The NUFS Times

Life of Wota
Idol fans giveit all for theirfavorite idol

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11 Edition, July, 2023 Nagoya University of Foreign Studies

Do Japanesepeople believe
in kami?

57 Takenoyama, Iwasakicho, Nissin, Aichi 470-0197 Japan

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th

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Rules in Japanese schools

Rescue Hikikomori!

Is teaching less a rac ve?

Never ending overwork

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Uniform, Hairstyle… A nightmare or Programs aim to address needs and The most ancient and noble profes- When can you ﬁnish your shi ?
the guarantee of a perfectpromote reintegra onsion is in decline in Japan
Overworking and
Page
Page
Page
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society?
into society
over me in Japan

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Save Our Children:
A deep dive into JapaneseChild Custody Laws
Insight into the impact of divorce on children
By Shosei HAGIMORI, Samantha
E. MCKAY and Laetitia X. V.
ROBIN
Sophia (pseudonym) needed to take a
deep breath before she could explain
her relationship with her father, andhow he never took the initiative to contact her. Sophia is 23 years old and wasborn to a Brazilian mother and a Japanese father who divorced when she wasa child. She has only met her father
once since her parents divorced. In Sophia’s eyes, “he acts like a child.” Themost disappointing part of the divorce
for Sophia was watching her own father’s behavior: “When we had a fight,
he said really mean things to me. I’m
not angry at him, I’m just disappointed
a little bit because he is supposed to be
the adult in my life, but he isn’t.”

Lately, the Japanese Government has
been debating whether Japanese childcustody laws should consider joint custody as an option. Because the debate
is centered on whether the parents
want to see their children, the child’s
perspective comes last. Indeed, theproblems of a broken couple should not
become the problem of a child.
Article 766 of the Japanese Penal Codestates that “the child's interests mustbe given the highest priority.” However, in many cases, the parent’s feelings
toward their ex-partners are prioritizedover the needs of the child. When theparents are supposed to be pillars of
support, they place their children indifficult and hurtful situations. It istime to recenter debate about custody
law around children.
Currently in Japan, children of divorced couples are subject to sole custody laws, meaning that only one parent
after the divorce makes every decision
for their children. This assumes that
couples have no intention of maintaining contact after divorce, granting custody rights to one parent.
According to a survey by the Ministryof Justice, 80% of the Japanese population claim to be satisfied with current
sole custody laws. One reason for thiswide-spread support is that people believe sole custody prevents fights between divorced couples, especially domestic violence. Sophia experienced
this firsthand, recalling that her parents “were fighting a lot, for a longtime” before they divorced. For Sophia,
spending time with her mother waswhat she wanted, and she could seethat her mother was happier after the
divorce.

Tonari no
Kamisama

The sole custody system allowed Sophia and her mother to live happily
without the worry of Sophia being taken by her father. She explained that she had always been closer to hermother, “My dad was morefinancially stable but mymom, she took care of me
more, because my dad wasalways away. I wasn't close
to my dad.” Even years
following the divorce, she
did not feel like he had any
interest in her.

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Ta oos in Japan

Nega ve s gma across history,
through genera ons,
Page
and within culture...

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Thus, in many cases, children are only
granted the opportunity to bond with
one parent, even when the other parent
wishes to meet them.
Furthermore, the Ministry of Justice’s
survey revealed that 91% of the Japanese population believe that both parents should have at least some say inchildcare decisions. Increasing visitation rights could be the answer toproviding both parents with a say intheir child's life. Although 80% of the
population is satisfied with current solecustody laws, 50% of the population
hope to see joint custody
introduced into Japaneselaw.

Mr. Tanabe explained thatsome people believe joint
custody to be like theAmerican system, which iswhen parents equally sharecustodial duties as coparents, but joint custody
can take several forms other than the traditional
According to Tanabe, a
50:50. In most cases, bothpracticing lawyer specializparents find a mutual aring in family law, Sophia's
rangement that also works
case is not unusual. Mr.
for the child. There are
Tanabe has noticed thatmany aspects that are takmany of his Japanese clien into consideration, suchents, who are not granted
as the children’s emotional
parental authority, arebonds with their parents,
satisfied by the decision,
their parent’s current abilibecause they do not needties, and maintaining conto maintain contact with
Many children end up with their mother and lose the bond withsistency in relationships.
their ex-partner.
their father （illustrated by Delamare Leane）
However, this process reMr. Tanabe also notes that, although
ation rights, other forms of contact bequires parents to engage in open diasome clients ask for visitation rights,
tween parent and child, and the sharlogue, despite the breakdown of their
they often end up relinquishing theing of childcare expenses. However, if
relationship, resulting in potential fricrights after a few years. The main reation. Although Japan’s sole custody
mediation is not possible, the family
son is that visitation rights are limited, court will settle the case.
system aims to reduce a child’s expomaking it difficult for the child andsure to conflict, some cultures findIn general, the most recent caretakerparent to develop a strong connection.
more value in using joint custody toof the child will be granted custody
maintain a close relationship between
For Sophia, the current sole-custodyrights by the courts. However, this crethe child and both parents.
laws in Japan created a friction that
ates an issue. Knowing that courts rule
resulted in a disconnection with her
in favor of the most recent caretaker,
Values and systems regarding childfather. She explains that he failed tomany parents contemplating divorce
custody change from country to counmaintain a bond with her. “The last
will race to ‘abduct’ their children,
try. In Japan, Mr. Tanabe explained
time I saw him, I was 15, so it’s been 8sneaking away with the child so that
how custody law assumes that parents
years.” Her father also failed to support they will be considered as the most redo not want to maintain contact after
her family. “He never helped my mom
divorce. In the western world, the incent caregiver.
financially or anything. And it’s theclusion of both parents in the upbringThe Japanese police released a statesame for my sisters. So, yes, it’s hard.”
ing of a child is highly valued.
ment that they adhere to the principle
Just like many other Japanese parents
of non-intervention regarding the reSophia ends her interview with a widwithout parental authority, Sophia’s
moval of children. The principle of “non er perspective: “In my case, I thinkfather let her family suffer financial[sole custody] is a really good system,-intervention” means that the police,
problems.
who belong to the executive branch of
but I know that it’s not always the
The current child custody laws stiputhe government, cannot intervene incase. I know that sometimes both parlate that, in many cases, the parent
civil cases, which are the purview ofents want to be really in their chilwithout custodial rights should provide the judicial branch. In other words,
dren's lives.” Is it possible to have bothsome financial support for the child.
because child custody cases are hansole and joint custody in Japan? No
However, in practice, financial support dled by the judicial branch, the policematter the country, custody law exerts
is not always sought out through court
will not intervene when a parent runs
direct and profound impacts on the recases, due to how lengthy and emotion- away with their child in the wake of alationship between a child and their
ally draining the court process can be.
divorce.
parents. To accommodate the various
Furthermore, even if financial support
needs of children and make them the
A way to potentially alleviate suchis acquired, it is not always sufficient
focal point of custody debate, the law‘abductions’ for the time being is to alfor childcare expenses.
needs to become more open and dilow more visitation rights. According toverse.
According to article 766 of the JapaMr. Tanabe, the courts do not allow
nese Penal Code, parents should try tovisitation very often. A survey released
Tip "Joint Custody" According to a survey byresolve matters regarding child custody by the Ministry of Justice in February
the Japanese Ministry of Jus ce (2020), 22 ofthrough mediation during the divorce
2022 reported that 53.8% of court disthe 24 countries surveyed have adopted “joint
custody.” India and Türkiye only had “soleprocess. The matters that need to bepositions regarding childcare and cuscustody,” similar to Japan. (Y)discussed include custody rights, visittody are withdrawn or dismissed.

