A farmers’ group may have a collective character which formed in a specific geographic and historic background and its members’ relationships. And a collective character may affect the way of group operation and the expected behavior for its members. In this study, I conducted a comparative study of two farmers’ groups which produce leafy vegetables. The first case is a group of an agricultural cooperative, and the second case is a contract farming group with a consumers’ cooperative. To analyze how they formed their collective character, I applied the organizational culture theory. The results showed that the first case has strong territorial connections, therefore the members’ voluntary contributions are restrained. But it has allowed the coexistence of its various members. In contrast, the members of the second case are expected to participate in the group operation and provide mutual support. Therefore, some members have quit who felt burdened by making contributions to group operation or mutual support. In conclusion, this study clarified that the collective character of a farmers’ group can actually restrict farmers from developing their business as its members.

In the Kita-Harima region of Hyogo Prefecture, a contractual rice cultivation system, known as the “Muramai System,” has been in place since around the 1890s between communities and sake breweries. The Muramai System is still in place in 37 communities and nine sake breweries in Yoshikawa-cho, Miki City. This paper aims to clarify the potential perceptions and value standards of farmers regarding the Muramai System, and to discuss issues for its future succession. The survey was conducted by interviewing farmers in communities that maintain the Muramai System. The results of the survey revealed that the economic value of the Muramai System has become less important as the farmers have become dual-income farmers who do not depend solely on agricultural income. Contrarily, social value, which is a source of pride and self-esteem, was considered a factor in the inheritance of the Muramai System.

There are two types of community-based farms (CBFs): one has been established to maintain farmland in rural areas suffering from the shortage of agricultural workers and the other has been established in response to policy. Although the purpose or activity differs by CBFs, the central government is encouraging the incorporation of the CBF. In this study, the author focuses on typological differences in the CBFs and empirically clarifies the factors influencing the establishment and incorporation of CBFs. The estimation results of the generalized ordered logit model suggest that the two types of CBFs tend to be established when communities are located in hilly and mountainous areas and CBF members regularly foster intercommunal cohesion. Conversely, CBFs are less likely to be established when there are many small-scale farm households in the community. Also, CBFs are unlikely to be incorporated when there are more farm households than non-farm households in the community.

The JAS (Japanese Agricultural Standards) for “Chicken Eggs and Meat by Sustainable System” has been established. The requirements for certification are (1) selection of domestic chicken breeds, (2) feeding domestic feed rice, (3) recycling of chicken manure, and (4) compliance with animal welfare. One of the characteristics of meat distribution is that each part is shipped in larger lots (e.g., 2kg packs of thigh meat). Therefore, the JAS Label of “Sustainable Chicken Meat” will disappear if the retailer is not a certified subdivider. Regarding transaction and certification costs, expecting all backyards to be certified subdividers is unrealistic. Therefore, we propose (1) the introduction of a management certification system for subdividers, (2) integrated certification of meat production, meat processing, and final pack processing plants, and (3) the introduction of a management method that mimics an industrial waste electronic manifest.