Imprisoned Nature: Toward an Environmental History of the World War II Japanese American Incarceration

2010 ◽  
Vol 15 (2) ◽  
pp. 236-267 ◽  
Author(s):  
C. Y. Chiang
Keyword(s):  
World War Ii ◽  
Environmental History ◽  
Japanese American ◽  
World War ◽  
The World ◽  
History Of

In Defense of Justice

2013 ◽  
Author(s):  
Eileen H. Tamura
Keyword(s):  
United States ◽  
Twentieth Century ◽  
World War Ii ◽  
The United States ◽  
Concentration Camps ◽  
Japanese Americans ◽  
Japanese American ◽  
World War ◽  
The World ◽  
History Of

As a leading dissident in the World War II concentration camps for Japanese Americans, Joseph Yoshisuke Kurihara stands out as an icon of Japanese American resistance. In this biography, Kurihara's life provides a window into the history of Japanese Americans during the first half of the twentieth century. Born in Hawaiʻi to Japanese parents who immigrated to work on the sugar plantations, Kurihara was transformed by the forced removal and incarceration of ethnic Japanese during World War II. As an inmate at Manzanar in California, Kurihara became one of the leaders of a dissident group within the camp and was implicated in “the Manzanar incident,” a serious civil disturbance that erupted on December 6, 1942. In 1945, after three years and seven months of incarceration, he renounced his U.S. citizenship and boarded a ship for Japan, never to return to the United States. Shedding light on the turmoil within the camps as well as the sensitive and formerly unspoken issue of citizenship renunciation among Japanese Americans, this book explores one man's struggles with the complexities of loyalty and dissent.

THE ROLE AND ROLE OF OIL POLICY IN SAUDI ARABIA IN POST WORLD WAR II ECONOMIC LIFE

2019 ◽  
Vol 20 (2) ◽  
pp. 37-41
Author(s):  
Maftuna Sanoqulova ◽  
Keyword(s):  
Saudi Arabia ◽  
World War Ii ◽  
Economic Life ◽  
World War ◽  
Post World War Ii ◽  
The World ◽  
History Of ◽  
Oil Policy

This article consists of the politics which connected with oil in Saudi Arabia after the World war II , the relations of economical cooperations on this matter and the place of oil in the history of world economics

Japanese American Buddhism

2021 ◽  
Author(s):  
Michihiro Ama ◽  
Michael Masatsugu
Keyword(s):  
United States ◽  
World War Ii ◽  
Cultural Practices ◽  
The United States ◽  
Japanese American ◽  
World War ◽  
Japanese Buddhism ◽  
American Buddhism ◽  
History Of ◽  
Jodo Shinshu

