Give a gift made from earth and fire! Find these hand-crafted gifts – and so much more – at Virtual Kokoro2021! Go to www.kokorocraftshow.com from Nov 1 to 15 to shop and support the Japanese American National Museum (JANM). Indicate “Kokoro2021” on your order and a percent of the sale will benefit JANM’s educational and cultural programs.
Kokoro2021 is virtual again this year. We hope to return to our in-person event next year. Right now, we are actively seeking Sponsorships from individuals or businesses who want to show support for JANM and Kokoro2021. All proceeds from Kokoro2021 go towards JANM’s educational and cultural programs. Kokoro2021 is an event organized and operated by Friends of JANM including JANM volunteers. The various Sponsorship Levels are:
– PREMIER @ $150+
– PATRON @ $100 to $149
– FRIEND @ $25 to $99
– SUPPORTER @ any $ amount
– ANONYMOUS @ any $ amount.
Thank you to our first Premier Sponsor!
Visit our website www.kokorocraftshow.com and click on the Sponsor tab for more information and to see who has already contributed! Use this Sponsor Form Online link to become a Sponsor right now! Payments are accepted via PayPal, or by check. Donations are tax-deductible with JANM as the non-profit entity.
The 13th Annual Kokoro Craft Show showcases more than 60 vendors, many of whom are 1st time vendors for Kokoro. For supporters of past Kokoro events, this show presents a whole new shopping experience with many exciting new products.
Starting November 1st and for two weeks, shoppers can visit our new website www.kokorocraftshow.com to shop and order directly from our vendors. Indicate “Kokoro2021” on orders and JANM will get credit. Check back to visit this blog, Facebook or Instagram for photo features on our creative vendors.
If you have a weakness for clothing, this year’s Kokoro2021 will feature T-shirts, jackets, clothing for kids—and so much more! Come back in a few days for another featured category!
Run (don’t walk) to www.kokorocraftshow.com from November 1 to 15 to shop and support the Japanese American National Museum (JANM). Indicate “Kokoro2021” on your order and a percent of the sale will benefit JANM’s educational and cultural programs.
The 13th Annual Kokoro Craft Show is virtual again this year! Although the pandemic has prevented the in-person Kokoro Craft Show from occurring two years in a row, we are excited to showcase more than 60 vendors, many of whom are new to Kokoro.
Shoppers can begin viewing vendor’s products from November 1st for two weeks at our new website, www.kokorocraftshow.com. During this special shopping period, shoppers buy products from the vendor directly and write “Kokoro2021” on their orders. Kokoro2021 proceeds benefit JANM’s educational and cultural programs.
VENDORS 6 Degrees of Hapa • Alohi Images Maui • Alyson Iwamoto Ceramics • Bansai8 Creations • BIZU • Boy Cherie Jewelry • Cato Crafts • Color Conscious • Creative Handcrafted Gifts • DaTojos • Designs by Eemabeth • Dr. Nancy’s Felted Pets • Emi Ink • Flying Plumtree Studio • Harvest Land • Hug a Sumo • imoriknits • JapaneseYa • Katherine M Ragghianti • Kayoko Designs • Kelley’s Kookies • Kiobi Designs • Kirei Cositas • Kotas Kreations • Laura Ann’s Jams • Ling-Yen Designs • Little Craft Shack • Madame Sakura Crafts • masako boissonnault • Mi So Happi • Nakashima Fine Arts • Nami Creations • Norman Lurie Pottery • Oak Street Design • orangeheat • Pomegranate Designs • Sakai Harts & Crafts • SalvagedHealing • Santa Barbara Soups • Sente • sewKimono • Silky Hut • Simmisu Paper Co • Simply Sown • Sixtyeightcolors • SOLSISS Jewelry • Some Mo Crafts • Stacy Wong • STORY SPARK • Studio Engravers • Sun & Lace • Susan Griffin Designs • Sushi Clock • Suzye Ogawa Designs • Tenuiya • Tierra Murra • TLC Quilting • Tome Ceramics •Whimsical Charm • Wilcox • Wong Creations • YellowRose Accessories • Zazu Faure/Los Angeles
In observance of the anniversary of the Civil Liberties Act of 1988, JANM will be closed Tuesday, August 10, 2021.
