These scholars clarify the effect of globalization on Nikkei identities within the Japanese diaspora. Including inside observers from Peru, Paraguay, Canada, Bolivia, Brazil, Argentina, and the United States, the International Nikkei Research Project invited scholars from diverse disciplines to conduct research on Japanese immigrants and their descendants throughout the Americas, and in Japan among those who return as temporary labor migrants (dekasegi). Perspectives on Nikkei women’s identities and the division between those from the former Ryukyuan Kingdom (Uchinanchu) and those from Japan (Naichi) are refreshing. In addition, the editors analyze forces that bring Nikkei communities and identities together, called conjunctions (part 2), and forces that divide Nikkei, called disjunctions (part 3).

The editors test five propositions concerning the impact of globalization on Nikkei identities, with theoretical principles set by Eiichiro Azuma in the introduction to part 1, and analysis by the editors in chapter 20, “Retrospect and Prospects.” The possible types of impact that globalization might have on Nikkei identities include intensification or erosion of Nikkei identity and creation of hybrid identities, which have emerged among Okinawan immigrants, dekasegi, Nikkei women, and interracial couples. Not explored is the widely held idea that globalization intensifies economic competition and conflict among the ethnic groups within a host nation.

In part 1, “Globalization as Human Dispersal: Nikkei in the World,” Harumi Befu shows how globalization, beginning in the late 15th century, has articulated with Japanese movement overseas, and notes that in some areas, the “Japanese government should be held squarely responsible for its callous neglect of its own citizens” (p. 11). Befu identifies those that are often left unmentioned, including Japanese comfort women and overseas prostitutes, mixed-race descendants throughout Micronesia, where Japanese often outnumbered locals, the heartrending experience in Manchuria, war brides, and even expatriate Japanese businesspeople and their Nikkei support communities. Befu’s genius is to emphasize that there are several types of Nikkei community in one locale. Also in part 1, the editors discuss approaches to the study of globalization’s impact on Nikkei identity formation.

In the introduction to part 2, Lloyd Inui points out that community formation is the primary way for Japanese overseas to self-empower, and shows that the politics of ethnic reproduction are a pillar of Nikkei identities. Jeffrey Lesser, Masako Iino, Raul Araki, and Kozy Amemiya look at identity formation among Nikkei in Brazil, the United States and Canada, Peru, and Bolivia. Teruko Kumei and Emi Kasamatsu examine Japanese language education in the United States and Paraguay. Amelia Morimoto provides interview data from Peru to probe Nikkei opinion about former president Fujimori. Lane Ryo Hirabayashi ends part 2 with a comparative analysis.

In his introduction to part 3, “Disjunctions of Nikkei Identities,” Richard Kosaki writes that “these disjunctions have created tension for people of Japanese descent” but “it is not clear whether these disjunctions will result in permanent splits” in Nikkei community (p. 179).

Doris Moromisato Miasato looks at identity construction among Nikkei Peruvian women, against the backdrop of issei discourse on engendered Japanese and the gender models in the mestizo culture of Peru. Audrey Kobayashi finds that two-thirds of contemporary Japanese immigrants in Canada are women, the majority of whom go on to marry non-Japanese men. Naomi Hoki Moniz analyzes how Tizuka Yamazaki, the director of Gaijin and other films, deals with issues of race, gender, ethnicity, and national identity.

Four scholars focus on dekasegi. Edson Mori explains this reverse migration flow by reference to economic factors and government policies. Mori looks at Brazilian dekasegi; Marcelo G. Higa looks at those from Argentina. Masato Ninomiya reports on dekasegi children in Japanese schools. Yasuko I. Takezawa adds to this picture of growing internationalism in Japan with analysis of Nikkei in Kobe before and after the earthquake of 1995.

In the third section of part 3, Steven Masami Ropp argues that minority–majority dynamics can account for characteristic differences in Nikkei identity in the United States and Peru. Makoto Arakaki reminds us that in most places throughout the diaspora, parallel institutions exist for Okinawans and for mainland Japanese, to the extent that Okinawans “cannot be spoken of simply as Nikkei” (p. 306), and that, in fact, two ethnic groups exist. The question of whether Uchinanchu and Naichi interact more with each other than they do with other people is an empirical one that should animate future research.

New Worlds, New Lives is a welcome addition to the literature on diaspora from the former Ryukyuan Kingdom and from Japan. It is suitable for graduate and undergraduate study. Its real strength is its view into the contemporary communities of Nikkei in various host nations, and into Japan as host to its descendants who have become gaijin.