euodoōٗ‫٭غ٭؛‬

2020
nr. 4

+PVSOBMPG3VSBM'VUVSF4UVEZ㕼‫ח‬欰ֹ‫׷‬劢勻㷕Donata Elschenbroich Discovering School Gardens for Sustainability Kaoru Kobayashi Survey on Actual
Sales of Organic and Eco-Friendly Products in Minamata Jeﬀrey Mensendieck Learning the Languageof Dignity Yukiko Ôyanagi, Wakako Kanda, Yoshiyuki Nagata Education about Climate Change at the
Asian Rural Institute Samantha Senda-Cook “Food is...” Toshihiro Takami Sharing Food is Sharing Life
Tebweretaake Tokantetaake Food Sovereignty through Locally Produced Livestock Feed㣐史歋秀㶨ծ牞歊ㄤ〳㶨ծ宕歊⢕⛒،‫آ‬،㷕ꤍ‫׷ֶֽח‬孡⦪㢌⹛侄肪㼭卌讑擓劤源宏⥏䋐‫׷ֶֽח‬剣堣鴋欵暟٥橆㞮‫ְ׃⮚ח‬欰欵暟‫ך‬顋㡰㹋䡾锃叨넟鋅佴䒽굸‫׍ַⴓ׾ך׮ץ‬さֲ‫׍ַⴓ׾׍ךְכה‬さֲֿ‫ٔؿؑآה‬٦٥ًٝ‫إ‬ٝ‫؍ر‬٦‫ؙ‬㼣⿑‫ְֲה‬倜‫ְ׃‬鎉铂㷕吤岀➂،‫آ‬،㷕ꤍ秀銲 涪遤խ㷕吤岀➂،‫آ‬،㷕ꤍJournal of the Asian Rural Institute, Published by the Asian Rural Instituteeuodoōٗ‫٭غ٭؛‬Journal of Rural Future Study㕼‫ח‬欰ֹ‫׷‬劢勻㷕

2020

nr.4

Journal of the Asian Rural Institute㷕吤岀➂،‫آ‬،㷕ꤍ秀銲

In This Issue ٥ 湡 如

NOTES ON CONTRIBUTORS ٬ 詇脢‫  יַחמ‬iv
EDITORIAL NOTE ٬ 紬겏脢‫  ׼־‬vii

T he se s ٥锷俑
CLIMATE CHANGE EDUCATION AT THE ASIAN RURAL INSTITUTE
Attempts toward the transformation of values, behavior, and lifestyle 
Yukiko Ôyanagi, Wakako Kanda, Yoshiyuki Nagata

2ؓ‫ؓة‬㳔ꯖ‫׾ֽׄמ‬宜⠿㜟ⳛ侷芌❿⡑镸٬鉿ⳛ٬ٚؕ‫ؕذتن‬ٜ‫ס‬㜟㵼‫גׄ⻔מ‬雧‫  ײ‬12㝕吒氮笫㲳յ玗氭⾔⺪㲳յ寏氭✲▆“FOOD IS...”Deepening our understanding of food at the Asian Rural Institute  30
Samantha Senda-Cook「食べものとは・・・」 〜 アジア学院で食に対する理解を深める‫ُئ‬٤‫ئ‬٬‫ج‬٤‫ر‬‫ؠشؠ‬SURVEY ON ACTUAL SALES OF ORGANIC AND
ECO-FRIENDLY PRODUCTS IN MINAMATA  41
Kaoru Kobayashi救勓澛寊⟨䉖‫׾ֽׄמ‬劔塌ꀸ氙朮٬欎㘶‫ַ׊⨲מ‬气氙朮‫ס‬鬦㛿㵅䡢鞪吉  49
㸯卲赞

ii

Essays ٥㼭锷俑
LEARNING THE LANGUAGE OF DIGNITY  56
Jeffrey Mensendiek㸥⹌‫ַֹכ‬偆‫ַ׊‬阋靣 67‫نؘة‬ٛ‫٭‬٬ْ٤‫ج‬٤‫ؠ٭ؔظ‬

DISCOVERING SCHOOL GARDENS FOR SUSTAINABILITY

Upgrading school curricula worldwide through nutrition gardens  77

Donata Elschenbroich持続可能性を目指す学校菜園の発見 〜 「栄養菜園」で世界中の学校カリキュラムのレベルを上げる
‫ذ٭ػغ‬٬‫ؙ‬ٜ‫ؘب‬٤‫ه‬ٞ‫ن٭‬

FOOD SOVEREIGNTY THROUGH LOCALLY PRODUCED LIVESTOCK FEED

A proposal for overcoming food insecurity in Kiribati 

Tebweretaake Tokantetaake85

地元産の飼料により食の主権を 〜 キリバスにおける食料不安打開に向けての一提言‫ؘؗهط‬ٝ‫آؓذ‬٬‫؜ع‬٤‫آؓذط‬

Essay by D r. Takami ٥넟鋅⯓欰‫ך‬㼭锷俑
SHARING FOOD IS SHARING LIFE

In Search of a Genuine Life 

91

Toshihiro Takami낛‫ס׵׬‬؅⮔‫הסַעכֹ⻉ה־‬؅⮔‫כ׆ֹ⻉ה־‬錺ꅎ朮‫׀׬׾ֵי׊כ‬气‫׀‬偙؅寛‫ י״‬101둜锶侧䑡

ABOUT EUODOŌ ٬ アジア学院紀要ٗ‫٭غ٭؛‬について  109iii

Notes on Contributors ٥ 衼 罏 ‫ג ְ א ח‬

Yukiko Ôyanagi graduated from Tokyo
University of Agriculture’s Faculty of Agriculture in the Department of International
Agricultural Development. From 1995 to 1998,
she served in Samoa as a Japan Overseas
Cooperation Volunteer, growing vegetables
with the locals. In 2001, she volunteered at
ARI, and joined the staff in the following year.
She currently holds the positions of Associate Director and Curriculum Coordinator.
oyanagi@ari-edu.org

Wakako Kanda (MA) is undertaking doctoral
studies in the field of Educational Researchat the University of the Sacred Heart Graduate School’s Department of Human Sciences.
After her undergraduate studies at Sacred
Heart and gaining experience in the private
sector and volunteering in Brazil, she went
for understudies at her alma mater. In her
master’s program she carried out researchof Transformative Learning within Education for Sustainable Development (ESD),
choosing a place of learning in Sri Lanka
that gives garbage a “second life” for her
field study. At present, she continues toresearch Transformative Learning with afocus on Climate Change Education.
d19wakako_k@u-sacred-heart.ac.jp

Yoshiyuki Nagata (PhD) is a Professor at the
University of the Sacred Heart, Tokyo. He
also serves as a vice-director of the Sacred
Heart Institute for Sustainable Futures andas a councillor of ARI and is a lecturer on
Climate Change Education at Asian Rural
iv

Institute. Much of his recent research has
been devoted to ESD and he is one of the fiveinternational jury members of the UNESCO/
Japan ESD Award. Author of Alternative
Education: Global Perspectives Relevant to theAsia-Pacific Region (Springer) and The PalgraveInternational Handbook of Alternative Education,
published in 2016.
yoshy@pobox.com

Samantha Senda-Cook (PhD) is an Associate Professor in the Department of Communication Studies and an affiliated faculty
member with the Environmental Scienceand Sustainability programs at Creighton
University. She studies rhetorical theory andanalyzes environmental communicationand materiality in the contexts of social
movements, outdoor recreation, and urban
spaces/places. She was recently awarded a
Fulbright Fellowship to study in Japan in 2019,
where is volunteered and collected data at
the Asian Rural Institute for five months.
samanthasenda-cook@creighton.edu

Kaoru Kobayashi is a 2019 Graduate Intern
at Asian Rural Institute following her
participation in the Rural Leaders Training program in 2018. In 2011, she graduatedfrom the Faculty of Policy Management of
Keiô University with a thesis on Peruvian
immigrants in Japan. She then worked asa product developer at a confectionery inTokyo while keeping her interest in minority issues and multicultural society.
s07395kk@gmail.com

Jeffrey Mensendiek (MA, MDiv) works
as Associate Professor and Chaplain at
J.F. Oberlin University, and is a Mission
Co-worker for Common Global Ministries
Board USA (CGMB is a joint ministry of theUnited Church of Christ and the Christian
Church (Disciples of Christ) USA).

been awarded numerous recognitions forhis achievements, among them the 1996
Ramon Magsaysay Award in International
Understanding. He passed away in September
2018 at the age of 91.

jmsendai@aol.com

Donata Elschenbroich (Dr. phil) studied
music and literature in the UK and Germany
with a PhD on the history of childhood. She
worked at the German Youth Institute (DJI)
as a researcher in the field of early education
in international comparison for 35 years.
Her many publications include A Seven-YearOld’s Knowledge of the World (2001), translated
into ten languages and on the German bestselling list for non-fiction for two years.
Since 1995 she coauthors the documentary
film series Knowledge and Bonding with Otto
Schweitzer. She serves as an Ambassador
for School Gardening in Germany.
donata.elschenbroich@t-online.de

Tebweretaake Tokantetaake is an agriculture officer at the Ministry of Environment,
Lands and Agricultural Development of the
Republic of Kiribati. She graduated from
ARI’s Rural Leaders Training Program in2008 and re-joined in 2019 as a Training
Assistant focusing on poultry research.
Takami Toshihiro (PhD) was the founderand honorary president of ARI. He held
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Editorial Note ٥ 箟 ꧊ 罏 ַ ‫׵‬M

any people regard 2019 as a watershed year for the global movement
for ecology and climate action. Extreme
weather phenomena, massive fires, theaccelerated extinction of wildlife, the surgeof climate refugees are some of the crises of
unprecedented scale that have stirred citizens to organize and demand efforts fromtheir leaders to ensure a livable planet. Even
in Japan, where awareness and media coverage about climate change remain alarmingly
low, more people begin to ask questions.
However, when it comes to discussing solutions, political and social leaders are often
stuck in thought boxes of economics andtechnology. The future of small farming
communities tends to be blinded out. Whatvisions are needed if we want to steer society
toward a good future?
In this issue of euodoō, we poke windows into
those boxes: to let some fresh air in and toreveal new landscapes of thought on education, food, and leadership.
One window offers a look back: a rarespeech by Dr. Toshihiro Takami which we
present for the first time in 22 years in
English and Japanese. Taking into accounthistorical developments of economy, industry, and international aid, Dr. Takami traces
the larger forces that have influenced society
before describing a solution based on the
ARI experience: to build human life upon theprinciple of sharing. We express our gratitude to Mrs. Shinko Takami, who gave background information on this speech, as well

as Mr. Toshiaki Kusunoki for translating it
into Japanese in a way that faithfully
captures Dr. Takami’s style.
Dr. Takami says, “I believe we can find someanswers by studying and sharing food.”
Dr. Samantha Senda-Cook’s paper follows
exactly this proposal. During her 2019 stay at
ARI, she studied how its members perceive
food. She reveals the layers of meaning offood and how it can be a catalyst for community building, equity, even healing.
Dr. Donata Elschenbroich’s essay onschool gardens links food and education. Dr.
Elschenbroich has visited ARI regularly foralmost a decade, and the ties she has madewith the community have led her to numerous trips and projects around the globe. Her
suggestions emerge from a rich career ofpedagogy research in Germany.
Education in connection with climate change
is the focus of a pivotal thesis written by ARI’s
Associate Director Yukiko Ôyanagi together
with Ms. Wakako Kanda and Dr. Yoshiyuki
Nagata who both teach and research at the
University of the Sacred Heart, Tokyo. In a
joint study between Sacred Heart and ARI,
Ms. Kanda and Dr. Nagata helped to lay thegroundwork for climate change education at
ARI based on their expertise in Education for
Sustainable Development. Our community
has observed and talked about the climate
for years, but we owe it to our supporters todisclose that “Climate Change Challenge” isnow a formal part of ARI’s curriculum.
vii

To tackle that challenge, the paper
states, “not only the acquisition of knowledge, but also the transformation of values,
behaviors, and lifestyles, as well as emotions
and a sense of justice are required.” ARI has
always been a conduit of such importantvalues. One stood out as an important
keyword during the 2019 training: ‘Dignity.’
The Rev. Jeffrey Mensendiek, who has known
ARI through many years of Christian
mission in Japan, highlighted this issue lastyear. In his essay, he presents us with dignity
as a new language, a new mode of understanding and relating. It exacts socioemotional skills from leaders in times ofcrisis—another open window.
Lastly, we are delighted to include contributions from the two graduate studentsof our 2019 Advanced Training Program.
Their texts show a deep concern about food,health, and the position of eco-farming in
local economies.
2008 graduate Tebweretaake Tokantetaake describes the situation of food security in her country Kiribati and explores how
local production of livestock feed might
improve food sovereignty of farmers.
With her background in marketing,2018 graduate Kaoru Kobayashi identifies
problems of and solutions to the marketingof organic products. Kobayashi conducted
field research in Minamata City, where there
are many active citizens who collaborate in
ARI’s educational network.
viii