2

Nagoya University of Foreign Studies

July, 2023

Education

Rules in Japanese schools
A nightmare,or the guarantee of a perfect society?
By Marion M. G. COSTESROSSIGNOL, Maaya HAYANO
and Hatsune SATO
According to a survey in Fukui Prefecture, reported by the Chunichi
Shimbun on April 26th, 2023, "only
19% of Japanese schools allow girls towear slacks as their school uniform,
which means that 81% of Japanese
schools make girls wear skirts, no matter the season.” Strict school rules arealive and well in Japan, now resembling outdated customs that fail to adjust to the times.

In both global and domestic debate,
Japan’s strict school rules have been
criticized as a draconian nightmare
that lacks true educational value. According to the Japanese Ministry of
Education’s Student Guidance Manual,a school rule can be considered exceedingly strict if it deviates from the“necessary and reasonable scope toachieve educational objectives” and is
not “within the scope deemed reasonable under socially accepted norms.” Themanual’s wording remains vague, leaving schools nation-wide to decide whichrules are necessary for student growth,and which represent the aging underbelly of an outdated past. Where will
Japan draw the line?
Indeed, by teaching students discipline
and responsibility, while fostering asafe school environment, school rules
can have positive effects on learning
outcomes. However, it is questionable
whether many school rules in Japan
truly contribute to student education.
One of the most famous and controversial of Japan’s school rules is the obligation to wear a school uniform: slacks
for boys and skirts for girls, no matterthe weather. Enforcing girls to wear
gender specific school uniforms has
become problematic both because skirts
are not warm enough during the winter, and many girls are uncomfortablewith how skirts expose underwear andemphasise body lines.
On top of that, the 21st century has
seen world-wide discussion regarding
gender identity and the deconstructionof the gender binary. In Japan, this
discussion has manifested in such
trends as genderless fashion. How will
Japan’s gendered uniform culture react
to a changing world that increasingly
ceases to operate according to clean-cut
gender lines?
To understand more about public opinion regarding Japan’s strict school
rules, we interviewed both a former
schoolteacher and two current students
who want to become teachers in the
future. We also asked 38 random Japanese students and 13 international students their point of view, so we could
have a wider range of opinions.
Most of the international students
were all against rules regarding uniforms, citing that they do not influence
one’s ability to learn, potentially expose
underwear and emphasise body lines,
and prevent students from expressing
their personality by wearing what theywant.

The teacher that we interviewed explained that uniforms are expensive,
but nonetheless believed that some sortof dress code is necessary, suggestingthat a good alternative might be forstudents to go to school with jeans anda black shirt instead. The teacher adds:“Japanese people are easily judged bytheir appearance.” Some believe that“people with blond hair are delinquents,” or “people with tattoos are yakuza.” Some school rules are made toprotect students from being subject tojudgement.
On the other hand, the two futureteachers think that uniforms are necessary, because “they are cultural, give
students a sense of belonging, and aresomething you can only experience fora certain period.” Moreover, “they savestudents from wasting time in themorning, since they don't have to think
about what to wear.” Many students,
both Japanese and international,
raised the gender issues implicated inwearing uniforms. Indeed, even if almost 20% of girls are now allowed towear slacks as their school uniform inJapan, it still means that more than
80% of female students and 100% ofmale students are still not allowed tochoose the kind of uniform they want
to wear.
In a world that increasingly questions
the concept of gender, the obligation ofwearing a uniform according to one’s
sex assigned at birth has become more
problematic. Almost every interviewee,
who is not against uniforms, still emphasized the importance of having theright to choose. Choosing one’s clothes
is not just about free will, it is also
about physical and psychological comfort: students become able to experience and express their gender as theyplease. Many students stated that,even without regards to gender, somegirls simply do not feel comfortable
wearing skirts, and on the contrary,some boys may simply want to wear
skirts due to fashion preferences.
Opinions about uniforms seem to vary,
but what about accessories? Might being allowed to wear more accessories
grant students a stronger sense of freedom, individuality, and selfexpression? In our survey regarding
relaxing rules about accessories, 90% of
students said that they are bothered byaccessory related rules and would likethings to change. The main reasons are
the same as those regarding uniforms:
nowadays students want to have more
freedom to develop their personality,
and want the diversity of the LGBTQ+
community to be represented in therule making process.
Some students explain that being able
to wear bracelets, necklaces, earrings,
and piercings may be dangerous, since
they can get stuck somewhere and hurt
the children who are wearing them.
According to many of the interviewees,
the prohibition of tattoos is also important: since in Japan tattoos arelinked to delinquency and yakuza.
They also want to avoid children being
exposed to prejudice because of the accessories that they choose.
On the other hand, they claim that,

Two students wearing a uniform that matches their gender identity, and one
wearing personal clothing (illustrated by Koharu Ishihara)even if they mustwear uniforms,
relaxedbeing able to dye
their hair, cut it
the way theywant, and use
smartphones during class breaks,
would make them“feel more free,”and school days
more enjoyable.
The teacher add(Source: A survey of international anded: “Nowadays,
domestic students at NUFS)
elementary school
students have smartphones, but theytines.
are told not to bring them to school.”
Following rules about cleanliness fromThe first reason for this is that children
a young age, for example, can have ainfluence each other. If one student
very positive impact on one’s healthbrings a phone to class, the others will
and future habits.
want what their classmates have. The
second is that teachers and parents are Due to increasing dissatisfaction toworried that phones will interfere with wards school rules, we can expect
the children’s studies.
Japan’s school rules to evolve from now
on. Though teachers consider school
Every single student we interviewed
rules an important way to help stuemphasized that they want at least
dents focus on academics, many stusome of these rules to change in Japan,
dents feel that there are too many
especially the ones regarding appearschool rules in Japanese schools andance. Many Japanese schools still tellwant to bring about change. Currently,
students to die their hair black, even if
we can find an extensive amount of
their natural hair colour is brown. As
rules in Japanese schools, addressing
Japan seeks to combat its declining
things such as sock color, underwear
population, inviting in more and morecolor, hair color, hair style, andforeign residents, students of foreign
makeup. Does this plethora of different
nationalities will increase in number.
school rules really help students conThe more children of various nationalicentrate on their academic work?
ties there are, the more schools must
accept differences in appearance. StuThe increasing push from students fordents also think that if people are freea change in school rules makes us wonder how rules could evolve in the futo express themselves, that they willdevelop a better open-mindedness andture. Is there any point of maintaining
spirit of acceptance towards those whothese rules? What consequences could
are different.
modifying them have?
Binding students with school rules
makes everyone look the same, eliminating differences, and possibly comforting students with a sense of uniformity. But is this a good thing? Bybeing allowed to freely express theirpersonality through clothes, students
could gain a strong sense of individuality and open-mindedness. This could
also encourage students to criticallythink and talk about social issues regarding self-expression, such as gender
expression, which is currently a very
important debate occurring around theworld.
Some of the students interviewed also
stated that school rules in Japan continue to impact Japanese people evenafter they graduate high school, since
they “control self-expression during themost formative years of students’ lives”
and “teach people to follow rules, submitting to a higher authority regardless of their own feelings.” However,students did note that some rules canbe helpful in promoting healthy rou-

Giving students the right to make decisions by themselves will undoubtedly
lead to them having their own ideas.
Developing students’ ability to act
freely is vital to survival in our increasingly progressive world, but school
rules seem to have robbed students of
the opportunity to develop their individuality.
They were established a long time ago,according to the needs of the society atthat time, and are failing to keep pacewith modern times.
Luckily, 21st century students wantthings to change, and some schools
have already begun making this a reality. A high school attached to Chuo
University, located in Koganei, Tokyo,
does not have any school rules. Students are free to decide everything,even when it comes to hairstyles, piercings, and nails. The high school in Koganei ultimately shows us that it istruly a school who have the last word
about rules: if they want change, they
can make change happen.

