ISHIKAWA PREFECTURE

Noto
Sea of Japan

Table of Contents
Satoyama – Satoumi

02

Ishikawa

04

Food and Livelihood“Half-farming, Half-fishing”, Nanao City

07

Ōhama Daizu Soybean, Suzu City

10

Biodiversity
Natural Cultivation and Ecosystem, Hakui City

14

Team Maruyama, Wajima City

17

Traditional Knowledge

TOYAMA
Kanazawa City

Charcoal Forests, Suzu city

22

Kaga Vegetables, Kanazawa City

25

Culture and Society

Kaga
ISHIKAWA
TOKYO
KYOTO

FUKUI

Yama-Warai Festival, Hakusan City

30

Shunran-no-Sato Community, Noto Town

34

Landscape and Natural Resource Management
Shiroyone Senmaida Terraced Paddies, Wajima City

39

Katano-Kamoike Pond, Kaga City

44

Life in Harmony with Nature

48

JAPAN
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Together, satoyama and satoumi form a mosaic of socio-ecological production landscapes and seascapes,
constituting managed systems that represent an indigenous prototype of coexistence between
humans and nature. Satoyama and satoumi are connected by the physical circulation of nutrients fromthe forests to the rivers and into the sea, and a steady, seamless connection is vital for the maintaining
healthy natural ecosystems. This “forest-river-sea connectedness” in satoyama and satoumi forms an
integrated ecosystem, and together satoyama -satoumi landscapes provide three key ecosystem services:
provisioning services of food and natural material resources supplied by satoyama -satoumi to humancommunities; regulating services such as climate control, water quality control, wildlife habitat regulation,
disaster control and coastal water environments maintenance; and cultural services which form thevery foundation of Japanese society and traditional landscape practices. Hence, satoyama -satoumi
is the Japanese concept for long-standing traditions associated with land and, more recently, coastalmanagement practices which have allowed sustainable use of the resources from the past to present, andis thus a historical model for environmental stewardship and resource management that contributes tohuman well-being.

Satoyama – Satoumi
As dawn breaks, excitement is waiting to burst forth in a lively display in the satoyama and satoumi of
Ishikawa Prefecture, located on the west coast of central Japan. Birds springing out of their nests in themountains flock into the villages announcing the arrival of a brand new day, cheered on by the sight offorests of slender Japanese cedar trees swaying merrily in the wind. Awakened insects and animals joinin the chorus, while the aromas of wood charcoals and freshly steamed rice spill forth from the chimneys.
But ahead of even the early birds are eager farmers, who are already in the fields welcoming the fruits of
their labour. The shores are not far from the fields, and here fishing boats are racing back to the coast intriumphant spirits, with proud fishers emptying out barrels of gems marking their victory in the previous
night’s struggles at sea. The break of day is a time to celebrate and give thanks for the gifts from Mother
Nature, ushering — with tranquillity and excitement — another start to nature’s daily cycle of blessings.
These are just some of the common glimpses of everyday rustic life in the satoyama and satoumi of
Ishikawa, where people live in harmony with nature and bask in its generous bounty.

Satoyama literally means “village mountains” in Japanese, as “sato” means village and “yama” means
mountain. Satoyama is often defined as “a mosaic of different ecosystem types — secondary forests, farmlands, irrigation ponds, and grasslands — along with human settlements, which has been managed to
produce bundles of ecosystem services for human well-being”. In other words, satoyama is where naturalareas and human settlements coexist in harmony, harnessing rich plant diversity and animal life. Satoyama
landscapes are found mostly in rural and peri-urban areas in Japan, and are formed and developed
through prolonged interaction between humans and their surrounding ecosystems. Today, 40 percent ofJapan and 60 to 70 percent of prefectural land in Ishikawa is considered to be satoyama , which has beenconserved through sustainable use of natural resources by local inhabitants drawing on many generationsof ancestral wisdom.
Satoumi , literally means “village sea”, and often broadly refers to “the coastal areas where people live”, as“sato” means village and “umi” means the sea. Satoumi is commonly defined as “a coastal area in which
there is a harmonious coexistence of nature and human-beings and where biological productivity andbiodiversity has increased through human interaction”. In terms of spatial definition, satoumi refers tointermediary areas, such as tidal flats, sea grass beds, shores and beaches, which connect sea and land; inother words the intermediary domain between human and nature. Thus, satoumi is also often understoodas the coastal zone, which includes coastal land and waters. Like satoyama , the satoumi concept alsostresses the crucial role of human involvement in the conservation of the natural environment andmaintaining biological productivity of ecosystems.
Both satoyama and satoumi are more than just beautiful rural landscapes; they provide food andeconomic activities that support livelihoods, as well as cultural and ecosystem services for its inhabitants.

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However, satoyama -satoumi in Japan have been rapidly declining in the last fifty years due to various
factors brought about by a convergence of endemic and global trends, including increased rural-urban
migration, land-use conversion and the abandonment of traditional agricultural cultivation. Rapid
urbanization and rural depopulation have resulted in the conversion of rural land for industrial, residential
or recreational use, as there is increasing abandonment of agricultural cultivation due to old age andfewer rural inhabitants available to manage satoyama landscapes. The availability of cheap timber imports
from overseas is also forcing out local timber production, which subsequently led to further neglect of
the forests and abandonment of satoyama management, causing disruptions to key ecosystems including
adequate water supply, flood and soil erosion prevention.

Satoumi landscapes have also undergone similar transformations, including loss of coastal area available
for recreational and traditional fishing activities, as well as increased pollution, which has affected marine
fisheries. The Japan Biodiversity Outlook released by the Ministry of the Environment of Japan reported
on a significant drop in tidal flat areas, the loss of 40 percent of sandy beaches and more than 50 percent
of Japanese natural coastlines between 1945 and 1995. With one of the most aged societies in the world,
Japan’s rural communities are struggling with the acute problem of underuse and under-managementof ecosystems. In 2011, the farming population in Japan was 2.6 million people, or 4.8 percent of total
population, but 74 percent of these individuals are over 60 years old. If the trend of underuse and undermanagement continues, vital services provided by satoyama -satoumi will be adversely affected.
Unfortunately, Ishikawa Prefecture is no exception in this nationwide wave of urbanization, aging anddepopulation. Its population now stands at 1.16 million people, 23.9 percent of whom are elderly (65 years
and above), a proportion that is projected to continually rise to 34.5 percent by 2035. Its primary industry
workforce was 3.1 percent in 2010, but it is a senior workforce, with individuals averaging 62.2 years ofage. With the dwindling number of farmers, foresters, fishermen and traditional craftsmen due to aging
and depopulation, Ishikawa, like many other prefectures in Japan, is trying to overcome the challenge ofvanishing rural landscapes, ecosystems, traditional culture and arts.
Yet in face of this adversity, the people of Ishikawa are coming together to preserve their rustic lifestyles
and cultures in the hope to pass on their traditional knowledge, social values and love for nature to future
generations. For the people of Ishikawa, satoyama and satoumi are not only landscapes with nostalgic
beauty, but also a way of life, and the very roots of Japanese identity. Satoyama and satoumi provide abounty of food and livelihoods for people. They also conserve the biodiversity of the ecosystems, foster
traditional knowledge adapted to local conditions, preserve the natural landscape, ensure effective useof resources, and nurture spirituality and flourishing cultures. In the following chapters, we will take youon a journey to meet some of these locals of Ishikawa from all walks of life, who share their stories, whichcontain a common thread — their deep love for the satoyama and satoumi of Ishikawa.

Evonne Yiu (UNU-ISP)

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Ishikawa
Geography

History

With a population of 1.16 million (as of March 2012), Ishikawa Prefecture is located in the centre of the
Hokuriku region in west-central Japan. It faces the Sea of Japan to the north along Noto Peninsula, while it
shares borders with Toyama Prefecture and Gifu Prefecture to the east, and Fukui Prefecture to the south.
Geographically, the long and narrow prefecture stretches from southwest to northeast, measuring 100.9
kilometres from east to west, 198.4 kilometres from north to south, and boasting a coast stretching for
581 kilometres. It is comprised of a total of 19 municipalities, of 11 cities and 8 towns, including Kanazawa
City. With Japan’s largest peninsula – Noto Peninsula – facing the Sea of Japan to the north, and the highaltitude mountainous area of Mount Hakusan (highest peak 2,702 metres) stretching to its south, Ishikawa
Prefecture is home to a diversified natural environment spanning alpine and coastal regions.

Situated along the Sea of Japan, Ishikawa Prefecture has been a major gateway for maritime trade to andfrom the Asian continent since ancient times. The prefecture prospered under the rule of the Maeda Clanof the Kaga Domain during the Edo period (1603-1868). The Maeda Clan, which was often referred to as
Kaga Hyakumangoku (Hyakumangoku means “a million koku of rice”, where koku refers to the amount ofrice that could feed one person in a year), had no military ambitions to take over the country during an eraof endemic warfare and power struggles amongst domains and clans, then under the rule of the Tokugawa
Shogunate. Instead, the clan concentrated on implementing policies to make Kanazawa a cultural hub ofarts and traditional crafts, by building workshops for famous and highly-skilled artisans they had broughtfrom Kyoto and Edo (Edo is the ancient province name for Tokyo). This promotion of culture was a way for
the Kaga Domain to show the ruling Shogunate in Edo that it had no desire or interest in rebelling against
the government. Thus, Ishikawa prospered and became a wealthy and cultured region, with a vibrantvariety of arts and crafts (such as Kanazawa gold leaf art, Kanazawa lacquerware, Kaga Yuzen silk dyeing,
and Kutaniyaki ceramics), and also providing the tools and products needed for tea ceremony and Noh
drama, which flourish even today. Ten of these traditional arts and crafts have been designated National
Traditional Arts and Crafts, the highest number for any prefecture after Kyoto. Today, Ishikawa Prefecture
continues to attract attention for its prominence in Hokuriku region along the Sea of Japan, as a prefecturewith abundant nature, rich traditions and history, exquisite arts and culture, as well as a vibrant and highly
skilled population active in the fields of industry, science and technology.

ClimateWith a climate typical to areas along the Sea of Japan, Ishikawa sees heavy snows in winter. Due to its longand narrow landscape including high-altitude mountainous area, climate conditions differ greatly among
the regions within the prefecture. For example, the average snowfall is below 50 centimetres in the coastal
areas, while in the Mount Hakusan area, up to 400 centimetres can be recorded. Ishikawa is also a rainy
region, and its capital city, Kanazawa, is one of the ten rainiest cities in Japan, registering to up to 24,702
millimetres of annual rainfall (from 1971 to 2000). Surrounded on three sides by the seas, and with the
Tsushima Warm Current passing offshore, Ishikawa is warmer relative to other regions located at similar
latitudes. The topography of the Noto region is characterized by low mountains and hilly areas, whereas
the Kaga region has a more complex geographical landscape of high mountains and long coasts.

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Coastal communities in Noto Island, located in Nanao Bay of Noto Peninsula, have been endowed with
abundant resources from both the terrestrial and coastal areas — its satoyama and satoumi , respectively.
Oysters have been grown in the middle of Uchiura in Nanao Bay, the eastern part of Noto Peninsula, where
the seawater is tranquil. It is said that oyster farming in Nanao Bay started during the Taishou period (1912-1926).
Today, oyster farming has become the second most important industry, following rice cultivation in West
Nanao Bay.
In 2011, the oysters produced in Noto Peninsula weighed around 2,266 tonnes, giving it the highest
ranking on Japan’s western coast. Oyster farming in Nanao City contributed to around 88 percent of thetotal oyster production in Ishikawa Prefecture. The remaining 12 percent of the oysters are produced in
Anamizu Town, to the north of Nanao City. Nanao City is situated at the center of Noto Peninsula and was
the ancient capital of Noto Province. The name “Nanao” literally means “seven tails”, which is said to derivefrom the seven visible mountain ridges from Joyama, the site of the city’s historical castle ruins. The watersof Nanao Bay are surrounded by the two administrative areas of Nanao City and Anamizu Town. The Nanao
Bay is divided into three water bodies, the North Bay, West Bay and South Bay. Nanao Bay is one of therare, large-scale eelgrass beds that houses many endangered species in the Sea of Japan. The majority of
Nanao Bay is also part of the Noto Peninsula National Park, and was selected as one of the “500 important
wetlands in Japan”.
The tides of Nanao Bay are very gentle on most days, as the bay is surrounded by forested mountains
that block strong winds from the ocean. For an aquaculture site to be productive, it must have highquality water, rich quantities of nutrients, and appropriate and consistent levels of salinity and watertemperature. Coastal aquaculture is heavily dependent on environmental conservation in upstream areasof rivers and streams that flow into the sea. The precipitation in the mountain forest flows undergroundand downstream together with fallen leaves piled up at the forest surface and muck soil. In this process,abundant nutrients from the forest dissolve into the stream water, which then flows slowly from the rivers
into the ocean. In the ocean, these nutrients are utilized by phytoplankton, seaweed and other forms of life
and are passed on to zooplankton, fish, and other ocean creatures across the food chain. The fish are thencaught by fishermen, eaten by land animals, or swim upstream to spawn. Through these linkages between
territorial and coastal ecosystems, the substances return to the land once again. This perfect balance offorest, river, sato (human settlements) and sea creates a healthy circulation of materials.
For generations, the Sakashita family has lived with the satoyama and satoumi in Noto Island and practiced“half-farming and half-fishing” for a living. Members of the Sakashita family are now the only oyster farmers
on Noto Island, which has an area of 46.78 square kilometres and is home to a total of 20 communities.