We are grateful to all contributors and proofreaders. Each of this journal’s contributors
knows ARI through fertile bonds with its
people and values. The fact that we could
assemble their precious thoughts in thisissue proves how we are expanding our role
as a vibrant center of learning and sharing,leading to renewal at the grassroots level: infamilies, farms, schools, and local communities. We proudly present this edition of
euodoō as an extraction of the learning that is
fermenting at ARI.
Thomas Fujishima
Public Relations, editorial member㝂ׂ‫ֿ☭ס‬յ 䌑؅յ气䡢笠‫כ‬宜⠿㜟ⳛ‫ס‬‫ס״ג‬鉿ⳛ؅⽿‫┾׾ׄ־צ‬汔锺埛‫ס‬ꆻⳛ‫ס‬黨塌‫ס‬䌑‫כד‬䯚ֻ‫׌ױַי‬ն嚋盚‫ם‬宜骭槁骭յ㝕锺埛蔦撬挨捇յꓩ气气朮‫ס‬簮忶‫Ⲏס‬ꅋյ宜⠿곓宐‫ס‬䙊㙟‫ע‬յ勑剿劔‫ס‬锺埛‫ⷩס‬塌‫┞ס‬閣‫מ‬ꇃׁ‫׍‬յ㐌槉؅☭ꪨֿ气㲽⺪茣‫ם‬䝵儘‫Ⲛס״גַׂי׊כ‬ⲇ؅䭰㸬脢‫מ‬寛‫מ״ג׾״‬յ┾汔╚‫ס‬䉖宐ֿ㛽؅┪‫ג׊ױׅ‬ն宜⠿㜟ⳛ‫מ‬ꫀ‫׾׌‬霼餟ֿ⛼ׂյْ‫ؓؔظ‬㖥ꇓ‫׵‬㸴‫כַם‬阋‫׾׿؂‬傽勓‫ֻ׈ך‬յ‫׽׻‬㝂ׂ‫☭ס‬չֿ宜⠿㜟ⳛ‫סיַחמ‬ゼַ؅䫋‫ׄ־ׅ‬㢼‫ג׊ױ״‬ն‫׊־׊‬闋尴瞬؅饗韢‫׾׌‬嫘갧‫׾םמ‬‫כ‬յ侓岕溷յ獗⚶溷䭰㸬脢‫ף׊ף׊ע‬յ篑座‫طכ‬‫ؿؠ‬ٞ‫ס٭ة‬韢槏‫ס‬卽‫מ‬ꪘ‫׋‬ꁎ‫ױַױ׊י׿׼״‬‫׌‬ն㸯锺埛ꀸ匆‫ס‬勑匡ֿ饗韢‫ס‬㜽‫מ‬翝‫׾ַי׿־‬枱岞‫ך‬յ‫׽׻‬虘ַ勑匡‫יׄ⻔מ‬獗⚶ֿⳛַ‫׊׮י‬‫‪ն‬ג׊ױ׿ױ‪气‬׼־ؓ‪ٔٛ‬؞ם‪骅㶠‬ס‪芌㳔煝疴‬‬‫ס‪臉䖥㟕㲳㝕㳔‬כ‪㝕吒氮笫㲳ⰶ吾ꩽ‬ס‪ؓ㳔ꯖ‬ةؓ‬‫מⳛ‪յ宜⠿㜟‬ע‪寏氭✲▆ⷆ㛶‬צ׻ֽ‪玗氭⾔⺪㲳宋‬‬‫‪臉䖥㟕‬ע׿׆‪ն‬ג׊ױי‪撋掾؅䓜‬מ‪侷芌‬׾׌‪ꫀꅙ‬‬‫‪寏‬כ‪յ玗氭宋‬ך‪⪴⻎煝疴‬סכ‪ؓ㳔ꯖ‬ةؓכ‪㲳㝕㳔‬‬‫גס‪ꪛ溪‬ם‪ր䭥籽⺪茣‬ח‪䭥‬ס׿ב׿א‪յ‬ע‪氭ⷆ㛶‬‬‫‪ؓ㳔‬ةؓ‪յ‬יַט‪㕈‬מ‪篑닫‬ס‪侷芌ց&4%‬ס״‬‫ׂי׊‪ׂ鬚桬‬׀‪㝕‬מ׽✑‪㕈潒‬ס‪宜⠿㜟ⳛ侷芌‬ס‪ꯖ‬‬‫ױ׿׆עؔطؼِٖؤ‪ؓ㳔ꯖ‬ةؓ‪ն‬ג׊ױַ׈ד‬‫ױ׀יז‪⻉ַ؅鉿‬׊‪需‬ם‪յ嵛溪‬׊‪宜⠿؅镸㷋‬׵ך‬‫מّ‪ٖٚ‬؞‪ٛ‬؜ע‪䮄䨏ց‬ס׫ⳛ‪ֿյր宜⠿㜟‬ג׊‬‫؜ע‪յ槁㐂‬׊־׊‪ն‬ג׊ך‪؆‬׎ױַי׿ױ‪ꁎ‬׽⺅‬‫‪؅溺坎‬כ׆׾ַיזםמ‪┞ꌃ‬ם‪ꓨ锡‬סّ‪ٖٚ‬؞‪ٛ‬‬‫‪ն‬׌ױַיז‪䘼‬כַג׊מ־׼‪僻‬מ‬‫‪韢‬ס׆‪յ‬מ״ג׳‪䮄‬מ‪䮄䨏ց‬ס׫ⳛ‪ր宜⠿㜟‬‬‫‪鉿ⳛյ‬׷‪յ❿⡑镸‬׍׼םײס‪肪䕑‬ס‪յր焒餟‬ע‪倀‬‬‫ס‪婞聋䠊‬׷ⳛ‪䝠‬עמ׼׈‪㜟㵼յ‬ס‪ٜؕ‬ذتنؕ‪ٚ‬‬‫‪ؓ㳔ꯖ‬ةؓ‪ն‬׌ױַי׬‪ꃍ‬כ‪ց‬׾׿׼״‪帎너ֿ寛‬‬‫‪㸬‬׃םחמ‪❿⡑镸؅☭չ‬םג‪偆‬כז׍ךױ׿׆ע‬‫‪ն 䌑䍲‬ג׊ױ׀י׊ג‪䔢ⰺ؅卸‬סי׊כ‪硄‬‬‫‪❿⡑‬גַיז‪潨皑‬מ‪յ杅‬׽םמ‪ׂ需꾴‬׻ך⟵‪煝‬ס‬‫ך‪傽勓‬׽ג؂מ‪նꩽ䌑‬׌ך‪ր㸥⹌ց‬עחכץס‪镸‬‬‫‪ꫀ‬כ‪ؓ㳔ꯖ‬ةؓי׋‪㵋侷嵛ⳛ؅ꄼ‬ס‪侷‬عت‪ٛ‬؞ס‬‫ؠ٭ؔظ‪٤‬ج‪٬ْ٤‬٭‪ٛ‬نؘةג׀יז׵‪؅‬׽؂‬‫ش٘بؠ٭‪٠‬ג׊מُ٭ط‪յ儨䌑ր㸥⹌ց؅‬ע‪末䊘‬‬‫‪ր㸥⹌ց‬ך╚ס‪㸯韢倀‬ס‪鉿ַյ宋‬ך‪ؓ㳔ꯖ‬ةؓ‪؅‬و‬‫״גס‪ꫀ➳圸碎‬כ‪槏闋‬ס‪☭ꪨ‬גױ‪ַ阋靣յ‬׊‪؅偆‬‬‫‪ⷩ塌‬ע׿א‪ն‬׌ױַי׊♃‪箩‬י׊כ‪ַ偙岺‬׊‪偆‬ס‬‫‪ٜ؅䭥‬؞ت‪獗⚶䝠糿溷‬מ٭ر٭‪ٛ‬׾׀‪气‬מ♣‪免‬ס‬‫‪ր뀸疮ց‬סח┞׵׿׆‪յ‬ךס׵׾״‪؅䒣ׂ寛‬כ׆ח‬‫‪ն‬׌ך‬‫‪٘٤ֿ䖩锡‬ةلםֹ׻סל✄┞‪յ‬ף׼םֹ‪꿈‬כַ‬‫‪‬־ֹ׺׊ך‬‫‪뀸‬מ‪卽‬ס‪韢槏‬ס׼׿א‪յ‬ע‪ց‬٭غ٭؛ٗ‪ր‬ס‪♀㎇‬‬‫⪜׽⺅‪疾宜؅‬ם‪յ偆똀‬ע׿א‪ն‬׌ױַיׄ‪疮؅ꪛ‬‬‫ַ׊‪偆‬׾׌‪ꫀ‬מوشب٭ر٭‪յ侷芌յ낛倣յٛ‬׿‬‫‪ն‬׌ך״ג׾׌׎‪ֽ锶‬מ‪؆‬׈‪䝠再؅溺‬ס‪脝ֻ偙‬‬‫ؓ‪ׂյ‬׬׌‪䝠再؅儙‬ס⹛‪ꇃ‬ע‪뀸疮‬סח┞סא‬‫‪颉悍؅蝠‬ס⯼‪  䌑‬ס‪ؓ㳔ꯖⱁ陭脢յ둚锶侧䑡‬ة‬‫‪篑座յ氙噺յ㎼‬ע‪ն둚锶‬׌ױ׊♃‪箩‬ך‪傽勓靣‬כ‪靣‬‬‫מ‪篑닫‬ס‪ؓ㳔ꯖ‬ةؓ‪յ‬י׊‪脝㷋‬מ‪갾䴈ⲙ؅婹⺮溷‬‬‫‪յ獗‬מ⯼סא‪ֿյ‬׌ױַי׊‪ׂ闋尴瞬؅鞃僻‬ט‪㕈‬‬‫‪ꂉ‬׽‪րⲇց؅䮴‬ם׀‪㝕‬׽׻ג׀יֻ┰‪䔔꼸؅‬מ⚶‬‫׆ׂ‪气؅碎‬ס‪ׂ☭ꪨ‬ט‪㕈‬מ⯵⸮סַ⻉ה־⮔‪յ‬׽‬‫‪䝠㖥؅䳀‬סיַחמ‪芻再‬ס‪ն颉悍‬׌ױ׊‪؅䳀呾‬כ‬‫‪⺚؅䗗‬׽‪靣‬ס‪յ둚锶‬כ☭‪⟤㲳㝜‬גז׈דׂי׊❵‬‫ַ‪䠊颍‬מ‪噢⯈僻宋‬גז׈דׂי׊‪⾔陹‬יֻ‪䯚‬מ‪㵅‬‬‫‪ն‬׌ױ׊ג‬‫כ׆ֹ⻉ה־⮔צ‪㳔‬יַחמס׵׬‪յր낛‬ע‪둚锶‬‬‫׊⟤‪牞‬ע‪瑭‬כ׾׎דַ‪瞩ֻֿ锶‬ס־׼✇׼־╚ס‬‫ر‪٤‬ج‪٬‬ئ‪ُ٤‬ئ‪ն‬׌ױַיז‪阋‬כ‪նց‬׌ױַי‬‫׵ג׊ⷫמ‪䳀呾‬סאמ׈ױע‪韢倀‬ס‪ⷆ㛶‬ؠشؠ‪‬‬‫ؓةؓע‪ⷆ㛶‬ؠشؠ‪‬ر‪٤‬جמ‪ն 䌑‬׌ךס‬‫٭ف‪ْ٤‬ס‪ؓ㳔ꯖ‬ةؓ‪յ‬׊‪劓ꪨ怪㐂‬־  מ‪㳔ꯖ‬‬‫׊ױ׊‪؅煝疴‬־׾׌‪霼餟‬מֹ׻סל‪؅‬ס׵׬‪ֿ낛‬‬‫א‪յ‬כ‪㺽‬ס‪鏿俙‬ס⽱‪䟨‬ח‪ֿ䭥‬ס׵׬‪낛‬ע‪ն䔦㟕‬ג‬‫א‪圸碎յ⪪䌐յ‬סؔطؼِٖؤמֹ׻סלֿ׼׿‬‫‪ն‬׌ױַי׊מ־׼‪؅僻‬־׾םמ‪闑㪽‬ס׊‪湕‬י׊‬‫ه‪٤‬ؘب‪ٜ‬ؙ‪٬‬ذ٭ػغ׾׌‪ꫀ‬מ‪㳔吾褺㏡‬‬‫חצ‪侷芌؅篙‬כס׵׬‪յ낛‬ע‪㸯韢倀‬ס‪ⷆ㛶‬ن٭‪ٞ‬‬‫ׯ׮‪յ‬ע‪ⷆ㛶‬ن٭‪ٞ‬ه‪٤‬ؘب‪ٜ‬ؙ‪ն‬׌ױַיׄ‬‫ֽי׿‪陧‬מ‪ؓ㳔ꯖ؅㴻劻溷‬ةؓיזג؂מ‪ 䌑‬‬‫‪㶐畇؅‬ס׼־‪煝疴璇气‬ס☭  ס‪յ 䌑‬מ‪劄䔿‬‬‫‪յ‬׊‪㎼؅陧ゼ‬סׂ‪㝂‬י׋‪ꫀ➳؅ꄼ‬גַ‪碎‬ך׆א‪յ‬׽‬‫‪㐌㔔‬צ׻ֽ‪յ낛倣յ⣌䎘յ‬ע‪韢倀‬ס׼‪ն䔦㟕‬׌ױ‬‫‪侷‬סךصؕغס‪յ蔦麃‬ע‪䳀呾‬סיַחמ‪㳔吾褺㏡‬‬‫ַיז‪ׂ䘼‬׊‪㯹‬׵יכ‪؅‬כ׆ג׀ך‪䲔鼥‬מ⺴ס׆‬‫‪ix‬‬‫ס‪ն䔦㟕‬ג׊ױ׀י׊Ⲏ⹧מعؠؘة‪ٞ‬وם‪坎չ‬‬篑座‫יַֽמ‬气䡢笠ꀸ噺؅‫⛺ֹל‬翝‫ַכ־׾ׄט‬ֹゼַ؅䳀獏‫׌ױַי׊‬ն煝疴璇气 䌑䍲ⶻ噺气‫ؘؗهطס‬ٝ‫آؓذ‬٬‫؜ع‬٤‫آؓذط‬宋‫ע‬յ蔦㎼‫؞‬ٛ‫ֽמتف‬ׄ‫׾‬낛倣㴗⪢⟛걀‫ס‬槁枱؅鞃僻‫׊‬յ㵵汫냣倣‫ס‬槁㐌气氙ֿꀸ㵵‫ס‬낛倣╭埫؅‫מֹ׻סל‬侉ㄌ‫׾׀ך‬‫־‬؅䱱‫׌ױַיז‬նُ‫ؔطآ٭‬٤‫סء‬篑닫؅䭥‫ס☭┞ֹ׵ח‬煝疴璇气㸯卲赞宋 䌑䍲ⶻ噺气‫ע‬յ劔塌ꀸ氙朮‫ؔطآ٭ُס‬٤‫מء‬ꫀ‫׾׌‬ゼ꾴‫כ‬闋尴瞬؅脝㷋‫׌ױ׊‬ն㸯卲‫ע‬յؓ‫ؓة‬㳔ꯖ‫ס‬煝⟵‫ⲇⶾס‬脢ֿ㝂ׂյ䉖宐嵛ⳛ‫ס‬潂؆‫ם‬救勓澛寊⟨䉖‫٭ؔنך‬ٜ‫غ‬鞪吉؅㵅偡‫ג׊ױ׊‬ն‫ס׆‬笫锡‫גַדגַⲇⶾׇמ‬㕂瞉脢ֽ‫צ׻‬吾婞脢‫מ‬䠊颍؅氰‫׌ױׅ┪׊‬ն㕂瞉脢‫ע‬յ⻄չ‫ס‬䭥‫❿ח‬⡑镸‫כ‬骅‫☭ם־‬ꪨꫀ➳؅ꄼ‫ؓةؓי׊‬㳔ꯖ؅焒‫ז‬‫ג׊ױ׀י‬ն‫ך⺴ס׆‬䔦‫ס׼‬鬷ꓨ‫ם‬脝ֻ؅겏笴‫ך‬‫עכ׆ג׀‬յؓ‫ؓة‬㳔ꯖֿ嵛宜ֵ‫׾‬㳔‫ה־⮔כצ‬⻉ַ㖪‫סי׊כ‬䔢ⰺ؅䬺㝕‫׊‬յ㵵傈յꀸ㖪յ㳔吾յ㐌㔔獗⚶‫ס‬蠗‫ס‬呧ٝ‫ي‬ٜ‫⫙סך‬气‫׾ַיז־⻔מ‬‫כ׆‬؅隍僻‫׌ױַי׊‬նؓ‫ؓة‬㳔ꯖ‫ך‬ր溪ꐠց‫׌‬‫׾‬㳔肪‫ס‬氙朮‫י׊כ‬յ睗  ⺴‫ס‬րٗ‫٭غ٭؛‬ց؅霱‫׽‬؅䭥‫ׇיז‬䳀❵ַ‫׌ױ׊ג‬ն跥䅢‫تُ٭ع‬䌮㖥䬎䓜յٗ‫٭غ٭؛‬紬겏㣗〉

xTheses ٥  锷 俑Climate Change Education
at the Asian Rural InstituteAttempts toward the transformation ofvalues, behavior, and lifestyle
YUKIKO ÔYANAGIWAKAKO KANDAYOSHIYUKI NAGATA

