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Producing Okinawan Cultural Identity in Hawai`i’s 'Multicultural Paradise' 多文化の楽園ハワイで沖縄の文化的アイデンティティを作り出す Matthew Allen

March 9, 2015 Volume 13 | Issue 10 | Number 5

Introduction Cultural identity, Stuart Hall reminds us, is not fixed; it is 'always in process, and always constituted within, not outside, representation' (Hall 1990: 222). This paper highlights some of the issues associated with the fluidity of identity, and the processes involved in constituting cultural identity within specific types of representation. It uses as a central platform the case of a third generation Japanese/Okinawan boy born in Hawai`i diagnosed with encephalitis, who was healed contentiously by modern US medical science, Okinawan shamanism, or charismatic Christianity, depending on the perspective of the observer. The father's response to his own identity crisis triggered by his son's illness and recovery provides an interesting example of how individual agency can lead to the transformation of cultural identity within a highly specific representative context. This article uses interviews as a basis – and one interview in particular – conducted with a high-profile, highly accomplished Hawai'ian-born second generation Japanese/Okinawan musician, teacher and community leader, Grant (Sandaa)1 Murata, the father of the boy, recorded in Honolulu in November and December 2004.2 In the decade or so that has passed since these interviews were recorded, Grant has cemented his reputation as a senior, committed community leader of Okinawans in Hawai'i. Although the story he narrates about his son below is important, the focus of this essay is on the impact of the events described in the story on Grant's own identity construction. Demographically a member of both the Hawai`i an-born Asian/American majority and the Okinawan minority3, his identity in contemporary Hawai'i is contingent on his choice of ethnic and cultural orientation. And since the events described below, he has identified primarily with his Uchinaanchu (Okinawan) heritage.4 Grant's story reveals a number of themes about the processes involved in identity formation, and transformation, located in this case within contemporary Hawai'i. Hall's suggestion that identity can only be constituted within representation is a useful starting point from which to think through the messages in the story below. Indeed how Grant made the transition from Japanese American/Asian American to Uchinaanchu revolves around this premise. Until he was able to identify as Uchinaanchu he was unable to resolve many aspects of his life. His son's illness and his 'miraculous' recovery were the catalysts that enabled Grant to make the discursive transition to becoming Uchinaanchu, and to develop his subsequent position on both the role of Okinawan culture in healing his son, and his views on Hawai'i an-born Okinawans' lives and identities. This consciousness occurred within his representation of himself as first Japanese American, and then as Uchinaanchu in Hawai'i. Grant's Miracle Story Grant's son was diagnosed with severe encephalitis when he was seven years old in 2001.  After three months in a Honolulu public hospital the medical team's prognosis was that due to the severity of the condition he would make only a partial recovery, and would experience only limited independence after rehabilitation. In effect he would be a highly dependent invalid, unable to walk or to talk, and the parents would need to buy a special wheelchair and bed. There was a good chance that he would be able to communicate however, possibly through writing even if he was unable to speak. Grant's wife, a sansei5 Hawai'ian born Okinawan, mobilized her spiritual supporters, members of a charismatic Christian church group to which she belonged, to conduct daily bedside vigils beside the boy. There they prayed, sang hymns and talked to him, even though he was unable to respond. Grant was cynical about the value of these meetings at the boy's bedside. 'You know, I said to my wife, 'You people6 have a saying about selling your soul to the devil. Well, I'd do that if that's what it took to save my boy.'7 That day he phoned his sanshin teacher in Okinawa, Terukina sensei.8 I said, 'The doctor gave us a really down to earth analysis of this boy. Either we're going to lose him, or he's not going to get much better, and we just have to live with it.' He said, 'Do you know how he contracted it?' And I said that we didn't have any idea.  