Human Welfare and Culture Studies
Organ of the Japanese Society for the Study of Human Welfare and Culture

2013 Vol.22

Confirm your Thoughts on Human Welfare and Culture in the Wake of the Loss of a Master of Welfare:

Thinking about Diversity and Equality ………………………………………………… Mizue TSUKITA 2

“Lessons from Earthquake Disasters: Rebuilding of Livelihoods”
Rebuilding of Livelihoods: Based on a Concept of Creative Human Welfare and Culture
…………………………………………………………………………………………………Hiroshi KATODA 5

“Affluent Life”: Deep-seated Uncertainty ………………………………………… Makoto NAGAYAMA 17

Survey on Welfare and Cultural Activities of Support Groups for the Great East Japan Earthquake Victims
……………………………………………………………… Yasunori ISHIDA ／ Masakazu FUKUYAMA 26

A Source of Organization in Supporting Activities among Handicapped Children after the War in Japan:
Focusing on Chikako KATO, a Pioneer in“Te wo Tsunagu no Undo”
……………………………………………………………… Hiroshi NAKASHIMA / Midori SONOKAWA 39

Social Welfare Support Required for Genkai-Shuraku－A Case Study Based on Research of Administrative
Staffs and Local Residents on Miyoshi City, Tokushima Prefecture－…………… Tetsuji KINOUCHI 52

The Evaluation Research of Music Activities as“Human Welfare and Culture Studies”through Analyzing
Voice Training Report of the Client with Disability ………………………………… Kaori HAYASHI 69

Significance of the Person Concerned Study as the Minority: Issues of the own Culture
…………………………………………………………………………………………………… Kenichi SUDA 83

Active Listening in a Nursing Home ……………………………………………………… Kiyokazu HORI 94

Seminar Commemorating Yasuko ICHIBANGASE
“How to Put Yasuko ICHIBANGASE’s Spirit into the Future of the Japanese Society for the Study of Human
Welfare and Culture”
Keynote Address 1 Human Welfare and Culture Proposed by Yasuko ICHIBANGASE
…………………………………………………………………………………………………… Kiyoshi BABA 103

Keynote Address 2 Yasuko ICHIBANGASE and Creative Human Welfare and Culture
……………………………………………………………………………………………… Hiroshi KATODA 107

Open Discussion The Goal of the Japanese Society for the Study of Human Welfare and Culture: the Legacy
of Yasuko ICHIBANGASE ………………………………………………………………………………… 113
 Haruko SHIMADA
Osamu KAWABATA, Sekiya SONODA, Satoji SAKURAI, Chihiro TADA

Edited by
The Japanese Society for the Study of
Human Welfare and Culture

◆ Preface
Let’s not lose the masters of welfare.
Let’s strengthen our commitment to welfare culture
-While Considering Diversity and Equality
Mizue Tsukita

When changing, the philosophy of protecting the upbringing and rights of children must not be neglected. The nation’s plan for the next 100 years is based on education.
The plan for the nation’s 100th anniversary is based on education. When I served as a member of the Reconstruction Committee for the Great Hanshin-Awaji Earthquake, I was concerned that the major direction of the committee would be to create a new type of education system.
When he served as a member of the Great Hanshin-Awaji Earthquake Reconstruction Committee, the main policy was to give priority to the construction of a box structure such as a reconstruction memorial hall. However, he was aware of where the elderly and people with disabilities were living.
However, he also pointed out that there were areas where relief was possible because volunteers knew where the elderly and disabled people lived and rushed to their aid immediately, and areas where they could not.
The number of people who died in the areas where the volunteers were able to save the elderly and the disabled differed greatly from those in the areas where they were not able to do so.
It is important to know each other’s living conditions on a daily basis. It is important to know who is living alone, where they are, and what they are doing.
and what kind of activities they are engaged in, it will be possible to rescue them during the initial volunteer activities.
If you know where they live alone and how they behave, you can rescue them during the initial volunteer activities. For this purpose, it is important to include in the report a proposal to create a gathering place (even a shack) for the elderly and others in each elementary school district.
We put our heart and soul into the report to include opinions on the creation of a gathering place (even if it is a shack) for elderly people in an elementary school district. In addition, we expressed many other opinions from the welfare point of view, but the Ichiban-gase opinion was the most important.
However, it was difficult to include one line of the Ichiban-gase opinion in the report. Nevertheless, we kept the viewpoint of protecting people’s lives and livelihoods.
I was very much impressed with his perspectives on social welfare.
Social welfare has become a widely accepted term due to the efforts of Dr. Ichigase and his predecessors as well as the demands of the times.
However, the declining birthrate and aging population, the However, the declining birthrate, aging population, regional decline due to depopulation, expansion of informal employment even among young people, and weakening of the safety net have all contributed to the decline of social welfare.
The decline of local communities due to the declining birthrate, aging population, and depopulation; the weakening of safety nets; delays in the creation of new local relationships; delays in the creation of local governments that can act proactively and creatively; and the decline of the local economy.
The problems are piling up, including a weak safety net, the expansion of part-time employment among the younger generation, delays in the creation of new community relations, and inadequate measures to prevent suicide, abuse and bullying. The lack of financial resources is the reason
The government is unable to halt the reduction of welfare funds due to the lack of financial resources. In today’s Japan, the emphasis on “self-responsibility” has a frightening tendency to convince people that they are responsible for their own actions.
There is a frightening tendency in Japan today for people to be convinced by the emphasis on “self-responsibility. The concept of “kizuna” (bonds) and “solidarity” dominate people’s thinking more strongly than “kizuna” (bonds) and “solidarity” (solidarity).
In this context, the Great East Japan Earthquake and Tsunami exposed these problems in daily life. The lack of power in the welfare sector
The lack of power in the welfare sector also became apparent.
Amartya Sen wrote, “Human beings are totally diverse beings. （Human beings are totally diverse in age, sex, resistance to disease, physical and mental health, and so on.
(omission) in personal characteristics such as age, gender, resistance to disease, physical and mental abilities, etc.” (p. 3). When evaluating equality
When we evaluate equality, we have to take into account this diversity that is inherent in human beings. The powerful rhetoric of “human equality” is based on this diversity.
The powerful rhetoric of “human equality” tends to divert attention from such diversity. Such rhetoric (e.g., “We are born different.
Such rhetoric (e.g., “people are born equal”) is seen as an important element of egalitarianism.
However, ignoring differences among individuals is actually very anti-egalitarian, and equal consideration for all people will lead to inequality.
Ignoring differences between individuals is actually very anti-egalitarian, and masks the fact that equal consideration for all may require “unequal treatment” in favor of the disadvantaged.
It masks the fact that equal consideration for all may require “unequal treatment” in favor of the disadvantaged. （Often, human diversity is not seen from the “noble” perspective of “human equality.
(Omitted.) Often human diversity has been ignored, not from the ‘noble’ perspective of ‘human equality,’ but from the practical ‘low’ perspective of the need for simplification.
2).
This is similar to social welfare. In the name of equality, individual preferences and abilities are ignored.
The same or lower standard is applied in the name of equality. In the name of self-responsibility, needs are devalued.
When we ask ourselves how to treat the diversity of humanity equally, we must recognize the diversity and heterogeneity of values while striving for solidarity.
The “culture of welfare” is to aim for unity while recognizing the diversity and heterogeneity of human values. We want to break through the easy theory of self-responsibility. Now that we have lost the great masters
I feel that it is important to continue to promote diversity, equality, and a culture of welfare.

Special Issue
Hiroshi Kawatoda
-Based on the Concept of Creative Welfare Culture
Rebuilding the Foundations of Life

The Japan Society for the Study of Welfare and Culture
In response to the Great East Japan Earthquake of March 11, 2011, the Japan Society for the Study of Welfare and Culture has posted the following message on its website.
To the Victims of the Great East Japan Earthquake” (April 7, 2011)
(dated April 7, 2011) on our website, and at the same time, we posted our “Earthquake Disaster Support Policy” (dated April 7, 2011) on our website.
The “Policy for Disaster Relief” (dated April 7, 2011) was also adopted at the same time.
The “Earthquake Disaster Response Committee” will provide as much logistical support and on-site support as possible.
Under the “Earthquake Disaster Response Committee,” the company has provided as much logistical support and on-site support as possible.
In July of the same year, the Japan Society for Welfare and Culture, the Japan Good Toys Committee, and the Japan Society for the Study of the Elderly were established.
In July of the same year, the Japan Society for Welfare and Culture, the Japan Good Toys Committee, and the Japan Activity
In July of the same year, the Japan Society for Welfare and Culture, the Japan Good Toy Committee, and the Activity Development Center for the Elderly jointly launched a project to visit the affected areas.
The Japan Society for Welfare and Culture, the Japan Good Toy Committee, and the Center for the Development of Activities for the Elderly jointly launched a project to visit disaster-stricken areas in July of the same year.
In July of the same year, the Japan Society for the Study of Welfare and Culture, the Japan Good Toys Committee, and the Activity Development Center for the Elderly jointly launched a project to visit disaster-stricken areas. As an extension of this project, a national conference was held in Sendai in September 2011.
The National Conference was held in Sendai in September 2011, and the Activity Care Practice Forum was held in October 2011.
The subtitle of the Forum on Activity Care Practice in October 2011 was “Post-Disaster Care for the Affected Areas.
The subtitle of the forum was “The Importance and Future of Activity Care after the Earthquake and Tsunami Disaster.
The Forum was held in October 2011 under the subtitle “The Importance and Future of Activity Care after the Disaster.
The forum was held in Kesennuma, Miyagi Prefecture, in September 2012.
In September 2012, an on-site seminar was held on Kesennuma Oshima Island.
The Japan National Congress in Kurashiki in September of the same year.
In September 2012, we held an on-site seminar on Kesennuma Oshima Island, and at the National Conference in Kurashiki in September of the same year, the theme of the Great East Japan Earthquake was addressed in a breakout session.
The theme of the Great East Japan Earthquake was addressed in a breakout session at the National Conference in Kurashiki in September of the same year.
The company has continued to build on these efforts. In parallel with these efforts, the “Earthquake Disaster Response Committee” (see page 11) has been formed.
In parallel with these efforts, the Disaster Countermeasures Committee (now the Disaster and Welfare Culture Committee) has been working with members on the “East Japan Earthquake Countermeasures.
In parallel with these efforts, the Disaster Response Committee (now the Disaster and Welfare Culture Committee) conducted a “Great East Japan Earthquake Relief Activities Survey” of its members, as well as a survey of each member.
The “Disaster Response Committee” (now the Disaster and Welfare Culture Committee) conducted a “Great East Japan Earthquake Support Activity Questionnaire” survey of its members and prepared reports on the support provided by each member to the affected areas.
The committee has also conducted a survey of its members on their support activities in the wake of the Great East Japan Earthquake.
The committee has conducted a survey of its members on their support activities in the wake of the Great East Japan Earthquake. We hope to continue to provide direct and indirect support to the affected areas in the future.
In the future, we will continue to provide direct and indirect support to the affected areas.
However, were these activities really enough?
Is this enough? Have we not been able to find effective support that will lead to further
Couldn’t we find more effective support for the future?
Two years have passed since the Great East Japan Earthquake.
Two years have passed since the earthquake.
Two years have passed since the earthquake, and although the rubble has been removed and the area has been cleaned up
Although the rubble has been removed and cleaned up, the affected areas and people (including those who fled from the nuclear power plant and are now living as evacuees) are still suffering.
However, although the rubble has been removed and the area has been cleaned up, neither the affected areas nor the victims (including those who fled nuclear contamination and are now living as evacuees) can return to their former lives.
However, neither the affected areas nor the survivors (including those who fled the nuclear power plant and are now living as evacuees) have been allowed to return to their normal lives.
It seems that little or no progress has been made.
How should we accept the current situation and extend a helping hand?
What should we do to help them? With this in mind, how should the author respond to the current situation and extend a helping hand?
With this in mind, I would like to share with you what I have been thinking about and what I am thinking about now.
I will present my thoughts on the given theme, organizing what I have been thinking about and what I am thinking about now.
with this in mind, I would like to write on the given theme while organizing what I have been thinking and what I am thinking now
I would like to write this article on the given theme while organizing what I have been thinking and what I am thinking now.

Welfare Culture Research 2013 Vol. 22
The report also says that the “social welfare culture” has become a “social welfare culture” in Japan. As if to support this reality, the following is an example of a case in point.
The following report supports this reality.
The following is a report that confirms this reality.
In the course of support activities, I felt ‘prejudice against disabilities.
I felt ‘prejudice against people with disabilities’ in the support activities. Originally, this area seemed to have a closed mindset.
I felt that the community was originally closed-minded and did not seem to understand disabilities.
Before the disaster, the community was not so open to the idea of disability. Before the disaster, they were treated as a nuisance by their neighbors.
Before the disaster, the neighbors treated them as a nuisance and did not see them as human beings.
They were not seen as a human being, and they could not access the services they really needed.
They are not able to use the services that they really need. In the event of a disaster, they are not allowed to go to evacuation centers or get relief supplies.
relief supplies, and they have nothing at hand unless they go to get them.
There is nothing at hand unless they go to get relief supplies. The support system should be based on this situation.
support system based on this situation, and an increase in awareness of disabilities is necessary.
The support system based on this situation and an increased awareness of disabilities are necessary” (Tadahiro Iritani, 2012).
The following issues were raised by the survivors
The following are some of the issues raised by survivors regarding support.
The most upsetting support was “the support that was the most upsetting.
The most frustrating support was from social workers dispatched from other prefectures.
“I wonder if the most upsetting support came from social workers dispatched from other prefectures,” said one survivor.
“The support I wanted the most was from the social workers who were sent from other prefectures. What I wanted to ask for the most was for the social workers who were sent from other prefectures.
The most important thing we wanted to ask them to do was to remove debris and mud from the homes of the day-care center users.
However, since they were social workers who specialize in this field, they were not able to help us.
social workers, we were told that we were not allowed to remove debris.
We were told that we could not remove debris because we are professional social workers. I thought, ‘I can’t do that right now.
I thought, ‘That’s not the priority right now.
I was very angry. (Sugita, 2012)
I was angry because my child still cannot go to the bathroom by himself.
I was so angry because I thought, ‘That’s all he wants to do now'” (Sugita, 2012).
I was very angry because I thought, “I can’t leave my child alone in the bathroom.
I sometimes wish I could get out of this place, that I sleep with sleeping pills, and that I am still
sleep with sleeping pills, feeling anxious about the gap between the news reports of the “recovery” and the reality, and
I am anxious about the gap between the reality and the reports of “recovery”.
I am stunned by the sight of visitors who don’t know what they came here for.
visitors who don’t know what they came here for, etc… When I mention my family and children
When we mention their families and children, their voices get choked up.
I can’t help but wonder how deep the grief runs.
I can’t help but wonder how deep their grief runs.” (Sachiko Isobe, 2012)
There is no end to the worries, anxieties, and tragic realities of the various mementos.
The media have covered the anxieties, uncertainties, and tragic realities of the
The media have covered these and countless other worries, anxieties, and tragic realities. We, too, have heard from time to time
We too have often heard the words, “With no clear future in sight, we are now struggling to make ends meet one day at a time.
We have also observed and conveyed the situation through records and studies.
We have conveyed this message through our observations, records, and studies.

3. What to sort out and how to deal with the earthquake and tsunami What should we sort out and how should we face the disaster?
   What should we organize and how should we face the disaster?
   During this period, many thoughtful organizations have been working on their own networks to help the devastated areas.
   Many organizations with a good heart have been using their own networks to grasp the devastation in the affected areas and to
   They were the first to go to the affected areas, and they made full use of their own networks to obtain and deliver what the victims needed.
   and deliver what the disaster victims need, and
   and support each other by securing a place where they can get what they need.
   The work has been ongoing, and the support groups have been working together. Support Groups
   The support groups mutually shared the most efficient roles and responsibilities.
   The support groups have mutually shared the most efficient roles, caught the “gaps,” and continued to “connect” with each other.
   The support groups have continued to share the most efficient roles among themselves and to catch “gaps” and “connect” with each other. The characteristics and claims common to all of these groups are as follows.
   The common feature and argument of these groups’ efforts is that they should not leave the vulnerable in the lurch.
   The common features and arguments of these groups were that the vulnerable should not be left in the lurch, that they should not lose a comfortable place to stay, and that they should not be isolated.
   The common feature and argument of these organizations is that the vulnerable should not be left behind, that they should not lose a comfortable place to stay, and that they should not be isolated.
   The revitalization plan should not leave them isolated.
   The revival plan should incorporate the issue of the vulnerable (including those who are not included in the network) and
   The revival plan should incorporate the issues of the vulnerable (including those who are not included in the network) and provide support from the perspective of the people concerned.
   The revival plan should incorporate the issues of the vulnerable (including those who are not included in the network) and provide support from the perspective of the people concerned.
   It is necessary to create a society and community where everyone can live as a matter of course while receiving necessary support.
   The resurrection plan should incorporate the issues of the vulnerable (including those who are not included in the network) and provide support from the perspective of the people concerned. On the other hand
   On the other hand, however, prejudice, discrimination, and exclusion of the vulnerable from the disaster
   discrimination and exclusiveness toward the disaster-affected
   However, it is also important to keep in mind that prejudice, discrimination, and exclusiveness toward the disaster-affected
   It is important to keep in mind that the prejudice, discrimination, and exclusion of the disaster-affected vulnerable were all manifested in their lives in evacuation centers and temporary housing after the disaster.
   Moreover, the disaster-affected areas are located in the coastal areas of the Tohoku region, and there are many traditional customs and local traditions.
   The disaster-affected areas are located in the coastal areas of the Tohoku region, and they are conservative with traditional customs and local culture.
   people with traditional customs and local culture, who have strong bonds that make it difficult to accept strangers.

Rebuilding Livelihoods ■ Rebuilding Livelihoods ■ Rebuilding Livelihoods
The people in the area had a strong relationship with each other. For example, in September 2011, I visited Kesennuma Oshima
For example, on Kesennuma Oshima Island, where we visited in September 2011 for a field seminar, three generations of families
For example, on Kesennuma Oshima Island, where I visited in September 2011 for a field seminar, three generations of families had the custom of sitting around the table together.
This is a traditional culture that city dwellers would envy or find difficult to imagine.
It is a place that maintains a traditional culture that city dwellers would envy or find difficult to imagine.
It was also a place that maintained a traditional culture that city dwellers could not envy/imagine. Sometimes, they have excluded outsiders and created their own local culture.
The local culture has been maintained and revitalized in the affected areas.
Some local people are trying to maintain the local culture and use it for the revitalization and recovery of the affected areas.
The local people’s desire to maintain the local culture and use it to revitalize and revitalize the affected areas
The local people’s desire to maintain the local culture and to contribute to the regeneration and revitalization of the affected areas was at odds with the government. For example
For example, at a junior high school where none of the teachers were from the local area, the school was not able to use the junior high school building.
For example, a junior high school with no teachers from the local community wanted to use the school building to develop volunteer activities.
For example, a junior high school with no teachers from the local community wanted to use the school building to develop volunteer activities, but was unable to do so (especially on weekends and holidays).
（However, they could not use the school building (especially on weekends and holidays).
The school would like to use the school building for volunteer activities, but the school building is not available (especially on weekends and holidays). At a neighboring elementary school, the principal was a native of the area.
The principal of the neighboring elementary school was a local resident.
The school building was made available through the goodwill (judgment) of the principal of the neighboring elementary school, who was a local resident.
The school principal was a local resident, and through his goodwill (decision), the school building became available for volunteer activities.
The volunteer activities were diverse and expanded greatly. However, this year, the school’s principal announced that he would be retiring in March 2013.
However, this year, the principal, who is scheduled to retire in March 2013, was not approved for a temporary teaching position on the island.
However, this year, the principal, who is scheduled to retire in March 2013, was not allowed to hire a contract teacher on the island.
However, this year, the principal, who is scheduled to retire in March 2013, has been denied a contract to teach on the island.
The principal is scheduled to retire in March 2013. The “reconstruction of the basis of life” has been the subject of a vertically divided administration or a ruthless (by-the-book) government.
The “rebuilding of the foundation of life” is being blocked by the barriers of vertically divided administration or ruthless (by-the-book) administrative response.
The “rebuilding of the foundation of life” is being blocked by a vertically divided administration or by the wall of ruthless (by-the-book) administrative measures.
The disaster-affected areas have a long history of cultivation.
There are many people in the affected areas who are trying to cherish the human relationships that have been nurtured over the ages.
I have learned that there are many people in the affected areas who are trying to cherish the human relationships
However, the local culture and human relationships that had been the foundation of their hearts and souls have been destroyed, disrupted, or destroyed.
However, there are many people who have not been able to return to their hometown culture and human relationships
I also learned that there are many people who have not been able to return to their hometowns
The author also learned that there are many people who have not been able to return to their hometowns.
The author learned of an elderly woman I met in Nohiru, Higashimatsushima City, Miyagi Prefecture, in March 2012.
I still remember the elderly lady I met in March 2012 in Hiriru, Higashimatsushima City, Miyagi Prefecture.
She was over 70 years old. She was over 70 years old. She had lost her husband and children in the tsunami.
She had lost her husband and child in the tsunami. She was living in temporary housing with her son and his wife and child (grandchild) who survived the tsunami.
She was living in temporary housing with her son and daughter (grandchildren) who survived the tsunami.
She was cheerful. She is a cheerful person, but she is depressed every day thinking about her lost husband and child.
She said that even though she is a cheerful person, she is depressed every day thinking about her
She says that her grandchildren are her emotional support. Her emotional support is her grandchildren, who she takes to and from daycare.
her grandchildren and taking them to and from preschool. However, a year has passed since her death.
However, a year has passed, and she is still unable to fill the “gap in her heart”.
However, a year has passed, and he is still unable to fill the “gap in his heart. When I left her, I asked her if she could fill the gap in her heart as soon as possible.
I said to her, “Please try to fill the gap in your heart as soon as possible.
Please try to fill the gap in your heart as soon as possible. She replied, “Fill the gap in my heart!
She said, “Fill the gap in my heart! She said, “Fill the gap in my heart!
She jumped into my chest. She jumped into my heart, saying, “Fill the void in my heart!
I was so overwhelmed by the loss of her relatives, the pain in her heart, and the grief that
I cowered in my seat. At that time, I realized that the
It was not a mere rebirth or resurrection, but a “gap in the heart” for each person to be filled.
I felt that I had to “rebuild the foundation of life” and “have hope” that would fill the “gap” in each person’s “heart.
It was then that I realized that there was no meaning unless we could fill in the “gaps” in each person’s “heart.
We have realized that there is no meaning unless we can fill in the “gaps in the heart” of each individual.
In addition, although it has been a modest effort, we have been able to make a difference in the lives of those in need.
In addition, we have been able to make a modest contribution to the affected areas in our hometown of Miyagi Prefecture, including the Wakabayashi district of Sendai City, the Kesennuma district, and the Higashimatsushima district.
I have visited the Wakabayashi, Kesennuma, Higashi-Matsushima, and Nobiru districts of Sendai City, my hometown in Miyagi Prefecture.
In September 2011, the Japan Welfare and Culture Association (JWCA) held a meeting with the Japanese government.
I have been involved in some small way in the Sendai City area.
In September 2011, I visited the Wakabayashi district (or the surrounding area) of Sendai City, which was affected by the disaster.
（The “Sendai Gutsu-no-ie” and “Ru-Ru-Ru” were located in (or around) the Wakabayashi area of Sendai City, which was affected by the disaster.
The “Sendai Gutsu-no-ie” and “Rubato” also suffered from the disaster in the Wakabayashi area of Sendai City (or the surrounding area), which we took care of at the local exchange meeting of the Japan Welfare Culture Association Sendai Conference in September 2011.
The reconstruction of the house was finally started at the end of last year, and the groundbreaking ceremony was held.
The groundbreaking ceremony was held at the end of last year. The groundbreaking ceremony was held at the end of last year.
The reconstruction of “Sendai Gutai House” and “Rubato” also started late last year in Bessho. And since last year
Since last year, the author has been involved in the formulation of Rikuzentakata City’s welfare plan for persons with disabilities
Since last year, the author has been involved in the formulation of the Rikuzentakata City Plan for the Welfare of People with Disabilities/Disability Welfare Plan. Rikuzentakata
Rikuzentakata has lost its entire town without a trace, and many people have died.
Many people died. Many of the city hall employees were also affected.
Many city hall employees also suffered damage and died. In addition, up to the fourth floor of a five-story building was flooded.
The fourth floor of the five-story building was submerged in water, and documents related to residents stored in the city hall were lost.
documents related to residents that were stored in the city office were also swept away.
The city office was also swept away by the floodwaters. Naturally, the welfare plan for persons with disabilities

Welfare Culture Research 2013 Vol.22
All materials and basic data related to disability welfare planning have been lost.
All materials and basic data related to disability welfare planning have been lost. Administrative functions have been destroyed or stopped and are still in a state of paralysis.
The administrative functions were destroyed or stopped and are still in a state of paralysis. Department in charge
All staff in the Disability Welfare Section of the Social Welfare Division, the department in charge, have been replaced.
The chief of the section in charge of the case has been asked to provide information on how the situation is being resolved. How did the head of the section gather information and what kind of thinking was used as the basis for his decision?
How did the head of the section gather information and what kind of thinking went into the development of the plan for the welfare of persons with disabilities?
and disability welfare plans based on what kind of information to collect and how to think.
The chief in charge was at a loss as to how to collect information and formulate a welfare plan for persons with disabilities/welfare plan based on the concept. It was at this time that the author was approached.
At that time, I was approached by the author. I had been involved in the formulation of welfare plans for persons with disabilities and disability welfare plans several times.
I had been involved in the formulation of welfare plans for persons with disabilities and disability welfare plans several times.
I gladly decided to take on the project. I was happy to take on the task.
I had to create a plan (draft) from almost nothing.
The local people were, of course, very supportive of the project. Of course, it was necessary to exchange opinions with the local people.
Of course, we will need to exchange opinions with the local people. The time frame for submitting the plan (end of March) is limited.
（The time frame for submission (end of March) is limited, and we are facing a critical moment.
We are facing a critical time. We must somehow come up with a plan (draft) that will meet the needs of the local people.
We hope to come up with a plan (draft) that will be responsive to the local people.
We are hoping to come up with a plan that will be responsive to the local people.
After all this writing, we have been considering “rebuilding the foundations of life” and have come to the conclusion that it is time for a new plan.
In order to consider “rebuilding the infrastructure of daily life,” we need to consider the following.
In order to consider “rebuilding the foundations of life,” it is necessary to organize the basic concept, that is, “what is rebuilding the foundation of life?
In other words, it is necessary to organize the basic idea of “what is the reconstruction of the infrastructure of life.
In order to consider “restructuring the infrastructure of daily life,” we realized that it was necessary to organize the basic concept, i.e., “what is restructuring the infrastructure of daily life? Therefore, we have decided to take the following approach.
The author has proposed the following “creative welfare” as a way of organizing “what is the reconstruction of the infrastructure of daily life”.
The author’s concept of “Creative Welfare Culture “1) is the basis for the restructuring of the foundations of life, and will be used in the next section.
The next section will discuss this concept.

4. 4. “Creative Welfare Culture” and “Rebuilding the Foundations of Life
   Rebuilding the Foundations of Life
   The author defines “welfare culture” as “a culture in which the individual is valued and each person’s dreams and hopes are respected.
   The author defines “welfare culture” as “a culture where the individual is valued, where each person’s dreams and hopes are spun, and where creativity is abundant.
   The author defines “welfare culture” as “a practical and humane happiness creation that is continued in the community, rich in creativity and
   The “welfare culture” is a “practical and humanistic happiness creation that is continued in the community, where the individual is valued and each person’s dreams and hopes are woven together, rich in creativity.
   In order to give a more positive meaning to “welfare culture,” we have proposed the concept of “creative welfare culture.
   In order to give positive meaning to “welfare culture,” the concept of “creative welfare culture” was proposed.
   Both the definition of “welfare culture” and the concept of “creative welfare culture” are based on the “welfare culture” of the affected areas.
   This definition of “welfare culture” and the concept of “creative welfare culture” must be applied to “rebuilding the foundations of life” in the affected areas.
   The concept of “creative welfare culture” was proposed in order to give positive meaning to “welfare culture.
   First, we need to consider the above-mentioned “welfare culture” and “creative welfare culture. Therefore, first of all, the above-mentioned definition of “welfare culture” and the concept of “creative welfare culture” must be applied to “rebuilding the infrastructure of life” in the affected areas.
   First, how can the definition of “welfare culture” and the concept of “creative welfare culture” be used to “rebuild the foundations of life”?
   We will start by considering how the above definition of “welfare culture” and the concept of “creative welfare culture” can be used to “rebuild the foundation of life.
   First, let us consider how the definition of “welfare culture” and the concept of “creative welfare culture” can be used to “rebuild the foundations of life.
   The impact of the tsunami and radioactive contamination from the nuclear power plant caused by the Great East Japan Earthquake and Tsunami
   The tsunami and radioactive contamination from the nuclear power plant caused by the Great East Japan Earthquake uprooted the “foundations of life”.
   The “infrastructure of life” was uprooted by the tsunami and the radioactive contamination from the nuclear power plant, and the people are now trying to “rebuild” their lives from scratch.
   Many people are forced to live without a clear future.
   There are many people who are forced to “live without a future” from zero in order to “rebuild. On the day of the earthquake, and at the beginning of the
   On the day of the earthquake, and at the beginning of their evacuation to shelters, many of them felt that “the individual is not important.
   They are “devaluing the individual, depriving people of their dreams and hopes, and… A culture of welfare
   A “dehumanized society that is far removed from welfare culture” (“dehumanized, non-welfare culture society”).
   A welfare culture society”). However, there was a lot of support.
   However, many people have come to help, and life in the evacuation centers has improved.
   and life in the shelters began to improve, even the shelters became
   As more support was extended and life in the shelters improved, even in the shelters there was a gradual increase in privacy, albeit inconvenient.
   However, as more support is extended and life in the shelters improves, the inconvenience and privacy of the shelter gradually becomes
   and to escape from the “dehumanized, non-welfare culture society”.
   As life in the shelters improved, people were able to escape from the “dehumanizing, non-welfare culture society.
   And now (two years later) And now, although with a time limit (of two years), there is some
   Now, temporary housing, which ensures some private space for individuals and families, is
   They are now living in temporary housing where they can have some personal and family space, albeit for a limited period of time (two years).
   However, living in temporary housing However, living in temporary housing is, as the name implies
   However, as the name implies, life in temporary housing is only “temporary,” and it is
   and small, and they cannot hear what is going on in the house next door.
   living in temporary housing is, as the name implies, “temporary,” and
   (and have to pretend not to hear or see) what is going on in the households next door.
   For people with disabilities, it is a “temporary” living situation. For people with disabilities, it is difficult to live in temporary housing because it is not user-friendly.
   The utilization rate of temporary housing is low because it is not user-friendly for people with disabilities.
   The utilization rate of temporary housing is low because it is not convenient for people with disabilities.
   The use of temporary housing is low because it is not convenient for people with disabilities, and households with people with intellectual disabilities are forced to live in cramped conditions.
   (This can be a result of living in an evacuation shelter).
   (This may be a reason why they are not allowed to live in shelters.

Rebuilding the foundation of life
(This was taught to us by hyperactive autistic people who were not able to live in the shelter.
(This was taught to us by hyperactive autistic people who were not able to live in shelters). In other words, it is not possible to escape the “dehumanizing, non-welfare culture of society.
In other words, although we were able to escape the “dehumanizing, non-welfare culture and society,” we could not escape from the “equal and individualistic society.
Although “the individual is valued equally, and dreams and hopes are woven together,” we are not able to see each other “as we see each other.
Although they “try to weave dreams and hopes together,” they are still unable to see each other.
However, the “traditions, prestige, and hierarchies” unique to local cultures created barriers, and “heterogeneity” was created.
However, “although individuals are valued equally, and dreams and hopes are woven together,” invisible walls of traditions, prestige, and hierarchy peculiar to local cultures are created between each other.
The “immature welfare culture society” (“Exclusive immature welfare culture society”).
cultural society”), or “a society where people live together, where the individual is valued, and where the society is not a place of exclusion.
The “society of exclusive immature welfare culture”), or “a society where we live together, where the individual is valued, and where dreams and aspirations are woven together.
However, there is a “discriminatory attitude” such as excluding foreigners and people with disabilities.
However, there is “discrimination” such as excluding foreigners and people with disabilities, which makes it difficult to live together.
However, there is “an immature welfare culture society where discrimination exists and people have difficulty living with each other.
However, it was assumed that the society had become an “immature welfare culture society” (“Exclusionary Immature Welfare Culture Society”).
It was assumed that the society had become an “immature welfare culture society” (“an exclusionary immature welfare culture society”).
It was assumed that the society had become an “immature welfare culture society” (“exclusionary immature welfare culture society”) that had been barely maintained in the local culture.
Even those that had barely been maintained in the local culture had encountered other cultures and had to live next door to each other in temporary housing and other places.
Even those that had been barely maintained in the local culture had to encounter different cultures and live side by side in temporary housing.
In July 2011, the situation was revealed to be one of various conflicts and contradictions.
This was confirmed in an interview conducted during a project to visit the affected areas in Kesennuma in July 2011.
Interviews conducted during the project to visit the affected areas in Kesennuma in July 2011 and at the Sendai conference in September 2011
The interviews in Kesennuma in July 2011, the on-site exchange at the Sendai conference in September 2011, and the Kesennuma
We were able to gain a better understanding of the situation through interviews at the
The project was able to gain a better understanding of the situation through the on-site seminar in Oshima, Kesennuma in September 2012.
In the “exclusive immature welfare culture society,” there is a need for a society that cares about disaster victims and accepts them as a whole.
In the “exclusive immature welfare culture society,” the entire society tries to care for the victims and accept them.
However, they are forced to endure a limited life in evacuation shelters and temporary housing.
However, as a result of their inability to think about the limited life in the evacuation centers and
However, they are unable to give thought to the limited life in evacuation shelters and the hard life they are forced to endure in temporary housing.
However, they tend to become exclusive as a result. Fukushima residents’ sarcastic remarks about car owners and exposure to the public.
sarcastic remarks and blatant exclusion of car owners in Fukushima were symbolic of this.
car owners were symbolic of this. However, gradually, people began to
However, there is a growing trend toward respecting the reality of each person’s situation and
However, there has been a gradual movement toward valuing the realities and
and the society had become a place of mixed feelings.
The society had become a place of mixed feelings. The “discriminatory immature welfare culture society
In the “discriminatory immature welfare culture society,” there is a growing movement to recognize and accept the appeals and
In the “discriminatory immature welfare culture society,” there is a lack of awareness and acceptance of the
However, there was no movement toward social support.
However, there was no movement toward social support, and the response tended to be formal.
However, there was no movement of social support, and the response tended to be formal. However, there was no movement of social support, and the response tended to be formal.
However, there was no social support, and the response tended to be formal.
Unconsciously discriminatory responses to those who are different, which children of different cultures are sensitive to, can be seen as “bullying” from the majority to the minority.
often saw as “bullying” from the majority to the minority.
However, gradually each child became more and more sensitive to the needs of others. Gradually, however, there has been a growing
However, gradually, there is a growing trend toward social inclusion of
As in the “exclusive immature welfare society,” there are mixed feelings.
cultural society,” and the society was a complex mix of feelings.
The society has become a society of mixed feelings similar to the “exclusive, immature welfare culture society.
The “individual is valued, and dreams and hopes are
We are trying to create a society where individuals are valued, where dreams and hopes are woven together, where creativity is abundant, and where human happiness in the community is guaranteed.
A society with a creative welfare culture where the individual is valued, dreams and hopes are woven, and human happiness is guaranteed in the community.
We are aiming for “a society with a creative welfare culture that values the individual, spins dreams and hopes, and guarantees the creation of human happiness in the community.
A “society with a creative welfare culture” (“a society with a creative welfare culture”)
In a “society of creative welfare culture” (“society of creative welfare culture”), people meet organically, each person’s individuality and sense of values are respected, and
In a “society of creative welfare culture” (a “society of creative welfare culture”), people meet organically, their individuality and values are respected, and spontaneity is born.
In a “creative welfare culture society,” people organically encounter each other, their individuality and values are respected, spontaneity is fostered, and they can satisfy their spirit of intellectual inquiry.
They can feel comfortable, pleasant, joyful, and secure, and they can achieve a sense of satisfaction both individually and socially.
It is a pluralistic, symbiotic society in which people can achieve personal and social satisfaction.
It must be a pluralistic and symbiotic society where people can feel comfortable, pleasant, joyful, and secure, and achieve individual and social satisfaction.
It must be a pluralistic, symbiotic society in which people can feel comfort, ease, pleasure, security, and satisfaction individually and socially. Such a society (creative welfare, civilization, and society) must be a pluralistic, symbiotic society.
A society that is “creatively welfare-oriented and civilized” must be found in “reconstructing the foundations of life.
I believe that such a society (a creative welfare and cultural society) must be found in the process of “reconstructing the foundation of life.
What do you think? In this sense
In this sense, we must be the first to grasp the devastation in the affected areas, and the first to go to the affected areas.
In this sense, we must be the first to grasp the devastation of the disaster area, the first to go there, the first to get what is needed by the victims, the first to deliver it, and the first to find the victims.
We need to get there before anyone else does, get what they need, deliver it, secure a place for them to stay, and continue to support each other.
and support each other.
They are living in a “creative welfare and cultural society” and are trying to “rebuild the foundations of life”.
and “rebuilding the foundations of life” in a “creative welfare and cultural society.
The power of these people is the power of the people who have been working to rebuild the foundations of their lives. The power and contributions of these people have made it possible to create a “creative welfare culture society.
The power and contributions of these people have helped to create a “creative welfare and cultural society.

Welfare Culture Research 2013 Vol. 22
and “rebuilding the foundations of life” through the efforts and contributions of such people.
However, it is not so easy to create a “creative welfare culture society” or to “reconstruct the foundations of life”.
However, it is not always so easy to achieve the creation of a “creative welfare culture society” and the “reconstruction of the foundations of life.
However, it is not always so easy to create a “creative welfare culture society” and “rebuild the foundations of life. However, it is not always so easy to achieve such a
However, it is not always so easy to create a “creative welfare culture society” and to “reconstruct the foundations of life.
conditions are necessary for such a society to be realized and for the
conditions are necessary for such a society to be realized and for the improvement and reconstruction of the infrastructure of life to take place. Therefore, next, the idea proposed in the concept of “creative welfare
culture” concept, we will use the ideas proposed in the
conditions for the “reconstruction of the infrastructure of life” by
The following is a discussion of the conditions for “rebuilding the foundations of life,” using the ideas proposed in the “creative welfare culture” concept.
5.1.1. Conditions for “rebuilding the foundations of life
Condition 2)
In order to “rebuild the infrastructure of daily life,” the following conditions must be met.
In order to “rebuild the foundations of life,” people who were affected by the disaster and people who were spared from the disaster should meet, both inside and outside the disaster area.
In order to “rebuild the foundations of life,” people who were affected by the disaster and people who were not affected by the disaster must meet, respect each other’s values and individuality, and
and their individuality are respected, and they feel comfortable and
values and their individuality, and to feel comfortable and at ease with each other.
The “rebuilding of the foundations of life” is the key to the realization of this goal. Activities aimed at “rebuilding the foundations of life
Through these activities, the survivors will be motivated to live and their quality of life will be improved.
The quality of life must be improved, and the survivors must be able to feel joy and happiness and a sense of satisfaction through activities aimed at “rebuilding the foundations of life.
They need to be able to feel joy and happiness and gain a sense of satisfaction through activities aimed at “rebuilding the foundations of life.
It is necessary to help them feel joy, happiness, and satisfaction through activities aimed at “reconstruction. Therefore, here, we will discuss how to organize the conditions for “rebuilding the foundation of life.
Here, we will summarize the conditions for “rebuilding the foundations of life.
In order to ensure “rebuilding the foundation of life,” the following conditions must be met.
In order to ensure “reconstruction of the foundations of life,” it is necessary to “quality” the “external” and “internal” aspects of “reconstruction.
In order to ensure the “reconstruction of living infrastructure,” it is necessary to examine the “reconstruction of living infrastructure” from both “external” and “internal” perspectives (see Figure 1).
In order to ensure the “reconstruction of the foundations of life,” it is necessary to examine the “reconstruction of the foundations of life” qualitatively from both the external and internal aspects (see Figure 1). The “external aspects of the infrastructure of daily life” are as follows.
Qualitative reconstruction of the infrastructure of life from the external aspect” refers to the “qualitative reconstruction of the infrastructure of life from the external aspect” (see Figure 1).
The “qualitative reconstruction of the infrastructure of life” refers to the “housing,” “education,” “work,” and “economic activities” that each individual enjoys.
Education,” “work,” “economy,” “leisure time,” “cultural activities,” and “interpersonal relationships (parent-child relationships).
Interpersonal relationships (parent-child relationships, marital relationships, friendships, and peer relationships)
Interpersonal relationships (parent-child relationships, marital relationships, friendships, peer relationships, neighborhood relationships, etc.)
Full participation and equality in society” and “participation in policy making.
and participation in policy-making.
It must be about “hope for the future.
It must be directed toward “hope for the future. Qualitative restructuring of the foundations of life from the inside out” must be directed toward “hope for the future.
Qualitative restructuring from the internal aspects of the foundation of life” means the “qualitative restructuring from the internal aspects of the individual’s life.
The “qualitative reconstruction from the internal aspects of the foundations of life” refers to the “self-realization,” “freedom,” “self-determination,” and “self-belief” that comes from within the individual.
Self-realization,” “freedom and self-determination,” “self-confidence and self-acceptance,” “sense of security,” and “social relationships.
The “rebuilding of the foundation of life” through self-realization, freedom and self-determination, self-confidence and self-acceptance, a sense of security, and social relationships.
The rebuilding of the foundation of life” must be achieved through “self-realization,” “freedom and self-determination,” “self-confidence and self-acceptance,” “sense of security,” and “social relationships. The disaster-affected people
The disaster-affected people must be able to exist in their own way, as human beings, with no alternatives.
It means that the affected people can exist as human beings who cannot be replaced.
It is not only about whether things went well or not, but also about the interest of the people in the activities.
but also to be interested in some activity, to be engaged in their own way, and to be
and whether they are engaged in some activity in their own way, how they feel about themselves, their individuality, and their potential.
their own way, how they feel about themselves, and whether or not they are
individuality and potential.
External aspects
Housing, education, work, finances, leisure time, cultural activities, interpersonal
relationships, full participation and equality in society, participation in policy making, and
Hope for the future
Internal aspects
Self-actualization, freedom and self-determination, self-confidence and self-acceptance
Self-fulfillment, freedom and self-determination, self-confidence and self-acceptance, security, social relationships
Figure 1: “External and Internal Aspects” of “Qualitative Reconstruction of the Basis of Life

Rebuilding the foundation of life
The need for The two main goals of the project are “qualitative restructuring from the external aspects of
The “qualitative restructuring from the external aspect of the life foundation” and the “qualitative restructuring from the internal aspect of the life foundation” interact.
Qualitative restructuring from the internal aspects of the infrastructure” interact with each other.
The two are collectively referred to here as “qualitative restructuring of the infrastructure of life.
The “qualitative restructuring of the infrastructure of life” and “qualitative restructuring from the internal aspects of the infrastructure of life” interact.
6.1.1. Conditions for improving “qualitative restructuring of the infrastructure of life
Conditions for improving “qualitative restructuring of infrastructure for living “3 )
The “improvement of the living infrastructure” of the affected areas and people affected by the disaster must be
and people affected by the disaster can lead creative lives in their own way.
and enable them to live creatively in their own way, “Qualitative Rebuilding of Livelihood Infrastructure” will become a reality.
and people affected by the disaster can lead creative lives in their own way (see Fig. 2).
(See Figure 2). However, “qualitative restructuring of the infrastructure of life” is not enough.
However, the “improvement of living infrastructure” does not necessarily mean that the affected area or the affected people will be able to live a creative life in their own way (see Fig. 2).
However, the “improvement of living infrastructure” does not mean that “qualitative reconstruction of living infrastructure” has been achieved in the affected areas or for the affected people as they are.
However, the “improvement of living infrastructure” does not mean that the affected areas and affected people have achieved “qualitative reconstruction of living infrastructure” in their own way. No matter how much “improvement of the infrastructure of life” is achieved, it is not enough.
However much the “infrastructure for livelihood” has been “rebuilt,” it cannot be said that it has been “functionally reconstructed.
However, if people cannot use it “functionally,” it cannot be said that they have achieved “qualitative restructuring of the foundations of life.
If it is not used “functionally,” it cannot be said that “qualitative restructuring of the infrastructure of daily life” has been achieved.
For example, the original residence For example, even if they are able to return to their original homes, they will not be able to use them for other purposes.
For example, even if they are able to return to their original homes, they cannot be said to have “rebuilt the quality of their lives.
For example, even if they were able to return to their original homes, there would be no one else to come back to them, and they would be far from shops where they could buy goods.
and far away from stores where they can buy goods, they may feel lonely and isolated.
If they are far away from shops where they can buy goods, they may feel lonely. Therefore, it is important to
Therefore, it is important not only to “improve the infrastructure of daily life,” but also to provide the
Functionality” is needed so that people can use the resources in their various environments.
Therefore, it is necessary not only to “improve the infrastructure of life” but also to provide “functionality” so that people can use resources in various environments.
（If we can supplement “functionality” (such as the ability to use environmental resources), we will be able to create a new type of community.
If the “functionality” can be supplemented, the “environment” (which is the basis of life) can be improved.
If we can supplement “functionality” (such as the ability to use environmental resources), we will have more opportunities to use the “environment” (which is the foundation of life).
If we can supplement “functionality” (such as the ability to take advantage of the environment), we will have more opportunities to take advantage of the environment and move toward “qualitative reconstruction of the infrastructure of life.
For example, the following is an example of a “qualitative restructuring” of the living environment. For example
For example, if information is conveyed in a way that is easy to understand according to a person’s characteristics
If information is conveyed in a way that is easy to understand according to a person’s characteristics, he or she will be able to use various things at his or her own discretion.
information in a way that is easy to understand according to his/her characteristics, he/she can expand his/her range of activities and opportunities
and opportunities at their own discretion. In other words, by obtaining “individualized support,” a person can expand his or her activities and opportunities.
In other words, by obtaining “individualized support,” the
Improvement of the infrastructure of daily life
+1.5
Functionality

• Functionality
  Individualized support
• Psychological prerequisites
  Psychological prerequisites
  ＋ Psychological prerequisites
  Reactions from society
  Qualitative restructuring of the infrastructure of life
  Qualitative reconstruction
  Qualitative restructuring
  Improvement of qualitative restructuring
  Figure 2: Conditions for improving “qualitative restructuring of living infrastructure

Welfare Culture Research 2013 Vol.22
It can considerably compensate for a person’s limited “functionality”.
Individualized support” refers to the ability to provide support to people who are unable to do so themselves. Individualized support” is a way to compensate for a person’s limited “functionality.
Individualized support” refers to social, physical, and human support to compensate for a person’s limited “functionality”.
social, physical, and human support to compensate for a person’s limited “functionality.
It is the person himself/herself who actually lives.
It is the person himself/herself who actually lives.
and they are the ones who actually live their lives, and they are the ones who have to
It is important for survivors themselves to have the will to
It is important that the people themselves have the will to “decide what to do and how to do it” in various situations. It is important that the people themselves have the will to
where and with whom they will live, what kind of work they will do, and what kind of activities they will participate in.
and what kind of work they will do, and what kind of activities they will participate in.
and what kind of work they will do, and what kind of activities they will participate in, will be
and what kind of work they will do, and what activities they will participate in, will be determined by someone else. Therefore, it is important for people to have a sense of identity and self-actualization.
Therefore, it is important for survivors, who are the main actors in their own lives, to coordinate their own lives and livelihoods.
to have the will to coordinate their own lives and livelihoods.
psychological prerequisite” that they themselves, the subjects of their lives, have the will to coordinate their own lives and
psychological prerequisite” is necessary for the survivors themselves to have the will to coordinate their own lives. It is hard for people in the disaster-stricken areas who have suffered great emotional trauma.
It may be painful and harsh for the people in the affected areas who have suffered great emotional trauma.
The “psychological preconditions” for “qualitative reconstruction of the basis of life” may be harsh and difficult for people in the disaster-stricken areas who have suffered great emotional trauma.
Psychological preconditions” are especially important in order to achieve “qualitative reconstruction of the foundation of life.
The last thing we need to consider is the “company’s own situation.
The last thing to consider is “society’s reaction.
The last thing to consider is the “reaction from society. This refers to the attitude of the people around the disaster victims.
attitude of the people around them toward the survivors, and the
The survivor’s own will, and based on that will, the survivor’s right to make his or her own decisions.
and their right to make their own decisions based on their own will, with due consideration and respect.
This means respecting the attitude of those around them toward the survivors, giving full consideration to their own will and their right to make their own decisions based on that will. This means respecting the attitude of the people around them toward disaster victims, giving full consideration to their own will and their right to make their own decisions based on that will.
This means that the people who lost their homes and families in the tsunami and who had to move from one town or village to another with a different culture due to radioactive contamination from the nuclear power plant must be respected.
This is especially important for those who lost their homes and families in the tsunami and had to relocate to other areas with different cultures, including entire towns and villages, due to radioactive contamination from the nuclear plant.
This is especially important for those who lost their homes and families in the tsunami and had to move to other areas with different cultures, such as towns and villages, due to the radioactive contamination from the nuclear power plant.
This is something that must be taken into consideration.
Thus, “qualitative restructuring of the basis of life
Thus, “qualitative reconstruction of the foundation of life” is not only concerned with external aspects such as specific living situations and living conditions.
The “qualitative restructuring of the foundation of life” is not limited to external aspects, such as specific living situations and living conditions.
and how they feel and think about their own lives and their past or future lives.
and how they feel, think, and feel satisfied with their lives and their past and future lives.
The “qualitative reconstructions” include not only external aspects such as specific living situations and living conditions, but also internal aspects such as how the survivors themselves feel, think, and are satisfied with their lives and their past and future lives. In addition
social, physical, and psychological support for the people in the affected areas.
For people in the affected areas who will need social, physical, and psychological support in the future, the “infrastructure for living” will be
and the need for “functional,” “individualized support,” and “psychological prerequisites” for those in need of social, physical, and psychological support.
support,” “psychological preconditions,” and “social reactions.
If the people in the affected areas can obtain appropriate
If the “quality restructuring of the foundation of life” is ensured and improved
If we can obtain the appropriate “equipment,” “individual support,” “psychological preconditions,” and “social reactions,” we should be able to ensure and improve the “qualitative reconstruction of the life foundation.
As described above, the five conditions of “quality of life” are as follows.
As described above, the five conditions of “infrastructure development,” “functionality,” “individualized
As described above, the five conditions “infrastructure,” “functionality,” “individual support,” “psychological prerequisites,” “social reactions,” and “social support.
The five conditions described above: “infrastructure,” “functionality,” “individual support,” “psychological prerequisites,” and “social response.
The “rebuilding of the infrastructure of life” is achieved by organically arranging, combining, and fusing these five conditions.
Rebuilding the foundations of life” is possible and qualitative improvement is possible.
It seems to be possible to “rebuild the foundation of life” and improve the quality of life.
The “social reactions” are organically arranged, combined, and fused together. In order to fulfill these conditions, it is necessary to “rebuild the infrastructure of life.
The “rebuilding of the foundations of life” is a process of development and implementation that can fulfill these conditions.
In order to meet these conditions, efforts and measures to “rebuild the infrastructure of daily life” will be developed, and the affected areas will be able to receive the support they need as soon as possible.
In the future, we hope that a “creative welfare and cultural society” will arrive for both the affected areas and the people affected by the disaster.
I sincerely hope that the “creative welfare and cultural society” will be realized in the affected areas and among the affected people as soon as possible.
We sincerely hope that the “creative welfare and cultural society” will be realized in the disaster-stricken areas and among the affected people as soon as possible.

7. Conclusion Conclusion
   What I have described above are my honest thoughts at this point.
   and a modest proposal for “rebuilding the foundations of life.
   The above are just a few suggestions for “rebuilding the foundations of life”.
   The people affected by the disaster (including those with disabilities and many minorities)
   The author’s honest opinion at this point is a modest proposal to “rebuild the foundation of life” for the people
   The difficult situation that the disaster victims (including people with disabilities and many minorities) were in on a day-to-day basis was
   The difficult situation that people affected by the disaster (including people with disabilities and many minorities) were facing on a daily basis was described in the following ways
   At evacuation centers, in temporary housing, at homes of friends, acquaintances, and relatives, at work, at school, at home, and in other places.
   At the homes of friends, acquaintances, and relatives, at work, at school, and in various other settings.
   They are in agony and have a hard time living.
   They spend their days in anguish, and are constantly burdened with the difficulty and pain of living.
   Living in agony, with a sense of difficulty and pain, and living in secret.

I have been able to rebuild my life.
The situation has not changed that much even now.
The situation has not changed much. The first thing that came to my mind when I learned about the reality of these people was that they are still living in a very difficult situation.
The first thing that struck me was the fact that these people were placed in residential facilities without wanting to be there.
The first thing that came to my mind when I learned of the situation of these people was that they were placed in residential facilities without wanting to be there.
The first thing that struck me when I learned of the reality of these people was that they were the same as those called “users” who had been placed in residential facilities without wanting to be there for years without finding a way out.
I felt that they were exactly the same as the “users” who had been placed in residential care facilities
The first thing that struck me was that they were exactly the same as the “users” who had been placed in residential institutions without wanting to be there and had lived there for years without finding a way out. The terms “deinstitutionalization” and “community
The terms “deinstitutionalization” and “transition to the community
By changing the terms “deinstitutionalization” and “community transition” to “revitalization,” “recovery,” and “revival,” we can see that they are qualitatively identical.
The terms “deinstitutionalization” and “community transition” are replaced by “revitalization,” “recovery,” and “revival.
The disaster victims were The people who suffered from the disaster were not able to see one year, two years, five years, or even five years into the future.
They cannot wait one, two, five, or ten years.
They cannot wait one, two, five, or ten years. We need to “get out of facilities” (i.e., out of shelters, out of temporary housing, etc.) right away.
shelters, temporary housing…), return to their normal lives, and “move out” of the area. We cannot wait one, two, five, or ten years.
We hope that the government will provide “support” to help them return to their normal lives and
They want us to help them to return to their original lives and to live in the community. What we can do for that
What we can do for this purpose is (again) modest, but we must not forget the victims (of the disaster).
It may seem small, but we must not forget the victims (disaster areas).
We can do this by always remembering them. We must always keep them in our hearts.
We must be close to the victims (disaster areas). We must be close to the victims (disaster areas).
To be close to the victims (disaster areas). To be in tune with the needs of the people (and areas) affected by the disaster.
and match them with the needs of the people (affected areas).
and deepen the issues they seek.
and to improve the quality of their lives.
and to improve the quality of the
and to improve the quality of the infrastructure.
Notes
1) Hiroshi Kawatoda, “Toward the Construction of a ‘Creative Welfare Culture’ Concept.
(Note 1) Hiroshi Kawatoda, “Toward the Construction of the Concept of ‘Creative Welfare Culture'” (Chapter 1, Section 1, pp. 13-72)
(Note 1) Hiroshi Kawatoda, “Toward the Construction of the Concept of ‘Creative Welfare Culture’,” in What is Welfare Culture?
What is Welfare Culture?
～The data are based on pp. 17-22 of “What is Welfare Culture? The concept of “creative welfare culture” in the original work
In the “creative welfare culture” concept of the original paper, “equality” and “welfare culture” are defined in the upper direction of the vertical axis.
The “creative welfare culture” concept in the original paper is based on “equality” and “discrimination” on the vertical and horizontal axes, respectively.
The “welfare culture” concept in the original paper was based on “equality” and “discrimination” on the upper and lower vertical axes, respectively.
The “welfare culture society model” is based on “equality” and “discrimination” in the upper and lower directions of the vertical axis, respectively.
(He explained the “Creative Welfare Culture” through the “Welfare Culture Society Model,” which places “equality” at the top and “discrimination” at the bottom of the vertical axis.
(2) Ibid (60-63).
(2) Ibid. (Adapted from pp. 60-63. In addition, in the original work, the term “multidimensional welfare culture” was used.
In the original work, “Creative Welfare Culture” is aimed at a “Multidimensional Coexisting Welfare Culture Society.
In the original paper, the author stated that a “creative welfare culture society” aiming for a “multidimensional symbiotic welfare culture society” should include a “creative welfare culture society” that everyone can enjoy.
The original paper describes a “creative welfare culture” that everyone can enjoy in a “creative welfare culture society” that aims for a “multidimensional, communal welfare culture society.
The “quality of life” in this culture needs to be enhanced.
The “creative welfare culture society” that aims to be a “creative welfare culture society” has a “creative welfare culture” that everyone can enjoy.
quality of life” developed within the “creative welfare culture” is called “creative welfare culture.
The “quality of life” developed within the “creative welfare culture” is expressed as “quality of life in the creative welfare culture.
(3) Ibid (63-66).
(3) Ibid. (Adapted from pp. 63-66. In addition, in the original paper, the term “quality of life” was used.
In the original paper, the terms “development of welfare culture environment,” “functionality
functionality,” “individual support,” “psychological presuppositions,” and “reactions from the environment.
Reactions from the environment” were defined as “Creative welfare culture” (p. 63-66).
conditions for building a creative welfare culture (i.e., society).
The following is a list of the conditions for building a creative welfare culture life (i.e., society).
References
(1) Sanae Ando, Kumiko Inoue, Mio Kurosawa
Yui Saito, Yoshiko Sakamoto, Miyuki Sato, Ayasuke Nishimura, and Megumi Niguchi, “Human
Ayasuke Nishimura, Megumi Niguchi, “People x Information = ∞ – Now is the time to connect!
Connecting with the Affected Areas! ～Rikkyo University, Faculty of Community Welfare, “People x Information = ∞ – Let’s connect now!
Rikkyo University, Faculty of Community Welfare “People x Information = ∞” Activity
Report Collection Editorial Committee 2012
(2) Kimidori Inoue, Our Stories of the Disaster, Shueisha, 2011.
Our Disaster Stories, Shueisha, 2011.
(3) Tadahiro Iritani, “Disabled Persons Center in the Disaster Area
(3) Tadahiro Iritani, “Support Activities at the Disability Center in the Disaster Area in Kamaiishi
SSKS Our Own Voices, No. 5431, p. 2.
2012 (4) Edited by Kahoku Shimbun
(4) Kahoku Newspaper Editorial Office, “Again, Rise Up!
Rise Up Again! – Kahoku Shinbunsha, Chronicle of the Great East Japan Earthquake, Kahoku Shinbunsha, 2012.
Kahoku Shinbunsha, Chronicle of the Great East Japan Earthquake, Kahoku Shinbunsha, 2012.
（Makoto Saito, “Disaster Vulnerability in the Great East Japan Earthquake
16- (5) Makoto Saito, “Disaster Vulnerability in the Great East Japan Earthquake
(5) Makoto Saito, “Disaster Vulnerability in the Great East Japan Earthquake,” Journal of Social Welfare Culture 2013 Vol. 22, No. 3 (2012)
(5) Makoto Saito, “Disaster Victims in the Great East Japan Earthquake: Report on Support for the Disaster Victims,” Rezami Vol. 133, No. 9094, p. 9.
KSKP Kyodo-ren 2011
(6) Yasuko Sugita, “Learning from Disaster Victims,” Journal of Social Welfare Culture Studies Vol. 21, No. 26, pp. 26-28.
(6) Yoko Sugita, “Learning from Disaster Victims,” Journal of Welfare Culture, No. 21, pp. 26-32.
The Japan Society for the Study of Welfare and Culture 2012
(7) Welfare and Labor Editorial Board, “The Great East Japan Earthquake
Appeal for Support of Persons with Disabilities,” Quarterly Journal of Welfare and Labor, No. 131, pp. 8-9.
No. 131, pp. 8-9, 2011
(8) Reiko Masai, “Disaster Prevention from a Woman’s Perspective!
Reflecting “Women’s Perspective” in the Niigata Chuetsu Earthquake Countermeasures: The Case of the Great Hanshin-Awaji Earthquake,” The Japan Society for the Promotion of Disaster Reduction, Vol. 31, No. 2, pp. 8-9, 2011.
Reflection of “Women’s Perspective” in the Niigata Chuetsu Earthquake: A Case Study of the Great Hanshin-Awaji Earthquake.
A Case Study of the Hanshin-Awaji Earthquake, Kobe City Gender Equality Bureau, 2005.
Kobe City Gender Equality Bureau 2005
(9) Isobe, Sachiko, “Learning from Kesennuma and Oshima
After 3.11,” Welfare Culture News, Vol. 69, No. 3 (2012) (9) Isobe, Sachiko,
3 Japan Society for the Study of Welfare and Culture 2012
（2012 (Hiroshi Katoda, Rikkyo University)

Special Feature

The Depths of Anxiety about “Affluent Lifestyles

Makoto Nagayama

Unspoken Anxiety

　We live in a world of “affluence.
We live in a world of “affluence. Comedy shows abound on TV, and we enjoy
We spend our daily lives enjoying the comedy shows on TV.
However, there are some circumstances in our daily lives that cannot be described as black humor.
However, life at the bottom of the world is not so much about black humor as it is about the The state of rights in the workplace is in a state of chaos.
The state of rights in the workplace is in a state of chaos.
The state of rights in the workplace is in chaos, with sudden plant closings and list
In some cases, the local economy has also suffered.
In some cases, the local economy has even been hit hard. In some cases, the local economy has also been hit by the downturn.
These seemingly violent actions are in contrast to those
These seemingly violent developments make us worry that they may be signs of the “capital offensive” that has been underway since the privatization and
I am concerned that these seemingly violent moves may be signs of a “capital offensive” since the privatization of Japan Railways in the 1980s.
　On the other hand, there has been a movement to focus on changes in the way we live our lives.
On the other hand, there has been a movement to focus attention on changes in people’s lives. The media has been reporting on homeless people, dispatched workers, crabbers, and the
homelessness, dispatched workers, crab boats, deaths of unmarried people, working poor, welfare, and so on.
The media covered issues such as homelessness, dispatch cuts, crab boats, deaths of the homeless
The media has been covering issues such as homelessness, dispatch cuts, crab boats, deaths of the homeless
Many of them have also been published.
Many of them have been published. Some of them have even become buzzwords.
and many of them have been published.
I am sure that many of you discovered something that had been buried deep down in your hearts.
I think there were many people who discovered something that had settled deep down in their hearts.

　　　The question is: “Where is social welfare in Japan headed?
Where is Japan’s social welfare heading?　Where is Japan’s social welfare heading?
There is something chaotic in the consciousness of people who have long hoped for the fulfillment of social welfare.
Something chaotic in the consciousness of those who have long hoped for the fulfillment of social welfare is swelling year by year.
and an inexpressible sense of unease is beginning to emerge.
This is the theme of “The Transformation of Postwar Social Welfare.

　This is what Nagayama wrote at the beginning of “The Transformation of Postwar Social Welfare” (Nagayama, 1993) 1).
This is what I wrote at the beginning of “The Transformation of Postwar Social Welfare” (Nagayama, 1993)1). If we think about it, until the early 1970s, people’s lives were in a state of
The first half of the 1970s was a time when a sense of stability in life prevailed.
However, the mental anxiety began to gradually increase from around the 1980s.
However, the mental instability began to gradually increase from around the 1980s.
After the collapse of the bubble economy in the 1990s, I began to
After the collapse of the bubble economy in the 1990s, my analysis of postwar welfare policies led me to
I was convinced that the issue of livelihood would become a major issue in the 21st century. Since then, for more than 20 years, I have been working on this issue every year.
In the 20-odd years since then, this issue has been asked every year, and finally, today, it has taken on a full-fledged form.
Today, the issue has finally emerged in a full-fledged form.

1. Rebuilding Livelihoods and Reconstructing Communities in the 3.11 Disaster Area

Estimation of Damages from the Great East Japan Earthquake

　Nearly two years have passed since the Great East Japan Earthquake of March 11, 2011.
Nearly two years have passed since the Great East Japan Earthquake of March 11, 2011.
Nearly two years have passed since the Great East Japan Earthquake of March 11, 2011. It has been nearly two years since the Great East Japan Earthquake of March 11, 2011.
A number of damage estimates have been made by foreign institutions, including the World Bank, as well as public and private research institutions in Japan2) .
The World Bank and other foreign institutions, as well as public and private research organizations in Japan, have made numerous estimates of the damage2) . The amount of damage can be roughly divided into 16-18 trillion yen.
The amount of damage is roughly in the 16-18 trillion yen range.

The amount of damage is roughly in the range of 16-18 trillion yen.
17
The amount of damage is roughly in the range of 16-18 trillion yen.

Welfare Culture Research 2013 Vol. 22

The highest amount is 25 trillion yen.

The reality of the damage caused by nuclear power plants has not yet been clarified

　The first of what we have learned from these estimates
The first is the damage caused by the collapse of TEPCO’s Fukushima Daiichi Nuclear Power Plant.
The first thing we learned from these estimates is that the amount of damage caused by the collapse of TEPCO’s Fukushima Daiichi Nuclear Power Plant
The first thing I found in these estimates is that the amount of damage caused by the collapse of TEPCO’s Fukushima Daiichi Nuclear Power Plant is commonly excluded. Although my
search is inadequate, but I believe that the amount of damage from the nuclear power plant has not been announced
and the survey has not yet progressed.
I am not sure if the survey is still underway.
　In November 2012, when TEPCO announced its management policy for the 2013-14 fiscal year
In November 2012, TEPCO announced its management policy for fiscal 2013-14, stating that “decontamination and decommissioning will be in full swing
decontamination and decommissioning of the reactors will be in full swing, and the cost will exceed 10 trillion yen.
decontamination and decommissioning will be in full swing, and the cost will exceed 10 trillion yen” (Asahi Shimbun, November 8, 2012).
TEPCO has been working to reduce nuclear damage. TEPCO has so far received no payment from the Japan Nuclear Damage Liability Facilitation Corporation (JNES).
5 trillion yen from the Japan Nuclear Damage Liability Facilitation Fund, and
5 trillion yen from the Nuclear Damage Liability Facilitation Fund and 1 trillion yen from the government’s public funds.
1 trillion yen from the Nuclear Damage Liability Assistance
TEPCO has withdrawn ¥5 trillion from the Nuclear Damage Liability Assistance
TEPCO has also raised electricity prices by an average of 8.46% to cover the cost of nuclear accident countermeasures and compensation.
In addition, the government has said that it will raise
In addition to the 5 trillion yen
The compensation estimate is based on the current situation. Compensation estimates were initially
The initial estimate for compensation was ¥5 trillion, but the amount to be paid is now estimated to be
5 trillion yen, but as of November, the amount of compensation is 1.4 trillion yen, or 28% of the total.
The victims have criticized the government for its reluctance to provide compensation.
The Yomiuri Shimbun (June 1, 2011).
　According to the Yomiuri Shimbun (June 1, 2011), on May 31, 2011, Ibaraki Gov.
Hashimoto, the governor of Ibaraki Prefecture, told reporters that the compensation for damages caused by the nuclear power plant accident “has no causal relationship.
The Yomiuri Shimbun (June 1, 2011) reported that on May 31, 2011, Ibaraki Governor Hashimoto told reporters that “all causally related damages
should be included in the compensation for damages caused by the nuclear power plant accident, but the government
However, the government side said, “If we accept all of them as compensation, even 100 trillion yen will not be enough.
However, the government’s view was that “even 100 trillion yen would not be enough if all damages were included.
However, the government’s view was that “even 100 trillion yen would not be enough if all damages were included. The government, however, has stated that “even 100 trillion yen would not be enough if all the damages are recognized as compensation.
decommissioning of nuclear reactors, interim storage of “nuclear waste,” and final disposal of “nuclear waste” would be
In short, in terms of the total amount of damage, the nuclear power plant is a nuclear power plant.
In short, in terms of the total amount of damage, the amount of damage caused by nuclear power plants is the core of the 3.11 damage.
is the core of the 3.11 damage. The amount of damage caused by the nuclear power plant accident must be clarified.
Without clarifying the amount of damage caused by the nuclear power plant accident, the reality of the Great East Japan
The reality of the Great East Japan Earthquake will be virtually sealed unless the amount of damage caused by the nuclear accident is revealed.
　According to the Asahi Shimbun dated November 10, 2012, “Noda’s
On November 9, 2012, TEPCO’s Fukushima Daiichi Nuclear Power Station was closed down.
Noda’s government announced on November 9, 2012, that it will conduct the first full-scale investigation into the actual situation of the evacuation of residents

Noda’s administration decided on November 9 to conduct the first full-scale investigation into the actual situation of the evacuation of residents
The results will be compiled in the fall of 2013.
The results will be compiled in the fall of 2013. Decontamination, compensation, reconstruction, etc. will not progress without a survey of the actual situation.
The minister of reconstruction, Tatsuo Hirano, is planning to compile the results of the survey in the fall of 2013.
Tatsuo Hirano, Minister of Reconstruction and Revitalization, said at the first meeting of the Nuclear Disaster Reconstruction Promotion Team
Tatsuo Hirano, Minister of Reconstruction, said at the first meeting of the Nuclear Disaster Reconstruction
but a full-scale investigation has not yet been started.
The actual damage caused by the March 11 disaster to the residents of the area is still unknown.

No survey has been conducted on the actual damage caused to residents on March 11, 2011.

　The first thing I learned from reading an example of damage estimation
The second thing I learned from reading the damage estimates was that the estimates were made by industry and the government.
Secondly, many of the estimates are based on the viewpoints of industries and businesses, and the damage estimates from the residents’ viewpoints are extremely small.
and there are very few estimates of the damage from the residents’ viewpoint.
It is needless to say, the damage from the viewpoints of the business community and companies is not very large. Needless to say, the viewpoints of the business community and companies are indispensable.
It goes without saying that the viewpoints of the business community and the corporate sector are essential.
However, the lack of interest in the daily lives of the residents is
It is strange that there is so little interest in the lives of local residents. Why is this?
I wonder why surveys of individuals (residents) are so abstract and few.
I was curious as to why the surveys of individuals (residents) were so abstract and few in number. It may be that it is difficult to
It may be difficult to conduct surveys, but it is not impossible to do so.
However, it is not impossible to do so. For example, Fukushima University is conducting a survey of the
Fukushima University, for example, is conducting a survey of the areas affected by the nuclear power plant disaster.
For example, Fukushima University is conducting a survey of the areas affected by the nuclear power plant disaster.
It is possible to conduct a similar survey in the three prefectures affected by the disaster. Why not?
Why not?
　Is it because of the principle of disaster compensation that residents (individuals) are not compensated for their assets?
Is it because of the principle of disaster compensation? However, this does not mean that a survey of the actual damage is unnecessary.
However, this does not mean that a survey of the damage is unnecessary.
I wonder if this does not mean that a survey of the actual damage is also unnecessary. It is not as if there is no need for a survey of the actual damage.
However, as a senior official of the Ministry of Finance insists, “If we accept all of the
If we accept all of them as compensation… (no matter how much there is)
(how much) is not enough” as the Ministry of Finance officials claim? Certainly.
There is no need for compensation if the actual damage is not seen.
If the actual damage is not made public, neither TEPCO nor the government will have to bear much of the burden.
If the actual damage is not made public, neither TEPCO nor the government will have to bear much of the burden.
　My overall impression of the trend in damage estimates is that the damage to the business community and top companies is not as severe as the damage to the public character.
The overall impression of the trend in damage estimates is that the damage to the business community and top companies is public and therefore should be covered.
The overall impression of the trend in damage estimates is that the damage to the business community and top companies is public in nature and therefore covered, but the damage to residents (individuals) is individual.

-Individuals
18
-Individuals

However, in the case of residents (individuals), it is individual property, and therefore, as with welfare policies centered on
As with welfare policies that focus on “self-responsibility,” natural disasters are also “self-responsibility,” so
The “mystery” of the budget execution for reconstruction.

The “Doubtful” Budget Execution of Reconstruction

　The financial measures for the 3.11 reconstruction are currently being implemented only after the

The financial measures for 3.11 reconstruction are now in progress, although there are some delays in the disposal of debris, which was a major issue.

The financial measures for 3.11 reconstruction are now in progress, although there are some delays in the disposal of debris, which had been a major issue.

The compilation of data on damage to agriculture, forestry, fisheries, and other industries, decontamination

decontamination, financial support for small and medium-sized enterprises, and the development of a master plan for agricultural and rural reconstruction are underway.

The government has been working on a “Great East Japan Earthquake Recovery Plan” to support reconstruction efforts.

　The government has established a “Great East Japan Earthquake Reconstruction Special Account” to support reconstruction efforts.

The government has established a “Great East Japan Earthquake Reconstruction Special Account” to support reconstruction, and plans to invest at least 19 trillion yen.

The government plans to invest at least 19 trillion yen in the “Great East Japan Earthquake Reconstruction Special Account” to support reconstruction. This special account will be financed by

(1) ¥10.5 trillion is for special reconstruction and is to be added to income tax.

income tax plus 2.1% of the income tax amount for 25 years from January 2013.

The tax rate will be increased for 25 years starting in January 2013. Interest income and business income are also treated in the same way.

interest income and business income are also treated in the same way. In addition, the individual inhabitant tax will be increased by ¥1,000 per year starting in FY14.

The tax will be increased by ¥1,000 per year for 10 years starting in FY14.

The same will apply to interest income and business income.

　For corporations, the special reconstruction corporation tax will be increased by 10% of the corporate tax amount from April 2012.

In this case, the tax will be increased by 10% of the corporate tax amount

This is an instantaneous tax increase for 3 years, not 25 years.
In this case, the increase will be for 3 years instead of 25 years.

However, the effective corporate tax rate will be However, the effective corporate tax rate will
April to
5% from April 2012.

The effective corporate tax rate will be permanently reduced by 5.0% from April 2012, so the tax rate will be reduced by
4 years from now

After 4 years, the 5% tax cut will be in effect.
In terms of revenue and expenditures over 25 years, large corporations will see a tax cut of more than 17 trillion yen.