1. INTRODUCTION
According to the Japan Meteorological Agency (JMA), the average temperature of Japan in2019 will be the highest since the start of keeping statistics in 1898, and the global averagetemperature will be the second-highest ever since 1891.1 The negative effects of climate change
have become more serious, and the term “climate crisis” has been recently used in newspapers instead of “climate change.” Indeed, climate change has been devastating in many partsof the world, enough for it to be called a crisis. The impact is particularly acute in developing
countries; by 2050 there will be an estimated 143 million “climate refugees,” people who will
have to move due to rising sea levels and droughts.2
In such a situation, responses in all fields are required, and education is no exception.
Article 6 of the United Nations Framework Convention on Climate Change (UNFCCC), adopted
in 1992, states that “education, training, and awareness” are essential, and the international
community has worked to disseminate education about climate change. However, despite theinternational framework in place, membership countries have hardly adapted mitigation andprevention measures against global warming. Especially for future generations, climatechange is an issue of life and death, and strikes on climate change have been continuing
around the world, triggered by the Swedish environmental activist Ms. Greta Thunberg who
started sitting in front of her country’s parliament. Her activities appeared to the world amid
this critical situation like a comet in the night sky. Recently, young people’s demands extend
to the inadequacies of their schools, from the curricula to the school buildings.3
As the importance of tackling climate change grows internationally, the Asian Rural
Institute (ARI) has gradually created its own learning on climate change. Although its curriculum is still in the developing stages, ARI is making efforts to respond to international
2

CLIMATE CHANGE EDUCATION AT THE ASIAN RURAL INSTITUTE

demands, with some success. In this paper, we will first outline the overall curriculum of ARI,
state the characteristics of its unique climate change education, and examine specific achievements and challenges.

2. CLIMATE CHANGE AND CURRICULUM
Asian Rural Institute (ARI) trains grassroots rural leaders who live and work in their native
communities, regardless of nationality, race, religious beliefs, gender, or age. The training ispractice-oriented. It runs from April to December, and every year, ARI invites around thirty
participants from about fifteen countries from Asia (including Japan), Africa, and the Pacific.
To train rural leaders, ARI has three pillars of training.
1. Leadership: We aim to transform the participants into ‘Servant Leaders’ who can
encourage and empower marginalized people to live to their fullest potential.
2. Sustainable Agriculture: We train in organic farming and techniques not only byinstilling knowledge in classroom lectures and technical skills through work, but bypracticing organic farming and leading a self-sufficient lifestyle.
3. Community of Learning: Every year, through nine months of training, participants
form a new community together with staff and volunteers. ARI motivates all members
to participate in the decision-making process, to contribute with their full ability andselves, and to utilize local resources to seek better ways of community building so thatthey can use these experiences for rural development when they return to their own
communities.
The ARI curriculum is “based on the training program which was created through the experience of living out ARI’s mission. It also links this experience with the current needs of theworld.” (ARI training handbook) Staff needs to be sensitive to recognize what the current
needs of the people in participants’ countries (= developing countries) and rural areas are.
Among those needs is one that participants have frequently mentioned in the last ten years:“There is something wrong with the climate.” In many places in Asia and Africa, “the rainyseason has become short,” “floods are occurring,” “droughts are more frequent,” “there isbigger damage from typhoons” and “seasons are strange; it rains when it should not rain, it
is dry in the rainy season.” In the Pacific, the effects of high tides are becoming more severe.
All of ARI’s participants are working in grassroots rural areas. Climate change hits the agricultural sector directly. For example, the ARI farm also is heavily affected by climate change;
there are more droughts from April to May, fewer evening rain showers from July to August,there is an unstable rainy season, a rise in the highest temperature in summer, etc. As aresult, the yield of spring leaf vegetables and onions is becoming unstable (an effect from thedecrease of rain in May), the production of eggplants and cucumbers is down (an effect fromthe decrease of rain in July). Sometimes seeds are washed away because of strong, concentrated rainfall. There is no watering/irrigation system in ARI’s vegetable fields because there has
not been a need for it until now. But recently, we have difficulties growing spring vegetables
3

YUKIKO ÔYANAGI, WAKAKO KANDA, YOSHIYUKI NAGATA

without watering, so we have to set water tanks in each vegetable field. In this way, regardless of country and area, we as farmers are the ones who develop a sense of danger related
to climate change because we cannot react to these changes only by improving our skills orother superficial measures.
This is the background that led ARI to include the climate change issue in its curriculum.
Of course, we already recognized and discussed climate change as knowledge since the 1990s
or 2000s. However, only in the last ten years have we started sensing a crisis and becomepressed by the necessity to learn. It was truly the consequence of “linking with the current
needs of the world” (ARI training handbook) that we started including “Climate Change Challenge” by Dr. Yoshiyuki Nagata (University of the Sacred Heart) in ARI’s curriculum.

3. CHARACTERISTICS OF CLIMATE CHANGE EDUCATION AT ARI
As we mentioned in the previous section, ARI’s educational objective is to train “leaders who
serve people,” and a series of studies on climate change was envisioned under this mission.
Leaders in the era of globalization understand the essence of global challenges, including climate change, take courageous actions with community members, and are expected
to minimize the damage of climate change by changing community lifestyles to be moresustainable. For that, not only the acquisition of knowledge, but also the transformation ofvalues, behaviors, and lifestyles, as well as emotions and a sense of justice4 are required.
In order to embody the learning principles described above, the curriculum for Climate
Change Education at ARI has been designed to draw on the knowledge of UNESCO-led ESD(Education for Sustainable Development). Based on the vision of creating a sustainable society,
ARI training emphasizes participatory learning based on questions. Further, it puts a focus
on the understanding of structural problems, in that natural disasters in developing countries are mainly caused by rich lifestyles in developed countries, and on developing “climate
justice” to correct it.
Climate change education in ARI can be divided into three phases. The first phase focuseson lectures, the second on group work, and the third on off-campus learning aimed at individual learners’ self-expression.
The main topics covered in the lecture are as follows: 1) SDGs and climate change, 2) the
Paris Agreement, 3) the Planetary Boundary,5 4) causes of global warming, 5) the importanceof education, 6) the transformation of values, behavior, and lifestyle through education (ESD
vision and approach), 7) adaptation and mitigation, 8) practical examples of each country(Indonesia, Brazil, UK), and 9) the self-transformation that causes social transformation.
Phase 1 is a series of lectures followed by participatory and mutual learning. The former
is a knowledge-based learning activity composed mainly of “questions without answers,”6
and the latter is a learning activity for developing emotions and a sense of justice within thescope of changing the learner’s values.
As we will describe in detail in the next section, in Phase 2, at first everyone shares thecurrent status of climate change impact in their countries. Participants then discuss within a4CLIMATE CHANGE EDUCATION AT THE ASIAN RURAL INSTITUTE

group of around five people the possible concrete adaptation and mitigation measures against
climate change at ARI and then discuss their feasibility.
Through this process, in addition to intellectual learning through lectures, we aim todeepen a series of learning that emphasizes emotional learning. Also, as a part of off-campus
learning, 2019 participants had a workshop at BE*hive (a space for exhibitions and workshops
at Sacred Heart University), sublimating the process into a seamless learning experiencethrough an expressive activity of poetry making which was given as a ‘homework,’ based on
the learning there (Fig. 1).

KnowledgeCentered

Socio-Emotional
Skill-Centered

Values and Expression
Activities-Centered∙ Climate change basics∙ International trends
revolving around climatechange∙ Global issues, ualities ofleaders, etc.

∙ Current status of climatechange in their own
countries∙ Possibility of measuresagainst climate change at
ARI∙ Observation of exhibition
panels and art works at
E hive∙ Watch poems and videos
on climate change∙ Poetry

Figure 1: Seamless learning of climate change education at ARIIn the following sections, we will examine the specific outcomes of the issues and activities
that we discussed in the lectures. First, we will start with an overview of the current situation regarding climate change in participants’ countries and regions and an analysis of thepossible effects that can result from that situation. After that, we will explore future possibilities of climate change education based on participants’ artworks, which were created duringlectures on climate change education held at ARI in 2019 and during a workshop utilizing
climate change exhibits at BE*hive at the Sacred Heart Global Plaza.

4. THE IMPACT OF CLIMATE CHANGE ON THE ARI COMMUNITY
As mentioned in Section 2, most of the ARI participants are from rural areas in developing
countries. In other words, their environments are particularly susceptible to climate change.
Before conducting the 2019 workshop, we asked them to fill out two preliminary questionnaires to understand the impact of climate change in their communities.
5

YUKIKO ÔYANAGI, WAKAKO KANDA, YOSHIYUKI NAGATA

The first questionnaire asked how each of the participants’ communities is affected byclimate change (Appendix 1, p.21). This questionnaire surveyed eight issues related to climatechange (food shortages, agricultural production decline, floods, life and health damage causedby sea-level rise, death or disease caused by heat waves, landslides caused by heavy rain,spread of diseases caused by mosquitoes or other disease carriers, emigration to anotherplace to live due to drought)7 and asked about the current situation in the participants’communities (multiple answers allowed). The most common problem was the spread of
diseases caused by mosquitoes or other disease carriers, followed by landslides caused byheavy rain, and agricultural production decline (Figure 2).

1IFOPNFOBDBVTFECZDMJNBUFDIBOHF
Life and health damage caused by sea level rise
Emigration to another place to live due to drought
Death or disease caused by heat waves
Food shortages
FloodsAgricultural production decline
Land slide caused by heavy rain
Spread of a disease caused by mosquitoes or others

Figure 2: Climate change issues in participants’ community

The second questionnaire was a worksheet that described adaptation and mitigation measuresin response to climate change in each participant’s community (Appendix 2, p.22). In eachcase, after clarifying the issues in each region, adaptation and mitigation measures to address
the issues were listed. The following are examples from their responses.
<Adaptation measures>• The practice of picking up garbage on the beach (this practice is called bayanihan in thePhilippines, meaning “working together” in English)• The practice of adaptive measures for food loss based on traditional beliefs• A change in the planting time from June to July
• The relocation of people living near the sea or river to a safe area
6

CLIMATE CHANGE EDUCATION AT THE ASIAN RURAL INSTITUTE<Mitigation measures>• Regulations of garbage disposal to be set by the local government• Mitigation measures regarding deforestation based on traditional beliefs• Reforestation• Promotion of clean energy

5. THE PRACTICE OF CLIMATE CHANGE EDUCATION I
Based on ESD Knowledge
In the second phase lectures, we included a worksheet (“ESD/CCE Self-Assessment Sheet”) for
participants to be able to reflect on themselves and their communities. As for the items on
the sheet, ten questions are set forth for each of four sections: nature, economy, society, andculture.8 This self-assessment sheet can help them plan to tackle the challenges of climatechange in the future, create their organization and community’s own indicators, and help
their operation to pay more attention to sustainability. In the lecture, participants weredivided into six groups of about four or five people each, according to their countries orregions. The average for each group was then calculated (Appendix 3, p.23).
This survey, based on self-evaluation, revealed the following results. Although there wasa slight difference between countries and regions, there was a common tendency among all of
the groups to be highly aware of and committed to society and culture but be much less awareof and committed to the economy.
These results clearly show a characteristic of ARI participants: they live in rural areas. It
is not hard to imagine that culture and tradition live on more persistently in rural areas thanin urban areas and that there is a sense of social solidarity in the community there. However,
the results should not be taken only as a self-assessment of climate change, but also of thestructural challenges of climate change which people in developing countries who emit lesscarbon dioxide (a major driver of climate change) are most affected and threatened by. From
this result, we can understand the vulnerability of people’s lives in developing countries
which are most affected by climate change. Furthermore, it is desirable that the four items of
the self-evaluation sheet can be kept in a good balance. The growth of the “economy” (which
has the lowest value in their self-assessment sheet) and its growth process, as well as theeducation that causes such a growth-oriented worldview need to be discussed further.

