Japanese American Buddhism

2021 ◽  
Author(s):  
Michihiro Ama ◽  
Michael Masatsugu
Keyword(s):  
United States ◽  
World War Ii ◽  
Cultural Practices ◽  
The United States ◽  
Japanese American ◽  
World War ◽  
Japanese Buddhism ◽  
American Buddhism ◽  
History Of ◽  
Jodo Shinshu

Japanese Buddhism was introduced to the United States at the Parliament of World Religions in Chicago in 1893, but the development of Japanese American Buddhism, also known as Nikkei Buddhism, really began when Japanese migrants brought Buddhism with them to Hawaii and the continental United States during the late 19th and early 20th centuries. It has been influenced by, and has reflected, America’s sociopolitical and religious climate and the US relationship to Japan, to which generations of Japanese Americans, such as Issei (literally, first generation, referring to Japanese immigrants), Nisei (second-generation American-born offspring of the Issei), and Sansei (third generation), responded differently. While adapting to American society, Japanese American Buddhists maintained their cultural practices and ethnoreligious identity. The history of Japanese American Buddhism discussed in this article spans from the late-19th Century to the 1970s and is divided into three major periods: the pre-World War II, World War II, and the postwar eras. Japanese American Buddhism is derived from the various Buddhist organizations in Japan. The Nishi Hongwanji denomination of Jōdo Shinshū, a form of Pure Land Buddhism known as Shin Buddhism in the West, is the oldest and largest form of ethnic Japanese Buddhism in the United States. In Hawaii, Nishi Hongwanji founded the Hompa Hongwanji Mission of Hawaii (HHMH) in Honolulu in 1897. On the continental United States, it established the Buddhist Mission of North America (BMNA) in San Francisco in 1898, currently known as the Buddhist Churches of America (BCA). Other Japanese Buddhist organizations also developed in the United States at the beginning of the 20th century. They include the Jōdo-shū, another sect of Pure Land Buddhism; Higashi Hongwanji, another major denomination of Jōdoshin-shū; Sōtō-shū, a Zen Buddhist school; Shingon-shū, known as Kōyasan Buddhism; and Nichiren-shū. The characteristics of Japanese American Buddhism changed significantly during World War II, when approximately 120,000 persons of Japanese descent living in the West Coast states were incarcerated because of President Franklin D. Roosevelt’s Executive Order 9066. The postwar period witnessed a rapid transformation in the status and visibility of Japanese Buddhism in the United States. This transformation was driven by the promotion of ethnonational Buddhism by Nisei and by the growth of interest in Zen Buddhism among the general American public. The positive reception of Japanese Buddhism in the United States reflected and reinforced the transformed relationship between the United States and Japan from wartime enemies to Cold War partners. While they experienced greater receptivity and interest in Buddhism from nonethnics, they could no longer practice or espouse Jōdo Shinshū teachings or adapted practices without clarification. Debates concerning the authenticity of Jōdo Shinshū Buddhism and Japanese American Buddhist practices were interwoven within a longer history of American Orientalism. By the 1960s, Japanese American Buddhist communities were transformed by the addition of a small but vocal nonethnic membership and a new generation of Sansei Buddhists. Demands for English-speaking ministers resulted in the creation, in 1967, of the Institute of Buddhist Studies, the first graduate-level training program in the United States endorsed by Nishi Hongwanji. This article is an overview of Japanese American Buddhism with a focus on the development of the Nishi Hongwanji Shin Buddhist organizations in the United States. English scholarship on the development of other Japanese Buddhist organizations in the United States is still limited. Throughout the history of Japanese American Buddhism, Nikkei Buddhists negotiated with America’s political institutions and Christian churches, as well as with Euro-American Buddhists, over Buddhist and cultural practices to maintain and redefine their ethnoreligious tradition. Buddhist temples provided the space for them to gather and build a community of shared faith and cultural heritage, discuss their place and the role of Buddhism in American society, and express their concerns to America’s general public.

