Bibliography for Trauma-informed Interviewing

In April 2024, the Japanese American Intergenerational Narratives project team at The Oral History Center—Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes—had the opportunity to present about our project at the National Council on Public History conference in Salt Lake City. Since our presentation, we’ve gotten a number of questions about the literature we read related to trauma-informed interviewing, intergenerational trauma, and memory. Below is the bibliography we used, as well as some recent works. We hope this provides some guidance for your own work, and we’d love to hear from you if there are any articles or resources that have been helpful to you!

General 

Cathy Caruth, Unclaimed Experience: Trauma, Narrative, and History (Baltimore: Johns Hopkins University Press, 1996).

Mary Marshall Clark, “The September 11, 2001 Oral History Narrative and Memory Project: A First Report,” The Journal of American History 89:2 (September 2002): 569-579.

Mary Marshall Clark, “Resisting Attrition in Stories of Trauma,” Narrative 13:3 (October 2005): 294-298.

Lily Dayton. 2019 “Keep These Seven Lessons in Mind When Interviewing Trauma Survivors.” Center for Health Journalism. April 17, 2020. https://centerforhealthjournalism.org/our-work/insights/keep-these-seven-lessons-mind-when-interviewing-trauma-survivors

Andrea Eidinger, “Trauma and Orality: New Publications on Mass Violence and Oral History,” Social History 49:98 (May 2016): 187-196.

Steven High, Oral History at the Crossroads: Sharing Life Stories of Survival and Displacement (Vancouver: University of British Columbia Press, 2014).

Marianne Hirsch, “Family Pictures: Maus, Mourning, and Post-Memory,” Discourse 15:2, Special Issue: The Emotions, Gender, and the Politics of Subjectivity (Winter 1992-93): 3-29.

Marianne Hirsch, The Generation of Postmemory: Writing and Visual Culture After the Holocaust (Columbia University Press, 2012).

Mark Klempner, “Navigating Life Review Interviews with Survivors of Trauma,” Oral History Review 27:2 (Summer/Fall 2000): 67-83.

Selma Leydesdorff, “Oral History, Trauma, and September 11, Comparative Oral History,” in edited volume September 11th-12th: The Individual and the State Faced with Terrorism (2013).

Carmen Nobel. 2018. “10 Rules for Reporting on War Trauma Survivors.” Shorenstein Center on Media, Politics, and Public Policy. April 17, 2020. https://journalistsresource.org/politics-and-government/10-rules-interviewing-trauma-survivors/

Emma L. Vickers, “Unexpected Trauma in Oral Interviewing,” Oral History Review 46:1 (Winter/Spring 2019): 134-141.

Specific to Japanese American History

Jeffery F. Burton and Mary M. Farrell, “The Power of Place: James Hatsuaki Wakasa and the Persistence of Memory,” Discover Nikkei (June 13, 2021): http://www.discovernikkei.org/en/journal/2021/6/13/wakasa-1/  

Jeffery F. Burton, Mary M. Farrell, Florence B. Lord, and Richard W. Lord, Confinement and Ethnicity: An Overview of World War II Japanese American Relocation Sites (Tucson, AZ: Western Archeological and Conservation Center, National Park Service, U.S. Department of the Interior, Publications in Anthropology 74, 1999).

Connie Y. Chiang, Nature Behind Barbed Wire: An Environmental History of the Japanese American Incarceration (New York: Oxford University Press, 2018).

Roger Daniels, “Words Do Matter: A Note on Inappropriate Terminology and the Incarceration of Japanese Americans,” in Louis Fiset and Gail Nomura, eds. Nikkei in the Pacific Northwest: Japanese Americans and Japanese Canadians in the Twentieth Century (Seattle, Washington: University of Washington Press, 2005).

Roger Daniels, Sandra Taylor, and Harry L. Kitano, eds., Japanese Americans: From Relocation to Redress, Revised Edition (Seattle: University of Washington Press, 1986).

Art Hansen, Barbed Voices: Oral History, Resistance, and the World War II Japanese American Social Disaster (Denver: University of Colorado Press, 2018).

William M. Hohri, Repairing America: An Account of the Movement for Japanese American Redress (Pullman, Washington: Washington State University Press, 1988).

Cathy Park Hong, Minor Feelings: An Asian American Reckoning (New York: One World, 2020).

Stephen Holsapple, dir., produced by Satsuki Ina, Children of the Camps (Los Angeles, CA: AsianCrush, now Cineverse Corp., 1999).

Satsuki Ina, The Poet and the Silk Girl: A Memoir of Love, Imprisonment, and Protest (Berkeley, California: Heyday Books, 2024).

Donna K. Nagata, “Intergenerational Effects of the Japanese American Internment,” International Handbook of Multigenerational Legacies of Trauma, edited by Yael Danieli (New York: Plenum Press, 1998), p 125-139.

Donna K. Nagata and Wendy J. Y. Cheng, “Intergenerational Communication of Race-Related Trauma by Japanese American Former Internees,” American Journal of Orthopsychiatry 73:3 (2003): 266-278.

Donna K. Nagata, Jacqueline H. J. Kim, and Kaidi Wu, “The Japanese American Wartime Incarceration: Examining the Scope of Racial Trauma,” American Psychology 74:1 (Jan. 2019): 36-48.

Donna K. Nagata, Jackie H. J. Kim, Teresa U. Nguyen, “Processing Cultural Trauma, Intergenerational Effects of the Japanese American Incarceration,” Journal of Social Issues 71 (2015): 356-370.

Lisa Nakamura “Seeking Meaning from the Past: Psychological Effects of Tule Lake Pilgrimage on Japanese American Former Internees and Their Descendants” (PsyD diss., Wright Institute Graduate School of Psychology, 2008).

Raymond Okamura. “The American Concentration Camps: A Cover-Up through Euphemistic Terminology,” Journal of Ethnic Studies 10:3 (1982).

Emiko Omori, dir., produced by Emiko and Chizu Omori, Rabbit in the Moon: A Documentary/Memoir about the World War II Japanese Internment Camps (Mill Valley, California, 1999).

Brandon Shimoda, The Afterlife Is Letting Go (San Francisco: City Lights Books, 2024).

Karen L. Suyemoto, “Ethnic and Racial Identity in Multiracial Sansei: Intergenerational Effects of the World War II Mass Incarceration of Japanese Americans,” Genealogy 2:26 (2018).

Stephanie Takaragawa, “Not for Sale: How WWII Artifacts Mobilized Japanese Americans Online,” Anthropology Now, 7:3 (2015): 94-105,

 




World War II-era Japanese American Incarceration: A Guide to the Oral History Center’s Work

Anthology created by the Oral History Center
Research by Sari Morikawa, Serena Ingalls, and Timothy Yue, undergraduate researchers

After the entrance of the United States into World War II, President Franklin D. Roosevelt signed Executive Order 9066 on February 19, 1942, which mandated the forced removal of Japanese Americans from their homes on the West Coast into incarceration camps inland for the duration of the war. This forced removal uprooted families, disrupted businesses, and dispersed communities — impacting generations of Japanese Americans. The Oral History Center, or the OHC, and other archival collections in The Bancroft Library, feature several projects on this chapter of American history, comprising hundreds of interviews, photographs, artifacts, graphic illustrations, and podcasts for use by scholars and the public. 

Find these interviews and all our oral histories from the search feature on our home page. You can search by name, keyword, and several other criteria. Find all the oral history projects mentioned here, along with more in-depth descriptions, on our projects page

There are six parts to this collection guide to Oral History Center and other Bancroft Library resources:

  1. Projects about Japanese American incarceration
  2. Related projects
  3. Individual interviews
  4. How to search our collection
  5. Selected articles that highlight and synthesize this work
  6. Acknowledgements

Part 1: Projects about Japanese American Incarceration 

Japanese American Intergenerational Narratives 

The Japanese American Intergenerational Narratives Oral History Project is the OHC’s newest project on this subject, consisting of interviews with child survivors and descendants of those who were incarcerated. The project documents the ways in which intergenerational trauma and healing occurred after the United States government’s incarceration of Japanese Americans during World War II. Conducted by Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes, these interviews examine and compare how private memory, creative expression, place, and public interpretation intersect at sites of incarceration. Initial interviews focus on the Manzanar and Topaz prison camps, and pose a comparison through the lens of place, popular culture, and collective memory. Exploring narratives of healing as a through line, these interviews investigate the impact of different types of healing, how this informs collective memory, and how these narratives change across generations. The first set of interviews, comprised of 100 hours of oral history interviews with 23 narrators, continues to grow with interviews featuring child survivors and descendants of the Heart Mountain and Tule Lake prison camps.  

“‘Dad, were you put in the camps?’ They didn’t talk about it. It was something you didn’t bring up…. He was honest but then he said, ‘But that happened in the past. You don’t need to dwell.’”
—Peggy Takahashi, on intergenerational silence related to her family’s incarceration

The project includes interpretive materials as well. Season eight of The Berkeley Remix, the OHC’s podcast based on oral history, explores themes from the project’s initial oral histories. “‘From Generation to Generation’: The Legacy of Japanese American Incarceration,” is a four-episode season featuring stories of activism, contested memory, identity and belonging, as well as artistic expression and memorialization of incarceration. In addition, ten graphic narrative illustrations created by artist Emily Ehlen vividly express the experiences of Japanese American incarceration during World War II and its effects on future generations. The interpretive materials, along with the oral histories, are available for use in classrooms. 

 

Japanese American Confinement Sites

Interviews in the Japanese American Confinement Sites Oral History Project document the experiences of Japanese Americans who were incarcerated during World War II, including UC Berkeley students who attended college before or after the war. Themes running through these interviews include the experiences of forced relocation and incarceration; loss of property and livelihoods; identity; education; challenges faced after the end of the war; and emotional responses to their experiences. Many of the narrators went into fields such as public service, the military, advocacy, art, and education; some of them participated actively in the redress movement.

“Never again should there be such an event as a mass removal of an entire group of people without due process of law. … I try to pass that message on to as many people as I can.”
—Sam Mihara explains why he decided to become a speaker and share his stories

The voices of these narrators are brought to life in the slideshow: “The Uprooted: The Incarceration of Japanese Americans.” This slideshow was made to accompany the 2021–2022 exhibition in The Bancroft Library Gallery, “Uprooted: The Incarceration of Japanese Americans.” All photographs were drawn from the War Relocation Authority Photographs of Japanese American Evacuation and Resettlement, 1942–1945, The Bancroft Library, University of California, Berkeley, BANC PIC 1967.014–PIC. The oral histories are from the Japanese American Confinement Sites Oral History Project. 

Japanese-American Relocation Reviewed 

Japanese-American Relocation Reviewed is a multi-interview volume of oral histories from the Earl Warren in California project, dedicated to a discussion of Japanese American incarceration.  In “Volume I: Decision and Exodus,” staff of the Justice Department, legal advisors to the US Army, and US and California State attorneys discuss the role of the US Department of Justice and the Western Defense Command in defining and administering policy towards enemy nationals, California Attorney General Earl Warren’s role in the forced removal of Japanese Americans to incarceration camps, the civil defense program, martial law, and the development of a constitutional argument for forced removal. 

“We kept saying that we won’t do it and haven’t got the authority to do it. And there are enough precedents, you know with Lincoln suspending the writ of habeas corpus, that if the military wanted to do it, they could do it. But we frankly never thought they would. We thought they were too damn busy getting the troops to go fight a war some place else. That was our mistake.”
—James Rowe, assistant to United States Attorney General Francis Biddle

In “Volume II: The Internment,” members of the War Relocation Authority discuss the authority, selection, and administration of incarceration camp sites; resettlement out of the incarceration camps; origin and activities of the Pacific Coast Committee on American Principles and Fair Play. It also includes an appended interview with a wartime YWCA national board member on Idaho’s Minidoka camp in 1943; an address given by Robert B. Cozzens in 1945, “The Future of America’s Japanese;” and reproductions of Hisako Hibi’s paintings of Tanforan and Topaz.

The Office of Redress Administration Oral History Project

In 1988, President Ronald Reagan signed the Civil Liberties Act, a historic piece of legislation that sought, for the first time, to provide a measure of justice to Japanese Americans forty-six years after their incarceration during World War II. Over its decade-long operation (1988–1998), the Office of Redress Administration reached over 82,000 people with a redress payment and official apology letter from the President of the United States. Redress: An Oral History Project, by Emi Kuboyama, project creator and interviewer, with Todd Holmes, Oral History Center historian and interviewer, documents the complex history of Japanese American redress. The film, Redress, provides the first in-depth look at the historic program as told by both those who administered and participated in it. Additional educational materials supplement the film by providing historical overviews of the Japanese American experience and redress program, as well as a list of resources for further study and discussion. The project received the generous support of the Henri and Tomoye Takahashi Foundation and the National Park Service, US Department of Interior.

 

The Japanese American Evacuation and Resettlement Records and Japanese American Relocation Digital Archive 

The Bancroft Library’s documentation of the Japanese American experience during World War II includes thousands of primary source materials drawn from an extensive collection of manuscripts, photographs, as well as audio and video. The Japanese American Evacuation and Resettlement Records, accessible through the Online Archive of California, consists of surplus copies of U.S. War Relocation Authority agency documents, including publications, staff papers, reports, correspondences, press releases, newspaper clippings, scrapbooks and a few photographs. Included is the Japanese American Evacuation and Resettlement Study, University of California, Berkeley, 1942-1946, containing diaries, letters and staff correspondence, reports and studies. These records include 250.5 linear feet (335 boxes, 84 cartons, 41 oversize volumes (folios), 7 oversize folders, 2 oversize boxes; 380 microfilm reels; 5,660 digital objects) (BANC MSS 67/14 c). The related Finding Aid to the Japanese American Evacuation and Resettlement Records 1930-1974 provides additional detail about the collection, including acquisition information, historic notes, scope, and contents. 

In addition, Calisphere hosts the Japanese American Relocation Digital Archive (JARDA), which contains thousands of primary sources documenting Japanese American incarceration, including: personal diaries, letters, photographs, and drawings; US War Relocation Authority materials, including newsletters, final reports, photographs, and other documents relating to the day-to-day administration; and personal histories documenting the lives of the people who were incarcerated in the camps, as well as of the administrators who created and worked there. Curated by the University of California, JARDA makes accessible materials from libraries, museums, archives, and oral history programs across California.

Part 2: Related Projects 

Rosie the Riveter World War II American Home Front Oral History Project 

The Rosie the Riveter World War II American Home Front Oral History Project comprises more than 200 interviews with women and men about the home front experience in the Bay Area. Many of the interviews in these projects include either brief references to or longer discussions about the World War II-era incarceration of Japanese Americans, and cover a broad range of experiences from a multiplicity of perspectives. Some interviews feature individuals who were incarcerated, while other interviews feature Japanese Americans in Hawaii and elsewhere who were not, but who recalled being affected by fear and prejudice. Other interviews include people who were friends, classmates, neighbors, and coworkers, who recalled the forced removal, and the emotions they experienced. Some of these acquaintances were troubled or appalled, whereas others were relieved and thought it justified. Some took care of farms and property until their neighbors returned; others benefited financially. Some go into great detail about race relations in farming and other communities throughout California. 

“We used to say, now, why did they make all the Japanese pilots look so ugly?”
—Gladys Okada, in reference to World War II American war films

Volumes about Earl Warren 

Two projects, Earl Warren in California and Law Clerks of Earl Warren, center around Earl Warren, who was California’s attorney general (1939–43) and governor (1943–53), before becoming chief justice of the Supreme Court (1953–69), and include an interview with Warren himself. The California project focuses on the years 1925–53, and documents the executive branch, the legislature, criminal justice, and political campaigns; Warren’s life; and changes in California during this period. The California project includes numerous multi-interview volumes that address different issues, including two volumes on labor, exploring Warren from the perspective of union members and labor leaders. The Law Clerks project comprises interviews of more than 40 of Warren’s law clerks; these narrators discuss watershed cases, the evolution of constitutional law, and other issues related to the court. Among other subjects, issues that arose in the interviews in these projects included the ways in which the narrators responded to the executive order; economic, military, and other motivations for the order; the process of identifying individuals and where they lived; reparations; economic consequences; and reflections on Warren’s actions and opinions. Earl Warren himself, in his interview, Conversations with Earl Warren on California Government, briefly addresses the incarceration and aftermath, including enforcement and other issues related to the Alien Land law, preparation of maps documenting where Japanese nationals and Japanese Americans lived, rationale for incarceration, reparations, and return from the camps. 

“‘We urge you to appoint immediately a trustee to hold in trust all the properties of the Japanese in this state… lest they be taken over by the wolves.’  They didn’t do anything. All the wolves came in and took over their property.”
—Richard Perrin Graves, executive of the League of California Cities and member of the Ninth Regional Civil Defense Board, on his telegram to the US attorney general

Related Papers

The Bancroft Library and greater UC Berkeley Library have extensive collections that address Japanese American incarceration during World War II and related matters. Here are a few. The complete files of the Fair Play Committee (Pacific Coast Committee on American Principles and Fair Play) are held in the library and include a comprehensive file of newspaper clippings from West Coast publications. The papers of Senator Hiram W. Johnson have information on land laws and Asian immigration. Senator James D. Phelan‘s records document anti-Japanese sentiment in the 1920s. The papers of Robert W. Kenny, who succeeded Earl Warren as attorney general in 1943, have information on law enforcement questions in the aftermath of forced relocation. 

Part 3: Individual interviews

“We can’t deny that the black people who lived in the Western Addition moved into places that were vacated because [of] the Japanese Americans who were put into internment camps. Our relationship with Japanese Americans is somehow affected by that history.”
—Carl Anthony, architect and environmental justice activist

Dozens of individual interviews scattered throughout the Oral History Center archive, with people from different backgrounds and walks of life, also detail many facets of this chapter in history. Although they were interviewed about other matters, the narrators in their oral histories in some way addressed Japanese American incarceration — sometimes only in passing, at other times more in depth. Some of the more well-known narrators include the following. Photographers Ansel Adams and Dorothea Lange discuss the artistic process, the ownership of their photographs, and the conditions in the camps. Willie Brown, speaker of the California Assembly and mayor of San Francisco, and Carl Anthony, architect and environmental justice activist, address race relations and how some black communities may have benefited from the forced relocation of Japanese Americans. Thomas Chinn, a historian and publisher of the Chinese Digest, discusses the evolution of race relations between Chinese and Japanese Americans in the United States, and noted that after Pearl Harbor, some people in Chinese communities wanted to distinguish themselves in order to avoid the same fate. Japanese American artist Ruth Asawa details her father being taken away by the FBI, her family’s subsequent incarceration, and the role incarceration played in her development as an artist.  

“All this equipment my father had gathered — the books, everything that had to do with Japan — they just made a big bonfire and burned all of that. Everybody had panicked at that time. My sister cried and she said, ‘Oh, please don’t, don’t burn the books.’”
— Ruth Asawa, artist, on the fear her family experienced after her father was taken away

The best way to find individual OHC interviews that address any subject is to search by keyword from the search feature on our home page. Use as many keywords as you can think of (one at a time) that might relate to the topic. When you get to the results page, you will see a list of oral histories. Click on any one to get to detailed metadata about that oral history, plus access to the PDF of the oral history itself. As a first step, the abstract provides an overview of the major themes in the oral history. For a more comprehensive look, you can open the oral history directly from this page within digital collections; then use the search feature from within the oral history to find keywords. The oral history will also have a table of contents, and some also have an interview history and other front matter that will provide more information. 

Part 4: How to search our collection:

Browse and access all of the oral history projects mentioned in this collection guide from the Oral History Center’s projects page. The projects page will provide a description of the project, and a list of all the oral histories on that project in the UC Library’s digital collections. To search the OHC’s archive by name, keyword, and other criteria, go to the OHC search feature on our home page. The OHC’s guides to various subjects in our collection can be accessed from the collections guide page. If you’re interested in making a documentary, podcast, or in undertaking other creative endeavors, you can access the audio/video and any related photos or ephemera through The Bancroft Library. You will need to open an account to order and access materials in the Reading Room. And here is more information about Rights and Permissions.

Explore collections related to Japanese American incarceration during World War II at all UC campuses by going to the UC Library Search. To explore all holdings from The Bancroft Library, go to the Advanced Search option from the Library Search page, and check “UC Berkeley Special Collections and Archives,” then search by keyword and other criteria. 

