
University, 420 Rockefeller Hall, Ithaca, NY 14853

Anita Affeldt
Administrative Manager
Asian American Studies Program
420 Rockefeller Hall
Phone: (607) 254-4774, or 255-3320
FAX: (607) 254-4996
http://aasp.cornell.edu>&gt;

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

From: TSTseng@aol.com
Date: Sat, 13 Sep 1997 00:11:23 -0400 (EDT)
To: gdot@juno.com, CAC@bccn.org
Subject: CAC_Mail: Re: Suitable Helpers’ article

Gary:

Wow! What an article (i.e., Denver Post: “Suitable Helpers”). Does PK
really tell men to take leadership roles in their families? I thought that
PK allowed room for mutuality (Eph. 5:21)? Here I take issue with the
article writer (unless I’m wrong and he is correct).

I respect the need for many people to find some structure and order in their
lives – that is one of the functions (not the only one, thankfully) of
“religion.” So a group of women who advocate the second fiddle role in a
marriage can probably save a few marriages (especially for men who absolutely
must be first fiddle – or cello – or viola – or whatever). Frankly, the
world outside the sanctity of the home is a scary place and it is a lot safer
to submit than to have to cope with our market-driven, corporate-dominated
society.

I wonder what Cecilia Lau (of Chinese Christian Mission) and Christians for
Biblical Equality would say about “Suitable Helpers” – could anyone get a
statement from them?

In any case, I urge all Asian American women who join “Suitable Helpers” to
make sure that Asian issues are heard. If there is an Asian version of SH,
do not submit to the submissive women leadership! Be sure that Asian
American Christian women concerns are on the agenda! Don’t play second
fiddle to advocates of the second fiddle. [Please note the sarcasm in my
tone – flame me sarcasm]

Thanks again, Gary!

Tim

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

From: DCChuang@aol.com
Date: Sat, 13 Sep 1997 01:44:11 -0400 (EDT)
To: TSTseng@aol.com
cc: cac@bccn.org
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

In a message dated 97-09-12 09:55:07 EDT, you write:

<>

Tim, after reading that press release, I found little substance to support
his claims. Having listened to Dr. Dobson on occassion, I agree with you that
there may be much exaggeration.

I’d be interested in reading about specific examples the author has to
support his claims. Having nothing to back his arguments, I see him engaging
in the same demonization in which he claims to be against.

Thanks,
DC

— End —

Date: Sat, 13 Sep 1997 01:50:02 -0400
From: DJ Chuang
To: TSTseng@aol.com
CC: CAC@bccn.org
Subject: CAC_Mail: Re: Suitable Helpers’ article

TSTseng@aol.com wrote:
> I wonder what Cecilia Lau (of Chinese Christian Mission) and Christians for
> Biblical Equality would say about “Suitable Helpers” – could anyone get a
> statement from them?

Timothy,
I would like to share some items of clarification, as on this CAC list
we have many readers from diverse theological backgrounds, even tho’
many of the discussions seem more progressive or socio-political.. (and
I get the feeling some evangelicals may get confused and/or might
appreciate a balanced presentation)

Among the evangelicals, there are 2 major organizations that deal with
issues regarding gender roles:

Council on Biblical Manhood and Womanhood

and

Christians for Biblical Equality

The former, CBMW, upholds a traditional conservative view of gender
roles, often labeled “complementarian”, that male and female have some
distinct exclusive roles.

The latter, CBE, upholds a progressive or moderate view, often labeled
mutuality or “egalitarian” view, perhaps called progressive or moderate,
that male and female are in partnership and equals.

Both CBMW and CBE are members of the National Association of
Evangelicals (NAE) and of the Evangelical Council of Financial
Accountability (ECFA).

DJ

— End —

From: HarryWLew@aol.com
Date: Sat, 13 Sep 1997 22:02:00 -0400 (EDT)
To: cac@bccn.org
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

Dear Tim and CACers:

Is it just me or do the rest of you detect that most of the political posts
on this mailing list is of the liberal persuasion?

Just wondering…

I for one do not believe that affirmative action is in the best interest of
Asian Americans, and most Chinese-Americans, especially college students,
feel the same way.

Yours in Christ,
Rev. Harry Lew

— End —

From: TSTseng@aol.com
Date: Sun, 14 Sep 1997 00:06:14 -0400 (EDT)
To: DCChuang@aol.com
cc: cac@bccn.org
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

DC:

I will be the first to admit that I’ve not listened to much of Dobson’s
broadcasts. A Chinese evangelical psychologist friend of mine has a less
flattering view of his advice for the family – but I’m no expert. When I
have listened in, I found his blending of pop psychology, friendly anecdotes,
blind nationalism, and biblical interpretation to be both interesting,
delightful, and sometimes, helpful. But I’ve also heard him on occasion rail
against what he calls [not exact quote] the “pro-abortion, pro-homo-sexual,
anti-family” political forces that are running and ruining the nation. Based
on my experience of Dobson, I cannot demonize him for expressing his
convictions – even if he offends people.

However, the problem really is Gary Bauer and the Family Research Council.
Focus on the Family has channeled much support, if not finances, to Bauer to
lobby in Washington for what they label a “pro-family agenda.” While Gil
Alexander-Moegerle may be exaggerating a little, his speech accurately
reflects the feelings that many have about the religious right, in general,
and James Dobson & Gary Bauer, in particular. These feelings, even if
incorrect, must be addressed! They are not simply anti-religious prejudice.
Some examples:

1. The recent debate over China’s most-favored nation status. Many
evangelical Christians more familiar with the situation in China than Bauer
questioned Bauer’s opposition to China’s MFN status and were “bashed” for
expressing this view. Even if Bauer and Dobson were not responsible for this
down right “un-Christian” treatment, they need to address the declining
freedom to disagree among their supporters.

2. Factsecular humanists” or “liberals” without listening to the substance of
their opponents’ views) have made it unbearable for theologically
conservative or moderate evangelicals who may differ on political questions.
I suppose that from their perspective, they are merely purifying the church
by disciplining those who have fallen astray (often by firing those who
disagree or attacking them mercilously). Given this development, is it any
wonder why progressive evangelicals and non-evangelical Christians are so
concerned about groups identified with the right wing? Not only are these
folk “purifying” their own ranks so unethically, is it possible that they may
do the same thing to non-Christians? Will there be a witch-hunt? [Probably
not, but spokespersons of the religious right have given little evidence that
they would be more civil in public life]. Note the new book written by the
President of the International Bible Society (his name escapes me) entitled
_Sinners in the Hands of an Angry Christian_ where he expresses much
reservation about the behavior of right wingers.

So I suspect that evangelicals like Gil Alexander-Moegerle, Jim Wallis, and
others are saying is that folks like the Christian Coalition, the Family
Research Council, and James Dobson do not speak for them when they claim that
their “agenda” is the Christian one. Personally, I disagree with the
conservative agenda about the family because facts show that the breakdown of
the nuclear family (which itself is not necessarily biblical) can be
attributed to shifts from modern industrial to a high tech capitalism over
the past 40 years. While the libertarian ideas of the 1960s, abortion,
welfare, decline of family “values”, feminism, and the “gay agenda” are
convenient scapegoating targets, they are not the real reasons why families
are breaking down. Families that fall apart usually do so because a single
income is no longer enough to raise a family. A dollar buys less and less
today than it did during the boom economy of the “Leave It to Beaver” world.
Consequently, financial pressures make parenting so much more difficult
today than it was in the past. I fail to see how the policies of right wing
proponents will assist parents. Are they advocating for more family friendly
policies where day care facilities can be brought into the work place? where
welfare moms are encouraged to be good mothers rather than being forced to
abandon their families in order to work and where working moms are affirmed?
where fathers will be asked to assume much more of the family
responsibilities? Similarly, the rise in sexual libertarianism and the
perceived decline in Victorian (i.e., Anglo-American) family values should
not be attributed to “feminism” or “liberalism”. Consumerism and materialism
have done more to alter America’s moral landscape (after all, sex sells!).
And the engine fueling all this is an increasingly unrestrained
international capitalism – not” liberals” (though in truth, political
liberals also support this trend). Yet, I hear no analysis like this from
Bauer, American Enterprise, the Republican Party, the Democratic Party, the
Christian Coalition, etc. Could it be because they are funded by American
corporations who have an interest in deflecting blame away from themselves?
[note: I am not a Marxist!!!!! I don’t want to destroy capitalism, but want
to be able to critique it so that it will more fairly distribute its fruits.]
Anyway, I’ve said enough.