This legislation reflects the Museum’s commitment to empower history for social justice. The Civil Liberties Act was signed into law on that day by President Ronald Reagan, issuing a formal Presidential apology and symbolic payment of $20,000 of restitution to persons of Japanese ancestry (two-thirds were US citizens) forcibly removed from the West Coast.
The World War II incarceration of 120,000 people at remote concentration camps by the U.S. government was without due process, or evidence of wrongdoing. For more than a century, Asians were considered “outsiders” in the U.S. The Civil Liberties Act acknowledged this dark chapter of history was driven “largely by racial prejudice, wartime hysteria, and a failure of political leadership.”
To learn more about the Civil Liberties Act of 1988, here are a few resources:
Applications for the Virtual Kokoro2021 Craft Show are available now at kokorocraftshow.com/vendor. The Show will run from November 1 through November 15, 2021.
To apply, please complete the online form or download the application (PDF) and include five (5) product photos with your application. Please be sure to review the Vendor Guidelines and FAQs on the website before completing your form. Applications must be received (or postmarked) by Friday, August 13.
This is a juried show. Notification of acceptance will be communicated no later than Friday, August 27.Thank you for your support!
Photos are courtesy of ColorConscious.com and Simmisu Paper Co.
This online craft show, organized by JANM’s volunteers to support the Japanese American National Museum, returns on November 1 through November 15, 2021. The Vendor applications will be available beginning July 1 to August 13.
Applications will be accepted from local and regional artisans of handcrafted goods and food items. There are limited spaces available, so apply early to join our community of craft-makers. Your participation helps to support the Museum’s many cultural and educational programs!
This summer, Getty Marrow undergraduate interns from JANM, La Plaza de Cultura y Artes, and the Italian American Museum of Los Angeles collaborated to create a collections-based project tasked with answering the question:
How have immigrants and subsequent generations shaped what it means to be American?
The initial goal of the project was to highlight the agency of immigrants in shaping American identity. However, the interns’ submissions suggested that the answer to this specific question would not fully encapsulate the American experience of immigrants and their descendants. As a result, each intern approached this question from a different perspective and highlighted an artifact that touched upon different facets of the American experience and identity. In this post, Shelby Ottengheime and Jose Quirarte explore the complexity of “American identity” through ways that Japanese Americans preserved traditional Japanese values and institutions during World War II.
More specifically, Shelby and Jose selected items that demonstrate the ways in which Japanese Americans persevered while they were incarcerated during World War II by channeling the spirit of gaman—“persevering with dignity and fortitude.” Shelby highlighted a variety of craft items from JANM’s Eaton Collection and argued that the items reveal that gaman is integral to the Japanese American experience and that it manifested itself through various facets of their American experience. Jose highlighted a butsudan (Buddhist altar) made in the Heart Mountain concentration camp in Wyoming between 1942-1945, and argued that it symbolized that Japanese immigrants and their children preserved their cultural values despite American oppression.
Assortment of Pendants and Rings
Contributed by: Shelby Ottengheime, Japanese American National Museum
Artist unknown, assortment of rings, 1942-1945. Eaton Collection, 2015.100.140-145, Japanese American National Museum.
When reflecting on Japanese American history, a single word encapsulates generations of experiences, and that word is “gaman.” Though a seemingly simple expression, to the Japanese American community, it is a defining aspect. Gaman is translated as “to persevere with dignity and fortitude.” This cultural value is not only what enabled the Japanese American community to persevere through their injustices, but it has come to define what it means to be an American for them as well. In fact, it is so integral to Japanese American life that it even manifests itself in their actions, mottos, and art.
The Japanese American way of life has been historically characterized by hardship and adversity. As immigrants and laborers in the early 20th century, the Japanese came to the US in pursuit of the infamous American dream. However, discriminatory laws and social prejudice made it difficult for Issei’s (first generations Japanese Americans) to establish a home. Regardless of such hardships, like the fact that Issei were not legally allowed to own land, they persevered and built what they could with what they had.
The struggles that affected Japanese immigrants and subsequent generations are uniquely different from those experienced by any other immigrant community in US history and have ultimately shaped the Japanese American experience. This is referring to Executive Order 9066, which forcibly incarcerated all individuals living on the West Coast who were as little as 1/16th Japanese. Despite having done nothing wrong—there was “not a single documented act of espionage, sabotage, or treasonable activity by any American of Japanese descent”—over 120,000 innocent Japanese Americans were forced into concentration camps (Stone 1096). Fueled exclusively by prejudiced fear, E.O. 9066 was reasoned to protect Americans, however, those who were interned were US Citizens, and were effectively denied their rights simply because they were of Japanese ancestry.