In Defense of Justice

2013 ◽  
Author(s):  
Eileen H. Tamura
Keyword(s):  
United States ◽  
Twentieth Century ◽  
World War Ii ◽  
The United States ◽  
Concentration Camps ◽  
Japanese Americans ◽  
Japanese American ◽  
World War ◽  
The World ◽  
History Of

As a leading dissident in the World War II concentration camps for Japanese Americans, Joseph Yoshisuke Kurihara stands out as an icon of Japanese American resistance. In this biography, Kurihara's life provides a window into the history of Japanese Americans during the first half of the twentieth century. Born in Hawaiʻi to Japanese parents who immigrated to work on the sugar plantations, Kurihara was transformed by the forced removal and incarceration of ethnic Japanese during World War II. As an inmate at Manzanar in California, Kurihara became one of the leaders of a dissident group within the camp and was implicated in “the Manzanar incident,” a serious civil disturbance that erupted on December 6, 1942. In 1945, after three years and seven months of incarceration, he renounced his U.S. citizenship and boarded a ship for Japan, never to return to the United States. Shedding light on the turmoil within the camps as well as the sensitive and formerly unspoken issue of citizenship renunciation among Japanese Americans, this book explores one man's struggles with the complexities of loyalty and dissent.

American Buddhism during World War II Imprisonment

2018 ◽  
Author(s):  
Michihiro Ama
Keyword(s):  
United States ◽  
World War Ii ◽  
Los Angeles ◽  
Political Ideology ◽  
The United States ◽  
Primary Sources ◽  
Japanese American ◽  
World War ◽  
The Us ◽  
American Buddhism

American Buddhism during World War II imprisonment refers to the Japanese American Buddhist experience between 1942 and 1945 when persons of Japanese ancestry, commonly known as Nikkei Amerikajin, were imprisoned. A discussion of the Nikkei Buddhist experience includes the experiences of Euro-American convert Buddhists who supported them during the imprisonment period. Immediately after the Imperial Japanese Navy attacked Pearl Harbor on December 7, 1941, the Federal Bureau of Investigation (FBI) arrested and interned Japanese Buddhist priests and other leaders of Japanese communities in the United States. In March 1942, the Western Defense Command designated the three West Coast states (Washington, Oregon, and California) and Arizona as Military Area No. 1, from which all persons of Japanese descent, and alien Germans and Italians, were forcefully removed. Following Executive Order 9066 signed by President Franklin D. Roosevelt, the US government removed approximately 120,000 Japanese Americans from the aforementioned military zone and incarcerated them in relocation centers built throughout the continental United States. During that time, the Nikkei community consisted primarily of the Issei, the first generation of Japanese immigrants, and the Nisei, their American-born children. As Tetsuden Kashima defines, the word “internment” refers to the imprisonment of enemy aliens, such as the Issei Japanese nationals, by the Department of Justice and the US Army, while the term “incarceration” refers to the confinement of the Nikkei, including a great number of the Nisei American citizens, by the War Relocation Authority. The word “imprisonment” designates the entire process consisting of internment and incarceration. The study of American Buddhism during World War II is still in its early stages. Finding records and documents related to this subject from the large collections on Japanese American imprisonment is not an easy task. While the National Archives in Washington, DC, maintains the majority of primary sources dealing with Japanese American relocation and incarceration, other institutions, such as the Japanese American National Museum, the University of California-Los Angeles, and museums built around the sites of internment camps, also preserve records. Some of the primary sources are written in Japanese and are located in Japan, which is another stumbling block for researchers who do not read Japanese. Duncan R. Williams’s forthcoming book, American Sutra: Buddhism and the World War II Japanese American Experience, however, will change the current state of scholarship on Japanese American Buddhism during World War II. The forceful relocation of Japanese American Buddhists served to weaken their long-standing efforts to make their ethno-religious practices accepted by America’s general public. Mass incarceration, however, forced the Japanese American Buddhists to further Americanize their religion, generated a set of new Buddhist practices, and gave them opportunities to reflect on their national identities. Buddhist faith and cultural practices associated with Japanese Buddhism contributed to ethnic solidarity, even though the Japanese American community was divided over the issue of US patriotism. During the postwar period, Japanese American Buddhists initiated a campaign to improve their image in the United States and to honor the Nisei Buddhist soldiers who fought during World War II. The formation of American Buddhism was closely connected to the development of US political ideology.

