The novel “When the Emperor was Divine” by Julie Otsuka explores the journey of a Japanese American family forced to leave their home and relocate to an internment camp during World War II. These camps were established in remote areas of the United States, such as Washington, California, and parts of Arizona, where Japanese Americans were detained. Shockingly, over half of these individuals were U.S. citizens, solely targeted due to their Japanese heritage. The book vividly portrays the struggles faced by this family, mirroring the experiences of numerous other Japanese Americans who were similarly affected. It is worth noting that a comparable situation arose in the United States after the September 11 attacks, impacting a significant number of individuals.
Muslim Americans have faced widespread persecution since the 9/11 attack. Those with brown skin are particularly targeted due to the perception that they are Muslims. Many of my friends have experienced harassment from the police following this tragedy. Muslims were viewed with suspicion and their religion and personal lives were doubted. The majority of Americans saw Islam as a violent religion rather than one of peace. However, it is important to note that a religion itself cannot be inherently bad, but rather it is the actions of its followers that can be. The terrorists responsible for 9/11 broke all laws and brought disgrace to Islam. Regardless of any claims made, they cannot be considered true Muslims because murderers have no religion, and they were mass murderers.
Muslims worldwide have faced immense suffering due to the unscrupulous actions of a few individuals. Since the tragic events of 9/11, Muslims have lived in constant fear, with many being subjected to interrogations, imprisonment, and discriminatory registration solely based on their Islamic heritage. The current situation of Muslims in the United States bears striking similarities to the experiences of Japanese Americans during World War II. Just as the Japanese were relocated to internment camps to prevent potential collaboration with the enemy, Muslims today face hatred and are unjustly labeled as enemies. Consequently, they too find themselves detained, albeit with a more implicit approach.
In addition, the author provides a thorough account of each character’s experience. The young girl expresses concern about her appearance and questions her mother about any flaws in her face, as she notices people staring at her (Otsuka 15). Unbeknownst to her, these stares are a result of her being identified as a Japanese American, and the onlookers are aware of the hardships that await them. Similarly, numerous Muslims and their families have had to endure the suspicious gazes of both police officers and pedestrians on the streets. They have had to navigate through the anger and frustration of others.
For instance, an acquaintance of mine, who wears a headscarf, frequently encounters stares while commuting on the subway. She has expressed that people treat her differently when she wears the headscarf compared to when she doesn’t. Additionally, her mother, who also wears a headscarf, was targeted with rocks on her way to the supermarket shortly after an attack. This incident forced her to seek refuge in a nearby store to escape the hostility. Feeling frightened, she temporarily stopped wearing the headscarf until the situation improved. The experiences of Muslim Americans parallel the alienation and oppression faced by Japanese Americans during World War II. In a distressing twist, many Japanese Americans now fear that history may repeat itself with Muslims following the September 11 attack. The suffering endured by Japanese Americans serves as a stark reminder that the government and the law do not always safeguard people’s rights.
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