JANM will be closed on August 10, 2023 in observance of the anniversary of the Civil Liberties Act of 1988. JANM honors this anniversary to acknowledge incarceration of 120,000 Japanese Americans in US concentration camps without due process or evidence of wrongdoing.
On August 10, 1988, President Ronald Reagan issued a formal Presidential apology and symbolic payment of financial reparations to surviving Japanese Americans who were incarcerated during World War II. The act was the first and only time that the US government publicly apologized for a mistake acknowledging that the forced removal and unconstitutional incarceration was caused by a failure of political leadership, wartime hysteria, and racism.
Click on the following online resources to learn more about the Civil Liberties Act of 1988:
However, the Civil Liberties Act of 1988 did not extend to Japanese Latin Americans, Germans, and Italians who were interned and incarcerated in the Department of Justice (DOJ) camps. Japanese Latin Americans continue to fight for redress today and educate the public through annual pilgrimages, like the Crystal City Pilgrimage.
Check out these Discover Nikkei stories to learn more about those who were incarcerated in the DOJ camps.
Hannah Tomiko Holmes and Doris Sato, Fabric-Framed Photograph Commemorating the Efforts of the National Council for Japanese American Redress, 1987, fabric and paper, Japanese American National Museum, 88.4.1B.
Hannah Tomiko Holmes, Fred Korematsu, Gordon Hirabayashi, Michi Weglyn, William Hohri, Aiko Herzig, and Harry Y. Ueno Dolls, ca. early 1990s, fabric, 16” in height, Japanese American National Museum, gift of Hannah Tomiko Holmes, 88.4.1C.
On August 10, 1988, President Ronald Reagan issued a formal presidential apology and symbolic payment of financial reparations to surviving Japanese Americans who were incarcerated during World War II. Although many of the first generation Issei had already passed away and did not receive the apology, which occurred more than 40 years later, the Civil Liberties Act of 1988 was the first and only time that the US government publicly apologized for a mistake acknowledging that the exclusion, forced removal, and mass incarceration was due to a failure of political leadership, war hysteria, and racism.
JANMhonors this anniversary to acknowledge the unconstitutional, mass incarceration of 120,000 Japanese Americans in remote US concentration camps without due process or evidence of wrongdoing 80 years ago. While recognizing the apology,JANM is also well aware that other past mistakes by the US government against Blacks and indigenous communities deserve recognition and reparations.
To learn more about the Civil Liberties Act of 1988, explore these online educational resources from JANM:
Photo: President Reagan signs the Civil Liberties Act of 1988 on August 10, 1988. From left to right, he is flanked by Senator Matsunaga of Hawaii, Representative Mineta of California, Representative Saiki of Hawaii, Senator Wilson of California, Representative Young of Alaska, Representative Matsui of California, Representative Lowery of California, and Harry Kajihara, president of the Japanese American Citizens League. Photo courtesy of The Ronald Reagan Library and National Archives and Records Administration.
On display only until September 23, time is running out to see two original pages of the Civil Liberties Act of 1988, signed by President Ronald Reagan! Currently on view as part of our Common Ground: The Heart of Community exhibition, these pages will soon return to the National Archives in Washington DC.
This past August marked the 30th anniversary of the Act. JANM commemorated this anniversary by reimagining the final gallery of Common Ground to place an even stronger emphasis on the redress movement, its influences, and its accomplishments. With the Civil Liberties Act of 1988, the US government formally apologized for the incarceration of Japanese Americans during World War II and paid monetary reparations to surviving victims of America’s concentration camps. This law came about after many years of activism by the Japanese American community.
Seeing a historic document like this in person moves us in a way that even the best-written article or book cannot. The document is a direct connection to the past and seeing it, one can almost feel the emotions, values, and hard work that culminated in the passing of this legislation. Moreover, the Act reminds us that we must remain vigilant in pushing back against a social and political atmosphere that seeks to marginalize people.
Seeing the document and learning about how this legislation was achieved pushes us to recognize that elements of today’s political landscape harken back to the dangerous and racist thinking of the 1940s that allowed for the creation of America’s concentration camps. If allowed to continue unanswered, then over time, the hard-fought battles of 30 years ago erode, and our democracy may be diminished.