6. THE PRACTICE OF CLIMATE CHANGE EDUCATION II
Socio-emotional Learning at ARI
In recent years, not only have cognitive skills measured by tests and grades been found to beimportant, but also Social and Emotional Skills and Social and Emotional Learning (SEL).9 SEL
refers to the process of learning the basic skills needed for personal well-being and managing relationships and work efficiently and ethically (Humphrey, 2013). In ESD, both cogni7

YUKIKO ÔYANAGI, WAKAKO KANDA, YOSHIYUKI NAGATA

tive learning and socio-emotional learning are considered essential for learning that leads
to transformative actions in the process of the individual learner’s transformation (UNESCO,2019). The skills gained through such learning include perseverance, self-esteem, and respect
for others, and they have a particularly strong impact on health outcomes, improved subjective well-being, and reduced antisocial behavior (OECD, 2018).
The workshop utilizing the climate change exhibition at the Sacred Heart Global Plazaemphasized socio-emotional learning and allowed participants to practice it. They were firstdivided into two groups: a group to observe the exhibition and a second group to take part ina workshop on socio-emotional learning. Group 1 mainly utilized the “Fashion × Climate
Change” exhibition (April 1-August 31, 2019). They deepened their learning while filling in theworksheet questions based on panels and fashion-related exhibits that explain the basic
knowledge of climate change and its impacts (Appendix 4, p.24). Group 2 performed an interactive task that helped them emotionally grasp the issues of climate change through theexamination of two poems10 and used storytelling techniques to engage in interactive workthat elicited their emotions. (Appendix 5, p.25)
Both group studies were organized with a focus on “Common but Differentiated Responsibility” (CBDR), which is the issue of climate change. How can each individual learn about
global issues like climate change and then change their own values, behaviors, and lifestyles?
An education that responds to such questions has been on demand in recent years. Transformation does not need to start as climate change action right away. First of all, reflecting on thecurrent situation in local areas and thinking about the problem alone were big steps for theparticipants. They were then able to incorporate others’ emotional elements into their learning by treating storytelling and poetry (art) as inspirational triggers.
These techniques proved effective—by creating a story while imagining each community, the participants could grasp the global issue of climate change as a familiar problem andexpress understanding and empathy for others. After the workshop, the participants wrote
nine poems. Here, only a few poems are shown due to space. (Appendix 6, p.26).

7. ACTIONS FOR CLIMATE CHANGE
The Challenges of ARI
Using the four-areas framework of UNESCO’s whole-school approach for “climate action”
which has positioned climate change education as part of ESD, we discussed climate change
actions at ARI (Figure 3).11
Figure 3 lays out a framework that could be used in participants’ communities after theirtraining at ARI. The following (Table 1) are recommendations on climate change for ARI fromthe six groups from Section 5.

8

CLIMATE CHANGE EDUCATION AT THE ASIAN RURAL INSTITUTE

Figure 3: Four areas of the whole-school approach(Source: UNESCO 2016 p.3)

We mentioned the participants’ concrete ideas below (table 1); however, many issues need tobe addressed, not only at ARI, but also in places of general learning such as schools.
First, building a series of seamless learning that goes beyond several hours of class will be
an important challenge, especially in learning places other than an ordinal community or
learning/living community such as ARI.
Secondly, a persuasive learning environment in which the lessons about renewableenergy and other climate change classes are actually practiced in schools, as UNESCO andothers proposed as the whole-school approach,12 needs to be created.
The third issue is the development of tools such as the self-evaluation sheet for climatechange education introduced in Section 5. Tools that reflect the voices of ARI participants
need to be developed so that they can conduct climate change education and related workshops in their own organizations and communities.
The fourth point is the challenge of linking the training/education to the rapidly deteriorating environment of the world, especially in the rural areas of developing countries whereparticipants work. Every school is required to pour a constant effort into making sure theselinks continue.

9YUKIKO ÔYANAGI, WAKAKO KANDA, YOSHIYUKI NAGATA

Table 1: Climate Change Actions for ARI suggested by participants

1. School
Governance

2. Teaching and
Learning

3. Facilities andOperations

4. Community
Partnerships

Group 1

∙ Reduce plastic bags
or ban plastics at ARI.

∙ Observing a recycling
center where plastics
or bottles areprocessed∙ Lecture aboutclimate change for all
ARI members∙ Make good products
from garbage∙ Recycle water∙ Distribute shoppingbags to ARI members∙ Reduce paper use
and change into
computer data

∙ Involve in climatechange conference
outside of ARIGroup 2∙ Create ACE policy for
ARI∙ Create an “ARI
climate education day∙ Introduction of
ARI-branded paperbags for shopping∙ Develop ACE
curriculum for ARI.
∙ Give climate
information leaflets toall visitors to educate∙ Introduce meters tomeasure water andelectricity usage∙ Reduce the usage ofover-aged car sthat
emit more CO2Group 3∙ Minimize bringing
plastic onto campus
Minimize using paper
copies in classGroup 4∙ Signage and posters
about electric usage
and plastics∙ Make an opportunity
to hold presentations
about environmental
issues after supper∙ Make fence,container for farming,
pillows and eco-bag
using PET bottles andplastic∙ Shift to renewableenergy (solar panel)∙ Garbage measuringsystem∙ Use LED

Group 5

∙ Make a regulation to∙ Use of markers and∙ All buildings should

ban all plastics on
campus (with fines)∙ Send representatives
to take part in climatechange workshops∙ Club activity on
climate changeGroup 6

10

∙ Reduce waste∙ Consider the way ofwaste burning∙ Create regulation on

the environment which
every community
member must know,
and create room foramendment

white boards insteadof chalk and blackboards∙ iPads, handouts
through electronics,
less use of paper∙ Suggestion boxes on
climate change action∙ Climate change day
celebration to createawarenesshave alternative
energy (solar system)
Regulate amount ofwater and light used bymembers of ARI∙ Minimize paper usage∙ Stop using plastic

Stop use of plastics inthe garden like nets,
instead use
sticks mixed cropping

containers in livestock
Use wooden roof forchicken pen∙ Sensitization on
climate change∙ Organize workshops
on climate change
every uarter of theyear∙ Competitions andprize awards forpeople who fightagainst climatechangeCLIMATE CHANGE EDUCATION AT THE ASIAN RURAL INSTITUTENO T ES
1.
Japan Weather Association (2019). 2019 averagetemperature in Japan will be recorded as the highest, https://tenki.jp/forecaster/deskpart/2019/12/24/6993.html, accessed
December 24, 2019
2. The estimated number of refugees in sub-SaharanAfrica is about 86 million, South Asia 40 million, and Latin
America 17 million in the case of an inadequate global
response to climate change. More than half of the developingworld’s population lives in these three regions, leaving 2.8%of the regions’ population at risk of climate change(International Bank for Reconstruction and Development
and the World Bank, 2018)
3. For example, a statement to the government from “Teachthe Future” which is a youth activity in the UK, fromhttps://www.teachthefuture.uk, accessed December 24, 2019
4. For social and emotional skills, you can refer, to theOECD. (2018). Skills for Social Progress: The Power of Social andEmotional Skills.
5. For detail, you can refer to Rockström, J., & Klum, M.
(2018). Big World, Small Planet: Abundance within Planetary
Boundaries.
6. The details of the “question without an answer” will beomitted due to space limitations, but examples of thequestions actually used in the lecture are: “Among all
animals, why do only humans throw away garbage?” and“Why is the global environment deteriorating in spite of the
spread of education?”

7. Prepared with modifications to items appropriate fordeveloping countries with reference to IPCC (Intergovernmental Panel on Climate Change) Fifth Assessment Report
WGII from https://www.jccca.org/ipcc/ar5/wg2.html
8. Added and modified English version of “Yattemiyô,kikou hendô workshop [Let’s try it out—climate change
workshop],” appendix of “Kikôhendô no jidai wo ikiru: Jizoku-kanôna mirai e michibiku kyôiku furontia [Living in the age of climatechange: An educational frontier leading to a sustainable
future] [added and modified]”
9. The Organization for Economic Co-operation andDevelopment (OECD) treats it as a skill (social and emotional
skills), UNESCO treats it as learning (socio-emotional
learning). In Japan, SEL (social and emotional learning) is
commonly used. In this paper, we use “socio-emotional
learning” based on these recent trends.
10. The first poem is “Dear Matafele Peinam,” presented atthe 2014 United Nations Climate Change Summit by Kathy
Jetñil-Kijiner, a Japanese Marshallese from the MarshallIslands. (Video: https://www.youtube.com/watch?v=mc_IgE7TBSY) The second poem is “Raise” by Aka Niviâna fromGreenland and Kathy Jetñil-Kijiner. (video: https://350.org/rise-from-one-island-to-another-ja/)
11. Created and translated based on figure (p3) of UNESCO(2016)
12. About the whole-school approach, you can refer to
Nagata, Soga (2017), Nagata (2019)

R EFER EN CES
Humphrey, N. (2013). Social and emotional learning: A critical appraisal. SAGE Publications Limited.
International Bank for Reconstruction and Development and the World Bank (2018). Groundswell: Preparing for Internal Climate
Migration.
Rockström, J., & Klum, M. (2015). Big world, small planet: abundance within planetary boundaries. Yale University Press.
UNESCO. (2016). Getting Climate-Ready - A Guide for Schools on Climate Change.
UNESCO. (2019). General Conference 40th Session, 40C/1.
OECD. (2018). Skills for Social Progress: The Power of Social and Emotional Skills.
Nagata, Y. (2019). Kikôhendô no jidai wo ikiru: Jizoku-kanô na mirai e michibiku kyôiku furontia [Living in the age of climate change:
An educational frontier leading to a sustainable future]. Yamakawa Shuppansha
Nagata, Y., & Soga, S. (2017). Arata na jidai no ESD sasuteinaburu na gakkô wo tsukurô: Sekai no hôru sukûru kara manabu [Create a new
age of ESD sustainable schools: Learn from the world’s whole schools]. Akashi Shoten.

