Yemyo Imamura:
Connecting the Dots
by Dr. Alfred Bloom, Emeritus Professor of Religion, University of Hawai’i
Honpa Hongwanji Mission
will celebrate the 750th Anniversary of Shinran’s (1173-1262)
death in 2011 and also the 120th anniversary of the establishment
of the Hongwanji Hawaii Betsuin. During this time it is good to recall the
history in which the foundation for the Hongwanji was laid in Hawaii. The
focal point for considering this history is the second Bishop Yemyo Imamura
(1900-1932) who was a towering figure in the history of Buddhism in Hawaii.
Yemyo
Imamura not only placed the Hongwanji in a position of leadership among the
Buddhist denominations by his long tenure and activism, but as a person he
possessed a broad and creative vision for Buddhism. Yet there is much that
lies hidden behind him. In this essay, we want to make a few suggestions to
give perspective and depth to his life.
In order to do this, we
must first mention Abbot Myonyo (1850–1903)
who was the
leader of Hongwanji in Japan through the transition of the Meiji period and
Japan’s opening to the West. Abbot Myonyo also had a broad vision for
Hongwanji in the developing modern society of Japan, attempting to reform
the sect to adapt it to the new age. However, he notably failed because of
the conservatism of other leaders of the sect. Nevertheless, turning his
attention to overseas missions, he established missions in Hawaii, sending
first Rev. Kagahi Soryu, later followed by Rev. Satomi Honi who became the
first Bishop (Kantoku, now Socho) in Hawaii. He was soon succeeded by Rev.
Yemyo Imamura, his nephew, in 1900, three years before Myonyo died. He came
to Hawaii at the age of 33.
Rev. Yemyo Imamura for
his part was to have been the successor of the Sentokuji in Fukui
prefecture. He initially studied under the Kangaku (a high level position in
Hongwanji) Rev. Ama Tokumon. This is significant because, as a priest in
Kyoto, Ama was the head of Kahokan which had a liberal environment and
co-mingling of students from various sects, studying general Buddhism. It
was a more liberal environment. In addition, while studying at the Hongwanji
Futsukyoko (Common Study School), Imamura joined the reform-minded Hanseikai
and Kaigai Senyokai (Association for Overseas Propagation). He served as the
editor of the publication Hanseikai Zasshi which later became the periodical
Chuo Koron, which continues to today. Hanseikai means “Gathering for
Reflection.” It also strove for significant change in the Hongwanji to meet
the demands of the new society. Later with a scholarship, Imamura studied
under Fukuzawa Yukichi (1835-1901) who advocated enlightenment-education and
modern education. Imamura graduated from the Keio University founded by
Fukuzawa.
It is entirely possible
that Abbot Myonyo supported Imamura. However, since reform had failed in
Japan, perhaps Hongwanji could take a different path in a foreign land.
Further, advocating reforms within a very conservative institution would be
difficult in the future. Therefore, Yemyo acceded to the request of his
uncle to go to Hawaii. When he became Bishop, Imamura laid the groundwork
for the adaptation of Buddhism in American society. He developed an English
hymn book, together with Rev. Shinkaku Hunt, a Caucasian minister, and
established a Dharma school (Sunday school) system. He also promoted
education, establishing schools at each temple and in Honolulu, a Japanese
High School. It should be noted that despite intensive Christian evangelism,
Bishop Imamura cooperated with Rev. Takie Okumura in assisting Nisei youth
get an education in mainland schools.
Imamura envisioned and
began English services, while establishing the English Department. In later
years he initiated the Young Buddhist Association and the International
Buddhist Institute which drew numbers of non-Japanese members, reaching
about 68 persons. They published several issues of the Hawaii Buddhist
Annual which contained essays by numerous members on Buddhist topics. Yemyo
Imamura was a farsighted, progressive leader.
Through friendship with
Mrs. Mary Foster, the Hongwanji had received land where the present Betsuin
(a Japanese term for the head temple in a region) and the Mission school
stand. Here he built a grand temple, largely in Indian style, as a symbol
for the universality of Buddhism. The interior was outfitted with pews and a
pulpit, combining western elements with a traditional Japanese altar. It was
dedicated in 1918 with a gala celebration.
Imamura also met
Buddhist leaders who passed through Hawaii such as Anagarika Dharmapala from
then- Ceylon who founded the Mahabodhi society in India, and the famous
Chinese scholar-monk Tai Hsu who advocated harmony between science and
Buddhism. Important Japanese scholars also came to Hawaii such as Takakusu
Junjiro, who founded the Musashino University. He worked with Imamura to
establish a Japanese Library which later became the basis for the Asian
collection as the University of Hawaii.
Another possible
connection with Yemyo Imamura may be Lady Takeko Kujo, the daughter of Abbot
Myonyo. She was well educated, modern minded and independent. She was known
for her social work, her poetry, and her work on behalf of Buddhist women.
