With Telemundo’s José Díaz-Balart with the author at Tenth Annual Hispanic Television Summit, Oct. 3, 2012 in NYC.

With Telemundo’s José Díaz-Balart with the author at Tenth Annual Hispanic Television Summit, Oct. 3, 2012 in NYC.
New York, N.Y. — The cocktail chatter inside the Museum of Broadcast Communications’ glittering ballroom felt like finely tuned background music the night I met legendary talk‑show host Dick Cavett at the Giants of Broadcasting & Electronic Arts Awards in October 2013.
I was there to chronicle the evening for the Broadcasting & Cable Hall of Fame but soon found myself swept into a living archive of broadcast history—surrounded by the voices, faces, and fearless spirits that helped define American television.
Cavett glided through the doors precisely at six, an elegant figure in a navy blazer and signature wry smile. He was the “who” I most wanted to meet—an interviewer who’d matched wits with everyone from John Lennon to Katharine Hepburn. The “what” was the annual awards dinner honoring industry trailblazers.
The “when” was a crisp October evening, framed by Manhattan’s early‑fall glow. The “where” was Gotham Hall, its soaring Corinthian columns shimmering under chandeliers. And the “why”? To celebrate broadcast pioneers whose curiosity and craft still elevate public discourse.
I introduced myself as the room hushed for seating. Cavett’s hand‑shake was light, his eye contact unwavering.
He spoke softly, almost conspiratorially, about the night’s honoree, the late David Brinkley, whom he called “a masterclass in measured emphasis.”
Cavett lamented that contemporary interviews often “rush past the silence where revelations live.”
His words reminded me why mentorship—implicit or explicit—matters in media.
As dinner was served, I rotated among tables populated by giants: Lesley Stahl, Charlie Rose, and executive Fred Silverman.
Each recounted how Cavett’s long‑form conversations expanded the boundaries of television. Their anecdotes painted Cavett as both craftsman and crusader for nuance—an antidote to sound‑bite culture.
Later, backstage, Cavett confided that his Nebraska upbringing taught him “to let people finish a thought before you hurry them toward the next.”
That Midwestern patience, he believed, birthed his most revealing on‑air moments. Listening, he said, is a radical act—one our industry must recover if it hopes to serve democracy.
When Cavett accepted his award, he bypassed nostalgia to urge young producers to “stay curious, stay civil, and stay hungry for depth.” The applause lingered—an audible pledge to stewardship. Walking into the night air, I realized meeting Cavett recalibrated my own compass: good journalism isn’t merely about asking questions; it’s about granting space for answers.
At the 2013 Giants of Broadcasting Awards in New York City, I met iconic talk‑show host Dick Cavett. Amid luminaries like Lesley Stahl and Charlie Rose, Cavett’s quiet charisma highlighted the power of patient listening. His backstage reflections on curiosity and civility reframed my understanding of journalism’s purpose. The evening celebrated pioneers who shaped television and challenged attendees to safeguard depth in media. Cavett’s legacy: an urgent reminder that great interviews begin with generous silence.
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Video: J. Luce Foundation India’s Saraswati Centre Opening, Bihar (April 29, 2022)
Saraswati Centre Opening, Bihar, India – Local News – 4-29-22 (Bodhgaya)
Bihar, India, Adjacent to the second bodhi tree under which Lord Buddha sat on his path toward Enlightenment stands the Saraswati Centre in Bodhgaya. The Centre is named after the Hindu and Buddhist God for culture and education. In attendance were:
San Francisco, CA. One of the great Buddhist teachers of our time, Thich Nhat Hanh died today at Tu Hieu Pagoda in Vietnam, the Buddhist temple where he was ordained at age sixteen. Following his stroke in 2014, he had expressed a desire to return to his homeland, and, in October 2018, moved back to his home temple. There, he spent the last years of his life surrounded by his close disciples and students.
