Japanese became the largest ethnic Asian group in the United States for most of the twentieth century and played a critical role in the expansion of agriculture in California and elsewhere. The first Japanese settlement occurred in 1869 when refugees fleeing the devastation in their Aizu Domain of the 1868 Boshin Civil War traveled to California in 1869 where they established the Wakamatsu Tea & Silk Colony Farm. Led by German arms dealer and entrepreneur John Henry Schnell, the Colony succeeded in its initial attempts to produce tea and silk, but financial problems, a severe drought, and tainted irrigation water forced the closure of the Colony in June 1871. While the Aizu colonists were unsuccessful in their endeavor, their departure from Japan as refugees, their goal of settling permanently in the United States, and their establishment of an agricultural colony was soon imitated by tens of thousands of Japanese immigrants. The Wakamatsu Colony was largely forgotten after its closure, but Japanese American historians rediscovered it in the 1920s and soon recognized it as the birthplace of Japanese America. They focused their attention on a young female colonist, Okei Ito, who died there weeks after the Colony shut down and whose grave rests on the property to this day. These writers transformed Okei-san into a pure and virtuous symbol who sacrificed her life to establish a foothold for future Japanese pioneers in California. Today many Japanese Americans regard the Wakamatsu Farm as their "Plymouth Rock" or Jamestown and have made it a major pilgrimage site. The American River Conservancy (ARC) purchased the Wakamatsu Farm property in 2010. ARC is restoring the site's historic farm house and is working to protect the Farm's extensive natural and cultural history.

Japanese became the largest ethnic Asian group in the United States for most of the twentieth century and played a critical role in the expansion of agriculture in California and elsewhere. The first Japanese settlement occurred in 1869 when refugees fleeing the devastation in their Aizu Domain of the 1868 Boshin Civil War traveled to California in 1869 where they established the Wakamatsu Tea & Silk Colony Farm. Led by German arms dealer and entrepreneur John Henry Schnell, the Colony succeeded in its initial attempts to produce tea and silk, but financial problems, a severe drought, and tainted irrigation water forced the closure of the Colony in June 1871. While the Aizu colonists were unsuccessful in their endeavor, their departure from Japan as refugees, their goal of settling permanently in the United States, and their establishment of an agricultural colony was soon imitated by tens of thousands of Japanese immigrants. The Wakamatsu Colony was largely forgotten after its closure, but Japanese American historians rediscovered it in the 1920s and soon recognized it as the birthplace of Japanese America. They focused their attention on a young female colonist, Okei Ito, who died there weeks after the Colony shut down and whose grave rests on the property to this day. These writers transformed Okei-san into a pure and virtuous symbol who sacrificed her life to establish a foothold for future Japanese pioneers in California. Today many Japanese Americans regard the Wakamatsu Farm as their "Plymouth Rock" or Jamestown and have made it a major pilgrimage site. The American River Conservancy (ARC) purchased the Wakamatsu Farm property in 2010. ARC is restoring the site's historic farm house and is working to protect the Farm's extensive natural and cultural history.

Aum Shinrikyo and Japanese Youth offers insights into Japanese spirituality by analyzing the motivations of those who joined the Aum Shinrikyo religious sect. This group attracted worldwide attention after its poison gas attack on the Tokyo subways in March, 1995. Daniel A. Metraux explores the reasons that thousands of Japanese people, many of them youths, joined the sect. He questions why they joined it, what they expected of their membership, and why they stayed involved or left. Metraux finds that most of the members got involved for religious and social reasons and did not partake in the terrorist and criminal activities of the leaders of Aum Shinrikyo. In addition, the author examines how the Aum situation reflects a growing sense of alienation from the traditional Japanese religion and culture among some of the young and middle-aged Japanese people, providing important information about the present status of the Japanese people.

Since the 1960's several Japanese New Religions have made concerted efforts to expand their operations overseas. They have focused their work in East and Southeast Asia, but there have been successful ventures into North and South America, Europe, and Australia. The most successful of these religions is the Tokyo-based Soka Gakkai, which has chapters in about 150 countries and nearly 2 million foreign members. In The International Expansion of a Modern Buddhist Movement, Daniel A. Metraux examines the expansion of this religious movement, and what makes it so appealing to many young professionals in rapidly modernizing societies.