The purpose of this paper is to clarify how a former teacher of a part-time high school formed “the unexclusive practices”. We focused on the logics through which the teacher justified his practices. The paper argues that the teacher justified “the unexclusive practices” by using the three types of logic. First, certain types of students were at risk of being excluded due to dominant “normal” practices in the school. Second, teachers were required to have their own non-elite experiences so that they can be on the same side as students. Third, the part-time high school requested teachers to prevent students from joining the antisocial groups in the future.
This paper considers the actual situation and social role of maid as an occupation in Okinawa under the U.S. rule by newspapers, publications of the Ryukyu government and interviews with 13 experienced maids living in Okinawa City. The research shows that, at first, maid worked mainly in the house of American officers and their families. They were paid little, Sometimes got high-end items as a gift and played social role as a popularizer of American culture in Okinawa Society. After that, through economic growth and diffusion of American culture, they lost this social role and changed their workplaces to barracks where ordinary soldiers lived in the base. Therefore, maid
became a job for just getting money.
This paper describes how the relationship between female Okinawan folk singers and Okinawan folk songs changed from the 1940’s to the 1970’s through their local performance spaces. The musical activities of today’s female folk singers cover a wide range, from participation in events and media to live performances at folk song bars. Today, the activities of these female folk singers are naturally accepted, but looking back on their history, the relationship between female folk singers and Okinawan folk songs has changed greatly. The author interviews Okinawan folk singers born in the 1930s, 1940s, and 1950s and examines how the relationship between female folk singers and Okinawan folk songs has changed.
As ageing all over the world, percentage of elderly working force in Japan has continued to grow as much as that of other aging countries. But previous researches about elderly working or elderly employment in Japan mainly has focused in the profitability of that or social background of elderly workers, hasn’t focused in elderly worker’s experiences and narratives about their situation. This paper tries to reconsider values of work/labor and Ageing and employment policies through observing fishermen‘s everyday lives, their fishing practices and interviewing four elderly fishermen’s life histories in Oma, Aomori. It concludes that elderly fishermen can work/labor for the
purposes other than earning money, for getting their ideal state of being as a fisherman.
In Japanese, “Tojisha” means “the person concerned”. The author, who once had a long-term experience of Hikikomori (Social withdrawal), now conducts research on Hikikomori. As a part of this research, this time, the author analyzes a dialogue between the author and another Hikikomori. The theme of the dialogue is about “Hikikomori Studies”. However, before the dialogue took place, the idea of “Hikikomori Studies” was just nothing more than the author’s self-righteous idea. And, it was also an idea that excludes all but the Hikikomori parties. After the dialogue, the author hopes to change the form of “Hikikomori Studies” into another form for thinking with the people who are not “Tojisha” but are interested (They’re called “Kyojisha”). In addition to the analysis of the dialogue, this paper also provides a discussion based on the author’s auto-ethnography.