The International Plum Village Community of Engaged Buddhism released a statement announcing Nhat Hanh’s passing, followed by a schedule of live-streamed memorial ceremonies honoring their teacher to be broadcast through the week from Hue, Vietnam and Plum Village, France.
Nhat Hanh, affectionately referred to as “Thay,” by his students, has often been referred to as “the father of mindfulness.” In his 95 years, he made a global impact as a teacher, author, activist, and the founder of the Engaged Buddhism movement. His simple yet deeply profound teachings led countless people towards a life of mindfulness, joy, and peace.
Nhat Hanh suffered a brain hemorrhage in November 2014 and spent four-and-a-half months at a stroke rehabilitation clinic at Bordeaux University Hospital, after which he returned to Plum Village in France, where he was able to enjoy being “out in nature, enjoying the blossoms, listening to the birds and resting at the foot of a tree.” In July of 2015, Nhat Hanh traveled to the United States for intensive rehabilitation at San Francisco’s UCSF Medical Center. In January 2016, he returned again to Plum Village, France to be with the sangha, as shared in an update on his 92nd birthday.
In 2016, two months after his 90th birthday, Nhat Hanh expressed a wish to travel to Thailand to be closer to his homeland of Vietnam. He spent nearly two years at Thai Plum Village. In October 2018, Thich Nhat Hanh traveled to Vietnam to spend the remainder of his days at his root temple.
Nhat Hanh was born Nguyen Xuan Bao in Hué, Vietnam in October of 1926. Interested in Buddhism from an early age, he entered the monastery at Tu Hieu Temple in Vietnam at sixteen. There, he worked with his primary teacher, Zen master Thanh Quy Chan That. In 1951, Nhat Hanh was ordained as a monk after receiving training in Vietnamese Mahayana and Thien Buddhist traditions. It was then that he received the name Thich Nhat Hanh.
As Lindsay Kyte reported for Lion’s Roar in “The Life of Thich Nhat Hanh,” Nhat Hanh was sent for training at a Buddhist academy but was dissatisfied with the curriculum, wanting to study more modern subjects. He left for the University of Saigon, where he could study world literature, philosophy, psychology, and science in addition to Buddhism. He went on to begin his activist work, founding La Boi Press and the Van Hanh Buddhist University in Saigon. He also founded the School of Youth for Social Service, a neutral corps of Buddhist peace workers who established schools, built healthcare clinics, and rebuilt villages in rural areas.
Nhat Hanh accepted a fellowship to study comparative religion at Princeton University in 1960 and was subsequently appointed a lecturer in Buddhism at Columbia University. He had become fluent in English, Japanese, Chinese, Sanskrit, Pali, and English.
In 1963, a U.S.-backed military coup had overthrown the Diem regime, and Nhat Hanh returned to Vietnam to continue initiating nonviolent peace efforts. He submitted a peace proposal to the Unified Buddhist Church (UBC), calling for a cessation of hostilities, the establishment of a Buddhist institute for the country’s leaders, and the creation of a center to promote nonviolent social change.
Nhat Hanh’s mission was to engage with the suffering caused by war and injustice and to create a new strain of Buddhism that could save his country. In the formative years of the Engaged Buddhism movement, Nhat Hanh met Cao Ngoc Phuong, who would later become Sister Chan Kong. She hoped to encourage activism for the poor in the Buddhist community, and worked closely with Nhat Hanh to do so. She remained his closest disciple and collaborator for the remainder of his life.
In 1966, Nhat Hanh returned to the U.S. to lead a symposium at Cornell University on Vietnamese Buddhism. There, he met with Dr. Martin Luther King, Jr. and asked King to denounce the Vietnam War. Dr. King granted the request the following year with a speech questioning America’s involvement in the war. Soon after, he nominated Nhat Hanh for the Nobel Peace Prize. “I do not personally know of anyone more worthy of [the prize] than this gentle monk from Vietnam. His ideas for peace, if applied, would build a monument to ecumenism, to world brotherhood, to humanity,” he wrote.