In terms of revenue and expenditures over the next 25 years, large corporations will see a tax cut of more than 17 trillion yen.

In terms of revenue and expenditures over 25 years, large corporations will see a tax cut of over 17 trillion yen. Overall, the final balance of the reconstruction budget

The final balance of the reconstruction budget as a whole is “tax hikes for working people and tax cuts of ¥17 trillion for corporations.

The next step is how the reconstruction budget will be used.

　Next, let us look at the use of the reconstruction budget. Next, let us look at the use of the reconstruction budget.
The budget is executed in accordance with the Reconstruction Basic Law, but “misappropriation” of funds was pointed out in the Diet.
The Diet pointed out the “misappropriation” of funds. I was interested in the Ministry of Economy, Trade and Industry’s
I was interested in the Ministry of Economy, Trade and Industry’s 300 billion yen “subsidies for domestic business location
I was interested in the Ministry of Economy, Trade and Industry’s “domestic business location subsidy” of 300 billion yen. This subsidy was immediately passed on to some of Japan’s top companies outside of the disaster area.
This subsidy was immediately passed on to some of Japan’s top companies outside of the disaster area.

The Depths of Anxiety about Affluent Lifestyles

The Ministry of Defense received ¥44.0 billion. Other sources include ¥44 billion from the Ministry of Defense, ¥7.2 billion from the Ministry of Foreign Affairs, ¥4.2 billion from the Ministry of
Ministry of Education, Culture, Sports, Science and Technology (4.2 billion yen), etc. Reconstruction Minister Hirano said, “The opposition parties
The budgeted amount of 500 billion yen (together with the Fukushima location subsidy project) was adopted as is from the opposition party.
Minister Hirano said, “We adopted the opposition party’s figure of 500 billion yen (together with the Fukushima location subsidy project) and
(Asahi Shimbun, October 19, 2012).
This is the result of swallowing the demands of the autocrats in order to pass the Basic Reconstruction Law.
The “misappropriation” of funds has been the subject of intense criticism.

The “review” will be conducted after criticism of the “misappropriation” of funds.
However, it is reported that most of the money has been used and cannot be recovered.
The report says that most of the money is irrecoverable. The report says that most of the money has been spent and is unrecoverable.
What goes in the pocket, stays in the pocket.
　Subsidies for Domestic Business Location to be Executed in the Three Affected Prefectures
The number of subsidies
31 cases, or roughly 6% of the total, of the subsidies
6% of the total.
This is extremely small. For the ministries and top companies
The subsidy was a massive 300 billion yen in a short period of time for the ministries and top companies.
For ministries and top companies, the subsidies were “user-friendly” because of the large budget of 300 billion yen executed in a short time.

The companies were not aware that it was illegal and that it would be illegal for them to use the money. The companies claimed that the subsidies were not illegal and that they would return the money.
No company has announced that they will return the subsidies, saying that they are not illegal, and that they will “get what they can get
They were willing to “take what they could get” because it was “not illegal.
This was the first act of the “reconstruction budget execution

This was the first act of the “reconstruction budget execution drama. This was the first act of the “reconstruction budget execution drama” that did not concern the affected areas.
The Japanese social system was an efficient system for METI and other government agencies and top companies.
The Japanese social system was an efficient system for METI and other government agencies, as well as for top corporations.
　Since the Democratic Party of Japan came to power, the use of the budget has been disclosed.
The DPJ administration began to disclose how the budget was being used. This is one of the results of the change of government.
This is one of the results of the change of government. The Asahi Shimbun followed up on an investigation by the Board of Audit.
The Asahi Shimbun has tracked the investigation by the Board of Audit.
The Asahi Shimbun followed up on a survey by the Board of Audit.
The Asahi Shimbun traced a survey conducted by the Board of Audit.
The Asahi Shimbun traced a survey by the Board of Audit that found that 18 of the 33 coastal municipalities in Iwate, Miyagi, and Fukushima prefectures had received more than
The Asahi Shimbun traced the survey to 18 of the 33 coastal municipalities in Iwate, Miyagi, and Fukushima.
Miyako City (Iwate), which was severely damaged by the earthquake and tsunami, received 30.3% of the total budget.
Miyako City (Iwate) and Minamisanriku Town (Miyagi), which were severely affected by the disaster, had a recovery budget of less than 50%.
According to the Board of Audit, the percentage of unobligated funds was less than 50%. According to the Board of Audit, the reason for the under-utilization is “limited to the disaster area.
According to the Board of Audit, the reason for the non-appearance is that “the affected areas are tackling a huge task with a limited number of staff.
The Board of Audit noted that the reason for the unaccounted for status is that “the affected areas are tackling enormous tasks with limited manpower and need support for smooth reconstruction.
The local governments are “lacking in professional staff.
Municipalities pointed out that “there is a lack of specialized staff.

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Welfare Culture Research 2013 Vol.22

(Asahi Shimbun, October 26, 2012), so
administrative reform, it is necessary to stop reducing the number of local public servants and to increase the number of
Therefore, it is necessary to stop reducing local public servants through administrative reforms and increase the number of them.
　In addition, the three disaster-stricken prefectures have requested the Reconstruction Agency to provide reconstruction grants.
The three affected prefectures should request the Reconstruction Agency to provide them with reconstruction grants (No. 1).
Reconstruction grants (4th round of application)
The three disaster-stricken prefectures have requested the Reconstruction Agency to provide them with about 1.5 trillion yen in)
1.5 trillion yen, but the affected prefectures are saying, “We can’t get the grant.
However, some of the affected prefectures said, “We didn’t get the grants….
The three prefectures have requested about 1.5 trillion yen in reconstruction grants (fourth round of application) from the Reconstruction Agency.
The amount that can be freely spent is only a fraction of the total amount of the grant. Although the money should be freely available, “it will lead to the formation of personal assets.
However, there are many cases in which “the grant was not received or was not fully digested” in the affected areas.
It is good for group relocation, but it cannot be used in the case of relocation outside of the tsunami inundated area.
However, there are many restrictions, such as “it can lead to the formation of individual assets,” “it is good for group relocation, but it cannot be used in the case of relocation outside the tsunami inundation
However, there are many restrictions, and it is pointed out that it is “not easy to use.
It has been pointed out that the application process is not user-friendly. There have been a number of cases where applications have been rejected.
In many cases, applications were rejected, and for the affected areas, it can be said to be “just a token budget.
budget” for the affected areas. There is a system that cannot be used effectively.
There is a system that cannot be effectively digested. Furthermore, “the government is slow in making judgments and decisions” and “responsibilities within the government are unclear.
and “ambiguity of responsibility within the government” are also pointed out as causes.
and “ambiguity of responsibility within the government” are also pointed out as causes. These are some of the reasons for the delay in recovery.
These are some of the reasons for the delay in recovery.

Welfare in Form Only

　Contrary to expectations, the number of 3.11 survivors using public assistance is negligible.
Since 3.11, the number of people using public assistance has been very small.

One year later 2011
July 2011
In July 2011, one year later, the number of welfare recipients reached 2.05 million.
Of these, 939 were victims of the 3.11 disaster, and in August, the number was 2.05 million.
In August, there were still less than 2,000.
There has been no rapid increase in the number of victims of the disaster.
The reason why victims do not receive the benefits is due to their surrounding eyes. The reasons for not receiving benefits are as follows.
3) They refrained from using the system because they were concerned about their surroundings.
However, the sense of “self-responsibility” reinforces this.
I believe that this is reinforced by the sense of “self-responsibility.
　Makoto Yuasa, Executive Director of the Anti-Poverty Network, said, “Mr. Kazunori Yamai (a welfare worker)
Makoto Yuasa, Executive Director of the Anti-Poverty Network, says, “Kazunori Yamai (then Parliamentary Secretary of Health, Labor and Welfare)
Kazunori Yamai (then Parliamentary Secretary of Health, Labour and Welfare) said that “welfare is only a formality.
He said, “There is a form, but can it be used or not? He said, “There is a form, but whether it can be used or not is not considered.
4) and that the welfare system as a whole is not being considered.
4), and the issues facing the welfare system as a whole are introduced here.

4).
　I too have seen the welfare system since the 1980s, and have been impressed by the abundance of menus that have been created for home welfare and other services.
The welfare system as a whole has been in a state of disarray since the 1980s.
and the choices available to users have greatly expanded.
I also think that the choices available to users have greatly expanded. In terms of the history of welfare in Japan, this is a dramatic development.
This is a dramatic development in the history of Japanese welfare, and the question is how to make the most of it.
However, this dramatic development has not been However, since the beginning of this dramatic development
However, since the beginning of this rapid development, the burden on the Japanese people has increased in both nursing care and childcare.
burden has increased, and in recent years, families have felt a strange pressure that they cannot bear.
I feel a strange pressure that families are not able to bear. The welfare menu has increased, but so has the burden on the family.
The welfare menu has increased, but so has the burden on the family, and I wonder if this is a step forward or backward for welfare.
I cannot help but wonder whether this is a step forward or backward for welfare.
Is this a step forward or backward for welfare?
　Yasuyuki Shimizu, representative of the NPO Suicide Prevention Support Center Life Link
Yasuyuki Shimizu, representative of the NPO Suicide Prevention Support Center Lifelink
The starting point is not the same,” he said (see page 3).
The starting point is different, whether it is implementer-oriented or beneficiary-oriented” (p. 46).
The current state of welfare policy is “self-responsible” (p. 46). The “self-responsibility” concept and the “system that is not user-friendly” (p. 46).
and “the system that is not user-friendly” from the viewpoint of the users.
Shimizu points out that it is important to consider how to improve the “self-responsibility” concept and the
Shimizu points out that it is important to improve the “self-responsibility” concept and the “user-unfriendly system” from the users’ perspective. The same issues as those related to the support for disaster victims and reconstruction assistance are also important.
The same issues as those related to support for disaster victims and reconstruction support are
The same issues as those related to the support for disaster victims and reconstruction assistance are summarized in this exchange between Yuasa and Shimizu.
　I would like to emphasize the expression “welfare in form only” by Mr. Kazunori Yamai, a member of the Democratic Party of Japan.

The emphasis is on the expression “welfare in form only” by Mr. Kazunori Yamai, a member of the DPJ. The overall situation of the current welfare system, which has a variety of problems, is as follows.
I have a hunch that this is an accurate description of the overall situation of the current welfare system, which has a variety of problems.
I was deeply impressed by the expression, which I intuitively
I was deeply impressed. Therefore, I often use the catchphrase “welfare in form only” in my lectures and other occasions.
I often borrow this catchphrase in my speeches and
I often use the catchphrase “welfare in form only” in my speeches. I also believe that “welfare in form only” is
This means that the function of livelihood support cannot be fulfilled adequately, so the family’s hardship is not reduced but increased.
This does not reduce the hardships of the family, but on the contrary, increases them.
　This “dysfunctional” state of the financial and
Some see this “dysfunction” of finances and systems as “the limitation of the postwar administrative system.
The “dysfunction” of finances and systems is seen by some as “the limit of the postwar administrative system. Such an assessment is certainly possible.
However, on the other hand, the reconstruction budget is not a “limit” of the postwar administrative system.

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However, on the other hand, the reconstruction budget is being used (diverted?) very efficiently. But on the other hand, the reconstruction budget is being used (diverted?) very efficiently.
Therefore, we cannot just lump them together as “the limits of the social system” as a general theory.
I think there are aspects that cannot be lumped together
I think there is an aspect that cannot be lumped together as “the limit of the social system” in general. In this regard, it is not so much a question of who the system is dysfunctional for, but rather
It is more important to understand specifically for whom the system is dysfunctional and for whom the system is efficient.
I think it is important to grasp specifically who the dysfunction is for and who the
I think the biggest problem is the enforcement of the reconstruction budget.
　The biggest problem, I think, is that, as seen in the execution of the reconstruction budget, there are social and moral considerations.
The biggest problem, in my opinion, is a kind of “sense-making” that lacks social moral considerations
The biggest problem is a kind of “sensory paralysis” that lacks consideration for social morality, as seen in the execution of reconstruction budgets.
The biggest problem is a kind of “sensory paralysis” that lacks consideration for social morality, as seen in the execution of the reconstruction budget. Moral hazard at the top of social organizations
spreading through the middle class to the general public and delaying the rebuilding of the lives of disaster victims.
This is a factor that is delaying the rebuilding of the lives of the victims.
I believe that the reconstruction of the earthquake disaster will be a major step forward in bringing the people together. I believe that the reconstruction from the disaster is an issue that the people of Japan should unite to support.
I believe that the reconstruction from the disaster is an issue that should be supported by the people as a united front.
However, the actual state of support is opaque and self-indulgent in some cases.
The reality of support is that it is opaque and self-indulgent, and the people at the top of society are too busy protecting their own interests.
I think there are too many people at the top of society who are too busy protecting their own interests.
I think there are too many people at the top of society who are too busy protecting their own interests. I think there are too many people at the top of society who are too preoccupied with protecting their own interests.
I would like to ask what is the purpose of pursuing corporate profits, not to mention Eiichi Shibusawa.
I would like to ask what is the purpose of pursuing corporate profits, not to mention Eiichi Shibusawa.
　On the contrary, I would like to ask what the business owners, large and small, are doing to help the businesses in the
On the contrary, business owners, large and small, are providing fishing boats and production equipment to businesses in the affected areas that have collapsed.
and production equipment to businesses in the
and continue to do business with them.
This is a very positive trend. Such voluntary efforts by management should not be overlooked.
The voluntary efforts of these business owners will be a major catalyst for the recovery of the affected areas.
recovery in the affected areas, and are the key to recovery5).
The key to the reconstruction of the affected areas5) .

Two problems with the welfare system

Postwar peak of welfare recipients

　The Ministry of Finance, the Ministry of Health, Labor and Welfare, politicians, and welfare
Ministry of Finance, Ministry of Health, Labor and Welfare, politicians, and welfare
welfare officials have recently shown a great deal of interest in the welfare system. The Welfare System is Poverty

The welfare system is a social measure of poverty and “affluent life” insecurity.

The welfare system is a social measure of the increase or decrease in the number of people living in poverty, so the first focus of attention is on the increase or
The welfare system is a social measure that measures the increase or decrease in the number of people living in poverty. The number of welfare recipients
The number of welfare recipients has increased sharply. According to the Ministry of Health, Labor and Welfare, the number of welfare recipients
According to the Ministry of Health, Labor and Welfare
The number of welfare recipients exceeded 2.13 million in August 2012, the largest number since the end of World War II.
The “affluent society” of the 1970s has turned into a “poor society.
It seems that the “affluent society” of the 1970s has turned into a “poor society.
The breakdown of changes in the number of people receiving public assistance is as follows.
　A breakdown of the changes in the number of people receiving public assistance shows that “the percentage of people receiving public assistance has increased significantly in the 60s.
The breakdown of changes in the number of people receiving public assistance shows that “the largest increases have been in people in their 60s and 70s
The percentage of the elderly in their 60s and 70s (27% in 1980 to 52% in 2009) has been increasing significantly.

In contrast, the percentage of the youngest age group, those in their 40s and below, has declined significantly.
“In contrast, the percentage of the youngest age groups, those in their 40s and below, has decreased significantly (from 59% to 33%). In other words, the most significant factor in the increase in the number of welfare recipients is…
The most significant factor behind the increase in the number of welfare recipients is… the increase in the number of elderly people with low or no pensions.
The most significant factor behind the increase in welfare recipients is “the increase in the number of elderly people with low or no pensions.
　The media reports the dramatic increase in the number of welfare recipients, but does not report the causes or
the media reports the dramatic increase in the number of welfare recipients, but does not mention the causes or reasons for the increase.
the media reports the dramatic increase in the number of welfare recipients, but the tone is toned down, and the focus is almost entirely on the
and the focus is almost always on the increase in welfare costs.
The media is mostly concerned with the increase in welfare costs. The media is mostly focusing on the increase in the cost of public assistance.
The emphasis is on news coverage that reminds us of the need to downsize the welfare system and shift to a system that encourages
The emphasis is on reporting the need to downsize the welfare system and shift to a system that promotes “self-reliance (?).
　When considering this issue, it is important to remember that (1) the unemployed should be
(1) The general theory is that unemployment should be resolved through unemployment benefits and government job creation policies as much as possible.
The reason why unemployment is directly linked to life support is that unemployment benefits are not directly linked to life support.
However, the reason why unemployment is directly linked to welfare is because unemployment benefits and government job creation policies are not working well enough.
However, the reason why unemployment is directly linked to welfare is that unemployment benefits and government job creation policies are not functioning sufficiently.
The reason for this is that unemployment benefits and government job creation policies are not fully functioning. The reason for this is that unemployment benefits and government job creation policies are not functioning adequately.
The reason for this is that unemployment benefits and government job creation policies are not functioning well.
This is mainly due to the Japan Business Federation (Nippon Keidanren). This is mainly a result of the organizational guidance of the Nippon Keidanren.
This is mainly a result of the organizational guidance of the Japan Federation of Economic Organizations. Trade unions have a major role to play in correcting this situation.
However, while efforts are being made to correct this situation, there is a lack of
However, while efforts are being made, there have been few results in restricting management actions.
However, while efforts are being made, there have been few results in restricting management actions, and it appears that the top companies are
The cause of the increase in the number of welfare recipients is the increase in the number of
　In a word, the cause of the increase in welfare recipients can be summarized as follows

-The cause of the increase in welfare recipients can be summarized as follows.
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-The cause of the increase in welfare recipients can be summed up in a single word: “welfare.

Welfare Culture Research 2013 Vol. 22

In other words, it is the result of “extreme savings in labor costs.
The result of “extreme savings in labor costs” is the “economic security” perspective6) . From the perspective of “economic security, “6
The social consequences of “extreme savings in labor costs” are
The social welfare system is a system in which the social consequences of “extreme savings in labor costs” are
The “extreme savings in labor costs” is a system that uses welfare to clean up the social consequences. Compensation for damage caused by the nuclear power plant accident avoided the burden on Tokyo Electric Power Co.
and transfer the burden to national finances and electricity rates.
The system is very similar to the structure of the welfare system.

Reduction of Welfare Standards and Employment Support

　Second, the welfare system has been undermined.
Second, there is a move to reform the very foundation of the welfare system.
The second is a move to reform the very foundation of the public assistance system.

The 8th meeting of the Special Subcommittee on Livelihood Support for the Needy of the Council on Social Security held on September 28, 2012.
The Ministry of Health, Labour, and Welfare (MHLW) has announced that the “Special Subcommittee on Livelihood Assistance for the Needy
The Ministry of Health, Labour and Welfare (MHLW) presented a “Draft of Main Issues Concerning the ‘Livelihood Support Strategy
(hereinafter abbreviated as “Draft Issues”) to the 8th Special Subcommittee on Livelihood Assistance for the Needy
The MHLW submitted a “Draft of Main Issues Concerning the
In October 22, 1986, the Subcommittee on Fiscal Degree of Fiscal System of the Fiscal System Council proposed a reduction in the standard of public assistance.
Since the enactment of the 1986 Comprehensive Security
Since the enactment of the Comprehensive Security Law in 1986, the government’s basic policy has been
and proposed as the comprehensive policy of the nation.
The two are naturally related. The two must of course be understood in relation to each other.
The proposed issue is to lower the welfare standard and the
　The proposed issue is to promote early self-sufficiency of system users in relation to the tightening of welfare standards.
system that promotes early self-reliance of system users in conjunction with the tightening of
The proposed issue aims to create a system that promotes early self-sufficiency of system users in conjunction with tightening of welfare standards. Recipients must be (1) generally capable of working and (2)
(1) generally capable of working, and (2) recipients are likely to commit fraud.
(2) Beneficiaries are likely to be involved in fraud.
(1) Recipients are generally capable of working, and (2) Recipients may be cheating. Based on these two assumptions, we will create a system that encourages recipients to work.
The system should be based on the assumption that recipients are capable of working in general, and that recipients are likely to be cheaters.
This is the content of administrative intervention in the recipients’ consumption and lifestyle behavior. At the same time, this administrative intervention
This intervention will also be a “manipulation of values” = “self-responsibility” of the recipients.
This is a subtle attempt to manipulate the recipient’s sense of values and
The number of suicides among beneficiaries in 2011 was more than 100,000.
　According to a Ministry of Health, Labor and Welfare survey, there were 1,187 suicides among recipients in 2011.
The number of suicides by recipients in 2011 was 1,187 according to the MHLW survey. This is the end result of the spell of self-support and the “self-responsibility” mindset.
This suggests where the spell of “self-support” and “self-responsibility” has ended up.

What do you think?

Table of Contents of Major Issues Concerning the Livelihood Support Strategy (Draft)
Overview of the Livelihood Support Strategy

I. Discussion Points concerning a New System of Support for the Needy
　　　

1. Comprehensive consultation and “comprehensive” and “companionate” support

Comprehensive consultation and “comprehensive” and “supportive” support
　　　

2. Strengthening of employment support
   　　　
3. Reinforcement of support for rebuilding household finances
   　　　
4. Securing of housing
   　　　
5. Efforts to prevent the “cycle of poverty
   　　　
6. Systematic development of infrastructure in the community

Issues related to the revision of the public assistance system
　　　

1. Seamless support for employment and self-reliance and strengthening of incentives
2. Strengthening of incentives and support for seamless employment and self-reliance
   　　　
3. Support for improvement of health, lifestyle, etc.
4. Support for lifestyle improvement in terms of health and lifestyle 3.
   　　　
5. Optimization of medical assistance
   　　　
6. Strengthening of measures against fraudulent and inappropriate recipients, etc.
   　　　
7. Reduction of burden on local governments
8. Creeping “War on Livelihood”?

Background of Rapid Increase in Welfare Beneficiaries

　The number of welfare recipients was 2.13 million in August 2012.
The number of welfare recipients exceeded 2.13 million in August 2012, the largest number since the end of World War II.
The number of welfare recipients exceeded 2.13 million in August 2012, the largest number in the postwar period. Japan Federation of Bar Associations
The Japan Federation of Bar Associations pamphlet “What’s Going on with Japan’s Welfare System Today?
The Japan Federation of Bar Associations pamphlet, “What’s Happening to Japan’s Welfare System Now? The Japan Federation of Bar Associations pamphlet, “What’s Going on with Japan’s Welfare System Today?
the utilization rate (ratio to the population, according to Nagayama) is decreasing.
The ratio of the number of people receiving public assistance in 1951 was 2.4%, and in 2011 it was 1.8%.
2.4% in 1951 and 1.8% in 2011. Even so, why is there such a rapid increase in the number of
We will now consider the background as to why the number of people using these facilities is increasing so rapidly.
　First, let’s look at the reasons for the increase.
First, the reasons for the initiation of protection (2009)
First, looking at the reasons for the start of protection (2009), (1) injury or illness
(2) Decrease or loss of income due to work (7016 persons), and (3) Decrease or loss of savings (5070 persons).
(3) Decrease or loss of savings, etc. (5070 persons).
These are the top three factors. What we can see here is that
The top three factors are (1) loss of income due to injury or illness, (2) loss of income due to work
(1) Injuries and illnesses cause a loss of income and instability in employment relationships.
(2) The society is in a state where medical coverage, compensation for lost work time, and unemployment benefits are inadequate.

-(2) The social situation is unstable because of the loss of income when an injury or illness occurs.
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-The following are some of the reasons for this.

The current situation is that medical security, compensation for lost work time, and unemployment benefits do not function adequately, leading to receipt of welfare benefits due to classic causes of poverty.
The current situation is that medical coverage, compensation for lost work time, and unemployment benefits do not function adequately. Historically
social policies and social security systems were established to overcome such insecurity.
social policies and social security systems were established to overcome this insecurity.
However, Japan’s current social security systems seem to be unable to prevent this.
However, both systems in Japan seem to be unable to prevent this. The reason for this is directly due to the
(2) is directly caused by companies’ “extreme savings in labor costs. (3) is due to the “tokenistic welfare” of the companies.
is evidence of “welfare in form only”.
The high cost of taxes and social insurance premiums may be one of the reasons.
The high cost of taxes and social insurance may be one of the reasons.
　The question is whether or not the number of welfare recipients will decrease in the future.
The question is whether or not the number of welfare recipients will decrease in the future.
　First, there is the income situation of the elderly.
First, the income situation of the elderly. The first is the income situation of the elderly.
(total number of households)
The average income per household (average household size
The average income per household (average household size: 2.65 persons) is 5,496,000 yen.
The average income per household (average household size: 2.65 persons) is 5,496,000 yen. The average income per household (average household size: 2.65 persons) is 5,496,000 yen.
per household (average household size
The average income per household (average household size: 1.56 persons) of elderly households is ¥3,079,000, including public pensions.
The average income per elderly household (average household size: 1.56 persons) is 3,079,000 yen, including public pension funds. Elderly households by income bracket
income class, 37.8% of the elderly households had income of less than 2 million yen, and 37.8% had income of 2.5 million yen.
37.8% of elderly households had incomes of less than 2 million yen, and 48.7% of those with incomes of less than 2.5 million yen.
This means that “households consisting solely of persons aged 65 and over” are the most common type of household. In other words, nearly half of “households with only those aged 65 and over
nearly half of the “households with only members aged 65 and over” are below or close to the welfare level.
welfare recipients. This is a group that is likely to become a recipient as soon as something happens to them.
the elderly.
　Secondly
Second, for the past 30 years, the business community and the government have
and the government have been cooperating to cut wages.
This will reduce income from pensions and other insurance premiums. This has reduced income from pensions and other insurance premiums, resulting not only in a shortage of pension funds
and this will not only lead to a shortage of pension funds, but will also weaken family ties by destabilizing the foundations of family life.
destabilize the foundations of family life and weaken family ties.
and weakened family ties, causing domestic violence, bullying, neglect, and other forms of
This has not only led to a decrease in insurance premium income, such as pensions, but has also destabilized the foundations of family life, weakening family ties and causing domestic violence, bullying and neglect. The basis for economic and government policies will continue.
The basis of the economic and government policies will continue, so that gradually and widely the middle class will be
I believe that the possibility of a gradual and widespread drop in the middle class
the middle class will gradually and widely fall into the hands of the recipients.
　Third, the number of totally unemployed people is increasing.
Third, the number of totally unemployed people is increasing. The unemployment rate
The unemployment rate has been increasing mainly during periods of high and low economic growth.

■ “Prosperous Lifestyle” Anxiety in Depth ■

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The rate was in the range of 1.2%, but in 1996 (Heisei 8) or
from 1996
since 1996 (Heisei 8)
4-5% since 1996
The unemployment rate has been high, exceeding 2 times that of the previous year.
The high unemployment rate has become the norm, and in 2010 it was 3.34 million, of which 690,000 were male heads of households.
In 2010, the number was 3.34 million, of which 690,000 were male heads of households. In 2010, 3.34 million people were male-headed households.
Adjustment of employment by companies has become the norm, and even workers in large companies are not immune from this possibility.
The second is that the unemployment rate has been increasing two-fold.
　Fourth, the diversity of employment patterns in companies is changing.
Fourth is the problem created by the diversification of employment patterns
In 2010, 34.4% of all employees were non-regular workers.
In 2010, 34.4% of all employees were non-regular workers. In 2010, the number of non-regular employees was 34.4% of the total workforce.
Of the 54.79 million employees (2010), those with annual incomes of less than 2 million yen
of the total 54.79 million workers (2010), 4.39 million were regular workers, 4.39 million were
4.39 million are regular workers and 13.62 million are non-regular workers, for a total of 18.01 million, or 34.4% of all employed people.
4.39 million are regular workers and 13.62 million are non-regular workers, for a total of 18.01 million, or 33% of all employees. Non-regular
workers are concentrated among the working poor who cannot make a living even if they work.
The working poor, who are unable to make a living even if they work, are concentrated among non-regular workers, and represent a much larger
The number of welfare recipients is expected to increase to “1.8 million” in the near future.
　The above shows that welfare recipients will be left with “extreme savings in labor costs” in the future.
As long as the “extreme labor cost saving” is left unchecked, the number of welfare recipients will increase even more.
The number of welfare recipients will increase further as long as “extreme savings in labor costs” are left unchecked.
　Considering the Ministry of Health, Labor and Welfare’s “Discussion Point
The welfare recipients who are the victims of poverty are not responsible for their own actions.
welfare recipients, who are the victims of poverty, to accept a sense of
and to promote their “freedom” and “self-determination” (i.e., “human dignity”).
and self-determination (i.e., “human dignity”) under the control of the government.
This is a “self-support” measure that puts the recipient’s “freedom” and
As a result, the image of training for acceptance of government-submissive behavior patterns remains.
As a result, the image of training that makes recipients accept government-submissive behavior patterns remains. Psychology
Research from the field of psychology is expected.

What the 30,000 Suicides Suggest

　What is worrisome about the state of people’s lives is that the number of suicides
has remained at the 30,000 level for 14 years.
has remained at the 30,000 level for 14 years.
The statistics show that from 1980 to 1997, the number of suicides was at the 30,000 level. Statistics show that from 1980 to 1997, the number of suicides
The statistics show that from 1980 to 1997, the number of suicides remained in the 20,000
The statistics show that the number of suicides remained in the 20,000 range from 1980 to 1997, but the number of suicides increased rapidly after 1998.
Sadly, the number of suicides has remained at around 35,000 for the past 14 years since 1998.
The number of suicides has remained at around 35,000 for the past 14 years since 1998.

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Welfare Culture Research 2013 Vol. 22

Some people say that suicide is a personal problem or that it is the responsibility of the individual.
or that it is their own responsibility. What are the victims of suicide?
What are the victims of suicide?
　The rapid increase in suicides since 1998 is the subject of a study by the NPO
Yasuyuki Shimizu, president of Lifelink, an NPO
Yasuyuki Shimizu, president of Lifelink, a nonprofit organization that supports suicide prevention, explains, “In 1997, Sanyo Securities Co.
Sanyo Securities and Hokkaido Takushoku Bank went bankrupt, Yamaichi Securities
The Bank of Japan’s Tankan (Short-term Economic Survey of Enterprises)

（The Bank of Japan’s Tankan (Short-term Economic Survey of Enterprises) deteriorated sharply and bankruptcies skyrocketed.
In March 1998, the total unemployment rate rose to
In March 1998, the total unemployment rate
unemployment rate reached 4 percent for the first time.
The total unemployment rate reached the 4% level for the first time in March 1998. In March 1998, total unemployment reached 4% for the first time.
The number of suicides surged, dragged down by such social and economic conditions.
people in the same position continue to commit suicide for the same reasons.
people in the same position continue to be driven to suicide for the same reasons.
People in the same position continue to be driven to suicide for the same reasons.
Shimizu and Yuasa, Finding Light in the Darkness, 2010, p. 4).　
Shimizu and Yuasa, “Yami no Naka ni Nakano Hikari wo Mieru Desu (Finding Light in the Darkness, 2010, p. 4).
　The Vietnam War, known as “war without a declaration of war,” lasted for 15 years.
The Vietnam War, which was called a “war without a declaration of war,” lasted for 15 years. The latter half of the war lasted from 1964 to 1975.
During the latter half of the war, from 1964 to 1975, the U.S.
The U.S. Army deployed a total of 580,000 troops, mostly army, to Vietnam during the latter half of the war.
Vietnam, and a total of 58,000 people were killed.
58,000 dead, 2,000 missing, and 2,000
and 2,000 missing in action, for a total of
In total, 60,000 people were killed.
per year, the total number of casualties was 60,000.
In terms of the number of casualties per year, the total is
5,454 people per year.
　Comparing the number of U.S. military casualties in the Vietnam War
the number of deaths by suicide in Japan.
The average number of suicides per year is 5454 per year, which is the same as the number of suicides in Japan.
U.S. military casualties of the Vietnam War.
The average annual number of suicides is 5-6 times higher than the number of U.S. casualties in the Vietnam War. 30,000+ deaths per year
If we translate the number of suicides to the scale of the Vietnam War, we get 580,000 deaths per year.
the scale of the Vietnam War, the number of suicides would be 5-6 times that of the 580,000
5-6 times the size of the Vietnam War.
The number of troops in Japan is 5-6 times larger than the 580,000 troops in Vietnam.
war without a declaration of war” in Japan.
This is not an appropriate comparison.
　It is not an apt comparison, but if we compare it to the Vietnam
war in Vietnam, the “civil war without arms” of a much larger scale has been
The comparison is not apt, but if we compare it to the Vietnam War, a much larger scale “civil war without weapons

and continues to this day.
The victims of the war are not only the victims of suicide, but also the victims of the war. It occurs to me that some of the victims are these suicides.
I suddenly feel that some of the victims are these suicides. Japanese society has a union movement to protect workers’ interests through restructuring and wage reductions.
The Japanese society has been suffering from restructuring and wage reductions, with little union movement to protect the interests of workers.
The insecurity is transferred to the families of the workers, and the
In Japan, there is little union movement to protect workers’ interests due to restructuring and wage reductions.
The situation of the workers is not only a survival struggle within the company, but also a
I believe that the workers are exposed to and fighting in the competition for survival within the company, or in the struggle to protect their family life.
I believe that the situation is a battle for survival within the company among workers, or a battle to protect family life.
　The people of Japan are enjoying the “comedy” programs, and the people of the world are enjoying the “comedy” programs.
and the support for the victims of the 3.11 earthquake and tsunami
In the background, there is the reality of the insecurity of the lives of the people.
The contrast between the two sides of the coin is the reality of the insecurity of people’s lives. This contrast between the two sides of the coin may have created a gap in the perception of life.
This contrast between the two sides of the coin may have created a divergence in perceptions of daily life.
　Although it has not received much attention, it is one of the reasons for this divergence in public awareness.
One reason for this divergence in public awareness, which has not received much attention, is the fact that since 1986, the Comprehensive
I believe that one of the reasons for this divergence in public awareness is that since 1986, the Cabinet Secretariat, under the Comprehensive Security Law
The Cabinet Secretariat is responsible for “planning and formulation of basic policy regarding important policies and
Planning and formulation of basic policies regarding important policies and general coordination
and coordination of the basic policies of important policies” in the Cabinet Secretariat under the
the Cabinet Secretariat under the Comprehensive Security Act of 1986. In addition, “public relations” was also placed within the Cabinet Office.
The Cabinet Public Relations Office will also be in charge of “general coordination” and “public relations” (Cabinet Secretariat Order No. 7).
The “Cabinet Secretariat Organization Order “7) states that the Cabinet Public Relations Office is in charge of “general coordination” for “public relations.
Since the 1980’s, the Cabinet Public Relations Office has been in charge of “general coordination” and has been responsible for “public relations.
Since the 1980s, information that has been “comprehensively coordinated” and centrally managed and processed has been used by the media, education, and the media.
information through the media, education, etc.
We are receiving centrally processed information through media, education, and other means.
　We are receiving centrally processed and managed information on theory, reality, consciousness, and
We are controlled by centrally processed and managed information.
and emotions are controlled by centrally processed and managed information. We live in a “world of illusion.
We live in a “world of illusion. The terms “theatrical elections” and “theatrical crime” have been used since 1990.
and “theatrical crime” have been used since 1990.
and “theatrical crime” have been used since 1990, but our daily lives are also “theatrical.
Theatrical elections” and “theatrical crime” have been used since the 1990s. Unspeakable anxiety
is a suspicion of this “theatrical life” that is so far removed from the reality of life.
unspoken anxiety is a doubt about this “theatrical life” that is so far removed from the reality. I am deeply concerned about it.

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The idea of “self-responsibility” that permeates

The idea of “self-responsibility” that permeates
The idea of “self-responsibility” that permeates deeply – 24 – the working people’s will to
The “self-responsibility” mentality that permeates the society is suppressing the will of working people to “let them live” (Amemiya).
　From the viewpoint of welfare culture, the issue is

The challenge from the perspective of welfare culture is to verify the reality of “theatrical life” with facts, and to examine the gap between consciousness and reality.
and uncover the structure of the discrepancy between consciousness and reality.
and to bring people’s consciousness back to reality and resolve the anxiety in their minds.
and to bring our consciousness back from the illusion to the reality, thereby eliminating the anxiety in our minds.

Notes

1) Makoto Nagayama, “Sengo Shakai Fukushi no Tensho” [The Transformation of Postwar Social Welfare] (Labor
(Labor JUNPOSHA 1993), p. 11.

2) Cabinet Office, “Estimation of Damage from the Great East Japan Earthquake
(2) Cabinet Office, “Estimation of Damage from the Great East Japan Earthquake” (June 24, 2011), (3) Economic and Social Research Institute, Cabinet Office, Government of Japan
Economic and Social Research Institute, Cabinet Office, Government of Japan.
(2) Economic and Social Research Institute, Cabinet Office, Government of Japan, “Statistics on Recovery from the Great East Japan Earthquake” (April 2012), (3) Development Bank of Japan, “Capital Stock Damage from the Great East Japan Earthquake
(3) Development Bank of Japan, “Estimated Capital Stock Damage from the Great East Japan Earthquake” (June 24, 2011)
(3) Development Bank of Japan, “Estimation of Capital Stock Damage from the Great East Japan Earthquake” (April 28, 2011), and
Institute for Social and Economic Research, “Macroeconomic Impact of Damage Caused by the Great East Japan Earthquake
Impact of the Great East Japan Earthquake on the Macroeconomy” (April 12, 2011), (5) Mitsubishi Research Institute, Inc.
Mitsubishi Research Institute, “Domestic and Foreign Business Outlook for FY2010-2012 (Revised Value after the Great East Japan Earthquake)
Forecasts for the Japanese and Foreign Economies in FY2010-2012 (revised figures after the Great East Japan Earthquake)” (April 12, 2011)
(April 18, 2011), and
(6) Bank of Tokyo-Mitsubishi UFJ, “Economic Impact of the Great East Japan
The economic impact of the Great East Japan Earthquake: An analysis from the production
(April 20, 2011); (7) Daiwa Institute of Research, “The 169th Japan Economic Outlook
The Bank of Tokyo-Mitsubishi UFJ, “The Economic Impact of the Great East Japan Earthquake: Analysis from Production Sides” (April 20, 2011), 7.
(2011.6.9), and
(8) World Bank: Damages estimated at 19 trillion yen (NHK News), Wikipedia
Wikipedia (Japanese only), (9.6.2011), (9.6.2011), (9.6.2011)
Great East Japan Earthquake Source 190 (viewed November 28, 2012).
9) Fukushima University Research Institute for Disaster Recovery and Revitalization, “FY2011
Futaba
2011 Survey on Disaster Recovery and Revitalization in Eight Towns and Villages in Futaba, Fukushima Prefecture
Report (2nd ed.).
This report is based on a survey conducted by the Institute for Disaster Recovery and Revitalization, Fukushima University. This report is a valuable survey of the actual living conditions of residents affected by the nuclear power plant accident.
This report is a valuable survey of the actual living conditions of residents affected by the nuclear power plant accident.

The report is a valuable survey of the actual living conditions of residents affected by the nuclear power plant accident.

The report is a valuable survey of the actual living conditions of residents affected by the nuclear power plant disaster. The efforts of the Institute for Disaster Recovery and Revitalization
This report is a valuable survey of the actual living conditions of residents affected by the nuclear power plant disaster.
The Institute for Disaster Recovery and Revitalization’s activities are worthy of the Welfare and Culture Award.
The Institute for Disaster Recovery and Revitalization is a worthy recipient of the Welfare Culture Award.

3) According to the October 17, 2012 edition of the Asahi Shimbun Iwate
3) According to the October 17, 2012 edition of the Asahi Shimbun Iwate newspaper, when volunteers recommended that 3.11 victims apply for public assistance
When volunteers recommended that 3.11 victims apply for public assistance, no one responded, citing the reactions of those around them.
(3) According to the October 17, 2012 edition of the Asahi Shimbun Iwate Edition, when volunteers recommended that 3.11 victims apply for public assistance, no one responded, citing the reaction of those around them.

(4) Shimizu Yasuyuki and Yuasa Makoto, “Seeing the Light in the Darkness: Poverty and Suicide at the Scene
4) Shimizu, Yasuyuki and Makoto Yuasa, “Yami no Naka ni Naka ni Hikari wo Mieru – Poverty, Suicide no Genjo kara
Iwanami booklet 2010, p. 45.

(5) For a report on the 3.11 reconstruction movement, see “The Great East Japan Earthquake and Lifestyle Reconstruction.
5) For a report on the 3.11 reconstruction movement, see “The Great East Japan Earthquake and Lifestyle Reconstruction,” Journal of Welfare Culture Studies
2012, No. 21, pp. 15-25.

(6) “Economic security” is defined in the Cabinet decision “New
Economic and Social
7-Year Economic and Social Plan” (1979), which was approved by the Cabinet of Japan.
policy concept and a national goal for Japan in the 21st century.
and a national goal of Japan in the 21st century. All policies are incorporated into a comprehensive policy to realize this national goal.
all policies were to be incorporated into a comprehensive policy
to realize these national goals. For an overview of the comprehensive policy, see
The final report of the National Institute for Research Advancement’s “Challenges for the 21st Century” project (Nomura Research Institute, Ltd.
Project (Nomura Research Institute, Ltd.) and 11 other research reports.
and 11 other research reports. For an overview, see Makoto Nagayama, “Social Welfare.
For an overview, see Makoto Nagayama, “Shakai Fukushi Rinri no Kenkyu [Study of Social Welfare Ideology],” Yugeishokan 2006, p. 136.
(7) Cabinet Secretariat Organization Order (Showa era), p. 136.

(7) Cabinet Secretariat Organization Order (July 31, 1957)
Cabinet Order No. 219 of July 31, 1957, last revised in 2011.
Cabinet Secretariat Organization Order (Cabinet Order No. 219 of July 31, 1957, last revised by Cabinet Order on March 31, 2011)
Cabinet Secretariat Organization Order (Cabinet Order No. 219 of July 31, 1957, last revised on March 31, 2011)
Article 3 of the Cabinet Secretariat Organization Order (Cabinet Order No. 219 of July 31, 1957, last issued on March 31, 2011)
The role of the Cabinet Public Relations Office is to serve as a “general coordinator” of “public relations.
The role of the Cabinet Public Relations Office is “general coordination” of “public relations”.
The role of the Cabinet Public Relations Office is “general coordination” of “public relations.

(Makoto Nagayama, Showa Women’s University)

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Special Feature

Survey on Welfare and Cultural Activities of Great East Japan Earthquake Relief Organizations
Survey of Welfare and Cultural Activities of Organizations Supporting the Great East Japan Earthquake Relief Efforts

Yasuji Ishida and Masakazu Fukuyama

Executive Summary

Objective

　Many organizations and groups engaged in support activities after the Great East Japan Earthquake.
What kind of organizations were involved in what kind of activities?
What kind of activities did they engage in, and what is the relationship between welfare and cultural activities and support activities?
and what is the relationship between welfare and cultural activities and support activities.
The purpose of this study was to find out which organizations were involved in which activities and what kind of activities they engaged in, and what the relationship was between welfare and cultural activities and support activities.

Method

　July 2012
July
From July 1 to the end of the month
The National Network for Supporting the Great East Japan Earthquake
National Network for Disaster Relief in East Japan
We searched for the addresses of about 600 organizations listed as members on the website of the National Network for
The Japan Society for Welfare and Culture, Kansai Block, in the name of the Japan
The Kansai Block of the Japan Society for the Study of Human Welfare and Culture requested a survey by mail to about 500 organizations with known addresses under the name of the
The Japan Society for the Study of Welfare and Culture, Kansai Block requested a survey by mail to about 500 organizations with known addresses.
　The activities of the 109 organizations that responded to the survey were tabulated and
The activities of the 109 organizations that responded to the survey were tabulated and analyzed.

Conclusion

　NPOs accounted for about 60% of the total number of participants in the Great East Japan Earthquake relief activities, while unincorporated organizations
The survey asked for responses from NPOs and unincorporated organizations, and we found that about 60% were NPOs and about 20% were unincorporated organizations.
The results indicate that nonprofit organizations need to be light and mobile for relief activities in times of disaster, and on the other hand, these organizations are not well funded.
On the other hand, these organizations are not well funded, so grants were a major source of support.

On the other hand, these organizations are not well funded, so grants were a major source of support. It is said that Japan has a weak donation culture.
Japan is said to be a country with a weak donation culture, but donations also accounted for a large percentage of the total.
In times of disaster, when people are aware of the devastating situation and the
In times of disaster, when people understand the tragedy of the situation and the suffering of the victims, there are many people who donate money.
In addition, all support groups are
　In addition, all support groups are involved in a variety of activities as a result, and many of them are involved in welfare and cultural activities.
In addition, all of the support groups ended up being involved in various activities, and many of them were involved in welfare and cultural activities.
The goals and results are the same as those of the Japan Society for Welfare and Culture, and we are proud to be a part of it.
The results are the same as those of the Japan Society for Welfare Culture.
proved that the goals of our society point in the direction of a single welfare
The results of the study proved that the goals of our society point in the direction of a single direction of welfare.

Key words

　Disaster relief Welfare culture NPO QOL Community
QOL Community Building

1. Introduction 　One year after the Great East Japan Earthquake
   2012, one year after the Great East Japan Earthquake
   March 2012
   In March 2012, one year after the Great East Japan Earthquake
   The situation in the affected areas has been calmed down and the
   The first anniversary of the disaster was
   The first anniversary of the disaster was also marked. As for me, I was interested in disaster relief activities at the time of emergency.
   I was interested in disaster relief activities during the emergency phase, but I was also interested in the
   I was interested in disaster relief activities at the time of emergency, but I was also interested in
   I was interested in disaster relief activities in emergency situations, but I was equally interested in support activities for enriching the quality of life in disaster-stricken areas that had settled.

-January 26, 2011
26

• 26 　In Kobe in 1995, support volunteers were invited to the graduation ceremony of a high school that had been used as an evacuation center.
  In Kobe in 1995, volunteers were invited to the graduation ceremony of a high school that had been used as an evacuation center.
  The ryokan (Japanese-style inn) association in Kinosaki, a hot spring resort in northern Hyogo Prefecture, invited disaster victims to a graduation ceremony.
  The union of inns in Kinosaki, a hot spring resort in the northern part of Hyogo Prefecture, invited disaster victims to their graduation ceremony, which was well received.
  The Kansai Camping Association member organizations cooperated in several ways to provide mental health care for children in the disaster area.
  A camp for hundreds of children was held in cooperation with member organizations of the Kansai Camping Association to provide mental care for children in the disaster area.
  camps for hundreds of children to provide emotional care for the children in the disaster area.
  to provide mental care for children in the disaster area.
  I was interested in activities that seek to enrich people’s lives after surviving a catastrophe1) .
  1).
  　On the other hand, I was interested in the activities of the performers who tried to give concerts of encouragement in the gymnasiums of evacuation centers.
  The musicians who tried to give a concert of encouragement in the gymnasium of the evacuation center were
  who tried to give a concert of encouragement in the gymnasium of the evacuation center, and was shouted down and kicked out.
  The evacuees were also concerned about children’s play in the evacuation center because they did not consult with the association of elementary school principals nearby.
  There was also a story of a principal who refused to allow his children to play in the evacuation center because he had not consulted the
  The principal of a nearby elementary school refused to allow children to play in the evacuation center because he had not consulted with the principal’s association.
  Some principals refused to allow children to play at evacuation centers because they had not consulted with the neighborhood elementary school principals’ association.
  In the aftermath of the Great East Japan Earthquake, the welfare culture activities were not always welcomed.
  　In the aftermath of the Great East Japan Earthquake, such welfare and cultural activities were developed from early on.
  In the aftermath of the Great East Japan Earthquake, such welfare culture activities were developed from early on.
  The NPOs that developed children’s adventure playgrounds Some NPOs developed children’s adventure playgrounds, while others distributed toys and books to evacuation centers.
  groups distributed toys and books to evacuation centers.
  groups that distributed toys and books to evacuation shelters.
  community groups that are developing salon activities to prevent elderly people in temporary housing from becoming isolated.
  community organizations that are conducting salon activities to prevent the elderly in temporary housing from being isolated.2) 3)
  　It is inevitable that people seek to enrich their lives at any time.
  It is inevitable that people seek to enrich their lives at any time, but when, how, and where do support groups and volunteers start and end their activities?
  When, how, and what kind of welfare and cultural activities are being carried out by support groups and volunteers?
  When, how and why, and what kind of welfare and cultural activities are being developed by support groups and volunteers.
  One of the objectives of this survey was to find out when, how, and what kind of welfare and cultural activities support groups and
  One of the objectives of this survey is to find out when, how, and what kind of welfare and cultural activities support groups and volunteers have developed.

What are welfare culture activities?

　The questionnaire asks about the overall activities and welfare culture activities.
The questionnaire asks about the overall activities and the welfare culture activities. Their welfare and cultural activities

The survey asked about the welfare and cultural activities of the Great East Japan Earthquake relief organizations.

The survey asked about the overall activities of the welfare and culture activities of the organizations that supported the Great East Japan Earthquake.
The survey asked about the overall welfare culture activities of the organizations that supported the Great East Japan Earthquake.
In “What is Welfare Culture?
4), quoting the definition of Yasuko Ichibangase, the founder of the society.
　The individual is valued, and the dreams and hopes of each person are woven together.
and hopes of each individual, and that it is a creative and
and weaving the dreams and hopes of each individual.
The specific activities are as follows
　　
a. Work
　　
b. Fun
　　
c. Events
　　
d. Amusement
　　
e. Learning
　　
f. Enrichment
　　
g. Health promotion
　　
h. Travel
　　
i. Hobbies
　　
j. Appreciation of music, theater, etc.
　　
k. Sports
　　
l. Creative writing
　　m. Eating
　　
n. Volunteer activities
The respondents listed each of the following activities. (The “n.” was included by the author for the purpose of this survey.
(n. was included by the author for the purpose of this survey).
　In this survey, too, the respondents were asked to list these definitions and to indicate
The questionnaire also asked which of these specific activities were conducted and when.
The author also asked which of the specific activities were implemented and when.

Welfare and Culture Activities in Times of Disaster

　The Japan Society for the Study of Welfare and Culture has established a “Disaster and Welfare Culture
The Japan Society for the Study of Welfare and Culture has established a “Disaster and Welfare Culture
In November 2010, it was announced that the committee would be formed in the following year.
In November 2010, it was as if a major earthquake had occurred in March of the following year.
In November 2010, it was as if we were predicting a major earthquake in March of the following year.
In November 2010, as if in anticipation of a major earthquake in March of the following year, the Society published “Disaster and Welfare Culture.
The Society has also made disaster relief activities a major part of its activities.

-We are
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Welfare Culture Research 2013 Vol. 22

　Ishida6) has taken up various aspects of support activities that have shifted over time.
Ishida6) focuses on various aspects of support activities that have changed over time, mainly
volunteers, and Oshima7) describes welfare literature as social work by professionals.
Oshima7) focuses on welfare culture activities as social work by professionals.
(Ishida 6) focuses on various aspects of support activities that shift over time, mainly by volunteers. She argues that the community is the key to
is the key concept of welfare culture activities by professionals.
This book is a collection of articles by both volunteers and professionals.
　The book introduces several activities by volunteers and professionals
and finally, the editor, Watanabe8), has taken a look at the
(Watanabe 8), the editor of the book, concludes with a discussion of the disaster prevention and mitigation plans of many governments, which are called “disaster
disaster prevention and mitigation plans are designed to address the needs of the elderly, the disabled, and infants and toddlers, who are called “vulnerable groups.
vulnerable groups such as the elderly, people with disabilities, and infants.
However, this is why it is important to have care managers, CSW staff, and others who can help with disaster preparedness and mitigation.
Care managers, CSW staff, and other welfare specialists should take an active role in providing support for these vulnerable groups.
care managers, CSW staff, and other welfare professionals must take an active role from the viewpoint of supporting such vulnerable groups.
NPOs and volunteers must support them beyond the government’s plans.
and NPOs and volunteers must provide support that goes beyond administrative planning.
The report summarizes that these two wheels of activity are welfare and cultural activities at the time of disaster.
He also states that NPOs and volunteers must go beyond administrative planning to provide support.
In other words, Ichibanagase’s idea is that “the individual is valued, and the dreams and hopes of each and every person
and weaving the dreams and hopes of each and every one of us.
and humanistic activities to create happiness in the local community.
The activities of “human happiness creation,” as Ichibangase calls them, must be practiced in the affected areas as well.
They strongly insist that “practical, humanistic, and happiness-creating activities that weave dreams and hopes
The report strongly emphasizes that “practical, humanistic, and happiness-building activities that weave the dreams and hopes of one person at a time, are creative, and continue in the community.

4. Summary of the Survey 　July 2012
   July
   From July 1 to the end of the month
   The survey was conducted at the homepage of the National Network for East Japan Earthquake Relief
   National Network for Supporting the Great East Japan Earthquake
   We looked up the address of each organization listed as a member organization on the
   The address of each organization listed as a member organization on the website of the National Network for
   The survey was sent by mail under the name of the Japan Society for Welfare and Culture, Kansai Block.
   The number of letters sent was 507, and the addresses were The number of letters sent was 507, and the number of addresses was 11.
   The total number of questionnaires sent out was 507, 11 were undeliverable due to incorrect address information, and 126 were returned.
   Of the 496 total questionnaires sent, 126 responses were received.

Of these, 17 were invalid responses, such as blank sheets of paper or those that arrived after the deadline.
The number of valid responses was 109, for a response rate of 25.4% (22.0% valid response rate).

Number sent
507
Undeliverable (e.g., insufficient address)
11
Total number of questionnaires
496
Number of responses
126
Valid responses
109
Invalid responses
17
Response rate
25.4% of all respondents
Valid response rate
22.0

　Similarly, at the same time, a brief questionnaire was sent to the members of the Japan Society for the Study of Welfare and Culture.
The survey was sent to members of the Japan Society for Welfare and Culture in the name of the “Committee on Disaster
The number of responses was 387, out of which 387 were returned.
Of the 387 responses, 99 were returned.
out of 387, 99 were returned, for a response rate of 25.6%.
Given the fact that the response rate was 25.6%, it is difficult to imagine a response to a survey sent suddenly from a completely stranger organization.
This is a very sincere response to a survey sent out of the blue from a complete stranger.
This is a very sincere response to a survey sent out of the blue from a complete stranger.

5. Survey Results and Discussion
6. survey results and discussion 　Let us review the 109 responses from several perspectives.
   Let us review the 109 responses from several perspectives.
   (1) Organizations 20 of the 109 responses were for disaster relief and recovery efforts.
   20 organizations were designed for disaster relief and recovery, 15 of which were established after the disaster.
   Of these, 15 were established after the disaster.
   　By type of organization, 61.5% were NPOs, 20.0% were unincorporated organizations, and 2.0% were nonprofit organizations.
   The proportion of unincorporated organizations was 20.0%.
   NPOs and unincorporated organizations are overwhelmingly the most common type of organization for such non-daily and emergency responses.
   This indicates that NPOs and unincorporated organizations are overwhelmingly mobile in terms of numbers.
   The results also indicate that NPOs and unincorporated organizations are overwhelmingly mobile and active in emergency responses in such extraordinary situations.
   However, due to the nature of the target network
   However, due to the nature of the target network, the participation of large organizations, corporations, government agencies, and CSW is not high.

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Survey on Welfare and Cultural Activities of Organizations Supporting the Great East Japan Earthquake Relief Efforts

Corporate Status of Organizations

NPO
65.9
61.9
Unincorporated organizations
21
20.0
General incorporated associations
7
6.7% Public interest associations
Public Interest Incorporated Association
3
2.9% Public Interest Incorporated Association
Public Interest Foundations
3
2.9% General foundation
General Foundation
1
1.0
Foundation before transition
1
1.0
Associations before transition
0
0.0
Social welfare corporation
0
0.0% Other corporations
Other corporations
4
3.8
Total
105
100.0% Total

We can imagine that this graph does not represent the total number of support groups.
We can also imagine that this graph does not represent the total number of support groups. In addition, it is not the number of organizations, but the volume of support activities that should be considered.
The number of support groups is not necessarily the number of organizations, but the volume of support activities.
the volume of activities of a few large organizations (government, CSW, national organizations, etc.) accounts for the majority of the total.
It is not difficult to imagine that the volume of activities of a few large organizations (government, CSW, national organizations, etc.)
It is not difficult to imagine that a few large organizations (government, CSW, national organizations, etc.) would be the majority.

(2) Linkage with daily activities
It is not difficult to imagine that the volume of activities of large organizations (government, CSW, national organizations, etc.), which have few
In addition to organizations whose main activity is to promote good toys, there are also organizations that aim to promote good toys in the disaster area.
activities in the disaster-affected areas, or in activities to protect cultural assets.
or an organization engaged in the preservation of cultural assets is
to support the restoration of cultural assets in the disaster area.
Some organizations and people who support the affected areas (and people) as an extension of their daily activities.
Some organizations consider their disaster relief activities as an extension of their daily activities, while others
disaster relief activities as an extension of their daily activities.
Since the Great Hanshin Earthquake, disaster relief activities have become an integral part of various aspects of Japanese society.
disaster relief activities have permeated various parts of Japanese society since the Great Hanshin Earthquake.
The results showed that disaster relief activities have penetrated into various parts of Japanese society since the Great Hanshin Earthquake.

It is natural that there are many support groups from outside the disaster-stricken area.
Naturally, there were many groups from outside the disaster area, but there were also a small number of groups that were formed to support disaster victims.

(Four unknown organizations were deleted from the total.)

The number of organizations that embarked on support activities by themselves or from within the disaster area was noteworthy.
The number of organizations that embarked on support activities either by themselves or from within the affected area was also noticeable. However, there are a few groups that have embarked on relief activities either by themselves or from within the affected areas.
The problem of the victims who are dependent on volunteers or who are
The issue of victims’ dependence on volunteers and their lethargy due to
On the other hand, the issue of victims’ dependence on volunteers and their lethargy due to
On the other hand, I am glad to see that there were groups that saw reconstruction as their own issue and stood up for themselves.
I am glad to see that there were organizations that saw reconstruction as their own issue and stood up.
On the other hand, I am glad to see that there were organizations that saw reconstruction as their own issue and stood up.

Many of the groups were not limited to one activity.
Many of the groups were not limited to one activity, but were engaged in a variety of activities. Many organizations were not limited to one activity, but carried out a variety of activities.
Although we came to the disaster area to dispose of debris, we felt that we should not limit ourselves to only
However, when considering the lives of disaster victims, it is important to not only dispose of debris, but also to support their daily lives, support children’s play, and engage in other activities.
but also engaged in livelihood support and children’s play support.
The diversity of activities is a good thing. The diversity of their activities means that they are able to empathize with survivors and help them to create total life.
The diversity of their activities means that they empathize with the disaster victims and are involved in their total life.
The diversity of their activities means that they empathize with disaster victims and are involved in all aspects of their lives. The trend of social work is toward generic social work.
The trend in social work is toward generic and eco-systems, as the terms “generic” and “eco-systems” suggest.
The trend in social work is not to provide partial support, as the terms “generic” and “eco-system” suggest.
The trend of social work is not to support only a part of a person’s life, but to support the person’s life in general.
The trend in social work is to support people’s lives in general, not just a part of them, as indicated by terms such as generic and ecosystem.
The trend of social work is to support people’s lives in general, rather than in part.

-As the
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Welfare Culture Research 2013 Vol. 22

Main Themes of Activities

1. community development, regional development, industrial promotion, etc.
   14
   12.8% 2.
2. disaster recovery, debris disposal, etc.
   11 10.1% 10.1% 10.1% 10.1% 11
   10.1% 3.
3. Intermediary support, volunteer center management, etc.
   9
   8.3% 4.
4. support for children, play, learning, childcare, etc.
   8
   7.3% 5. livelihood support, evacuation shelter management, temporary support, etc.
5. livelihood support, shelter management, temporary housing support, etc.
   15
   13.8% 6.
6. Cooking, transportation of goods, etc.
   3
   2.8% 7.
   Dispatch of volunteers, financial assistance
   5 4.6% 4.6% 4.6% 4.6% 4.6% 5
   4.6% 8.
7. psychological care
   10
   9.2% 9.
8. Support for out-of-prefecture victims
   3
   2.8% 10.
9. Activities could not be ascertained
   6
   5.5% 5
10. Other various activities
    25
    22.9% Total
    Total
    109
    100.0

(5) Timing One of the factors that cause the variety of activities is the timing.
As Ishida indicated earlier, one of the factors that cause the diversity of activities is the issue of timing.
As Ishida indicated earlier, one of the factors that cause such a variety of activities is the issue of timing. As Ishida indicated earlier, one of the factors that cause such a variety of activities is the issue of timing.
After prolonging one’s life for the time being, there will always be a desire for a richer quality of life.
and once the satisfaction of material goods has been achieved, the
Once they are satisfied with goods, they will seek fulfillment of their emotional needs.
The activities will change according to the needs of the survivors.

Activities will change according to the needs of the disaster victims. In addition, the activities will change according to the needs of the victims, from evacuation shelters to temporary housing and even permanent housing.
The lifestyle of the victims will change from evacuation shelters to temporary housing, and then to permanent housing.
and for children, daily life is a playground.
For children, daily life is a playful activity.
The needs of different generations also differ.
The needs of different generations also differ, such as different lifestyles in temporary housing and
The needs of different generations are different.

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Survey on Welfare and Cultural Activities of Organizations Supporting the Great East Japan Earthquake

　Sixty-four organizations responded that they are engaged in both support activities for the affected areas and welfare and cultural activities.
Of the 64 organizations that responded to the survey, 36 organizations
The number of organizations that responded to the survey was 64, and 36 of them started their welfare and cultural activities at the same time as their relief activities.
The number of organizations that responded that they started both disaster area support activities and welfare and cultural activities was 64, of which 36 organizations started both. The peak of
The peak for the start of support for disaster-affected areas is from March to April.
The peak for support for disaster-affected areas is from March to April, while the peak for welfare and cultural activities is
The peak for welfare and cultural activities
April to May and
and most of the organizations
Most of the organizations started their activities in
most of the organizations started their activities by
Most of the organizations started their activities by September 2011.

The table below shows the transition from disaster area support activities to welfare and cultural activities.
The table below shows the transition from disaster area support activities to welfare and cultural activities.
The table below shows the timing of the start of activities in the affected areas and the timing of the start of welfare and cultural activities in the affected areas.
The table below is based on the number of responses received for both the start of
The graphs below are based on the number of responses received for both the start of
The graph includes those who did not respond to the question in order to grasp the overall situation.
The graph also includes cases where there is no response, in order to grasp the overall situation.

Comparison of the start of welfare and cultural activities in the affected areas with the start of support activities in the affected areas

Start of welfare and cultural activities in the disaster-affected areas → Start of welfare and cultural activities in the disaster-affected areas
Support for disaster-affected areas

2011 2012
Total since MarchAprilMayJuneJulyAugustSeptemberOctoberNovemberDecember
2011
Mar104224010000104Mar1122122000035Mar71010001046Mar1010100017Mar301000018Mar10000009Mar10000110Mar0000011Mar100112Mar00642012 onwards10
Total 1015116855111185
indicates the number of organizations that started their support activities in the affected area at the same time as the start of their welfare and cultural activities in the affected area.
is the number of organizations 0
Start of support activities in the affected area at the same time as the start of welfare and cultural activities in the affected area

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Welfare Culture Research 2013 Vol. 22

(6) Community building To support such diverse livelihood support, it is necessary to go beyond individual support.
In order to support such diverse livelihood support, it is necessary to provide support not only to individuals
Support for the entire community, or community building by the affected people, is a theme that needs to be addressed.
community building by the affected parties.
Many disaster-affected organizations have found that their activities have been effective. Many disaster-affected organizations cite “community support” as one of the benefits of their activities.
Many disaster-affected organizations cite “community support” as one of the benefits of their activities.

Many disaster-affected organizations cite “community support” as one of the benefits of their activities.

(7) Psychological care
The theme of activities that competed with community building was mental health care.
The theme of activities that competed with community building was mental health care. The number of activities that were listed as a theme for psychological care competed with community building and other activities.
The number of activities increased when play support, salon activities, etc. were added.
The support for disaster victims is not only about “material” support, but also about inner enrichment.
The supporters themselves believed that support for disaster victims was not only about “material” support, but also about support for their inner richness.
The supporters themselves believed that support for disaster victims was not only about “material” support, but also about support for inner enrichment.
　The term “psychological care” is often used to refer to “healing” or “curing” the injured.
the word “mental care” has an image of “healing” or “curing” injured people.
However, what was reassuring in the survey was that the respondents were “motivated” to recover from the disaster.
However, what was reassuring in the survey was that it was also used to “motivate” people to recover from the disaster and to
to “deepen human relations” among residents of the same community, to “promote the growth” of children, and so on.
and “promote the growth” of children.
and “promote the growth” of the children. Psychological care

The positive concept of “forming independence” of the survivors was often nurtured in the mental health care.
The concept of “building independence” of the survivors was often nurtured in the mental health care.

In addition, the networking of various professionals and long-term joints for such community support
This kind of community support requires a variety of expertise and long-term continuity.
and continuity over a long period of time are necessary for this kind of community support. For this reason, networks between government and private
network of government and private organizations and a nationwide network of professional groups functioned for this purpose.
and nationwide networks of professional groups functioned.
The various barriers to this may have been a major feature of the disaster relief efforts.
　There were various barriers to this.
The survey also indicated that there were various barriers to this process, but even so, it was
However, it is necessary for organizations to cooperate with each other in order to respond to the wide range of needs of the disaster victims.
In order to respond to the needs of a wide range of disaster victims, cooperation among organizations is necessary.
In this support activity, this function was enhanced even more than in the past.
The questionnaire indicates that this function was enhanced even more than in the past.
The questionnaire shows that this function was enhanced even more than before in this support activity.

The survey shows that this function was enhanced more than ever in the support activities conducted this time.
The graph of the effects of the support activities was surprisingly small.
the effects of the support activities were consistent with the activities aimed at the welfare culture
The graph shows that the effects of the support activities were consistent with the activities of welfare culture as described by Ichibanagase. In the end, it is not a matter of whether they are saving lives or not.
In the meantime, they are working to save lives and secure housing.

Subject of activity
635328372916819
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Survey on Welfare and Cultural Activities of Organizations Supporting the Great East Japan Earthquake

The number of respondents who have been
The survey was conducted after a year and a half. The survey shows that “Individuals are valued, and each person’s
The survey also found that “many of the groups have taken up welfare and cultural activities that weave dreams and hopes, are rich in creativity, and continue to be carried out in the community.
The effect of these activities is to create a community, to create happiness in a practical and humane way that is alive and well, to create health, and to promote recovery and reconstruction.
It is an activity to build community, health, and hope for recovery.
The table below shows the content of the welfare and cultural activities of support groups in the affected areas.

Contents of Welfare and Cultural Activities in the Affected Areas

45
42
38
30
32
28
24
25
25
15
17
12
8
9
4

Effectiveness of Support Activities

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Welfare Culture Research 2013 Vol.22

Effectiveness of Support Activities

Community Formation
16
14.7% Community building
Creating a sense of purpose in life
6
5.5% Mental health care
Mental health care
6 5.5
5.5% Prevention of isolation
Isolation prevention
10
9.2% Health promotion
Health Promotion
3
2.8% Employment support, economic benefits
Employment support, economic benefits
3
2.8% Economic effect
Subject formation of disaster victims
12
11.0
Growth of supporters
3
2.8
Unknown, not sought
12
11.0
Networking
5
4.6% Networking
Quality of life
5
4.6% No description
No description
21
19.3% Other effects
Other effects
7
6.4% Other effects
Total
109
100.0% Total

The purpose of the survey was to determine the number of organizations that would be involved in the program.
Sixty-four organizations (60%), the welfare culture items are exactly in line with the above definition.
activities defined as activities, and these

Income Sources for Support Activities

Type of Funds Source of Income for Support Activities in Affected Areas Source of Income for Welfare and Culture Activities in Affected Areas
Grants
54
32
Donations
39
31
Own financial resources
17
5
Support funds
14
8
Sales of goods
8
7
Participation fee
7
4
Business consignment expenses
6
5
Subsidy
6
4
Fundraising
4
3
Money from national and local governments
3
3
Income from events and projects
3
4
Material support
0
2
Sponsor fee
0
1
None
0
1

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Survey on Welfare and Cultural Activities of the Great East Japan Earthquake Relief Organizations

Income Sources for Support Activities

However, not all groups developed their activities smoothly.
However, not all groups developed their activities smoothly. However, not all groups developed their activities smoothly.
However, not all groups were able to smoothly develop their activities. (1) Funds
As indicated in (2) above, NPOs with weak financial backgrounds accounted for the majority of the organizations.
The majority of NPOs are weak in terms of financial background, and
As shown in (1) and (2), the majority of NPOs with weak financial backgrounds
The organizations that developed in the affected areas faced a major challenge in securing funds for their relief activities.
The organizations that were engaged in the same activities as those conducted in the affected areas as an extension of their daily activities faced major challenges in funding their relief activities. Self-financing is important
But organizations that routinely withhold funds needed for
However, few organizations have the funds needed for extraordinary disaster relief activities on a daily basis.
As a result, they had to rely on community chests and other grant-making organizations to fund their relief activities.
　As a result, grants from the Community Chest of Japan and other donor organizations played a major role in this project.
As a result, grants from the Community Chest of Japan and other organizations played a major role this time around.
In addition, the culture of donation has become more and more important in Japanese society.
　It is often said that the culture of donation has not matured in Japanese society.
It is often said that the culture of donation has not yet matured in Japanese society, but many citizens donated to disaster relief.
In addition, it is often said that the culture of donation is not matured in Japanese society.
However, many citizens made donations to the disaster relief efforts. However, it can be said that there were many citizens who donated to the disaster relief efforts.

However, it can be said that there have been many donations from citizens for disaster relief.

NPOs and unauthorized organizations with weak financial resources.

(11) Amount of donation

The amount of donations (11) and the scale of the organizations varied.
The size of the organizations varied, but so did the funding for their activities.
The median cost of the support activities was about $3,000,000. The median cost of support activities was 3 million yen.
The median cost of support activities was 3 million yen, while the median cost of welfare and cultural activities was 800,000 yen.
The median cost of support activities was 3 million yen, while the median cost of welfare and cultural activities was 800,000 yen. The median cost of support activities was 3,000,000 yen.
Some organizations receive support from large, national, or global organizations, while others receive
Some of the groups receive support from large, national, or global organizations and spend more than
Some organizations spend more than 100 million yen.
There are five organizations
5 organizations have spent more than 100 million yen, while other organizations
However, 21 organizations (19.2%), including those in the affected areas, had not spent any money on their relief activities.
However, 21 organizations (19.2%) did not have the necessary expenses for their support activities, including organizations of parties in the affected areas. Specifically, as many as 21 organizations (19.2%) did not incur any expenses for support activities.
For example, even when considering a single activity such as debris disposal, the percentage of organizations using heavy machinery and those
The difference between those that use heavy machinery and those that use mainly human labor is
The difference is probably due to the difference between those organizations that use heavy machinery and those that use mainly human labor.

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Amount of necessary expenses for activities in the affected areas

Amount Affected Area Support Activities Welfare and Culture Activities
0
21
351-99
15
18100-499
22
19500 to 999
16
81,000 to 1,999
16
122,000 to 2,999
3
13,000 to 3,999
3
34,000 to 4,999
1
15,000 to 5,999
1
06,000 to 6,999
2
07,000 to 7,999
1
18,000 to 9,999
0
010,000 or more
3
3
Non-response, etc.
5
8
Total
Total
Total

　　　　　　　　(Unit: 10,000 yen)

Frictions and Conflicts ⑫Differences in Values and Methods of Activities
There were frictions and conflicts due to differences in values, methods, and positions during the activities.
There were also conflicts and confrontations due to differences in values and methods during the activities and differences in positions. In order to prevent accidents from occurring and to ensure the smooth development of support activities
There were also frictions and conflicts due to differences in values and methods during the activities and differences in positions.
The government and the Disaster Relief Volunteer Center
The other is the Disaster Relief Volunteer Center, which tries to “push forward” to make the disaster victims happy with free thinking.
and the volunteer groups that were trying to “push forward” to make the disaster victims happy with their own free ideas.
and volunteer groups that are trying to “push forward” to make the disaster victims happy, as well as the difference between the needs of disaster victims
and the needs of survivors and supporters.
The conflict between the volunteer centers and the volunteer groups, which were trying to “push forward” to make the disaster victims happy, and the conflict between the needs of the disaster victims and the supporters were expressed as follows
　　In the early stages of the disaster, there were many situations in which victims and supporters did not understand each other.

In the beginning, there were many situations where survivors and supporters did not understand each other.
　　The difficulty of intervention by outsiders was keenly felt, especially in the early stages of the project.

The difficulty of intervention by outsiders was keenly felt, especially in the early stages.
　　The differences in the values and methods of the government, CSW, Disaster Relief Volunteer Centers, and other organizations were not always clear.

The differences in values and methods between the government, CSW, disaster volunteer centers, and organizations were very difficult.

The differences in values and methods between the government, CSW, disaster volunteer centers, and other organizations were very difficult.
　　There were many restrictions and needs were not communicated.

The government did not discuss with us at the beginning.

　　The government did not even discuss with us at the beginning.
The government did not even discuss with us at first.

　　I saw the friction between the disaster victims.
I saw the friction between disaster victims. There was a big difference in the sense of values between generations and the issue of security deposit.
The difference in values between generations was huge.

　　The free distribution of goods and volunteer workers who did everything for us were
Volunteers who distributed goods free of charge and did everything for us decreased our sense of independence.
Volunteerism was criticized as imprudent.

　　Volunteer work was criticized as inappropriate.
The TEPCO officials and the anti-nuclear power groups were criticized for their imprudence.

　　The friction between TEPCO officials and anti-nuclear power
The friction between TEPCO officials and anti-nuclear power groups was fierce.

　　The disaster victims did not understand the existence of intermediate support groups, and did not want direct support.
The victims did not understand what a middle support group was, and when they asked for direct support, we refused.
They did not understand that we refused to provide them with direct support.
The disaster victims did not understand that we were an intermediary support group.

　　The volunteers were not aware of the need for direct support, and did not understand their refusal.
The students who did not have any expertise in the field were over-zealous in their efforts.

　　Criticisms of the government by the disaster victims

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The government officials were Government officials rarely see the site and do not respond to requests.

and they do not respond to our requests.