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recalled that oyster farmers in Nanao Bay suffered heavy losses due to very hot days last summer; some
farmers lost as much as 80 percent of their total annual harvest. If high temperatures persist over a long
period, the young oysters will stop growing and will die with their shells opened up. Sakashita himself has
already come to recognize the unusual climate changes over the past years, and last year he planted twice
as many seed oysters as usual. He split all the seed oysters into two batches, and only planted half of themin the coastal waters in May. The other half of the seed oysters were first kept in the shallow coastal areathat functions like a nursery port and were then transferred to the coastal waters around one month later
in June. Sakashita said that most of the oysters that were planted at the earlier time in May died, and only
those planted at the later stage survived the hot summer. Sakashita had taken pre-emptive action against
such uncertainties, and although around half of his cultivated young oysters died, the total harvest was
not altered much compared with other years. He stressed that these countermeasures against extreme
temperature in oyster farming were developed based on his many years of aquaculture experience.
Unfortunately, the majority of oyster farmers in this area have not found alternative methods. In particular,
the oyster farmers whose families started oyster farming around 100 years ago insisted on the traditional
ways of cultivation and have not been able to adapt to the changing environment, causing them to suffer
great losses last summer.

Kinjou Sakashita, and his wife, Sanae, are both 60 years old, and started their oyster aquaculture activities
in 1986. Their son, Susumu, is 24 years old, and helps with farm work, oyster cultivation and telephone-based
rice sales, while also working part-time at a nearby convenience store. For the past twenty years, the Sakashita
family has also been hiring a couple of tobacco farmers from a neighbouring village to help with the oyster
harvest during the winter. Tobacco cultivation was a major cash crop on Noto Island about 20 years ago,but most tobacco farmers quit and abandoned the land following the dramatic drop in tobacco leaf prices.
Kinjou Sakashita said that since 1987, he has been purchasing seed oysters from Hiroshima Prefecture,
which is the biggest production area in Japan. In Noto, seed oysters are planted on scallop shells purchasedfrom Hokkaido Prefecture. The scallop shells acts as a surface on which the oysters grow, and are strung
together and hung above the sea bottom. The oysters, which are then naturally raised in estuarine areas
fed by river water from the surrounding mountains, such as the Kumaki River, which is the largest riverin Nanao. In Nanao Bay, clean water running from the secondary forest empties into the bay, bringing
abundant nutrients from the forest to feed the fish and farmed oysters. Consequently, oysters grow quickly
and can reach maturity within a year, while oysters grown in the seawater in the other parts of Japan are
harvested after two years. Sakashita said that oysters produced in Nanao Bay are acclaimed for their good
taste, although they are smaller compared with those from other production areas in Japan. The oysters
harvested each year total around six tonnes, with the emptied shells alone weighing five tonnes.
At the same time, Sakashita is also a farmer, currently cultivating several plots of paddy rice, covering an
area of 0.6 hectares. Last autumn, Sakashita harvested around 102 bags of rice, each weighing 30 kilogrammes.
Through their interactions with nature, the Sakashita family is making efforts to reduce the chemical input
into their paddy fields, which would ultimately influence coastal waters. Around 15 years ago, oyster shells
were crushed and then poured onto paddy fields with the initial purpose of improving the paddy field soil
and for use as natural nutrients rather than chemical fertilizer. It came as a pleasant surprise to Sakashita
when the rice planted in paddy field soil enriched with crushed oyster shells received rave reviews for its
good flavour. Recently, a fertilizer company started to produce organic fertilizers made from oyster shells,
and three other farmers from Kahoku City and Hakui City, on the southern part of Noto Peninsula, also
showed interest in the oyster shell fertilizer. One of these three is a large-scale farmer, owning paddy fields
covering over 30 hectares. Since the oyster shell rice has sold quickly this year, Sakashita said that they areplanning to organize an Oyster Shell Rice Collaborative to increase rice production. Sakashita cheerfully
noted that this rice fertilized with crushed oyster shells will be named “Oyster Shell Rice”.

Last winter, the Sakashita family embarked
on their latest venture with the openingof a small restaurant. Fresh oysters andhomemade vegetables grown without the
input of chemical fertilizers or pesticides
are served in their restaurant. Sakashita
mentioned that the majority of his oysters
have been sold to distant markets, and someof these customers even sent him thankyou letters expressing their appreciation for
the quality of his oysters. However, it thenoccurred to him that he had never seen
his customers eating the oysters. Sakashita
said that since he has put in a lot of effort
to produce the highest quality oysters, he wanted to see for himself whether customers really liked his
oysters. Therefore, the opening of this new restaurant provided the Sakashita family with the opportunity
to communicate directly with their customers. At the restaurant, Sakashita would personally sit next to
his customers, serve them charcoal fire grilled oysters and share his oyster cultivation stories while thecustomers enjoyed the delicious food. Sakashita said he is so happy to listen to his customers’ feedbacks
and compliments.
Sakashita also said that the marketing options for oysters have been drastically transformed in recent years.
In the past, oyster farmers usually sold their oysters at the central markets of Nanao City or Kanazawa City.
However, nowadays young oyster farmers sell the majority of their oysters directly to the customers using
delivery services. His son, Susumu, has helped out a lot with the design of their packaging. Sakashita has
high expectations for his son with hopes that he will inherit his oyster farm. If Susumu takes over the oyster
farm, Sakashita said he could then take care of more paddy fields. In fact, Sakashita has already taken overthree pieces of paddy fields from his neighbours. Pointing towards where his neighbours live, Sakashita
respectfully said that although they are in their 70s and 80s, his neighbours are still practicing rice farming.
He hopes that if the call ever comes, he will be ready to take over the management of his neighbours’
land. The Sakashita family is indeed part of the community that has been acting as a custodian of both thecoastal and terrestrial areas.

Bixia Chen (UNU-IAS OUIK)However like all farmers, Sakashita is at the mercy of the weather and climate change, both of whichhave often brought about negative and sometimes catastrophic impacts on his oyster farming. Sakashita

89In Noroshi area, which is located at the top of Noto Peninsula, a local variety of soybean called ōhama daizu wasrecovered around ten years ago. Soybean curd (tofu ) from ōhama daizu is made using traditional methods andlocal seawater bittern from the nearby enden mura (salt-making village).

to Noroshi from Nonoichi City at the southern part of Ishikawa Prefecture. Working part time at the soybean
plant, he is also cultivating a total area of around 0.3 hectares of paddy fields. He said that a great yearning for therural lifestyle motivated him to leave the urban area and move to this remote village.

Noroshi belongs to Suzu City, which is the smallest city in Ishikawa Prefecture in terms of population. At theend of 2011, Suzu City has a population of 16,567 with 6,493 households. Having a total area of 247.2 square
kilometres, Suzu City is surrounded by ocean in three directions and has a long coastline that provides residents
with abundant resources from the sea and mountain forests.

Besides making traditional products such as soybean curd, nattou (soybeans fermented with Bacillus subtilis )and soybean flour, Hiroyuki Shin, Head of Noroshi Roadside Station Store and his team have also made great
efforts to develop new products using ōhama daizu soybean. Some of these new items include donuts madefrom the flour mixed with residue from bean curd processing, and ice cream made from soybean milk. In orderto make tasty and healthy soybean milk ice cream, Shin said that they spent around four months developing the
successful product. In 2012, they made two other kinds of desserts, donuts and rice crackers mixed with soybean
curd residue. According to Shin, the most popular items are croquettes, donuts and ice cream. This year, they
have plans to produce soybean milk jelly under professional instruction from a Japanese confection store in Suzu
City. The new jelly product is expected to be on sale from the middle of April 2013.

Local crop varieties are significant as a source of food while also providing livelihood safety and security, sincelocal varieties have been cultivated and well adapted to the local environment and are useful for future plant
breeding. Despite the prominent significant contribution of landraces to people’s food diversity and the healthy
ecosystem, the local varieties that were once under cultivation have now disappeared in large numbers in Japan
since World War II.
Since the 1960s, many local crop varieties have seen a sharp decrease in production area and have even become
extinct due to the changing dietary habits and the national agricultural policy in Japan. Nowadays, the few
remaining local varieties are usually cultivated in small areas for self-consumption. According to the Plant Genetic
Resources for Food and Agriculture (PGRFA), some local varieties, which have been preserved on-farm, are indanger of going extinct in some areas due to increasing monoculture farming around the world. The declining
and aging farming population in Japan exacerbates this process. Local crop varieties are suffering genetic erosion
mainly due to replacement by new high yield varieties.
The Ōhama Daizu Soybean Restoration Project in Noroshi has not only succeeded in recovering a local variety
of soybean that has almost gone extinct, but at the same time has rejuvenated the local economy. The Noroshi
Roadside Station Store, which opened in 2009, was donated to the community and functions as a platform forinteraction between the urban and local community. Roadside stations in Japan are public rest places built along
the roads or highways to provide travellers with 24-hour services including a free parking lot, restroom and otherfacilities for local information exchange. The Noroshi Roadside Station Store provides a good venue for reachingout and promoting both the local tourist attractions and local specialties to visitors.
Today, soybean products from ōhama daizu are only made and sold at the Noroshi Roadside Station Store.
The soybean production plant inside the store employs four part-time workers, who are all locals and who
assist with both the production and sales. Among them, Takaaki Kobayashi, a new farmer in Noroshi, isalso in charge of the online shop by putting product information on the website. Kobayashi, 39 years old, moved

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In addition to the highly popular ōhama daizu soybean products, locally-produced vegetables and handicrafts
are also sold inside the Noroshi Roadside Station Store to promote local agricultural products. According to theagreement between Suzu City Municipal Office and the Noroshi community, around 30 percent of the revenue
from the roadside store will be transferred to Suzu City as public finance. Due to the overwhelming boom ofōhama daizu over recent years, the payment to Suzu City almost tripled from around JPY 730,000 in 2009 to JPY
1,804,000 in 2011.
Numerous tourists were attracted to this remote community, in part to taste the ōhama daizu soybean products.
During the consecutive holidays in spring and summer, an average of 3,000 people visited this small roadsidestore. The popularity of ōhama daizu soybean curd is not only evident locally, but has also been gaining afollowing nationwide, even ranking third at the National Roadside Store Food Contest in 2011.
While relating the history of the recovery and technological development around ōhama daizu , Shin mentionedthat in the past, ōhama daizu soybean was cultivated and maintained in a small area of Suzu City. It was planted
in diatomaceous earth, which consists of fossilized remains of diatoms, a type of hard-shelled algae. According
to a very knowledgeable elderly woman in Noroshi, who was then 102 years old, this soybean was originallyplanted in an areas of the fields named Ōhama, which was filled with white flowers, therefore leading to thename of the soybean variety being ōhama daizu . Noto Peninsula experienced a poor crop year in 1996, but theōhama daizu planted by one farmer survived the bad crop year and then aroused people’s interest in this local
variety. From then on, area on which ōhama daizu is cultivated increased steadily to 0.25 hectares the next year,
and subsequently to 0.5 hectares and 0.9 hectares in each of the following years.

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As with other local crop varieties, the production cycle of the local variety of ōhama daizu is much longer than a
new breed variety. The acreage of local varieties became very small and almost vanished due to the promotionof newly-bred species using Japan’s modern agricultural technologies. Ōhama daizu soybean ripens in early
winter from November to December. However, new breeds such as the kidney bean ripen around two months
earlier than ōhama daizu . This difference in harvest time partly contributed to the sharp decrease in ōhama
daizu cultivation areas in the past, because it is difficult for these part-time farmers to wait for the harvest time ofōhama daizu in winter. After rapid urbanization started in the 1960s, rural villages were faced with depopulation
and an ageing farmer population. The primary industries of farming and forestry also sharply declined in Japan.
At the same time, the number of part-time farmers increased, as many people moved to urban areas seeking
short-term employment opportunities during the chilly and snowy winter in Noto Peninsula and returned totheir villages the next spring in preparation for rice planting. The national government also paid subsidies for the
newly-bred kidney bean, but provided none for the landrace ōhama daizu . Consequently, the number of ōhama
daizu farmers declined. In summary, the transformed socio-economic situation and national policy have had thestrongest influence on the erosion of local varieties.
However, for the past 15 years, there has been increasing interest in the recovery and processing of local varieties
as specialties in Japan. As part of the rural regeneration strategy of Suzu City Municipal Office, ōhama daizu wasrecovered in 1997, the year following the bad crop year in Noto Peninsula. A variety of different processed foods
made from ōhama daizu existed in the past, including fermented foods made from miso and nattou , soybean
curd and soybean flour. Steamed soybean is wrapped in straw that also contains the bacterium Bacillus subtilis ,known as nattou-kin in Japanese. With changing consumer preferences for traditional products these days, thetraditional nattou wrapped in straw made from ōhama daizu sold like hot cakes at local events in Suzu City in2011. Shin said that around 3,000 packs of nattou were sold even though each was priced at JPY 1,200, several
times the market price of ordinary nattou .
The dedication of Shin and his community to the development of local delicacies and specialties from this local
soybean variety has led to positive returns. Their tireless endeavours have made this small agricultural businessprofitable and their initiative was recognized as one of the best practices in an area facing depopulation. They
received the Award of the Minister of Internal Affairs and Communications along with three other remotecommunities in 2012. Shin said that he is already 76 years old, and hopes that a young successor will take hisplace. He expressed his dream that young people would soon return to their hometowns.