In sum, (1) the way many right wing Christians are treating evangelical
Christians who disagree with the politics is appalling and a real cause for
concern; (2) the arguments of right wing Christians do not, in my opinion,
really support a pro-family public policy – what they really support is
unrestrained-international-corporate-capitalism. Others may disagree – which
is fine with me – but I’d like to see their evidence, too. – Tim

In a message dated 9/13/97 12:44:31 AM, DC Chuang wrote:

<>

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

From: TSTseng@aol.com
Date: Sun, 14 Sep 1997 00:51:08 -0400 (EDT)
To: HarryWLew@aol.com, cac@bccn.org
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

Dear Rev. Lew:

Because I’m the most active participant on this list, I accept responsibility
for giving the impression that “most of the political posts” sound “liberal”
– so please do not label the CAC list a “liberal” list. I hope that my posts
have provided an alternative view than what many Christians are hearing from
politically conservative Christians who dominate evangelicalism. I suspect
that most on this list are conservative Christians who have not openly
articulated their views. DC Chuang of the Family Research Council has posted
some politically conservative messages (which I hope he will continue to do).

I think it would also help if you said more about what you mean by “liberal”
– my postings may sound “liberal” to some, “radical” to others, and
“conservative” to yet another group. Furthermore, to be liberal politically
is not all that bad (even though I don’t fully identify with this political
tradition). It is a tradition that has supported the inclusion of
immigrants, the abolition of slavery, the protection of victims of unbridled
capitalism, civil rights, and efforts to restrain the power of corporate
America. It also is optimistic about the ability of government to accomplish
all the above – thus, it has resulted in a larger, more bureaucratic gov’t
(imitating corporations to regulate corporations) and higher taxes.
Ironically, the liberal tradition may actually be more conservative than the
“conservative tradition.” After all, what is more radical, what causes more
social upheavals, what creates the sense of technological advance better than
capitalism? If anything, restraining corporate capitalism is the real
conservative agenda. Now I’m not enamoured by big government and paying a
disproportionate amount of taxes (the wealthy and our corporations get
unbelieveable tax loop holes and breaks), but I cannot support an agenda
which will simply allow contemporary capitalism to continue without
restraint, i.e., the political conservativism.

So what am I? I am an evangelical who sees the world through the lenses of
the prophetic protestant tradition. This tradition’s reading of Scripture
was largely responsible for the abolitionist movement, the social gospel
movement, the missionary movement, 19th century feminism, and the Civil
Rights movement. All of these movements met with opposition by conservative
Christians who were comfortable with the socio-economic and
political-cultural status quo. Many of the goals of prophetic protestantism
were translated into “political liberalism” – which is so misunderstood and
hated by many Christians today. It would help me tremendously to know what
the biblical roots of politically conservative Christians are – so please
post on this list!!

Re: affirmative action and Asian Americans. I understand the disagreement
over this issue – but alot depends on who one listens to. Neo-conservatives
and the mainstream media like to portray Asian Americans as model minorities
who do not benefit from Affirm. Action. But the article in the Wall Street
Journal which I offered (but did not post) seems to be arguing the opposite
in terms of business contracts. In the business world, Asian Americans do
benefit from affirm. action at the expense of Blacks and Hispanics. Perhaps
the reverse is true in college. In any case, I support affirmative action on
principle. The way it is implemented may need adjusting periodically, but
affirm. action ensures that I won’t be passed over because of my race. It
also ensures that diversity remains valued in American institutions (did you
see the drop in minority enrollment at U. California and U. Texas – schools
which have abandoned affirmative action?). Of course, if you do not have to
work or study in a mainstream institution and can work strictly within an
Asian American context, there is no need for affirmative action…or if you
really believe that mainstream American institutions hire workers or selects
students on the basis of merit alone. It’s primarily those who have to
function in mainstream America who feel that affirmative action protects
them, abstract theorizing aside.

I must have too much time on my hands. Thanks for your indulgence.

Tim

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

Date: Sun, 14 Sep 1997 09:37:35 -0500
To: TSTseng@aol.com, cac@bccn.org
From: Samuel Ling
Subject: CAC_Mail: Macro and micro analysis: why families break down

I find Tim and DC’s exchange of why families are breakdown
to be most stimulating. It reminds me that we need two
approaches to interpret the breakdown of the family:
(a) personal responsibility — men as well as women need to
search our souls as to why we work, etc. All need to go back
to seek a biblical model for the husband, the wife, and the single
adult’s role in life, at work, at home and in church.
(b) social analysis — it is true that evangelicals have often been
critiqued by others (including secular historians) to promote
corporate capitalism. I read somewhere 20 years ago in grad
school, an interpretation which saw Dwight L. Moody’s preaching
as promoting a docile obedience on the part of industrial workers.
Such critique makes us conservatives (I count myself as theological
conservative) think. Thanks Tim for sticking your non-Marxist
neck out and speaking. Thanks Harry Lew for reminding all of
us that the CAC forum need more “conservative” (I suppose,
sociopolitically conservative) viewpoints aired.

I, too, have said too much; I, too, must have too much time on
my hands.

Sam Ling
16334 Fieldcrest Court
La Mirada, CA 90638
(562) 947-0267 (new address and phone)

— End —

To: TSTseng@aol.com, sling@chinahorizon.org, DCChuang@aol.com, cac@bccn.org
Date: Sun, 14 Sep 1997 16:45:30 -0600
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?
From: gdot@juno.com (G Ottoson)

Tim:

Sam wrote ‘thanks..for sticking your non-Marxist neck out’ in regard to
your email response to DC, see 1. and 2. below. It appears that Sam
assumes that you/your views are not under Marxist influence. Is this
correct? If not, to what extent is the influence? In this case, how do
you sort out the influence of Marx (and his views/followers) from the
influence of the Scripture/the Spirit? What is Marx’s influence
on/relationship to the ‘prophetic Protestant tradition’? Others may want
to stand there with you πŸ™‚ Thanks for your time.

Gary

1.
On Sun, 14 Sep 1997 09:37:35 -0500 Samuel Ling
writes:
> Thanks Tim for sticking your non-Marxist neck out and speaking.

2.
On Sun, 14 Sep 1997 00:06:14 -0400 (EDT) TSTseng@aol.com writes:
>DC:
>…In sum, (1)…
>In a message dated 9/13/97 12:44:31 AM, DC Chuang wrote:
>
><<Tim, after reading that press release, I found little substance to

— End —

From: GAPang@aol.com
Date: Sun, 14 Sep 1997 19:46:43 -0400 (EDT)
To: TSTseng@aol.com, HarryWLew@aol.com, cac@bccn.org
Subject: CAC_Mail: Affirmative Action (AA)…

In a message dated 97-09-14 02:46:09 EDT, TSTseng@aol.com writes:

<>

Dear Tim,

I must speak on this issue. I think that just because Asian Americans
benefit from Affirmative Action (AA), I do not feel that it makes AA right.
Especially if its at the expense of those it is trying to “help”.

You also say that… “It’s primarily those who have to function in mainstream
America who feel that affirmative action protects them…” The best job
security is to do a job well. If a person is discharged on racial grounds,
there is certainly legal action that can be taken aside from AA. I feel that
those in mainstream America, will only ever be seen as “equals” when race is
no longer an issue in hiring. As long as AA exists, there will always be the
question if a better qualified non-minority was passed over. It may gain us
a job, but is it right?

Just some food for thought…

Serving Him,

Garrick Pang

— End —

From: TSTseng@aol.com
Date: Mon, 15 Sep 1997 00:15:13 -0400 (EDT)
To: cac@bccn.org
Subject: Re: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

Sam and Gary:

I, too, must have too much time on my hand. So I regret staying up so late
to write . . . but I guess I’m hooked on this list –

First I apologize for associating DC Chuang with the Family Research Council.
I mistakenly thought he sent FRC press releases on this list (which I
value!).