The government’s designated contractor does not exist. The existence of a government-appointed contractor is also incompatible with the support activities of volunteers.

was also incompatible with the support activities conducted by volunteers.

I was not able to get along with the support activities by the volunteers.
　　We could not cope with the continuity of the activities and the changes

We were not able to cope with the continuity of activities and changes from time to time.

　We could not cope with changes in the continuity and timing of the activities.
The activities for countermeasures against radioactivity, which were mentioned a little in each item of the survey, may be
the future, it is expected to become a major theme of conflict depending on social trends.
We are not only concerned about disaster relief, but also about the future of the community. Not only disaster relief, but also the future of Japanese society is expected to become a major theme of conflict.
The nuclear power plant accident has had a major impact not only on disaster relief
The nuclear accident has had a major impact not only on disaster relief, but also on the future of Japanese society.
However, it is too big an axis of conflict for us to discuss here.
I will not go into it here.

5. Final Thoughts 　The above is a summary of the characteristic results of the questionnaire.
   The results of the questionnaire survey are summarized below.
   　First, it is clear that disaster response has become a routine part of Japanese society.
   The first is that disaster response has become a routine part of Japanese society.
   The first thing to note is that disaster response has become routine in Japanese society. Many organizations specializing in disaster relief have been established.
   Many organizations specializing in disaster relief have been formed, and many of them are flying around to provide disaster relief in Japan and around the world.
   There are many organizations specializing in disaster relief that are flying around the country and around the world to provide assistance.
   These organizations were active this time as well. In addition, the government and CSW are preparing for disasters on a daily basis.
   In addition, the government and the CSW are also preparing for disasters on a daily basis, but in a way that is not sufficient.
   preparedness for disasters on a daily basis, and they played a very active role.
   prepared for disasters on a daily basis, and they played a major role. In the midst of all this, there may have been some friction with volunteer groups.
   There may have been some friction with volunteer groups, but
   However, we were able to collaborate in a good way, and we believe that this will have a positive impact on the future recovery and daily activities.
   There were many cases that seemed to have a positive impact on the future recovery and
   There were many cases in which the existence of NPOs
   　We hope that NPOs will take root in Japanese society, and that they will play a major role in emergencies.
   The practice also showed that NPOs have taken root in Japanese society and can play a major role in times of emergency.

The survey on the welfare and cultural activities of the Great East Japan Earthquake relief organizations

The survey also showed that NPOs are well established in Japanese society and play a major role in times of emergency.
　The grant system and donation culture for securing funds for the NPOs also functioned well in this disaster relief.
The grant system and donation culture for securing funds also functioned well in this disaster relief effort. This is a system that does not rely on government money.
If such a system that does not rely on government money becomes routine, NPO activities will expand even further.
NPO activities will expand even further if such a system that does not rely on government money becomes a routine
The act of donating money has also spread.
　The act of donating money has also become widespread.
The spread of the act of donation is also indicated in the survey of the members of the Welfare and Culture
The spread of the act of donation was also indicated in a survey of welfare culture association members conducted in conjunction with this survey9) .

9).

　Disaster relief activities are not limited to “material” support such as supplies, funding, and disposal of debris.
and disposal of debris.
or even starting from there, but also to support the overall lives of the disaster victims and their
In addition, disaster relief activities are not limited to the provision of “goods” such as supplies, funds, and the disposal of debris.
and improve the quality of life of disaster victims.
and even to the creation of human relationships and communities.
and community building. On the other hand
On the other hand, support for people in need during disasters, such as the elderly with dementia and autistic children, and welfare for people with mental trauma are also important.
support for people in need during disasters, such as the elderly with dementia or autistic children, or to heal psychological wounds, etc.
and psychological support by professionals in the fields of welfare, medicine, and psychology.
The support activities will be differentiated into individual assistance by professionals in the fields of welfare, medicine, psychology, etc.
　Among the various support activities, community building is a major theme for support groups.
Among the various support activities, community building has been a major theme for support groups.
The reason why community building has been taken up as a major theme by support groups may be due to the high expectations for a new regional welfare society.
The reason why community building was a major theme among the various support activities is probably due to the high expectations for a new regional welfare society.
　Finally, the fact that the effects recognized by the support groups were consistent with the goals of the welfare culture
The fact that the effects recognized by the support groups were consistent with the goals of welfare culture
The survey was conducted in order to understand the effects of the support groups’ activities in the event of an emergency. The welfare culture activities started late after the emergency support activities.
Although welfare culture activities started late after emergency relief activities, most of the support groups recognized the significance of these activities.
However, most of the support groups recognized the significance of these activities.
and that what we are aiming for is necessary even in times of disaster, and that the extraordinary nature of these activities
and that the extraordinary nature of these activities transcends systems and qualifications.
The extraordinary nature of these activities will lead to creative activities by many citizens, transcending systems and qualifications.
and that the extraordinary nature of these activities will lead to creative activities by many citizens
I hope that this extraordinary nature will lead to creative activities by many citizens, transcending institutions and qualifications.

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Notes

1) “I went, I met, I learned – 158 days of Asahi Volunteer
158 Days at the Asahi Volunteer Base” Asahi Shimbun Kosei Bunka Jigyodan
Asahi Shimbun Welfare Culture Foundation, October 1995

2) “Disaster and Welfare Culture Practice Report Collection
Japan Welfare Culture Association, 2012
September 2012

3) “Local Forum in Fukushima: Implementation Report and
3) “Local Forum in Fukushima: Report on the Implementation and
Recreation Network 2012 May
May 2012
4) “What is Welfare Culture?
Edited by Hiroshi Tada, 2010
March 2010
5) “Disaster and Welfare Culture,” Yutaka Watanabe, Akashi Shoten, ed.
Edited by Yutaka Watanabe, Akashi Shoten, November 2010

(6) Yoshiji Ishida, Professor, Faculty of Sociology, Momoyama Gakuin University
　Experienced living in Kobe for six months as a volunteer at the time of the Great Hanshin-Awaji Earthquake.
He lived in Kobe for six months as a volunteer at the time of the Great Hanshin-Awaji Earthquake.

7) Oshima, Takayo Assistant Professor, Faculty of Social Work, Hosei University.
7) Ryuyo Oshima Assistant Professor, Faculty of Modern Welfare, Hosei University. She conducted a survey of community welfare professionals when she supported the Chuetsu Earthquake.
She conducted a survey of community welfare professionals at the time of the Chuetsu earthquake relief efforts.

8) Yutaka Watanabe: Employee of the Niigata Prefectural Council of Social Welfare.
He was a volunteer at the time of the Great Hanshin-Awaji Earthquake.
He was a volunteer at the time of the Great Hanshin-Awaji Earthquake, an employee of the local prefectural CSW at the time of the Chuetsu
He was a volunteer at the time of the Great Hanshin-Awaji Earthquake, an employee of the local prefectural CSW at the time of the Chuetsu Earthquake, and an employee of the prefectural CSW that supported the victims of the Great East Japan Earthquake.
In the aftermath of the Great East Japan Earthquake, she was active in supporting disaster victims as an employee of the local prefectural CSW.

9) “Disaster and Welfare Culture Practice Report Collection,” p72-73　
Japan Society for Welfare Culture 2012
September 2012

(Ishida, Norinori, Faculty of Sociology, Momoyama Gakuin University)
Faculty of Sociology, Momoyama Gakuin University)

(Masakazu Fukuyama, Momoyama Gakuin University, Social Welfare Practice Guidance Office)
Social Welfare Practice Guidance Office, Momoyama Gakuin University)

-September
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Papers

A Study of the Origins of Organizing Activities for Supporting Children with Mental Disabilities in Postwar Japan
A Trial Article of “A Source of Organizing Activities for Supporting Children with Mental Disabilities in Postwar Japan

-A Tentative Discussion of “A Source of Organizing Activities for Supporting Mentally Disabled Children in Postwar Japan
Chikako Kato, a Pioneer of the “Hand in Hand Parents’ Movement
Hiroshi NAKASHIMA and Midori SONOKAWA

Outline

Purpose

　The purpose of this study was to elucidate the activities of the “Parents’ Association for Mentally Handicapped Children” at the time of its establishment.
which has not been paid much attention in previous studies.
This study aims to clarify the actual activities of the “Parents’ Association for Mentally Handicapped Children” at the time of its establishment. In particular, this study focuses on the activities of the Parents’ Association of Mentally Handicapped Children at the time of its establishment in 1952.
The study aims to elucidate the actual activities of the Parents’ Association for Mentally Handicapped Children at the time of its establishment.
The study focuses on the startup and development of the
The focus is on Chikako Kato, the central figure among the three mothers who are said to be the founders.
The study focuses on Chikako Kato, the central figure among the three mothers who are said to have been the founders of the association.
and how it later developed into a nationwide organization called the All Japan Hand in Hand
and how it later developed into a national organization called the All Japan Hand in Hand Inclusion Association.
The study focuses on the central figure of the three mothers, Kato Sengo. From an examination of the dissemination of the organizational practice of parent association activities
We have attempted to examine the foundation of the recognition and practice of welfare culture and its state of being
The study attempted to examine the foundation and nature of the recognition and practice of welfare culture through a discussion of the spread of the organizational practice of parent association activities.

Methods

　The study was based on the following two articles: (1) The journal of the All Japan Hand in Hand Inclusion Society, “Hand in Hand with Parents
The first issue of “Te wo Tsunagu Oyatachi
(1) Articles from the 54-year period from “Hand in Hand” No. 1 (1956) to “Hand in Hand
(1) Articles from 54 years of the All Japan Hand in Hand Inclusion Kitakyushu’s journal “Hand in Hand” from No. 1 (1956) to No. 649 (2010), and the magazine’s extra issue “Community Welfare and Rights Advocacy.
The articles were published in the magazine’s extra issue, “Community Welfare and Rights Protection”.
(2) Literature survey of the All-Japan Association for the Mentally Handicapped

　(2) All Japan Association for the Development of the Mentally Frail (Association of Parents Who Connect Hands)
(2) Analysis of materials from the 25th Anniversary National Convention and the 30th Anniversary National Convention of the All Japan Association for the Development of the Mentally

　(3) Analysis of materials from “Toward Inclusion Kitakyushu Activities in the New Century,” a magazine commemorating the 50th anniversary of the Saitama Prefecture Hand in Hand Inclusion Kitakyushu
(iii) Analysis of the special contribution of Chikako Kato in “Toward Inclusion Kitakyushu Activities in the New Century
3) Analysis of Chikako Kato’s special contribution article in “Toward Inclusion Kitakyushu Activities in the New Century,” a magazine commemorating the 50th anniversary of the founding of Saitama Prefecture Hand in Hand Association

　(4) Utilization of the keyword search function of the “Yomidas History Museum” and collection and analysis of newspaper articles
(4) Utilization of the keyword search function of the Yomidas History Museum and collection and analysis of newspaper articles
　(5) Interviews with executives of Saitama Prefecture Hand in Hand Inclusion Kitakyushu (advisors and office managers)
(5) Interviews with directors of Saitama Prefecture Hand in Hand Inclusion Kitakyushu (advisors and office managers)

　(6) Combining the results of the above literature research and interview survey research
(6) While combining the results of the above literature research and interview research, (1) History of the establishment of Parents’ Association, (2)
(2) Keys to the development of Parents’ Association, (3) Various aspects of the nationwide diffusion of Parents’ Association
(3) Various phases of the nationwide diffusion of Parents’ Association, (4) The role of
(4) Chikako Kato’s thoughts and beliefs as a mother.
(4) Chikako Kato’s thoughts and beliefs as a mother.

Conclusion

　The results of this study are as follows.
First, from April 1952
First, from April 1952 to
3
First, grassroots activities started in April 1952 by three mothers of mentally handicapped children.
They persuaded many parents who might have succumbed to social prejudice and pity to join their activities.
and pity of society, and they took the initiative to organize a cooperative system.
Chikako Kato, who took the lead in the group’s struggle, persuaded many parents
and the school officials who understood and responded to these efforts.
and the support of school officials, government officials, welfare officials, and the media, who understood and responded to their efforts.
and the support system of school, government, welfare, and mass media who understood and responded to such a movement.
The organization of support activities for mentally handicapped children sprouted as a product of the
The study also clarified that the organization of support activities for mentally retarded children sprouted in the 1950s. In the 1950s, the “give and take” and “demand
The general perception of “giving” and “demanding” in the 1950s

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The point at which the Parents’ Association’s activities were eventually
The point is that the Parents’ Association initiatives
the rights of mothers as well as their children, and that the coming together of mothers had led to the empowerment of women.
and the rallying of mothers led to the empowerment of women.
The exploration of the possibilities of living away from institutions and parents is the
The study also examined how the exploration of the possibilities of living away from institutions and parents led to today’s activities to create a symbiotic society.
The study also discussed how the mothers’ rally led to women’s empowerment, and how exploring the possibilities of living away from institutions and parents led to today’s activities to create a symbiotic society.

Key words

　mentally disabled children, movement of parents who hold hands, Chikako Kato, Saitama Prefecture Hand in Hand Nurturing Association, symbiosis
Saitama Prefecture Hand in Hand Association, symbiotic society

1 Introduction

　This paper is based on a study of the establishment of special classes at Shinryu Elementary School in Chiyoda Ward, Tokyo, in the 1950s.
and the establishment of a special class at Shinryu Elementary School in Chiyoda Ward, Tokyo, in the 1950s.
The movement is said to have developed around three mothers in the 1950s.
The “Parents’ Movement for Hand in Hand
The main theme of this paper is to elucidate the actual situation of the “Hand in Hand Parent Movement” (hereafter referred to as the “Parent Movement”) and to examine the factors
The main theme of this paper is to elucidate the actual situation of the “Hand in Hand Parent Movement” (hereinafter referred to as the Parent Movement), which is said to have been developed mainly by three mothers in the 1950s. The number of articles on this movement is not small (1,000s).
The number of descriptions of this movement is not small (Chiyoda-ku Kamryu Elementary School, Kindergarten 1966; All
Shinryu Elementary School and Kindergarten in Chiyoda-ku, Tokyo, 1966; All Japan Association for the Development of the Mentally
Inclusion Association for the Mentally Demented 1976:1981; Guidance Journal Editorial Committee 1991; The Association for the Mentally Demented ed. 1991).
ed. 1991; Tateiwa, Shinya and Teramoto, Akihisa 1998; Onami, H. 2004; Sugimoto, H. 2004.
Hideaki 2004; Akira Sugimoto 2008; Yukari Yawata 2008, etc.).
(et al.). In these previous studies, the Chiyoda Ward
Shinryu Elementary School and Kindergarten (1966: 19), Ohnan
(2004:
1
(2004: 1-30), Yahata (2008: 128-141), and others.
(2008:128-141), and others that discuss the transition of special classes, and the
Tateiwa and Teramoto (1998:91-92), who discussed the activities of people with intellectual disabilities.
Tateiwa and Teramoto (1998:91-106), and the history of organized activities of
history of the All Japan Association for the Development of the Mentally Handicapped
(1976; 1981), which describes the history of the organization’s activities.
(1976; 1981), which describes the history of the organization’s activities.
Most of them are limited to a brief overview in the form of a general history. In particular, the process of the establishment of parent’s associations for mentally retarded children is described in detail.
The process of establishing parents’ associations for mentally handicapped children is described in the form of a history of
The study of the process of the establishment of parents’ associations for mentally handicapped children from the perspective of three mothers
The study of the formation process of parents’ associations for mentally handicapped children from the viewpoint of

The study of the formation process of parent associations for children with intellectual disabilities from the perspective of three mothers, in particular, has not been undertaken as far as we could find. Japan Association for the Development of Mentally
The Japan Society for the Development of Mentally Retarded Persons (1976:24; 1981:52)
(1976:24; 1981:52) describes the origin of the activities of parents’ associations for mentally retarded children as follows
The origin of the activities of parents’ associations for mentally retarded children is described as follows.

　Every day, mothers and children wishing to enroll in the special class at the Shinryu Elementary School in Kanda, Tokyo, were seen.
Every day, there were mothers and children who wanted to enter the school. At the time, there were 26 special classes in Tokyo. Admission was like playing the lottery. The first to stand up was Chikato Kato, who was a member of the “Kato Chikato Association” and a member of the “Kato Chikato Association.
The following three members stood up to take up the challenge.
Tomiko Suwa, and Katsura Hirose.
The three mothers were Chikako Kato, Tomiko Suwa, and Katsura Hirose. Radio
It was after hearing Dr. Koji Kondo, a radio doctor, talk about the tuberculosis prevention movement that they decided to join the movement.
She was inspired by a radio doctor, Dr. Koji Kondo, who talked about the TB prevention movement.
Chiyoda Ward Office and was one of the founders of the special class at Shinryu Elementary School.
Dr. Tadao Hanaoka, who worked at the Chiyoda Ward Office and was one of the founders of the
He was one of the founders of the special class at Shinryu Elementary School. This is how it all started.
Mothers of three
and one social educator
and a social educator, the Parents’ Association Movement
was launched with the cooperation of three mothers and a social educator. …… (byline author)

　However, previous studies have shown that in 1950, the establishment of
However, previous research has shown that the movement was spurred on by mothers who feared an increase in the number of students
However, conventional research suggests that the movement was spontaneously initiated by mothers who were concerned about the increase in the number of
the movement was spontaneously initiated by mothers who were concerned about the increasing number of
The movement was spontaneously initiated by mothers who were concerned about the increasing number of students who were unable to enroll in the special class at Kamryu Elementary School, which was established in 1950. A number of commentators have joined hands to discuss the issue.
Some commentators cite documents and histories from the Parents’ Association and the All Japan Association for the Development of the Mentally Deaf and Frail.
Although several commentators cite documents and historical records of the Hand in Hand Parents Association and the All Japan Association for the Development of the Mentally
3
The book focuses on the thoughts and efforts of each of the three mothers.
and their life experiences and thought formation.
The research is not based on the life experiences and thought formation of each of the three mothers, and a full clarification of their origins is required.
A full clarification of the origins is required. In other words, why did the mothers start such a movement in the first place?
Why did the mothers start such a movement in the first place?
or why the three mothers started such a movement in the first place.
What was the relationship between the three mothers?
What was the relationship between the three mothers?
How did the private mothers’ movement develop into a national organization?
How did this movement of private mothers develop into a national organization?
How did this movement of private mothers develop into a national organization, the All Japan Hand in Hand Nurturing Association?

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40
-The first source of the organization of activities to support children with mental disabilities in postwar Japan.

The question remains unanswered: How did the All-Japan Hand in Hand Inclusion Kitakyushu develop into a national organization?

The question remains unanswered as to whether or not the organization developed into the All Japan Hand in Hand Association.
The “Parents” and “Children with Mental Disabilities” are the most important issues. Without clarifying these issues in detail, it is impossible to approach the actual situation and characteristics of the “Oyasato (Parents)
The “Parents’ Association” is a group of parents of children with intellectual disabilities.
The question of the subject pursuing welfare culture and the The question of the subject pursuing a culture of welfare is the question of what it means to be a human being.
The starting point is the question of what is a human being.
The question of the subject pursuing welfare culture is the starting point of what human beings are” (Ichibanagase, Kawabatake, Kobayashi, & Sonoda 1997. 9):
9)
In this paper, too, the focus on key persons is the key to understanding the issue.
Therefore, the focus on key persons is the key to understanding the issue in this paper as well, and therefore, the following three people should be considered.
Therefore, the focus on the key persons is the key to understanding the issue in this paper as well.
Therefore, it is important to understand how the three mothers
Therefore, we will focus on the past activities of the “Parents’ Association” through each of the three mothers, from the
Therefore, it is important to understand how the parents’ associations were conducted in the past through each of the three mothers, and how they were involved in the “parents’ associations” from the perspective of welfare culture, i.e., “mentally
the perspective of welfare culture, i.e., the dissemination of understanding of the support for the lives of “mentally
This paper examines this from the perspective of welfare culture, i.e., from the perspective of spreading an understanding of life support for “mentally disabled children” and their mothers.
　This paper is oriented toward the development of a movement of parents of mentally retarded children
and the development of a movement of parents of mentally retarded children.
the three mothers, and who were particularly active among them.
Chikako Kato, who is said to have played a central role in the development of the parents’ movement for mentally disabled children.
The paper will focus on Chikako Kato, who is considered to be one of the most central figures among the three mothers in the movement.
and the factors that led to the subsequent development of the All Japan Hand in Hand
The main issue of this study was to clarify the factors that led to the development of the parents’ movement and the subsequent All Japan Hand in Hand
The main issue was to clarify the origin, initiation, and development of the parental movement and the factors that led to the subsequent development of the All Japan Hand in Hand Association.

2 Research Methods and Ethical Considerations

　This study was conducted using the following methods and time frame.
　(1) The journal of the All-Japan Hand in Hand Inclusion Kitakyushu, “Hand in Hand with Parents.

The journal of the All Japan Hand in Hand Inclusion Society, “Hand in Hand Parents
(1) From “Hand in Hand” No. 1 (1956) to “Hand in Hand” No. 649 (2010).

(1) Review of articles from 54 years of “Hand in Hand” No. 649 (2010), the official magazine of the All Japan Hand in Hand

(1) Review of 54 years of articles from “Hand in Hand” No. 1 (1956) to No. 649 (2010): March 2012
March 26, 2012

March 26, 2012, at All Japan Hand in Hand Association
　　Analysis of “Community Welfare and Rights Protection,” an extra issue of the same magazine: March 26, 2012

Analysis of “Community Welfare and Rights Protection,” an extra issue of the same magazine: February 22, 2012, at the National
February 22, 2012, at National Diet Library

National Diet Library
　The 25th Anniversary National Convention of the All Japan Association for the Development of the Mentally Frail (Association of Parents Who Connect Their Hands)

(2) Materials for the 25th Anniversary National Convention of the All Japan Association for the Development of the Mentally

Analysis of materials from the 25th Anniversary National Convention of the All Japan Association for the Development of the Mentally

(2) Analysis of materials from the 25th Anniversary National Convention of the All Japan Association for the Development of the Mentally Handicapped (Association of Parents Who Connect Their Hands) and the 30th Anniversary National Convention of the same

　(3) Saitama Prefecture Inclusion Kitakyushu Association for the Hand-Children’s 50th Anniversary
(iii) Chikako Kato in “Aiming for Inclusion Kitakyushu Activities in the New Century
(3) Analysis of Chikako Kato’s special contribution in “Toward Inclusion Kitakyushu Activities in the New Century
Analysis of Chikako Kato’s special contribution in “Toward Inclusion Kitakyushu Activities in the New Century,” the 50th anniversary magazine of Saitama Prefecture Hand Patch Inclusion Kitakyushu: February 21, 2012 in Saitama
February 21, 2012, at Saitama Prefecture
Tamagawa Prefecture Hand in Hand Inclusion Kitakyushu

　(4) Utilization of the keyword search function of the “Yomidas History Museum” and collection of newspaper articles: February 21, 2012
4) Utilization of the keyword search function of the “Yomidas History Museum” and collection of newspaper articles: March 2012
March 6, 2012, at Saitama Prefectural Urawa City
March 6, 2012, at the Saitama Prefectural Urawa Library

　(5) Officers of Saitama Prefecture Hand in Hand Inclusion Kitakyushu (Advisor)
(5) Interviews with executives of Saitama Prefecture Hand in Hand Inclusion Association (advisor Sanji Fukuoka and secretariat Yuko Sasaki): March 6, 2012
(5) Interviews with directors of Saitama Prefecture Hand in Hand Inclusion Kitakyushu (advisor Mr. Sanji Fukuoka and Ms. Hiroko Sasaki of the secretariat)
February 21, 2012
Saitama Prefecture Inclusion Kitakyushu Association for Hand-holding

　(6) The results of the literature survey and interviews as described in (1) to (5) above will be combined and used as a basis for the study.
(6) The results of the literature review and interviews as described in (1) through (5) above were
(1) History of the Parents’ Association
(1) Background of the establishment of the Parents’ Association, (
(2) Keys to the development of Parents’ Association
(2) Keys to the development of Parents’ Association, (
(3) Aspects of the nationwide diffusion of Parents’ Association
(3) Aspects of the spread of Parents’ Association throughout Japan, (4) Kato as a mother
(4) Chikako Kato’s thoughts and beliefs as a mother.
(4) Chikako’s thoughts and beliefs as a mother.

　On the other hand, as an ethical consideration, we will also examine the following issues
On the other hand, as an ethical consideration, on February 21, 2012
On the other hand, as an ethical consideration, permission to cite the results of the interviews was granted on February 21, 2012, by
The results of the interview survey were obtained from Mr. Fukuoka and Ms. Sasaki on February 21, 2012.

3 Research Results

3-1 The background of the establishment of the special class at Jinryu Elementary School and its social background
Social Background

　In discussing the social background around 1950
The social movement through the school was uplifted.
The establishment of special education classes was a result of the social movements that were taking place in schools.
From the late 1940s onward, the social movement was launched by the Ministry of Health and Welfare (MHWS).
The Social Affairs Bureau of the Ministry of Health and Welfare was established in 1945, and the Constitution of Japan was promulgated in 1946.

（The Fundamental Law of Education and the School Education Law were promulgated (1947).
(1947), and the compulsory enrollment in junior high school (1948).
The Omi Gakuen School was established (1946), and the School Education Law was promulgated (1948).

1946 – 1948
41

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Welfare Culture Research 2013 Vol. 22

Establishment of special classes at Owada Elementary School (1946)
(1949) and the formation of the Special Class Research Federation (1949).
The establishment of special classes at Owada Elementary School (1949), the reestablishment of the Japan Association for the Protection of the Mentally
In this process, the All Japan Association for the Mentally
In this process, the All Japan Association for the Development of the Mentally Feeble (1976:23)
The Special Education was established in 1896 at Nagano Elementary School in Nagano Prefecture, but it was not until the 1960s that it became a reality.
Nagano Elementary School in 1896, but there were quite a few special classes before the war.
The number of special classes was quite large before the war, but they disappeared with the war. Special classes were quite numerous before the war, but they disappeared due to the war.
disappeared due to the war. In April 1946
In April 1946, special classes were seen at Owada Elementary School in Tokyo and Horikawa Elementary School in Toyama.
Special classes can be seen at Owada Elementary School in Tokyo and Horikawa Elementary School in Toyama.
……,” pointing out the extent of the war’s impact, and that postwar reconstruction was a key point.
The postwar rebuilding was a key point. In addition, Yawata (2008:130) and
Yahata (2008:130) does not necessarily agree that this trend was seen only in the Kanto region.
Yahata (2008:130) notes that such a trend was not necessarily seen only in the Kanto region.
Yahata (2008:130) notes that such trends were not necessarily seen only in the Kanto region.
　However, the parental movement that is the subject of this paper was
However, it is not clear why the parental movement that is the subject of this paper
However, why did the parental movement that is the subject of this paper begin in a special class established in one elementary school in the Kanto region?
Why? In other words, the factor that originated not in Owada Elementary School or Horikawa Elementary School, but in Shinryu Elementary School
What was the reason why it originated at Shinryu Elementary School and not at Owada Elementary School or Horikawa Elementary School?
What was the reason why it originated at Shinryu Elementary School and not at Owada or Horikawa Elementary School? It is important to approach this question from this point of view.
This is an important question and will lead to the investigation of the issue of this paper.
This is the key to this paper’s investigation of the issue. The 7th principal of Kamryu Elementary School
The seventh principal of Kamryu Elementary School, Seisuke Miyamoto, wrote
Morisuke Miyamoto, the seventh principal of Jinryu Elementary School, wrote: “…… (The opening of special classes was)
In the midst of confusion and inconvenience, there was no opposition as seen elsewhere.
There was no opposition, and with the deep understanding of the parents and guardians, we were able to open the first special school in Japan.
In November 1950, with the deep understanding of parents and guardians, the school was established with 12 children.
The school was established with 12 children in November 1950, with the deep understanding of their parents and guardians.
We had a good teacher, Mr. Futagami, followed by Mr. Kino, who was a truly good leader.
The school has achieved rare results with the help of Mr. Futagami, followed by Mr. Kino, a truly excellent instructor.
The program has been highly acclaimed and is attracting attention as a model case throughout the country.
……” (Shinryu Elementary School and Kindergarten, Chiyoda-ku, Tokyo
(Chiyoda Ward, Shinryu Elementary School and Kindergarten, 1966:19). There, we find.
In the 1950s, the field of welfare for mentally handicapped children was not in the spotlight enough.
In the 1950s, the field of welfare for children with intellectual disabilities was not in the limelight.
the need to actively raise public understanding and awareness of the

The need to increase public understanding and awareness of the welfare of children with intellectual disabilities was a budding need in the 1950s. Shibuya Ward
Oiwada Elementary School in Shibuya Ward (1946), Kinuta Elementary School in Setagaya Ward (1947), and others.
Tokyo’s elementary schools began to establish special classes, starting with the Shibuya Ward
(1947), the establishment of special classes in elementary schools in Tokyo continued.
However, the special classes were not for mentally retarded children, but for those who were closest to them and had a deep understanding of them.
However, it is impossible to overlook the presence and role of mothers, who were the closest and most understanding of the mentally disabled children.
However, it is impossible to overlook the role of mothers, who were the closest and most understanding people for children with mental disabilities. The following is a summary
The following is a case study of a special class at Shinryu Elementary School that has not been studied extensively in previous research.
The following section focuses on the specific practices of the mothers in the special class at Kamiryu Elementary School, which have not been examined in previous studies.
The historical significance of their activities will be empirically examined.
The historical significance of their activities will be empirically investigated.

3-2 Before the “Movement of Hand in Hand Parents” started
3-2 Life struggles of Chikako Kato before the start of the “Hand in Hand Parents’ Movement

　From the prewar period, there had been an auxiliary class at Shinryu Elementary School (now Chiyoda Elementary School).
Before the war, an auxiliary class and a stuttering class were established at the Shinryu Elementary School (now Chiyoda Elementary School).
Special classes were established in November 1949.
The process of establishing the Parents’ Association for Mentally Handicapped Children was not so simple.
However, the process of establishing parents’ associations for mentally retarded children was not so simple2) . 2) This special class was established in November 1949.
Kato says, “I found out about the special class in a women’s magazine.
I found out about it from a women’s magazine and enrolled my child in it” (Chikako Kato 2002: 1).
(Chikako Kato 2002. 5):
(Chikako Kato 2002: 5).
Kato’s own text (“The Life of Heaven”), which she contributed to “Saitama Prefecture Hand in Hand Inclusion Society 50th Anniversary Magazine.
Kato’s own text (“As the heavens dictate”), which he contributed to the “Saitama Hand in Hand Nurturing Association 50th Anniversary
In the background of this, it is clear that at that time, it was not a given that the happiness of children with disabilities would be the primary concern.
In the background of this, it is clear that the voices of those who wished for the well-being of children with disabilities did not necessarily reach many areas such as politics, education and welfare.
and welfare of children with disabilities at that time.
The background to this is the fact that at the time, the voices of those who wished for the well-being of children with disabilities did not reach many areas, including politics, education, and welfare. Kato describes the living difficulties as follows
Kato describes his difficulties in life as follows

　In 1949, I lost my beloved eldest daughter at the young age of
I lost my beloved eldest daughter at the young age of 19.
I lost my beloved eldest daughter at the young age of 19, still a flower bud. The sadness and sense of loss of a loved one can only be understood by those who have experienced it.
I am sure that only those who have experienced this
I am sure that only those who have experienced it can understand the sadness and sense of loss of a loved one. For the next
For the next three years, I was nothing but a living corpse.
I was nothing but a living corpse for the next three years, and my three young daughters

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42
-I was a corpse.

A Trial Article of “A Source of Organizing Support Activities for Mentally Disabled Children in Postwar Japan” (in Japanese).

Yuko, my third daughter, was at the mercy of the same sadness and shock.
and the same sadness and shock.
and even to heal her heart.
She was a foolish mother who could not even accept her child’s heart and heal it.
I was a foolish mother who could not even accept her child’s heart and heal it. When I realized this, I couldn’t even keep up with my schoolwork.
I could not keep up with my schoolwork, and I had become
She had become a victim of her teacher’s neglect. I was the first one to come to terms with Yuko’s condition.
I visited many places, including a university hospital, but I could not find any relief.
I visited many places, including a university hospital, but could not get any relief.
I visited many places, including a university hospital, but could not get any relief. At that time, I read in a women’s magazine
I found out about a special class in a women’s magazine and enrolled her in it.
I enrolled him in Kanda’s Kamryu Elementary School.
…… (Kato 2002. 5)
5)

　Thus, Kato had been facing a dilemma even before the formation of the Parents’ Association for Mentally Handicapped Children3) .
Kato had been facing a dilemma even before the formation of the Association for Parents of Mentally Handicapped Children3) .
In addition, “It was only after I enrolled my child in the school that I realized how dire the situation was for mentally retarded children.
I realized how miserable the situation was for mentally retarded children” (Kato).
I realized for the first time how miserable the situation was for mentally retarded children” (Kato).

2002. 5):
      (Kato 2002: 5). Ichiban-gase, Kawabatake, Kobayashi, and Sonoda (1997).
      Ichibanase, Kawabatake, Kobayashi, and Sonoda (1997. 3) found that “the children who were not able to read or write were in a state of
      (1997: 3) states, “In every age
      In every age, the people who created the culture
      society and the people who created the culture in any given era.
      society and the human values of that society.
      Rather, they were not people who were discriminated against in their society. Rather, they were discriminated against in their society, and
      They felt the pain of life from adversity and
      and sought the universality of truth, goodness, beauty, and holiness.
      They were people who were discriminated against by their society and felt the anguish of their lives through adversity.
      In this paper, I position Kato as a typical example of such a person.
      This paper will position Kato as a typical example of such a person. Furthermore, Kato himself
      Kato himself refers to the following issues that he felt needed to be changed.
      Kato himself felt the need to make changes. 　…… Only a handful of students are admitted to these classes (special classes).
      The majority of children are neglected, and some are left to grow up to be bad adults.
      The majority of children are neglected, some are taken advantage of by bad adults and commit

Some are used by bad adults to do bad things, others are kept in dark barns like cats and dogs.
Some are kept in dark barns like cats and dogs.
Parents of handicapped children live in the cold
Some of them even choose to die, leaving their children to die in the hands of
Some parents are so worried about their children’s fate that they choose to leave them to die on their own.
-Some parents are so worried about their children’s future that they are even willing to die to save them.
Even those who are fortunate enough to be admitted to the school are
and have no place to go.
It was a heartbreaking sight. …… (Kato 2002. 5)
5)

　In other words, there are many factors that affect children with intellectual disabilities, such as family environment, schooling, social awareness, employment, and employment.
schooling, social awareness, and employment.
and employment, and the lack of consideration and support in many other aspects of
and the accumulation of new welfare problems.
The situation could have led to the accumulation of new welfare problems. I want to do something to help these children.
I want to save these children, I have to do something. ……
I started to think, “I want to save these children somehow, I have to do something.
I was in agony because I couldn’t come up with any good ideas.
I was in agony. (Kato 2002:6).
suggests the magnitude of the anguish Kato was in at the time.
Kato 2002:6) suggests the magnitude of the anguish he was suffering at the time. She also stated, “I had to leave my husband in agony (due to illness).
When I had to leave my husband on his sickbed, oh, how I would protect my home.
Should I protect the family or work for the sake of my unfortunate children?
Should I work for the sake of my unfortunate children?
I stood at the crossroads of whether I should protect the family or work for the sake of my unfortunate children.
(Hand in Hand Parents Association 1952:4).
In Kato’s case, this meant that he had to start from the point of gaining the understanding of his family.
Kato’s departure from the movement began with gaining the understanding of his family. Herein lies part of the birth pains of this movement.
Kato’s case, it started from gaining the understanding of his family. In the midst of such adversity
In the midst of such adversity, a chance encounter with a doctor turned out to be a turning point.
Kato recalls that in the midst of this adversity, a chance encounter with a doctor became a major turning point.
Kato recalls.

　At that time, his second daughter relapsed with pulmonary tuberculosis.
Kondo’s oldest son’s best friend’s older brother, who was a radio doctor at the time, was a doctor at the University of Tokyo.
Dr. Koji Kondo, who was a radio doctor at the time, was my eldest son’s best friend at Tokyo University.
I visited him because his brother was Dr. Koji Kondo, who was a radio doctor at that time. I visited him.

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-He was a doctor of

Welfare Culture Research 2013 Vol.22

I was enlightened as I listened to the stories of the hardships of the tuberculosis prevention movement, as well as the stories of his own life.
I was enlightened as I listened to the stories of his
I had an epiphany. This is the path I have been looking for!
This is what I have been looking for! To save all the children in the country at once!
I was looking for a way to legislate education and apply welfare laws for these children.
The only way to save all the children in the country at once is to start a movement
This is the only way to save all the children in the country at once. This is the destiny that Heaven has given me.
This is the destiny that God has given me.
-I was convinced that this was my destiny.
This is what the heavens have given me. …… (Kato 2002. 6)
6)

　From the above, I have come to the conclusion that the only way for me to change the reality of education and welfare for mentally disabled children
education and welfare of children with intellectual disabilities, including his own children.
education and welfare of children with mental disabilities, including her own children, is the path she is pursuing.
and that this was the starting point of the “Hand in Hand Parents Association” activities.
This was the starting point of the “Hand in Hand Parents Association” activities. This thought was the starting point of the “Hand in Hand Parents’ Association”.
to find a positive understanding of disability itself.
This is what led to the activities of the Shinryu Elementary School. This is the reason why the children in the special class at Kamryu Elementary School
the mothers of three children in the special class at Shenlong Elementary School.
mothers of three children in a special class at Shinryu Elementary School.
This was the “Hand in Hand Parents’ Movement” organized by three mothers of children in the special class at Jinryu Elementary School.

3-3　
The reality of the movement by the three mothers and the first
The 1st National Conference of Hand in Hand Parents Association
The 1st National Conference of the Association of Hand-in-Hand Parents

　In April 1952
Started in April 1952
started in April 1952 by three mothers
The “Movement of Hand-in-Hand Parents” started in April 1952 by three mothers.
The All-Japan Society for the Development of the Mentally Feeble (1976:24; 1981:52)
(1976:24; 1981:52), which was started in April 1952 by three mothers.
……
The group, which was founded by Chikako Kato, Tomiko Suwa, Tomiko Hirose, and others, was called the “Hand in Hand Parent Movement.
Chikako Suwa, Tomiko Suwa, and Katsura Hirose, three mothers who stood up to do something about it.
The three mothers were Chikako Kato, Tomiko Suwa, and Katsura Hirose. …
…” He points out simply that “the government had to do something about it. In addition, “Saitama Prefecture
In addition, when I unraveled the “Saitama Prefecture Hand in Hand Inclusion Association 50th Anniversary
Kato says in the same magazine, “……
First of all, I talked to two people who are close to me on a daily basis and asked for their cooperation.
I asked for cooperation from two people who were close to me on a daily basis, but I could not get any.
I asked two of my closest friends for their cooperation, but I could not get any.
I visited Mr. Tadao Hanaoka and asked for his cooperation.
I visited Mr. Tadao Hanaoka alone and asked for his cooperation.

I visited Mr. Hanaoka alone and asked for his cooperation. When I visited him later to ask about the results, he did not respond.
When I visited him later to ask for the results, he said he had received no response.
-I heard that there was no response.
Anyway, we need the cooperation of as many parents as possible.
They were reluctant to cooperate.
We managed to persuade two of them to cooperate with us.
We called on the parents of the class to join us. ……” (Kato, 2002: 1)

(Kato 2002. 6):
The actual situation was that “the two parents were reluctant to cooperate, but I managed to persuade them to agree to cooperate, and then I called on the class parents as well.)
　In other words, Kato’s desires and demands at the time were not easily understood, even by his closest friends.
Kato’s desires and demands at the time were so difficult that even his closest friends could not easily understand them.
In other words, it was extremely difficult for even his close friends to understand his desires and needs. In other words, it was so difficult to understand Kato’s wishes and demands at that time.
In other words, it can be said that in the 1950s, understanding and concern for mentally handicapped children was at a low ebb.
In other words, that is how little understanding and care was given to mentally handicapped children in the 1950s. However
Kato, however, was persistent in his efforts to arouse public opinion.
Kato, who was persistent in his efforts to raise public opinion, “left home early in the morning to visit the Tokyo Metropolitan Government, the Ministry of Education
Ministry of Education, the Ministry of Health and Welfare, the House of Representatives, the House of Councillors, and other government offices.
and the House of Representatives and the House of Councillors, as well as the Tokyo Metropolitan Government, the Ministry of Education, the Ministry of Health and
and intellectuals in the political and business worlds, while at night he would spend the day
I visited their parents at night, relying on the list of names, and tried to persuade them.
to the House of Representatives, the House of Councilors, and other government offices, while also asking for cooperation from political, business, and intellectual circles.
I would go to their parents at night, relying on a list of names, and try to persuade them, but they would always turn me away:
I would visit the parents at night, relying on the list, and try to persuade them.
(Kato 2002: 6). Behind this tenacious action was “my mother’s love.
The reason behind this persistent action was that “a mother’s love overcame all difficulties and built up the happiness of these unfortunate children.
mother’s love can overcome any difficulties and build happiness for these unfortunate children” (Kato 2002: 6).
will be able to overcome all difficulties and build up the happiness of these unfortunate children” (Hand in Hand
(Hand in Hand Parents, 1952. 4):
(Hand in Hand Parents 1952: 4) and “We must do whatever it takes to make these children happy.
(Association of Parents Holding Hands 1952: 4).
(Hand in Hand Parents Association 1952: 4).

2002. 7):
      Kato’s sense of mission as a mother (Kato 2002: 7).
      (Kato 2002: 7).
      　Later, she was encouraged by the understanding and support of government officials and school officials.
      In December 1952, with the understanding and support of government officials and school officials
      In December 1952, with the understanding and support of government officials and school officials, the first
      The 1st National Convention of the Hand in Hand
      The first National Convention of the Hand in Hand Parents Association was held at the Tokyo YMCA in December 1952. At the conference, a speech was given by the President of the Tokyo YMCA.
      The conference was held at the Tokyo YMCA in December 1952, with the following message
      The conference was held at the Tokyo YMCA on December 12, 2012.
      The conference called for the government and all sectors of society to take up the important task of rescuing
      The conference was held to encourage the government and various

-Announcer
44
-44

We request that the government and various sectors take up the important issue of fostering the mentally handicapped children in Japan in the postwar period.

The “request is made in the name of the All-Japan Association for the Development of the Mentally
The Yomiuri Shimbun, “Tears of Mothers in the Hall,” Yomiuri Shimbun, “Tears of Mothers in the Hall
Newspaper, “Kaikan Tsutsumu Haha no Tears,” Yomiuri Shimbun, 27299, 1952.
27299, Dec. 7, 1952 (8).
8). In other words, one person’s In other words, one
parent as the “birth parent,” and “various parents” join hands to form the “Hand in Hand Parents’ Association.
and “various parents” joined hands to start the “Hand in Hand Parents Association.
The “Hand in Hand Parents Association” was started by one parent as the “birth parent” and “various parents” joining hands.

3-4 Factors behind the organization of “Hand in Hand Parents’ Association
3-4 Factors that led to the organization of “Hand in Hand Parents’ Association” and its diffusion

　Now that we have seen the explanation of the process of the establishment of the Association of Parents of Mentally
parents’ associations for mentally handicapped children.
However, this is not the case. However, this is not the case.
However, this is not the case. Even if the understanding of family members and close acquaintances can be obtained, it is not always possible to obtain the understanding of the general public.
Even if we could gain the understanding of family members and close acquaintances, how would we explain this to the general public?
The question is how to explain this to the general public, welfare workers and local residents.
How will we respond to the ever-changing realities of Japanese society in the future?
How will they respond to the ever-changing realities of Japanese society in the future?
How will we respond to the ever-changing realities of Japanese society in the years to come?
It is not so easy to answer these questions. Therefore, the development of Parents’ Association activities
Therefore, in the development of Parents’ Association activities, we need to think about how we, as a group of people concerned, can respond to the current situation
Therefore, in the development of parents’ associations, we need to think about how we, as a group of people with disabilities
Therefore, the challenge for the development of parents’ associations is how to make them recognize
The challenge is how to make people aware of their own affairs as a group of people with disabilities. This is one of the reasons for the existence of parent associations for mentally disabled children.
The significance of the existence of parents’ associations for children with intellectual disabilities emerges here.
　The key to the development of parent associations for mentally retarded children
In this paper, we will discuss the following
(1) The publication of the journal “Hand in Hand
(1) the publication of the journal, “Hand in Hand Parents,” and (2) the
(2) the spread of activities of parents’ associations through the newspaper media, and
(2) the spread of Parents’ Association activities through the newspaper media, (3) the
(3) Organization of Hand in Hand
(3) Organization of Parents’ Association for Hand in Hand (formation of All Japan Hand in Hand
(3) the organization of Parents’ Association for Hand-holding
(3) the organization of Parents’ Association for Hand in Hand (All Japan Hand in Hand Nurturing Association). First, we focused on (1).
(1).
(1), the article featuring Kato and his collaborator Suwa
and collaborator Suwa (see Table 1).

(See Table 1). The article is also important in that it describes Kato and his collaborator Suwa as “unyielding, unyielding, and unyielding.
“Let us be their spokespersons, unyielding and undaunted, and advance headlong toward their goals.
Let us not be daunted by anything, but let us be their voice, and let us go straight ahead toward our goal.

Kato’s role as a spokesperson for mentally disabled children was clearly stated in the article.
Kato, who clearly stated his role as a spokesperson for children with mental disabilities, said, “It is both frustrating and shameful.
Suwa’s candid description of the difficulties of understanding children
and Suwa’s frank description of the difficulties of understanding children as “angry and pitiful,” can be thought of as an invitation to unity and action.
Suwa’s frankly expressed difficulties in understanding children, “I feel angry and ashamed,” he said. Next, the spread of the “Kodo” by the newspaper media was one of the first to be publicized.
The next example is the May 25, 1952 edition of the
The following is an article from the evening edition of the Yomiuri Shimbun dated May 25, 1952.

The article in the evening edition of the Yomiuri Shimbun, dated May 25, 1952, is noteworthy. The Yomiuri Shimbun reported, “This
My appeal bore fruit and was featured in the national edition of the evening paper on the following day.
The article was featured in the national edition of the Yomiuri Shimbun on May 25, 1952, and caused a great stir in society.
The group was established as the “Study Group on Children’s Problems” led by Dr. Hanaoka.
The group was established as the “Society for the Study of Children’s Problems” led by Dr. Hanaoka. ……” (Kato)

2002. 6):
      The “Children’s Issues Study Group” was established under the leadership of Dr. Hanaoka.
      In addition, the table below shows the number of children’s groups that were established in the 1950s and 1960s. In addition, Table 2
      Table 2.
      In addition, the other related press articles shown in Table 2
      the association. Among them, the following are the most important

The Yomiuri Shimbun, July 1952
The Yomiuri Shimbun, July 6, 1952
The Yomiuri Shimbun, July 6, 1952, page 4.
page 4
The Yomiuri Shimbun, July 6, 1952, page 4, reported, “The situation with children who are thin-skinned and special education
Illiterate children and special education at Shenlong Elementary School
The article reported, “Parents’ Association
The article also publicized the results of the efforts of the Shinryu Elementary School, which
The results of the efforts of the Shenlong Elementary School The report also publicized the achievements of the efforts of the
and the intention to seek further cooperation.
the parents’ association. In addition, the formation of the All Japan Hand in Hand
In addition, with the formation of the All Japan Hand in Hand
and several branches have been established in all 47 prefectures.
and several branches have been established. In the early stages (1952-1953) of this diffusion process
The initial stage (1952-1953) of this dissemination process is illustrated in the figure below.
Figure 2 illustrates the early stages of this dissemination process (1952-1953).
Figure 2 illustrates the early stages of this diffusion process (1952-1953). From this figure, we can see some of the various phases of organization.
and unexpectedly, pioneering movements in local cities such as Hokkaido and Kochi Prefecture.
and Kochi Prefecture, and the pioneering movement of children with mental disabilities in these cities.
and Kochi Prefecture, suggesting that problems related to mentally handicapped children had already been seen throughout the country in the 1950s.
It can be inferred that problems related to mentally handicapped children were already seen nationwide in the 1950s.
The problem of mentally handicapped children was already a nationwide problem in the 1950s.

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Welfare Culture Research 2013 Vol.22

Table.
1 Kato’s and Suwa’s arguments published in the journal “Te wo Tsunagu Oyasatachi” (Parents Who Hold Hands)

Author’s name Article title Issue number (page) and year Summary
Chika Kato (Mom)
Child
The Movement for the Care of Mentally Feeble Children
The Movement for the Care of Mentally Feeble Children
No. 1
No. 1 (
No.4, December 1952)
December 1952
December 1, 1952
I started this movement for the care of children with mental deficiencies because I could not remain silent about the unfortunate situation of these children, but I was always away from home.
However, since I go out every day, my house is always empty, and the children are always without a mother to greet them when they come home from school.
The children were so lonely without a mother to greet them when they came home from school that they began to go outside and play without a moment’s thought.
They even forgot to do their homework and rushed to write it before going to school in the morning.
When I came home late at night, I was so exhausted that I didn’t have the strength to change my clothes, and sometimes I would lie on the floor without eating.
I would come home late at night, too tired to change my clothes, and would often lie on the floor without even eating a meal. My husband was burdened with the work of a natural family.
My husband, who was not in very good health, finally fell ill.
…… But he was in pain, and his husband’s words of encouragement were encouraging.
I was encouraged by my husband’s words of encouragement as he endured the pain and went out to exercise, my heart aching with pain.
I was so encouraged by my husband’s words of encouragement that I was able to hold on to my pain.
…… mothers of the world’s children with sperm defects, you stand strong, undaunted by anything and everything.
Let us stand strong, let us not give in to anything, let us be their voice, and let us go straight to our goal.
Let us be their advocate and move forward toward our goal.
Tomiko Suwa Child No. 1
Child No. 1 (4)
The first child at a certain time (4), December 1952
December 1, 1952
December 1, 1952
……Today, too, since this morning, my eldest daughter has been crying loudly to tell me what she doesn’t like.
Even though she is now eighteen, she still flaps her legs like a four or five year old.
She cries loudly in the morning, and even though she is eighteen years old, she still flaps her legs and cries like a four or five year old. You can’t scold him, you can’t trick him.
I was so angry and ashamed of him, and I was so ashamed of my neighbors.
I feel angry, ashamed, ashamed of my neighbors, ashamed of my children, and ashamed of myself. It is truly indescribable.
I cannot express my deep and profound grief and sadness in words or strokes of a brush, and I am still in despair.
I held on to my feelings of despair. I suddenly felt as if the tragedies of the world were also happening at that time.
I have felt a chill down my spine, wondering if this is the time for tragedies in the world to take place.
I am sure that those of you who have had the misfortune of having a child can understand my feelings very well.
Parents Who Join Hands
List of Member Organizations of the Society of Parents Who Hold Hands
No. 7 (4)
No. 7 (4), November 1954
November 1, 1954
November 1, 1954
Saitama Prefecture (Name) Saitama Association of Parents Who Connect Hands (Name of Representative) Chikako Kato (Office Address)
(Office Address) 6-9○4 Sakuragi-cho, Omiya-shi, Saitama Chikako Kato
From the diary of Chikako Kato, September 16, 1954
From the journal of September 16
No. 68 (78)
1961
…… I am going to Dr. Keizo Shibusawa’s office today to request an advisor.
…… in the Kojimachi branch office.
When I went to the Inclusion Kitakyushu office in the Kojimachi branch office, I was told by Hanaoka Sensei that Shibusawa Sensei would wait for me at Tokyo Station when he was finished.
I was told that Dr. Hanaoka had left a message for me to meet him at the Tokyo Station when Shibusawa Sensei was finished. I visited Shibusawa Sensei at the Nippon Telegraph and Telephone Public Corporation in Marunouchi.
I visited Dr. Shibusawa at the Nippon Telegraph and Telephone Public Corporation in Marunouchi, but was unable to see him because he was in a meeting.
When I told the secretary what I wanted, she replied that she would probably decline my request, but that she would let the president know in the meantime.
I talked with him for about 20 minutes and asked him again to accept the offer, then left.
(The next day, I received a letter of approval from my advisor.
–My hunch was right.
–I thanked him from the bottom of my heart.
I am very grateful. ……)
Memories of Chikako Kato’s Early Years
Extra (30th Anniversary
National Convention)
1981
In 1952
In 1952, I was concerned about the miserable situation of children with low birth weight and wanted to do something to save them.
He was aware of the story of the tuberculosis prevention movement he had launched 20 years earlier, and he decided to work on education legislation and the application of the Welfare Law to these children.
He was determined to start a movement to legislate education and apply welfare laws to these children. Immediately, I requested the cooperation of Dr. Hanaoka, who introduced me to Dr. Kondo.
He immediately requested the cooperation of Dr. Hanaoka, to whom he had been introduced, and called on the parents of his class to unite with him.
I asked him to write an article about it in order to raise public opinion.
I asked him to write an article about the event to raise public opinion. This was in May.
This was published in the evening edition of May 25.
The May 25th evening edition of the Yomiuri Shimbun carried an article titled “A Child with Thinness of Spirit
Love for 500,000
Protection Legislation for 500,000 Children with Thin Birth Arms! Mothers’ hearts unite in appealing to the world
Chikako Kato, a mother’s representative, speaks out.
The event was reported in the evening newspaper on the 25th, and it caused a sensation.
On July 19
The event was well received by the media.
I appealed from the standpoint of a mother to the public about the current situation of children with spermatorrhea and the urgent need for countermeasures.
I appealed from a mother’s point of view about the current situation of spermatozoa and the urgent need for countermeasures. In this way, in just three months, “National Mental Deficiency Association of Japan” was established.
In just three months, the “National Association for the Development of Mentally
The national measures were taken by the Cabinet ministries and agencies. We appealed to the Cabinet ministries for national measures and to Governor Yasui for prefectural measures. The Governor petitioned the
The governor promised to turn a shelter in Nagaura, Chiba Prefecture into a facility for mentally retarded children, and had us take a tour of the facility by bus.
After the tour, we were asked to submit a written opinion.
I suggested to Mr. Kazutsugu Haraguchi, Director of the Citizens’ Office, that both parties would have better results if they lived with healthy, childlike elderly people in an old people’s home with a professional nurse.
I suggested to Mr. Kazutsugu Haraguchi, the head of the Tokyo Metropolitan Office, that the facility be improved and that the healthy, childlike elderly people in the old people’s home be allowed to live with professional nursing mothers. In December of this year
On December 6
On December 6, under the guidance of Dr. Yasumasa Miki
On December 6, 2006, under the guidance of Dr. Yasumasa Miki and with a foreword by Ms. Pearl Buck, we held the publication of “Hand in Hand” at YMCA
The publication of “Te wo Tsunagu Oyasatachi” was commemorated at the YMCA in Kanda under the auspices of Shufufu Tomo. The previous Rittai Rei was celebrated with the presentation of a
The following year, the Emperor of Japan gave a gift of money to the blind, deaf, and physically handicapped children, but not to the children of the thin and poor.
On the following year, on the day of the Emperor’s birth, only children of the thin and the
On this day, Saitama, which I had been calling for for a long time, was granted the money. On that day, a teacher from Saitama, whom I had been calling for, promised to attend and cooperate.
In February of the following year, the “Saitama Parents’ Association” was formed. The next year, in February, we formed the “Saitama Parents’ Association.
By the time I returned home, the sun had set and I was rousing my tired and sleeping daughter from the train and hurrying home.
I remember how many times I cried out of pity for my daughter. ……

Source: “Te wo Tsunagu Inclusion Kitakyushu (Hand in Hand with Parents),” No. 1 (1952).
No. 1 (December 1, 1952) to No. 68 (Tenth Anniversary Special Issue, 1961) of the same magazine, as well as the same “Hands in Hand” magazine.
The author based on “Te wo Tsunagu Oyasatachi” No. 1 (December 1, 1952) to No. 68 (Tenth Anniversary Special Issue, 1961) and “Te wo Tsunagu Oyasatachi (Extra Issue)” (30th Anniversary All Japan Inclusion Kitakyushu, 1981).
Prepared by the author.

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A Trial Article, “A Source of Organization of Support Activities for Mentally Handicapped Children in Postwar Japan” (in Japanese).

Table
2 Media (Yomiuri Shimbun) reports on special classes and parent associations at Shinryu Elementary School

Date, (page) edition (main coverage area) Title of article
1951
September 14 morning edition (
(4) Metropolitan edition
37,000 Mentally Deficient Children Forgotten, Only Seven Special Schools for the Mentally Deficient
Parents shying away from their children
May 16, 1952
May 16 Morning Edition (4)
(4) Tokyo Metropolitan edition, “Special class for mentally retarded children in Shinagawa Ward
July, 1952
July
July 6, 1952 Morning Edition (
(4) Metropolitan edition
Special Education for Mentally Deficient Children: The Illiterate Child’s Solution in a Year and a Half
　General Cooperation Desired
October 19, 1952 morning edition
(3) Unspecified
Protect mentally defective children
Mother’s Love Across the Sea
Ms. Pearl Buck’s encouragement
November 20, 1952 Morning Edition (8)
(8) Commemorative Ceremony at Kanda Jinryu School for the Third Anniversary of the Tokyo Metropolitan Version of Special Classes
December 7, 1952
December 7, 1952 Morning Edition (8)
(8) Josai (Setagaya, Nakano and Suginami wards) National Convention of “Parents of Spermatocrit Children” held.
December 30, 1952 Morning Edition (8) Josai Edition (Setagaya, Nakano and Suginami Wards)
(8) Josai Edition (Setagaya, Nakano and Suginami wards) Understanding of the 30,000 or so children who have been forgotten by the parents of children with spermatorrhea
July 23, 1953
July 23, 1953 Morning Edition (
(6) The downtown edition (Chuo-ku, Taito-ku, Chiyoda-ku, Minato-ku) held a convention of the Association for the Upbringing of Children with Disabilities at Yomiuri Hall on July 5.
1954
January 24 Morning Edition (
(6) Shitamachi Edition (Chuo-ku, Taito Ward, Chiyoda Ward, Minato Ward)
The relocation of the junior high school division of Chiyoda’s Shinryu Elementary School to Nerisei Junior High School is disputed.
PTA opposes, but the Ward Board of Education is hara of forcing the move.
June 1954
June 1954
June 3 Morning Edition (6)
(6) Downtown edition (Chuo-ku, Taito-ku, Chiyoda-ku, Minato-ku): Even the thin-skinned children enjoy themselves at the arts and crafts festival at Shinryu Elementary School
November 15, 1954 Morning Edition (
(6) The downtown edition (Chuo-ku, Taito Ward, Chiyoda Ward, Minato Ward) “Hand in Hand Parents: Inclusion Association for Demented Children Commemorating Foundation Research Presentation
Evening edition, November 23, 1955 (3)
(3) National Convention of Parents Who Connect Hands of the Unknown Parents
November 24, 1955 morning edition (
(5) Not described
Forgotten mentally feeble children with dark destiny
900,000 people, let’s protect them with warm hearts
　Special school classes are increasing, but still not enough
November 26, 1957 morning edition (
(5) Not described
Don’t give up on mentally retarded children!
From the 6th National Conference of Hand in Hand Parents
Most of the children are left unattended.
November 21, 1966 Evening News (11) Not described “Love of the nation to the children of the late Chie” “Association of Parents Who Link Hands” convention held
November 22, 1968 Evening News (10), no details, “Parents’ Association for Retarded Children Holds National Convention

Source: 2012
March 6, 2012
Prepared by the author based on analysis of the “Yomidas Historical Museum” search system (keyword search) at the Saitama Prefectural Urawa Library on March 6, 2012.
Prepared by the author based on analysis of the Yomidas Historical Museum search system (keyword search) at the Saitama Prefectural Urawa Library on March 6, 2012.

4 Discussion – From the perspective of welfare culture
　Historical Significance of the “Hands in Hand” Movement from the Perspective of Welfare Culture

　Based on the results of the above historical data collection and interviews
The above is the historical significance of the “Hand in Hand Parents’ Movement” from the perspective of the parents of mentally retarded children.
and the process of development from the perspective of parents of children with intellectual disabilities.
Kato’s approach to social welfare issues. Kato, as part of her efforts to address social welfare issues, has developed the concept of a “Parents’ Association for the Mentally
Kato was involved in the formation of the “Parents’ Association for Mentally Disabled Children” as part of his efforts to address social welfare issues.
What was Kato’s role in this process?
What was Kato’s role in this effort? Ichibanagase, Kaw
Ichibangase, Kawabatake, Kobayashi, and Sonoda (1997. 9) argue that culture itself is a key factor in the formation of the “Parents’ Association for Mentally Disabled Children:
(1997: 9) has shown how culture itself is a
How does culture itself have a significant meaning for the original human condition, and what is the role of Kato in this process?
How does culture itself play a significant role in the nature of human beings?
culture itself has a great significance for the original human condition. Based on this perspective, the following is a discussion of the following

The “Hand in Hand Parents Association” is a starting point for the formation of a welfare culture5) , and how it has historical significance.
as a starting point for the formation of a welfare culture5) , and what historical significance it has.
as a starting point in the formation of a welfare culture5) .
I would like to discuss three points.
　First, the “Hand in Hand Parents’ Association” is the focus of this paper.
First, Kato, the pioneer of the “Hand in Hand
Kato, a pioneer of the “Hand in Hand Parent Movement,” which is the focus of this paper, founded
Kato, the pioneer of the “Hand in Hand Parent Movement” focused on in this paper, not only led the activities of the Shinryu Elementary School Special Class Parent
He later became the first chairman of the Saitama Hand in Hand Association and the first chairman of the All Japan Mental Thinning Association.
He later served as the first chairman of the Saitama Hand in Hand Inclusion Association and as a board member of the All Japan Association for the Development of the Mentally
He later served as the first chairman of the Saitama Hand in Hand Nurturing Association and as a member of the board of directors of the All Japan Association for the
He contributed greatly to the spread of understanding of welfare for children with mental disabilities among the general public.
He has made a great contribution to the spread of understanding of the welfare of mentally disabled children in society in general, and has provided a guidepost for future generations.
He has also provided a roadmap for future generations. He has also provided a roadmap for future generations.
The more we investigate the reasons for the start of the Parents’ Association activities, the more we realize that the children with disabilities are not the only ones who are most familiar with meat.
the more one learns about the reason for the start of parent-teacher associations.
The more we investigate the reason for the start of the Parents’ Association, the more we are reminded of the existence of “mothers” as the most immediate family members of children with disabilities, who speak for them.

-Mothers
47
-The more we investigate the reasons why the mothers were

Welfare Culture Research 2013 Vol.22

Figure.
1 Expansion process of the formation of parents’ associations in the fiscal years 1952-1953

Note] 1952
In April 1952, three mothers from a special class at Shinryu Elementary School in Chiyoda-ku, Tokyo
The “Hand in Hand Parents’ Movement” was started by three mothers in a special school class of
In 1952 (II), the Association for the Development of Mentally Deficient Children was established, and in 1953 (III), the Association for the Development of Mentally Deficient Children was established.

In 1953 (III), the Saitama Association of Parents Who Connect Their Hands was formed, the Gunma Association of Parents Who Connect Their Hands was formed, the Chiba Prefecture Inclusion Association was formed, and the Shiga Inclusion Association was formed.
In 1953 (III), the Saitama Association of Parents Who Connect Hands, the Gunma Association of Parents Who Connect Hands, the Shiga Branch of Inclusion Kitakyushu, and the Tokushima Association for the Development of Mentally Feeble Children were formed.

Source: All Japan Association for the Development of Mentally Feeble Persons, “Te wo Tsunagu Oya Tachi (Extra)” (30th Anniversary All Japan Association for the Development of Mentally Feeble Persons [Association of Parents Who Connect Hands] National Convention)
Source: Prepared by the author based on All Japan Association for the Development of Mentally Feeble Persons, “Te wo Tsunagu Oyasatachi (Extra)” (30th Anniversary All Japan Association for the Development of Mentally Feeble Persons [Association of Parents Who Connect Hands] National Convention), 1981, pp. 50-57.

However, even Kato, who has been working on this issue for many years, is not satisfied with the results. However, even Kato, who has been a mother to Yuko, says, “If you look at her disabilities, it is not always smooth sailing.
She was not able to do anything motherly even for Yko, who was suffering from a disability, and she had to struggle daily to break through her current situation.
She was not able to do anything motherly, and her daily struggles and how lonely she was were evident in her trial-and-error process. In other words, things
I am so sorry for the loss of Yuko and her husband. Both Yuko and her husband now see the origin and history at the level of individual life.
is gone, and supporting my movement behind the scenes and keeping the point of view of me and my family is a matter of historical awareness and welfare.
I have sacrificed a lifetime of caring for her, which is important in the exploration of cultural formations, and I am also a very active member of my own family.
It is important for me to think about the future of my second daughter, who is now a member of the Kato family.
……” (Kato’s multi-layered history of the issue is a cultural
2002:8). Leading to a consideration of all days and community involvement.
The Society for the Development of the Mentally Demented (1976:24; 1981:52).
As pointed out, this paper also
The major roles of the three parents
Second, the need for the maturation of a “symbiotic society” has been acknowledged.
The first is that the three parents’ role in the family is very important, but it is also recognized by each of them individually. Author’s Interviews

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-The author’s interview

The author’s interviews with the women were also conducted individually.

(February 21, 2012), Mr. Fukuoka, a consultant of the Saitama Prefecture Hand in Hand Association, answered, “I have been working here for a long time.
Mr. Fukuoka, a counselor of the Saitama Prefecture Hand in Hand Association, said, “The movement of the Parents’ Association needs to shift here.
I think that the movement of parents’ associations has come to a point where it needs to change.
I think the movement of Parents’ Association needs to change. I think that the movement of Parents’ Association has been going in the direction of ‘giving’ and ‘demanding’ until now.
I think that the movement of Parents’ Association needs to change at this point.
We need to change that. Anyway, the Ministry of Health, Labor and Welfare will not create facilities.
The Ministry of Health, Labor, and Welfare is not going to build any facilities.
The Ministry of Health, Labor and Welfare is not going to create facilities unless they are built. The Ministry of Health, Labor and Welfare is also not going to create facilities.
So, they have no choice but to live in the community.
So, there is no other choice but to live in the community. If they are to live in the community, what kind of conditions are necessary?
If you want to live in a community, you need a system that supports you.
If you want to live in a community, you need a system that supports you. To be protected, or rather, to have one’s rights properly protected.
Or, in other words, a system that protects the rights of those who live in the community.
I would like to introduce you to ……, which is now widely known as a “symbiotic society”. Nowadays, people everywhere are calling for a symbiotic society.
…….” (6) and the Parents’ Association (6) and the Parents’ Association movement is one of the foreshadowing of today’s discussion on
(6) suggests that the Parents’ Association movement was one of the foreshadowing of today’s discussion
The “Parents’ Association” movement was one of the foreshadowing of today’s discussion of a convivial society. The Parents’ Association movement was a foreshadowing of today’s discussion of a convivial society.
A society in which all minorities are respected and diversity is
A society where all minorities are respected, where diversity is
A society in which all minorities can live together while respecting each other’s diversity, a society in which people can live together
A society where all minorities can live together with pride in their unique values and lifestyles,” (Japanese Society for Welfare and Culture)
society in which minorities with unique values and lifestyles that differ from those of others can live together with pride in each other.
In a convivial society, which is defined as “a society in which people can live together with pride in being a minority with unique values and lifestyles that differ from those of others” (Japan Society for the Study of Welfare and Culture, ed.
In a convivial society, which is defined as “a society in which minorities and children with disabilities
We must not forget that a convivial society, defined as a society
Kato himself has said, “Someday, I will be able to live with the people I meet. Kato himself also stated, “I hope that someday, no matter what kind of disability
disabilities will be accepted as a part of their individuality, and that they will be
and that they will be able to make the most of their abilities as a human being.
I sincerely hope that someday, no matter what your disability, it will be accepted as a part of your individuality and
I sincerely hope that one day, no matter what your disability, it will be accepted as a part of your individuality.
I sincerely hope that this will become a world in which people can live with peace of mind, making the most of their abilities as human beings:
I sincerely hope that the world will become a place where people can live with peace of mind, utilizing their abilities as human beings and as individuals.
I sincerely hope that we can create a world in which people can live with peace of mind by utilizing their abilities” (Kato 2002: 8).
The key point is how to protect “the value of a human being,” regardless of whether or not he or she has a disability.
This means “institutional welfare or in-home welfare. It is not a simple choice between institutional welfare and home welfare.
The key point is how to protect the value of each person as a human being, regardless of whether he or she has a disability or not.
It is not a simple choice between “institutional welfare and home welfare.

and to consider measures that permeate from the individual, to the group, to the community.
It is important for the formation of the foundation of a welfare culture to consider measures that permeate from the individual to the group to the community.
It is important for the formation of the foundation of welfare culture.
　Third, it is important for the formation of a welfare culture.
Third, it is important to shed light not only on children with intellectual disabilities, but also on their mothers.
Third, it is important to shed light not only on children with intellectual disabilities, but also on their mothers, and to

Third, it is important to shed light not only on children with intellectual disabilities, but also on their mothers, through the magazine media
and “Hand in Hand with Parents” magazine media, to call for awareness and action to proactively and positively protect their children’s lives.
The Yomiuri Shimbun and the magazine Hand in Hand
The “Yomiuri Shimbun” and the magazine “Hand in Hand Parents” also led to the protection of the rights of mothers of “mentally challenged children” and the strengthening of cooperative
the rights of mothers of “mentally disabled children” and the strengthening of cooperative systems.
This means that the mothers’ group, as an organizational body, was a group of mothers. In other words, as an organizational body, the mothers’ group
and acting together as one, was connected to women’s empowerment.
and to act together as an organizational body, which is linked to women’s empowerment, and to the
and the unity of the mothers as a voice for children with disabilities
unity on behalf of children with disabilities led to the emergence of a welfare culture.
The unity on behalf of children with disabilities led to the emergence of a culture of welfare. The unity of those who spoke on behalf of children with disabilities led to the emergence of a welfare culture.
“Let us be their voice, unbowed and undaunted, and let us go straight to the goal.
Kato’s assertion, “Let’s not give in to anything and be their voice.
Kato’s assertion, “Let’s be their spokesperson, and let’s march straight ahead toward our goal.
Kato’s assertion, “Let’s not give in to any obstacles, but be their voice, and march straight ahead toward their goals. In addition, Kato’s assertion that “we should not only focus on our own children
Kato’s assertion, “Why don’t we work together as mothers and work toward our own goals?
and the suffering of many parents.
and the suffering of many parents as well as their own children with mental disabilities.
social needs as a voice for those who are vulnerable.

（Social Needs” were promoted to a concrete level by Kato et al.
Kato et al.
Parents’ Association based on three parents
Their activities have been fundamental to the way we support and understand children with intellectual disabilities today.
support and understanding of children with intellectual disabilities today.
and understanding of children with mental disabilities today.
　In this paper, we will focus on one key person, Chikako Kato, in a limited way.
Chikako Kato, a key person in this study.
but it empirically examined the process of development of parent association activities.
On the other hand, “the process of practicing social welfare in the community” is not a simple matter. On the other hand, we also considered “the process of clarifying the appearance of welfare practice in the community from a cultural perspective as well.
The research was limited, focusing on Kato Senga Kierson, but it empirically examined the development process of parent-teacher association activities.
On the other hand, the study also examined empirically the development process of parent association activities, based on local culture and local life histories, in order to “clarify the state of welfare practice in the community from a cultural perspective as well” (Japan Society of Welfare Culture Editorial Board, 2011: 141).
On the other hand, research based on local culture and the history of local lifestyles

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The study did not delve into the history of the local culture and local life histories. In addition, we were not able to delve into the
Kato and Yuko’s upbringing history, Kato’s relationship with Yoshio Nakano, and the development of Kato’s thought as a Christian.
relationship between Kato and Yoshio Nakano, and the development of Kato’s thought as a Christian.
the relationship between Kato and Yoshio Nakano, and the development of Kato’s thought as a Christian.
The research was also limited by the fact that we were not able to sufficiently mention Kato and Yuko’s upbringing history, Kato’s relationship with Yoshio Nakano, and the development of Kato’s thought as a Christian. We have made these our priorities and will continue to
the development of support activities for children with intellectual disabilities from a community-based perspective.
the development of activities to support children with intellectual disabilities from a community-based perspective.
The following is a summary of the results of the survey.

Notes
(1) The paper is based on a visit to the 95-year-old Kato by a person concerned and an interview with him.
The paper is based on interviews with Kato, who was 95 years old (at the time).
The paper is based on interviews with Kato, who was 95 years old (at the time).
It is a valuable document that describes the discourse of the people who launched the Association of Parents of Mentally Disabled Children.
It is a valuable document that describes the discourse of those who established the Parents’ Association for Mentally Disabled Children.
(2) In the following year, 1950, junior high school students were also enrolled in junior high school.
In 1950, junior high school students were still enrolled in junior high school, but they studied at Shinryu Elementary School.
In 1951, the elementary school students were enrolled at Shinryu Elementary School and the junior high school students at Kudan Junior High School.
In 1951, elementary school students were enrolled at Shinryu Elementary School while junior high school students were enrolled at Kudan Junior High School.
In 1951, elementary school students were enrolled at Shinryu Elementary School and junior high school students at Kudan Junior High School.
The way of operating special classes itself was being explored (Kanda Elementary School, Chiyoda-ku, Tokyo 1976:161).
Kanda Elementary School, Chiyoda-ku, Tokyo, 1976: 161).
(3) Yuko Sasaki (Saitama Prefecture Hand in Hand Education
(3) Yuko Sasaki (Saitama Prefecture Hand in Hand Nurturing Association Secretariat) said, “I wonder if it was like cross-border admission.
I wonder if it was like a cross-border entrance,” she said.
I wonder if it was like a cross-border entrance,” she said, while explaining the difficulties Kato was facing.
He is an elite person, in a sense. In a sense, he was an elite.
He was humble because he had faith.
He is humble. He is also very conscious of …….” He is also very conscious of his faith.
He is a Christian, and we can see the influence of his faith.
February 21, 2012
(Based on the author’s interview with Mr. Sasaki on February 21, 2012).
(Based on the results of the author’s interview with Mr. Sasaki on February 21, 2012).
(4) Similarly, Mr. Sanji Fukuoka (Advisor to Saitama Prefecture Hand in Hand Inclusion
(4) Similarly, Mr. Sanji Fukuoka (Advisor to Saitama Prefecture Hand in Hand Nurturing Association) also stated, “Actually, Mr. Kato is
Mr. Kato was actually working for his own child, and he was also at the same Kamryu Elementary School.
and her friend who was at the same Kamiryu Elementary School helped her.

friends who were also at Kamiryu Elementary School assisted Mr. Kato. Mr. Kato was the center of the project.
was done by Mr. Kato. ……,” he said.
He points out the magnitude of Kato’s achievement.