July, 2023

3

Nagoya University of Foreign Studies

Education

Hikikomori in Japan
Crea ve yet simple solu ons
to social integra on
Programs aim to address the needs ofthose suffering with social isolation

By Luis E. MARTINES, Minami MATSUI and Levi N. PECORARO
On the corner of Aichi, Kasugai, stands
a local shop called Wanpoteito. Asidefrom serving customers with food anddrinks, this cafe is known to supportsocial recluses. Wanpoteito is a place
where young people can come to work
for as little as 15 minutes, graduallybuilding up their confidence and abilities as workers. Japanese employment
commonly requires long hours withlittle to no breaks and bullying remains
a common issue, but with people andcommunities like Wanpoteito, there
can be a better future for more people.
The cafe also hosts crowdfunding campaigns to aid children and young people who are currently suffering withsocial withdrawal.

Hikikomori refers to socially withdrawn people who stay at home, rather
than going to work or school. Over a
million people in Japan have experienced social isolation, a trend thatemerged in the 1970s and has been agrowing concern since the 90s. Whilesome social recluses may engage in
online communication, many have littlesocial interaction. Helping social recluses can be very difficult—and finding them can be just as challenging.
There can be many reasons why someone becomes socially withdrawn, however it is important that they overcome
their struggles to reintegrate into society.
Losing the will to move forward, while
being trapped in a constant downward
spiral of negative emotions can leadsomeone to a mental breakdown. Despite the desire to escape this cycle, it
can be incredibly difficult to find thenecessary support and motivation. Social isolation can take years to overcome, potentially straining relationships with family and friends. To further aid our understanding of the issue, we consulted with the Mental
Health Welfare Center, and Minoru
Kawakita, an associate professor of
Aichi University who specializes in thefield. Social recluses commonly sufferfrom severe anxiety and depression,
followed by heavy psychological pressure, caused by bullying, or the perceived inability to keep up with societal
expectations. Mr. Kawakita also mentions: “Due to the stresses of living inmodern day Japan, people have fewer
opportunities to go out. This could directly affect mental health as well, creating mood swings or furtheringsomeone's depression.” Japan's declining birth rate and economic strain only
further contribute to the issue, exerting
increased pressure on the younger andworking generations. Issues of severesocial isolation has sparked public interest and concern, raising questions
about modern society's pressures, mental health, and the potential long-term
consequences of being socially withdrawn. Mr. Kawakita explains, “A couple of the major indicators that someone is at risk of becoming a social recluse is the tendency to isolate follow-

ing a transition in life. By life transition, I mean someone who starts working as a fulltime employee or living
alone.” Understanding the causes,
characteristics, and impacts of the socially withdrawn is crucial for developing effective strategies that foster amore inclusive and supportive society.
Efforts to support socially isolated individuals are already underway. Experts in the mental health field play animportant role by offering personalised
therapy sessions to help people overcome their anxiety and depression, as
well as to create a safe space for patients to talk about their emotions andfears. Through one-on-one sessions,
therapists and counsellors work closelywith socially isolated individuals to
identify and understand the root causes of their withdrawal. This may involve exploring experiences of trauma,social anxiety, depression, or othermental health challenges that havecontributed to their isolation. They also
help individuals develop problemsolving skills, and self -management
strategies, gradually increasing theircapacity for social interaction. An unfortunate drawback about these therapy sessions is that, in some cases, it
can take up to months to get an appointment.
Community outreach programs are a
crucial component of addressing therising number of social recluses in Japan. These programs involve social activities, and group therapy sessions
designed to gradually expose social recluses to interaction in a controlled environment. By providing a supportiveand non-judgmental space, these programs aim to rebuild social skills, foster a sense of belonging, and help individuals establish connections with others who have faced similar challenges.
Wanpoteito is a great example of this,as they provide a reasonable and simple system for helping socially isolated
individuals. To answer some questions
and provide their insight of the current
situation, we conducted an interview at
the cafe.
While discussing the topic of social
recluses and how the cafe came to be,
the owner, Ms. Kana Oguri shared apersonal story: “The period when mydaughter became unable to attend
school was the starting point. Despite
our efforts to support her to return toschool, she couldn't overcome her challenges and it caused anxiety about her
future. It was during this time that I
realized there must be many individuals who want to work but are unable to
do so. I felt a strong determination to
immediately create an employment
opportunity for these people.”
One strategy Wanpoteito has implemented for socially isolated individuals
is providing work slots as short as 15
minutes. “The duration of 15 minutes
for working was decided with mydaughter, who was a second-year middle school student at the time. It’s atime frame that is not too long and not
too short. Working for 15 minutes lowers the psychological hurdle, and encourages young people to take a step

forward and try working. We did not
actively advertise job openings, but
received numerous inquiries from individuals expressing interest in working.”

The owner ended with a comment on
her hopes for the initiative: “I hope thiskind of initiative will spread throughout Japan, fueling the creation of employment opportunities for social recluses in more diverse places, such ascity hall. By doing so, more people
could reintegrate into society, and thenumber of socially isolated individuals
would decrease. Unfortunately, as
things are now, the number of social
recluses will only continue to increase.
Social interaction opportunities areavailable for them, but there only alimited number of places to work.
Workspaces are necessary for skill development, and through work, the socially isolated can develop self-esteem
and a sense of purpose, leading to theirreintegration into society.”
In addition to Wanpoteito’s workfocused approach, the Mental HealthWelfare Center highlights four support
initiatives: consultation support, human resource development, information dissemination, and collaboration/rear support. There is a significant
drop in energy levels leading up tohikikomori, and the time required forrecovery depends on the individual’senergy capacity and surrounding support. To further assess the situation,
we interviewed Mr. Kawakita.
Q: How can someone assist a friend or
loved one who is suffering from social
isolation?
A: Continuing with casual conversations and engagement is crucial. If you
share common hobbies such as fishingor bowling, it’s also beneficial to utilize
those interests when extending invitations. Maintaining conversations andsocial connections is essential for fostering relationships with others. Forcing socially isolated individuals to engage with society can be extremely
challenging and may have counterproductive effects. It is important to provide a means for individuals to have apoint of contact with society and to engage with them in a way that supports
their needs. Indeed, it can be helpful togauge the other person’s reactions andprovide information in small doses.
Sharing personal experiences such as
saying, ‘I went through a similar situation myself,’ can also be beneficial
when providing information. It is crucial to engage in a back and forth conversation and avoid being perceived as
pushy, as it can lead to the other person shutting down and avoiding further communication. That’s why casualconversation is important. As a friend,
it is important to maintain the rela-

Interview with Wanpoteito owner
Kana Oguri(left back) by Minami(left front), Luis(right back), Levi(right front)=Kasugai, Aichi pref.

tionship by respecting the other person’s pace and adjusting accordingly.
Q: What kind of solution would you
offer to help people who are currently asocial recluse?
A: There is a need to understand individuals who are not working, not attending school, and not engaging in
training to prepare for their future, as
they lack social involvement with society. I believe that, if going to training
programs becomes a normal alternative to work or school, it can help prevent extreme cases of social withdrawal. However, in Japan, such ideas are
not easily embraced, and there is a prevailing notion that if someone quits
their job, they should return to theirparents’ home and rely on their care.
Training programs should ideally beaccessible through support systems,
but the reality is that the options arelimited. It would be great to have awider range of choices like the “15minute cafe,” which are diverse and notstrictly work-related, but still beneficial for personal growth.
Q: How can we help?
A: It is important to create an atmosphere where you can help social recluses without pressuring them to reintegrate. In any given case, there can be
more than two or three ways to help,
and one can always look out for an improvised or alternative route. Eachcase of social isolation is different in its
origin and reasons, but every effort
should be made to find a solution.
According to Mr. Kawakita, social isolation is a complex issue with many
possible solutions, but one common denominator involves strengthening community ties. As the issue worsens, support continues to be refined and offeredto the public across both private andgovernmental sectors. By creating areassuring environment and gaining
understanding from those aroundthem, social recluses can discover theirown interests and pursuits at their own
pace. What other diverse initiatives
can Japan create to strengthen community ties and curb social isolation?
Wanpoteito’s 15-minute-shift initiative
suggests that the solution need not be
grand but may reside in an unexpected
place.
Tip “Support portal site” The Ministryof Health, Labor and Welfare
provides informa on about
consulta on desks. You canalso watch videos from those
suﬀering social isolaon, their families and supporters. (Y)4

