The Journey Towards Peace and Reconciliation

The attached 13-minute video describes the powerful and deep emotional impacts experienced by a Canadian teacher who participated in the 2008 “Peace and Reconciliation Study Tour to China” (also known as “China Study Tour”[1]).

The trip provided her an opportunity to meet victims of sexual slavery, military slavery, germ warfare, and the Nanking Massacre. Meeting these former victims humanized the war and strengthened her conviction that the millions of innocent victims should not just become casualties of history and that their story must be told. She cried tears of joy in seeing their survival, and tears of amazement at their courage to break their silence and retell their painful stories. She also asked herself whether she would have the courage to perform acts of self-sacrifice to be a humanitarian to save thousands from becoming victims as were done so many brave people, including foreigners such as the German businessman John Rabe and the American missionary Minnie Vautrin.

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Brief Comparison of External and Internal Martial Arts

How are external and internal martial arts defined? What are their basic differences?

Chinese martial arts are generally classified into external martial arts and internal martial arts. The most well-known Chinese external martial art is Shaolinquan, and the most well-known Chinese internal martial art is Taijiquan. There are more external martial arts than internal martial arts. Other examples of Chinese external martial arts include Praying Mantis, Hung Gar, Monkey, Tiger, Wing Chun. Besides Taijiquan, there are only two other Chinese internal martial arts: Baquaquan and Xingyiquan. Some Chinese martial arts, such as White Crane and Liuhebafa, are sometimes classified as combined external/internal martial arts. Almost all of the martial arts in the West, such as Boxing, Wrestling, Karate, Tae Kwon Do, Judo, Jujitsu, and Kickboxing, are considered to be external martial arts. Aikido is one of the few exceptions and can be considered to be an internal martial art.

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Dynamics of Chinese-American Churches in the U.S.

How they address and resolve certain key issues that are commonly faced by Chinese-American churches (CACs) in the U.S. will determine the successful evolution of these Christian churches, in particular, whether they will continue to exist and flourish or whether they will wither and lose their vibrancy.  This article discusses these key issues and proposes how these issues should be resolved.

Major Constituents: The most important issue is who are the major constituents of these CACs?  Should they be oversea-born Chinese (OBCs), or American-born Chinese (ABCs) with the latter including those who may be OBCs but came to the U.S. at a very young age (say, before they reached their teenage years)?   The question can be rephrased as:  Should these churches be Chinese churches focusing on the OBCs, or should they be “American” churches focusing on the ABCs?  Chinese churches would mean that the service would be conducted in Chinese, and the ministry would basically be a Chinese ministry.  American churches would mean that the service would be conducted in English, and the ministry would basically be an English ministry.

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