(February 21, 2012)
(From the author’s interview with Mr. Fukuoka on February 21, 2012).
(Based on the results of the author’s interview with Mr. Fukuoka on February 21, 2012).

(5) Ichibanagase, Kawabatake, Kobayashi, and Sonoda (1997.) “The Role of the Japanese Government in the Development of the Japanese Economy:
3
4)
(5) Ichigase, Kawabata, Kobayashi, and Sonoda (1997: 34) define welfare culture as “universalized ‘welfare culture’ aimed at self-realization.
welfare culture as “a universalized quality of welfare (QOL) toward self-actualization.
and the process and results of realizing a cultural way of being in the pursuit of universalized quality of “welfare” (QOL) for self-actualization.
and the result of that process, and a culture that emerges from the people.
The definition of “culture” is “a culture that emerges from the people,” but this paper is based on this definition.
This paper is based on this definition.
This paper, based on this definition, examines how the soil of welfare culture was formed through the activities of parents of children with intellectual disabilities.
the activities of parents of children with mental disabilities, from the perspective of the parents themselves.
This paper is based on the above definition.

(6) 2012
From the author’s interview with Mr. Fukuoka on February 21, 2012.
(6) Based on the results of an interview with Mr. Fukuoka on February 21, 2012.

References

Chiyoda-ku Board of Education (ed.), Chiyoda-ku Kyoiku Hyakunen
Chiyoda-ku Board of Education, 1980.

Chiyoda-ku Board of Education (ed.), Chiyoda-ku Kyoiku hyakunen
Chiyoda-ku Board of Education, 1980.

Chiyoda-ku Shinryu Elementary School and Kindergarten, Shinryu, Shinsei Kopan, 1966.
Shinsei kokoban, 1966.

Hanamura, Haruki, “‘Father of Normalization’.
N. E. Banks-Mikkelsen
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and Thought, Minerva Shobo, 1998.

Yasuko Ichibanase, Osamu Kawabatake, Hiroshi Kobayashi, and Sekiya Sonoda, eds.
Welfare Culture, Yuhikaku, 1997.

Chikako Kato, “Special Contribution: As the Sky Orders.
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Toward Inclusion Kitakyushu Activities in the New Century, Saitama Prefecture.
(Saitama Prefecture Hand Tsunagu Inclusion Kitakyushu 50th Anniversary Commemorative Magazine).
2002;pp.5-8.

Japan Society for Welfare and Culture, “Chronological Table of Life of the Elderly,” ed.

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■”A Source of Organization of Support Activities for Mentally Disabled Children in Postwar Japan,” Trial Article.

1925-1993,” Japan Editors School Publishing
Department, 1995.
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What is Welfare Culture?
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The Origin and Advancement of Welfare Culture Studies, Akashi Shoten, 2011.

Ogata, Naosuke (ed.), Hand-holding Inclusion Kitakyushu (Parents’ Association)
A 50-year History of the Hand in Hand Inclusion (Parents’ Association) Movement, All Japan Hand in Hand Inclusion Association, 2001.
All Japan Hand in Hand Inclusion Association, 2001.

Ohminami, Hideaki, “Tokushu gakkyu 50-nen no sesshoku to futari no tokubetsu tokushu kyōiku [Fifty Years of Special
Special Support Education in the Future,” Bulletin of the Faculty of Letters, Teikyo University, No. 29, 2004.
Teikyo University, Bulletin of the Faculty of Letters, Education and Culture, No.29, 2004; pp.1-30.

Pearl S Buck, The good earth,Pulitzer Prize
Pearl S Buck, The good earth,Pulitzer Prize for The Novel,1932.

Pearl S Buck, The good earth,Pulitzer Prize for The Novel,1932.
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Buck,
The
Pearl S Buck, The child
Pearl S Buck, The child
never
grew,Training
School
at
Vineland;
Mentally handicapped children,1950.

Pearl Buck, translated by Ryuji Ito, Mother, Don’t Grieve, Hosei University Press, 1993.
Hosei University Press, 1993.
Pearl Buck, The Earth (I), translated by Ken Onodera, Iwanami Shoten, 1993.
（The Earth (I),” Iwanami Shoten, 1997.
Guidance Journal Editorial Committee (ed.), Community Welfare and Rights Protection (in Japanese), Hand in Hand with Parents, No. 1.
Community Welfare and Rights Protection (Te wo Tsunagu Oyasatachi Extra), 1991.
Shinryu Elementary School 50th Anniversary Commemorative Project Sponsors Association
The 50th Anniversary Commemorative Magazine, 1959.

Sugimoto, Akira, How Have the Disabled Lived?
-How the Disabled Have Lived.
History of Disabled People’s Movement before and after World War II, Gendai Shokan, 2008.
2008.

Shinya Tateiwa and Akihisa Teramoto, “The Establishment and Development of
and Development of Activities of Persons with Intellectual Disabilities,” Bulletin of Shinshu University Junior College of
Bulletin of the Junior College, No.23, 1998; pp.91-106.

Kanda Elementary School, Chiyoda-ku, Tokyo, “Kanda Elementary School
The History of Kanda Elementary School in Chiyoda-ku, Tokyo, 1976.

Tokyo Hand in Hand Parents Association, http://www.
ikuseikai-tky.or.jp/oya/katudo/history/
history. html Retrieved 2012.2.13).

Yasuo Tsujimura, “On the Implementation of Compulsory Schools for Children with Disabilities.
Te,” Te wo Tsunagu Oyasatachi, No.245, 1976; pp.32-33.
1976;pp.32-33.

Yahata, Yukari, “The Significance of Special Schools in the Transition Process of Mentally Handicapped Education.
Yawata, Yukari, “The Significance of Special Classes in the Transition of Education for the Mentally Handicapped
-Educational Administration
Yawata, Yukari, “The Significance of Special Classes in the Transition of Education for the Mentally Handicapped: A Comparative Study of Educational Administration Policies and Practices.

Naruto University of Education Research Bulletin, Vol. 23, 2008; pp.128-141.
2008;pp.128-141.

All Japan Association for the Development of the Mentally Deaf and Frail, “Hand in Hand Oyasama: 25 Years of Progress and the Future
All Japan Association for the Development of the Mentally Demented, “Hand in Hand: 25 Years of Progress and Future Parents’ Association Activities
(25th Anniversary National Convention), 1976.
1976.

All Japan Inclusion Kitakyushu for the Mentally Frail, “Te wo Tsunagu Oyasato (Extra).
(All-Japan Inclusion Kitakyushu for the Mentally Frail, 30th Anniversary), 1976.
All Japan Association for the Development of the Mentally Frail [Association of Parents Who Connect Hands] National Convention), 1981.
Convention), 1981.

“All Japan Inclusion Kitakyushu for the Mentally Frail: Member Organization Membership List (in Japanese),” 1981.
List of Members of Member Organizations of the All Japan Association for the Development of the Mentally Frail (
(1),” Te wo Tsunagu Oya Tachi, No.40, 1959; pp.38-39.
1959;pp.38-39.
All Japan Hand in Hand Inclusion Association, “Hand in Hand Inclusion
All Japan Hand in Hand Inclusion Association (Parents’ Association): 50 Years of History, 2001.

Appendix

　This article is based on the report of a meeting held on
held on September 30, 2012.
The author gave an oral presentation at the 22nd National Convention of the Japan Society of Human Welfare Culture
The author’s oral presentation at the 22nd National Conference of the Japanese Society of Welfare Culture held on September 30, 2012, at Kurashiki Geibunkan.

Organizing the Practice of Welfare for Mentally Handicapped Children in Postwar Japan
A Source of the
The Movement of Hand-in-Hand Parents in Postwar Japan”.
The author’s oral presentation was based on her
The author’s presentation is based on the following

（The “Parents Who Hold Hands” Movement in Japan.
Teikyo Heisei University)

（The “Hand in Hand” Movement in Japan
Teikyo Heisei University)

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-Research Note

Research Note

Welfare Support Required for Marginalized Communities

-A Study on the Administration and Residents in Miyoshi City, Tokushima Prefecture
and Residents in Miyoshi City, Tokushima Prefecture

Tetsuji KIUCHI

Outline

Objective

　The purpose of this study is to examine the welfare of marginalized communities, which is considered to be a current regional problem.
welfare of marginalized communities, which is a regional problem today, will lead to the creation and development of a welfare culture in the region
The study is aimed at exploring the creation, development, and inheritance of a welfare culture in the community, including the village in question. In this study
This study aims to clarify the current situation and issues of the welfare needs of the residents of marginalized communities from this viewpoint.
and welfare needs of marginalized people, and to consider the welfare support that is required.
and the welfare support that is required.

Research Methods

　The study was conducted in Miyoshi City, Tokushima Prefecture, Japan.
The study was conducted by the staff in charge of settlements and the administrative staff commissioned by the administration to support settlements.
and community support workers and community welfare committee members, as well as the social welfare council.
The project is designed to provide the necessary welfare support to the marginalized communities.
We conducted an interview survey on the welfare support needed in marginalized communities.
Based on the results, we conducted a survey on the welfare support needed for marginalized communities, particularly those with declining and aging populations.
Based on the results of the survey, we interviewed 57 households in 6 marginalized communities with declining and aging populations.
Based on the results of these interviews, we conducted a survey of 57 households in 6 locations in marginalized communities.
Based on the results, we conducted an awareness survey (questionnaire) on “livelihood and welfare” among residents of 57 households in six marginalized communities
Based on the results of the survey, we conducted an awareness survey (questionnaire) on “livelihood and welfare” among residents of 57 households in six marginalized communities with declining and aging populations.

Conclusion

　Many of the residents’ perceptions and the perceptions of those who support the settlements, such as the government, are in agreement with each other.
The survey revealed that many of the residents’ perceptions were in agreement with those of the government and other community support workers, especially those of the community patrols.

In particular, the activities of community support workers, who absorb the voices of residents through their patrols of villages, are highly valued.
The activities of village supporters, who absorb the voices of residents through their patrols, are particularly commendable. In addition, in a questionnaire survey of the residents of the marginalized communities surveyed
The questionnaire survey of the surveyed marginalized community residents showed one aspect of their geographical isolation.
While one aspect of their geographical isolation was evident in the questionnaire survey of the surveyed marginalized
The questionnaire survey of the surveyed marginalized residents indicated one aspect of their geographical isolation.
medical care in the community”, “long-term care services”, and “monitoring and safety confirmation”, etc.
Comprehensive support systems that enable them to continue living at home, such as “local medical care
In addition, residents are demanding a comprehensive support system that allows them to continue living at home. In addition, residents are concerned that the merger will lead to
In addition, residents feel that relationships and activities in the community have become weaker and less active due to the merger.
In addition, although residents feel that local relationships and activities have been diluted and diminished as a result of the merger
In addition, although residents feel that local relationships and activities have diminished due to the merger, they overwhelmingly want to continue living in the same place they have lived for as long as possible. The government, social welfare councils, and other related
The government, social welfare councils, and other related organizations need to reaffirm this situation and
and other related organizations, including local governments and social welfare councils, should reaffirm this situation, and
In addition, in the surveyed areas, the public welfare system is not as strong as it was in the surveyed areas.
In addition, in areas where public welfare services are not readily available, such as in the study area
In addition, in areas where public welfare services are not readily available, such as in the study area
and to support the establishment of measures to secure means of transportation to access services in areas where public welfare services are not readily available, such as in the study area.
and other small-scale health activities such as periodic medical checkups and care prevention programs in vacant houses scattered throughout the area.
It is necessary to consider public subsidies for small-scale health activities such as regular health checkups and care prevention projects using scattered vacant houses.
It is also necessary to consider public subsidies for small-scale health activities such as regular health checkups and care prevention programs using scattered vacant houses. In particular, within the government, there is a need for a system in which the welfare, nursing care, health care, and community development
In addition to the efforts to build a cross-functional organization that transcends departments such as welfare, nursing care, health care, and regional development
In addition to efforts to build a cross-functional organization that transcends departments such as welfare, nursing care, health care, and community development
In addition, the Council of Social Welfare is promoting the organization of welfare activities involving residents of villages and suburbs.
In addition, the Council of Social Welfare is also expected to develop community welfare programs to support marginalized communities in cooperation with the public and private sectors.
In addition to efforts to build a cross-sectoral organizational structure that transcends departmental boundaries, it will also be necessary for the public and private sectors to cooperate in developing community welfare programs to support marginalized communities.

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-Key words

Key words

　marginalized communities, welfare support, community welfare, community support workers　
welfare culture, strength

1-1 Introduction
　Since the amendment of the Act on Special Measures Concerning Mergers in 1995
Since the amendment of the Act on Special Measures Concerning Mergers in 1995, there has been a strong
Since the amendment of the Act on Special Measures for Mergers in 1995, mergers of municipalities have been strongly promoted
The result has been a strong push to merge municipalities. As a result, it has become possible to improve the infrastructure of social capital and to respond to wide-area administrative demands.
As a result, it became possible to improve the infrastructure of social capital and to respond to the demands of wide-area administration.
On the other hand, the administrative institutions and local resources of the old system have shrunk or disappeared.
However, the administrative institutions and local resources of the old system have been downsized or eliminated.
administrative services to residents in depopulated areas in particular have been declining.
In the case of social welfare services, the decline in the number of welfare centers has also been a problem. In the area of welfare services as well, the marketization of welfare services has led to the decline of care services.
In the area of welfare services, the marketization of welfare services has led to the routine entry of private providers into the nursing care sector.
As private companies routinely enter the nursing care sector under the policy of marketization of welfare services
As a result, the number of offices operating in towns and villages, which are inefficient in terms of business operation, has been decreasing.
In the welfare service sector, as the marketization of welfare services has led to the routine entry of private-sector providers into the nursing care sector, the number of offices operating in towns and villages with inefficient business operations has decreased.
The number of offices operating in towns and villages with inefficient business operations is decreasing, and the disparities within a municipality are widening.
In addition to the disparities between municipalities, the disparities within the same municipality are also widening. In particular, the number of
In particular, the trend of declining services is particularly noticeable in mountainous areas, including “marginal” villages.
The trend of service decline is particularly pronounced in mountainous areas, including “marginal” villages1) .
1).
　Marginalized communities” is a term proposed by Ohno (1991).
The term was proposed by Ohno (1991).
The term “marginal village” was proposed by Ohno (1991).
The term “marginal village” was proposed by Ohno (1991).
It has been widely used in recent years as a symbolic term for depopulation problems in mountainous areas.
The term has been widely used in recent years as a symbolic term for the depopulation problem in mountainous areas.
According to a survey conducted by the Ministry of Internal Affairs and Communications (2011: Results of the survey on the status of villages in depopulated areas, etc.)
According to a survey conducted by the Ministry of Internal Affairs and Communications (2011: Results of the Current Status of Settlements in Depopulated Areas)
According to a survey conducted by the Ministry of Internal Affairs and Communications (2011: Results of the Current Status of Settlements in Depopulated Areas)
As of April 2010, there were 10,091
According to the Ministry of Internal Affairs and Communications’ survey (2011: Results of the Current Status of Settlements in Depopulated Areas, etc.), as of April 2010, there were 10,091 marginal settlements, up 213 from the previous survey in 2006.
This is an increase of 213 places from the previous survey in 2006, and the ratio to the total number of settlements covered by the survey is 12.6%.
The ratio to the total number of villages surveyed also increased from 12.7% to 15.5%.
Of these, 3,908 are located more than 20 kilometers from the municipal office.
In addition, 3,908 of them are located more than 20 kilometers from the municipal office and are not operated by the government, etc.

Welfare Support Needed in Marginalized Communities

The percentage of the total population of the “marginalized communities” increased from 15.5% to 15.5%. In addition, all residents are 65 years old or older.
In addition, there are 575 villages where all residents are 65 years old or older.
All residents are 65 years old or older in 575 villages, and in 205 of these villages, all residents are 75 years old or older.
All residents are 65 years old or older in 575 villages, of which 205 are 75 years old or older.

　In Tokushima Prefecture, the number of marginalized communities was 433 out of 1,693 in 2006.
In Tokushima Prefecture, the number of marginalized villages was 433 out of 1,693 villages in 2006.
In Tokushima Prefecture, the number of marginalized villages was 606 out of 1,708 in 2010, up from 433 out of 1,693 in 2006.
In just four years, the number of
In 2010, 606 out of 1,708 villages were counted, an increase of 173 in just four years. In Miyoshi City, the site of this survey, the number of
In Miyoshi City, the site of this survey, 156 out of 446 villages
of the total of 446 villages in Miyoshi City, the site of this survey.
One-fourth of all the marginalized villages in the prefecture are located in Miyoshi City.

This means that one-fourth of all marginalized communities in the prefecture are located in Miyoshi City.
　The future maintenance of the local community was also examined in a survey conducted by Tokushima Prefecture.
The survey was conducted by Tokushima Prefecture in 2008 (Tokushima Prefecture, 2008: Tokushima Prefecture, 2008: Tokushima Prefecture).
(2008: proposal from Tokushima), the future maintenance of the local community
According to a questionnaire conducted by Tokushima Prefecture (2008: Tokushima’s Suggestion), the percentage of respondents who answered that their local communities
The percentage of respondents who answered “can be maintained” was
as a whole was less than 20% (17%).
The percentage decreased as the respondents’ age decreased, and the percentage of those who answered “yes” decreased as the respondents’ age decreased.
The percentage decreased as the respondents’ age decreased, with only a small percentage of respondents in their 29s and
The percentage of respondents in their 29s and 30s was only 6%.
The percentage of respondents in their 29s and 30s was only at the 6% level.
In contrast, the proportion of respondents who answered “Cannot maintain” was only 6%. On the other hand, the percentage of respondents in their 30s and 40s who answered “cannot maintain” was only 6%.
In contrast, 30% of respondents in their 30s and 40s answered that they “cannot maintain” their
In contrast, the proportion of respondents in their 30s and 40s who answered “Cannot maintain” was 30%, while the proportion of those who answered “Don’t know” was 30%.

In contrast, 30% of respondents in their 30s and 40s answered “cannot maintain” and 50% of all age groups answered “don’t know.
The percentage of “don’t know” exceeded 50 percent for all age groups.
This indicates that local residents have a strong sense of anxiety.
This indicates that local residents have a strong sense of uneasiness. In addition, the younger the respondents, the more dissatisfied they were with their lives.
The younger the age group, the higher the percentage of dissatisfaction.
The most common reason for dissatisfaction was “lack of employment,” followed by “inconvenience of transportation” and “young people.
In addition, “Lack of employment” was the most common reason for dissatisfaction, followed by “Inconvenient transportation
transportation,” “Not enough young people,” and “Inadequate medical and welfare facilities.
Inadequate medical and welfare facilities” followed. The most important issues for the future are “Promotion of various industries” and “Insufficient medical and welfare facilities.
The most important issues for the future are “Promotion of various industries,” “Securing medical care,”

Improvement of health and welfare,” “Improvement of transportation,” and “National land preservation, disaster prevention, and safety measures” as important future issues.
Disaster prevention and safety measures” in that order.
　Under these circumstances, Miyoshi City, which encompasses many marginalized communities
In Miyoshi City, which encompasses many marginalized communities, social services for residents are declining.
In Miyoshi City, which encompasses many marginal settlements, social services for residents are declining.
In Miyoshi City, which encompasses many marginal settlements, it has been confirmed that these settlements are crumbling and disappearing as social services to residents decline.

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-The number of villages has been increasing.

Welfare and Culture Research 2013 Vol. 22

4). Therefore, in depopulated areas where the population is rapidly declining and aging significantly
In depopulated areas, where the population is rapidly declining and aging rapidly
and employment, as well as community maintenance and welfare measures to support settlement.
Therefore, in depopulated areas where the population is declining and aging rapidly, welfare measures to support the maintenance of community and settlement are urgent issues for regional policy, in addition to industrial development and securing employment.
In addition to the promotion of industry and the securing of employment, welfare measures to support community maintenance and settlement are also urgent issues that must be addressed.
　In light of the above, this study will examine the
The study therefore examines the Ministry of Internal Affairs and Communications’ “Measures for Settlements in Depopulated Areas, etc.
The “Settlement Support Personnel System5
This study therefore aims to examine the activities of village supporters and other community members in Miyoshi City.
The “community support person system5) ” introduced by the Ministry of Internal Affairs and Communications in FY2011 as part of community measures in depopulated areas, etc.
In addition, we conducted interviews with community support workers, community welfare committee members, and those in charge of community support in government and other organizations.
In addition, we conducted an opinion survey (questionnaire) of the residents of marginalized communities.
In addition, we will conduct a questionnaire survey of the opinions of the residents of marginalized communities.
In addition, we conducted a questionnaire survey of the opinions of the residents of marginalized communities.
and welfare needs of marginalized residents, and to seek the welfare support they need.
The purpose of the survey is to identify the current status and issues of settlement support and welfare needs
The purpose of this study is to clarify the current status and issues of settlement support and welfare needs of marginalized residents by conducting a survey (questionnaire).

1-2 Previous Studies
　The marginalized communities that are the subject of this paper’s research are those that have proposed the term “marginalized communities.
The term “marginalized communities” was first coined by Akira Ohno, who proposed the term “marginalized communities.
The literature on marginalized communities, which is the subject of this paper, has focused on the revitalization and
In recent years, there has been a great deal of literature focusing on the revitalization and revitalization of regions that include marginalized communities.
The theme of this paper is the welfare of marginalized communities.
The author would like to point out a few references to welfare support for the residents of marginalized communities, which is the theme of this paper.
The following is a list of previous studies that the author referred to in particular regarding welfare support for marginalized residents, the topic of this report.
Tanaka (2012) is the author of this paper’s research study.
　Tanaka (2012) found that the town of Otoyo in Kochi Prefecture, which is adjacent to the research site of this report, is a place where people are living in a state of social welfare.
Tanaka (2012) conducted fieldwork in several marginalized communities in Kochi Prefecture, including Otoyo Town
Tanaka (2012), through fieldwork in several marginalized communities in
Tanaka (2012), through fieldwork in several marginalized communities in the prefecture, including Otoyo Town, Kochi Prefecture, which is adjacent to the research site of this paper, presented the concept of “individual support and community development” from the perspective of community welfare.
The study was conducted in Otoyo Town, Kochi Prefecture, which is adjacent to the town where this report was conducted.
and planning activities as a multifaceted approach to individual support and community building.
and planning activities as a multifaceted approach to individual support and community development. Matsuoka (2007) also discusses the case of Kamikatsu-cho, Tokushima Prefecture.
(2007), discussing the case of Kamikatsu-cho, Tokushima Prefecture, shows that in the aging and depopulated mountainous
In the case of Kamikatsu-cho, Tokushima Prefecture, Matsuoka (2007) describes the process of revitalization in a mountainous area with aging and depopulation.

In the case of Kamikatsu-cho, Tokushima Prefecture, Matsuoka (2007) describes the process of community revitalization by newly utilizing existing local resources.

The report is based on the viewpoint of “the development of a culture of creative welfare and community development.
The process of revitalization of these areas by utilizing existing local resources is reported from the perspective of “the development of a culture of creative welfare and community building.
　Nagayama (2010), on the other hand, describes the characteristics of “marginalized communities” as “the process of revitalization of a community by making use of existing local resources.
Nagayama (2010), on the other hand, symbolizes the uniqueness of marginalized communities as “decline due to the dilution of local communities.
Nagayama (2010), on the other hand, symbolizes the uniqueness of marginalized communities as “decline due to the dilution of the local community,” and suggests that the revitalization of these communities requires “securing the autonomy of the local community and the development of a community culture.
community autonomy, or in other words, the restoration of self-governance.
“The revitalization of these communities is conditioned by securing their autonomy, or in other words, by restoring self-governance.
In other words, it is “conditioned on the restoration of autonomy. Ota (2009) also provides a case study of a marginalized community in Hokkaido.
Ota (2009), taking up the case of a marginalized community in Hokkaido, states, “In a wide-area municipality
Ota (2009), taking up the case of a marginalized community in Hokkaido, states, “In a wide-area municipality, it is important to grasp the reality of the community, understand the community, and
understanding of the district, clarification of issues in the district, and community development to foster self-governance.
and to develop a community that fosters self-governance.
The study also states the need for “community development that fosters self-governance.
　These studies show that there is a need to provide direct support to residents and
and the importance of local support for the formation of local communities and self-governance, as well as the importance of local support for the planning and
The importance of local support for local community and self-governance formation, as well as
In addition, the future issues of community welfare, including resident-oriented planning and activities, can be discerned from these studies.
In addition, future issues of community welfare, including resident-driven planning activities, can be discerned.

2 Research Methods, Results and Discussion

2-1 About the study area – Progression of depopulation and welfare services in Miyoshi City
Progression of depopulation and welfare services in Miyoshi City

　Miyoshi City is located in western Tokushima Prefecture.
On March 1, 2006
On March 1, 2006, the city was divided into the former Mino Town, Ike Town, Yamashiro Town, and Miyoshi Town in Miyoshi County.
Ikemachi, Yamashiro Town, Igawa Town, Higashi-Isoyama Village, and Nishi-Isoyama Village in Miyoshi County on March 1, 2006.
The city was created on March 1, 2006, through the merger of the then Miyoshi County towns of Mino, Ikeda, Yamashiro, Igawa, Higashi-Iya and Nishi-Iya. The total area of the prefecture is about 2,000 square kilometers, and the total area of the prefecture
about 1/6th of the prefecture’s total area.
Iya, which is about 1/6th of the prefecture’s total area.
The city occupies the largest area in the prefecture, about one-sixth of the prefecture’s total area.
The city occupies the largest area in the prefecture, about one-sixth of the prefecture’s total area.
The city’s land area is only 13% of the prefecture’s total inhabitable land area.
The majority of the city’s land area is in the mountainous areas.
The majority of the city’s area is in the mountainous areas.
　The city’s former towns and villages were established in 1970 as a result of the Law Concerning Measures for Depopulated Areas, which was enacted in 1970.
The city’s former towns and villages were officially designated as depopulated areas in 1970 with the enforcement of the Law Concerning Measures to Prevent
Since then, the Act and the Special Act for the Promotion of Depopulated Areas have been in force.

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-Since then, the Act and the Act on Special Measures for the Revitalization of Depopulated Areas

Since then, under the process of the Act on Special Measures for
Special Measures Law for the Promotion of Self-Support of Depopulated Areas
Special Measures Law for the Revitalization of Depopulated Areas and Special Measures Law for the Promotion of Independence of Depopulated Areas
However, the population decline and the increase in the aging population rate have not been halted.
However, the decline in population and increase in the aging rate have not been halted in this typical depopulated area.
However, the region is a typical depopulated area with a declining population and an aging population that cannot be halted. In recent years, the “Migration Support Center” has been established
and has been developing a project to invite people from outside of the city to settle in the area.
The “Miyoshi City Settlement Support Center” has been established to provide information on settlement support.
The “Miyoshi City Settlement Exchange Support Website” has been established to provide information on settlement support.
The “Miyoshi City Settling Exchange Support Website” has been established to provide information on settling in Miyoshi City. In addition, since FY2011, the city has been
In addition, since FY2011, the city has been actively attracting human resources from outside the region and
The city has also been providing information through the “Miyoshi City Settlement Exchange Support Website,” which provides information on settlement support.
The Ministry of Internal Affairs and Communications (MIC) has been recruiting “Regional
The “Regional Cooperation Corps” is a project of the Ministry of Internal Affairs and Communications, and is also discussed in this report.
and “village supporters,” which are also discussed in this report, are to be stationed in former towns and villages.
The “community support members,” who are also discussed in this report, are assigned in former towns and villages.
This is an effort to promote measures to maintain and revitalize the vitality of the community by understanding the actual conditions and issues of the community.
and promote measures to maintain and revitalize the vitality of the local community.
On the other hand, the development of social welfare services has been a major issue in the past.
　On the other hand, the development of social welfare services
The Miyoshi City Community Welfare Plan was established in March 2008 to promote the development of social welfare services.
Miyoshi City Community Welfare Plan in March 2008 and the
March 2009, and the
March 2009, and the Fifth
The 5th Miyoshi City Health and Welfare Plan for the Elderly
The Fifth Miyoshi City Health and Welfare Plan for the Elderly
The 5th Miyoshi City Elderly Health and Welfare Plan, the Miyoshi
The 5th Miyoshi City Health and Welfare Plan for the Elderly, the Miyoshi
Miyoshi City Next Generation Nurturing Support Action Plan
Miyoshi City Action Plan for Supporting the Development of the Next Generation

(the latter term) were formulated in March 2010, and the local welfare, welfare for the elderly, and long-term care insurance services, and welfare for the disabled
welfare for the elderly, long-term care insurance services, welfare for the disabled, and child welfare in the wide area after the merger.
welfare, long-term care insurance services, welfare for the disabled, and child welfare, respectively.
The city of Miyoshi has been developing the plan based on the planning of wide-area welfare and administrative services after the merger.
However, these plans have been developed under the regional However, these plans are not based on the
However, these plans differ from the purpose of municipal mergers, which is to gain economies of scale by
However, these plans differ from the purpose of municipal mergers, which is to gain economies of scale by expanding the area.
These plans, however, differ from the purpose of merging municipalities, which is to gain economies of scale by broadening the area.
and population of the area in which residents live their daily lives, or to be developed by the residents themselves in accordance with the characteristics of the area.
or by the residents themselves.
The purpose of a municipal merger is different from the purpose of a municipal merger.

The welfare support required in marginalized communities is promoted with the participation of local residents.

The purpose is to promote welfare activities with the participation of local residents, and to be supported by the government and other relevant organizations.
The purpose is to promote the welfare activities required in marginalized communities with the participation of residents, and to be supported by the government and other relevant organizations. In other words
In other words, the objective is to make welfare services as accessible and usable as possible for local residents.
In other words, the objective is to make welfare services as accessible as possible to local residents, in other words, to “localize” them.
In other words, the welfare services are developed with the aim of making them as accessible as possible to local residents
In other words, it is designed to make welfare services as accessible as possible to local residents, in other words, to “regionalize” them.
This is a policy with a different objective from that of mergers, which aim to increase efficiency by broadening the framework of the region.
and efficiency. As a result
As a result, it is evaluated that administrative costs are being reduced by mergers.
On the other hand, the relationship between the government and residents has been weakened, and the relationship between the government and residents has been weakened.
and the actual situation has diverged from the plan, and the service to the residents has declined.
and services to residents are deteriorating, resulting in a contradictory situation.
The reality is that the relationship between the government and residents is becoming weaker and weaker. For example, the merging of municipalized service businesses has led to a decline in services provided to residents.
For example, service businesses that have been localized have become peripheral due to mergers.
The service to the remote areas (marginalized communities) that have become peripheral due to the merger is reduced, cut back, or reduced in cost.
For example, there have been cases in which municipalized service providers have scaled back, reduced, or withdrawn services to remote areas (marginalized communities) that have become peripheral due to mergers.
In the case of public long-term care services, the services are also being reduced due to the
There are also cases where public care services are reduced or withdrawn from remote areas (marginalized communities) due to cost-efficiency.
In Miyoshi City, where the survey was conducted6) .
The survey also found that the content of services in Miyoshi City has been declining due to the widening and equalization of public care services.)

2-2 Survey
1-Interviews with government officials
2-2 Survey 1 – Interviews with government officials

　In this study, we interviewed community support workers in the former Ikeda Town and the former Yamashiro Town

community support workers in the former Ikeda and Yamashiro Towns, Miyoshi City Hall Community Development Division staff, and Miyoshi City Social Welfare Council Community Welfare Division staff.

Miyoshi City Social Welfare Council Community Welfare Division staff members, as well as community welfare committee members and others in the surveyed areas.
In addition to community support workers from the former Ikeda and Yamashiro Towns, Miyoshi City Office Community Development Division staff
depopulation countermeasures and those in charge of promoting community welfare in cooperation and collaboration with the local government.
In addition to staff of the Community Development Division of the Miyoshi City Office and staff of the Community Welfare Division of the Miyoshi Social Welfare Council
5 persons were asked to participate in the survey.
welfare support necessary to continue resettlement in marginalized communities.
The interviews were mainly about “the concerns of the villagers in their daily lives” and “the welfare support needed to continue
The interviews were mainly concerned with the “factors that cause anxiety in the daily lives of the villagers” and the “welfare support they need”.
and “necessary welfare support.
The respondents were asked to list 5 items each.
The interviewer asked the respondents to list 5 items each. The purpose of the interview
The purpose of the interviews was to obtain information on the concerns of the residents of marginalized communities and the welfare support they need.
The purpose of the interviews was to find out about the concerns of the marginalized residents and the welfare support they need in relation to the above-mentioned depopulation measures and community support.

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The study also sought to understand the perceptions of those in charge of depopulation measures, community support, and community welfare promotion (including their differences).
The results of the survey were also reflected in a questionnaire survey of village residents.
and to reflect the results in a questionnaire survey of community residents.
The purpose of the survey was to understand the perceptions of those in charge of community welfare promotion (including their differences) and to reflect the results in a questionnaire survey of village residents.
　Each item was recorded on a recorder in the order in which it was recorded, and the results were reflected in the questionnaire survey of village residents.
The items are in the order in which they were recorded on the recorder, and are not based on transcription as a conversation analysis (transcript).

The survey was conducted in the order in which they were recorded by the recorder, not by transcription as a conversation analysis. The survey was conducted on October 20, 2011.
The survey was conducted from October 20 to 21, 2011.
The survey was conducted from October 20 to 21, 2011, and a joint interview (about 50 minutes) was conducted with Mr. A, a community support worker, and Mr. C, Miyoshi City Community Development Division.
and Mr. C of the Miyoshi City Community Development Division were interviewed jointly (about 50 minutes).
community support worker B and Mr. D, a community welfare committee member from the former Ikeda Town K area, were also interviewed jointly (for about 50 minutes).
community support worker B and Mr. D, a community welfare committee member from District K of the former Ikeda Town.

Table.
1 Anxiety Factors of Daily Life of Settlement Residents

Mr. A (community support worker: male 60%)
(community support worker: male in his 60s)
60s)
Mr. B (community support worker: male in his 60s)
(community support worker: male in his 50s) Mr. B (community support worker: male in his 50s)
50’s)
Mr. C (Miyoshi City)
Local development division
Male, 40s)
Mr. D (Civil welfare committee member: Female, 60s)
(Community welfare committee member: Female, in her 60s)
Female in her 60s)
Mr. E (Community welfare section of the CSW: male, in his 60s)
(Community welfare section of CSW: male in his 40s)
Male, 40s)

Health problems of the individual and family
Health problems

Difficulty in getting medical checkups
Difficulty in getting health checkups

Maintenance of roads for daily life
Improvement of roads for daily life

Inconvenient to go to hospital

(Overnight stay)
(Some people stay overnight)
(Some people have to stay overnight)

Problem of preventing nursing care

Mr. A (community support worker)
(community support worker: male in his 60s)
A (community support worker: male in his 60s)
Mr. B (community support worker: male in his 60s)
(community support worker: male in his 50s) Mr. B (community support worker: male in his 50s)
50’s)
Mr. C (Miyoshi City)
Local development division
Male, 40s)
Mr. D (Community welfare volunteer: male, in his 60s)
Mr. D (Community welfare committee member: male, in his 60s)
Mr. E (Community Welfare Section, CSW: 40s)
Community welfare section: male in his 40s)
40s)

Need a medical care system close by
Need a familiar medical care system

Easy to ask for advice on anything
need a point of contact
Need a contact person

Neighborhood help
Neighborhood help organization is needed

Need a medical care system close by
Needs a local medical care system

Neighborhood Helping Organization
Establish a neighborhood help organization
Neighborhood Helping Organization

Watching over and confirming the safety of
Confirmation of safety

Watching over and confirming the safety
Confirmation of safety

Economic problems of villagers
Financial problems

Disaster countermeasures

Can’t get to regular checkups
Inability to get to
Inability to go to the place for regular checkups

Spousal care Bird and animal damage Isolation due to disasters and collapses
Isolation due to disasters and collapses
Lack of purpose in life
Inconvenient shopping
Nursing care insurance
Disparity of services
Disparity
School closure problems
Insufficiency of successors due to aging homes
Damage by birds and animals, etc.
Cultivated land is in ruins
Cultivated land is ruined by birds and animals
No one to talk to
No one to talk to
Children
No one to talk to
Anxiety about not seeing any children
Anxiety about not seeing any children
Watching over and confirming the safety
safety confirmation
Insufficient care providers
Insufficient financial problems

Table 2.
2 Welfare support needed

Organize neighborhood help
Organize neighborhood help

Need a medical care system close by
Need a medical system

Need to organize mobile vending
Needs to be developed

Neighborhood help
The government should organize
should be organized

Establish a medical care system
Establish a familiar medical system

visitation system, safety by phone, and voluntary disaster
Confirmation drills to focus on
Cultivate visiting volunteers
Cultivate visiting volunteers
Develop visiting volunteers
Day care services
and short
Make it easier to use
Make it easy to use
Internet and other communication networks
communication network such as the Internet
Monitoring of the elderly
Familiar medical care facilities for the elderly
Improvement and decentralization of the system
Voluntary disaster monitoring and safety young people settling down
Training and measures can be taken to ensure child care
Support for urgent needs, etc.
Small-scale, multi-faceted care providers
Support for small-scale, multi-functional care providers to enter the market
Need

-Need
56
Need – 56

We conducted an independent interview (40 minutes) with Mr. E of the Miyoshi City Council of Social Welfare’s Community Welfare Division.
conducted an independent interview (about 40 minutes).
　As a result, “Factors that cause anxiety in the daily lives of village residents” (Table 1).
The results of the interview (about 40 minutes) showed that there were 25 responses to the question “Factors of anxiety in daily life of village residents” (Table
The results of the interview (Table 1) showed that 25 respondents answered “health problems including health checkups and medical system” out of 25.
Of these, “health problems including medical checkups and the medical system,” “concerns about nursing care,” and “looking after the elderly.
and “safety confirmation” out of the total of 25 responses.
and “safety confirmation” were 4 each out of 25 responses.
concerns about medical care and welfare,” and “monitoring and safety confirmation.
These factors accounted for 12 of the 25 responses, or half of the total.
In addition, “damage by birds and animals,” “lack of purpose in life,” “inconvenience in shopping
In addition, “damage by birds and animals,” “lack of purpose in life,” “inconvenience of shopping,” “disaster measures,” “economic problems,” and “maintenance of roads for daily life” were also concerns.
problems,” “maintenance of roads for daily life,” “lack of successors,” “school closures,” etc.

School closures,” etc.
　These are the reasons why the region needs to take measures for settlements and their support, as well as for local welfare and other issues.
and their support, community welfare, and other livelihood support for residents in the region.
Health problems and the medical system,” “Concerns about nursing care,” and “Looking after the elderly.

Concerns about nursing care,” and “monitoring and safety confirmation.
health problems and medical system,” “concerns about nursing care,” and “monitoring and safety confirmation.
health problems and medical system,” “concerns about caregiving,” and “monitoring and safety confirmation.
health problems and medical systems,” “concerns about caregiving,” and “monitoring and safety confirmation. In terms of the role of each of these
The roles of the community support workers, who patrol the community and
The community support workers, who patrol the community and interact with residents, and the
community support workers, who patrol the community and are in contact with residents, and community welfare volunteers, who are in charge of promoting the welfare of the community residents
The city staffs are responsible for the development of the infrastructure and infrastructure for community life (livelihood).
city officials expressed their opinions on the infrastructure of community life (roads, housing, etc.) and
The city officials expressed their opinions about the infrastructure of community life (roads, housing, etc.).
The employees of the Council of Social Welfare naturally expressed their opinions about the welfare of the community (especially nursing care services and the disparity between them).

(especially long-term care services and their gaps) and medical care.
The city officials expressed their opinions on infrastructure and infrastructures (such as roads and housing) in the local community.
　On the other hand, “necessary welfare support” (Table 2) was not mentioned by any of the 25 respondents.
On the other hand, “Neighborhood help (including disaster prevention)” was selected by 25 respondents out of the total of 25.
(including disaster prevention)” was selected by 6 of the 25 respondents.
6 respondents selected “Neighborhood help (including disaster prevention),” 5 respondents selected “Establishment of a familiar medical system,” and 5 respondents selected “Establishment of welfare services.
5 respondents selected “development of a medical system in the neighborhood,” 4 respondents selected “development of welfare services,” and
4 responses for “development of welfare services,” and “watch over and confirm safety,” and “support for
safety confirmation” and “home-visiting activities” received 3 each, and “neighborhood help (including disaster prevention)” received 6 out of 25 responses.
3 each.

The number of respondents who answered that they “wanted to
and “visiting activities” were 2 cases each.
The main concerns (Table 1) were “health,” “safety confirmation,” and “visiting activities. The main concerns (Table 1) were “health/medical care,” “nursing care,” and “looking after the elderly.
The main concerns (Table 1) were “health/medical care,” “nursing care,” and “looking after the elderly.

The main concerns (Table 1) were “health and medical care,” “nursing care,” and “looking after people,” which were addressed by the respondents.

Welfare support required in marginalized communities

and consultation), “neighborhood mutual aid,” and

and “neighborhood help” and “watch over and confirm the safety of the residents.
and consultation), “neighborhood help” and “watch over and confirm the safety of neighbors” were common opinions. In particular, “neighborhood help
In particular, “neighborhood help” differs from formal social services such as medical care.
Unlike formal social services such as medical care, “neighborhood help” is built on a sense of solidarity
Unlike formal social services such as medical care, “neighborhood help” is built on a sense of solidarity based on longstanding relationships among residents.
Therefore, it can be seen as the same thing as “watch over and confirm the safety of neighbors” and “voluntary disaster prevention”.
and voluntary disaster prevention.
and can be regarded as the community’s own welfare power that complements government services.
It can be said to be the community’s own welfare power that complements government services.
　The results of the interviews above show that the most common concerns are “health and medical care” and “disaster prevention”.
The results of the interviews show that the main concerns are not only “health/medical care
The results of the interviews show that there are various opinions among the respondents, but the most common concern is “the need for welfare support”.
However, the parties concerned shared a common opinion on “necessary welfare support.
However, the “necessary welfare support” is a common opinion among all parties involved, and it is both cross-sectional and convergent.
However, the opinions on “necessary welfare support” were shared by all parties, indicating both cross-sectional and convergent views.

2-3 Survey
2-Attitude Survey of Marginalized Residents
Survey 2 – Attitude Survey of Marginalized Residents

　The second survey in this study
The second survey in this study was conducted
The second survey in this study was conducted by interviewing government officials (hereafter referred to as “officials”).
Following the interviews with government officials (hereafter referred to as “officials”), we conducted a survey of
The second survey was conducted in the marginalized communities of the former Ikeda Town and
The survey was followed by interviews with government officials and others (hereafter referred to as “stakeholders”).
In the former Ikeda Town and the former Yamashiro Town, four villages in the former Ikeda Town are in need of extensive support.
4 villages

(31 households) and two villages (27 households) in the former Yamashiro Town
2 villages (27 households) in the former Yamashiro Town
Of the 58 households in four villages in Ikeda Town (31 households) and two villages in Yamashiro Town (27 households), 57 households cooperated in the survey.
In November 2011, 57 of the 58 households cooperated in the survey.
In November 2011, a survey was conducted on 57 of the 58 households that cooperated in the survey.
The survey was conducted in November 2011, with individual visits by village supporters in charge of the surveyed area.
　The former was located on the steep slope of the Matsuo River basin in the former Ikeda Town.
The former is located on a steep mountainside slope (200-300m above sea level) in the former Ikeda Township.
The former is located on a steep mountainside slope (200 to 300 m above sea level) in the former Ikeda Town.
The surveyed settlements were
The number of surveyed settlements averaged 4 settlements per year from FY1999 to FY2008.
The surveyed villages are
The average population of the four villages increased by 47.6% during the 10 years from FY1999 to FY2006, and
The population of the four villages decreased by 47.6% on average during the 10 years from FY1999 to FY2006, and by 31.1% between FY2006 and FY2010.

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Welfare Culture Research 2013 Vol. 22

rate reached 94.9%. The latter is the case along the city road from National Route 32 to the Kochi Prefecture border at Kurotaki Mountain.
The latter are scattered villages along the city road that climbs from Route 32 to the Kochi Prefecture border at Kurotaki Mountain.
Kurotaki, on a steep mountainside at an altitude of 400 to 500 meters.
Kurotaki, at an elevation of 400 to 500 meters above sea level. The two villages are located on a steep mountainside slope at an elevation of 400 to 500 meters.
These two villages were established in
The two villages have averaged
The population of these two villages decreased by 33.7% on average during the 10-year period from FY1999 to FY2006.
The population of these two villages decreased by an average of 33.7% during the 10-year period from FY1999 to FY2006, and by 18.5% between FY2006 and FY2010.
The aging rate as of March 2010 was 73.3%.
The aging rate as of March 2010 was 73.3%.
　On the other hand, the overall population of Miyoshi City
On the other hand, the overall population of Miyoshi City
The population of Miyoshi City as a whole, including the former towns and villages before the merger, also increased by 16.1% over the 10 years from FY1999 to FY2006.
The population of Miyoshi City as a whole, including the former towns and villages before the merger, decreased by 16.1% during the 10 years from FY1999 to FY2006 and by 9.9% from FY2006 to FY2010.
The population of Miyoshi City as a whole, including the former towns and villages before the merger, decreased by 16.1% during the 10 years from FY1999 to FY2006 and by 9.9% between FY2006 and FY2010.
As of March 2010, the aging rate was 45.4%.
The aging rate as of March 2010 was 45.4%, much higher than the national average of 23.0% (according to the Ministry of Internal Affairs and Communications).
However, even under such circumstances, the number of
However, even under such circumstances, the high rate of population decline and the high rate of aging in the surveyed villages
However, even under such circumstances, the high rate of population decline and aging in the surveyed villages is remarkable.
The results of the survey were as follows.
　The results of the survey are shown in the following table.
The survey results were also presented for four villages in the former Ikeda Town and the former Yamashiro Town.
Yamashiro Town
The four villages in the former Ikeda Town and two villages in the former Yamashiro Town are located in similar geographical environments.

and the population decline and aging rate are also similar.
The figures in Table 3 are the total of the six villages.
The values in Table 3 are the total of the six villages.
The respondents were from each household. There was one respondent from each household.
One respondent from each household.
As shown in Table 3, the gender of the respondents is generally male.
40% male
40% male, 60% female, and 60% male.
60% of the respondents were male and 60% were female. The ages of those in their 70s and 80s accounted for 47.4% and 40.4%, respectively, for a combined total of 87.8%, indicating a large number of elderly people in the later stages of life. Family Composition
In terms of “Family Composition,” 47.4% of the respondents were “Alone” and nearly half of them were “Married couple only.
The proportion of “Married Couple Only” was 31.6%, indicating the large number of elderly people living alone.
The proportion of elderly-only households was nearly 80%.
The elderly-only households accounted for nearly 80% of all households, with 89.6% of the total.
89.5% have lived in their current location for “more than 30 years”.
This is typical of a marginalized community where 89.5% of the residents have been living in the current location for “30 years or more.
　Next, Table 4 and Figure 1 show the results of the respondents’ daily life and welfare.
Table 4 and Fig. 1 (graphs of daily life concerns) and Fig. 2 (graphs of needs)
(graphing of daily life concerns) and Figure 2 (graphing of necessary welfare services, etc.).
(graphing of necessary welfare services, etc.). The respondents who answered, “Someone to talk to outside of family (multiple responses),” were the most common concerns.
The “Neighbors and friends” was selected by 70.3% of the respondents, and “Neighbors and friends” by 70.3%.
The most common answer was “Neighbors and friends” (70.3%), followed by “Relatives” (24.6%).
Relatives” at 24.6% and “Helpers and day service providers

Table.
3 Attributes of the subjects n=57

Gender
Age
Gender
Under 40
40s
50s
60s
70s
80s and over
He/she is alone
Only husband and wife
Two generations of parents and children
Three generations of parents, children and grandchildren
Other
Less than 5 years
Less than 5 to 10 years
Less than 10-20 years
20 to less than 30 years
More than 30 years
23（40.4%） 34（59.6
34（59.6%） 0（0.0
0 (0.0%)
0（0.0%） 0（0.0
2（3.4%） 5（8.8%） 0（0.0
5（8.8%） 5（8.8%）

23（40.4%） 27（47.4%）

8（14.0%）
3（5.3%）
1（1.7%） 0（0.0
0 (0.0%)
0（0.0%） 0（0.0
2（3.5%） 2（3.5
4（7.0%）
51 (89.5%)
Family Composition
Years of residence

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■Welfare support required in marginalized communities ■

People to talk to outside of family
Someone to talk to
(Multiple answers)

Means of transportation
(multiple answers) Transportation

Daily life
Anxiety Factors
(multiple answers)

Welfare services I use
Welfare services
Welfare services used (multiple answers)

(multiple responses)

Table 4.
4 Living and welfare

Neighbors and friends 40 (70.3%)
Relatives 14 (24.6%)
Helpers and day care service
Helpers and day service staff/users 11 (19.3%)
Helpers and day service workers/users 11（19.3%） No one 7（12.3%） No one
No one 7 (12.3%)

Bicycle 0 (0.0%)
Private car 26（45.6%） Family car
Family car 13 (22.8%)
Bus 1 (1.8%)
Cab 16（28.1%） Others
Other 10 (17.5%)

Health of self and family 37（64.9)
Caregiving 25（52.6%） Shopping for daily necessities
Shopping for daily necessities 1（1.8%） （1.8
Disaster preparedness 9（15.8%） （2.5
Financial problems such as living expenses
Economic problems such as living expenses 7（12.3%） Damage by birds and animals
Damage by birds and beasts 13（22.8%） Protection of roads for daily life
Preservation of roads for daily life 5（8.8%） Deterioration of housing 3（5
Deterioration of housing 3 (5.3%)
Ruined cultivated land 8 (14.0%)
and
I have no concerns9（15.8%） with
Others1（1.8%）

Home helpers 7（12.8%） and
Day service 17 (29.8%)
Short-term stay
Short-term stay 0 (0.0%)
Other 4 (7.0%)
Not used 31 (54.9%)

Staff/users of “No one” followed by 19.3% of “No one”. None of the households that answered “None.

No one” was also reported by 12.3% of the households, indicating the geographical distribution of the residents in this area.

This is one aspect of the geographical isolation of the residents in this area.

The “Transportation (multiple responses)” was the most common mode of transportation in the area.

　The “Means of transportation (multiple responses)” was “private car” at 45.6% and “private car” at 45.6%.

45.6% “private car,” 22.8% “family car,” and 22.8% “cab” (not including nursing care taxis covered by long-term care insurance).
(not including nursing care cabs covered by long-term care insurance)
Taxis (not including long-term care taxis covered by long-term care insurance) accounted for 28.1%. Buses accounted for only 1.8%.

Welfare service
Accessibility of welfare services
Ease of use of welfare services

Necessary welfare services, etc.
Necessary welfare services, etc.
(multiple answers)

Ease of use
Somewhat easy to use
Easy to use
Can’t say either
Can’t say
Somewhat difficult to use
Difficult to use
Difficult to use

Watching over and confirming safety
To be able to talk to someone close by
Make it possible to talk with people close by
Make it possible to talk to someone close by
Make it easier to use care services
Make it easy to use nursing care services
Ensure that medical care is
Make it easy to get medical care nearby
Helping each other
Helping each other
Aged and disabled people can continue to live at home
Enable residents to continue to live at home even if they are elderly or disabled
to be able to continue to live at home
Enable the elderly and disabled to continue to live at home
Establish facilities for the elderly and disabled
Establish facilities for the elderly and disabled
Provide childcare and other child-rearing
Support for low-income earners
Livelihood support for low-income earners
Support for low-income earners
Other

17（29.8%） 9（15.8%） Others
9（15.8%） 24（42.1
24（42.1%） 5（8.8
5（8.8%） 2（3.5

2（3.5%） 5（8.8%） 2

21（36.8%） 6（10.5

14（22.8%） 6（10.5

25（42.1%） 30（45.6

11（15.8%） 0（0.0
0 (0.0%)
0 (0.0%)

2 (3.5%)

The “0” in the “0” column indicates the inconvenience of using public transportation.
This is because most of the surveyed houses are located in the same area. This is because most of the surveyed households do not have a bus stop between their homes and the bus station.
This is because most of the surveyed households live 2 to 3 km away from the bus stop.
This is because most of the surveyed households live 2 to 3 km away from the bus stop, and
This is because most of the surveyed households live 2 to 3 km away from the bus stop, and the road is steep, resulting in a very small number of
This is because most of the surveyed households live 2-3 km away from the bus stop and the road is very steep.
On the other hand, private cars cannot be used. On the other hand, when private cars are not available
The number of people who use buses is very small because of the steep slope of the road.
The number of respondents who use buses is very small because of the steep gradient of the route. The number of cases is very small.

-2011
59
-The number of people who use taxis for shopping and hospital visits is also high.

Welfare Culture Research 2013 Vol. 22

Figure.
1 Factors of anxiety in daily life

Figure 2
2 Necessary welfare services, etc.

Since FY2005, the city has been providing mobility support to residents through the “Taxi Subsidy Program for
The city has been providing transportation support to residents through the “Subsidy Program for Taxi Users in Frontier Districts, etc. “7)
If residents in the surveyed areas use this program, it would be a factor in the high
If residents in the surveyed areas use this program, it could be considered a reason for the high cab use rate.
If residents in the surveyed areas use this service, it could be a factor for the high taxi use.
However, this could not be confirmed in this survey.
　The “Factors of concern in daily life (multiple responses)” was also a concern, reflecting the aging of the population.
The “health of myself and my family” was selected by 64.9% of the respondents, reflecting the aging of the population.

Health of oneself and one’s family” (64.9%) and “Nursing care” (52.6%) were the most common concerns.
This is consistent with the results of the interviews with the respondents concerned.
This result is consistent with the results of the interviews with the respondents concerned. On the other hand, 15.8% of the respondents answered “no concerns.
It may be worthwhile to investigate the reasons for this through a qualitative survey.
　On the other hand, despite the fact that many residents are anxious about welfare and long-term care
On the other hand, despite the fact that many residents are anxious about welfare and long-term care, “I am not anxious.
On the other hand, despite the fact that many residents are anxious about welfare and long-term care, the number of respondents who answered that they are “not anxious” about the welfare services they use (multiple responses) was only 15.8%.

-60% -60% -60% -60% -60% -60% -60
60
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The most common answer was “I don’t use” at 54.9%.
The most common answer was “I do not use” at 54.9%. This is explained by the fact that
From the interviews with the respondents involved, it is clear that at the time of the survey, the
The target area was relatively healthy at the time of the survey, and the need for nursing care was low.
and that many of them can manage to lead an independent life for the time being.
The majority of the respondents were in relatively good health at the time of the survey and were able to live independently for the time being. On the other hand, there were some respondents who said, “When I need nursing care services, I will leave my house.
On the other hand, some residents said that they would abandon their homes and relocate if they needed nursing care services.
On the other hand, there are some residents who say that they will abandon their homes and move to the new area when they need nursing care services.
On the other hand, there are some residents who say that they will abandon their homes and move to the area when they need nursing care services. This is because they will continue to live in their familiar villages as long as they are able to live on their own.
However, if they are physically or mentally unable to live alone, they may move to a new village.
However, if it becomes physically or mentally difficult for them to live alone, they can leave their children or facilities and move to another village.
However, when it becomes physically or mentally difficult for them to live alone, they leave the village, relying on their children or other facilities.
This also means leaving the village.
In this sense, the population decline associated with secondary depopulation is inevitable.
In this sense, it can be said that the population decline associated with secondary depopulation is inevitable.
　In this regard, it can be said that the population decline associated with secondary depopulation is inevitable.
In this regard, it can be said that a population decrease due to secondary depopulation is inevitable.
In the above, it can be said that most welfare and nursing care facilities are located in the central city area of a mountainous municipality like Miyoshi City.
Unless transportation access is improved, the elderly and people with disabilities in marginalized communities such as Miyoshi City
Unless transportation access is improved, it is difficult for the elderly and the disabled to visit welfare and long-term care facilities on a daily basis.
It suggests that it is difficult for the elderly and the disabled to go to welfare and long-term care facilities on a daily basis
The study site is located in the center of the city, and most of the nursing homes are located in the city center. At the same time, recent welfare and long-term care facilities
At the same time, recent welfare and long-term care services operated on a market basis
At the same time, recent market-based welfare and long-term care services dispatch staff to remote villages, where travel is time-consuming and costly.
At the same time, recent welfare and long-term care services operated on a market basis have been dispatching staff to villages that are scattered
At the same time, there are concerns that recent welfare and long-term care service businesses operated on a market basis
This is a dilemma that is not expected to make it easy to develop the business.
It is not difficult to foresee this dilemma.
In this respect, under the policy of marketization of welfare and nursing care
In this respect, it must be said that marginalized communities in mountainous areas are facing an extremely difficult environment.
In this respect, it must be said that marginalized communities in mountainous areas are facing an extremely difficult environment under the policy of marketization of welfare and long-term care.
　In addition, when asked about “necessary welfare services, etc. (multiple answers),” the respondents answered that they “need to be close to the
In addition, in response to a question about “necessary welfare services, etc. (multiple answers)
and “to enable people to continue to live at home even if they are elderly or disabled.
and “Enable people to continue to live at home even if they are elderly or disabled” were both selected by 45.6% of the respondents.
The most common response, at 45.6%, was “to enable residents to continue living at home even if they are elderly or disabled.

Welfare support required in marginalized communities” was selected by 42.6% of the respondents.

The most common responses were “mutual help among residents” at 42.1%, followed by “watching over people and making sure they are safe” at 36.8%.
and “checking on the safety of the residents” at 36.8%. In other words, residents are not able to receive the medical, welfare, and nursing care services that they need.
In other words, for residents, the demand for medical, welfare, and long-term care services is as important as the demand for community services.
This means that as with the demand for medical, welfare, and long-term care services, residents have high expectations of their local community.
This point overlaps with the results of the interviews
This overlaps with the results of the interviews with the residents concerned.
　Next, the results of the responses regarding the local community and the desire to settle in the area are shown in Table 5 and Figure 3.
Table 5 and Figure 3 (graphs showing the respondents’ desire to settle in the area).
Table 5 and Figure 3 (graphs showing settlement preferences) show the results of the responses regarding the local community and settlement preferences. The results are shown in Table 5 and Figure 3 (graphs of settlement preferences).
The next set of questions related to local community and settlement preferences are shown in Table 5 and Figure 3 (with settlement preferences graphed).
community,” respondents answered “a little weaker,” “a little weaker,” “a little weaker,” and “a little weaker.
Weakened” and “Weakened” were the combined negative responses.
The percentage of negative opinions was 40.4%, while the total of “stronger” and “a little stronger” was 5.5%.
The percentage of negative opinions was significantly higher than the 5.2% of positive opinions, which consisted of “stronger” and “a little stronger. Similarly, “Comparison of pre-merger
Comparison of pre-merger and current community activities” also showed a significant increase in the negative response, with 40.4% of the respondents saying that “either
The percentage of respondents who answered “less” or “less” was 54.3%.
The total of 54.3% of the respondents who responded “somewhat less active” and “less active” was significantly higher than the total of “more active” and “somewhat active.

The total of “More or less active” and “More or less active” was 54.3%, which was much higher than the 1.8% total for “More active” and “More or less active.
The total of “active” and “somewhat active” was much higher than the total of “active” and “somewhat active,” which was 1.8%.
This indicates that residents feel that the Heisei merger has weakened the relationship and activities of villages and communities.
This indicates that residents feel that the Heisei merger has weakened the relationship and activities of villages and communities.
This is a significant increase over the 1.8% of the total of “active” in the previous survey. In this regard, interviews with the people concerned also revealed that the
In the interviews with the people involved in the mergers, it is clear that the mergers have resulted in the consolidation and elimination of old villages.
In this regard, interviews with the people concerned also revealed that as the merged municipalities become more widely administered and the consolidation of former municipalities progresses, public services provided by the government are declining and the government and local residents are diverging.
In this regard, some interviewees pointed out the decline in public services and the disconnect between the local government and local residents.
Some respondents pointed out that “the level of attachment to the local community is low.
　The level of “attachment to the community” was 59% for “very attached” and 59% for “attached to the community”.
59.6% of the respondents answered that they were “very attached” and 24.6% answered that they were “somewhat attached.
The “level of attachment to the region” was 84.2%, with 59.6% saying they were “very attached” and 24.6% saying they were “somewhat attached” to the region.
Similarly, 93% of the respondents “want to continue to live in the area,” 43.9% “want to continue to live in the area,” and 49.1% “want to continue to live in the area if possible.
The same is true of the “wish to settle down,” with 43.9% saying they would like to continue living there and 49.1% saying they would like to continue if possible.
The results show the strength of the respondents’ feelings toward the land and houses in which they have lived for many years.
　The above results indicate that the relationship between the residents of the surveyed area and the community is more
The relationship between the residents of the study area and the community can be examined from a multifaceted perspective.

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-The results of the survey are as follows.

Welfare Culture Research 2013 Vol.22

Table
5 About the Community

Relationships and involvement with people in the neighborhood compared to before the merger

Local events and activities compared to before the merger

Attachment to the community in which they live

Desire to settle down

Stronger 2 (3.5%)
Slightly stronger 1 (1.8%)
Remained the same 31 (54.3%)
Slightly weakened 14 (24.6%)
Became weaker. 9 (15.8%)

Became more active 0 (0.0%)
Became rather active 1 (1.8%)
No particular change 25 (43.9%)
Somewhat less active 22（38.5%） Less active 9（15.5%） More active
Have become less attached 9 (15.8%)

Very attached 34（59.6%） Somewhat attached
Somewhat attached 14（24.6)
Can’t say either way 6（10.5)
Not very attached 1 (1.8%)
Not very attached 2（3.5%） Want to continue to live in the area

Want to continue to live there 25（43.9%） Want to continue to live there
Would like to continue living there if possible 28（49.1%） Can’t say
Can’t say either way 4（7.0)
Would like to move if possible 0（0.0%） Would like to move by all means
Would definitely like to move 0（0.0)
Others 0（0.0)

Figure 3.
3 Desire to settle down

For the purpose of analysis, the respondents’ “family structure” and “two generations” were
The number of responses for the three categories. First
(Table
3) and “People to talk to other than family members (total number of responses (multiple responses) for households where the respondent is “alone” more than once)” (Table 3).
(Table 4).
The results of the crosstabulation of the “family members other than family members” (Table 3) and the “friends and neighbors” (47.4% of the 38 responses) are shown in Table 6.
Table 6. The majority of the respondents were “relatives” and “helpers”.
　The “family structure” accounted for 94% of the total, followed by “relatives” and “day service staff” (15.8%).
The same number of respondents were “only one person,” “only husband and wife,” and “parents and children,” while “no one” accounted for more than 10% of the total.

-The number of “no one” exceeded 10 percent.
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Welfare Support Needed in Marginalized Communities ■ Table 1.

Table
6 Crosstabulation of “Family Structure” and “People to Talk to Outside of Family (multiple responses)

Other than family members
　Other than family members
　　Talking partner
Family Composition
Neighbors
Friends and relatives
Helpers and
Day service
Day service staff
Day service staff/users
No one else Total
Alone
18（47.4%） 6（15.8%） Others
6（15.8%） 6（15.8
6（15.8%） 4（10.5
4（10.5%） 4（10.5
4（10.5%） 4（10.5
38 (100%)
Married couples only
13（54.2％） 4（16.7％） 4（16.7
4（16.7%） 4（16.7
3（12.5%） 2（8.3
2（8.3%） 2（8.3
2（8.3%） 2（8.3
24 (100%)
Two generations of parents and children
7（58.3%） 7（58.3%）
2（16.7%） 2（16.7
2（16.7%） 2（16.7
0 (0.0%)
1 (8.3%)
12 (100%)

The number of “Married Couple Only” households was 24 in total. Households headed by a married couple only received a total of 24 responses.
Neighbors and friends” accounted for 54.2%, “Relatives” accounted for 16.7%, and “Helpers and day service providers” accounted for 16.7%.

Relatives” accounted for 16.7%, and “Helpers and day service workers” accounted for 12.3%.
Relatives” accounted for 16.7%, followed by “Helpers and day service staff” at 12.5%, and “No one” at 12.5%.
No one” was selected by more than 8% of the respondents.
The “no one” category was followed by “no one” at more than 8%. Two generations of parents and children” was also a factor, although the number of respondents was small.
The “parents and children of two generations” category also showed similar figures, although the number of respondents was smaller.
The number of respondents in the “parents and children” category was also small, but similar figures were indicated.
　These results indicate that the commonality among households with different family structures in the surveyed areas is that they are all
The “parents and children” category also shows a similar figure, although the number of respondents is smaller.
community, especially the strength of relationships between neighbors, in common among households of different family structures in the surveyed areas.
On the other hand, there are cases in which the respondents do not interact with anyone outside of the family.
At the same time, the existence of cases in which there is no interaction with anyone outside the family becomes clearer.
In particular, the respondents who had “no one” to talk to were “no one at all”. In particular, the number of respondents who answered that they have “no one” to talk to is very high.
No one to talk to
4 out of 7 cases
The fact that 4 out of 7 respondents
This indicates the seriousness of the isolation of the single residents.

This indicates the seriousness of the “isolation” of single residents. This background
This is due to the fact that the number of neighbors who had strong ties with each other has been decreasing.
The remaining residents are in relatively good health and are therefore considered to be in need of visits and safety checks.
and are therefore not considered as targets of visits and safety checks.
The merging of the two communities has led to a decline in administrative services, and at the same time, the
The decline of government services due to mergers was progressing, and at the same time, the geographical conditions of the remote areas were
The geographical conditions of the remote areas also led to a decline in private welfare services (home-visits and day-care centers), which are developed on a market basis.
The result is a combination of factors, such as a decline in the number of private social services (in-home and day care services)
This may be the result of a combination of factors.
Similarly, “daily life” by family structure is also considered to be a factor.
　Similarly, “Anxiety about daily life (multiple responses)” and “Necessity of
The cross tabulation of “Anxiety about daily life (multiple responses)” and “Needed welfare services (multiple responses)” by family structure also suggests that the results are the result of a combination of multiple factors.

and “welfare services needed (multiple responses)” by family structure are shown in Tables 7 and 8.
Tables 7 and 8 show a cross tabulation of “daily life concerns (multiple responses)” and “welfare services needed (multiple responses)” by family structure. First, Table 7 shows the “daily life concerns” of the “one-person” households.
The “health of self and family” was selected by 24.6% of the respondents in the “one-person” households.
The “health of self and family” was the most common concern for the “one-person” households (24.5%), followed by “daily
living and nursing care” at 22.3%, followed by “damage by birds and animals” at 13.3%.
The “Married Couple Only” households were the most likely to report “Health of self and family. In the “Married Couple Only” households, “Health of self and family” was selected by 34.5% of the respondents.
Health of self and family” was the most common concern at 34.2%, followed by “Living and caring for family” at 21.3% and “Damage by birds and animals” at 13.3%.
Living and nursing care” at 21.1%, “Disaster preparedness” at 13.2%, and “Damage by birds and animals” at 13.1%.
Damage by birds and animals” at 13.1%. The most common concerns were “Living and caring for family members” at 21.1%, followed by “Disaster preparedness” at 13.2% and “Avian and wildlife damage” at 13.1%.
Two generation” households also showed high percentages for “Health of self and family” and “Living and caring for family members”.

and “Living and caring for family members” were also high.
This indicates that health and nursing care are the most important concerns for all family members.
The “parents and children” households also showed high percentages for “health of self and family” and “living and nursing care. However, the number of respondents who answered “parents and children alone” was
However, 13.3% of the respondents who answered “alone” indicated that they “have no concerns.
However, a high 13.3% of the respondents in the “own person” category indicated that they “have no concerns” about their health and care.
This is similar to the result shown in Table 4.
As with the result in Table 4, a qualitative survey is needed.
Table 8: “Necessary Welfare Services” and “No Concern” as well.
　Table 8 “Necessary welfare services
The “single-person” households were more likely to be “able to continue living at home despite age or disability”.
to be able to continue living at home even if they are old or disabled” was the most common response of 22.3%.
The most common response of 22.3% was “to make it possible to continue living at home despite age or disability.
Helping each other” at 20.9%, “Familiar medical care system” at 19.4%, and “Watching over and confirming the safety of others” at 19.4%.

The most common response among households headed by only married couples was “to look after one another,” at 22.3%.
　The “married-couple only” households were more interested in “a medical care system close by” (20.9%), followed by “medical care in the home” (19.4%) and “monitoring and safety confirmation” (17.9%).
and “familiar medical care system” were the top two concerns of 24% of married-couple-only households.
and “familiar medical care system” were the most common responses at 24.3%, followed by “mutual help among residents” at 19.4%, and “help for elderly people” at 19.4%.
The most common responses were “mutual help among residents” (19.0%), and “monitoring and

-and “a familiar medical care system” at 24.3%.
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Welfare Culture Research 2013 Vol.22

Table 7.
7 Crosstabulation of “Family Composition” and “Daily Life Concerns (multiple responses)

Family Structure
Anxiety Factor Individual alone Couple only Parents and children Two generations
Health of self and family 11 (24.5%) 13 (34.2%) 7 (30.4%)
Living and care 10 (22.3%) 8 (21.1%) 5 (21.7%)
Shopping for daily necessities 0 (0.0%) 0 (0.0%) 1 (4.3%)
Disaster preparedness1 (2.2%)5 (13.2%)1 (4.3%)
Economic problems4 (8.9%)1 (2.6%)1 (4.3%)
Damage to birds and animals6 (13.3%)5 (13.1%)2 (8.8%)
Preservation of living roads2 (4.4%)2 (5.3%)1 (4.3%)
Dwelling house dilapidated1 (2.2%)1 (2.6%)1 (4.3%)
Cultivated land will fall into disrepair3 (6.7%)2 (5.3%)2 (8.8%)
Not worried 6 (13.3%) 1 (2.6%) 2 (8.8%)
Other 1 (2.2%) 0 (0.0%) 0 (0.0%)
Total 45 (100%) 38 (100%) 23 (100%)

Table.
8 Crosstabulation of “Family Composition” and “Necessary Welfare Services (multiple responses)

Family Structure
Needed
Welfare services needed
One person Only married couple Two generations of parents and children
Safety confirmation of looking after children12（17.9%）5（13.5%）2（8.0%） Familiar counseling system
Familiar counseling system2（3.0%）1（2.7%）3（12.0%)
Ease of access to long-term care services4 (6.0%)5 (13.5%)4 (16.0%)
Familiar medical care system13 (19.4%)9 (24.3%)5 (20.0%)
Helping each other among residents14 (20.9%)7 (19.0%)3 (12.0%)
Enable people to continue living at home despite their age or disability
Enable people to continue living at home even if they are aged or disabled15 (22.3%)9 (24.3%)4 (16.0%)
Establish facilities for the aged and disabled 6 (9.0%) 0 (0.0%) 4 (16.0%)
Childcare and other childcare support for successors 0 (0.0%)0 (0.0%)0 (0.0%)0 (0.0%)0 (0.0%)0 (0.0%)0 (0.0%)0
Livelihood support for low-income earners 0 (0.0%) 0 (0.0%) 0 (0.0%)
Other 1 (1.5%)1 (2.7%)0 (0.0%)
Total 67 (100.0%) 37 (100.0%) 25 (100.0%)

Safety confirmation” and “Make it easier to use care services” were selected by 13.5% of the respondents.
Safety confirmation” and “Make it easier to use nursing care services” followed at 13.5%. Parents and children
The “two-generation” households with “parents and children” selected “familiar medical care system” the most, at 20.0%.
The most common response from “parents and children” households, at 20.0%, was “a familiar medical system,” followed by “making it easy to continue living at home despite aging or disability.
Enabling people to continue living at home even if they are old or disabled” and “Making it easier to use nursing care services” were the most common responses.

making it easier to use nursing care services,” “improving facilities for the elderly and disabled,” and “making it easier to live at home.
facilities for the elderly and disabled” were the three most popular responses.
and “improve facilities for the elderly and disabled” at 16.0%.
The “monitoring and safety confirmation” was selected by only 8.0% of the respondents.
This is in contrast to the 16.0% for “continue to make it easier to live at home,” “make it easier to use care services,” and “improve facilities for the elderly and disabled. This is in contrast to the 16.0% for “Establish facilities for the elderly and handicapped.
This is due to the large number of family members in two-generation households.

This is due to the large number of family members in two-generation households.
64
-The results are different from those of “one person alone” and “only a couple”.

The results for “one person alone” and “married couples only” are different from those for “one person alone”.

The results are different from those of “one person alone” and “married couples alone.

3 Issues and Prospects

　This study was conducted using Miyoshi City, Tokushima Prefecture, as an example.

This study was conducted in Miyoshi City, Tokushima Prefecture, Japan, as an example of a marginalized community.

Through interviews with people involved in supporting marginalized communities and a questionnaire survey of the residents of these communities, this study

This study investigates the issues in the daily lives of the residents and the welfare support they need to continue resettlement.

and welfare support for continuing to resettle.

The results of the survey showed that the activities of the village support workers were successful.

　As a result, we found that the activities of the village supporters (including

The results of the survey showed that the perception of the government and other concerned parties

The results of the survey showed that the government and other concerned parties, including the activities of village support workers (i.e., village tours and situation assessments)

and necessary welfare support measures for settling in marginalized communities.

In addition, through a questionnaire survey of residents, we were able to

and welfare services, as well as their love for the community.

and welfare services, as well as their attachment to the community and their strong desire to settle in the area.

The survey also revealed the residents’ strong attachment to the community and strong desire to settle in the area.

