This paper is to discuss Kyosei, living together in harmony, among the active seniors（Rinjuki seniors）and the older seniors. Rinjuki is a Hindu concept of middle age and over. It seems worthwhile to acknowledge the emergence of the active seniors as a new age group and to encourage them to contribute to the society, yet it is not easy to distinguish between active seniors and the older population. What does it mean to be active and not to be active? What is the definition of the active seniors and the older population? How are they different? Several theories concerning the older population are discussed, such as Jung, Erikson, Torstam and Kitwood, followed by examples of Kyosei and intergenerational activities with older people. Four roles of the older generation are proposed. 1) The role to keep active by working or doing volunteer activities 2) The role to pass down their knowledge and experiences 3) The role as consumers 4) The role as shugyosha, getting trained（the original concept of Rinjuki is religious training） The role of the active seniors who are willing to make a contribution to society, may change the world, yet we have to keep in mind that contribution should be based on training by all means. The victims of the earthquake remind us that it is often a challenge to receive services rather than to provide services. The narrative of the victims of the earthquake saying“I do not want to be the receiver of services all the time.I am healthy and I have experiences in life. I want to make use of myself.”is equivalent to an older person saying“I am frail, but I saw a weaker patient over there, I want to sing a song for her. I cannot go there by myself, Would you like to take me there, so that I may sing a song for her? Active seniors may contribute to the older frail population through peer volunteering which has been conducted at the University of Michigan, Turner Clinic for decades. The older people no matter how frail they seem to be, have rich experiences in life, negative or positive, and they feel, think, and express themselves by their presence itself. They can be an active person until the moment they die.

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The cohort of people born from 1947 to 49 are called baby boomers in Japan. In each of these three years, an average of 2.7 million babies were born, thus generating a large cohort of about 8 million. The cohort stands out from all other generations with respect to population. When they entered primary and secondary schools, the previous school facilities were not sufficient to accommodate them, and many prefab school buildings were built. The percentage of enrollment in higher education of the cohort was only 20％; the remaining 80％ took jobs after graduation from junior high school or high school. Many of them moved from their hometowns to metropolitan areas such as Kanto, Kinki, and Chubu to take jobs. Junior high graduates who moved to the metropolitan areas for a job were especially known as “Golden Eggs”. Many high school graduates who enrolled in higher education also went to metropolitan areas to study at colleges and universities. Thus, about one-third of the cohort moved to metropolitan areas to seek jobs and higher education. The cohort was also called “high flyers of the postwar democratic education system”, and started the student movement to fight against the established authority of colleges and universities. Whether junior high graduates or college graduates, many of them took jobs in the manufacturing industry. They are the ones who formed the standard family unit with 2 or 3 children when they married, and started living by themselves in metropolitan areas. Most wives stayed home to take care of the household and children and did no form a regular labor force. The men became “corporate warriors” in companies, but many lost their jobs to corporate restructuring in the 1990s. Now, most of the cohort are retired from their regular jobs, and have started living their second lives. Many of the cohort are cut off their traditional social structures that could allow them to live with other generations in their hometowns, and are still seeking ways to adjust themselves in the social settings in which they have chosen to live.

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The traditional concept of generational structure of society is, to a considerable extent, responsible for the doldrums of industrialized societies., suggesting that it consists of three generations; those who were born and are being educated (first generation), those who are productive in the society and in the family (second generation), and those who have retired from the society (third generation). The last category as a whole is considered to be a major burden which is becoming heavier and heavier. However, in between the second and the third generations, a new generation has emerged in these societies: those who are over mid-fifties to over mid-eighties, and healthy and ready to contribute to the society. In Japan they constitute about 30％ of the total population. Conceptualizing this emerging generation as the Active Seniors who play socially constructive rolls, one can organize a society which consists of four generations. The first task for the introduction of this new category of a generation is to examine ways for the Active Seniors to ensure kyosei (living together harmoniously) with other generations. The point of this paper is to suggest that indeed the new rolls of Active Seniors provide a key to strengthen the social fabric of a post-modern society. Japan in fact is on the verge of entry into this new social structure. Kyosei, in turn, is a fairly common value in Asian countries. Revival of these countries in the socio-economic structure of the world will require Asian contributions of social values to the world community in the near future. Japan’s efforts to brush up the concept and the practice of kyosei will be an important precursor of this endeavor.