Part 5: Selected articles that highlight and synthesize this work

The Oral History Center Presents the Japanese American Intergenerational Narratives Project, by Shanna Farrell

The Oral History Center Presents The Berkeley Remix Season 8: “‘From Generation to Generation’: The Legacy of Japanese American Incarceration” by Amanda Tewes

Graphic Narrative Art by Emily Ehlen from OHC’s Japanese American Intergenerational Narratives Oral History Project, by Roger Eardley-Pryor

Q&A with Artist Emily Ehlen on Illustrating the OHC’s Japanese American Intergenerational Narratives Oral History Project, by Roger Eardley-Pryor

New podcast series explores the legacy of Japanese American incarceration: Read a Q&A with the Oral History Center’s Shanna Farrell about the Project, by UC Berkeley News reporter Anne Brice   

‘I knew I had to draw it’: Illustrator brings to life testimonies of Japanese Americans incarcerated during WWII and their descendants in new Oral History Center project, by Dan Vaccaro, writer for UC Library Communications

Interconnections, by Roger Eardley-Pryor

Out of the Archives: Patrick Hayashi: From Mail Carrier to Associate President to Artist, by UC Berkeley undergraduate research apprentice Zachary Matsumoto

OHC URAP Student Zachary Matsumoto Reflects on Work with Japanese American Intergenerational Narratives Project, by UC Berkeley undergraduate research apprentice Zachary Matsumoto

‘Never again’: Library exhibit tells story of WWII Japanese American incarceration, sounds alarm on importance of remembering by Dan Vaccaro, writer for UC Library Communications

Oral history project highlights the little-known Japanese American redress program, by UC Berkeley News reporter Anne Brice

Redress: A film about the Office of Redress Administration by Edna Horiuchi in Discover Nikkei 

Janet Daijogo: Japanese Incarceration and Finding Her Place through Aikido and Teaching, by UC Berkeley undergraduate and Oral History Center research assistant Deborah Qu 

Bury the Phonograph: Oral Histories Preserve Records of Life in Hawaii During World War II, by UC Berkeley undergraduate and Oral History Center editorial assistant Shannon White

Part 6: Acknowledgements 

National Park Service, Department of Interior

The following projects were funded, in part, by a grant from the US Department of the Interior, National Park Service, Japanese American Confinement Sites Grant Program. The views and conclusions contained in this document are those of the authors and should not be interpreted as representing the opinions or policies of the US Government. Mention of trade names or commercial products does not constitute their endorsement by the US Government.

Japanese American Confinement Sites Oral History Project

Japanese American Intergenerational Narratives Oral History Project

Japanese American Evacuation and Resettlement Records

Office of Redress Administration Oral History Project

Henri and Tomoye Takahashi Foundation

The Office of Redress Administration Oral History Project received generous support from the Henri and Tomoye Takahashi Foundation. The foundation also provided generous support for a second phase of interviews for the Japanese American Intergenerational Narratives Oral History Project. 

About the Oral History Center 

UC Berkeley’s Oral History Center, or the OHC, is one of the oldest oral history programs in the world. We produce carefully researched, recorded, and transcribed oral histories and interpretive materials for the widest possible use. Since 1953 we have been preserving voices of people from all walks of life, with varying perspectives, experiences, pursuits, and backgrounds. We are committed to open access and our oral histories and interpretive materials are available online at no cost to scholars and the public. You can find our oral histories from the search feature on our home page. Search by name, keyword, and several other criteria. Sign up for our monthly newsletter  featuring think pieces, new releases, podcasts, Q&As, and everything oral history. Access the most recent articles from our home page or go straight to our blog home.

Please consider making a tax-deductible donation to the Oral History Center if you would like to see more work like this conducted and made freely available online. The Oral History Center is a predominantly self-funded research unit of The Bancroft Library. As such, we must raise the funds to cover the cost of all the work we do, including each oral history. You can give online, or contact us at ohc@berkeley.edu for more information about our funding needs for present and future projects.


OHC URAP Student Zachary Matsumoto Reflects on Work with Japanese American Intergenerational Narratives Project

Zachary Matsumoto is a sophomore at UC Berkeley currently studying History and participating as an Oral History Center URAP apprentice. He was drawn to the Oral History Center after attending a Bancroft Roundtable presentation about the Japanese American Intergenerational Narratives Oral History Project. American history is a current academic interest of his, including the histories of communities relating to his background as a Chinese and Japanese American. In his free time, Zachary likes to go for runs, watch sports, and play taiko.

Reflections on Work with the Japanese American Intergenerational Narratives Project

by Zachary Matsumoto

Zachary Matsumoto wears a blue Cal sweatshirt and stands in a yard, smiling at the camera
OHC URAP student and UC Berkeley sophomore Zachary Matsumoto

 

This fall of 2023, I became a URAP student at the Oral History Center under the guidance of Shanna Farrell, Amanda Tewes, and Roger Eardley-Pryor. My work throughout this semester largely consisted of researching, analyzing, and writing about the oral histories of the Japanese American Intergenerational Narratives Project, as well as the Japanese American Confinement Sites Project. These oral histories highlighted a historical event that greatly affected my own family.

In 1942, the United States government, at the beginning of its involvement in World War II, issued Executive Order 9066. This order imprisoned Japanese Americans living on the West Coast and placed them in remote prison camps across the country. My paternal grandparents and their families were among them. Growing up, my parents told me of my grandparents’ histories as incarcerees, stressing the wrongdoing and unfairness done to them by the US government. As I grew up reading and watching material on Japanese American incarceration, I began to understand the details of the incarceration experience: how truly unfair it was; the crippling effects of losing a home for a remote prison camp; the silence of incarcerees afterward; and how themes of incarceration endure today.

Fast forward to 2023, when I joined the OHC as a URAP student and explored the oral histories of Japanese Americans. One component I learned from these oral histories was the traumatic intergenerational effects of incarceration: the pain and guilt that incarcerees passed down to their children, and at times even their grandchildren. This was a very eye-opening experience for me, as I personally felt as if the incarceration of Japanese Americans was an important, but almost distant historical event in my own life. Reading these oral histories, as well as listening to a podcast series “From Generation to Generation: The Legacy of Japanese American Incarceration,” based on the very same interviews, was at times an emotional experience. Hearing of descendants losing their sense of belonging, feeling disconnected with their culture, and living without the knowledge of their families’ incarceration experiences was heartbreaking to hear. 

But what really struck me about these oral histories was not only the intergenerational pain and sorrow, but the agency exhibited by the project narrators after incarceration. This is something I knew but not really understood the scope of. This agency, as recounted in the oral histories, was both public and private. Patrick Hayashi, a man born in the incarceration camps and whose oral history I studied extensively, demonstrated activism as one of California’s first Asian American Studies professors and by fighting against prejudiced admissions practices. But more privately, he vowed to reexamine the trauma of his family’s past through creating artwork and educating Utah teachers on incarceration. Other individuals, in the 1970s and 1980s, participated in the redress movement, in which Japanese Americans questioned the wrongdoing of WWII incarceration and successfully drew attention to this experience. This eventually led to a formal apology and reparations paid by the US government.

Even in more recent years, the agency and activism of individuals in the oral history interviews shines brightly. Ruth Sasaki, an author, joined an organization named Tsuru for Solidarity: a group that fought against the forced incarceration of migrants crossing the US-Mexico border. After the Trump administration detained migrants at the US-Mexico border, including children, as part of the Zero Tolerance Policy, Sasaki and twenty-six other Tsuru for Solidarity members flew to Oklahoma to protest, along with a large number of Native American, Latino, and African American activists. Sasaki’s story, in particular, served as a reminder for me of the living memory of Japanese American incarceration and how that community in particular could serve as a key fighter: a guard against the unjust, unprovoked incarceration of marginalized groups today.

One moment of agency, in particular, was very personal for me and my interests. Roy Hirabayashi, a longtime San Jose resident and the descendant of Topaz survivors, recalled the founding of San Jose Taiko, a taiko (Japanese drumming) performance group. As San Jose Taiko began its performances and found its sound and style, Hirabayashi realized he did not know many traditional Japanese themes and rhythms for playing taiko; instead, he took rhythmic inspiration from music he was exposed to in the Bay Area, such as R&B and Latin soul. According to Hirabayashi, “We felt we were establishing pretty much early on that we, in Asian American sound, using what we called the Japanese drum, the taiko, our version.” For Hirabayashi, taiko was not just a performance instrument but an intentional expression of his developing Asian American identity. This, to me, shows his agency and sense of self. Reading Hirabayashi’s oral history also highlighted my personal connection to this interview. As a child, my mom drove me forty minutes to Santa Rosa so I could learn and practice taiko. Now, as a sophomore in college, I am a current member of Cal Raijin Taiko, UC Berkeley’s taiko organization and performance group. The fact that an instrument that occupies an important place in my own life is wrapped in the history and agency of Japanese Americans captivates me and brings me closer to the history of the Japanese American experience. 

Over the course of my URAP experience in the Oral History Center, I felt my eyes further opened to the individual experiences of the descendants of incarcerees. What stands out was not just their guilt and attempts to cope with the scars of incarceration, but instead their strength through identity and activism. As a Japanese American myself, I feel proud to be part of this legacy of strength. In the future, I hope to continue exploring my identity, and what it means to be a descendant of the incarceration camps. As I explored the oral histories in the Japanese American Intergenerational Narratives Project, I encountered personal questions: why am I not feeling the same burden as the descendants of incarceration? Why do I feel as if incarceration was a memory without a strong effect on my own life? These questions remain in my mind, and I will continue to seek answers to them throughout my life. 


Oral History Project Wins Autry Public History Prize

The UC Berkeley Oral History Center (OHC) is thrilled to announce that OHC historian Todd Holmes and project partner Emi Kuboyama from Stanford University have won the 2023 Autry Public History Prize for their digital project, Redress: An Oral History. The award is given by the Western History Association for the best project in public history. Released to the public in 2022, the project documents the history of Japanese American Redress through oral histories and a documentary film, which are featured with related historical resources on a dedicated educational website.

Portrait of Emi Kuboyama
Emi Kuboyama, Project Creator and Interviewer

Holmes and Kuboyama began the project in 2018 with the initial goal of documenting the history of the Office of Redress Administration (ORA), the little-known agency charged with administering redress by the Civil Liberties Act of 1988. Emi Kuboyama, the principal creator of the project, had a direct link to the agency and its work. As a native of Hawaii, she was no stranger to the history of Japanese American incarceration or the impact that dark period still held in Japanese American communities. She also began her legal career with the agency in 1994, an experience that had a profound impact on her personally and professionally. 

In 2017, Kuboyama attended the OHC’s Advanced Oral History Institute to explore how oral history could help document the historic redress program and the work of the ORA. There she met OHC historian Todd Holmes and the two agreed to partner on the project. With the support of a Japanese American Confinement Sites grant from the National Parks Service, they conducted over a dozen interviews with former ORA staff, as well as community leaders affiliated with the program. The recordings and transcripts of those interviews are now housed at the Densho Digital Repository. Upon the completion of the oral history interviews, Holmes and Kuboyama recognized the need to put the history of the ORA into conversation with the experience of the Japanese American community in its forty-six-year journey from internment to redress. With the generous support of the Henri and Tomoye Takahashi Foundation, they enlisted the help of filmmaker Jon Ayon. The collaboration resulted in the film, Redress, which offers the first in-depth look at the history of Japanese American redress as told by the community members who took part in the program, and the government professionals who administered it.

Portrait of Todd Holmes
Todd Holmes, Project Co-Creator and Videographer

The last part of this digital project was to create a website that would not only serve as a home for the oral histories and film, but also an educational space for students and the public to learn more about the history of redress. Created by Todd Holmes and Heidi Holmes, the website features two historical pages that supplement the film and oral histories, as well as a resources page that points visitors to related historical material such as books, films, and oral history collections. Since the project’s release in fall 2022, the website has received over 43,000 visitors.

The prize was awarded to Holmes and Kuboyama in October 2023 at the annual Western History Association Conference. In the awards program, the Autry Committee praised the Redress project as “an excellent model of professional public history practice that documents a moment in Western American History that has particular significance for today’s conversations about reparations within other marginalized groups.” The committee also applauded how the project “showcases the power of the medium of oral history.”

The Oral History Center congratulates Todd Holmes, Emi Kuboyama, and their partners on an outstanding project and contribution. For more on the history of Japanese American Redress, visit the project website. And to learn more about the Japanese American experience and the legacy of WWII, see the new oral histories of the OHC’s Japanese American Intergenerational Narratives project, which are featured in the newest season of The Berkeley Remix podcast. 

Resources

Redress: An Oral History website 

Oral History Center’s Japanese American Intergenerational Narratives Oral History Project 

The Berkeley Remix podcast: Season 8: “‘From Generation to Generation’: The Legacy of Japanese American Incarceration”

 


The Oral History Center Presents The Berkeley Remix Season 8: “‘From Generation to Generation’: The Legacy of Japanese American Incarceration”

This graphic illustration depicts a large wave and guard tower behind barbed wire with text above that reads, "From Generation to Generation: The Legacy of Japanese American Incarceration."
The Berkeley Remix Season 8 Podcast Image for ‘From Generation to Generation’: The Legacy of Japanese American Incarceration.

Just a couple of months after the United States entered World War II, President Franklin D. Roosevelt signed Executive Order 9066 on February 19, 1942. This order authorized the government to forcibly remove more than 120,000 Japanese American civilians—even American-born citizens—from their homes on the West Coast, and put them into incarceration camps shrouded in barbed wire and patrolled by armed guards for the duration of the war. This imprisonment uprooted families, disrupted businesses, and dispersed communities—impacting generations of Japanese Americans.

In season 8 of The Berkeley Remix, a podcast of the Oral History Center at UC Berkeley, we are highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of two World War II-era sites of incarceration: Manzanar in California and Topaz in Utah. This four-part series includes clips from these interviews, which were recorded remotely via Zoom. Using healing as a throughline, these life history interviews explore identity, community, creative expression, and the stories family members passed down about how incarceration shaped their lives. 

This season features interview clips from the Japanese American Intergenerational Narratives Oral History Project.

Produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Narration by Devin Katayama. Artwork by Emily Ehlen. A special thanks to the National Park Service’s Japanese American Confinement Sites Grant for funding this project.

The views and conclusions contained in this document are those of the authors and should not be interpreted as representing the opinions or policies of the U.S. Government. Mention of trade names or commercial products does not constitute their endorsement by the U.S. Government.

Episode 1: “‘It’s Happening Now’: Japanese American Activism.” In this episode, we explore activism and civic engagement within the Japanese American community. The World War II-era incarceration of Japanese Americans inspired survivors and descendants to build diverse coalitions and become engaged in social justice issues ranging from anti-Vietnam War activism to supporting Muslim Americans after 9/11 to protests against the separation of families at the US-Mexico border. Many Japanese Americans also participated in the redress movement, during which time many individuals broke their silence about incarceration, and empowered the community to speak out against other injustices.

This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes clips from: Bruce Embrey, Hans Goto, Jean Hibino, Roy Hirabayashi, Susan Kitazawa, Kimi Maru, Margret Mukai, Ruth Sasaki, Nancy Ukai, and Rev. Michael Yoshii. Additional archival audio from Tsuru for Solidarity and the National Archives. The transcript from Sue Kunitomi Embrey’s testimony comes from the Los Angeles hearings from the Commission on Wartime Relocation and Internment of Civilians. To learn more about these interviews, visit the Oral History Center’s website.

Episode 2: “‘A Place Like This’: The Memory of Incarceration.” In this episode, we explore the history, legacy, and contested memory of Japanese American incarceration during World War II. Incarceration represented a loss of livelihoods, property, and freedom, as well as a disruption—cultural and geographic—in the Japanese American community that continued long after World War II. While some descendants heard family stories about incarceration, others encountered only silence about these past traumas. This silence was reinforced by a society and education system which denied that incarceration occurred or used euphemisms to describe what Japanese Americans experienced during World War II. Over the years, Japanese Americans have worked to reclaim the narrative of this past and engage with the nuances of terminology in order to tell their own stories about the personal and community impacts of incarceration. 

This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes clips from: Miko Charbonneau, Bruce Embrey, Hans Goto, Patrick Hayashi, Jean Hibino, Mitchell Higa, Carolyn Iyoya Irving, Susan Kitazawa, Ron Kuramoto, Kimi Maru, Lori Matsumura, Alan Miyatake, Jennifer Mariko Neuwalder, Ruth Sasaki, Masako Takahashi, Peggy Takahashi, Nancy Ukai, and Rev. Michael Yoshii. Additional archival audio from the US Office of War Information and the Internet Archive. To learn more about these interviews, visit the Oral History Center’s website.

Episode 3: “‘Between Worlds’: Japanese American Identity and Belonging.” In this episode, we explore identity and belonging in the Japanese American community. For many Japanese Americans, identity is not only personal, it’s a reclamation of a community that was damaged during World War II. The scars of the past have left many descendants of incarceration feeling like they don’t wholly belong in one world. Descendants have navigated identity and belonging by participating in Japanese American community events and supporting community spaces, traveling to Japan to connect with their heritage, as well as cooking and sharing Japanese food. However, embracing Japanese and Japanese American culture can highlight for descendants their mixed identities, leaving them feeling even more like they have a foot in multiple worlds. 

This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes clips from: Miko Charbonneau, Hans Goto, Jean Hibino, Roy Hirabayashi, Carolyn Iyoya Irving, Susan Kitazawa, Kimi Maru, Lori Matsumura, Alan Miyatake, Jennifer Mariko Neuwalder, Ruth Sasaki, Steven Shigeto Sindlinger, Masako Takahashi, Peggy Takahashi, Nancy Ukai, Hanako Wakatsuki-Chong, and Rev. Michael Yoshii. To learn more about these interviews, visit the Oral History Center’s website.

Episode 4: “‘Origami as Metaphor’: Creative Expression, Memorialization, and Healing.” In this episode, we explore creative expression, healing, and the memorialization of Japanese American incarceration. It is clear that stories about World War II incarceration matter. Some descendants embrace art and public memorialization about incarceration history as not only means of personal creative expression and honoring the experiences of their ancestors, but also as avenues to work through the intergenerational impact of this incarceration. Stories shared through art and public memorialization help people both inside and outside of the Japanese American community learn about the past so they have the tools to confront the present. Others seek healing from this collective trauma by going on pilgrimage to the sites of incarceration themselves, reclaiming the narrative of these places. 

This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes interviews from: Miko Charbonneau, Bruce Embrey, Hans Goto, Patrick Hayashi, Jean Hibino, Mitchell Higa, Roy Hirabayashi, Carolyn Iyoya Irving, Susan Kitazawa, Ron Kuramoto, Kimi Maru, Lori Matsumura, Jennifer Mariko Neuwalder, Ruth Sasaki, Masako Takahashi, Nancy Ukai, Hanako Wakatsuki-Chong, and Rev. Michael Yoshii. Additional audio of taiko drums from Roy Hirabayashi. To learn more about these interviews, visit the Oral History Center’s website.

ABOUT THE ORAL HISTORY CENTER

The Oral History Center of The Bancroft Library preserves voices of people from all walks of life, with varying political perspectives, national origins, and ethnic backgrounds. We are committed to open access and our oral histories and interpretive materials are available online at no cost to scholars and the public. You can find our oral histories from the search feature on our home page. Search by name, keyword, and several other criteria. Sign up for our monthly newsletter featuring think pieces, new releases, podcasts, Q&As, and everything oral history. Access the most recent articles from our home page or go straight to our blog home.

Please consider making a tax-deductible donation to the Oral History Center if you would like to see more work like this conducted and made freely available online. The Oral History Center is a predominantly self-funded research unit of The Bancroft Library. As such, we must raise the funds to cover the cost of all the work we do, including each oral history. You can give online, or contact us at ohc@berkeley.edu for more information about our funding needs for present and future projects.

 


The Berkeley Remix Season 8, Episode 1: “‘It’s Happening Now’: Japanese American Activism”

In episode 1, we explore activism and civic engagement within the Japanese American community. 

This graphic illustration depicts a large wave and guard tower behind barbed wire with text above that reads, "Episode 1: It's Happening Now."
The Berkeley Remix Season 8 Podcast Image for “Episode 1: It’s Happening Now.”

The World War II-era incarceration of Japanese Americans inspired survivors and descendants to build diverse coalitions and become engaged in social justice issues ranging from anti-Vietnam War activism to supporting Muslim Americans after 9/11 to protests against the separation of families at the US-Mexico border. Many Japanese Americans also participated in the redress movement, during which time many individuals broke their silence about incarceration, and empowered the community to speak out against other injustices.