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宜⠿㜟ⳛ‫כ‬ؓ‫ؓة‬㳔ꯖ‫؜‬ٛ‫ٖ؞‬ّٚؓ‫ؓة‬㳔ꯖ‫  ע‬䌑‫ⱁס‬皑♧匡յؓ‫ؓة‬٬ؓ‫ن‬ٛ‫؜‬٬╚ⷁ稌٬㝕崎䈣‫ס‬ꀸ匆㐌㔔‫׼־‬蠗‫ס‬呧‫☭ׂ⦍ך‬չ؅䬲‫׀‬յ㎼禶յ㴴侷յ宐傈յ❿⡑镸瞏‫ס‬ꇙַ؅鱳ֻյ劔塌ꀸ噺‫׾׻מ‬蔦簊蔦鳉‫ס‬气嵛؅㕈勓‫ג׊כ‬㵅鴫溷‫ם‬㳔‫צ‬؅鉿ֹꀸ匆䭰㸬脢너䧯㸗ꪎ㳔吾‫׾ֵך‬ն 劓‫  ׼־‬劓‫סךױ‬煝⟵‫ך‬յ嬐䌑傽勓؅⻻‫־  ׳‬㎼⯼䔿‫ס‬㎼չ‫⻏  ׼־‬瓦䍲ֿ㳔؆‫׾ַך‬ն12‫‪孡⦪㢌⹛侄肪‬׷ֶֽח‪،㷕ꤍ‬آ‪،‬‬‫‪ն‬׾ַי׿؂‪煝⟵ֿ鉿‬ך‪⮔ꓩ‬סח  ׂ׀‪յ㝕‬״גס‪ꀸ匆䭰㸬脢芌䧯‬ס‪ꄫ┪㎼‬‬‫⛿‪ֹյ‬׻׾׀ך‪溪䳼‬מ‪茣ⲇ؅劄㝕ꮹ‬׾י‪䭥‬סהג⮔‪☭չֿ蔦‬ג׊‪潲긖‬מ‪㎦곓‬وشب٭ر٭‪ ٛ‬‬‫‪մ‬׌‪؅潨䭰‬כ׆׌ף⛞‪魕鮐؅‬סי׊כ‪䭰㸬脢ց‬׾ֻ♐מ☭‪ր‬׾׿׼ׄטⲇ‪宐؅‬‬‫‪յ‬׊‪յ劔塌ꀸ噺؅㵅鴫‬׍׼םײס⟵‪䪫銉煝‬׾׻מ‪焒餟յ㵅肪◜噺‬׾׻מ‪ꀸ噺䍴㳔‬ם‪ 䭥籽⺪茣‬‬‫‪煝⟵؅鉿ֹմ‬ס‪劔塌ꀸ噺䪫銉‬׼ֿם׽‪气嵛؅ꃻ‬ס‪蔦簊蔦鳉‬‬‫‪气嵛‬מ⪴כؓؔط‪յ舓〉٬ٍٚ٤‬י׊‪煝⟵劻ꪨ؅ꄼ‬ס‪  ٦劓‬ע‪ׂ煝⟵㳔气‬ט‪㕈‬מ‪ ⪴⻎✄气嵛‬‬‫י׊א‪鬚桬յ‬סי׊‪茣ⲇ؅ꄼ‬ס‪䟨䘼尴㴻յ蔦䉁‬ס‪ն겏㎒‬׾׌‪⪴⻎✄؅䓺䧯‬םג‪յ嬐䌑偆‬׼ֿם׊‬‫‪յ‬׽‪偙岺؅䱱‬׾׌‪虘ַ⪴⻎✄؅䓺䧯‬׽׻‪յ‬׊➶‪⹧Ⲏ؅‬ם‪畤嚋溷‬ס〉⪢٭ف‪յْ٤‬יַֽמ‪嵛氠‬ס‪魕徎‬‬‫‪‬׾ַיי‪䔢皑‬מ┪⻔ס‪䊟㎼䔿յꀸ匆气嵛‬‬‫יי‪皑‬ײ‪䓜䌑䍲؅篁‬יֻױר‪篑닫؅‬ס⟵‪煝‬ס⹛‪յꇃ‬׀ט‪㕈‬מ⾀❈ס‪ր㳔ꯖ‬עّ‪ٖٚ‬؞‪ٛ‬؜ס‪ؓ㳔ꯖ‬ةؓ‬‫‪յ‬גױע׿א‪ն‬׾ַ‬‫‪ց‬׾ַי׊ؠ‪ٛ٤‬מث٭ؼס‪槁㐂‬ס‪┾汔‬‬‫‪‬׽׻ؠشهغ‪٤‬ـء‪٤‬ؼ٭‪ٝ‬ع‪‬‬‫‪㎼յ‬ס‪ն㳔气‬‬‫א‪ַն‬ם׼םעיׂםך‪侧䠊‬ע〉‪舓‬מכ׆ַֹכ‪յ‬־✇עכث٭ؼס‪槁㐂‬׾ֽׄמ‪ꄫ┪㎼ꀸ匆‬ה؂ם׌‬‫‪ն‬גזֵך‪ַֹ阋訪‬כ‪ַց‬׊־ֽֿ‪ֿր宜⠿‬סׂ‪臝‬׼־‪㳔气‬מ‪  䌑匡꾗緽‬׆׆‪յ‬ך╚סث٭ؼס‬‫‪ր곝㳌‬‬‫‪ց‬גזםׂ‪ֿ焝‬‬‫‪ց‬׾׀‪ր崼寊ֿ鱍‬‬‫‪ց‬׾׌‪ֿ꾗溪‬׽‪ր傽攍‬‬‫‪곝ֿꮳ‬מ‪ַ免劻‬םס׍ע׾‪ַնꮳ‬׊־ֽֿ‪ր㳌硼䠊‬‬‫‪ַց‬ם׼‪곝ֿꮳ‬מ‪㳌硼‬ס׍ע׾‪յꮳ‬׽‬‫ס؜‪ٛ‬نؓ‪ؓ٬‬ةؓ‪槁骭ֿյ‬סלם‪ց‬גזםׂ׀‪錺㵬ֿ㝕‬ס‪ր⺫뀸‬‬‫‪յ蠗‬י׬׌עהג‪ַֹն㳔气‬כגזםׂלץֿ‪錺㵬‬ס‪둚愲‬עך‪ն㝕崎䈣‬׾ַי׀‪鱍‬׵יַֽמ‪㐌㔔‬סל‬‫‪յ‬׵יַֽמ‪ؓ㳔ꯖ‬ةؓףֻ❛‪ֹն‬ױ׊יׄ⺇‪䔔꼸؅潲䱸‬סⳛ‪宜⠿㜟‬ע‪նꀸ噺‬׾ֵך‪⦍ׂ☭չ‬ך‪ꀸ匆‬ס‪呧‬ס‬‫מֹ׻׾׿׈ױ‪䜪‬מ׽‪傽攍‬ס‪ն ֐  劓‬׾ַי׿׼׋‪ׂ䠊‬׀‪㝕‬ע‪䔔꼸‬סⳛ‪յ宜⠿㜟‬יַֽמ‪气氙‬סך‪ꀸ㖪‬‬‫כ‪յ瞏չն篙卸‬גז؂‪劄둚宜廛ֿ㜟‬ס‪յ㜭‬גזםׂםעך‪յ哜곝ֿ┞㴻‬גז‪㜻皑ֿ庿‬ס‪յ ֐  劓‬גזם‬‫‪ꮳ寊ꓪ庿㸴ֿ䔔꼸‬ס‪┮㴗㴻ⵊ 劓‬ס‪⹺ꓪ‬סׁנ‪椝‬׷‪訪褺꿔‬ס‪儣‬י׊‬‫‪气‬ס‪ٛ‬ٖؗ؞׷تػיז׻מ‪յ䌑‬‬‫‪ꮳ寊ꓪֿ䔔꼸‬ס‪ 劓‬׾ה‪氙ֿ訒‬‬‫‪յ‬גֻ‪ֿ㙟‬כ׆׾׿׈‪甦ֿ嵣‬״ג׾‪ꮳ‬מ‪䒣ַ곝ֿ겏╚溷‬עמ׀כ׾‪յꮳ‬‬‫ך׼־גז־םֿ‪ַն䖩锡‬םע⤫‪؆寊陭‬־מ‪汛‬ס‪ؓ㳔ꯖ‬ةؓכ׵כ׵‪ն‬׾ַי׎ױ‪ֿꀸ㖪䬎䓜؅䜪‬לם‬‫‪气‬ס‪յ儣ꓩ褺‬ף׿ׄם׊‪؆寊؅‬־יַ‪؅翝‬ؠ‪٤‬ذמכׇ‪汛‬מ‪յ 劓‬על׮‪  䌑‬׆׆‪յ‬׼ֿם׊־׊‪ն‬׾ֵ‬‫‪㸐‬עךׄד‪㸐䗎‬ס⩰‪㸯䩘‬׷┪⻔ס‪յ䪫銉‬׵יַֽמ‪㐌㔔‬׷‪㎼‬ס׆ל‪ն‬׾ַיזםמךױ׾׿ױשֿⷩ‪氙‬‬‫‪ն‬׾ֵךסם‪ꀸ噺脢‬עס׾ַיֻ‪ⷩ塌䠊؅镊‬ס׼־‪յ㵅✄닫‬מכ׆׾ַי׀‪ַ◜䡢ֿ鱍‬ם׿׀׊⭦‬‫‪ն‬גזֵֿ‪槁枱‬םֹ׻ס׆‪յ‬עמ‪芻再‬גזםמֹ׻׾ֻ‪脝‬כ‪ց‬׾ֵך׀׬׾׿ַ‪宜⠿㜟ⳛ؅‬מ‪ր䍴㳔‬‬‫‪րⷩ塌䠊ց؅‬׼ֿם׊־׊‪ն‬גַי׿׈ע‪յ霼餟‬׿׈‪需‬׵מ♣‪  䌑♣յ 䌑‬עי׊כ‪؆焒餟‬؀׳‬‫‪寏氭✲▆宋‬ס‪ն臉䖥㟕㲳㝕‬׾ֵךסםל׮‪  䌑‬ס׆ֿסגזַי׿׼‪ꂿ‬מ‪䖩锡䙎‬סצ‪㳔‬חח׋‪䠊‬ךױ‬‫מֹ׻׾׿׼׿⪜׽⺅מّ‪ٖٚ‬؞‪ٛ‬؜ס‪㳔ꯖ‬י׊כ‪ $MJNBUF$IBOHF$IBMMFOHF‬׼־‪  䌑䍲‬׽׻מ‬‫‪ն‬׾ֵךסם‪篙卸‬ג׊‪ց‬ؠ‪ٛ٤‬מث٭ؼס‪槁㐂‬ס‪ր┾汔‬מ׈ױ‪յ‬עכ׆גזם‬‫‪杅䖇‬ס‪宜⠿㜟ⳛ侷芌‬׾ֽׄמ‪ؓ㳔ꯖ‬ةؓ‬‫٘بشِג׊ֹ׆‪յ‬׽ֵֿ‪芌䧯‬ס‪䭰㸬脢ց‬׾ֻ♐מ☭‪ր‬עמ‪侷芌潨溷‬ס‪ؓ㳔ꯖ‬ةؓ‪յ‬מֹ׻ג׬‪ꃍ‬ך‪⯼硼‬‬‫״‪宜⠿㜟ⳛ؅㢼‬עמ٭ر٭‪ٛ‬ס♣‪ٜ免‬ف٭‪ٞ‬ء‪ն‬ג׿׈‪圸䞯‬׵‪㳔肪‬ס‪┞ꅙ‬׾׌‪ꫀ‬מⳛ‪宜⠿㜟‬מכ׵ס‪٤‬‬‫ذتنؕ‪ٚ‬ס✄⻎⪴‪յ‬׊׆‪鉿ⳛ؅鱍‬׾ֵ‪ⳅ宜‬מ⪴כ‪☭չ‬ס✄⻎⪴‪յ‬׊‪勓鮐؅槏闋‬ס‪㐌槉锺埛鞏꾴‬ג׊כ‬‫סא‪ն‬׾׿׈‪ֿ劻䔵‬כ׆׾״‪ַׂ婝‬מ‪錺㵬؅劄㸯ꮹ‬יז׻מכ׆׾ֻ‪㜟‬מ‪偙‬׽ֵם‪䭥籽⺪茣‬׽׻‪ٜؕ؅‬‬‫‪帎너‬ס‪婞聋䠊‬׷ⳛ‪䝠‬עמ׼׈‪㜟㵼յ‬ס‪ٜؕ‬ذتنؕ‪鉿ⳛյٚ‬׷‪յ❿⡑镸‬׍׼םײס‪肪䕑‬ס‪焒餟‬עמ״ג‬‫‪ ն‬׾׿׼״‪ֿ寛‬‬‫ג׀י׊‪ֿ╭㸬‬ؤتؾٗ‪յ‬ע‪宜⠿㜟ⳛ侷芌‬ס‪ؓ㳔ꯖ‬ةؓ‪յ‬מ״ג׾׌ⵊ‪圸ꅎ؅⪽槁‬סצ‪㳔‬ס‪┪阾‬‬‫‪13‬‬

㣐史歋秀㶨ծ牞歊ㄤ〳㶨ծ宕歊⢕⛒&4%䭥籽⺪茣‫ם‬ꪛ溪‫ס״גס‬侷芌‫ס‬焒锶؅嵛‫׌־‬䓺‫ך‬陭阛‫ג׀י׿׈‬ն‫עך׆א‬䭥籽⺪茣‫ם‬獗⚶‫ס‬䓺䧯‫٘ةلַֹכ‬٤‫מכ׵ס‬ゼַ؅╚䖥‫מ‬䰕ֻ‫Ⲏ⹧ג‬㒘‫ס‬㳔‫ֿצ‬ꓨ镄‫׿׈‬յ‫גױ‬ꄫ┪㎼‫סך‬蔦撬捇㵬‫ע‬╭‫⩰מ‬ꅼ㎼‫סך‬骅‫ם־‬ٚؕ‫ؕذتن‬ֿٜ‫ַֹכ׾ַי׊׼ג׵‬圸ꅎ溷‫ם‬ゼ꾴‫מ‬㸐‫׾׌‬槏闋‫׿אכ‬؅儱婞‫ַׂי׊‬ր宜⠿婞聋ց؅너ֹ‫׵כ׆‬㸚瓦‫מ‬翝‫׾ַי׿־‬նؓ‫ؓة‬㳔ꯖ‫ס‬宜⠿㜟ⳛ侷芌‫ע‬姌‫׾׀ךֿכ׆׾ׄ⮔מث٭ؘنסח  ס‬ն‫ה؂ם׌‬յ颉聋╚䖥‫ס‬睗  ‫ءכث٭ؘن‬ٜ‫و٭‬٠‫╚ؠ٭‬䖥‫ס‬睗  ‫ث٭ؘن‬յ‫מ׼׈‬⠥չ‫ס‬㳔肪脢‫ס‬蔦䉁銨槁؅潨䭰‫ג׊‬㳔㜽‫ך‬‫ס‬㳔肪‫ס‬睗  ‫׾ֵךث٭ؘن‬ն颉聋‫ך‬䪒ֹ╭‫עؠشمعם‬姌‫׾ֵך׽ֽכס‬ն
4%(T ‫ס‬頲潨埉‫כ‬宜⠿㜟ⳛ‫ق‬ٛⶾ㴻‫و‬ٚ‫ذؾ‬ٛ‫٭‬٬‫ؗف‬٤‫ر‬ٛ‫ ٭‬廛凇ⵊ‫⸮ס‬㎋‫׏ם‬侷芌ֿ㝕⮗‫־‬侷芌‫❿׾׻מ‬⡑镸٬鉿ⳛ٬ٚؕ‫ؕذتن‬ٜ‫ס‬㜟㵼&4% ‫٘ةلס‬٤‫وؓכ‬ٞ‫ز٭‬ꈌ䗎‫כ‬累⾔

⻄㎼‫ס‬㵅鴫◜❛ؕ٤‫ؓبؾغ‬յ‫ه‬ٚ‫ة‬ٜյ蝠㎼獗⚶㜟㵼؅‫׌׼ג׵‬蔦䉁㜟㵼ն┪阾‫┞ע‬ꅙ‫ס‬颉聋睗  ‫ث٭ؘن‬‫׽ֵך‬յ籽ַ‫Ⲏ⹧י‬㒘‫ך‬潸◦‫ס‬㳔‫סַ⻉צ‬免ꪨ؅䭥‫ַי׊מכ׆ח‬‫׾‬ն⯼脢‫ע‬ր瞩ֻ‫ַםס‬ゼַց؅╚䖥‫מ‬篁‫ײ‬皑‫גי‬焒餟╚䖥‫ס‬㳔肪嵛ⳛ‫ ׽ֵך‬յ䔿脢‫ע‬㳔肪脢‫❿ס‬⡑㜟㵼‫ךױמ‬ꂿ‫כ׆׾‬؅㸚瓦‫ג׿⪜מ‬䝠ⳛ‫׷‬婞聋䠊‫ס‬帎너‫ס״גס‬㳔肪嵛ⳛ‫׾ֵך‬ն姌硼‫ך‬霄‫ׂ׊‬䲾ׂ‫מֹ׻‬睗  ‫עךث٭ؘن‬յ‫׍ױ‬蔦㎼‫ס‬宜⠿㜟ⳛ‫ס‬䔔꼸‫מ‬ꫀ‫׾׌‬槁枱؅⪢〉‫⮔ך‬‫ַ⻉ה־‬յ姌‫⯼☭  מ‬䔿‫ءס‬ٜ‫ך⫐و٭‬㸐需‫׊‬յؓ‫ؓة‬㳔ꯖ‫ך‬宜⠿㜟ⳛ‫מ‬㸐‫׾׀ךי׊‬廛凇ⵊ‫מ‬㸐‫׾׌‬ꈌ䗎瞬‫כ‬累⾔瞬؅⪽✄溷‫ⱁמ‬呾‫׊‬յ‫סא‬㵅槁⺪茣䙎‫יַחמ‬阧饗‫׾׌‬免ꪨ؅陭ׄ‫׾ַי‬ն‫׼׿׆‬؅ꄼ‫י׊‬颉聋‫׾׻מ‬焒溷‫ם‬㳔肪‫י׎؂⻉כ‬յ䝠ⳛ溷‫ם‬㳔‫׵צ‬ꓨ؆‫┞ג׋‬ꅙ‫ס‬㳔‫סצ‬幾ⵊ؅潨䭰‫׊‬յ‫מ׼׈‬吾㜽㳔肪‫┞ס‬欎‫י׊כ‬臉䖥㟕㲳㝕㳔‫׾ֽׄמ‬㺤獏٬٠‫ت٭ًتס״גסوش٘بؠ٭‬ր#& IJWFց‫סך‬٠‫סך׆אצ⹳وش٘بؠ٭‬㳔‫מצ‬㕈‫ׂט‬ր㶆꾴ց‫׾ֵך‬雭✑‫ַֹכ‬銨槁嵛ⳛ‫מ‬蔷‫׾‬‫ّ٭بךױ‬ٝ‫םت‬㳔‫י׊כצ‬僰襪‫ַׂי׿׈‬㎫ն濼陎⚥䗰٥孡⦪㢌⹛‫ך‬㛇燉٥孡⦪㢌⹛‫׷ּ׭׾‬㕂ꥷ涸‫⹛ז‬ぢ٥㖑椔鋉垷铬겗‫ה‬ٔ٦‫ت‬٦‫ך‬项颵 ‫וז‬⣣⦼錁䕎䧭⿹‫ן‬邌植崞⹛⚥䗰