In general, the perceptions of those involved in supporting marginalized communities and the awareness of the residents are mostly in agreement.

In general, the perceptions of the people involved in supporting marginalized communities and the awareness of the residents were in agreement.

In particular, the activities of village supporters who absorb the voices of residents through their patrols are highly evaluated.

The activities of village supporters, who absorb the voices of residents through their patrols, are commendable.

The activities of community support workers, who absorb the voices of residents through their patrols, are highly appreciated.

　On the other hand, the aging of the population in the villages surveyed is remarkable.

The aging of the population in the villages surveyed is remarkable, with more than 40% of the respondents being in their 80s or older.

More than 40% of the respondents were in their 80s or older, and nearly half of them lived alone.

The number of respondents in their 80s or older was more than 40%, and nearly half of them lived alone. In addition, 12.8% of the total number of respondents
of the total respondents answered that they had “no one to talk to,” which gives a glimpse of the isolated state of the elderly.
This shows a glimpse of the isolated state of the respondents. Furthermore, a cross-analysis of the family structure

The cross-analysis with the “family structure” showed that “one-person” and “couple-only” households were particularly
This tendency was particularly pronounced among “one-person” and “married-couple” households.
The cross analysis with family structure also revealed that this tendency was particularly pronounced among “one-person” and “married couple” households. The means of transportation was mostly private cars and taxis.
Most of the respondents use private cars or cabs as their mode of transportation.
In order to cope with this situation, the city has established the “Hengchi Area Taxi
In response to this situation, the city has established the “Taxi Subsidy Program for Marginalized Communities.

The city is experimenting with a “Welfare Support Project for Marginalized Villages.

The city has been experimentally implementing the “Welfare Assistance Project for Marginalized Communities”.
Based on the results of this project, it is necessary to promote mobility measures (such as demand buses) through collaboration between the public and private sectors.
The city is experimenting with a “subsidy program for taxi use in frontier areas, etc.
The results of the project are being tested.

　In addition, the concerns of daily life and the welfare support to cope with them are also discussed.
For the concerns of daily life and welfare support to cope with these concerns, we have “local medical
medical care in the community”, “long-term care services”, and “monitoring and safety confirmation”.
and “monitoring and safety confirmation,” etc., to “enable people to continue living at home.
They want a comprehensive support system that enables them to continue living at home.
and strong desire to settle in the area.
It is needless to say that this is correlated with a very high level of attachment to the community and a strong desire to settle down.
It is needless to say. On the other hand, interviews with the people involved in the
On the other hand, interviews with stakeholders indicate that the likelihood of villages like the one in the surveyed area disappearing in the near future is high.
On the other hand, interviews with stakeholders indicate that there is a high possibility that settlements like the ones in the study area will disappear in the near future, and that it is difficult to stop them at this point.
It is difficult to stop it at this point in time.
However, it is important to keep them as close as possible to the land they have lived in.
　However, the majority of the respondents expressed a desire to live in their familiar places as long as possible.
However, while the majority of the residents would like to live in their old neighborhoods as long as possible
However, while the majority of residents wish to live in their own neighborhoods for as long as possible, many of them are concerned that local relationships and activities may be weakened or
and activities in the community have become weaker and weaker as a result of the merger.
However, while the majority of residents wish to live in the land they have lived in for as long as they have lived there, many of them recognize that relationships and activities in the community have become weaker and less active due to the merger. The government, social welfare councils, and other related organizations
and social welfare councils, etc., should be aware of this situation, and should first
The government, social welfare councils, and other related organizations need to recognize this situation again, and first of all

The government, social welfare councils, and other related organizations need to be aware of this situation and support the organization of “mutual aid among local residents
The questionnaire survey shows that the number of people who have been helped by the local community has been increasing. As shown in the questionnaire survey
As shown in the questionnaire survey, the villagers tend to respect the relationship between the local community and the local residents.
As shown in the questionnaire survey, villagers tend to respect the relationship between the local community and the local residents.
For example
For example, it is necessary to regularly visit the homes of residents who live alone and have little or no one to talk to.
For example, if we promote local volunteer activities to regularly visit the homes of residents who live alone and have little or no one to talk to
For example, if local volunteer activities to regularly visit the homes of residents who live alone and have little or no one to talk to are promoted, it is possible to reduce their isolation and prevent their health and care.
This will help to alleviate their isolation and to understand their health status and the level of need for care prevention.
In addition, as in the surveyed areas, the public welfare service is not available in the surveyed areas.
　In addition, if public welfare services (e.g., long-term care insurance services) are not available in the surveyed areas
In addition, in areas where public welfare services (e.g., long-term care insurance services) are not readily available, such as in the study area
In addition, in areas where public welfare services (e.g., long-term care insurance services) are not readily available (i.e., the supply system is very limited), it is necessary to provide transportation to access services.
In addition, in areas where public welfare services (e.g., long-term care insurance services) are difficult to access (i.e., the supply system is very limited), measures to secure means of transportation to use the services are needed.

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through a mutual management system led by residents.
and the use of vacant houses scattered throughout the city.
and the use of vacant houses scattered throughout the city.
Public subsidies for health activities such as medical checkups and care prevention projects should be considered.
public subsidies for small-scale but regular health activities such as medical checkups and care prevention projects through the use of vacant houses scattered around. In order to realize these measures, the city’s social welfare system should be developed.
As a measure to realize these goals, the city’s Council of Social Welfare is promoting the “District Residents’ Council Organization.
The city’s Council of Social Welfare is promoting the “Organization of District Residents’ Councils “8)
The public and private sectors should cooperate to meet the needs of each village by
The public and private sectors should cooperate to support marginalized communities.
The city’s Council of Social Welfare is promoting the “organization of district community councils “8) to respond to the needs of each community.
The government should take the initiative in this way. In this way, the public and private sectors should cooperate in developing community welfare to support marginalized communities.
As pointed out in some of the previous studies, the government should take the initiative in
As pointed out in several previous studies, the response to such marginalized communities where the government should take the initiative
and support for the formation of local communities and self-governance, as pointed out in several previous studies.
As pointed out in several previous studies, it is important to reaffirm the importance of support for
On the other hand, in this study, we have focused on the “community-based support” for the residents.
　On the other hand, in this study, we have focused on the negative aspects of the residents’ “daily life anxiety factors.
The study, on the other hand, was based on a survey that focused on negative aspects such as “daily life insecurities” of residents.
On the other hand, this study is based on a survey that focuses on negative aspects such as “daily life concerns” of the residents.
However, this study was based on a survey that focused on negative aspects such as “daily life concerns” of the residents. However, this is common to all mountainous areas in Japan.
However, as is common in all mountainous regions in Japan, the survey did not find any traditional factors in the pulses and traditions in the areas including marginalized communities.
However, as is common in all mid-mountainous regions in Japan, traditional culture and industry have been
traditional culture and industries have been inherited, and at the same time
and indigenous lifestyles that are fused with the natural climate.
The residents are also experiencing a “sense of fulfillment in life,” which is a joy of living (life force).
The residents probably take joy in life (life force) from their lifestyle that blends with the natural climate and their indigenousness. This is reflected in the “degree of attachment” in the questionnaire survey.
This is reflected in the very high values of the “degree of attachment” and “desire to settle down” items in the questionnaire survey.
This is the reason for the extremely high values in the “degree of attachment” and “desire to settle down” items in the questionnaire survey.
It is not difficult to imagine that this is the reason for the extremely high
In other words, the residents of marginalized communities are not the only ones who are living in the area. In other words, it is not difficult to imagine that the residents of marginalized communities
It is not difficult to imagine that this is the reason for the very high scores in the “degree of attachment” and “desire to settle down” items in the survey.
culture” of the village in which they have lived for a long time.
It can be said that the residents of marginalized communities have a strong desire to preserve the “lifestyle” and “culture” of their homes and villages. Therefore, such a positive approach can also be taken by the residents of marginalized communities.
In other words, it can be said that the residents of marginalized communities have a strong desire to continue to preserve the “lifestyle” and “culture” of their homes and villages.
This positive approach will be an issue for future research on welfare support for marginalized communities and community welfare.
Finally, it is not limited to Miyoshi City, but also includes the marginalized communities of Miyoshi City.

　Lastly, when looking for the welfare prospects of marginalized residents, not only in Miyoshi City but also in other cities, it is important to consider the above mentioned issues.
Finally, when searching for the prospects of welfare for the residents of marginalized communities
In other words, it is important to look at the “culture” (welfare culture) that is rooted in the unique local way of life.
In other words, a strong social work that focuses on the “culture” (welfare culture) rooted in the unique life of the local community is required.
social work that focuses on the “culture” (welfare culture) that is rooted in the lives of the local people.
This is based on the actual situation of the community, its history, and its own unique culture of welfare. This is based on the reality and history of the district, its individuality, and its culture.
and culture of the local community.
This means fostering human resources capable of providing individual and community support based on an understanding of the actual conditions and history of the district and the lives of its residents rooted in their individuality and culture.
and at the same time, to develop a system of cooperation among related organizations.
At the same time, the government and the Council of Social Welfare are responsible for developing a system of cooperation among related organizations.
On the other hand, residents themselves participate in the process and
On the other hand, residents themselves participate in the process and create welfare in the community on their own, fostering “community existence power” and
The “community welfare power” means support for the development of “community welfare power” through the
The support means support to nurture “community existence power” and “community welfare power,” in which residents themselves participate in the process and create their own community welfare. In Miyoshi City, for example, this support includes
The support includes the recruitment of village supporters and the aforementioned “community development cooperatives,” as well as the “Miyoshi City
The support includes the recruitment of village supporters, the aforementioned “regional revitalization cooperatives,” the dissemination of information through the “Miyoshi City
The city council of social welfare has also organized a “district council of residents.

The city of Miyoshi has its own welfare culture, such as the “organization of local residents’ councils” by the city council of social welfare.
The promotion of measures and activities based on Miyoshi City’s unique welfare culture can be said to be one of the city’s efforts.
The city of Miyoshi has a unique culture of welfare. In addition, such measures and activities are being promoted against the backdrop of Miyoshi City’s unique welfare culture.
The trend of such measures and activities can be seen in the development of
and development of community welfare based on a strengths perspective.
The trend of such measures and activities can also be viewed as an opportunity to enhance and develop community welfare based on a strengths perspective. In addition, such opportunities can be seen as a chance to enhance and develop community welfare from a strengths perspective.
In order to make such opportunities fruitful
In order to make such opportunities fruitful, it is necessary to revitalize and activate marginalized communities.
or to support the livelihood and welfare of the local residents.
In order for such opportunities to be fruitful, it is necessary to ensure that the many activities related to the revitalization and revitalization of marginalized communities and support for the livelihood and welfare of residents are not developed and completed by a single department within the government.
and welfare support for the residents.
the public and private sectors as a citywide project, transcending administrative boundaries.
The citywide project should be a cross-sectoral, comprehensive, and integrated
It is necessary to build a system that can respond in a cross-sectoral, comprehensive, and integrated manner
The city of Tokyo is the only city in the world that has a comprehensive and integrated system.

Note: 1) For example, the Japan Association of Towns and Villages (JACV)

1) For example, the National Association of Towns, Villages, and Rural Areas
The decline of farming and mountain villages in particular has been spurred by mergers.

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(Facts about Heisei mergers) (Facts and Figures on Mergers in the Heisei Era 2008).
(Attitudes and Evaluation of the Heisei Merger 2008).
(2008) and Ohno (2007), who considers marginalized communities as a symbol of social disparity and
(2008) and Ohno (2007) considers marginalized communities as a symbol of disparity and criticizes the Heisei no Daihyaku merger along with the trinity reform.
(2) “Settlements” in this paper refers to “communities” as a whole.

(2) “Settlement” in this paper refers to a social grouping of several or more households on a certain piece of land.
(2) “Settlement” in this paper means a social grouping of several or more households on a certain piece of land.
The term “village” in this paper is defined as a basic regional unit of
3) “Special measures to promote self-reliance in depopulated areas

(3) Municipalities designated by the Act on Special Measures to Promote Self-Reliance in Depopulated Areas.
In the case of Tokushima Prefecture, more than half of all municipalities are designated as “depopulated municipalities”.
In the case of Tokushima Prefecture, more than half of all cities, towns, and villages are designated as depopulated areas.

(4) Miyoshi City started a survey of marginalized communities.
After
The number of marginalized settlements has increased by 11 in the past two years, and as of December 2011, the number has increased to 11.
As of December 2011
As of December 2011, 3 villages have become uninhabitable (extinct).
(5) Miyoshi City conducted a survey of marginal settlements in FY2011.

(5) In FY2011, Miyoshi City has established
In FY2011, Miyoshi City established
1
In FY2011, Miyoshi City assigned one community support worker to each of the six former towns and villages. The village supporters
The community support workers are assigned to each of the six former villages in Miyoshi City in FY2011.
and issues, and to maintain and revitalize the vitality of the community.
and revitalization of the community.

6) In a part of Yamashiro Town, where this study was conducted
6) In a part of Yamashiro Town, where this study was conducted, a transportation service from home to medical institutions, day care services, etc. (transportation) was provided.
(6) In a part of Yamashiro-cho, where this study was conducted, transportation services from home to medical institutions and day care services were introduced in 2006.
March 2006, at the same time as the merger of the former towns and villages.
The service was abolished in March 2006 when the two towns were merged.
In a part of Yamashiro Town, the transportation service from home to medical institutions and day care services was abolished in March 2006 when the town merged with another town.
(7) Transportation is extremely inaccessible.

7) Areas with extremely poor transportation (distance from the nearest bus stop)
distance from the nearest bus stop is 1 km or more).
(7) Elderly people living in areas with extremely poor transportation (distance from nearest bus stop is 1 km or more)
(7) Taxi fares are partially subsidized for the elderly who live in areas with extremely poor transportation
The subsidy covers a portion of the fare when they use a taxi.
(8) “Help” by a network of local residents

(8) Organize “mutual aid and support” activities through a network of local residents.
and support each other” activities organized by a network of local residents.
One-person
and support each other” activities by a network of local residents, and promote community welfare activities such as watching over the elderly living alone.
The project is promoting community welfare activities such as looking after the elderly living alone, etc.

Welfare Support for Marginalized Communities

References

(1) Akira Ohno, “Sociology of the Environment in Mountain Villages.
1) Ohno, Akira, “Yamamura Kankyo Shakaigaku Nenkai Shakaigaku Nenkai Soshiori [Introduction to Mountain Village Environmental Sociology],” Agricultural
Noubunkyo (2008), pp. 81-91.

(2) Akira Ohno, “Marginalized Villages
2) Ohno, Akira, “The Current Situation of Marginal Villages and
(2) Ohno, Akira, “Marginal Villages and Challenges for Regional Revitalization,” Monthly Regional Development, 2007.
August 2007
August 2007 issue
August 2007, pp. 4-7.

(3) Akira Ohno
3) Akira Ohno, “Marginalization of Modern Mountain Villages and
Governance, March 2007.
Governance, March 2007
Governance, March 2007, pp. 20-22.

(4) Kiyomu Tanaka et al.

4. Tanaka, Kiyomu et al. “Livelihood Support for Solitary Elderly People in Marginalized Villages
   (4) Tanaka, Kiyomu et al., “Livelihood Support for the Lonely Elderly in Marginalized Villages (Complete),” Kochi Ronso
   No. 103 (2012) pp. 119-120

5) Takeo Matsumoto, “Creation of Welfare Culture in Chushan
5) Takeo Matsumoto, “Chushan ni okeru Fukushi Bunka no Souzou [Creation of Welfare Culture in the Mid-Mountainous Areas],” Journal of Welfare Culture Vol. 16, Japan Society of Welfare Culture (2007), p. 62.
(2007) p. 62.

(6) Makoto Nagayama, “Marginalized Village
6) Makoto Nagayama, “Regeneration of Marginalized Villages and Challenges of Welfare Culture
(6) Makoto Nagayama, “Rehabilitation of Marginal Villages and Challenges of Welfare Culture,” New Welfare Culture Series
New Welfare Culture Series: New Regional Development and Welfare Culture 3, Akashi Shoten (2010), pp. 83-86.
（Akashi Shoten (2010) pp. 83-86

(7) Teiji Ota
7) Ota, Teiji, “Rinshi wo Mamoru Marginal Shuraku no Torikumi [The Role of Marginalized Villages in Protecting their Districts],” Regional Welfare Research, Vol.
(7) Ota, Teiji, “Kikkori o mochiita marginal shuraku no toriwari no kumi [The Challenge of Marginalized Villages Protecting their Districts],” Regional Welfare Research No. 37, Railway Kosaikai (2009).
Railway Kosaikai (2009) pp. 9-16
(2009) pp. 9-16

(8) “Study on Doshu System and Towns and Villages
(8) “Study Group on Doshu System and Towns and Villages,” ed.
(8) “Heisei no Merger wo meguru jittai to kanryo” [The actual situation and evaluation of the Heisei merger], Zenkoku
Association of Towns and Villages (2008) pp. 9-16 (8)

(
(9) “Office of Depopulation Measures, Local Administration Bureau, Ministry of Internal Affairs and Communications, ed.
New depopulation countermeasures,” Ministry of Internal Affairs and Communications (2008) (in Japanese)
（Ministry of Internal Affairs and Communications (2008)

(10) “Office of Depopulation Measures, Local Administration Bureau, Ministry of Internal Affairs and Communications, ed.
(10) “Results of the Current Situation of Settlements in Depopulated Areas, etc.
(10) “Results of Understanding the Current Situation of Villages in Depopulated Areas,” Ministry of Internal Affairs and Communications (2011)
(11) “Tokushima Prefecture Study Group on Depopulation Measures,” Tokushima Prefecture (ed.) “Tokushima’s Proposal (Draft),” Tokushima
Proposals from Tokushima (Draft),” Tokushima Prefecture (2008)
(12) “Miyoshi City Planning and Coordination Division, Planning and Finance Department,” ed.
(12) “Miyoshi City Planning and Finance Department, Planning and Coordination Division,” ed.
Miyoshi City (2010)

-(13) “Miyoshi City
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(13) “Ikeda Town History Compilation Committee,” (ed.) “Ikeda Town Service Reduction in Progress,” February 5, 2008.
History” (1983) attached
(14) “Miyoshi City Marginalized Villages List,” Miyoshi City Regional
Promotion Division (2011) (Kinouchi Tetsuji, Tokushima Bunri University Health and Welfare
(15) Tokushima Shimbun, “Deprived of Elderly People’s Legs (1),” Welfare Science Department, Tokushima Bunri University.)

-Health and Welfare Department
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Research Note

as “welfare culture.”
An Evaluation Study of Musical Activities

-through the analysis of a case study of voice training
Voice Training for Subjects with Disabilities
Kari Hayashi

Abstract

Purpose

　The purpose of this study is to examine the role of music as a way of working with human beings.
as a way of working with people, and to distinguish it from purely musical activities in general.
therapy, education, community development, and other fields.
In addition to the field of “welfare culture,” music is also used in therapy, education, community development, and other fields. In this context, music as welfare culture
music as welfare culture is the one that most fully expresses the idea of working with people.
The most important of these is music as a form of welfare culture. Therefore, music activities in various fields
Therefore, it is expected to encompass and lead the aspirations for music activities as a way of working with human beings in various fields.
Therefore, it is expected to be a driving force for the aspiration of music activities as a means of reaching out to people in various fields. At the same time, however
However, at the same time, musical activities as a culture of welfare are diverse in their awareness of the issues
and the results that can be picked up as a result are extremely diverse.
Therefore, music as a culture of welfare is expected to be an all-encompassing and driving force. Therefore, it is important to confirm what music activities as a welfare culture have uniquely achieved as a whole.
and to make sure that the fruits of these activities can be
and to transfer the fruits of these activities to other practices.
In contrast to this, this paper will focus on the various practices. In contrast, in this paper, we have tried to fully understand the individuality of each practice, and to
This paper, on the other hand, is a practice evaluation study that focuses on fully understanding the individuality of each practice and clarifying the uniqueness of each practice.
This paper presents a framework and methodology for practice evaluation research that focuses on
This paper presents a framework and methodology for practice evaluation research that focuses on clarifying the uniqueness of each practice by fully understanding the individuality of each practice. In addition, this paper uses the methodology to analyze actual cases and
to analyze actual case studies using the methodology, and to develop a foundation for evaluation research on music activities as welfare culture.
The purpose of this paper is to use the methodology to analyze actual cases and to build a foundation for evaluation research of music activities as a welfare culture.

Method

　A series of reported texts were divided into “situation of the subject,” “interpretation of the situation by the practitioner,” and “response of the practitioner.
The practitioner’s interpretation of the situation, the practitioner’s response (including the purpose, reason, and rationale for the response)

(These elements are classified into the following categories.
(These elements are common elements that transcend the diversity of reports.
(These elements are common elements that transcend the diversity of reports). (These elements are common elements beyond the diversity of reports.
(These elements are common to all reports, regardless of their diversity).
The distinction is made between technical and human impetus, and the integration of both impetus is called “musical aesthetics.
and the integration of the two as the establishment of musical beauty).
The classification is made in accordance with this framework. What is recognized in both opportunities in the practice, and what is recognized in the practice?
and how the two are mutually interrelated and integrated.
and how the two opportunities mutually interrelate and are integrated to create a new kind of musical beauty.
and how the two opportunities were interrelated and integrated to create a new kind of musical beauty. In this paper, specific performance exchanges will be described.
This paper will focus on a case study (Matsubara 2010a) as an example of a practice in which a specific performance exchange is described.

（The case study is Matsubara (Matsubara 2010a), which describes a concrete performance exchange.

Conclusion

　The results of the analysis indicate that the case study does indeed show subject formation in each of the two triggers.
The analysis shows that the subject formation is indeed shown in each of the
and that the subject formation in both cases is indeed interrelated.
The results of the narrative analysis clearly show that the case study
The analysis of the cases using the analytical framework and methods presented in this paper reveals that subject formation does indeed take place in each of the cases.
The analysis of the cases using the analytical framework and methods presented in this paper revealed the following.

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Keywords.

　music as an approach to human beings, technical opportunity of music, human opportunity of music, integration of both opportunities, welfare culture, welfare culture
technical opportunity of music, human opportunity of music, integration of both opportunities, welfare culture, subject formation
subject formation

Introduction (Background and Purpose of the Study)

　The purpose of this paper is to investigate the case studies of music activities for welfare culture.

reported as a musical activity of welfare culture – voice training for disabled subjects.

voice training for subjects with disabilities (Matsubara, 2010a).

The purpose of this paper is to clarify the basis of various musical activities as a way of working on human beings by analyzing the reported cases

The task of this study was to clarify the basis of various musical activities as a way of

and to establish a methodology for evaluation of these activities.

The background of the research.

　Background of the research Music has always worked on human beings in the sense that it moves us.
music is something that has an effect on human beings in the sense that it moves us.
music has an effect on human beings in the sense that it moves us. However, in music
music, however, is usually taken as self-evident and is not
music, however, is not usually taken up as a self-evident fact. On the other hand
In contrast, musical activities that focus on human functions have been practiced and accumulated.
In contrast, music activities that focus on the human function have been practiced and accumulated. There is a reason why such musical activities are required.
There is a reason why such musical activities are sought after.
In other words, the music activities that have been In other words, it is not possible to respond to the needs of the people with conventional music activities in general.
The reason is that it was felt that the conventional music activities in general were not enough.
The reason is that it is perceived as being beyond the scope of conventional musical activities in general. Such musical activities are
under a variety of names.
For example, “music therapy music activities” and “music therapy music activities” were used. For example, “music therapy music activities” (see (Kitayama 2005)), “music therapy approach” (see (Kitayama 2005)), and “music therapy approach” (see (Kitayama 2005)).
(see (Kitayama 2005)), “music therapy approach” (Kitayama 2006), and “rehabilitation music activities” (Kitayama 2006).
(Kitayama 2006) and “therapeutic music activities” (see (Maruyama 2002)).
(see (Maruyama 2002)), “community building through music” (Kimura 2008), “music therapy music activities” (see (Kitayama 2005)), “music therapy approach
(see Kimura 2008), (Hosoi 2008), and others).
(see Kimura 2008), (see Hosoi 2008), and others). 1) 2) Various musical activities as a means of reaching out to human beings
These musical activities as a way of working with people cannot be
These musical activities as a way of working with people are intended to address issues that are not fully addressed by conventional
These are new musical activities that target things that are considered to be
These musical activities are intended to address issues that are considered to be beyond the scope of conventional musical activities in general. In this paper, we will discuss these musical activities

This paper distinguishes these musical activities from musical activities in general, which do not have a specific purpose of
This paper distinguishes these musical activities from musical activities in general, which do not have a specific
music activities that do not have a specific purpose of reaching out to people.
as music activities that work for human beings.
　The above-mentioned music activities as a way of working with human beings
The above activities of music as a way of working with the human being are
therapy, education (lifelong learning), community building, etc.
On the other hand, in Japan, “welfare music” has been used in the field of “social welfare”. On the other hand, in Japan, there is no specialized research on “welfare culture”.
The Japan Society for Welfare Culture, which specializes in the study of “welfare culture” in Japan, has been in existence for more than 20 years.
has accumulated a wide variety of musical activities over the past 20 years since its establishment.
The society has accumulated a wide variety of musical activities over the past 20 years since its establishment. This includes the above-mentioned elements of therapy, education, and community development.
The Society has accumulated a wide variety of musical activities over the past 20 years since its establishment, including the above-mentioned elements of therapy, education
The Society’s activities include the above-mentioned elements of therapy, education, and community development (see Reference 1).
(See (Ref. 1)). A detailed analysis of the purpose and content of the practice is left for another article.
A detailed analysis of the content and objectives of the practice will be left for another article). This is in line with the basic philosophy of welfare culture, “All people are welcome here.
This is in line with the basic philosophy of the welfare culture: “Every person has a unique and irreplaceable life.

“Aiming to realize a society in which all people can “lead their own unique and irreplaceable lives.
This is the basic philosophy of welfare culture, “the idea that aims to realize a society in which all people can
(Baba 2005: 55).3) This is based on the basic philosophy of welfare culture
(Baba 2005: 55)3), and that “the concept is not limited to specific fields such as therapy or education.
(Baba 2005: 55).3) Under this concept, the attempts of practitioners in various fields (without limiting themselves to specific fields such as therapy or education) have been loosely summarized.
(Baba 2005: 55)3).
(Baba 2005: 55)3). The “welfare culture” that has
The following issues are further challenges for music activities as a “welfare culture” that has
The following issues are further imposed on music activities as a “welfare culture” that have accumulated in this way. In other words
In other words, it is necessary to look at what the “welfare culture” of music activities as a whole has achieved.
the “welfare culture” music activities as a whole. By doing so, we will be able to
to look at what has been accomplished by the musical activities of “welfare culture” as a whole, and thereby to see what has been accomplished in various fields
as a way of working on human beings in various fields other than “welfare culture.
and to drive the whole of music activities as a means of
However, in the accumulated practice of music, it is not always possible to see the whole picture of what is being done.
　However, it is not possible to know what has been achieved in the accumulated practice.
What has been accomplished in the accumulated practice, however, faces difficulties in the following three ways
First, each practice is a unique entity. First, each practice is
first, each practice must be proactive. Second, as a result of the first
second, as a result of the first, the practices and their reported manifestations are
that they are extremely diverse. It is diverse and

-first, that the
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It is diverse and therefore has unlimited possibilities, but at the same time, it has the ability to see the achievement of the whole.
but at the same time it makes it extremely difficult to see the overall achievement of the project.
At the same time, it also makes it extremely difficult to see the overall achievement. Third, there is no established methodology for evaluating reported practices.
third, there is a lack of established methodology for evaluating reported practice.
Third, there is the problem that there is no established methodology to evaluate the reported practices. In other words, there is no methodology for evaluation of reported practices.
The third problem is that there is no established methodology to evaluate the reported practices, i.e., how to evaluate what has been produced
The third problem is that there is no established methodology for evaluating reported practices.
The problem is that there is a lack of a common understanding of how to evaluate what has been produced by the
It goes without saying that the problem is that there is a lack of a common understanding of how to evaluate what has been created by the free thinking of practitioners. Needless to say
The problem is that there is a lack of a common understanding of how to evaluate what has been produced by the practices that have been developed through the free thinking of practitioners.
The problem is that there is a lack of a common understanding of how to evaluate what practices have been created.
It is difficult to set a certain goal and evaluate
It is difficult to set certain goals and evaluate them in terms of perspective. This is because, in order for practices to manifest themselves in various ways, it is difficult to set common goals and evaluate them in perspective.
Because of the diversity of practices, it is very difficult to set a common goal.
It is very difficult to set a common goal because of the diversity of practice manifestations.
Therefore, the conventional practice of setting such goals
Therefore, a method different from the conventional practice evaluation
is required.
　Ultimately, these three difficulties are the result of the fact that this
that the practice of musical activities is proactive.
the practice of this musical activity is proactive. In order to solve this difficulty
to solve these difficulties, we need to take one direction in terms of how we view the practice by the subject.
In order to resolve these difficulties, a direction must be taken in terms of how to perceive this
The direction is to be diverse. This orientation is based on the fact
It is necessary to pay attention to the fact that facts are produced by various practices.
It is necessary to pay attention to the fact that facts are produced by a variety of practices.
This means that we need to pay attention to the fact that facts are being produced by diverse practices. In other words, even though various practices go through various processes, some facts are produced.
processes, there is a common foundation in the fact that they produce some facts.
There is a common foundation in the fact that diverse practices produce some facts, even though they go through diverse processes.
Therefore, it is necessary to focus on how that fact is produced. Therefore, it is important to analyze the process of how the fact is produced.
Therefore, it is important to analyze the process of how the fact is produced.
This should enable us to grasp the quality of the fact.
This should enable us to understand the quality of the facts.
In this way, the quality of each fact can be mutually understood. In this way, the quality of each fact can be
In this way, the quality of each fact can be evaluated on the basis of the fact by being positioned in relation to each other.
The quality of each fact is evaluated on the basis of the fact itself. In this way, the quality of each fact can be evaluated on the basis of the fact itself.

In this paper, we will discuss how the facts are evaluated in the context of the evaluation research of music activities as “welfare culture.

Therefore, in this paper, we will discuss the process of how this fact was created.
Therefore, in order to clarify the process of how this fact was created, we will examine the factors that constitute the process.
This paper therefore analyzes the factors that make up the process in order to clarify the process of how this fact was created.
This paper therefore analyzes the factors that constitute the process in order to clarify the process of how this fact was generated. We will present a case study to evaluate the quality of each practice.
the quality of individual practices. Using these
Using these methods, we will analyze each case study one by one.
the factors that constitute the process of various practices can be clarified.
and the factors that make up the process of various practices. And by doing so, we will be able to
thus allowing them to be evaluated not just subjectively, but in relation to other practices.
but rather an objective evaluation of the practice, positioned in relation to other practices.
in relation to other practices, not just one subjective evaluation.
This paper will therefore
　In this paper, we will discuss the following as a framework and method for evaluation and analysis of practice reports that will make this possible.
This paper proposes the following framework and methods for evaluation and analysis of practice reports
The following are proposed as a framework and method for evaluating and analyzing reports of practice, and actual case analyses are attempted.
First, we propose the following as a framework and method for evaluation and analysis of reports of practice that can be used to evaluate these activities.
First, a unique framework that sees music as an action for human beings, as distinct from music activities in general (see below).
First, a unique framework that perceives music as a way of
(See 2-3. below). In this paper, we propose the following
This paper distinguishes musical activity as an action for human beings from musical activity in general, and
and distinguish what makes music possible as technical and human
and the human impetus that makes music possible, and
the integration of both opportunities as the establishment of musical beauty (this distinction and the integration of both
(This distinction and the integration of both opportunities are
(This distinction and the integration of both opportunities are discussed below in 2-3.
(This distinction and the integration of both opportunities are discussed below in 2-3.) In the evaluation analysis of this paper
In the evaluation analysis of this paper, the cases reported using this framework are analyzed in line with each opportunity.
What was recognized and practiced in the cases reported using this framework in line with each opportunity?
and how both opportunities are interrelated and integrated.
how the two opportunities interacted and integrated with each other, and how new musical beauty emerged.
and how both opportunities were interrelated and integrated to create a new musical beauty.
and how both opportunities were interrelated and integrated to create a new kind of musical beauty. Secondly, it aims to clarify how the various
Secondly, it aims to provide a method (analysis) for reading (analyzing) the various manifestations of practice and their reports in a consistent manner.
Second, the method for reading (analyzing) the various manifestations of practice and their reports in a coherent manner (see 2-4.
(see 2-4. below).
(see 2-4. below). Through these methods, it is possible to distinguish the musical activities from other musical activities in general.
What kind of unique issues, intentions, and
What kind of unique awareness of issues, intentions, efforts, and
and the results of these efforts, as distinguished from other musical activities in general.

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and the resulting outcomes. And it can also clarify how the
(commonalities and conflicts) with other practices that aim at the same kind of
and its relationship (commonalities and differences) with other practices that also aim to
and differences) with other practices that also aim at music activities as a way to work with people. And
This will lead to the further development of each practice.
This will lead to the rich development of each practice. In addition
In this way, the “Mere Old Man” will be able to work on music activities as a way to work on human beings.
The new efforts and results of musical activities as a way of working with people in this way
and obtained through musical activities as a way of working with people in this way, are not done in parallel and unrelated to musical activities in general, but rather are
and develop each other, and thus
music in general, but rather to develop each other and to open up a new phase of music in general.
The following are some of the issues that will be discussed in this paper.
　The issues discussed in this paper are as follows.
First, the conditions of the analysis (i.e., the conditions of the musician). First, the conditions of analysis (
First, the conditions of analysis (2.), and second, the results of analysis (2.).
Second, the results of the analysis (
3.), and third, a discussion of the results of the analysis (
discussion of the results of the analysis (
Fourth, as a conclusion, we discuss what has been clarified in this paper and the remaining issues (3.).
clarification and remaining issues ( 5.).
5.), and
The following is a brief summary of the analysis.

2. conditions for analysis

2-1. Subject of Analysis
　The subject of this analysis is Toru Matsubara’s “Actual case
The case of M-kun, who also has a disability (Matsubara 2010a).
The case of M-kun, who also has a disability, is the subject of this analysis ((Matsubara 2010a). See the reference material for the source). The case of M-kun, who also has a disability, is the subject of this analysis. This case study was chosen because of its specificity.
This case was chosen because it describes a specific performance activity.
The reason we chose this case is that it describes a specific performance activity.
The reason we chose this case is that it describes a specific performance activity. In other words, in musical activities in general, it is
In other words, in musical activities in general, the beauty of music is considered to be centered on the act of performance by making the act of
In other words, musical beauty is considered to be centered on the act of performance.
In contrast, the act of performing is considered to be the most important part of the musical activity. On the other hand, musical activities that
In contrast, in musical activities that are intended to work on human beings, not only the performance but also the subject of the performance is
In contrast, in musical activity as an action to human beings, attention is paid not only to the performance, but also to the subject of the performance.
However, as in the case of musical activities in general, musical activities as a
as well as musical activity in general, musical activity as an action for human beings is also a musical activity in its own right.
as well as musical activity in general, is also a musical activity

the act of performance is the direct starting point. Therefore, even if we were to assume that
Without a description of the exchange in the performance, it is impossible to
and the results produced as a result of such activities, without any description of the
If, therefore, only the intentions of the musical activity and the results produced as a result of the musical activity are described without describing the interaction in the performance, the
the nature of the musical activity as a human activity would not be sufficiently demonstrated.
The nature of the musical activity as an action to the human being would not be adequately demonstrated. In this case, the core of the musical activity and the performance will be described in the following way.
In this case, specific descriptions of the performance interactions that are at the core of musical activities would not be sufficient.
The specific description of the performance exchange, which is the core of the musical activity, is indispensable to grasp the nature of the musical activity.
The following is a brief description of the core of the musical activity. This is because
The formation of the subject in the various aspects that arise from the
The subject formation of the subject in various aspects that arise from the
the interaction in the act of performance as long as it is a musical activity.
The reason is that the subject formation of the subject in the various aspects that arise from the Therefore, in this analysis
Therefore, in this analysis, we will focus on cases in which the interaction of specific performance activities is described (4).
Therefore, this analysis will focus on cases in which the specific performance interaction is described4) .
　Next, we will discuss the reasons for this case study among the multiple cases
(Matsubara 2010a), the reason why this case is chosen is
This case is chosen because it describes in the most detail the interaction between the practitioner and the subject in the performance activities.
(Matsubara 2010a), because this case describes the interaction between the practitioner and the subject in the most detail.
The reason why this case is chosen is that it describes the interaction between the practitioner and the subject in the most detail. The reason why this case is selected is because it describes the most detailed exchange of performance activities between the practitioner and the subject.
Saeki’s case (Saeki 2010) is the most detailed description of the interaction between the practitioner and the subject.
Saeki’s case (Saeki 2010) describes a specific performance interaction (see Appendix 1 for source).

(See Appendix 1 for the source). For an analysis of this case, see (Hayashi
(Hayashi 2012) for an analysis of this case5).

2-2. Literature Extraction Conditions
　
The following conditions were used to select the subjects for analysis in Section 2-1.
The following conditions were used to extract the objects of analysis indicated in 2-1. (1) Literature on music activities published by the Japan Society for Welfare and Culture
(1) The literature must be on music activities published by the Japan Society for Welfare and Culture.
(2) The literature must be about music activities published by the Japanese Society for Welfare and Culture. Specifically, the literature should be the bulletin of the society or a series of publications published by the society.
The literature extracted under these conditions is as follows.
(For a list of literature extracted based on these criteria, please refer to the following reference materials).
(For a list of references extracted based on these criteria, please refer to the reference materials.
This is to get a full picture of what kind of musical activities have been reported by the society.
(See the reference material for a list of publications extracted under these conditions). The list of publications is available at the National Diet Library of Japan.
(2) These references are those registered in the National Diet Library of Japan (National Diet Library).

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-The number of documents is limited to those registered with the National Diet Library of Japan.

(2) These references are limited to those registered with the National Diet Library of Japan (those searchable from the National Diet Library).

(as of August 2012).
(as of August 2012). It is a way to share the discussion by being a publicly available document.

The reason for this is that publicly available references allow us to put the discussion on a common ground.

(2) The reason is that publicly available documents can be used to put discussions on the chopping block. (3) (iii)

(iii) For practitioners who meet the conditions of (1) to (2) above

(iii) Literature that is not published by an academic society, and that has been formatted as a report of practice.

(iii) If there are documents that are not published by academic societies and are better formatted as practice reports by practitioners
(iii) If there is a document that is more formatted as a practice report from a practitioner who meets the conditions of (1) to (2) above and is not published by an academic society, that document should be taken up.
(In this case, (Akahoshi 1999) is applicable.
This report is not directly related to Akahoshi’s own work. This report does not directly cite Akahoshi himself as the author.
Akahoshi himself is not mentioned as the author of this report, but it is the most
This report is not directly authored by Akahoshi himself, but it is the best-formatted report of the practices of the association of which he is president.
(Akahoshi 1999) is included here because it is the best-formatted report of the practices of the association
(4) In (1), the author is not listed directly as the author. (4) Excluding those in (1) that do not include descriptions of practical situations.
(4) Exclude those in (1) that do not include descriptions of practical situations.
(5) (i)
(v) Of (1) above, those that do not include descriptions of practical situations are excluded.
(5) In (1) above, literature in the form of practice manuals and literature that does not distinguish between practice reports and manuals.
(5) In (1), literature in the form of practice manuals and literature in which the distinction between practice reports and manuals is unclear
(5) In (1), literature in the form of practice manuals and literature that does not distinguish between practice reports and manuals are excluded. (6) Music activities that do not directly involve performance are excluded in this report.
(vi) Music activities that do not directly involve performance are excluded in this paper (e.g., songwriting activities in (Toru Matsubara
(2010b)). (vii) In addition, the case study of Koji Nagabuchi
(2002 “Fukushi de Musik no Machizukuri” Tsutsui Shobo and 2003 “Fukushi to Musik no Machizukuri” Tsutsui Shobo)
(2002, “Fukushi de Musik no Machizukuri” Tsutsui Shobo and 2003, “Fukushi Music Katsudo no Typification and Issues
The Typology and Challenges of Welfare Music Activities
-(2002) “The Construction of Welfare Music Theory.
(Hayashi 2008), and the case study of Koji Nagabuchi (2002, “Building a Community of Music in Welfare,” Tsutsui Shobo, and 2003, “Typology and Issues of Welfare Music Activities: Toward the Construction of a Theory of Welfare Music.
(Hayashi 2008), and therefore excluded here.

(Hayashi 2008), which has already been discussed in (Hayashi 2008).

2-3. framework of analysis – working with human beings
View of Music as

　In this paper, we will examine the role of music as a form of welfare culture.
This paper will distinguish music activities as a way of working with people
music activities as a way of reaching out to people, as represented by music activities as a welfare culture.
music activities as a way of working with people, as represented by music activities as welfare culture. In other words, we distinguish what makes music possible
What makes music possible is distinguished between technical and human
and musical beauty as a synthesis of these two.
The technical impetus of music is the The technical aspects of music are the technical and human aspects of music, and musical beauty is seen as the integration of these aspects.

The technical opportunity of music is the core of musical activities, which is directly constituted by performances.

The technical opportunity of music is an element that directly constitutes the performance, which is the core of musical activities.
The case study is about a voice trainer. In the case study, a voice trainer
The case study will focus on the “technical insights” and “technical
and “technical discernment” based on professional music skills as a voice trainer.
The case study includes the following For example, a typical example is (practitioner’s
Response
(5) “Thoroughly instruct the students to pronounce the N and M lines clearly.
(Practitioner’s Response 5) “Thoroughly instruct the students to pronounce the
On the other hand, the human impetus of music is the sound of the sound of music. On the other hand, the human aspect of music is the human element
On the other hand, the human impetus of music is the human element as the subject responsible for the above-mentioned musical skills.
The case study shows that the human element of music is the human element as the subject responsible for the musical skills described above. In the case study, (practitioner’s response
(Aim 5)

In the case study, the practitioner’s aim was to practice the “N” and “M” lines.
M-kun, who had been nearly expressionless, began to show a variety of facial expressions.
M-kun, who had been nearly expressionless, might start to have various facial expressions.
The lesson was based on the assumption that practicing the “N” and “M” lines
The most representative example of this is in the following passage. There, it is stated that
The influence of music technology on the subject’s daily life is taken into consideration.
the impact of music technology on the subject’s daily life. Music in the context of these two
music from the above two opportunities is a way of thinking about music as a
music activities that focus on the effects of music on the human being.
This new stage in music in general was created by musical activities that attempted to
music in general by musical activities that focus on music’s effect on human beings. I will discuss this below.
The following is a discussion of this.
　The musical activity that tries to see music as centered on its action on human beings
The musical activity that focuses on music’s effect on human beings is, from the viewpoint of the musical activity in general, a humanistic
the human impetus contained in the music in general.
The musical activities that focus on the human impetus can be seen The accumulation of musical activities that pay attention to the human opportunity can be considered as a (0) to (0) ratio of (0) and (0) to (0), and (0) to (0) as a (0) to (0) ratio of (0) and (0) to (0).
Music activities in general are not considered to be fully addressed by music activities in particular.
Musical activity in general is not considered to be fully addressed by musical activity in general, but by musical activity in particular.
the act of performance, i.e., the emphasis is placed on the technical impetus.
The music activity is considered to be something that cannot be fully addressed by music activity in general. In other words, music activities that focus on
In other words, in contrast to musical activities that focus on the action on the human being, musical activities in general focus on the technical impetus.
In other words, in contrast to musical activities that focus on working with people, musical activities in general focus on the technical
In other words, in contrast to musical activities that focus on working with people, musical activities in general focus on technical opportunities.
　As mentioned above, music in general has always had a strong emphasis on the technical aspects of music activities.

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However, the accumulation of musical activities that focus on human opportunities has resulted in a (0) to (0) ratio of (0) to (0), where (0) is the ratio of (0) to (0).
(0) and (0) in the ratio of (0) to (0). Human
The musical activities that focus on the human impetus can be seen as
music activities that focus on the human impetus are based on the assumption of the technical impetus of such music activities in general.
the technical opportunity of such music activities in general. Therefore, musical activities that focus on human
Therefore, musical activities that focus on the human impetus
Therefore, musical activities that focus on the human impetus can be viewed as a synthesis of the human and technical impetus in music in general.
Therefore, musical activities that focus on the human impetus create a new stage for rethinking
the integration of human and technical opportunities in music in general.
The method of analysis is as follows.

2-4. Method of Analysis

　In the analysis of this paper, we focus on the facts

The analysis in this paper will focus on what kind of facts are being produced. In other words, what do the performers and the audience get out of the performance?

What the performers and the audience gained through the performance act is the focus.

The focus is on what the performers and the audience gained from the performance. In this paper

This is called “subject formation” in this paper. Therefore, it is important to understand

What kind of process does the practice of the musical activity

The focus of the analysis will be on the process by which such a fact

The focus of the analysis will be on the process by which the The following is a brief description of the process of subject formation.

(1) to (4) below are the steps
(1) to (4) are the steps.

(1) First, separate the sentences written in the case study by scene.
1) First, the text written in the case study is divided into scenes. The case study is divided into the following four scenes
(1) First, the case study is divided into the following four scenes.
3-1. to 3-4.)
(3-1. to 3-4.) The case is divided into the following four scenes: (3-1. to 3-4.) In other words, the case is divided into the following four sections
3-1. is the stance taken in practice, 3-2. and 3-4.
3-2. and
3-3. Specific performance
3-3. and 3-4.
3-4. The practitioner’s reflections on the case as a whole.
3-4. Reflections on the case as a whole by the practitioners.
The text is divided into scenes in this way. By dividing the text into scenes and analyzing them in this way, it is possible to
By analyzing the text in this manner, we aim to read the case study in a way that better
The purpose of this analysis is to read the case study in a way that is more in line with the practitioner’s intentions.

(2) Descriptions of specific performance processes.

(2) Descriptions of specific performance processes

(1) The description of the specific performance process (see
3-2. and
(3-2. and 3-3.) and the practitioner’s reflections on the process.
(3-2. and 3-3.) and the description of the practitioner’s reflection on the process (3-4.)
(3-4.) are divided into the following elements.
In other words, “the situation of the subject,” “the practitioner’s
The practitioner’s interpretation of the situation, the practitioner’s response (including the aim, reason, and rationale for the response)
The practitioner’s response (including the aim, reason, and rationale for the response)
The following elements are classified into one of the following categories.
These elements are categorized as one of the following. These elements are common across the diversity of reports.
These elements are common elements that transcend the diversity of reports.
These elements are common across the diversity of reports. Texts that do not fall into any of these categories are classified as “other.

classified as “other. This
will be discussed after the analysis of the entire text for each element.
After analyzing the entire text for each element, its meaning will be discussed in section 4.
The meaning of these elements will be discussed in section 4.
　By classifying a series of sentences as described above
the matter that arose and was reported in the practice
the practitioner’s side or the subject’s side.
We, the readers, can clearly recognize again whether what is reported
the practitioner’s side or the subject’s side. Furthermore, it is also possible to distinguish between the two sides in the following
3)
3).

3)
The matters classified in (2) can be classified into which of the two
(3) Classify which of the two occasions of music that is the framework of this analysis
(3) Classify which of the two opportunities of music Technical aspects of music are singly underlined.
The sections related to the technical aspects of music are single underlined, while those related to the human aspects of music are double underlined.
the technical aspects of music are single underlined, the human aspects of music are double underlined, and the other aspects are
other descriptions are underlined with a wavy line.
4)
(1) and (2)
2) and
3), the following points
The following points are discussed in section 4.
The following points will be discussed in Section 4. In other words, (1)
In the case in question, music as an activity to work on humans
What is recognized and intended in both musical moments as musical activities to
What was recognized, intended, practiced, and responded to in each case?
(1) What was recognized, intended, practiced, and responded to in the two musical moments?
(This process is picked up as subject formation.
(2) The process of subject formation in one matter and the process of subject formation in the next matter, which were
(2) How the subject formation in one matter and the subject formation in the next matter, as read in (1), relate to each other.
(2) How does the subject formation in one matter relate to the subject formation in the next matter, as read in (1) above?
(2) How do the subject formation in one case and the subject formation in the next case relate to each other? The case in question is shown in (1) and (2).

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How do the subject formations in both cases relate to each other, are integrated, and are
how the subject formations in the two events relate to each other, how they are integrated, and what kind of unique musical beauty is created as a result
and what kind of unique musical beauty was produced as a result.
In this way, it is possible to clarify what kind of unique musical beauty was produced.
In this way, it is possible to see how musical activity as a human activity, distinct from musical activity in general, is
In this way, the character of the case in question as a musical activity that is distinct from musical activities in general
In this way, it is possible to grasp the character of the case in detail as a musical activity as a human activity
In this way, it is possible to grasp the character of the case in detail as a musical activity that is distinct from musical activities in general, as a way of working with people.

Analysis Result – “Example 2: The case of M-kun, who also has a disability.

3. Results of Analysis – “Example (2): The case of M-kun, who also has a disability

3-1. Description of music activity policy
Description of music activity policy

(Subject’s situation) 1) “The year before last (as of 2009)
(1) “Since the year before last (as of 2009)
Since the year before last (as of 2009), a male student named M-kun has been coming to the school to practice.
He is 25 years old this year. He is 25 years old this year.
He has been living in a wheelchair since then.
He has been in a wheelchair ever since. →Practice
(Practitioner’s response) 1) “I am not a welfare specialist.
1) “I am not a welfare specialist.
I am not a welfare specialist, so I don’t know how to respond to her.
I wondered how to respond to them and whether I would be able to offer a course that would be suitable for their monthly fees.
I was worried at first about how I could respond to the students and whether I would be able to give a course that would be suitable for monthly fees.
I was worried at first about how to handle it and whether I would be able to offer a course that would be appropriate for the monthly fee.
I was not thinking about “how to give a good music therapy” or “how to give counseling.
voice and singing, not as a person with a disability, but as a voice trainer and student.
M’s voice and singing, not as a person with a disability, but as a voice trainer versus a student.
I tried to teach M’s voice and singing as a voice trainer versus a student, not as a disabled person. See above (Matsubara 2010a: 127).

3-2. Lecture on the pronunciation of M and N sounds
3-2. Descriptions of lessons on the pronunciation of M and N sounds

(Practitioner’s response)
(2) “For the time being, when I said, ‘I want you to sing me something,’ they sang it.
(Practitioner’s response 2) “For the time being, I said, ‘I want you to sing me something.
(practitioner’s response)
(1) “I chose ‘The One and Only Flower in the World'” → (practitioner’s response)
(Practitioner’s response)
(2) “I listened to it.
I listened to it. →(Subject’s response)
2) “I have a speech impediment.

Evaluation study of music activities as “welfare culture

Because of the subject’s language disability, she could not understand the lyrics well, and the pitch of the music
and the pitch was only hovering between one or one and a half notes.
The lyrics were not well understood, and the pitch only hovered between one or one and a half notes.” ＜The above (Matsubara, 2010a: 127).
See above (Matsubara 2010a: 127).
→(2) (Practitioner’s response)
3)

I tried to start with the lyrics, and selected words that were difficult to hear.
I tried to pick out words that were difficult to hear.
→ (Subject’s response)
(3) “I tried to pick out words that were difficult to hear, starting with the lyrics.

“I noticed that ‘Naninuneno’ was missing.
I noticed that ‘Naninu-neno’ was missing.” ＜(Subject’s response 3) “I noticed that ‘Naninu-neno’ was missing.
See above (Matsubara 2010a: 127-128). → (Practitioner’s response)
(Reason for 4) “The consonant in the N line is N. This N
This consonant is called a nasal sound, and it is made by lifting the entire tongue upwards and sticking it closely to the upper jaw.
The consonant N is called a nasal sound, and it is produced by holding the entire tongue up so that it adheres closely to the upper jaw.
and the voice is passed through the nose to produce the consonant N. Then, by connecting each vowel
The consonant N is then connected to each vowel to form “Naninuneno.
The voice is then connected to each vowel sound to form “Naninu-neno. ＜”M., who has cerebral palsy, usually shows no facial expression.
M, who has cerebral palsy, is usually expressionless, so he hardly uses his upper facial muscles.
In order to pass the “N” through the nose, the “N” must be passed around the nose.
To pass N through the nose, it is essential to move the facial muscles from around the nose to the upper part of the face.
In order to pass N through the nose, it is essential to move the facial muscles from around the nose to the upper part of the face.
The “N” is not used in the nose. ＜The consonant M in “mami m-meme” is another example.
The consonant M in “mamemo” must also be nasalized.
In addition, the consonant M in “mamimemo” must be passed through the nose as well.
(Practitioner’s response) (4) “Sing the same song again.
(4) “I sang the same song again and confirmed it.
(Practitioner’s response 4) “I sang the same song again and confirmed it.
＞→(Subject’s response)
(4) “As I thought, the “ma” line was also difficult to understand, as was the “na” line.
(Subject’s response 4) “I noticed that it was still difficult to hear the “ma” line as well as the “na” line.”
<Practitioner’s response
　(Practitioner’s response)
(5) “‘Let’s start by making improvements here.
I asked him how many songs he liked and asked him to sing them.
I asked him to sing some of his favorite songs.
Consideration of human factors (1): The elephant’s preferences are taken into account in the selection of songs.
(1) Consideration of the human aspect: The preferences of the participants are taken into account in the selection of songs. ＞The following is an example of the use of the word “m” in a song.
“I instructed them to pronounce the “N” and “M” lines clearly.
“I made sure that the students pronounced the N and M lines clearly.” ＜(2) Technical Discernment

(Practitioner’s response)
(Aim 5) “We will teach the students to pronounce the N and Ma lines clearly.

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Practice leads to the movement of facial muscles.
M-kun, who used to have almost no facial expression, may develop a variety of facial expressions.
M, who had been nearly expressionless, would develop a variety of facial expressions.
I was taking the lesson with the assumption that the practice would lead to the movement of facial muscles, and that M-kun, who had been nearly expressionless, would develop various facial expressions. ＜Human
Judgment on the human aspect (2): The influence of the music technology on the subject’s daily life was taken into consideration.
The influence of music technology on the subject’s daily life is taken into consideration.
＞→(Subject’s reaction).
(5) “I heard that you also received training from a speech therapist.
I have heard that you also receive training from a speech pathologist, and it is true that you can speak clearly and articulate each letter.
(Subject’s response 5) “I heard that he has received training from a speech therapist, and it seems that he is indeed able to
However, the subject is not able to speak as clearly as N and M. However, when they continue to speak, as in the case of N and M, they cannot speak.
However, when a letter like N or M is interrupted by a letter that does not become
words are interrupted and phrases (clauses) are not formed.
It is not a conversation, nor a song, of course, because it is not
It is not a conversation, and certainly not a song. ＜Technical Discernment
＞→(6) “Always use the phrase ‘there, there, there, there, there, there, there, there, there.
(6) “Always pay attention to whether or not the phrases are
(Practitioner’s response 6) “So, I decided to guide them by paying attention to whether or not the phrases are
I decided to guide the students by paying attention to whether or not the phrases were established. First of all, I started with the lyrics of Yosui Inoue’s “Shonen Jidai
The lyrics of Yosui Inoue’s “Shonen-jidai” (“Boyhood”)
I put a diagonal line in each phrase, and then I put a line there.
I put a diagonal line in each phrase and
If there is a line that you don’t like, stop and catch your breath.
Even if there is a line that you don’t like, don’t hold your breath or swallow the words.
I started with the lesson of reading the lyrics, being careful not to hold my breath or swallow the words.
I started with a lesson on reading the lyrics.” ＜Technical evaluation
See Matsubara 2010a: 128). (Practitioner’s response)
Practitioner’s response
(Aim 6) “The lesson on phrasing words is not only about singing.
(Aim 6) “The lesson of phrasing words is useful not only for singing, but also for daily conversation.
(Aim 6) “Lessons in phrasing words are useful not only for singing, but also for everyday conversation. ＜(Aim 6) “The lesson on phrasing words is useful not only for singing but also for everyday conversation.
(3): The impact on the subject’s daily life, not just singing, is also taken into consideration.
(Matsubara 2010a: 6) “The lessons on phrasing words are not only useful for singing, but also for daily conversation.
＞See above (Matsubara 2010a: 128-129).
　(Practitioner’s response) (7) “Since then, on the day of the lesson
(7) “Since then, on the day of the lesson
Before starting the curriculum, I always have a chat with M-kun.
I always check his facial expression, language, etc. by having a chat with M-kun before he starts the curriculum.
I always have a chat with M-kun before starting the lesson to check his facial expression, language, etc.” <Technical Discernment
See above (Matsubara 2010a: 129).

3-3. about the lesson over pitch
Description of the subject’s reaction (situation)

　(Subject’s reaction (situation))
(6) “Next, the pitch.
As mentioned above, M-kun sings in a range of one or one and a half notes.
As mentioned above, M sings with a range of one note or one and a half notes.” ＜(Technical evaluation) “This one note or one and a half note is not a pitch.
＞”This one note or one and a half notes is the range that we Japanese use when we speak.
This is the width of a note or a note and a half that we Japanese use when we speak.
This is one of the narrowest intervals in the world.
That’s right. So, in order to be able to use a wider range of notes when singing, Japanese singers need to
Japanese singers need to work harder than foreigners to be able to use a wider range of tones.
Japanese singers need to work harder than foreigners to be able to use a wider range of notes when singing. ＜(Technical opinion)
→(Practitioner’s response) “M-kun’s place
(Aim of point 8) “In M-kun’s case, he is not singing, he is just speaking.
(Aim of practitioner’s response 8) “In M-kun’s case, if we interpret that he is not singing but just talking
If we interpret that M-kun is not singing, but merely conversing, it is possible to change his mind to sing and to use techniques to sing.
If we interpret that he is not singing but just having a conversation, he can change his mind to sing and
I hypothesize that by changing one’s mind about singing and understanding the techniques of singing, one can develop the ability to sing as well as other people.
The first step is to identify the technique.

＜First, I tried to understand the range of his voice.
“First, I tried to understand the range of his voice.
＞(Practitioner’s response)
(8) “I often sang ‘The Only Flower in the World,’ which he used to sing along to.
“I decided to explore with ‘The One and Only Flower in the World,’ which he often sang to himself.
“I decided to explore with ‘The Only Flower in the World,’ which he often sang to me,” (practitioner’s response 8).
In order to check the pitch, a song that M-kun is familiar with was chosen.
(Subject’s Correspondent 8) “I explored with ‘The Only Flower in the World,’ a song he used to hum. ＞→(The subject’s reaction)
Response
(7) “It was found to be almost in the female range.
(Subject’s Response 7) “It turned out to be almost in the female range.” → (practitioner’s response)
(Practitioner’s response)
(Rationale 9) “When a woman sings a male vocalist’s song at a karaoke
“When a woman sings a song sung by a male vocalist at a karaoke
the key control is set to minus 4 and the octave is set to one octave.
4 and raise the key control by one octave.
(Rationale for practitioner’s response 9)
(Practitioner’s response) (9) “With that setting
(9) “I asked M-kun to sing with that setting.
M-kun sang with that setting.
(Technical insight) → (practitioner’s response)
(8) “The pitch was
I got the pitch exactly right.” ＜(Subject’s response)
(Subject’s response)
(9) “And it feels comfortable.
(9) “And because it is comfortable, the range naturally widened and it became a song.

-76
76
-76

76-76 (Subject’s Response)
10) “And now ‘Boyhood’ has become M’s
18 – became.” ＜(4) Judgment that extends to the human occasion
(5) The subject’s singing has improved.
(v): Not only does it describe how the subject’s singing has improved, but it also describes it as “No. 18”.
M’s life of expression.
(6): The subject’s singing has improved. ＞→(Practitioner’s Response 10) “Then, in the lesson, I sang karaoke.
(Practitioner’s Response 10) “Then, in the lesson, I used karaoke
(Practitioner’s Response 10) “Then, in the lessons, we used karaoke to enjoy singing various songs
(Practitioner’s Response 10) “Then, in the lessons, we used karaoke to sing a variety of songs that were in M’s range and were fun. ＜(Practitioner’s Response 10)
(Rationale for practitioner’s response 10)

“Training can be seen as a solitary exercise with a furrowed brow, but karaoke is not.
“Training is often thought of as a solitary exercise with wrinkled brows.
However, by using karaoke, training can be done while having fun with the people around you.
“Training can be seen as a solitary exercise with furrowed brow. ＜Judgment, music, and training viewpoints that extend to human opportunities
View of music and training (6): The subject not only overcomes his/her singing problems, but also “enjoys training with people around him.
(6): The subject did not only overcome his singing problems, but also enjoyed training “while having fun with others.
enjoy training “while having fun with the people around them”.
The above (Matsubara 2010a: see also Matsubara 2010b). ＞See (Matsubara 2010a: 129).

3-4. Reflection on the Lesson as a Whole
3-4. Descriptions of the lesson as a whole

　(Interpretation by practitioners of the subject’s response 11)
(1) “And singing with correct pronunciation and correct pitch.

The effort to sing with the correct pronunciation and pitch is enriching to M’s life itself.
The effort to sing with correct pronunciation and pitch enriched M’s life itself and made him feel more positive about himself.
and his own feelings have become more positive.” ＜(Interpretation by Practitioner 11)
Observation 7): The lessons did not only improve the
the impact of the lessons on the subject’s daily life, not only on his musical skills.
The impact of the lessons on the subject’s daily life, not just on his musical skills, is discussed. ＞See above (Matsubara
(See above (Matsubara 2010a: 129). (Interpretation of subject’s response 11 by practitioner)
(Interpretation by practitioners of subject’s response 11)
(2) “And the desire to share with others
(Interpretation by practitioner 2) “And the desire to share with others what I found enjoyable
and that this may help them to deepen their compassion for others.
I thought it may have helped me to be more considerate of others.
I think it helped me to be more considerate of others.” ＜Judgment on the Human Opportunity (8): The subject of the lesson did not improve his/her musical skills.
Judgment 8: The lessons were not limited to the improvement of music skills, but also helped the target audience.

The impact of the lessons on the daily lives of the participants is discussed in the evaluation study of music activities as a “welfare culture.

The influence of the lessons on the daily lives of the participants is also discussed.

＞See (Matsubara 2010a: 129-130). (Subject’s reaction 11)
(Subject’s reaction 11) “Actually, sometimes when I visit the day service for the handicapped that he goes to, he says, ‘I am not a handicapped person.
(Subject’s reaction 11) “When I visit the day service for the handicapped that he sometimes goes to, everyone calls me ‘M teacher’.
(Subject’s reaction 11) “Sometimes when I visit the day service for the handicapped that he goes to, everyone calls him ‘M-teacher’ and he
He is doing voice training for the other users.
He is a voice trainer. ＜(Ranging from the human opportunity).
Observation 9: Observation of changes not only in the subject’s musical skills, but also in his daily life.
Observation 9: Not only changes in the subject’s musical skills, but also changes in his daily life were also observed.
Observation 9: The subject’s changes in daily life as well as in his musical skills were observed. ＞(Observation 10): “The subject’s reaction to the 12 practices. (Interpretation by the practitioner of the subject’s reaction 12)
(Interpretation by the practitioner of the subject’s response 12)
(3) “M-kun, while trying to learn the law of singing
M may have learned the law of living little by little while trying to learn the law of singing.
M-kun may have learned the laws of life little by little as he has been trying to learn the laws of singing.
M-kun may have learned the laws of life little by little as he was trying to learn the laws of singing. ＜Interpretation of the human impetus (10): The subject of the lesson is the person for whom the lesson
(10) Interpretation that extends to the human impetus
the meaning of the lessons in the subject’s daily life, not just the improvement in music technique.
(Other) “I have learned the law of the human occasion. ＞→(Others) “I have been
I think that through teaching M-kun, voice training is creating something new.
I believe that voice training is not to create something new, but to improve the parts that contradict the rules.
I reaffirmed that voice training is a kind of behavioral medicine that does not create something new, but improves the parts that are contrary to the law.
I reaffirmed that voice training is a kind of behavioral medicine that does not create something new, but improves what is against the law.” ＜The first time I saw a voice training session, I was impressed by the quality of the training.
The practitioner’s view of music looking back on the entire activity
（The above (Matsubara, 2010a: 130).

See above (Matsubara, 2010a: 130). 4.

4. Discussion (Discussion and evaluation of results)

4-1. description of music activity policy (
(31.) About
About

　
3-1. The practitioner’s stance on the case study practice as a whole
The practitioner’s stance on the case study as a whole (i.e., “I want to teach singing and speaking not as a
voice and singing, not as a person with a disability, but as a voice trainer versus a student.
This is the reason for the overall direction of the music activities described below.
This directs the entire musical activity described below.
This is the direction of the entire musical activity described below.

-John
77

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Welfare and Culture Research 2013 Vol. 22

4-2. description on the pronunciation of m and n sounds
The place (
3-2.)

　First, (Practitioner’s response
2) to (subject’s
Response of the subject
Through the exchange from (2) to (4), the subject’s current problems in singing (pronunciation) were
(Response 2) to (Response 4), the subject’s current singing problems (pronunciation) are meticulously understood.
(practitioner’s response 2) to (subject’s response 4). Next, from (practitioner’s response 5) to (practitioner’s response
(Practitioner’s Response 5) to (Aim of Practitioner’s Response
(Aim of Practitioner’s Response 6)
(Aim of Practitioner’s Response 6), concrete ways to overcome the subject’s current problems are identified.
(Practitioner’s Response 5) to (Aim of Practitioner’s Response 6).

(Practitioner’s Response
(Aim 7) is to continue the lesson
(Practitioner’s Response 7), the subject’s current problems are continuously being overcome in the subsequent lessons.
(Practitioner’s Response 7) indicates that the subject’s current problems can be overcome through the exchange of
(sound and facial expression) were continuously confirmed in subsequent lessons.
(practitioner’s response).
　Among these (practitioner’s response)
(5) and (Practitioner’s response)
(Aim of Practitioner’s Response 5), (Aim of Practitioner’s Response
(Aim of 5), (Practitioner’s response)
6.
Aim), judgments expanded to human opportunities
(Aim 5), (Aim 6), and (Aim 7), respectively).
Consideration extending to the human impetus (1), judgment extending to the human impetus (2), and judgment extending to the human impetus
(1), (2), (3), and (4), respectively).
＞(3)). In other words, (practitioner’s response
In (5)
When checking for pronunciation that is difficult to hear, a song that the subject likes is used.
the subject’s favorite song is used to confirm the pronunciation of the hard-to-hear parts. This
This makes the music more personal to the subject’s situation
the subject could be more relaxed and interested in the lesson.
more relaxed and interested in the lesson.
(Practitioner’s response). (Practitioner’s Response
In the “Aim 5,” the subject was able to improve his pronunciation by “practicing the Na and Ma lines.
and “ma” lines” not only improves pronunciation, but also creates facial expressions.
(Practitioner’s response): “Practicing the N and M lines” not only improves pronunciation, but also creates facial expressions on the subject.

(practitioner’s response).
(Aim 6) is that “phrasing words
phrasing” not only improves singing, but also “helps the subject’s daily conversation.
phraseology” not only improves singing, but is also “useful in everyday conversation.
phraseology” not only improves singing, but is also “useful in everyday conversation”. These are all in line with the technical opportunities of music.
These are all in line with the technical aspects of music, but they are not limited to the technical aspects of music.
and human aspects of music.
The music activities in these places are more in tune with the individuality of the
The music activity in the performance is more in tune with the individuality of the performers. And

This in turn will encourage further technical improvement.
This, in turn, will help the subject’s musical activities to become more personalized. This, in turn, leads to the subject’s unshakable
confidence of the subject, and would have encouraged the formation of
This, in turn, would have encouraged the subject’s unshakable self-confidence, and would have promoted subject formation in the human moment.

4-3. description of pitch (33.)
First, let’s look at the subject’s reaction to the situation.

　First, the subject’s reaction (situation
(6).

The current problems in singing (range of pitches) indicated in (6) are described in the following section (Response of the practitioner).

Then, from the following (Practitioner’s Response
(Aim of 8) to (Response of the subject)

Reaction of the subject
(8), the following dialogue was conducted.

(Aim of Practitioner’s Response 8) to (Respondent’s Response 8).

(Aim of Practitioner’s Response 8) to (Subject’s Response 8). Next, (subject’s reaction 9) and (subject’s

(subject’s response 9) and (subject’s response 10)

(Subject’s Response 9) and (Subject’s Response 10) show that the subject’s musical development

(Subject’s Response 9) and (Subject’s Response 10) indicate that the subject’s musical growth occurred

(practitioner’s response 10) and (practitioner’s response 11). Then, (practitioner’s response 10) and (rationale for

(Practitioner’s Response 10) and (Rationale for Practitioner’s Response 10) show how this exchange

(Practitioner’s Response 10) and (Rationale for Practitioner’s Response 10) show that this exchange

has grown into a type of lesson between the practitioner and the subject.

practitioner’s response 10) and (Rationale for Practitioner’s Response 10).

　In these (practitioner’s response
8), (subject’s

(the practitioner’s response 10), (the subject’s response 10), (the basis for the practitioner’s response 10)

(practitioner’s response 8), (subject’s response 10), and (rationale for practitioner’s response 10).

(see “Judgment on the human impulse (4)” and “Judgment on the human impulse (5),” respectively).

(Judgment 4), Judgment 5), Judgment 6), Judgment 7), Judgment 8), and Judgment 9).

(Judgment on the human impetus, view of music and training (6)).

＞(the practitioner’s response). In other words, (practitioner’s response
8), in order to understand the

In order to understand the subject’s range of sound, the subject’s
“often hummed” songs were used to understand the subject’s range.
This is to better understand the subject’s situation. This would have provided a more accurate understanding of the subject’s situation.
This would have allowed us to understand the subject’s situation more precisely. (Subject’s response 10).
(Subject’s response 10) shows not only that his range has expanded and his singing has “become like singing,” but also that he is “18th.
It is noted that the subject’s singing has not only “become more like singing,” but has also become “number 18.
(Subject’s response 10) indicates that not only did the range widen and the singing “became like singing,” but it also became “number 18. In other words, the
The subject’s singing technique has not only been improved, but also the subject’s singing has been improved.

-18
78
-The

In other words, the perspective of the evaluation is not limited to the improvement of the subject’s singing technique
The viewpoint of the evaluation is expanded to include the meaning for the expressive life of the target person. In this way
In this way, by expanding the perspective to the human occasion
the musical technique becomes more relevant to the subject, and its
and thus the musical technique becomes more suited to the subject, and
As a result, a unique musical beauty that could only be expressed by the subject is created.
The result is the creation of a new, unique musical beauty that could only be expressed by the subject.
This is the reason why the subject is so important to the project. This gave the subject an irreplaceable sense of confidence.
This gave the subject an irreplaceable sense of confidence, which in turn
3-4.
The subject’s independence in daily life, as shown in 3-4, seems to have been formed.
The subject’s independence in daily life, as shown in 3-4, is considered to have been formed.

4-4. Overall Lesson Reflection
(3-4.) The place to write the overall reflection of the lesson (see 3-4.)
(3-4.) The final impression shows the practitioner’s view of music.

　The final reflection shows the practitioner’s view of music.
The last impression shows the practitioner’s view of music. It is concluded as “behavioral medicine.
The last comment shows the practitioner’s view of music.
The last comment indicates the practitioner’s view of music.
It may be taken as a description of the practitioner’s view of music, since it assumes musical growth in singing.
The text is full of the following words: “creating something new”.
　In the text, “creating something new
The “creating something new” in the text means focusing on the level of singing that is generally considered good, and not on the level of singing that is “legal.
and “improving on the parts that are contrary to the law.
“Improving the parts that are contrary to the law” means to
to “create something new” means to focus on the level of singing that is generally considered to be good.
and “improving the parts that go against the law” means to work with the subject’s current situation
This is true for music activities in general. This is also suggestive of music activities in general.
This is also suggestive of music activities in general. In this case, in particular
This is especially true in the case of a subject with a (speech) disorder.
This is an example of how the nature of music is more clearly demonstrated by showing the case of a subject with a (speech) disability.
This is an example of how the nature of music can be more clearly demonstrated by showing the case of a subject with (speech) disabilities.

Conclusion – What this paper has revealed and
Remaining issues

　Pine trees described in the performance exchange

An Evaluation Study of Musical Activities as “Welfare Culture

The following points were clarified about the case of Hara, in line with the framework of this analysis.
The following points were clarified in the Hara case study, in line with the framework of this analysis. The following points were clarified in the case of Hara, in line with the framework of this analysis.
(1) In the case of Hara, the subject formation was certainly achieved in both occasions, and
(2) They are certainly related to each other, and
(3) This has certainly created a new musical beauty.
The remaining issues are as follows.
　The remaining issues are the cases analyzed in this paper and
The remaining issue is to clarify the relationship between the case analyzed in this paper and other cases in which performance exchanges are described

(Saeki 2010).
This will be discussed in a separate paper. This is a topic for another article.
This is a topic for another article. In addition, we will evaluate case reports other than those selected under the conditions of this paper.
This is an evaluation of case reports other than those extracted under the conditions of this paper. In such cases, the same analytical framework and methods used in this paper are also applied.
The same analytical framework and methods used in this paper are also applied in this case.
The same analytical framework and methods used in this paper are also applied in these cases. In this way, we will be able to understand how the “diversity” of each practice is defined.

diversity of each practice.
and to grasp the whole picture, and thereby to understand how
what musical activities as a culture of welfare as a whole uniquely aim at, have done, and
What is the unique aim of musical activities as a whole, what has been done, and what kind of
and what kind of unique musical beauty they have created.
and the relationship between the uniqueness of one practice and the uniqueness of other practices.
and the relationship between the uniqueness of one practice and the uniqueness of other practices.