In Season 8 of The Berkeley Remix, a podcast of the Oral History Center at UC Berkeley, we are highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of two World War II-era sites of incarceration: Manzanar in California and Topaz in Utah. This four-part series includes clips from these interviews, which were recorded remotely via Zoom. Using healing as a throughline, these life history interviews explore identity, community, creative expression, and the stories family members passed down about how incarceration shaped their lives. 

This season features interview clips from the Japanese American Intergenerational Narratives Oral History Project. This episode includes clips from: Bruce Embrey, Hans Goto, Jean Hibino, Roy Hirabayashi, Susan Kitazawa, Kimi Maru, Margret Mukai, Ruth Sasaki, Nancy Ukai, and Rev. Michael Yoshii. Additional archival audio from Tsuru for Solidarity and the National Archives. The transcript from Sue Kunitomi Embrey’s testimony comes from the Los Angeles hearings from the Commission on Wartime Relocation and Internment of Civilians. To learn more about these interviews, visit the Oral History Center’s website.

Produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Narration by Devin Katayama. Audio from Tsuru for Solidarity protests courtesy of the documentary Tsuru for Solidarity History, produced by Emiko Omori. Newsreel audio clips courtesy of “U.S. Government Newsreel: A Challenge to Democracy” from the National Archives. The transcript of Sue Kunitomi Embrey’s testimony comes from the Los Angeles hearings from the Commission on Wartime Relocation and Internment of Civilians on August 5, 1981. Original theme music by Paul Burnett. Additional music from Blue Dot Sessions. Album artwork by Emily Ehlen. A special thanks to the National Park Service’s Japanese American Confinement Sites Grant for funding this project.

The views and conclusions contained in this document are those of the authors and should not be interpreted as representing the opinions or policies of the U.S. Government. Mention of trade names or commercial products does not constitute their endorsement by the U.S. Government.

 

LISTEN TO EPISODE 1 ON SOUNDCLOUD

 

PODCAST TRANSCRIPT:“‘It’s Happening Now’: Japanese American Activism”

Tsuru for Solidarity protesters: “Close the camps! Close the camps!”

Nancy Ukai: What we decided was: what are we going to do with all these cranes? Let’s go to Washington, D.C. Trump was in power. Let’s go to the fence and hang 125,000 paper cranes on the White House fence to symbolize the 125,000 Japanese Americans, Japanese Latin Americans, and Aleuts and everybody who got incarcerated, hang them on the fence and protest the detaining of immigrants. 

Devin Katayama: That was Nancy Ukai, who’s a Sansei, or third generation Japanese American. During World War II, the United States government incarcerated her family in a prison camp at Topaz, which is located in Utah. Her family was incarcerated because of her Japanese ancestry. Now, Nancy is a member of Tsuru for Solidarity. 

Ukai: We were organizing for this massive national pilgrimage against detention in February of 2020.

Tsuru for Solidarity protesters: “And we’re here today to say, ‘This must stop now!'”

Katayama: Nancy remembers when another member of Tsuru for Solidarity started organizing another protest.

Tsuru for Solidarity protesters: sounds fade out.

Ukai: “Fort Sill, Oklahoma: the government now wants to use that as a place to detain children, and that’s where 700 of our ancestors, of our Issei immigrants, were held during World War II. Let’s go,” like in a week. It was just amazing. And, and that’s kind of when Tsuru for Solidarity, I think, really took off.  

Katayama: Tsuru for Solidarity was formed in 2019 after the Trump administration announced its immigration family separation policy at the US-Mexico border. This was the so-called Zero Tolerance Policy. Together, a group of Japanese American and Japanese Latin American survivors and descendants of World War II incarceration camps convened in Crystal City, Texas. They were there to protest the separation of children from their parents. Tsuru means “crane” in Japanese and symbolizes peace, compassion, hope, and healing.

Theme song fades in.

Katayama: At that Crystal City protest, they brought 30,000 of these brightly colored origami cranes with them. 

Welcome to The Berkeley Remix, a podcast from the Oral History Center at the University of California, Berkeley. The Center was founded in 1953 and records and preserves the history of California, the nation, and our interconnected world. You’re listening to our eighth season, “‘From Generation to Generation’: The Legacy of Japanese American Incarceration.” I’m your host, Devin Katayama. 

This season on The Berkeley Remix, we’re highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of World War II-era sites of incarceration at Manzanar in California and Topaz in Utah. In this four-part series, you’ll hear clips from these interviews, which were recorded remotely via Zoom. These life history interviews explore identity, community, creative expression, and the stories family members passed down about how incarceration shaped their lives. 

As a heads up, generational names for Japanese Americans are going to be important in this series. Issei refers to the first generation of Japanese immigrants to the United States. Nisei are the second generation, Sansei the third, Yonsei the fourth, and Gosei the fifth. Just think about  counting to five in Japanese: ichi, ni, san, shi, go.

This is episode 1, “‘It’s Happening Now’: Japanese American Activism.” 

Theme song fades out.

Katayama: Ruth Sasaki is a Sansei descendant of Topaz. She’s also involved with Tsuru for Solidarity. 

Ruth Sasaki: Tsuru worked really fast, because they only heard about the impending incarceration of something like 1,500 kids at Fort Sill about ten days before the actual demonstration. And about twenty-six of us flew out to Oklahoma. We had like six survivors from various camps. 

Soundbed: Tsuru for Solidarity drumming fade in.

Katayama: On June 22, 2019, Tsuru for Solidarity activists gathered at Fort Sill to protest the planned detention of 1,400 immigrant children. The site of this federal detention center struck a nerve—Fort Sill had been a prison camp for 700 Japanese immigrants in 1942, and even before that, in 1894, 400 Chiricahua Apache prisoners. Activists like Ruth wanted to do everything they could to keep history from repeating itself.  

Soundbed: Tsuru for Solidarity drumming sounds fade into Buddhist chants, clapping, bells.

Sasaki: All they wanted to do was to just share their story and explain why they were there. And of course, the MPs [Military Police] were trying to make us move and they were threatening us. And I was thinking, That’s not a good visual, you know, arresting these little, old ladies [laughs] who are obviously not violent. Everybody risked arrest because we didn’t know if we were going to get thrown into jail. And we were joined by 2 or 300 allies from all different groups: the Native American community, the Latino community, Black Lives Matter. There were Holocaust survivors.

Soundbed: bells fade out. 

Katayama: These protests took place all over the country, including close to Ruth’s home in the San Francisco Bay Area. 

Soundbed: instrumental music fades in. 

Katayama: In fact, she was part of a protest at Lake Merritt in Oakland, California, on March 6, 2021. Ruth was joined by more than 1,000 other people, some of whom objected to this family separation policy based on their own family history of incarceration. Like in Fort Sill, the protest movement wasn’t limited to just Japanese Americans—it brought together people from all kinds of backgrounds. 

Sasaki: There was a, a big protest there, and that’s the one where we dressed up as World War II Japanese Americans. And we got a lot of press from that. I had created a little cage using a Target wire storage bin [laughs] that looked like a cage with little dolls inside like children. One was lying down covered by aluminum foil. I wanted a sign that would like be visceral, not just, “Stop incarcerating kids.” There was also a sign that said something like, “My family spent 3.5 years in a camp. [laughs] It wasn’t a summer camp.” 

Soundbed: instrumental music fades out.

Ukai: There was a national day of opposition to the Zero Tolerance Policy, and it was “Keep Families Together,” and it was going to be a national day of solidarity.

Katayama: This is Nancy Ukai again talking about Tsuru and a protest she went to at Tule Lake in Northern California—it’s another place where Japanese Americans were incarcerated during World War II.

Soundbed: Tsuru for Solidarity protesters, “No hate, no fear, immigrants are welcome here!”

Ukai: It was in July. About a hundred people who were there at the pilgrimage got together after the traditional service and had a rally, and basically these were survivors. Some of them were in their eighties and even nineties, possibly, and were holding up signs saying, “Families Belong Together,” “No More Separation,” “Protect The Children,” and directly tied their incarceration experience as children and survivors of the camps to what is happening now. And it’s like, It can happen again. It is happening again. It’s happening now. So this idea of “never again” is like, no, it’s happening now.

Soundbed: Tsuru for Solidarity protesters, “No hate, no fear, immigrants are welcome here!”

Multiple narrators: “Camp,” “Topaz,” “Manzanar,” “Camp,” “Detention Centers,” “Camp,” “Mass Incarceration,” “Topaz,” “Camp,” “Manzanar,” “Camp,” “Incarceration,” “Topaz,” “Manzanar,” “Camp,” “Topaz,” “Camp.”

Newsreel from the 1940s with music: “Evacuation. More than 100,000 men, women, and children—all of Japanese ancestry—removed from their homes in the Pacific Coast states to wartime communities established in out-of-the-way places. Ten different relocation centers in unsettled parts of California, Arizona, Utah, Idaho, Wyoming, Colorado, and Arkansas.”

Katayama: One day after Japan’s attack on Pearl Harbor on December 7, 1941, the United States Congress declared war on Japan. 

Soundbed: instrumental music fades in. 

Katayama: Just a couple of months later, on February 19, 1942, President Franklin D. Roosevelt signed Executive Order 9066. This order authorized the government to forcibly remove Japanese American civilians—even American-born citizens—from their homes on the West Coast, and put them into incarceration camps shrouded in barbed wire and patrolled by armed guards for the duration of the war. This imprisonment uprooted families, disrupted businesses, and dispersed communities—impacting generations of Japanese Americans.

Susan Kitazawa: I remember my parents talking about going on the street and seeing those executive order signs tacked up on windows and telephone poles. They were out there in public just saying, “If you’re of Japanese ancestry, on this date at this time you need to show up at such and such a place.” 

Katayama: This is Susan Kitazawa. She’s a Sansei. Her family was incarcerated at Manzanar.

Kitazawa: The whole thing of being shipped off to camp, you could only take two pieces of luggage, and whatever you took with you, you had to be able to carry yourself. Um, you know, just the suddenness of it, that, okay, your life has just been torn apart and you need to pack up what you can carry and show up at this place, you know, the assembly center…and not knowing what was going to happen to you.

Soundbed: instrumental music fades in. 

Katayama: They were given just a few days to pack up their belongings, shutter their businesses, sell whatever they could—often for cheap. They had to uproot their lives before reporting to assembly centers. For most of the Japanese Americans in the Bay Area who would end up in Topaz in the middle of Utah’s desert, they had to report to the Tanforan Assembly Center just south of San Francisco. Japanese Americans in the Los Angeles area reported to the Santa Anita Assembly Center before being forcibly removed to Manzanar in California’s arid Owens Valley. Both assembly centers were active horse racetracks. Margret Mukai, a Sansei whose family was incarcerated at Tanforan and then Topaz, remembers hearing about this from her mother.

Margret Mukai: When the Executive Order 9066 came down, they had six days, she told me, to pack up everything, take only what you could carry. She had to close the florist business, do all the books, she said, and physically close it. She arrived to Tanforan very tired from all this.

Katayama: People were forced to sleep in horse stalls. Here’s Kimi Maru, a Sansei whose family was incarcerated at Tanforan.

Kimi Maru: It was terrible. They were living in a horse stall. Yeah, my mother, all she said was how awful it was, the smell of horse manure, waking up to that every day. It was pretty filthy. She had nothing good to say [laughs] about, about that experience at all.

Newsreel from the 1940s: “The food is nourishing but simple. A maximum of 45 cents a day per person is allowed for food. And the actual cost is considerably less than this, for an increasing amount of the food is produced at the centers. A combination of oriental dishes, to meet the tastes of the Issei, born in Japan, and of American-type dishes, to satisfy the Nissei, born in America.”

Katayama: Kimi’s family was sent to Topaz from Tanforan. Life in camp was difficult. Kimi remembers her mother talking about how even the simple things in Topaz were hard. 

Soundbed: instrumental music fades in.

Maru: As far as food went, she really said the food was terrible. She remembers getting food that had maggots in it. She said that they used to be served Spam a lot, which is why she really didn’t like it. You know, we never really grew up eating Spam much at all, because it reminded her of camp.

Katayama: Incarceration didn’t just have a profound impact on families and individuals. It also had an impact on the Japanese American community as a whole. This impact continued beyond the time they spent in camp, long after the last camp closed in 1946. Here’s Bruce Embrey, a Sansei whose mother was incarcerated at Manzanar.

Bruce Embrey: The legacy is that this is not some static, little episode in history that we go back to and pay homage to.

Soundbed: instrumental music fades out. 

Embrey: It’s something that is to be learned from and applied. And that’s what my mother did. My mother learned from her experience in camp and applied it in her life. When she assessed what happened to her in Manzanar, she said, “We had no political power, we were a young, immigrant community, we had no allies.”

Soundbed: instrumental music fades in.

Katayama: It wasn’t just the survivors who carried the scars from that history, but also their children, their grandchildren. Many Japanese American families didn’t discuss what happened in the camps. It was common for older Issei and Nisei generations to be completely silent on the topic.

Soundbed: instrumental music fades out. 

Katayama: Jean Hibino, a Sansei whose parents were incarcerated in Topaz, remembers being told: 

Jean Hibino: “Don’t rock the boat, don’t make waves, don’t stick your neck out. Why do we want to do this? We’re okay. Why do we want to bring up old wounds?”

Katayama: But as time went on, some younger Japanese Americans did want to reopen these wounds. Sansei activists felt that in order to empower themselves and find allies, the Japanese American community wanted to talk about how they were treated during World War II, and they wanted to share these memories with others. This led to decades-long activism by individuals and groups like the National Coalition for Redress/Reparations, called the redress movement. Japanese Americans and other allies fought the United States government for several things. Among them was an apology for this unjust incarceration, and monetary reparations for the harm that was caused.

Soundbed: instrumental music fades in.  

Katayama: Here’s Kimi Maru speaking about the importance of the redress movement to the Japanese American community.

Maru: But it wasn’t until the redress movement came about and people—Niseis and Isseis at that time—really started opening up and speaking about what they went through. Before that, many people, especially Sanseis, never even heard their parents utter a word about it. You know, it was just not something that people spoke about. 

Katayama: Redress helped break these intergenerational silences. 

Maru: It was through the redress movement that I think it really, uh, brought the community together and really opened up a chapter in history that needed to be talked about. The younger generations needed to learn about what people went through.

Katayama: The redress movement picked up steam in the 1970s and ’80s. It led to official Congressional hearings as part of the Commission on Wartime Relocation and Internment of Civilians. In 1981, Congressional hearings were held for twenty days in cities across the country: Los Angeles; San Francisco; Washington, D.C.; Seattle; Chicago; Cambridge; New York; Anchorage; and the Aleutian and Pribilof Islands. During these hearings, survivors of incarceration publicly shared their stories. Kimi Maru says that testimony was moving. 

Maru: And then when the Commission hearings happened, that was when there was such an outpouring of people sharing what had happened to them, things that most people had never even heard of, as far as what people lost, in terms of their houses or businesses, their belongings, you know, the conditions in camp itself. 

Soundbed: instrumental music fades out. 

Katayama: Here’s Hans Goto, a Sansei whose family was incarcerated first at Manzanar and later at Topaz. 

Hans Goto: When they got to Los Angeles, unbeknownst to me, uh, my father decided to give testimony. I think that was the first time he ever told the story to the public. My father spoke about how difficult it was and how emotional it was, and that really struck me more than anything else. It’s like that’s part of the history of the “camps,” in quotes, that we never heard. You know, we always heard, “Oh yeah, we went to camp and we met so and so.” There’s some really heartfelt stories of deprivation, things being taken away, their whole life being turned upside down and so on.

Katayama: Rev. Michael Yoshii is a Sansei whose family was incarcerated at Topaz. He was in the room when person after person would get up to tell their story. 

Michael Yoshii: There were three days of hearings in San Francisco, and my parents came to all of them. You know, so many people that I had known in the community came to the hearings. And it was just so profound, the energy there.

Soundbed: instrumental music fades in.

Yoshii: I think there were like 500 people in the room. And just the gripping testimonies from, from Isseis, from Niseis, and Sanseis like myself. You can, um, feel people just listening to every word. It was a very cathartic experience for me personally. It was clearly a cathartic experience for our whole community.  

Katayama: Bruce Embrey’s mother, Sue Kunitomi Embrey, testified at the Los Angeles hearings on August 5, 1981. She joined over 150 survivors of incarceration and descendants in sharing their stories and appealing for justice. In her testimony, she said: “The period I spent in Manzanar was the most traumatic experience of my life. It has influenced my perspective, as well as my continuing efforts to educate, persuade, and encourage others of my generation to speak out about the unspeakable crime.” Here’s Kimi again reflecting on the impact of redress.

Maru: It was a pretty intense movement that finally resulted in President Reagan passing the Civil Liberties Act of 1988 and signed it, which recognized that the government had made a mistake: it was wrong; it was based on racist, wartime hysteria and lack of leadership; and then $20,000 reparations for those who went through that experience. 

Soundbed: instrumental music fades out.

Maru: No one felt that that was enough money, that would ever, you know, pay for what people lost, but it was at least a recognition that it was wrong.

Katayama: Redress was also an exercise for the Japanese American community in growing political power and building coalitions. A lot of the same people who pushed for redress were involved in other social justice movements like civil rights, Yellow Power, and the anti-Vietnam War protests.

Soundbed: instrumental music fades in.

Katayama: What happened to Japanese Americans during World War II helped ignite decades of political activism. For many in this community, the history of incarceration is a call to action. Kimi Maru remembers growing up with this activism. 

Maru: My parents used to go to all the anti-war marches that were in San Francisco against the Vietnam War, from really early on, when these marches first started. And I was pretty young then. I, I just kind of grew up going on anti-war marches. [laughs]

Yoshii: Once I got into Berkeley, there was a lot of anti-war protests going on, and I started joining some of them. But for us, as Asians, looking at what was going on in Vietnam. I think there was a visceral reaction to that particular incursion into Vietnam. 

Soundbed: instrumental music fades out.

Katayama: That was Rev. Yoshii again. And this is Bruce Embrey.

Embrey: I think this is a quote from the amazing woman, Audre Lorde, where she says, “Silence will not protect you.” And my mother used that a lot, “Silence would not protect us.” She says, “If you think that the US government is no longer rounding up Asians and incarcerating them in concentration camps, look at what’s happening in Vietnam and Indochina. US imperialism is, just as it did to us, still utilizing racism to oppress Asians and Asian Americans.”

Katayama: On September 11, 2001, the United States was hit by the largest terrorist attack in its history.

Soundbed: instrumental music fades in.

Katayama: The attacks were carried out by al-Qaeda, a terrorist organization then based in Afghanistan. In the wake of these attacks, the United States went to war, as hate crimes and xenophobia against Muslims and Arab Americans went up. For Japanese Americans, this wartime hysteria seemed all too familiar. Rev. Yoshii remembers it this way:

Yoshii: The first Sunday after 9/11 I had just an open conversation with people, like many Christians were doing, to just debrief what was happening. And one member really brought up his memories of Pearl Harbor, and how immediately the Nisei and the Issei were targeted as the enemy. And he was concerned about what’s happening with Arabs and Muslims and South Asians, because he knew that they would be a targeted enemy that could be vulnerable in the American context. The next week I invited an Imam to come speak to us. And then we began working with the local Afghan community. And the parallel was that the FBI was coming into Muslim communities at this particular time doing surveillance and monitoring things then. That happened with Japanese Americans, too. Many of us knew that there would be a time where the Civil Liberties Act would be important for other communities. It’s not just about ourselves, but it’s going to be a principle for others. And I think that really came home in 9/11.

Soundbed: instrumental music fades out.

Katayama: Many Japanese Americans wanted to show support for Muslims and Arab Americans, advocating as their allies. In return, some of these communities have remained connected. Here’s Roy Hirabayashi, a Nisei whose family was incarcerated in Topaz.

Roy Hirabayashi: Over the years, the Japanese community has really tried to connect and support other communities in distress or having their own challenges. 

Soundbed: instrumental music fades in.

Hirabayashi: So the Muslim community naturally was being supported, you know, the Latino community for immigration issues. 

Katayama: And that solidarity between communities is mutual for many. February 19th is called the Day of Remembrance. It’s a time to acknowledge the incarceration of Japanese Americans during World War II. Roy has been going to these events for years. 

Hirabayashi: Over the past ten years, the attendance for the Day of Remembrance has really increased. Before we were happy if maybe a hundred people come. Now, you know, it’s like standing-room only. And it’s not just the Japanese community, but just different folks from the larger communities coming out for this event, too.

Katayama: Which brings us back to Tsuru for Solidarity. For these activists building coalitions, the past and the present will always be connected—because of incarceration, because of redress, because of their history of organizing.  