He said, 'Are wa, byouki de wa nai yo.' [That's not an illness]. I said, 'What the hell you mean – byouki de wa nai yo?' You're looking at a kid like this. Nothing is registering. He has to be fed by a tube. At the beginning when we talked to him, he could look at us, so we knew he was aware, but after the second month, there was no response. He was in a coma at that time. I didn't voice it, but I thought to myself, 'What the hell does he know about this kind of shit?' You know. When his son was hospitalized Grant had yet to discover his own Uchinaanchu heritage,9 yet he had reflexively contacted Terukina sensei to talk about his son's illness, rather than his own parents, because he was 'like a father' to him. In response to the phone call, Terukina told him that coincidentally he was coming to Hawai`i in March to perform, and that he should stand firm with the boy, and continue to give him all his love. 'The ancestors will not let him die,' he told him. Ryukyu Koten Afuso-ryu Ongaku Kenkyu Choichi Kai's 'Living Treasure,' Terukina Choichi, Sandaa's teacher written up in the Honolulu Festival website in 2010. From this point in the story, I would like to let Grant narrate the turn of events in his own words: When sensei came I expected the worst. Friday he calls me and says, 'My wife and I, and my son, and my wife's older sister10 would like to go to the hospital.' So I piled six of us into my Lexus sedan and went to the hospital. I still remember real well. We had the last room in the corridor. Sensei, the wife, the sister, and I all walked into the hospital room. But the older sister sat outside the door. She wouldn't come into the room. Terukina's wife came into the room, and she looked at the boy, and talked to him. The boy sort of looked at her and at them. And then she kind of under her breath, she said, 'Kore daijobu' [this is fine]. And she left the room. After she left the room, she went to talk to her sister. And then her sister came in the room. And then she said [in Okinawan], 'Sanda (Grant's Okinawan nickname). Can I touch his body, his head?' 'Dozo,' I said.  So she started to the boy, she touched his head and his body. When her hands came to his lower back, she stopped and said, 'Something's in his stomach.' 'Oh yeah,' I said. 'He has a feeding tube.' 'Ah, Here it's cold.' She touched him and said, 'This child's fine. He's ok. And then she says, 'This bed shouldn't be in this position. Can we set it up like this?' Terukina's sister was a yuta. While yuta occupy an ambiguous and somewhat anachronistic position in Okinawa, practitioners can have significant, often positive impacts on patient health. Using Okinawan signifiers, and genealogy in particular yuta are able to read what they see as ancestral problems, problems with environment, spirituality, or infestation from sources that are beyond the ken of most people, and often employ geomancy, counseling and spiritual solutions to enable their clients to solve their issues.11 Next day was performance day. We had 24 hour round the clock surveillance on the kid. About 2:30, which was exactly the same time of day we were at the hospital the previous day, I got a page on my pager from this frantic old lady, one of the aunties who was watching the boy. I called her and she couldn't speak – she seemed to be shocked… Goddamn, I thought, he'd died. 'Speak,' I said. 'Oh my god, did he go?' 'He's talking!' she said. Now you gotta understand. We didn't hear this kid talking for two months already. We were told that if anything, speech was going to return to him the last. It was like a dream come true for us at this point, from what the doctors were telling us. She said that she was doing something, and she turned her back, and the boy said to her, 'Auntie, I'm thirsty. Can I have some water?' Then I finished the performance and went to the hospital, and he was trying to walk! The next morning, he was holding on to the side of the bed and he would walk. Then he told me that he wanted to eat something: 'I want to put something in my mouth,' he said. 'I don't want to eat with this stuff.' Perhaps, as significantly, Ms Terukina took Grant aside to tell him that he needed to do some genealogical research into his own background: Terukina's sister told me 'you need to find the person who give birth to you. Whether it be just to say 'hi,' and go to the hakka and make aisatsu, you've got to find her.' [Visit your mother's grave and present yourself appropriately]. And then Terukina's wife said to me, 'I told you some years ago, who are you? First of all you need to start from this point in order to move on.' So, finally there's a reason for me to do so. So I looked for my grandmother, and I found her. And then I found the ancestral home. There are still some more things that I need to take care of as far as where to go aisatsu. Though my mother's Okinawan, my father's naichi.12 I was told that I need to also find my natural father's side. Even though they're Yamatonchu [Japanese] I have to go to aisatsu…13   Following this episode, Grant and his wife divorced over the personal and belief issues that had become more pronounced during the boy's hospitalisation (his wife retained custody of the boy).