How were Japanese Americans compensated for internment?

Saturday, February 19, 2011

Right after the war, no one was compensated. Those who had once owned land, (and it was only the children of the Japanese immigrants who could own property since their parents were denied access to American citizenship,) if families didn't sell their properties before the evacuation or during the war to pay taxes and storage fees, and if families were lucky enough to have good friends to watch over their property, squatters claimed right to their land and the law did little to protect the Japanese-Americans from these illegal gains. 

In 1953, those whose American citizenship had been revoked were reestablished. Also that year, all Asian immigrants were finally allowed American citizenship despite the many decades they had already been living in the U.S. In 1988, President Regan gave a public apology, but it wasn't until 1992 when President George Bush Sr. issued $20,000 checks to the survivors. Compensation came fifty years later, after everyone had reestablished their lives, but not every accepted the checks out of anger and silent protests; others gave it to family members and charities.



Answers.com (answered by K.P. Kollenborn, historian)

Caleb Foote, Law Professor and Pacifist Organizer

Friday, February 4, 2011

Caleb Foote, whose moral sense influenced him to go to prison for refusing to do even noncombatant work in World War II, then led him to become a law professor known for advocacy of criminal rights.


Mr. Foote was born in Cambridge, Mass., on March 26, 1917. He graduated in 1939 fromHarvard, where he was managing editor of The Harvard Crimson, and earned a master's degree in economics in 1941.

The Quaker faith of his mother drew him to pacifism, and he was hired that year by the Fellowship of Reconciliation, a pacifist organization, to open its Northern California office. His draft board had denied his request for conscientious objector status in 1940, deciding that his religious argument for the status was based more on humanist principles than on theology.

Mr. Foote then refused an order to report to a camp to perform alternative service, and as a result in 1943 he was convicted for violations of the Selective Service Act.

"Only by my refusal to obey this order can I uphold my belief that evil must be opposed not by violence but by the creation of goodwill throughout the world," Mr. Foote said in an interview with The Associated Press.

He served six months at a federal prison camp, then resumed his work with the fellowship, spending much of his time speaking out against the internment of Japanese-Americans. In 1943, he helped produce a pamphlet on the subject, titled "Outcasts," with the photographer Dorothea Lange.

In 1945, Mr. Foote was again sentenced for draft law violations and served a year at a federal penitentiary. He was pardoned by President Harry S. Truman. From 1948 to 1950, Mr. Foote was executive director of the Central Committee for Conscientious Objectors.

excerpt article By DOUGLAS MARTIN, from the New York Times

How were Japanese American internment camps organized?

Friday, January 21, 2011


They were structured like a military camp- with a few exceptions because they were harboring civilians and needed to replicate a functioning community. They layouts were formatted in square sections, dividing blocks Families, bachelors, and orphans lived in tar paper barracks which were not insulated with a couple of belly pot stoves. They ate at mess halls, had latrines and laundry facilities which were placed at each square footage of blocks. As the camps progressed, fire stations, hospitals, newspapers, schools, and some local businesses were added. Community and social events were vital in persevering moral. Dances, creative classes, educational classes, and sports flourished.

Although the military police overlooked the camps up in the watchtowers, and although the camp directors with other higher authorities in camps were white, security police were Japanese-American. Other political positions were held by the Japanese-Americans who handled the organization of the camps which included labor unions, farming, and other essential social aspects. Only the young adults with American citizenships were allowed to hold these positions; excluding their fathers who many use to be community leaders themselves. They were forbidden.

This is just a broad overview and each camp was a little different based on location and who ran the camps. Some had more liberty freedom than others, such as they were allowed to take photos of the camps; other camps were divided into further segregation and discord.

For more information, these are good resources:


Tateishi, John. And Justice for All: An Oral History of the Japanese American Detention Centers. New York, New York: Random House, 1984.


Gesensway, Deborah and Roseman, Mindy. Beyond Words: Images from America's Concentration Camps. Ithaca, New York: Cornell University Press, 1987.


Weglyn, Michi. Years of Infamy: The Untold Story of America's Concentraion Camps. New York: William Morrow and Company. 1976.

Answers.com (answered by K.P. Kollenborn, historian)

"December 7, 1941 - a date which will live in infamy..."