Nagoya University of Foreign Studies

July, 2023

Labor

Teaching: a less and lessa rac ve profession in JapanBy CHAN Chit, MATSUDA Kanon, MINHAJI Sheryne and Sako TOIDA
A survey held by the Ministry of Education in 2021 revealed that there is a
shortage of teachers in 5.8% of schools
throughout Japan. In the last decade,the Japanese education system has
been declining, with teaching jobs becoming more difficult and less attractive. Teaching is still regarded as ahighly respected and essential profession in the mind of many, but despite
education being indispensable for preparing the future generations of thecountry, the government has failed to
improve the teaching profession andprevent professors from leaving thefield.
What are the reasons behind thisshortage? Is the attractiveness of theprofession declining because of low
wages, long working hours, or even theworking environment? What makes
teaching less and less attractive, andwhat are the solutions to fight it? Weinterviewed one principal, one former
principal, and one former teacher toexplore the issues contributing to thedecline of the teaching profession in
Japan.
As the data to the right shows us,
there is a clear decline in the teaching
workforce. Our interviewees first suggested that the decrease in teachers
was linked to the fall in the birth rate.
Yet, despite Japan’s declining birthrate, schools still face a 5.8% shortagein teachers, meaning that there is asurplus of positions available. So whyis the number of teachers declining
amidst a national shortage?
One reason, mentioned several times
in our interviews, concerns wages. The
principals were all estimated to be underpaid for their work. They consider
this a factor that could discourage people from teaching. The salary of teachers at Japanese public schools is notcommensurate with the amount ofwork they do, including as working
overtime and supervising club activities.
Wages are one of the most importantfactors people consider when choosing
a job. It can tremendously affect thedecisions of people who want to becometeachers or others who consider quitting, especially when the salary does
not correspond to the amount of workdone.
In addition to low wages, teachers are
not properly remunerated when it
comes to overtime work. According to
the Ministry of Education, they are
only paid 4% of their monthly salary as
a "teaching adjustment amount," whichacts as compensation for overtime workthat cannot be accurately calculated.
This compensation is often considered
to be disproportional to the amount ofoverwork.
Yet, the teaching profession is infamous for the amount of overtime workthat it requires. Indeed, surveys from
the Ministry of Education reveal thatabout 64% of elementary school teachers and 77% of junior high school
teachers are working over the limit for
overtime work, which is 45 hours per
week. Exceeding this number of hours

per week can lead to what is called“Karōshi,” an expression referring todeath caused by overworking.
A former Japanese teacher we interviewed, Ms. S, shared with us how
overworked she felt. “Working hours
are long. There is no end to the work,
and we often multitask. Class and direct involvement with children were
only a small part of my work. I had to
do a pile of other tasks that could not
be seen from the outside, such as
school management, cooperation withthe community, parental care, and office work.”
The number of teachers with mental
illness is also increasing. An officialfrom the Ministry of Education said
that the amount of work is uneven, andcommunication between teachers andstaff has become difficult due to the
COVID pandemic. In addition, they
explain that there are fewer workers intheir 40s who will act as guides foryounger teachers. Less consultants
and guides makes it difficult to support
new teachers in their 20s and 30s, resulting in physical and mental healthissues amongst the new generation ofteachers. Consequently, a higher percentage of younger teachers take leavesof absence or mental illness.
Another issue involves dealing withstudents’ parents. A principal we interviewed told us: “parents often complain
to teachers and me, for instance, asking ‘why was the sports festival canceled?’ and that sort of thing.” Parents
can become a supplementary source ofanxiety for faculty. The added pressure
from parents, on top of an already underpaid, overworked environment, canbe the breaking point for many teachers.
Moreover, the teachers all agreed to
say that classes are overcrowded, andthe shortage of teachers only worsens
the problem. On average, there areabout 40 students per class in Japanese high schools. A large number ofstudents amplifies the workload, increasing the amount of marking timerequired for each class. One of the principals mentioned that teachers are sobusy that they do not have enough time
to study teaching materials. Shortdeadlines, oversized classes, personnel
shortages—all of this adds up to a work
environment that pushes teachers’
working abilities to the limit.
The problem of a decline in teachers
might also be amplified by us, the media. Both principals that we interviewed complained about how the profession was portrayed in newspapers
and how it could contribute to making
the teaching less attractive. For instance, one of the principals told usthat the "media exaggerates the hardparts of being a teacher, rather than
the good ones.” Indeed, floods of news
coverage that labels teaching as a
“black profession” and link it to deathby overwork provide a polarized image,emphasizing the negative aspects of
the job.
Despite the growing unpopularity of
the job, many teachers find a lot of joy▲

News headlines criticizing teaching

▲

▲

▲

▲

The graph above was constructed from a survey by the Ministry of Educa on on
the number of hired, transferred and re red teachers. It depicts the diﬀerence between the newly hired and re red teachers each year. In 1985, for instance, moreteachers le than entered, which resulted in a loss of around 6000 teachers. As thegraphic shows us, there is a very low level of interest in the profession. Elementaryand secondary schools are important places that form the founda on of educa on.
When teacher a (Souri onoccurs,it cana signiﬁcant
impact on the educa onalrce:
Ministry
ofhaveEducation
statistics,both)process.

in what they do. For instance, one ofthe principals expressed a strong senseof satisfaction and meaning in his
work, because it involves educating thenext generation. The other principle
mentioned that they love “watching
children grow up and seeing theirsmiles.”
We concluded our interviews by asking
interviewees what the government
could do to make the profession more
attractive.
All interviewees agreed that fixing the
problem of overwork was a priority.
Ms. S stated that many changes need
to be implemented to fix the overwork
issue, including “increasing the number of employees, subdividing the work
into tasks and reallocating the work
accordingly,” or “reducing the numberof students per class by raising thebudget provided to the school.”
Ms. S also pointed out that, while
teaching in the public sphere, one isprohibited from doing side jobs, which
can discourage people who want to enjoy other professional activities fromcontinuing their work as a teacher. If
teachers were free to pursue other professional interests outside of work, they

may feel more refreshed and motivated
to engage in teaching.
Another solution is to hire more foreigners in public education. The current state of the Japanese education
field presents an opportunity for foreign professors to integrate themselves
into the teaching scene. Foreigners already come to Japan as assistant language teachers, so many schools havethe programs and infrastructure inplace to hire personnel from abroad.
For now, it seems that increasing thenumber of employees is an arduous
challenge to overcome for the educational system, since fewer and fewer
people seek teaching jobs. Consequently, enhancing the popular aspects ofthe profession may revive its attractiveness.
Teaching is a beautiful and meaningful profession, but it comes with a lot of
responsibilities that one person cannot
carry alone. It is essential to take careof the physical health and mental
health of the people that educate thenext generations. The Japanese Government needs to act if it wants toavoid further consequences for the future of its educational system.

July, 2023

Nagoya University of Foreign Studies

5

Working ConditionsWhenÊcanÊweÊﬁnish
ÊourÊshi ?ÊÊ

dustries found employment elsewhere,
when social distancing was no longer
enforced, the industries found themselves short staffed, leaving any remaining or new employees with nochoice but to overwork themselves tokeep up with demand.