In June of that year, Nhat Hanh presented a peace proposal in Washington urging Americans to stop bombing Vietnam, emphasizing that he and his followers favored neither side in the war and wanted only peace. In response, Nhat Hanh was exiled from Vietnam. He was granted asylum in France, where he became chair of the Vietnamese Buddhist Peace Delegation.
Nhat Hanh was the head the Order of Interbeing, a monastic and lay group that he founded in 1966. In 1969, he also founded the Unified Buddhist Church, and later in 1975, formed the Sweet Potatoes Meditation Center southeast of Paris, France. As the center grew in popularity, Nhat Hanh and Sister Chan Khong founded Plum Village, a vihara (Buddhist monastery) and Zen center, in the South of France in 1982.
In 1987, he founded Parallax Press in California, which publishes his writings in English. He established Deer Park Monastery in Southern California, his first monastery in America, in 2000. Since then, many dharma centers across the U.S., serving tens of thousands of lay students, have been established as part the Order of Interbeing.
After negotiations, the Vietnamese government allowed Nhat Hanh, now a well-known Buddhist teacher, to return to Vietnam for a visit in 2005. He was able to teach, publish four books in Vietnamese, travel the country, and visit his root temple. Although his first trip home stirred controversy, Nhat Hanh was allowed to return again in 2007 to support new monastics in his Order, organize chanting ceremonies to heal wounds from the Vietnam War, and lead retreats for groups of up to 10,000.
“We gauge the greatness of spiritual teachers by the depth, breadth, and impact of their teachings, and by the example their lives set for us. By all these measures, Thich Nhat Hanh is one of the leading spiritual masters of our age,” writes Lion’s Roar editor-in-chief Melvin McLeod in his introduction to The Pocket Thich Nhat Hanh.
In his lifetime, Nhat Hanh authored more than 100 books, which have been translated into 35 languages, on a vast range of subjects — from simple teachings on mindfulness to children’s books, poetry, and scholarly essays on Zen practice. His most recent book, Zen and the Art of Saving the Planet, was published by HarperCollins in October 2021. His community consists of more than 600 monastics worldwide, and there now exists more than 1000 practice communities attended by his dedicated sangha across North America and Europe.
It is estimated that Nhat Hanh created over 10,000 works of calligraphy in his life, each sharing unique, simple messages: “Breathe, you are alive”; “Happiness is here and now”; “Present moment, wonderful moment”; “Wake up; It’s now”; “This is it”. His life itself was a meditation in action, creating peace with every step.
In a newsletter to the community, Plum Village shared that starting Saturday, January 22, the global community is invited to come together online to commemorate Thich Nhat Hanh’s life and legacy. Plum Village will broadcast five days of practice and ceremonies live from Hue, Vietnam and Plum Village, France. More details can be found on their website.
“Now is a moment to come back to our mindful breathing and walking, to generate the energy of peace, compassion, and gratitude to offer our beloved Teacher. It is a moment to take refuge in our spiritual friends, our local sanghas and community, and each other,” Plum Village writes.
In his book, At Home in the World, published in 2016, Nhat Hanh addressed his inevitable death. He wrote:
This body of mine will disintegrate, but my actions will continue me… If you think I am only this body, then you have not truly seen me. When you look at my friends, you see my continuation. When you see someone walking with mindfulness and compassion, you know he is my continuation. I don’t see why we have to say “I will die,” because I can already see myself in you, in other people, and in future generations.
Even when the cloud is not there, it continues as snow or rain. It is impossible for the cloud to die. It can become rain or ice, but it cannot become nothing. The cloud does not need to have a soul in order to continue. There’s no beginning and no end. I will never die. There will be a dissolution of this body, but that does not mean my death.
I will continue, always. – Lilly Greenblatt
Lilly Greenblatt is the digital editor of LionsRoar.com. You can find more about her at lillygreenblatt.com.