Tuesday, December 7, 2010

Incarceration and seeking further education outside of the camps

*NOTE FROM DENSHO: Japanese-American Legacy Project


"Today is the anniversary of a date that causes discomfort for many Japanese Americans. It is a date that reminds Japanese Americans of the wartime hysteria and prejudice that led to the removal and incarceration of people of Japanese descent from the West Coast during World War II. Since 1941 much has been researched, written and learned about the injustice of what happened to Japanese Americans during World War II. But what still needs to happen is to apply these learnings to divisive issues facing our country today. During peacetime many racist tendencies exist only as slumbering thoughts, but they emerge during wartime into vicious words and hurtful actions because of fear and ignorance. Through education Densho hopes to make things better during the next crisis by helping Americans to be a little more informed, a little more thoughtful, and a little more accepting of the next group to be targeted. We do this work not only to make our country better, but to honor and remember the 120,000 innocent Japanese Americans who were incarcerated during World War II. An end of year note of appreciation: As 2010 comes to an end, I want to express my deep appreciation for your interest and support in Densho. More people than ever came to Densho's websites to learn about the Japanese American experience. We also had more donations from more people than in any previous year. These expressions of interest and support are the fuel that inspire and keep us charging forward. Thank you!"


On December 7, 1941, Japan launched a sneak attack on the American naval base at Pearl Harbor, Hawaii. President Franklin D. Roosevelt called it a "date that will live in infamy." America declared war against Japan the next day. Overnight, Japanese Americans found their lives changed. Seventy-four days after Pearl Harbor, President Roosevelt issued Executive Order No. 9066. The order forced over 110,000 Japanese Americans to leave their homes in California, Washington, and Oregon. They were sent to live in one of ten detention camps in desolate parts of the United States.

None of the Japanese Americans had been charged with a crime against the government. Two-thirds had been born in the United States, and more than 70 percent of the people forced into camps were American citizens.


Roosevelt's action was supported by Congress without a single vote against it, and was eventually upheld as constitutional by the Supreme Court. Yet many scholars came to believe that this order was a "day of infamy" as far as the Constitution and civil rights were concerned. The people forced into camps were deprived of their liberty, a basic freedom of the American Constitution.

The government called these camps "relocation centers." Surrounded by barbed wire and guarded by armed soldiers, families lived in poorly built, overcrowded barracks . The barracks themselves had no running water and little heat. There was almost no privacy, and everyone had to use public bathrooms.


The camps provided medical care and schools for the Japanese Americans. As time went by, more and more individuals, mostly young adults, were released to do farm and defense work, go to college, and even serve in the military.

Almost 50 years later, the American Congress passed and President Ronald W. Reagan signed the Civil Liberties Act of 1988, which formally apologized for its wartime imprisonment of these innocent people and awarded each of 80,000 survivors a $20,000 payment.

Why were Japanese Americans moved out of their homes and into camps, especially when German and Italian Americans were not? There have been numerous explanations. Perhaps the best explanation was given by the Presidential Commission that recommended the 1988 apology. The commission said that the "broad historical causes were … race prejudice, war hysteria, and a failure of political leadership. Widespread ignorance of Japanese Americans contributed to a policy conceived in haste and executed in an atmosphere of fear and anger at Japan."


It is important to remember that this was before the civil rights movement. Racism against people of color - Asians, Latins, and African Americans - was common. Because they were easily identifiable as being Asian, Japanese Americans felt more racial hatred than German Americans and Italian Americans.

 Roger Daniels, professor of History at the University of Cincinnati, is the author of Prisoners Without Trial: Japanese Americans in World War II. In addition, Japan put together an impressive string of victories in the first six months of the war, overwhelming U.S. troops in the Philippines, sinking many U.S. ships, and conquering much of Southeast Asia. Their victories led to U.S. paranoia, and many people thought their Japanese neighbors could be spies. These victories, combined with racism, created a war hysteria. People were afraid, and they thought that the only way that America could be safe was to put the Japanese Americans in camps.

This fear continued through most of World War II. Even when it was clear that Japan was losing the war, most of the Japanese Americans were kept in camps well into 1944. The last camp did not close until March 1946, seven months after the war had ended.


Norman Mineta's story is just one boy's experience of living in an internment camp. Every Japanese American from this time in history has his or her own story to tell. This is Norman's.

