This paper aims to identify common elements that have appeared in studies of the reorganization of Kominkan (Citizens' Public Halls) through an examination of the concept of “education” in contemporary society. The working hypothesis is that, in response to the trend toward privatization that has been taking place since the 1980s, a shift from “education” to “learning” has intensified the instrumentalization and utilitarian use of both education and learning, while simultaneously eliminating opportunities to discuss these very issues.

The paper draws specifically from the educational philosopher Gert J. Biesta’s concept of the “pedagogy of interruption.” By reinterpreting the Kominkan as an educational institution within the community—one that mitigates the growing instrumentalization of learning and the rise of individualism and recreates education as a public space for experimenting with democracy—this study seeks to uncover shared perspectives within the field of research that are concerned with the reorganization of Kominkan.

This study examines “Specified KOMINKAN" (Article 28 of the Social Education Act), which were transferred from Boards of Education to the "head of a local government," a change that grew out of the 2019 amendments to the Local Education Administration Act and the Social Education Act that were included in the Ninth Omnibus Local Decentralization Act. While there are many issues related to "Specified KOMINKAN", this study summarizes: 1. The historical background of Article 23 of the Local Education Administration Act (Exceptions to Administrative Authority), 2. Legal concepts related to "specified social educational institutions", 3. The status of the formulation of "rules" based on Article 33, Paragraph 3 of the Local Education Administration Act and Article 8-2 of the Social Education Act, and 4. Issues concerning Boards of Education in the process of becoming "specified KOMINKAN" and "specified social educational institutions."

Since April 2011, Kominkan in Tokorozawa City have been supported by the mayor’s office and Kominkan operations have come under the authority of the Machizukuri Centre. However, in May 2022, the city attempted to abolish the Kominkan under the pretext of unifying it with the Machizukuri Centre, a move that sparked public opposition.

The mayor's office then drafted a draft ordinance, explaining to municipal residents that the Machizukuri Centre would "retain Kominkan functions." The problem lie in the fact that provisions in the ordinance were highly likely to be deemed illegal.

This issue was picked by the media and residents launched an energetic campaign to have the proposed ordinance withdrawn. Nevertheless, the ordinance establishing the Machizukuri Centre was enacted on April 1, 2025.

This paper follows the citizens’ movement in Tokorozawa City that arose in opposition to the enactment of the Ordinance Establishing the Machizukuri Centre. It examines not only the problems arising from the Ordinance itself, but also the ‘free and enriched learning’ sought by municipal residents.

This paper examines issues that arose during the reorganization of Kominkan and the integration of school facilities in Tenri City, with a focus on the “Community-Collaborative Small-Scale School” initiative launched in 2024. Historically, elementary schools and Kominkan have functioned as important bases for fostering community identity within school districts in Tenri City. However, under the current public facility management framework, Tenri City has come under severe fiscal constraints and has been compelled to rely on “Local Government Bonds for the Promotion of Proper Management of Public Facilities.” These financial pressures have led to the imposition of limitations on the institutional arrangements and consensus-building programs with local communities, resulting in the relative marginalization of the Kominkan.

The realization of a vision of “integrating school education with lifelong learning and social education” in Tenri City depends on a process of community participation in which residents reaffirm the meaning of Kominkan within the process of school facility integration. To achieve this, the allocation of coordinators who can mediate between the community and administration has become an urgent priority.

The aim of this study is to contribute to the "Research into the outsourcing, transfer and reorganization of Kominkan” project of the Japan Society for the Study of Kominkan. It describes the current situation in which the management of Kominkan is being promoted using the so-called "Kanazawa Model ," in which local community organizations, based on "community-led initiatives," are named as designated managers.

The "Kanazawa model" is based on three fundamental principles: community-led initiatives, volunteer participation, and local financial support.

The study goes on to examine how the local government's view of the local community and its underlying principles are understood by local residents and how these are realized through Kominkan activities, which are in turn related to the formation of residents' sense of self-governance.

In the eighty years since the end of World War II, as local government leaders have increasingly exerted influence over educational administration, the focus has evolved away from a questioning of the very existence of Kominkan—such as their transformation into community centers or the establishment of designated community centers—and more on the capabilities, qualities, and social education perspectives of the staff working at these facilities. These staff members engage directly with residents at Kominkan and other local facilities, tackling practical challenges like finding solutions to community problems and fostering community development.

Even as the circumstances related to Kominkan and other local community facilities change, the practices of Kominkan staff, who strive daily to enhance their own capabilities and engage in proactive dialogue with local residents, appear to be firmly connected to the widely advocated creation of environments conducive to the well-being of both individuals and communities.

In the future, I would like to conduct research not only into the nature of the Kominkan system, including "research into the outsourcing, transfer, and reorganization of Kominkan," but also on the role and status of Kominkan staff themselves.