Remembering Thich Nhat Hanh (1926-2022) (Jan. 21, 2022)
by Laurel Powell • Human Rights Campaign
Washington, D.C. — Today, the Human Rights Campaign Foundation (HRC) released “We Are Here: Understanding the Size of the LGBTQ+ Community,” a report analyzing recent results from the U.S. Census Bureau’s Household Pulse Survey. Based on data from respondents in the Household Pulse Survey, a national household probability survey of adults in the United States, at least 20 million adults in the United States could be lesbian, gay, bisexual, or transgender – nearly 8% of the total adult population, almost double prior estimates for the LGBTQ+ community’s size. It also suggests that more than 1% of people in the United States identify as transgender, higher than any prior estimates. Additionally, it confirms prior research showing that bisexual people represent the largest single contingent of LGBTQ+ people, at about 4% of respondents.
While many attempts have been made to document the size and demographics of the LGBTQ+ community in America, they have faced significant challenges. Sampling is difficult and bias also plays a role in respondents’ answers. In the most comprehensive and often-cited study of the LGBTQ+ community prior to today’s report, the Public Religious Research Institute’s (PRRI’s) American Values Atlas suggested that 4.4% of Americans identified as LGBTQ+. Today’s estimates nearly double that number – and may still be an undercount.
“LGBTQ+ people are here – in every town, in every city, in each and every ZIP code. This data shows what we’ve suspected: our community is larger and more widespread than we could have known up to this point. We’re proud to bring this data to light and set the stage for a future where all the millions of LGBTQ+ people in America enjoy full legal and lived equality. I commend the Biden administration and the U.S. Census Bureau for finally allowing researchers to count us, and look forward to seeing the LGBTQ+ community counted in further studies.” – Joni Madison, Human Rights Campaign Interim President
Some top-line data points from HRC’s report include:
While this represents tremendous progress in ensuring quality data collection about the LGBTQ+ community in the United States, much more can be done. As detailed in HRC’s “Blueprint for Positive Change,” the Census Bureau’s two largest surveys – the American Community Survey and the decennial U.S. Census – still do not ask questions about respondents’ sexual orientation and gender identity (SOGI). Data from these surveys is used to allocate hundreds of billions of dollars of federal funding each year, and the absence of SOGI questions negatively impacts support for the LGBTQ+ community.
For additional information about why accurate data collection is imperative in the fight for LGBTQ+ equality, read HRC’s report, “LGBTQ+ Data Collection: A Life-Saving Imperative.” Additional information on the Household Pulse Survey can be found on the U.S. Census Bureau website. For more information on the HRC Foundation’s Public Education and Research Program, visit https://www.thehrcfoundation.org/about/public-education-research-program.
New York, N.Y. Ralph Bunche, who was usually sparing with praise, once described Dag Hammarskjöld [Luce Index™ rank 98] as “the most remarkable man I have ever seen or worked with…” Hammarskjöld was certainly unique. When, in a haiku, he compared himself to a unicorn, he was not so far off the mark. He had been a prodigy since his childhood — an intellectual with an uncommon gift for public administration and practical statesmanship.
For all his success as a public servant in Sweden — head of the Foreign Office, Swedish representative in setting up the Organization for European Economic Cooperation and the Council of Europe — in his early years Hammarskjöld seems to have suffered from a nagging sense of lack of fulfillment. The theme of emptiness constantly recurs in the early pages of Markings, his spiritual diary, and with it the search for meaning, reality, a way to “transform the mirror into a doorway.” This search reached its conclusion in 1953 with his unexpected election as Secretary-General of the United Nations.
If, on tour in some distant place, he was for an hour or two relaxed, forthcoming and friendly, the mood would quickly pass. Those who tried to claim some special relationship were rebuffed. He often seemed to be indifferent to ordinary human feelings or weaknesses. Perhaps because he lacked experience of close personal relationships, he could make serious misjudgments of character, resulting in appointments that he later regretted.
He made no secret of his undoubted intellectual ascendancy and tended to lose interest in those who did not comprehend, and respond to, his practical idealism. He was unforgiving of mistakes or misunderstandings. He had a devastating if quiet temper that sometimes fell on innocent bystanders. He could be shrill in his indignation at those who he believed to be working against him.
