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.

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.

Refugees from Abroad and at Home

2017 ◽  
Author(s):  
Allan W. Austin
Keyword(s):  
United States ◽  
World War Ii ◽  
The United States ◽  
Concentration Camps ◽  
Japanese Americans ◽  
Japanese American ◽  
World War ◽  
Global Issue ◽  
Internal Migrants ◽  
Refugee Problem

This chapter examines the work of the American Friends Service Committee (AFSC) in the wake of World War II. Even before the United States officially entered the war, waves of refugees from the European conflict pushed the AFSC to act, and it established hostels to help the newcomers adjust to their new lives in America. After the Japanese attack on Pearl Harbor, AFSC activists found themselves faced with a second refugee problem—this time internal migrants as Japanese Americans incarcerated in American concentration camps looked to resettle in the Midwest and East. Again reflecting the AFSC's understanding of race as a multifaceted, global issue, its efforts to create hostels to help both European and Japanese American refugees reveal the continued evolution of Friendly ideas about race, ethnicity, and assimilation in the United States as Quakers increasingly responded to these wartime crises with less direct solutions aimed at overcoming job and housing discrimination.

World War II

2017 ◽  
Author(s):  
Amanda L. Tyler
Keyword(s):  
United States ◽  
World War Ii ◽  
The United States ◽  
Japanese American ◽  
World War ◽  
Martial Law ◽  
Relocation Centers ◽  
The Face ◽  
Entire History ◽  
The Military

The bombing of Pearl Harbor on December 7, 1941, ushered the United States into World War II. Within hours, and suspension and martial law came to rule the Hawaiian Territory. On the mainland, the military imposed curfews, designated huge portions of the western United States to be military areas of exclusion, and ultimately created “relocation centers” across the west to detain over 120,000 persons of Japanese ancestry, including over 70,000 citizens. As this chapter explores, in the face of serious constitutional questions about the propriety of martial law, internment of citizens, and military trials of civilians, constitutional considerations generally gave way to war hysteria. But, as many key government actors recognized at the time, the detention of Japanese American citizens violated the Suspension Clause, standing as it did at odds with the entire history of the Clause. As challenges to the relevant military policies spilled over into the courts, the institution arguably best situated to identify and highlight their constitutional infirmities—the Supreme Court—never did so, leaving this episode standing as both a dangerous and deeply problematic precedent in American constitutional history.

Wealth Implications of Slavery and Racial Discrimination for African American Descendants of the Enslaved

2020 ◽  
Vol 47 (3) ◽  
pp. 218-254
Author(s):  
Thomas Craemer ◽  
Trevor Smith ◽  
Brianna Harrison ◽  
Trevon Logan ◽  
Wesley Bellamy ◽  
...  
Keyword(s):  
United States ◽  
African American ◽  
World War Ii ◽  
Racial Discrimination ◽  
The United States ◽  
Estimation Methods ◽  
Japanese American ◽  
World War ◽  
Pain And Suffering ◽  
The Cost

We compare the 2018 per capita Black–White wealth gap of about US$352,250 with portions of the estimated total cost of slavery and discrimination to African American descendants of the enslaved. For the period of slavery in the United States, we arrive at estimates of about US$12 to US$13 trillion in 2018 dollars using Darity’s land-based and Marketti’s price-based estimation methods, respectively. Estimates using Craemer’s wage-based method tend to be higher ranging from US$18.6 trillion at 3% interest to US$6.2 quadrillion at 6% interest. The value of lost freedom (LF) based on Japanese American World War II internment reparations is estimated at 3% interest to amount to US$35 trillion and at 6% to US$16 quadrillion. Further research is required to estimate the cost of lost opportunities (LC) and pain and suffering (PS). Further research is also required to estimate the costs of colonial slavery, as well as racial discrimination following the abolition of slavery in the United States to African American descendants of the enslaved. Whether the full cost of slavery and discrimination should be compensated, or only a portion, and at what interest rate remain to be determined by negotiations between the federal government and the descendant community.

Bones of Contention: China’s World War II Military Graves in India, Burma, and Papua New Guinea

2019 ◽  
Vol 8 (1) ◽  
pp. 52-99 ◽  
Author(s):  
Linh D. Vu
Keyword(s):  
United States ◽  
World War Ii ◽  
Southeast Asia ◽  
Papua New Guinea ◽  
New Guinea ◽  
The United States ◽  
World War ◽  
Archival Documents ◽  
Chinese State ◽  
International Status

Abstract Exploring the construction and maintenance of Nationalist Chinese soldiers’ graves overseas, this article sheds light on post-World War II commemorative politics. After having fought for the Allies against Japanese aggression in the China-Burma-India Theater, the Chinese expeditionary troops sporadically received posthumous care from Chinese veterans and diaspora groups. In the Southeast Asia Theater, the Chinese soldiers imprisoned in the Japanese-run camps in Rabaul were denied burial in the Allied war cemetery and recognition as military heroes. Analyzing archival documents from China, Taiwan, Britain, Australia, and the United States, I demonstrate how the afterlife of Chinese servicemen under foreign sovereignties mattered in the making of the modern Chinese state and its international status.

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