In the English Gatha-hymn book used in Hawaii, we find two of her poems,
Seiya (Splendor of an Evening Sky) and Gassho no Uta (Song of Gassho [palms
together]). It is possible that Bishop Imamura knew and admired the work of
Lady Kujo. In that interconnected world of Hongwanji clergy, there is strong
possibility that she may have affirmed his efforts, as did her brother Abbot
Ohtani Kozui.
Of great importance
historically was Bishop Imamura’s alliance with the sugar workers and their
efforts to elevate their economic position. Implied within the Mahayana
principles of compassion and interdependence is a social awareness whereby
the bodhisattva shares in and uplifts the sufferings of sentient beings. It
is a note sounded also in the Gatha of Weighty Vows (Juseige), constantly
chanted in Shin temples. It reads: "Should I fail to save all in need (the
poor and foolish), I would never attain Enlightenment."
In addition, Bishop
Imamura opposed the effort to close the Language schools. He called
attention in his writings to the hypocritical efforts of political leaders
to close the schools while advocating democracy. The opponents of the
language schools claimed that they were un-American and promoted the view
that one could not be a good American unless one was a Christian. Despite
legislation in the territorial legislature to close the school, the U.S.
Supreme Court decided in favor of the schools, settling that issue.
With this broad ideal
in the background, Bishop Yemyo
Imamura (Bishop 1900-1932) involved himself in a variety of efforts
to educate and improve the welfare of the Japanese immigrants who labored on
the sugar plantations. He stated that since he came to Hawai'i, "I continued
in my small way to work together with my fellow immigrants on religious,
educational, social welfare and other vital services." In the face of
opposition to Buddhism in the mainly Christian community, he wrote essays
defending the compatibility of Buddhism with democracy (Democracy According
to the Buddhist Viewpoint) and science. He also advocated complete equality
of all people.
Bishop Imamura's commitment to the welfare of workers was first demonstrated
in 1904 when he was called in to mediate a labor dispute at the Waipahu
plantation, which even the Japanese consul could not resolve. As a result of
this incident and the influence of religion in ending the strike, the
planters donated land and assistance in building temples, probably aimed at
coopting the members. However, these gestures did not prevent Bishop
Imamura and the Hongwanji from supporting the
workers just demands in later disputes such as that in 1920.
In this difficult
strike Bishop Imamura brought the weight of
Hongwanji together with the Bishops of the other Buddhist denominations to
the support of sugar strikers. The Bishops wrote a letter to the Hawai'i
Sugar Planters Association urging them to improve wages and working
conditions in response to their efforts over the years to encourage workers
to be faithful and productive. They supported their demand that wages be
increased from 77 cents a day to $1.25, calling attention to the ancient
Buddhist Kutadanta Sutta which states that disturbances arise when people do
not have sufficient income to live contentedly.
Their effort was met
with disinformation and charges of "alien conspiracy" and anti-Americanism.
The minister of the Central Union Church, Rev. Albert Palmer, recognized the
justice of their complaint and tried to help, while Japanese Christian
ministers urged their members not to participate. Despite recriminations,
3000 strikers marched in Honolulu, carrying a picture of Lincoln borrowed
from the Soto Mission.
This incident, among
the numerous labor struggles extending from 1886 to 1939, was particularly
onerous because issues of wages, ethnicity, nationality, politics and
religion complicated the labor situation and were exploited by management.
The suffering of the strike was further increased by the outbreak of an
influenza epidemic which took 1,088 lives. Strikers who were evicted from
their plantation homes took refuge in temples.
Bishop
Imamura and other Buddhist leaders were called ungrateful for the
support temples had received from the growers, as well as censured for
interfering in the strike and advising the workers. Denunciation of Buddhism
continued, alleging that it was an effort to compete with Christianity and
dominate the sugar industry.
Bishop
Imamura was a social activist in the broadest sense of the term,
motivated by a deep desire for the well-being of all people. In his vision
and achievements which extend beyond those dealing with labor disputes, we
can observe the potentiality of Buddhism not only to speak a word of
consolation about human destiny in the hereafter, but also in the here and
now.
In conclusion, Bishop
Yemyo Imamura had a tenure of some thirty years during which he laid the
religious and social foundations of the Hongwanji. His progressive spirit
has continued to influence the Hongwanji, despite the legal struggles over
language schools in the 1920s and the disruptions of war and cultural
closure it brought to the community. Now the future opens and Hongwanji is
moving to recapture that spirit through its educational institutions, the
Hongwanji Mission school and the Pacific Buddhist Academy, as well as
increasing participation of the clergy and members in the social welfare of
the community with such efforts as Project Dana and the success of young
students in gaining the recognition of Peace day in the Hawaii legislature.
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