Hammarskjöld was not usually a companionable man, but he was certainly an extraordinary one, and we were all prepared —indeed anxious — to serve him without question to the limit of our powers and endurance. When he died in a plane crash in Africa, we grieved for him as for the most intimate of friends because we realized that working with Hammarskjöld was a privilege and an experience that would never come our way again.
Some highlights from the career of Secretary-General Dag Hammarskjöld, the United Nations’ second top official who went to one to be awarded a Nobel Peace Prize after his untimely death in 1961. The Nobel Committe awarded him the prize posthumously “in gratitude for all he did, for what he achieved, for what he fought for: to create peace and goodwill among nations and men.” Credit: UN News
An intellectual in action is a fine sight. Watching Hammarskjöld tackling international crises had something in common with looking at a masterpiece or hearing a great performance. His honesty and integrity were absolute. Because stringent intellectual discipline enabled him to think through problems in advance, Hammarskjöld was usually several steps ahead of the people he was dealing with.
In negotiations he was particularly skillful at breaking an impasse between leaders bogged down in conflict. He had a phenomenal memory, a wide range of learning and an extraordinary capacity for marshaling and analyzing facts and trends. On a single Sunday afternoon in August 1961, he dictated to his assistant Hannah Platz his last and most important report to the U.N., a document of some 6,000 words setting out his position on the highly controversial issues of the time, without notes and without a pause. He made virtually no corrections to the original draft.
Inability to keep up with his esoteric allusions, conceptual subtleties and shorthand explanations inevitably narrowed his trusted circle among both national diplomats and the U.N. Secretariat. “The surgeon technically most satisfied by last night’s operation,” he cabled Henry Cabot Lodge, the US Ambassador to the UN, from the Middle East during the 1958 Lebanese crisis. “Now he must trust Mother Nature hoping strongly that anxious friends will stay out of the sick room, keep silent and wait until bandages can be taken off.” Lodge appealed to Ralph Bunche for a translation.
Charisma is an inadequate word to explain Hammarskjöld’s public impact. Like some other distinguished Swedes — Greta Garbo comes to mind — he had a pervasive personal mystique which seemed all the stronger for the fact that he was a shy man who had some difficulty in establishing personal relations with others and was often ill-at-ease in the jostle and bonhomie of ordinary life. Nonetheless, in some inexplicable way he entered the imagination of ordinary people all over the world and contrived to convey a simplified but powerful image of what he was trying to do.
He rarely did anything he thought unnecessary, never read what he did not wish to read and wasted as little time as possible in activities, social or professional, for which he had no use. I well remember his reception of an account I had written of the UN’s first Conference on the Peaceful Uses of Atomic Energy, an event of which he was particularly proud. The paper came back the same day with the the inscription, “Sorry — no time. But thanks.”
His self-discipline was firm. Even in times of crisis, he put aside an hour or two each day for intellectual pursuits: reading for pleasure and as a member of the Swedish Academy committee that awarded the Nobel Prize for literature; translating difficult works — St. John Perse, Djuna Barnes, Martin Buber — from English, French or German into Swedish; and following contemporary developments in art and music. The arts were the true companions of his bachelor life.
31 March 1953 – By a vote of ten to none, with one abstention, the Security Council decided to recommend to the General Assembly the appointment of Dag Hammarskjöld, then serving as a Minister of State for Sweden, as Secretary-General of the United Nations in succession to the Organization’s first top official, Trygve Lie of Norway, who announced his intention to resign in November 1952. Here, in the delegates lobby of the Assembly building at UN Headquarters in New York, the President of the Security Council for the month of March, Ahmed S. Bokhari (centre) of Pakistan, announces the Council’s decision to the media.
