This study focuses on the Russian-speaking community in Japan, aiming to establish how these migrants find and organize their homes in the host country. This, in turn, helps shed light on circumstances surrounding common housing for the large foreign population in Japan. The study draws on data (comprising cyber-ethnography, online questionnaires, and interviews) gathered in Japan during research funded as a Lifology Project by the Japan Society of Lifology (October 2015–March 2016). The survey allowed researchers to obtain and analyze a considerable amount of demographic data about migrant community members, types of dwellings in which they lived prior to migration, experiences pertaining to renting apartments in Japan, housing purchase history, types of buildings and layouts of apartments and houses they currently inhabit. Data also includes likes and dislikes about Japanese housing, along with routes, measures, and objects they employ to make these dwellings more livable and authentic. Study results revealed that to feel comfortable in their Japanese homes, Russian-speaking migrants must undergo a lengthy transformative process of trial and error to adjust and readjust their expectations, which are often rooted in customs and beliefs of their country of origin and influenced by housing methods established in post-Soviet countries.

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This study draws on ethnographic data obtained in Japan to investigate an affective, material practice of grave-caring by Russian-speaking migrants. Grave-caring is a small-scale but regular communal event, made visible through online migrant groups. To explicate the constitutive role of materiality in people's lives, I describe the practice in concrete terms, paying attention to material qualities of cemeteries and graves and to the material interactions between people and things. I argue that bringing strangers' graves into one's material image-scape denotes a need to render death in a foreign land conceivable. Migrants may perform this act as part of imagining the conclusion of their journey in the context of migration. Simultaneously, the act serves as an affective practice of "kinning" (creating kinship). It encompasses the material image-scape of the past and future and helps to stabilize one's place within one's own life cycle and in the continuity of generations of migrants in Japan.

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The Russian Embassy in Tokyo was among the last functioning institutions of Czarist Russia. This paper gives a fresh interpretation of the independent role of Russian diplomats and their activity in Japan in 1918-1924, and their experience of life as emigrants after Japan's recognition of the Soviet Union. Special attention is paid to such subjects as the contribution from the Embassy and its Consulates to the anti-Bolshevik struggle, its support of the Russian Refugees in the Far East and its attempts to press the Japanese government to Solve the problem of providing legal status for so-called "White Russians". The paper includes a few personal stories of the Russian diplomats, one of whom, pavel Vaskevich, was by nature a very gifted person, who served his country in various fields through the first quarter of the 20^<th> century. In his youth, Vaskevich wrote some research papers, which are still valuable today. Later, Vaskevich was an interpreter for the Russian Army during the Russo-Japanese War, then he served as diplomat in Korea, Japan and China, where he was the last Russian Consul of Dalian. He retired in Kobe, Japan, where he once lived with his fellow-ex-diplomat, Dmitrii Abrikossow, who then wrote about their life in the years of Second World War in his late memoires, Born into a wealthy family of Moscow merchants, Abrikossow entered the Russian Foreign Office; he was in fact the last official representative of Czarist Russia in Japan. Abrikossow and Vaskevich were piarticularly friendly with the famous Russian merchant Feodor Morozoff, who later mentioned about their relations in his memoires "A legacy to my Heirs". Among the other diplomats who served in Japan in those years, Naval Agents Apollinarii Voskresenskii and Admiral Boris Dudoroff, Consuls Vitalii Skorodumow and Evgenii Malinin are specially mentioned in Appendix. Generally, this paper contributes to research on issues concerning the history of the Russians in the Far East.

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Цель данной статьи-осветить деятельность японского буддистского монаха Ота Какумин по возвращению японских подданых из Сибири на Родину во время русско-японской войны. Като Кюдзо в своей работе ≪Сибирский дневник≫ и другие исследователи неоднократно затрагивали этот вопрос, однако детального исследования деятельности Ота до сих пор не было. Автор проанализировал международное право, путь, которым Ота добирался из Владивостока в Нагасаки, его роль в возвращении японцев на Родину и социальный состав людей, которые возвратились вместе с ним в Японию. Проведя анализ деятельности Ота, автор пришел к следующим выводам. Во-первых, в международном сообществе в то время считалось, что гражданское население другого государства на территории вражеской страны во время войны находится под охраной международного права. Однако в 1900 г. во время боксерского восстания в Китае в результате действий русских войск в Благовещенске погибло мирное китайское население. Это показывает, что в то время не было никаких гарантий обязательного соблюдения международного права. С началом войны Ота остро осознает всю опасность положения, в котором оказались японцы в Сибире. Он считает своим долгом собрать оставшихся в Сибире японцев и помочь им вернуться на Родину. Поэтому он решает остаться в России. Во-вторых, среди японцев, оставшихся в Сибире, было много женщин. Большую часть из которых состовляли проститутки. Ота старался помочь им благополучно вернуться на Родину.

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本研究では、言語や文化の異なる地で被災した外国人への支援の在り方について、日本での過去の災害における対応の歴史を俯瞰ながら政策や対応の傾向・変遷とその背景を整理し、外国人が持つ脆弱性の要因を分析する。1923年の関東大震災、1995年の阪神･淡路大震災、2011年の東日本大震災での外国人の被災状況やその後の日本社会の対応から、震災以前における外国人の社会的位置づけの不明確さが、震災後の脆弱性に結びついていることを論じた。災害時の外国人支援においては言語面での課題に注目が集まりがちであるが、支援の対象から漏れる外国人が生じることや、外国人に対する誤解や偏見により地域社会から孤立することへの不安に課題があり、国や自治体における今後の取り組みでは多言語による情報提供に留まらず、外国人コミュニティとの連携を深めながら、住民間の相互理解に基づいた地域づくりを進めていくことの重要性を指摘した。

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This paper investigates the current state of Russian interpreter training in Japan, and includes analyses of syllabi from universities, language schools, and other institutions. It also explores the history of Russian interpreter training in Japan by compiling previous research and audio recordings from symposiums held by the Association of Russian Interpreters. Russian interpreter training evolved along with the beginnings of Russian language education in Japan, and at present, the number of university courses including interpreting training has increased. However, the emphasis of this training still focuses primarily on language enhancement. This study also addresses the role of the Association of Russian Interpreters as a “community of practice” in skill-based training in Japan, as this point distinguishes Russian interpreting training from that of other language pairs. Finally, this paper calls attention to specific issues such as insufficient language mastery, and explores the future possibilities of Russian interpreter training in Japan.

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