Ballad for Incarcerated Americans: Second Generation Japanese American Musicking in World War II Camps

2017 ◽  
Vol 11 (3) ◽  
pp. 284-312 ◽  
Author(s):  
MARTA ROBERTSON
Keyword(s):  
World War Ii ◽  
Second Generation ◽  
Classical Music ◽  
Cultural Practices ◽  
The United States ◽  
United States Government ◽  
Japanese Americans ◽  
Japanese American ◽  
World War ◽  
American Popular Music

AbstractDuring World War II, the United States government imprisoned approximately 120,000 Japanese Americans, two-thirds of whom were American-born citizens, half of whom were children. Through ethnographic interviews I explore how fragile youthful memories, trauma, and the soundscape of the War Relocation Authority (WRA) Incarceration Camps shaped the artistic trajectories of three such former “enemy alien” youth: two pianists and a koto player. Counterintuitively, Japanese traditional arts flourished in the hostile environment of dislocation through the high number ofnisei(second generation) participants, who later contributed to increasing transculturalism in American music following resettlement out of camp. Synthesizing Japanese and Euro-American classical music, white American popular music, and African American jazz, manyniseiparadoxically asserted their dual cultural commitment to both traditional Japanese and home front patriotic American principles. A performance of Earl Robinson and John Latouche's patriotic cantata,Ballad for Americans(1939), by the high school choir at Manzanar Incarceration Camp demonstrates the hybridity of these Japanese American cultural practices. Marked by Popular Front ideals,Ballad for Americansallowedniseito construct identities through a complicated mixture of ethnic pride, chauvinistic white Americanism allied with Bing Crosby's recordings of theBallad, and affiliation with black racial struggle through Paul Robeson's iconicBalladperformances.

Brainstorming Revisited

2020 ◽  
Vol 16 (1) ◽  
pp. 50-69
Author(s):  
Claudia Mareis
Keyword(s):  
United States ◽  
Twentieth Century ◽  
World War Ii ◽  
The United States ◽  
World War ◽  
Creativity Research ◽  
Human Creativity ◽  
Self Actualization ◽  
History Of

This article discusses a particular strand in the history of creativity in the mid-twentieth century shaped by an instrumental, production-oriented understanding of the term. When the field of creativity research emerged in the United States after World War II, debates around creativity were driven not only by humanist intents of self-actualization but also by the aim of rendering individual creative potentials productive for both society and economy. Creativity was thus defined in terms of not mere novelty and originality but utility and productivity. There was a strong interest, too, in methods and techniques that promised to systematically enhance human creativity. In this context, the article looks at the formation of brainstorming, a group-based creativity method that came into fashion in the United States around 1950. It discusses how this method had been influenced by concepts of human productivity developed and applied during World War II and prior to it. Using the brainstorming method as a case in point, this article aims not only to shed light on the quite uncharted history of creativity in the mid-twentieth century, but also to stress the conducive role of allegedly trivial creativity methods in the rise of what sociologist Andreas Reckwitz has identified as the “creativity dispositif”: a seemingly playful, but indeed rigid, imperative in post-Fordist and neoliberal societies that demand the constant production of innovative outcomes under flexible, yet self-exploitative working conditions.