With only a week’s notice, these Japanese Americans were forced from their homes and sent to desolate, barren concentration camps. Scared to be even more vilified and viewed as Japanese sympathizers, Japanese Americans complied with the US government and went to camp. Though they did not protest, that does not mean they went willingly, instead, they chose to gaman and persevere through the injustices that faced them. Each incarceree was allowed to bring a minimal amount of belongings, but they had no idea where they would be going or for how long they would be gone. As a result, Japanese Americans abandoned most of their possessions or left them in the care of neighbors. When they arrived at the concentration camps they were confronted with barbed wire, armed guards, a barren climate, poorly built living facilities, and an astounding lack of privacy. Even the food resembled nothing of home, offering no comfort to the incarcerees. However, one of the ways in which Japanese Americans were able to cope with their degrading and humiliating situation, was to create art. This artwork embodied their strength and their ability to persevere in an existence where they no longer had autonomy.
These visual representations of gaman reflect the indomitable resilience of Japanese Americans, and a large variety of the artwork was collected by Allen H. Eaton during World War II. Some of the pieces within the collection were mentioned in his book Beauty Behind Barbed Wire, which highlighted the art production by Japanese Americans while also pointing out that their constitutional rights were violated through their forced removal from the West Coast. However, years after Eaton died, in April of 2015, a family friend of Eaton’s tried to sell the collection at auction. This caused serious outrage across the Japanese American community, and through activism efforts, the insensitive sale of the “Eaton Collection” was stopped and alternatively transferred to the Japanese American National Museum.
Artist unknown, assortment of pendants, 1942-1945. Eaton Collection, 2015.100.123-128, Japanese American National Museum.
The pieces within the Eaton Collection were not created by professional artists. The artwork produced by untrained incarcerees reflected the life and sentiments of the average Japanese American. It also showcased their artistic ingenuity and how “gaman” expressed itself within their art. Though art supplies were limited, Japanese Americans made do. They utilized their surroundings, finding colorful stones to set into rings and jewelry; onion strings to weave into patterns on cigarette cases; and excess wood from the hastily built barracks, which were shaped into complex carvings, depicting beautiful sakura trees with handsome cranes. These works not only helped the Japanese endure through their incarceration experience, but the artwork themselves directly mirror the Japanese American way of life and can be seen as a metaphor for the Japanese themselves. Both the Japanese and the wood plank were dismissed and seen as having no worth. However, with gaman, an object that has been discarded can transform and be seen as something beautiful and of value to society. This very aspect has come to define the Japanese American experience.
Not only was gaman apparent in their artwork, but that resilience continued to shape all aspects of Japanese American life and define what it meant for them to be an American. During World War II, many of the young men in camp enlisted in the US Army, choosing to fight overseas while their family members were still incarcerated. Their hope was to prove their “Americanness” and loyalty by fighting for their country: the United States of America. These Nisei (second-generation Japanese Americans) were assigned to the 442nd Infantry Regiment, an almost entirely Japanese American battalion. Their motto “Go for Broke” was an extension of the Japanese gaman-mentality. The unit’s fortitude and success reflected this value of perseverance, and against all odds, the 442nd became the most decorated combat unit in the history of the US military. The cultural value of perseverance and honorable endurance has defined the Japanese American life since their initial immigration to the US. Facing hardship, prejudice, and blatant governmental acts of racism, Japanese Americans have continually used gaman to persevere. Gaman has become so instilled in the Japanese American identity that it expresses itself in multiple aspects of their culture; in their art, their mottos, and it even continues to mold their lives and values today. Ultimately, gaman has come to define the Japanese American experience and shaped what it means for them to be an American.
Butsudan
Contributed by: Jose Quirarte, Japanese American National Museum
Obutsudan, by Shinzaburo and Gentaro Nishiura, 1942-1945. Gift of the Gilroy Buddhist Community Hall, 2001.392.1A, Japanese American National Museum.
The butsudan is a Buddhist altar often found in temples and homes. Shinzaburo & Gentaro Nishiura handrafted this particular butsudan during World War II at the Heart Mountain concentration camp in Wyoming. It is composed of the gokuden (“Palace Hall”), shumiden (“Sumeru Throne”), and the naijin, or inner area. The gokuden is the large wooden cabinet that houses the gohonzon, or “principle object of reverence,” and includes the two wooden doors that fold center outward and back. The shumiden is the large wooden pedestal that the gokuden sits on, and the naijin includes three altars: the center altar which houses the gohonzon, and the altars on the left and right which house scrolls depicting significant Buddhist figures.
