A BRIEF HISTORY OF SHINSHU KYOKAI MISSION
by
Rev. Roland K. Tatsuguchi
Shinshu
Kyokai Mission of Hawaii was founded on April 14, 1914 in Pawaa as a
fledgling independent group of Jodoshinshu faithful. Twenty-five
founding members met at SeisukeYamashita’s home in Liliha to form a
charter and by-laws. They determined that their group would be called
‘Shinshiyu Kiyokai.’ Its membership was comprised of issei immigrants
primarily from Hiroshima who were deeply devoted to the life and
teachings of Shinran Shonin who taught the life of “gratitude” and
“reverence” based on the Truth of Amida Buddha’s Primal Vows and Sacred
Name that is the basis of Universal Salvation for all sentient beings,
not only man.
This
humble group of immigrant alien Japanese came mainly from the Aki
regions of Hiroshima known for their devout faith and religious piety.
They had a special camaraderie and understanding of each other’s
habits, traits, customs, dialect, and common faith in Amida Buddha’s
Timeless Wisdom and Unconditional Compassion, especially for the
“unsavable person” full of spiritual blindness and moral confusions.
They were tokoro no mono because they came from the same regions of
Hiroshima. They were deeply devoted to the life of nembutsu gratitude
and reflection. Because of their unwavering faith and piety, and
because they were mainly from the Aki areas, they were known as Aki
monto, or “the faithful of Aki!”
Thus,
Shinshu Kyokai was founded and established as an independent
Jodoshinshu temple in the midst of Honpa Hongwanji Mission’s network of
religious meeting halls [fukyoo-jo] in Honolulu proper. The Honpa
Hongwanji itself was established in 1899 and incorporated in 1907. The
reason for Shinshu Kyokai’s independent beginnings can be explained by
the following factors. In the early stages of immigration, the issei
lived in tightly knit neighborhoods enclaved from other ethnic groups
due to racial, linguistic, cultural, and provincial affiliations. Pawaa
area was such a self-circumscribed neighborhood of immigrant Japanese
families closely bound together by common tastes, beliefs, dialect, and
customs. The issei did not speak English and this fact, out of all
other factors, was perhaps the key reason that kept them “culturally,”
“linguistically,” and “politically” enclaved from the then mainstream
society. For language is the conduit that “socially” and “culturally”
communicates the hopes, sentiments, customs, traditions, institutions,
family, and religion of a given people. And it is undeniable fact that
the color of one’s skin and physiognomic features serve to justify
prejudice and discrimination in the social political arena.
The
issei came as immigrants hoping to make their fortunes and quickly
return to their places of birth [Furusato]. As of consequence, many
lived in plantation camps as contract laborers isolated from mainstream
society. Others grouped together in enclaved neighborhoods basically
because of their common language, customs, and racial visibility.
Current concerns such as imminent World War I or the coming Great
Depression of the 1930’s were not their main concerns. Besides, the
islands were still a Trust Territory under the United States. And the
issei were seen as unwelcomed aliens. For the Japanese Exclusion Act
was passed by Congress in 1924. The Great Depression began in 1919 and
lasted until December 7, 1941. For some thirty years the issei in the
Pawaa area suffered from racial, economic, religious, and political
discrimination. The Pawaa community of issei immigrant families was
demographically and geographically delineated by Kalakaua Avenue to the
east, Young Street to the north, Keeaumoku Street to the west, and
Kapiolani Boulevard to the south. Today, all vestiges of this
neighborhood community with its ‘mama-san papa-san’ family run stores
are gone, replaced by impersonal hollow tile buildings and high rise
structures.
To
this enclaved group of Aki monto faithful came two Jodoshinshu
ministers from Hiroshima for a visit. Reverends Untai Toshima and
Jyakujo Takeda came to proselytize as well. Reverend Toshima was noted
for his skillful religious oratory. The Reverend Takeda was a
scholar-educator of the Jodoshinshu faith. He was one of the cofounders
of a private Buddhist school in Japan. Together, they came in 1914, the
year in which Shinshu Kyokai was later formally founded and established
as a bona fide nebulous religious institution. It was a time when the
issei were seen as aliens and had no votes. It was when sugar and
pineapple were the key agricultural industries dominated by the so
called “Big Five.”