Japanese Buddhism was introduced to the United States at the Parliament of World Religions in Chicago in 1893, but the development of Japanese American Buddhism, also known as Nikkei Buddhism, really began when Japanese migrants brought Buddhism with them to Hawaii and the continental United States during the late 19th and early 20th centuries. It has been influenced by, and has reflected, America’s sociopolitical and religious climate and the US relationship to Japan, to which generations of Japanese Americans, such as Issei (literally, first generation, referring to Japanese immigrants), Nisei (second-generation American-born offspring of the Issei), and Sansei (third generation), responded differently. While adapting to American society, Japanese American Buddhists maintained their cultural practices and ethnoreligious identity. The history of Japanese American Buddhism discussed in this article spans from the late-19th Century to the 1970s and is divided into three major periods: the pre-World War II, World War II, and the postwar eras. Japanese American Buddhism is derived from the various Buddhist organizations in Japan. The Nishi Hongwanji denomination of Jōdo Shinshū, a form of Pure Land Buddhism known as Shin Buddhism in the West, is the oldest and largest form of ethnic Japanese Buddhism in the United States. In Hawaii, Nishi Hongwanji founded the Hompa Hongwanji Mission of Hawaii (HHMH) in Honolulu in 1897. On the continental United States, it established the Buddhist Mission of North America (BMNA) in San Francisco in 1898, currently known as the Buddhist Churches of America (BCA). Other Japanese Buddhist organizations also developed in the United States at the beginning of the 20th century. They include the Jōdo-shū, another sect of Pure Land Buddhism; Higashi Hongwanji, another major denomination of Jōdoshin-shū; Sōtō-shū, a Zen Buddhist school; Shingon-shū, known as Kōyasan Buddhism; and Nichiren-shū. The characteristics of Japanese American Buddhism changed significantly during World War II, when approximately 120,000 persons of Japanese descent living in the West Coast states were incarcerated because of President Franklin D. Roosevelt’s Executive Order 9066. The postwar period witnessed a rapid transformation in the status and visibility of Japanese Buddhism in the United States. This transformation was driven by the promotion of ethnonational Buddhism by Nisei and by the growth of interest in Zen Buddhism among the general American public. The positive reception of Japanese Buddhism in the United States reflected and reinforced the transformed relationship between the United States and Japan from wartime enemies to Cold War partners. While they experienced greater receptivity and interest in Buddhism from nonethnics, they could no longer practice or espouse Jōdo Shinshū teachings or adapted practices without clarification. Debates concerning the authenticity of Jōdo Shinshū Buddhism and Japanese American Buddhist practices were interwoven within a longer history of American Orientalism. By the 1960s, Japanese American Buddhist communities were transformed by the addition of a small but vocal nonethnic membership and a new generation of Sansei Buddhists. Demands for English-speaking ministers resulted in the creation, in 1967, of the Institute of Buddhist Studies, the first graduate-level training program in the United States endorsed by Nishi Hongwanji. This article is an overview of Japanese American Buddhism with a focus on the development of the Nishi Hongwanji Shin Buddhist organizations in the United States. English scholarship on the development of other Japanese Buddhist organizations in the United States is still limited. Throughout the history of Japanese American Buddhism, Nikkei Buddhists negotiated with America’s political institutions and Christian churches, as well as with Euro-American Buddhists, over Buddhist and cultural practices to maintain and redefine their ethnoreligious tradition. Buddhist temples provided the space for them to gather and build a community of shared faith and cultural heritage, discuss their place and the role of Buddhism in American society, and express their concerns to America’s general public.

Foundations for a New World Order: Uniting Protestant Worship during the World War II Japanese American Incarceration

2018 ◽  
Vol 72 (3) ◽  
pp. 304-316
Author(s):  
Anne M. Blankenship
Keyword(s):  
World War Ii ◽  
New World ◽  
World Order ◽  
Japanese Americans ◽  
Japanese American ◽  
New World Order ◽  
World War ◽  
The World ◽  
Definition Of ◽  
The Church

During the World War II incarceration of Japanese Americans, visions of a peaceful new world order led mainline Protestants to manipulate the worship practices of incarcerated Japanese Americans ( Nikkei) to strengthen unity of the church and nation. Ecumenical leaders saw possibilities within the chaos of incarceration and war to improve themselves, their church, and the world through these experiments based on ideals of Protestant ecumenism and desires for racial equality and integration. This essay explores why agendas that restricted the autonomy of racial minorities were doomed to fail and how Protestants can learn from this experience to expand their definition of unity to include pluralist representations of Christianity and America as imagined by different sects and ethnic groups.

scholarly journals Zagorka Micic: On the occasion of her 100th anniversary

2003 ◽  
Vol 46 (1-4) ◽  
pp. 17-26 ◽  
Author(s):  
Radmila Sajkovic
Keyword(s):  
World War Ii ◽  
Edmund Husserl ◽  
100Th Anniversary ◽  
History Of Philosophy ◽  
World War ◽  
The World ◽  
History Of ◽  
The University

In this text the author reviews the life and work of Zagorka Micic, famous Serbian woman-philosopher, in honour of the 100th anniversary of her birth. She was one of the first students of Edmund Husserl, and her Ph. D. thesis was among the earliest ones in phaenomenology, which was waking in that time. Her cooperation with Husserl has continued for a decade. After the World War II Zagorka Micic worked as a professor of logic and history of philosophy at the University of Skoplje (now FYRM). Stressing her individual qualities, the paper is full of personal memories and reminiscences of mutual encounters.

