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Author: Aya Shirayama
(Hawaii and Brazil)
The book under discussion is edited by members of the University of the Ryukyus project, titled “Human Migration and the 21st Century Global Society Project.” This initiative seeks to gather practical knowledge on the comparative analysis of social systems in mainland Japan, Okinawa, and other regions, focusing on the distinctiveness and commonality of regional identities. The book comprises 11 chapters, including four chapters dedicated to the Brazilian Uchinanchuu, two chapters on the Hawaiian Uchinanchu, and additional chapters addressing the Okinawan diaspora. This website will introduce two specific chapters.
In Chapter 3, Naomi Noiri examines the survey results from the 5th Worldwide Uchinanchu Festival (2011), conducted by researchers from the University of Ryukyus Immigration Studies. The research team collected responses from Uchinanchu across various regions, including South America, the United States, Europe, Asia, and Oceania. The survey inquired about their Japanese language proficiency, social status, intentions to engage with other Uchinanchu post-festival, and the elements they believe define their identity as Uchinanchu. Noiri categorizes the Uchinanchu communities into types, with Hawaii representing an "island type" and Brazil a "continental type." In Hawaii, the majority of participants in the festival were Sansei (third generation) in their sixties. Most Hawaiian Uchinanchu identify English as their first language and consider their ancestral ties to Okinawa as the most significant aspect of their Uchinanchu identity. Due to the high concentration and cohesion of the Hawaiian Uchinanchu community, they reported the lowest intention to interact with other Uchinanchu after the festival. Conversely, continental types, such as those in Brazil and the mainland United States, are characterized by large urban centers and less concentrated communities compared to Hawaii. Consequently, their interactions with other Uchinanchu at the festival were beneficial, as they had limited prior engagement. Furthermore, these continental communities, comprising numerous large cities, included participants of diverse ages, occupations, and social classes, with a higher representation of younger individuals than in the Hawaiian Uchinanchu. Ultimately, this chapter reflects the findings from the fifth Worldwide Uchinanchu Festival, acknowledging that the current circumstances and perspectives of the Worldwide Uchinanchu Festival may have evolved since then.
In Chapter 5, Munehiro Machida conducts a comparative analysis of Nikkei (Japanese descendants) and Okinawan organizations in Brazil, with reference to Japanese newspapers in the country. Brazil hosts a population of 1.8 million Japanese immigrants, of which 10% are Okinawans (Gibo 2013). There exist three principal Nikkei organizations; however, some Japanese Brazilians advocate for these organizations to be inclusive of both Japanese Brazilians and Brazilians at large. The social infrastructure of these organizations is reportedly deteriorating due to economic challenges. In contrast, the Okinawan organizations in Brazil exhibit stronger communal bonds than those of Japanese Brazilians. Notably, the Okinawa Kenjinkai (Prefectural organization) and the Cultural Center were consolidated in 2008. During the centennial celebration of Okinawan immigration to Brazil, 700 individuals from Okinawa and 1,500 from outside Brazil participated, underscoring the robust nature of the Okinawan community in Brazil.
(Mainland Japan)
This is the first English book about the Okinawan diaspora in Japan, especially Osaka prefecture. The author conducted extensive fieldwork and interviews in the Taisho Ward of Osaka City over a two-year period (1999-2001), supplemented by follow-up research in 2002, 2004, 2006, and 2008. The study examines the influence of Okinawa's complex historical context on Okinawan immigrants in Japan. A total of 116 interviews were conducted, involving 313 respondents who completed a questionnaire regarding Okinawan immigrants in Osaka. The author delineates the prejudices and discrimination faced by these individuals and their families in Osaka. For instance, Okinawan immigrants in mainland Japan encountered employment and housing discrimination, lower wages, and substandard working conditions. Despite the "Okinawan boom” following Okinawa's reversion to Japan in 1972, many Japanese continued to perceive Japan as a homogeneous nation, overlooking individual and regional diversity on the mainland. Thus, the book draws comparisons between the experiences of Okinawan immigrants and those of other minority groups in Japan, as well as migrants and minorities in various regions, while acknowledging the significant differences in circumstances and among individuals.
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