The
then community of issei families were situated mainly in the “lower”
Aloha Lane area [now Kaheka Street]. They were mainly from Hiroshima
prefecture. Consequently, the Hiroshima dialect [Hiroshima ben] was
mainly spoken besides a mixed usage of Pidgin English when speaking to
non-Japanese. The two Reverends were also from Hiroshima. They were
warmly welcomed with “Aloha” by the Aki monto faithful in the Pawaa
neighborhood. They were just a mere handful of Aki faithful. To
celebrate the visit by the two Reverends, these devout faithful made a
special request to the local Honpa Hongwanji Betsuin Headquarters for
permission to use their fukyoo-jo near Aloha Lane so the two Reverends
could hold a service for them. Unfortunately [or fortunately], this
simple request was flatly denied by the then Bishop of Honpa Hongwanji,
the Reverend Emyo Imamura.
The
formal reason given was that both Reverends Toshima and Takeda were not
officially dispatched nor authorized to proselytize by the Nishi
Hongwanji Headquarters or do any missionary work here in the Islands.
Both were not formally dispatched to officiate services or deliver
sermons in behalf of the Honpa Hongwanji, not withstanding the fact
that they were both fully ordained Nishi Hongwanji ministers. The
refusal was based on the fact that they did not come to Hawaii through
official channels.
This
refusal was most probably the inadvertent catalyst for this handful of
Aki monto [devout Aki faithful] in the Pawaa area to form their own
worship group. Since the use of the fukyoo-jo was denied, these handful
of faithful held their first outdoor worship service where both
Reverends Toshima and Takeda officiated and spoke. This outdoor service
took place under the shade of a lichee tree in the yard of a Mr.
Wakamatsu Dote in Ahana Lane, an offshoot of Aloha Lane. These handful
of Aki faithful sat on rough outdoor mats as they “listened” to both
Reverends speak on the teachings and faith of Jodoshinshu.
The
issei living in the Pawaa area then realized the need to preserve their
language, arts, music, traditions, culture, family institutions, and
their Jodoshinshu heritage. This was now seen as crucial for them as
they raised their issei progeny in a “foreign land” where they were
essentially seen as “inferior” oriental aliens, idol worshipers,
heathens, and mainly “outsiders” to the then mainstream society
dominated by the “Big Five” interests and Puritan missionary values and
morality. There was also a shortage of Buddhist ministers serving the
growing educational, moral, and cultural needs of their children, the
first generation of Japanese Americans, the nisei who were being
assimilated and westernized through the territorial public schools.
As
a consequence, these handful of Jodoshinshu faithful living in the
“Aloha Lane” area prevailed on both Reverends to remain and serve the
spiritual needs of their fellow tokoro no mono who came mainly from the
same prefectural areas they did. Thus began the nebulous pattern of
“Shinshiyu Kiyokai Mission of Hawaii” autonomous independent
beginnings, which in the months to follow was to become a fully
incorporated religious entity. Because the need for various types or
religious services and cultural activities was seen, both Reverends
stayed on. Reverend Toshima stayed and served until 1921. Reverend
Takeda served until 1923.
The
first make-shift temple constructed was a simple sanctuary built as a
simple annex to a judo-ba at the lowest end of Aloha Lane on the makai
side. Beyond the dead end of the lane was Pake patch, one of the three
tracts of truck farms cultivated by Chinese immigrant bachelors. After
the formal founding in April of 1914, the annex was constructed and
built by November of 1914. This annex facility stood approximately
where the Pagoda Restaurant parking lot stands today. A hanging temple
bell [kan’sho] was purchased and installed in the rooftop belfry. An
Amida statue, gohon’zon, was purchased and a celebration to commemorate
the occasion was held. A sanctification ceremony was most likely also
held in the sanctuary proper to solemnly enshrine the gohon’zon. This
simple sanctuary served the Pawaa community briefly to center the Pawaa
neighborhood’s religious, social, cultural, and prefectural
associational needs.