Note

1) Takuya Hosoi 2008, “A New Town Begins
…The town planning by music “Koza Music Town” is being completed in the town A.
Completion of “Koza Music Town,” a Type 1 Urban Area Redevelopment Project in Nakamachi District A.
Redevelopment Coordinator, No. 131, Redevelopment Coordinator, No. 131, 2008, “A New Town Begins…
Redevelopment Coordinator, No. 131, 2008: pp. 11-14.
Eiko Kitayama, “Care Prevention and Health Welfare Book
3
　Let’s Sing! Popular Songs~.
Music Therapy Approaches Vol.
1~”, Hikari no Kuni Co.
Ltd., 2005 / “Nursing Care Prevention, Health and Welfare Book
Health and Welfare Book for Nursing Care Prevention
4 Music Therapy Music Activities for Nursing Care Prevention
Music Therapy Music Activities for Nursing Care Prevention and Health Welfare Book 4: Music Therapy Music Activities for Nursing Care Prevention Activities
Music Therapy Approach Vol. 2: Music Therapy Activities that Can Be Used for Activities for Preventing Long-Term Care.
2″, Hikarinokuni, Inc.
Hikari no Kuni, 2006 / Tadazhang Maruyama

-Tadazhang Maruyama

79

Welfare Culture Research 2013 Vol.22

Recommendation of Rehabilitation-oriented Music Activities: For Tomorrow’s Education
and Welfare, Shunju-sha, Inc.
2002, see.

(2) Musical activities treated by the Japanese Society for Welfare and Culture
(2) Music activities treated by the Japan Society for Welfare and Culture.
(see Ishiyama and Suzuki, 2005) and “welfare music” (see Nagabuchi, 2003).
music” (see Nagabuchi 2003), “care using music” (see Hori 2010a, 2002), and “music for
care using music” (see Hori 2010a).
(see Hori 2010a), and so on (see the data at the end of this paper for sources).
(See the data at the end of this report for the source).

(See Baba 2005: 55). Baba states that “at the present time,” “welfare is not in its original state.
Baba recognizes that “at the present time,” “the original state of welfare” is “far from the original state of welfare.
Baba’s view is that the “original state of welfare” should be changed from a state
Baba’s view is that the “current state” of welfare culture should be changed to “the original state of welfare” by adding the element of aiming for “the original state of welfare” from a state that is perceived as “far from the original state of welfare.
Baba is attempting to define welfare culture in a new way by adding an element of
The “original state of welfare” is perceived as “far removed from the original state of welfare” (see Baba 2005: 56).
(See Baba 2005: 56). (See (Baba 2005: 56)).
(See Baba 2005: 56.) It can be said that the “true nature” of culture (musical activities) for human beings is also aimed at.
(See (Baba 2005: 56)).
(See Baba 2005: 56). (See Baba Kiyoshi, “Reexamination of the ‘Welfare Culture Concept’ and Future Research Directions.
and the Direction of Future Research,” Journal of Welfare Culture Studies, Vol. 14, 2005; pp. 49-57.
Nagabuchi (2003).
Nagabuchi (2003): “Welfare Music” in the “Welfare Music” categorization by the attribute of the subject of the activity.
typification (“musician type,” “party type,” etc.) of “welfare music” based on the attributes of the entities involved in the activities.
The study of “welfare music” by Nagabuchi (2003) is an attempt to look at the various types of music activities in such diverse situations.
(See the data in the following table for the source).
(See the data in the following reference).

(4) In (Matsubara 2010b), lyric writing activities are discussed.
(Matsubara 2010b) takes up lyric writing activities. Lyric writing is of course one of the musical activities.
lyric writing is of course one of the musical activities, but in this analysis, we will focus on the elements that directly
This analysis focuses on the performance activity as an element that directly contributes to the music.
This analysis focuses on performance activities as an element that directly contributes to music. For the source, see the data.
Source: Source

5) Kari Hayashi, “An attempt to create a foundation for research on evaluation of music activities as an approach to human
An attempt to create a foundation for evaluation research of music activities as a way of working with humans.
-through the analysis of case reports recorded in music activities.

Through the Analysis of Case Reports by Recording the Interaction in Music Activities,” Social Welfare
Department of Social Welfare, Japan Women’s University, No. 52, 2012; pp. 47-59.
2012; pp. 47-59.

6) Kari Hayashi, “The Significance of Koji Nagabuchi’s Social Welfare Music Activities: A Case Study of
6) Hayashi, Kari, “The Significance of Koji Nagabuchi’s Social Welfare-oriented Music Activities
6) Kari Hayashi, “The Significance of Koji Nagabuchi’s Social Welfare-oriented Musical Activities: Clarifying Nagabuchi’s Typology.
Bulletin, No. 14, 2008; pp. 13-26.

Materials

　The following is a list of literature on musical activities published by the Japan Society for the Study of Welfare and Culture (all 10 titles).

The following is a list of literature on music activities (reports by a total of 10 practitioners) published by the Japan Society for Welfare and Culture.

The following is a list of literature on music activities (reports by all 10 practitioners) published by the Japan Society for the Study of Welfare Culture.

As of August 2012.
As of August 2012. Alphabetical order.

(1) Tagako Akahoshi
(1) Tagako Akahoshi

Tagako Akahoshi, “The Role of Music in Welfare,” Welfare Culture, Vol. 1, 1989; pp. 14-16.
Welfare Culture, Vol. 1, 1989; pp. 14-16.

　（Tokyo Music Volunteer Association, Tatehiko Akahoshi and
Tatehiko Akahoshi, Miyuki Kato, Toshie Kobayashi, Etsuko Baba, and Etsuko Saka.
Tatehiko Akahoshi, Miyuki Kato, Etsuko Baba, Naomi Sakamoto, et al.
2 “Treatment of Demented Elderly People in Saitama Prefecture
2 “Saitama Prefecture Model Project for Improvement of Treatment of Demented Elderly People: A Report.
From the report” Tagako Akahoshi, Takehiko Akahoshi, Miyuki Kato
“Therapy and Music Therapy Program for the Elderly and Demented Elderly,” Ongaku no Kano
Education and Music Therapy Program for the Elderly and Demented Elderly, Ongaku no Tomo Sha, 1999.
1999; pp. 134-147.

Ibid.
1 Music is synonymous with spiritual richness” and “Chapter 3.
Chapter 3: Enriching Art and Culture for Everyone,” Japan Welfare Culture Association, ed.
The Japanese Society for Welfare Culture, eds.
Practical Welfare Culture Series, Vol. 3.
Volume 3: Welfare Culture for the Disabled, edited by Yasuko Ichibangase and
The Welfare Culture for the Disabled, Vol. 3, Akashi Shoten, 2001; pp. 145-160.
Akashi Shoten, 2001; pp. 145-160.

(2) Kazuo Chiba
(2) Kazuo Chiba

Kazuo Chiba, “AM Active (Song Club),” “Tea Talk Club (Sunday PM Active),” Welfare Culture
(Sunday PM Active),” Fukushi Bunka (Welfare Culture)
Library, Recreation for the Elderly, Chuo Hoki Shuppansha, 1993.
(2) Chiba, Kazuo, “AM Active (Song Club)” and “Chasenkai (Sunday PM Active),” Welfare Culture Library: Recreation for the Elderly, Chuohoki Publishing Co.
1993; pp. 189-198.

189-198.
80

(
(3) Kiyokazu Hori

Kiyokazu Hori, “Care of the Elderly with Music in Institutions: My Music, Your Melody
Care with Music for the Elderly in Institutions – My Music, Your Melody
Section 2.
Section 2: Respecting the Individual,” “Chapter 2.
Chapter 2　
Practical Examples of Activities to Enhance Quality of Life” (in Japanese)
New Welfare Culture Series,” edited by the Editorial Board of the Japan Welfare Culture Association.
New Welfare Culture Series
2 Activity Practice
and QOL Improvement, Akashi Shoten, 2010a; pp. 77-86.
77-86.

The same as above, “The Concept of Care and its Issues in Music Therapy,” Journal of Social Welfare Culture Studies, Vol.
The same,” Journal of Welfare Culture, Vol. 19, 2010b; pp. 42-51.
Vol. 19, 2010b; pp. 42-51.

(4) Yuka Ishiyama and Suzuki
(4) Yuka Ishiyama and Yoshiko Suzuki

(4) Yuka Ishiyama and Yoshiko Suzuki, “Music Expression Recreation,” in “Music Expression Recreation,” Journal of the Japan Society for the Study of Human Welfare, Vol. 19, 2010b, pp. 42-51.
Recreation” and “Recreation in the New Age
2 New Age Recreation
Recreation for each life scene – Application,” in “II: Recreation for each life scene – Application,” edited by
Noriko Takahashi (ed.), Apty, edited and supervised by Art Education Institute.
Apty Care Welfare Culture Series, edited by Noriko Takahashi, supervised by the Art Education Institute of Japan.
Care Welfare Culture Series
Recreation for the Elderly in Each Situation of Daily Life: Application Edition, edited by
Reimei Shobo, 2005.
Reimei Shobo, 2005. pp. 56-63.

(5) Toru Matsubara
5) Toru Matsubara

Toru Matsubara, “Through Voice Trainer Activities
Section 2.
Section 2: Enjoyment of Welfare and Cultural Activities
Chapter 2.
Chapter 2: Attractiveness of Welfare Culture Activities,” in The Japan Welfare Culture Association, editorial committee, ed.
New Welfare Culture Series, edited by the Editorial Board of the Japan Welfare Culture Association.
New Welfare Culture Series
1 “What is Welfare Culture?
Akashi Shoten, 2010a; pp. 122-132.

Ibid. “Lyric Therapy for Withdrawn Children: Responding to Reliance.
The same as above, “Lyric Therapy for Withdrawn Children: Responding to Reliance,” Section 1.
Section 1.
Giving form to thoughts and ideals,” and “Chapter 2.
Chapter 2: Practical Case Studies of Activities to Enhance QOL.
The same as above, “Composition Therapy for Withdrawn Children: Responding to Trust.
New Welfare Culture Series, edited by the Editorial Board of the Japan Welfare Culture Association.
New Welfare Culture Series, edited by the Editorial Board of the Japan Welfare Culture Society.
2 Activity Practice and Improvement of QOL, Akashi Shoten, 2010b; pp. 53-53.
Improvement of Quality of Life, Akashi Shoten, 2010b; pp. 53-64.

(6) Koji Nagabuchi
(6) Nagabuchi, Koji

Evaluation Study of Music Activities as “Welfare Culture.

Koji Nagabuchi, Ongaku de Fukushi no Machizukuri (Community Planning for Welfare through Music), Tsutsui Shobo, 2002.
Tsutsui Shobo, 2002

The same as above, “Categorization of Welfare Music Activities and Challenges: Toward the Construction of a Theory of Welfare Music
The same “Typification and Issues of Welfare Music Activities: Toward the Construction of a Welfare Music Theory,” Journal of Welfare Culture Studies
Vol. 12, 2003; pp. 83-89.

Ibid. “Creating a Welfare Community through Music,” “Section 2.
Section 2: Enjoyment of Welfare Cultural Activities,” “Section 2.
Chapter 2.　
Attractiveness of Welfare Culture Activities,” Japan Society for Welfare Culture Studies
New Welfare Culture Series, edited by Editorial Board
1
What is Welfare Culture?
Akashi Shoten, 2010. pp. 114-121.

(7) Megumi Nomizu
(7) Megumi Nomizu

Megumi Nomizu, “Music Care (Kagatani-style
Music Care (Kagatani-style Music Therapy) Program
Regardless of the symptoms of dementia
and sharing enjoyment with others in a group regardless of dementia symptoms.
The music program – Simultaneous program

　”Music Program: Simultaneous Program
Kanji characters of the seasons and enjoy the relationship with the people around you
Enjoy the relationship with the people around you” pp.36-37.
Chapter 2　
Chapter 2: Introduction of Activity Programs” pp. 36-37.
（Written by Kawase Neurology Clinic, supervised by the Activity Development Center for the Elderly, pp. 36-37.
Kawase Neurology Clinic, supervised by the Activity Development Center for the Elderly, pp. 36-37.
Apty Care Fukushi Bunka Series (3): Recall dementia activities for brain activation, pp. 36-37.
Activity Program for Recall Dementia to Activate the Brain,” Reimei Shobo, Inc.
Apty Care Fukushi Bunka Series 3: Brain Activating Recall Dementia Activity Program, Reimei Shobo, 2007.

(8) Onoda, Marigo (2007)
(8) Marigo Onoda (practitioner), (Shinsaku Tada)
(8) Marigo Onoda (practitioner), (Shinsaku Tada, author)

Marigo Onoda (narrator), (interviewed and written by Sinsaku Tada)
Onoda Marigo (narrator), (interviewed and written by Shinsaku Tada), “Handmade Music Presentation
Chapter 4: From the Standpoint of Art Education
From the Standpoint of Art Education,” by Nobusaku Tada, “Welfare Culture Library: My Work is Number 1.
My Work is Number One – Community-Based Welfare Culture
My Work is Number One: Creators of Welfare Culture Rooted in the Community, Chuohoki Publishing Co.
(From the standpoint of art education),” by Shinsaku Tada, Welfare Culture Library: My Work is Number One: Creators of Community-Based Welfare Culture, Chuohoki Publisher, 1992; pp. 156162.

(9) Norihiko Saeki
(9) Norihiko Saeki

-(9) Norihiko Saeki
81

• (9) Norihiko Saeki

Welfare Culture Research 2013 Vol.22

Norihiko Saeki, “(Theory of Field Practice) Supporting the Visually Impaired with Music Using the Guitar
Support for the visually impaired with music using a guitar: Support from the individual to multiple users to all facility users and each other.
to support for multiple, whole facility users and each other,” Journal of Social Welfare and Culture, Vol. 19, 2010; and
Norihiko Saeki, “(On-site Practice) Support for Visually Impaired People with Guitar: From Individuals to Multiple, Facility Users as a Whole and Mutual Support,” Journal of Welfare Culture, Vol. 19, 2010.
(10) Hiroyo Ubayama

(10) Hiroyo Ubayama

(10) Hiroyo Ubayama, “Hibike Kyojino no Uta” (Song of Joy), Minerva Shobo, 1990.

Minerva Shobo, 1990.

Hiroyo Ubayama, “[On-site Report] Art Activities for the Disabled in Yukiwari Sou
Art Activities for the Disabled in Yukiwarisou,” Journal of Social Welfare and Culture, Vol. 2, 1993; pp. 64-71.
1993; pp. 64-71.

(Kaori Hayashi, Musashino Academia Musicae, Department of Instrumental Music, Piano Major, 1990).
Piano major, Department of Instrumental Music, Musashino Academia Musicae)

• 82
  82
  -Other

Other

As a minority
The Significance of “Research on Persons Who Stutter

-Living as a Stuttering Minority
Kenichi Suda

1 Introduction

　After graduating from university, I worked for a total of 20 years in a general company.
I worked for a total of 20 years at a general company. Currently, I am active in a welfare-related NPO.
I am currently active in a welfare-related NPO, and also work as a lecturer at a qualification school and a vocational school.
I am currently active in a welfare-related NPO and also work as a lecturer at a qualification school and a vocational school. When I was working for a general company, I had to hide the fact that I was working for a general company.
I hid something when I was working for a general company.
I am a person who stutters. I am a person who stutters

（I am a person who stutters (a minority).
　As the phrase “I have hidden my stuttering” suggests, my stuttering is
I have hidden my stuttering from people around me unless I
people around me do not know about my stuttering unless I come out. For example, as an instructor
I read aloud during lectures and communicate with students

I can read aloud during lectures and communicate with students
I am also able to speak “normally” in daily conversation. In fact, students and colleagues
In fact, I have never had a student or colleague point out that I stutter.
I have never had a student or colleague point out my stuttering. My stuttering may be mild in that it “doesn’t show on the surface”.
I might say that my stuttering is mild in that it does not “surface.
I would like to start with the first part of my stuttering story. I would like to begin with a retrospective
I would like to recount my history with my stuttering.

　A memory that I cannot shake off. It goes back
It dates back to 40 years ago.
　It came upon me suddenly one day in a Japanese class.

　It was in a Japanese class.
　When I was assigned to read “Non-chan Kumo ni Noru” (Non-chan Rides on Clouds)
When I was asked to read “Non-chan Kumo ni Noru” (Non-chan Rides on Clouds)
When the teacher was assigned to read “Non-chan Kumo ni Noru” (Non-chan Rides on Clouds)
The first letter of the word “Non-chan” (Non-chan) was not pronounced. The silence for a while must have seemed strange to those around him.
The people around him must have found this strange. The people around me
Non-chan, Non-chan, Non-chan,” were heard from the people around her.
Non-chan, Non-chan. The girl sitting next to me
pointed to her textbook and said, “Here, here
She tells me “Here, here. Of course, I knew the number of pages
and I knew where to read it. In my mind
I could read the text smoothly in my mind.
But, as if my throat was in knots, I tried to speak out, but I couldn’t. I couldn’t.
I tried to speak, but no matter how hard I tried, I could not make out the first sound.
I could not make the first sound, no matter how hard I tried to speak.
I was in a state of paralysis. The teacher must have become numb to the situation.
I guess the teacher must have been numb to the situation. Another student was appointed to take my place.
I sat down in my seat, stunned.
I was stunned and sat down. I still have vivid memories of the indescribable “uneasiness” I felt at that moment.
I still vividly recall the indescribable “uneasiness” I felt.
I can still vividly recall the indescribable feeling of anxiety I felt. That was 40 years ago, when I was in the third grade of elementary school.

I was in the third grade of elementary school.
　Since then, whenever it was time for me to read aloud
I would always stumble over my words when it was time to recite.
Then, when it was time to read, she would stumble over her words. Then, when I tried to force myself to speak, I would get stuck.

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and he became “nononononon-chan” and stammered beautifully.
And the reaction of the people around me at that time was “no, no, no, no, no, no! And the reaction of the people around me at that time was always “laughter.
The response was always “laughter. Was it a sense of superiority
Was it a sense of superiority, a sneer, or just a curiosity without malice?
or the reason for the laughter, I was left with nothing but humiliation.
humiliation was all that remained for me.
　In Japanese and social studies classes where we had to read from textbooks, I was always
I was always exposed to the fear and anxiety of being
I was always subjected to the fear and anxiety of being The teacher’s talk
I was always worried about the time when the class would end.
I think I was only concerned about the time when the class would end. Furthermore, the anxiety
the day before. I was worried about what I would do if he guessed my name.
I was worried that I would stammer and be laughed at again.
I would stammer and laugh again.
I was plagued by the mental conflict of “What if I am guessed?
　This is how my relationship with stuttering began.
I was fortunate that my stuttering was not a problem for my junior high school students. Fortunately, my stuttering became mild after junior high school.
However, this did not mean that I was free from the pain.
However, this did not mean that I was free from suffering.
　From the outside, I looked like a non-stutterer in the way I normally spoke.
I would not have thought that I was struggling with a stutter.
They would not think that I was struggling because of my stuttering. However, during the trauma of that reading time
However, perhaps because of the trauma of that reading time
I still have a hard time with public speaking, perhaps because of the trauma of that reading time.
I still have a complex about public speaking, perhaps because of the trauma of that reading time, even now as a teacher.
I still have a complex about public speaking, perhaps because of the trauma of that reading time.
　As a person who stutters, I will have to continue
But first, I have to face my stuttering.
But first, do you know what stuttering is?
But first, do you know what stuttering is?

2 What is stuttering?

　When I was still a graduate student, there were people who did not understand the word “stuttering.
I was still a graduate student, there was a person who did not understand the word “stuttering,” but when I said “stammering
When I said “stammering,” he understood. Stuttering is “stammering” 1).

1).
　When I looked up “stuttering” in a Japanese dictionary, I found “stutter: to stammer or stutter without saying something smoothly or in the same tone.
Stammering is a stuttering sound.
Stammering is a stuttering. When nervous, it is called -stuttering‖ (Gakkenken).
(Gakken Modern New Japanese Dictionary, Revised Edition)
(Gakken Modern New Japanese Dictionary, 4th ed.
(Gakken Modern New Japanese Dictionary, Revised 4th Edition).
　According to the World Health Organization (WHO)
Stuttering is “a voluntary return of speech that occurs when the speaker knows what he or she wants to say, but does not
but it is an involuntary repetition, stuttering
speech that the speaker knows what he or she wants to say, but is unable to say it because of involuntary repetition, stiltedness, or
rhythm of speech such that the speaker knows what he or she wants to say but is unable to say it
2) (underlined by the author).
2) (underlined by the author).
　According to the WHO definition, stuttering is
three meanings.
The first is “repetition.
　
The first is “repetition. This is
as the Japanese dictionary says, means “the repetition of the same sound.
For example, if you want to say “Thank you
For example, if you want to say “thanks,” you may end up saying “ah ah ah ah ah ah
For example, when you want to say “thanks,” it becomes “ah ah ah ah ah arigato.
　
The second “stretching” is a way of saying “aaarigatou
The second one is “stretching”, which is a way of stretching the sound
The second is “stretching”, which is a way of stretching a sound. And the third one is “stop of articulation”.
The third, “vocalic cessation
is the way to say “Thank you.
……… Thank you”. “, which is the same as the first one in
……
…” is a silent “Thank you.
The “…” part shows the state of being stuck in silence when trying to say “thank you”.
The “…” part shows the state of being stuck in silence when trying to say “thank you”. Then, when he tries to force his voice to come out, he says, “I’m sorry.
When he tries to say “thank you” forcibly, he says, “……… ah ah ah thank you.
Thank you,” and the words shift from “cessation of speech” to “repetition” or “repetition.

When the stutterer tries to force his or her voice, he or she may shift from “cessation of speech” to “repetition.
　Generally, in adults who stutter, the “cessation of speech”
is generally said to be the most common form of stuttering in adults, whereas “repetition” is more common in children.
repetition” in children. The “repetitive” stuttering is
The “repetitive” stuttering is brought to the surface by speaking, but the “cessation of speech” is
difficult words can be replaced with words that are easier to say.
The “repetitive” stuttering surfaces when the stutterer speaks, but the “cessation of speech” can be visualized

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84 – 84 – Stuttering is not visualized. Therefore, it is difficult to tell if a person stutters or not.
It is difficult to tell whether a person stutters or not. In other words, there are a few stutterers who are able to hide their stuttering.
Many people who stutter are able to hide their stuttering (or hide it).
(symptoms3) and degree of stuttering vary. (Symptom 3) and the degree of stuttering vary widely from person to person.
and individual differences are great, so the degree of distress about stuttering is also different for each person.
and the degree of distress about stuttering also differs from person to person. Moreover, the degree of
Moreover, mild symptoms do not necessarily mean less distress.
symptoms3) and degrees of stuttering vary widely from person to person. Shinji Ito
Shinji Ito explains this as follows.

　　The problem of stuttering is not based on whether the symptoms of stuttering are severe or mild.
The problem of stuttering is not based on the severity of the symptoms of stuttering. People who stutter severely often struggle in their daily lives.
have many difficulties in their daily lives.
difficulties in their daily lives. On the other hand, people who stutter lightly try to hide their stuttering as much as possible because they can.
try to hide it as much as possible because they can.
The key words in the stuttering problem are “hide and escape.
The key words in the problem of stuttering are “hiding and escaping,” but it can be said that because the stuttering is light, the problems
However, the lighter the stuttering is, the deeper the problems are. The key word in the problem of stuttering is “hide, escape.
“How can a person who doesn’t stutter understand the feelings of a person who stutters?
People who stutter sometimes say to their parents and others
However, people who stutter are not However, those who stutter
who stutter, “It’s enough if you can talk that much.
It is difficult for those who stutter to understand the suffering of those who stutter less.
light people are light people, and heavy people are light people.
light people have a hard time understanding how hard it is for the heavy people
It is hard for the lighter people to understand how hard it is for the heavier people
It is hard to understand the pain of those who stutter badly on a daily basis.

　　Even among people who stutter, each person’s situation is different, and the true
stuttering, and the true situation of each person is different.
4) However, stuttering is not only a speech problem.

　However, stuttering is not only a problem of speech.
It is not only a matter of speaking. It is a process that occurs in the process of stuttering.
Anticipatory anxiety about stuttering, fear of the
This is the essence of the problem.
　Based on my own experience, when I was in elementary school

The Significance of “Research on Persons Involved” as a Minority

“Fear of the scene” was a place (time) for reading.
I was able to speak fluently in everyday conversations with teachers and friends, but when it came to reading, I wondered why.
However, when it came to reading out loud, for some reason, the words
I also had a fear of reading out loud in Japanese class. The day before the Japanese class, he asked himself, “What if I am guessed?
The day before Japanese class, she was anxious about what would happen if she
I couldn’t sleep well the day before Japanese class because I was worried that I would be
I couldn’t sleep well. During class, I always worried about the order in which I was going to read.
I always worried about the order in which I would read. I always worried about the order in which I would read in class.
When I was assigned to the back of the class in order from the very front to the very back of the class, the waiting time was filled with
I was full of nervousness and anxiety. I was so nervous and anxious, thinking, “What if it comes to me?
I would be so nervous and anxious that I would stammer.
I might stammer. This is “anticipatory anxiety.
This is “anticipatory anxiety.
　The last one, “fear of stuttering,” is the fear of
The last one, “fear of stuttering,” is a fear of words
The actress Nana Kinomi-nana is a self-proclaimed “stutterer”. Actress Nana Kinomi confessed to stuttering in her book.
In her book, Nana Kinomi confesses to stuttering. In her book, she confesses that she stuttered because she could not say the “A” line well.
line, she suffered from difficulty in saying her real name, Ikeda.

She recalls in her book the pain of having difficulty saying her real name, “Ikeda,” because she could not say the “A” line
5).
　5) Many stutterers have difficulty saying their own name like a fruit from a tree.
I myself am the same. I myself am one of them.
I myself am the same way. For example, when I meet a student for the first time, the most nervous moment is when he or she tells me his or her name.
The most nerve-wracking part of a first meeting with a student
name. When I read the newsletters of self-help groups
I read in the newsletter of a self-help group that not a few of the teachers
One of the problems of these teachers is One of their biggest worries is the graduation ceremony.
graduation ceremony. graduation ceremony, because they have to say the names of the students
graduation ceremony, they have to say the names of their students. Some of the names may be difficult to say.
some of the names may be difficult to say. For those who stutter
For stutterers, the fear of stuttering increases when they have to say proper names that cannot be
names and other proper nouns that cannot be paraphrased increase the fear of stuttering6).
　The cause of stuttering is still unknown.
The cause of stuttering is still unknown. In the past, it was believed that the problem lay in the way parents raised their children.
It used to be said that it was a problem with the way the parents raised the child. It has also been attributed to the child’s personality, environmental changes such as changing schools, left-handedness, etc.
environmental changes, such as a change in school, or the correction of a left-handed person to a right-handed person.

-Thank you.
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Welfare Culture Research 2013 Vol.22

However, these are now denied7) .
However, both of these have now been ruled out7).
　Since the cause is not known, no treatment method has been established.
However, the cause is not known, and therefore, no treatment method has yet been established.
　This may be the reason. In the hearts of people who stutter
desire to cure their stuttering, and there is no treatment or training.
There is no treatment or training for stuttering, so the focus is on “how to accept and live with stuttering.
There is no treatment or training for stuttering, so the focus should be on “how to accept and live with
There is no treatment or training available, so the focus should be on
There is no treatment or training for stuttering. Some stuttering clinicians and researchers
and others advocate that “stuttering should be cured,” while others, such as the above-mentioned Ito
while others, such as Ito above, say that “stuttering cannot be cured”.
8). What about me?
I am not sure if it can be cured or not.
I am not sure if it can be cured or not, but I think it can be alleviated by the “environment.
I do not know if it can be cured or not.

3 Research on the parties concerned

3-1 My simple question
　First of all, the reason why I sought a way of life in the “research on the parties concerned” is due to the following reasons.
The reason why I sought “party research” is as follows.
　When I was a graduate student, I took up people who stutter as my research subject.
I collected and presented my own experiences and
I collected and presented my own experiences and the voices of people who stutter on the Internet.
I was questioned by a fellow seminar member about the objectivity of my research.
I was questioned by my seminar mates about my objectivity. In other words, I was asked by my seminar mates if I believed the voices on the Internet
In other words, my colleagues pointed out that we should not take the voices on the Internet for granted.
The research also says, “The research is not a It goes without saying that research must be objective.
objectivity, and that we should not talk about our personal experiences.
should not talk about their personal experiences.
However, I was told that the research should be objective and that I should not talk about my personal experiences. However, when I read books written by researchers
However, when I read books written by people who are said to be researchers
However, when I read books written by people who are said to be researchers, I find that they are written directly from what they have heard from
The literature that is written by researchers is also found to
There are also references to the voices of the subjects of the research that have been picked up from the Internet.

Then, why is it permissible for the people concerned to do the research? Then, why is it not allowed for the parties concerned to do it, but it is allowed for non-participants?

Why is it not allowed when it is done by the parties concerned, but it is allowed when it is done by non-parties?

　The question is addressed by Takao Suzuki, a researcher and a patient with a neurological incurable disease.

and researcher Takao Suzuki, who is a person with neurological incurable disease, commented on the position of the researcher in qualitative research.
researcher in qualitative research, “Majority = researcher and investigator,” and “minority = minority researcher and investigator.
Majority=researcher/surveyor” and “Minority=researcher/surveyed
Majority = researcher/researcher and minority = subject of the research/research.
He pointed out that “there may be an implicit assumption that the majority is the researcher and the researched and the minority is the subject of the research.
He also pointed out that “research subjects may be marginalized by others or viewed as heretics.
“The research subject is a person or minority of a culture or community that is marginalized or viewed as heretical by others,” he pointed out.
The research subject is a person of a certain culture, community, or minority group that is marginalized or considered heretical by others.
The researcher or investigator becomes a researcher or investigator of his or her own” (9).
of the groups and cultures to which they belong.
of the group or culture to which they belong.

10).

　10) Psychiatric social worker Seira Mukaiji
(10) Also, psychiatric social worker Shigeyoshi Mukaiyaji states, “Traditionally, ‘research’ has been conducted by doctors and researchers, but
and there is no room for the patient to participate in the research.
There is no room for the parties concerned to take the initiative. However, the field of
should be the field of research,” he points out (11).
research is the field in which the parties concerned should be involved.) Mukaiyaji’s
Mukoyaji belongs to a social welfare corporation, Urakawa Beteru no Ie (hereafter, Beteru House), where people with mental disabilities gather.
Urakawa Beberu no Ie (hereafter, Beberu no Ie), a social welfare corporation
is known for its pioneering “research on people with mental disorders,” which has been widely publicized.
The “research on people with mental disabilities” conducted by Beteru no Ie is well known for spreading the concept.
　The “research on the people concerned” conducted by Beppelu no Ie has led to a flourishing of party-driven research.
The “research on the parties involved” at Beteru no Ie has led to a flourishing of party-oriented research.
The term “party sovereignty” was also coined.
The term “party sovereignty” was also coined. The term “party sovereignty” was also coined.
As described in “Party Sovereignty,” written by Chizuko Ueno and Shoji Nakanishi, the modern
As Chizuko Ueno and Shoji Nakanishi write in their book, “The Sovereignty of Parties,” the modern era is
disabled, women, the elderly, children, those who do not attend school, patients, and other socially vulnerable groups.
the most basic principle of “I decide my own affairs” as a socially vulnerable group.
have been deprived of the most basic “I decide my own affairs” as vulnerable members of society.
In recent years, the society has become a place where they can “speak up” in a variety of ways.
The most basic of these is that “I decide my own affairs” as a vulnerable member of society.

-Marie M.
86

• 86 　This trend has led to the development of the “research on people who stutter,” which has been called
  Self-help groups for people who stutter are also active in this field12).
  Self-help groups of people who stutter are also active in this field12) . For example
  Self-help groups for people who stutter
  Stuttering Clinical Study Group of Japan (Representative: Shinji Ito), a self-help group for people who stutter, conducted a study in
  (Representative: Shinji Ito), a self-help group for people who stutter, invited Mukoyaji as a lecturer in the fall of 2011.
  and deepened exchanges about “research on people who stutter.
  3-2 Significance of Party Research

3-2 Significance of Party Research
　Mukaiji describes the research on parties as follows.
Mukaiji describes party research as follows.
　The word “research” has made the solitary work of one person
The word ‘research’ will change it into a collaborative work before you know it.
In other words, it is a way of saying, “Let’s do the research. In other words, the gear of “obsession” and “captivity” is transformed into
The gears of “obsession” and “captivity” become the wheels of
interest and concern for their own hardships, and
the observer’s point of view and the courage to face our own difficulties in life.
The gears of “obsession” and “captivity” are transformed into interest and concern for one’s own struggles and the courage to face one’s own difficulties with an observer’s perspective.
　The perspective of “research” that was routinely used in Urakawa was replaced by that of schizophrenia.
The perspective of “research” used daily in Urakawa is transformed into the perspective of
The perspective of “research” used daily in Urakawa became “self-study” to face the “outbursts” and paranoia that occur
research” to confront the “outbursts” and paranoia that occur with schizophrenia and other illnesses.
and even “self-study” to confront the “outbursts” and paranoia that occur with schizophrenia and other disorders.
The catchphrase “Together, on my own” was born.
connection with others
-The emphasis on the communal nature of “research” and
research,” as the catchphrase, “by oneself and with others,” was born.
The “research on the parties” has evolved into “research on the parties,” incorporating elements that emphasize the communal nature of “research” – the connection with people – as the catchphrase “by oneself, together” was born.)
　The practical activity of “research on parties involved” has been
is a practical activity in which people with schizophrenia, etc., work together with their peers and others involved in their
and other related people, and to discuss their difficulties in living and the challenges they face in their lives from the perspective of “researchers.
and the challenges they face in their daily lives from the perspective of a “researcher”” (14).
The “attempt to clarify their difficulties in life and issues in their lives from the perspective of a ‘researcher'” (14).
　Sazuki Ayaya, a researcher with developmental disabilities and a person with developmental disabilities, also wrote
Sazuki Ayaya, a researcher of people with developmental disabilities, says, “I am not convinced by the characteristics described by specialists
I am not convinced by the characteristics described by experts from the outside, and I am not convinced by the characteristics from the inside.

The significance of “party research” as a minority

The significance of “research on people with developmental disabilities” as a minority group
I was dissatisfied with the discrepancy between what I saw from the inside and what I felt from the inside.
I was dissatisfied with the view I could see from the inside and the discrepancy with what I felt from the inside.) Later, he became a party researcher.
He was recommended to me by his former teacher, Shinichiro Kumagai, who was a party researcher, and he recommended me to join “Beteru no Ie
Ayaya was a member of the “Beppelu no Ie” group. Ayaya was
After reading the book, Ayaya thought for the first time, “Oh, I think I can understand this from the inside.
Ayaya felt that he could understand the situation from the inside. It was “an extension of that feeling that arises within me.
I thought it might be an extension of that feeling that arises within me.
It was a feeling that she could understand by drawing it back to herself, “This is an extension of that feeling
I felt as if I could understand it inside. The Belel no Ie’s “Research on the Persons Concerned” was a way of supporting Ayaya’s heart.
The “Study of the Persons Concerned” at Bereneru no Ie was a source of emotional support for Ayaya and a reference for her as she searched for words to describe herself.
Ayaya’s study of the people involved in the project was a source of emotional support for her, and also served as a reference in her search for words to describe herself.
The “Beteru no Ie” study was a source of emotional support for Ayaya and a reference for her in her search for words to describe herself.
　In addition, the “party study” in the self-help group for people who stutter was also very helpful.
In the “party study” in the self-help group of people who stutter, the participants were asked

participants who stutter and how they have lived with their stuttering and how they deal with it.
and how they have lived with their stuttering.
and how they have lived with their stuttering.
　The common thread that runs through all of them is that they
and also to disclose themselves to their peers, and to think together about the theme of the research.
and think about the theme of the research together.
and think about the theme of the research together. In other words, they share their
In other words, they share their own hardships (reality).
　In addition, another important aspect of the “research on the people involved” is to share the
Another important aspect of “party research” is that it is important for the parties concerned to “transmit information about their own culture,” as Suzuki mentioned above.
Suzuki mentioned above, is for the parties concerned to “transmit information about their own culture.
The other important aspect of “party research” is for the parties concerned to “transmit information about their own culture. Suzuki explains the necessity of “transmitting information about one’s own culture” as follows.
Suzuki explains the necessity of “disseminating information about one’s own culture” as follows: “The locked-in syndrome (LIS) of ALS patients16
(LIS)16) and patients with locked-in syndrome (LIS) who are unable to come out.
and people with physical and mental conditions that prevent them from camming out.
and people with physical and mental conditions that cannot be camouflaged.
The “silent minorities,” as Spivak puts it, “are the ones who cannot speak.
(1998) and Kuwayama’s (1998) situation that “savartans cannot speak” (Kuwayama, 1998).

(1998) and Kuwayama’s “The voice of the minority is not enough in the ethnography of its own culture.
Kuwayama’s “Native dissatisfaction that their voices are not adequately reflected in ethnographies of their own culture.
Kuwayama’s “Native dissatisfaction that their voices are not adequately reflected in the ethnography of their culture.

-Kuwayama
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(2009: 12).
The “research on the parties concerned” by the parties concerned
The significance of “party research” by the people concerned can be recognized as overcoming these situations and frustrations.
The “research on the parties concerned” by the parties concerned has the significance of overcoming these situations and frustrations” (17).

17).

　In other words, as stated in Nakanishi and Ueno’s “Party Sovereignty
17) In other words, as stated in Nakanishi and Ueno’s “Party Sovereignty,” “I know me best.
I am the one who understands best. The “party study” is literally a “study of the parties concerned” from their standpoints.
The “party research” is, literally, research from the standpoint of the parties concerned and the transmission of information about their own culture.
research from the standpoint of the people concerned and disseminating information on their own culture is meaningful in and of itself.
The “party research” is meaningful in itself.
　Then, to whom and for what purpose do we “disseminate information”?
Then, for whom and for what purpose do we “disseminate information”?
　Rika Shimizu, one of the members of Behelu no Ie
Rika Shimizu, one of the members of Bello no Ie, says the following about “party research
Rika Shimizu, a member of Beteru no Ie, says
　Rika Shimizu, a member of Beteru no Ie, says the following about “research on people with illnesses.
I used to leave my illness to doctors, psychiatrists, and other specialists.
I have been leaving my illness to doctors, psychiatrists, and other specialists, but now I want to study my symptoms and difficulties
I started my research by discussing my symptoms and struggles with others.
I started my research by discussing my symptoms and difficulties with others. I started my research by discussing my symptoms and difficulties with others.
We started our research by discussing our symptoms and struggles with others.
We are doing research by externalizing the hardships.
I conduct my research in the way of externalization,” he says.)
　Externalization” here means “not to keep the hardships to oneself, but to share them with others.
externalization” means “not to keep the hardships to oneself alone, but to throw them out to others.
18) Externalization here means “not to keep the hardships to oneself, but to throw them out to everyone else. At Beteru no Ie
Beteru no Ie transforms its problems into hardships and its hardships into themes, and shares them with others.
and share them with others. At Beteru no Ie, we share our problems with others.
Where is the basis of these worries and hardships?
Where do these worries and hardships come from? It is not so much the person himself/herself, but rather the society (the world).
society (the world), rather than the individual themselves.
In other words, the information about one’s own culture is not only in one’s peers
　In other words, information about one’s own culture should not be
This means that information about one’s own culture should not be limited to one’s peers, but should be
This is because the information about one’s own culture is not limited to mental illness and stuttering. Because, not only mental illness and stuttering, but also

society that is easy for minorities to live in, not only those with mental illness or stuttering.
society that is easy for minorities to live in, not only those with mental illness and
This is why it is so important for minorities (and me too) to be able to
　That is why minorities (myself included)
Therefore, minorities (including myself) transmit information about their own culture.
And the information that is sent out is And the information is then transmitted to the
The information is caught by the non-participants (the majority), and the non-participants are also
The information is then caught by the non-participants (the majority), and the non-participants join them in
I think it is necessary to share the reality of their problems and difficulties with the non-participants.
In summary, “party research” is a process of studying the people involved.
　In summary, “party research” is a research project in which the parties concerned (minorities)

(minorities) to look at themselves and think about the problems together with their peers.
and think about the problems together with their peers, and to share information about their own culture with society (majorities).
and disseminate information about their own culture to society (the majority), and to raise
and then the issues (problems and hardships) raised are shared with the non-participants (people who are not involved in the research).
and then the non-participants (the majority) will join them in thinking about the issues (problems and hardships) raised.
and then the non-participants (the majority) will join them in thinking about the issues (problems and hardships) raised.
This is a practical activity that encompasses a series of flows.
　Only then can the interaction between majorities and minorities be realized.
Mutual understanding between majorities and minorities will deepen, which in turn will lead to
This is the only way to deepen mutual understanding between minorities and minorities, which in turn leads to the realization of what Hirotada Ototake calls “people are different.

“It is okay for people to be different from each other,” as Hirotada Ototake says.
3-3 Stuttering and stigmatism

3-3 Stuttering and Stigma

　Mukaiji says, “Information about ‘weakness’ can be
information of ‘weakness’ can bring people together and help each other.
and help each other. In this sense, the

information disclosure of vulnerability’ is the basis of cooperation and networking.
is the basis of cooperation and networking. In this sense, “disclosure of vulnerability” is the basis of cooperation and networking.
privacy, people stop connecting, isolate themselves, and become
This is the reason why people stop connecting, become isolated, and on the other hand, have a harder time living.
In other words, it makes it more difficult to live.

19).

　Certainly, disclosing one’s own “vulnerability” (which can also be called “coming out”) can help people to understand their own “vulnerability.
(It can be said to be “coming out”), it is possible for people around them to become more aware of their own “weaknesses”.

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-It is true that disclosing information about one’s own “weakness” (which can also be called “coming out”) will make it easier to gain the understanding of those around one.

It is true that if you disclose information about your own “weakness” (or come out)
It may also make you feel more at ease.
It may also make me feel better about myself. However, the reality is that it is not so easy to cam
However, the reality is that it is not so easy to come out of it.
It is because showing “weakness” to others can be a disadvantage.
This is because showing “weakness” to others can be a disadvantage.
For example, a female stutterer who stuttered was able to use the electricity on the job.
　For example, a woman who stutters had a problem with telephones at work.
She was so distressed that she told her boss that she was a stutterer.
She confessed to her supervisor that she stuttered and was exempted from answering the phone.
She was exempted from answering the phone. However, as the days went by
However, as the days went by, I felt more and more miserable
As the days went by, however, he felt more and more ashamed of his protected patheticness (misery) and his stuttering.
As the days went by, however, the shame of being protected (miserable) and of stuttering increased.
He quit the company. In this case, the company showed understanding.
However, it is not difficult to understand the feelings of “sympathy” of the protected person.
The other is stigma (negative stigma).
　Another is the issue of stigma.
The other is the issue of stigma (negative stigma).
　According to the Sociological Dictionary (Yuhikaku), stigma is defined as “the stigma of being stigmatized in an interpersonal situation.
According to the Small Dictionary of Sociology (Yuhikaku), a stigma is “a person who deviates from normality (desires, stigma) in interpersonal situations.
(undesirable, degrading, etc.), and is
and distrusted by others.
disadvantages and handicaps (e.g., skin color, blindness, etc.).

(e.g., skin color, physical disabilities such as blindness or deafness).
(e.g., color of skin, physical disability such as blindness or deafness, etc.)”. In other words
In other words, it is a term that describes attributes of a kind of negative image
In other words, it is a term that describes certain negative attributes that people have.
　In terms of “deviation from the norm,” it is not the case that a non-stutterer
can manipulate language freely, whereas non-stutterers
stutterers repeat the initial “sound” of a word, or they stutter and
words, or they stutter and cannot speak, or they
words, or they are unable to freely manipulate their words. In this way, stuttering
stuttering is “undesirable” because it is a deficiency, disadvantage, or handicap.
attributes such as a disadvantage, disadvantage, handicap, etc., in other words, a negative image is attached to it.
In other words, it is given a negative image and

The significance of “research on people who stutter” as a minority

For example, a formulaic mani For example, in the case of a
For example, in fast-food restaurants, where people are forced to use standardized
If they cannot speak as well as others in fast food or on the phone, for example, they are forced to use standardized manual language.
If they cannot say it as well as others, their bosses and coworkers will say, “Why can’t you do that simple thing?
If you can’t say it as well as others, you will be branded by your superiors and colleagues as
Why can’t you do something as simple as that? Many people who stutter
Many people who stutter have been told they stutter, laughed at, and
Many people who stutter have experienced being made fun of, laughed at, or made fun of
They are often made fun of, laughed at, or made fun of for their stuttering. This may cause them to think that stuttering itself is something “bad
bad, embarrassing, or inferior.
They have a negative image of stuttering as something “bad, embarrassing, or inferior.
It is a negative image of stuttering.
　Of course, stuttering is not always negatively evaluated.
Of course, stuttering does not always have to be negatively evaluated. For example
For example, a female stutterer who recounted her experience at an interview for an elementary school teaching position
A female stutterer recounted her experience in an interview for a position as an elementary school teacher.
Please give your name and self-presentation in one minute.
Please take one minute to tell us who you are.
I stuttered. I couldn’t say my name because I stutter.
I couldn’t say my name because I stutter,” she told the interviewer with a smile on her face.
I told the interviewer with a smile on my face. After that, one of the interviewers said to me, ‘It’s fine even if you stammer.
I was told by one of the interviewers, ‘It’s okay if you stammer.
I was able to relax and express my thoughts.
I was able to relax my shoulders and express my thoughts.
I was able to relax my shoulders and express my thoughts” (20). She was hired.
As she says, “I have always been troubled by my own problems, and that is why I have been able to overcome them.
I have been suffering in my own way, and because of that, I am able to be close to children with their own problems.
I am able to be close to children who have problems because I have been suffering from stammering.
I was able to be there for the children who had problems because I had been suffering from
I can be there for children who are troubled because I have suffered from
In contrast, there were cases where people rejected my stuttering.
　On the other hand, in the case where the teacher rejected her stuttering, she said, “I was told by my Japanese teacher that it was
In an example of a rejection of her stuttering, “a Japanese teacher made fun of me by saying, ‘You are a good reader.
I was ridiculed by my Japanese teacher who said, ‘You are a good reader. When I did an internship in a store as part of the selection process, I was told, “You’re a good reader.
“When I did an internship at a store as part of the selection process, I was told, ‘If you don’t stutter, you are good.
I was told that if I didn’t stammer, I would be good at it. I stuttered during a job interview and was told, ‘You are good if you don’t stammer.
I stammered during a job interview and was told, ‘That’s no way to run a business.

-I was told, “If you don’t stammer, you’re good.
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-I stuttered during a job interview.

Welfare Culture Research 2013 Vol.22

I’m not going to be able to do any business,” he said.
At a consultation corner at a job hunting event, I was told, “Even if the company
I was told at a consultation corner at a job hunting event, “Companies probably don’t want to have people who stammer near their customers.
I think they don’t want people with stammering to be near their customers. There are jobs that are not suitable for people who stammer.
I was told, “People who stammer are not suited for certain jobs, so you should look for a job that suits you.
I think they are told that there are some jobs they should not do because of their stammering.
I felt like I was being told that there were jobs that I should not do because of my stammering.
“It was as if I was being told that there are jobs that I am not allowed to do because of my stammer.
“Even a part-time office girl can answer the phone, so why can’t you?
why can’t you do it?” The reality of stigmatization is that the
The reality of stigma is easily picked up in self-help group newsletters
The reality of stigma can be easily found in self-help group newsletters and on the Internet.
The reality of stigma can be easily found in the newsletters of self-help groups and on the Internet. And, as mentioned below, there is a fear of social disadvantage due to stuttering.
There is also the fear of social disadvantage due to stuttering.
the social disadvantages that can be caused by stuttering.
　In this way, the public’s gaze
We cannot tell whether the public’s gaze is accepting or rejecting
You can’t tell whether the public gaze is accepting or rejecting until you get to know the person. Therefore, we must
Therefore, to avoid being stigmatized, people try to avoid stuttering
Therefore, to avoid being stigmatized, they try to avoid stuttering.
Therefore, to avoid being stigmatized, they try to avoid stuttering.

4 Conclusion

　There are many people who stutter who lead happy and fulfilling lives even though they stutter.

There are many people who stutter who lead happy and fulfilling lives even though they stutter.

However, there are also many people who stutter who are troubled and have difficulties because of their stuttering. However, there are certainly people who stutter who suffer and have difficulties because of their stuttering.

However, there are certainly people who stutter who suffer and have a hard time because of their stuttering.

I myself am one who has struggled with this problem for a long time.

I myself have suffered from this problem for a long time. Therefore, I wanted to convey to as many people as possible the “hardships” of those who stutter.
I wanted to convey to as many people as possible the “hardships” of those who stutter.

　And now, for the first time in a long time, I have the urge to write.

I was inspired to write this article for the first time in a long time because of the following
I was inspired to write after a long time by the words (voice) of the following

I was inspired to write after a long time by the words (voice) of a boy in the second grade of elementary school as follows.

　The following words (voice) from a boy in the second grade of elementary school inspired me to want to write a sentence.

I can’t write “excuse me” if I say “excuse me”. It’s amazing.
I’m a genius. I’m a genius.)

　Don’t you think it’s conscientious, healthy, and lovable?
I’m a genius. A boy in the second grade of elementary school
A boy in the second grade
He has already devised a way to avoid stammering at this age.
to survive in society. In order to survive in society.
　But what about the real world?
　The following text is a symbolic example of the social disadvantages of people who stutter.
The following is a sentence that I have often quoted and referred to as a symbolic example of the social disadvantages of people who stutter.
The following sentence is one that I have often used and referred to as a symbolic example of the social disadvantages of people who stutter.

　　The following sentence is one that I have often quoted and referred to as a symbolic example of the social disadvantage of people who stutter.
When hanging up the phone, the company says “excuse me” instead of “excuse me.
When hanging up the phone, the company had a rule that you had to say “excuse me” instead of “excuse me”.
The company had a rule that when you hang up the phone, you have to say “excuse me” instead of “excuse me”.
One company employee with a stutter was unable to say this.
He was unable to say this. He had a speech impediment after “excuse me.
He could not say the “I” sound (on) of “sir” because he had speech retardation after “excuse me.
He was unable to say the “on” sound of “sir” because of
The company employee could not say this. Instead, he said “(excuse me) sir” instead of “sir.
Instead, they say “(excuse me) please” instead of
I am sorry” instead of “I will”. Then, every time I did that, my boss would say to me, “That’s so easy.
my boss would always ask me, “Why can’t you do such a simple thing?
Why can’t you do such a simple thing?
I am evaluated in such a way. That’s how I was evaluated.
I was This led to an increasingly tense situation.
This company employee had a lot of work to do, and The company employee was not oblivious or inattentive.
of course, was neither oblivious nor inattentive.
He wanted to say it, but just couldn’t.22)
He just couldn’t say it even if he wanted to22). In the end, the employee chose to leave the company.
In the end, the employee chose to resign from the company.

　This is a classic case of stigma.
This is a typical case of stigma. Perhaps the employee had a stutter, a “stop speech,” a stutter that prevents him from speaking.
stuttering,” in which he was unable to speak.

-90
90
-90

90 – I think this office worker probably had a “stop speech” stutter. The stutterer who stuttered in “stuttering cessation” would
difficult words into easy words to control (avoid) their stuttering.
control (avoid) their stuttering by replacing difficult words with easier words. In this meeting
In the case of the employee, “excuse me” was a difficult word to say.
was difficult for him to say, he decided to use a word that he himself could say without stammering – “Excuse me.
In the case of this employee, “excuse me” was a difficult word to say, so he replaced it with a word that he could say without stammering
“I beg your pardon. However, this was not allowed.
However, they were not allowed to do so.
　In Japanese society, the standardized manual language of fast food restaurants
In Japanese society, there are many companies that encourage the use of standardized manual language
There are so many companies in Japanese society that encourage the use of formulaic manual language, as typified by fast food restaurants. Stutterers are not allowed to speak in this way.
stutterers have a hard time saying these standardized
Stutterers have a hard time saying these
They have a hard time saying the same words in the same way. In the end, some stutterers are forced to resign from their jobs.
In the end, some stutterers are forced to resign from their jobs.
The company employee in the quotation is not the only one who feels this way.
　I can only imagine how the company employee in the quoted sentence must have felt.
may not have wanted to be humiliated by their stuttering.
and also that he wanted to avoid being stigmatized.
or to avoid being stigmatized.
　If that is the case, then at the very least, he should have at least tried to avoid stigmatizing the second grader.
second grade child
to avoid social disadvantages when they grow up (i.e., to be able to live out their lives).
(so that they will be able to survive), please help them to feel more free and secure.
(so that they will be able to survive), please create an environment where they can speak more freely and
I wonder if you could work with us to create an environment where they can speak more freely, safely, and normally.
I hope that you will work with us to create an environment in which they can speak more freely and safely in a normal way. That is my wish as a person who stutters.
This is also my wish as a person who stutters.

　Finally, research on people who stutter is not the exclusive domain of minorities.
Finally, research on people who stutter is not the exclusive domain of minorities. Recently, in children’s society, there have been many cases of bullying, harassment, and
bullying, truancy, and withdrawal in children’s society.
On the other hand, in adult society, there has been a marked increase in the number of “depressed” patients.
The number of depressed people in adult society has been increasing dramatically.
In adult society, the significant increase in the number of depressed people has become a social problem. Furthermore, the number of suicides
suicide has not been decreasing. These are just a few of the reasons why people are
people are suffering from various problems and hardships.

The significance of “research on people concerned” as a minority is also a testament to the

This is also a proof of the fact that people have various worries and hardships. Moreover, they are not able to confide their problems to anyone.
and tend to keep them to themselves.
If this is the case, it is not surprising that people with mental illnesses If this is the case, it is important to help the people around you before they become mentally ill.
If that is the case, before you become mentally ill, you may want to
and the people around you before you become mentally ill.
(or classes in schools, meetings in companies) to share your struggles with the people around you before you become mentally ill.
(In schools, it could be called a class; in companies, it could be called a meeting). However, it would be better if you could confess your difficulties and worries and share them with others.
However, it may be that confessing one’s hardships and problems
However, it should not be said that confessing one’s hardships and problems should not
It goes without saying that you should not be excluded or marginalized
It goes without saying that confession of one’s hardships and problems should not lead to exclusion or marginalization.

Note: 1) “Stammering” is a discriminatory term.

1) “Stammering” has been replaced by “stuttering” or “speech impediment” as a discriminatory term.
or “language disorder” as a discriminatory term.
On the other hand, the term “stuttering” has been replaced by “stuttering” or “language disorder” as a discriminatory term.
The Self-Help Group of People Who Stutter and the NPO Zenkoku Kotoyukai (National Association of Speech Pathologists) Liaison Council
The National Council of Language Communication, a non-profit organization of people who stutter
to use the word “stammer” along with “stuttering” (2007).
to use the word “stutter” along with “stuttering” (2007).

　In addition, Shinji Ito, president of the Japan Stuttering Clinical
Shinji Ito, president of the Japan Society for Clinical Study of Stuttering, says, “People who think ‘stammering’ is a discriminatory word
What do people who think of ‘stammering’ as a discriminatory word that must be paraphrased think about our existence?
What do they think about our existence?
What do they think about our existence as people who stammer? I have suffered from stammering,” and “Stammering Children’s Consultation
I suffer from a stammer” and “Stammering children’s consultation
I suffer from a stammer” and “Stammering Children’s Counseling
I can’t help but feel that there is a discriminatory mindset lurking in the consciousness that sees expressions such as “I suffer from a stammer” and “consultation for children who stammer” as problems. Stammering is not so bad.
inferior, and something that people around me have to pay attention to.
I have a dark feeling that stammering is so bad and inferior that I have to be careful about the people around me.
I don’t want to make stammering a dead word.
I don’t want ‘domori’ to be a dead word” (2004: Ito).
I don’t want to make ‘domori’ a dead word” (2004: Ito). This kind of
Through the efforts of the groups involved, the “stuttering (stammering)” movement has been gaining momentum.
Nowadays, we see the word “stuttering” in newspapers.
The term “stuttering” is now being used in the newspapers.

-Stuttering
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(2) Executive Committee of the Japanese Association of Audiologists and Linguists Workshop
Edited by Advance Series “Clinical Communication
Clinical Treatment of Communication Disorders
2 Stuttering, Kyodo Igaku Sho Shuppansha, 2001; p.20.
Kyodo Igaku Sho Sha, 2001; p.20.

3) Stuttering symptoms come and go. Stuttering is a symptom of stuttering.
stuttering varies from person to person, depending on the situation, the words
stuttering symptoms vary from person to person. Also, a person who was able to stutter before may suddenly be unable to
stuttering, but suddenly they can no longer say it.
stuttering, such as when a person can say something before, but suddenly cannot anymore (Ito, 2005). I, myself, used to work for a general company.
When I was working for a general company, I
I myself, when I was working for a general company, experienced a period (wave) of stuttering like a biorhythm.
For example, when I answered the phone, I periodically had difficulty in saying my name.
I had a hard time answering the phone.

(4) Toshiro Mizumachi and Shinji Ito, “Don’t Focus on Curing Stuttering.
4) Toshiro Mizumachi and Shinji Ito, How to Deal with Stuttering without Focusing on Curing It, Nakanishiya Publishing Co.
Nakanishi Shuppan, 2005; p.35.

5) Nana Kinomi, “Shitamachi no Show Girl,” Shufu to Seikatsu-sha, 1986; p. 35.
Women and Sei-katsu-sha, 1986, p.152.

(6) The above-mentioned book.
4) pp.30 -33.

7) Mainichi Shimbun, December 19, 2010.

8) When I was twenty-one years old, I spent four months in a private correctional institution.
effort, but all of the 300 people I received with me, including myself, were not cured.
All three hundred people who received the treatment with me were not cured (2004:)
(Ito).

(9) Takao Suzuki, “Advantages and
9) Takao Suzuki, “The Advantages and Difficulties of Being a Party: As a Researcher/Person Concerned.
Japanese Journal of Oral History, Vol. 6, No. 1, 2010.

No., 2010

(10 ) above.
9 )

11 ) Urakawa Bereru no Ie, “Bereru no Ie no ‘non
Aid Theory, Igaku Shoin, 2002; p.138.

12) Shinji Ito, who runs a self-help group for people who stutter.
(12) Japan Stuttering Clinical Research Institute of Shinji Ito, who runs a self-help group for people who stutter.
The theme of the study in 2011 was “Research on People with Stuttering,” and it was called “Research on People with Stuttering.
The theme of the study in 2011 is “Research on People Who Stutter”.
The theme of the study in 2011 was “research on people affected by stuttering” (13).

(13) Mukaiyachi Seira, Urakawa Bereru no Ie, “An Anshinshin Shite Hakujunai Life (A Life of Peace and Despair),” Nippon Hoso
(13) Mukaiyaji, Seira, Urakawa Bereru no Ie [A Life of Peace and Despair], Japan Broadcast Publishing Co.
2006; pp. 51-52.
-52.

14) Maegasho, 12); p.3.

15) Ayaya, Satsuki and Kumagai, Shinichiro, “Research on People with Developmental Disabilities
Research on Persons with Developmental Disabilities: Slowly and Carefully
Ikuji Shoin, 2008; pp.103-104.

16) Locked-in syndrome is also called locked-in syndrome.
Locked-in syndrome is also called “locked-in syndrome. In other words, it is a syndrome in which
The head (mental) intelligence, vision, hearing, and consciousness are present, but the whole body is paralyzed.
However, the whole body is paralyzed, and communication is difficult.
communication is difficult. For details, see Kawaguchi, Y. (2009), “The ALS Syndrome of the Disappearing Body.
Kawaguchi, Yumiko (2009), “Bodily ALS: Living a normal life without passing away” (Igaku Shoin).
(IGAKUSHOIN) for details.
9) Suzu
(9) Suzuki, p.75.

17) Suzuki, T., “Advantages and difficulties of being a person with ALS: As a researcher/as a person with the disease.
17) Takao Suzuki, “The Advantages and Difficulties of Being a Party: As a Researcher/Person Involved.
Japan Journal of Oral History, Vol. 6, No. 2, 2010.
No.6, 2010; p.69.

　Kuwayama is quoted in Keiki Kuwayama, “Native
Anthropology and Ethnology: The World System of Knowledge and Japan
Japan,” Kobundo.

(18) Michio Saito, “May You Heal: Beteru no Ie no Ima [May You Heal: The Current State of Beteru no Ie],” Misuzu Publishing Co.

19) Michio Saito, “May you be cured – Beteru no Ie no Ima,” Misuzu Shobo, 2010; p.153. 20) Self-Help Group Bulletin, Japan Stuttering Clinical Study Group, ed.

Stuttering Now, edited by Self-Help Group Bulletin and Japan Stuttering Clinical Study Group, 2009.1.
1.20.2009, No17321 ) “Stuttering Now” edited by Japan Stuttering Clinical Research Association, 2011.
Stuttering Now,” edited by Japan Stuttering Clinical Research Association, November 20, 2011, No. 20722), p. 12.
2); p.12.

References

(In Japanese)
(1) Self-Help Group Bulletin, Japan
Stuttering Now, edited by Stuttering Clinical Research Association of Japan
Each issue of “Stuttering Now” edited by Japan Stuttering Clinical Research Association

-(2)
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(2) Self-Help Group Bulletin, Zenkoku
(2) Self-Help Group Bulletin, Zenkoku
Zenkoku Gonren News” edited by Zenkoku Gonren (Zenkoku Gonren Liaison Council)
Zenko-Gonren News” edited by Zenko-Gonren (National Council of Language Associations)

(3) Irving Goffman, translated by Takeshi Ishiguro
(3) Irving Goffman, translated by Takeshi Ishiguro
The Sociology of Stigma: Stigmatized Identities, translated by Irving Goffman and Takeshi Ishiguro.
Identity, Serika Shobo, 1980.

(4) Shinji Ito, Know It
(4) Shinji Ito, Do You Know?　Stammering
Confronting Stammering: One Question and One Answer, Jiyou Shuppansha, 2004.
2004

(5) Shinji Ito, Ditto for Children Living with Stuttering
(5) Ito, Shinji, “Stuttering Workbook,” in Teachers’ Group for Children Who Live with Stuttering, ed.
Stuttering Workbook, edited by Shinji Ito and Teachers’ Association for Children Who Stutter, 2004.　
(5) “Stuttering Workbook: Stuttering Children’s Power to Live Grows,” edited by Shinji Ito and Teachers’ Group for Children Who Stutter, Liberation Publishing Co.
Liberation Publishing Company, 2010

(6) Hirotada Otake, “So, I am
(6) Hirotada Ototake, “So, I’m Going to School!
(6) Hirotada Ototake, “So, I’m Going to School! Kodansha, 2007

Kodansha, 2007
(7) Nakanishi, Shoji and Ueno, Chizuko, “Jiken Sovereignty.

The Significance of “Research on Parties” as a Minority, Iwanami Shoten, 2003.

Iwanami Shoten, 2003

(8) Mizumachi, Toshiro and Shinji Ito
8) Mizumachi, Toshiro, and Shinji Ito, “Curing Stuttering: How to Live with Stuttering,” Naka, 2003.
(8) Toshiro Mizumachi and Shinji Ito, How to Deal with Stuttering without Striving to Cure It, Nakanishiya Publishing Co.
Nakanishiya Shuppan, 2005

(9) Kenichi Suda, “Stuttering and the Way of Living,” Iwanami Shoten, 2003
(9) Kenichi Suda, “The Manualized Society of Language and Stutterers,” Nakaniya Shuppan, 2005.
and Stutterers, and Another Support for People who Stutter,” Journal of Welfare and Culture Studies, Vol. 12, No. 2, 2005.
and People who Stutter,” Journal of Social Welfare and Culture, Vol. 17, 2008, pp. 72-82.
2008; pp.72-82.

(10) Kenichi Suda, “Do You Know Stuttering?
(10) Kenichi Suda, “Do You Know Stuttering? On the Meaning of Stuttering,” Journal of Disability Studies, Vol. 17, 2008; pp. 72-82.
(10) Ken’ichi Suda, “Do you know stuttering?
6, Akashi Shoten, 2010.
2010; pp.116-125.

(Ken’ichi Suda, Member of the Japanese Society for Welfare and Culture Studies)
(Member of the Japanese Society for Welfare and Culture Studies)

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Field Practice Theory

Listening Activities in Nursing Homes

Kiyokazu Hori

Purpose

Purpose

　Listening activities are focused on the promotion of social activities, maintenance and improvement of cognitive functions, and recreation for the elderly.
and recreation for the elderly.
The listening activity group in which the author participates has been attracting attention. In a listening activity group in which the author participates, listening is not only a recreational activity.
The listening activity group in which the author participates does not only consider listening as a recreational activity, but also as a valuable experience and memory for the elderly.
The listening activity group, in which the author participates, does not limit listening not only to recreation, but also to the sharing of valuable experiences and memories
The group aims to dig up Showa-era memories and create a database of them in order to pass on their precious experiences and memories to future generations.
The group aims to dig up memories of the Showa period and create a database of these memories. This paper introduces a case study of an initiative in which the author is a participant.
This paper aims to discuss the possibilities of listening activities by introducing a case study of an initiative in which the author participated.
The purpose of this paper is to discuss the possibilities of listening activities by introducing a case study in which the author is participating.

Research Methodology

　From May 2012
From May to
The study was conducted at a private-pay home for the elderly in Osaka Prefecture from May to August 2012.
listening activities conducted at a private-pay home for the elderly in Osaka Prefecture from May to August 2012, and to introduce the possibility and practice of listening activities.
The study introduces the possibilities of listening activities and how they are practiced.
Listening activities were conducted with five to seven elderly people.
The listening activities were conducted by group members for 5 to 7 elderly people.
2 to 3 group members
2 to 3 group members, and are currently held twice a month.
2 to 3 group members, and are currently conducted twice a month.
The listening activities are currently conducted twice a month with two to three group members for five to seven elderly people.

Conclusion

　Listening activities are
1) Improve the quality of life of the elderly, 2) Improve the quality of life of the elderly, and
2) Mutual understanding among the elderly, and
2) Mutual understanding among the elderly, 3) Collection of disappearing memories of the Showa period, and
3) Collection and accumulation of disappearing memories of the Showa era.

3) Collection and accumulation of disappearing memories of the Showa period. In the future, we intend to further develop our activities to
to support the elderly in making their own personal histories and collections of their works.
We would like to further develop our activities to support the elderly in making personal histories and collections of their works, as well as to support them in resolving issues in their lives
We hope to further develop our activities to support the elderly in making personal histories and collections of their works, and to support them in solving the problems they face in their daily lives.

Key words

　Elderly people, listening, QOL

Introduction

　The elderly experience loss due to bereavement of close relatives and a decrease in social participation due to retirement.
and reduced opportunities for social participation due to retirement.
and also lose confidence due to decline in physical and cognitive functions.
and loss of self-confidence due to decline in physical strength and cognitive function1).
They are also likely to lose their self-confidence due to declining physical and cognitive functions1) . Listening activities can help to reduce the sense of loneliness and isolation during this period of aging.
In addition, they are likely to lose confidence due to declining physical and cognitive functions1) .
and at the same time, listening to the knowledge and experience
The listening activity is also an activity to listen to the knowledge and experience that has been cultivated over many years. Listening is different from counseling.
Unlike counseling, listening does not aim to intervene aggressively in psychological problems or to provide professional advice.
and professional advice, but rather to listen to the speaker’s feelings and
(2) Unlike counseling, listening does not aim to intervene actively in psychological problems or to give professional advice.
and listening to the voice and presence of the speaker’s heart2). The author participates as a member of this group.
The “PORO” group, in which the author participates as a member, is a group of people with memories
PORO, a group in which the author participates as a member, visits nursing homes and care homes as a volunteer listening group.
PORO, a group in which the author participates as a member, visits nursing homes and care houses as a volunteer listening group.

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-PORO

PORO” volunteers visit nursing homes and care homes to listen to elderly people’s stories about their lives.
They visit houses and other places as volunteer listeners to give the elderly a sense of purpose in life by having them talk about their past lives.
The company also provides recreational activities for the elderly by listening to their stories. At the same time, they do not limit their listening activities to recreational activities.
At the same time, they do not want their listening activities to be merely a recreational activity.
At the same time, they do not limit their listening activities to recreation, but rather pass on the precious experiences and memories of the elderly to future generations.
and memories of the Showa period and to create a database of such memories.
The aim of the project is to dig up memories of the Showa period and create a database of these memories. This paper introduces the activities and methods of the project.
and to create a database of the memories of the Showa period.
and to explore new possibilities for listening activities.
and to explore new possibilities for listening activities. For ethical considerations, personal information and specific
privacy of the participants and the specific content of the conversations.
and the content of the conversations are not discussed here for ethical reasons.

2. Methods of Listening Activities

Methods of Listening Activities

　PORO has been conducting listening activities in Osaka since the end of May 2012.
PORO has been conducting listening activities at private-pay nursing homes in Osaka Prefecture since the end of May 2012.
PORO has been conducting volunteer listening sessions at private-pay homes for the elderly in Osaka Prefecture since the end of May 2012.
PORO has been conducting volunteer listening
PORO has been conducting volunteer listening sessions at private-pay nursing homes in Osaka Prefecture since the end of May 2012. Listening services are provided to a group of elderly people between the ages of 83 and 91.
A group of elderly people between the ages of 83 and 91 are targeted for the listening service.
Two to
Two to three members
two to three members sit around a table in the facility’s lounge space and listen for about an hour.
around a table in the facility’s common room for about an hour (Figure 1).
(Figure 1).
(Figure 1). After breakfast and morning exercises, lunch begins.

Listening Activities in Nursing Homes for the Elderly

The participants are asked to take some time between breakfast, morning exercises, and the start of lunch.

If participants have other business, they can leave the meeting in the middle of the day.

The meeting is a free-participation type of event, and participants are free to leave if they have other business.

　The purpose of the meeting is to dig up the fading memories of the Showa period.

The participants are free to leave during the meeting if they have other business to attend to.

IC recorders were placed on the table with the permission of the facility and the participants.

After the listening activity, the recorded voice is

After the listening activity, the recorded voice is written down in text form. In addition, the members who visit the facility are changed from time to time.

The members who visit the facility are changed from time to time, so that a fresh conversation can be developed from a different perspective.

This allows for fresh conversations to develop from different perspectives.

We are also trying to develop fresh conversations from different perspectives by changing the visiting members from time to time. In the practice at a private-pay nursing home in Osaka Prefecture described in this paper

In the practice of a private-pay nursing home in Osaka Prefecture described in this paper, a new program was implemented in August 2012.
As of August 2012

As of August 2012, the author had visited the facility a total of seven times.
The author participated in three of the seven visits.

The author participated in three of the visits.

3. results and findings of listening activities

First meeting
May 29
(Participants)　
5 persons

Male
1 Female 4
(PORO members)
3 participants

Main theme of the conversation Participants’ self-introductions

　As this was the first meeting, the conversation revolved around self-introductions by the participants and PORO members.

The conversation revolved around self-introductions by the participants and PORO members.

Figure 1: Seating arrangement during the listening session
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The participants were. The main stories were about their hometowns, childhood games, and during and after the war.
The main focus was on their hometowns, childhood games, and stories about the war and the postwar period.
The members of the group sat next to each other and listened attentively.
　The members who sat next to each other listened attentively to each other’s stories, which encouraged the participants to talk.
The participants’ strong desire to chat was evident.
I could feel the participants’ strong desire to chat.
Some of the participants were hard of hearing, but they were able to talk with each other. Although some participants were hard of hearing
Some of the participants were hard of hearing, but they were smiling and joining in the conversation from start to finish. Since this was the first time to hold this event, we had to cut off the conversation.
It was difficult to find the right time to end the conversation, and it took about two hours to finish.
It was difficult to find the right time to end the conversation, so we talked for about two hours.
However, considering their fatigue and physical condition, we decided to shorten the time to about one hour next time.
However, considering his fatigue and physical condition, we decided to shorten the time to about one hour next time.
The second meeting was held on the same day.

Second meeting
May 31

（Participants)　
5 (Female participants)
(One left during the meeting to take care of some business)
(One woman left during the meeting due to business)
1 man, 4 women

(PORO members) 3
3 persons
Main themes of conversation Annual events and occasions
Meals
　How to welcome the New Year, different New Year’s dishes, etc.
and differences in New Year’s dishes, etc. The conversation centered on regional differences in New Year’s events and the situation in each household.
The women talked mainly about their dietary habits. The women remembered every detail of their eating habits.
The women remembered every detail of their eating habits.
The women remembered every detail of their dietary habits.
　The topics such as eating habits were very different from those of today.
They spoke with great nostalgia about their childhood memories.
They talked about their childhood memories with great nostalgia. One of the participants
One of the participants did not participate much in the conversation, only
I was concerned about one of the participants who did not participate much in the conversation
However, when I later asked around about the situation, I found out that he usually took such a stance and did not participate in the conversation.
I was reassured to hear that he usually took such a stance.
I was reassured to hear that he usually takes such a stance in participating in the conversation.

Third meeting
June 13

(Participants) 7　
7 persons

Male
2 Female 5
(PORO members) 3
3 (author participated)
Main topics of conversation: kindergarten, elementary school, girls

About education, focusing on school days
　She talked in detail about education and the educational environment during and after the war.
The participants talked in detail about education and the educational environment during and after World War II. Even in the same period, there were commonalities and differences depending on where they came from.
It was interesting to learn that even in the same period of time, there were common and different parts
It was interesting.

What did you notice?
　When the topic of hometown and childhood came up
they talked about their hometowns and childhoods
They spoke with great liveliness. One of the participants was hard of hearing, but he could easily hear the voices of the members sitting next to him.
but they could easily hear the voices of the members sitting next to them.
conversation was lively, perhaps because it was easy to hear the voices of the members sitting next to them. One of the participants
One of the participants made it easy to carry on the conversation by
The conversation was lively and even those who were less talkative seemed to enjoy listening to the conversation.
Even those who were less talkative seemed to enjoy listening to the conversation.
The participants who were not so talkative seemed to enjoy listening to the conversation.