爡⠓䞔⹛涸‫⚥ٕؗأ‬䗰٥荈㕂‫ך‬孡⦪㢌⹛‫ך‬植朐٥،‫آ‬،㷕ꤍ‫ךד‬孡⦪㢌⹛㼎瘻‫ך‬〳腉䚍

٥#& IJWF ‫ךד‬㾜爙‫ٕطػ‬٥
蔓遭⡲ㅷ‫ך‬鋅㷕٥孡⦪㢌⹛‫ח‬ꟼ‫׷ׅ‬鑖٥‫ؔرؽ‬Ꙣ颣٥鑖⡲㔳խ،‫آ‬،㷕ꤍ‫ךד‬孡⦪㢌⹛侄肪‫ءך‬٦‫זأٖي‬㷕‫ן‬14،‫آ‬،㷕ꤍ‫׷ֶֽח‬孡⦪㢌⹛侄肪姌硼♧ꮳ‫עך‬յ颉聋⫐‫ך‬㵅偡‫ג׊‬嵛ⳛ‫✄⪽ס‬溷‫ם‬䧯卸յ‫עמ׼׈‬鞏꾴‫יַחמ‬脝㷋‫׾׌‬ն‫׍ױ‬㳔气‫ס‬㎼ֽ‫צ׻‬㐌㔔‫׾ֽׄמ‬宜⠿㜟ⳛ‫מ‬ꫀ‫׾׌‬槁枱؅嚣镸‫׊‬յ‫סא‬槁枱‫׼־‬鞅‫⮔׾׿⺅ײ‬卥篙卸؅ꃍ‫׾׬‬ն‫סא‬䔿յ 䌑䍲ؓ‫ؓة‬㳔ꯖ‫ימ‬㵅偡‫ג׊‬宜⠿㜟ⳛ侷芌‫ס‬颉聋ֽ‫צ׻‬臉䖥‫ء‬ٞ‫ف٭‬ٜ٬‫و‬ٚ‫ס⫐ا‬㺤獏٬٠‫٭‬‫ ׾ֵךت٭ًتס״גסوش٘بؠ‬#& IJWF ‫סך‬宜⠿㜟ⳛ㺤獏؅嵛氠‫ג׊‬٠‫وش٘بؠ٭‬؅ꄼ‫י׊‬气‫ג׿ױ‬㳔气‫⿣✑סהג‬؅䩘ֿ‫מ׽־‬宜⠿㜟ⳛ侷芌‫♀ס‬䔿‫⺪ס‬茣䙎؅䱱‫׾‬նؓ‫ؓة‬㳔ꯖ‫ס‬㳔气‫ס‬‫׾ֽׄמؔطؼِٖؤ‬宜⠿㜟ⳛ‫ס‬䔔꼸 硼‫׵ך‬ꃍ‫מֹ׻ג׬‬յؓ‫ؓة‬㳔ꯖ‫ס‬㳔气‫ע‬ꄫ┪㎼ꀸ匆⮂麃脢ֿ㝂ַն‫׽ױח‬յ宜⠿㜟ⳛ‫ס‬錺㵬؅⺇ׄ‫ַ׌׷‬欎㘶‫׾ַֻכד‬ն‫סא‬䔔꼸؅䪻䳢‫״ג׾׌‬յ٠‫وش٘بؠ٭‬؅㵅偡‫מ⯼׾׌‬յ ‫ؓ⯼◜סח‬٤‫٭آ‬‫ع‬؅㳔气‫מ‬鉿‫גז‬ն ‫ח‬潨‫ע‬յ⻄㳔气‫םֹ׻סליַֽמؔطؼِٖؤס‬宜⠿㜟ⳛ‫ס‬䔔꼸؅⺇ׄ‫־ס׾ַי‬؅ゼֹ◜⯼ؓ٤‫׾ֵךع٭آ‬魕倣 ն‫ؓ⯼◜ס׆‬٤‫עع٭آ‬յ宜⠿㜟ⳛ‫יז׻מ‬鱍‫׾ַי׀‬ゼ꾴‫  ס‬꽃潨낛倣┮鳉յꀸ噺气氙‫ס‬庿㸴յ崼寊յ嶮긖┪僰‫׾׻מ‬气嵛‫׷‬⣌䎘‫ס‬錺㵬յ斪峒‫׾׻מ‬媃◾‫׷‬洑洠յ骿곝‫׻מ‬‫׾‬㏸焻䁼‫׿‬յ轗‫לם‬輮‫׾׻מ‬洠宜‫ס‬诵䐤յ䌏‫׷חף‬嶮긖┪僰‫⛿׾׻מ‬㺇‫ס‬瓌ⳛ  ‫כ‬㳔气蔦麃‫ؼِٖؤס‬‫סכؔط‬槁枱؅攍‫י׎؂⻉׊׼‬㸨‫׾ֵךס׵גנ‬鏿俙㎇瞩⺪ն劄‫׵‬㝂‫גז־‬ゼ꾴‫ע‬յ轗‫לם‬輮‫׻מ‬‫׾‬洠宜‫ס‬诵䐤‫גזֵך‬ն姌ַ‫ך‬յ骿곝‫׾׻מ‬㏸焻䁼‫׿‬յꀸ噺气氙‫ס‬庿㸴‫כ‬籽ַ‫׾ַי‬㎫ ն孡韋㢌⹛‫ג׏״ח‬饯ֿ‫׷‬植韋嵲꬗♳傻‫׷״ח‬欰崞‫⨳װ‬䏿‫ך‬鄃㹱䎁‫װאל‬嵲꬗♳傻‫׷״ח‬⡝㽿‫ך‬獳⹛攦岚‫׷״ח‬娤❕‫װ‬氫氺

굸俱♶駈
峿宏

鴋噟欰欵‫ך‬幾㼰韜ꨍ‫׷״ח‬㕼瀧䄶‫׸‬走‫וז‬赇‫׷״ח‬氺孡‫ך‬訫䒀㔳 խ㷕欰‫ד؍ذصُى؝ך‬孡⦪㢌⹛‫ג׏״ח‬饯ֹ‫㉏׷ְג‬겗

15

㣐史歋秀㶨ծ牞歊ㄤ〳㶨ծ宕歊⢕⛒ ‫ח‬潨‫ע‬յ⻄㳔气‫׾ֽׄמؔطؼِٖؤס‬宜⠿㜟ⳛ‫מ‬㸐‫׾׌‬ꈌ䗎瞬ֽ‫צ׻‬累⾔瞬؅蔦氮‫מ‬阾ꃍ‫׾׌‬٠‫٭‬‫׾ֵךع٭بؠ‬魕倣 նַ‫⻄׵׿׍‬㐌㔔‫ס‬鞏꾴؅僻牞ⵊ‫ג׊‬䔿յ‫סא‬鞏꾴‫وؓ׫‬ٞ‫׾׌ز٭‬偙瞬‫כ‬‫י׊‬ꈌ䗎瞬‫כ‬累⾔瞬ֿ陭㴻‫גַי׿׈‬ն♧┫‫ע‬յ㳔气‫ס‬㎇瞩‫┞ס‬ꌃ䫕穀‫׾ֵך‬նռꈌ䗎瞬ս٬‫ِإסز٭ل‬䭠ַ؅ CBZBOJIBO傽勓靣‫עך‬ր⪴‫ׂ⦍מ‬ց‫ַֹכ‬䟨⽱‫ַֹכ‬մ㐌㔔栃蔦‫⯼⻏ס‬؅♕ׄ‫י‬宜⠿㜟ⳛ‫ס‬ꈌ䗎瞬‫י׊כ‬㵅鴫‫׾ַי׊‬ն٬⚻簡溷‫⟤ם‬䗻‫מ‬㕈‫יַט‬յ낛⿣ٞ‫מت‬ꫀ‫׾׌‬ꈌ䗎瞬؅⺅‫׾ַי׿⪜׽‬ն٬ 劓‫  ׼־‬劓‫׫‬嗘ֻ♕ׄ免劻؅㜟剳‫׾ַי׊‬ն٬嶮‫׷‬䈢‫ס‬ꁿׂ‫⛿מ‬؆‫☭׾ַך‬չ؅㴗⪢‫ם‬㐌ⶓ‫׫‬瓌⛿‫׾׎׈‬ն
ռ累⾔瞬ս٬㐌㔔‫ס‬鉿侓‫⭦ِإיז׻מ‬槏‫ס‬锺⯜؅俤ַ‫׾ַי‬ն٬⚻簡溷‫⟤ם‬䗻‫מ‬㕈‫יַט‬յ喖卲⚩䱰‫ס‬㕈勓嚣䗻‫מ‬ꫀ‫׾׌‬累⾔瞬ֵֿ‫׾‬ն٬嗘卲؅鉿‫׾ַיז‬ն٬‫ؠ‬ٛ‫٭‬٤‫ؾؙ‬ٜ‫٭؟‬؅䱿ꅼ‫׾ַי׊‬ն

宜⠿㜟ⳛ侷芌‫ס‬㵅鴫*
ˌ&4% ‫ס‬焒锶؅‫ˌמכ׵‬睗  ‫סث٭ؘن‬颉聋‫עך‬յ
ր&4%$$&宜⠿㜟ⳛ侷芌蔦䉁雄❿‫ع٭ب‬ց؅氠ַ‫י‬蔦麃ֽ‫צ׻‬蔦麃‫ِٖؤס‬‫ؔطؼ‬؅‫׽ר‬ꂉ‫׾‬٠‫ؠ٭‬؅㵅偡‫ג׊‬ն‫סع٭ب‬꽃潨‫ע‬յOBUVSF蔦撬յFDPOPNZ篑座յTPDJFUZ獗⚶յDVMUVSF倀ⵊ‫ח  ס‬؅叻‫ס  ׿ב׿אמ‬鮐ゼֿ陭㴻‫ ׾ַי׿׈‬ն‫ס׆‬蔦䉁雄❿‫עع٭ب‬յ宜⠿㜟ⳛ‫ס‬鞏꾴‫♀מ‬䔿‫׽⺅מֹ׻סל‬篁‫־ס׳‬阛氺؅皑‫׽גי‬յ蔦麃‫ס‬篁縨‫ؔطؼِٖؤ׷‬栃蔦‫ס‬䭰埉؅✑䧯‫׊‬յ‫لػؔطتئ‬ٛ‫מؔط‬ꏕ䢩‫ג׊‬ꆻㅰ‫מ‬䔢皑‫׾׀ךֿכ׆׾׌׽גי‬ն颉聋‫עך╚ס‬յ㎼ֽ‫צ׻‬㐌㔔⯁‫ءסל׮⻏   מ‬ٜ‫و٭‬؅  ‫׽✑ח‬յ‫ء‬ٜ‫סכׇو٭‬䌐㐬⡑؅砯⮂‫ג׊‬魕倣 ն蔦䉁雄❿‫מ‬㕈‫ءסח  ׂט‬ٜ‫סو٭‬䟨餟ֽ‫צ׻‬㵅䡢鞪吉‫׼־‬յ姌‫םֹ׻ס‬篙卸ֿ僻‫זםמ־׼‬‫ג‬ն㎼ֽ‫צ׻‬㐌㔔⯁‫ם־׍؂מ‬䈼‫ֿ׾׿׼ײע‬յ ‫ءסךױ  ׼־‬ٜ‫ עמو٭‬TPDJFUZ獗⚶ֽ‫צ׻‬
DVMUVSF倀ⵊ‫ס׫‬䟨餟‫׽⺅׷‬篁‫עײ‬둚ַֿյFDPOPNZ篑座‫ס׫‬䟨餟‫׽⺅׷‬篁‫גזַכַ⛼עײ‬⪴ꄼ‫ג׿׼ײֿ⻔⥰׾׌‬ն‫ס׆‬篙卸‫ע‬յؓ‫ؓة‬㳔ꯖ‫ס‬㳔气ֿꀸ匆㐌㔔‫ך‬气嵛؅‫ַֹכ׾ַי׊‬杅䖇؅㠀㵅‫מ‬銨‫׾ַי׊‬նꌬ䉖ꌃ‫׵׽׻‬ꀸ匆ꌃ‫סך‬凰‫ס׊׼‬偙ֿյ倀ⵊ‫⚻׷‬簡‫מדױַ׵‬呧䒣ׂ媘‫׽‬յ‫סؔطؼِٖؤ‬獗⚶溷ꅙ䊝䠊ֵֿ‫עכ׆׾‬䞯⦐‫מ‬곓ׂ‫ַם‬ն‫׊־׊‬յ宜⠿㜟ⳛ‫מ‬㸐‫׾׌‬蔦䉁雄❿‫ׂםעךׄד׊׈ס׵סי׊כ‬յ宜⠿㜟ⳛ‫ס‬圸ꅎ溷鞏꾴ֿ僻獏‫כ׆׾ַי׿׈‬؅锶ꄁ‫ַם׼םעי׊‬ն‫סא‬圸ꅎ溷鞏꾴‫עכ‬յ宜⠿㜟ⳛ؅䑛‫׀‬鱍‫׌׆‬㝕‫ם׀‬锡㎋‫◝׾ַי׿׈כ‬ꐦⵊ掣筶‫ס‬䱖⮂ꓪֿ㸴‫ַם‬ꄫ┪㎼‫☭ס‬չֿ‫סא‬䔔꼸؅劄‫׵‬錺‫׽‬յ凰‫׊׼‬؅茲‫׾ֵךכ׆ַֹכ׾ַי׿׈־‬ն‫ס׆‬篙卸‫ע׼־‬յ宜⠿㜟ⳛ‫ס‬䔔꼸؅劄‫׵‬錺‫׾‬ꄫ┪㎼‫☭ס‬չ‫ס‬凰‫ס׊׼‬茴䒘䙎؅꿃詇‫מ‬獏‫ֿכ׆׾ַי׊‬鞅‫׾׿⺅ײ‬ն‫מ׼׈‬յ蔦䉁雄❿‫סח  עع٭ب‬꽃潨؅‫ف‬ٚ٤‫ׂ׻ت‬粪䭥‫ֿכ׆׾׀ך‬劳‫ַ׊ױ‬ն劄‫ַ⛼׵‬⡑؅獏‫ ג׊‬FDPOPNZ篑座‫ס‬䧯ꩽ‫׽ֵס‬偙‫׷‬䧯ꩽꇃ瓦‫ך‬ꓨ镄‫┾׾׌‬汔镸ֿゼ‫׿؂‬յ‫┾סא‬汔镸؅꒼䧯‫׾׌‬侷芌‫׽ֵס‬偙‫׵‬ゼ‫ֹ؀ד׾ׂי׿؂‬ն16،‫آ‬،㷕ꤍ‫׷ֶֽח‬孡⦪㢌⹛侄肪