In
1915, the Reverend Chijyo Fuji arrived to assist Reverends Toshima and
Takeda. The three not only served the fledgling membership but also
reached out into the outlying areas of Pawaa. And on occasion, even
went to the other islands to spread the Onembutsu teachings. At the
temple annex, they even taught kanbun, the cumbersome Japanese method
of reading and writing classical Chinese characters. Through the
Buddhist scriptures and Confucian Analects they instilled religious and
moral values in their promising youthful members. They also held
religious discussions, visited homes, and held some night classes. They
served also as invaluable personal counselors, cultural consultants,
and as intermediaries in reading and writing personal letters,
documents, etc. For quite a few issei could not negotiate the more
involved complexities of reading and writing in the classical Japanese
style.
The
building of a permanent temple was accomplished in three stages at
1014-1020 Kaheka Lane beginning on June 9, 1916. By this time, “Aloha
Lane” had been changed to “Kaheka Lane,” which today is Kaheka Street.
A home and property was purchased renovated into a sanctuary with
tatami floored seating areas. A congregating hall, a small work area, a
bathroom, and a kitchen made up the temple. The members celebrated the
occasion with a special installation-dedication-sanctification
ceremony. Children in chigo ceremonial garments participated in a
procession from the judo-ba annex at the lower end to the new site at
the upper end of the lane at 1014 Kaheka Lane between Young and King
streets. People then still referred to the lane as “upper” or “lower”
Aloha Lane. The hotoke-sama [Amida statue] was carried in a special
portable shrine. A formal celebration was held on October 15, 1916. The
Reverends formally led the chigo procession and solemnly placed the
Amida image finally into its new shrine in the year 1918. The
Reverend Fuji served until 1918 and returned to Japan. Reverend Takeda
served for five years and returned to Japan in 1921. Reverend Toshima
served for seven years and returned to Japan in 1923. Sometime in 1921,
a Reverend Josui Takeda of Koloa Hongwanji, son-in-law of Reverend
Toshima but not related to Reverend Jyakujo Takeda, came to serve as a
minister. Reverend Josui Takeda also returned to Japan in 1926. With
the coming and going of these ministers, the temple programs began
expanding with cultural and temple activities. Shinshu Kyokai then was
not only a social gathering place, but became a center for reaffirming
prefectural ties. Japanese customs and traditions, arts, literature,
Buddhist religious observances, etc. solidified the issei and their
nisei children with a common faith and ethnic identity.
Then,
in 1925, the Reverend Zenkai Tatsuguchi was called to serve as a
minister. The Great Depression and other political world events were
taking place. The temple was for the first time fully incorporated as
required then by the revised Territorial Laws, a year after he arrived
in April of 1926. This was an important “turning point.” For the legal
corporate status of Shinshu Kyokai was legally established for the
first time since its formal inception. Then in 1917 Zenkai’s younger
brother, Reverend Goki Tatsuguchi, was called to serve as an assistant
minister. In 1919, Reverend Goki returned to bring his wife, Yoshiko,
who he had left behind after being married a year and a half to her.
Because of the Japanese Exclusion Act of 1914, it took nine months
before Reverend Tatsuguchi could bring his wife to Hawaii.
When
Reverend Goki Tatsuguchi returned with wifeYoshiko, they became the
first husband and wife ministerial team for Shinshu Kyokai. On November
30, 1928, the Mission purchased the mauka adjacent property to the
temple and refurbished the home into a parsonage. On November 1, 1930,
son Roland Kanami Tatsuguchi was born. There were others to follow,
four daughters and another son.
After some five or so years of undergraduate and graduate studies,
Reverend Roland Tatsuguchi returned from his seminary studies at
Ryukoku University in Kyoto, Japan. After graduating from Ryukoku
University, he was fully ordained in 1956 at Nishi Hongwanji in Kyoto,
Japan. He also received his Kyoshi certification and became a
Jodoshinshu minister authorized to proselytize and spread the
Jodoshinshu teachings. Reverend Roland is the seventh minister to serve
Shinshu Kyokai since Reverend Toshima.
Eleven years after Roland was born to the Tatsuguchi's, World War II
unexpectedly erupted. The senior Tatsuguchi was, like other Buddhist
Reverends, arrested as an enemy alien and incarcerated as a POW for the
duration of the war. But the years before 1941 (1930-1941] were also
turbulent years for the Mission. For a schism had occurred and the
temple was split into two opposing factions. Without any formal
authorization, former vice-president Mankichi Goto suddenly notified
the temple officials that Reverends Untai Toshima and his son Jisai
were already on their way to Shinshu Kyokai to assume duties as head
resident-ministers. There was no prior communication or knowledge of
Mr. Goto’s action authorizing the Toshimas to come on the part of the
other temple officials. Strangely, the elder Toshima died even before
he reached Yokohama before he could depart for Honolulu by ship.