scholarly journals POLE-TOPS OF CHMYREVA MOHYLA BARROW

2019 ◽  
Vol 33 (4) ◽  
pp. 313-321
Author(s):  
Z. H. Popandopulo
Keyword(s):  
World War Ii ◽  
Burial Mound ◽  
World War ◽  
National Academy Of Sciences ◽  
River Region ◽  
The World ◽  
Long Time ◽  
History Of ◽  
Burial Mounds ◽  
Academy Of Sciences

In 1977 on the site of famous burial mound Chmyrеva Mohyla located on the northern outskirts of Velyka Bilozerka village of Zaporizhzhia region three bronze pole-tops with images of gryphons were found by local people on the plowed field. There is no evidence whether other artifacts have been found. Luckily nearby in Gunovka village the expedition of Institute of Archaeology of National Academy of Sciences of Ukraine was working under the leadership of Yu. V. Boltryk who got the founded artifacts and then sent them to Zaporizhzhia regional museum of local lore, history and economy. The history of excavations of Chmyrеva Mohyla numbers more than a century. They were started by F. A. Braun in 1898, M. I. Veselovskiy (1909—1910) continued the excavations and Yu. V. Boltryk in 1994 completed them. The burial mound has not been excavated in full because of various reasons. The destiny of finds from this barrow was tragic. A lot of artifacts among them silver vessels from the hiding-place which was revealed by M. I. Veselovskiy were lost during the World War II when the collections of Kharkiv historic museum were evacuated. Scythian bronze pole-tops as one of the most interesting categories of artifacts for a long time attracted attention of scholar world. They were classified by types and date, their significance in funeral ceremony and everyday life was searched for. The questions still remain. In this article we tried to put into scholar circulation a scanty type of pole-tops with the image of pacing gryphon on the pear-shaped little bell which is characteristic only for Steppe Dnieper river region. For today only eight of them are known and most of them are originated from of the burial mounds of high Scythian aristocracy: Tovsta Mohyla, Haimanova Mohyla, Chmyrova Mohyla. Chronologically they are slightly differed from other pole-tops both with the image of deer on pear-shaped little bells from Tovsta Mohyla, and with the image of deer on flat cone bushes from Haimanova Mohyla. The question about the place of production of such pole-tops is still opened. Probably just these types of pole-tops could be produced in one workshop but not all known variety of objects as V. A. Ilinska thought. One of the problems to be solved by researchers is searching for such workshops. But if these objects have been moulded by wax models the task becomes more complicated.

The Venezuelan Left in the Era of the Popular Front, 1936–45

1979 ◽  
Vol 11 (1) ◽  
pp. 169-184 ◽  
Author(s):  
Steven Ellner
Keyword(s):  
World War Ii ◽  
Popular Front ◽  
World War ◽  
The World ◽  
History Of

The Comintern's adoption of the popular front strategy in August 1935 marked a new stage in the history of world Communism which lasted until the end of World War II. Communist leaders embarked on this course in the hope of isolating the fascist movement which was then in the ascendant throughout the world. Their strategy was to create coalitions (‘popular fronts’) of progressive groupings on the basis of a reformist program and anti-fascist rhetoric. This conciliatory position towards the rest of the left represented a sharp departure from the policy of previous years when Communists frequently denounced their leftist rivals as ‘ social fascists’.

18. Human Rights

2017 ◽  
Author(s):  
Michael Freeman
Keyword(s):  
Human Rights ◽  
World War Ii ◽  
Cultural Relativism ◽  
Cultural Imperialism ◽  
World War ◽  
International Human Rights ◽  
Human Rights Regime ◽  
The World ◽  
History Of ◽  
International Human

This chapter examines the concept of human rights, which derives primarily from the Charter of the United Nations adopted in 1945 immediately after World War II. It first provides a brief account of the history of the concept of human rights before describing the international human rights regime. It then considers two persistent problems that arise in applying the concept of human rights to the developing world: the relations between the claim that the concept is universally valid and the realities of cultural diversity around the world; and the relations between human rights and development. In particular, it explores cultural imperialism and cultural relativism, the human rights implications of the rise of political Islam and the so-called war on terror(ism), and globalization. The chapter concludes with a discussion of the new political economy of human rights.

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