ABSTRACT
One of the primary functions performed by Japanese religions overseas has historically been that of identity markers for communities of immigrants (type 11). Religious specialists from various (mainly Buddhist) organizations followed the flow of Japanese laborers to North America, Hawaii, Brazil, and elsewhere that had started at the end of the nineteenth century in order to ensure the performance of essential rituals such as those for the ancestors and funerals. Well after the end of World War II, Japanese religions were mostly active in preserving (religious) customs and cultural identity in a new (and not infrequently hostile) environment, and temples and other facilities mainly worked as community centers (Tanaka 1999). In this early phase of globalization, Japanese religions played a role as catalysts for the creation of virtual bridges ideally linking these new communities with Japan. A striking example of this function is provided by the events following the enforcement in the United States of the Immigration Act (1924), which practically halted new arrivals from Japan and, at the same time,
proved to be a windfall for the Buddhist temples. Many isseis [first generation immigrants] interpreted the law as extremely unjust. As a result, many of them, including those who were “fence sitters,” became members of Buddhist temples. The Buddhist temples came to be perceived as bastions of Japanese culture and refuges from the storm of a hostile society.
(Tanaka 1999: 6–7)