Bixia Chen (UNU-IAS OUIK)

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Natural cultivation is an emerging farming trend in Japan that features no input of any fertilizers or
pesticides or herbicides. Natural cultivation is practiced by a small number of farmers who wish to avoid
the negative effects brought on by the input of chemicals used in conventional farming. Natural cultivation
is different from organic farming in Japan, which allows for the use of organic fertilizers, as it does not
involve modern synthetic inputs such as synthetic pesticides and chemical fertilizers. Hakui City in Ishikawa
is actively promoting a natural cultivation movement. Hakui City is located in the southern part of Noto
Peninsula, with a total area of 81.96 square kilometres. At the end of 2011, it had a population of 23,533
people with 8,370 households and a density of 287.13 people per square kilometres.
An inspiration to the people of Hakui City regarding their natural cultivation endeavours is the success story
of Akinori Kimura, an apple farmer in Aomori Prefecture. Well-known nationwide for almost eight years
endeavours growing apple trees without any organic or chemical fertilizers, or pesticides, Kimura believes
that agriculture and the surrounding ecosystem are integral part of nature; nature can nurture crops,
vegetables and fruits using its own power. Nutrients and micro-organisms inside the soil are sufficient for
growing plants. Plants will grow resistant to pests when they have to depend on their own power to fightagainst these enemies. Conversely, the input of fertilizer or pesticide use will weaken the plants’ vitality
and immunity. Kimura’s apples are called the “Miracle Apples”, and it is said that they can be kept for up to
two years without spoiling. His story inspired numerous people who are concerned about environmental
conservation and food safety to explore real tastes and safe food in Japan.
Inspired by the success of this “Kimura Cultivation Method”, the Section of Agriculture, Forestry and
Fisheries of Hakui City saw natural cultivation in Hakui as a good opportunity to enhance agricultural
income by targeting a niche market of high quality produce. Thus, in 2011, Kimura was invited to Hakui
to share his cultivation techniques with participants from all over Japan and his experiences were wellreceived by the local farmers. Subsequently, in collaboration with the Japan Agricultural Cooperatives (JA)
Hakui, the Hakui City Municipal Office launched a series of lectures on natural cultivation farming to teachfarmers how to produce safe and high quality rice without negative environmental impacts. It is believedthat healthy paddy field ecosystems will be recovered and foster abundant living creatures ranging frommicro-organisms to fishes, birds and insects. The overall target is to differentiate the food produced on
improved land at a small scale in the global market. A three-year schedule of natural cultivation training
courses on rice, vegetables and fruits will be conducted under this initiative. Masayoshi Tagami was among
the first rice farmers who practiced natural cultivation, starting with experimental farming on a small plot.
Masayoshi Tagami, 63 years old, started natural cultivation in 2010. His son, Satoshi Tagami, 35 years
old, is helping with farm work in addition to his daily work as a local government staff member. At first,

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Tagami practiced natural cultivation farming on a plot of paddy field around 0.05 hectares in size, but now
his naturally farmed rice is going to be expanded to 0.15 hectares in 2013. Tagami’s relatives, including his
nephews, are going to join to help with rice planting and weed removal this year.
Tagami recalled that he was concerned with the deterioration of the soil when his rice planting was heavily
dependent on the use of chemical fertilizers and a number of insecticides and herbicides. In order toreverse the declining trends of soil quality and the paddy field ecosystem, he decided to take up natural
cultivation. Tagami took the challenge of natural cultivation, immediately switching to zero chemical
inputs to his crops instead of using a gradual reduction. In the first year after he switched to natural
cultivation, his harvest decreased to only half of that produced by conventional farming. On the third year,
the harvest amount gradually recovered to around 68.5 percent of the previous harvest obtained throughconventional farming. Tagami’s attempt was a bold move considering that it usually takes several years forthe crops to cope with the new environment after conventional farming is converted to natural cultivation.
It is said that it takes around five years on average to return to a harvest amount equivalent to that ofconventional farming.
The biggest challenge of natural cultivation, according to Tagami, lies in the large amount of labour input
needed for weeding. He removed the weeds inside the paddy fields four times in 2012. Each time, hespent around one week, about four hours each day, pulling the weeds by hand. He also used a traditional
weeding instrument to remove the weeds twice during the early stages of rice planting when therice seedlings are still short. He said that he also had one weeding tool that was used in the past. It is a
traditional weeding instrument that does not operate using an engine, and was thus helped to save energy
by not needing to use gasoline. He received the weeding tool that he is using now from his neighbour.
Tagami hopes that natural cultivation will be increasingly understood and practiced by local people.
The natural cultivation course at Hakui not only inspired the locals, but also many others outside of
Ishikawa. Kazuhiro Masuda, 35 years old, used to live in neighbouring Toyama Prefecture as a salaried
office worker. He came to know about natural cultivation through the courses offered at Hakui City andwas inspired by Kimura’s story of apple cultivation. He seized the opportunity to become a full time farmer
and moved to Hakui City with his wife and young daughter in 2011. Masuda is proud of his new career asa farmer nurturing living things and nature. His dedication to natural cultivation is partly due to his hope of
feeding his young daughter with the safest and best food possible. The birth of his daughter impelled him
to reconsider the environmental impact brought on by the excessive use of chemical fertilizers, pesticides
and herbicides. Masuda grew a total of around 50 species of vegetables in 2011 and started to farm rice15

two years later in 2013. He said that he did not cultivate any hybrid seeds that are produced by cross-pollinatedplants, although hybrid seed production is predominant in agriculture and home gardening nowadays.
He only planted local varieties and minor landraces, and seeds were kept and collected for next year’splanting. While some farmers worry that consumers may not be familiar with local varieties and not know
how to cook them, Masuda confidently claimed that the locally-bred vegetables are actually tasty andhave an authentic flavour. He said they are particularly popular with aged consumers who, with a sense of
nostalgia, were delighted to have the local varieties brought back.
At present, Masuda is planting three hectares of vegetables and two hectares of rice together with his wife.
He said that he is very contended with his life now as he can spend most of his time together with his wifeand young daughter. He mentioned that it was almost unthinkable to have a fun time with his family when
he was employed at a printing plant in Toyama. According to Masuda, it seems that quality time to interact
with other family members is the greatest benefit of his farming job.
Although a young farmer new to this area, Masuda also shared his big dream to recover Noto Peninsula asa habitat for toki (Japanese crested ibis, Nipponia nippon ) by enlarging the natural cultivation field area in
Noto region. Coincidentally, Ishikawa Prefecture was the place where the last toki in Japan was captured.
Thus, Masuda is dedicated to farming in harmony with the environment in order to produce safe foodand a healthy agro-ecosystem. Making a living solely on farming is very challenging nowadays because of
the low price of farm products compared with the high living cost in Japan. Masuda shared his upcoming
plans for online sales of both his fresh vegetables and processed agricultural products such as jams, pickled
vegetables, and Japanese-style preserved food, in order to increase his income. He hoped that his successstory would motivate more farmers to take up environmentally friendly farming.
JA (Japan Agricultural Cooperatives) Hakui supports a group of rice farmers to sell their naturally cultivatedrice, which was produced without the input of chemical fertilizers, pesticides or herbicides. JAs are
established in every prefecture and municipality throughout the country, and are based on the principleof mutual cooperation, with the purpose of protecting farming and the livelihoods of individual farmers.
These JAs are engaged in a wide range of activities including providing guidance on farming technologies,
marketing of farm products, supplies of production inputs, and insurance and financial services. Support
from JA is significant for farmers since they can take advantage of the powerful marketing channels fornatural cultivation products.
Nagayuki Watari, a staff member of JA Hakui, said that the total cultivation area of natural farmed rice
reached 1.7 hectares in 2012 by six farmers from Hakui County, north of Hakui City. In order to promoteand extend natural cultivation technologies, Watari said that some quantitative data on natural cultivation
should be collected to deepen understanding of natural cultivation. In 2013 and 2014, JA Hakui isdetermined to conduct experimental cultivation to calculate how much additional labour time is needed
for natural cultivation compared with conventional farming. The objective of this experiment is to findthe additional costs of natural cultivation compared with conventional farming, in order to address the
economic concerns of farmers when persuading them to adopt natural cultivation. Applied technologies
of natural cultivation will then be further developed and extended to local farmers. In other words, thebiggest challenge for expanding natural cultivation, according to Watari, lies in the farmers’ recognition of
the co-existence of natural cultivation and conventional farming.

Bixia Chen (UNU-IAS OUIK)Noto Peninsula, projecting into the Sea of Japan from the coast of Ishikawa Prefecture, is located at theintersection of the warm Tsushima Current and cold Liman Current. These warm and cold ocean currents
contribute to the climate diversity around the peninsula, and create rich terrestrial and marine biodiversity.
This vibrant biodiversity has had a tremendous impact on all aspects of human life in satoyama andsatoumi areas, including culture, tradition, agriculture, education, scenery and many other things. Noto’s
Wajima City is a great example of how biodiversity has affected the daily life, culture and spirit of local
people. It can be felt by visiting the beautiful mosaic landscapes, the city’s famous morning market, with its
abundance of sea, forest and agricultural products. The biodiversity of satoyama is also used as a motif forthe design of the area’s well-known lacquerware as well as other traditional arts and crafts.
The small town of Mii is 15 kilometres from the Wajima market, and includes a village called Ichinosaka.
This is a typical satoyama area, where arable land abuts the foothills of the mountain and once provided
one of the vibrant habitats for Japanese crested ibis (Nipponia nippon ). One of the distinctive features of
Ichinosaka Village is a small hill, called Maruyama, meaning “round hill” in Japanese. Its shape resembles an
upturned bowl, and it is surrounded by rice fields with springs and nearby forests. The Maruyama area wasmaintained by local residents, and the mosaic use of its resources created a habitat for many kinds of livingorganisms.
According to a monitoring survey by Kanazawa University in 2012, 84 aquatic fauna including sevenendangered species and 305 plant species including eight endangered species were recorded aroundMaruyama Village. The rice fields provide habitats for many small water plants, and quite a few of thesewere identified as endangered species, including Asian marshweed (Limnophila sessiliflora ) and duck
lettuce (Ottelia alismoides ). Many rare amphibians such as the Hokuriku salamander (Hynobius takedai ),Japanese firebellied newt (Cynops pyrrhogaster ), and forest green tree frog (Rhacophorus arboreus ) werealso recorded around the paddies. Agro-diversity is also rich in this area, where there is cultivation of rice,soybeans, adzuki beans (Vigna angularis ), vegetables like the Noto pumpkin and a native sweet melon
called babauri . Farmers have also been managing the forests surrounding the village for thousands ofyears, and their resources have been used for fuel, construction materials and the crafting of different
utensils for daily use. Each year, broad-leaved trees, such as oak, are used for firewood and charcoal making,while coniferous trees like pine are used as building materials.
This abundant diversity of life was once lost in Maruyama when the farmers started to use chemicalfertilizers for cultivation after 1960s. It was re-created thanks in part to the efforts of the young farmer
Hiroshi Arai, a 32 year old from outside the area, who moved here to practice a no-plowing, no-chemicals,

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no-fertilizers method of cultivation around Maruyama since 2009. The rice grows according to the naturalforces of the fields’ biotope, and is a perfect habitat for aquatic flora and fauna. Arai owns 19 pieces of rice
fields covering 2.3 hectares, and he gained huge popularity in Ishikawa Prefecture as he performs all thework in the fields alone and pulls the weeds by hand each year.

and send all of this information to an NGO called The Nature Conservation Society of Japan (NACS-J), which
promotes the conservation of satoyama . NACS-J consolidates the nationwide data for all species, including
endangered ones, and creates maps about their location, and later sends the records to the Ministry of theEnvironment of Japan.

For the last ten years, Maruyama Village has attracted numerous scientists, researchers and nature lovers fromall over Japan coming to explore its invaluable biodiversity. Together with local villagers, they have created
a community called Maruyama-gumi (“Team Maruyama”), which aims to transmit traditional wisdom andconserve the biodiversity of satoyama through education, arts, food, agriculture, welfare, and a variety of fun
activities. Maruyama-gumi owes its existence to the efforts of its founder Yuki Hagino, a mother of three, whoorganizes all the activities together with the local villagers. Hagino’s story begins far away from satoyama . She
was originally from Tokyo and has a specialization in building construction and design. Together with her
husband, she later moved to the United States to continue her studies and started to work for a construction
company as a designer. However, living in a different culture, she always found herself confused when
having to answer questions about her culture, religion and traditions. She felt her identity as a Japanese
was unknown, closed part of her life, something she never thought deeply about and which she could not
explain for herself or for others. She strongly felt that it was her duty to find out more about her identity, notonly as an individual, but as a mother, so that she could transmit this to her children.