If you are in Los Angeles, we hope you’ll find time to visit us while the original pages are still here. For information about all of our current exhibitions, please visit janm.org
Japanese American journalist James “Jimmie” Matasumoto Omura was one of the most outspoken dissidents against the mass incarceration of Japanese Americans during World War II. In brash and biting newspaper articles, Omura often criticized leaders in the Nikkei community for what he thought was their complicity concerning the actions of the United States government. While very strident in his criticism of forced incarceration, Omura also often wrote about his ire towards the US government’s decision to draft imprisoned Nisei into military service without addressing the violation of their human rights. As well, Omura was one of the first Japanese Americans to seek government redress for violations of civil liberties after World War II.
In his vividly written memoir scheduled for release on August 28, Nisei Naysayer: The Memoir of Militant Japanese American Journalist Jimmie Omura, he talks about being one of the most vocal Japanese American activists during and after World War II and how his critiques in Japanese American newspapers often meant being shunned by the Nikkei community. The main impetus for writing the memoir, Omura said, was to correct the ”cockeyed history to which Japanese America has been exposed.” He also writes about his early years on Bainbridge Island in Washington, the summers he spent working in the salmon canneries of Alaska, how hard it was to find work during the Great Depression, as well as how his early journalism career took him to San Francisco and Los Angeles.
Edited and with an introduction by historian Art Hansen, and with contributions from Asian American activists and writers Frank Chin, Yosh Kuromiya, and Frank Abe, Nisei Naysayer provides an essential, firsthand account of Japanese American wartime resistance.
Omura passed away in 1994, but Hansen, who is also professor emeritus of History and Asian American Studies at California State University, Fullerton, will be at JANM on August 25 at 2 p.m. to discuss the book and Omura’s life and work. Here we share a brief excerpt from a recently published Discover Nikkei article that goes more into detail about Omura.
Jimmie Omura was born in Washington in 1912, and later moved to Los Angeles. As a young man, he chose to pursue a career as a journalist. His star rose quickly in the journalism scene of the early 1930s while editing a variety of Nikkei publications. In these early days, he was not afraid to speak his mind. His publication the New World Daily gained critical acclaim for its elegant writing, but he also incited the ire of Japanese American Citizens League (JACL) supporters by criticizing its leadership. The JACL was already a powerful political influence on the West Coast at the time, and even in this pre-war period, its stature was not to be taken lightly.
When Omura continued to speak his mind into the 1940s, criticism of him began to escalate. The war was raging, and the JACL was no longer an organization that sought to promote the people and culture of varying regions within Japan. The JACL now had the responsibility to represent the entire Japanese American population. Because of this, the JACL became a force that had the ear of the national government. However, the JACL was divided in condemning the forced incarceration of Japanese Americans and did not fully use its voice to help prevent this atrocity.
August marks the 30th anniversary of the signing of the Civil Liberties Act of 1988. With its passage, the US government formally apologized for the incarceration of Japanese Americans during World War II. Furthermore, with this formal apology, the law called for monetary reparations to surviving victims of America’s concentration camps. This law came after many, many years of hard-fought battles and activism by the Japanese American community.
To recognize this anniversary, we reimagined the final gallery of our Common Ground: The Heart of Community exhibition to place an even stronger emphasis on the redress movement, its influences, and its accomplishments. Opening to the public on August 4, among the artifacts newly on display is the pen that President Ronald Reagan used to sign the Act, on loan for a year from the Ronald Reagan Presidential Library. Also debuting in the gallery are two original pages of the Act. These include the page bearing President Reagan’s signature, as well as those of Congressmen Spark Matsunaga and, Norman Mineta, who is now Chair of JANM’s Board of Trustees. These pages are on loan to us from the National Archives and Records Administration for only a limited time, through September 23.
The anniversary seems a fitting time to share this excerpt from President Reagan’s speech given at the time of signing the bill into law.
