The Mamiya Years, 1937-1975
During the tenure of 8th Minister Mamiya, community engagement expanded and, after World War II, reflected the diversity of the population surrounding the Mission--Japanese, Filipino, Chinese, Portuguese, Scot, German and others. During World War II, the Mission was closed and Rev. Mamiya interned. After the War, community activities flourished, ranging from baseball, boy scouts, and aikido to feeding workers and their families during strikes of the 1940's and 1950's. At the end of 1962, Hakalau Plantation ceased to exist as a corporate entity and the camps, sugar cane lands and production facilities became part of Pepeekeo Sugar Company. In the 1960's and 1970's, camps were dismantled, and homes sold on a removal basis. Church members moved to Pepeekeo, Hilo and elsewhere. Church membership declined as the population moved away. Nevertheless, the commitment to support the community remained strong.
Broader Community Embraced and Activities and Support Expanded Under Minister Mamiya Bin-no
On June 1st, 1937, Mamiya Bin-no was appointed to the Eighth Minister of Hakalau Mission taking over Minister Yamanaka’s place. He welcomed his wife Teruko the following year.
The Japanese School flourished with approximately 300 students and four teachers. Since all the buildings had been built during Minister Yamanaka’s time, no additional new buildings or remodeling was required. Rev. Mamiya's focus was enrichment the Mission activities and, as a result, participation increased. With the bombing of Pearl Harbor and the U.S. entry into World War II, martial law was imposed. Rev. Mamiya was arrested by the FBI on December 7, 1941. All activity at the Hakalau Jodo Mission ceased. General orders were issued December 8, 1941, establishing restrictions for Japanese aliens, many of whom worked on the plantation. Note: Japanese immigrants to Hawaiʻi in the period 1920 to 1952 were prevented from becoming naturalized citizens. The restrictions included:
According to current Hakalau residents living in Hakalau during World War II, these restrictions meant that local Japanese did not gather, and many destroyed Japanese relics or any objects which could be viewed as indicators of allegiance to Japan. |
Eighth Minister Mamiya Bin-no, 1937-1975
Combined information from the Federal government (US) and The Hawai`i Internee Directory of the Japanese Cultural Center of Hawai'i (HID) provides a somewhat inconsistent chronology of Rev. Mamiya's internment experience. His record in the Hawai`i Internee Directory is based on the Hawai`i Internee Lists in Patsy Saiki's "Ganbare", Keiho Soga's "Life behind Barbed Wire", and Suikei Furuya's "Haisho Tenten". It also includes information in the Center's archival collections that were donated by Mamiya's fellow internees, and the Crystal City family camp directory. As such, it is subject to revision based on new information.
The chronology below cites the source (US or HID), but does not include information from one of Rev. Mamiya's sons that he spent some time in South Carolina. More research is required.
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In 1944-1945, before Rev. Mamiya returned, the Mission opened for various activities in the Social Hall, including the Hakalau Civic Club, Hakalau Athletics, and private gatherings as well as the resumption of Sunday School.
January 5, 1945
January 17, 1945
January 18, 1945
February 19, 1945
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November 18, 1945
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November 20, 1945
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All articles above are from the Hawaii Tribune Herald, accessed via Newspapers.com. There were no newspaper articles about gatherings at the Hakalau Jodo Mission published in 1942-44.
After Rev. Mamiya and his family returned to Hakalau in December 1945, he expanded the religious services and Buddhist gatherings and organizations, and added many community activities, all of which are detailed below. Of course, he was assisted in this effort by the community leaders who had remained active during his long absence. Key among these leaders were Hiyokichi Fujioka, Tatsuo Goto, Tatsue Inomoto, Shizue Kawamoto, Tomeo Kawamoto, Sayoko Kikuchi, Satoru Kurisu, Kikue Matsunami, Mitsue Matsunami, Yasuo Matsunami, Toraichi Morikawa, Tomiko Nakano, Hideo Ochiai, Toichi Toyofuku, and Misako Umei.