This paper is an empirical examination of Kominkan in Kyushu and Okinawa, with the aim of reevaluating the significance of the Village Kominkan that have continued to exist alongside the Public Kominkan that are undergoing reorganization and are in the process of having their duties transferred to other facilities.

Previous research has focused primarily on Public Kominkan and the institutional changes and the challenges they face in finding professional staff. On the other hand, the educational and social functions of Village Kominkan, operated by local autonomous organizations, have not received sufficient attention.

This paper analyzes cases from Kumamoto Prefecture and other parts of Kyushu and Okinawa. It was found that while the number of Public Kominkan has declined, Village Kominkan continue to support the autonomy of local residents through festivals, social welfare and disaster prevention activities, and the preservation of local culture. During and after the 2016 Kumamoto Earthquake, Village Kominkan, alongside Public Kominkan, played vital roles as evacuation shelters and supply hubs, serving as proof of their public nature and of community resilience.

This study confirms that the historical development of Kominkan in Kyushu and Okinawa has been shaped by this dual Public and Village Kominkan structure. Future social education policy must undertake a broad reevaluation of Kominkan that encompasses not only Public Kominkan, established under the Social Education Act, but Village Kominkan as well.

In recent years, Article 23 of the Social Education Law (hereafter referred to as "Article 23") has been used as a basis for imposing restrictions on the learning activities of citizens who use kominkan. Some of them raised the objection regarding the interpretation of "Article 23". There have also been cases in which citizen groups have filed lawsuits in court, claiming that the restrictions on these activities by kominkan are illegal. When did the article begin to be interpreted as a basis for restricting these learning activities The aim of this paper probe this question. We would like to examine reports on the article published in the "KOMINKAN GEPPO."

This paper is structured as follows:

Introduction: Research Objectives and Methods

I．Issues surrounding “Article 23”

Ⅱ．Questions and answers about the article found in the KOMINKAN GEPPO

　　1) Discussions before the enactment of the Social Education Law

　　2) Discussions after the enactment of the law

Ⅲ．Background of interpretations by kominkan staff regarding the article

　　1) Influence of Article 212 of the former Local Autonomy Law

　　2) Influence of the "political neutrality theory" of education

The author's conclusion is as follows: Kominkan system which established before the enactment of the Social Education Law (1949), existed in an underdeveloped state. Based upon that the theory of public facility management facilities, grounded in Article 212 of the former Local Autonomy Law (established in 1947) and the theory of education neutrality, they control over social education activities. Under these circumstances, interpretation of the article was distorted. I think that this erroneous interpretation continues to this day.

This study explores approaches to social inclusion that are reflected in the practices of social education staff, including those working in Kominkan. Drawing on interviews with six staff members involved in initiatives such as youth-participatory learning courses, social education classes for young adults with disabilities (Shogaisha Seinen Gakkyu), and a Dementia Cafe, this study extracted principles and methods of practices that contribute to social inclusion. Four approaches emerged from an analysis of the narratives: (1) social inclusion as an emergent rather than predetermined goal; (2) careful and context-sensitive engagement with minority-related themes; (3) transformation of conflict and tension into learning opportunities; (4) the creation of safe and equitable learning spaces, along with the roles staff play in sustaining them. These insights illustrated how learning practices emerge from the learning needs rooted in the everyday lives of people living in the area, including minorities, and how they foster mutual learning, relationship-building, and the creation of meaningful connections within the community. What emerges is a vision of inclusive community formation through learning, in which social education staff play a quiet yet essential role in fostering connection and belonging.

本論は、COVID-19パンデミックによって生じた課題に対応する形で、インドネシアにおけるコミュニティ学習センター（Pusat Kegiatan Belajar Masyarakat／ PKBM）の変容を検討するものである。PKBMは地域社会に根ざしたノンフォーマル教育機関として、特に社会的に疎外された学習者を対象に、同等性教育プログラム（パケット A＝小学校相当、B＝中学校相当、C＝高等学校相当）、識字教育、職業訓練、エンパワメントを目的とした学習機会を提供する重要な役割を担っている。パンデミックの影響により対面型の活動が中断され、PKBMはオンラインおよびブレンド型学習への移行を余儀なくされた。本研究では、PKBMが学習の継続性を確保するために、デジタルツールの導入、ピアベースの学習戦略、地域に根ざした革新的な取り組みを採用することで、柔軟性とレジリエンスを示した点に着目する。さらに、パンデミック前後における PKBMの実践の変化、学習者の参加状況、地域社会の関与、政府による政策的支援および資金提供の変化について分析を行う。調査結果は、パンデミックが多くの障壁を生み出した一方で、PKBMのサービス提供における革新を加速させ、包摂的な学習空間としての役割を強化したことを示唆している。これらの知見は、将来の危機においても PKBMが適応可能な教育機関として機能し続けるためには、政策的支援の継続と組織能力の強化が不可欠であることを示しており、インドネシアにおける生涯学習および地域社会の発展に対する PKBMの貢献を再確認するものである。