This article describes the history of Hansen’s Disease sanitaria in postwar Japan

through the life-history of Toshio Nakaishi, who worked as one of the leaders

of the Residents’ Association of the National Sanatorium Oshima Seishō-en,

on Oshima Island in Kagawa. The data consists of life-story narratives, in particular

the essays published in ‘Seishō,’ the sanatorium literary journal, and Nakaishi’s

notebook given to me by Nakaishi’s guardian after he passed away.

　In 1944, at the end of World War II, Nakaishi entered the sanatorium at the

age 17, and passed away in 2001 at the age of 74. His life is examined as four

separate periods: the period during which he and his friends formed the ‘Shisaku-

kai,’ a non-religious group; the period during which he was active in the

residents’ campaign against the new Leprosy Prevention Law, the period in

which Nakaishi worked as the chairperson of the Residents’ Association of

Seishō-en and the secretary general of the National Council of Sanitarium Patients

during ‘turning points’ in the sanitaria system; and the period of the later

days of his life, highlighted by the abolishment of the Leprosy Prevention Law

and a lawsuit.

　As the result of this analysis, the following points became clear. The young

people devoted to literary art led the Residents’ Association, confronting the

problem of subsidies for residents, returning labor to staff, and other issues,

during a ‘turning point’ in sanatoria history. In spite of Nakaishi’s efforts, the

residents felt distrust and indifference toward the Residents’ Association. Nakaishi,

however, approved of acting while maintaining the ideals of the early Resiabstract

dents’ Association. Nevertheless, he witnessed again the disruption of the

Seishō-en community during the lawsuit and after its decision in his final days.

　This article is also the result of conversations between Nakaishi and the author.

This paper examines changes in Ｗ omen’s Protection Services based on

the Anti-Prostitution Act and the gender norms found therein, focusing not

on the law itself but on its implementation from the documents of Ikuno

Gakuen, a Women’s Protection Facility. Based on the records of 1520 cases

from 1949 to 1997, I show the changes in the residents of Ikuno Gakuen

from four periods: Before the enforcement of the Anti-Prostitution

Act, after the enforcement of the Act, after the issuance of the “45 Notification,”

and after the reduction of government subsidies. In addition, I examined

the gender norms found in the format of the case records and in

the case records of two of the residents. The following three points became

apparent: First, in the period before the enactment of the Anti-Prostitution

Act, the residents were of a higher class than in other periods; second,

while the difficulties faced by the residents such as prostitution, violence,

poverty and disability have shown little change throughout the 51

years, the focus has changed with the times, as the enactment of the Anti-

Prostitution Law led to a persistent focus on prostitution. Third, even

though the Women’s Protection Services relied on the discriminatory Anti-

Prostitution Act, which protected women within marriage and punished

women outside of marriage, when we focus on the implementation of the

law, a critical view of the gender norms contained in the law and the flexibility

in their practices can be seen without being bound by the law. Such

a study, focusing on the implementation of the law, will contribute to the

discussion on the review of the current Women’s Protection Services and

Anti-Prostitution Act.

Narratives about people in coma and their families appear in a variety of contexts,

including stories of family recovery, institutional inadequacy, and technological

innovation in medicine. If we consider narrative as a manifestation of

the social consciousness that forms the system, the legal system to support the

lives of people in coma and their families is still far from sufficient.

　There is a deep consciousness that people in coma disorder think that they

“do not know anything” and consider approaches to themselves as meaningless.

This consciousness manifests itself as a threat to their lives and dignity.

　Resisting against such threats are the practice of those who are “with” the

person who is in coma and the narratives. From the practices of people such as

family members, nurses, and neurosurgeons and their narratives, we can see

that the continuous practice of eliciting even the slightest reaction and maintaining

physical health is changing the very existence of “plant humans.” It can

be said that the system is created from the practice, and also the new life of the

person in coma. Narrative is a reflexive practice that is not only the “appearance”

of the social consciousness that forms the institution, but also the “motive”

that forms the institution.

　I state the urgency of the need for an archive concerning the body and

society, and the accumulation of research conducted in the course of creating

such an archive. I illustrate several points that should be kept in

mind in this undertaking. I assert that this work should also concern itself,

for example, with the lives of people in national sanatoria in Japan going

forward.