Hagino also decided to share these biodiversity records with the local farmers and villagers. But it was difficult
to attract them with only scientific data, so she worked together with Arai to create a Maruyama-gumi event
similar to the Aenokoto 's ritual of Noto, modifying it with new interpretations of Aenokoto’ s traditional
practices. Aenokoto is a ritual unique to the Noto region, which was designated as a UNESCO Intangible
Cultural Heritage and a significant cultural component of Noto as a Globally Important Agricultural Heritage
Systems (GIAHS) site. In this ritual, after the harvest, a farmer receives the spirit of the paddy field into hishome during the winter and accompanies it back to the field in early spring for rice cultivation. Based on
tradition, Maruyama-gumi holds an event similar to Aenokoto twice a year. They use pine needles (matsu ,which in Japanese also means “to wait”) and chestnut leaves (kuri , the sound of which also means “to come”),
and wrap these with paper listing the names of all the plants and creatures recorded around Maruyama, andnaming them as the Gods. The pine and chestnut wrapped in the paper symbolizes “waiting for the spirits
to come”, which makes the locals feel spiritually attracted and emotionally closer to the event. To greet thespirit all participants gather in Arai’s fields and express their respect and gratitude. The event has recently beenaccompanied by home-made dishes of Maruyama-gumi, using edible ingredients from the area, and together
the people celebrate the spirit of satoyama .

Such an opportunity arose during one of her projects at work. She was working on graphic designing forbooks and became to be very interested in paper-making, especially in washi (traditional Japanese paper).
She was advised by one of her American friends to visit Mii Town in Noto, where there is a traditional
Japanese paper-making studio. Following this advice, she visited Noto and this was the first time she
encountered satoyama , where she was deeply impressed by the lifestyle of the locals. She and her husband
then decided to move to Noto in 2004, and built a house on a hill near Maruyama. The Hagino family
soon became very familiar with all the villagers and they wanted to be helpful in some way to the local
community.
From 2007, a biotope monitoring organization from Wajima City was sending many researchers to Mii
Town for environmental studies, and was providing the locals with ideas about the creation of biotope rice
fields in Maruyama. Hagino joined the researchers and also encouraged other local villagers to take part insuch research activities. The organization, however, was closed after several years. Nevertheless, Hagino,along with local residents and volunteers, continued the activities and now works together with scientists
from Kanazawa University organizing biodiversity monitoring activities every month. They keep records offireflies, frogs and all the plants found in the village, some of which are designated as endangered species,

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To organize these events, Hagino has a small assistant, her nine year old daughter Tsuki. Tsuki was only one
year old when her family moved to Maruyama. She is growing up in satoyama and now she is a fourth gradestudent at Mii Elementary School, which has only 34 students. Hagino decided to organize educational ecoactivities for the students of Mii Elementary School, utilizing the abundant nature of the paddy fields, hills, andrivers around Maruyama, which contain all kinds of animals and plants that can be studied. She spoke directlywith the principal and school teachers, and was able to gain their trust. In the summer, Hagino and her teamconduct Education for Sustainable Development (ESD) classes in the form of natural workshops for elementary
school children from local areas as well as from outside of Ishikawa Prefecture.
Arai has also greatly contributed to these educational activities. He even took the initiative to deepen
his knowledge of biodiversity by enrolling in the Noto Ikimono Meister Training Progam of Kanazawa
University, supported by the Nippon Foundation. Hagino herself has also finished this Meister program.
She mentioned that in the past Arai could not answer when children asked him the names of plants or
small insects, but now, after the training, he is able to give in-depth answers about these organisms.

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Little Tsuki said that during the summer vacations, most children in the neighborhood enjoy playing in
the paddy fields where there are lots of tadpoles and medaka (Japanese rice fish), and enjoy watching thefireflies at night. She said that during the monitoring events, even though she could not remember thenames of the plants, she could easily distinguish theedible plants from poisonous ones in the forest, andwould gather lots of them to eat. In 2012, NACS-J,
organized a drawing contest for school children
under the theme “My Observations of Nature”,
and Tsuki participated in the contest, because her
favorite subject at school is art. Together with her
friends at school, they drew a picture in which they
depicted Maruyama as a village where all creatures
live in harmony with farmers. Their drawing wasreceived an award as one of the best pictures in
the contest. Tsuki said that she has a deep love forall creatures in Maruyama, and her dream is to be aveterinarian when she grows up.
To conserve such a vibrant biodiversity of satoyama
for its sustainable future, it should not only giverecognition for the old lifestyle, but also in theform of actions and deeds through using andpassing on the natural gifts to future generations. The main key to such conservation of biodiversity is to
apply knowledge into practice. Hagino’s attempts to conserve and transmit the beauty and biodiversityof satoyama to the next generation through action and learning are one such good example, although
they require tremendous amounts of effort and time. Hagino is determined to continue these activities,
as Maruyama is now the home where she has found her identity and answers to all the questions she
previously could not explain while she was studying abroad. She truly believes that “the tomorrow of Japan
begins in satoyama ”.

Aida Mammadova (UNU-IAS OUIK)

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of charcoal and kokutan produced in Ishikawa
Prefecture ranked 25th and 19th, respectively, of the
47 prefectures in Japan in 2011. At present, there area total of about 15 full time and part time charcoal
manufacturers in Ishikawa Prefecture. The majorityof these are based in Suzu City and Noto Town,
within the northern and central parts of the Noto
Peninsula. Recently, efforts have been underway by
the Ishikawa Charcoal Manufacturer Association toincrease the production of kokutan . It is expectedthat charcoal making activities will also contribute tosustainable utilization and management of satoyama
in Ishikawa Prefecture.

At 36 years of age, Chouichiro Ōno of Suzu City is one of the few young full-time charcoal makers in Japan
today. Suzu City has a thick forest covering 73 percent of the land area, and some of its major non-timber
forest products include matsutake mushroom and charcoal. Ōno’s father set up a charcoal making plant
inside the hills of Suzu City in 1971, during the time when traditional charcoal making was abandoned dueto the Energy Revolution and the switch in energy resources from domestic charcoal to foreign petroleum.
After a short-term experience as an office worker, he followed in the steps of his father to become acharcoal maker in 2000 when he was 22 years old. Ōno inherited the charcoal making plant when his father
passed away in 2003.
Charcoal manufacturing technologies have been developed for hundreds of years in Ishikawa Prefecture.
The Noto and Kaga regions, which are located at the northern and southern part of Ishikawa, became wellknown for their high quality charcoal during the Muromachi period (1336-1573). During this period, theartistry of Japanese tea ceremony placed a high value on charcoal, not only as fuel to boil the water, butalso for the aesthetic beauty of its shape. With the improvement of charcoal making technologies, kunugi(chestnut-leaved oak, Quercus acutissima ) trees were felled to burn the kokutan (black hard charcoal,also called katazumi in Edo period), which were used for Japanese tea ceremony and also known as
chanoyuzumi. During the Edo period (1603-1868), high quality charcoal produced in Noto Peninsula was
widely used for the tea ceremony practices in Kanazawa City.
With the increase in living standards for the common people after Meiji era (1868-1912), charcoal
consumption exploded as a large number of common people could also afford charcoal. Because of
the strong market demand, charcoal making even became an important supplementary income sourcein addition to farming in Ishikawa. Some farmers were said to have quit their sericulture livelihoods towork in charcoal industries in today’s Kaga City and Mount Hakusan areas, where slash-and-burn shifting
cultivation was practiced in the past. In 1931, charcoal production accounted for around 53.9 percent of
the total forestry production in Ishikawa, and became a pillar industry of the mountainous and hilly village
economy. The market demand for charcoal dropped sharply after the so-called fuel revolution, which saw
energy sources switch from wood charcoal fuel to fossil fuel from 1955 in Japan. Both charcoal production
and the number of people engaged in this industry decreased dramatically as propane gas became
extensively used in Japan, even in remote mountain communities. As a result, some charcoal makers quit
charcoal manufacturing and converted to shiitake mushroom cultivation.
According to statistical data from the Forestry Agency, a total of 59 tonnes of kokutan were produced,
while hakutan (white hard charcoal) was not produced in Ishikawa Prefecture in 2011. The total amount

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Facing the challenges of a declining traditional
technology market in this modern age, as a charcoal
making plant owner, Ōno started to think about
his own management strategy. He came to termswith the fact that it is difficult to make profits while having to compete with the cheap charcoal fromother countries such as China, Malaysia, Indonesia, Canada, etc. Ōno then decided to specialize in the
production of kokutan used for traditional Japanese tea ceremony. He has been making efforts to diversify
his charcoal products, converting from the single traditional product of fuel charcoal to also produce highquality charcoal in order to survive in the shrinking market for traditional industry in the face of the world’s trends towards globalization. Thus, while he continues his father’s traditional technologies of charcoal
manufacturing, Ōno has also started to think about producing high quality oak charcoal called kikuzumi,
which has a cross section that looks like kiku (Chrysanthemum ) flowers.
Ōno’s charcoal making plant has four kilns and currently produces a total of 25 tonnes of charcoal per
year, ranking first in terms of scale of production in Ishikawa Prefecture. He used to produce about 30
tonnes of wood charcoal in the past years but recently had to reduce the production amount since heis busy replanting trees. He hopes that he will return to the past production level of 30 tonnes. He also
produces charcoal for a wide range of modern uses, such as pillows stuffed with charcoal, charcoal used
for improving soil quality, and pyroligneous acid (wood vinegar) produced as a by-product of the charcoal
manufacturing process. By producing this wide range of non-fuel products, Ōno believes that his charcoal
manufacturing could also contribute to carbon fixation to prevent global warming.
However, Ōno stressed that satoyama of traditional productive coppice forest has greatly declined due tothe underutilization of forest resources after increasing migration to urban areas. He said that after about
eight years, kunugi trees are of an appropriate size to produce the highest quality charcoal and could
fetch a high price. However, Ōno said that konara (Quercus serrata ) trees used for charcoal productionin the mountain have become overgrown due to underutilization and are no longer suitable for highquality charcoal production. Moreover, the konara forests have been widely destroyed by the kashinaga
kikui -mushi (Platypus quercivorus ) pest. As a result, it is now difficult to find eight-year-old, naturally
grown kunugi trees in the mountains of Noto Peninsula. Thus, Ōno decided to plant kunugi trees on theabandoned land and also has been working on forest management.
Ōno purchased a large area of abandoned land and started to plant about 1,000 seedlings of kunugi
trees there with the help of his friends in 2004 to produce high quality and high value-added charcoal.
In collaboration with the local NPOs Noto Hantou Oraccha no Satoyama Satoumi and Okunoto Hikirai ,tree planting events have been held annually since 2008 to enhance the interaction of urban dwellers
with satoyama . Around 150 volunteers from Ishikawa Prefecture participated in the event in 2012. The
first planted kunugi trees were felled in 2012 for sale in 2013. Now the preparation work is underway tocommercialize the newly-produced charcoal. A designer who moved to the area named Yuki Hagino (alsothe head of Maruyama-gumi as mentioned in the earlier story), is helping with the charcoal package design23

by using the Satoyama Creation Fund, a subsidy system created by the Ishikawa Prefectural Government
in 2011 for the purpose of sustainable management and recovery of satoyama . Ōno mentioned that hehas received overwhelming pre-order sales for chanoyuzumi . He said that his tree planting and satoyama
management activities have greatly helped his sales of chanoyuzumi , which are selling like hot cakes.
Professional knowledge pertinent to branding design and marketing promotion provided by Hagino also
greatly contributed to the commercialization of Ōno’s charcoal for use in tea ceremony.

Since the Edo period, Kanazawa City, the capital of Ishikawa Prefecture, has been famous for its uniqueculture including traditional arts and crafts. Its flourishing culture depends on rich biodiversity, which also
fostered its vibrant food culture. Famous for its fresh seafood, high quality rice and traditional vegetables,
Kanazawa cuisine is an artistic combination of the finest ingredients that is exhibited in refined flavors. This
local food culture has played an important role for the continuous cultivation of traditional vegetables,
selected over the centuries for their desired characteristics, specific to the local soil and climate.

Reforestation of the mountains in Suzu City also helps to revive the ecosystems and nurtures biodiversity.
Biological surveys are being conducted in the kunugi plantation site with the support of an ecologist fromnearby Kanazawa University since 2004. According to Ōno, around 67 species of herbaceous and woody
plants could be found inside kunugi forest after it had been planted for eight years.

It is believed that the history of traditional vegetables in Japan started more than ten centuries ago,
when Buddhist monks travelled to China to study, and brought back flowers, seeds and vegetables toJapan. On their return home, the monks often gave Houonko talks (religious gatherings), which followed
complimentary meals of “exotic plants”. Peasants all over Japan became very interested in these plants
and collected the seeds to cultivate in their own fields. In the 15th century, monks brought some of thesevegetables to the Hokuriku region, and these were later spread to Ishikawa. After hundreds of years ofcultivation, people of Ishikawa were able to create local varieties specific to their satoyama and satoumi
landscapes. At the beginning of the 20th century, more than 30 varieties of traditional vegetables were
cultivated in Kanazawa. In 1997, for the preservation of the traditional vegetables, 15 of the vegetables
that were most popular among locals were chosen and branded as “Kaga vegetables” (Kaga is the ancient
province name for southern Ishikawa under the Maeda Clan rule) by Kanazawa City and local branches ofJapan Agricultural Cooperatives.