Shinzaburo & Gentaro Nishiura were two carpenters from San Jose, California who were imprisoned at the Heart Mountain concentration camp. Before the war, the Nishiura brothers were responsible for constructing many buildings for the Japanese American community in San Jose, and the greater Santa Clara area. The Nishiura brothers continued their contributions to the Japanese American community in camp by working in the Heart Mountain cabinet shop. In 1943, with the blessing of Reverend Chikaro Aso, the Nishiura brothers installed their handcrafted butsudan in the Block-8 Buddhist Church of Heart Mountain. Through the efforts of Reverend Aso, the butsudan found its way to the Gilroy Buddhist Church in Gilroy, CA, and was eventually donated to JANM by the Gilroy Buddhist Community Hall in 2001.
The creation and use of this butsudan in one of America’s concentration camps is a prime example symbol of the perseverance of the Japanese American spirit during their years of incarceration. On one hand, The practice of Buddhism provided a sense of normalcy for some Japanese Americans through the chaos surrounding their removal and incarceration. On the other, the creation of this butsudan in camp signified the importance of Japanese values and the way Japanese Americans preserved them. Due to Japanese Americans only being allowed to bring to camp what they could carry, many of them only brought the necessities. In order to continue to practice their faith, the Nishiura brothers showed their ingenuity by creating their own religious items out of the materials they had at their disposal. As a result, the artistry from within the barbed wire fences of camp are a symbol in and of themselves of Japanese American resilience during World War II.
These examples demonstrate that the craft items made in camp are themselves symbolic of the American experience, and the resilience and resistance of immigrants against systematic discrimination and oppression. As Shelby mentioned, most of the crafts made in camp were not made by professional artists. The craft items that Shelby highlighted in the Eaton Collection, were mostly made of material that the prisoners could find and turn either into a useful tool or art. Not only are the crafts representative of the Japanese value of gaman, but the creation of crafts, tools, and religious items in an environment of immense discrimination and oppression reveals a symbolic theme of the American immigrant experience: that immigrants often have to survive the harsh conditions of America by using whatever is at their disposal.
The fact that this butsudan was made in one of America’s concentration camps demonstrated that Japanese Americans held onto traditional institutions and values, and were intent on preserving them. The elegant looking materials that were used to craft the butsudan made it clear that the butsudan was a significant religious relic. Furthermore, in contrast to the crafts in the Eaton Collection, the butsudan was crafted by highly trained professionals who had a history of preserving Japanese institutions and contributing to the Japanese community in Santa Clara County. The butsudan itself speaks to the larger American immigrant experience as immigrant populations attempted to integrate their own culture into their lives in America. Rather than assimilating or converting to Christianity, practicing Buddhists, within the walls of a concentration camp that “otherized” them and implied they were dangerous, maintained their religious values and actively crafted a traditional altar.
The fact that Japanese Americans were able to preserve their traditions and institutions despite being imprisoned in America’s concentration camps reveals the complexity of the “American identity.” Shelby’s application of how the Japanese value of gaman was reflected in Japanese American craftsmanship made in camp, and Jose’s example of the butsudan demonstrate that Japanese values and cultural touchstones were essential to the identity of Japanese American prisoners. As a result, Japanese American identity was a blend of both their traditional culture and the values of American society. Japanese Americans did not totally assimilate or abandon their culture in America’s “melting pot.” Instead, they preserved their values and institutions in a new amalgamated and complex “American identity.”
If you would like to learn more about craftsmanship in camp and gaman, you should read Delphine Hirasuna’s book, The Art of Gaman: Arts & Crafts from the Japanese American Internment Camps. If you would like to know more about the Eaton Collection, you can view photos of the collection here, and check out JANM’s traveling display titled Contested Histories: Art and Artifacts from the Allen Hendershott Eaton Collection.
