JANM is counting down the days to our Natsumatsuri Family Festival! Join us in celebrating the summer season on Saturday, August 18, for a full day of fun: crafts, bubble making, taiko performances, bon odori dances, tea ceremonies, live music, and so much more. Best of all, admission to this annual celebration and the museum will be free all day.
As in years past, we are excited to bring the Okinawan dango booth back to JANM. Always a crowd favorite, Okinawan dango (also known as saataa andaagii, which translates to “deep fried sugar”) are small Japanese donuts fried to crispy perfection on the outside with a deliciously fluffy inside. Popular at summer obon festivals in the West, these traditional treats will only be available while supplies last, so come early!
After you’ve enjoyed some snacks, we have two taiko performances for your entertainment. A cornerstone of Japanese American summer festivals, the taiko drum is a crowd-pleasing loud Japanese instrument. Use of this instrument during festivals dates back as far as the sixth century. Today, taiko refers to a broad range of instruments and ensembles in a practice that transcends cultural, stylistic, and geographical boundaries.
Two talented taiko groups will get hearts racing. San Fernando Valley Taiko takes the stage at 11:15 a.m. in Aratani Central Hall for a performance and interactive taiko demonstration. Founded by two collegiate taiko experts, San Fernando Valley Taiko offers weekly classes for every skill level at the San Fernando Valley Japanese American Community Center. If you miss that first taiko display, have no fear. At 4:15 p.m., on our Children’s Courtyard, Los Angeles’ very own TAIKOPROJECT will close the day’s festivities. A modern American taiko group, they put on powerful shows that combine traditional forms with innovative aesthetics. The group has appeared at the Academy Awards and the Grammy Awards, among others.
Between the taiko performances, Masayo Young will lead three traditional Japanese tea ceremonies, at 12:00 p.m., 1:30 p.m., and 2:30 p.m. Born and raised in Osaka, Young has practiced these ancient rituals for decades. The quiet performances require a focused and meditative sense of control that place value in the process of mindfully preparing and serving matcha tea. The number of participants for each ceremony will be limited, so sign up early to make sure you get a serving of tea with traditional sweets. Sign-up sheets will be available at the museum survey table.
At 2:45 p.m., say aloha to Kaulana Ka Hale Kula O Na Pua O Ka Aina in Aratani Central Hall. Since 1999, the group has preserved and shared Native Hawaiian and Polynesian cultures. With learning at the center of their practice, they teach many of their haumana (students) how to make their own implements, attire, and leis. Families are invited to hula alongside them during their set, so come ready to dance.
Natsumatsuri Family Festival 2018 will be fun for all ages, from 11:00 a.m. to 5:00 p.m. Free for everyone, JANM invites families to enjoy the entire day, with even more activities including origami workshops, jazz performances, and a scavenger hunt. JANM members get perks throughout the day, including reserved seating and express lines, so join or renew today! More information about all of our Natsumatsuri activities is available on our website.
Now through July 8, 2018, three pieces from the JANM permanent collection by artist Masumi Hayashi are on view at ReflectSpace Gallery at the Downtown Central Library in Glendale. The photocollages, from Hayashi’s “American Concentration Camps” series, are presented as part of the library’s exhibition entitled Accused of No Crime: Japanese Incarceration in America, which weaves a personal narrative through photographs, art, and film to highlight stories of Japanese Americans forced into concentration camps during World War II. Hayahsi’s work is presented alongside pieces from Mona Higuchi and Paul Kitaguki as well as archival images from Ansel Adams and Dorothea Lange, among others. Admission to the library is free. More information about the display can be found here.
Born in the Gila River War Relocation Camp in Rivers, Arizona, just after the war ended, Hayashi spent her childhood in the Watts neighborhood of Los Angeles, where she worked at her parents’ neighborhood market. She briefly attended UCLA before moving to Florida to be with her husband, who had joined the Navy. Hayashi later enrolled at Florida State University where she earned both her BA and MFA.
In 1982, Hayashi joined the Cleveland State University faculty as Professor of Photography. While at CSU, Hayashi received awards and fellowships from a number of institutions, including the Ohio Arts Council, the Civil Liberties Educational Fund, and Arts Midwest. She worked at the university until her death in 2006.
Hayashi developed a systematic photographic style that involved taking multiple exposures of a single subject and assembling them into large panoramic scenes that could be six feet across or larger. She is probably best known for her series “American Concentration Camps,” which centered on the experience of Japanese Americans during World War II.