Reflecting on his years spent in the mountains of Suzu City, Ōno seems very satisfied with his current
charcoal making life, living happily in the mountains far away from urban areas. He now has his own family
including a seven-year-old daughter and a two-year-old son. His wife is working at a private company tosupplement the family income. He said that he would like to have more children, because they are thehope for this remote mountainous village with a population that continues to decline.
Ōno thinks the recovery of high quality chanoyuzumi production for traditional Japanese tea ceremony will
boost his small charcoal business. His initiative of planting kunugi forest on abandoned land to produce
wood for charcoal production also contributes to the restoration of satoyama in Noto Peninsula. In thenear future, Ōno hopes to be able to earn a living solely based on his family’s charcoal making tradition.
He is also planning to establish a Charcoal Collaborative in order to work more closely with other charcoal
makers in the Noto region. Ōno’s project showcases a new potential for restoring the socio-ecologicalproduction landscapes of satoyama by adapting to the niche market demand for quality commodities for
specific traditional cultures.

Bixia Chen (UNU-IAS OUIK)

Unlike other new breeds, Kaga vegetables follow the natural seasonal rhythms and are acclimated to thespecific landscapes with their different soils and climate conditions. Coastal areas of the city with sanddunes are ideal for cultivation of sweet potato, gensuke daikon (radish), Kaga futokyuri (cucumber) and
Utsugi akagawa amaguri kabocha (pumpkin). The north-eastern area with its plains and wetlands mainly
grows lotus roots, arrowhead bulbs and shungiku (crown daisy) leaves, while riversides to the south-east
produce eggplants, Japanese parsley and mustard greens. Mountain areas with lots of moisture are thebest places for the cultivation of bamboo shoots, kinjiso (Okinawan spinach), hyacinth beans, akazuiki(petioles of taro) and green onions. This method of farming adjusted to the natural conditions of the land
relies on fewer chemical inputs and thus contributes to preservation of the soil.
However, Japan’s post-World War II conditions and a period of high economic growth in the 1950s put
these traditional vegetables in danger of being forgotten. Their survival today may be due more than any
other person to Ryo Matsushita, the fifth generation owner of a seed-store-house in Kanazawa City thathas been in operation since 1861. His father was a breeder, who created new kinds of vegetables specificto the Hokuriku region through genetic seed selection and sold them across Japan. Almost all of the fields

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in the Hokuriku region were destroyed, however, and lots ofseeds were lost during World War II. Fortunately, Matsushita
preserved some of these seeds, but they were very fragile
and required hard work and careful cultivation. Traditional
vegetables were therefore not popular among local people,
who were only interested in cultivating rice at a time when
the whole nation was eager to produce enough of its staple
food to keep people out of hunger, and when people were
not too particular about taste.

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In collaboration with local farmers, Matsushita decided
to use the remaining seeds to create vegetables which
are easy to grow, disease resistant, well-shaped and mostimportantly, endowed with a tasty flavor that is appropriate
for use in traditional cuisines. After many years of careful
genetic selection of seeds with the best characteristics, theysucceeded in breeding 32 traditional vegetables. In 1991,
Matsushita created the Association for the Conservationof Kaga Vegetables to encourage local farmers to cultivate
traditional vegetables and conserve their seeds. In
recognition of his efforts, Matsushita’s 220-year-old seedshop was designated as a National Treasure by the Japanese
government, and he still runs the patriarchal seed storehouseto create and conserve the seeds today. Matsushita said thatthe most important drive to preserve ancestral knowledge
did not come from monetary interests, but from a deep
respect for the work of his ancestors, who devoted theirlives transmitting this traditional knowledge on to the next
generations. Like his ancestors, Matsushita will be passing on
this knowledge about seed selection to his eager successors
from the next generation, his daughter and grandson.

period for Nishino as he was the only farmer in thewhole region who continued to produce Utsugi
akagawa amaguri kabocha . Fellow farmers wereteasing him that his efforts were useless to continue
for no one would ever buy his product. Nishino
recalled that several times in deep despair, he evenattempted to destroy his entire field and run awayfrom Utsugi Town. However, the memories of his
father and all the people who devoted their lives topreserve this crop brought him back to the fields
every time he thought of them.

Like Matsushita, another farmer devoted to the preservationof traditional vegetables is Isao Nishino, 69 years old. He
became famous for kabocha (pumpkin) cultivation in thesatoumi coastal area of Utsugi Town in Kanazawa. The
pumpkin variety that Nishino produces was first grown inFukushima Prefecture and then brought to Utsugi Town in1933 by one of the innovative farmers of that time named
Saichiro Matsumoto. Matsumoto named this pumpkin Utsugi
akagawa amaguri kabocha , which means “red skinned, sweetchestnut pumpkin of Utsugi”. Nishino’s father was one of the
farmers who learned pollination and cultivation methods
from Matsumoto, and subsequently transmitted them to hisson.

In an attempt to improve the quality of the
pumpkins, Nishino then decided to innovate withthe cultivation method, and realized that suchchanges could start from seed production. He wasmanually and naturally pollinating the pumpkin
flowers using honeybees and carefully regulating
the temperature to produce the seeds he needed. He spent more than ten years genetically selecting theseeds, and finally was able to get his ideal seed with the needed characteristics. The fruit of his efforts is a
new pumpkin with hard skin, soft flesh and a sweet taste. The new Utsugi akagawa amaguri kabocha thenbegan to gain huge popularity and was eventually branded as a Kaga vegetable in 1997. Today, aboutnine other farmers have learned from Nishino and have started growing pumpkin in the town. Nishino’s
dedication and persistence has moved and inspired many other farmers and local people, and now he is
one of the most respected farmers in his area.

Nishino used to work as a bus driver for living, but froma young age would always help his father in the fields
whenever he could. After his father passed away, he started
to work in the fields to continue his father’s legacy. However,as the Utsugi akagawa amaguri kabocha was very damp
and sticky and thus not commercially profitable, all the
farmers in Kanazawa stopped producing it and switchedto growing watermelon. It was then a really challenging

In the satoyama area north of Kanazawa, a small field located on the 100-metre hill of Tarawara Town isfamous for the production of kinjiso . Kinjiso was first brought to Japan from China in the 18th century
and was widely cultivated under a different name in Okinawa Prefecture and Kumamoto Prefecture in the
Kyushu region. It was brought to Ishikawa Prefecture in 1775, but the cultivation of this plant was not so
popular then and it was only consumed locally for medicinal purposes. From the 1930s, demand for kinjiso
production increased when it became widely used in restaurants.
The ideal conditions for growing kinjiso are found at the foot of the mountains, where it can absorb

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moisture from the morning mists and change the colors of its leaves to dark green on the surface andpurple underneath. The green part contains chlorophylls for photosynthesis and the purple is rich inanthocyanins to protect the leaves from excessive sunlight, and as temperatures vary throughout the
day and night, these elements change the color of the leaves. Saichi Nishi is a 70-year-old kinjiso farmer
who works together with his wife. He inherited the field from his father, who was a very skilled farmer.
Nishi, from his long experience of farming that goes back more than 40 years, and with his inherited
knowledge from his father, knows how to keep the moisture of the soil just right for the plants andhow to protect them from excessive sunlight. He explained that the two-sided colored leaves containminerals and vitamins, and excess sun and heat over 30 degrees or temperatures below 20 degrees willcause the plant to lose all its natural qualities and color. To protect the leaves from excessive sunlight,
Nishi shades the leaves with plastic sheets, and puts rice straws between each tuft to keep the soil wet.
Because of his careful cultivation, Nishi’s kinjiso fields have gained huge popularity across the country,
and were featured on a special television program by the Japan Broadcasting Corporation (NHK) in 2011.
Nishi has a large family with three children and six grandchildren, but currently none of them are interested
in continuing the family’s tradition. He fears that this traditional knowledge of how to live in harmony withnature and the traditional practice of utilizing nature’s gifts may disappear after he is gone. Nevertheless,he has not given up and has been conducting practical seminars for elementary school children at his
grandson’s school to generate interest within the younger generation about farming.
Traditional knowledge transmitted from generation to generation in satoyama and satoumi is still alive
thanks to devoted people like Matsushita, Nishino and Nishi. Farmers live only on a small pension from thegovernment and their only invaluable treasure is the tradition left for them by their ancestors. It is indeed
due to such devotion and dedication that today’s generation can still enjoy the delicacies and centuriesold culture of Ishikawa.

Aida Mammadova (UNU-IAS OUIK)

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Kinameri is a small village in Hakusan City situated to the south of Kanazawa City at the foot of the sacred
Mount Hakusan. This satoyama area is surrounded by the the Tedori River and the high hills of Mount
Takakura. Agricultural activities play an important role in the lifestyle of the local people. Before ricecultivation started in Kinameri, hemp cultivation and sericulture for making cotton and silk were the main
sources of local income. Villagers were selling these products to other regions, as they were very light andeasy to transport. In the 15th century, because of the Ikkō-ikki movement in the Kaga area (a movement
during which farmers and monks rebelled against a governor of Kaga province), the entire village wasburnt and the majority of the villagers were killed. Those who survived ran into hiding in other hills andreturned back to resettle the village three years later. About 200 years ago, water channels were dug inthis area to create water-generated electricity for the Hakusan area, thus providing the fields with waterand promoting agricultural activities. The total population of Kinameri Village was then estimated to be
more than 300 people in 1876. In recognition of the importance of this area as a valuable ecosystem of
the Hakusan region for hundreds of years, the village was designated as one of the Satoyama Preservation
Areas of Ishikawa Prefecture in 2009.
Today, Kinameri Village has three areas with three communities called upper-Kinameri, lower-Kinameri
and new Kinameri. As of February 2013, the total population of the village was only 126 people from 48
families. The majority of the population is aged 65 years old and above (52 percent), and the minority isaged 20 years old and below (7 percent). With the growing aging population, many people have stopped
farming and their fields have been abandoned. The village is now in danger of being forgotten and losing
its culture and traditions.
Fortunately, recent efforts to preserve and revive the traditional culture of Kinameri Village are being
actively driven by young volunteers and local private companies. One of these movements aims to recreate
and conserve the traditional way of living by holding seasonal events and festivals called “Yama-Warai ”,
which means “laughing mountain”. Many volunteers from all over the country were invited to the village
to not only participate in traditional activities taught by the local elderly residents, but also to organize
activities for them. Through this interaction, the young people can be taught by the elderly residents, andcan also stimulate and inspire the elderly residents to continue preserving their culture.
One of the joyful activities of the Yama-Warai festival is the revival of traditional dances called “Asangaeshi ”
and “Joukabe ”, as only a few people above 80 remember the movements. Asangaeshi is a dance
representing the activity of harvesting asa (hemp plant) and is usually performed in autumn, when thehemp is ready for harvesting. The other dance, Joukabe , has a very long history, with its roots going back30

to the ritualistic practices of the Nichiren Buddhist sect. Unlike the Asangaeshi , which was only memorized
and verbally passed on, Joukabe dance was recorded in the chronicles of the village. However, bothdances had not been performed in more than 20 years, because most young people had left the village,
and residents had stopped celebrating local festivals. To revive these traditional dances, in 2012 a dancegroup “Katanna ”, made up of young Japanese members performing African dances from Kanazawa City
was invited to Kinameri Village. Together with local villagers, all of the ritualistic movements were studied
in detail, and the dance was reborn and performed by young people together with the elderly residents.
The Yama-Warai festival also organizes activities on traditional hand-made crafts, an art which is now only
remembered by elderly people over the age of 80. In winter, using wara (rice straws), the elderly residents
teach children and young people how to make ropes, traditional shoes such as warazori and waraji . Sotoo
Myouchi, 75 years old, is famous for the stone laying practice called ishizumi used to construct fields, roadand walls. Myouchi is a professional master and he was involved in restoration work on Kanazawa Castle’s
guarding walls. He kindly volunteers to impart his knowledge to anyone who has an interest in this cultureof stone laying, and often teaches it at the local summer festivals.
Apart from these traditional activities, many other exciting modern activities are also organized to imbue
people with a love for satoyama and nature. These include survival camps up on the hills without water orlight, night hiking, forest walking activities, winter igloo making and sliding slopes made of snow for kids,
music festivals, farming activities and the dyeing of clothes using indigo plants from the forest. Yama-Waraialso celebrates seasonal food festivals, as the village has a unique food culture, and is famous for fermented
and pickled vegetables, dishes using wild boar meat, and fresh ingredients from the forests and rivers. At
such food festivals, participants from all the surrounding communities gather where old women bringout their homemade dishes on traditional small trays called ozen . During the Yama-Warai festival, local
enterprises together with volunteer groups also cut bamboo for fashioning into utensils as part of theiryearly efforts to manage the local bamboo forests.
To experience the traditional culture of daily satoyama life, an event called “Satoyama Home-Stay” wascreated, similar to that of Shunran-no-Sato in Noto. Local villagers provide their homes as a place forparticipants to relax while experiencing the daily life in satoyama , including waking up with the sun,helping in the fields in the daytime, tasting the delicious traditional food and listening to the stories told by
the old people at night.
Successful organization of the Yama-Warai festivals owes mainly to the important role played by a private

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company run by chief director Katsuro Kosugi. When the company travelled around Ishikawa’s satoyama
areas in 2010 on an assignment to make promotional materials for The Tenth Meeting of the Conferenceof the Parties to the Convention on Biological Diversity (CBD COP 10) held in Nagoya in the same year,
Kinameri Village captured their attention. To their astonishment, one of the hilly areas of the village thenlooked like a jungle, rather than satoyama , as it has been deserted by elderly people who were no longer
capable of climbing the hills to farm. To preserve the village from disappearing, Kosugi and his team thencreated a project called “Satoyama Preservation Project, Kinameri”, which was financially supported by
Ishikawa Prefecture.