As this challenging year draws to a close, I would like to thank JANM’s members and supporters for their generous donations to JANM through the pandemic. Your loyalty and encouragement have been critical to JANM’s sustainability in these turbulent times. Looking forward to 2021, JANM will continue to provide quality educational content, public programs, and compelling exhibitions while investing in a solid financial future. With this in mind, we invite you to continue to support JANM with a year end gift. Here are some ways to make a charitable gift:
Stock Gifts
Now is a great time to show your support through stock gifts. Donations of publicly traded securities bypass tax on capital gains at fair market value. Please consult with your tax advisor to determine the amount of any deduction you may be able to claim.
Donor-Advised Funds
A Donor-Advised Fund (DAF) is a charitable giving program that allows you to combine the most favorable tax benefits with the flexibility to support your favorite causes. If you have a Donor-Advised Fund, please consider supporting JANM.
IRA Charitable Gifts
Starting at age 70 ½, you can direct a qualified distribution to JANM to satisfy your required minimum distribution (RMD) from your IRA, and it won’t be counted as a taxable distribution. Making a charitable gift at JANM is a tax-smart choice!
You can also show your support by becoming a JANM member, or sharing the gift of knowledge with a friend or loved one with a gift membership. Members receive special access and perks, including a 10% discount in the JANM Store.
For a gift in perpetuity, you can honor your family with a donor wall engraving. Permanent engravings begin at the $5,000 level, and are a wonderful way of making your family a part of our work. To learn more about available opportunities, click here.
Or, you can give a general donation. A gift in any amount ensures we can continue our tradition of excellence in exhibitions, public programs, educational programs, and other projects. Every dollar helps, and donations can be made online at any time.
Each person’s tax situation is unique, so we encourage you to consult with your tax/legal advisors to find out the best donation option for you. For more information, please contact Alyctra Matsushita, Membership and Individual Giving Manager, at amatsushita@janm.org, or call 213.830.5657. Donate before December 31, 2020 to ensure your donation is counted in the 2020 tax year.
Thank you for your continued support of our mission. We look forward to sharing JANM’s many exciting endeavors with you in the new year!
This summer, Getty Marrow undergraduate interns from JANM, La Plaza de Cultura y Artes, and the Italian American Museum of Los Angeles collaborated to create a collections-based project tasked with answering the question:
How have immigrants and subsequent generations shaped what it means to be American?
The initial goal of the project was to highlight the agency of immigrants in shaping American identity. However, the interns’ submissions suggested that the answer to this specific question would not fully encapsulate the American experience of immigrants and their descendants. As a result, each intern approached this question from a different perspective and highlighted an artifact that touched upon different facets of the American experience and identity. In this post, Mercedes Solaberrieta and Jose Quirarte explore the historic vulnerability of American immigrants to systematic and de facto discrimination in the United States by highlighting the experiences of two immigrants during World War II.
Interns Mercedes Solaberrieta of the Italian American Museum of Los Angeles and Jose Quirarte of JANM selected items that highlight the complexity of the American immigrant experience by demonstrating the vulnerability and discrimination that many immigrants to the United States have faced due to their ethnicity or country of origin. Mercedes selected a 1940s parole document of an Italian immigrant named Filippo Fordellone and Jose highlighted a 1942 diary entry of Gihachi Yamashita, a Japanese immigrant.
Due to America’s involvement in World War II fighting against the Axis Powers, which included Japan and Italy, both of these immigrant men were considered enemy aliens and stripped of their civil liberties because of war hysteria and racial prejudice. Both Yamashita and Fordellone were unjustly arrested by the FBI after the attacks on Pearl Harbor and imprisoned at Fort Missoula, Montana without due process. Additionally, Fordellone and Yamashita were impacted by Executive Order 9066 and the subsequent strict curfews and travel restrictions placed upon individuals of Japanese and Italian descent. Fordellone and Yamashita were both vulnerable as immigrants, recognized as enemy aliens due to their country of origin, unjustly arrested, and imprisoned far from their homes. Although the experiences of Fordellone and Yamashita are unique to context of WWII, their stories still demonstrate the greater historic relationship between vulnerability and discrimination that has largely characterized the American experience for immigrant populations.
Filippo Fordellone’s Parole Document
Contributed by: Mercedes Solaberrieta, Italian American Museum of Los Angeles
Filippo Fordellone’s Parole Document, U.S. Department of Justice, 1943. From the collection of the Italian American Museum of Los Angeles.
Fordellone was among the Italian Americans interned during World War II. Today the words “Italian” and “Italian American” are often associated with one of the nation’s favorite cuisines, high fashion, and family-centered cultures. This was not always the case. The United States has had a long history of anti-Italianism, including discriminatory laws, and hostility directed at Italian Americans reached another peak during World War II.