Ukai: Tsuru for Solidarity has become a place where people have particular political interests—prison abolition, HR 40 to support Congressional legislation for Black reparations—that’s another thing that Tsuru for Solidarity is doing. 

Soundbed: instrumental music fades out.

Ukai: So I think all of these ways of connecting and becoming an activist voice is just really important.

Katayama: That was Nancy Ukai. Here’s Kimi Maru again.

Maru: I think because Japanese Americans were able to win redress by organizing in our community and telling the stories about what happened to us, we wanted to share with people in the African American community, and just let them know that we’re behind them. And we want them to know that it’s possible to win. Getting the government to admit when they’ve done something wrong and to redress it is something that everyone has a right to do.

Katayama: Many descendants believe staying silent about the incarceration of Japanese Americans during World War II won’t protect people facing injustice today. And for some of them, taking action is an obligation. They feel they need to speak out to prevent history from repeating itself. Susan Kitazawa, who was interviewed by Amanda Tewes, agrees. 

Amanda Tewes: Susan, what do you think motivated you to get involved in these ways?

Kitazawa: That’s a funny question. [laughs] I think my question is: why isn’t everybody doing that? [laughs] Like aren’t we here to do that? You know, there’s a lot of uneven playing fields in the world and in our lives. There’s a lot of things that aren’t just, and it’s our responsibility to do what we can to fix that.

Theme song fades in.

Katayama: Thanks for listening to “‘From Generation to Generation’: The Legacy of Japanese American Incarceration” and The Berkeley Remix. Next time: the history, legacy, and contested memory of Japanese American incarceration during World War II.

This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes clips from: Bruce Embrey, Hans Goto, Jean Hibino, Roy Hirabayashi, Susan Kitazawa, Kimi Maru, Margret Mukai, Ruth Sasaki, Nancy Ukai, and Rev. Michael Yoshii. Music from Blue Dot Sessions. Additional archival audio from Tsuru for Solidarity and the National Archives. The transcript from Sue Kunitomi Embrey’s testimony comes from the Los Angeles hearings from the Commission on Wartime Relocation and Internment of Civilians. This episode was produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Thank you to the National Park Service’s Japanese American Confinement Sites Grant for funding this project. To learn more about these interviews, visit the Oral History Center’s website listed in the show notes. I’m your host, Devin Katayama. Thanks for listening, and I will talk to you next time.

Theme song fades out.

END OF EPISODE

 


The Berkeley Remix Season 8, Episode 2:”‘A Place Like This’: The Memory of Incarceration”

In this episode, we explore the history, legacy, and contested memory of Japanese American incarceration during World War II. 

This graphic illustration depicts a large wave and guard tower behind barbed wire with text above that reads, "Episode 2: A Place Like This"
The Berkeley Remix Season 8 Podcast Image for “Episode 2: A Place Like This.”

Incarceration represented a loss of livelihoods, property, and freedom, as well as a disruption—cultural and geographic—in the Japanese American community that continued long after World War II. While some descendants heard family stories about incarceration, others encountered only silence about these past traumas. This silence was reinforced by a society and education system which denied that incarceration occurred or used euphemisms to describe what Japanese Americans experienced during World War II. Over the years, Japanese Americans have worked to reclaim the narrative of this past and engage with the nuances of terminology in order to tell their own stories about the personal and community impacts of incarceration. 

In season 8 of The Berkeley Remix, a podcast of the Oral History Center at UC Berkeley, we are highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of two World War II-era sites of incarceration: Manzanar in California and Topaz in Utah. This four-part series includes clips from these interviews, which were recorded remotely via Zoom. Using healing as a throughline, these life history interviews explore identity, community, creative expression, and the stories family members passed down about how incarceration shaped their lives. 

This season features interview clips from the Japanese American Intergenerational Narratives Oral History Project. This episode includes clips from: Miko Charbonneau, Bruce Embrey, Hans Goto, Patrick Hayashi, Jean Hibino, Mitchell Higa, Carolyn Iyoya Irving, Susan Kitazawa, Ron Kuramoto, Kimi Maru, Lori Matsumura, Alan Miyatake, Jennifer Mariko Neuwalder, Ruth Sasaki, Masako Takahashi, Peggy Takahashi, Nancy Ukai, and Rev. Michael Yoshii. Additional archival audio from the US Office of War Information and the Internet Archive. To learn more about these interviews, visit the Oral History Center’s website.

Produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Narration by Devin Katayama. Newsreel audio clip “Japanese Relocation” from the U.S. Office of War Information, ca. 1943, courtesy of Prelinger Archives. Newsreel audio clip “August 14, 1945, Newsreel V-J Day” from the Internet Archive. Original theme music by Paul Burnett. Additional music from Blue Dot Sessions. Album artwork by Emily Ehlen. A special thanks to the National Park Service’s Japanese American Confinement Sites Grant for funding this project.

The views and conclusions contained in this document are those of the authors and should not be interpreted as representing the opinions or policies of the U.S. Government. Mention of trade names or commercial products does not constitute their endorsement by the U.S. Government.

 

LISTEN TO EPISODE 2 ON SOUNDCLOUD

 

PODCAST TRANSCRIPT: “‘A Place Like This’: The Memory of Incarceration”

Newsreel from the 1940s: “When the Japanese attacked Pearl Harbor, our West Coast became a potential combat zone. Living in that zone were more than 100,000 persons of Japanese ancestry. Two-thirds of them American citizens, one-third aliens. We knew that some among them were potentially dangerous; most were loyal. But no one knew what would happen among this concentrated population if Japanese forces should try to invade our shores. Military authorities therefore determined that all of them—citizens and aliens alike—would have to move.”

Jean Hibino: What would you carry? If everybody had two things they could carry, what would you put into a duffel bag? And what if you had a baby, and that’s one of the things that you’re carrying? How do you figure out the other thing? What is important to you? And you have no idea where you’re going, what kind of weather it’s going to be.

Theme song fades in.

Devin Katayam: Welcome to The Berkeley Remix, a podcast from the Oral History Center at the University of California, Berkeley. The Center was founded in 1953, and records and preserves the history of California, the nation, and our interconnected world. You’re listening to our eighth season, “‘From Generation to Generation’: The Legacy of Japanese American Incarceration.” I’m your host, Devin Katayama. 

This season on The Berkeley Remix, we’re highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of World War II-era sites of incarceration at Manzanar in California and Topaz in Utah. In this four-part series, you’ll hear clips from these interviews, which were recorded remotely via Zoom. These life history interviews explore identity, community, creative expression, and the stories family members have passed down about how incarceration shaped their lives. 

As a heads up, generational names for Japanese Americans are going to be important in this series. Issei refers to the first generation of Japanese immigrants to the United States. Nisei are the second generation, Sansei the third, Yonsei the fourth, and Gosei the fifth. Just think about counting to five in Japanese: ichi, ni, san, shi, go.

This is episode 2, “‘A Place Like This’: The Memory of Incarceration” 

Theme song fades out.

Katayama: Executive Order 9066 changed life for Japanese Americans. President Franklin D. Roosevelt signed the order on February 19, 1942. It authorized the forced removal of Japanese American civilians from their homes on the West Coast. The federal government incarcerated Japanese Americans first in regional assembly centers before sending them to prison camps for the duration of the war. We’re talking about more than 120,000 people—or roughly the population of Topeka, Kansas. 

Hibino: The US government was very careful about choosing how they wanted to describe the unconstitutional [laughs] removal of 120,000 people, uh, by just saying it was for their own safety, of military necessity: “It was a relocation. It was an evacuation for their own safety.” But we know better. 

Katayama: That’s Jean Hibino, a Sansei whose family was incarcerated in Topaz. Nancy Ukai, a Sansei whose family was also imprisoned in Topaz, says she remembers the stories her mother shared about this time. 

Nancy Ukai: The immigrants couldn’t buy land; they couldn’t naturalize; they couldn’t vote, so they didn’t have a political voice. My grandfather used to say, “You know, we’re going to all be sent to camp.” And my mother said, “Oh no. You might be, but I’m a citizen.” And he said, “Yeah well, you’ll see.” And she said later when, of course, everybody was rounded up and sent to the camps, he said, “See?”

Katayama: When the looming threat of incarceration became a reality, it caused significant disruption in people’s lives. Jean talks about the impact it had on her family. 

Hibino: So my mom always tells the story about selling everything they own to the junkman—was it thirty-five bucks or something? Refrigerator, stove, furnishings, store goods, everything was sold. They knew that there was going to be a short amount of time where things had to be done. Businesses, affairs had to be put in order, including the dog, which was so sad! Oh my God, their poor dog, they had to get—ah—get rid of. And I think there was an actual story where the dog came back after they gave it to the junkman, that the dog wandered back home, and we’re all crying when we heard that story. 

Katayama: People had a matter of days to pack up their things and organize their lives before reporting to assembly centers. They could only take what they could carry. And they had to make some pretty heart-wrenching decisions about what to take and what to leave behind. Here’s Nancy again, sharing her mother’s memories of those uncertain days.

Soundbed: instrumental music fades in. Sound of door opening.

Ukai: When they were all packing to go, she said my grandfather packed up this box very carefully, and she thought it was, oh, treats or tools, she didn’t know. And she said when they got to camp, they opened it up and it was filled with eucalyptus leaves. And she said, “You fool, why did you waste this precious space on this?” He told her, “I thought we may never go back to Berkeley,” and he loved the fragrance of the Eucalyptus leaves, and they reminded him of the Berkeley that he loved. And so she said, “I wished I had directed my anger at the US government and not my father…who didn’t know if he’d ever go back to this place that he loved so much.” 

Soundbed: sound of door closing.Instrumental music fades out. 

Katayama: Bruce Embrey, a Sansei whose mother was incarcerated in Manzanar in California, heard stories about the sale of his family’s store in the Los Angeles area. 

Bruce Embrey: I have the receipt, actually, for the sale of the store, and they kept it. They sold it for half of what they paid for it. They got about 50 percent. What was remarkable to me was that there was very little resentment about it. You know, you lose an asset to somebody, you, you generally are kind of upset, right? I mean, I, I know everybody says, “Oh, it’s amazing how they’re not bitter.” Yeah well, close the door and get into a family discussion and see how bitter people really are. 

Soundbed: instrumental music fades in. 

Katayama: Life in Manzanar and Topaz was a difficult adjustment for many. To this day, descendants of the camps have visceral memories of the stories their families told about what it was like to be incarcerated in the desert, far from the lives they once knew. Here’s Bruce Embrey again sharing his grandmother’s first impressions of Manzanar.

Embrey: My grandmother was convinced that this was a desolate area, I mean, it was bulldozed, there was nothing around but barracks. And that while you had these majestic mountains in the back, apple orchard—this is, you know, the quote she said, “It’s a place like this. They brought us to a place like this: beautiful on the one hand, desolate on the other.” And she was convinced they were brought there to be shot. She thought they were being removed to a far-flung area, meaning far from a large metropolitan area like Los Angeles, essentially to be either worked to death or, or, or killed. That was her framework. And so she cried every day until she finally got it together, and came back and said, “No, we’ve got to survive this crap.”

Katayama: For many of the incarcerated Issei and Nisei, survival in camp meant trying to create some semblance of a normal life. They built schools, grew gardens, and honed crafts like woodworking and photography. Susan Kitazawa, a Sansei, recalls that her grandfather did this while incarcerated at Manzanar.  

Soundbed: instrumental music fades out. 

Kitazawa: It’s like my grandfather, who had a nursery, being able to be in charge of the victory garden. It was like, Oh, I get to use my best skills, even though I’m locked up.

Katayama: Ruth Sasaki, a Sansei whose parents were incarcerated at Topaz, remembers learning about her mother’s role in creating an education system while in camp. 

Ruth Sasaki: They called a meeting of all the college graduates, you know, among the internees and organized preschools for the kids. And so my mom was teaching preschool in Tanforan. And then when they were transferred to Topaz, they did the same thing. They organized a preschool system. So from ’43 to ’45, she was the supervisor of Topaz preschools.

Katayama: Alan Miyatake, a Sansei, heard many stories about his grandfather, Toyo Miyatake. Many people know Toyo today as the official camp photographer of Manzanar. But he didn’t start out that way. Toyo originally smuggled a camera into camp with him. In fact, Alan’s father remembers when Toyo first showed him the camera.

Alan Miyatake: The way my father told the story was that one day in camp, he took him aside and opened up his suitcase and said, “Look what I have.” 

Soundbed: instrumental music fades in.   

Miyatake: It terrified my father, because, you know, he thought, Wait a minute, I know that’s not legal. So he explained it to my dad that, you know, “I’m going to make a camera and I’m going to photograph this injustice, in hoping that it would never happen again.”And he started, you know, making a camera. So he mounted a lens onto a drainpipe, onto the male part of the drainpipe, and then the female end of the drainpipe was mounted to the box. So that was the focusing device that made the camera operate.

Katayama: But Toyo’s photography didn’t go completely unnoticed by the camp administration in Manzanar.

Miyatake: As the story goes within our family, that in order to kind of cover himself, Ralph Merritt, the director, he made up this rule. Once he said, “Yeah, go ahead and take pictures, but you can’t snap the shutter.” And I’m, I’m guessing that if he ever got caught, you know, and if it went to higher authorities, at least Ralph Merritt could say, “Well, he wasn’t the one that snapped the shutter.” 

Katayama: Eventually, Ralph Merritt gave Toyo permission to take photographs as the official camp photographer, as long as he had supervision. It was a camp rule that he needed to be accompanied by someone who was not Japanese American, like the wife of a camp worker, when he would take photographs there. This underscored his lack of autonomy, both as a professional photographer and a prisoner with restricted freedoms.  

Soundbed: instrumental music fades out. 

Katayama: Despite the fact that many Japanese Americans were able to create lives for themselves inside the prison camps, the indignities of incarceration were never far from their minds. Even Japanese American service members fighting on behalf of the United States and democracy abroad had families who were incarcerated at home. Here’s Rev. Michael Yoshii, a Sansei whose family was incarcerated at Topaz.

Michael Yoshii: My father’s brother, he was already part of the military when the war broke out. And then he got assigned to the 442nd in the process of it. 

Katayama: That’s the 442nd Infantry Regiment of the United States Army. The 442nd is the most decorated regiment in US military history. Its daring feats, like the rescue of the “Lost Battalion” in Italy, have made the 442nd the stuff of legend. But this unit was also segregated within the US military. 

Yoshii: My father and his parents went to Tanforan initially. His brother was wounded in the war in Europe and had his arm, uh, blown off. And he kind of had to go to a hospital and then do some recovery. He had a prosthetic arm put on. That was like a lifelong injury from the war. You know, my grandparents were really upset about that. I think he was able to come back and visit them in Topaz on one of his return trips. 

Katayama: And it wasn’t just the indignities of losing livelihoods, property, and their freedom that haunted Japanese Americans incarcerated in these camps. There was also the constant threat of harm and death. Here’s Masako Takahashi, a Sansei born in Topaz, reflecting on this tension. 

Masako Takahashi: My family and all those other people lived under the constant threat of murder. I mean, whatever baseball games or arts and crafts they were practicing, there were armed guards pointing guns at them at all times.

Katayama: And she means this literally. All the prison camps featured tall guard towers with  armed guards and searchlights. The guard towers stuck out in otherwise isolated landscapes. 

M. Takahashi: So no wonder they were tense. 

Katayama: This tension permeated Manzanar, too. In December 1942, internal political divisions with the camp’s federal administrators, and within the Japanese American community, culminated in a violent uprising at Manzanar. Hans Goto, a Sansei whose father was a doctor and working in Manzanar’s hospital, remembers hearing about this.

Hans Goto: There was a riot in the camp. I think approximately 2,000 people came out for this riot. They were shouting, they were chanting, they were very angry. The details aren’t really clear. But suddenly the military police opened fire, which they weren’t supposed to do. 

Soundbed: instrumental music fades in. 

Goto: So two people were instantly killed and nine people were wounded, and that sort of dispersed the crowd. They brought the people into the infirmary, where my father was, and the whole staff was, was on duty at that time.The people who were killed and the people who rioted, were they shot from the front, or were they shot from the side and back? And the controversy was: if they were shot from the front, that means they were charging the guards. And if they’re shot from the side and back, that meant they weren’t charging the guards. The military held an inquiry within a few days of the actual event. They highly encouraged my dad, according to him, to report that they were all shot from the front. Because he was also the physician coroner. He said, “No, I’m not going to do that.” And they said, “Well, you have to do this.” And he goes, “Uh, no, they, they were shot from the side.”

Soundbed: instrumental music fades out. 

Katayama: The Manzanar Uprising had far-reaching consequences. Within two months, the US government required all incarcerees at all ten federal prison camps to complete a “loyalty questionnaire.” This questionnaire was administered in part to identify and remove so-called “troublemakers” from the camps. Beyond the irony of a loyalty survey for people unjustly imprisoned by their own government, the questionnaire language was confusing and led to further problems. For example, Question 27 asked Nisei incarcerees if they would be willing to serve on combat duty wherever they were assigned. Question 28 asked individuals if they would swear unqualified allegiance to the US and forswear any form of allegiance to the Emperor of Japan. Many incarcerees answered “no” and “no” to those two questions. And as a result, they were labeled “no-no boys” and ultimately confined at the high security Tule Lake Segregation Center, deep into rugged Northern California. The Manzanar Uprising also had consequences for Dr. Goto.

Goto: The next day he was relieved of all his duties. He was the head physician.

Katayama: After refusing to sign the death records of the young Japanese Americans who were shot and killed at Manzanar, Dr. Goto and his family were sent to Topaz. But they also witnessed deadly violence in the Utah desert. 

Soundbed: instrumental music fades in. 

Ukai: Wakasa was murdered on April 11, 1943, at 7:30 at night. He was shot through the heart. He fell on his knees. He fell on his back. He died instantly. The bullet went through his heart and also pierced his spine.

Katayama: James Hatsuaki Wakasa, a 63-year-old Issei man, was days away from leaving Topaz for another camp, when he was killed by a camp sentry. He was shot from a guard tower, 300 yards away. The military took his body and then spun a false narrative about Wakasa’s death. Masako Takahashi recalls Wakasa’s tragic murder.

M. Takahashi: He was four days away—he already had a pass to leave camp, four days away. And of course he wasn’t trying to flee. That adds to the sorrow.

Katayama: The story of James Wakasa’s murder has been told many times over the years by survivors and descendants of Topaz. Everyone knew about it. Everyone had some kind of connection to it. 

Soundbed: instrumental music fades out. 

Katayama: But not everyone tells the same version of the tragedy. Patrick Hayashi, a Nisei who was born at Topaz, and Nancy Ukai, remember hearing this story many times as children. This incident profoundly shaped their families’ incarceration experiences. 

Ukai: That is just burned into my childhood memory. 

Patrick Hayashi: My mom told me an old deaf man, Mr. Wakasa, was walking his adopted, stray dog around the perimeter of the camp—and he would do that every afternoon. His dog got caught in the barbed wire fence, and Mr. Wakasa went to save him and release him. 

Ukai: And I just remember to this day my mother’s emotion and anger, and saying, “They didn’t have to kill him. He was deaf.” Well, he wasn’t deaf. That was one of the rumors, which I think the government probably created to, you know, rationalize his murder.

Hayashi: The sentry ordered him to back away from the fence, but because he was deaf, he couldn’t do it, and so the sentry shot and killed him. 

Ukai: He was accused of escaping through the fence, and it was in the national papers, and that never got corrected.

Soundbed: instrumental music fades in. 

Katayama: Remember Dr. Goto, Hans’s Father? When he and his family were sent to Topaz after the uprising at Manzanar, he became the physician and coroner at Topaz. In a twist of fate, it was Dr. Goto who signed the death certificate for James Wakasa.

Soundbed: instrumental music fades out. 

Newsreel from the 1940s with instrumental music: “America waited out World War II’s last tense hours. At the White House, President Truman, State Secretary Byrnes, and Cordell Hull stood by for the momentous surrender message from the Japanese. Radiomen, sound and camera crews, and worldwide newsreels kept vigil with Washington reporters. Then, after tantalizing hours of rumors and guesses, came the President’s historic announcement, August 14, 1945.”

Katayama: After several years of incarceration, on December 18, 1944, Americans learned that the US government approved the closure of all the camps by the end of 1945. However, the last camp didn’t actually shutter until March 1946—nine months after the war against Japan in Asia ended. This sudden change left Japanese Americans struggling to plan for the future. Remember, many of them had either sold or lost their homes and businesses before being forcibly removed from their communities, so they didn’t have much to return to.