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APPENDIX 1 ・ ♕ꜗ魕倣Questionnaire on How Climate Change Affects Particpants’ Countries ・宜骭㜟ⳛ‫ס‬䔔꼸‫ؓסיַחמ‬٤‫ع٭آ‬21

㣐史歋秀㶨ծ牞歊ㄤ〳㶨ծ宕歊⢕⛒

APPENDIX 2 ・ ♕ꜗ魕倣“Adaption and Mitigation in My Community” ・蔦‫׾ֽׄמؔطؼِٖؤ‬宜⠿㜟ⳛ‫מ‬㸐‫׾׌‬ꈌ䗎瞬ֽ‫צ׻‬累⾔瞬

Q 1: What kind of adaption do you have in your community?

Q2: What kind of mitigation do you have in your community?

Name: ______________________Country: ____________________

22

Copyright © 2019 宕歊⢕⛒灇瑔㹓،‫آ‬،㷕ꤍ‫׷ֶֽח‬孡⦪㢌⹛侄肪

APPENDIX 3 ・ ♕魕倣
Climate Change Actions at ARI ・ؓ‫ؓة‬㳔ꯖ‫׾ֽׄמ‬宜⠿㜟ⳛؓ‫٘بؠ‬٤‫ؚٕ‬٦‫ ف‬
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23

㣐史歋秀㶨ծ牞歊ㄤ〳㶨ծ宕歊⢕⛒

APPENDIX 4 ・ ♕ꜗ魕倣
Work Sheet for BE*hive ・ #& IJWF氠٠‫ع٭بؠ٭‬∙ Which exhibition, pictures, phrases or keywords are the most impressive? Please tick on the map below.

∙ Why?

∙ Throughout exhibition in zone A to D, what messages did you get?

∙ According to data of exhibition, who causes climate change?

∙ According to data of ehibition, who will suffer from climate change most?

∙ Generally speaking, richt countries suffer loss, poor countries suffer more because of climate change.
How do you feel about that?

Please give us any comments and suggestions.

Copyright © 2019 宕歊⢕⛒灇瑔㹓24،‫آ‬،㷕ꤍ‫׷ֶֽח‬孡⦪㢌⹛侄肪

APPENDIX 5 ・ ♕ꜗ魕倣
Storytelling ・ ‫٭عت‬ٛ‫ط٭‬ٛ٤‫ء‬I am ____________________ (your name).
The reason why I came to Japan is to ____________________.
My hometown where I was born and raised is ____________________ (what kind of place it is?
Please explain using adjectives etc...).
I like very much my hometown because ____________________.
There now, ____________________ (what is happening in your community?).
I ____________________ (what do you feel or think about that?).
When I go back to my hometown, I would like to ____________________.
What I do not want to lose is ____________________ (what is most important in your life?).

Copyright © 2019 宕歊⢕⛒灇瑔㹓25

㣐史歋秀㶨ծ牞歊ㄤ〳㶨ծ宕歊⢕⛒

APPENDIX 6 ・ ♕ꜗ魕倣
Climate Change Poems ・ 宜⠿㜟ⳛ雭Climate Change Poem
Ngoh Rita Nsakani, Cameroon
waste here and there
nowhere to place a footmaterials emitted from the sea
enough to start up a supermarket
life under water struggling like creatures without mothers
mixtures of gases competing with each other in the air
You send out but I receive the most
You create but I am destroyed
our rich biodiversity both on land and sea are nowhere to be foundthe conscience of great men and womenlie cold like dead bodies
the young and the old alike
there is no one to guidebehaviours, cultures, and lifestyle all lost to so called modernity
the result are environmental hazards competing against each other
we need a saviour to save us from this neighbour
but it may be better if we first take that measure

We have come a long way
Patrick Kullie, Liberia
a world of beauty she once lived inwith glory and splendor
we all adored
the freshness of air and the beauty of naturea soil upon which my ancestors sowed their seeds
has flown into a dusty brown sky, leaving the rocks uncovered
the beautiful trees under which grandparents sat for stories
were taken in a hurry
we have come a long way
a choice we have no more
the fight against climate change is a mustfrom global warning to global worming
we have come a long way
take action now!
26،‫آ‬،㷕ꤍ‫׷ֶֽח‬孡⦪㢌⹛侄肪

Mother Earth
Lordson Setsoafia Kwasi Tagbodza, Ghana
I am Mother EarthI gave birth to triplets
The soil, the sea, and the atmosphere are my children
I am friendly and the most habitable place for all creation
Each of my children is specially endowed with resources for good living
I am the land, the land of Ghana
I have received my fair share of resources from Mother EarthI am beautiful and adorable
I am the home of plants
Gold, diamond, and iron are found in my belly
My beauty is found in the green vegetative clothes that hide my nakedness
Trees, shrubs, climbers, twines, herbs, and micro-plants celebrate my generosity
Tropical trees give me protection from the rain and the scorching sun
I enjoy peace from the serene aroma from the flowers and the smell of tropical fruits
Because I am protected
I endeavor to provide rich food for my children
Micro-animals are my cook and the minerals are my recipe
I have abundance of nitrogen, potassium, phosphorus, calcium, magnesium and the likes
To make my food palatable[Call for attention] Ahhhhh, eeeiiii—Help! Help!
I am finished, I am robbed
My treasures are stolen, my happiness is taken away
My beauty is taken away
I have been stripped naked by wicked assailants from foreign lands
My medicinal plants are abused to commit crimes
I have been forced to drink poison
My soldiers are killed
My tropical trees are in exile
My clothes are taken away
And my joy is turned to sorrow[Cry] Somebody help! Somebody help!
I used to provide tens of thousands of harvests
Now I am rendered barren, harvest now in kilograms
I used to be the home of other smaller organisms
Today I lost all these friends of mine
I am forced to swallow polythene, to eat indigestible food27㣐史歋秀㶨ծ牞歊ㄤ〳㶨ծ宕歊⢕⛒I am the green plant, a peacemaker between the land and the atmosphereI arrest the ultra-violet rays of the sun and prevent them from harming the soil
I swallow the dangerous emissions and reduce their effects on the atmosphere
Am I not a peacemaker?
[Call for attention] Why do you hate and harm me?
I spend sleepless nights mediating between the atmosphere and the land
These selfless services were not respected
I am destroyed with impunity
Those who hate me in the east are now seeking my return in the west
They are now my enemies, visited by heat waves
Typhoons and landslides are knocking at their doors
Flood and weather uncertainty have become their neighbors
They become their annual visitors[Deep call] Who is listening? Who is watching?
Tell someone to bring back my treasures
Bring back my dignity
Replant the trees you have cut down
Bring back my vegetation and you will have peace
Replace the trees on the beaches
The canopy over my rivers
Cover my nakedness and remove my shame
Do not poison me, do not force me to eat what makes me vulnerable[Scream for help] Nai… Nai… No… No…
Where are you?
Come and help me
I am helpless, put in a word for me
The rocks in my belly are removed
My chair is removed beneath me
My children, run, take refuge
Hide your face
A disaster typhoon is coming
An earthquake is near
A flood is knocking at your door
The land and mudslide is not far from you
Take care of me
And I will take care of you28،‫آ‬،㷕ꤍ‫׷ֶֽח‬孡⦪㢌⹛侄肪

A Wish to Wounded Land
Mana Hleih, Myanmar
You are the house to live
You provide foods to eat
You are feeding plants, animals, human beings, insects
Recycling nature is in you; you are providing living things, and they are interrelated
Each single part has its own timing in you as you are supporting each single partI like to do a handshake with you when I see fresh fruits, nice flowers, fishes in the fresh
water, birds in the tree, and colorful nature
You might be proud of yourself
What a lovely land you are
My forefathers were faithful to you; they used to tell me how to live in you
When I was young, I used to walk into the deep forest and sleep under big trees
I used to breathe fresh air and used to drink clean water anywhere
I used to hear bird sweetly singing in the tree, and gentle breezes from the brookThings used to be in harmony
I used to see people helping each other co-exist
How wonderful it was
Today, the residents are not fair; a big gap between powerful and powerless
The powerful are selfish; they are preserving and keeping their belongings, but taking out thebelongings of the powerless
Big trees I used to see are gone; plastic elements are returning backFresh waters I used to drink are polluted; chemical elements are there
The harmonious community I used to experience is disappearing
The birds can’t sing anymore, for the air is not fresh at all because of selfish residents
There is no safe place to produce safe food; the hungry are increasing in number
You are already in wounded
Land, you might be crying and waiting with eager longing for the revealing of helpers
I want to tell it to the world
I wish you would hear again the birds singing
I want to see again what I used to see in you
I want to get back what I used to have from you
I want to invite the world to come and see the wounds in you
I want to continue keeping life in communion for a better future
May your wounds and tears be seen and healed
May the world hear my wishes…
Land, may you see the revealing of helpers
29

“Food is...”Deepening our understanding of foodat the Asian Rural Institute
SAMANTHA SENDA-COOK

INTRODUCTION
To make something food, a process of transformation must occur. It may be as simple asharvesting a cabbage blossom or washing a carrot before popping it in one’s mouth. Or it
might involve cutting, combining, and cooking, as we might do with pork, onion, and komatsuna. It can even be quite an intensive process, requiring special skills and equipment such as
milling flour or brewing soy sauce. But once that natural object is transformed into food, it
has the power to take on entirely new meanings. Moreover, what is now food has the power
to transform individuals and communities.
The Asian Rural Institute’s (ARI) founder, Toshihiro Takami, was transformed when hetook a job as a cook for a missionary, Albert Faurot, in Japan. “This was a transformation that
seems to have been brought about not by some effort at ideological persuasion but by anumber of small every day acts.”1 Many of those ordinary acts were grounded in respect andsharing. He experienced acceptance from someone outside his home culture and that prompted Takami to question all of the assumptions he had learned about superiority and inferiority.
Additionally, the job as a cook was the vehicle that afforded him this opportunity. In thissomewhat tangential way, food was the catalyst that set a new course for his life.
With this in mind, “ARI’s training program involves focusing on one very important
form of matter: food, including its relation to both human beings and the environment.”2 ARI
responds to contemporary concerns about food, summarized here by Michael Pollan:
Our growing distance from any direct, physical engagement with the processes by which the raw stuffof nature gets transformed into a cooked meal is changing our understanding of what food is. Indeed,
the idea that food has any connection to nature or human work or imagination is hard to credit when
it arrives in a neat package, fully formed.3
30

“FOOD IS...”ARI seeks to close the distance, emphasizing rather than minimizing the relationships
between food, work, and nature. While I was at ARI as a researcher and volunteer, I learned
much about the culture of ARI, which means learning a lot about food.
At ARI, food has special significance and therefore must be cared for and treated withrespect. More than that even, I would go so far as to say that daily life at ARI revolves aroundfood. It organizes the work schedule and encourages conversations; it keeps people alive
every day and has been offered to nearby community members in times of crisis. It is a way
for people to learn communication and leadership skills and it helps people explain who they
are and where they come from. It also offers a chance to develop a deeper relationship withthe environment and an understanding of natural cycles. In many ways, food is the heart of
ARI even while it maintains multiple meanings to different community members. In thisessay, I will begin by discussing my methodology, my approach to research at ARI. Next, I
will discuss the themes that emerged about food—life, medicine, love, pleasure, and politics—and interweave them with research about food to provide additional perspectives.
Lastly, I will turn my attention to some of the food barriers that exist for individuals andcommunities and conclude the essay with a summary.