The Members of Congress and distinguished guests, my fellow Americans, we gather here today to right a grave wrong. More than 40 years ago, shortly after the bombing of Pearl Harbor, 120,000 persons of Japanese ancestry living in the United States were forcibly removed from their homes and placed in makeshift internment camps. This action was taken without trial, without jury. It was based solely on race, for these 120,000 were Americans of Japanese descent.
Yes, the nation was then at war, struggling for its survival, and it’s not for us today to pass judgment upon those who may have made mistakes while engaged in that great struggle. Yet we must recognize that the internment of Japanese-Americans was just that: a mistake. For throughout the war, Japanese-Americans in the tens of thousands remained utterly loyal to the United States. Indeed, scores of Japanese-Americans volunteered for our Armed Forces, many stepping forward in the internment camps themselves. The 442d Regimental Combat Team, made up entirely of Japanese-Americans, served with immense distinction to defend this nation, their nation. Yet back at home, the soldiers’ families were being denied the very freedom for which so many of the soldiers themselves were laying down their lives.
Congressman Norman Mineta, with us today, was 10 years old when his family was interned. In the Congressman’s words: “My own family was sent first to Santa Anita Racetrack. We showered in the horse paddocks. Some families lived in converted stables, others in hastily thrown together barracks. We were then moved to Heart Mountain, Wyoming, where our entire family lived in one small room of a rude tar paper barrack.” Like so many tens of thousands of others, the members of the Mineta family lived in those conditions not for a matter of weeks or months but for three long years.
The legislation that I am about to sign provides for a restitution payment to each of the 60,000 surviving Japanese-Americans of the 120,000 who were relocated or detained. Yet no payment can make up for those lost years. So, what is most important in this bill has less to do with property than with honor. For here we admit a wrong; here we reaffirm our commitment as a nation to equal justice under the law.
You can read a full transcript of Reagan’s speech here. Also, here’s a video of the President’s speech and the signing ceremony at which Norman Mineta (and others), were present:
On Saturday, February 17, JANM will present the 2018 Day of Remembrance in partnership with Go for Broke National Education Center, Japanese American Citizens League-Pacific Southwest District, the Manzanar Committee, Nikkei for Civil Rights and Redress, Nikkei Progressives, OCA-Greater Los Angeles, and Progressive Asian Network for Action (PANA). This year’s theme is “The Civil Liberties Act of 1988: The Victory and the Unfinished Business.”
In addition to marking the 76th anniversary of the signing of Executive Order 9066, an act that led to the forced evacuation and mass incarceration of 120,000 persons of Japanese ancestry during World War II, this year’s Day of Remembrance also commemorates the 30th anniversary of the signing of the Civil Liberties Act of 1988, the legislation that provided a formal apology from the US government and monetary reparations to survivors of the incarceration. Years in the making, this landmark legislation went a long way toward providing vindication and closure for the Japanese American community. Over 82,500 survivors received the President’s apology and the token monetary compensation provided by the CLA.
Today, however, we again find ourselves living in a climate of fear and scapegoating, in which several different immigrant populations have become vulnerable to unfair targeting. At this year’s event, we hope to strengthen our collective voice as we strive to prevent a repeat of what happened to Japanese Americans 76 years ago. Featured speakers will include Alan Nishio, community activist and founding member of National Coalition for Redress/Reparations (now Nikkei for Civil Rights and Redress), who will speak about the importance of the Civil Liberties Act, what it did not accomplish, and its ongoing relevance today. The DOR program will also continue its tradition of paying tribute to the Issei and Nisei generations.
Admission to this event and to the museum are both pay-what-you-wish on this day. Last year’s event drew standing-room-only crowds, so RSVPs for this year’s Day of Remembrance are strongly encouraged. For updates on the day’s program, please visit janm.org or the Facebook event page.
On Saturday, February 10, JANM will host a screening of Resistance at Tule Lake, a new documentary from director/producer Konrad Aderer that tells the long-suppressed story of 12,000 Japanese Americans who dared to resist the US government’s program of mass incarceration during World War II. Branded as “disloyals” and re-imprisoned at Tule Lake Segregation Center, they continued to protest in the face of militarized violence, and thousands renounced their US citizenship. Giving voice to experiences that have been marginalized for over 70 years, the film challenges the nationalist, one-sided ideal of wartime “loyalty.” A panel discussion with the filmmakers will follow the screening.