Unfortunately, two years ago her father Kosugi passed away, and to continue her father’s project, Yuuka
created her own company, dedicated to the preservation of the village. Yuuka said that to organize such
festivals and to attract as many people as possible, she would walk around Kanazawa City and distributethe brochures and pamphlets she had personally made to the social organizations, schools, banks, etc.
Moreover, she would visit all 48 families in Kinameri Village to inform them about the festivals. She stressedthat it is important to not just give out paper information to the villagers, but to invite them personally totake part in the festivals and encourage their mutual collaboration and support. According to Yuuka,

Kosugi’s great passion for Kinameri Village earned him the friendship and trust of the whole village. He
decided to help attract the younger generation to come to the village, and the first person he asked was
his daughter, Yuuka Kosugi, who was then 28 years old. Yuuka left Kanazawa City to study abroad when
she was 18. She later returned to Japan and worked as an office employee at the centre of the Tokyo
metropolitan area. Yuuka’s life was absolutely different then; she was a city girl who used to live in a modern
environment with convenience of technological innovations. During her life in Tokyo, it was difficult forher to have conversations about cultural or life values, and many times she found herself lost in her own
thoughts. Even though she grew up in Japan, shenever had a chance to feel her identity and culture.
When she first joined the project, Yuuka recalledthat it was a “culture shock” and very challenging forher. After visiting Kinameri Village, her life changed.
The villagers treated her like a grand-daughter
from their own community, and taught her how
to live simply in harmony with nature, away fromthe daily confusion and social chaos of the urban
cities. Yuuka said that for the first time in her life,
she felt the importance of a human being as anindividual and an irreplaceable entity in the world.
Her favorite activity was to listen to the stories
from the past told by the elderly people, when she
would feel a sense of belonging as part of one big
family. Yuuka shared that she would like to record
all these conversations about the history, culture
and traditions to pass these on to future generations.

this kind of mutual communication yielded remarkable results; the elderly people felt that they were notan old population incapable of doing anything, but that they could continue to play an important roleas individuals and keepers of their culture and traditions. At the same time, the younger generation also
started to feel their Japanese roots, identity and value of the community for the preservation of satoyama.

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Kinameri Village is a great example of how satoyama is strongly linked to the community’s culture andthat culture, in turn, creates its own identity. The festivals that they celebrate, food they eat, clothes theywear, traditions they follow, and all these cultural values are inseparably connected with the resources andlandscapes of satoyama . Loss of satoyama will mean the loss of an invaluable culture, and subsequently
the loss of identity. Thanks to such active people like Yuuka, young people are not only able to preserve
the satoyama by bringing laughter and joy back to the mountain villages, but are also rediscovering theirnational and cultural identity and how to be a part of one big Japanese community.

Aida Mammadova (UNU-IAS OUIK)

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Shunran-no-Sato was set up by a group of elderly people, who are residents from two nearby communities
of Miyachi and Sakeo that belonged to the old administrative unit of Yamada District in Noto Town. The
group’s objective is to keep their villages alive and conserve their traditional agriculture. The Shunranno-Sato group is located in Noto Town, a hilly area almost at the centre of the Noto Peninsula. Thereis a distinguishable rustic landscape, and vernacular architecture that combines black roof tiles withwhite walls. Here, Shunran-no-Sato is a rural tourism project, which offers guestrooms in the villagers’
homes and an opportunity to take part in traditional agricultural activities, such as rice harvesting andmushroom picking in autumn. Located in Noto Town, which has a total area of 273.46 square kilometres
and a population of 19,968 people with 8,045 households as of March 2013, the Shunran-no-Sato projectcurrently involves 12 hamlets that belonged to the old Yamada District before the municipal mergers or
dissolution was carried out in 2005.
The Shunran-no-Sato group was first set up in 1996 as a local level committee. It started with fourminshuku or farm inns in 2003. The Shunran-no-Sato group established three types of accommodations to
fit a wide range of budgets: traditional houses, the Kobushi (a deserted primary school that was reformed),
and a lodge in the mountains. The deserted local primary school was remodeled as Kobushi guesthouse in2006 and caters to needs for tourist accommodation. A lodge without modern facilities like access to tap
water or electricity was built in the mountain, for the purpose of giving tourists a chance to experience theauthentic old way of rural life. The Shunran-no-Sato group now has approximately 40 traditional houses
that provide accommodation to visitors distributed in nearby communities of the old Yamada District.
Since 2006, the number of tourists using the three types of accommodation in the Shunran-no-Sato groupfacilities has grown sharply. The number of visitors increased from around 1,200 people in 2006 to about
5,500 people in 2012. The number of visitors staying in traditional houses increased from about 527 people
in 2006 to 1,669 people in 2011 and 2,150 people in 2012. In particular, there has also been a prominent
increase in the number of foreign tourists, with a total number of 600 foreigners visiting in 2012. The
designation of Noto Peninsula as a Globally Important Agricultural Heritage Systems (GIAHS) site by the
Food and Agriculture Organization of the United Nations (FAO) in 2011 has also played an important rolein contributing to attracting visitors to this remote region.
The Shunran-no-Sato group of farm inns is endeavouring to provide tourists with local food, edible wild
plants from the surrounding mountains, and organic vegetables. The 63-year-old head of the Shunran-noSato group, Kiichiro Tada, said that almost everything served and used in the farm inns is produced locally.
Accommodation at the traditional house is provided at rates ranging from JPY 9,450 - 13,450 per night
including breakfast and dinner, depending on the number of guests per group. Tada requests that food34

served in his group of farm inns must be sugar free, and that no chemical seasonings should be used. The
menu, which was created by Tada’s mother who is now 85 years old, is used in his inn, Shunran-no-Yado. The
meals he provides at his inn use vegetables, which are cultivated without the use of pesticides, herbicides
or insecticides. Only seasonal vegetables are used and cooked with a local brand of soybean sauce orhomemade miso (traditional Japanese seasoning made from soybean, rice, or wheat with salt and thefungus koji-kin ). The dinner offerings feature a low calorie menu so that guests under diabetic care can also
enjoy their meals without worrying about their calories intake from rice.
Miyoji Matsui, a fellow inn owner, said that the primary target audience of his farm inn is urban residents,
in particular the elderly people who yearn to have a nostalgic experience based on their childhood times
spent in the rural environment. In return, Matsui said that he also enjoys the interactions he has withhis guests while managing the farm inn. He also picks seasonal edible wild plants from the mountains
and preserves them in traditional ways for use over the whole year. Wild leafy vegetables are usually
pickled, while the new sprouts of trees are dried. The abundant species of wild plants in the spring andwild mushrooms in the autumn from the mountain forests in Noto Peninsula have provided the local
community with precious food resources. Matsui feels that the traditional knowledge that has beendeveloped regarding the cooking and preserving of wild plants and mushrooms should be valued as
an important cultural heritage of the Noto region. Around 180 species of useful edible wild plant havebeen recorded in Noto Peninsula. Almost all parts of the wild plants, including their leaves, stems, flowers,
tuberous roots, sprouts, etc. can be used as food or medicine. Local people have learned how to identify
edible wild plants and their habitats from living side-by-side with their parents or grandparents. Continuing
to emphasize the benefits of wild plants, Tada said that there is a sharp bitter taste to the edible wild
plants, which contain a plant alkaloid that can detoxify their body after a long cold winter, contributing toa health improvement. Tada insisted on only providing authentic local cuisines to even foreign tourists, as
Tada seeks to “provide the authentic experience”.
Tada aims to revitalize his home village by developing rural tourism to enhance the incomes of local
people. He said that if each household is able to earn around JPY 400,000 per month, then young people
will return to stay in their hometowns. However, more than half of the paddy fields in Shunran-no-Sato
are currently abandoned, in particular those that are located in remote areas away from the village. Tada
revealed that a local construction company has promised to restore around 20 hectares of abandoned
paddy fields from early 2013. A group of retired urban residents in Kanazawa City, who originally came fromthe old Yamada Village, is organizing a supporting club of 40 members from Kanazawa who commute toNoto Town to restore their family’s paddy fields.

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Tada said he is happy with the new progress towards rural tourism development by the Shunran-no-Satogroup, and that he considers the living and productive agricultural landscape of Shunran-no-Sato as avaluable tourist resource for the local economy. About three years ago, three young people in their 20s
returned to the village, and a couple in their 40s moved into the same area. The inclusion of these fiveyoung people lowered the average age of the local population and helped the Shunran-no-Sato area frombeing listed as a marginal village. In Japan, a marginal village is defined as one in danger of disappearing
with a rapid population decline, and with half of the population above the age of 65.

declining rural community by providing urban visitors with an authentic experience of rural Japan. The
designation of Noto Peninsula as a GIAHS site also seems to have attracted international visitors’ interestin Shunran-no-Sato. Such rural tourism in these remote hilly areas indicates the high value and potential
inherent in these localities and their respective traditional knowledge for rural regeneration. While Tada is
happy with the growing tourist business, he is more content to find that his initial purpose for establishing
this farm inn group has been partly accomplished, as several young people have now returned to theirhometown.

Tada not only wishes to provide a relaxing space and authentic rural experience for local tourism, he also
continues to teach about traditional lifestyles, customs and local culture. He wants people to take a longrest here during their spring vacation, and he often joins other community members in helping young
people and even people from outside the area to settle down in the village. Tada is thinking of hiring
a new person to help with handling food services at his farm inn due to the growing business, but hehesitating slightly in deciding whether to hire an older local housewife or a young helper from outside thecommunity.

Bixia Chen (UNU-IAS OUIK)Regarding how this rural development project in Shunran-no-Sato will connect with the Noto region’s
recent designation as a GIAHS site, Tada hopes that Noto Peninsula can develop an integrated rural tourism
strategy. Since a wide area including four cities and four towns in Noto Peninsula has been designatedas a GIAHS site for dynamic conservation of traditional agricultural resources, Tada hopes that the eightadministrative bodies can work together and undertake efforts to preserve the vernacular architecture.
He suggested, for example, that the administration could subsidize half of the repair expenditures for
traditional houses. Tada considers the GIAHS designation as a big opportunity to catch the attention of theinternational tourism market, particularly from the East Asian region. He also expressed his wish that theadministration could support tourism promotion, both domestically and abroad.
These sorts of moving efforts and endeavours by the Shunran-no-Sato community group to enforce
interactions between rural and urban areas, and to get the younger generation to return to theirhometowns made the group a finalist for the BBC World Challenge Project in 2011. At CBD COP 10 in
Nagoya, the Satoyama Initiative was adopted and recognized as a useful tool to better understand andsupport human-influenced natural environments for the benefit of biodiversity and human well-being.
Delegates from the 18 countries who attended CBD COP 10 were invited on a field trip to Noto Peninsulaand Shunran-no-Sato was ranked first among all the places that the representatives had visited on thefield trip. Of the 52 delegates, 34 mentioned that it was the best place that they had visited on the Noto
Peninsula. Thus, Shunran-no-Sato is an example of community-based innovation regenerating the36

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The Shiroyone Senmaida Terraced Paddy Fields are located on the western coast of Noto Peninsula andbelong to the Najimi District of Wajima City. Senmaida means a thousand pieces of field in Japanese, andas its name suggests, Shiroyone Senmaida is made up of over 1,000 small pieces of fields sprawled overthe steep hill slope extending towards the Sea of Japan. Shiroyone Senmaida distinguishes itself as oneof the most well-known senmaida in Japan due to its remarkable and splendid landscape including theheterogeneous shape of its terraces. The land has been hand-farmed for centuries and houses numerous
species of flora and fauna, including endangered species.
Rice has been one of the most important crops in the history of Asian countries. The earliest cultivationof paddy fields in Japan dates back to the early Yayoi period, an Iron-Age era in the history of Japan that
dates from 300 BC to 300 AD. Rice farming in Japan has been conducted on the slanted paddy fields invalleys between hills, which are suitable for rice cultivation as the slopes allow for efficient irrigation of therice fields. It was not until the 17th century that new irrigation methods made it possible to farm rice on
the broad plains. Hence, terraced paddy landscapes are not only a prevalent agricultural landscapein Japan’s mountainous areas, but also of significant importance in terms of cultural heritage due to theirlong history. Agricultural management practices over the millennia have created and maintained suchspecific landscape elements and sustained rich biodiversity.
Some of the most important contributions of terraced paddy fields are the conservation of environmental
and local traditional cultures, as well as their educational and recreational roles. The ecological significanceof paddy fields includes their functions for flood mitigation, fostering water resources, preventing soil
erosion, purifying water, cooling air temperature, cleaning the atmosphere and recreational values.
Functioning as wetlands, terraced paddy fields also provide habitats for a diverse array of living organisms,
including some endangered species. The resilient paddy fields will also help to counteract the impacts ofclimate change by regulating the local micro-climate.
Terraced paddy fields are a representative cultural landscape of Japan, and Shiroyone Senmaida has beenconserved by the local government for its scenic landscape since the 1970s. As a distinctive coastal paddy
terrace, Shiroyone Senmaida was selected as one of the “One Hundred Most Beautiful Terraced Fields” inJapan in 1999. It was highly evaluated for its outstanding landscape consisting of extremely small parcels
of cultivated land at a very steep slope along the coast. It was designated as a prominent National Cultural
Properties in 2001. In Japan, a cultural landscape is defined as an area formed by the customs of that
region, reflecting the local people’s lives and livelihoods, and indispensable for understanding the local lifeand livelihood of a region.