Born in Italy in 1890, Filippo Fordellone immigrated to the United States in 1926. He became a prominent radio broadcaster and was well known in the Italian American community. When Italy joined the Axis powers and the United States involvement in World War II became increasingly imminent, the U.S. government began compiling a list of Italians (as well as Germans and Japanese) living in the United States and its territories that it considered threats to American security. Following the nation’s entry into World War II, the U.S. government declared 600,000 Italian residents of the United States who had not yet become American citizens “enemy aliens.” President Roosevelt issued Presidential Proclamations 2525, 2526, and 2527, which authorized the United States to detain potentially dangerous “enemy aliens.” He also signed Executive Order 9066, which authorized the removal of persons from specified areas in the interest of national security.
In the case of the so-called Italian enemy aliens, many had lived in the United States for years and had children and grandchildren serving in the U.S. military. They were elderly and had been unable to pass the citizenship exam because of their limited literacy. Enemy aliens were required to register with the U.S. government and carry identification cards. They were subject to curfews and travel restrictions, and many were forced to evacuate their homes and surrender property. Some Italian “enemy aliens” were arrested and sent to internment camps. In the end, thousands of German nationals would also be interned and over 120,000 Japanese and Japanese Americans, many of whom were U.S. citizens, were forcibly relocated and incarcerated.
Although Fordellone had committed no crime, he was deemed a threat because as a prominent journalist, he was capable of influencing others. This was the case with many of the Italian Americans interned or threatened with internment, including baseball great Joe DiMaggio’s father. The FBI arrested Fordellone shortly after the bombing of Pearl Harbor and transported him to an internment camp in Fort Missoula, Montana, where he remained for 14 months. Most arrestees were never informed of the charges against them or allowed legal counsel. While Fordellone was imprisoned, his wife Alessandra was left alone to care for their three children without any financial support, as the couple’s assets were frozen. For most of her husband’s confinement she had no idea as to where he was being held.
Fordellone’s parole document, which was executed in May of 1943, dictated the terms of his conditional release. Notice that it does not contain any mention of a conviction for any crime. Fordellone’s only crime was being Italian.
Although the civil liberty violations Italian Americans experienced during World War II were not as severe or widespread as the trauma and injustices inflicted on the Japanese and Japanese American community, the experience nonetheless left the Italian American community scarred. Many stopped speaking the Italian language and distanced themselves from their culture and heritage in an effort to appear more “American.”
Fordellone’s experience reflects the process through which Italian Americans gained acceptance in the United States. Italians were often seen as despised immigrants and “others” whose loyalty was subsequently called into question during World War II before eventually achieving acceptance as white ethnics. Today, Italian Americans are mostly considered to be “white,” but the process was not straightforward.
Photograph of Fillipo Fordellone, from the collection of the Italian American Museum of Los Angeles.
January 22, 1942, Diary Entry Written by Gihachi Yamashita
Contributed by: Jose Quirarte, Japanese American National Museum
Diary of Gihachi Yamashita, Missoula Justice Department Camp, 1942-45. Gift of the Gihachi and Tsugio Yamashita Family (94.166.1), Japanese American National Museum.
Gihachi Yamashita documented his experience the day after the Pearl Harbor attacks in his personal diary, writing: “this is a day I will never be able to forget.” On December 8, 1941, at around 1:30 a.m., Yamashita was “shaken awake” and arrested by FBI agents. Yamashita was one of the many Japanese Americans who was targeted and arrested immediately after the attack on Pearl Harbor due to a faulty presumption that the Japanese living on the West Coast of the U.S. were dangerous. Many of those who were arrested were already being monitored before the war because of the U.S. government’s false belief that they were potentially dangerous due to their connections to Japanese institutions. Most of the Japanese Americans who were unjustly arrested after the Pearl Harbor attacks were well-respected or important contributing members of their communities.
Following his arrest, Yamashita was imprisoned and moved around to a variety of concentration camps operated by the Department of Justice (DOJ). Meanwhile, his wife and two daughters were forced to sell their property and move to the Santa Anita temporary detention center due to Executive Order 9066, which forced the removal of Japanese Americans from the West Coast into concentration camps. Yamashita’s wife and two daughters stayed at Santa Anita until being transferred to the Rohwer concentration camp in Arkansas. Yamashita’s diary entry tells the harrowing story of his arrest and removal to Fort Missoula, a Department of Justice internment camp in Missoula, Montana, but it also revealed how being excluded from the definition of “an American” led to losing his right to due process, and more generally, his “unalienable rights.”
