PACIFIC WORLD - The Institute of Buddhist Studies

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234Pacific Worldgovernment agencies compiled lists of Buddhist and Shintø priests, regardingthem as especially prone to espionage, interning them under theheaviest security and most miserable conditions. Unlike Japanese Christians,who were also interned, but who could look to Christians outside thecamps for some assistance, Japanese Buddhists had almost no one to help,save for a tiny handful of Caucasians who had been ordained. But theycould do nothing to stop the ransacking of temples where the Japanese hadstored their belongings, nothing to stop the sell-off of their land. In theseconditions, Buddhism and those few Buddhist ministers working in thecamps were an invaluable spiritual center, representing continuity withthe past and hope for the future. Internees created beautiful butsudan andother devotional items out of the few materials the desert provided, andthey held obon festivals on a camp-wide scale. One priest sought religiousmeaning in his internment by reflecting on Hønen’s exile. The experienceof Buddhist life in the camps is particularly salient as the U.S. governmenttakes refuge behind the veil of “national security” to justify widespreadsurveillance of American Muslims as part of its preparations for a secondwar against Iraq.Professor Jane Iwamura examines the significance of butsudan in thelives of four generations of Japanese-Americans. While the temple is afocus of communal life and ethnic identity, the butsudan is the focus ofpersonal religious devotions. The butsudan for some is also a symbol ofJapanese-American life, and in that sense it seems as important to own oneas to tend it regularly. Professor Iwamura also pointed out the significanceof generational differences in butsudan practice, saying that nisei sometimesfeel a great diffidence in approaching the butsudan, fearful that theymay fail to conduce worship “the right way,” that is, as their parentsthought proper. Sansei and yonsei, by contrast, seem to feel freer toinnovate and to adapt the butsudan to the contours of their personalreligious lives, rather than feeling that they must replicate a pattern ofcorrect performance. In all cases, however, it is clear that the butsudansymbolizes the continuity of Japanese-American Buddhist life, linkingthose in America to Japan, as well as standing for a sense of connectedness,a link to the future, and personal responsibility to the past,present, and future.Professor Mark Unno’s talk highlighted the combination in JapaneseBuddhism in America of aspects of immigrant and convert Buddhism, andhe noted tensions between the two, based on ethnicity and generation. Hespoke also of the twin tendencies towards commodification or commercialization,on the one hand, and inclusivity and self-transcendence, on theother. He developed three examples, or “moments” to show how deeplyimplicated in the global economy all religious transactions necessarily are,including those of Japanese-American Buddhism. While the moments
Hardacre: Japanese Buddhism in America 235each emphasized the inescapability of being caught up in increasinglyglobalizing webs of power and influence, each one also contained thepossibility of transcendence. Thus no moment lacks the potential forliberation. This is a message from Japanese-American Buddhist experiencethat is universal, never more relevant than in the present.In sum, these four presentations exhibited remarkable clarity andinsight, as well as humanity, in addressing a coming area of inquiry. Iam deeply indebted to Professor Payne and the Buddhist Churches ofAmerica for this deeply meaningful and moving occasion.
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Masatoshi Nagatomi, In MemoriamThis
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4Pacific Worldformed is the Jizø N
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6Pacific World6. Understandings of
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8Pacific Worldof the deceased in th
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10Pacific Worldmanner. Family membe
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12Pacific Worldincluded, however, f
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14Pacific Worldweaving the illness
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16Pacific WorldNOTES1. I count Naga
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Kiyozawa Manshi and the Path to the
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Bloom: Path to the Revitalization o
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36Pacific Worldif followed conscien
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38Pacific WorldVakkali is subsequen
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40Pacific Worldancient capital city
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Carter: Identity in Relation 43as a
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Carter: Identity in Relation 45bask
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Carter: Identity in Relation 47NOTE
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Carter: Identity in Relation 49draw
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Carter: Identity in Relation 5124.
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Carter: Identity in Relation 5348.
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56Pacific WorldWest, but in relatio
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58Pacific Worldness, and controvers
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60Pacific WorldPramå√asamuccaya
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62Pacific Worldstill does not expla
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64Pacific WorldThere also is a prob
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66Pacific Worldattains the state of
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68Pacific WorldWithout faith (aΩra
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70Pacific Worldbodhisattva, and the
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72Pacific WorldMahåyåna? Are they
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74Pacific Worldproblem of predictab
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76Pacific Worldticed in American un
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78Pacific World7. T. W. Rhys Davids
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80Pacific Worldof the Tathågata”
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82Pacific Worldable to interpret Pu
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The Nature of the World in Nineteen
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Hansen: The Nature of World 87THE M
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Hansen: The Nature of World 89spiri
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Hansen: The Nature of World 91mount
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Hansen: The Nature of World 97shown
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Hansen: The Nature of World 99world
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Hansen: The Nature of World 105“H
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Hansen: The Nature of World 107the
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Hansen: The Nature of World 109NOTE
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Hansen: The Nature of World 111Boud
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Hansen: The Nature of World 11342.
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Hansen: The Nature of World 11579.
