The purpose of this study was to map the process of rebuilding family relationships through rituals after the death of a family member. Participants were ten Buddhist priests. Data were collected using semi-structured interviews and analyzed using modified grounded theory.

　　Findings resulted in a model with five stages: “attitudes toward the ritual,” “grappling with bereavement,” “the Buddhist priest’s approach,” “rebuilding,” and “collapsing.” These stages were further subdivided into 47 concepts. The main findings were as follows.

　　First, family members have either a positive or negative attitude toward rituals. If a family member dies, the family performs a funeral ritual. This ritual allows them to face the reality of the death and their emotions. A Buddhist priest approaches the family of the deceased at this point, and the family members rebuild their relationships through the ritual along with the Buddhist priest, other mourners, and the deceased.

　　Thus, two conclusions can be reached. First, family members rebuild their relationships and stabilize them through communication with a Buddhist priest, other mourners, and the deceased. Whether they have a positive attitude toward the ritual does not matter. Second, rituals for the deceased are meaningful to family members because thinking of death allows them to sense the preciousness of life.

　　The purpose of this study was to devise a scale to assess role reversal and to empirically examine the relationship between role reversal and a child's mental health. Role reversal is known as an abusive parent-child relationship in which the child plays the role of a parent and the parent behaves as a child. Findings with regard to role reversal and the theory of “Amae” have been integrated, allowing role reversal to be conceptualized in terms of “Amae.” Drawing on the theory of “Amae,” the current study conceptualized role reversal as including four subordinate concepts; (1) a parent displaying “Amae” to a child, (2) the parent not fulfilling the child's need for “Amae,” (3) the child not displaying “Amae” to the parent, and (4) the child attempting to satisfy the parent's need for “Amae.” Five hundred and fifty-three high school students were surveyed. The Role Reversal Scale―Parent version (hereinafter denoted as RRS-P) and Role Reversal Scale― Child version (hereinafter denoted as RRS-C) were devised based on exploratory factor analysis. The relationship between role reversal and a child's mental health was subsequently verified using correlation coefficients and multiple regression analysis. Results indicated that role reversal tended to cause worse mental health, low self-esteem, a diminished sense of authenticity, and a high psychological stress response. Therefore, the RRS-P and RRS-C displayed construct validity in terms of the relationship between role reversal and a child's mental health. In addition, results suggested that role reversal can be conceptualized from the perspective of “Amae.”

　　In Japan, more than 200,000 children experience their parents' divorce annually. To help parents and children cope with problems that result from divorce, a psychoeducational program called Families in Transition (FAIT) has been conducted with Japanese families since 2013. The current authors have noted the importance of understanding the differences and similarities between custodial parents (CPs) and non-custodial parents (NCPs). The purpose of the current study was to examine differences and similarities between the experiences of CPs and NCPs. This study also examined how conflicts occur and ways to improve the program. Participants were 17 parents who participated in the FAIT program. Data were collected via semi-structured interviews and analyzed using the KJ method.

　　The main findings were as follows. Both parents felt hurt and unstable after the divorce. CPs felt as if they were the victims of the divorce, and NCPs felt ignored and lonely as a result of the divorce and not being able to see their children. These emotions hampered their ability to relate to the other parent. Both parents also felt that they had not received sufficient support and information during the divorce. As a result of participating in the FAIT program, both parents felt accepted by sharing their experiences and emotions and they also learned the importance of the child's perspective. CPs changed their view towards visitation, and NCPs' emotions changed when they were treated the same as CPs. Results revealed the importance of understanding both parents' point of view and keeping a balance between sharing personal experiences and maintaining the framework of a psychoeducational program.