Fourth session　
June 29 (Participant)

（Participants)　
6 (Male participants)
(One left during the meeting due to business)
(One man left during the meeting due to business)
Male
1 Female 5

(PORO members) 3
3 (The author participated)
The main theme of the conversation was the difference between the participants’ younger days and now.
Differences between the lives and ideas of young people when the participants were young and now
　No envy for the lives of today’s young people.
They did not express envy for the lives of today’s young people, but talked about the difficulties of women working while raising children.
She talked about the difficulties of working women while raising children.
Awareness
　In this session, young PORO members in their 20s
They expressed their opinions about young people.
The young PORO members in their 20s participated in this session, and they expressed their opinions to the young people. In the past, PORO members talked to each participant individually.
PORO members talked to each participant individually.
the same theme, but the participants were able to

-The same theme was
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PORO members often talked to the participants of the
Some participants were hard of hearing and did not speak much. Some participants were hard of hearing and did not speak much.
One participant, who was hard of hearing and spoke only a few words, said to me as he was leaving, “Please come back again.
I hope you will come back again. It was not just about having them talk to us, but also about the atmosphere of the place.
We not only ask them to talk, but also to
I realized that it is important not only to have people talk, but also to improve the atmosphere of the event and make it a place where people can enjoy listening.
I realized that it is important not only to have people talk, but also to improve the atmosphere and make it a place where people enjoy listening.

Fifth meeting　
July 9
July 9
(Participants) 7　
7 persons

Male: 1 Female: 6
（PORO members)
2 persons

Main theme of the conversation: How to spend the summer

How to live in summer

　In the days when there were no air conditioners or refrigerators, summers were hot and difficult.

In response to the question that summers must have been very hot and difficult in those days

He answered that the temperature rarely exceeded 30 degrees Celsius, and that he could have spent a comfortable summer if he had been creative.

He said that there were few days that exceeded 30 degrees Celsius, and that they could spend their time comfortably if they tried. Japanese houses and water sprinkling.

He also shared some wisdom that can be applied to the present day, such as the goodness of Japanese houses and sprinkling water.

We also heard about the wisdom that can be applied today, such as the advantages of Japanese houses and sprinkling water. He also shared his wisdom that can be applied to today, such as seaside school, radio exercises and homework.

He spoke vividly about his summer vacation as a child, such as seaside school, radio

The participants talked vividly about their summer vacations as children, such as seaside school, radio exercises, and homework.

The participants were able to share their experiences with each other.

　By providing the participants with a common topic, they were able to talk with each other.

participants who live in the same nursing home can learn about each other’s aspects that they did not know.

This listening activity was beneficial to mutual understanding among the participants.

The listening activity was also found to be beneficial for mutual understanding among the participants.

The listening activity was also found to be beneficial for mutual understanding among the participants.

The Sixth　
July 23
(Participants)　
7 persons

1 man, 6 women
(PORO members)
2 persons

Main topics of conversation: Olympics and sports

Olympics and sports

　The timing of the London Olympics and the importance of the Olympics in the near future

and the fact that listening activities at nursing homes are

Olympics, and the theme of the conversation was the Olympics.
The main theme of the conversation was the Olympics. The topics of conversation about sports, such as their favorite sports and
The topic of conversation expanded to include sports, such as favorite sports and events in which they excel. sports at school, such as physical fitness tests and
physical fitness tests and physical education classes such as Naginata and Kyudo
and Kyudo (Japanese archery) as physical education classes and
and archery as physical education classes.

The participants often made comments and made remarks.
　Some of the participants spoke up a lot, while others spoke less.
Some of the participants often spoke up, while others did not speak up as much.
The participants started to participate in the conversation. In the beginning, the PORO member was asked to speak up for those who were less verbal.
In the beginning, PORO members often talked to those who were less talkative.
PORO members often talked to those who were less talkative at first, but they seemed to enjoy the atmosphere of the meeting.
However, since they seemed to be enjoying the atmosphere, it was more enjoyable than
It is important to create an enjoyable atmosphere rather than forcing them to talk.
We realized that it is more important to create an enjoyable atmosphere than to force people to talk.
The 7th

Seventh meeting　
August 11 (Participant)
(Participants) 7　
7 (Participated by the author)

Male
1 Female 6
（PORO members)
2 persons
Main theme of the conversation: War experiences

　As the anniversary of the end of the war was near, we asked them about their war experiences.
war experience, as the anniversary of the end of the war was near. Some of the participants had lost close relatives in the war.
Some of the participants had lost close relatives in the war, and the topic was a heavy one.
air raids and evacuation, and the atmosphere of the time.
air raids and evacuation, and the atmosphere of the time.
and the atmosphere of those days.

Awareness
　Some of the participants remembered their childhood experiences very well.
They have always remembered their childhood experiences clearly, but especially when they talked about wartime, they all remembered the details of those days.
Especially, when they talked about wartime, they all remembered the details of those days and described the wartime scenes vividly.
They vividly described the wartime scenes.
They described the wartime scene in vivid detail. We are grateful for their valuable experiences, and at the same time, we are amazed at the vividness of their memories.
I was grateful for their valuable experiences, and at the same time, I was amazed at the vividness of their memories.

-I am grateful for the opportunity to hear about his valuable experiences and at the same time amazed at the vividness of his memories.
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4. Considerations from Practice

4-1 Consideration of listening activity practice
　At the beginning of the listening activity, the emphasis was on listening to all participants.
In the beginning of the listening activity, the emphasis was on listening to all the participants.
I sometimes actively encouraged those who did not speak up much to speak up.
However, as the sessions progressed, the participants became more and more interested in the conversation. However, as the sessions went on, even those who said little became more and more active.
However, as the sessions went on, we learned that even those who spoke little
However, as the sessions went on, even those who said little enjoyed listening to the unexpected aspects and past experiences of the residents of the same nursing home.
However, with each session, we learned that even those who were less talkative were enjoying listening to the unexpected side of the residents and their past experiences.
I have come to understand that even those who are less verbal enjoy listening to their past experiences and the unexpected side of the residents who share their stories.
I began to focus on making the atmosphere more enjoyable rather than forcing them to speak up, and as a result, I was able to
The emphasis is on making the atmosphere enjoyable, rather than forcing people to speak up.
As a result, they were able to create an atmosphere in which it was easy to talk to each other.
The main topic of the conversation is the theme of the meeting. The main theme of the conversation was discussed in advance by the PORO members.
PORO members think about the main topic of the conversation in advance, and
PORO members think of the main topic of conversation in advance and provide the topic.
The details of the topic were also decided in advance.
The PORO members would also think about the main topic in advance and provide a topic of discussion. However, the major themes, such as “sports” and “education,” were decided in advance.
However, when we decided on a major theme such as “sports” or “education,” we decided on the topic to be discussed first.
We then decided on a major theme, such as “sports” or “education,” and presented the topic first.
Then, as the conversation flowed, questions and new topics were added as needed.
It is more natural for the conversation to flow naturally, and it is easier for the participants to speak up.
conversation flowed more naturally, and participants were more likely to speak up.
The participants in this practice were cognitive learners.
　The participants in this study had relatively high cognitive function.
The participants in this study had relatively high cognitive function and did not experience any particular problems in conversation.
However, one participant was hard of hearing.
However, there was one participant who was hard of hearing, so it was possible to accommodate her by adjusting the tone, volume and speed of her voice.
However, one person who was hard of hearing was able to respond by adjusting the tone, volume, and speed of his voice.
Similarly, we paid attention to the way other people participated in the conversation.
We also paid attention to the way other people participated in the conversation, and were aware of the pace of each person’s conversation.
I tried to be aware of the pace of each person’s conversation and tried not to interrupt their conversation.
By being aware of the pace of each person’s conversation and trying not to interrupt, we have been able to get more people to talk.
and trying not to interrupt each person’s conversation, they were able to share more of their thoughts. This time, the participants did not have the opportunity to talk about their own experiences.

Although there were no participants in this session, there were some people who were not
Although there were no participants in this practice, there were those who had difficulty speaking in a group or those who had cognitive
The participants of this practice were not present, but we were able to provide a form of individualized hearing
For those who have difficulty speaking in a group or having a group conversation on a specific theme due to cognitive decline, individual listening sessions can be held.
It may be necessary to listen to them in a calm place.
It is also necessary to listen to them in a calm place.
　One of the purposes of our listening activities is to listen to the memories of the Showa period (1926-1989).
We initially decided not to conduct the listening session because the participants were too old.
We were initially concerned that the participants might not have much to say due to their advanced age.
We were concerned that the participants might not be able to tell us much about their memories of the Showa period, one of our listening activities. However, many of the participants were able to conquer their memories of those days.
However, many of the participants clearly remembered those days.
However, many of the participants clearly remembered those days and were also interested in the current political and social situation.
Many of them were also interested in the current political and social situation in Japan.
I was impressed by the fact that they had strong opinions about the current political and social situation.
I was impressed by the fact that many of the participants were interested in the current political and social situation and had firm opinions.
　I was also impressed by the fact that many of the participants were interested in current political and social situations and had firm opinions.
I was also impressed by the fact that many of the participants were interested in current political and social situations and had firm opinions.
and similar experiences, which led to mutual understanding among the residents.
We were able to confirm that the listening activities lead to mutual understanding among the residents.

4-2 Accumulation of Showa-era memories
　In the listening activities described in this paper, the main focus was on having the participants enjoy themselves, while at the same time
The listening activities discussed in this paper focused on having the participants enjoy themselves, while at the same time
at the same time, we attempted to listen to the participants’ memories and precious experiences of the Showa period.
memories and valuable experiences of the Showa period. The memories are unearthed through the use of photographs, video records, and
and archives, which cannot be conveyed by photographs, video
and culture of the early Showa period, which cannot be conveyed through photographs, video
and culture of the early Showa period, which cannot be conveyed through photographs, video
The aim of this project is to preserve for posterity the thoughts and culture of the people who lived in the early Showa period. Participants told us that the severe wartime
The participants told us that they were able to live through the
The participants told us about how they had survived the hardships of wartime by holding each other’s hands, even though they had suffered
It was one of the harvests of the event that we were able to hear from the participants about how people
It was one of the gains of the seminar. It was a good opportunity for us to see the hope and joy of life in the midst of hardship, as told by the participants.
The participants’ stories of people trying to find hope and joy in their lives in spite of the hardships they have been subjected to were very interesting.
The stories of people trying to find hope and joy in their lives, despite the hardships they are
The stories of people trying to find hope and joy in their lives despite the hardships they are going through are very heartwarming.

-At the same time, it was very moving.
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-The people who were exposed to the disaster but still trying to find hope and joy in their lives were heartbreaking.

The people trying to get out of the disaster area were also very moving. Although we started this activity to preserve the memory of the past, it is not the only one that has survived the hard times.
Although these activities were started to preserve memories of the past, the experiences of those who have survived the hardships of the past provide clues for the future.
The experiences of those who have survived the hardships of the past may provide clues for the future.
The participants also shared their stories of the early Showa period.
　The memories of the early Showa period shared by the participants may not only help us understand the times, but also provide clues for the future.
The memories of the early Showa period shared by the participants not only help us understand the era, but also provide us with a glimpse
the affluent life we enjoy today, and to reflect on it from time to time.
and sometimes even to reflect on the affluent life we are enjoying today.
For today’s younger generation, the memories are strictly forbidden. For the younger generation, I have not only harsh opinions, but I also have a lot to say.
They are not only harsh in their opinions about today’s younger generation, but they also
and child rearing, and other hardships that are unique to modern society.
The older generation is more likely to be more concerned about the younger generation than the younger generation. The older generation was not only harsh toward the younger generation, but also
The older generation should not stir up generational conflicts by reprimanding the younger generation.
Rather, it is important to understand the differences and similarities in the way of thinking of each generation, and to
and discussing the wisdom of living together.
The participants’ words made me realize that it is desirable to
The participants’ words made me realize that it is desirable to understand the differences and similarities in thinking among the generations and to discuss wisdom for living together. From the above, we can see that it is desirable to have a form of discussion that
The accumulation of memories of the Showa period is a record of the times from the viewpoint of the living.
From the above, we can see that the accumulation of Showa memories is not only a record of the era from the viewpoint of the
and a review of their overly affluent lifestyles, as well as a record of the era from the perspective of the living.
and also beneficial to the understanding of the elderly.
This is also considered to be beneficial for understanding the elderly.

4-2 Possibilities and Future Development of Listening Activities
4-2 Potential of listening activities, future development, and future issues

　The contents of our listening activities to date are as follows.

Listening Activities in Senior Citizens’ Homes ■ Recreation for the Elderly and Showa-era Memories

Recreation for the elderly and excavation of Showa-era memories are the main contents of our listening activities to date.
However, we are also looking for ways to develop support activities for the elderly through the window of our listening activities.
We are aiming to expand our activities to support the elderly through listening activities.
The main focus is on recreational activities for the elderly and the excavation of memories of the Showa period. Specifically, the group aims to provide consultation on daily life problems and concerns through listening activities.
In concrete terms, the project aims to expand into support activities for the elderly through the window of listening activities.
When a member receives a consultation about a problem or concern in his/her daily life, he/she is referred to a professional
When there are concerns or problems in daily life during the listening session, the members introduce specialists
information on housing for the elderly and inheritance, and so on.
information on housing for the elderly and inheritance, and so on.
The support network provides assistance in resolving problems specific to the elderly, such as introducing them to lawyers and other professionals, and providing information on housing and inheritance.
Currently, the service provides support for adult guardianship, inheritance issues, will drafting, cemeteries, and permanent offerings.
consultation on graves and permanent memorial services, and referrals to housing for the elderly.
We have an environment in which we can provide referrals to senior citizen housing.
We have an environment where we can provide referrals to adult guardianship systems, inheritance issues, wills, graves, permanent memorial services, and housing for the elderly.
We have an environment that enables us to identify the potential needs of the elderly who need support but are hesitant to seek it voluntarily.
and listening to the needs of the elderly who need help but are hesitant to seek it voluntarily (Figure 1).

(Figure 2).
(Figure 2). Generally, it is considered as an approach to dementia
and recreation, but it is also possible for professionals to work with them.
listening activities are generally considered as a part of recreation or an approach to dementia
can also be used effectively as a means of informal outreach support.
and recreation, but in collaboration with professionals, they can also be used effectively as a means of informal outreach support.
On the other hand, these listening activities are still in their infancy. On the other hand, since these listening activities have only just started
data has not yet been fully accumulated, and it is not clear how much data will be accumulated in the future.
data accumulation is not yet complete, and it will be
It will be necessary to continue this activity to build up the memories of various elderly people.
It will be necessary to continue the activities in the future to build up the memories of a variety of elderly people.

Figure 2.
2 Expansion from listening activities to support for the elderly

-Figure 3.
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Welfare Culture Research 2013 Vol.22

6. as a Conclusion 　Through the practice of listening activities, participants were able to
   I was surprised to find that the participants still vividly remember their precious experiences from the early years of the Sho
   and also feel joy in sharing their memories and experiences of the past.
   and that they feel joy in sharing their memories and experiences of the past.
   I was also surprised at the joy they felt in recounting their memories and experiences of the past. The participants’ smiling faces increased with each session, and they asked us to “please come again.
   They also expressed their pleasure in recounting their memories and experiences of the past.
   Please come again,” and they look forward to the next one.
   We could feel a positive response to our activities. In the future, we plan to
   We will continue to be there for them as a familiar face to talk with.
   We would like to develop our listening activities so that we can be there for them as a familiar
   We would like to develop our listening activities so that we can support the elderly in resolving their unique problems.
   　In this case study, the participants had relatively high cognitive functions and were in good health.

The participants in the case study were all in good health and had relatively high cognitive functions.
However, there were some elderly people who had declined in ADLs and had few opportunities to go out or interact with others.
However, we would like to consider if we can develop listening activities for elderly people who have reduced ADLs and have few opportunities to go out and meet people.
We would like to develop listening activities for elderly people who have reduced ADLs and have few opportunities to go out and interact with others.

References

1) Isao Nara and Noriko Kamakura, “Standard Physical Therapy and
Occupational Therapy, 2nd ed.
2nd ed.
Igaku Shoin, 2005; pp. 28-33.

2) Nakamura, Iwanoo, Hiroko Ike, Nobutada Ushizu, et al.
Standard Dictionary of Social Welfare Terms, Shuwa System, 2006;p.109.
2006;p.109.

(Kiyo-Kazu Hori, Taisei Gakuin University)

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Urgent memorial feature

Memorial Seminar for Yasuko Ichibangase

Yasuko Ichibangase’s Legacy and Welfare Culture

　September
September 5, 2012
On September 5, 2012, Dr. Yasuko Ichibangase, one of the founders and the first president of the Japan Society of Welfare Culture
Dr. Yasuko Ichibangase passed away on September 5, 2012.
She was one of the founders of the Japan Welfare and Culture Association.
　Dr. Ichibangase has left us all with her great achievements and
She has left us with her great achievements, and has also left us with her warmth and breadth of heart.
　The Japan Society for the Study of Human Welfare and Culture (JSWC) will hold a memorial service for Dr. Ichibanagase on December 23, 2012.
The Japan Society for Welfare and Culture held a memorial seminar for Dr. Yasuko Ichibangase on December 23, 2012. Here is a part of the
We would like to express our sincere condolences to Dr. Yasuko Ichibangase. Sincere condolences to the family and friends of Yasuko Ichibangase.

President Hiroshi Kawatoda’s Memorial Address

　We are deeply saddened by the passing of Honorary Member Yasuko Ichibangase
(former President), who passed away last September.
She passed away at 11:00 a.m. on September 5, 2011.
She passed away at 11:00 a.m. on September 5, 2011. We would like to take this opportunity to reiterate
We would like to take this opportunity to express our sincere condolences to all members of the Japan Society for Welfare and Culture and all those who participated in the memorial seminar.
I would like to express my condolences to Mr. Meitaka Ichibanase, along with all the members of the Japan Society for the Study of Welfare and Culture
I would like to express my condolences to the members of the Japan Society for the Study of Welfare Culture and to the participants of the memorial seminar.

　During this time, we have been working on the
Japan Society for the Study of Human Welfare and Culture
We had a temporary memorial service with participants at the Okayama Conference of the Japan Society for the Study of Welfare Culture held at the end of September.
I was able to hold a temporary memorial service with the participants. After that, I attended a memorial service on December 2 at Chinzan-so, a Japanese women’s hostel.
I attended a memorial service organized by Japan Women’s University and others at Chinzan-so on December 2.
I attended a memorial service organized by Japan Women’s University and others at Chinzan-so on December 2.
　At the memorial service at Chinzan-so, the participants talked about the past six years since his stroke.
For the past six years, many of them have been
We also learned that many of them had not been able to meet Mr. Meitei Ichibanagase during his illness, and that they had also heard about his condition just before he passed away.
He also told us that he relied on the messages he received from his relatives. We
We were in a similar position, but we do not know how to express this situation in words.
We are at a loss for words. However, as the Japan Society for Welfare and Culture, we, as people who have been indebted to and trained by the JSWC, will solemnly hold a memorial seminar.
We, the Japan Society of Welfare Culture, would like to solemnly hold a memorial seminar and a memorial service for those who have been indebted to us and were inspired by us.
　We would like to share with you the circumstances of the former President Ichibanagase’s illness and his condition just before he passed away, as well as the messages from his relatives and the memorial service held just before his death.
I think it is my position that I must inform you of the state of former President Ichikanase’s recovery and his condition just before his death through messages from his relatives and letters from those who visited him just before his death.
I think it is necessary to let you know about the state of the patient’s illness and his death. I would like to share them with you as follows.

Address at the memorial seminar
President Kawatoda

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　First, a message from his adopted daughter.
　Yasuko Ichibangase, who has been under medical care for some time, passed away on
On September 5, at 11:00 a.m.
She passed away at 11:00 a.m. on September 5.
She passed away at 11:00 a.m. on September 5, 2011.
　We would like to express our deepest gratitude for your kindness and friendship during her life and respectfully inform you of her passing.
　We would like to take this opportunity to express our deepest gratitude for your kindness and friendship during his life.
I would like to express my sincere appreciation for your kind cooperation during the past six years or so, which enabled me to spend a quiet life of recuperation in Hayama, Toyohashi, Hamamatsu, and other places.
I would like to express my deepest gratitude to all of you for your cooperation and support over the past six years.
　In particular, I would like to express my sincere gratitude to all of you for your cooperation over the past six years.
I am especially grateful for the opportunity to have spent the past year in Hamamatsu, Japan, where I was able to spend a quiet time with a medical team that aims to provide hospice care in the community.
I have enjoyed my days surrounded by doctors and care staff who can take care of the patients’ mental and emotional needs.
In the end, he had a stroke.
　In his final days, he was diagnosed with a recurrence of cerebral infarction, but he was doing well until just before his death.
He left the hospital so peacefully that those around him could not believe it. It was as if he was saying that he had done everything he could to the best of his ability.
He was so calm that those around him could not believe that he had done everything he could do to the best of his ability.
　Considering the recent social situation and the extremely hot summer, we decided to hold a wake and funeral service with his next of kin.
September 7
The funeral was held on September 7, without delay.
We would like to express our sincere condolences to the family for their kindness.
　We sincerely decline any offerings of incense or offerings of food.
　We wish you all the best for your continued growth and success. （I wish you all the best in your future endeavors.

　Next is a letter from a member who went to visit her friend just before she passed away.
　I had a chance to visit him just before he passed away. I would like to share with you the message from Dr. Segase that I received at that time.
I would like to share with you a message from Dr. Ichiban Kagase, who visited me just before he passed away.

　I would like to express my sincere apologies for declining the honorary presidency of the Japan Society of Welfare Culture, despite your recommendation.
I am sorry for having to decline the honorary presidency of the Japan Welfare Culture Association, despite your endorsement. As I said when I declined, I do not wish to leave Ichibanagase’s name behind.
I hope that you will not leave the name of Ichibanase, but rather, you will inherit the attitude of always pursuing the ideal welfare culture of each era.
I hope that each of you will continue to pursue the welfare culture of your own time and develop it to the fullest extent possible. I hope that each of you will continue to pursue the welfare culture of your own time and develop it to the fullest extent possible.
I am very happy to see that these thoughts have been passed on to you in your activities for the recovery from the Great East Japan Earthquake.
I am very happy to see that your activities for the recovery from the Great East Japan Earthquake have been carried on. Although I have not had the opportunity to meet you all for a long time, I will continue to support your activities from the shadows.
I am very happy to know that you have passed on to the next generation.

　Next, I would like to tell you about how he was before he passed away.
　I was able to visit him in Hamamatsu 10 days before he passed away.
I was able to visit him in Hamamatsu 10 days before he passed away and pay my respects.
　Despite the extremely hot summer this year, he was doing well in his recuperation. The window of his room was decorated with
The flowers in a vase sent by the Japan Welfare and Culture Association were placed in the window of his room.
The vase was filled with the gratitude of many members and their prayers for his recovery. He was staring at the vase.
He was staring at the vase. It was as if he had accepted our thoughts and feelings.

-It was as if he had accepted our thoughts and feelings.
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-He was staring at the vase as if he had been listening to our thoughts.

He was able to sit up on his own and had good eyesight.
　The doctor was able to sit up on his own and had good eyesight. The nurses were also very enthusiastic, saying, “Let’s do our best to remove the gastrostomy from now on.
The nurses were very enthusiastic and said, “Let’s do our best to remove the gastrostomy from now on.
I said goodbye to them with a light greeting, “Please let me come back again during the winter vacation.
　Only 10 days later, on the morning of the day of the visit, she had not changed until 30 minutes before, but suddenly her complexion turned white and I hurriedly called the doctor.
I called the doctor, but he passed away without any change.
　According to the doctor’s diagnosis, it was a recurrence of cerebral infarction, but he hardly suffered at all and looked very peaceful.
His face was very peaceful in his final moments.
　His family has been
The family continued to care for him with all their might for the past six years, placing the utmost priority on maintaining and securing a quiet life of recuperation.
Dr. Ichibanase and his family were also very grateful. I think both Dr. Ichibanase and his family felt that they had done enough.
I believe that both Dr. Ichibanase and his family felt that they had done enough.
　Last but not least, his family name is “Grand Sis Fukkoin Tokujun.

　I would like to introduce some of the things that happened before and after the death of Meitei Ichibangase. We
and all the participants of the memorial seminar share our deep sorrow and hope that we can continue
We, the members of the Japan Society of Welfare and Culture and the participants of the memorial seminar, while sharing our deep sorrow, vowed to continue to move forward steadily to carry on the legacy of
I would like to express my deepest condolences to all the participants of the seminar and pledge to carry on the legacy of Mr. Meitei Ichibanagase.
　I am sure that we will receive many messages at the “memorial service” later today.
I will give my greetings by telling you about his illness and his condition just before he passed away.

　I would like to say, “Ichiban-gase-sensei, please rest in peace. Please rest in peace and watch over us from heaven.

Blessed are the hands of the deceased.

Keynote Report
Keynote Report
1

Yasuko Ichibanase and the Theory of Welfare Culture
Kiyoshi Baba, Director (former Executive Director), Japan Society for Welfare Culture

1) Why “Welfare Culture”?
　I first met Ms. Ichibangase on July 16, 1989.
July 16, 1989. Why do I remember this date accurately?
I was a part-time teacher at a high school at the time, and I was working as a member of the Board of Directors of the Japan Society for the Study of Welfare Culture. I was a part-time high school teacher at the time.
I was a part-time high school teacher at the time, and I was fortunate enough to serve as the MC for the inauguration ceremony. The other emcee was Riji Sakurai, the first vice president of the society.
The other MC was Riji Sakurai, who was to become the first vice president. Mr. Sakurai, however, did not specialize in welfare, nor did he have any experience working in the welfare field.
I was not a welfare specialist, nor did I have any experience working in the welfare field.

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-In a sense, this is what a welfare culture society should be.

In a sense, this is an example that symbolizes the way the Japan Welfare Culture Association should be. Just looking at the list of founders at that time
The list of founders at that time alone shows a “diversity” that is very different from that of conventional welfare-related societies.
The “diversity” of the founders at that time was very different from that of conventional welfare-related academic societies.
and what Mr. Ichibanagase was seeking. In particular
It is noteworthy that people who have no connection to the world of “welfare” are actively participating in the society.
and it is what Mr. Ichibanagase was aiming for.
This is what Mr. Ichibangase was aiming for.
　Why did Mr. Ichibanagase establish the study of welfare culture and
Why did Mr. Ichibangase establish the study of welfare culture and start up the Japan Society of Welfare Culture? I will leave the details to the following roundtable discussion.
I would like to point out the following four points.
I would like to point out the following four points.
　The first point is, needless to say, that “the times are changing.
The first point is, needless to say, the “changing times. After the high economic growth and the oil shock, the content of happiness has changed from “quantity” to “quality.
The first point is, needless to say, the change of the times. The commercial copy of “From Moretsu to Beautiful” was popular.
The United Nations has replaced the conventional measures of wealth, such as gross domestic product (GDP) and national income (NI), with the new measures of quality and quantity.
The United Nations introduced the concept of a “Human Development Index” in addition to its previous measures of wealth, such as “Gross Domestic Product (GDP)” and “National Income (NI). In this context, the concept of “human development index” was introduced.
In this context, postwar views of welfare, such as poverty relief, charity, and “helping the poor,” were also forced to undergo major changes.
In this context, the postwar view of welfare, which included poverty relief, charity, and “helping the poor,” was forced to undergo major changes. In this context, it was necessary to construct a “new view of welfare,” or, as Mr. Ichibanase put it, a “true view of welfare.
In this context, it was necessary to construct a “new view of welfare,” or as Ms. Ichibangase put it, a “true view of welfare.
　On the other hand, conventional welfare research had not caught up with the changes of the times. This “limitation of welfare research
Limitations of Welfare Research” is the second background.
The second background is “the limitation of welfare research. The “takotsubo” welfare research, so to speak, cannot study and promote the true state of welfare.
The second reason is that welfare research has not been able to promote and study the true nature of welfare. If welfare is a study that considers “people’s happiness” and “the path to happiness,” then it is necessary to consider how the happiness of the 6 billion people in the world should be.
If welfare is a study that considers “people’s happiness” and “paths to happiness,” then there are 6 billion different ways of happiness for 6 billion people.
The “study of welfare,” which studies this, is naturally a study of human beings themselves. If this is the case, people from a wide range of fields will come together to exchange and deepen their wisdom and skills.
and skills, and deepen each other’s knowledge and skills. The so-called “welfare system,” “welfare technology,” and other specialists, researchers, and
and researchers, but also from a wide range of fields (e.g., art, architecture, literature, media, etc.).
and media, but also from a wide range of fields (e.g., art, architecture, literature, media, etc.), and to position “welfare” as part of the national culture.
In addition, the qualification of welfare was also developed during this period.
　In 1987, the Social Worker and Care Worker Law was enacted.
In 1987, the Social Worker and Care Worker Law was enacted. Although this had a certain effect in improving the qualifications of those working in the field of welfare, it also had a negative impact on the uniformity of subjects.
However, the uniformity of subjects and the tendency to focus on entrance examinations came to the fore, and the law diverged from its original purpose of fostering human resources who would be responsible for “welfare.
However, the uniformity of subjects and the tendency to focus on entrance examinations were pushed to the forefront, and the original goal of fostering human resources to take charge of “welfare” was lost. Among them, Ms. Ichibangase was very concerned about the importance of learning “history.
In particular, Ms. Ichibangase repeatedly pointed out the importance of studying “history.
　Under these circumstances, in the field of welfare, creative welfare, which is not the traditional accommodation-centered or poverty relief-oriented welfare, has been emerging, even if not in large numbers.
In the midst of this situation, creative welfare programs, which were not the conventional incarceration-centered or poverty-measure welfare programs, were being created little by little. For example, Yasuo Harima of Tanpopo-no-ie and Nemunoki
For example, Yasuo Harima of Tanpopo-no-ie, Mariko Miyagi of Nemunoki Gakuen, Riji Sakurai of Waiwai Kyokoku (The Republic of Waiwai), and
For example, Hiroyo Ubayama of Yukiwari Sou…. These are examples of out-of-the-box welfare practices, new and creative, that are not bound by the qualification system.
The keynote speaker, Director Baba, will present the practices of people who are creating a new and creative culture of welfare.

Keynote Report by Director Baba

-Dr. Baba
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-The keynote speaker, Mr. Baba, will discuss the future of welfare in Japan.

I think it is necessary to think about the ideal state of welfare in the future. Such thoughts of Mr. Ichibanagase led to the founding of “Welfare Culture and Chemistry” and “Society of Welfare Culture.
This is what led Mr. Ichibanagase to establish “Welfare Culture and Chemistry” and “The Society for the Study of Welfare Culture.

(2) The Society for the Study of Welfare and Culture’s Aim for Welfare
　What kind of welfare does the Japan Society for the Study of Welfare and Culture aim for? Here we will discuss the following four points.
I would like to explain based on four sentences.
The first is “welfare in which the individual is valued.
　The first is “welfare in which the individual is valued. This is not the conventional welfare that is based on systems, laws, or organizations.
The first is “welfare in which the individual is valued.
The next is “welfare that supports a sense of purpose in life.
　Next is “welfare that supports a sense of purpose in life. In the conventional welfare system, which aims at physical and economic independence, there is a tendency to focus on the “welfare that helps people live worthwhile lives.
For example, elderly people with dementia, people with disabilities caused by progressive diseases, and people at the end of their life lose sight of their goals.
They are not. Instead, no matter how severe the disability, whether bedridden, or suffering from advanced dementia, they are always able to live “as they are” in their own way.
No matter how severe their disabilities, whether they are bedridden or suffering from advanced dementia, the most important thing is to find their “purpose in life” and to support them in fulfilling their purpose.
The third is “a welfare system that is rich in creativity,” which is the ideal of the welfare system.
　
The third is “creative welfare. The third is “creative welfare.
The third is “creative welfare,” which is the way of welfare that Mr. Ichigase aimed for. In fact, the four practitioners introduced above, who could be called masters of welfare culture
The four practitioners introduced above are all
The four practitioners introduced above, who are masters of welfare culture, were all originally active in fields that had nothing to do with welfare. The power of these people has created a wealth of creativity that transcends conventional wisdom.
The four practitioners, who could be called masters of welfare culture, were all originally active in fields that had nothing to do with welfare.
　In order to realize such practices, “welfare that utilizes the wisdom and ingenuity of various fields” is necessary.
In order to realize such practices, “welfare that utilizes the wisdom and ingenuity of various fields” is necessary. In order to value the individual and realize the happiness of each person, a wide range of knowledge and abilities are required.
However, not everyone in the welfare field is a superman. However, not everyone in the field of welfare is a superman. Not everyone in the field of welfare is a superman.
However, they are able to work in a variety of fields, such as music, painting, theater, and theater. However, there are many different fields, such as music, painting, theater, storytelling, travel, architecture, cinema, fashion, etc.
travel, architecture, film, fashion, etc., etc., etc., etc., etc., etc.
The master of welfare culture is the one who calls upon the experts. The masters of welfare culture are also masters of attracting experts.
　The Society of Welfare Culture was founded to study and promote this new form of welfare.
The Society for the Study of Welfare Culture was founded in order to study and disseminate this new form of welfare.

3) What is welfare culture?
　So, what did Mr. Ichibanagase himself think about welfare culture? What did Ichibanagase himself think about welfare culture?
The first article of “The Theory of Welfare Culture” (Yuhikaku), the first article of “Journal of Welfare Culture Studies” No.1, and so on.
The first article in the first issue of “Journal of Welfare Culture
Mr. Ichibangase has discussed “what welfare culture is” in various places. Please read them.
I would like to introduce the “Welfare Culture” which was published to commemorate the 5th anniversary of the founding of the society.
The book is part of the “Welfare Culture Library,” which was published to commemorate the 5th anniversary of the founding of the society.
The following are a few quotations from the book, “Pioneering Welfare, Creating Culture” (Chuohoki Publishing Co., Ltd.), which was published to commemorate the 5th anniversary of the founding of the society.
　What is welfare culture, by the way? In short, it is a concept that comprehensively captures the culturalization of welfare and the welfare-ization of culture.
The ultimate goal of social welfare is to help people realize themselves and to pursue that way of being.
“If we take the viewpoint that the ultimate purpose of social welfare is to assist in self-realization and to pursue that way of being, then there can be no social welfare that does not include culture.

• “The concept of
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It is not an exaggeration to say that social welfare cannot exist without culture.

I believe that the foundation of culture can be broadened, deepened, and enhanced only when all people live their daily lives with the aim of creating culture from the grassroots.

I believe that the foundation of culture will be broadened, deepened, and enhanced only when all people live their daily lives with the aim of creating culture from the grassroots.

I would like to use the word “welfare culture” to imagine the creation of a way of being in which all people can enjoy themselves to their heart’s content, enhance each other, and live a humane life.

　What kind of image of welfare culture do these words conjure up? There may be many interpretations.

There may be many interpretations. Since its founding, the Japan Society for Welfare Culture has discussed the definition of “welfare culture” on various occasions.

However, to sum up, there is no official view or definition of “welfare culture” at this stage.

However, at this point, there is no official view or definition of “welfare culture.

　However, having been involved in the activities of the Japan Welfare Culture Association in various capacities, and having been in direct contact with what Mr. Ichibanagase has talked and written

I have been involved in the activities of the Welfare Culture Association in various capacities, and have come in direct contact with what Mr. Ichibanagase has talked and written about. First of all, “welfare” in “welfare culture” means “welfare” as in “welfare culture.

Welfare” in “welfare culture” means “to make it possible for all people, as individuals, to lead their own unique and irreplaceable lives.

The “welfare” of “welfare culture” is “to make it possible for all people to lead their own unique and irreplaceable lives. This is combined with “culture,” i.e., “the idea that one way of thinking can lead to

culture,” or “the establishment of one way of thinking as a way of acting and thinking by many people,” is added to this.

culture,” that is, “a way of thinking that takes root as a way of acting and thinking for many people.

In other words, Mr. Ichibanagase means “to create a society where people can live to their fullest potential as individuals. In other words, Mr. Ichibanagase is asking us to “bring together the wisdom and ingenuity of all fields

I would like us to “think about and practice the ultimate form of welfare that can enhance the dignity of each individual human being by bringing together the wisdom and ingenuity of all fields.

and practice it, so that it will become a normal way of thinking and behavior for many people.

I hope that this will become the norm as a way of thinking and behavior for many people. I think that is the message we wanted to convey.

　In this sense, we need to continue to exchange opinions about “the ultimate welfare.

The true welfare, the true welfare, the ultimate welfare, the ultimate welfare. Real welfare, true welfare, the ultimate state of human happiness. We need to discuss it, think about the way society should be to realize it, and then decide what we should do to make it happen.

and put it into practice. This is the major homework given to us by Mr. Ichibanagase.

This is the major homework given to us by Mr. Ichibanase, and it is the “destination” that the Japan Welfare Culture Association should pursue in the future.

4) Welfare Culture and Human Rights Culture

　Mr. Ichibangase often said that “welfare culture” is almost synonymous with “human rights culture.

　It goes without saying that, historically speaking, “human rights” first expanded in terms of “object” and then in terms of “content.

Then, the content was expanded. In other words, what was once the right of only a privileged few, through the efforts of thousands and thousands of people, has gradually become something that can be enjoyed by many.

The “human rights” were first broadened in terms of “subjects,” and then in terms of “content. On the other hand, in terms of content, the rights started with the guarantee of life.

freedom of speech, freedom of movement, the right to vote, etc., and more recently, the right to privacy, the right to the environment, and so on.

Recently, the content of the rights to be guaranteed has been expanding.

　Under these circumstances, the Universal Declaration of Human Rights states in Article 1
Article 1 of the Universal Declaration of Human Rights states, “All human beings are born free and equal in dignity, rights and freedoms.

and equal in dignity and rights,” followed by 30 articles on the specific nature of human rights.
Article 1 states that “All human beings are born free and equal in dignity and rights. Article 27 states that “Everyone shall be free to participate in the cultural life of society, to appreciate the arts and sciences, and to make progress in science.
Everyone has the right to participate freely in the cultural life of society, to appreciate the arts, and to enjoy the progress of science and its benefits. In both cases, the subject is “all people.
The subject of both articles is “all people. Of course, no matter what kind of disability, dementia, bedridden, age, sex, disability, etc., everyone has the right to participate in the cultural life of society.

regardless of age, gender, disability, nationality, etc. All people” – “all people” – “all people” – “all people” – “all people”

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The society in which “all people” can live not only as human beings, but also as individuals, and can live and achieve self-fulfillment in their own way, making the most of their potential.
and make it a natural value (culture), and to make it a culture of welfare.
We believe that this is what welfare culture is all about.
　In this sense, we must constantly focus our attention on those who are being kept away from the guarantee of human rights (those who are being kept away from the guarantee of human rights).
We need to keep our eyes on those who are being kept away from human rights and check whether they are really being cared for as individuals.
This is precisely what the Welfare Culture Association is trying to do. This is the mission of the Japan Society for the Study of Welfare and Culture.
　Then, what kind of people are “those who are kept away from human rights guarantees”? Of course, it is difficult to say.
It is, of course, hard to say, but it is the so-called welfare recipients, people on the margins, people who are discriminated against or oppressed, ethnic minorities, sexual minorities, and others.
and ethnic and sexual minorities, etc., and consider whether they are truly “happy,” and if they are not, whether they are “happy” in the true sense of the word.
If they are not, how can they become “happy”?
And if they are not, how can they become “happy”? The accumulation of such efforts, one by one, is the path to the realization of a welfare culture, and the destination of the Welfare Culture Association.
This is the destination of the Society for the Study of Welfare Culture.

Keynote Report
Keynote Report

Yasuko Ichibanase and Creative Welfare Culture
Hiroshi Kawatoda, President of the Japan Welfare Culture Association

(1) Introduction

　When the new structure of the Japan Society for Welfare Culture
When the new structure of the Japan Welfare Culture Association was established five years ago, one of our first tasks was to respond to
One of our first tasks when the new structure of the Japan Welfare Culture Association was established five years ago was to respond to former President Ichibangase’s resignation as honorary president. At that time, former President Ichibangase, through his representative (his adopted daughter), announced that “the Japan Society of Welfare Culture is not a
He said, “The Welfare and Culture Society of Japan does not belong to Ichibangase personally. Rather, he said, “The Society of Welfare Culture is not Ichibangase’s personal property. Rather … rather than keeping the name of an individual, from now on
I hope that from now on, you yourself will make efforts for the development of welfare culture, rather than leaving your personal name. I hope that the seeds I have sown will be
I am happy that the seeds I have sown will be developed into future practice and research by each and every member,” he said.
He resigned as “Honorary President. Regardless of how the remaining members of the association may perceive it, former President Ichiban
The Board of Directors praised him for his grace in making such a statement (request). The Board of Directors also praised former President Ichibangase’s

The Board of Directors confirmed that they “take seriously” former President Ichibangase’s “declining to become Honorary Chairman” and the “content” of his “declaration”. Ichibangase
The “resignation of former President Ichibangase from the honorary chairmanship” and the “content” of the resignation are
We should not only rely on her, but also stand on our own feet, utilize the seeds she sowed for our future practice and research, and deepen and develop our activities.
I think it meant that we should not only rely on former President Ichibangase, but also stand on our own and make use of the seeds she planted in our future practice and research, and deepen and develop them.
　However, the association, which has been sustained by the charisma of former President Ichibangase, has undoubtedly been at a crossroads in the past few years.
However, the society, which has been sustained by the charisma of former President Ichibangase, has definitely come to a crossroads in recent years. This is because a large number of people who had walked with former President Ichibangase have left the Society.
The reason is that a large number of people who had walked with former President Ichibangase have left the society. Although we have been able to stop the significant decline in membership to some extent, the situation still does not allow for optimism.
The situation is still unpredictable. In addition, we have not been able to fully respond to the points raised by speakers at the Tokyo and Nagasaki congresses regarding the Japan Society for Welfare and Culture.
The situation is such that we have not been able to fully respond to the points raised by the speakers at the Tokyo and Nagasaki congresses.
　Nevertheless, we have been working hard for the past five years to bring together new energies and to create a new society.
We will continue to mobilize new energies and create new and attractive initiatives over the next five years.
We have condensed the “creation of appealing initiatives” into the following six items, and have formulated a plan for each of them.
We have condensed the “creation of attractive initiatives” into the following six items, each of which is

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We have made our own efforts to achieve each of the following six items.
　(1) Clarify the concept of “welfare culture
　(2) Improvement of the level (power) of practice
　(3) Improvement of the level (strength) of research
　(4) Integration of practice and research
　(5) Creation of a system to materialize the above, concretization of plans, and concrete efforts
　(6) Clarification of future vision
　In order to materialize these
In order to materialize these six items, we have provided opportunities for cross-sectional discussions, including various committees, and established special committees.
In order to materialize these six items, we have taken measures such as establishing opportunities for cross-sectional discussions including various committees, and establishing special committees. Currently, items (1) through (6) have been reorganized into three items.
(1) to (6) have been reorganized into three items, with the addition of new initiatives related to the earthquake disaster.
(1) to (6), with the addition of new initiatives related to the earthquake disaster.
The report presents the results of the “Welfare and Culture Concepts” project, which was launched in April 2008.
　In this report, we will focus exclusively on “clarification of the concept of welfare culture,” and will ask ourselves the question, “How have each theorist expressed welfare culture?
This report will focus exclusively on “clarifying the concept of welfare culture,” and will approach the given theme by asking myself the question, “How have each theorist expressed welfare culture?

(2) How each theorist has described “welfare culture”

(
(1) Learning from the Tokyo Conference
　In the 20th issue of “Journal of Welfare Culture Studies,” Baba1) proposed the “creative welfare culture theory” that the author proposes (aiming at a creative welfare culture society and a pluralistic symbiotic society).
(Creative Welfare Culture Theory), which the author proposes (aiming for a creative welfare culture society and a pluralistic symbiotic welfare culture society).
The “Harima-Ubayama controversy” held at the Tokyo Conference is analyzed. As a result, the paper finds that Ubayama’s practice contributed somewhat to the realization of a “heteronormative welfare culture society,” but that the “assimilative welfare culture activities” were not the most effective.
The results show that although Ubayama’s practice contributed somewhat to the realization of a “heterogeneous welfare culture society,” it did not go beyond the realm of “assimilative welfare culture activities.
The difference between Harima’s practice and that of Harima, which is positioned as a “differentiated welfare culture practice” and is developing a practice to achieve a “pluralistic symbiotic welfare culture society,” is clear.
Harima’s point is that the “cultural activities of welfare” are not in the “heteronormative welfare culture” area. Furthermore, Harima’s point is that all practices are “wonderful welfare activities” without distinguishing between assimilation and dissimilation of various welfare culture activities.
Harima’s point was also a criticism of the Japanese Society for Welfare Culture Studies, which treats all practices as “excellent welfare culture practices” without distinguishing between assimilation and
Harima’s point was also a criticism of the Japanese Society for Welfare Culture, which treats all practices as “wonderful welfare culture practices” without distinguishing between assimilation and dissimilation.

(2) Learning from the Nagasaki Conference
(2) Learning from the Nagasaki Conference
　(2) Learning from the Nagasaki Conference
In Volume 5 of the New Welfare Culture Series, “The Origin and Advancement of Welfare Culture Studies,” Tsumagari2) refers to “Ichibangase Fukushi Gaku” (“Ichibangase Welfare Culture Studies”).

(Although it is titled “Ichiban-gase Fukushi Bunka-gaku,” there is almost no reference to “welfare culture”).
The raison d’être of the Japan Society of Welfare Culture is to question the quality of “social welfare” as it has existed up to now.

The “raison d’être of the Japan Welfare Culture Association is to question the quality of the past ‘social welfare'” and to “thoroughly examine what kind of welfare has existed until now. This is a very useful point.
This is a very informative point.
　In the same book, Nagayama3) discusses the “welfare culture of the administration” and the “welfare culture of Ichiban-gase. Among them
In the book, Nagayama3) discusses the “welfare culture of the administration” and the “welfare culture of Ichiban-gase.
The “welfare culture” of Ichibangase was born out of the emergence of the welfare idea of “symbiosis.
In contrast, Ichibanagase’s “welfare culture” is a concept that emerged from the emergence of the “symbiosis” concept of welfare.
　In the same book, Hibino4) states that “the acculturation of welfare is the acculturation of the welfare system (various human beings and their happiness).

The three-layered structure of welfare culture” is expressed as “Culture of Life, Culture of Living, and Culture of Life => Welfare. Art, environment, and welfare.

-Art, Environment, and Welfare.
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-Social culture” is replaced by “culture of life.

The “social culture” is replaced by the “life culture,” but the “life culture” is rather the “culture of purpose in life.

The “culturalization of welfare” and “culturalization of welfare” should be expressed as “culture of life, culture of living, culture of motivation ⇔ welfare.
The “culture of welfare” should be expressed as “culture of life, culture of living, culture of motivation ⇔ welfare. In addition, the Committee’s report states that “the welfare practice centered on ‘survival assurance’ in ‘institutions’ should be replaced by the welfare practice in ‘communities'”.
The Committee’s report also states that “the change from welfare practice centered on ‘guaranteeing survival’ in ‘institutions’ to welfare practice emphasizing ‘assurance of purpose in life’ in the ‘community’ will enhance the ‘welfare
The committee reported that “the welfare practice centered on ‘survival assurance’ in ‘institutions’ should be changed to a welfare practice emphasizing ‘assurance of purpose in life’ in ‘communities’ to enhance ‘welfare and cultural quality of life. In response to the expression “‘From institution to community’ is of course important, but ‘from the institution as a base to the community’ is not.
In response to the expression, “Of course it is important to move from the institution to the community, but it is also necessary to move from the institution as a base to the community.
In response to the phrase “from facilities to the community” is important, of course, but it is also necessary to propose the idea of “from the base of facilities to the community”. For example, in 1986, a senior official of the Swedish Social Services Administration, who was also a member of the Swedish Society for the Promotion of Social Welfare, stated, “The Swedish social service is a social welfare institution.
For example, in 1986, a senior official of the Swedish Social Services Administration stated in a newspaper that “residential care facilities are harmful.
The 1990 Social Agency report stated that “residential institutions are invisible, isolated, unchanging, mechanical, and centrally controlled.
They are mechanical and centralized without change, protective without social relations, and unequal without respect for the person’s wishes” as stated in a 1990 Social Agency report.
The point of view of Hibino cannot be accepted as it is, considering that the abolition of residential care facilities in Sweden was led by his point of view.
Hibino’s point cannot be accepted as it is.

(3) Learning from the Sonoda paper
(3) Learning from Sonoda’s paper
　(3) Sonoda’s paper (5) is a critical examination of past welfare culture research and practice. In paper (1), she writes, “In
In paper 1), Sonoda asks, “Hasn’t the focus on pursuing ‘superior welfare culture practices’ led to a heightened perspective and a distancing from reality?
and “Have we not unknowingly dismissed ‘ordinary’ and ‘banal’ examples?
Sonoda’s point is that “welfare is not a matter of ‘the way we do things. Sonoda’s point is that “the critical perspective on the reality of welfare culture is insufficient.

“We should lower our eyes and face the realities that give rise to mediocrity, banality, and non-cultural conditions.
The paper (2) argues that “we should lower our eyes and look directly at the realities that give rise to mediocrity, banality, and non-cultural situations.
　In paper 2, Ichibanagase interprets the “culturalization of welfare and welfare of culture” theory as “reviewing welfare with the eyes of culture and culture with the eyes of welfare.
In Paper 2, we interpreted the theory of “culturalization of welfare and culture of welfare” as “reviewing welfare with the eyes of culture and culture with the eyes of welfare. In other words, “universalization for self-actualization.
In other words, it is a process of realizing a cultural way of being in the process of questioning the quality of “welfare” universalized for self-actualization.
It is a process of realizing a cultural way of being, and a culture created from within the people.
The “process of realizing a cultural way of being in the process of questioning the quality of “welfare” and the culture produced from among the people” is a “culture produced from among the people”.
He then stated, “Welfare culture is a cultural questioning of the quality of welfare. He then stated, “It is sufficient to understand that ‘welfare culture is the cultural situation in the welfare field.
The reality of the non-cultural situation is what must be faced. To this end, “we must face the reality that ‘welfare culture is a cultural situation in the welfare domain.
The “characteristics and traits of the ‘culture of welfare’ must be clarified, its biases, twists, and distortions must be noted and critically examined, and the reality of the non-cultural situation must be faced.
and how it interacts with and influences the various social relations that define the culture.
In other words, “to question the cultural activities that are generated daily in the field of social welfare from a deeper level of popular culture.
In other words, “to reexamine the cultural activities that are generated daily in the field of social welfare from the viewpoint of deep popular culture, and to examine how the cultural processes are developed and how they contribute to improving the cultural quality of welfare services.
We will also examine how the dominant culture in Japanese society permeates the field of welfare, and how the cultural
What forms does the dominant culture in Japanese society take in the field of welfare services?
The “cultural critique of welfare is necessary by pursuing the ideological nature of culture and its relationship with power (domination), gender perspectives, and subcultures. It is necessary to
The world of welfare culture is subordinate and marginalized, has a hybrid and popular character, and is more about place than subject, emotion and impulse than logic.
subculture that is developed in a flexible and inflexible manner, emphasizing place, emotion and impulse rather than logic.
The important theme for the present issue of “Studies in Welfare Culture” is to understand the uniformity and poverty (of subcultures) as the basis for the development of a new culture.

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The important theme for the present issue of “Studies in Welfare Culture” is to critically examine the uniformity and poverty (of subcultures) from the perspective of social conditions.

(3) How should we describe “welfare culture” – symbiotic welfare culture and creative welfare culture?

　In response to the above-mentioned comments on the concept of “welfare culture” by various authors, I would like to rely, first of all, on the following two points
First of all, I would like to rely on the “welfare culture idea as a symbiotic principle” originating from Ichibanagase, rather than the welfare culture used by the government as pointed out by Nagayama.
First, I would like to rely on the concept of “welfare culture as a principle of symbiosis” originating from Ichibangase, rather than the welfare culture used by the government as Nagayama points out. Secondly, I would like to “face up to the reality of the non-cultural situation” and
and “pay attention to uniformity and poverty,” as well as “their biases, twists, and distortions,” and “from within the social conditions,” “we must take a critical look at the reality
and how it interacts with and influences the various social relations that define culture.
Sonoda’s point is to “pay attention to its biases, twists and turns, and distortions” and “from within social conditions” to “examine how it interacts and influences the various social relations that define culture.
　The “reality that gives rise to a noncultural situation,” as Sonoda points out, is a “nonhuman, nonwelfare culture society.

(a dehumanizing society that neglects the individual, deprives people of their dreams and hopes, and focuses on segregation, control, domination, classification, and incarceration, which is far from a welfare culture.
(a society that is not a welfare culture, but a dehumanizing society that neglects the individual, robs people of their dreams and hopes, and focuses on segregation, control, domination, classification, and incarceration).
(a society where individuals are valued equally and where dreams and hopes are spun, but walls are built around each other and those who are different are excluded, and only an immature welfare culture has developed).
(a society that values individuals equally and tries to weave dreams and hopes, but builds walls between each other, excludes heterogeneity, and has developed only an immature welfare culture) and “discriminatory immature welfare culture society” (a society that lives together, values individuals, and tries to weave dreams and hopes, but
(a society that lives together, values the individual, and tries to weave dreams and hopes, but still has an immature welfare culture in which discrimination exists and makes it difficult to live with each other).
We can interpret this as “inhumanity to humanity.
　We must not allow ourselves to fall back into an “inhuman, non-welfare culture society. We must not allow ourselves to fall back into a “dehumanizing non-welfare culture society.
We must be aware that we are still in a “society of exclusionary immature welfare culture” and a “society of discriminatory immature welfare culture.
In Sonoda’s words, we need to “be aware that we are still in an “exclusionary immature welfare culture society” and a “discriminatory immature welfare culture society. In Sonoda’s words, we need to “see the cultural activities that are generated daily in the field of social welfare” in relation to “various social conditions.
In Sonoda’s words, we need to ask ourselves why our activities are “uniform and poor” and why they are “biased, twisted, and unbalanced” in relation to “social conditions”.
Why are our activities “uniform and poor,” why are they “biased, twisted, and distorted,” and how are our activities “developed” and “developed in a welfare and cultural manner”?
and how our activities “contribute to the quality of welfare and culture,” and “how they relate to the ideology and power of culture, gender perspectives and
and its relationship to ideology, power, gender perspectives, and subcultures.
We need to examine the “contribution of culture to the improvement of welfare and cultural quality. What lies beyond that, and what we are trying to achieve, is “the idea of welfare culture as a pluralistic and symbiotic principle.
The realization of this idea is a “creative welfare culture society” (a society in which the individual is valued and
(A creative welfare culture society where the individual is valued, dreams and hopes are spun, creativity is abundant, and the creation of human happiness in the community is ensured.
(A society of creative welfare culture where individuals are valued, dreams and hopes are woven, creativity is abundant, and human happiness is maintained in the community. While keeping in mind what we are aiming for (our goals)
However, both the “welfare culture idea as a pluralistic and symbiotic principle” and the “creative welfare culture concept” are not the same as the “excellent welfare culture practice”.
However, we must not “focus too much on the pursuit of excellent welfare culture practices, and our eyes become too high and out of touch with reality,” even while keeping in mind our goals.
It goes without saying that we must not “focus too much on pursuing excellent welfare culture practices,” and thus become “too high-minded and detached from reality.

(4) Conclusion

　We cannot do more than we can handle. No matter how much we are moved and influenced, we cannot do the same thing as the person who moved us.
We cannot do the same things as those who have moved us, nor can we say the same things as those who have influenced us.
　The efforts that we have made in preparation will probably be unforgettable memories for all of us, and every word that is said there will be remembered in our hearts and minds.
Every word that was spoken there will sink deeply into our hearts and remain with us as a precious treasure. Treasures for me

-I will always treasure this experience.
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Treasures for me – 110

The treasure for me is
On March 25, 2000, he gave a commemorative lecture at the 1st
The following words were spoken by former President Ichibanase at the commemorative lecture of the 1st Chugoku/Shikoku Block Conference of the Japan Welfare Culture Association on March 25, 2000.
The following words were spoken by former President Ichibanase at the commemorative lecture of the 1st Chugoku-Shikoku Block Conference of the Japan Welfare Culture Association on March 25, 2000.

　What is indispensable when considering welfare culture is the viewpoint of “community. （Welfare is the creation of happiness, and the “culturalization of welfare” is the key to happiness.
It is necessary to “culturalize welfare” and to “culturalize welfare”. (omitted) We need to work from the viewpoints of community, welfare, and culture.
(omission) With the perspectives of community, welfare, and culture, people should be able to do what they want to do when they want to do it, whether it is work, study, hobbies, or volunteer activities.
We need to create a culture of welfare together with our fellow citizens, by doing what we want to do, when we want to do it, and in the (various) ways that we can do it.
We need to create a culture of welfare together with our friends. The culturalization of welfare and the conversion of culture to welfare are the very things that make life worth living, and they also support the creation of a life worth living.
It is also support for the creation of a life worth living.

　I would like to summarize what has been said and written by the predecessors of the Japanese Society of Welfare and Culture, including former President Ichibanagase.
I would like to summarize what former President Ichibanase and other predecessors of the Japanese Society for Welfare Culture have said or described so far, and define “welfare culture” as “a culture where the individual is valued, where the dreams and hopes of each person are spun, and where creativity is abundant and continued in the community.
I define “welfare culture” as “a practical, humanistic, and community-based happiness creation that values the individual, weaves the dreams and hopes of each person, and is rich in creativity. We have tried to embody this definition.
The concept of “creative welfare culture” is an attempt to embody this definition, and to clarify the path to “creative welfare culture
The proposal to clarify the path to “creative welfare culture” (from impersonal non-welfare culture to exclusive immature welfare culture / discriminatory immature welfare culture to creative welfare culture) was proposed.
(Non-human, non-welfare culture → exclusive immature welfare culture / discriminatory immature welfare culture → creative welfare culture).
　There are a number of hurdles that must be overcome before a “creative welfare culture” can be achieved. Welfare culture” can be called a “negative legacy.
culture” was born out of a tragic historical background that could be called a “negative legacy,” and it is still being created through a process of repeated thought and error.
We must overcome these hurdles to reach a “creative welfare culture” with a new concept that we hope to be able to leave to future generations.
Naturally, there is a “past” to which we must turn. Naturally, there is a historical background of the creation of human society from the “past” to the “present.
Naturally, there is a historical background of the creation of human society from the “past” to the “present,” and there are things that are being created now. And there are also those that will be created in the future and will be passed on to the “future.
Some are being created today, and some will be created in the future and passed on to “the future.
　We hope that the quality of welfare culture will be improved, social participation will be promoted, and people in need of social support will be able to lead a life equal to that of other people.
We need to improve the quality of welfare culture and promote social participation so that those who need social support can lead a life equal to that of other people. To this end, everyone should be able to live in their own way as an active participant in community life.
The “quality of creative welfare culture activities” should be improved, and the “quality of creative welfare culture life” should be enriched.
and the “quality of creative welfare and cultural life” should be enriched and fulfilled.
　Finally, I would like to express my condolences once again and express my gratitude to former President Ichibanase for the many lessons and treasures he has given us.
I would like to conclude my keynote report by expressing my condolences once again and my gratitude to former President Ichibangase for his many lessons and treasures.

Notes

1) Kiyoshi Baba, “Tokyo Conference Symposium: ‘What Has Welfare Culture Left Behind?
The Japanese Society for the Study of Welfare Culture, Vol. 20, pp. 120-127, Japan Society for the Study of Welfare Culture, March 2011 (pp. 125-127).
March 2011 (pp. 125-127)
2) Hirotsugu Tsumagari, “Ichiban-gase-no Fukushi Bunka-gaku: Sono Jinbutsu to Gakujutsu no Rekishi [The Study of Ichiban-gase Welfare Culture: Its Personalities and Academic History],” in Editorial Committee of the Japanese Society for Welfare Culture, ed.
(Editorial Representative: Makoto Nagayama), The Origin and Advancement of Welfare Culture Studies (New Welfare Culture Series)
(5) pp. 30-65 Akashi
Bookstore (p. 58)

3) Makoto Nagayama, “Two Trends of Welfare Culture and Their Issues: Understanding the Theory of Welfare Culture on the Administrative Side,” Japan Welfare Culture
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Editorial Committee of the Society (Editorial Representative: Makoto Nagayama), “Genryu to Sokushin Bunka Gaku no Genryu to Sokushin” (New Welfare Culture Series)
(5) pp. 69-93 Akashi Shoten (pp. 82-89)

(4) Masami Hibino, “Hourakubina HM Fukushi Bunka Gaku,” edited by the Editorial Board of the Japan Society for Welfare Culture (Editorial Representative: Makoto Nagayama)
Genryu to sakudo [The Origin and Advancement of Welfare Culture Studies] (New Welfare Culture Series)
5) pp. 119-131 Akashi Shoten (pp. 125-128)
5) 1) Sekiya Sonoda, “Fukushi Bunka Kenkyu to Bunka Kritik no Gaku to shite no Fukushi Bunka Kenkyu” [Welfare Culture Studies as a Study of Cultural Criticism], Jissen Women’s Junior College Bulletin, No. 30, 117126
2009 (p. 118)
　　 5) 1) Sekiya Sonoda, “Welfare Culture Studies as a Study of Criticism,” in The Japan Society for Welfare Culture Studies Editorial Board (Editorial Representative: Makoto Nagayama), The Source of Welfare Culture Studies.
(Editorial Representative: Makoto Nagayama), The Origin and Advancement of Welfare Culture Studies (New Welfare Culture Series) (in Japanese), pp. 243-252.
(5) pp. 243-252 Akashi Shoten (244246)
Akashi Shoten (244246 pp.)

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Open Roundtable Discussion

What the Japanese Society for Welfare and Culture Aimed for and What Yasuko Ichibangase Left Behind

Date & Time: Sunday, December 23, 2012
3:00 p.m.
5:00 p.m.
Venue: Rikkyo University Ikebukuro Campus Tachigawa Memorial Hall
3rd Floor Multipurpose Hall
Attendance: 75 people
Speakers: Osamu Kawabatake (former vice president), Riji Sakurai (former vice president)
　　　　　　　　　　　Sekiya Sonoda (former vice president), Chihiro Tada (former secretary general)
Moderator: Haruko Shimada (current Vice President)
Mr. Osamu Kawabatake, Ms. Satoshi Sakurai, and Mr. Hiroshi Sonoda, who are here today.
Mr. Osamu Kawabatake, Mr. Satoshi Sakurai, Mr. Seiya Sonoda, and Ms. Chihiro Tada.
Osamu Kawabatake, Riji Sakurai, Seiya Sonoda, and Chihiro Tada, who have all been with the society since its founding.
or even before that, and have been involved in the society ever since its founding. Or even before that.
They have been connected with former President Yasuko Ichibanase since before that time.
Theoretical matters were discussed in the keynote report.
So, in this roundtable discussion, we will focus on what we have heard and seen in our contact with the former presidents.
The discussion focused on what I heard and saw in my contact with the past presidents of the association.
I hope that the roundtable discussion will highlight the various thoughts of the past president and how he lived his life.
I would like to highlight the various thoughts of the former president and how he lived his life.
　For the time being, I would like you to begin by introducing yourself one by one.
Mr. Osamu Kawabatake was born on July 16, 1989.
Mr. Osamu Kawabatake will speak about himself, including a brief introduction.
At that time, it was called the Japan Society of Welfare and Culture, and there was no “Japan” in the name.
At that time, it was called the Society of Welfare Culture, and there was no “Japan” in the name, but at the time of its establishment, he was working for NHK.
I understand that he was involved in welfare from a journalistic viewpoint at the time. From that perspective, I would like to ask you to speak first.
I would like to ask you to speak first from this perspective. Riji Sakurai is currently managing a special nursing home for the elderly, Sakura-en, as is the case today.
He has been managing Sakura-en, a special nursing home for the elderly, and I believe that he has been observing the conference from the viewpoint of the front line.
I believe that he has always had a front-line perspective on the conference. I would like to ask you to tell us a little bit about the early days of the society or the time when you first met him.
　Mr. Sekiya Sonoda was in the Japan Recreation Association at that time.
I am sure that you have heard various stories from the former president about the society and its activities in the field. And Chihiro Tada
I believe that you have heard many stories about the past president from the field of the association.
I would like to ask you about the relationship between your father and the former chairman.
　I would like to start with Mr. Kawabatake.

The portrait of Dr. Ichibanase

-Dr.
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I want to create a new wind in “welfare culture

Kawabatake Hello everyone, my name is Osamu Kawabatake. I am Osamu Kawabata.

I am very pleased to see some of you whom I have not seen for a long time, as well as some of the younger members who are new to the association.

I would like to express my gratitude to the current board members for providing us with this opportunity.

I would like to express my gratitude to the current board members for providing this opportunity.

　I served three terms as vice president from the early 1990s through the 2000s.

I served three terms as vice president from the early 1990s to the 2000s. The chairperson was Ms. Yasuko Ichibangase. Ms. Yasuko Ichibangase

Dr. Ichibangase passed away this September.
I was shocked by her death in September, and

and Dr. Ichibangase appeared in my dream. She must have left something deep in my heart.

I think that he must have left something deep in my heart.

　First of all, what comes to mind when I think of my memories of Dr. Ichibanagase is the following.

I think many of you have read this book, “Theory of Welfare Culture”.
The first edition of the book was published on March 20, 1997.

The first edition was published on March 20, 1997. I think it was around 1992 when I met Mr. Chiba, the editor of Yuhikaku, and myself at the Yamanoue Hotel in Ochanomizu.

Mr. Chiba, the editor of Yuhikaku, and I
We had a discussion. At that time, there were no books on “welfare culture” published at all.

I remember discussing directly with Dr. Ichibanagase about how to publish the book.

I remember discussing with Dr. Ichibanase directly about how to publish the book. I remember discussing with Dr. Ichibanase directly about how to publish the book.

I wrote the draft for now, and Dr. Ichibanase was going to assign the authors to the main authors.

I think that is what we decided to do. There are many authors in this hall, and this is how the “Welfare Culture Theory” was developed in the following years.

I believe that this book was the basis for the development of the “welfare culture theory” that followed. I believe that this is the book from which the “welfare culture theory” was developed in many ways.

I also wrote about welfare culture in the fields of daily life and religion.

I also wrote about welfare culture in the areas of daily life and religion. I also wrote about welfare culture in the areas of daily life and religion, etc. Reading over the whole book, I think it is still readable today.
I think I created an epoch-making book that can still be read today.

I believe that I have created an epoch-making book that can still be read today. I would like to begin by introducing myself and my memories of the book.

I would like to start by introducing myself and my memories of the book.

Shimada: Thank you very much. Now, Riji Sakurai, please give us a hand.

Sakurai Yes, I am Riji Sakurai. The position of the director of Sakuraen, a special nursing home for the elderly, was handed over to a younger person.
I have handed over the position of the director of Sakuraen, a special nursing home for the elderly, to a younger person.
My name is Sakurai. My first encounter with Dr. Ichibanagase was in a class at
I met Dr. Ichibanagase in a classroom at Japan Women’s University, where we were discussing the creation of a welfare culture society.
I was invited to a meeting where we were discussing the idea of creating a welfare culture society. I was invited to a meeting to discuss the idea of creating a society of welfare culture.
I think it was his father, Dr. Shinsuke Tada, who is here today, who asked me to join.
I think it was his father who approached me and said that he wanted to establish an academic society.
I think it was his father, Dr. Shinsuke Tada, who approached me and said that he wanted to form an academic society. Just by hearing the word “academic society,” I was inspired by the words of former Vice President Sakurai and former Vice President Kawabatake.

Former Vice President Kawabatake

-Kawabatake
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I had only field experience, so I had a strong impression that it was very academic.

I was like, “Is it okay for me to participate in this? That is how the conversation started, as I recall. At that time
I remember that our conversation started with such a question. No, it’s the field. If the field doesn’t change, the world won’t change.
If the field doesn’t change, the whole world won’t change. I wonder if you could call it a message from the frontline. I guess you could say that something is transmitted from the field, something that comes from experience, something like that.
Without it, we will never be able to gain real power.
Without it, we will never be able to gain real power. I was encouraged by his words.
If that is the case, then I would like to ask what is the problem based on what I am doing in the field and the current situation of the people living in the facility.
I have been thinking about what is the problem, what we should do, and where we should look for a way out.
I thought that it would be good if I could participate in this project.
I wondered if I would be able to participate in such a meeting, and although I sincerely doubted whether I would be able to fulfill the duties, I was appointed as the vice president.
I was not sure if I would be able to handle the responsibility, but I became the vice president.
　In fact, when I was 44 years old, I quit my job and started my career in the field of nursing care, establishing a special nursing home for the elderly.
I was 44 years old when I quit my job and started my career in the world of nursing care, founding a nursing home. Looking back on it now, about 10 years ago, when I was a salaried worker, I read an article in a general magazine that said, “The most important thing is that we are a nursing home.
About 10 years ago, when I was working as a salaried worker, I read an article in a general magazine in which Dr. Ichibanagase was working with housewives in Suginami who were facing various problems and difficulties in their lives.
He would bring a handful of rice to those who had various problems and difficulties in their daily lives.
I read about this in a general magazine. When I read this in a general magazine, I was deeply moved.
I think that is what sparked my interest in the field of welfare.
I still have an interest in the field of welfare. I think that Mr. Ichibanagase guided me to a way of life, or rather, a choice.
I will talk about this later, but I think it is the person who guided me to the way of life or the choices I make. I will talk about this later.
I will talk about this later, but I had a feeling that Dr. Ichibanagase was like a shining silver ridge in the distance, very far away from us. As I mentioned earlier
As I mentioned earlier, this conference was to start on July 16, 1989.
I am very happy to be able to be in close contact with you.
I am very happy that I have been able to be in close contact with this society. I am also very happy that this society, which started more than 20 years ago
I am very happy that we have been able to start this conference on July 16, 1989, and that we have been able to be so close to each other.
I feel that your passion for human beings is the starting point of the society’s continuous development.

Shimada: Thank you very much. Next, Mr. Sekiya Sonoda, please continue.

Sonoda My name is Sekiya Sonoda. I would like to share with Chairman Kawatoda what I have written on my own so far.
I am very much impressed that Chairman Kawatoda quoted from what I have written on my own.
I am very pleased to hear Chairman Kawatoda quote from what I have written so far, and I think a creative welfare culture is very good.
　The first time I met Dr. Ichibanase was 40 years ago, probably in the fall of 1972.
I first met Dr. Ichibanase 40 years ago, probably in the fall of 1972. As you know, I have been working in the field of recreation, leisure and play for many years.
I had been working in the field of recreation or leisure and play for a long time. At the time, the Japan Recreation Association
At that time, the Japan Recreation Association held its annual convention in Tokyo.
The report of the conference is here.
The symposium was entitled “The Role of Recreation in the Construction of a Welfare Society. Here is the report of the symposium.

Former Vice President Sonoda

-Hiroshi
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At the time, Dr. Ichibangase was very active in the area of social welfare and often appeared in the mass media.
I thought he was the right person for the job as a planner, so I jumped at the chance to work with him and asked him to be a lecturer.
He was very young! He was 45 years old at the time. He was 45 years old at the time. He was 45 years old at the time, but my impression was that he was not that young.
(Everyone laughed). (Everyone laughed).
　I have known him for a long time, but I never felt his femininity.
I think it would have been better if he had been a little more feminine. Anyway, he was an up-and-coming social welfare researcher and had a sharp atmosphere.
She was an up-and-coming social welfare researcher, and had a sharp atmosphere. But even at that time, I felt that she was out of the narrow world of welfare.
I was a newcomer to the field of social welfare, and he had a sharp atmosphere. In other words, welfare is based on the economy, and the welfare system is established and implemented.
He was very much concerned about the non-economic aspect of welfare, and he said that we had to build the heart as well as the facilities.
He also talked about the cultural concept of welfare that we have to create the heart as well as the facilities. He also spoke about the leisure activities that we discussed at the symposium.
He also talked about the Charter for Leisure, Charter for Leisure, which we discussed at the symposium, and the Charter for Leisure.
Charter forLeisure, which we discussed at the symposium.)
The Charter for Leisure, which we discussed at the symposium, was born out of the global recreation movement, and the idea that leisure time is the foundation of human rights.
He was very impressed by this idea that leisure time is the foundation of human rights. About 10 years later, when the Open University of Japan was established, he said, “Leisure is the foundation of human rights.
About 10 years later, when the Open University of Japan was established, he created a course called “Leisure Life. This was very rare, wasn’t it? At that time, there were no such courses in universities.
At that time, there were almost no courses on leisure time at universities, but the Open University of Japan had “Leisure Life” from the very beginning.
And it was radio at first. I also assisted in the transition from radio to TV in 1989.
In 1989, I assisted in the transition to television.
Two or three years ago, I started to work with them.
For a couple of years before that, we started making videos of Leisure Life together. It was quite interesting.
We went to a resort in Tomamu, Hokkaido, for example, and did some location shooting. There was a part of the video where the teacher and I had a discussion and the conversation progressed.
I often used it in class. When I show the video of those days, the students
I often used this video in class. Because I was so young. It was that long ago. It was more about leisure and recreation than welfare.
When the Social Workers and Care Workers Act was enacted in 1987, the “Recreation Leadership Act” was introduced into the curriculum.
When the Social Worker and Care Worker Act was enacted in 1987, “Recreation Instruction” was included in the curriculum.
In other words, recreation was recognized in the welfare world. In other words, recreation was recognized in the welfare world. At that time, you and I worked together to create textbooks and other materials.
I worked with him on textbooks and other projects. One day, while we were working together in the recreation field, he said to me, “I’m going to start a welfare culture society, and I’d like you to help me.
I am going to establish a welfare culture society, and you are going to help me. And I said, “Yes. So I got involved with the Welfare Culture Society.
I was involved with the Welfare Culture Association.
　What I would like to say here is that I believe that the origin of welfare is the joy of human life, such as leisure time, recreation, and play.
I would like to say here that from the very beginning, you had the attitude that the joy of human life, such as leisure, recreation, and play, was the starting point of welfare, and I
I felt empathy with this attitude, and that’s why I worked with him. I would like to say this for the time being.
I would like to say that for the time being.

Shimada: Thank you very much. Now, lastly, Chihiro Tada, please.

Tada: I think that Dr. Ichigase and my father were more like colleagues in the movement than in a research exchange.
I think that Dr. Ichibangase and my father were more like comrades in the movement than a research exchange. As you all know, Dr. Ichibangase had a lot of experience in various fields, from women’s issues to childcare, from welfare for the handicapped to welfare for the elderly.
As you all know, Dr. Ichibangase is at the forefront as a comprehensive welfare scholar with a wide range of fields, from women’s issues to childcare, from welfare for the disabled to welfare for the elderly.