In response to Sam’s thoughts about my remarks regarding the decline of the
family – lest I be accused of giving “secularists” too much weight – I
believe that Christ can transform individuals through preaching, teaching,
disciplemaking, and Christian community. In fact, on the microlevel, as Sam
mentioned, individual testimonies of change is often the clearest evidence of
the working of the Holy Spirit in people’s lives. When I preach, I don’t
usually talk social analysis because that moment when the saints are gathered
is a special, sacred time of praise and ministration. To me, the development
of Christlike character is still the first and most important step for
faithful local church ministry. On this point, I think most of us will
agree. But once we get to the macrolevel, disagreements will abound. Though
I’ve sounded off my perspectives very often – based on my reading of
Scripture and the prophetic protestant tradition – I still hope to hear other
perspectives. I’m sorry if I sounded derisive of those I don’t agree with,
but if I’ve disturbed anyone satisfied with “unthinking conformity” (which I
refuse to believe is true of the many intelligent, committed Asian American
Christians on this list) to the dominant conservative Christian language on
public policy, then I feel that I have fulfilled a part of my calling within
the body of Christ.

Re: Gary’s probing question about Marx. I have read both Karl and Groucho
Marx – I like the latter better. To the extent that K. Marx draws some of
his ideas from Scripture, I think he is insightful. But the classical Marx is
an economic reductionist and did not allow space for cultural or religious
factors in his analysis. Some 20th century “marxists” like Antonio Gramsci
were more open to including these other factors. But beyond ideas, the
historical outcomes of societies which claim Marx as their patron saint have
not been able to overcome the human condition of sin. So corruption and
repression occurs there as well. Thus, I may like Marx’s critique of
capitalism, but am not as confident as he was about its demise or the
necessity of its demise. Nonetheless, both Marxism and Christianity provide
alternative voices in light of the dominance of corporate capitalism today
and, in my opinion, should neither be diametrically opposed or equated. Just
as there are convergences between Christianity and democracy and human
rights, there are convergences with much Marxist thought. The question will
be whether American Christianity can search its biblical roots to find
resources to envision something to restrain/counter the idolatrous
aspirations of this age (including corporate capitalism, philosophical
nihilism, and repressive governments) before anti-religious Marxist-inspired
activists undermine the validity of Christian faith for those who seek
economic justice. For example, as you know, Gary, I was very happy about the
teamster’s victory in the recent UPS strike. After years of repressive
policy (and despite the reality of union corruption), unions are perhaps
making a comeback and can offer a counterweight to the giant corporations.
But, where were the Christians in this matter? Will our lack of support of
unions come back to bite us in the future?

Okay. Enough for now. I have to return to my other job. πŸ™‚

Tim

In a message dated 9/14/97 5:42:50 PM, you wrote:

<>

— End —

Date: Mon, 15 Sep 1997 01:06:16 -0400
From: Sze-kar Wan
To: CAC
Subject: CAC_Mail: Affirmative Action

GAPang@aol.com wrote:
> I must speak on this issue. I think that just because Asian Americans
> benefit from Affirmative Action (AA), I do not feel that it makes AA right.
> Especially if its at the expense of those it is trying to “help”.
>
Surely Garrick misunderstood Tim’s point here. Tim is defending
affirmative action not bc it benefits Asian-Americans, but bc (if I read
Tim correctly) it’s morally right.

> The best job security is to do a job well.

You seem to assume that there are always clear criteria for judging when
a job is done “well.” Truth is, intangibles enter into the picture, and
whoever is in power gets to define what they are. Example: just as
Asian-Americans were beginning to make inroads into prestigious
universities in the 70s and 80s, requirements for extracurricular
activities like sports (traditionally a weak area for Asian-Am),
leadership (whatever that means), etc. conveniently appeared. My Jewish
friends working for the Harvard admissions office in the 80s were
incensed that a secretive quota had been established for Asian-Am
admission (just as the one for Jewish applicants earlier this century),
tho they were prevented from talking about it. They were also puzzled
that Asian students didn’t
seem interested in speaking out against the quota, even tho they all
knew
about it.

Those of us who have to make it in the white world, in “mainstream
America,” know only too well the difference between the in-crowds and
outsiders. To be “in,” one has to speak the right way, tell the right
jokes, go to the right parties with your white colleagues, etc. And
even when you think you’ve done all the right things, the phone still
never rings….

> I feel that
> those in mainstream America, will only ever be seen as “equals” when race is
> no longer an issue in hiring. As long as AA exists, there will always be the
> question if a better qualified non-minority was passed over.
>
Yes, there is always that nagging doubt, as the African-American
conservative writer Steele has insightfully pointed out. But if there
is still no equality in hiring practices (and there isn’t), I’ll take
the possibility of job over mental security and worry about the latter
after I am fed.

Affirmative action is a complicated subject, and it is often debated in
terms dictated to us by political groups with their own (often hidden)
agendas. My challenge to CAC is to think through the issue both
ethnically and theologically–that is to say, as Asian-American
Christians.

Sze-kar Wan

— End —

To: TSTseng@aol.com, cac@bccn.org
Date: Mon, 15 Sep 1997 01:47:29 -0600
Subject: CAC_Mail: Re: NEWS: dissension in the Dobson camp?
From: gdot@juno.com (G Ottoson)

On Sun, 14 Sep 1997 00:06:14 -0400 (EDT) TSTseng@aol.com writes:

<>

Tax Breakers

too violent here in the present to wit
like death in a white Easter dress
too torn apart, too puffed to admit,
too slow to get down and confess

no tellin’ their grave imperiousness
no tellin’ the armies enslaved
too cheap, too involved in deleriousness
too bad and too good to be saved

sorrow they borrow and thinly drawn
like bubbles on turbulent froth
th’ future th’ rock they be stumbling on
th’ present eternally scoffed

no tellin’ the fury the seriousness
no tellin’ the people estranged
too proud and too furious their furiousness
too into religion to change

c. 1997 go

— End —

Date: Mon, 15 Sep 1997 07:08:36 -0700
From: “Fong, Larry”
Subject: CAC_Mail: wanted: part-time Director of Christian Education in Castro Valle y
To: “‘cac@bccn.org'”

Our church, New Life Christian Fellowship (NLCF), is seeking a part-time
Director of Christian Education. NLCF is pastored by Russell Yee and is
affiliated with the American Baptist Churches of the West and is located
in Castro Valley. For more information, call Josh Fong at (510)
483-8973 or e-mail at joshfong@aol.com.

— End —

From: leungs
To: “TSTseng@aol.com”
Cc: “‘CAC'”
Subject: Re: CAC_Mail: NEWS: dissension in the camp?
Date: Mon, 15 Sep 97 18:02:00 E

Topic: ethics, politics, economics
Subject: personal finance, economics; and “Affluenza”

Brother Tim,

I couldn’t help it, but i thought i would forward this announcement
concerning a show on PBS that might be of partial relevance to some of the
current discussion. Hope this reaches everyone in time for them to
view/record if they so desire.

*******************************************
PRIMETIME TELEVISION HIGHLIGHTS

Please always check with your local PBS station for a
complete schedule with exact dates and times. PBS
television schedules are created at the local level,
so some national programs may not be available in your
area.

**Broadcast times are in Eastern Time (ET) **
(CC) Indicates programs with closed captions
(WWW) Indicates programs with companion Web sites on
PBS Online (http://www.pbs.org/)

AFFLUENZA
Monday, September 15, 1997 (9-10:00 pm)
NPR’s Scott Simon hosts this special that traces the
historic roots of “affluenza” — an epidemic with
symptoms that include shopping, overwork, stress and
debt — and the advertising and marketing ploys
designed to sustain it. (CC, WWW)

———-

Also…

you wrote:
>When I preach, I don’t
>usually talk social analysis because that moment when the saints are
gathered
>is a special, sacred time of praise and ministration. To me, the
development
>of Christlike character is still the first and most important step for
>faithful local church ministry. On this point, I think most of us will
>agree. But once we get to the macrolevel, disagreements will abound.

But, i hope those who preach understand the import and impact of this sacred
time.

Sometimes i question the degree to which the members of Christ’s body are to
be so obsessed with particular political solutions (myself included). Our
influence as Christians must come first and foremost from personal testimony
of the Gospel — lived and proclaimed — and prayer for those that do
govern. Sometimes, our political activity get in the way of our message. I
also sincerely believe that living out of the gospel entails compassion and
care for the poorest of the poor, the oppressed, and the disenfranchised.