By Roger Daniels

http://teacher.scholastic.com/activities/wwii/ahf/mineta/background.htm

Concentration Camps in North American during WWII

Sunday, December 5, 2010

UNITED STATES OF AMERICA


While this event is most commonly called the internment of Japanese Americans, in fact there were several different types of camps involved. The best known facilities were the Assembly Centers run by the Wartime Civil Control Administration (WCCA), and the Relocation Centers run by the War Relocation Authority (WRA), which are generally (but unofficially) referred to as "internment camps." The Department of Justice (DOJ) operated camps officially called Internment Camps, which were used to detain those suspected of actual crimes or "enemy sympathies." German American internment and Italian American internment camps also existed, sometimes sharing facilities with the Japanese Americans. The WCCA and WRA facilities were the largest and the most public. The WCCA Assembly Centers were temporary facilities that were first set up in horse racing tracks, fairgrounds and other large public meeting places to assemble and organize internees before they were transported to WRA Relocation Centers by truck, bus or train. The WRA Relocation Centers were camps that housed persons removed from the exclusion zone after March 1942, or until they were able to relocate elsewhere in America outside the exclusion zone.

Civilian Assembly Centers


Relocation Centers- Also referred as Internment Camps


Justice Department detention camps

These camps often held German and Italian detainees in addition to Japanese Americans:

US Army facilities

These camps often held German and Italian detainees in addition to Japanese Americans:

LATIN AMERICA

In addition 2,264 persons of Japanese ancestry taken from 12 Latin American countries by the U.S. State and Justice Departments were held at the Department of Justice Camps. Approximately two-thirds of these persons were Japanese Peruvians. There has been some speculation that the United States intended to use them in hostage exchanges with Japan, a plot in part facilitated by local prejudice against Japanese communities in various South American countries. After the war, Peru refused to accept the return of the Japanese Peruvians they had acquiesced to interning in American camps; of this group, some were transferred to Japan, some were granted American citizenship, and a small minority of approximately 100 managed to achieve repatriation into Peru by asserting special circumstances, such as marriage to a non-Japanese Peruvian. Three hundred of the Japanese Peruvians who fought deportation in the courts were allowed to settle in the United States, and were granted American citizenship in 1953.


Why write about the Japanese American Internment Camps

Sunday, November 14, 2010

When I was fourteen I came across a book, called Kim/ Kimi, about a young girl searching for her real father, who was Japanese American, only to discover he had been imprisoned in an American internment camp during WWII. I had never heard of these camps up to that point in my life. In Europe, yes, even China, but not here. Not in America. I had to know and therefore went to the library to begin my journey. Three years later I put together a 30 minute mini-documentary for a class project and then wrote a short story. Nine years later I expanded that story into a novel. Why? I don’t have any Japanese ancestry in my family tree. I live in the Midwest and grew-up in a medium size town where cultural diversity is a bit underdeveloped. My reason is simple: I don’t want to continue to live in a conical world. Consciousness does not develop and mature by existing in a frozen pond, therefore after I had graduated college in 2000, my husband and I drove to Bainbridge Island, just on the tail skirt of Seattle, Washington, to pursue my journey. I already had made a couple of contacts to set up interviews; contacts I found researching on the internet.

My first interview was with a dentist, Frank, who is a Sansei. Frank, much to my surprise, was tremendously open about his experiences, from what he could remember since he was only two when he and his family were evacuated. He remembered the “ping-ping-ping” sounds of the train transporting them to a place where there were rumors of large mosquitoes awaiting them there to suck them dry. He remembered chasing tumble weeds down the dusty streets. And the time he became stuck in the mud, being too small to get himself out, crying until one of his uncles popped him out, leaving his boots rooted in the mud.

Frank was also candid about the Japanese-American community itself, including their own prejudices and insecurities as well as their resilience, because after all, as Mark Twain had simply put it: “There is a great deal of human nature in people.” Then, with a smile, he told me that he was an extra on the movie set Snow Falling Over Cedars during the big evacuation scene, (which you can see him standing directly behind the main character as she tearfully stands on the ferry boat.) After the interview, Frank supplied me with a long list of others who had consented with telling their stories in the past but only three out of the list were willing to speak with me. I took no offence given that I was a stranger. For instance, one told me over the phone that he had no further interests with additional interviews and, to confirm his point about his past, he revealed that he had burned his army uniform after his discharge.

So, the three who had agreed were family and a good friend of Frank’s; all of whom were incredibly gracious and humble that words fail to provide justice for their sincerity. Kay, his cousin and retired teacher, spoke with me with such ease that I felt like we had been friends for years and, ironically, had traveled through my home state once. Lily, his sister, cooked lunch for me and my husband in her home, but I won’t go into details of how we sadly struggled trying to use chop sticks as utensils. Just won’t. And then there was Gerald, his friend. Not only did he and his wife took us out to dinner but also bought our meals. (I have to admit, that was the best Thai I’ve eaten thus far!)