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According to Wajima City, the conservation of Shiroyone Senmaida is facing the challenges of land
abandonment due to aging and the continuing decrease in the number of local farmers. There were
only three households in Shiroyone Senmaida in August 2011, which collectively cultivated a total of 396
parcels of paddy fields. The average age of the farmers was 73 years old. Each parcel of land is extremely
small, averaging just 18-20 square metres. The conservation structure of Shiroyone Senmaida, which
includes financial support from governmental subsidies, an “owner system”, and labour supported byconservationist volunteers, has succeeded in promoting the location as a popular tourist destination.
Shiroyone Senmaida has a total of 1,004 parcels of terraced paddy fields, accounting for 40,051 square
metres. A group of local farmers, Wajima City, JA Ōzora, the owner system, and a sake brewing company
are taking care of 396, 130, 121, 265, and 7 parcels, respectively. Of the remaining parcels, 49 wereabolished and 36 were transformed into dry fields.
At the end of the 1960s, rice production exceeded demand. Thus, the state had to ask farmers to convert
parts of their rice paddy fields to other crops in the 1970s. Terraced paddy fields were among the first
paddy fields to be abandoned due to low productivity and the difficulty of using machines. Ishikawa
Prefecture and Wajima City paid the subsidy for cultivating the parcels of fields below National Route 249
to conserve the Shiroyone landscape. In order to secure the conservation subsidy, Ishikawa Prefecture,
Wajima City and some local enterprises jointly established the Senmaida Landscape Conservation
Foundation (Senmaida keisho hozon kikin ) in 1993. A total of JPY 80 million was collected, and interest
from the capital of up to about JPY 2.35 million per year has been used to subsidize the Shiroyone
Senmaida landscape conservation. It was expected that the investment profit from the foundation would
be enough for conservation activities. However, due to the low investment return, Wajima City has paid alarge portion of the conservation costs until today. As a result, the conservation of these terraced paddy
fields is very challenging due to the shortage of conservation funds.
Direct payment to the hilly and mountainous areas, which was started in 2000 by the Ministry ofAgriculture, Forestry and Fisheries (MAFF), was the first direct payment system in Japan. Farm owners
in Shiroyone Senmaida applied for direct payment during the first two phases: the five-year periods of
2000-2004 and 2005-2009. Direct payments during the second phase equaled about JPY 300,000 per
year and JPY 1.5 million per five years. The conservation fund was supplemented by the introduction ofan owner system in 2007. From the total fund of JPY 5.96 million, municipal subsidies, membership feescollected from owner system participants, the Senmaida Landscape Conservation Foundation investment
returns, and corporate donations accounted for 53.9 percent, 22.6 percent, 12.7 percent and 11.2 percent,respectively.

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The owner system of Shiroyone Senmaida started in 2007, and is a conservation initiative to encourage
urban residents to participate in paddy field conservation and to experience farming activities. A popularand innovative project in Japan, it involves urban residents — in particular, those from major metropolitan
areas — to become owners of paddy fields in Shiroyone Senmaida by paying an annual fee of JPY 10,000
to JPY 20,000. Only owners who pay a membership fee of JPY 20,000 are allocated a plot of paddy field.
Owners are encouraged to participate in rice cultivation activities, including the process of planting,removing field weeds, and harvesting the rice. At the end of the year, around 10 kilogrammes of rice anda certain amount of processed edible wild plants are sent to each owner who paid a membership feeof JPY 20,000, and 5 kilogrammes are sent to those who paid JPY 10,000. However, since each piece ofland is extremely small with an average area of 18-20 square metres, it is usually impossible to harvest
10 kilogrammes of rice from it. Thus, the harvest that an owner receives is, in fact, more than what theallocated piece of land could produce.
The owners can also participate in activities such as rice planting and harvesting under the instruction of“Aikoukai ”, the local conservation organization, which was set up by local residents in 2006 to instruct theowner system members, who are usually urban residents, and who only visit the rural areas a few times
each year to experience traditional farming practices. There are four committee members and close to
thirty associate members in Aikoukai , almost all of whom are from the local communities of Najimi District.
Besides delivering instructions regarding cultivation, the members of Aikoukai are also in charge of daily
field management, which is labour intensive due to the difficulty of machinery use.
Volunteers also play an important role in cultivation activities and supplement the declining labour force of
Shiroyone Senmaida. Voluntary cultivation activities started in 1993, with the majority of volunteers comingfrom small businesses, corporations and schools in Wajima City and from across Ishikawa Prefecture. For
a whole decade between 1982 and 1992, high school students from Aichi Prefecture chose Shiroyone
Senmaida as their study tour destination and participated in the annual weed-mowing activities. Other
volunteers also include employees from Wajima City Municipal Office, who started their voluntary workin 1990. After 1992, a wide range of volunteers of public officers from the Prefecture, employees fromregional branches of Hokkoku Bank, high school students, and some families from the urban areas also
participated in the Shiroyone Senmaida conservation activities.

promote Shiroyone Senmaida to the international community. One such example has been the annual
installation of LED lights on Shiroyone Senmaida since 2011 to attract tourists in winter. In the winter of
2012, a record-breaking number of around 20,000 bright pink LEDs were lined along the ridges of tiers offields to illuminate them at night. The vibrant lighting colored by LEDs provided a sharp contrast with thedormant land, which was mostly covered with white snow in winter. This LED installation is drawing further
global attention to this significant traditional agricultural landscape.
The terraced paddy fields are conserved as an important avenue for interactions between local
communities and urban residents. The head of the Aikoukai local conservation organization, Sukenoshin
Domae shared: “To continue rice production in Senmaida is not only for the purpose of scenic landscapes;
terraced paddy fields serve as outstanding sites for interaction and communication with urban residents”.
In summary, the conservation of Shiroyone Senmaida has involved many stakeholders, including local
farmers, urban citizens, private enterprises, and administrative bodies. Conservation activities have included
farming knowledge, as well as related agricultural traditions. Without the substantial financial supportof Ishikawa Prefecture, Wajima City and other economic entities, the tendency towards degradation ofterraced paddy fields in the remote areas could not have been reversed. Domae also expressed his dreamof revitalizing the entire Najimi District by taking advantage of Shiroyone Senmaida as a well-known tourist
attraction. He is planning to brand the rice produced from the rice terraces across Najimi District to fetch
premium prices and restore the abandoned paddy fields. Locally produced vegetables and edible wild
plants will be processed to be sold to tourists.

Bixia Chen (UNU-IAS OUIK)Despite the conservation challenges, Shiroyone Senmaida is unarguably one of the most outstanding
tourist attractions among the other terraced paddy fields in Japan. The Tourism Division of Wajima City
estimated that around 400,000 tourists visited Shiroyone Senmaida in 2010. The tourist number increased
dramatically after the designation as a GIAHS site in 2011. Wajima City has also been gearing up to actively

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Water is an essential resource for satoyama sustainability, as it nourishes the land, and sustains its
biodiversity. Water is accumulated from seasonal precipitation and from the melting of snow from themountain areas. Flowing water runs down towards the Sea of Japan, watering forests, feeding marshes,and filling lakes and ponds along the way.
One of the wetlands, which is strongly connected with satoyama , is a basin called Katano-Kamoike, locatedin Katano Town, which is five kilometres north-west of the centre of Kaga City and about one kilometre
inland from the Sea of Japan. It consists of a 2.5 hectares freshwater pond (which reaches a depth of 2.5
metres), and 7.5 hectares of surrounding marshland including paddy fields and reed beds. About 10,000
years ago, wind and soil erosion created a new valley due to a lowering in the level of the Sea of Japan.
Then 1,000 years ago, a new plain was formed on the eroded valley by accumulated sand and gravel. 500
years later, the valley was filled with sand dunes that formed along the Sea of Japan, and the accumulated
water created the pond.
The Katano-Kamoike site is bordered by hills reaching 30-50 metres in elevation covered with forests,
predominantly Japanese red pine (Pinus densifora ) and oak (Quercus serrata ). The area, however, isalso dotted with broad-leaved evergreen trees such as tabunoki (Machilus thunbergii ) and Japanesechinquapin (Castanopsis cuspidate ). Native plants including water chestnut (Trapa japonica ), and water lily
(Nuphar japonicum ) grow abundantly in the freshwater pond. Manchurian wild rice (Zizania latifolia ) andcommon reed (Phragmites communis ) also grow in abundance in the places where rice was cultivated in
the past.
“Katano” is the name of the Town and “Kamoike” means “duck pond”. According to the name, the area
has been especially important as a wintering and stopover site for more than 10,000 birds of the Anatidae
family, including the wild duck (Anas platyrhynchos ) and Baikal teal (Anas Formosa ). Annually, about 190
species of birds fly to the pond, and some of these have been designated as national rare wild species. The
entire wetland was designated as a special prefectural wildlife protection area in 1968, and the Kamoike
Observation Center was established in 1984 by the Kaga City Municipal Office. In 1993, the lake wasdesignated as a Ramsar wetland, and is considered to be the smallest rare wetland in the world. Its rarity
was evaluated based on two reasons: first, because many kind of wild birds use this pond as a resting place
during the winter, and second, because of the harmonious coexistence of these birds with people formore than 300 years. The territory surrounding the wetland is made up of both national government andprivately-owned forests, of which approximately 100 hectares have been designated as hunting grounds
and farming fields.

44

For many years, the locals have learned to manually manage the water level of the pond by digging fresh
water channels from the hills of the Shimofukuda reservoir. The pond’s water is managed by hunters,
local farmers, and the City Government, and the pond has been used as a reservoir to irrigate surrounding
farmlands. During the Edo period, people from Daishoji (a town, which was a feudal domain under Maeda
Clan rule) dug the ditches and started to use part of the dried up ground from the pond as paddy fields
in spring. However, these paddy fields disappeared in the 1980s, as it was impossible to use machines
in the marshy areas, and the owners had grown too old to continue manual rice cultivation. Nowadays,
the nearby surrounding areas outside the pond are still used by the farmers, and water from the pond is
distributed to the fields in early spring. After the rice harvest, irrigation is stopped to allow the pond to be
replenished, thus providing a good roosting area for migratory winter birds. The water quality is examined
twice a year by the Wild Bird Society of Japan to maintain sustainable conditions for birds and farmers.
Hiroko Okamoto is a chief ranger of the Wild Bird Society of Japan at Kamoike Sanctuary and is also doing
research on the relationship between the population of migratory birds and the surrounding environment
and wetland habitat. She has recently reported on the dramatic decrease in migratory birds coming to
the pond over the past 20 years. According to her findings, the annual number of ducks was about 15,000
birds in 1990, but by 2011 the number had decreased to less than 3,000 birds. Okamoto shared that ducks
usually rest in the pond during the daytime and leave for the rice paddies in the evening for feeding. In
the past, the paddy fields were flooded with water all year round, and in the winter, it was a good feeding
ground for ducks to eat the soft grass and rice grains that remained after the harvest. However, farmers
stopped flooding the paddy fields during the winter season, as it was impossible to use the machines forfarming on wet ground. This resulted in a significant decrease in the number of migratory birds coming to
the pond, as it was hard for ducks to eat unpolished rice in the paddies without water.
To attract migratory birds to Katano-Kamoike, in 1996 farmers started an experiment to fill the neighboring
fields with water and to spread rice bait. This practice is called “fuyumizu-tambo ”, which literally means“flooded paddy fields in winter”. Takashi Sugimoto, a 71-year-old farmer, is the oldest person in Katano
Town who has been practicing this fuyumizu-tambo since 2006. He owns 12 hectares of rice fields, andworks together with two other farmers, whose total area of rice fields covers more than 20 hectares. In
the past, about 20 farmers practiced winter flooding, but many of them have now left farming. The main
reason that they quit farming is due to the hilly landscape, which makes it difficult to use machines for fieldmanagement. Before becoming a farmer, Sugimoto was an office worker, and after retirement, he decided
to devote his life to nature conservation of the Katano area. He said that if they lose the fields, the ecosystem
of Katano Town would then be destroyed and so he created a team for Kamoike conservation. Together,
they regularly visit the Kamoike sanctuary to acquire knowledge about the area’s biodiversity and ecosystem.