Unfortunately, however, frictions and disagreements over temple
leadership and operations began escalating with the unauthorized
arrival of Reverend Jisai Toshima.
Reverend
Goki’s brother, Reverend Zenkai, moved out and joined the opposing
faction led by Goto and Toshima’s son. The ensuing court battles which
followed sapped the resources and spirit of the members. Because of the
protracted hearings and prolonged proceedings, no official temple
business or programs could be conducted. Reverend Goki Tatsuguchi was
forced to teach at McCully Nihongo Gakko in order to support his
growing family of six children. Mrs. Tatsuguchi taught Japanese Tea
Ceremony and Flower Arrangement to supplement the family income. By
November of 1941, oldest son Roland had just reached eleven years of
age. The youngest was merely six months old.
Then
unexpectedly, World War II erupted. Buddhists ministers, for some odd
reason, were considered to be enemy aliens and immediately arrested as
POWs. After Reverend Goki Tatsuguchi’s arrest the very evening of
December 7, 1941, Shinshu Kyokai suddenly became a ghost temple for the
duration of the war. Up till then the courts were deciding who were the
rightful authorities and “head priest” of Shinshu Kyokai Mission.
Ironically, Mankichi Goto himself was also arrested as an enemy alien.
Thus, before the legal issues of rightful authority could be settled,
World War II itself suddenly threatened the very existence and survival
of Shinshu Kyokai Mission. All things Japanese came under the same
ominous uncertainty of dissolution and eventual confiscation by the
Federal authorities.
When
World War II finally ended, a long difficult struggle ensued to
relocate and reestablish Shinshu Kyokai as a viable religious
organization. When Reverend Goki returned on November 23, 1945, he was
promptly elected President of the Board at a special meeting held on
December 20, 1945. Under the leadership of Reverend Tátsuguchi and his
supportive wife with but a handful of loyal members, the long struggle
began to relocate and rebuild Shinshu Kyokai. After several difficult
years, a new site was finally found and the long awaited temple was
finally built. After the relocation and completion of the rebuilding
project, a two-day long celebration and dedication was held to
commemorate the occasion.
On
February 9, 1952, a day before the celebrative procession, a
commemorative thanksgiving service was held before the stone memorial
Hyo-Chu-Hi dedicated to the war dead. Then on the following day,
February 10, 1952, the Amida statue in a special sacred palanquin was
accompanied by a procession of marchers from 1014 Kaheka Lane to 1631
South Beretania Street. A procession of chigo and proud members were
led by Rev. Goki Tatsuguchi and accompanied by twenty-three priests
from various Buddhist denominations. A religious
installation-sanctification-dedication ceremony then was held and
followed by festivities.
In
addition to rebuilding a new temple, the Shinshu Kyokai Dormitory
adjacent to the present temple was completed on August 10, 1961. The
property adjacent to the dormitory on the Diamond Head side was also
purchased. After her husband’s death, the late Yoshiko Tatsuguchi,
continued with the work of the Mission. She was instrumental in
installing shrines for the Shinran and Rennyo hanging scrolls as well
as purchasing and erecting the long awaited temple spire. Mrs.
Tatsuguchi then, with daughter, Lois Suzuki, published the 70th
anniversary publication, SHINSHU KYOKAI MISSION OF HAWAII; 1914-1985.
She then set out on a final project, the rear addition to the present
temple housing our columbarium and multi-purpose meeting room.
Shinshu
Kyokai is now in a critical stage. We are now about to enter the
twenty-first century, another millennium in which the future survival
of man, his cultures, and planet earth itself is at stake. It is hoped
that the leadership and members of other religions and faiths in our
multi-ethnic multi-faith community will avail themselves to the
insights afforded by Jodoshinshu teachings in order to arrive at a
common ecumenical solution of problems facing us all. We need the best
of the world religions to forge the basis of a common faith that unites
all mankind. Buddhism as one of the major world religions and
Jodoshinshu as a lens of keen insights into human nature and the actual
human condition can and should contribute towards this common but
universal goal of world peace and understanding between man,
environment, and the universe. |