At the same time, (with or without political motivation) i would cite R.C.
Sproul who opines in “Choosing My Religion,” that an understanding of the
depravity of humankind should result in a worldview that will not center its
hopes on human institutions, e.g. (?big?) government. Question: are
governments (theocracies excluded) purely human institutions?

I could go on about being pro-capitalism and pro-competition from a
pragmatic point of view — with appropriate (regulatory and personal) checks
and provisions for justice. But, i’ll wait for another time.

In the Redeemer,
Stephen Leung

— End —

Date: Mon, 15 Sep 1997 15:00:33 -0600
To: cac@bccn.org
From: rsisco@wheaton.edu (Rodney K. Sisco)
Subject: Re: CAC_Mail: Affirmative Action (AA)…

>In a message dated 14 Sep 1997 19:46 Garrick Pang wrote (in response to
>Tim Tseng): I feel that
>those in mainstream America, will only ever be seen as “equals” when race is
>no longer an issue in hiring. As long as AA exists, there will always be the
>question if a better qualified non-minority was passed over. It may gain us
>a job, but is it right?

Dear Garrick,

I am Rodney Sisco and I serve as the director of Minority Affairs at
Wheaton College. I read the comment and thought that I’d interject a
thought or two.

First, there is a collective cultural myth regarding “the most qualified.”
When a company (or in my case a college) states that they have hired the
most “qualified” individual one of the first questions I ask revolves
around what are determined as qualifications and in the nation (as it
currently is) who are the most likely people to meet those qualifications.
Where do we go to look for individuals who meet said qualifications and how
do we evaluate them. Unfortunately the national ethos is one that favors
non-minority individuals. The ethnic-minority is look upon with greater
scrutiny which provides areas that may fall short of “qualifications.”
Whereas the majority individual has the same qualifications and they might
be hired. Let me give a few exapmles:

Fall ’93 semester At U of I–Students were [cheating] on their dental
school work. They were to work to make dental molds. The same set of
teeth (mold) was turned in (at two different times). The black student
received a “C”; the white an “A”.

An issue of the same work being done (or at least the perception of being
done) by minority and majority…when done by majority it is an “A” when
done by minority it is a “C” the students involved filed suit and though
they failed the class for plagarism, the faculty was “reprimanded” for
racial bias.

In 1991 a report from the National Opinion Research Center at the
University of Chicago titled “Ethnic Images” studied racial tolerance in
the United States. The study revealed that nationwide, whites still
believe that blacks are viewed as lazier, less intelligent, less patriotic,
and more prone to violence than several other ethnic groups.

In 1991 a study titled “Opportunities Denied, Opportunities Diminished:
Discrimination in Hiring” is released. Ten pairs of men, ages 19-24,
responded to 476 randomly chosen entry level job listings in Washington
D.C. and Chicago. Trained to represent themselves as equals.

Denied jobs that are offered to equally qualified “other” tester.
Black: 15%
White 5%

The point I am trying to raise (though using examples of black and white)
is that there are far too many situations wherein equally “qualified”
individuals find the swing of opportunities going to the majority
poulation. Affirmative Action means that at times people who are more than
“qualified” have their credentials scrutinized while others with far less
qualifications never ask themselves the same question. At times we need to
stop being concerned as to what others think and operate in our
strength…that is recognize that if one were not qualified then they would
not be in place.

My second thought has to do with a far greater question. Historically many
ethnic groups that have entered the USA has had their time of being treated
unfairly. History is replete with the treatment of Irish, Polish, even
German as they enter the United States. However, there have been few
instances where the treatment have not had a Psuedo-psycho babble attached
to it. “They are less intelligent, they are bread to be hard workers, they
are good with numbers – yet lousy with people, they are shifty and
dangerous” are all stereotypes that have been ‘assigned’ to Asian
Americans. The effect is that there are individuals who to this day still
hold some of these ideas. Thus the statement addresses the issue of “why
are they different and why don’t they try to fit in” In the college
setting I hear this frequently yet a Univeristy of Michigan study on campus
living found that the majority are the least responsive to interacting
outside of their ethnic group:

The research sample base is 6,000 students from 390 schools, who were
surveyed in 1987 and again in 1991. The results were fairly similar on
campuses with large or small percentages of minority students. Key
findings:

* Students stating that they frequently dine with someone from a
different
racial or ethnic group.

78% Latino Students
69% Asian American Students
55% African American Students
21% White Students

* Students stating that they frequently study with someone from a
different racial or ethnic group.

72% Latino Students
60% Asian American Students
49% African American Students
15% White Students

* Students stating that they frequently date someone outside their own
racial or ethnic group.

42% Latino
24% Asian American
13% African American
4% White

Source: National On-Campus Report, May 6, 1994, Page 3

The discussion could go on for quite a while. Race in America is a complex
and at times frustrating issue. Too often the discussion from the majority
community is one of dismissing the discussion to a frocus on being
color-blind. This is especially true within Christian circles. Essentially
the discussion of Affirmative Action needs to understand the complexity of
race on both the macro level and the micro level. On the macro level their
are growing social, political and economic forces that do not encourage a
genuine interaction between cultural groups since that interaction would
disrupt those who are already in the places of comfort. The historical
analysis of the systematic exclusion of groups of people for multiple
generations only to recently (last 30 years at best) see some changes is
absurd if it assumes that everything is justly distributed. Equally the
assertion that since there is now a ‘level playing field’ there is no need
to deal with the ramifications of the systematic exclusion from earlier.
Andrew Ward a commentator for the National Public Radio program “All Things
Considered.” put it this way in the New York Times 2/7/89:

A lot of people, most of them white, call affirmative action
“reverse discrimination” and wonder why black people shouldn’t be satisfied
with a simple repudiation of discrimination of any kind. With its ruling
striking down minority set-asides in city construction contracts, the
Supreme Court seems to have decided that affirmative action programs in
general violate white people’s right to equal protection.

But in case a majority of their honors might still have an open
mind on the subject, I offer a little metaphor in affirmative action’s
defense. It comes in the form of a football metaphor because I have a
feeling that the conservative majority on the Rehnquist Court might
appreciate a football metaphor. So here goes:

The White Team and the Black Team are playing the last football
game of the season. The White Team owns the stadium, owns the referees and
has been allowed to field nine times as many players. For almost four
quarters, the White Team has cheated on every play and, as a consequence,
the score is White Team 140, Black Team 3. Only 10 seconds remain in the
game, but as the White quarterback huddles with his team before the final
play, a light suddenly shines from his eyes.

“So how about it, boys?” he asks his men. “What do you say from
here on we play fair?”

On a final note. The complexity of race relations in the latter part of
the 20th century has been the fact that the growth of discussion of race
has assumed that “racism” has been dismantled which is far from the truth.
In no uncertain terms issues of race and race relations persist, yet the
discussion is moved to one of performance. How does one “perform” well
when the standard is drastically different? To what degree does one “pull
themselves up” if the goal is either ever-changing or simply unatainable.
I have seen this in terms of degrees needed for a position and then when
one is found with sufficient degrees…then additional publications and
when one is found with publications and degree…simply a good “fit.”
“Fit” an unmeasurable term which is the basis on which many decisions are
made regarding people of color in the market-place. For the person already
within a position and trying to advance then there raises the issue what
are the percieved standards whereby one is evaluated. In short I agree
that one should be evaluated on merit alone, yet in this nation there is a
different standard for”merit” compared to different groups. Proving that
one has unfairly been treated requires a lot of additional information and
ignores the other “affirmative action” programs within corporate
settings…desinated ‘fast-track’ individuals who are given the assignments
that bring visibility etc.

I am not stating that Affirmative Action is the end all and be all, nor
that it is the best solution. At best it is a flawed answer to a broad and
complex challenge. Perhaps we can enter into discussion as to what might
be better solutions. I pray that the Lord continue to give us wisdom as we
encourage others.

There is a whole lot more to write…but this is too long already. hope it
is positive food for thought.