I chose Bainbridge Island as the setting because I wanted my characters to come from an isolated town where they felt safe and experienced minor racism. The purpose of this was to show the aggressive chains of events that would challenge their once secured lives. In keeping true to historical fact, I researched the different communities that were sent to Manzanar, many that came from Los Angles and other cities. This would provide an interesting clash in the upcoming trials and tribulations for my characters.

Two years later I even made a journey to Manzanar, which survives as a historical marker. And to this day it persists to creep into my dreams now and again with its surreal beauty. The dry desert air and its tornado-like dust devil, even in a calm wind. The two monstrous mountain ranges that seems to make you disappear. The rectangular residue of where the barracks use to stand. But the small cemetery still exists as does the medal administration building that stands nearby the two guard posts. Since then, Manzanar has been rebuilt, to an extent, to preserve the consequences of mass hysteria and a reminder of our accountability towards humanity.

The reason I chose Manzanar out of the other ten internment camps are influenced by two special details: First- Manzanar was the most photographed camp out of all the others; the others included Tule Lake, Minidoka, Heart Mountain, Poston, Gila River, Topaz, Granada, Rohwer and Jerome. Photographers like Toyo Miyatake, Dorothea Lange and Ansel Adams helped preserve the conditions of camp life and even wrote books based on their experiences. Their hard work made it a littler easier for me to visualize and interpret these imprisonment camps best to my ability. Second, although there were riots in the other camps, the one in Manzanar revealed the political clashes within their own community which then lead to the outbreak. AND it ironically it fell on the eve of Pearl Harbor’s first anniversary.

Although writing can educate as well as entertain, yet what makes art incredibly amazing, to that of paintings, photographs, and music, it transposes emotion into another form of humanity, and therefore, it is our humanity which keeps all of us striving for an improved future.

Who are the Issei, Nisei, Kibei, and Sansei?

Sunday, November 7, 2010

In Japanese, Issei means “first generation.” They had emigrated from Japan, beginning from the 1880’s up until 1924 when Congress stopped all legal migration. The Gentlemen’s Agreement Act of 1907, an unofficial agreement between the U.S. and Japan, was the first domino put into place in a series of racial discrimination. The oral contract was as following: Japan agreed NOT to issue any more passports to its citizens via the path to the United States in EXCHANGE for the U.S. tolerating their presence BUT would at least allow their wives and children to immigrate. And thus, the Picture Bride phenomenon came into the scene. At the same time, Hawaii- before it became a unionized state, turned into a loophole. The Issei could work in the Territory of Hawaii THEN migrate to the mainland. Unfortunately all of that came to an end when the Agreement expired and would never be renewed until a new immigration law was put in effect in 1953. Of course the Japanese were not the firsts to be discriminated against regarding immigration laws. The Chinese Exclusion Act of 1882 set in motion the inequality and segregation of all Asian communities which included the Chinese, Japanese, and Koreans.

The Issei’s children, who were born in America, were referred to as the Nisei. Nisei means “second generation” in Japanese, although by American standards they are considered to be the first generation. Despite that the Nisei were born with an American citizenship, the harsh discriminations on the West Coast bounded them as second class citizens. Schools and other public places were segregated. Educated jobs were exceedingly restrictive. Labors, the Knights of Columbus, the American Legion, and Sons and Daughters of the American Revolution were notorious in speaking out and provoking violence against the Asian populace. But in spite of these problems, the Nisei flourished and pursued. The JACL, Japanese American Citizen League, made an influential impact in our society by providing a support system and fighting against these injustices. Among this generation includes Pat Morita, best known for The Karate Kid series, George Takei and Roberto Ito from Star Track, and Jack Soo from Barney Miller.

Then there were the Kibei. Kibei, meaning “returning to America,” although born with American citizenships were educated in Japan. Many were the same age as the Nisei, yet were often discriminated against their own peers because they were considered “too Japanese.” The Kibei truly received the raw end of the stick.

The Sansei are the Nisei’s children and were very young during their incarceration in the camps. Among this generation includes US Congress representatives Bob and Doris Matsui.

To learn more about the different generations and political differences during WWII, check out historical fiction Eyes Behind Belligerence.