Mitchell Higa: A big part of it was my dad’s parents’ business taken away when they went to camp, and then coming out of camp penniless. And then having to go through the humiliation of going on government assistance, coming out of camp broke. No prospects, no money, no father.

Kitazawa: My father’s parents were, um, working their very, very small family flower nursery in San José at the time. And my father told us that for his father, even though he wasn’t happy about being taken away from his home and his nursery, that he was able to sell the family nursery and business to people at the Quaker Meeting House in San José, where he was a weekend custodian. 

Soundbed: instrumental music fades in. 

Kitazawa: So they bought the place on paper for a dollar and they held it for them until they came back home again, which was really fortunate that they had that connection to people in the white community, and didn’t lose their land or have to sell it super cheap.

Katayama: That was Mitchell Higa, a Sansei whose family was incarcerated at Manzanar, and Susan Kitazawa. Here’s Alan Miyatake again. 

Miyatake: I always pictured that they just came back to Boyle Heights and moved into their house. But later on, I found out that because of a, a lease that was set up, that Bobby, my uncle, told me, “Oh no, no, we, we had to live across the street for a while, because there were still people living in our house.”

Katayama: But not everyone was able to return to their homes and communities. Some felt pressured to stay away from the West Coast, and others saw opportunities to begin anew in other parts of the United States. Here’s Ron Kuramoto, a Sansei whose mother was incarcerated at Manzanar.

Ron Kuramoto: What they were given when they were released was a bus ticket and $25 in cash per person.

Soundbed: instrumental music fades out. 

Kuramoto: Those were the federal guidelines for releasing prisoners from, [laughs] you know, from federal prison, was to give them a bus ticket and $25 to wherever they went. They said, “So, many of the people, they were glad to be released, but they had nowhere to go.” Interestingly enough, that’s what led to a lot of the diaspora of Japanese Americans. 

Hibino: So we [laughs] ended up in this extremely small, white town in Connecticut, and I always thought I was white until I was about ten. When you left the camp, the War Relocation Authority had put out pamphlets that said to the Japanese, “It is advisable that you move as far away from California as you can. Stay away from other Japanese. Try to become even more American than, than [laughs] you think you are, than you already are.” They were just trying to say, “Try to assimilate, be white, and don’t rock the boat. Don’t make waves. Don’t stick out. Just quietly go about your business, even though this horribly unconstitutional thing has just happened to you and you’ve suffered all this trauma.” I think that is part of the reason why only half of the Japanese moved back to the West Coast after the war. 

Soundbed: instrumental music fades in. 

Hibino: My dad really took that to heart. And so he always told us he chose to never go back to California because of the racism and the horrible experiences his family suffered. And so we’re going to go up here, and we’re going to try to live the American dream and not so much talk about what happened to us in 1942. 

Katayama: That was Jean Hibino again. Some Japanese American students were able to leave camp during the war to attend college in the Midwest or on the East Coast. Carolyn Iyoya Irving, a Sansei whose family was incarcerated at Topaz, recounts her mother’s experience moving to New York State during the war while her parents remained in camp. 

Carolyn Iyoya Irving: The Quakers, the American Friends Service Committee, really made a concerted effort to help kids in camp to go to college. And so I think they helped with the brokering of the government paperwork to find out which colleges would accept Japanese Americans from the camps. And so I think, by and large, most of them were East, because you were away from the West Coast. She ended up leaving for Vassar in, um, August of 1943 by herself, you know, on a train, saying goodbye to her parents behind barbed wire and heading out to Poughkeepsie.

Katayama: Moving away from their homes and centers of Japanese American culture led some to become isolated from the community. These moves have had a profound impact on intergenerational identity and belonging. Both survivors of incarceration and their descendants have had to live with the consequences of lives uprooted, torn apart during and after World War II. Here’s Masako Takahashi again.

M. Takahashi: My parents were super American. When I was young, they took my brother and me to Washington, D.C., to see the Lincoln Memorial; we went to Philadelphia, Pennsylvania, to see the Liberty Bell; we went to Manhattan, New York City, to see the Statue of Liberty. These were like really iconic American institutions and parts of history. Those touchstones, they wanted to go see them for themselves, because that’s how they felt through the war and continued after the war. My Uncle Will went in the 442nd. These people wanted to prove their Americanness, even die for America.

Soundbed: instrumental music fades out. 

Katayama: Here’s Kimi Maru, a Sansei, whose family was incarcerated at Topaz.

Kimi Maru: You know, even my kids had friends growing up—they’re Yonsei, fourth generation—who didn’t know how to use chopsticks, because their families didn’t eat Japanese or Asian food. [laughs] And largely, I think that’s because of the camps, because they didn’t want to really relate to being Japanese. They wanted to prove their Americanness, how they thought about themselves, you know, and what it meant to be American, but not really understanding what it meant to be Japanese American. 

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Hayashi: I think trauma can be transmitted nonverbally. And because the silence among Japanese Americans, among everyone, is textured, different types of silence mean different things and convey different emotions, and I think that’s how I learned about the emotional tone of the camps and the devastation it had.

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Vox pop:

Matsumura: My dad doesn’t talk about camp life, he’s very quiet about it.

M. Takahashi: Just generally speaking, it was horrible and shocking, but they, like many others, did not speak that much about camp experience.

Hayashi: I’m typical of third-generation Japanese Americans. We grew up hearing next to nothing about the camps.

Margret Mukai: You know, we were Japanese Americans. We were supposed to be quiet. 

Sasaki: She didn’t talk that much about the war or those experiences. 

Jennifer Mariko Neuwalder: “The nail that sticks up gets hammered down.”

Katayama: Incarceration was an agonizing experience for most Japanese Americans. It was difficult for many to talk about. The silence was about shame, it was about trauma, and it was about cultural influences that encouraged people not to dwell on the past. This meant that children of survivors rarely learned about incarceration firsthand. Here’s Lori Matsumura, a Sansei descendant of Manzanar. 

Lori Matsumura: My dad was so quiet, and so he didn’t discuss camp life unless we asked him or hounded him, he didn’t discuss it, which is unfortunate, because he’s gone now. Now I have so many questions I wish I would have brought up. Almost everyone’s gone now.

Katayama: Masako Takahashi remembers growing up with shame about incarceration.

M. Takahashi: As a child, I felt ashamed, because it seemed bad to be the children of people who the government wanted to lock up and called an enemy. I wasn’t proud to be Japanese or proud to have been born in a concentration camp or, you know—so I guess they were just trying to spare us feeling bad, so they just didn’t talk about it and looked forward.

Katayama: Peggy Takahashi is a Sansei whose parents were incarcerated at Manzanar.

Peggy Takahashi: There’s a whole generation of Japanese people, probably my age and a little younger, whose parents made a conscious decision not to make the Japanese culture   prominent in their lives, um, because of what happened during the war.

Katayama: Peggy talks about how many people never learned about Japanese American culture or the history of incarceration in school. 

P. Takahashi: It wasn’t talked about at all. In our US history books in the 1970s, there was one—literally one paragraph—about the incarceration. Literally one paragraph. 

Goto: No. Not at all. Never heard about it. What’s ironic is—just, just for a little tidbit—is that one of my high school history teachers was a little kid in one of the camps. And he never mentioned it, ever, in history. And he taught US history. It was just a sign of the times. 

Katayama: That was Hans Goto again. Here’s Miko Charbonneau, a Yonsei whose family was incarcerated at Manzanar.

Miko Charbonneau: Sometime in middle school, we were learning about the Holocaust, and our teacher, he was telling the whole class like, “Well, Jewish people were put in camps.”

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Charbonneau: And I was like, Wait, my grandmother was put in a camp. So I raised my hand and said, “My, my grandparents were put in a camp, but they were put in camp by America.” And there was like this awkward silence, because all the kids were confused and had never heard about it, and he clearly did not know what to say. And after this silence, all he said was, “Well, we didn’t kill people.” And so I really remember that, and it’s sort of maybe the first time I feel like my experience was disparaged or, or put down.

Katayama: If descendants learned about this history at all in school, it was often brushed off as something insignificant. Some teachers outright denied Japanese American incarceration ever happened. Here’s Susan Kitazawa.

Kitazawa: One time when I was in elementary school, we had to talk about our families or how our parents met, and so I said, “My parents met when they were locked up in the prison camp.” And the teacher got really mad at me and said, “You’re supposed to tell the truth. Don’t make things up.” And I said, “That really happened. And my parents told me that.” And the teacher said, “Nothing like that ever happened in the United States.” And she got really angry at me. And I felt really bad, because she thought not only that I was lying, but that my parents were lying to me. And so my mother said I could take the book to school and show her the book. And I showed her the book and she just brushed it off like, “Yeah, whatever. Things like that don’t happen in America.” And so from that experience, I learned to just kind of shut up about it.

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Katayama: This pushback reinforced silence within the community. The language used to describe what happened to Japanese Americans during World War II is equally important in acknowledging this past. It impacts how people remember events, and even how they continue to teach this history in school. It’s become a sensitive topic for many descendants of incarceration. 

Here’s Jennifer Mariko Neuwalder, a Sansei whose family was incarcerated at Topaz, and Ron Kuramoto again. 

Neuwalder: Yeah, I mean, I certainly grew up with “relocation,” not even “forced relocation,” “relocation” and “internment camps.” 

Kuramoto: There would be references that we could overhear about somebody they knew from “camp.” And that was kind of the euphemistic talk about that. 

Neuwalder: And of course, as a little kid I was like, “Camp,” summer camp! You know, like [laughs] it was confusing, um, because it was a camp, but you couldn’t leave. And it was a camp in the middle of the desert with your whole family and all these other families.

Kuramoto: And as kids, we thought this was maybe something like summer camp. And we thought, Wow, this is really cool, everybody went to the same summer camp. But they were there for four years, so [laughs] it was a long summer camp. 

Katayama: But it was far from a summer camp. People have referred to the camps by different names over the years. Even the US government has changed its terminology. Here’s Hanako Wakatsuki-Chong, a Gosei descendant of Manzanar and National Park Service Superintendent of the Hono’uli’uli National Historic Site, discussing this.

Hanako Wakatsuki-Chong: And the US government, you know, also used “concentration camp” during World War II, and eventually the terminology kind of transitioned.

M. Takahashi: It was first called a “concentration camp.” Later, after the discovery of Auschwitz and Dachau and so on, the words “concentration camp” had meanings that the government preferred not to be associated with, so they started calling it “internment camps” and “relocation.”

Katayama: That was Masako Takahashi again. The euphemistic language about incarceration that Ron referred to has long weighed on the minds of survivors and their descendants. Densho is a nonprofit organization founded in 1996, whose mission is to preserve and share history of the World War II incarceration of Japanese Americans in order to promote equity and justice today. 

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Katayama: In its guide to terminology, Densho explains that “internment” refers to “the legally permissible, though morally questionable, detention of, quote, ‘enemy aliens’ in time of war.” In other words, Issei immigrants. Therefore, this terminology glosses over the fact that the federal government actually incarcerated American citizens of Japanese ancestry—Nisei children and young adults—without due process. More recently, in 2022, the Associated Press changed its style guide to embrace this distinction. This is why we’ve been using the word “incarceration” throughout this series. But others have advocated for even more changes in terminology. Here’s interviewer Roger Eardley-Pryor asking Masako Takahashi about her birth. You can hear how integral terminology is to her and her family’s incarceration experience.

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Roger Eardley-Pryor: Can you tell me the date of your birth and the location, please?

M. Takahashi: January 29, 1944, in Topaz Concentration Camp in Utah. My mother said it was a concentration camp.

Katayama: Here’s Jennifer Mariko Neuwalder again. 

Neuwalder: Linguistically they were concentration camps. They were places where people were concentrated, because of some ethnic cultural characteristics that were deemed to be abhorrent, and they were locked up as families. Um, I know there’s a lot of controversy, but I think, you know, there are lots of concentration camps around the world. To my mind, it’s about the removal of human rights and liberties of movement, and the literal concentration and segregation of one cultural group against their will.

Katayama: Jennifer is speaking about this from the perspective of her two identities. She is a descendant of a Japanese American mother incarcerated at Topaz, and of a family of ethnically German Jews who survived the Holocaust. 

Neuwalder: I think the term “concentration camp” has acquired very specific meanings to specific people. Um, but you know, maybe it will be reclaimed by the Japanese American community over time. 

Katayama: But not everyone agrees. 

Kuramoto: I don’t really hear many people refer to the incarceration camps, which is now the preferred terminology, as “concentration camps” anymore, other than maybe to describe some of the things that went on that are similar to that. But, uh, no, they were not mass extermination type of facilities, such as in the European experience. 

Katayama: That was Ron Kuramoto again. Indeed, language—and reclaiming language—is an important discussion, particularly in the Japanese American community. Here’s Patrick Hayashi again, recalling the conversations he had about this with Topaz survivors during a meeting with the Class of ’45. It’s a group of Japanese American students who attended high school behind barbed wire. 

Hayashi: The question was: what do you call Topaz? Some people wanted to call it a “concentration camp.” Everyone was in agreement that “internment camp” was just not proper, but you could call it a “confinement site,” something like that. They asked me what I thought, but I didn’t say anything. I thought it was up to them.

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Hayashi: In the end, they decided to call it a “concentration camp.” And I could see a complete transformation occur once they settled that issue. They became proud of their lives and proud at how they conducted themselves in the camps.

Katayama: Clearly, language matters. It’s not just words, it’s also about agency. Since the end of World War II, Japanese Americans have worked to reclaim the narrative of their incarceration experiences. This reclamation includes not only pushing for acknowledgment of this past, but also intergenerational conversations about the nuance of language and its implications. Without a doubt, each generation of descendants will need to begin this process for themselves. 

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Katayama: Thanks for listening to “‘From Generation to Generation’: The Legacy of Japanese American Incarceration” and The Berkeley Remix. Join us next time for more on identity and belonging in the Japanese American community.

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Katayama: This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes clips from: Miko Charbonneau, Bruce Embrey, Hans Goto, Patrick Hayashi, Jean Hibino, Mitchell Higa, Carolyn Iyoya Irving, Susan Kitazawa, Ron Kuramoto, Kimi Maru, Lori Matsumura, Alan Miyatake, Jennifer Mariko Neuwalder, Ruth Sasaki, Masako Takahashi, Peggy Takahashi, Nancy Ukai, and Rev. Michael Yoshii. Music from Blue Dot Sessions. Additional archival audio from the US Office of War Information and the Internet Archive. This episode was produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Thank you to the National Park Service’s Japanese American Confinement Sites Grant for funding this project. To learn more about these interviews, visit the Oral History Center’s website listed in the show notes. I’m your host, Devin Katayama. Thanks for listening, and I will talk to you next time!

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END OF EPISODE




The Berkeley Remix Season 8, Episode 3: “‘Between Worlds’: Japanese American Identity and Belonging”

In this episode, we explore identity and belonging in the Japanese American community. 

This graphic illustration depicts a large wave and guard tower behind barbed wire with text above that reads, "Episode 3: Between Worlds"
The Berkeley Remix Season 8 Podcast Image for “Episode 3: Between Worlds”

For many Japanese Americans, identity is not only personal, it’s a reclamation of a community that was damaged during World War II. The scars of the past have left many descendants of incarceration feeling like they don’t wholly belong in one world. Descendants have navigated identity and belonging by participating in Japanese American community events and supporting community spaces, traveling to Japan to connect with their heritage, as well as cooking and sharing Japanese food. However, embracing Japanese and Japanese American culture can highlight for descendants their mixed identities, leaving them feeling even more like they have a foot in multiple worlds. 

In season 8 of The Berkeley Remix, a podcast of the Oral History Center at UC Berkeley, we are highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of two World War II-era sites of incarceration: Manzanar in California and Topaz in Utah. This four-part series includes clips from these interviews, which were recorded remotely via Zoom. Using healing as a throughline, these life history interviews explore identity, community, creative expression, and the stories family members passed down about how incarceration shaped their lives. 

This season features interview clips from the Japanese American Intergenerational Narratives Oral History Project. This episode includes clips from: Miko Charbonneau, Hans Goto, Jean Hibino, Roy Hirabayashi, Carolyn Iyoya Irving, Susan Kitazawa, Kimi Maru, Lori Matsumura, Alan Miyatake, Jennifer Mariko Neuwalder, Ruth Sasaki, Steven Shigeto Sindlinger, Masako Takahashi, Peggy Takahashi, Nancy Ukai, Hanako Wakatsuki-Chong, and Rev. Michael Yoshii. To learn more about these interviews, visit the Oral History Center’s website.

Produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Narration by Devin Katayama. Original theme music by Paul Burnett. Additional music from Blue Dot Sessions. Album artwork by Emily Ehlen. A special thanks to the National Park Service’s Japanese American Confinement Sites Grant for funding this project.

The views and conclusions contained in this document are those of the authors and should not be interpreted as representing the opinions or policies of the U.S. Government. Mention of trade names or commercial products does not constitute their endorsement by the U.S. Government.

 

LISTEN TO EPISODE 3 ON SOUNDCLOUD

 

PODCAST TRANSCRIPT: “‘Between Worlds’: Japanese American Identity and Belonging”

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Ruth Sasaki: In some respects, I guess my whole life I felt sort of a duality, like I have one foot in two different worlds: Japan and America. I didn’t know who I was, and it felt like I couldn’t speak up for myself. When I understood that my values that I had been raised with were majority culture values in Japan and were valued, it just changes the whole way you feel about yourself. 

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Devin Katayama: Welcome to The Berkeley Remix, a podcast from the Oral History Center at the University of California, Berkeley. The Center was founded in 1953, and records and preserves the history of California, the nation, and our interconnected world. You’re listening to our eighth season, “‘From Generation to Generation’: The Legacy of Japanese American Incarceration.” I’m your host, Devin Katayama. 

This season on The Berkeley Remix, we’re highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of World War II-era sites of incarceration at Manzanar in California and Topaz in Utah. In this four-part series, you’ll hear clips from these interviews, which were recorded remotely via Zoom. These life history interviews explore identity, community, creative expression, and stories family members passed down about how incarceration shaped their lives. 

As a heads up, generational names for Japanese Americans are going to be important in this series. Issei refers to the first generation of Japanese immigrants to the United States. Nisei are the second generation, Sansei the third, Yonsei the fourth, and Gosei the fifth. Just think about counting to five in Japanese: ichi, ni, san, shi, go.

This is episode 3, “‘Between Worlds’: Japanese American Identity and Belonging.” 

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Katayama: What does it feel like to have a foot in multiple worlds? How does this affect the search for personal identity? For many Japanese Americans, identity is not just personal, it’s a reclamation of a community that was damaged during World War II. The scars of the past have left many descendants of incarceration feeling like they don’t wholly belong in one world. 

Miko Charbonneau: I think that I’ve always felt like stuck between worlds and never really belonging to any place entirely. 

Katayama: That was Miko Charbonneau, a Yonsei. Here’s Hanako Wakatsuki-Chong, a Gosei, talking about the role that incarceration plays in her search for identity. Both women’s families were incarcerated at Manzanar, and they have multiple ethnic heritages. 

Hanako Wakatsuki-Chong: The biggest thing that I feel is the loss of identity. Because it’s like I’m still trying to find my identity, [laughs] um, and it’s because I feel like you couldn’t be proud of your heritage during camp, and afterwards it was basically like Americanization. 

Katayama: Here’s Susan Kitazawa, a Sansei and descendant of Manzanar.

Susan Kitazawa: And then also when I was in later elementary school, we were the only family in our town who wasn’t a white family. Church, Girl Scouts, unless it was a multi-age thing and my sister happened to be in the group with me, I was always the only person of color. 

Katayama: Many other Japanese Americans can relate to Susan’s experience. Steven Shigeto Sindlinger is a Yonsei whose birth mother was incarcerated at Topaz. He grew up in Michigan with his adoptive mother, who was from Japan, and his white, American father.  

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Steven Shigeto Sindlinger: There just weren’t any other individuals of Asian descent. There were only a couple, and none that we knew. So it was a little, I don’t want to say disappointing, that there weren’t more Japanese or Asian representation in the school system.

Katayama: Jennifer Mariko Neuwalder, a Sansei whose mother’s family was incarcerated at Topaz, had a similar experience as Susan and Steven. Additionally, her father was Jewish and his family survived the Holocaust. 