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This paper analyses Eco School Programme in UK conducted by Foundation of Environmental Education (FEE), as a leading initiative of Sustainable Schools in UK. Based on literature review, interview survey to the UK secretariat office (Keep Britain Tidy) and site visit to the selected schools of the Programme, the authors discuss its ESD implication and its applicability to the case of Japanese formal education. In case of UK Eco School Programme, 9 topics have set in coordination with ESD perspectives, and 7 steps have designed with core roles of “Eco-Committee” for the implementation of actual practices in school. Further, it is emphasized the importance of promotion of students’proactive, experiential, enquiry, and collaborative learning approaches in the Programme, and of the implementation of evaluation activities in the Programme. On the application to the case of Japanese formal education with sense of ESD, it is stressed the importance of consideration to: (1) develop 9 topics for the implementation as “whole school approach” within Japanese course of study; and (2) incorporate views of PDCA cycle for curriculum evaluation of actual educational practices related to ESD.

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The new national curriculum (Course of Study), which is implemented at elementary schools in 2011, emphasizes on fostering the ability to think, to judge, and to express which is needed for acquiring the basic and elementary knowledge and skills and problem-solving ability. It is expected that pupils raise the sensitivity to nature through getting in touch with their familiar nature, understand the function and work of nature through their observation, and acquire the basic idea on how humans should have desirable relation with nature. Therefore it is requested that the development of local resources as teaching materials should raise their interest and concern on nature and nurture their scientific view and thinking based on observation and experiment and their ability to express scientifically. This paper considers the following background points to utilize local resources to develop the teaching materials of natural environments in environmental learning. Point 1: It is very effective to do direct experience and observe nearby natural environments. Point 2: It is very effective to foster the scientific literacy and grasp the nature pattern in earth environment through field activities. Point 3: It is very effective to understand the following three patterns for developing the teaching materials for nature observation：(1) pattern of phenomena and events of objectives for comparative observation, (2) pattern of phenomena and events possible to read the change and (3) pattern of phenomena and events of the relation between human beings and nature.

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In occupational health, recently, losing mental health is a serious problem in Japan. In a low rate of economic growth, workers’ health is losing. We surveyed workers in self-governing. Workers who have no time, have no company, have little GRRs, and handle the job under uncontrollability in new occupational space, don’t have some motivation to work. And they don’t have spirituality and the third place. And there is no micro-macro-loop in their place of work. For taking their mental health back, it is important to get spirituality, SOC, third place, and micro-macro-loop.

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This study considers about a religious sect of Caodaism, the Caodaist Missionary Church (Hoi Thanh Truyen Giao Cao Dai). The history of this sect can be divide into 4 periods. Through the history of The Caodaist Missionary Church, this sect has followed his own independent way. Under the oppression of Viet Minh order (1945-1954), the development of this sect was bought at the great cost of the believer. Faced with difficulties, the sect has kept his belief and social services. Now the Caodaist Missionary Church is canalizing his energies into charity works. Especially the boys and girls of this sect can get support for the education as well as the boy scout in training a moralistic religious subject. This religious enlightenment through the education and social welfare activities is worthy of an appraisal from the view point of a Kyosei practice.

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The purpose of this article is to examine the system of educational support for Brazilian children by introducing one Brazilian school in Japan (A) that tries to strengthen the cooperation with their community. A common denominator and the difference are explored by investigating into the actual conditions of five Brazilian schools in Shizuoka. They (A) try three things. The followings are their attempts: 1) Teaching Brazilian culture and Portuguese to Brazilian children studying in Japanese public school in (A) after school. 2) Teaching Brazilian culture and Portuguese to Brazilian children studying in Japanese public school in (A) during long vacation. 3) Teaching Brazilian culture and Portuguese to Japanese children studying in Japanese public school in their class by teacher of (A) after school. It is possible for Brazilian children studying in Japanese public school to learn their native language and culture by trying 1) and 2). It is expected that Brazilian children get a cultural identity, a stable emotion, the progress of learning ability and good communication in their family. It is expected that Japanese children can understand their Brazilian classmates more by doing 3). (Learning Brazilian culture and Portuguese) It is necessary for Brazilian school in Japan to cooperate with local people to solve community problems in the future. The Brazilian school has to look for improvement of educational environment and quality of curriculums in the school. And also, they have to cooperate with the local community to reduce the expenses of school fees.

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The discussion is related to community development, based on cooperation with a university. The study is focused on cases that are related to Azabu University. The main thrust of this study is that the students are the center of relevant activities. They have connected and coordinated a number of stakeholders in order to build up communities. Evaluation of these activities has been attempted, with a special attention to community designing from the viewpoint of continuity and sustainability.

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