News


Palo Alto Buddhist Temple marks milestone

Community celebrates 100 years of faith, friendship with open house

It was born out of an idea discussed in a cemetery and it grew as a place of worship for Palo Alto's Buddhist community. It became a decades-long refuge from racism for Japanese and Japanese American residents has grown into a diverse spiritual community embraced by all races.

The Palo Alto Buddhist Temple, at 2751 Louis Road, will celebrate its 100th anniversary on Oct. 12 by doing what its practitioners have always emphasized as part of their faith: It is opening its doors to the greater community in gratitude and appreciation with workshops, a service, children's events, Obon dances and taiko drumming. The activities are aimed at non-Buddhists, temple President Wayne Montgomery said.

The 250-household congregation has long been the host of the annual Obon festival, a well-known celebration of Japanese culture with drumming, dance, food and bonsai demonstrations. But its inner workings and its community deeds are perhaps less known.

The Buddhist temple got its start in Palo Alto's Alta Mesa Memorial Park in spring 1914. A dozen Issei men (first-generation settlers) had gathered for a Hanami Bosan Kai, or flower-viewing ceremony. The nearest Buddhist temple was in San Francisco, and the men asked Bishop Koyu Uchida to start a place to worship in Palo Alto, according to the book, "Palo Alto: A Centennial History."

Uchida commuted from San Francisco to lead monthly services in members' homes. By 1915, membership grew and services became weekly at the Kaneda Home Laundry, which was located on Emerson Street.

Members rented a home on Ramona Street in 1925, and then purchased another Ramona residence in 1927, Floyd Kameda, past president, told the Weekly. But it was not called a temple at that time. Named the Japanese Buddhist Church of Palo Alto and later, the Palo Alto Buddhist Church, members sought to abate the prevailing racism of the time by blending in as a church.

"It was a choice to better fit in and not stand out," Eimi Okano of the Buddhist Women's Association, said.

Members continued to worship at the Ramona home until 1942, when many of the city's Japanese immigrant and Japanese-American families were forced into internment camps, Kameda said.

Fearing that its organizations would be considered subversive, temple members burned letters and documents and stored sacred articles in San Francisco, according the Palo Alto centennial history book.

Kameda recounted the stories of his family from that time: "My family evacuated to Colorado and a Caucasian woman offered her farm up for sharecropping, but a great majority of Japanese Americans were imprisoned," he said.

The internments left families penniless and shattered the congregation. But a few members returned to Palo Alto after being released from the camps in 1945 and again started gathering in homes to worship. As more returned, temple members assembled in the Native Sons Hall in downtown Palo Alto in 1946 and began the Dharma School to enhance spiritual education.

"It was difficult for people to move back. Realtors wouldn't sell to Japanese Americans," Kameda said.

Buddhism stresses compassion and wisdom, and self-examination over blaming others, and the Issei and Nisei (second generation) who were forced into the camps and who lost all of their possessions did not talk about their experiences, Kameda said. Instead, they rebuilt their congregation one member at a time.

In the post-war years and succeeding decades, they still faced prejudice. The temple became not only a place for spiritual community, but a community center as well, he said.

"In schools, students weren't allowed to participate in sports, so we had athletic activities -- basketball, baseball," he said.

Members began to discuss building a house of worship, Kameda said. They purchased an empty lot on Louis Road and constructed the current temple, which was dedicated in 1954.

"The temple started out as very strongly Japanese American. There was a lot of social interaction, and attendance of high school kids was very strong here," he said.

But as members became more assimilated and felt "more American," the temple became less of a social hub, he said. In the 1960s and 70s, young people found a voice and pushed for change, forming Asians for Community Acion and other groups. Sensei -- third-generation Japanese Americans -- pushed for redress from the federal government for those who were interned.

The temple also changed. It dropped its "Japanese" appellation in recognition of its wider, non-Japanese membership, and by the 1970s it had adopted the name Palo Alto Buddhist Temple. It dropped its Japanese-language services except for a short monthly service for older members.

The temple's demographics began a major shift starting in the 1980s. An increase in mixed marriages brought in new membership, past president Charles Dene said, as mates began joining Buddhist spouses and adopting the faith.

Today, members hold food drives and reach out in other ways to the wider community, Kameda said.

The women's group prepares food baskets and delivers barrels for the Ecumenical Hunger Program and the Palo Alto Food Closet, and they bring school supplies to East Bay communities. Project Linus makes colorful fleece blankets for children in hospitals. The Dharma School's students cook meals from scratch and deliver and serve the food at a shelter.

A good neighbor "is someone who thinks and speaks and acts in an unselfish way," Kameda said.