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Recently, Okamoto started to do research on Sugimoto’s winter rice fields to estimate the number ofresting ducks. During the night time, she would visit his fields about ten times, during which she recorded
more than 300 birds in total. She found a significant increase in the number of birds resting in winter fields
and published the data in the yearly journal for the Wild Bird Society of Japan.
Sugimoto also emphasized that about 20 years ago, the droppings of migratory birds functioned likeorganic fertilizer, and farmers did not have to use chemical herbicides for soil fertilization. The special ricecultivated in this way was branded in 2001 and called “Kaga-no-kamomai, tomoe”, and this cultivationis still widely practiced in Kaga City. However, according to Sugimoto, it is very hard to keep the birds
in the field, as the cost of winter flooding is very high and he has to spread the food for the birds every
three days. While farmers could irrigate their paddy fields with the pond water from Katano-Kamoike,they themselves would have to cover the expense for the water used in winter flooding. He consulted
with the Kaga City Municipal Office on the cost of winter flooding, and a trial using rainwater will begin
next year, as the Hokuriku area enjoys high levels of rainfall. In his opinion, the only way to preserve theselandscapes for birds and for sustainable agricultural activities is to establish corporatized farming; that is,employing farmers on fixed monthly salaries to ensure stable income so as to attract more young people
into farming. As the farmers grow older and the younger generation remains unwilling to continue thefarming activities, there should be some income incentives that would drive people to continue farming ina sustainable manner.

fuyumizu-tambo had increased to 20 hectares, and there are hopes to further increase the area to 900
hectares.
The local people in the satoyama area of Katano Town believe that the Katano-Kamoike pond only exists
because they have made wise use of its natural resources through sustainable farming, hunting and later,
tourism. Farmers, hunters and local villagers are determined to keep this invaluable ecosystem, as thiswetland is directly linked with their way of life and the pride that was built up by their ancestors over 300
years. It goes without saying that the pond’s sustainable future will depend on how humans will decide tocontinue managing the pond and what impacts their activities will have on its ecosystem and biodiversity.

Aida Mammadova (UNU-IAS OUIK)

Local communities promoting the pond’s conservation are also supported by volunteer groups andother institutions like Katano-Kamoike Observation Center, the Wild Bird Society of Japan and the KagaCity Municipal Office. The pond’s water level decreases due to supplying the farming areas for ricecultivation in summer, and weeds start to grow abundantly around the pond where there is no water.
As mentioned earlier, the ground around the pond is very marshy and it is hard to use any machines,
and therefore weeds have to be pulled by hand. Since 2010, the Wild Bird Society of Japan has had avolunteer work project called “Green Holiday”. About 40 volunteers take part in every such activity, with
about half of the volunteers being local bird hunters, while the rest are villagers and volunteers fromdifferent prefectures. In addition, the Katano-Kamoike Observation Center also organizes many activities
involving local people for public awareness, and environmental and conservation education. Some ofthese activities include biodiversity and ecosystem education for children and the provisioning of birdwatching facilities throughout the year. From 2004, the Wild Bird Society of Japan together with the KagaCity Municipal Office, hunters and local farmers created the “Convention for Conservation of Ecosystem in
Katano-Kamoike’s Surrounding Area”. The main result of this convention was to provide the neighboring
fields with a weekly supply of water. Thanks to these sorts of collaborations, by 2011 the area practicing

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Life in Harmony with Nature
The spirit of satoyama and satoumi is a central part of the lives of the people of Ishikawa. Regardlesswhether one is living in a rural area or has moved to an urban one, satoyama and satoumi have always
been a place of longing close to people’s hearts, where the soul finds its true self once again. The stories
contained here are testimonials of the people of Ishikawa, young and old, natives and new residents,
determined to conserve their homes, traditions, livelihoods, identity and the nature around them.
In essence, the conservation of satoyama and satoumi is about restoring the ecosystem services that wereonce provided, but which have been disrupted due to humans abandoning their maintenance. Satoyama
and satoumi are, after all, examples of secondary nature, which can only stay healthy and biologically
productive if sustained through continual human interventions. But this encompasses more than justrestoring the ecological system or natural landscapes, it is also about ensuring continued inheritance ofindigenous knowledge, traditions and culture, reviving local pride and a sense of belonging, enhancing thevitality of local communities and drawing public interest to the rural areas.
However, in a world of rapid demographic change and technological advents coupled with increasing
global climatic pressures, conservation of the present state alone is no longer sufficient; there is an urgent
need to pre-empt potential future trends and the impacts of associated change. The resiliency of a system— its ability and flexibility to respond and adapt to changes — needs to be enhanced in the economic,
social and ecological dimensions. To achieve a resilient and sustainable satoyama -satoumi system, a “newcommons” approach is required, taking a community-wide and multi-stakeholders effort to pull together
actions and resources for the collective management of natural endowments. Furthermore, innovative
collaboration spanning different sectors and industries should be encouraged, or a “total sixth industry
approach”, in which local industries are integrated towards unconventional joint business approaches,
not only for cost efficiency, but also to enhance product branding through added value and eventuallycontributing to economic resiliency as a whole.
Nonetheless, government support is also essential for backing communal efforts. An example of local
government support is the Noto Rice certification scheme, a joint initiative established by a group ofseven local JAs (Japan Agricultural Cooperatives) in Noto and supported by the Ishikawa Prefectural
Government. Established with the aim of building a brand name for rice cultivated with reduced chemical
inputs, which nurtures biodiversity in Noto, the Noto Rice certification scheme is set to promote an
approximately 30 percent reduction in chemical inputs for all koshihikari rice cultivation areas, which
account for 60 percent of the total paddy fields in Noto. Farmers who meet this target of a 30 percent
chemical input reduction can have their rice certified and marketed as “Noto Rice”. Since implementation

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started on 1 December 2012, the initiative has seen an impressive participation by 1,000 local farmers,
most of whom were previously hesitant about attempting to reduce chemical inputs, but who are now
determined to embark on this venture to produce rice with lower levels of chemical input to re-brandtheir product while taking moderate steps to conserve the environment of their satoyama . The Satoyama
Creation Fund, which subsidizes some of the efforts in the stories mentioned earlier, is another example
whereby public funding from the Ishikawa Prefectural Government is provided to private businesses, NPOs,
organizations and academic institutions in support of their activities to conserve satoyama and satoumi .
Although these sorts of initiatives are taking gradual and modest steps, they paint a hopeful future forsatoyama and satoumi conservation in Ishikawa.
As the younger generation will eventually be the future owners who inherit the satoyama and satoumi , thepeople of Ishikawa recognize that it is also important to nurture a love for nature and one’s hometown froman early age in their children, and to educate them regarding the skills they will need to play a part in theconservation of their communities. Ongoing public awareness and educational efforts include the creationof a “MISIA Forest” in Tsubata Town in 2011 for education on biodiversity conservation of forests andsatoyama in name of MISIA, famous Japanese singer-songwriter and United Nations Honorary Ambassador
for CBD COP 10; the Satoyama Hakkentai (Satoyama Exploration Team) established by the Satoyama
Creation Office of Ishikawa Prefecture and run by local university students to organize educational
activities for children and provide hands-on experiences with satoyama conservation; and the Satoyama
Meister Training Programme introduced in 2007 by Kanazawa University to nurture specialized young
professionals with the aim of preparing the students to start up agriculture, forestry, fishery and related
businesses within the Noto area and become forerunners in the promotion of sustainable agriculture.
The satoyama -satoumi system of Ishikawa is, in fact, a globally acclaimed concept. For instance, Noto
Peninsula was designated as a Globally Important Agricultural Heritage Systems (GIAHS) site in June 2011
for its integrated satoyama and satoumi system, and was highly appraised for its outstanding agriculturalfunctions in securing food and livelihoods, conserving biodiversity and ecosystems, applying traditional
knowledge and adapted technologies, promoting cultures, values and social integrity, and maintaining
remarkable landscapes, land and water resources management features. Nonetheless, satoyama andsatoumi are not unique to Japan; countries and communities, which share similar rural landscapes,
regardless of the stage of development, will be able to relate to Japan’s experience and apply the lessons ofsatoyama and satoumi , and work together toward a better future of people living in harmony with nature.

Evonne Yiu (UNU-ISP)

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Interviewees

Acknowledgements(1)

Sukenoshin DOMAE, Shiroyone Senmaida Aikoukai, Wajima City

(2)

Tsuki HAGINO, Mii Elementary School Student, Wajima CityThe United Nations University Institute of Advanced Studies (UNU-IAS) Operating Unit Ishikawa/Kanazawa (OUIK)
would like to thank the Ishikawa Prefectural Government and Kanazawa City for their continuous support, as well as
for providing generous guidance and stimulating discussions over the course of this project.

(3)

Yuki HAGINO, Maruyama Community, Wajima City

(4)

Yuuka KOSUGI, Director, G-VOICE Company, Hakusan City

(5)

Kazuhiro MASUDA, Natural Cultivation Farmer, Hakui City

(6)

Miyoji MATSUI, Owner of Mansaku-no-Yado, Shunran-no-Sato, Noto Town

(7)

Ryo MATSUSHITA, President, Matsushita Shubyo-ten, Kanazawa City

(8)

Saichi NISHI, Farmer of Kinjiso (Okinawan spinach), Kanazawa City

(9)

Isao NISHINO, Farmer of Utsugi Akagawa Amaguri Kabocha (pumpkin), Kanazawa City

(10)

Hiroko OKAMOTO, Chief Ranger, Katano-Kamoike Observation Center, Kaga City

(11)

Chouichiro ŌNO, Ōno Charcoal Making Plant, Suzu City

(12)

Kinjou SAKASHITA, Sakashita Aquaculture Farm, Nanao City

(13)

Sanae SAKASHITA, Sakashita Aquaculture Farm, Nanao City

(14)

Susumu SAKASHITA, Sakashita Aquaculture Farm, Nanao City

(15)

Hiroyuki SHIN, Noroshi Roadside Station, Suzu City

(16)

Takashi SUGIMOTO, Farmer (on Fuyumizu-tambo), Kaga City

(17)

Kiichiro TADA, Shunran-no-Sato, Noto Town

(18)

Masayoshi TAGAMI, Natural Cultivation Farmer, Hakui City

(19)

Johsen TAKANO, Division of Agriculture, Forestry and Fisheries, Hakui City

(20)

Nagayuki WATARI, Agricultural Management Department, Japan Agricultural Cooperatives(JA) Hakui, Hakui City

(21)

Hiroyuki YAMASHITA, Tourism Division, Exchange Policy Department, Wajima City

Writing this report would not have been possible without the contributions of several individuals who played criticalroles in providing information and assistance, as well as helpful introductions to key informants and institutions:
Kido Nobuhiro (Ishikawa Fishers Association), Fujiko Taniguchi (Edible Wild Plant Advisor, Anamizu Town), Chizuru
Sakamoto (Prefectural Forestry Research Association), Hitoshi Yachi (Division of Satoyama Satoumi Development,
Nanao City), Naoko Yamabe (Part-time farmer, Hakui City) and Minghao Wang (Shunran-no-Sato). Special thanks are
due to Kiyoshi Nakayama, Director of Kanazawa Agricultural Center, who provided us with invaluable information
on related documents and policies on Kaga vegetables.
We are immensely grateful to the numerous individuals who generously agreed to share their time and knowledgeof their municipal, its environment and its culture: Chouichiro Ōno (Ōno Charcoal Making Plant), Johsen Takano(Division of Agriculture, Forestry and Fisheries, Hakui City), Hiroyuki Shin (Noroshi Roadside Station), Hiroyuki
Yamashita (Exchange Policy Department, Wajima City), Kiichiro Tada (Shunran-no-Sato), Kinjou Sakashita (Shakashita
Aquaculture Farm), Yuuka Kosugi (G-VOICE Company), Ryo Matsushita (Matsushita Shubyo-ten), Miyoji Matsui(Mansaku-no-Yado), Nagayuki Watari (Japan Agricultural Cooperatives (JA) Hakui), Sukenoshin Domae (Shiroyone
Senmaida Aikoukai), as well as the following farmers who so kindly shared their years of invaluable experience with
us: Isao Nishino (on Utsugi akagawa amaguri kabocha ), Saichi Nishi (on kinjiso ), Takashi Sugimoto (on fuyumizutambo ), Kazuhiro Masuda and Masayoshi Tagami (on natural cultivation). Special thanks to Yuki Hagino (Maruyama
Community), Hiroko Okamoto (Kamoike Observation Center) and Yukino Sashinaka (G-VOICE Company) for theirinvaluable advice and generous support on our field visits.
We would like to acknowledge the contributions of the authors from UNU-IAS OUIK: Bixia Chen (Half-fishing Halffarming, Ōhama Daizu, Natural Cultivation, Charcoal Forest, Shunran-no-Sato Community, Shiroyone Senmaida
Terraced Paddies) and Aida Mammadova (Team Maruyama, Kaga Vegetables, Yama-Warai Festival, Katano-Kamoike
Pond). We are also grateful to Evonne Yiu (UNU Institute for Sustainability and Peace), the editor for her leadershipin the conceptualization and overall direction of the book. We also thank Robert Blasiak (UNU-IAS) for his generous
assistance in proofreading. The photography, design, and production of this report owe to the dedicated efforts
of Go Tabinuki. Furthermore, we would like to thank Atsuko Hasegawa and Kozue Suto of UNU-IAS OUIK for their
dedicated administrative support and advice. Throughout all the stages of our work, the advice, vision and supportof UNU-IAS OUIK Director Kazuhiko Takemoto, were invaluable to all of us.

Photography
Cover and all photography by Go Tabinuki, with the following exceptions: pg. 04, Ishikawa Prefecture
Tourism League; pgs. 17-20, Maruyamagumi; pgs. 26, 28(L), Aida Mammadova; pgs. 29-33, G-VOICE Co., Ltd;pg. 36, Shigeru Ōi; pg. 37, Minghao Wang; pgs. 40-43, Wajima City; and pgs. 45-47, Wild Bird Society ofJapan.

UNU-IAS Operating Unit Ishikawa/Kanazawa
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