THE WAGES OF NATIVE-BORN ASIAN AMERICANS AT THE END OF THE 20TH CENTURY
A method (100) for tuning a voltage controlled oscillator by changing electrical circuit parasitics includes a first step (102) of providing a voltage controlled oscillator circuit on a circuit board and a plurality of different metal lids each having different numbers, sizes and locations of holes. Each different lid presents a different electrical circuit parasitic to the voltage controlled oscillator. In a second step (104), the voltage controlled oscillator frequency is measured, and the frequency shift needed to achieve a desired operating frequency is calculated in a third step (106). In a fourth step (108), a lid is chosen that will present the parasitics needed to provide the amount of frequency shift needed. As a last step (110), the chosen lid is attaching to the circuit board to obtain the desired nominal operating frequency from the voltage controlled oscillator.
Geopolitics and Identity-Making in US Diasporic Chinese Churches
Using ethnographic and interview data, my paper analyzes how geopolitical relationship manifest at the community level in Chinese America Responding to Lien Pei-Te’s call to meaningfully disaggregate among the commonly “lumped together Chinese Americans”, I draw upon the experiences of specific groups of Chinese immigrants to the US, post-1949 migrants to Taiwan, pre-1949 migrants to Taiwan, and the People’s Republic of China (PRC) Chinese, in order to understand how boundary drawing occurs in their various communities but also consider how the act of being “lumped together” itself in the US context complicates identity formation. The year 1949 marks the communist victory in the PRC as well as the inaugural year of the Kuomingdang (KMT)-led Republic of China (ROC) in Taiwan. Carved out of these historical events, the contemporary social relations among these groups persist after their migration to the US, but they manifest differently in various domains of practice, including religious ones. As political relationships among states reorganizes their social relations, the religious site offers what Carolyn Chen calls a “moral vocabulary” to articulate, contemplate, and, in some cases, justify these divides. Even within a Christian context, messages of inclusivity are not universal but redefined according to the political and social contexts. By not assigning a singular definition to Christian thought, my paper makes way for a theorization of an intersectional Christian identity.
On the Study of Asian-Americans: its Current State and Agenda
In order to investigate the extent and scope of the Asian-American's integration into American society the majority of researchers have applied an assimilation perspective. This perspective has generated some useful research documenting various asspects of integration, but it has serious theoretical limitations. This paper addresses three specific weaknesses of current Asian-American assimilation studies and shows that to improve these shortcomings, they should incorporate some of the major ideas, especially the structural and historical variables, of the colonial and class models of racial stratification. The strength and the applicability of these two models to future Asian-American studies are discussed. Sociological studies on Asian-Americans predominantly have followed the assimilation perspective. Heavily influenced by the writings of Park, Handlin, Gordon, and some anthropologists, social science researchers have attempted to portray organizational and institutional factors facilitating or inhibiting assimilation. They have assessed the difficulties and problems generated by the process of assimilation, particularly its effects on personality, family structure, self-identity, mental health, and the ethnic community structure. (For the most useful and up-to-date references, see U.S. Department of HEW, 1976.) While these studies as a whole have enriched our knowledge of Asian-Americans, they have also documented information and observations which cannot be explained satisfactorily by such a theoretical perspective. A current consensus in the field recognizes the potency of the assimilation model in predicting the general direction of behavioral changes of Asian-Americans in accepting the American way of life; but the model seems to be relatively less productive in specifying the impact of the American political and economic systems on these minorities and the role that institutional racism might play in determining their social status. Compared with the other two theoretical models in race relations, the class model and the colonial model, the assimilation perspective has been known for its conservative flavor and its "blaming the victim" approach. The major premise of this model accepts American society as just society--offering all citizens equality of opportunity (Geschwender, 1978). Thus, the problems of poverty, underemployment or unemployment, and social disorganization prevailing among racial minorities could be attributed to their lack of assimilation or inadequate socialization into modern American industrial society (Glazer and Moynihan, 1970). Such thinking, however, has been widely criticized, particularly by researchers on American blacks. These researchers regard the assimilation model as inapplicable to black experience because it totally ignores the importance of racism.