Overworking and overtime in JapanBy Zoe BOUSQUET, Yuzuha
TANAKA and Piper M. TAYLOR
Every country has their own ideal fantasy world, full of impossible situations. The United States dreams of everyone having superpowers like in
Xmen, and Australia has people living
controversial and explosive lives inHome and Away. However, Japan’s
fantasy world looks a little different. It
involves a businesswoman leaving
work at 6pm sharp to relax afterwards.
NO WORKING AFTER HOURS! is a
recent Japanese television show thatbrings to light the lack of work-life balance within Japan.
The show has sparked discussions
about overworking, so we decided touncover the reality of overworking
within Japan. To get to the bottom of
this crisis, we investigated the effectsof overworking on people, how early it
starts in a Japanese person’s career,
why it’s happening, and what othercountries are doing to prevent overwork. From this investigation we discovered that a considerable number ofpeople begin overworking in their sidejobs during university, and the maincause of this is staff shortages.
It can’t be that bad, right?
Japan is infamously known for its approach of extreme dedication within
the workplace and towards working.
This dedication, however, can lead tophysical disorders, mental disorders
and even death, something known as
Karōshi, or “death by overworking.”
According to the Research Center for
Overwork-Related Disorders in Japan,
Karōshi provides a link between workand physical and mental disorders,such as increased stress, fatigue, andanxiety.
These work-related problems also negatively affect the birth rate, as overworking leaves no time for children or
relationships. Japanese men especiallycannot spare enough time away fromwork to focus on their families, with astudy from Japan’s National Center forChild Health and Development in 2022
discovering that 70% of Japanese fathers spend a maximum of 30-40
minutes on housework and childcare
per day (More Work, Fewer Babies:
What Does Workism Have to Do with
Falling Fertility? DeRose and Stone,2021).
Are part-time students working overtime already?
We conducted a survey on over 100
university students to understand theirworking conditions. Of those we surveyed, a quarter reported that theywork under conditions different towhat is on their contract, and over aquarter reported to have already started working overtime at their jobs, anumber that is only expected to growwith time. The main three reasons thatthese students have started overworking are because their workplaces areunderstaffed; they find it difficult to
say no to overwork; or want to receive
the extra work.
Employees should not be taking on theemployer’s burdens, if the workplace

What are other countries doing to minimize overworking?
Many other countries have different
approaches to work. Australia places astrong emphasis on not overworking,having one of the lowest
working hours in a week
globally, and the highest
minimum wage worldwide.
Employers make their staff
leave as soon as their shiftends, and if overtime isneeded, they will give staff
plenty of notice and financial compensation. Moststores close around 5 pm
and weekends have shorter
operating hours so people
can relax. Weekend shifts
also have increased pay as
many people refuse to workon these days without it.

suffers when one person goes home ontime, then the employer needs to reassess workloads or hire more staff. Feeling uncomfortable and refusing work
will have employees taking
on more than they canhandle, overwhelming
themselves. Refusing extra
work allows people to manage their workloads
properly and stay focusedon their current task.
What are the overworking
conditions like?
To gain deeper insight into students’ opinions andtheir working conditions,
we interviewed a couple ofworking university students. The students haveexperienced overwork attheir jobs, with one working 1 ½ hours and the other working 4 hours of overtime, on average, a week.
Both students worked anywhere from a minimum of
4 hours to over 7 hours ashift, but only one of thestudents was notified ofwhen their shift was going
to finish.
It was shocking to discover that only one of the students received breaks, because this is illegal in other countries,
such as Australia, where employees are
not allowed to work longer than five
hours without a break. The studentthat did receive breaks had to taketheir break either half an hour into thestart of their shift or after working for7 hours straight.
The student who received no breaks
did not realize that they had agreed tothis upon signing their work contract
and would not have signed it if theyknew. The employer did not notify
them about the arrangement until after they started working. Break times
should always be discussed before signing up for a position, and it is important that people carefully read andask questions about what they are
signing up for before they take on a job.
Employers should also notify any potential staff about all the specifics of ajob position before they sign their work
contracts. Not being upfront leads toemployees taking on workloads thatthey are not prepared to handle. Working nonstop without a mandatory
break is illegal in many overseas countries for a multitude of reasons. Working for too long can deteriorate an individual’s health and wellbeing, leading
to high stress levels and burnout(Breaks During the Workday, Michigan
State University, 2022).
Why are staff overworked?
To understand the employer’s point ofview regarding why staff are overworked, we interviewed Akinori Ōtsu,who works for the Personnel and Labour Consulting Division of MeinanManagement Consulting CO., LTD

Mr. Ōtsu repeatedly mentioned theimportance of both companies andworkers, understanding current Japanese labour laws, as these dictate what

France encourages flexible
working time arrangements
and reduces overtime.
France is the only country
with a dual form of overtime
compensation, which includes compensatory restand financial compensation.
In comparison, Japan’s overtime compensation is only
financial. Japan is also the
only country to set no legal
limit on overtime hours.
is expected from both parties in relation to their work. These laws dictatethat companies must let their employees know what is expected from them
before they are hired. If companies areunaware of this law, then their employees may find themselves in the same
position as our interviewed students, so
it is crucial for people to educate themselves.
Mr. Ōtsu also discussed that it is important for workers to create a relaxedenvironment within their workplaces.
Having employees regularly communicating with one another removes stressfrom the work environment, allowing
workers to open up and discuss any
concerns they may have.
When we asked why employees, especially working university students, arebeing overworked, Mr. Ōtsu provided
us with a graph and told us it was
mainly due to staff shortages. A lot of
university students get jobs within thehospitality and service industries(restaurants and hotels). Most of thestudents we interviewed responded
that they work within these industries,and since these industries have thelargest staff shortages (around 80%),they were expected to begin overwork
at a younger age.
But you may be asking yourself, justas we did, why are these popular industries experiencing such major staff
shortages? The answer: these shortages of non-permanent staff were causedby the COVID-19 pandemic. Most of
the staff within these fields were let goat the height of COVID because theyrequire face-to-face contact. Part-timeworkers, such as university students,
were fired because of social distancing
laws and found jobs in other industries.
Because many employees in these in-What does this all mean?
By having a popular drama such as
NO WORKING AFTER HOURS! touchon an important topic like overworking,a common part of Japanese work culture, we were able to discuss the reality of overworking in Japan and get to
its root cause.
Overworking is related to several
physical and mental health issues, andleaves individuals with little time forfamily or relationships. Overworking
occurs very early on in Japanese careers, with over a quarter of working
university students already starting tooverwork at their jobs. With COVID-19
causing people to lose their jobs andfind work in other industries, some industries have been hit hard by staff
shortages, making them resort to overworking staff to keep up with demand.

To combat this overworking crisis,
more staff will be needed, especiallywithin the hospitality and service industries, since they are the most understaffed.
Companies and workers also need toeducate themselves on the current Japanese labor laws to avoid undesired
working conditions and overworking
staff. Employees also need to work on
making their working environments
more comfortable by regularly communicating with each other. Another
way Japan could minimize overwork is
by drawing inspiration from othercountries’ working methods, such as
setting a legal limit on overtime hours.
Tip "Over me wages” TheÊLaborÊStandardsÊActÊmakesÊitÊmandatoryÊ
forÊcompaniesÊtoÊpayÊextraÊ
wagesÊforÊover meÊworkÊperformedÊinÊexcessÊofÊlegalÊworkingÊhoursÊandÊaÊlate-nightÊsurchargeÊforÊ
workÊperformedÊbetweenÊ22:00-5:00.Ê(Y)6

Nagoya University of Foreign Studies

July, 2023

Subculture

By Ryuukei L. DALLAS, Joel B. WYNNE
JR and Ayaka YONEMOTO“Gang members, people with tattoos(including fake tattoos), and people
who are intoxicated are strictly prohibited from entering.” This is the warning given by many onsen that ban people with tattoos from utilizing theirservices across the country of Japan.
Dating as far back as the fifth century,
Japanese people have been wearing
tattoos as a lifestyle choice, be it forreligious reasons or simply for appearance.