Tule Lake was one of ten American concentration camps that were hastily built to house the 120,000 persons of Japanese descent who were forcibly removed from their West Coast homes following Japan’s bombing of Pearl Harbor. Located in Modoc County, California, Tule Lake was the most conflict-ridden of the ten camps. In its first year of operation, it was beset by labor unrest, including strikes over a lack of promised goods and salaries and a mess hall workers’ protest. Then, in 1943, it was designated as Tule Lake Segregation Center and essentially became a prison camp for those perceived as “disloyal” to the United States.
Tule Lake was chosen to be a segregation center partially because of its size and capacity, but also because the infamous “loyalty questionnaire”—an awkwardly worded document circulated by the US Army in all 10 camps in an attempt to determine who among the prisoners were patriotic citizens and who were not—was mishandled by authorities at the camp, leading to more unrest, turmoil among the inmates, acts of civil disobedience, and the largest number of presumed “disloyals” of any of the camps.
Tule Lake Segregation Center soon became a maximum-security prison as “disloyals” from other camps were relocated there. The “disloyals” lived alongside original Tule Lake inmates who had answered the questionnaire with “loyalty,” but did not want to be displaced a second time. Home to a deeply divided and disaffected population and constantly beset with strife, the center was for a time ruled by martial law. The emotional fallout from living under such hostile conditions led some inmates to become disillusioned with America and to plan for a return to Japan after the war.
Come to our screening on February 10 to learn more about this dramatic episode in Japanese American history. JANM members may also attend an exclusive pre-event reception with filmmaker Konrad Aderer. Visit our website for more information and to RSVP.
To learn more about the film, read interviews with Konrad Aderer on Discover Nikkei:
It’s a thrilling experience to examine the display, which has been meticulously laid out in the museum’s Hirasaki National Resource Center (HNRC). The entire collection consists of over 450 pieces, most of which are historic photographs—copies of these photographs are collected in a series of thick binders labeled by location. All of the three-dimensional objects, which include wood carvings, jewelry, and pins, along with most of the original two-dimensional objects, such as paintings and watercolors, are on display. Some that were too fragile for display, such as the calligraphic scrolls, appear in facsimile form.
The first thing one notices when exploring the collection is the exquisitely high quality of the craftsmanship that went into these artifacts. The carved wood panels as well as the watercolors, both of which depict classical scenes from nature, rival items seen in art galleries and expensive antique stores. The second realization that occurs is how resourceful and creative these prisoners were while enduring remote and rugged conditions; the beautifully carved furniture and nameplates, fashioned out of scrap and scavenged wood, added personal and homey touches to otherwise bare-bones camp barracks.
Very little is known about the individual items in the collection. Who made it? Which camp did it come out of? Where are the creators today? A case full of rings and pendants made from semi-precious stones brings up the question, where did these stones come from? Eaton, author of the 1952 book Beauty Behind Barbed Wire: The Arts of the Japanese in Our War Relocation Camps, acquired much of this collection from inmates who passed them on when they learned he was working on the book. Now, the questions they pose are up to us to answer.
Contested Histories exists in large part as a fact-finding mission: the public, particularly camp survivors and their families, are invited to review its contents and assist our staff in putting the missing pieces of the puzzle back together. Forms are provided as part of the exhibition for interested parties to write down what they know. After its exhibition at JANM, the display will go on tour to diverse locations and venues, including museums and community spaces across the country, where it is hoped that more people with connections to the artifacts will come forward and share their stories.
Even if you are not a camp survivor, the Eaton Collection is eminently worth seeing as a testament to the ongoing resilience and creativity of the human spirit, even during the bleakest of times. For those who may not be able to see the collection in person, you can always visit our Flickr page of comprehensive, high-quality photographs (taken prior to conservation), where visitors can share information via the comment field beneath each image.