America: Promised Land or Wasteland

1973 ◽  
Vol 35 (3) ◽  
pp. 291-301 ◽  
Author(s):  
Kenneth W. Thompson
Keyword(s):  
United States ◽  
World War Ii ◽  
The United States ◽  
Foreign Affairs ◽  
World War ◽  
Promised Land ◽  
The World ◽  
Anniversary Issue ◽  
History Of ◽  
Hans Morgenthau

Hamilton Fish Armstrong, retiring editor of the influential quarterly, Foreign Affairs, writes in its fiftieth anniversary issue: “Not since we withdrew into comfortable isolation in 1920 has the prestige of the United States stood so low.” Lest his judgment be construed as political rhetoric, it should be noted that Armstrong has been an advisor to both major political parties. And if anyone doubts that there is cause for this critique, he need only consider the following: the United States, which in the 1940's and 1950's had an “automatic majority” in votes at the United Nations, has learned in the 1960's what it means to be outvoted in this same assembly. Americans, who during and after World War II trumpeted the cause of anticolonialism and the end of aggression, are today condemned as imperialists and aggressors. And while we have been heralded since 1946 as the most powerful nation in the history of the world, a tiny and divided nation among the less developed of Southeast Asia has fought us to a standstill. Is it any wonder Armstrong can write of the decline of America and point to the loss of our prestige in the world? Or that Hans Morgenthau can say: “America no longer sets an example for other nations to emulate; in many respects it sets an example of what to avoid”

The United States Army's History of World War II

1955 ◽  
Vol 19 (1) ◽  
pp. 32 ◽  
Author(s):  
M. C. Helfers
Keyword(s):  
United States ◽  
World War Ii ◽  
The United States ◽  
World War ◽  
History Of

History of the United States Naval Operations in World War II

1955 ◽  
Vol 42 (1) ◽  
pp. 148
Author(s):  
Albert F. Simpson ◽  
Samuel Eliot Morison
Keyword(s):  
United States ◽  
World War Ii ◽  
The United States ◽  
World War ◽  
History Of ◽  
Naval Operations

Barbed Wire Baseball

2017 ◽  
Author(s):  
Samuel O. Regalado
Keyword(s):  
United States ◽  
World War Ii ◽  
The United States ◽  
Controlled Environment ◽  
Japanese American ◽  
World War ◽  
Entire Structure

This chapter describes the uncertain fate of the Nikkei baseball community at the onset of World War II. During this time the Nikkei community was the portrait of a dual existence: an isolated enclave that struggled to find balance between the Japanese spirit drawn from its past and an unconditional duty to display its loyalty to the United States. Japanese American baseball in this period exemplified the Nikkei conundrum. Designed to give its youth an opportunity to play the national pastime in a secure and controlled environment, leaders of their leagues rarely omitted any display that spoke to American patriotism. Yet, apart from a few teams and players, the entire structure of Nikkei baseball existed in virtual isolation from the very group with whom they hoped to someday fuse.

Conclusion—Where Did We Go Wrong?

2021 ◽  
pp. 527-560
Author(s):  
Mark Lawrence Schrad
Keyword(s):  
United States ◽  
World War Ii ◽  
Great Depression ◽  
The United States ◽  
Political Rights ◽  
World War ◽  
Economic Rights ◽  
The Great Depression ◽  
History Of ◽  
The Masses

Having finished our history of prohibitionism, Chapter 18 asks: Where did our historical understandings go wrong? The chapter begins with the autumn years of Pussyfoot Johnson during the Great Depression, when prohibitionists had been thoroughly discredited. With the rise of Hayekian neoliberalism after World War II in the United States, any infringement on individual economic rights became understood as a necessary infringement on political rights too—which has made it difficult for contemporary historians to understand prohibitionism. In the 1950s and 1960s, Richard Hofstadter and Joseph Gusfield cast prohibition as solely a moral, religious issue, rather than a political or economic one, motivated by equal parts of “Marx, Jefferson and Jesus.” Ultimately, prohibitionism was a transnational normative shift about the inappropriateness of benefiting from addiction and misery of the masses, and an attempt to put the welfare of society ahead of the needs of the state.

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