Ta oos Post-Yakuza
Is the stigma still necessary?
Le : Tradi onal Japanese ta oos o entake inspira on and mo fs from folklore
and yokai. This illustrated design above
combines a Japanese style dragon withmo fs of Oiwa (Designed and illustrated by Ryuukei L Dallas)
Below: “No tatoo”—Sign in the lobby of
the Meito Onsen Hanashobu(Nagakute-city, Aichi-pref.)Those who choose to wear tattoos,
however, are faced with challenges thatmake it difficult for them to find jobs oreven participate in other extracurricular activities, such as relaxing in one ofJapan’s many onsen. Due to the risingnumber of people interested in tattoos
and tattoo culture, we set out to try
and better understand the negative
stigma surrounding tattoos, how it affects residents in Japan, how it affects
foreign travelers, and determine if people would be more open to accepting
tattoos.

According to Ms. Glasspool, western
pop culture is primarily what shapes
the opinions of younger generations
and because tattoos are more widely
accepted in the west, younger Japanesepeople tend to view tattoos as fashionor an expression of oneself that should
be seen.

The most cited reason for the negative
stigma surrounding tattoos is yakuza,
Japan’s version of the mafia. Historically speaking, tattoos in Japan areheavily associated with yakuza because
those were the people who would havethem. According to Dr. Glasspool, yakuza would wear full body tattoos that
could not be hidden. The earliest formsof tattooing in Japan were used tomark criminals and outcasts in Japanese society, representing unrefinement and barbarism.
“Perhaps this historical backgroundand the influence of older generations
are what drives younger generations to
support tattoos even while avoiding
getting one themselves,” we said as we
examined the results of our Instagram
survey. One of our questions asked students if they were interested in getting
a tattoo in the future. A quarter of respondents said they were interested ingetting a tattoo, while the remaining
said that they were not. While the da-

Other bath houses, especially ones in
Aichi prefecture, are not as direct intheir policies regarding people with
tattoos. Instead, warnings are posted
and the terminals where you purchaseentry tickets will tell you that tattoos
are banned. Those who can cover the
tattoos may be able to enjoy the baththey are visiting but must be awarethat service may be refused at any time
and that if asked, they must leave.
The issue of banning tattoos also has
economic implications. Ayaka spoke toa staff member at Koen no Yu, an
onsen in Gifu prefecture, which accepts
people with tattoos much like manyother onsen in Gifu. Ayaka asked them
if people should be barred from using
onsen if they have a tattoo. The staff
member responded by saying that they
do not prevent people with tattoos fromusing their facility, because the majority of already existing onsen in the
country ban anyone with tattoos fromentering.

Our first discovery was that older andyounger generations in Japan view theissue of tattoos very differently. In
May, we conducted a survey on Instagram, receiving thirty-nine responses
to our survey. One of the questions we
asked participants was if they noticed
a difference between older and younger
generations opinions on the issue of
tattoos. All respondents who participated answered yes.
We spoke with Dr. Lucy Glasspool, aprofessor of pop culture at the Nagoya
University of Foreign Studies, about
this generational gap, and she attributed the difference of opinions to cultural
memory. Older generations tend to remember when tattooing and tattoo culture was illegal, or, at the very least,
an art form that needed to remain wellhidden. Younger generations of people,
on the other hand, did not live throughthat period, and therefore do not tend
to view tattoos in such a negative light.

in the lobby as soon as you enter. Additionally, a staff member answeredsome questions we had for them. It is
Hanashobu’s policy to ban all people
with tattoos not just from entering thebath, but from even entering the lobby
entirely. It also does not matter how
big or small the tattoo is. If you haveone, you cannot enter.

ta, and historical background seemed
to correlate with this hypothesis, ourown team member, Ayaka, a domestic
student from Nagoya, would provide
insight into how complex the issues oftattoos are in Japan.
Ayaka, much like many of the respondents in our survey, is more open
to accepting tattoos in Japanese society. She told us, “I believe we cannot
judge a person based on whether or notthey have tattoos. I think this kind of
opinion is likely to be popular among
young Japanese people.” Additionally,
Ayaka shares the opinion that tattoos
should be allowed in onsen.
Ayaka however, is a bit more reluctant
to getting a tattoo herself and is equally reluctant in allowing someone close
to her, like a friend or family member,get one. She said to us, “I think tattoos
are cool and good, and I don’t have a
bad image of people that have tattoos,
but I can’t strongly agree or recommend giving tattoos to people, because
tattoos are not easily accepted in Japanese society.” Additionally, Ayaka told
us “I think also it’s one of the reasonsthat young people hesitate to have tattoos, because there are not many people who have tattoos around us. Having tattoos is not common and Japanese people tend to hesitate to act differently around other people, because
they’re very conscious of how others
perceive them.”
Ayaka’s sentiments on tattoos correspond with the responses we received
from students who answered how theyfelt about a family member or friend
getting a tattoo. About 35.9% of participants said they would strongly recommend, 10.3% were indifferent on theissue, 23.1% said they would be against
it and 7.7% said they would actively try
to stop them from doing it. The remaining 23.1% of participants were unsureof how they would react. The reluctance shown by participants in the survey as well as the difference in opinions
corroborate Ayaka’s opinion that, because tattoos are not as widely accepted in Japanese society, people tend tobe supportive of the culture but would
prefer trying to avoid actively participating in it if necessary.
Ayaka’s interview and our Instagram
survey helped us understand where
Japanese society stands on the issue of
tattoos and tattoo acceptance. It also
helped put into perspective the policies
and opinions of staff members of thevarious onsen that we went to in theprocess of researching how onsen go
about handling people with tattoos.
Ryuukei was unable to join our research at onsen as he has numerous
large tattoos which can clearly be seen
on both of his arms. Nevertheless, we
carried on with our research.
One of our most notable visits was to
the Meito Onsen Hanashobu in
Nagakute City, Aichi prefecture.
Hanashobu is what we learned to bewhat’s called a “super sento.” Not onlyis it a bath house, but it also has sauna, spas, and recreational centers orplaces where people may exercise.
Hanashobu is very direct in its approach to dealing with potential customers with tattoos.
“Gang members, people with tattoos(including fake tattoos), and people
who are intoxicated are strictly prohibited from entering.” This quote ispulled directly from the sign displayed

Additionally, these onsen recognizethat many foreign tourists have tattoos, so providing them with service
also benefits their business, as tourists
make up a large portion of the economy. With our research, surveys, andinterviews conducted we asked ourselves if the stigma was still necessary.
While we agree that the stigma is unnecessary, the fact remains that there
still exists a stigma around tattoos, butpublic opinion is slowly starting to improve. Dr. Glasspool mentioned thatyakuza, while still existing in Japan,
are not as great in number, nor have as
much influence as they once did.
The main issue hindering the acceptance of tattoos and tattoo culture is
the negative image that surrounds
them. Even with the yakuza being far
fewer in number today, tattoos in Japan have historically had negative connotations, which affects the opinions ofmany older Japanese citizens. While itcertainly seems that waiting for older
generations to move on will have a significant impact on accepting tattoos insociety, the answer is a bit more complicated. Ayaka and our survey participants emphasize that, because tattoos
are not accepted by society, it makes it
hard to openly work to try and accept
those who do have them.
Older generations of people are only asingle factor as to why tattoos remain
as taboo as they are. It also does notconsider the possibility that none ofthese factors influence a person to accept or not accept tattoos in society. It
is easy to blame older people or a collective society, but the answer is much
more complicated than it seems. What
seems to hold everyone back from fully
allowing tattoos in society is a lingering history of prejudice. Bath houses
like Hanashobu are unable to distinguish between the yakuza member andthe person wearing a tattoo for fashion.
Therefore, they must ban anyone with
tattoos from entering. When does thenegative stigma end? Simply put: whensociety in Japan decides it is time tomake that change.