In His service

Rodney Sisco

*********************************************
Peace and Mercy unto you…Long Life and Joy follow you
Rodney K. Sisco

— End —

From: JLoFEC@aol.com
Date: Mon, 15 Sep 1997 17:35:38 -0400 (EDT)
To: owner-cac@emwave.net
Subject: Chinese-American Pastors

Hello friends (I’ve never posted here before … hope I’m sending this to the right place…)

My name is John Lo. I’m a second-generation Chinese-American pastor who’s
been serving in a Chinese Church in Los Angeles for 7 years. (I serve as one
of four English pastors in a multi-lingual, multi-congregational Chinese
church I do youth and young adults ministry). I’ve enjoyed the ministry, and
currently have a group of young people who are just entering seminary.

Part of my responsibility to them as pastor and mentor is to prepare them for
what’s “out there” in terms of ministry. I guess that’s why I’m writing. I
want to find out some answers.

I admit that I haven’t really been connected to the Chinese-American or
Asian-American church scene the way I probably should have. So I have a
question.

I’m wondering how many thirty-something ABC pastors are out there, and what
the drop-out rate has been over the last ten years. Anecdotally, it seems to
me that a number of people that I’ve known and been relating to as ABC
pastors over the past few years in the So Cal area haven’t been able to hang
in there, or at least, flourish in their ministries. Some have had to move
from one place to another; others have decided to do the PhD route or the
counseling thing …

My question is two-fold:
(a) what has the drop-out rates for thirty-something ABC pastors been? What
do you think have been the reasons for the drop-off?
(b) how many twenty-something seminarians and young pastors are out there,
and do they face the same circumstances? Should we expect the same kind of
drop-off ratios, or has anything changed out there?

I have one recent graduate from Fuller who’s looking for work, three students
in Fuller and a couple more on the way … I’m beginning to worry for them.
Do I have reason to?

I guess I’d appreciate both anecdotal responses as well as the “hard facts”.

Thanks for your time.

John Lo

_______________
Rev. John Lo
First Evangelical Church, Glendale
522 W. Broadway, Glendale, CA 91204
(818) 240-5633
JLoFEC@aol.com
_______________

— End —

From: “Cheuk, Clarence”
Organization: Wheaton College
To: HarryWLew@aol.com, cac@bccn.org, TSTseng@aol.com
Date: Mon, 15 Sep 1997 23:22:04 CST6CDT
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

Hello all,

I hope I am doing this correctly; this is the
first time I am writing to the CAC. My name is Clarence Cheuk and I
am a junior at Wheaton College. I am a second-generation ABC who has
taken the job of large-group coordinator of the Asian-American
fellowship here on the campus of Wheaton College. I was just
wonderning if y’all can help me with ideas of activities or meetings.
We want to swirl cultural awareness and worship. And we want are
activities to facillitate this dual purpose. Any suggestions???
Thanks for your time…

Clarence Cheuk
CCHEUK@ACNET.Wheaton.edu

— End —

From: GAPang@aol.com
Date: Mon, 15 Sep 1997 19:52:31 -0400 (EDT)
To: wans@monet.bc.edu, cac@bccn.org
Subject: Re: CAC_Mail: Affirmative Action

Thank you for your insightful comments. I don’t agree with you 100%, but
certainly appreciate hearing another perspective. This is what I enjoy about
CAC.

Your brother in Christ,

Garrick

PS – was the Harvard “quota” meant to increase or limit Asian enrollment? I used to work in higher ed. admissions, so was just curious.

— End —

Date: Mon, 15 Sep 1997 23:01:14 -0400
From: Sze-kar Wan
To: CAC
Subject: Re: CAC_Mail: Affirmative Action

GAPang@aol.com wrote:
>
> PS – was the Harvard “quota” meant to increase or limit Asian enrollment? I
> used to work in higher ed. admissions, so was just curious.
>
“Quota” as it was conceived in the 60s was a target which hopefully
would represent the population. The Harvard quota was used to keep
Asian-Am at an artificial level, something like 15%. You draw the
conclusion.

Warmly,
Sze-kar

— End —

From: DCChuang@aol.com
Date: Tue, 16 Sep 1997 00:09:25 -0400 (EDT)
To: TSTseng@aol.com
cc: cac@bccn.org
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

In a message dated 97-09-15 14:52:48 EDT, you write:

<>

Thanks for clearing that up, was wondering if I had quit my job this weekend and started working for FRC :). DC

— End —

Date: Tue, 16 Sep 1997 00:35:43 -0400
From: Sze-kar Wan
To: CAC
Subject: CAC_Mail: All Labels all that helpful?

The Rev. Lew’s observation that CAC is a “liberal” list is rather
puzzling–for two reasons.

(1) It is simply not true. As contributor to the list and someone who
occasionally agrees with Tim’s political views, I suppose I could be
regarded as espousing “liberal” views. But who else might the Reverend
be thinking of? The almost uniformly negative reactions to my PK
postings last month would lead me to the opposite conclusion, that CAC
can be stiflingly “conservative” (in Lew’s sense). Are we so afraid
even to entertain new thoughts?!

(2) The Rev. Lew uses the term “liberal” in a negative sense, with
perhaps the assumption that “conservative” is good. Shades of George
Bush’s 1988 compaign strategy. But why is “liberal” bad and
“conservative” good? Just bc the Rev. Lew himself is conservative?
Surely there must be more compelling reasons.

Now a fable: The bomb is dropped in Hiroshima. The city reels in
disbelief. Citizens stumble around with shreds of burnt flesh hanging
from their bodies. The medical staff cannot handle the overwhelming
number of victims. A survivor emerges from the rubbles and begins to
treat the wounded on his own. A doctor comes over and asks to see his
credentials. When he finds out that this man has never had any medical
training (for he is a mere theology student), he throws him out and
would not let him continue.

Moral: We live in a post-Christian age. Secularism, materialism,
hedonism, cynicism, and whatnot explode all around us. I will work with
anyone who is willing to challenge all these, regardless of faith,
gender, ethnicity, etc. I would even work with “sinners,” for God knows
I am one. And anyone who acknowledges Jesus as the Christ, I will call
brother or sister, regardless of theological convictions or doctrines.
This does not mean doctrinal issues are irrelevant; it only means we
should set our priorities straight. I hope we are Christians first
before we are “evangelicals,” “pentacostals,” “liberals,” etc.

It’s time we think through carefully who we are, instead of being led by
this or that label. We are Asian-American Christians. Of the three
terms in our hyphenated existence, “Christian” abides always.

Warmly,
Sze-kar Wan

— End —

From: TSTseng@aol.com
Date: Tue, 16 Sep 1997 00:35:32 -0400 (EDT)
To: cac@bccn.org
Subject: CAC_Mail: AAAS East of California conference at NYU

CACers:

FYI, Tim
==========7TH ANNUAL EAST OF CALIFORNIA CONFERENCE

“RETHINKING PARADIGMS, RETHINKING STRATEGIES FOR ASIAN AMERICAN
STUDIES”

New York University

November 14-15, 1997

Association for Asian American Studies

Registration Information and Tentative Schedule

This conference will provide an engaging way for a wide range of
students, faculty, staff and community activists and community members
to explore and revisit “old” and “new” paradigms in and affecting Asian
American Studies. In particular, we would like to address the dramatic
change in Asian American demographics over the past 25 years, the
concomitant global restructuring of capital and how the process of
racialization is never based on just “race,” but is determined by a
number of raced, classed, gendered and sexualized positionings. How do
programs, such as NYU’s A/P/A Studies, build curricula that respond to
its surrounding immigrant communities? How does it develop effective,
meaningful and accountable strategies for Asian American community
studies?

In addition, with the heavy demand and subsequent growth of Asian
American Studies east of California, the need for revisiting and
rethinking strategies for institutionalization are more important now
than ever. This is especially true for undergraduates who are without
Asian American Studies faculty at their respective schools. Many
undergraduates are given the run-around by administrators or are
navigated through institutional red tape or are promised that other
interdisciplinary programs are where Asian American Studies should be
housed. The conference seeks to address the specific needs of
undergraduates who are struggling with these issues. In a number of
workshops, we will discuss institutional politics examining “case
studies” of different schools. In addition, we will announce the East
of California Network’s new “Starters Packet” of Asian American Studies
materials for students interested in getting Asian American Studies on
their campus. To develop stronger institutional bases, there will also
be sessions on building Asian American faculty and administrator ties,
and addressing graduate student / junior faculty career, publishing and
tenure issues.