The Japanese American National Museum recently launched a new web resource, Exploring America’s Concentration Camps. Like our core exhibition, Common Ground: The Heart of Community, which provides a key educational experience for 15,000 students and teachers every year, EACC showcases photographs, letters, artwork, oral histories, and moving images from our permanent collection. We selected and digitized artifacts from all 10 War Relocation Authority (WRA) camps and organized them thematically for this new website. Our goal is to share our collection widely with students and teachers around the nation to help them learn more about the Japanese American World War II experience.
The above photo of a group of women making mochi in the Gila River camp in Arizona has a handwritten caption: “New Years a comin’.” At around the same time in Utah’s Topaz camp, artist Hisako Hibi painted two stacked pieces of mochi topped with a small citrus, a symbol of hope for a healthy and prosperous new year. On the back of her painting, Hibi wrote, “Hisako Hibi. Jan 1943 at Topaz. Japanese without mochi (pounded sweet rice) is no New Year! It was very sad oshogatsu. So, I painted okazari mochi in the internment camp.” These artifacts, like many others in JANM’s permanent collection, speak to how important it was for those in camp to find ways to maintain their traditions, despite being incarcerated in harsh environments far from home.
Other artifacts speak to the idea of security. For example, this badge and identification card are from the collection of Norio Mitsuoka, the inmate who would become the fire chief at Idaho’s Minidoka camp. The WRA created and ran camp entities like fire departments to ensure standard protections for the Japanese American prisoners. Such artifacts not only give viewers a deeper understanding of camp life, but they also surface broader questions about security, both physical and psychological.
A handmade chest of drawers, meanwhile, illustrates the dignity with which the Japanese Americans endured the camps. The collection of Frank S. Emi, who is perhaps best known for his leadership in the Heart Mountain Fair Play Committee, offers us a glimpse at another skill he possessed: furniture making. In an oral history interview for JANM, he shared what the furniture meant to him:
I built this chest of drawers from scrap lumber in the fall of 1942 while incarcerated at the Heart Mountain, Wyoming, concentration camp. The barracks were bare except for a potbelly stove and a single light bulb dangling from the roof. I had also built a vanity with a 36-inch mirror (purchased from a mail order catalog), which was my pride and joy.
Born to parents of Japanese and Mexican descent, Shizu Saldamando creates exquisite drawings in which she investigates the variety of social constructs and subcultures seen in Los Angeles’ backyard parties, dance clubs, music shows, hang-out spots, and art receptions. By focusing on the subtle details that define different scenes, she captures the unexpected influences at work in America’s social spaces. Saldamando’s work is currently on view at JANM as part of the exhibition Transpacific Borderlands: The Art of Japanese Diaspora in Lima, Los Angeles, Mexico City, and São Paulo.
This Saturday, December 2, Saldamando will be giving a Members Only Artist Talk as well as leading a craft workshop titled Paper Flowers from the Camp Archives. We sat down with her via email to learn more about her family background, what shaped her practice as an artist, and how she came to develop her paper flowers workshop, which pays tribute to one of the ways that her family—and others—found to deal with the trauma of the World War II Japanese American incarceration.
JANM: I’ve read that your mom is a community organizer and your dad is a human rights lawyer. Your family life must have been filled with social and political awareness and dialogue. Do you think that influenced your artwork?
Shizu Saldamando: Growing up in San Francisco’s Mission District in the 1980s, I was very much influenced by my parents’ work as well as by the Chicano art centers in the area, all of whom were heavily informed by activism, the United Farm Workers, the Central American wars that were happening at that time, and other pressing issues of the day. It was the era of Reaganomics and the Cold War, so a lot of the artwork that was being produced in my neighborhood was heavily loaded and spoke about human rights and issues affecting low-income and immigrant communities—the same issues we are dealing with today.
JANM: The Japanese side of your family was incarcerated during World War II. How did that history influence you growing up?
SS: My mom helped develop a curriculum for the schools in San Francisco that taught about the Japanese American concentration camps, so I was able to make connections between their experience and that of other immigrant communities. I saw the various ways that immigrants and people of color are easily scapegoated and targeted in order to further whatever agenda the current administration is seeking to implement. In my community, I was exposed to artists who used their work to re-contextualize and assert an alternative narrative to what was playing on the news, and that was very influential.