According to the artist’s statement in 1997, preserved on her online museum’s website, “The viewer can instantly see a 360-degree panoramic view which would otherwise circle around her, thus the viewer becomes both prisoner and guard within the photograph’s memory.” Her work is often described as eliciting contradictory sensations. Former JANM curator Karin Higa in 2003 noted that there is a “suggestion of dysfunction between what you see and what you know—what you can’t find out” in her work. The “American Concentration Camps” series is no different, moving viewers to take in both the beauty of the landscape and the memory of what happened there as well as that which can never be known about either. As Hayashi once remarked, “What we’re living with is not always on the surface.”
Don’t miss the opportunity to see Hayashi’s work and all of Accused of No Crime.
On May 24, 2018, the Japanese American National Museum was honored to support and participate in the #VigilantLOVE 3rd Annual Bridging Communities Iftar—the evening meal that breaks each day’s fast during Ramadan—held at the Centenary United Methodist Church. As a new staff member in the Education Unit at JANM, I was excited to attend the event with a few colleagues to learn more about #VigilantLOVE and the Little Tokyo community.
According to its website, #VigilantLOVE is a healing and arts-driven organization that counters mainstream narratives of insularity, building upon the legacy of Muslim American and Japanese American solidarity since 9/11. As someone new not only to JANM, but also to Los Angeles and the West Coast, this solidarity is one that I was not aware of until starting at the museum. But it is one that makes perfect sense when considering the shared commitments to fighting against hate, battling racism, and standing up for constitutional rights that again seem imperiled in our country.
Already in my short time at JANM, seemingly disparate aspects of my identity, both personal and professional, have converged in unexpected and exciting ways. I was raised Muslim, and by my own choice wore the hijab from grade three through my first semester of college. I have fasted for Ramadan in the past, but it has been many years since I have attended a community Iftar event. I never would have thought that my professional work, at a Japanese American organization no less, would have provided the opportunity for me to connect with this part of myself again.
The event itself was also a very unique mix of elements, from speakers to poetry reading to reflective breaths of gratitude to fundraising. In learning a little more about #VigilantLOVE, the confluence of these, again, seemingly disparate elements fit perfectly into their organizing model, which “integrates grassroots organizing, policy advocacy, political education, the arts, and healing practices within the culture of everything we do.”
My favorite part of the night was the short collective poetry activity attendees were invited to participate in. Since I’m an educator, perhaps this is not too surprising but I loved that everyone was invited to collaboratively create something with the others at their table. Each table had a small gold or silver origami envelope containing various cut-out words; our job was to create a haiku using words from our envelope. Our JANM table struggled a bit (we needed to make sure the number of syllables in each line was correct!), but eventually came up with this:
side by side building
wakeful unshakeable friends
create strengthen home
Our poem, and the night as a whole, reminded me of the importance of community—of friends —in building the world we want to see. Despite mainstream rhetoric of insularity and isolationism, where people focus on the issues that divide us, this event helped us to remember the beauty of the multicultural, multifaceted world in which we live.
The history of Otomisan Restaurant in Los Angeles’s Boyle Heights neighborhood is welldocumented in the press. It was first opened in 1956 as Otomi Café, by a couple who are remembered today only as Mr. and Mrs. Seto. At that time, Boyle Heights was a melting pot of diverse, working-class immigrant groups that included Jews, Russians, Armenians, Japanese, and Mexicans. The Japanese had begun spilling over from nearby Little Tokyo in the 1920s, at the same time that a critical mass of Jewish migration turned the neighborhood into the largest Jewish enclave west of Chicago. In its early years, Otomi Café was just one of many Japanese establishments in the multiethnic community.
A Los Angeles Times profile from 2007 offers this account of the restaurant’s bustling business during its first decade: “During the weekends, Japanese people from the neighborhood and throughout LA would have prefectural meetings during picnics at places like Griffith Park and Elysian Park. The restaurant would make bento box lunches, hundreds of them, for the meetings.” The clientele was mostly Japanese then, and there was often a wait to get into the tiny eatery.
In the early 1970s, the Setos sold the restaurant to a Mr. and Mrs. Seino, who changed its name to Otomisan. By that time, the neighborhood’s demographics were beginning to shift. Many of the various immigrant groups had moved on, and Boyle Heights began to emerge as a predominantly Mexican American community. Then, in the early 2000s, Mr. Seino passed away, and Otomisan closed down for six months. In addition to being the owner, he had been the sole cook. His widow seemed to be on the verge of giving up the place.