TENTATIVE SCHEDULE:

[Final Schedule to be announced soon]

Friday November 14:

5:00-9:00pm Registration

Location: A/P/A Studies: 269 Mercer St. 6th Fl., Cross street: West 4th
Street, New York City

6:00-7:30pm Welcome Reception

Location: A/P/A Studies: 269 Mercer St., 6th Fl.

7:30-9:00pm Plenary I: “East of California: Paradigm Shifts,
Strategic Shifts”

Moderator: John Kuo Wei Tchen, New York University

Speakers: Peter Kiang, University of Massachusetts, Boston

Nazli Kibria, Boston University

Sucheta Mazumdar, Duke University

Gary Okihiro, Cornell University

Leti Volpp, National Employment Law Project

Location: 703 Main Building

9:00-10:00pm EoC Coordinating Committee Meeting

Saturday November 15:

9:00-9:30am Breakfast Served

9:30-11:00am Concurrent Workshop Sessions:

A. Student Organizing Strategies for AAS

B. Faculty & Staff: helping to establish AAS

11:15-12:45pm Concurrent Workshop Sessions:

A. Student Organizing: Part II

B. Grad Student & Junior Faculty Meeting: Careers, Publishing,
Tenure

C. Asian American Faculty and Administrators

12:45-2:00pm Lunch [On Your Own]

2:00-3:30pm Concurrent Roundtable Sessions:

A. Community Based Research & Collaborations with Community-based
Groups

B. Community-based Urban Planning in Immigrant Communities

C. Strategies for Pedagogy in Asian American Studies

D. Transnational, Diaspora and Asian American Studies

3:45-5:00pm Concurrent Roundtable Sessions

A. Asian American Sexualities: Struggles for Community

B. Youth Fighting for Social Change

C. Arts, Culture & Activism in Asian American Communities

D. Work, Immigration and Economic Restrcturing

5:15-6:30pm Plenary II: “New York City: New Immigration and Global
Restructuring”

6:45-9:00pm Dinner Provided and Reading with the Asian American
Writers Workshop and Kaya Production

Registration:

Name:_____________________________

Address:___________________________

__________________________________

Institution:_________________________

City:_____________________State:_____

Zip:______________

Home Phone:_______________________

Work Phone:_______________________

Registration Cost if Postmarked by 10/7/97:

Students (AAAS member) $10
Faculty/Staff/Community Members (AAAS member) 40
Students (Non-member) 15
Faculty/Staff/Community Members (Non-member) 45

Registration Cost After 10/7/97:

Students (AAAS member) 15
Faculty/Staff/Community Members (AAAS member) 45
Students (Non-member) 25
Faculty/Staff/Community Members (Non-member) 50

Total Enclosed Fees: $_________

Please make checks payable to “New York University” and send to

East of California Conference
Asian/Pacific/American Studies Program
New York University
269 Mercer Street, 6th Fl.
New York, NY 10003-6687

Housing (For Students Only)

____Yes, I am interested in free student housing

Hotel Accommodations are available at:

Discounted hotel rooms may be reserved until 14 October 1997 at

Washington Sqaure Hotel
103 Waverly Place, New York, NY 10011
800-222-0418/212-777-9515
Single: $109.80/night, Double: $129.60/night
Please mention East of California Conference and reference #: 1114

and:

Club Quarters Downtown
(212) 229-3802
52 William Street, in the Wall Street Area

Rates: $79-$89 for single occupancy, $12.50 for additional guest.

Please note: Subway or Taxi is necessary to reach the conference from
this hotel.

These accommodations are reserved for guests of New York University and
have been arranged specifically for this event. Please mention the
conference when making reservations. Reservations should be made by
October 14, 1997 to ensure availability.

Bios on the Plenary Panelists:

Dr. Peter N. Kiang is Associate Professor in the Graduate College of
Education and American Studies Program at the University of
Massachusetts Boston where he teaches graduate courses in urban
education and multicultural curriculum design and undergraduate courses
in Asian American Studies. Peter is recognized nationally for his
research and advocacy related to immigrants and people of color in both
K-12 and higher education. Currently, his work focuses on analyzing
racial conflict in schools; developing leadership in immigrant and
refugee communities; and ensuring access by communities of color to the
Information Superhighway.

Nazli Kibria is assistant professor of Sociology at Boston University
and the author of Family Tightrope: The Changing Lives of Vietnamese
Americans.

Sucheta Mazumdar is assistant professor in the Department of History at
Duke University and the author of the forthcoming Sugar and Society:
Peasants, Technology and the World Market (1997) and coeditor of
forthcoming Antinomies of Modernity: Essays on Orientalism, Race, and
Ethnicity. She is also the founder and editor of South Asia Bulletin /
Comparative Studies of South Asia, Africa and the Middle East.

Gary Y. Okihiro is professor history and director of the Asian American
Studies Program at Cornell University. He is author of Margins and
Mainstreams: Asians in American History and Culture (1994) and
Whispered Silences: Japanese Americans and World War II (1996). He is
a past president of the Association for Asian American Studies.

Leti Volpp is a legal theorist who writes about the intersection of
race, gender, culture, nation and the law. She has published articles
in the Columbia Law Review, the Harvard Civil Rights-Civil Liberties
Law Review and the Harvard Women’s Law Journal about asserting human
rights for garment workers in the global economy and about the impact
of “cultural defenses” on Asian American women. She is also a public
interest lawyer practicing in the areas of workplace rights, immigrants
rights, civil rights, and women’s rights, and is currently a staff
attorney at the National Employment Law Project in New York. She was a
member of the legal team representing the Thai workers enslaved as
garment workers in El Monte, CA, and is currently representing the deaf
Mexican immigrants who were forced to sell trinkets on the New York
City subways. In addition, she is a former board member of the New
York Asian Women’s Center and the San Francisco Asian Women’s Shelter
and is the author of the handbook Working With Battered Immigrant
Women: A Handbook to Make Services Accessible.

Information on the East of California Network:

The East of California Network is a caucus within the Association for
Asian American Studies (AAAS) formed to promote the regional interests
of the Association’s Midwest and East Coast regions. Members of the
Network, accordingly, should be members of the AAAS. The Network meets
twice annually, in the fall at a member campus and in the spring at the
annual meeting of the AAAS.

The goals of the Network are:

(1) to institutionalize Asian American Studies;
(2) to develop regional-specific research and publications; and
(3) to provide mutual support to individuals and programs.

—————-
Tomio Geron
Asian/Pacific/American Studies
New York University
269 Mercer St., Room 604
NY, NY 10003-6687
212-998-3697
fax 995-4705

http://www.nyu.edu/pages/apa.studies/

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

Date: Mon, 15 Sep 1997 22:13:56 -0700
To: cac@bccn.org
From: Jeffrey Kuan
Subject: CAC_Mail: Asian Americans Charge Fund-Raising Scandal Bias