Nagoya University of Foreign Studies

July, 2023

7

Subculture

The Life of Wotas

By Anna-Pearl DIAMOND, Ui HORI and Boyan R. YOVCHEV
Idols, while not exclusive to Japan, area prominent part of Japanese popular
culture. Japan’s biggest idol group, AKB48, has sold more than 60 million
CDs since their formation in 2005,
making Japan one of the countries withthe strongest CD sales in the world.

How fans give it allfor their favorite idol
they would be removed from thegroup. Idol group
Juice=Juice’s member Sayuki Takagi
was terminatedfrom the group after being spotted bymedia outlets on adate.

While many things about idols are fascinating, such as their energetic personalities and performances, their
flashy colorful costumes and cheerful
songs, what might be most intriguingis their relationship with their fans. An
idol fan in Japan is called a Wota,
short for Wotaku. The term comes fromthe term Otaku, which describes a person that is into anime and manga.

Wotas are known for being the driving
force behind an idol group. A force sointense, they would attend every eventthat they could, and spend a lot of money on either merchandise or CDs. So
much so, one would have to wait in an
online queue for the opportunity to preorder tour goods. Because most idol
promotional events require the purchase of a CD for a fan to participate,some fans purchase multiple copies
just for the chance to have a small interaction with their favorite idol.
Tetsuya Aoyama, a producer in recordlabel Avex, acknowledges this in aninterview: “In this age where CDs are
no longer selling, we try to give special
perks for the fans who purchase them.
By buying a CD, one gets a chance tomeet their favorite idol and participate
in an event. There is a variety to these
events. If one purchases a copy of a CD,
they can hold their favorite idol’s handfor 10 seconds, and if they buy two copies, they can even take a picture together. This is what motivates fans to
buy their favorite group’s music.”
The success of many groups depends
solely on their fans, so there is a big
emphasis on these events during thepromotional tour of a group.
The idol industry thrives on the relationship it creates between a fan andan idol. The relationship can best be
described as a parasocial relationship,
or a one-sided relationship, where one
is fascinated by another party, so muchso that they are willing to invest a lotof money, energy and time into the relationship.
Besides interacting at events, the efforts to develop a parasocial relationship with fans are noticeable in many
forms of content produced by an idol.
Mr. Aoyama mentioned that the mostessential quality for an idol is not justgood looks but rather a strong personality, as that would leave an impression with both fans and members of theindustry. Idols with a strong sense ofcharacter may also be labeled as the“center,” or the face of the idol group.
They would be offered more opportunities, and with the idol’s participation in
extra promotional activities outside of
their group, they would be able to draw
in more fans.
When one looks at idol photo books, it
can be observed that the poses tend toindicate a sense of intimacy. The idol
would look directly in the camera, as if
they are looking into the eyes of thefan. If the shot includes food, that

Above: A collection of idol
paraphernalia
Left: Ms. Yumana Takagi,
ex-member of SKE48,
based in Nagoya

would
also
be
pointed atthecamera, as if that sweet treat is sharedwith the fan.

To maintain the fantasy and fuel it, an
idol is supposed to keep a clear, innocent image and act in a way which
would suggest to their fans that it ispossible for them to be in a relationship. Shots including an idol posingwith a love letter, subtly suggestingthat it’s being given to the fan, are also
prominent.
For that same reason, a lot of idolgroups have the so-called “love ban,”where members are forbidden to entera relationship. Very few groups would
explicitly state that the rule is in place,as it is something that is usually expected from fans. The rule is frequently
broken, yet if it gets public, the idol isusually forced to apologize to the fansby the management, or their activities
would be put on hold for a shortamount of time.

There have also been instances where

It might seem odd
to an outsider, butthere is a sense ofcommunity
amongst the idolfans. Even theidols themselves
can feel it. When
speaking to Ms.
Yumana Takagi, an
ex-member of Nagoya-based SKE48, asister group to AKB48, Yumana
shared that, despite
joining the group asa fan of AKB48, it
was her own fansthat kept her going.
They would cheer
her on during handshake events anddevelop more personal relationships.
“I had a fan, a woman, who was thesame age as me.
She would sharewith me the mostimportant bits ofher daily life, suchas getting accepted
to university, finding a job, and getting married.”

Because idols havebusy schedules,
there are times when they would interact with their fans more than with
their own family, so while idols andfans cheer on each other, it creates asense of a second family, according toYumana.
This ability for constant interaction
with an idol and sense of community
amongst fans is what makes idols attractive. With social media being integral to everyone’s everyday life nowadays, people have more opportunities
to interact with idols.
Idols would frequently update theirfans on their daily lives, or simply comment on popular topics, offering encouraging words for exam season andjob-hunting etc. Some would use social
media, others would have blogs, oreven both. The blogs may also be behind a paywall, with the promise that
an idol would post frequently andshare pictures from their daily life exclusive to the blog.
Even though Japanese idols barely do
any promotional activities outside ofAsia, their charm has still managed tocapture the hearts of many overseas
fans. So much so that, according to asurvey conducted by us, more than 200
participants, over half of the surveyed

fans, said that they are willing to invest in a trip to Japan just to see theirfavorite idols.

Though they are willing to travel toJapan, foreign fans tend to show theirsupport by purchasing a group’s music,
merchandise, and promoting them onsocial media. It differs depending on a
fan’s age and financial situation, but
most survey respondents said that theypurchase merchandise 2 to 3 times ayear.
Foreigners can also directly interact
with idols without having to travel.
One of the outcomes of the way the
COVID pandemic affected the idol industry was the so-called “video call
events.” In an event of this sort, after
purchasing a CD, fans can talk to theirfavorite member for a short period oftime via video call. Despite the opportunity itself, the language barrier remains an issue for foreign fans, hence
why only 18% of our survey respondents have participated in such an
event.
“When I talk to idols during video calls
or online talks, I am able to express
how I feel toward them in so many
words, while also learning more about
them,” says one of the respondents
about their experience. When asked
about their overall experience as an
idol fan, they stated that they find theexperience itself to be a joyful one filledwith excitement and happiness. “It is
exhilarating, often leaving me wanting
for more and appreciating the time andeffort these idols put into their work as
performers for the fans. Seeing an idollive reminds you that they work hardand face various challenges.
Their ability to perform abroad or
speak to fans overseas showcases how
far they have come in their work.
“Without idols, I would have lost mylove for music,” shares Alexis, an idol
fan from America. “I got to discover
Japanese pop music through Japaneseexchange students in my university. I
genuinely enjoy idol music and themessage that they send out to theirfans.”
Another fan, Celina, states that idols
motivate her and make her feel goodabout herself, “Being an idol fan has
brought me a lot of happiness and enjoyment. I love supporting the idols for
who they are and cheering them on
while they go for their dreams.”
The impact of idols on Japanese culture is significant, and while the whole
culture behind idols can be easily dismissed by an outsider as peculiar andstrange, the fans of idols are most certainly a force to be reckoned with.
Whether it’s for the visuals, the fun,cheerful music, or simply an idol’s personality, people are intrigued and someeven go head over heels for their favorite idol.
With the constant flow of content andopportunities for personal interactions,and how exhilarating meeting an idol
can be, being an idol fan can become alifestyle for some. Fans in their 40s andabove are not uncommon amongst Japanese Wotas.
For the enjoyment and happiness anidol performance would bring them,or receiving words of encouragementfrom someone they admire, many
would say it’s worth it. Even if it’s justa parasocial relationship.

Editor in Chief : Kazuhiko KOJIMA, Adviser : Hiroko TOKUMOTO, Masahito YUGE, Adviser & Proofreader : Jacob TEICHRIB

8

Nagoya University of Foreign Studies

July, 2023

Spirituality and Society

By Iina LEHTONEN, Tamao
MATUSMOTO and Aleksandra ZUKOWICZ

Tonari no Kamisama
Do Japanese people still believe in kami?