The allegations of homosexuality put about by his predecessor Trygve Lie, and regurgitated from time to time by those who disliked or resented him, had no foundation. “Because it did not find a mate/ They called/The unicorn perverted,” Hammarskjöld wrote in a haiku. He seemed to be asexual, admittedly a rare condition, and he obviously could not imagine sharing his life with another person. He told his friend, the Swedish painter Bo Beskow, that he envied the family life of some of his friends but realized that it was not for him. In Markings, he hints more than once at the perils of narcissism, of “mirroring yourself in an obituary.” He was wary of publicity and worried about the distorting effect of public success. “We have to gain a self-assurance,” he wrote, “in which we give all criticism due weight and are humble before praise.”
He certainly regarded his all-consuming job as U.N. Secretary-General as a priceless gift and dreaded its coming to an end. In his last years, he fell back more and more on a fatalistic personal mysticism that allowed him to see himself as the bearer of the message and guardian of the flame of the United Nations Charter, and sometimes as a martyr — even a human sacrifice — in the cause of international peace.
Although I worked with Hammarskjöld for eight years, I was never close to him, and it was not until his sudden death that I realized the extent of his hold over my loyalty and imagination. When I went through his papers with his friend, the Swedish diplomat Per Lind, I began to perceive more clearly the extraordinary character, intellect, and sense of mission that lay behind his achievements as Secretary- General.
He made it a potential force in its own right, especially in times of crisis — something that deeply disturbed hard-line nationalists like Nikita Khrushchev or Charles de Gaulle. He bequeathed to his successors an informal guide for tackling critical international problems.
In 2001, speaking in Hammarskjöld’s hometown, Uppsala, the seventh Secretary-General, Kofi Annan, put it this way. “There can be no better rule of thumb for a Secretary-General, as he approaches each new challenge or crisis, than to ask himself, ‘How would Hammarskjöld have handled this?'” – Brian Urquhart
Character Sketch: Dag Hammarskjöld, Second Secretary-General (Sept. 18, 2021)
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New York, N.Y. It is often surprising how young people have been that have changed the world. How little time they spent creating such tremendous change. Some of the individuals listed died before reaching a typical lifespan, while others died tragically before completing their political goals. Here is a partial chronology of ages at death.
65
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61
60
59
58
57
56
55
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53
52
51
50
49
48
47
46
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39
36
37
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35
34
33
32
31
30
29
28
27
26
25
24
23
22
21
20
19
Joan of Arc (Leader of French Army during the Hundred Years’ War)
18
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16
15
14
Tsar Peter II of Russia
[draft]
New York, N.Y. — The story of the Japanese American church in the U.S. is one of profound resilience, cultural preservation, and spiritual growth. From the early days of Japanese immigration to the post-war period of rebuilding, these churches have been centers of faith, community, and social activism.
The roots of the Japanese American church in America can be traced back to the late 19th and early 20th centuries, during a time of significant Japanese immigration to the U.S. As Japanese laborers arrived in Hawaii and the West Coast, they brought with them their religious beliefs and traditions. Initially, Buddhist temples served as the primary religious institutions for the Japanese community, reflecting the faith most commonly practiced in Japan.
However, Christianity also began to take hold among Japanese immigrants, partly due to the efforts of American missionaries who had worked in Japan and sought to continue their mission work with Japanese communities in the U.S. Protestant denominations, particularly Methodist, Episcopal, and Presbyterian churches, played a significant role in evangelizing Japanese immigrants. These churches provided not only spiritual guidance but also practical support, such as English language classes, social services, and community gatherings.
The first Japanese Christian church in the continental U.S. was the Japanese Methodist Church in San Francisco, established in 1877. Soon after, other denominations followed suit, and by the early 20th century, Japanese Christian congregations had formed in various cities across the West Coast, including Los Angeles, Seattle, and Portland.
As the Japanese American community grew, so did the number of churches and religious institutions serving them. These churches became vital centers of community life, providing a sense of belonging and identity in a foreign land. They offered not only religious services but also cultural programs, youth activities, and support networks for immigrants navigating the challenges of life in America.