>>>http://www.latimes.com/HOME/NEWS/FRONT/t000081020.html
>>>[Los Angeles Times] [FRONT PAGE]
>>>[Hollywood Online]
>>> Friday, September 12, 1997
>>>
>>> Asian Americans Charge Fund-Raising Scandal Bias
>>> Civil rights: Individuals, 14 groups file federal
>>>
>>> complaint. They allege widespread ethnic stereotyping.
>>> By K. CONNIE KANG, ROBERT L. JACKSON, Times Staff Writers
>>>
>>>
>>> PREV [I] n an unprecedented action for their community, a
>>> STORY coalition of prominent Asian Americans and 14
>>> organizations filed a complaint Thursday with the U.S.
>>> NEXT Commission on Civil Rights, accusing Congress, political
>>> STORY parties and the news media of widespread stereotyping and
>>> scapegoating of Asian Americans during the campaign
>>> fund-raising scandal.
>>> The complaint, brought by the American Civil Liberties
>>> Union of Northern California and a San Francisco law firm,
>>> calls on the commission to probe the “discriminatory impact”
>>> on Asian Americans of actions by elected officials, the
>>> Democratic and Republican national committees and the news
>>> media. The filing was announced at news conferences in Los
>>> Angeles and Washington.
>>> “Asian Americans are facing the most profound crisis we
>>> have seen since the internment of Japanese Americans over 50
>>> years ago,” said former Los Angeles City Councilman Michael
>>> Woo.
>>> Despite their successes in professions, academia and
>>> businesses, Asian Americans have lagged behind in politics,
>>> partly because discriminatory laws barred them from
>>> naturalizing until the 1950s.
>>> During last year’s presidential campaign, a number of
>>> people of Asian descent assumed important roles as
>>> fund-raisers and contributors for the Democratic Party. But a
>>> widening scandal has engulfed their efforts as federal
>>> investigations have probed illegal foreign contributions.
>>> Among those who have figured most prominently in Senate
>>> Governmental Affairs Committee hearings now underway are John
>>> Huang, formerly a top fund-raiser for the Democratic National
>>> Committee, and Yah Lin “Charlie” Trie, a friend of President
>>> Clinton who allegedly collected hundreds of thousands of
>>> dollars in questionable overseas donations.
>>> The petition filed Thursday asked that the Civil Rights
>>> Commission schedule hearings to explore the controversy’s
>>> impact on the country’s 10 million people of Asian ancestry.
>>> “No other ethnic group has had to go through this kind
>>> of experience,” said Charlie Woo, a prosperous Los Angeles
>>> toy manufacturer who is one of four named petitioners.
>>> Woo, who donated $7,500 to the DNC last year, said he
>>> was subjected to “humiliating questioning” by a DNC auditor
>>> about his citizenship and income, solely because of his Asian
>>> surname.
>>> Some of the nation’s most important institutions, the
>>> petition said, have acted “irresponsibly and carelessly” in
>>> responding to allegations of wrongdoing by relatively few
>>> Asian Americans and immigrants.
>>> “Numerous elected officials, including members of the
>>> House and Senate and candidates for public office, have made
>>> racially biased or offensive remarks to the public and in the
>>> media, contributing to an environment of antagonism toward
>>> Asian Pacific Americans and immigrants,” the petitioners
>>> charged in the 28-page complaint.
>>> Among the examples cited were comments by:
>>> * Sen. Robert F. Bennett (R-Utah): “In my opinion, Mr.
>>> Trie’s activities are classic activities on the part of an
>>> Asian who comes from out of that culture and who embarks on
>>> an activity relating to intelligence gathering.”
>>> * Sen. Sam Brownback (R-Kan.): “No raise money, no make
>>> bonus,” referring to Huang’s salary arrangement with the DNC.
>>>
>>> * Sen. Pete V. Domenici (R-N.M.): “I don’t believe
>>> there’s any Asia bashing. . . . We ought to get on with
>>> immunizing these little nuns and monks, so we aren’t worried
>>> about discriminating against them.”
>>> The remarks, the petition said, “speak to the depth of
>>> disrespect toward Asian Pacific Americans by many in our
>>> society and governing institutions.”
>>> “It is highly doubtful whether any U.S. senator would so
>>> readily offer similar derogatory reference or stereotypes
>>> about African Americans, women or Jews in the course of
>>> congressional proceedings or to the national press.”
>>> Richard Hurtling, spokesman for the Republican-majority
>>> Senate Governmental Affairs Committee, said: “We’ve never
>>> focused on anyone’s ethnic background. We’re looking at
>>> individuals, political parties and candidates and how they
>>> have allowed illegal acts to occur.”
>>> DNC officials said they, too, deplore “the rampant
>>> demonization of the Asian Pacific American community,”
>>> claiming that they are continuing to take steps to assist
>>> “the integration of citizens-in-waiting and new citizens into
>>> our party and our country’s democratic institutions.”
>>> The goal of the complaint, said Dale Minami, one of the
>>> lawyers handling the case, is to educate the American public.
>>>
>>> “If you can reach some people to finally understand that
>>> Asian Americans are part of this multicolored tapestry we
>>> call America, then we will have accomplished something,” he
>>> said.
>>> “We’ve been here for hundreds of years. We are citizens
>>> and we belong here, yet we are treated as foreigners.”
>>> Stewart Kwoh, president of the Asian Pacific American
>>> Legal Center, said that Asian American donors were singled
>>> out, while campaign finance violations by other contributors
>>> received scant coverage in the news media.
>>> “What we demand is fair treatment,” he said. “What we’re
>>> saying is: ‘Cover us equally.’ ”
>>> Charles Rivera, a spokesman for the commission, said the
>>> petition probably would be considered at the panel’s meeting
>>> on Oct. 10.
>>> Kang reported from Los Angeles and Jackson reported from
>>> Washington.
>>>
>>> Search the archives of the Los Angeles Times for similar
>>> stories. You will not be charged to look for stories, only to
>>> retrieve one.
>>>
>>> Copyright Los Angeles Times
2332 Virginia Street
Berkeley, CA 94709
Tel: (510) 649-8949

— End —

From: TSTseng@aol.com
Date: Tue, 16 Sep 1997 01:54:43 -0400 (EDT)
To: cac@bccn.org
Subject: Re: Re: CAC_Mail: Affirmative Action (AA)…

Rodney:

Thanks for your erudite posting about the complexity of contemporary race
relations and the significance of affirmative action – flawed as it is – for
minorities in the U.S. Both Sze-kar and I write from personal experiences
and our hopes that America (and American Christianity) will one day reflect
Martin Luther King’s vision of the “beloved community” so we feel rather
passionate about this issue. So thank you for providing some “hard” facts to the debate!

Sze-Kar:

Dana Tagaki wrote a book entitled _The Retreat from Race: Asian Admissions
and Racial Politics_ (New Brunswick, NJ: Rutgers University Press, 1992)
which traces successful efforts by Asian Americans to show how some
universities subtly imposed ceilings on numbers of Asian admissions in the
mid-1980s – something you alluded to.

Tim

In a message dated 9/15/97 3:13:11 PM, you wrote:

<>

————————————————————
Rev. Dr. Timothy Tseng
Sallie Knowles Crozer Assistant Professor of American Religious History
Colgate-Rochester Divinity School
1100 South Goodman Street
Rochester, NY 14620
OFF: (716) 271-1320, ext. 260
FAX: (716) 271-8013
Email: tstseng@aol.com
————————————————————

— End —

Date: Mon, 15 Sep 1997 23:29:15 -0700
From: Ken Fong
To: TSTseng@aol.com
CC: cac@bccn.org
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?

Just thought I’d throw in my support of this current dialogue. Very
healthy, imho. I, for one, am one of those evangelical AsiAm Christians
who is quite leery of the religious right, who seem to have no problem
draping themselves in the flag. While I’m very, very grateful for the
opportunity to have been born and raised in America, I have long been
uncomfortable with equating patriotism with holy living; being a good
American with being a good Christian. As more of a centrist in my
political leanings, I often find that I cannot wholeheartedly agree with
the entire platforms of either the right or the left. Instead, I try
very hard to examine each issue on its own merits, weighing against the
kingdom principles I read in Scripture and see reflected in Jesus’ life.

Just as much as I think it’s healthy to be able to critique people like
Dobson (no one is righteous, not even one), I think it is extremely
unhealthy to believe that any human being, Christian or not, should
never be challenged. In my neck of the woods, it seems like criticizing
something about Dobson is tantamount to criticizing Christ. As much as
Dobson probably doesn’t enjoy his former partner’s criticism, I have to
believe that even he would agree that he’s not in Christ’s league.

If any of you are interested in reading a book that, among other things,
critiques Dobson’s and many of our extra-conservative brethrens’ ‘focus
on the family’ these days, in light of biblical precedence and
socio-cultural developments, try reading Rodney Clapp’s “Families at the
Crossroads” (IVP). When I shared with my wife some of his perspectives
that accuse Dobson of propagating an unbiblically narrow emphasis on the
nuclear family, she told me “You’d better be careful not to say those
things in public or people will think you’re a heretic!” Seems to me
that, if in fact that attitude does exist out there, i.e., Dobson’s
teachings are sacred and eternal truth, then something is definitely
wrong. Yes, we do need to be extremely concerned about the well-being
of families, not just ours, not just American ones, but all families.
And yes, at the same time, we need to be careful not to turn a focus on
families into another idol.

’nuff said.
ken fong

— End —

Date: Mon, 15 Sep 1997 23:36:02 -0700
From: Ken Fong
Organization: Evergreen Baptist Church
To: wans@monet.bc.edu
CC: CAC
Subject: Re: CAC_Mail: Affirmative Action

Brother Sze-kar… just wanted you to know that I really found your
comments thoughtful and on target. When the ‘rules’ of the ‘game’ are
still defined by one group, it may always be impossible to compete on
equal footing.

