PACIFIC WORLD - The Institute of Buddhist Studies

276Pacific Worldwhich they drew spiritual strength. If any “place” was significant, it wouldhave to have been my grandmothers’ obutsudans, 3 or home altars, towhich they were highly committed.The majority of first generation Japanese Americans or Issei whomigrated from Japan to the U.S. in the late nineteenth and early twentiethcenturies were Jødo Shin Buddhists. As they became more settled, JødoShin ministers were sent to America to attend to the religious needs of theseburgeoning communities. Local associations were formed and templeseventually built. 4 But homage to Amida Buddha did not take place solelywithin the confines of the church. Outside the temple walls, the butsudanfunctioned as a small altar that provided a dedicated space for devotionwithin the home. These shrines were built by individuals, or for those whowere able to afford it, commissioned from local carpenters or purchasedfrom Japan.The butsudan also provided a site for ancestor veneration and held theBuddhist name placards or hømyø of deceased family members, as well asthe family death register. Loved ones who recently passed away werememorialized with photographs placed before the shrine. Obutsudanpractice consisted of not only gassho (meditation/thanksgiving/chanting),but also the offering of incense and food (rice cakes, manju, tangerines)to Amida Buddha and in commemoration of the ancestors.At the family’s request, a minister would visit the household and comebefore the butsudan to perform certain rites. But the adults of the householdwould attend to the day-to-day rituals (maintenance of the butsudan,gassho, offering), and children would occasionally participate when theywere allowed to place food before the altar. These rituals were donewithout much fuss and were a part of everyday life.While butsudan practice was an integral feature of Issei religiouslife, it seems to hold increasingly less significance for subsequentgenerations of Japanese Americans. As Jødo Shin Buddhists adaptedtheir religious worldview to American standards, participation intemple-centered activities became the measure of religious devotion,and the demands of modern life chipped away the time set aside forhome-based rituals. Although there have been attempts by the BCA toreinvigorate interest in obutsudan practice, these efforts have not beenmet with overwhelming success.From where I stand now, the obutsudan appears as a familiar yetdistant phenomenon—an object made precious because of my religiousand cultural past. However, to view the butsudan so nostalgically precludesus from investigating the spiritual legacy of this most significantpractice. The questions that drive this study are linked to discovering sucha legacy: How do different generations of Japanese Americans relate to thebutsudan? Has butsudan practice had any influence on the religioussensibility and spiritual outlook of Japanese Americans today? What can