Strolling around any city or village inJapan, sooner or later, you’re bound tosee a shrine. A red torii gate welcoming
passers-by into its grounds, or at thevery least a miniature shrine, hokora,
standing next to the road. Sometimes
one does not even notice meeting withthe sacred, quickly casting an eye overa tree with twisting shimenawa ropes
around it. Fast-paced modern life does
not always give much time to contemplate the metaphysical. Still, most well-known shrines are hardly empty, especially during holidays or weekends. Allof these people cannot possibly be tourists?

Maingate of the Shiroyama Hachimangu (Chikusa-ku, Nagoya city)
For more info, see the “Tip” at the bottom

Shintō has been on a slow but steadydecline in Japan for many years as people turn away from traditional beliefs.
There are many reasons for this, including a lack of interest in traditional
Japanese culture, a desire for more individualistic ideas, and a growing skepticism towards religion in general. Despite this decline, many people stillpractice Shintō and believe in the power of kami.
When speaking about religion, Westerners tend to mention how the people
in their countries are becoming lessand less religious. Statistics prove thatpoint - according to data from various
countries, the rate of people affiliatingwith any kind of official religion is declining. It is happening both in modern
countries, such as the United States,
where 34% of Generation Z declares
not to be religious, and in Eastern Europe, where the percentage of people
identifying as Catholic is steadily dropping. But in Japan, even collecting thiskind of data is trickier than one may
think.
The results of the surveys among Japanese people often give contradictory
information, depending on the methodology. Some try to divide people following Shintō and Buddhism, estimating
both roughly at around 50%. Others
put Shintō and Buddhism together,making it almost 92% of the population. And yet some surveys produce
peculiar results where the total
amount of answers exceeds 100%. Thatis due to the possibility of choosing
multiple answers. These researchers
admit that the groups of people believing in Shintō and Buddhism overlap.

Shintō, which can be translated as‘way of the gods,’ is the native religionof Japan, and it includes both traditional beliefs and practices. It has beenpracticed for thousands of years andrevolves around kami, bringing out therelations between humans and gods.
Shintō can be mostly seen in people’ssocial life and way of living rather thanmore formal practices. Unlike theWestern monotheistic religions, suchas Christianity or Islam, in this belief
system, there are countless gods. In thelocal folklore, Shintō and Buddhism
are sometimes so intertwined that it isdifficult to tell which parts came fromwhich tradition, resulting in overlapping statistics.
Both religions coexist peacefully inJapan. Most Japanese consider themselves Shintō, Buddhist, or even both.
While Shintō is the ethnic religion ofJapan, Buddhism was introduced toJapanese people in the sixth century.

There was also a group of students
that were skeptical about the role of
Shintō in Japan. “I think Shintō is not
such an important part of our society,so it doesn’t affect our society.” Anotherstudent brought up the eclectic natureof the Japanese belief systems: “I don’t
think there are many people in Japan
who are religious, so many Japanesebelieve in kami regardless of whether
they are Buddhist or Shintō.” Therefore, even if the Shintō population declines, I do not think it will have a profound social impact. In other words,
the idea of being religious in Japan ismuch more connected to cultural practices than to official affiliation. It alsosuggests that only believing in kami isenough for Shintō to survive.

(Number of responses,
Source: A survey ofstudents at NUFS)

The main reason Shintō and Buddhism
can coexist is that they are both polytheistic by nature. Both are belief systems where spirits, souls, and life perspectives play the main part. Whilebirth and marriage are typically celebrated by Shintō ceremonies, funerals
are predominantly Buddhist ceremonies.
Foreigners unfamiliar with the local
culture might view Shintō as superstitions or pointless practices. Still, tomany Japanese people, this is simply
their reality. The existence of a kami
residing in a tree is as true as the tree
itself. It is not a case of going to church
once a week, but rather an awarenessof the existence of the metaphysicalaround them. This different way of engaging in religion is why it is hard to
pinpoint the decline of religion in Japan through data–we cannot get a full
picture through something like church
attendance numbers.
“The European way of perceiving religion requires a founder. [In Shintō],
the scripture does not exist because
there is no founder. Without scripture,
there is no doctrine. It makes it easy todescribe whether something is a religion or not from the Western point ofview,” said Yoshida Wataru, the Chief
Priest of the Shiroyama Hachimangu
shrine in Nagoya. While explaining to
us the meaning of Shintō in the life ofJapanese people, he told us that mostpeople visit the shrine for personal reasons, such as praying for success orcelebrating important moments of life.
“Few people go to shrines with religious awareness. Most people visit
shrines as a way of life,” said the Chief
Priest.

This statement is supported by thesurvey results we conducted among thestudents of Nagoya University of Foreign Studies. By asking students di-

rectly about their religious practices,
we gained a good picture of the religious attitudes of young Japanese people. We thought that younger generations might be less religious than older
people, however, that is not exactly thecase.
The replies we received came mostly
from young female students aged between 18 to 21 years old. Almost all ofthem said they believe in the spirits
living around them and affecting theirlives. Similarly, around the same number of students admitted they believe
in kami inhabiting the shrines, eventhough not all feel the influence of thespirits in their everyday life. They admitted to practicing the religion occasionally, visiting a shrine for New
Year, or keeping an omamori amuletwith them.
The most popular reason for not believing in kami was their invisibility.
In a true positivist fashion - what you
cannot see, you do not believe in. It isalmost impossible not to notice religion
in Japan, as there are estimated to bearound 100,000 Shintō shrines in Japan, but it is just a part of the sceneryfor some young people. “Few people
actively belong to a religion. I can saythat I’m an atheist, although I am unaware of it,” said one of the students.
“Due to the development of technology,
people tend not to believe in kami. For
example, thanks to advanced medical
technology, people would rather go to
the hospital instead of praying to kami
or going to a shrine” added another.
This can be the case, but as the Chief
Priest of the Shiroyama Hachimangu
Shrine told us, he did not notice any
particular changes in the demographics
visiting the shrine. Indeed, as we werestrolling around the shrine before andafter the interview, quite a few people
were visiting, despite it being an early
afternoon on Wednesday.

Almost all the respondents to thequestionnaire thought that young people are less religious than their parents
nowadays. But when asked about theirpersonal beliefs, their answer was different. More than half of students decided they were just as much or evenmore religious than their parents. Thiswas especially interesting since young
people think that, overall, religion is
declining. However, it may still be on
the rise. On the other hand, some of
their answers suggest that there is afeeling of uncertainty regarding thefuture of Shintō in Japan.
“Japan’s declining birthrate and aging
population make it difficult to pass on
the faith to the next generation. Thishas the effect of erasing the idea of religion from Japanese society,” said one of
the students. Another agreed, saying,“It becomes difficult to pass on the existence of kami to future generations.”
Another student claimed that “busyschedules and distant relationships
with family can make it difficult topass traditional beliefs and practices
between generations, ultimately erasing the idea of religion from Japanesesociety.”
The Chief Priest mentioned that hehad not seen any difference in the demographics visiting the shrine, implying that there was no exodus of young
people from traditional beliefs, as in
the western world. There are many
ways to be religious in Japan. In mostwestern countries, you are either religious or not. In Japan, the gray area ismuch bigger, thanks to the nature of
the local spiritual practices. There isalso a shift from public to private waysof practicing one’s faith.
Although occasions such as matsuri
festivals or New Year celebrations still
attract many people to shrines, they
have markings of more cultural andsocial gatherings than religious ceremonies. And yet most of the young people admit that they still believe inkami, unlikely as it may seem from theperspective of foreigners. But just as
Shintō is the ‘way of the gods,’ so too isreligious eclecticism the ‘way of theJapanese,’ and this will ensure the survival of the traditional beliefs in Japanfor many years to come.
Tip Shiroyama Hachimangu There is asacred tree called "Renriboku"
at the shrine. It is a rare treewith a height of 15m and atrunk that once split but con nued to grow again. It is believed
to be a symbol of a
happy married life. (Y)Loca on: 88 Shiroyama-cho,
Chikusa-ku, Nagoya-city