I find myself wondering more and more these days what the response of
the white majority is going to be when, numerically, they are no longer
the majority in this country. Census folk say this day will dawn in
2056 for the country as a whole. For SoCal, we’re almost there already.
Will people of color still be called ‘minorities’ when everyone will be
a minority? Will the percentages in the board rooms of corporate
America and in the administrations of our Christian organizations and
institutions reflect this pluralistic reality or will the reins of power
still be retained by white males?

You might find these to be interesting comments from the person who
started that whole long dialogue about PK that resulted in so many
subscription cancellations! Hey, I’m hard to label!

ken fong

— End —

Date: Mon, 15 Sep 1997 23:53:31 -0700
From: Ken Fong
Organization: Evergreen Baptist Church
To: “Rodney K. Sisco”
CC: cac@bccn.org
Subject: Re: CAC_Mail: Affirmative Action (AA)…

imho, excellent discourse, Rodney. Please allow me to share a
particularly frustrating experience I had several years ago as part of a
search committee for an associate provost for Fuller Seminary.

I was invited to serve on the committee as a graduate of the DMin
program. That was the stated reason. A stronger one that I felt was
because I was AsiAm. The search comm. was a good blend of colors and
genders. We all started with the expressed desire to create as diverse
a pool of qualified applicants as possible. After many weeks of sifting
and sorting, we ended up with four white males in the pool, with the job
eventually going to one of them. In fairness to everyone on the
committee, we were all extremely frustrated with the outcome. Not with
the quality of the eventual choice. But that the pool of candidates
ended up being exactly what we didn’t want it to be.

What did God teach me through this experience? That even when everyone
involved wants desperately to be able to select a person of color for a
top spot in a highly regarded Christian institution, more often than
not, they will still end up having to select from the same pool of white
male candidates. This occurs, I believe, because the process itself has
at least one serious flaw in it. Namely, it waits too long before
looking for likely candidates of color. Reputable institutions
understandably need to fill slots with highly capable, highly regarded
people. Looking for people of color who fit this description at the
point that we did was doomed to fail, imho, because much, much earlier,
say at least a decade earlier, no one in that kind of position ever
encouraged any person of color to pursue that academic and career path.
No mentoring. No opening of doors. As a result, when a top spot opens
up, there a scarcely any people of color who have the necessary pedigree
and distinction to be added to the pool.

Waiting until the last minute to look for people of color is a big
mistake that will only perpetuate the status quo, even when everyone’s
desire is to see people of color get a shot. With no models, with no
encouragement, people of color have learned to take other routes fraught
with fewer roadblocks.

ken fong
sr. pastor
Evergreen Bapt. Church of Los Angeles

— End —

Date: Tue, 16 Sep 1997 00:00:58 -0700
From: Ken Fong
Organization: Evergreen Baptist Church
To: wans@monet.bc.edu
CC: CAC
Subject: Re: CAC_Mail: All Labels all that helpful?

I’m with you, Sze-kar! I’m a See-ker!

in him,
ken fong

— End —

Date: Tue, 16 Sep 1997 00:15:04 -0700
From: Ken Fong
Organization: Evergreen Baptist Church
To: JLoFEC@aol.com
CC: owner-cac@emwave.net
Subject: Re: CAC_Mail: Chinese-American Pastors

>From where I sit, I’ve seen quite a number of ABC pastors dropping out
altogether or, more recently, resigning from churches where the sr.
pastor is obc. I’m sure the reasons are quite varied. What I hear,
though, is endless frustration with ABC ministries being treated like
second-rate things in the church and ABC ministers being seen as junior
pastors forever. Some obc sr. pastors, i’ve been told, are feeling led
to move their split congregations back to being one…with bilingual
being the buzzword. To many ABC pastors, this is a big step in the
wrong direction. In the main, there is a high degree of frustration out
there. That’s why so many seminary grads are trying to start new
churches that specialize in ministering to ABCs.

One other reason: some of our colleagues, apparently, might have
misheard the Lord. Bad fit. Not suited for the pastorate.

Last one: there’s been too many recent grads who arrived at their first
posting with too much arrogance, unwilling to listen first and learn how
the Spirit had been working with that church for decades already. They
came across as if the Spirit showed up with them. Most of those brethen
are no longer at those churches or even in the ministry. A shame, a
real shame.

that’s it from here.

ken fong.

— End —

To: JLoFEC@aol.com
Cc: cac@bccn.org
Subject: Re: CAC_Mail: Chinese-American Pastors
From: steveandwinnie@juno.com (Stephen N Wong)
Date: Tue, 16 Sep 1997 13:11:07 EDT

Brother John,

I have a friend in New York who thinks that us West Coasters are just
“soft” and that’s why we don’t last in the pastorate : ) Seriously, I
think that what your church is doing to mentor seminarians and intern
seminary grads is the key to their survival. I also know of several
Chinese-American pastors who’ve left the pastorate. It seems that the
leadership of many immigrant Chinese churches thinks that their role is
to “prove” young pastors rather than to develop and nurture them. I
doubt if we can change the minds and hearts of these leaders, so it seems
that we need to develop a network of churches like yours to mentor these
young church leaders and stem the “drop-off rate.”

For the Kingdom,

Steve Wong

— End —

From: gdot@juno.com
To: TSTseng@aol.com, sling@chinahorizon.org
Cc: cac@bccn.org
Subject: Re: CAC_Mail: NEWS: dissension in the Dobson camp?
Date: Tue, 16 Sep 1997 13:51:54 EDT

Dear Sam and Tim,

Yep; some ‘openmindedness’ would help us to not only understand China
better but would help us to understand ourselves and people in general.

Are you guys into rules and regulations? Rodney’s humorous football story
reminded me of a list that someone sent to me, ff. Can you imagine what
Groucho and Karl could say about this πŸ™‚

>>Toddler’s Rules of Property
>>
>>1. If I like it, it’s mine.
>>
>>2. If it’s in my hand, it’s mine.
>>
>>3. If I can take it from you, it’s mine.
>>
>>4. If I had it a little while ago, it’s mine.
>>
>>5. If it’s mine, it must not ever appear to be yours in any way.
>>
>>6. If I’m doing or building something, all of the pieces are mine.
>>
>>7. If it looks just like mine, it’s mine.
>>
>>8. If I saw it first, it’s mine.
>>
>>9. If you’re playing with something and you put it down, it
>>automatically becomes mine.
>>
>>10. If it’s broken, it’s yours.

G

On Tue, 16 Sep 1997 02:11:05 -0400 (EDT) TSTseng@aol.com writes:

<>

— End —

Date: Tue, 16 Sep 1997 12:12:54 -0400
From: Sze-kar Wan
To: CAC
Subject: Re: CAC_Mail: Are Labels all that helpful?

Ken Fong wrote:
> I’m with you, Sze-kar! I’m a See-ker!
>
> in him,
> ken fong
>
You are entirely welcome, Ken. Seek and you shall fong!

Sze-kar:-)

— End —

From: GAPang@aol.com
Date: Tue, 16 Sep 1997 13:12:46 -0400 (EDT)
To: wans@monet.bc.edu, cac@bccn.org
Subject: Re: CAC_Mail: All Labels all that helpful?

In a message dated 97-09-16 09:01:49 EDT, wans@monet.bc.edu (Sze-kar Wan)
writes:

<>

Amen Sze-kar!

And I hope we all remember that we are members of the race of “human”, before we are “Asians”.

Garrick Pang

— End —

From: HarryWLew@aol.com
Date: Tue, 16 Sep 1997 23:50:30 -0400 (EDT)
To: cac@bccn.org
Subject: Re: CAC_Mail: Asian Americans Charge Fund-Raising Scandal Bias

Dear CACers:

All this whining from these Asian-American political lackeys and Friends of
Bill and Hillary strike me as quite ludicrous.

Especially laughable is Michael Woo’s remark, “Asian Americans are facing
the most profound crisis we have seen since the internment of Japanese
Americans over 50 years ago.”

“Crisis”??? He’s got to be kidding!

Pertaining to politics, wasn’t it Harry S. Truman who said something like,
“If you stand the heat, get out of the kitchen!”?

So we Asian Americans can “play the race card” too. Frankly, aren’t we
contributing to more “race fatigue”?

Yours in Christ,
Harry Lew

— End —

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