Religious services and Buddhist Gatherings
Religious services and rituals and Buddhist gatherings resumed after the war, including:
Funerals
There are a number of ceremonies in Japanese Buddhism surrounding death and the remembrance of the dead, principally family members and ancestors. These are a time for the family and/or larger temple community to come together to bear witness to those family and friends who have already entered the Pure Land and to re-affirm their relationship to them and to Amida Buddha through chanting the nembutsu.
Funerals provided the opportunity to honor the recently deceased, support the family and celebrate the community. Many of the funeral pictures are large, requiring a special camera. Because the population of the plantation was relatively small, there was only one photographer with such a camera.
Religious services and Buddhist Gatherings
Religious services and rituals and Buddhist gatherings resumed after the war, including:
- Religious services featuring the major ceremonies of Jōdo-shū sect
- Funerals to honor the deceased, support the family and celebrate the community
- Obon to honor ancestors and express appreciation for all that they did
- Sunday School
- Anniversary Celebrations of the Mission
- Fujinkai Celebrations (Women's Association) to showcase and honor the community
- Mochi Pounding to honor ancestors and ensure good health and fortune in the coming New Year
Funerals
There are a number of ceremonies in Japanese Buddhism surrounding death and the remembrance of the dead, principally family members and ancestors. These are a time for the family and/or larger temple community to come together to bear witness to those family and friends who have already entered the Pure Land and to re-affirm their relationship to them and to Amida Buddha through chanting the nembutsu.
Funerals provided the opportunity to honor the recently deceased, support the family and celebrate the community. Many of the funeral pictures are large, requiring a special camera. Because the population of the plantation was relatively small, there was only one photographer with such a camera.
Hanamatsu Hanaoka, Deceased on February 7th, 1939 at the age of 65. He worked as a storekeeper and lived with the Ouye family (1910 and 1920 census). In front of Ouye Store in Umauma. Rev. Mamiya is just left of center. The officiating minister is to the right, probably Hongwanji, not Jodo-Shu. Waichi Ouye is believed to be the one holding the urn in the middle of the front row. Photo from the Waichi Ouye Collection, courtesy of his family.
Funeral, date unknown. Rev. Mamiya seated to the left of the casket. Copy of photo hanging in the Social Hall.
Memorial service for Onso Chinen, Private from the 100th Battalion, in front of the Hakalau Jodo Mission. Pvt. Chinen died in Italy on November 29, 1943. The memorial service took place in late February-early March 1949.
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Hawaii Tribune Herald, March 2, 1949, accessed via Newspapers.com
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Obon
After the war, the Mission resumed observance of Obon, another ceremony of remembrance and the traditional summer festival to welcome home ancestral spirits.This Buddhist observance came to Hawai`i in the late 19th century with a large wave of Japanese immigrants. Obon is observed in Hawai`i during the summer months, when family members place flowers and food on the graves of ancestors and friends and recite the nembutsu, an expression of appreciation, before the family altar.
The centerpiece of the ceremony is the bon dance. It is believed that the first bon dances were performed in the fields where the immigrants labored, and in between houses on the plantation. Later dances were held in temple courtyards. As work schedules began to conform to the Western five-day week, bon dances began to be scheduled for weekends. The bon dance is a way of expressing gratitude to ancestors and loved ones no longer here. It is a way of reflecting upon the preciousness and fragility of this life. Even though the sense of loss of family and loved ones is strong, a festive mood prevails at the dance.
After the war, the Mission resumed observance of Obon, another ceremony of remembrance and the traditional summer festival to welcome home ancestral spirits.This Buddhist observance came to Hawai`i in the late 19th century with a large wave of Japanese immigrants. Obon is observed in Hawai`i during the summer months, when family members place flowers and food on the graves of ancestors and friends and recite the nembutsu, an expression of appreciation, before the family altar.
The centerpiece of the ceremony is the bon dance. It is believed that the first bon dances were performed in the fields where the immigrants labored, and in between houses on the plantation. Later dances were held in temple courtyards. As work schedules began to conform to the Western five-day week, bon dances began to be scheduled for weekends. The bon dance is a way of expressing gratitude to ancestors and loved ones no longer here. It is a way of reflecting upon the preciousness and fragility of this life. Even though the sense of loss of family and loved ones is strong, a festive mood prevails at the dance.
