Kristen Hayashi

I think that's one of the reasons why ECA are eligible for naturalization as part of the Walter McCarran Act in 1952, and why immigration is allowed to continue after that long period of no immigration from Japan.

People of my generation, I was born in 61. I mean, it's still kind of a strange shift in American history that Japan goes from being such an arch enemy to being such an arch ally. You know, we're such a dependable ally. But what's lost in that conversation is still prejudice and still problems, certainly for those decades afterwards, 50s and 60s. It takes a long, long time for this wound to heal.

People of my generation, I was born in 61. I mean, it's still kind of a strange shift in American history that Japan goes from being such an arch enemy to being such an arch ally. You know, we're such a dependable ally. But what's lost in that conversation is still prejudice and still problems, certainly for those decades afterwards, 50s and 60s. It takes a long, long time for this wound to heal.

People of my generation, I was born in 61. I mean, it's still kind of a strange shift in American history that Japan goes from being such an arch enemy to being such an arch ally. You know, we're such a dependable ally. But what's lost in that conversation is still prejudice and still problems, certainly for those decades afterwards, 50s and 60s. It takes a long, long time for this wound to heal.

That's right. And that's something that's really important, too, is I think that former incarcerees, you know, didn't talk about what happened to them during World War II. They felt like there was a lot of shame, even though they didn't do anything wrong. They just wanted to look to the future.

That's right. And that's something that's really important, too, is I think that former incarcerees, you know, didn't talk about what happened to them during World War II. They felt like there was a lot of shame, even though they didn't do anything wrong. They just wanted to look to the future.

That's right. And that's something that's really important, too, is I think that former incarcerees, you know, didn't talk about what happened to them during World War II. They felt like there was a lot of shame, even though they didn't do anything wrong. They just wanted to look to the future.

So the next generation who, you know, many of them are either born during World War II or after start to ask questions about, you know, what happened to our family during World War II? Why was I born in a place like Wyoming? And they had no idea. But I think this next generation, the Sanse, are sort of influenced by the social movements of the 1960s.

So the next generation who, you know, many of them are either born during World War II or after start to ask questions about, you know, what happened to our family during World War II? Why was I born in a place like Wyoming? And they had no idea. But I think this next generation, the Sanse, are sort of influenced by the social movements of the 1960s.

So the next generation who, you know, many of them are either born during World War II or after start to ask questions about, you know, what happened to our family during World War II? Why was I born in a place like Wyoming? And they had no idea. But I think this next generation, the Sanse, are sort of influenced by the social movements of the 1960s.

And they start to question what the government has done in the past. They're inspired by the anti-war movement, the women's movement, civil rights movement, and ethnic studies movement. And they start to ask these questions. And they feel that what the government did was wrong. And they want to get some kind of recourse back.

And they start to question what the government has done in the past. They're inspired by the anti-war movement, the women's movement, civil rights movement, and ethnic studies movement. And they start to ask these questions. And they feel that what the government did was wrong. And they want to get some kind of recourse back.

And they start to question what the government has done in the past. They're inspired by the anti-war movement, the women's movement, civil rights movement, and ethnic studies movement. And they start to ask these questions. And they feel that what the government did was wrong. And they want to get some kind of recourse back.

And so this is kind of when discussions of redress come up in the 1960s and 70s. But it's really because of the next generation who pushes for this.

And so this is kind of when discussions of redress come up in the 1960s and 70s. But it's really because of the next generation who pushes for this.

And so this is kind of when discussions of redress come up in the 1960s and 70s. But it's really because of the next generation who pushes for this.

And we're talking about reparations. When does that happen? And how much are people paid? And what effect does that have on Japanese Americans, would you say?

And we're talking about reparations. When does that happen? And how much are people paid? And what effect does that have on Japanese Americans, would you say?

And we're talking about reparations. When does that happen? And how much are people paid? And what effect does that have on Japanese Americans, would you say?

So we talk about how, you know, what did you need to get a formal apology from the United States government? I mean, that's a profound act by the government. So you needed political representation in Congress. So in the 1950s, that's when you start to see Japanese Americans elected to Congress, first with Senator Inoue, who was a World War II veteran.