Jennifer Mariko Neuwalder: My parents integrated the town’s country club single-handedly. First mixed couple, first Asian, first Jewish. I had no awareness of that, except one time when I was probably eight or nine years old, this very blonde woman passing by me said, “You’re so dark you could be a little Black child.” And there were no African Americans in this club. At the time it was like very, very white. Um, and it stuck with me. At the time I thought it was like a great compliment, I was like, Yeah! But over the years, I was like, That was not meant to be a compliment. [laughs]

Katayama: Feeling like an outsider can take many forms. For some, it manifests in something as intrinsic as a name. Names are not just words, they carry a lot of meaning. 

Michael Yoshii: My name is Michael Arthur Yoshii. A lot of my friends had Japanese middle names. Uh, my parents kind of didn’t give us Japanese middle names on purpose, and I think that was to not make us stand out and not draw attention to being Japanese, per se. I think that kind of was the explanation. 

Katayama: Rev. Michael Yoshii is a Sansei whose family was incarcerated at Topaz. Another way Japanese Americans can feel like outsiders is through language—or not learning to speak Japanese at all. 

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Katayama: After World War II, many survivors of incarceration didn’t teach their children how to speak Japanese. Here’s Lori Matsumura, a Sansei descendant of Manzanar. 

Lori Matsumura: I know that the Issei—my grandmother’s generation, Issei—did she not want the Nisei, which is my dad’s generation, to speak Japanese because of being sent to Manzanar and having to show that you are an American? Is that why they didn’t speak Japanese at home? I’ve always wondered that, but I never did find out the reason why. 

M. Takahashi: We only spoke English at home. I’m sorry I don’t speak Japanese. I’ve learned that a language is not just a dictionary, it’s a way of thinking, it’s a cultural reality.

Katayama: That was Masako Takahashi, a Sansei and a child survivor of Topaz. Here’s Hanako again. 

Wakatsuki-Chong: I remember my dad used to joke, saying he knows enough Japanese to read a menu, you know, and that’s about it.

Katayama: Nancy Ukai, a Sansei descendant of Topaz, wasn’t able to speak to her grandparents when she was a child. 

Nancy Ukai: When I was in elementary school, because I didn’t speak Japanese, and they didn’t really speak English, we didn’t communicate, and there would always be these [laughs] older people sitting on the sofa, or, you know, as a kid you just couldn’t joke with them, talk with them. 

Katayama: When you can’t speak with your elders, it’s hard for them to pass down stories from generation to generation. Family stories can help you understand who you are or where you come from. When you lose this ability to communicate, it’s hard to recover. You might feel like you have a foot in multiple worlds. 

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Katayama: As a result of World War II incarceration, Japanese Americans had their lives uprooted and saw their community centers dissolved. Ruth Sasaki is a Sansei whose family was incarcerated at Topaz. Her family lived in San Francisco’s Japantown prior to forced removal. There were about 5,000 Japanese Americans living in the area, which was about 6 city blocks, with around 200 Japanese- and Japanese American-owned businesses. When Ruth’s family returned to San Francisco, they saw that Japantown had disintegrated. 

Ruth Sasaki: The others remember Japantown and they remember living in a situation where they were surrounded by the Japanese community. Because we moved out of Japantown to the Richmond District when I was so little, I’ve always felt sort of like I missed out on something, you know?

Katayama: After this fracturing of community, having a place to gather became sacred for survivors and their families. Many wanted to reclaim a space for themselves. They made an effort to form new cultural centers where they could come together as a Japanese American community. Not only were these centers meaningful places to convene, but they also became places where younger generations could learn about their heritage.

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Matsumura: Nikkei Kai was a Japanese community center. And it started postwar in my grandmother’s house, because they wanted a meeting place where they can get together and talk about things and learn from each other, like a support community for themselves, for the Japanese and Japanese Americans. 

Katayama: That was Lori Matsumura. Here’s Rev. Michael Yoshii again.

Yoshii: A big portion of time was spent in that Japanese American community, an invisible community, is the way I would call it.

Katayama: These community spaces weren’t just informal and invisible—they were physical places, too. One of the places where people came together was at church. Here’s Hans Goto, a Sansei whose family was incarcerated at both Manzanar and Topaz, talking about growing up in Watsonville, California, where he had ties to two different churches.

Hans Goto: The Japanese American community was actually split into two groups based on religion. 

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Goto: And my mother, because her mother, uh, was either a Methodist or Presbyterian, went with the Christian church. We were associated with them, even though a lot of my friends were Buddhist. And so we crossed the lines a lot, you know, we got together a lot. But that was the social as well as religious thing. There was a lot of interchange between the two. And that was where the culture was. 

Katayama: But this split between churches wasn’t always as seamless as Hans’s experience. It also sometimes reflected larger religious and cultural divides within the Japanese American community. Carolyn Iyoya Irving is a Sansei descendant of Topaz. 

Carolyn Iyoya Irving: One thing that always stuck out in my head as a kid is remembering the differentiation between the Christian Japanese Americans and the Buddhists. So for instance, we were sort of told we couldn’t dance in the Obon Festival, which is the big Buddhist festival in August. And I just remember my dad saying, “Yeah, it just really doesn’t look good if the daughters of the, you know, Presbyterian minister are off dancing in Obon.”

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Irving: And so there was this kind of artificial division, in a way, between the Christian churches and the Buddhist churches. Not that we couldn’t be friends or go to the Obon Festivals, but there were two distinct communities, I think, of Japanese Americans.

Katayama: Japanese American children didn’t just go to church to worship. Church also served as a community space where they could attend Japanese language school. Roy Hirabayashi, a Nisei whose family was incarcerated at Topaz, attended language school at his local church, upon the urging of his mother. 

Roy Hirabayashi: She felt it was important for us to learn Japanese, so she required that we go to language school on Saturdays. It ended up also where we were going to this one Japanese community center; after the language school, they would have church services. 

Katayama: In addition to language school, some churches hosted special events. These events provided space for the community to gather and celebrate their Japanese American heritage. Here’s Rev. Michael Yoshii talking about his church’s spring bazaar.

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Yoshii: We had something called the Spring Festival Bazaar. It’s like a festival event where the whole community comes together to work on a particular thing together. It was a coming together of community after the war. They started it in the late fifties. 

Katayama: Japanese American churchgoers had a tradition of going to each other’s bazaars. 

Yoshii: They were supporting each other economically and financially by having that kind of network of, of support with one another, as well as the larger community that would come to particular events. I think there was this other element of it where we were revisiting our Japanese American history, our identity. 

Katayama: Another celebration that brings the community together is Nisei Week. This is an annual festival in the Little Tokyo neighborhood of Los Angeles. Kimi Maru, a Sansei whose family was incarcerated at Topaz, enjoys participating in this event. 

Kimi Maru: It’s a tradition that’s been going on like every summer in early August, and it’s two weekends in a row. There’s a Nisei Week parade, where all these different community groups, as well as different schools, dance schools, they do this parade through Little Tokyo.

Katayama: Even though there are many opportunities to connect with the Japanese American community, not everyone has always felt welcome. Here’s Susan Kitazawa again.

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Kitazawa: My initial experience of my attempts to enter the Japanese American community in San Francisco were horribly painful and disappointing.

Katayama: Susan had a hard time finding community when she was in her mid-twenties. 

Kitazawa: I had heard about this organization and I had heard that they wanted volunteers. And so when I first moved to San Francisco, I went over there one day, called ahead and made an appointment. And at the entrance I remember there were two women and a man, and they were sort of about my age. I said, “Oh, I’m here to talk with you about volunteering.” And he said, “Who are you? I’ve never seen you at any community events.” And I said, “Well, no, because I just moved out here. I grew up on the East Coast.” He said, “Oh, you grew up with white people then on the East Coast? Oh, you’re a banana. We don’t need people like you.” And I was just crushed. And I said, “So I can’t volunteer here?” And he goes, “We don’t need people like you.” I left and I was walking down the street crying.

Katayama: So Susan found belonging elsewhere.

Kitazawa: And so I tended that my allies were from a broad range of other people—you know, Latinos, Blacks, poor white people, Filipinos—and I wasn’t that connected with the Japanese American community.

Kitazawa: Kimi Maru had disheartening experiences in her youth, too—only these were outside of the Japanese American community. This led her to connect with her heritage in a different way. 

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Maru: And the reason I started taking aikido, actually, was because of an incident that happened to me when I was going to high school.

Katayama: Aikido is a traditional Japanese martial art with a focus on defense and sparing attackers from injury. 

Maru: One of my classmates, this white guy who was much larger than me, grabbed me on the wrist and wouldn’t let go. He was, you know, insulting me, saying I don’t even remember what, but it was just a really humiliating experience. And the fact that I couldn’t break free from him, after that I decided I wanted to take self-defense, because I didn’t want anything like that to happen to me again. 

Katayama: Aikido wasn’t the only sport that allowed descendants to carve out a space for themselves. 

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Katayama: Some turned to activities like baseball or basketball to connect with other Japanese American kids. Kimi’s children played in these basketball leagues competitively.  

Maru: When they were young, like five or six, they both got involved in the Japanese American basketball organizations down here. JA basketball is a really big thing down here. I mean, it’s a huge thing. That was a way that they were able to meet a lot of Japanese American friends, because their teammates were primarily Japanese. I think that helped them learn more about not just JA basketball, but just being part of a community of people. 

Katayama: Here’s Rev. Michael Yoshii again, who also found community through church sports leagues. 

Yoshii: We had a team at our church, and then we played against teams from other churches and Buddhist temples in the East Bay Area. So then I was starting to meet kids from other places in the East Bay and other churches, and then experiencing this whole dynamic of the whole community of Japanese Americans.

Katayama: It was actually through basketball that Alan Miyatake, a Sansei whose family was incarcerated at Manzanar, was able to create an identity separate from his famous family. This fame stemmed from Miyatake Studios, a photography studio founded by Alan’s grandfather, Toyo, prior to World War II. 

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Katayama: Toyo was beloved in the Japanese American community in the Los Angeles area, and eventually became the official Manzanar photographer while he was incarcerated there. Toyo reestablished his studio after Manzanar closed, and kept it running for years. Alan now runs things, and the studio has become a multigenerational legacy business. But before Alan took it over, he worked to find his own place. 

Alan Miyatake: During my teen years, being around Little Tokyo, I would always hear, “Oh, you’re Archie’s son,” or, “You’re Toyo’s grandson.” And after a while, it was a little irritating. But it hit me enough to say, “Hey, wait a minute, I’m Alan, I have my own identity.” I started around the third grade in some of these Japanese American leagues. I realized that I felt very confident playing basketball. All of a sudden, my goal was to have my own identity. And I think that’s the role basketball played, was that I want to be known as Alan, a good basketball player. I was able to accomplish that after a few years…

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Miyatake: …like hearing people, “Oh yeah, that’s Alan, he’s a basketball nut.” Once I heard that, I thought, Okay, good. Now, now I feel good. 

Katayama: The meaning of community space varies across generations. And a few years ago it came full circle for Carolyn Iyoya Irving. At the time, her son was attending the East Bay School for Boys, which resides in part of the First Congregational Church in Berkeley.

Irving: He went there for sixth to eighth grade, and it wasn’t until he was in eighth grade that I learned from my cousin that there’s sort of an outside courtyard where the boys would skateboard.

Katayama: Carolyn found out that there was also historical significance to this place. During World War II, when the US government forcibly removed Japanese Americans from the West Coast, that church served as an assembly point for those local families before being sent to the prison camps. 

Irving: And that was evidently where all of the Japanese Americans in Berkeley had to assemble to get on the buses to, to Tanforan. And I didn’t learn that until my son was in eighth grade. And so I remember being like, “Ben, [laughs] you have to talk to your history teacher about this incredible, you know, confluence where you’re here and this is where your own grandmother was, you know, kind of herded into buses and sent off to camps.” And eventually, he actually did incorporate it into what they called their Hero Project, where he had to give a presentation. Which was very touching to me, actually, the fact that, you know, this all happened on the same place.

Katayama: This location, which represented a splintering of the Japanese American community during World War II, has now become a place where Carolyn’s family has been able to make new memories and connections. In effect, her family has been able to reclaim the meaning of this space. 

For many descendents, the desire to connect with their Japanese heritage is part of their ongoing search for belonging. And so travel to Japan can be an important rite of passage. It’s also a way of understanding who their parents and ancestors were, as well as where they came from. 

Ukai: When I went to Santa Cruz and started studying Japanese, I just found, Oh, this brings in the art, and it makes me understand more things about my grandparents and my parents and myself. 

Katayama: Nancy Ukai began to form a deep and lasting relationship with Japan while she was in college at UC Santa Cruz. It felt right for her to explore her heritage through travel.

Ukai: And I ended up going to Japan as an undergraduate. 

Katayama: Nancy also ended up returning to Japan after she graduated from college. She stayed for fourteen years. Here’s Kimi Maru talking about her experience traveling to Japan.

Maru: We had a great time. I mean, it was just like so different being in Japan, being in a country where you feel like you’re the majority, right? Yeah, it was just a completely different type of feeling, like going on the trains and buses and bullet train and things. Just being in a situation where everyone around you is Asian [laughs] or Japanese was just a big culture shock.

Katayama: Kimi wasn’t the only person to experience some form of culture shock. 

Charbonneau: Being an American girl, you know, I talk a lot. And I was an only child, and so I did have a lot of like energy, and that’s not really how the girls I met were. They had a very like calm energy.

Katayama: That’s Miko Charbonneau. 

Charbonneau: It also was the first time I realized that no Japanese person was ever going to think I was Japanese, which is totally different from my experience in America, where essentially no one would think I am Caucasian. [laughs] I was often asked, “Where are you from?” And like, “Are you from Alaska?” And in Japan, you know, we would go somewhere and very politely in English someone would say, “Do you have an ancestor that is maybe Japanese?” And I didn’t know how to explain the whole hierarchy, so I would just say, “My grandmother is Japanese.” And they would say, “Ah, because you look like you are a little bit, like you could be from Japan.” And I was just like, “Mm-hmm.” I did—definitely did not know how to explain like what it meant to be Yonsei and what it meant to be hapa [laughs] and everything.

Katayama: Lori Matsumura first visited Japan when she was thirteen years old. She also felt like she stood out. 

Matsumura: When we went to visit some of the shrines in Kyoto, school was in session, and when the kids from Japan would see me, I’m sure they had an idea I was Japanese, but I wasn’t Japanese from Japan. I know some of them would point and laugh, because I realized I had nail polish. Things like that aren’t done with the kids at school, they’re not allowed to have that or have their hair done a certain way or wear certain things. I think someone came up to me and started speaking Japanese. I don’t know Japanese, so I just stood there. The way they looked at me was so shameful, I thought, Oh gosh, this is just not good. [laughs]

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Katayama: People like Carolyn Iyoya Irving found that in Japan, there was still a disconnect between being Japanese and being Japanese American.

Irving: When I went back to teach English there after college, almost like having a feeling of disappointment among these little elementary school kids, because they were getting this American teacher, and I think they really expected somebody white. And so it was almost like I was the budget version [laughs] or something or the discount, you know, because like, Wait, where is our American? Eventually they all warmed to me. So that was a double education for them that, you know, there are these people in America that actually look like you, but who are American. But it’s hard for people to get their brains around. 

Katayama: When Ruth Sasaki lived in Japan, she felt like she had a foot in two worlds.  

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Sasaki: I always kind of kid that when I’m in America I feel more Japanese than American, and when I’m in Japan I feel more American than Japanese.

Katayama: Nancy Ukai reflects on the reason for this disconnection.

Ukai: Well, I think all foreigners in Japan are outsiders. That’s why they’re called gaijin: “gai” is outside and “jin” is person. You’re an outside person. In Japan, you racially belong even though culturally you don’t. 

Charbonneau: I think it just further made me feel like there’s not really going to be anyone I can meet or any one place where I’m like completely belonging. 

Katayama: That was Miko Charbonneau again. Despite these cultural differences—or maybe even because of them—it remains important for many descendants to share this experience in an ancestral homeland with younger generations. Here’s Peggy Takahashi, a Sansei whose family was incarcerated at Manzanar, talking about moving to Japan when her daughter was young.

Peggy Takahashi: Sami was nine at the time. Nine and ten is a crucial age for language acquisition. I grew up, my first language was Japanese, so I can speak Japanese without an accent. She still has a slight accent, but her Japanese is pretty darn good, and that’s a big reason why I decided I wanted to go then.

Katayama: Indeed, Kimi Maru remembers how much her teenage son enjoyed traveling to Japan.

Maru: He actually picked up quite a bit of Japanese. When we were traveling around, he was much more able to ask questions, order food…

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Maru: …speak and converse with people much more comfortably than myself or my daughter. For him, it was really a good experience.

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Vox pop:

M. Takahashi: Food plays a very central role in my life.

Maru: My grandmother used to make a lot of tempura at New Year’s, tempura and sushi. 

Matsumura: On New Year’s Day, my grandmother would prepare a very nice Japanese meal.

Miyatake: I will always remember eating hot noodles at my grandmother’s house.

Sasaki: We would drink ozoni, the New Year’s soup, with mochi.

Mukai: My mother made makizushi, a type of sushi where the seasoned rice contains little pieces of vegetables and egg, a Japanese gourd.

Matsumura: She’d make me drink sake for luck, and we’d have the long noodles.

Maru: There are specific foods, like these black beans, and daikon and carrot salad called namasu. 

Miyatake: It was always kind of a mixture of American and Japanese dishes.

Wakatsuki-Chong: I didn’t grow up eating any Japanese food. 

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Katayama: Food isn’t just about food. It’s also about identity, belonging, and heritage. For Japanese Americans still working to rebuild community spaces and organizations in the aftermath of World War II incarceration, food—particularly during the holidays—remained an important way to pass on traditions to younger generations. New Year’s is a holiday that is especially important for many Japanese Americans. Here’s Roy Hirabayashi talking about cooking with his mother in preparation for the day.

Hirabayashi: The New Year’s, naturally, was a big event for family gathering. There were different foods that were made during that time. You know, she would spend days laboring over making them. Those were all traditions that she really valued and felt was really important for us all to do.

Katayama: Preparing this food was a way for Roy’s mother to connect with her own family. 

Hirabayashi: Between my mom and my aunt, they would be making all the different foods for the dinner. And it was all the more traditional things, the sushi and whatever, but there was also the different specialty Japanese foods that’s really more for good luck and longevity and wealth and whatever else. 

Katayama: While Roy once watched his mom and aunt cook during the holidays, he and his sisters later learned to make traditional foods themselves once the older generation slowed down. 

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Hirabayashi: My sisters and I actually started to try to learn some of that as best as possible. And when my mother and my auntie were getting older, they were saying, well, it’s just really hard for them to kind of do that. It was decided that within the cousins that we would rotate every year to host the New Year’s dinner, basically, so my aunt and my mom wouldn’t have to do that. And in that rotation every year, we would be responsible for one special Japanese dish that we had to prepare, so we would learn how to do that and be part of it. That was for us to really try to keep the, uh, sense of family and tradition going.

Maru: Well, New Year’s was always the big one, my favorite, because of all the food. [laughs] 

Katayama: That was Kimi Maru. She learned to cook Japanese food from her elders, because her mother didn’t cook those dishes.

Maru: My grandmothers on both sides of the family were really good cooks. My grandmother on my dad’s side used to do a huge New Year’s spread, and so I used to go over to help her prepare the food like a couple days in advance, help her cook. And actually, she’s the one that taught me a lot of Japanese cooking, I learned from her. But I’m glad that I learned from my grandmother, because otherwise I wouldn’t have learned it from my mom. [laughs] She taught me how to do a lot of other things, like baking and cooking, but not so much Japanese food.

Katayama: Peggy Takahashi grew up eating traditional Japanese food. Her mom went to culinary school in Japan, and used those techniques all her life. 

M. Takahashi: My mom made dashi the old-fashioned way, you know, big hunk of dried bonito. Relatives from Japan would send her dried kelp, the kombu, and she would make dashi.

Katayama: Jean Hibino, a Sansei whose family was incarcerated at Topaz, reflects on how her mother made a cultural connection to Japan through food when she lived there for a few years as a child. 

Jean Hibino: That helped her more ground herself in who she was as a Japanese and an American. She was very conscious about Japanese foods and telling us what they were, what you were eating. 

Katayama: Hans Goto learned to make a traditional dish when he lived in a rural Japanese village while studying aikido. Hans’s aikido teacher taught him and the other students to make a regionally-specific recipe that Hans still makes today. 