Emi Uemura grew up in Hakalau Upper Camp and remembers...
I saw a list of of O-Bon services and this bought back memories... |
Photo of boat used to celebrate O-Bon, "The Voice of Hakalau", August 1960
Note: Sholei (Shorei) Nagashi is an event to see the spirits off, similar to lantern floating.
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Other Festivals and Observances
Hanamatsuri is a celebration of Buddha's (Siddhartha Gautama, the Indian prince who would become the Buddha) birthday. It is also the celebration of spring and is considered a flower festival and a celebration of Japanese culture. A lot of Hanamatsuri celebrations are kid-focused and feature children dressed in historical and traditional Japanese costumes. |
Hanamatsuri circa 1950. Photo courtesy of Emi Uemura.
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Sunday School
Hakalau Jodo Mission Sunday School, 6-15-47
Front (1st) Row: Barbara Endo, Carol Nishimoto, Emi Uemura, Sheila Ueda, Susan Ito, Randy Ouye, Royden Ouchie, Roy Mamiya, Waichi Uemura
2nd Row: Annette Omonaka, Sarah Hirata, June Nishimoto, Lillian Yoshida, Betty Tabata, Thelma Kimura, Richard Yoshida, Harold Takehiro, Thomas Kawamoto
3rd Row: Akiko Uemura, June Hirata, Lorraine Hirata, Michio Uemura, Lawrence Mamiya, Colin Morikawa, Cullen Higa, Donald Ueda
4th Row: Ayako Tabata, M. Takehiro, Maureen Ueda, Sadako Kikuchi, Richard Hirai, Winifred Morikawa, Allen Nishimoto, George Ueda
Tatsuko Inomoto, Chiemi Yumoto, Tomiko Nakano, Edna Ouchie, Fumie Fuji, Shizue Kawamoto, Ronald Morikawa, Stanley Morikawa, Shigeru Ito, Mr. Ouchie, Mr. T. Morikawa, Raymond Matsunami, Rev. B. Mamiya, Mrs. T. Mamiya
Photo courtesy of Emi Uemura
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Anniversary Celebrations
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Hawaii Tribune Herald, November 5, 1952, accessed via Newspapers.com
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The Voice of Hakalau, October 1962
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Despite popular belief that Japanese women were not active in their community, they in fact commonly organized themselves into fujinkai (women's clubs) whose main function was to facilitate activities within various churches, temples, and organizations. Although commonly associated with Jōdo Shinshū temples, women were also active in other Buddhist sects including Nichiren Buddhism as well as Christian churches both in Hawai'i and the Mainland.[While some priests organized fujinkai, their wives and members of the congregation also organized these supportive groups. Fujinkai are often invisible in the Japanese American historical record, but they provided critical social, financial, and religious support that strengthened its female community.
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Hawaii Tribune Herald, March 9, 1941, accessed via Newspapers.com.
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Hawaii Times 3/12/1970, accessed from the Hoover Institute's (Stanford University) Hoji Shinbun Digital Collection, translated by Rev. Junshin Miyazaki:
Rev. & Mrs. Ryokai Itakura visited Hawaii Times escorted by Rev. Mamiya.
They were in Hawaii from 1920-1929, worked for Lahaina and Hakalau Jodo Missions. They invited by their students of Hakalau Japanese School. Rev. Itakura said 'I am very grateful. In today's Japan, the four indebtedness to society, parents, teachers, and country have been forgotten, but I am moved that the people of Hawaii are always thinking of the past.' They will stay until the 22nd.
Rev. & Mrs. Ryokai Itakura visited Hawaii Times escorted by Rev. Mamiya.
They were in Hawaii from 1920-1929, worked for Lahaina and Hakalau Jodo Missions. They invited by their students of Hakalau Japanese School. Rev. Itakura said 'I am very grateful. In today's Japan, the four indebtedness to society, parents, teachers, and country have been forgotten, but I am moved that the people of Hawaii are always thinking of the past.' They will stay until the 22nd.
