<Begin Segment 7>

SF: On this sort of difference in perspective between the Issei and the Nisei, were there any other manifestations of this different point of view, based upon the discrimination history and different experiences, to Japan and so forth, between the Niseis and Isseis? Except for informal conversation, were there any kind of community forums, or any other manifestations of this difference in perspective?

FM: There were occasions when publicly, Nisei and Issei would get into a confrontation over their difference of view. But, I think Nisei, in a sense, felt that it was hopeless to try to argue with Issei about their view. And, also, that it served no purpose, and therefore... and in as much as most Issei meetings were Issei attended, and Nisei meetings were Nisei attended, there was, there were not that many occasions when there would be open conflict between the two groups. But there was a very definite sense that the Nisei attitude was different from that of the Issei, on the question of what to think about the Japanese nationalist policy in Asia. However, James Sakamoto for example, and perhaps some of the other JACL and Japanese American leaders, were economically dependent on the Japanese community. Now the Japanese community throughout that period before World War II was, continued to be dominated by the Issei. And therefore, some of the JACL leaders, like James Sakamoto -- who as I say felt himself dependent on the community -- was not ready to think ill of the Issei, and there is a kind of an apologetic tone that you find in James Sakamoto's editorial writings throughout this period. Apology for the Issei point of view. Again, as I say, the whole issue is so very complicated, that if one were to analyze it in a careful fashion, you would have to pit the whole history of discrimination, prejudice, and so on against the kind of orientation which the Issei at this point are taking, and try to understand that there's a consequence of history, rather than that, this is not something rising out of the irrationality, or the ill will of the Issei people. So, you see, as I say, it's not something that can be easily explained in an oral conversation such as this one.

SF: Okay. In some communities, I understand that organizations had meetings or gatherings where they would for example, in the late '30s, make, sort of like, care packages for the Japanese soldiers. Some with cigarettes and toiletries and things that we would send, for example, to our GIs. And send it over to Japan to support their efforts in Manchuria, China and so forth. So I was wondering, in the Seattle community, were there any things like that?

FM: Yes, there was. And this is part of the whole scene of the difference between the Issei and Nisei. I think Nisei, most Nisei tended to look -- to feel that there was something that they did not want to be involved in themselves. Some Nisei were caught up in the sense of support for the Japanese. But I would say that, at least the college-educated population I happened to be acquainted with, looked with a good deal of doubt about this part of the activity of the Issei population. Yet, as I say, you understood why the Issei would behave as they did. After all, the Issei were excluded from participation in the American political life, and so they had behaved as you would expect them to, in response to the needs of Japan.

<End Segment 7> - Copyright © 1998 Densho. All Rights Reserved.