　Revision of the Mental Health Act of 1987 has been framed as a law revision

in consideration of human rights, caused by international criticisms to Japanese

mental health system with the case of Utsunomiya Hospital as a trigger. Previous

studies with critical perspective to such historical frame have pointed out

that revision of the Mental Health Act of 1987 was not intended by the victims

of the Utsunomiya Hospital, but reflected on intentions of organizations for families,

psychiatrists, and lawyers exclusively. However, they have not described

claims of people with psychosocial disabilities. So, descriptions of history without

people concerned have been repeatedly quoted. This study aims to clarify

the claims of the social movements of people with psychosocial disabilities

against revision of the Mental Health Act of 1987. It analyzes the historical descriptions

of such social movements and their claims. The analysis clearly

demonstrated that the focus of social movements of people with psychosocial

disabilities was on abolition rather than revision, because the Mental Health Act

was an authority for involuntary hospitalization with peace preservation nature.

The claims of movements highlighted promotion of discriminative opinions of

citizens who alienated people with psychosocial disabilities by portraying them

as dangerous and excluded them thorough involuntary hospitalization. Such

claims were unique to people with psychosocial disabilities in term of pointing

out commonality between abolition of the Mental Health Act and opposition of

security measures. As above, this study reveals claims of social movements of

people with psychosocial disabilities, which have been invisible in previous his

torical descriptions of a law revision on Mental Health Act with exclusion of

persons concerned.

　This paper aims to reexamine the genealogical study of “The Social” in Japan

in relation to the debate over population. Specifically, it focuses on discussions

regarding the right to existence in social policy and examines its relationship to

population theory.

　It was believed that the right to existence, the starting point of “The Social” in

Japan, was limited by Malthus’ law of population, and concurrently, that the

limit was extended by the law of population. This is because it was considered

that the struggle for existence resulting from the law of population denies the

universal right to existence and, at the same time, constitutes the mechanism of

progress. Then, by connecting to the idea of the “progress” of social policy, the

latter aspect was especially emphasized in social policy.

　Conversely, it was believed that social order would be broken if the struggle

for existence became too intense due to population increase. In relation to “order,”

another concept of social policy, the issue of the right to existence became

newly positioned as an issue of life security.

　Thus, to create a state of competition in the compatibility of “progress” and

“order,” social policy attempted to control the population, which is the fundamental

condition of competition. Subsequently, a comprehensive population

policy, which should be called “the social population policy,” was instituted.

Following the growing interest in child developmental disorders, adult developmental

disorders have also become a social issue, but improvements in support

for adults with developmental disorders is insufficient when compared with

the demand. Instead, there is a growing need for peer support. There are also

many points which have not been clarified regarding methods by which persons

with developmental disorders presenting various characteristics share and solve

their difficulties. This paper examines how users mutually guarantee “trust” and

reduce social uncertainty in communities of persons with developmental disorders.

　The findings of this paper are as follows. First, the diagnosis of “developmental

disorder” by itself has no significant meaning in confirming membership in a

community of people with developmental disorders. Second, being a person

with a developmental disorder is a condition for professionals to be trusted as

supporters. Third, based on the trust that they are experiencing similar difficulties,

ritualistic acts are exempted in the community. Fourth, the members of the

community confirm their own physical condition by referring to the physical

conditions of other members. Fifth, the exemption of ritualistic acts leads to the

nullification of interpersonal risks.

　This study investigates the determinants of intergenerational practical

support in the Japanese context and focuses on the following sub-questions:

“Who is responsible for familial care for elderly parents?” and “How

do private care patterns relate to public care services?” Moreover, the

study distinguishes practical support into physical care and housekeeping

help. Data were derived from the Japanese Aging and Health Dynamics

Study. Dyadic data composed of two levels were generated. The first-level

variables include respondent's information, whereas second-level variables

pertain to information about a respondent's children and child's spouse. A

multilevel multinomial logistic regression model, which predicts intergenerational

help from adult children to elderly parents, was estimated. The

outcome consists of three categories of caregiving status, namely, “No

care,” “Giving physical care,” and “Giving only practical housekeeping

help.” “No care” is used as the reference category. The study observed the

following points. First, daughters are the most frequent caregivers in a

child generation. Second, compared with fathers, mothers receive more

frequent housekeeping help, but less regular physical care from children.

Third, according to tasks, Japanese public in-home services promote daily

physical caregiving by a child generation. Conversely, utilizing public care

services did not significantly influence practical housekeeping help by a

child generation.