Yayoi Watanabe, the owner of a nearby dry cleaner, had other ideas. She felt it was important to maintain a Japanese presence, keep up a Japanese tradition, in the neighborhood. She convinced Mrs. Seino to sell the restaurant to her, and she has been running it ever since.
A group of JANM staffers recently paid a visit to this historic restaurant. It still sits in its original location on First Street near Soto. The place is remarkably small; there are only three booths and a handful of stools at a short bar. Walking into it does feel like going back in time; the furnishings look original, and vintage pictures and knickknacks are pleasantly cluttered everywhere. Watanabe was working behind the counter, as she always does. Behind her in the small kitchen, a lone cook filled all the orders.
We ordered from the menu of classic Japanese comfort dishes: tempura, beef cutlet, chirashi bowl, oyakodon, croquettes, soba noodles. The amiable Watanabe confirmed that the offerings had not changed much since the 1950s; the most recent addition was probably the curry, and that happened in the 1970s. She wanted to stay as close to the original offerings as possible. When our entrees came, we all marveled at how good the food was and how home-cooked it tasted. It felt like we were hanging out in our grandmother’s kitchen—the most nourishing of places. A steady flow of people came in and out of the place while we were there, some looking like they were regulars. The clientele was diverse: Mexican, Japanese, Caucasian.
When asked if she had any news for our readers, Watanabe thought of her impending hire of a second cook, which is indeed significant given the restaurant’s long history of operating with just one. Perhaps the real news here, however, is simply that Otomisan still stands, serving comforting and authentic Japanese diner food to a diverse clientele much as it always has, even as the world around it continues to change.
Otomisan is located at 2506-1/2 East 1st Street in Boyle Heights.
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.
The Little Tokyo Walking Tour is one of many public programs offered by the Japanese American National Museum. In conjunction with JANM’s latest exhibition,Transpacific Borderlands: The Art of Japanese Diaspora in Lima, Los Angeles, Mexico City, and São Paulo, visitors will soon be able to tour the Little Tokyo Historic District with an experienced Spanish-speaking docent. To gain more insight into this new offering, JANM Visitor Services Associate Sergio Holguin sat down with Monica Cruz, the docent who will lead the tour, for a brief discussion.
Author’s note: In this discussion, “Latino” is shorthand for a larger, mixed identity/ies. Both parties use the term to refer to persons of Mexican, Mexican-American, Latin American, and mixed Hispanic descent. The term is not used to describe those who significantly identify with specific indigenous identities or those who represent themselves as “Chicano.” “Latino” is used for the sake of brevity, and should not be misconstrued as a reductive gesture. If there are any questions or concerns, please feel free to comment below.
Sergio Holguin: Tell me about yourself and the work you do with JANM.
Monica Cruz: I’ve been a member of the museum for about five years, and a volunteer for three. I’ve worked in a variety of capacities: Visitor Services, when they need me; leading the Little Tokyo Walking Tour (I was trained as a docent); and now I’m a part of the group that helps out at the HNRC (Hirasaki National Resource Center).
SH: As a Mexican-American, I tend to get a lot of puzzled looks from folks coming in, even after seven years of working here. As a non-Japanese person like me, how did you get involved with the Japanese American community?
MC: To make the story short, my late husband was Japanese American, the first generation in his family to be born in the United States.
SH: So he was Shin-Nisei [a child of Japanese immigrants who arrived in the US after World War II]?
MC: Yes, we were both actually born in the US territory of Puerto Rico and moved to California for work. When he passed, I decided to stay close to the Japanese American community here, in celebration of his memory. I started volunteering with the different temples, and also got involved in Obon season, when they remember the dead—kind of like Día de los Muertos for us Latinos. I became a member of the museum because of all the programs they offer, and I saw the need for volunteers at that point, and I wanted to be a part of that as well.
SH: I like that you brought up Obon, because that’s actually how I was first drawn to visit Little Tokyo years ago. There’s a lot of overlap between cultures—not just Mexican, Latino, and Japanese culture, but other cultures as well. Remembering and honoring the dead, responsibility to family, and public service—those are very universal human traits. It’s important that we celebrate intersections of identity. What are some of your thoughts and hopes for the very first Little Tokyo Walking Tour en Español?
MC: I think that Transpacific Borderlands and this tour both provide opportunities to increase our knowledge and understanding overall, with a particular focus on the mix between cultures. We can each say that we have gone through similar changes—moving from a different country to here, learning new cultures, and learning new things as part of joining “the American Dream.” I think that opening doors of understanding for people who may not be comfortable with English, but are still an important part of the community, can help with that.
