Joseph Kurihara watched the furniture pile higher and higher on the streets of Terminal Island. Tables and chairs, mattresses and bed frames, refrigerators and radio consoles had been dragged into alleyways and arranged in haphazard stacks. It was February 25, 1942, two and a half months after the attack on Pearl Harbor, and the U.S. Navy had given the island’s residents 48 hours to pack up and leave. An industrial stretch of land in the Port of Los Angeles, Terminal Island was home to a string of canneries, a Japanese American fishing community of about 3,500, and, crucially, a naval base. A week earlier, President Franklin D. Roosevelt had signed Executive Order 9066, authorizing military commanders to designate areas from which “any or all persons may be excluded.” The order made no mention of race, but its target was clear: people who were ethnically Japanese. FBI agents had already rounded up and arrested most of Terminal Island’s men, leaving women to choose what to keep and what to leave behind. Kurihara watched as children cried in the street and peddlers bought air-conditioning units and pianos from evacuating families for prices he described as “next to robbery.” “Could this be America,” he later wrote, “the America which so blatantly preaches ‘Democracy’? ” Before long, the chaos Kurihara witnessed on Terminal Island was playing out elsewhere. In March, Lieutenant General John L. DeWitt, the head of the Western Defense Command, began using Roosevelt’s executive order to exclude all people “of Japanese ancestry” from large swaths of the West Coast. The Japanese, DeWitt reasoned, were racially untrustworthy, and thus even people like Kurihara, an American citizen who had joined the Army and deployed to the Western Front during the First World War, posed an espionage risk. “A Jap is a Jap,” DeWitt told newspapers. The military forced Kurihara and more than 125,000 others from their homes, confining them to a circuit of remote prison camps. Many Japanese Americans attempted to demonstrate their loyalty to the United States through stoic acceptance of the government’s orders. Some even volunteered to fight for the country that had imprisoned them: The 442nd Regimental Combat Team and 100th Infantry Battalion, a segregated Army unit of Japanese Americans, became the most decorated military unit in American history (relative to its size and length of service), fighting the Nazis through Italy and into France. Scouts from the unit were among the first troops to liberate one of Dachau’s camps. In the years after the war, their feats helped burnish a legend of Asian American exceptionalism; their sacrifice affirmed their belonging. This was the narrative of “Japanese internment” that reigned among my father’s generation. When my grandmother was 20, she and her family were uprooted from Los Angeles and sent to a barbed-wire-enclosed camp in Heart Mountain, Wyoming, for nearly a year; my grandfather volunteered for the 442nd from Hawaii and was wounded by a grenade fragment in northern Italy. I grew up understanding the 442nd’s success as a triumphant denouement to internment, which in turn obscured the suffering of the period. I didn’t have to think too hard about what had happened at Terminal Island or Heart Mountain, or what either said about America. Kurihara, though, was unwilling to ignore the gap between his country’s stated principles and its actions. He had always believed in democracy, he wrote, but what he saw at Terminal Island demonstrated that “even democracy is a demon in time of war.” During the years he spent incarcerated, shuttled through a succession of punitive detention sites, his doubts festered. He had already served in a war for the United States, and still the country accused him of disloyalty. Kurihara became a scourge of the Japanese Americans urging acquiescence, a radical who for a time openly embraced violence. If America had no faith in him, why would he have faith in America? The care package, it seemed, had meant a lot. “I hereby most sincerely thank you for the generous package you have sent us Soldier Boys,” Kurihara wrote to the Red Cross chapter of Hurley, Wisconsin. It was 1917, the era of the original I WANT YOU poster, and the 22-year-old Kurihara had volunteered for the Army. Stationed at Camp Custer, in Michigan, he was the only nonwhite soldier in his 1,100-man artillery unit. “By the name you will note that I am a Japanese,” his letter continued, “but just the same I’m an American. An American to the last.” Kurihara was born in Hawaii in 1895. His parents had emigrated from Japan as plantation workers, joining a cohort that came to be known as the issei, or first generation of the Japanese diaspora. Kurihara and his four siblings were nisei, members of the second generation. After Hawaii was seized by the United States in 1898, Kurihara and others born in the islands were granted U.S. citizenship. [From the January 2025 issue: Adrienne LaFrance on what America owes Hawai‘i] In 1915, he moved to California alone, in hopes of eventually attending medical school. There, his biographer, Eileen Tamura, notes, he was shocked to discover widespread antipathy toward Asians. Once, as Kurihara walked through central Sacramento, a man approached and kicked him in the stomach. Elsewhere in the city, children pelted him with rocks. The word Jap, he wrote in an unpublished autobiography, was almost a “universal title.” But Kurihara seemed to believe that this was the bigotry of individuals, not of the country itself. A friend told Kurihara that midwesterners were more tolerant, so he moved to Michigan. Not long afterward, he enlisted. On July 30, 1918, Kurihara’s division deployed to the Western Front and prepared to drive into Germany, but its planned assault never occurred: On November 11, the armistice ended the war. The following September, Kurihara returned to the United States and was discharged in San Francisco. On a streetcar in the city, still wearing his Army uniform, he heard a man spit “Jap.” After the war, Kurihara settled in Los Angeles, working as
