This Court has clearly said that a statute is not unconstitutional simply because it does not reach every facet of the evil with which it might conceivably deal,” McIlwaine responded, adding, “You cannot inflate this minority group into constitutional significance. Japanese Canadian men married to white women also requested permits, and a small number received them. The form of the exemption was an administrative permit granted to its holder on the basis of their marital or patrilineal proximity to whiteness. Marriage between a Japanese national and a non-Japanese person was first officially permitted by act of law on March 14, 1873 [2] (6th year of the Meiji Period).

In fairness and justice, an end must soon be put to the present situation, this is not what I visualized when I volunteered for the Army. Already foreshadowed by Roy Codd’s letter, it will be seen that patrilineal genealogies figured centrally in the regulation of mixed race subjects. An international marriage in Japan is a marriage between a Japanese and a non-Japanese person, in accordance with the formalities provided by the law of Japan or of a foreign land.For this reason, the RCMP did not register the children of Japanese mothers and Chinese fathers, Footnote 90 who would not have threat The Commissioner reasoned that a Japanese Canadian woman’s “national status” would follow her husband’s, and on this basis, she would qualify for a permit. Relations between white men and Japanese women in particular have occupied and continue to occupy a central position in the Western imagination, as is evident in a casual inspection of its high and popular culture, from Pierre Loti's Madame Chrysanthème, John Luther Long's Madame Butterfly to Sayonara, Shogun, and, most recently The Last Samurai, all of which [End Page 210] more or less evoke traditionally phallocentric Orientalist tropes of white Occidental male mastery and domination of exotic, sensual, passive, childlike Oriental women.

This federal agency existed within the Japanese Division of the Department of Labour to oversee the “care” of incarcerated Japanese Canadians and to coordinate their relocation. Despite this pandemic, I believe that one of the many silver linings is able to spend more quality time with our loved ones during this period. In fact, those barriers are quite interesting and fun sometimes, filling our relationship with lots of laughter. I want to make great Scottish whiskey in Japan, he told her, and she said “and I’ll be there to support you. I part ways with the portrayal of the permits as a “magic elixir” Footnote 10 that deracinated Footnote 11 Japanese women married to white men.Substantive documentation does not begin to emerge until the nineteenth century, and then primarily as a white male discourse on Japanese women. Sure, the foreign stereotypes in Massan run rampant—but it was the Taisho era, and I’m quite positive that back then foreigners had yet to use chopsticks and were completely blown away by the concept of taking shoes off before entering a home. M]y wife is Canadian born Japanese, what has happened to her family in the last three years leaves much to be decried, to put it mildly. For the permit holder, the ability to remain in the defence zone was contingent on the discretion of state administrators. Footnote 38 As such, their policy choices would mimic Europe’s past colonial practices in Asia regarding interracial families.

Marutani opened his arguments by questioning the concept of whiteness as defined under Virginia law, which barred white residents from marrying anyone who had any “trace whatsoever of any blood other than Caucasian. I gotta give Ellie credit, she doesn’t just have to learn Japanese—she has to understand gangsta Hiroshima-ben! Footnote 39 However, alongside their reports are the letters from interracial couples, which disrupt the orientalist narrative fashioned by these government men.

if even the substitutes can not be submitted, a copy of the homeland law on marriage with its source clarified, and identity certification(s) issued by the homeland's official institution(s) such as a passport, are required instead.

Footnote 45 In such cases, the legal recourse against expatriation for married Japanese Canadian women would be divorce. It also provides a glimpse into the rhetorical strategies deployed by mixed families in their dealings with the state.

The status of an orphaned child, then, aligned more with the trope of the ill-fated half-caste than with the Eurasian, which was a figure assimilated through education, dress, and attainment of the symbols of a Canadian national milieu.