I would like others to discover and fall in love with Little Tokyo the way I did. I think if we offer the tours in Spanish and other languages as well, we can share our experience with others while growing as a group and bringing new stories and experiences into the museum.
SH: Absolutely, and that’s the museum’s mission: to share Japanese American stories to celebrate America’s cultural diversity and encourage others to share their own stories. If we’re able to talk with one another along those lines, the more rigid lines between communities start to melt away.
MC: I think that’s the part I enjoy the most: when people who begin the tour being quiet or shy actually open up and start sharing their life stories. Because even though this is the Japanese American National Museum, I think that the general idea of being an immigrant or coming from an immigrant background is something we share with others.
SH: It’s always fun to hear where people are from—whether it’s France, Osaka, or even El Sereno—and what brought them to Little Tokyo, because that in turn informs and becomes part of your experience.
MC: Yes. The stories that people tell me, I can sometimes include on my Little Tokyo tours. For example, someone once noted that the Brunswig Square building looks a lot like Los Angeles City Hall, so I did some research and found out they were designed by the same architect. Even if you have led the tour many times, the perspective of other people can still open new doors.
SH: Tell us more about what your tour en Español will be like.
MC: It depends on the needs of the group. Sometimes people are here for school, so certain kinds of information are more important for them. But I do want everyone to be familiar with the area so that even after the tour they are able to go and find their own adventure. We only have two hours to condense decades of living in Little Tokyo! As time moves forward, we get different types of people moving into the area. I don’t expect everyone to sit down and read up on all the history, but I do expect them to go and have an adventure!
Museum admission is included with the fee for the tour, so after lunch, I encourage people to come visit the museum. I feel that JANM is the spine of the whole Little Tokyo experience, not only because it’s the Japanese American National Museum, but because it tells you the story from the beginning, when the Japanese first began migrating to the United States.
Monica Cruz will be leading a tour of Little Tokyo in Spanish on February 10 at 10:15 a.m. You can purchase tickets for the tour here. Visitor Services staff at the front desk are always happy to answer questions about the tour or any of our other public programs.
Sergio Holguin is a Visitor Services Associate at JANM. Formerly a volunteer docent, Holguin strives to share his personal story as a means of encouraging discussions of contemporary identity within a shared American history. You can read about his journey on Discover Nikkei.
Renee Tajima-Peña is an Oscar-nominated filmmaker and professor of Asian American Studies at UCLA. Her documentary projects focus on immigrant communities, race, gender, and social justice, and have included Calavera Highway, Skate Manzanar, Labor Women, My America…or Honk if You Love Buddha, and the highly influential Who Killed Vincent Chin? Tajima-Peña has been deeply involved in the Asian American independent film community as an activist, writer, and filmmaker. She was the director at Asian Cine-Vision in New York and a founding member of the Center for Asian American Media (formerly the National Asian American Telecommunications Association).
Through an email interview, Tajima-Peña shared some thoughts on the program, cultural hybridity, the immigrant experience, Asian diasporas, indie film, and other topics.
JANM: How did you come to be involved with this program? I know that your work deals generally with themes of Asian diaspora, but do you also have a particular connection to Peru or Peruvian filmmaking?
Renee Tajima-Peña: The exhibition’s project manager, Claudia Sobral, asked me to put together a program of films in conjunction with JANM’s Pacific Standard Time: LA/LA exhibition. I don’t have a direct connection to Peru itself. But I was raised here in LA, which is so deeply a Latinx city, and my family is mixed race—my husband is Mexican American and my son was raised in both cultures. That’s not just me; cultural hybridity is baked into the Nikkei and the Asian American experience because of immigration patterns and the ways people of color have always lived in close proximity—going to school together, working together, mobilizing together, sharing histories of empire as well as the marker of race. Falling in love. So my work as a filmmaker has always crossed those kinds of borders. I’ve collaborated with Latinx filmmakers to make several documentaries about that experience. The most recent was No Más Bebés, co-produced by Virginia Espino, which is about Mexican American women who were sterilized at LA County-USC Medical Center during the 1970s.
JANM: Could you share some of your thought process in choosing these particular films and filmmakers to feature in Unsettled? How do they complement one another?
RTP: I was really interested in looking at the Japanese diaspora in the Americas. When I first became a filmmaker in the 1980s, I saw the Brazilian director Tizuka Yamasaki’s feature Gaijin, which was inspired by her own immigrant grandmother’s story of landing on a coffee plantation in Brazil. A few years later, I saw Kayo Hatta’s Picture Bride, set on a Hawai’i sugar cane plantation. Japanese immigrants shared the same story, the same struggles, the same spirit—only different destinations.