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-As you all know, he was at the forefront as a comprehensive welfare scholar with a wide range of fields from women’s issues to childcare, from welfare for the disabled to welfare for the elderly.

As you all know, I have a wide range of issues from women’s issues to childcare, from the handicapped to the elderly.
I think he had a broad range of contacts and contacts with all kinds of people.
　The Institute for Art Education, a private institute established by my father, was founded about 50 years ago.
Dr. Ichibanase was also a big supporter of the institute.
Dr. Ichibanase was also a big supporter. At the time of its establishment, my father did not have any money, and I think it was hard for him to do it as a private company.
I am sure it was hard for my father to do it as a private company, but the starting point of the institute was to rent a room at Futaba Nursery School.
The starting point of the institute was to borrow a room at Futaba Nursery School. The Futaba Nursery School started out as a kindergarten.
The institute started out as a kindergarten, and was led by Ms. Yuka Noguchi, a teacher at a kindergarten affiliated with Gakushuin at the time.
The nursery started as a kindergarten, but was opened under the leadership of Ms. Yuka Noguchi, a teacher at a kindergarten attached to Gakushuin. Mr. Noguchi was a member of the elite of the Meiji Era.
She was an elite of the Meiji era. She was always passing through the slums on her way to work.
Gradually, her way of thinking began to change drastically. She began to think that the children who really needed early childhood education were the children of the study institute where she worked.
really need early childhood education is not the children at the study institute where she works, but the children in this slum. I began to think that the children who really needed early childhood education were not the children of the study center where I worked, but the children of this slum.
I left the school. He then established Futaba Kindergarten in the slum, which later became Futaba Nursery School.
Later, it became Futaba Nursery School. The Art Education Research Institute rented a room free of charge and established the institute there.
This was actually a barter contract. This was actually a barter contract.
The agreement was a barter contract with the director of Futaba Nursery School, who promised to provide the children of Futaba Nursery School with the results of our research on painting, modeling, music, etc.
The headmaster of Futaba Nursery School and I had a contract. The director of Futaba Nursery School was Mr. Jo Tokunaga, who later became an honorary resident of Tokyo.
　As a social welfare scholar, Dr. Ichibangase was very interested in the history of Futaba Nursery School and how he got involved with it.
He also seemed to be very interested in the history of Futaba Nursery School and how it came to be involved in the project.
　Now, for the first time in a long while, Dr. Ichibangase came to the institute to discuss a matter with us.
I was only 27 years old. I was only 27 years old when I met Dr. Ichibangase for the first time, and he began to talk strongly to my father and me.
He began to speak powerfully to my father and me. I want to create a new wind in the world of welfare. I want to change the rigid world of welfare.
I want to change the rigid world of welfare. I have been the president of many different academic societies, but nothing has changed. No matter how long it takes
I have been the president of many societies, but nothing has changed. In order to change this image, we have to create a new wind.
In order to change this, we have to create a new wind. He also said, “We have to create a new wind to change this image. And the driving force for this change is “the desire to make the world a better place.
The driving force behind this was a word I had never heard before: “welfare culture. It has already been 24 years since then.
In fact, Dr. Ichibanase was initially opposed to the creation of an academic society.
He was a bit disappointed with the academic society, or perhaps he thought it would be difficult to create a new style in the academic society.
I guess he thought that it would be difficult to create a new style in the academic society. I think that he thought it would be difficult to create a new style in the society.
I think that the first thing Dr. Ichibangase said was that he thought it would be difficult to create a new style. He wanted to create an atmosphere of civic activities, attract a variety of private citizens, and promote the event in an energetic manner.
He seemed to want to create an atmosphere of civic activity, draw in various private citizens, and promote it in an energetic manner. However, my father and other private
However, my father and other private citizens seemed to have a faint longing for the Society, which led to a 180 degree turnaround in his thinking and resulted in the Society being cut off from its start as an “academic society.
The fact of the matter is that the doctor’s idea was changed 180 degrees and the society was started as an “academic society”.
　In order to establish the society, Dr. Ichibanase gave me a homework assignment: “What is the future of welfare? He said, “The future of welfare is not only for welfare professionals, but also for those who have a specialty in the field.
The future of welfare is not an era in which only specialists in the field of welfare are expected to work as if they have a patent.
The key to the future of welfare is not to have welfare specialists alone as a monopoly, but to attract specialists other than welfare professionals. We need 50 non-welfare specialists.

Mr. Tada, former Executive Director

-Moto Tada, Executive Director
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The first time, he said, “I want you to gather 50 specialists other than social workers. On the other hand, Dr. Ichibanase decided to gather 50 welfare specialists and hold a 100-person conference at the Naruse Memorial Auditorium at Japan Women’s University.
I did not understand the intention at first.
　At first, I did not understand the intention. I asked him about it, but perhaps it was his personality.
I asked him about many things, but perhaps it was his character, he did not give me many details. He just said, “I don’t care who you think would be good for you.
I was not sure if he was a musician or a fashion designer, but I could not help it. So, I had no choice but to ask him about musicians, fashion designers, children’s literature writers, and all kinds of other people.
I invited musicians, fashion designers, children’s literature writers, and all kinds of people, and gathered 50 people together. Mr. Ichibanase invited people from the Council of Social Welfare, the Home for the Elderly, and others.
He recruited people from a wide range of personal connections, including people from the Social Welfare Council, the head of a nursing home, and a welfare researcher at a university.
He recruited people with a wide range of personal connections, such as people from social welfare councils, nursing home directors, and university welfare researchers.
　The first job he did was to recruit personnel. I am the first one to say it, so I took the responsibility.
I’m the one who started it all, so I’ll take responsibility and be the chairman for the time being. He then added, “The vice president is
I have already decided on two people to be vice presidents.
I already have two people in mind for the vice presidency. He said, “I already have two people in mind for the vice presidency. One is not a researcher.
one of them is a field
one was a person in the field, and one was a specialist outside of welfare.
one was an expert in the field, and the other was a non-welfare specialist. Mr. Sonoda was the one who was selected. At the time, he was a senior researcher at the Japan Recreation Association.
I think he was a senior researcher at the Japan Recreation Association at the time. He was also a member of the “Special Nursing Home for the Elderly,” which had been creating a new style since then.
Mr. Sakurai was the director of Sakura-en, a special nursing home for the elderly that was creating a new style of life at that time. So, I immediately asked him and Mr. Sakurai for the vice president’s appointment.
I went to them to ask them for the position of vice president. Mr. Sakurai had a large dog in the nursing home.
Mr. Sakurai was aiming for a new type of welfare facility.
Mr. Sakurai was aiming for a new type of welfare facility. Mr. Sonoda, who was also making efforts to research “leisure life” and to train human resources at the time, was very interested in the welfare of the elderly.
When I called Ms. Sonoda, who was also focusing on “leisure life” research and human resource development at the time, she said, “I am very happy to hear from you.

Thoughts on “welfare culture” that transcend the social welfare world

Shimada: Yes. Thank you very much. That was just a self-introduction. (All laugh)
　
In the speeches of the four speakers, key words that former Chairman Ichibanase
(All laugh) In the speeches of the four speakers, there were key words that former Chairman Ichigase valued. These keywords are the field, daily life, private citizens, or welfare.
life, private citizens, or specialists other than welfare.
It could be the field, people’s daily lives, private citizens, or specialists other than welfare workers. Of course, this is based on the premise that welfare specialists are also important.
It is based on the premise that welfare specialists are also important. I was asked to participate in a seminar at a later point in time.
I felt that the seminar was a good opportunity for me to meet and eat with the participants, and to learn from them.

I felt that the time I spent eating, drinking, and chatting with the participants, as well as the time spent by Vice President Shimada and the other participants, was very valuable.

-Mr. Shimada
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-I also valued the time to eat, drink, and chat with the participants.

I also felt that the time spent eating, drinking, and chatting with the participants was very important.
　From this point on, I would like to talk about what the former president said or did. What kind of things do you think are important and what kind of actions do you take?
I would like to introduce his philosophy and way of life, focusing on what he cherished and how he acted.
I would be very happy if you could share with us your thoughts and way of life.
　Since this is a round-table discussion, we would like to keep the order of the participants.
I have heard that there are some episodes of drinking, so I would like to start with you, Mr. Kawabatake.

Mr. Kawabatake, we all know that you are fond of sake. At the memorial service at Chinzan-so the other day, we had a sake reception.
We offered a toast with sake at the memorial service at Chinzan-so the other day. Dr. Tabata of Japan Women’s University was the representative promoter.
I believe that Dr. Ichigase’s favorite alcoholic beverage was sake, so much so that he offered a toast with sake.
I was a close friend of Dr. Ichibanagase.
　I became acquainted with Dr. Ichibanagase in the early 90’s. In fact, we worked together for the opening of Aichi Mizuho University in Aichi Prefecture.
I was meeting with various people for the opening of Aichi Mizuho University in Aichi Prefecture. There are many connections in the world of social welfare.
There are many mountains in the world of social welfare. Ichiban-gase mountain range was one of them.
Ichiban-gase mountain range was one of the mountain ranges. I visited Dr. Ichiban-gase at Japan Women’s University.
When I visited Dr. Ichibangase at Japan Women’s University, he was very pleased. He said, “Well then, come back next week. Next week, let’s have a drink and talk.
Let’s talk over a drink next week. He said, “Come next week. I was already thinking of Ichiban-gase-sensei
and Dr. Ichibangase.
I thought we were going to have a drink together next week. So, we went to Isande, and I guided him to a Japanese restaurant in the back of Japan Women’s University.
I was guided to a neat Japanese restaurant in the back of Japan Women’s University. Unfortunately, there was another
Unfortunately, there was another woman there (laugh).
Unfortunately, there was another woman there (laugh), and the three of us had to work together.
Unfortunately, there was another woman there (laugh), and the three of us talked about how to build a university for the coming aging society.
　We had a very good discussion with Dr. Ichibanase about the aging society. The book that came out of those discussions is actually called “The Heart of Welfare.
This book is actually titled “The Heart of Welfare. This book was written by Dr. Ichibangase for high school students.
I would like to read a few words he wrote at the end of the book.
　In the 21st century, Japan is facing a major challenge of how to promote welfare as well as peace.
I think that the major issue for Japan in the 21st century is how to promote welfare as well as peace. I also believe that improving welfare will lead to a deepening of the desire for peace.
I believe that the enhancement of welfare will lead to a deepening of the desire for peace. Therefore, I would like to ask you young people (I am talking about the readers here) to think about what you could have done in our time and what is still missing.
I wrote this book to tell you, the young people (I mean you, the readers), what we could have done in our time, and what is still missing.” That is why I wrote this book.
This is a relatively easy book.
　This is a relatively easy book. This book is published by Shunposha, a company that publishes the works of Ichiban-gase Sensei.
This book is published by JUNPOSHA, a company that publishes the works of Ichibangase Sensei. Dr. Ichibangase talked a lot about the future of welfare while drinking.
I have often talked with Dr. Ichibanagase about the future of welfare. After that, I often sat around the table with Dr. Ichibangase.
I often sat around the table with Ichibangase Sensei after that. In fact, I once asked him to write my autobiography at such a table. Unfortunately
Unfortunately, Dr. Ichibanagase has not written his own history. In this book, he writes about his girlhood, his riding
and horses, and his relationship with horses, and his love of movies when he was a freshman in college.
In her first year of college, she loved movies so much that she often skipped school to go to the movies.
and so on. Although the book is intended for high school students, it is also very autobiographical.
I think this is an autobiography. When I said, “This is an autobiography,” he said, “No, this is not an autobiography yet.
I said, “No, this is not an autobiography yet. (Laughs) He said, “No, this is not an autobiography yet. The truth is, I have more things I want to write down in my life.

-Mr.
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I think that is why he said that it is not an autobiography. I think he said that he would like to write his own history at some point in the future.
I think he said that it is not an autobiography. This is because personal histories were very popular from the 1990s to the 2000s.
He highly recommended it as a form of self-realization.
He was also such a person. He was also that kind of person. It is truly unfortunate that Mr. Ichibangase passed away without leaving behind an autobiography or personal history.
It is really a pity that he passed away without leaving an autobiography or personal history.
I wish I had heard more about him.

Shimada: Mr. Sonoda. Yes, please go ahead.

Sonoda: In relation to alcohol, I would like to introduce a couple of things about Dr. Ichibangase’s drinking habits. I would like to introduce a couple of things about Dr. Ichikanase’s drinking habits.
I am sure that many of you have had the opportunity to drink with him at social gatherings. He went to Asia two or three times.
China, Korea, and Mongolia. China, Korea, and Mongolia. Wherever we went, there was always a banquet.
I would make a toast with the great people of the other side, and since Dr. Ichibanase is the head of this group, we would make a toast. This toast is made with the great people of the other side, and this one is headed by Dr. Ichibanase.
In China, you have to show each other how much you have to drink. You have to drink all of it and show the cups.
They had to drink all of it and show their cups to each other. We never lost in such a situation, did we? (Everyone laughed).
　(Everyone laughed) As a chairman, I was always ready to go toe-to-toe with the chairman of the other party and never back down. Especially when we went to Mongolia.
In Mongolia, there is a mysterious liquor called “horse milk wine.
If you drink it badly, you get diarrhea. It causes diarrhea. If you drink it badly, it causes diarrhea. I don’t know what happened to him after that.
I don’t know. I couldn’t ask him that. Anyway, he liked to drink. If we interpret this in terms of welfare culture, the culture of drinking is the culture of men in Japan.
In Japan, the culture of drinking is a male culture. In the past. In the past.
It is amazing that women of Ms. Ichigase’s generation can drink alcohol on an equal footing with men. In other words, it is a great achievement for a woman of Ms. Ichibanase’s generation
In other words, they embodied the culture of men. In fact, women can drink as well. I think women are actually stronger than men.
I think women are actually stronger than men. But women are not supposed to drink. This is what culture is all about.
This is what culture is all about. It may not be that he was trying to destroy the sake culture in Japan… (laughs).
Maybe she was just a sake lover. (laugh) Maybe he just loved sake, but I think you can see his attitude in that.
But I think that’s where you can see his attitude. And now, Mr. Kawabatake mentioned about your autobiography.
Mr. Kawabatake mentioned his autobiography, and I would like to ask you about it.

Tada: The 16-volume “Welfare Culture Library” published by Chuohoki Publishing is the first publication by the Society for Welfare Culture.
The first volume, Volume 1, “Pioneering Welfare,” was published by the Japan Welfare Culture Association.
The title of the first volume, “Pioneering Welfare, Creating Culture,” was copywritten by Dr. Ichibanagase himself.
The title of the first volume, “Pioneering Welfare and Creating Culture,” was copywritten by Dr. Ichibanase himself.
If you open the book to page 35, you will find the following picture of Dr. Ichibangase at the age of 5.
I remember very well.
I remember well that he strongly insisted that the name “Taku” should be a pioneer, not an opening and closing “Taku”.
I remember very well that she strongly insisted on “Taku” as a pioneer.
There is also a picture of her as a matron at Kanegafuchi Spinning Co. Although she certainly did not write her autobiography
Although she did not write her autobiography, she would sometimes disclose information in small glimpses. For example, in the Shinkansen train, or on the plane.
He would sometimes disclose interesting episodes, for example, in the train of the Shinkansen or in the plane of an airplane.

-John
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　For example, one of the most interesting stories I heard was that he was married to Yukio Mishima. This was
everyone wanted to ask, but they were too scared to ask. What I was too afraid to ask, the secretary-general told me, “You ask.
So I took the plunge and asked him. I was told, “That’s not a lie.
I was afraid to ask, so I took the plunge and asked. He said, “That’s not a lie. Yukio Mishima’s father and Mr. Ichibanagase’s father were acquaintances, and he told me, “Your daughter was given to me.
I got your daughter. They had a talk like this when they were drinking. But he said, “I hate that kind of man.
I hate that man. He also said that he was a good friend of Kanegafuchi Spinning Co. She also told a powerful story about when she became a matron at Kanegafuchi Spinning Co.
I also heard a powerful story about when she became a matron at Kanegafuchi Spinning. This was a turning point in Ichibanagase Sensei’s life and a very significant fact.
This was a turning point in Ichibanagase Sensei’s life. Kanegafuchi, now Kanebo, wanted a talented woman from Japan Women’s University to become a matron, even if she was a corporate matron.
Kanegafuchi, now Kanebo, is looking for a talented woman from Japan Women’s University to become a dorm mother. Japan Women’s University had its eye on Ms. Ichibanagase.
At that time, Dr. Ichibanagase was already living in Sasebo, Kyushu. At that time, she was already a school teacher in Sasebo, Kyushu.
At that time, he was already a school teacher in Sasebo, Kyushu, but he resigned from that position and went to a spinning factory in Kanegafuchi. He was a school teacher in Sasebo, Kyushu, at the time.
The female workers there gave me an education course. She was very active in giving education classes, picnics, recreation, and other activities to the female workers there.
In fact, he met the expectations too much and overdid it.
But in fact, they have gone too far and overdone it. But in fact, they have gone too far in meeting expectations. But in fact, he went too far and overdid it.
The personnel manager of Kanegafuchi Spinning at that time told him that he was fired. The head of the personnel department
This episode is also written in an economic novel written by Saburo Shiroyama.
This episode has been preserved in Saburo Shiroyama’s economic novels. In the novel, it is written that Mr. Ichigase was in love with the personnel manager who made the harsh decision.
In the novel, it is written that Mr. Ichibangase was in love with the personnel manager who handed down the harsh decision. Saburo Shiroyama took the liberty of writing it in a funny way.
Saburo Shiroyama wrote it in a funny way. He said with a straight face, “That’s not true. The conversation is going in a strange direction, so let’s stop here.
Let’s stop here.

Shimada: How about you, Mr. Sakurai?

Sakurai: This may be a bit of an episode. In my facility, there were animals in the room.
I was in a facility that had animals in it. It was called “human-animal bond” and came to Japan in 1984.
It came to Japan in 1984. In my facility, there was a Labrador retriever. The doctor came to Sakuraen twice.
I had a chance to see him twice.
I had a chance to see the animals at Sakuraen on two occasions. I don’t know if it was because he saw the animals at Sakuraen or not, but he was very interested in the Labrador Retriever.
I don’t know if it was because he saw the animals at Sakura-en or not, but he had a black Labrador retriever weighing more than 20 kilograms at his house in Denenchofu. I don’t know if he knew it or not.
I think he wanted to keep animals close to him. Soon, however, the dog became a bit unruly (laughs).
I was very busy and the dog was too big for me. I was very busy and the dog was large.

Rin Rin Rin

I was very busy and the dog was a big one, so I had to take it for a walk every day.
an hour or more a day.
He was a very energetic male, so I had to walk him for more than an hour a day. He was a very energetic male.
He was already physically very vigorous. So I think he became very unmanageable. So I went there and took him in.
I went there and took him in. She stayed at Sakuraen for a while, but she was really energetic and full of personality.
She was really energetic and full of personality. After that, she went to a friend of mine who really wanted her. She was very well taken care of there.
She was loved very much there.
　Another thing that came up was that he didn’t feel like a woman. I had to push him.

-Hi.
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-I think it is also true that he was

I think it’s also true that he was a woman. I sometimes saw that she often wore clothes tailored from kimono fabrics.
I sometimes saw that she often wore them. I think she was very fashionable and had a very good sense of style.
I think she was very fashionable and had a very good sense of style.

　It seems he was friends with the principal of a school in Tokyo that teaches beauty. She introduced me to him.
He introduced me to him. He introduced me to a person who was a friend of the principal of a school that teaches beauty in Tokyo.
I was surprised when he suggested that we should not only do make-up, but also do a kimono fashion show for the old people.
I was surprised at that time. The idea of a kimono fashion show was also full of surprises. The idea of a kimono fashion show was also full of surprises.
There were also a number of people from Kyoto who were studying kimono dressing. Then, a fashion show combining makeup and kimono dressing came to fruition.
The fashion show was realized by combining make-up and kimono dressing. And then, an 84 year old woman wore a furisode (long-sleeved kimono).
It was really a woman standing on the stage of the big day, and she was escorted by the young staff members.
She was escorted out on stage by a young staff member. I saw that side of her.
As mentioned earlier by Mr. Baba and Mr. Kawatoda, I want each person to live and thrive.
I saw that aspect of the young staff members.
I think it led to fashion, make-up, kimono, and fashion shows. I think that is what led to the fashion show. In that aspect, you yourself love fashion.
I think that is what led to fashion, makeup, kimonos, and fashion shows. I wonder if it was because you also loved fashion and beauty.
I wonder if it was because she loved beautiful things.

I would love to see the life of Mr. Ichibanagase in a book!

Kawabatake: I remember something about Kanegafuchi Spinning. It was a factory in Maruko, Nagano Prefecture.
It was about a man who was the section chief, as I felt at the time. That man later became the president of Kanebo
He later became the president of Kanebo, and then the president of Japan Airlines. Mr. Ichibanagase was a teacher at a night school in Maruko.
He was a teacher at a night school in Maruko and interacted with female workers in various ways.
　By the way, at the memorial service at Chinzan-so the other day, the only music that was played was “Azami no Uta” (Song of the Thistle).
The only music that was played at the memorial service at Chinzan-so was “Azami no Uta”. Thistle Song” was a popular song in 1948. I was in my twenties at the time.
Mr. Ichibanagase, who was in his twenties at the time, was very impressed and moved by the thistle song.
　Eventually
I am sure that a book like “Shoden Ichibangase Yasuko” will be published in the near future.
I am sure that a book like “Shoden Ichibangase Yasuko” will be published in 10 years or even more. I wonder if there are any of you who would like to try your hand at writing a biography of Ms. Ichibangase.
I am already 77 years old. I am 77 years old now, so I am not able to do that kind of work.
I am 77 years old now, so I am not able to do that kind of work.
I am 77 years old now, so I can’t do that kind of work.
I am 77 years old now, so I cannot do that kind of work.
I hope that you will collect materials for five or six years and compile the life of Yasuko Ichigase into a book. I would like to see the third part of the book to be written about Yasuko Ichigase’s life from her 60s to 70s.
I think that welfare culture will be a major theme in the third part of the book.
I hope to see a book on social welfare culture in the third part of the book. I would like to see you continue to study social welfare for a long time, and I would like to see you share your thoughts on the world of social welfare researchers with the world of social welfare.
He has been a social welfare researcher for a long time.
He has been a social welfare researcher for a long time, and he has expressed one sense of disappointment in the world of social welfare researchers. He said, “Research on policies and systems is very important, but it is not the only thing that is important for welfare.
However, people in welfare-related fields do not mix well with people in other fields.
I think that this must have been very frustrating for Dr. Ichibanagase.

-I think this must have been very frustrating for Dr. Ichigase.
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-I think this must have been very frustrating for Dr. Ichikanase.

I believe that this was a frustrating experience for Dr. Ichigase. I believe that this thought led him to the Japan Welfare Culture Association and welfare culture, which became a major theme in his later years.
I believe that this thought became the theme of the Society for Welfare Culture or welfare culture, and became a major theme of his later years.

Shimada: Mr. Sonoda, please go ahead.

Sonoda Since we are talking about biographies, I think it would be interesting if someone would write a book titled “The Life of Yasuko Ichibanase,” like Hanako Kiryuin.
I think it would be interesting if someone would write a biography of Yasuko Ichibangase, something like “Hanako Oniryuin”. From an objective point of view, Ms. Ichibangase is an upper class person.
I think it would be interesting to write a book about her life. He was a high-ranking official in Taiwan. Yukio Mishima’s father was also a high-level bureaucrat.
So there was such a story. In other words, what kind of life style did the daughters of upper class Japanese of the Meiji, Taisho, and Showa eras lead?
In other words, the story is about how the daughters of Japan’s upper class in the Meiji, Taisho, and Showa periods lived. Because they were upper class, they were well educated.
They went to women’s colleges. I think they were quite tomboyish. As I mentioned earlier, I showed you a picture of her riding a horse.
When I visited Mongolia, I was told that the same thing happened with horse milk wine.
When I went to Mongolia, I heard people say, “I want to ride a horse. I want to ride a horse. So we rode horses together. Mongolian horses are short.
Mongolian horses are short, so they are easy to ride even if your legs are short like mine. Ichibanase Sensei was able to ride with me.
He was riding on his horse and he was like, “I used to be a horse rider for a while. I used to ride horses for a while. She seemed to be having a lot of fun.
She seemed to be having a lot of fun. She was such a tomboy who did many things, including sports, and I learned about it for the first time when I heard about it now.
She was a tomboy who did a lot of things including sports, and after joining Kanebo, she became aware of social justice.
She was a strong advocate for social justice, and this was the driving force behind her career in the welfare sector.
　I am sure there are more interesting stories from that period of the war, when you were in your 30s or so.
I was originally a literature student and was familiar with nonfiction, so if I were a little younger, I would write about it in an interesting way.
If I were a little younger, I would write about it in an interesting way. But since that is no longer possible, I hope that you will all carry on the tradition.
I hope that you will all carry on the tradition. I would like you all to carry on his work.
I believe that the future of welfare culture research is not unrelated to the way of life of Mr. Ichibanagase. I hope that you will pursue this as one of your themes.
I would like to see you pursue this as a theme.

Tada: On a related note, may I add two points?
Tada May I add two more points? Considering the job hunting of today’s students
I was once asked why I applied to become a matron at Kanegafuchi Boseki.
I once asked her why she applied to become a matron at Kanegafuchi Boseki. The teacher said, “I wanted to study.” I wanted to study.
I wanted to study. In her life, learning in various environments was a kind of “lifelong learning” that was unique to Ms. Ichibanagase.
I strongly feel that learning in various environments in Mr. Ichibangase’s life was like a backbone of his unique “life-long learning. She became a matron in order to earn an income.
I strongly feel that she did not become a matron in order to earn money, but rather she jumped into Kanegafuchi because she wanted to study as a lifelong learning experience.
I think that she jumped into Kanegafuchi because she wanted to study as a life-long learning experience.
Secondly, when Ms. Sakurai said that she was actually fashionable, it kind of hit me.
I was a bit surprised when Mr. Sakurai told me that he was actually a fashionable person. He told me about the first time he appeared on NHK’s welfare program.
She once told me a story about the first time she appeared on NHK’s welfare program. She told me that since it was her first time to appear on TV, she thought it would be appropriate for a woman to dress up a little.
She wore a necklace and said that since it was her first time to appear on TV, she wanted to appear in a little fashion. She was wearing a necklace.
After the program was over, NHK received five or six complaint calls.
After the program was over, NHK received five or six phone calls with complaints.

-I was very surprised.
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123 – 124

“What’s going on with that researcher? and, “He’s trying to do welfare, but he was dressed up.” I guess that was the complaint.

I guess he was a dynamic type of person who didn’t care much. I thought he was a dynamic type who didn’t care much, but I got the feeling that he might have been a bit traumatized.

I had a feeling that he might have been a bit traumatized.

　Why can’t you be fashionable if you want to work in welfare? Why can’t you smile with a big belly when you work in welfare?

Why can’t you tell a joke? Why can’t I tell even one joke? These traumas and various stresses were

I think that these traumas and various stresses had accumulated in his stomach, and the “Welfare Culture Association” was the energy to release them.

I can’t help but think that the “Welfare Culture Association” was the energy that dissipated the trauma.

Shimada: I wonder if those who do not know Mr. Ichibangase directly have been able to get a better picture of his personality.
It seems that he had many sides to him. He seems to have many aspects to his personality.
I believe that he had various thoughts, such as valuing life and living from such a point of view, and having anti-authority ideas.
I think that there were various ways of thinking. Going back to the original point, the flexibility of the idea to come up with something like a kimono fashion show.
I would like to go back to the flexibility of the idea of coming up with something like a kimono fashion show. It is also a very flexible idea not to be confined to the narrow confines of welfare.
I think it was the flexibility of his ideas, or perhaps it was the flexibility of his personality.
I think that was part of your background.
I was just talking about this earlier.

Sakurai: As I mentioned earlier, there was an opportunity for a doctor to come to the facility and talk with us in the director’s office.
I had a chance to talk with him in the director’s office. If I remember correctly, we were sitting by the window looking out at the scenery.
If I remember correctly, we were sitting by the window looking out at the view, and it was shortly after the start of the Welfare and Culture Society. At that time, Japan’s economy was at its peak and social awareness was very high.
I think it was a time when the Japanese economy was at its peak and social awareness was very high. Then the bubble economy burst, and we entered the lost 20 years.
I think it was just before that time. I think it was just before the bubble burst.
I was very excited to talk with him at the window.
It was a very exciting and moving day for me. If I am not mistaken, “Churchill of England said….
If I remember correctly, you said, “Churchill said that in the UK. If I remember correctly, he said, “Churchill said that in England. I remember that there are a lot of elderly people here.
There are many elderly people here, aren’t there? If each and every one of them is not happy, it is not a real welfare state.
If each and every one of them is not happy, it is not a true welfare state. So, what should we do for each and every person living in the nursing home? That is why I felt very strongly about the situation of each and every person living in the nursing home.
I strongly felt that he was very concerned about how each person living in the nursing home was doing now. At that time, diapers were generally being removed or people were being separated from their beds.
At that time, people were concerned about how diapers were being removed, how people were leaving their beds, and how their hair was cut at the facility. Grandma’s hair was cut short.
I was very much concerned about how to care for my grandmother. They wanted to make it easier to take care of her hair. When you see so many people like that, it must have been hard for you.
I think it must have been hard for the teachers to see that. He thought, “This is not the way it should be. He thought that women should be more like women. She must have had a strong feeling that women should be more like women.
I remember that he must have had a strong feeling that women should be more like women.
　Before and after that, I heard the professor say, “People who have studied welfare alone cannot make a difference in the field.
People who have studied welfare alone can’t change the field. He also said something like, “People who have studied welfare alone cannot change the field. This is the point where the field, research and academia, and
I felt that he intended to promote friendly competition between the field, research and academia, and each other.
I felt that this was what he was trying to achieve.

-I felt that this was what he intended.
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-124 – Shimada

Shimada: Please go ahead.

Tada: As the Executive Director, it was very difficult for me to have a meeting in a conference room or reception room.
So, we would have discussions in the car on the bullet train, or on the plane. So, we would have discussions in the Shinkansen train or on the plane.
We had meetings in the gaps between the work of Dr. Ichigase. What I still remember is that we would travel from Nagoya to Tokyo to meet with him.
I still remember the time when Dr. Ichibanagase and I had to return to Tokyo from Nagoya.
We couldn’t even get a reserved seat, so we just jumped on the train. He was in good health, but he was still over 70 years old.
I thought we had to get a place to sit, but he said, “In such a case, we should go to a buffet.
In that case, he said, “In such a case, you can go to the buffet. He said, “In this case, you can go to the buffet.
We both went to the buffet.
We both went to the buffet and Dr. Ichibanagase ordered a beer right away. I think that the buffet generally lasts about 15 to 20 minutes.
I think we stayed at the buffet for about 15 to 20 minutes, and then Ichibangase-sensei started his famous lecture. This was the same lecture that Mr. Baba, the former executive director of the
Mr. Baba, the former director-general of the welfare education department, mentioned that Mr. Ichibanagase pointed out that there is no history in the world of welfare education.
He focused on historical figures in the world of welfare education.
He focused on historical figures in the world of welfare.

It’s a history of welfare figures for two hours. I remember that he emphasized that there was no “history,” but that we had to focus especially on the “history of welfare personalities.
I remember that he emphasized the need to focus on the “history of welfare personalities,” even though there was no “history. In the Meiji, Taisho, and early Showa periods, there were many “welfare cultural figures.
In the Meiji, Taisho, and early Showa periods, there were many “welfare cultural figures. I remember that he emphasized the need for us to hold on to the history of “welfare people.
He pointed out that we tend to focus on European welfare and other advanced welfare countries.
The other episode is that of the “welfare culture people” in Japan.
　Another episode was that we need to invite more and more specialists other than welfare professionals to join our academic societies.
He also pointed out that we tend to focus on European welfare and other topics in advanced welfare countries.
　Once, I had a meeting with a musician and Dr. Ichibangase.
I went to a special nursing home with five musicians and Dr. Ichibanagase. I went with five musicians and Dr. Ichibangase to a special nursing home for the elderly.
The elderly people were sitting in a circle in the dining room, holding bells in their hands.
The elderly people were sitting in a circle in the dining room, holding bells in their hands and singing nursery rhymes. Then, one of them was not motivated at all.
Then, there was one old lady who was not at all motivated to sing.
She did not sing at all. Her eyes were vacant and she turned her head down. She was looking at me blankly and looking down.
I had seen a lot of recreation and activity activities in various places.
I had seen a lot of recreation and activity activities in various places, so I did not pay much attention to the fact that there were elderly people who were not motivated to sing.
I was not so much concerned about unmotivated elderly people. However, Dr. Ichibanase is concerned about it. He said, “Perhaps she has another song she wants to sing.
“Maybe she has another song she wants to sing. He was saying something like, “Maybe she has another song she wants to sing. Then, I heard Ichibanagase-sensei’s voice.
Then the musician approached the elderly person and asked, “Do you have any favorite songs?
The musician asked the elderly lady, “Do you have any favorite songs? Then, to the old lady’s surprise, she said, “Kareha (dead leaves).
I was surprised to hear her say, “Kareha. She said, “Kareha is my favorite song,” and sat down at the piano. She sat down at the piano and began to play her masterpiece.
The cafeteria was instantly In an instant, the dining room was transformed into a recital hall. Then, Grandma stood up and sang.
She stood up and started to sing. And she sang in French. She even raised her hands high in the air.
She even raised her hands in the air. Then, an occupational therapist who happened to come once a week
The occupational therapist who came once a week happened to say, “I’ve been working with this grandmother for two years.
I have been with her for two years.
I’ve been with her for two years, and this is the first time I’ve seen her right hand rise above her shoulder. I have been working with her for two years, but this is the first time I have seen her right hand rise above her shoulder.
She felt helpless in her occupational therapy. Dr. Ichibanase then asked, “Did you do anything when you were younger?

-Dr. Ichibangase
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-125

I was a chanson singer in Ginza before the war. He answered with dignity, “I was a chanson singer in Ginza before the war.
I was a chanson singer in Ginza before the war. I like that kind of dignified grandmother a lot.

Let’s define “welfare culture” with flexibility and diversity.

Shimada: She grew up as a young lady in a nice place, so I don’t think she would like it if she were like that. In other words.
Shimada: She grew up as a young lady in a nice place, so she wouldn’t like it if she were like that.
But if you look down, you can see that you are not so fashionable. But if there is someone who is looking down, I think there must be something else they want to sing about.
I think that is a good thing. It is not that I think they are unmotivated or uncooperative, but that I can feel or think that there is something else.
I think it’s great that they can feel and think that there are other things they want to sing about. I think it’s great that you can feel and think that there are other things to sing about.
I think that is why you have been involved in so many such activities in so many places.
I am sure that you have been involved in many such things in various places. Do you know anything else? Yes, I do. Mr. Sonoda, please go ahead.

Mr. Sonoda: If I may speak a little like an academic society, the key point is flexibility. As I mentioned earlier.
I have just mentioned, when the Open University of Japan decided to start a TV program, they rewrote the entire “Theory of Leisure Lifestyle” course that had been taught up to that point.
I was just saying that the theory of “Leisure Lifestyles” had been rewritten. At that time, unfortunately, the theory of leisure life was not well established in Japan, so there was not much written on the subject.
So I asked Dr. Ichibanagase how he thought the theory of leisure life should be developed and what kind of theory should be used. So I asked Dr. Ichibanase how I should write about it.
He was very easygoing and said, “You can write whatever you like.
He said, “You can write whatever you like. He said, “You can write whatever you want. I don’t know whether to call it flexibility or laxity.
I don’t know. (Everyone laughed).
　I felt that it is true that we should not rely on what has already existed, and that we should be free to come up with new themes.
I felt a sense of nostalgia that we have to be free to come up with new themes, rather than relying on existing ones. That’s why
I think that’s why I felt that he had to be free to come up with new themes.
I think that is why Mr. Ichibanagase did not like to decide on the “welfare culture” and did not want to take that way of thinking. I think that the totality of what everyone is thinking about is the “welfare culture.
I think it is fine to say that “welfare culture” is the totality of what everyone is thinking about. I hope that such flexibility will be continued in the future.
I hope that such flexibility will continue to be passed on to the next generation. Of course, it is necessary to think strictly, as Dr. Kawatoda does.
However, it is also necessary to think strictly, as Dr. Kawatoda does, but to keep the field as broad as possible, to cross borders as much as possible.
However, I think it is also important to keep the field as broad as possible, and to cross borders with various things as much as possible.
Crossing borders is also one of the keywords of Mr. Ichigase. Crossing borders is also one of the keywords of Mr. Ichibanase.
He goes beyond welfare facilities and out into the community. They go beyond the realm of welfare to education, medicine, community development, and politics.
education, medical care, community development, and politics. There is a tendency for expertise to have too strong a boundary that should not be crossed.
There is a tendency for expertise to become too strong. In order to shake up the rigidity of the social welfare academy, we need to address the issue of the rigidity of the social welfare culture academy.
I think we can now see that the Japan Society for the Study of Welfare and Culture was created to overcome the rigidity of the social welfare society in order to shake it up. That is the spirit of transcending borders and flexibility.
I hope that we will inherit the spirit of transcending borders and flexibility.

Shimada: Mr. Kawabata, please go ahead.

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126 – 127 – Kawabatake

Kawabatake: Now that we have come to the topic of “welfare culture,” I would like to say a few words.
Earlier, Mr. Baba, former Director General, and Mr. Kawahata, Chairman, have spoken about “welfare culture” in various ways, and I think each of them has a valid point.
I think that each of them is absolutely right. I myself have recently published a short paper entitled “Care and Welfare Culture” by Dr. Kensaku Ohashi.
I myself was recently asked to write a short article titled “Care and Welfare Culture” by Dr. Kensaku Ohashi, who is responsible for the edited volume “Care” (to be published by Minerva Publishing).
I had a chance to think about it a lot. After the Great East Japan Earthquake, it was very interesting to see that “welfare culture” is being used in a proper way.
I was asked to write a short manuscript on “welfare culture” for the course “Care” (to be published by Minerva Publishing), for which Ohashi is responsible. As I mentioned to Dr. Bangase, there are many opportunities to think about various things.
I have also talked to Mr. Ichibangase, but it was only for a short time, but I said, “What is “children’s culture”?

Do you think there is any definition of “children’s culture”? Actually, there is no definition of “children’s culture.
In fact, there is no definition of “children’s culture. The term “children’s culture” has been gradually born since Miekichi Suzuki’s “Akai Tori” magazine was published.
The term “children’s culture” has gradually emerged since the publication of Miekichi Suzuki’s magazine Akai Tori (Red Bird).
The term “children’s culture” was coined at the beginning of the Showa period. At that time, the term “children’s culture” became firmly established. The term “children’s culture” has not been well defined to this day.
However, the term “children’s culture” has not been well defined to this day. Of course, the term “children’s culture” can be defined as “culture related to children.
But if you look on the Internet, you will find that it is a uniquely Japanese term. It is a uniquely Japanese term.
It has been decades since the term “children’s culture” was coined.
But there is still no definition of the term. There are departments of children’s culture in universities without a definition.
There are also departments of children’s culture in universities without a definition.
　The term “lifestyle culture” also has no definition. The term “lifestyle culture” was coined in the postwar period by a slightly younger generation.
The term “lifestyle culture” was coined after the war by the Occupation Forces, or the American Occupation Forces.
The term “lifestyle culture” became popular in Japanese society when the Occupation Forces arrived. Professor Hiroshi Minami of Hitotsubashi University established the Institute for Lifestyle and Culture Studies.
Professor Hiroshi Minami of Hitotsubashi University established the Institute for Studies of Seikatsu Bunka (Culture of Daily Life) and wrote various articles. He also published a book called “Seikatsu Bunka Jiten” (Dictionary of Seikatsu Culture).
He also published a book titled “Dictionary of Seikatsu Bunka (Culture of Daily Life). It has been 60 years now, but there is no definition.
Life itself has expanded enormously. The way of life as conceived in the 1945s is totally different from the way we think of it today.
The way of life in the 1950s is totally different from the way of life today. In the area of human rights, the human rights of the 1950s and the human rights of today are very different.
The scope of human rights has also changed considerably, from the human rights of the 1950s to those of today, such as the respect for personal information and the respect for various basic human rights.
In this sense, the content of “culture of life” has also changed. In this sense, the content of “culture of life” is also changing as our lives expand.
As our lives expand, and as the family itself becomes more and more independent, and as parents and children come to interact with each other as equal adults
As our lives expand, and as the family itself becomes more and more independent, and as parents and children come to interact with each other as equal adults, life itself also changes considerably. In other words, in the 1950s, there was no such thing as a family living together under one roof.
In the 1950s, families lived together under one roof. It could be said that Japanese society was still poor.
However, the “life” of that era and the “life” of today can be considered The “life” of those days is very different from the “life” we can think of today.
　The above is just one example, but it is difficult to define “welfare culture” in a few words.
It is very difficult. As soon as you think you have caught it, it goes away like a running away water. The welfare culture must also change.
The welfare culture must change as well. And the culture is also changing rapidly. I have been thinking about this recently.
I have been thinking recently that there is no such thing as a definition that can cover everything.
I would like to talk to Dr. Ichibanase about this. I have talked about this with Dr. Ichibanase for a while. As an old man who is dying, I think it is time to start talking to all of you.
I am a dying person, and it occurred to me that it is time for me to say this to you all.
I am not a welfare person. I have been talking about “welfare culture” in various places.

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-As you have said before.

As you have said before, it is a kind of energy to oneself.
It is an energy. It becomes an energy, and I am active.
If it becomes energy and is connected to the cultural activities on a daily or routine level, that is
I don’t think we should decide anything too unified. I have come to think that there is no need to decide anything too uniformly.
I am starting to think that we don’t have to make any decisions in a unified way.

Welfare Culture” Expands with an Elliptical Structure

Shimada: Please come in, Mr. Sakurai. I would have liked to hear from you too. (Laughter) Sakurai

Sakurai: I’m not very good at defining “welfare culture,” or perhaps it’s too much for me to handle. I am not very good at defining “welfare culture.
I am not very good at defining “welfare culture,” but what you just said, and what Mr. Sonoda said about going beyond the realm and being flexible….
I imagine the Japan Society of Welfare and Culture as having an elliptical structure and being very flexible.
I have an image of the Society for the Study of Welfare and Culture as having an elliptical structure, being very flexible, and going beyond its own domain. That was the first thing that came to my mind when I first started the Society.
The first thing that I would like to mention is the toy concept of Dr. Ichibanase and Dr. Shinsuke Tada. Toys are not only for children.
toys are not only for children, but also for the elderly and all people to use toys to communicate and enrich their lives.
I believe that the idea of toys was to enrich people’s lives, not only children, but also the elderly and the young. After all, welfare has developed over the years, starting from poverty relief.
At first, I could not imagine how toys and welfare could be integrated.
I was not able to imagine that toys and welfare could be integrated. In your mind, it was more than just something for special people.
I think it was not just about special people. So, communication, recreation, and leisure time were
I think the most important thing to remember at that time was that the first I remember that at the very beginning of the program, there was a comment that “men who retire at the age of 60 usually don’t know what to do.
I remember at that time, at the very beginning, I said to myself, “After retirement at age 60, men generally don’t know what to do. That’s a problem, isn’t it? He was very passionate about it.
That is a problem, isn’t it? So it is not that there is something special about him.
I think it’s not that there is something special about all of us, but that we all have a richness and flexibility that can be developed in any number of ways.
I think it’s not that there is something special about them, but that they all have a richness, flexibility, and energy that can expand as much as they want.
It’s like an elliptical structure.
The two points interact with each other and something is born one after the other.
It’s just that two points interact with each other to create something one after the other. It’s just that
It is not that there is one centripetal object in the center, but rather that there is a rich diversity.
I guess you could say there is more diversity. This was the first part of the encounter between Mr. Tada, his father, and Mr. Ichibanagase.
I have a feeling that this was the first encounter between Mr. Tada, Mr. Tada’s father, and Mr. Ichibanase.

Shimada Please go ahead.

Sonoda Since you just mentioned an elliptical structure, I think of it as an ellipse with “welfare” and “culture” as the focal points of the ellipse.
I think it is better to think of it loosely as an ellipse, with “welfare” and “culture” as the focal points of each. The issue of definitions always comes up.
I am somewhat fed up with this issue of definitions. Definitions.

In other words, a definition is…
I think it is a starting point. However, if we think too strictly about definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition.
However, if we think too strictly about definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition, definition.
Once the definition is finally completed, it tends to be the end of the process. This is not a good thing.
If we are going to have a long discussion about definitions, it is better to have a very loose and elliptical definition.
I would rather look at what is actually happening right now. My idea of “welfare culture” is to “look at welfare through cultural glasses.
I think of “welfare culture” as “looking at welfare through cultural glasses. In other words, I don’t want to use one word, “welfare culture. In other words, I don’t want to use the term “welfare culture” as one word.
I do not mean “welfare culture research” as research on what “welfare culture” is, but as “cultural research” on “welfare.

I think it is “cultural research” of “welfare. Therefore, anything in the field of welfare is a subject.
So, anything in the field of welfare is a subject. Cultural research is to criticize it from a cultural perspective. It is a cultural research, so we have to critique it from a cultural perspective.
or what is behind the goodness or badness of the culture?
or what is behind the good or bad? I may sound like I am speaking in the abstract, but I always have in mind, for example, a day service program.
I always have in mind, for example, day service programs. I always have in mind, for example, the programs of day care services, which are also called recreational activities.
I am often criticized for the content of these programs. For example, I often hear people say, “Why should we let grown-ups draw coloring books?
For example, I often hear people say, “What’s the point of letting a grown-up draw a coloring book? What should we do about it? I think that’s the problem. That is the problem.
That’s where the problem lies. If you think about it, a “welfare culture” that requires adults to draw coloring books is a situation where the time, money, and staff are not available for anything other than coloring.
The “welfare culture” that requires adults to draw coloring pictures is defined by external conditions such as lack of time, money, and staff to do anything other than coloring.
If we could make the recreational activities of the day service more If you want to enrich the recreational activities of the day service, you should not only use the program, but also make it more fun.
If we want to enrich recreation in day services, we need to make sure that the nursing care insurance pays for recreation, not just the program.
If we want to enrich the recreational activities of day services, it is necessary to have not only the programs but also the financial, spatial, and equipment
The economic, spatial, and equipment conditions have to be in place so that the long-term care insurance will pay for recreation and the budget will come from somewhere. I think we should open up the issue in that direction.
I think we need to open up the issue in that direction. Therefore, the Japan Society for the Study of Welfare and Culture should continue to critique and prosecute various problems in the field of welfare from a cultural perspective.
I hope that the Japan Society for the Study of Welfare Culture will continue to critique and denounce various problems in the welfare field from a cultural perspective. I would like to see the Society for the Study of Welfare Culture continue to criticize and denounce various problems in the field of welfare from a cultural perspective.
I would like to see the Society for the Study of Welfare Culture to continue to criticize and denounce various problems in the field of welfare from a cultural perspective.
There must be many problems. There must be many problems. As Dr. Ichibanase always says, “Japanese welfare is still in its infancy.
As Dr. Ichibangase always says, Japan’s welfare system is still in its infancy. It is not the end of the world, but rather an area that needs to be pioneered in the future.
I think it is an area that needs to be cultivated.
　In that sense, I think “welfare culture” is a “measure” to measure the degree of culture.
It is a “scale” to measure the degree of culture. The idea that culture is some kind of valuable entity is quite a classic cultural theory.
is quite a classical theory of culture. The most advanced cultural theory today says that culture is an ideology.
culture is an ideology. Culture, though beautiful at first glance, is nothing more than a device used by someone in power to influence everyone.
Cultural studies” has become a mainstream research method in cultural sociology.
I don’t think we need to go along with all these arguments. I don’t think it is necessary to go along with all of these arguments.
However, we do not need to think of culture as something to be celebrated, but rather to look at what lies behind culture in a slightly more negative way.
However, we should not think of culture as something to be congratulated or something good. A researcher must have a little bit of a nasty side to him or her. Practitioners should be more relaxed.
I think that practitioners should be more spontaneous. The Japan Society for the Study of Welfare and Culture is like an ellipse. Researcher

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and practitioners.
There are two focal points, neither of which is central. Neither of them is superior to the other.
Neither is the center of the universe. I think this is also what Ichibanase-sensei was talking about. The fusion of practice and research is a little bit
I don’t think it is a good idea to fuse practice and research. Practice and research are different.
They should be mutually critical. Practice criticizes research, and research criticizes practice.
There are two focal points.
And as they are working together, things will move forward.
　In that sense, let’s leave the definitional discussion there. And let’s rather think about what we are being asked to do now.
What are we being asked to do now? To be more specific, for example, there is the issue of the Services and Supports for Persons with Disabilities Act. The Democratic Party of Japan promised to abolish it.
The Democratic Party of Japan promised to abolish it. However, this past summer, the law was revised, and it is now called the Comprehensive Support Act, but nothing has been changed.
However, the amendment was made this summer, and the law was renamed the Comprehensive Support for Persons with Disabilities Act, but nothing has changed. The problem with the Services and Supports for Persons with Disabilities Act
The problems that were mentioned about the Services and Supports for Persons with Disabilities Act, such as “classification of disability level” and
The problem of the 10% burden is also an issue. The “Framework Proposal” of the Council for the Promotion of Institutional Reform has been issued.
The “Framework Proposal” of the Council for System Reform has been issued, but it does not include anything that is written there. But they changed it, they changed the name.
But they changed it, they just changed the name. This is bureaucracy at its finest. Bureaucratic wisdom. What the Welfare and Culture Society should do is to
What the Society for the Study of Welfare and Culture should do is to think about how people with disabilities should live their lives from a cultural perspective. From the viewpoint of the culture of the disabled, we should think about how the disabled should live.
From the viewpoint of the culture of the disabled, we have a lot to say, don’t we? It is not simply a matter of guaranteeing the livelihood of the disabled.
What is needed to provide cultural support for people with disabilities to live actively in the community?
I think that the Japan Society for the Study of Welfare and Culture can make clear and precise proposals on what is needed in terms of cultural support for people with disabilities to live lively lives in the community.
I believe that the Japan Society for the Study of Welfare and Culture can make a clear and precise proposal. And we should think about the direction of solution, not just mentality.
We should change the system to solve the problem, not just think of something in the welfare system. It is not a matter of thinking about something within the welfare system, but rather the culture comes first.
I think that the culture must come first, and then the system must follow. In this sense, I think that combat research on “welfare culture” is important for young people.
In this sense, I would like to see young people conducting combative research on “welfare culture”.

Tada When we were first considering what form to take for this academic society, Professor Ichibanase mentioned that there are three types of academic societies.
Dr. Ichigase told us that there are three types of academic societies. One is a “salon-type academic society. One is a “salon-type academic society
It is a type that focuses on cross-industrial exchange and interdisciplinary exchange. The second is a “salon-type conference.
The second type, which is the mainstream in the world, is an “achievement-accumulating society. This type needs no explanation.
This type needs no explanation. The third type is a “movement-type society. At that time, Dr. Ichibanase strongly insisted that this was a “movement-type society.
The third type is a “movement-type society. This is the third one. This is the third one.
This was a major trigger for the Welfare Culture Association of Japan to turn its attention to kinetic societies. This is what Mr. Sonoda is referring to today.
This is what Mr. Sonoda means when he says that the current state of the Japan Society of Welfare Culture should not be more militant or more scheduled, but rather that practice and research should fight.
I believe that this is also connected to the fact that the current state of the Society for the Study of Welfare and Culture should be more combative and less scheduled. At that time
If we need a single indicator, then we need to look at welfare through the magnifying glass of “culture.
If we need a single indicator, it is very important for us to look at welfare through the magnifying glass of “culture” and what kind of magnifying glass we have.
I think it is very important for us to look at welfare through the magnifying glass of “culture. Of course, Dr. Ichibangase has a “Ichibangase Scale”, which is a kind of cultural index.
I believe that Dr. Ichibangase had a kind of cultural index called “Ichibangase Scale”. I think Dr. Ichibangase had a cultural index called “Ichibangase Scale”.
I think he had a strong will to make a cultural assessment of welfare based on the Ichibangase scale. I did not have such a firm scale.
I don’t have such a firm scale, and my legs and feet are still unsteady.

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-I don’t have such a firm scale, and my legs are still wobbly.

I am one of those people who would like to have a scale, a scale that never wavers. However, when
I think that if we were to refine this scale only with our peers, we would end up in harmony with the schedule.
I think that is why we need people outside the welfare field to help us. I think that is why he strongly insisted that we need the help of people outside the welfare field.
I think that is why he strongly insisted that we need the help of people outside the welfare field. Moreover, he was also very interested in involving specialists outside the field of social welfare who are pioneering the way forward.
I think the key point is that he emphasized the need to build a welfare culture society with the involvement of professionals outside the welfare system who are pioneering the way forward. So, what are you going to do about it?
I think the key point is to involve experts from outside the field of social welfare.
I think it is a cultural friction in a good sense. And I think it is cultural friction in a positive sense. In other words
In other words, the common sense of the world is the insanity of welfare, and the common sense of welfare is the insanity of the world.
In other words, common sense and common sense, and common sense and common sense, clash with each other. This is very important.
I think that without this friction, culture cannot be born. For example, there is a case like this.
One example is this. A color coordination specialist who works at a culture center insisted on visiting a home for the elderly.
She wanted to visit a nursing home for the elderly.
We visited a nursing home for the elderly for the first time, including some who referred to it as an “old people’s home. I wondered if our expertise in color coordination would be of any use.
They were seriously wondering if their specialty of color coordination would be of any use. After arriving at the nursing home
After arriving at the nursing home, the first thing they said to each other was, “We are going to help you. The first thing they said after arriving at the nursing home was, “We saw the care staff preparing food for delivery in the dining room.
They asked me, “Why do the staff here wear only aprons in colors that make the elderly lose their appetites?
Why do the staff here wear only aprons in colors that make the elderly look unappetizing? What is the purpose of this? There is no such purpose.
There is no such aim, is there? It’s just a coincidence, and they don’t have that kind of color knowledge.
(Laughs.) But when they met, they both said, “What is the purpose of this? (Laughs.) But it is true that the meeting between the two has created a cultural friction.
I think it is true. So, what kind of apron color would increase the appetite of the elderly, and what kind of curtain color should we pay attention to?
What color of aprons would increase the appetite of the elderly, or what color of curtains should we be careful about?
I think the conference was a precious opportunity to take cultural friction to the next level. Cultural friction in a positive sense triggers an attitude of creating culture.
This is a movement that is unique to the Japan Society of Welfare and Culture.
I believe that this will lead to a movement that is unique to the Japan Welfare Culture Association.

Shimada: Mr. Sakurai, please go ahead.

Sakurai: I work at a facility for the elderly, and I have a strong sense of what it is like to work there. I have a bird’s eye view of the future of the Japan Society of Welfare and Culture.
I would like to share with you a bird’s eye view, a viewpoint from which to see, a viewpoint on a scale. I would also like to receive your criticism.
I would also like to receive your criticism. I would be very grateful if you could discuss some points with me.
I would also like to ask for your criticism. I had the opportunity to listen to a talk by an American professor, Carl Becker, who is a graduate student at Kyoto University.
He said something like this: “In the past, Japanese people died gracefully. He said, “In the past, Japanese people knew what a clean death was.
Japanese used to know what a clean death was. The Japanese used to know what a clean death was, and they were like that. But now we are losing sight of that, aren’t we?
In other words, life and the things that live must be seen as such. In other words, life, and all living things must die, but in the process, something like the way we should be as human beings has been blurred or lost.
In other words, life, and all living things must die, but in the process, the way we should be as human beings has become blurred. What the Japanese people have nurtured over thousands of years has become blurred.
I take this as a message that what the Japanese people have nurtured over thousands of years has become blurred in this age.

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-I took it as a message that what Japanese people have nurtured over thousands of years has become blurred.

I took it as a message that what the Japanese people have nurtured over thousands of years has become blurred. I took it as a message that we are living in an age where things have become blurred.
As Baba-sensei said, everyone is an individual. It is important to consider the whole as an important point of view.
But they are all individuals. How each one of us lives, thinks, and feels. When I look at it from that point of view, I think, “This is a little bit different from today.
I wanted to share with you today that when people die, they may wonder how their life was.
I wanted to tell you today that when a person dies, he or she wonders how his or her life was lived.
I would say it is a key point on a scale. I would say it’s more like an absolute point.
At such times, there may be people who are in their old age, or people with disabilities, or people with muscular dystrophy who pass away at the age of 20 or more.
For such people, it is important to understand their way of life and their For these people, we are trying to understand their way of life, their culture and welfare together, and their life.
We have to ask ourselves, “Where do we begin to deal with such people whose lives, culture, and welfare have been combined? At that time, the final and absolute point is the time of death.
The final and absolute point is the person’s thoughts and feelings at the time of death.
I feel that the last absolute point is the person’s thoughts at the time of death.

Tada: I would like to add one thing related to what Mr. Sakurai said. If you look at the chronology of the Society for the Study of Welfare and Culture
The chronology of the Japan Welfare Culture Association (JWCA), which was distributed to you, shows that in 1990, that is, in the second year of the JWCA, the on-site seminar was already held.
The first on-site seminar was held at Sakura-en in 1990, which is the second year of the Society of Welfare Culture.
In other words, in the second year, the on-site seminar was already started at Sakura-en. At that time, Mr. Sakurai was 49 or 50 years old and was the director of the facility. Mr. Sakurai was actually an elite employee of a major company.
Mr. Sakurai was actually an elite salaryman at a major company. I heard that Mr. Sakurai was actually an elite businessman in a major company.
The memorable on-site seminar for this welfare culture society was held at Sakura-en. The theme of the seminar was “Death of a resident in a senior citizen home.
The theme of the seminar was the death of a resident of a senior citizen home. This serious theme of death was the start of the Society for the Study of Welfare and Culture.
This was the start of the Society for the Study of Welfare and Culture.
　In fact, we always had a farewell party for those who passed away at Sakura-en after they returned from the hospital.
We always held a farewell party for those who had passed away. Whenever a patient became sick in the nursing home, an ambulance would be called and the patient would be taken to the hospital to die.
When a person becomes ill in a nursing home, an ambulance is called and the person is taken to the hospital where he or she dies. However, at Sakuraen, they cherished the “farewell party.
Dr. Ichibanase loved it very much. Dr. Ichibanase said that this was a very important issue. He said that this was a very important issue, and that until now, the welfare
The first seminar was held at the Sakurajima in Tokyo. Dr. Ichibangase strongly requested that the first seminar be held at Sakura-en.
The first seminar was to be held at Sakuraen, and the theme was decided immediately. The theme was immediately decided upon.

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-The theme was immediately decided upon.

And they said, “We shouldn’t invite Ms. Sakurai, the director of the facility, to talk about this kind of issue in a stairwell classroom at Japan Women’s University. Let’s go to the site.
Let’s go there and talk to them. Let’s go there and listen to what they have to say. Another thing is that the residents may think that only the facility side is doing the good-bye meeting.
What about the residents? What about the residents?
I thought it would be good to hear what the residents really think about the farewell meeting.
I thought it would be good to hear what the residents are really thinking and what they are really doing. I asked the residents to participate in the seminar.
I asked Mr. Sakurai, “Let’s have all the residents participate in this on-site seminar. Mr. Sakurai agreed. He also said, “Please feel free to ask any questions you want.
I am still impressed by his words. I still remember with emotion how he added, “Feel free to ask the residents.
　On the day of the event, I, as the host, leaned toward the microphone and asked the elderly residents, “What about the farewell party? I asked them, “What do you think about the farewell party?
I asked him, “How do you feel about the farewell party? They all said, “I would like to have a farewell party, too. When I asked them, “What about the farewell party?
I was surprised to hear that everyone wanted to have a farewell party. I don’t want to have a lonely end, where the next morning, there is an empty bed, and then suddenly disappear, and no one is there.
I don’t want to have such a lonely end. I still remember strongly how he said that he wanted everyone to send him off.
I still remember that strongly.

Anti-Welfare, Anti-Human Rights and Welfare Culture

Shimada: Please go ahead. Kawabatake-san.

Kawabatake: Regarding death, the culture of death has changed considerably.
I have had many discussions with Dr. Ichibanase about religion and death. At that time, I was a non-believer.
I am a non-believer, but Dr. Ichibangase encouraged me to have faith and told me that it is easier to go to the other side if I have faith.
I am not a believer, but Dr. Ichibangase recommended me to have faith. But that alone was not enough for me to take the plunge into faith.
I thought that faith was not something I could have. In other words, from a rational point of view, I could not believe that there is a God.
I said, “Well, I don’t think there is a God, and I don’t think there is a Buddha, so I don’t think I can have faith.
I said, “Well, that’s true. I said, “Well, that’s true. It was a short conversation, but it reminds me of that. When I asked him about it earlier, he said that he had a Buddhist background.
I heard that he had a Buddhist Buddhist name, but I think he might have been a Catholic.
I think he might have been a Catholic. I heard that he was baptized as an infant, so now I have mixed feelings.
I have mixed feelings about it now. Well, in the end, he was given a Buddhist name, but it could have been given by the person who was left behind, so it is very difficult to say.
It is very difficult to determine the name of the deceased, because it is possible that it was given by the person who was left behind. If you are the author of the biography, I hope you will make sure of that too.
If you are a biographer, I would like you to make sure of that.
　I would like to make one more point that I would like to make here at this table.
I would like to talk about something else. The topic is a little different from death, but I would like to talk about something that I would like to share with you.
I would like to talk about one thing that I would like to talk about.
I hope you all went to the polling place. I am sure that all of you went to the polling place. My feeling is that this election has brought about a sudden
I feel that the anti-welfare forces have suddenly risen to the center of politics in this election. The term “anti-welfare,” as I just used, is actually a term of endearment.
I have just used the term “anti-welfare,” which was used by Dr. Ichibangase from time to time. Dr. Ichibangase was a gentle man with a fiery temperament and a muscular personality.
On the other hand, she was a woman with a fiery temper and a strong sense of reason. In her lectures, she would sometimes make scathing criticisms of the social situation.
She was also a woman with a strong temperament and a strong sense of reason. The term “anti-welfare” was used by

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The short answer is that it is a way of thinking that the market will lead society in the right direction if we promote the principle of competition first and foremost.
I believe that the core of this concept is the idea that the market will lead society in the right direction if we promote the principle of competition first and foremost.
This is why I believe that the core is based on the principle of competition first and foremost. This is the reason why various policies and political parties have emerged. As I mentioned earlier about the Assistance Act, this is the first time I have heard of it.
I think that the term “anti-welfare” should not be used in an overt way, but it should be used to describe the policies that will emerge in the future.
I am concerned that such policies will emerge in the future, even if I do not use the term “anti-welfare” in an overt way. I am concerned that such policies may appear in the world in the future.
I am concerned that the media may support all such policies, and that a winter period for welfare may be beginning.

I have a fear that a winter era will begin for the welfare sector.　For example, in the field of welfare for the elderly, the management of special nursing homes for the elderly by corporations has become a hot topic.
This is a new trend in the field of welfare for the elderly. This is a very public thing that until now has been allowed only to social welfare corporations and medical corporations.
However, it may become possible for corporations, such as Softbank, to manage special nursing homes for the elderly.
However, it may become possible for companies such as Softbank to operate nursing homes for the elderly. Softbank Ikebukuro, for example, is not a fictitious story.
In reality, corporate executives are making very strong requests for this. The Ministry of Health, Labor and Welfare (MHLW) is the only one that protects them.
The Ministry of Health, Labor and Welfare (MHLW) is the only one that is protecting the “Mere Old Man’s Home”, but with political guidance, the barriers may be removed.
If this happens, it will not be a competition. In this case, although competition is called for, it is hard to see who is having a harder time competing with SoftBank and social welfare corporations.

I think it is obvious which one will have a harder time competing with SoftBank and social welfare corporations. In any case, I think it would be easier to understand the difference between SoftBank and a social welfare corporation.
In any case, as I said in an easy-to-understand metaphor, a reduction in the cost of public assistance itself, a reduction in the total amount of public assistance, and such like may also appear in concrete terms.
In any case, and I use an easy-to-understand metaphor, we may see a reduction in the total amount of welfare payments themselves. The media is already actively reporting on this.

I am sure that Dr. Ichibanagase is also worried about this kind of anti-welfare situation that will appear soon, including in the media.
I am sure that Dr. Ichibanase is worried about this kind of anti-welfare situation that will soon appear, including in the media. If it is a winter time for the welfare culture, it is probably a winter time for the welfare culture.
I think that the welfare culture will probably continue to experience a winter period, or something like that. The anti-welfare movement
will be anti-human rights and anti-constitutional. The Constitution has already been discussed.
Constitution has already been discussed, but I think it will continue to move in a direction that is bad for welfare for some time to come.
But at the same time, I believe that a winter that never comes is a winter that never comes.
　However, at the same time, winter never comes without spring.
I think that the anti-welfare movement will, on the contrary, let us know what real welfare activities are and what it means to nurture them.
I believe that the anti-welfare movement will, on the contrary, inform us of the true nature of welfare activities and what it means to foster them. I strongly feel this way. I strongly believe that if many people have such a feeling
I believe that when many people have such feelings, a true welfare culture will be born. In other words, I always strongly believe that the spring of Tokyo and the spring of Japan’s welfare culture will come.
I always strongly believe that the spring of Tokyo and the spring of Japan’s welfare culture will come. That is what I wanted to say.

Shimada Thank you very much. The age of anti-welfare is coming.
I believe that the Society for the Study of Welfare Culture must play an important role in opposing the anti-welfare era.
I would like to thank Ms. Kawabatake for her suggestion. As Mr. Kawabatake suggested, what kind of issues should the Japanese Society for Welfare Culture take on in the future?
I would like to ask the other three members what issues the Japan Society for the Study of Welfare and Culture should take up in the future and where we should focus our attention. I am sorry.
I have only about 10 minutes left, but I would like to end with a summary of the discussion.
I would like to finish by asking you to speak in summary. I would like to end with a brief summary of our discussion. Anyone can start.

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Sonoda: You mentioned the issue of death earlier.
In January, my best friend since junior high school died.
In June, my mother passed away at the age of 96.
In June, my mother passed away at the age of 96, and in the summer, my best friend’s daughter committed suicide. And
I found out about it a little later in September.
Dr. Ichiban-gase. And in October, another
Another best friend died alone. Then, my favorite teacher, Saiichi Marutani, passed away.
died. Even Kanzaburo died. And even Shoichi Ozawa said bye-bye. So the tsunami of death
I feel that the tsunami of death is approaching me. The culture of death is now undergoing a major transformation.
The way we hold funerals, for example. How to hold a funeral, for example. How do we think about death itself? And then there are graves. What is death in the first place?
and the relationship between death and religion. I think this is an excellent theme, and since we are all going to die, I am sure that this is a good theme that will be well received.
I think this is a good theme that will be well-received. I think this is a good theme that will always be well-received.
A society in which people can live and die well is a welfare society, and I believe that this is being threatened.
I believe that this is being threatened. I think that even funerals are becoming a matter of money due to the principle of competition. This is a reality, isn’t it?
This is the reality, isn’t it? I would like to see the anti-welfare movement open up and push back the “welfare culture”.
I would like to see the “welfare culture” open up and push back the anti-welfare movement. And while we are on the subject of definitions, let’s think of something interesting. My theme is play, so I would like to think of something interesting.
I am originally interested in play, so I think that life is about play. That is why I would like to see the Welfare and Culture
I would like the Welfare Culture Association to play more and more.

Sakurai: Since I spoke earlier, I would like to make a small comment in relation to that.
I don’t really want to talk about death, and I have a strong image that it is annoying and gloomy.
I do not want to talk about death too much, and it is an annoying and gloomy subject. I don’t really understand this, but I do think that death is essentially a bright thing, and that it is important to live strongly.
I think it is a good thing if we can see the meaning of life more and more.
I think it is a good thing if we can see the meaning of life more and more. I think this is a shift in the meaning of life, and that nothing could be better than this.
I think this is the kind of shift we need to make. We are now in an era in which we have a chance to receive the whole transformation.
If we look at death in this way, we can accept it from a completely different perspective from the deaths we have experienced in the past.
I think it will change us to think deeply about who we are, who we were born to be. I have such a feeling.
I have such a feeling.

Tada The opposite of the issue of death is how to live.
I feel that Dr. Ichibanase has taught me that welfare is directly related to this theme.
I think I learned from Dr. Ichibanase that the theme and welfare are very strongly connected. I have been asked, “Do you know what welfare means in the first place?” I was once asked, “Do you know what welfare means in the first place?
I was once asked, “Welfare is not a word that has been used for a very long time. There was no such thing in the Edo period.
The word “welfare” was not used in the Edo period or even in the Meiji period. The term “social work” was more major.
The term “social work” was more major. According to Dr. Ichibanagase, “The word ‘social welfare’ was not used that much in the Edo period.
　According to Dr. Ichibanase, the word “welfare” came from China. In China, the word “welfare” has been used for 2000 years.
It has been used in China for 2,000 years and means “to live a full life and be blessed with joy.
I remember how impressed I was. I remember how deeply moved I was. I remember how impressed I was by the word “welfare,” which means to give a helping hand to the weak and needy.
I had always felt that welfare was something like a relationship between those who help and those who are helped, as if it were about reaching out to the weak or helping the poor or the weak.
I remember feeling a sense of refreshing and joyousness of “living out one’s life to the fullest and being blessed with joy” and a sense of “being a part of the community”.

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I was moved by the strength of how well he lived his life. I was deeply moved by the strength of how well he lived his life.
I was told that welfare is to be able to think, “My life was good, no matter what,” at the time of death.
I was told that “welfare” is a very attractive word that emits an immeasurable positive factor.

　My favorite quote that best expresses this is the preface “Words to Start” that appears in all volumes of the Society’s first publication, “Welfare Culture Library.
The foreword, “Words to Start,” appears in all volumes of the Society’s first publication, “The Welfare Culture Library. Dr. Ichigase was in charge of writing the foreword.
I was put in charge of writing the foreword by Dr. Ichibanase, who said, “The word foreword is kind of uninteresting. Let’s make it a starting word.
He himself decided to use the word “start”.
　Let’s read it aloud. All people live in pursuit of happiness. To achieve this, a healthy and cultured life must be guaranteed.
This is a human right and one of the basic human rights. This is a human right, and it is the starting point for all human rights among the fundamental human rights.
It is the starting point for all human rights among fundamental human rights. The following begins with the following. “Welfare is the effort to achieve it,” he says.
He continues by saying, “Welfare is the effort to achieve it. The tone changes a little further, and he says, “It is not something that is simply given to us, but first and foremost, we must strive for it ourselves.
It is not something that is simply given to us, but something that we first and foremost create on our own, and then together. It is not something that is simply given to us, but something that we first and foremost create on our own and together.
I see. I realized that welfare is neither a legal theory nor an institutional theory, but an effort.
I realized that welfare is not a legal theory, nor an institutional theory, but an effort.
　In 1999, when Dr. Ichibanase gave a lecture in Kashiwazaki, he talked about “living a natural life and taking pleasure in it.
I think the last time I heard him speak was in 2004. I think the last time I heard him speak was in 2004. I think the last time I heard her speak was in 2004.
I think the last time I heard him speak was in 2004, when he gave a commemorative lecture at the Society of Beauty and Welfare Studies, which was organized by Aiko Yamano’s school.
In her later years, I feel that she was actively using this theme of “living a natural life and taking pleasure in it.
I feel that in his later years, he actively used this theme, “Live to the fullest and be blessed with joy.
　I think that the direct connection between “living” and “death,” and the deep acceptance of this connection and the
I feel that the attitude of the Welfare Culture Society of Japan is to think directly about the issues of “life” and “death,” to accept them deeply, and to face them.

Kawabatake: I would like to say something else.
Since then, human beings have been pursuing their own happiness.
Since then, human beings have been pursuing their own happiness. The name “welfare” came to Japan from China in Chinese characters by chance, but even in the Jomon period, there must have been welfare activities.
But even in the Jomon period, there must have been welfare activities in Japan. In the Yayoi period, there must have been welfare activities in Japan as well. In other words, the movement to seek one’s own happiness is a significant human activity.
In other words, there was a movement among humans to seek for their own happiness. I am not sure if apes have it or not.
but I am sure that there was a movement to seek for our own happiness. Therefore, no matter what obstacles or policies are put forth in the future, we must continue to move forward, even if only a little.
I strongly believe that such welfare activities, at least among Japanese people, will spread more and more and more.
I strongly believe that such welfare activities will spread more and more, at least among Japanese people.

Shimada: Thank you very much. I think you have given us a lot of great homework.
I think you have given us a lot of homework. As former President Ichibanase said when he resigned as Honorary President, “I hope that the seeds I have planted will grow into the future practice and research of each and every member.
I am happy that the seeds I planted will be developed into future practice and research by each and every one of our members. I am happy that the seeds I have planted will be developed into future practice and research by each and every one of our members. Today, you have given us many thought-provoking talks.
I would like to thank the four speakers for their thought-provoking speeches.
I would like to thank the four speakers for their thought-provoking talks today. I would like to thank each and every one of you for your
Each one of you, from your own standpoint, has connected the ideas to practice, to research, and back to the conference, and we hope that you will continue to share your ideas and experiences with us.

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-I would like to ask you all to

I would like to ask each of you to connect it to practice, to research, and to bring it back to the conference. I believe that this is what the former president, who created this society, would have wanted.
I believe that is what the former president, who founded this society, would have wanted. This is not the end of the memorial seminar, but a first step for the future.
I would like to make this a first step toward the future. I hope you will join us in this spirit.
Even if it is just one or
Two, two, three…
I hope you will take one, two, three, or even more seeds
I hope you will take one, two, or even three seeds home with you.
　Thank you very much for your time today. Please give a big round of applause to the speakers.
　(Applause)

Participants at the open round-table discussion
(Rikkyo University Tachigawa Memorial Hall, 3rd Floor Hall)