The temple community has tried to reflect its Buddhist teachings in its interactions with the neighborhood. The temple considered allowing a cell phone tower on the property, as other religious organizations have done, providing monthly income generated by the leases. But temple leadership decided against a tower because neighbors opposed it, Montgomery said.

The cavernous gym where teams of youth found camaraderie is more empty than in the past, and the ceiling tiles are spotted and grayed. But teams still play here, and a stage at the back end still hosts taiko drumming concerts and other events, Montgomery said.

On Tuesday, Montgomery unlocked the doors to the sanctuary, or hondo. With its ornately carved altar and incense stand, the sanctuary gave off an aura of peace.

In this 100th year, the temple and its grounds are undergoing a makeover, with plans for a new kitchen and revitalized classrooms and senior center. The sanctuary recently got its pews reupholstered, he said.

As a boy growing up in Palo Alto, Montgomery used to ride his bike past the temple and came faithfully to its annual Obon festivals; he didn't know the temple or its people. But he was drawn here, and he married a Buddhist woman and joined the faith.

"I never dreamed I would have come here and become temple president. It was just a church I came to once a year to eat chicken," he said.

Comments

Like this comment
Posted by neighbor
a resident of Midtown
on Sep 28, 2014 at 10:21 am

Thank you for this history of a well respected Palo Alto institution. I was surprised to read that non-white Palo Alto residents were allowed to purchase property in the 1920s. What was the address of the original temple on Ramona Street? Was that confiscated by the government during WW2? Does the building still exist? I'm glad that the temple members were able to build a new temple after the war.


1 person likes this
Posted by KungFucius
a resident of Stanford
on Sep 28, 2014 at 1:27 pm

Please do not confuse zen. Buddhism with other kinds of Buddhism. Zen is a sort of "renegade" sect of Buddhism. It ignores many of the tenets of the other, and original, Buddhist sects.


1 person likes this
Posted by Truthseeker
a resident of Duveneck/St. Francis
on Sep 30, 2014 at 1:00 pm

Truthseeker is a registered user.

Hello @KungFucius:
>Please do not confuse zen. Buddhism with other kinds of Buddhism. Zen is a sort of "renegade" sect of Buddhism. It ignores many of the tenets of the other, and original, Buddhist sects.

First, the Palo Alto Buddhist Temple is NOT a Zen Buddhist center; they follow Pureland Buddhism, more specifically, Jodo Shinshu. I am confused as to how your comments are relevant to this article.

Second, I don't understand why you call Zen "renegade". By the same token, Tibetan Buddhism would be called renegade since they have all sorts of deities and bodhisatvas, as would Pureland. Wouldn't you agree that if you understand the Four Noble Truths, try to follow the Eightfold Noble Path, and take refuge in the Buddha, the Dharma, and the Sangha, you are a Buddhist? There are slight differences in practices, rituals, and world view among sects; but not more or less than sects of other religions.

The only "original" Buddhist sects are the ones that existed in India before Buddhism spread to the west, north, and east. What we call Theravada Buddhism today is probably the closest thing. Others went extinct. Most of the mundane practices disappeared as Buddhist philosophy became absorbed into the prevailing Brahmanist practices, as political power shifted from the Mauryas to the Guptas; but the principles persisted, distinct from the deistic Hinduism of modern India. Anything that took shape in China and Japan would not be considered "original". Yet all are rooted in the same fundamental teachings. Zen is not much different from most other Mahayana sects. Most scholars agree that Zen (= Cha'an = Dhyana) originated with the Indian monk Bodhidharma, who brought the teachings to China. Like any philosophy, it evolved over time.

At the end of the day, if the Dharma is to survive the test of time, it will need to be adapted to the needs of each culture and period in history. I would be interested to hear your reactions to my comments, and further explanation of your thoughts. This is not a typical conversation on Palo Alto Online! :-)


Like this comment
Posted by Truthseeker
a resident of Duveneck/St. Francis
on Sep 30, 2014 at 1:03 pm

Truthseeker is a registered user.

Sue Dremann, thank you for the interesting article. PABT has been a fixture in Palo Alto and the Bay Area for so long, and it is nice to see its history depicted thoughtfully.


Sorry, but further commenting on this topic has been closed.

Post-election reflections -- and sponges
By Diana Diamond | 13 comments | 1,523 views

El Camino: Another scheme to increase congestion?
By Douglas Moran | 7 comments | 1,233 views

Couples: Philosophy of Love
By Chandrama Anderson | 0 comments | 1,196 views

Trials of My Grandmother
By Aldis Petriceks | 1 comment | 650 views