In my own practice now, a lot of my work is not overtly political in that there are not many slogans or protests signs. However, I choose to depict friends and family who occupy a space outside of mainstream circles and who consciously construct their own creative communities. These people are the legacy of many historical struggles; they have, out of the need for survival, created their own supportive spaces.
JANM: Yes, you’ve said that your art is about “subculture and perseverance.” Perseverance, of course, is one of the cornerstone themes of Japanese culture and Japanese American history, as embodied in the popular saying gaman (“bear the unbearable with patience and dignity”). Can you talk some more about your experiences with subcultures?
SS: In the mid-1990s, I moved to Los Angeles to attend UCLA’s art school. There, I was also very influenced by many different musical scenes. Every week, I would go to various punk shows and dance clubs that would be playing anything from gothic industrial music, rock en español, punk, or British pop. Being part of these different scenes in Los Angeles was very special in that most of the people who inhabited them were Chicano/of Mexican descent. There was always a large queer presence as well. Being politically conscious and active was a given within these scenes, especially in the ’90s, so they became very comfortable places for me to inhabit. I made a lot of friends and chose to depict them in my artwork.
I like to think of the community of Japanese Americans who survived the camps as their own subculture as well. They are such a specific group of people, who all went through this awful historical trauma together, and whose descendants carry that weight whether they like to admit it or not. I know for a fact that my own family members who survived the camps all suffer different forms of PTSD in some way or another. Their coping mechanisms differ but I like to recognize one that is always close to my heart: communal crafting.
JANM: Was this the inspiration behind your upcoming workshop on paper flowers?
SS: Yes. Being very influenced by my aunt’s crafting circles and the different projects that she and her friends created, I thought it would be nice to give a nod to her and the communal crafting that happened at the camps. She was only a child when she was incarcerated in the camp at Rohwer, Arkansas, so I’m not sure if she worked with the same flower patterns I’ll be using in my class, but I still think of this workshop as an homage to her and her love of craft.
JANM: I understand that your research on this topic actually stretches back several years. Tell us how it all came about.
SS: One day, I was walking through JANM’s Common Ground exhibition and I heard one of the volunteer docents talking about how, in the photos of funerals at the camps, the funeral wreaths were actually made out of paper. Real flowers were not available at the camps since most of them were located in harsh, remote environments. When people passed away, the community would come together and make paper flowers for the funerals.
Later, I was asked to make an altar for Día de los Muertos and I chose to do a piece in honor of my aunt’s husband, who had been incarcerated at Manzanar and passed away around 2000. I decided to make a paper flower wreath as a nod to camp tradition. I wanted it to be historically accurate, so I made a research appointment with one of the archivists at JANM. The archivist provided me with a huge amount of material. She wheeled in carts of flowers made out of scrap wood, flowers made out of shells, flowers made out of pipe cleaners, you name it, along with several files full of information.
Among those was a book that documented the excavation of the gravesites at Manzanar, providing a complete rundown of all the people who passed away there, how they died, and what was found at their gravesites. There were photos of wire remnants that were once paper flower stems, photos of broken glass jars that once held paper flower bouquets, and photos of people making flowers in the camps. In addition, she found a small catalog insert from an old Woolworth’s catalog that was an instruction manual on how to make paper roses. I made copies of that manual and used it to make the wreath for my altar.
I keep revisiting this project in different forms. When I was invited to participate in the Smithsonian Asian Pacific American Center’s CrossLines: A Culture Lab on Intersectionality in May 2016, I chose to do an interactive wreath-making workshop to call attention to the anti-immigrant and anti-refugee sentiment that is running rampant with our current administration. Tragically, the paper flower project remains pertinent and timely not only because of the current political climate but because now, so many camp survivors are passing on and taking that history with them. I think it’s important to keep their legacy alive and always in our minds.
There are still a few spaces left for Shizu Saldamando’s flower-making workshop on Saturday, December 2. If you are a JANM member, you can also sign up for the Members Only Artist Talk she is giving earlier that day. Visit janm.org for more info and to RSVP.