Goto: The one dish I feel relatively comfortable doing is gyoza. So Japanese gyoza is like pot stickers. And so my teacher and his family had a very specific way of making it. There’s a lot more garlic, a lot more white pepper in it, a lot of garlic chives in it. You know, we’d make hundreds, hundreds at a time. And then all the students would come in, which would be like, Where did everybody come from? And so we’d make this stuff, and my teacher would put it on an open fire. So he had this big, large, steel plate, and then we’d pour oil on it and then put the gyoza on it. And everybody, when it’s done, picked it up and eat it. It’s a treat. 

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Katayama: But sharing food doesn’t have to be about one thing. It can blend flavors, traditions, and ethnic backgrounds. That mix can reveal multiple cultural identities. For Jennifer Mariko Neuwalder, holiday meals were about celebrating these identities.

Neuwalder: Christmas was the best, because we’d have this big party. We’d have like all the Jews and the couple of Japanese people we knew and just agnostics. My parents had an Italian American housekeeper who worked for them. Christmas we’d have a big antipasto, we’d have a fabulous lasagna, turkey and ham and a big plate of sushi. And [laughs] we’d have Mozartkugeln, which are these chocolates from Vienna. Meals in my family, we might have Wienerschnitzel one night, a very Italian green bean salad with olive oil and vinegar, and minestrone soup, and then the next night we might have chicken teriyaki with, you know, rice. Various members of my family went through periods of only using chopsticks. 

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Katayama: Like Jennifer, Hanako Wakatsuki-Chong explores her multiple ethnic identities through food.   

Wakatsuki-Chong: I didn’t grow up eating any Japanese food. My dad wanted more Mexican food. A lot of the food my grandmother made when I was younger was either like Mexican food, I guess I’ll just call it generic white American food, was like, you know, eggs and stuff like that. I feel more culturally Korean. Like when I’m sick, I want Korean food. When I think about home cooked meals, it’s Korean food. And it was only recently, in the last fifteen years or so, I’ve been exploring my Japanese American identity.

Katayama: Though Peggy Takahashi did grow up eating traditional Japanese meals, her mother also prepared dishes from different cultures.  

M. Takahashi: When I was growing up, she cooked Japanese food. My dad liked more Western food, so she cooked that. She learned how to cook Mexican food from a lady nearby, carne asada.

Katayama: Ruth Sasaki’s family meals also weren’t limited to Japanese food. Over the years, her parents adopted more contemporary American fare.

Sasaki: I think in the old days there were more traditional Japanese dishes, things like the black beans. Over the years we would incorporate things like Chinese chicken salad and tabouli and lemon meringue pie, chicken nuggets, you know, [laughs] whatever.

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Katayama: Though eating dishes from a variety of cultures is common for many Americans—not just descendants—it meant something different for Hanako. For her, it’s reminiscent of the aftermath of World War II incarceration and signifies a disconnection from her Japanese American heritage. 

Wakatsuki-Chong: I think that loss of identity and culture, like on the food aspects and the language aspects and then just in the general self-identity, is part of the generational trauma that I experience.

Katayama: But for others, like Nancy Ukai, sharing Japanese American traditions through food was a source of pride. 

Ukai: I remember once going to a church picnic, which was traditional for that time in the sixties, when it mimicked a Japanese tradition of having an athletic day. And families would all come, bring a blanket, and bring out this amazing spread of Japanese American food. And I remember bringing my fourth grade friend, and her saying, “This is the best food I’ve ever had in my life.” And I was so proud.

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Katayama: Thanks for listening to “‘From Generation to Generation’: The Legacy of Japanese American Incarceration” and The Berkeley Remix

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Katayama: Join us next time for more on creative expression, healing, and memorialization of Japanese American incarceration.

This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes clips from: Miko Charbonneau, Hans Goto, Jean Hibino, Roy Hirabayashi, Carolyn Iyoya Irving, Susan Kitazawa, Kimi Maru, Lori Matsumura, Alan Miyatake, Jennifer Mariko Neuwalder, Ruth Sasaki, Steven Shigeto Sindlinger, Masako Takahashi, Peggy Takahashi, Nancy Ukai, Hanako Wakatsuki-Chong, and Rev. Michael Yoshii. Music from Blue Dot Sessions. This episode was produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Thank you to the National Park Service’s Japanese American Confinement Sites Grant for funding this project. To learn more about these interviews, visit the Oral History Center’s website listed in the show notes. I’m your host, Devin Katayama. Thanks for listening, and I’ll talk to you next time!

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END OF EPISODE




The Berkeley Remix Season 8, Episode 4: “‘Origami as Metaphor’: Creative Expression, Memorialization, and Healing” 

In this episode, we explore creative expression, healing,
and the memorialization of Japanese American incarceration. 

This graphic illustration depicts a large wave and guard tower behind barbed wire with text above that reads, "Episode 4: Origami as Metaphor"
The Berkeley Remix Season 8 Podcast Image for “Episode 4: Origami as Metaphor.”

It is clear that stories about World War II incarceration matter. Some descendants embrace art and public memorialization about incarceration history as not only means of personal creative expression and honoring the experiences of their ancestors, but also as avenues to work through the intergenerational impact of this incarceration. Stories shared through art and public memorialization help people both inside and outside of the Japanese American community learn about the past so they have the tools to confront the present. Others seek healing from this collective trauma by going on pilgrimage to the sites of incarceration themselves, reclaiming the narrative of these places. 

In season 8 of The Berkeley Remix, a podcast of the Oral History Center at UC Berkeley, we are highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of two World War II-era sites of incarceration: Manzanar in California and Topaz in Utah. This four-part series includes clips from these interviews, which were recorded remotely via Zoom. Using healing as a throughline, these life history interviews explore identity, community, creative expression, and the stories family members passed down about how incarceration shaped their lives. 

This season features interview clips from the Japanese American Intergenerational Narratives Oral History Project. This episode includes clips from: Miko Charbonneau, Bruce Embrey, Hans Goto, Patrick Hayashi, Jean Hibino, Mitchell Higa, Roy Hirabayashi, Carolyn Iyoya Irving, Susan Kitazawa, Ron Kuramoto, Kimi Maru, Lori Matsumura, Jennifer Mariko Neuwalder, Ruth Sasaki, Masako Takahashi, Nancy Ukai, Hanako Wakatsuki-Chong, and Rev. Michael Yoshii. Additional audio of taiko drums from Roy Hirabayashi. To learn more about these interviews, visit the Oral History Center’s website.

Produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Narration by Devin Katayama. The taiko and shinobue songs “Taiko Fue Intro” and “Celebration” were composed and performed by PJ and Roy Hirabayashi. Original theme music by Paul Burnett. Additional music from Blue Dot Sessions. Album artwork by Emily Ehlen. A special thanks to the National Park Service’s Japanese American Confinement Sites Grant for funding this project.

The views and conclusions contained in this document are those of the authors and should not be interpreted as representing the opinions or policies of the U.S. Government. Mention of trade names or commercial products does not constitute their endorsement by the U.S. Government.

 

LISTEN TO EPISODE 4 ON SOUNDCLOUD

 

PODCAST TRANSCRIPT: “‘Origami as Metaphor’: Creative Expression, Memorialization, and Healing”

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Ruth Sasaki: Well, the first story I ever tried writing based on Japanese American experience was in 1974, and I had no success getting that published. [laughs] Um, and I guess I just really wanted to, you know, try to bring that experience into the fabric of American literature, because it was missing, really. Anytime I saw a Japanese American character in fiction, which was not at all often, I felt really sensitive about how that character was portrayed, and so I was tired of feeling like a ghost [laughs] in my own country and I thought, you know, It’s time that I opened up—and we, artists and writers, opened up our world and invited other people in.

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Devin Katayama: Welcome to The Berkeley Remix, a podcast from the Oral History Center at the University of California, Berkeley. The Center was founded in 1953, and records and preserves the history of California, the nation, and our interconnected world. You’re listening to our eighth season, “‘From Generation to Generation’: The Legacy of Japanese American Incarceration.” I’m your host, Devin Katayama. 

This season on The Berkeley Remix, we’re highlighting interviews from the Japanese American Intergenerational Narratives Oral History Project. The OHC team interviewed twenty-three survivors and descendants of World War II-era sites of incarceration at Manzanar in California and Topaz in Utah. In this four-part series, you’ll hear clips from these interviews, which were recorded remotely via Zoom. These life history interviews explore identity, community, creative expression, and the stories family members have passed down about how incarceration shaped their lives. 

As a heads up, generational names for Japanese Americans are going to be important in this  series. Issei refers to the first generation of Japanese immigrants to the United States. Nisei are the second generation, Sansei the third, Yonsei the fourth, and Gosei the fifth. Just think about counting to five in Japanese: ichi, ni, san, shi, go.

This is episode 4, “‘Origami as Metaphor’: Creative Expression, Memorialization, and Healing.”

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Katayama: Art is many things. It can be a form of creative expression, a reflection on culture, and an avenue to invite people into your innermost self. For some Japanese Americans, art has also been a way to work through the intergenerational impact of World War II incarceration and Asian American identity. In recent years, this has been true for multimedia artist Masako Takahashi.

Masako Takahashi: I realize all these things that I’ve been looking at, expressing myself through as mediums to use, have been Japanese. I’m looking at Japanese traditions. 

Katayama: Masako is a Sansei born in Topaz, and through this work, she discovered she was more affected by Japanese culture and art than she suspected.

M. Takahashi: I have realized that I’m more Japanese than I thought. [laughs] See, before, I would’ve just said I’m American. But now I realize I’m much more Japanese than I realized. Why deny it? Why fight it? [laughs]

Katayama: For Susan Kitazawa, a Sansei whose family was incarcerated at Manzanar, the act of making art is therapeutic in and of itself. 

Susan Kitazawa: My creative stuff, my writing and my visual, tactile art, I have absolutely no need to market it, sell it. I do a lot of it for just the process of self-discovery and self-healing. 

Katayama: Ruth Sasaki, a Sansei descendant of Topaz, found that writing was her way of processing personal experience. 

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Sasaki: It’s very cathartic. When I came back from Japan in 1984, I felt very isolated, because people weren’t really interested in what I’d been doing for seven years. I didn’t feel there was anyone I could really share it with, and so being able to write about some of that was very good for me. It was like therapy, really, and kind of exploring it to see what it meant to me. I sometimes joke that something hasn’t happened until I’ve written about it.

Katayama: Though creative expression is often deeply personal, some artists want to share their work with the world. 

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Katayama: But this can bring complications, too. 

Sasaki: After The Loom was published, my mom—she’s amazing, you know, because I know that that story really was hard for her to take, you know? [laughs] And I tried to explain it’s a tribute to Nisei women of that generation, but I also understood that the little details along the way sometimes, you know, [laughs] can be very painful. She really came around to being very supportive, to the extent that she would carry flyers from my book around in her purse in case she ran into, you know, somebody, and then she would like give out flyers. So It turned out okay. There’s still a question, I think, with my sisters.

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Roy Hirabayashi: Taiko is basically the word for the Japanese drum. Uh, it’s a generic word for all the Japanese drums.

Katayama: That’s Roy Hirabayashi, a Nisei whose family was incarcerated at Topaz. 

Hirabayashi: If you would go to most temples, you would see a drum sitting in the altar area, and it was used to accompany the chanting and the services and the celebration. During Obon, the summer festival, the taiko is accompanying the dancing and the singing that was going on.

Katayama: Performance art, like taiko, can be a way to bring a community together. Traditionally a very Japanese artform with only a handful of drumming groups in California, Roy founded the San José chapter. The sound the group created was different from a lot of other groups.

Hirabayashi: Most of the friends had some kind of musical experience, you know, uh, they were coming from more of the jazz, Latin, Afro-Cuban background. They were coming in with, you know, polyrhythms, different time signatures. 

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Hirabayashi: We didn’t realize at the time, but very different from what taiko sounded like in Japan. That, to me, was what created the San José taiko sound, because we were creating what we felt, without knowing, but just creating our own sound using what we called the Japanese drum. And so we felt we were establishing pretty much early on that we’re an Asian American sound, using what we’ve called our version of the Japanese drum, the taiko.

Katayama: Roy and his friends drew inspiration from listening to the music that they grew up with in the San Francisco Bay Area in order to form their own style of taiko. 

Hirabayashi: Growing up musically, I didn’t listen to Japanese music. My influence in growing up was, you know, naturally what we heard in the Bay Area. The Bay Area just has every opportunity of music you could ever want to hear, it’s just all here, and so that was just a big advantage for us. When taiko started and people started to get interested and wanting to actually listen to it and follow it, to me it really became that voice for the community and knowing that we could use the instrument to really help bring people together.

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Katayama: Origami is the traditional Japanese artform of folding paper. Descendants like Jennifer Mariko Neuwalder, a Sansei whose family was incarcerated at Topaz, found creative release through origami. 

Jennifer Mariko Neuwalder: I did a ton of origami as a kid, a ton. I’ve been thinking about how important of an experience that was for me, because it was a connection with the Japanese side of things.

Katayama: Jennifer used origami in her professional life, too. 

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Neuwalder: When I was first starting to work as a child and adolescent psychiatrist, I thought about writing a paper about origami as metaphor, because the kids I would see would have a lot of trauma, because I was working with children who had been hospitalized. And I liked the idea of a piece of paper, let’s say you crumple a piece of paper, you can still flatten it out, you can use it to make something beautiful, but you can’t undo those folds, you’ll still see evidence of them. But you can still make something beautiful. 

Katayama: For many descendants who turn to art to process their heritage, it’s a meditation on intergenerational legacy. Masako Takahashi’s 2004 installation Generaciones/Generations explores these themes. Imagine silk kimonos of various sizes interwoven with the artist’s hair and hanging side by side, the sleeves delicately touching—almost like a family holding hands.

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M. Takahashi: And that is to imply the passing along of something from generation to generation. Something Japanese is being passed along, because I guess that’s how I felt with my father’s death. It’s hard to put in words, but I have some of that legacy.

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Katayama: Having space to process grief can be a vital tool for healing. For some survivors and descendants, incarceration only represents one moment in time of Japanese American history. Some Japanese Americans feel like their stories have been reduced to a single narrative, fixed in time. Here’s Ruth Sasaki describing how difficult it can be to escape from this history. 

Sasaki: I felt that anytime anybody wanted me to speak, they always wanted me to speak about the incarceration. After the war stories got zero interest. Anytime it’s a Japanese American story, you expect the incarceration to figure into it somehow. And to me, that was so limiting. I mean, I thought it was important, but I personally never wanted to tell that story because I didn’t think it was my story to tell. I wasn’t there, you know? And I was so cautious, I guess, about misrepresenting something I didn’t fully understand. 

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Katayama: For people like Patrick Hayashi, a Sansei who was born in Topaz, public memorialization was a way for him to engage with this deeply personal past. 

Patrick Hayashi: In the late eighties, there was an art exhibit called The View From Within of art that was produced in the camps. I had zero interest in art, but I went there. I felt really uncomfortable in museums, because I hadn’t grown up going to museums. But as soon as I went in there and I started looking at the paintings, I started to choke up. It was astonishing, because I’d never responded to any art, and, and something was happening internally.

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Katayama: One of the pieces in the show featured James Hatsuaki Wakasa, the Issei man who was murdered by a camp sentry at Topaz in 1943. 

Hayashi: The fourth painting I saw was Chiura Obata’s sumi-e sketch of James Wakasa falling over after he was shot, and I started to sob. And then it was terribly embarrassing, but everyone around me, who was mainly Nisei, they were crying, too. That’s when I started revisiting the camps.

Katayama: Susan Kitazawa’s father, who was incarcerated at Manzanar, also had an emotional experience while visiting a show about incarceration at the Smithsonian.

Kitazawa: And my father walked through, and he, he said it was really quiet, and all you could hear was a lot of people crying quietly. He said, “As I walked through, I became more and more enraged. Like, How could they do this to these people? This is so unjust, this is so wrong, this is just absolutely stupid. I just found myself being enraged and furious, that: how could the government do this to these people?” All of a sudden he thought, Oh, I was one of the people. Um, he said, “It just hit me like, Oh, this was done to me and Mom and my parents.” He didn’t use this language, but basically he just said he had disassociated himself from the experience. He later told me that instead of the rage he felt that evening walking through the exhibit or that afternoon, he said, “I always felt ashamed. I was like an ex-convict. I had been incarcerated. And partly why I didn’t talk about it was because I didn’t want you kids to think of me as an ex-convict.” Which just blew my mind. 

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Kitazawa: And I said, “Yeah, you did something really wrong, Papa. You were born into a Japanese American body. That was your crime.”

Katayama: These public memorializations can be emotional for descendants, too. Carolyn Iyoya Irving, a Sansei whose family was incarcerated at Topaz, remembers visiting the Oakland Museum of California. They had just renovated their exhibition on state history to include World War II incarceration.  

Carolyn Iyoya Irving: My husband had gone off to another section and just kind of let me go through this exhibit by myself. I always end up getting so affected, you know, and emotionally quite moved. I think a lot of it is, frankly, anger. And so I was kind of moving out of the exhibit and just kind of being there, [laughs] and then I noticed this person next to me, and it was this very well-meaning, older, white woman. I don’t know how she automatically assumed that I was necessarily a Japanese American person, but she just kind of came up to me, and I think she even put her hand on me and said something like, “Oh, you know, we all hurt about this,” or, “We all feel the pain around this.” I was aghast, like I just, I didn’t even know really how to respond. I mean, obviously, you know, I wanted to be kind of civil, but I think I, I was first a little bit shocked, and secondly, you know, felt like my space had sort of been invaded. It stuck with me. Kind of just shut all that off [laughs] and didn’t engage at all.

Katayama: For other descendants, public memorialization is a way to reclaim the narrative about incarceration. 

Soundbed: instrumental music fades in. 

Katayama: Nancy Ukai, a Sansei descendant of Topaz, has taken this to heart. She created the online 50 Objects Project as a vehicle to share stories based on heirlooms from incarceration. 

Nancy Ukai: Going through their belongings—this is true of many people of my age—we Sansei find all of these things about World War II that our parents kept, but we didn’t ask about them. Letters, photo albums. We didn’t know they existed. And so that’s excavated a whole lot of memories, questions, and regret that you didn’t talk to them more, because now you can’t ask people. So material things are sometimes the only thing we have left, and they’re silent, and so with our project what we’re trying to do is coax out those voices the best we can.

Soundbed: instrumental music fades out. 

Katayama: But the public display of material culture related to incarceration can also be a source of deep pain, rather than healing. It can bring up all kinds of questions like: who owns art? Whose story is it to tell? Nancy confronted these questions in 2015. 

Ukai: It was the New York Times arts blog newspaper. The headline was something like “Japanese internment art goes to auction,” and there was a watercolor shown. Basically the narrative was: there’s going to be an auction next month in New Jersey by the Rago Arts Company, and material like this rarely comes on the market. And they explained there were going to be barracks signs and paintings and so on and so forth. 

Katayama: This didn’t sit well with Nancy. 

Ukai: Anyhow, I didn’t know all that at the time, but was just thinking, An auction? This is going to be really a historic effort. And now look at all the things that are online, and look at the prices that they’ve assigned to them, because they have an estimate, a starting bid. So maybe the start is like $300, but they expect it to sell for $1,000. And that just, to me, was obscene. It was gross.

Katayama: In the spring of 2021, Nancy discovered that something similar was happening to Lori Matsumura, a Sansei whose family was incarcerated at Manzanar. Nancy found a listing on eBay and contacted Lori.   

Lori Matsumura: So out of the blue, she contacts me and says, “Are these your dad’s drawings?” She directed me to the eBay website, and I was looking through these items, and it was signed by Matsumura. I’m like, “Well yeah, but why is it on eBay?” 

Katayama: Lori and Nancy met with the representatives from eBay to try to get these items removed from auction. They were also concerned about this happening again, and wanted assurance that items like this wouldn’t come up for sale in the future. 

Matsumura: And I introduce myself and I tell them, “You know, I believe those are my dad’s artwork. I don’t think they should be sold on eBay without the consent of his family.” And they took ’em down. 

Katayama: While Lori was relieved that eBay removed the items for sale, it really got her thinking.

Matsumura: How did this happen? It just made me angry to have our family’s things in the hands of someone else. 

Katayama: Lori felt that it should be up to her family, that it should be their choice about whether or not to sell her father’s artwork from when he was incarcerated. 

Matsumura: If you have these things that your family made while they were being a prisoner, these things are a part of their life at a time when it was hard. 

Soundbed: instrumental music fades in. 

Matsumura: So this is, you know, family artifacts that you’re not going to find anywhere, and to know that your ancestors, who did all this during that time, I just can’t imagine selling it. I think it’s worth more than money.

