Gao Peng EN2302 Level III English, Fall 2010 School of Teacher Education Kristianstad University Lena Ahlin On the Loss of Identity in When the Emperor was Divine The novel When the Emperor Was Divine tells a story of a Japanese American family’s ordeal in internment camps during World War Two. The father is arrested by the FBI because he is suspected a spy. The mother has to take care of her two children and move to the internment camp in Utah. After three years, the family is released from the internment camp; then they come back to their house and wait for the father’s return. However, after the father returns home thin and worn, the family—forever changed—attempts to piece together their new existence. It is strange that the main characters in the novel are nameless, while there are so many named unimportant characters. The change of the father and the roles the mother and children play in the novel also serve as the theme of the book. This essay aims to study the comparison of the named and nameless characters as well as the different personalities of the main family members. Through the analysis of their loss of identity, the essay also reveals the sufferings of Japanese Americans at that time vividly and draws attention to that history. To begin with I will provide a brief background on the Japanese American during World War Two. Since the Pearl Harbour Attack on December 7th 1941, the U.S opened hostilities with Japan and the relationship between the two countries reached a tense situation. The profound influence of the war is that numerous Japanese started their sufferings and hardships in the next several years. At the start of the war, the American government took a series of measures aiming at Japanese Americans in the U.S. All the Japanese Americans, no matter who they were, adults or children, had been suspected spies. In addition, more than 120,000 Japanese Americans had been sent into internment camps, which were also called relocation centers. With all kinds of unbearable treatments during the internment, a lot of Japanese chose 1 to commit suicide. The measures taken by the American government brought a lot of harm to thousands of Japanese American families mentally and physically. In When the Emperor was Divine , the author depicts the Japanese family members’ lives and ordeals in order to portray the situation in which they lose their identity at that time. The structure of this essay will contain two parts: the first one is to demonstrate the loss of identity through the study of the named and nameless characters: the second one is through the analysis of the Japanese family members' characters and experiences to indicate their loss of identity. At first, the four main characters are all nameless but with the appellation---the father, the son, the daughter and the mother. Generally speaking, if authors want their writings to be understood easily, they always choose to set names for the characters, which also can avoid confusion. But in When the Emperor was Divine, the author must mean to express a special meaning through the nameless main characters. On one hand, it is thought that the experiences of this nameless Japanese American family is not a single example but the epitome of what all Japanese American encountered at that time. Nearly 120,000 Japanese American were taken from their homes in the spring and early summer of 1942 and incarcerated in concentration camps by the United States government.(Roger Daniels, 3) So, as the quotation shows, these four nameless characters can be any Japanese in the U.S and there are still numerous Japanese trapped in that similar situation. On the other hand, what is more significant, the namelessness of the characters also indicates the loss of their identities. Because they are Japanese Ameican, they are different from the real American natives in their habits, world views and values. They live in an environment with mixed American and Japanese cultures. Even they are obsessed by their Japanese identities in American society. For example, when the mother 2 and children come back from the interment camp, they find that everything is changed and their Japanese identities may cause trouble for them. So the children say like this: We would change our names to sound more like theirs. And if our mother called out to us on the street by our real names we would turn away and pretend not to know her. We would never be mistaken for the enemy again! (Otsuka,114) From what is above, we find although the children have their own Japanese names, but they cannot use them because that may cause trouble for them. As to the relationship between name and identity, Seeman argues: “Identity, though complex, can be encoded in a name.”(Seeman, 1 paragraph) In other words, the name is the most obvious symbol of the identity. However, in order to avoid troubles, Japanese children even want to change or give up their Japanese names. In addition, they should also behave as the native American and only in this way they can never be mistaken for the enemy again. In fact, no matter how the children pretend they are no different from the natives, they are only “American-born Japanese”. They want to be the same as the natives, but they have to drop the right to use their names to avoid trouble, which is a kind of helpless sorrow. Through this arrangement of the author, readers can realize the Japanese hardships in the U.S during World War Two. In addition, there are also a lot of statements about the nameless Japanese in the novel: “We were just numbers to them, mere slaves to the Emperor. We didn't even have names. I was 326.” (Otsuka,119) This is said by a Japanese who has been arrested as a spy. When compared to the previous example, the difference between them is obvious. In the former example, the children do not want to use their real names for that their real names will expose their identities and cause trouble for them at that particular time. However, what this Japanese says manifests that they do not have the right to own their names. Even the basic right to use their own names is rejected after they are arrested. In other words, with the right to use their 3 names being deprived, they also lose their identifications. Moreover, when the Japanese family lives in the internment camp, there is also another event of the children describing the misery of them: One evening, before he (the son) went to bed, he wrote his name in the dust across the top of the table. All through the night, while he slept, more dust blew through the walls. By morning his name was gone. (Otsuka, 64) When deeply analyzing it, this plot means to express the helplessness and the suffering of nameless Japanese in the U.S. The son writes his name on the table in the evening, but by morning the name is gone. The author never explains that why his name is gone or who makes his name gone. It is not necessary to make it clear that who on earth takes his name gone, because the phrase “By morning his name was gone” has already express the helplessness of the children. This irony manifests that even though the Japanese want to record their names, there are still people who can take their name away. They have been deprived of their basic rights to prove their identities, and all of these are represented through the nameless characters depicted by the author. In addition to the main characters in the book, there is still another example relating to nameless Japanese in the internment camp. On a warm evening in April a man was shot dead by the barbed- wire fence. The guard who was on duty said the man had been trying to escape. He'd called out to him four times, the guard said, but the man had ignored him. (Otsuka, 101) This event happens in the internment camp where the Japanese family lives. In the camp, the lives of the Japanese Americans are cruel and repeating. Initially, camp authorities spied on internee activities in the different blocks in addition to the twenty-four-hour watch by armed sentries in surrounding watchtowers.( Creef,85) Everyday, everything, including eating and sleeping, they do should be supervised. They have no freedom in the internment camp; 4 they do not even have the right to take a walk in the internment camp freely. This man’s death attributes to that he has not heard the warning of the guard and his names has not been mentioned even at his funeral. Being deprived of the right to own their names is just the same as being deprived of their freedom. In the internment camp, the Japanese eventually know what the significance of the identity is. Loss of identity means they cannot be treated as human but a kind of animal which should be monitored in the internment camp. About the ordeal of Japanese in the internment camps, Renteln’s argues that: “[S]ome lost their lives as well as their dignity.” (Renteln, paragraph 6) For the guard, this man’s life is valueless because he can decide to shoot when he thinks this man is intractable. As the guard takes this man’s life, he also takes this man’s dignity. This dead man’s loss of dignity can manifest his loss of identity.