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Hawaii Tribune Herald, March 11, 1970, p. 3, accessed via Newspapers.com
Hawaii Times, 3/25/70, accessed from the Hoover Institute's (Stanford University) Hoji Shinbun Digital Collection, translated by Rev. Junshin Miyazaki:
Welcome and farewell party for Rev. & Mrs. Itakura is successful
The 50th anniversary of Hakalau Meisho Fujinkai was held on 3/19/1970 5 p.m..
Rev. & Mrs. Itakura attended. Many of their students showed up.
The 50th anniversary of Hakalau Meisho Fujinkai was held on 3/19/1970 5 p.m..
Rev. & Mrs. Itakura attended. Many of their students showed up.
- Welcome address: Teruo Yoshida
- Grace for meal: Rev. Mamiya
- Everyone talked stories until after 10 p.m.
Hawaii Tribune Herald, March 25, 1970, accessed via Newspapers.com
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Hawaii Tribune Herald, March 8, 1970, p. 2, accessed via Newspapers.com
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No Japanese household is without mochi—or pounded rice—on New Year’s Day because it is an offering that is traditionally presented to Kami (gods) and one’s ancestors on festive occasions. Originally, the mochi that was presented to Kami was then divided up and given to each person to eat to ensure good health and fortune. During the Mamiya Years, the Hakalau Jodo Mission carried out the annual tradition of mochitsuki as a community celebration welcoming the New Year.
Today the tradition continues in Wailea in late December each year. |
Source: Ken Okimoto, Exploring the Hamakua Coast: A Pictorial Guide to
the Plantation Era, Watermark Publishing, 2002. Picture from the Sugino Collection.
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Community Activities
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The Hakalau Jodo Mission was always a place for the community to gather. Initially, the population was almost entirely Japanese and community gatherings were geared towards Japanese culture and Japanese Pure Land Buddhism. Over time, especially during the time of Rev. Mamiya, the population became more diverse and the community gatherings increased and became more diverse to meet community needs.
The Voice of Hakalau article of July 1947 (to the right) sums up the commitment and availability of the Mission to the community, "irrespective of race, color or creed". Among the community activities during this period:
As I was growing up in upper camp of Hakalau. We to learn to do craft. On Saturday morning Mrs. Mamiya taught us how to do Japanese embroidery (Japanese shishu). It was a fine silk tread or weaving handbags or flower arrangement. I guess this kept me from getting into mischievous or how to be lady like. Now, I think about it the children now days does not have those experience. These activities are portrayed in the pictures below:
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The Voice of Hakalau, July 1947
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Plays
Hinode Taiiku Club, Engei No Yube, August 7, 1937. Source: copy of photo currently hanging in the Hakalau Jodo Mission.
Baseball
Baseball team sponsored by the Hakalau Jodo Mission, circa 1937-1939. Little boy to the left is Carl Yamagata.
2nd row: Z Matsunami, Masayoshi Ogata, ?,?, Hochi Ueda
3rd row, Belly Yugawa, Megumi Yugawa, ?, ?.
4th row: Takeo Ogata, ?, ?.
Mr. Mihara was the team manager. Photo from the Waichi Ouye collection, courtesy of his family.
Boy Scouts
Cub Scouts, Troop 5, circa 1954-55. Left to right:
Kneeling: Gary Morishita, Van Dale Furusho
1st row: George Muramatsu, Calvin Motoda, Wayne Yoshida, Ken Forbes
2nd row: Gary Yoshizumi, Curtis Ochiai, Chadwick Andagan, Francis Ouye, Melvin Souza
3rd row: John Kunishi, Mrs Andagan, Wilfred Morikawa, Mrs Souza. Photo and identification of individuals provided by Calvin Motoda.
Boy Scouts in the Hakalau Jodo Mission Social Hall, circa late 1940's-early 1950's. Scout Master Toraichi Morikawa at far left.
L to R, 1st Row: Colin Morikawa, ??, Lawrence Mamiya, Paul Conol, Calvin Hirai.