Yamashita wrote about his experience of being arrested and taken in for questioning by the FBI in his personal diary. He noted that while he was imprisoned, his wife and daughter visited him twice and a guard watched over their conversation (which had to be in English). Yamashita detailed the entirety of his forced removal and wrote that on December 8th he was initially detained at Lincoln Heights Jail for four days, from December 12th to the 22nd he was imprisoned at a county jail, and on the afternoon of the 22nd was held at the Tuna Canyon Camp in Los Angeles for two days before he arrived at Fort Missoula on December 28th. Yamashita concluded his entry by writing about the brutal living conditions of the camp, noting that he and the other Japanese prisoners weren’t given an opportunity to prepare for the Montana winter and were forced to endure the freezing temperatures of Missoula without any winter gear.
Yamashita’s diary entry demonstrates how Japanese immigrants during WWII were stripped of their due process rights because of xenophobia and racism. Yamashita’s unjust arrest, removal, and incarceration was partially a product of Japanese immigrants being “otherized” by American anti-Japanese and anti-immigrant sentiment for most of the 20th century. In the early to mid 20th century, Japanese immigrants faced immense anti-Japanese sentiment in California from political labor groups, individuals, and legislation: California’s Alien Land Law of 1913 restricted “aliens” from owning land; the Gentlemen’s Agreement and the 1924 Immigration Act restricted Japanese entry into the United States; and the 1940 Alien Registration Act forced all “aliens” above the age of 14 to register and be fingerprinted. All of these contributed to the “otherization” of Japanese immigrants and their children, and implied a flawed presumption that they could not truly be “real Americans” in the 20th century. The anti-Japanese and anti-immigrant rhetoric came to a peak after the attacks on Pearl Harbor spurred irrational distrust towards Japanese Americans and other immigrant groups in America.
Identification for Gihachi Yamashita for the Department of Justice Camp at Santa Fe, New Mexico, 1944. Gift of the Gihachi and Tsugio Yamashita Family (94.166.247).
Yamashita, and many other Japanese immigrants who were living in the U.S., had to face the constant barrier of anti-immigrant rhetoric and unjust legislation that deemed them to be “un-American” or unassimilable. Yamashita’s diary entry reveals his experience of being unjustly arrested in his own home, detained without cause, and imprisoned in a concentration camp due to his race. His experience exemplifies the real-life consequences of being excluded from the arbitrary definition of “an American.” Although Yamashita’s experience is unique to the context of WWII, his experience is just one example of that signifies that American immigrants have historically been susceptible to being excluded from the definition of “an American,” and as a result, have seen instances where they have been stripped of their unalienable rights.
Fordellone and Yamashita’s stories reveal common themes of vulnerability, systemic inequality, discrimination, and “otherization” that America’s immigrant populations have been subjected to throughout the country’s history. Although historic instances of “otherization” and discrimination do not solely define the American immigrant experience, it has played a significant factor in the way immigrant populations have been received and treated. The stories of Fordellone and Yamashita tell only a small story in the long history of discrimination that Japanese and Italian immigrants have faced in the United States. WWII was not the catalyst for discrimination, but rather, it acted as an immense amplifier of the discrimination. In the early 20th century, both of Japanese and Italian immigrants were already facing immense racist and xenophobic sentiment and legislation that “otherized” and targeted them. However, during WWII, war hysteria amplified preexisting racist and xenophobic sentiment which resulted in the targeting of Japanese and Italian immigrants, and the loss of their civil liberties. Although the details and extent of their incarceration experiences are different, both Fordellone and Yamashita experienced the trauma and injustices American immigrants have historically faced because of their vulnerability to systematic discrimination and anti-immigrant prejudice in America.
If you would like to learn more about Gihachi Yamashita’s story, check-out JANM’s, “Enemy Mail: An American Story of Wartime Separation,” which is dedicated to telling his and his family’s story of incarceration during WWII through artifacts in JANM’s Yamashita Collection. If you would like to learn more about Filippo Fordellone or see other objects pertaining to Fordellone you may visit the Italian American Museum of Los Angeles’s online collection webpage.