However, the rise of anti-Japanese sentiment in the early 20th century posed significant challenges for these churches. Discriminatory laws, such as the Alien Land Law of 1913 and the Immigration Act of 1924, severely restricted the rights and opportunities of Japanese Americans, creating an environment of hostility and exclusion. Despite these obstacles, Japanese American churches continued to thrive, fostering a strong sense of community resilience and solidarity.
The most devastating chapter in the history of Japanese American churches came during World War II, when the U.S. government forcibly relocated and incarcerated over 120,000 Japanese Americans in internment camps. This period was a profound test of faith for the Japanese American community.
Many Japanese American churches were shuttered, their congregations dispersed to the camps. However, faith did not wane in the face of adversity. In the camps, Japanese Americans established makeshift churches, holding worship services in barracks, mess halls, and other communal spaces. These gatherings provided spiritual comfort and a sense of normalcy amidst the harsh conditions of the camps.
The camp churches were ecumenical by necessity, often blending Protestant and Catholic traditions and bringing together worshippers from various denominations. Ministers and lay leaders, many of whom were also incarcerated, played a crucial role in maintaining the spiritual well-being of the internees. The resilience of these religious communities during the internment period is a testament to the enduring strength of faith among Japanese Americans.
After the war, Japanese American churches faced the daunting task of rebuilding. Many congregations returned to their pre-war locations to find their churches vandalized, looted, or sold off. Despite these challenges, the post-war period marked a time of renewal and transformation for the Japanese American church.
In the post-war years, Japanese American churches became active in civil rights and social justice movements, reflecting the broader struggles for equality and recognition faced by the community. Churches played a key role in advocating for redress and reparations for the injustices suffered during the internment, and they supported broader efforts for racial equality in the U.S.
The post-war era also saw a diversification of religious practices within the Japanese American community. While Christian churches remained central, there was also a resurgence of interest in traditional Japanese religious practices, including Buddhism and Shinto. This period marked a blending of cultural and religious identities, as Japanese Americans sought to reconcile their heritage with their American identity.
Today, the legacy of the Japanese American church is one of resilience, adaptability, and deep community ties. Japanese American churches continue to serve as centers of spiritual life, cultural preservation, and social activism. While the demographic landscape has changed, with many Japanese Americans now living in diverse communities across the country, these churches remain vital to the preservation of Japanese American history and culture.
Modern Japanese American churches often host cultural events, language classes, and social justice initiatives, reflecting the community’s ongoing commitment to both its heritage and its future. These churches continue to play a crucial role in fostering a sense of identity and belonging among Japanese Americans, while also reaching out to broader, more diverse communities.
The story of the Japanese American church is a powerful reminder of the ways in which faith, culture, and community can sustain a people through the most challenging of times. It is a legacy that continues to inspire and guide future generations of Japanese Americans and all who value the power of faith and resilience in the face of adversity.
This history of the Japanese American church is a testament to the enduring strength of faith, the importance of community, and the resilience of a people who have overcome tremendous challenges. From its early beginnings to its role in the post-war rebuilding efforts, the Japanese American church has been, and remains, a cornerstone of the Japanese American experience in America.
Japanese American Church: Legacy of Faith, Resilience, Community (Aug. 15, 2024)
Tags: Japanese American history, Immigration, Christian Churches, World War II, Internment, Cultural Preservation
Greek mythology, with its deep roots in oral and literary traditions, predates Roman mythology by over a millennium. It is a realm where gods and goddesses are portrayed with – often exaggerated – human traits, emotions, and physical forms. The Greeks envisioned their gods, for the most part, in a familiar human likeness. Attributing to them both the beauty and flaws of mortal beings. From the thunderous Zeus to the wise Athena, the gods were at the very core of Greek culture. They had an influence on everything from art to politics.