Katayama: For Nancy, it wasn’t just about the price tags, it was the fact of the auction itself. 

Ukai: These are things borne of tragedy, the loss of humanity, freedom, civil rights. Family members died. People were so traumatized, many people never talked about it. Um, and so to see these belongings, which managed to survive, be priced and sold in this coldblooded, capitalistic auction platform just felt extremely dehumanizing and a great, big insult. 

Katayama: Remember that Rago auction back in 2015? Unlike the conversations with eBay representatives, this time Nancy took her case to the court of public opinion. She and her daughter created a Facebook page a week before the auction to inform people about the sale. 

Ukai: We called it “Japanese American History: NOT For Sale.” That took off immediately, because the idea was that you would, first of all, let people know that there’s an auction. Then you have to kind of educate people: why is this wrong? What are these things? Let’s humanize these things. These represent human lives. Why is it wrong, you know, to put a price on that, and to have this happen without our input? Let’s pause this. Let’s stop this.

Soundbed: instrumental music fades out. 

Katayama: The response to “Japanese American History: NOT for Sale” was overwhelming.

Ukai: So I have, actually, a binder with all of those comments, and it’s powerful. There were a lot of people who were saying, “You know, I’m a Holocaust survivor. I oppose this,” or from an Indigenous person, “We understand completely. Stop the desecration of our property.” So it just was, um, really a very moving thing. At any rate, two days before the auction, they had one of these promotional events. Rago stood up and basically said, “We’ve decided to suspend the auction.” That was two days before.

Katayama: Nancy still thinks about why this auction was so important, and the larger implications of commodifying artifacts related to incarceration.

Ukai: World War II camp artifacts carry these memories. Selling them for a price, it just feels really painful and offensive to see people bidding on something and then bidding it up. Um, but we live in a, you know, capitalist culture, and everybody thinks everything’s for sale and everything has a price. 

Katayama: Memorialization is not just about descendants honoring the struggles of their ancestors, but also about teaching younger generations about this history. 

Soundbed: instrumental music fades in. 

Katayama: Hanako Wakatsuki-Chong is a Gosei whose family was incarcerated at Manzanar. Her great aunt, Jeanne Wakatsuki Houston, wrote Farewell to Manzanar. The book—and then later the film—became important ways for the American public to engage with incarceration history. 

Hanako Wakatsuki-Chong: The book was a healing process for her. She never said it in these terms, but this is how I view it, is that: I think she sees it as her responsibility to kind of take on this burden of emotional baggage to help educate people about it.

Katayama: Bruce Embrey, a Sansei whose family was also incarcerated at Manzanar, agrees.

Bruce Embrey: You cannot ignore Farewell to Manzanar, which had a huge impact. I mean, it was a big deal. 

Soundbed: instrumental music fades out. 

Katayama: This dedication to educating future generations about incarceration history is just one reason why many descendants watch conversations about book banning so closely.

Ron Kuramoto: Muskego is a small school district that has one high school. There were a couple of school board members that were recently elected, uh, who were much more conservative than in the past. One of them that was elected last April, uh, ran on the slogan of, “Critical thinking, not critical race theory.” So you can imagine what their perspective on the world was. 

Katayama: That’s Ron Kuramoto, a Sansei whose mother was incarcerated at Manzanar. He lives in Wisconsin. 

Kuramoto: There were about thirty books that were up for review. The majority of them were like science books, math books, third-grade reading, things like that. All of them passed almost without question. But this one novel, which focused in on the Japanese American incarceration experience, caught their attention—of those board members. These board members felt that it was unbalanced because they were only told from the perspective of Japanese Americans, not from the US government, whatever that means.   

Katayama: The book that Ron’s talking about is When the Emperor Was Divine by Julie Otsuka. 

The school board decided to delay the decision for another year so that the book wasn’t banned entirely—at least for now. Ron’s story indicates how controversial the history of Japanese American incarceration remains—even today.

Soundbed: instrumental music fades in. 

Katayama: Another way of educating the public about incarceration involves the sites themselves—either preserving or reconstructing the cultural landscape there. This is how Mitchell Higa, a Sansei, found himself part of the National Park Service’s public archaeology project at Manzanar.

Mitchell Higa: My father was contacted by NPS, because his barrack was within the demonstration block at Manzanar. NPS was surveying survivors from camp, and it came up that my father had excavated his own personal basement under the barrack. So my father drew a plan view with dimensions. The archaeologists were able to scale off and figure out, measure out the approximate location of my dad’s basement. So when I got there, excavation had already begun. It was a great experience. I had a lot of time to think about, try to put myself into the mindset of my fourteen-, fifteen-year-old and dad digging his basement and hanging out with his friends in that basement, and kind of what everyday life was like at camp.

Katayama: Education and memorialization can also mean reclaiming the narrative about incarceration. This was at the core of activism around establishing Manzanar as a historic site. A group of dedicated individuals answered this call in 1970. Together, they formed the Manzanar Committee in order to preserve the site and its history. Bruce Embrey’s mother was one of those founding members. 

Soundbed: instrumental music fades out. 

Katayama: Here’s Bruce again, who is the current co-chair of the Manzanar Committee.

Embrey: Its key objectives are twofold: one is to educate the broader American public about what happened at Manzanar and camp in general; and the second was to make sure it becomes a state historic landmark, because it’s hallowed ground. All of that would not have happened without bringing in every stakeholder and without conceiving Manzanar as a site of conscience and as a site of resilience. But I think it’s important to locate this as a struggle over narrative, because this is how you both remember and act. My perspective is there’s a narrative out there that’s really important to get right.

Katayama: Bruce’s mother, Sue Kunitomi Embrey, who was herself incarcerated at Manzanar, also advocated for this narrative.

Embrey: She says, “I want to prepare the next generation and equip them with some skillset or understanding to deal with the inherent racism of the United States.”

Katayama: Stories matter. They help people both inside and outside of the Japanese American community learn about the past so they have the right tools to confront the present. And it’s more than that for some descendants. Here’s Lori Matsumura again. 

Matsumura: I think talking about it and sharing the stories has a lot to do with healing. 

Soundbed: instrumental music fades in. 

Vox pop:

Roger Eardley-Pryor: I want to ask if you think healing is possible.

M. Takahashi: You know, I think the real truth is that there’s such a thing as scars. You could say the wound has healed but left a scar.

Ukai: And so I guess my answer to you would be: truth, accountability, participation in our own history is, I think, a step to healing. 

Neuwalder: And so to me, I think the healing is like trying to help the next generation not experience trauma. 

Jean Hibino: I don’t know if I’m, I’m sure “healing” is a word that I like.

Miko Charbonneau: It’s really hard to heal if you don’t acknowledge it and move on. 

Hibino: I would not say “healing,” but “dealing with.” 

Matsumura: I would love to ask my dad, “Do you forgive? Have you moved on?”

Katayama: Japanese American descendants attempt to heal the scars of incarceration in many ways. Some feel the pull to visit the prison camps themselves, wanting to see where the US government detained their families more than eighty years ago. This act of returning to the sites is a pilgrimage. 

Soundbed: instrumental music fades out. 

Katayama: Even the name implies the deep, almost spiritual connection to place. The journey brings up a variety of emotions. Hanako Wakatsuki-Chong is not only a descendant of Manzanar, but also works to memorialize the history of World War II incarceration. She serves as the National Park Service superintendent of the Hono’uli’uli National Historic Site, an incarceration camp in Hawai’i. She has participated in many pilgrimages over the years, but the journey to Topaz stands out to her.

Wakatsuki-Chong: I don’t know if it was officially a pilgrimage or not, but it’s like, you know, we’re in, um, Salt Lake and then you take a bus out there, you go see the site, go to the museum. And the site is just incredible. I’m not a religious person, but this is the only way I feel like I could actually describe it: it’s like the rapture happened. Things just disappeared, but like you could walk on the paths, because you could kind of still see it delineated, but then like there’s stuff on the ground like pottery or like pennies and stuff like that, like as if people just disappeared. It’s a very eerie sense. It just makes you feel really small, but it’s also haunting at the same time, but then it’s also you’re able to connect with the site. It’s just incredible like being out at that site. [laughs]

Katayama: But not everyone feels this deep connection to the land. Patrick Hayashi was actually born in Topaz.

Hayashi: I thought I would have an epiphany of going home, uh, but none of that happened. Maybe it’s because I was thinking of it in sentimental terms and romanticized terms and political terms, so it didn’t affect me deeply at all.

Katayama: In Ruth Sasaki’s family, there was a divide about whether or not to return to Topaz on pilgrimage. 

Soundbed: instrumental music fades in. 

Sasaki: Well, my sister and I heard of this opportunity to go with a group of, I don’t know, maybe thirty to fifty other Japanese Americans. And so we asked my mom if she wanted to go. She was, I guess, in her eighties then. And her response was, “No.” [laughs] You know, “I have no desire to go back.” Which is fine, you know, that was fine. I understood. 

Katayama: Kimi Maru reflects on why survivors, and even descendants, may not wish to go on pilgrimage. 

Maru: For people who were in camp, who were there, it’s very, um—you know, it’s emotional for them to be back there to see, you know, where they lived for three, four years. You feel sadness, sorrow, but you also feel a lot of anger and kind of like you want to express your opposition to what happened, how wrong it was. 

Katayama: And yet, for others, these heightened emotions are really important, because they lead to a kind of catharsis. Here’s Hans Goto, a Sansei whose family was incarcerated first at Manzanar and later at Topaz. In visiting Manzanar, he explains:

Goto: I think that revelation part was like, Oh, there was actually a physical place. This is where my parents were. This is where my family was.

Soundbed: instrumental music fades out. 

Katayama: Mitchell Higa also finds it important to retrace his family’s footsteps by going on pilgrimage.

Higa: Everything becomes meaningful and not abstract. This helps me develop my gratitude and appreciation for the suffering, sacrifices, bravery, the courage to get through camp. So, uh, there’s a lot to pilgrimages of, of why it’s meaningful and important to me.

Ukai: Interestingly, my husband and I went to one Tule Lake pilgrimage, where we took our daughter, who must have been thirty, and she said, “Thank you for inviting me. That was life-changing.” I was quite surprised. Um, she’s biracial, she’s aware of this history, she’s written a little bit about it in high school. But I said, “Why?” She said, “Because everyone was so nice.” I think it was the feeling of being in a community where all the faces are Japanese American, and people were genuinely interested in you, and interested in you as a Yonsei, as going to be the person to pass on the future stories, and there’s just this kind of warmth and safeness to pilgrimages.

Katayama: That was Nancy Ukai. Here’s Hanako Wakatsuki-Chong again, discussing different pilgrimage experiences.

Wakatsuki-Chong: All of them have a different feel. Sometimes people need to just connect with the land, you know, and, and understand: why were these places chosen, or, what is happening on these lands now?

Soundbed: instrumental music fades in. 

Katayama: For some, the land itself holds the memory of what happened there. Susan Kitazawa wanted her father to go on pilgrimage to Manzanar with her. Despite initially being hesitant, he eventually agreed.

Kitazawa: When we got there, my father got out of the car and he was looking over the barbed wire fence into the area where the internment camp was, and he looked really confused. My father was not at this time the tiniest bit demented or Alzheimer’s or anything, his brain was totally sharp until the day he died. And he was standing there looking really confused, when he just said, “Where are all the people?” I thought he meant the tour group that was going to go through the site. And I said, “Oh, Papa, they’re probably over by the main entrance. They’re probably gathering there.” And then that was when he said, “No, but where are all the people that live in the barracks? Where are the barracks?” That was when I realized he was expecting to get out and see the scene he had left when he was in his twenties still going on. I said, “Papa, you and Mom, everybody left a long time ago. They tore the barracks down. Nobody lives here anymore.” And then he was embarrassed and he kind of goes, “Oh, oh, oh. Yeah, right. Of course, of course.” I realized in that moment how traumatized he was, that, you know, in his mind, it was still real, it was still happening. And for him to go back and visit there was just going back to the scene of a terrible, terrible thing.

Katayama: But revisiting a place with such troubled memories also opened the door for Susan’s father to heal.

Soundbed: instrumental music fades out. 

Kitazawa: We joined the tour. We were walking around and the guide would say, “Now, here was such and such.” And then my father would say, “Actually, I think the dining hall was a little bit further that way.” And then he would say something else, like, “There was such and such here.” My father would say, “No, actually, that was da, da, da.” And so after he did that a few times, the young man leading the tour, he goes, “You lived this, sir. Why don’t you lead the tour? Because you know what it was.” My father somewhat hesitantly took the mic and he led the rest of the tour. It was just this incredibly healing experience for him. It was, it was amazing. It was just wonderful for him. I was just so grateful that the Manzanar Pilgrimages exist. 

Katayama: Here’s Hanako again. 

Wakatsuki-Chong: I know we still need to work within the Japanese American communities to talk about it.

Soundbed: instrumental music fades in. 

Wakatsuki-Chong: But it’s finding that balance where you’re not appropriating the history, but you’re providing space for people to connect and process the history within their own families.

Katayama: Processing this past is never a smooth road. So what does healing mean for descendants of incarceration? Is it even possible?

Kitazawa: That’s a good question for a nurse. Um, [laughs] healing, healthcare. I think for us to heal, whether it’s physically or emotionally, it’s like you have to let go and undo the damage and the painful stuff in our bodies. You know, grow new, fresh tissue. Grow new, stronger, more useful ways to think about things. 

Katayama: That was Susan again. Here’s Lori Matsumura.

Matsumura: They say time heals all wounds. But if that wound is deep, there’s going to be a scar. And if you look at that scar, it’s going to bring back those emotions and those feelings. A person has to find a way to deal with it on their own in their own way. 

Katayama: Rev. Michael Yoshii is a Sansei whose family was incarcerated at Topaz. Helping the Japanese American community is part of his spiritual calling.

Michael Yoshii: And for me, what clearly became evident as, as a pastor, as a clergy person, the congregational life is the base of where my healing work would happen. I could do healing work in the community, but the congregational space would be the place where the healing would be effectuated most dynamically for me as a clergy.

Soundbed: instrumental music fades out. 

Katayama: For some, healing means not just honoring their ancestors, but also reclaiming the legacy of incarceration. Here’s Kimi Maru and Bruce Embrey again. 

Maru: I think being involved in a lot of these different issues, not just around the camps itself, but around immigration, around electoral work and all the different things that we’re involved with, trying to right the wrongs or fight for justice and equality, it’s all part of healing. It’s part of preventing it from happening again. And so I think that’s part of being able to heal and to overcome a lot of the, you know, injustices that all people in this country who have faced discrimination, racism, all kinds of inequities. So that’s my message to people, is: get involved. That’s the best way of healing. 

Embrey: My mother always talked about the creation of the site and the role of the pilgrimages as a source of healing a trauma. She talked about healing and she talked about righting injustice and she talked about social change as healing. You heal by righting wrongs and by fighting oppression and gaining your voice. 

Theme song fades in.

Katayama: Thanks for listening to the final episode of “‘From Generation to Generation’: The Legacy of Japanese American Incarceration” and The Berkeley Remix.

This episode features interviews from the Oral History Center’s Japanese American Intergenerational Narratives Oral History Project, and includes interviews from: Miko Charbonneau, Bruce Embrey, Hans Goto, Patrick Hayashi, Jean Hibino, Mitchell Higa, Roy Hirabayashi, Carolyn Iyoya Irving, Susan Kitazawa, Ron Kuramoto, Kimi Maru, Lori Matsumura, Jennifer Mariko Neuwalder, Ruth Sasaki, Masako Takahashi, Nancy Ukai, Hanako Wakatsuki-Chong, and Rev. Michael Yoshii. Music from Blue Dot Sessions. Taiko and shinobue songs were composed and performed by PJ and Roy Hirabayashi. This episode was produced by Rose Khor, Roger Eardley-Pryor, Shanna Farrell, and Amanda Tewes. Thank you to the National Park Service’s Japanese American Confinement Sites Grant for funding this project. To learn more about these interviews, visit the Oral History Center’s website listed in the show notes. I’m your host, Devin Katayama. Thanks for listening!

Theme song fades out.

END OF EPISODE

 


From the Archives: Frank Inami

sari
Sari Morikawa, 2022

Sari Morikawa is an intern at the Oral History Center (OHC) of The Bancroft Library at UC Berkeley. She is a Mount Holyoke College history major with a keen interest in American history. Sari is being mentored by interviewer/historians Amanda Tewes and Roger Eardley-Pryor.

Reading Frank Inami’s oral history made me wonder about the persecution of Japanese Americans and the surprisingly recent freedoms of American citizens to marry whomever they love. Inami recorded his oral history in 2013 and 2014 with David Dunham and Candice Fukumoto as part of the Oral History Center’s Japanese American Confinement Sites and World War II American Home Front Oral History Projects.

Frank Inami, a Nisei Japanese American (second-generation Japanese American), was born in 1921 in the City of Madera in the Central Valley of California. ​​Inami grew up on a vegetable farm and began attending UC Berkeley in 1939. During World War II, Inami’s studies at Berkeley ended prematurely when the US government unjustly imprisoned him and his family in the Fresno Assembly Center, and the Jerome and Rohwer detention camps in Arkansas due to their Japanese heritage. Inami eventually left the prison camp to attend Illinois Tech and study electrical engineering. After experiencing ups and downs in college and incarceration centers during World War II, he later volunteered in the Military Intelligence Services. After further service during the Korean War, Inami worked as an electrical engineer at Lawrence Livermore National Laboratory.

For me, as an international student from Japan who is studying in the United States, the main highlight of Frank Inami’s interview was his experiences of incarceration at the Fresno Assembly Center and Jerome and Rohwer prison camps, and his postwar transition back to the West Coast. One thing that struck me about Inami’s interview is his description of how rumors became a big part of how imprisoned Japanese Americans collected information and interacted with other people. Under the circumstances where no prisoners had clear information, rumor mills were necessary to network with other prisoners and form a clearer sense of what was happening within the prisons as well as life outside of the centers.

I also found especially intriguing Inami’s stories about anti-miscegenation and the taboo about interracial dating during World War II. Inami had a classmate back in elementary and high school who was European American. This classmate didn’t like Inami and often teased him by saying, “Frank can’t marry a White; White can’t marry Japanese,” and, “I don’t want a minority” in the classroom. Concerns about interracial marriage also appeared in Inami’s parents’ perspectives of marriage and dating. His mother avidly believed that “racial differences” would not allow for a successful marriage, while his father considered white women to be ruthless marriage partners. 

Inami’s interview made me wonder about how much influence the prevalence of racism and anti-miscegenation laws have had in recent American history and the ways they might have impacted many peoples’ notions of marriage and dating. Until the Supreme Court ruled in the landmark court case Loving v. Virginia in 1967, many states codified anti-miscegenation laws and prevented interracial marriages. Even California’s ban on interracial marriage, about which Frank Inami recalled being taunted, was not struck down until 1948 in Perez v. Sharp. For me, these issues about acceptable marriage partners connect to themes of belonging, identity, and community in the United States. This year marks the 55th anniversary of Loving v. Virginia. Since this court case later impacted some basic rights, such as same-sex marriage (Obergefell v. Hodges), it plays a big part in US Constitutional Law. Yet, on the personal level, I see some instances where anti-miscegenation is still in effect. For example, some people jokingly told me that they didn’t want to date folks from other racial groups or only wanted to date “Americans.” 

It’s 2022; yet, it seems to me we still live with the specter of anti-miscegenation laws and racist notions of romantic partnership. For instance, after the Supreme Court overturned Roe v. Wade earlier this summer, some advocates for equal rights have been concerned about the possibility of overturning Loving v. Virginia. Overturning that legal precedent would not only limit Americans’ civil liberties to marry whom they wish, it would also impact cultural notions of belonging and identity in the United States.

Frank Inami’s firsthand accounts about life in the mid-twentieth century made me think about how racially discriminatory laws and practices may have influenced contemporary values on marriage and dating. Most importantly, his oral history made me reckon with the evolving meanings of belonging and identity in the United States. 

Compared to other oral history interviews I’ve read about Japanese American incarceration during World War II, Inami’s experience was more privileged than some. He luckily stuck with his family throughout the incarceration (the War Relocation Authority often cut family ties by sending relatives to different camps). He later left the camp voluntarily to study electrical engineering and eventually had a successful career at the Lawrence Livermore National Laboratory. And yet he also experienced huge personal and professional setbacks in his life. Inami’s interview taught me it is possible to keep moving forward despite unprecedented obstacles and heartbreaks.

Find Frank Inami’s interview and all our oral histories from the search feature on our home page. You can search by name, key word, and several other criteria.