For Transpacific Borderlands, I landed on Peru because of the films themselves. Ann Kaneko and Kaori Flores Yonekura are women directors who take up that search for the Japanese experience and identity in Latin America. I was really interested in the way they both contextualized how Nikkei lives intersected with the politics of Peru, but during different eras. Kaori’s film Nikkei traces her family’s history of migration to Peru and Venezuela from before World War II, while Ann’s Against the Grain brings the story to the Fujimori regime of the 1990s. I was fascinated by the tension and complexity evoked in pairing those two films.
JANM: If you have seen Transpacific Borderlands, could you share your impressions of the exhibition? Do any of the works particularly speak to you?
RTP: Yes, I went to the opening, and I was astonished by how rich that visual culture is. I guess I should’ve known, but you really have to see it and get lost in it. I’d seen Eduardo Tokeshi’s work and his interviews in Against the Grain, so I was excited to see his work face-to-face. There’s a lot in his story that is familiar to me as a Japanese American—the cultural duality, being marginalized. But being Japanese while Peru was governed by an oppressive dictator who was also Japanese, brings a whole different layer to Tokeshi’s story and his art. I can’t believe our luck that he’s actually going to be at the screening!
JANM: Your work has taken on a range of social issues that involve immigrant and diasporic populations. Are there or have there been any issues involving Asian populations in Latin America that have caught your interest?
RTP: I always remember a story my friend, the filmmaker Lourdes Portillo, told me about an elderly Japanese guy in her hometown of Chihuahua, Mexico, who swaggered around town dressed like an admiral in the Imperial Japanese Navy replete with a saber and medals. What was he doing there? Was he deranged? Was he an apparition? As a filmmaker, those simple questions—What are they doing there? What happened to them?—open up all kinds of possibilities, real or imagined.
Here’s another story. A few years ago, my son was involved with a youth workshop at the Gardena Valley Japanese Cultural Institute on the Japanese American concentration camps. We’d been working with Randall Fujimoto, the educational game designer, on using Minecraft to teach that history. The kids researched Executive Order 9066 and the camps, and then used Minecraft to build their own virtual replicas. It was a very mixed group of kids, and most weren’t Japanese or Asian American.
At the end of the summer the kids presented their projects, and a lot of their families came. I noticed this older Latina woman in tears, standing with her grandson who was one of the workshop students. She told me she grew up in Peru, and her best friend was Japanese. One day during the 1940s, her friend disappeared. It wasn’t until years later that she discovered the family had been incarcerated, I think at Crystal City, Texas. Seventy years later, she still grieved for her friend.
JANM: As a connoisseur of indie film in addition to being a noted filmmaker yourself, do you have any tips for additional Latin American films or filmmakers that we should check out?
RTP: Tizuka Yamasaki continues to make films and television programs in Brazil. One of the artists in Transpacific Borderlands, Shinpei Takeda, makes films about Japanese Mexicans. One of my former students, Elizabeth Cabrera, has been working on a film about the mystery of her great-grandfather, a Japanese immigrant in Baja California who vanished around the time of the bombing of Pearl Harbor.
Unsettled: Two Films of Japanese Peru is free with museum admission. RSVPs are recommended here.
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 sits in the heart of Little Tokyo, a fact that we who work at the museum have always been very proud of. Rich in history and yet filled with hip stores, cafes, and restaurants, the neighborhood dynamically bridges past and present, offering a memorable experience for shoppers, diners, and history buffs alike.
The holidays are a great time to come to Little Tokyo, and Go Little Tokyo has come up with this handy Holiday Guide to help you sort through all the choices. You can download it from their website to get a head start on planning, or you can just pick one up when you’re in the neighborhood. We have a stack of them at our front desk!
New Year’s is a big deal here in Little Tokyo, so be sure to check out some of the festivities that will be happening nearby. Again, Go Little Tokyo has helpfully assembled an online calendar for your convenience. And of course, don’t forget about JANM’s own annual Oshogatsu Family Festival on Sunday, January 7—one of the museum’s biggest and most beloved family day events!
As if you needed any more incentive, Go Little Tokyo is also holding a FREE DRAWING for a gift basket filled with $250 worth of treasures from Little Tokyo. To enter, just make a purchase at any of our neighborhood stores or restaurants between now and January 31, 2018. Snap a photo of your receipt and email it to firstname.lastname@example.org. One entry per receipt from a Little Tokyo business. We can’t tell you what’s in the rest of the basket, but we can whet your appetite with the contribution from the JANM Store, pictured below.
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.