Roman mythology, on the other hand, emerged in a society profoundly influenced by the Greeks, yet distinct in its worldview and practices. The Romans, pragmatic and disciplined, adopted most of the Greek Gods and Goddesses into their own pantheon. Often changing their names and attributes to better align with Roman values and societal norms. For instance, the Greek god of war, Ares, known for his fierce and tumultuous nature, was transformed into Mars, a more disciplined and virtuous figure in Roman culture.
Greek Name | Roman Name | Role |
Zeus | Jupiter | King of the Gods |
Hera | Juno | Goddess of Marriage |
Poseidon | Neptune | God of the Sea |
Cronus | Saturn | Youngest son of Uranus, Father of Zeus |
Aphrodite | Venus | Goddess of Love |
Hades | Pluto | God of the Underworld |
Hephaestus | Vulcan | God of the Forge |
Demeter | Ceres | Goddess of the Harvest |
Apollo | Apollo | God of Music and Medicine |
Athena | Minerva | Goddess of Wisdom |
Artemis | Diana | Goddess of the Hunt |
Ares | Mars | God of War |
Hermes | Mercury | Messenger of the Gods |
Dionysus | Bacchus | God of Wine |
Persephone | Proserpine | Goddess of the Underworld |
Eros | Cupid | God of Love |
Gaia | Terra | Goddess of Earth |
Hypnos | Somnus | God of Sleep |
Rhea | Ops | Mother of Zeus / Wife of Cronus |
Uranus | Uranus | Father of the TITANS |
Nike | Victoria | Goddess of Victory |
Eos | Aurora | Goddess of the Dawn |
Pan | Faunus | God of shepherds |
Selene | Luna | Goddess of the Moon |
Helios | Sol | God of the Sun |
Heracles | Hercules | Son of Zeus |
Odysseus | Ulysses | Greek Hero |
A Look at Greek and Roman Gods (July 26, 2021)
New York, N.Y. We know Tina Turner as the powerhouse vocalist who redefined the meaning of rock ‘n’ roll with her electrifying stage presence and soaring vocals. But beyond the glitter and glamor, we see a story of resilience, courage, and a deep-seated belief in the power of self-determination.
We’ve witnessed Tina Turner defy expectations and shatter glass ceilings throughout her remarkable career. From the early days as a backup singer to her iconic solo career, she emerged as a trailblazer, paving the way for countless female artists to follow. Her music, a potent mix of blues, rock, and soul, became a soundtrack for generations, resonating with those who dared to break free from societal norms and forge their own path.
It’s not just her music that inspires us; it’s her personal journey. We’ve watched her rise from the ashes of a tumultuous marriage, a testament to her strength and unwavering spirit. Her journey is a beacon of hope, reminding us that even in the face of adversity, we can rise above and claim our own power.
Beyond the stage, living in Switzerland, we’ve seen Tina Turner embody the values of a true global citizen. She has actively used her platform to raise awareness about crucial social issues, championing equality and advocating for the rights of women and children. We’ve witnessed her generosity, her philanthropic efforts reaching beyond borders, making a tangible difference in the lives of others.
As we reflect on her legacy, we find ourselves inspired by her unwavering belief in self-expression and the pursuit of dreams. We see in her a relentless spirit, a force of nature that refused to be silenced. Tina Turner’s journey teaches us that true power lies not in conforming but in embracing our individuality, in refusing to be defined by societal expectations, and in using our voices to advocate for change.
Her music, her life story, her activism – all converge to create a legacy that transcends generations. We are eternally grateful for the gift of Tina Turner, the Queen of Rock ‘n’ Roll, whose music and spirit continue to empower us to be our authentic selves, to fight for what we believe in, and to live life to the fullest.
The Queen of Rock ‘n’ Roll: Legacy of Empowerment and Resilience (July 15, 2021)
New York, N.Y. Roosevelt’s idea of social justice in 1932 focused on dealing with poverty, but he later expanded this to include areas such as civil rights and job security. Nowadays, social justice relates to much more than this, touching every aspect of society.
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Understanding FDR’s Concept: “Social Justice Through Social Action” (July 6, 2021)
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