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118Pacific Worldwhich Sutra and Man
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120Pacific WorldFirst Essential: As
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122Pacific Worldare variations of s
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124Pacific WorldThese absurd permut
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126Pacific WorldSpace-Like Meditati
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128Pacific World5. ascertaining tha
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130Pacific World3. letter deity4. f
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132Pacific Worldthe Sutra system, a
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134Pacific Worlddescriptions of the
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136Pacific Worldthe initial and the
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138Pacific WorldHowever, a somewhat
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140Pacific WorldNOTES1. Thomas Kuhn
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142Pacific WorldMeaning of Action T
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144Pacific Worldfirst of such holy
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146Pacific Worldgives the impressio
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148Pacific Worldnated the heir appa
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150Pacific Worldtestimony to nirvan
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152Pacific Worlda defiance of his o
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154Pacific Worldyet untamed, they b
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156Pacific Worldenjoy longevity. Th
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158Pacific Worldthat lets the nonar
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160Pacific Worlduprooted trees and
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162Pacific WorldNOTES1. An abbreiva
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164Pacific WorldKyoto. Her grandfat
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166Pacific Worldman who, when trave
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168Pacific Worldabout peace. Ram’
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170Pacific Worldtokens of peace and
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172Pacific WorldTo Shigeko, the mea
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174Pacific Worldbell would mean dif
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176Pacific WorldNOTES1. I offer thi
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178Pacific World23. Phone interview
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180Pacific Worldis ultimately real.
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182Pacific Worldmore demanding than
Page 190 and 191: 184Pacific Worldyears (five hundred
Page 192 and 193: 186Pacific Worldthe Buddha (in this
Page 194 and 195: 188Pacific Worldname, Amitåyus), a
Page 196 and 197: 190Pacific WorldTaishø, vol. 12, n
Page 198 and 199: 192Pacific Worldagain there is no m
Page 200 and 201: 194Pacific Worldthat admission was
Page 202 and 203: 196Pacific World5. On this motif se
Page 204 and 205: 198Pacific WorldAcademic Year 2004,
Page 206 and 207: 200Pacific World28. The unreliabili
Page 209 and 210: Advayavajra’s Instructions on the
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Page 237 and 238: Editorial Note: Japanese Buddhism i
Page 239: “Japanese Buddhism in America”R
Page 244 and 245: 238Pacific WorldShintø became forg
Page 246 and 247: 240Pacific Worldthe “Buddhism”
Page 248 and 249: 242Pacific Worlddevastated by newly
Page 250 and 251: 244Pacific Worldservice in Honolulu
Page 252 and 253: 246Pacific Worldlonger sending wage
Page 254 and 255: 248Pacific WorldAs in Japan, many m
Page 256 and 257: 250Pacific WorldHawaii, it was embr
Page 258 and 259: 252Pacific World12. Hirochika Nakam
Page 260 and 261: 254Pacific World54. Embree, “Accu
Page 262 and 263: 256Pacific Worldsituation as an ene
Page 264 and 265: 258Pacific Worldthe receipts from o
Page 266 and 267: 260Pacific WorldIncarcerationWithin
Page 268 and 269: 262Pacific WorldIssei Priests (Tota
Page 270 and 271: 264Pacific WorldIncarceration in Ca
Page 272 and 273: 266Pacific WorldBuddhist Teaching a
Page 274 and 275: 268Pacific Worldtime, something can
Page 276 and 277: 270Pacific WorldThe importance in B
Page 278 and 279: 272Pacific WorldJapanese lay in the
Page 280 and 281: 274Pacific World6. Daishø Tana, Sa
Page 282 and 283: 276Pacific Worldwhich they drew spi
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Page 286 and 287: 280Pacific Worldof the home shrine.
Page 288 and 289: 282Pacific WorldThe butsudan repres
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284Pacific Worldreligious backgroun
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286Pacific Worldcontinually fashion
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288Pacific Worldconversation with m
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290Pacific World7. Presenting such
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lank—page 292—
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294Pacific World“Buddhism,” a r
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296Pacific WorldShinran’s followe
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298Pacific Worldreproduce, and diss
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300Pacific Worldconsistently the la
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302Pacific Worldbrings into focus t
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304Pacific Worldtheir preoccupation
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306Pacific Worldsingle blow of a ta
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Going beyond Tradition andStriving
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Cho: Going Beyond the Tradition 311
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A Cybernetic Approach to DzogchenRa
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Studstill: Cybernetic Approach to D
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The Gzhi as “Creator”Studstill:
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BOOK REVIEWSIntroduction to the Mid
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Book Reviews 379Wisdom and Compassi
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Book Reviews 381including the confl
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Book Reviews 383The Impact of Buddh
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Book Reviews 385material culture (p
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Book Reviews 387Interestingly, Kies
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BDK ENGLISH TRIPITAKA SERIES:A Prog
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BDK Tripitaka Series: A Progress Re
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BDK Tripitaka Series: A Progress Re
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The Pacific World—Its HistoryThro
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PACIFIC WORLD - The Institute of Buddhist Studies

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