Japan’s “feminization of migration” from 1985 through 2005 shows higher rates of marriages between Japanese men and migrant women. The vulnerability of migrant women continues, even though the Act on the Prevention of Spousal Violence includes the support of undocumented victims. In Japan, although a new visa status can be issued after a divorce for migrant parents with custody of their children, problems remain. This study demonstrates that mobility brings diverse gender norms into family relationships, as well as into social welfare and family and immigration law. By observing the decisionmaking processes through the experiences of a Thai single mother, which were based on her embodying Thai gender norms, we found that these decisions also reflected gender norms in Japan’s social welfare system for single parents and children, such as in childraising practices and household responsibilities. Social welfare support has an influence on obtaining custody. When migrant women with a spousal visa who are separated from their children divorce, they not only lose custody, they also lose their visa status. Clarifying the embedded gender norms in Japan’s social welfare and legal systems is essential for the safe settlement of migrant women in Japan.

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This article aims to reveal, from the perspective of gender studies, how a Filipina women’s network in a Catholic church in rural Japan has been changed by gossip. A Japanese social worker with the church helped Filipina women who were fleeing domestic violence and sexual abuse, conditions that are connected to migrant women’s living conditions in Japan. The social worker has a strong understanding of the migrant Filipina women’s context and provides comprehensive support for rebuilding their lives in local society. However, the Filipinas gradually stopped going to the church because of gossip rooted in their economic condition and gendered norms in the local context. According to an interview analysis, we determined that gender norms and the gendered structure surrounding “rural brides” in the local community were the reasons for the gossip. The Filipinas women recognized the gendered norms and structures, internalized them, and evaluated each other based on these norms. Thus, such gossip turned them not only away from the church, but also from their Filipina women’s network. It is obvious that the gossip changed the network. Through this context, we can better understand these women who are living under the highly gendered structures of rural Japan.

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