2nd Row: Pedro Conol, Edward Tavares, Richard Yoshida, Allan Nishimoto, Richard Hirai, Minoru Takehiro, Makoto Mihara, Donald Ueda, Moses Paiva.
3rd Row: ? Takehiro, Cronin Higa, William Fujimori, Mitsuro Bento, Edwin Fujimori, Bernard Mihara, Paul Nishimoto, Willis Morikawa.
4th Row: Wilfred Morikawa, Kazuto Samura, James Valenciano, Mr. Raymond Matsunami.
5th Row: Scout Master Mr. T. Morikawa, Mr. Shigeru Ito, George Ueda, Edward Murai, ??, Thomas Sakata, Ronald Morikawa, Stanley Morikawa.
2nd Row: Pedro Conol, Edward Tavares, Richard Yoshida, Allan Nishimoto, Richard Hirai, Minoru Takehiro, Makoto Mihara, Donald Ueda, Moses Paiva.
3rd Row: ? Takehiro, Cronin Higa, William Fujimori, Mitsuro Bento, Edwin Fujimori, Bernard Mihara, Paul Nishimoto, Willis Morikawa.
4th Row: Wilfred Morikawa, Kazuto Samura, James Valenciano, Mr. Raymond Matsunami.
5th Row: Scout Master Mr. T. Morikawa, Mr. Shigeru Ito, George Ueda, Edward Murai, ??, Thomas Sakata, Ronald Morikawa, Stanley Morikawa.
Aikido
Aikido is a modern Japanese martial art developed by Morihei Ueshiba as a synthesis of his martial studies, philosophy, and religious beliefs. Aikido is often translated as "the way of unifying (with) life energy" or as "the way of harmonious spirit". Ueshiba's goal was to create an art that practitioners could use to defend themselves while also protecting their attacker from injury. Aikido was introduced to Hawaii from Japan by Sensei Ueshiba in 1953:
Aikido is a modern Japanese martial art developed by Morihei Ueshiba as a synthesis of his martial studies, philosophy, and religious beliefs. Aikido is often translated as "the way of unifying (with) life energy" or as "the way of harmonious spirit". Ueshiba's goal was to create an art that practitioners could use to defend themselves while also protecting their attacker from injury. Aikido was introduced to Hawaii from Japan by Sensei Ueshiba in 1953:
I have come to Hawaii in order to build a "silver bridge". Until now, I have remained in Japan, building a "golden bridge" to unite Japan, but henceforward, I wish to build a bridge to bring the different countries of the world together through the harmony and love contained in aikido. I think that aiki, offspring of the martial arts, can unite the people of the world in harmony, in the true spirit of budo, enveloping the world in unchanging love.
- Morihei Ueshiba, Founder of Aikido
Aikido class run by Takashi Nonaka and Takashi Yugawa sponserd by the Hakalau Jodo Mission, circa 1963. Front Row: Betty Nishiyama, Corrine Yugawa, Barbara Jean Nishimoto, Jeff and Nancy McCall , Eleanor Fujimori, Cherylin Ito, Robert Garcia
2nd Row: Francis Ouye, Gaylen Udo, Rudy Morishita, Lincoln Fujimori, Van Dale Furusho, Wayne Yoshida, Lester Alipio
3rd Row: Clyde Yoshimura, Calvin Motoda, Neal Ouye, William Garcia, Maurice Motoda, Delbert Ouye, Paul Yoshida
4th Row: Masa Sunahara, Takashi Nonaka, Takashi Yugawa, Jack Ouye, Merrill Ito. Photo from the Waichi Ouye Collection, courtesy of his family. Participants identified by Jamie Yugawa, Cal Motoda and Charmaine Kamaka.
Support for Workers and Their Families during Labor Strikes
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Disputes between Management and Labor impacted Hawaii's sugar greatly in the 1920's and especially in the 1940's and 1950's. While the Hakalau Plantation Company was known for good worker relations, it was not immune to industry-wide strikes.
The Hakalau Jodo Mission supported workers during strikes by feeding workers and their families. |
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