METHODOLOGY
To gather data for this project, I engaged in participant observation and interviewing.4 Participant observation means participating in activities while observing with an analytical mind,
taking field notes by hand in a notebook during activities, and then expanding those notesby typing them up and adding as many details as possible. The goal is to get a sense of therhythms and values of everyday life and gain a deep base of knowledge from which to draw
examples and insights for analysis. I lived near ARI for five months (February to July) in 2019and engaged in ‘Foodlife Work’ and other aspects of daily life during that time.
I also interviewed over forty community members: staff, participants, and volunteers.
At ARI, participants are trainees who participate in a nine-month training program. These
interviews ranged from around half an hour to about two hours long. I recorded them with adigital recorder and then transcribed them. Interviews offer a researcher different perspectives and an opportunity to ask direct, clarifying questions that provide valuable knowledge
for analysis. Together, participant observation and interviewing are especially powerful
because not only does a researcher gain the type of understanding that comes from doing anactivity oneself, he/she also can check his/her understanding by asking direct questions
about the experience in an interview. Additionally, an interviewee may answer a question in
one way but then engage in a different kind of behavior at a different time. By seeing people insitu and talking with them in an interview, researchers can confirm or complicate theirunderstanding of people’s mindsets and actions, which is helpful for understanding thenuances of human behavior and beliefs. By analyzing my field notes and interview transcripts, I found five themes about food that can provide depth about the ways that people
conceptualize, discuss, and treat food at ARI.
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SAMANTHA SENDA-COOK

THEMES
People recognize that food is more than something to consume to keep them alive. Certainly,
staying alive is some people’s first thought about food. In answer to the question, “Food is_________,” people said things like “necessary,” “very important,” “what makes me,” (indicatingthat it literally becomes part of the body) and “myself,” meaning, “without food, I cannot live.”
But they also explained that food was “more than the things you eat.” Food not only keeps
people alive, but it also acquires cultural meanings that evoke values, attitudes, and beliefs.
Food itself communicates; it is a physical way to express traditions and relationships between
people. At ARI, the food reflects the intensively intercultural nature of the place, whichmeans that people bring knowledge, skills, values, and preferences about food from all over
the world and combine them in the kitchen of Koinonia (the main building and dining hallof ARI). What they produce could be called a “third taste.” Jean Duruz and Gaik Cheng Khoo
explain that, “third taste” refers to a combination of food that one knows and prefers—firsttaste—and the food of an unknown person or culture—second taste. They state, “the eatingof each other’s food… and… tasting hybridity [can be thought of] as a dynamic tension of self
and other, past and future—a neither-wholly-‘self’-nor-‘other’ third taste that is distinctively‘something else.’”5 Third taste, then, is a way to recognize the connections and combinationsof mixing cultures as they manifest in food.
As a concept, third taste offers an especially appropriate description of the food at ARI,
which is constantly shifting flavors and reflects the learning and experimentation of thecooks in the kitchen even as it adheres to a routine of serving certain foods on certain days
and ensuring that each meal has consistent components (i.e., a soup, rice, main dish, and sidedish). Eating in Koinonia means experiencing third taste. Therefore, when offering answers
to my interview questions, staff, participants, and volunteers brought not only all of theirhome and traveling food experiences with them but also the values and norms of talking
about and eating food at ARI together. Over half of the people I interviewed answered the fillin-the-blank question above with, “life,” which is the first theme I will discuss below. But
there were other themes that emerged as well that are worth discussing: medicine, love, pleasure, and politics. These answers reveal the layering of meaning that we attach to food andoffer insights into the ARI community.
Food is Life
This theme is about food as all-encompassing—which certainly indicates its biological foundations—but also about all of the intricacies of life such as relationships and economics. It
communicates a connection to nature and work as well. Interestingly, two people said, “Foodis life”; “Food is everything.” To them and others, food is not only central, it is the essence oflife itself, and in that sense, everything. In this way, people talked about food being essential to being alive, as something that comprises their body, but also as something that needs
to be cared for as a living thing. In beginning to explore this theme, people contrasted foodwith death, linking food to survival. One person said, “Without food, you cannot survive.”
Along these lines people responded with, Food is “fundamental to life” or “part of my life.”
32

“FOOD IS...”One person said that it is “important to life” and another said it is “why I survive.” So, in a
literal way, food keeps people alive; therefore, it is life-giving.
In this way, some people also saw food as energy, something that allows them to grow,work and develop. Answers that indicated this are “food,” “fuel,” and “power.” One person
said, “Food is food,” conceptualizing food as the energy that allows a living thing to continue.
Similarly, “food as fuel” is an interesting kind of mechanical idea. It points to the body as amachine that needs to be powered, and food becomes the fuel that allows it to move and work.
“Food is power” means that food gives people the ability to think, to engage in labor and to
stand up for themselves in literal and metaphorical ways. In some ways, this aspect of food aslife has overlaps with another theme, politics, but for now, I will stay focused on these lifegiving components of food since they are what makes this theme unique.
Beyond people’s own perspectives, one reason why food might most commonly bethought of as life is that this is part of ARI’s mission. At ARI, the term “Foodlife” inextricably
connects food and life, weaving them together and constantly reinforcing this idea not only
through language but also through daily physical labor that emphasizes one’s own life withthe food that members are working to grow. ARI’s 2019 Training Handbook explains,
Foodlife is a special term used at ARI to express the reality that food and life cannot be separated; both
depend on each other. God has given us the gift of creation so that we can sustain our lives by making
food. Human beings cannot survive without food, so we work to sustain life through a healthy relationship with nature. At ARI we are making an effort to create Foodlife in which the soil becomes richer as
we produce food and human relationships to become more beautiful. … ARI Foodlife involves activities such as producing, processing, cooking and eating food and sharing [it] with others. Foodlife provides learning opportunities to deepen our understanding of organic farming, the importance of food,[the] dignity of labor, and the necessity of food self-sufficiency for people’s self-reliance.6

This quote previews some of the complexity of food that I will discuss later in this essay,
which makes sense since “life” is a complicated word. The end of the quote points to politicalpower, as mentioned in the previous paragraph. It also ties in the idea of nature as an integral
part of “food and life.”
The answer, “food is life,” points to the cyclical nature of growing food, harvesting it,
preparing it and consuming it. Then putting food waste into animal feed or compost to be foodfor the things that will once again become our food. Thinking of “food as life” is the essence of
ARI and the concept of foodlife, a core value of ARI. It is not surprising that people would see astrong connection between food and life. Indeed, our everyday activities reinforce the relationship, eating food to live. But, as Pollan’s quote above indicates, this understanding is novel,
particularly in a world where modern food might bear no resemblance to its natural origins
and the labor of growing and preparing food is largely undervalued and invisible.7
Food is Medicine
Related to “life,” five people said, “Food is medicine.” Thinking of “food as medicine” iswrapped up in thinking of “food as life,” but it has some distinguishing features that are worth
discussing. Like “life,” “food is medicine” communicates the feeling of the importance of food33

SAMANTHA SENDA-COOK

as well as its connection to survival and biological needs. As Sarah Bowen, Joslyn Brenton,
and Sinikka Elliott write, “Food matters. It’s a central part of our daily lives. It’s vital to ourhealth and our social lives.”8 When we think “food is medicine,” we recognize the role thatfood plays in creating our bodies and shaping our social interactions. Similar to “life,” thinking of “food as medicine” is common at ARI and is part of the curriculum for ARI participants.
The ARI 2019 Training Handbook implores, “Remember, FOOD IS MEDICINE!”9 Therefore, it
is not surprising that this would be one of the most prominent themes.
However, “food is medicine” has its own connotations that mark it as somewhat different
from “food is life.” Unlike “life,” it does not evoke cycles in the same way; it is focused on humanhealth in a way that “life” is not. Whereas “food is life” can refer to plants, non-human animals,
and ecosystems in addition to humans, “medicine” positions eating healthy food as a way to
avoid expensive medical costs or arduous trips to a hospital. In this way, the answer “medicine” re-centers humans instead of having the more holistic connotation that “life” does.
Additionally, whereas “life” implies its opposite “death,” “medicine” suggests “disease” or“illness.” Therefore, “medicine” becomes a way of communicating that food is a treatment,
something to maintain or restore health. This is an idea that goes back to ancient civilizations; Innocenzo Mazzini states that dietary practices’ “aim was not merely to cure illness but
also—even primarily—to prevent ill health.”10 Taking care of one’s health can certainly
prolong one’s life, but for ordinary illnesses such as the flu or even chronic but survivablediseases such as diabetes, the idea that “food is medicine” communicates not the life and death
extremes of famine and starvation. Rather it points to the quality of food; it encourages people
to think of food as more than available or not. Healthy or unhealthy becomes one of the central
concerns for those who think of “food as medicine.” Another concern would be for balance,seeking out a variety of types of food to ensure proper nutrition. Food, in this calculation,then becomes more than a means of survival; it becomes a protection against poor health,which is why one would share food to show love.
Food is Love
The title of this theme, “food is love,” was an answer that one interviewee gave. It is true thatsharing food shows care for another person, and we often use food to mark important occasions such as births, marriages, and deaths that foster community and love among people.
These uses of food mark its positive and negative social and spiritual components. Foodhas had a long-standing history as a tool for bringing people together. As Francis Joannes
explains, “When people—from the highest court official to the humblest of farmers—drankfrom the same cup, a kind of fraternity was established.”11 For these reasons, food is a “powerful tool to connect people,” as one interviewee put it. Food is part of culture—an indicator of
rituals and traditions—but it can also be used strategically to bring people together, as it does
daily at ARI through labor, songs, and prayers at mealtimes.
Another common sentiment associated with the idea that “food is love” at ARI is theconcept of sharing, and with this in mind, it is not surprising that many people would see
food as associated with community, with other people. It helps us understand the things wehave in common. Marion Nestle contends, food “cannot help but represent the larger issues
34

“FOOD IS...”

that affect us all. Everyone eats. People around the world differ in many ways, but dinnerunites us all.”12 In a world where hospitality and friendship are often communicated bysharing food, people show respect and comradery by sharing food. If someone is willing togive what they have, especially something as central to life as food, that goes a long way todeveloping a relationship with another person.
In fact, sharing food as a means of building relationships is central to the story of ARI’s
beginning. Takami was deeply moved by the people in Bangladesh who shared their foodwith the members of the Japanese relief team who had come to help them in the cyclone
disasters. Takami said, “Food is the thing that allows them to overcome the barriers making
communication difficult. Through producing and sharing their own food, everyone finallybecomes one community (one common body).”13 In this understanding, it is not only food thatis shared but also the community and one’s physical being. By eating the same, our bodies
have things in common; they become made of the same materials. Related to this idea of foodas part of the body are clear spiritual connections.
One person responded that food is, “spiritual,” which has associations with the “food aslife” theme. But I am including it here because to say that food is spiritual implies a communion of some sort, the building of a different sort of relationship. Although religions use foodto build community and mark important occasions, to think about “food as spiritual” can alsomean building a relationship with a higher being. Depending on one’s religious beliefs, that
could be a specific god or something more general. Additionally, the conceptualization of“food as love” aligns with the perspective of the san-ai spirit, or ‘three loves:’ “love God, lovethe soil, and love the neighbor.”14 Although food is not one of the three loves, it is a product of
this kind of mindset and connects spirituality with caring for the earth and caring for otherpeople; these are foundational concepts for ARI as indicated in the quote above from ARI’s
Training Handbook. The connection between food and Christianity (and other religions to alesser extent) at ARI is often reinforced through daily rituals and the mission of ARI.
One other note about this theme is that although food can certainly bring people together, it can also create divisions or mark differences. Although no one whom I interviewed
expressed this notion, I see it as a flip-side to “love” that should be acknowledged. One way
this manifests is through seating arrangements at tables, they can take on particular significance when expressing power. For example, sitting at the head of the table communicates
power. Interestingly (and perhaps intentionally) ARI’s dining tables are round, which
communicates equality. But this is not always the case for all eating situations. Massimo
Montanari describes how this functioned in the classical period: “It is important to stress thatsitting at a table together was not only a useful tool for social aggregation and unity but also
an instrument of separation and exclusion. … Excommunication… often took the form of
being sent away from the table.”15 By unifying—showing love—for some people, community
members can also show disdain, fear, or indifference to others.
One way this happens is through what seems to be an unintentional but still problematic practice of sharing food only with people who are the same as you. While I was at the ARI,I saw this happen among some groups who would consistently sit together at lunch to the
exclusion of other people. Another way that this can happen is that if one person craves the35

SAMANTHA SENDA-COOK

same kind of food as another, they may go out to eat together or make a special meal with one
another and not think to include other people. These actions are not intentionally exclusionary, but they do create conflict sometimes, particularly in a place where food carries suchimportance in the community.
The more intentional, malicious way that food can be divisive is when people are notopen to new foods and new cultures and use food to express dislike for another person orgroup. Duruz and Khoo recount why eating together does not always indicate love or respect
for another person: “However, while food provides perhaps an easy starting point for conversation, … sharing of tables (and sharing food, if this occurs) should not be regarded simply as
a form of fuzzy ‘multicultural free-for-all.’ Propinquity under the same roof does not necessarily ensure positive cross-cultural interactions.”16 Thinking of “food as love” engenders
opportunities for respect and community; it can even foster more spiritual connections to theearth and religious figures. But it has another side where, intentional or not, people may feel
unequal and undervalued. Duruz and Khoo put it succinctly: “Eating together…is steeped inboth pleasure and anxiety—the power for food to create, and to mirror, identities of belonging and togetherness, as surely as it can push identity meanings apart.”17
Food is Pleasure“Food is good,” was the direct answer that one interviewee gave and, in doing so, communicated not only the life-giving properties of food but also the simple pleasure of eating something that fills the stomach and tastes delicious. This sentiment is echoed by Claude Fischlerwhen he writes that food encompasses “two seemingly antithetical aspects of the modern
food system: functionality and pleasure.”18 That is to say that when we desire food, we desire
something appealing and nourishing. The lure of food is in not just its sustenance but also in
its taste. One interview participant described food as, “delicious, essential, a crutch, comfort,
fattening, and beautiful.” This answer showcases the complexity of food, particularly forcommunities that have more than enough food to eat. The sensuousness of food is brought
to the forefront when we think of “food as pleasure.” Speaking logically, it makes sense thathumans would learn to expect something necessary for our survival to be accompanied by adesirable experience; one rooted in textural contrast and flavor complements.
Unfortunately, these tasty elements are also the factors that can be exploited and engineered to elicit the “bliss point” in food, that is, the perfect combination of salt, sugar, and fat
in processed food that makes overeating almost a foregone conclusion.19 Fischler explains,“Apart from price, three factors contribute to the success of these new [food] products: taste,
healthfulness, and convenience. But taste comes first: the ‘organoleptic,’ or pleasure value, offood is paramount.”20 It is, therefore, the pleasure of food that tricks our brains into overindulging. This is why food, in many countries, can produce complex feelings of guilt andanxiety. Only a few people whom I interviewed talked about food in this way; it is a darker
side to the life- and love-giving properties of food that many people—even those who feelshame or fear about food—feel toward it.
More than deliciousness, though, the pleasure of eating can be about knowing the workthat went into producing the food. Michael Pollan lays out the argument:
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“FOOD IS...”

Tongue taste is the straightforward chemical phenomenon that takes place whenever molecules makecontact with taste buds, something that happens with any food as a matter of course. Tongue taste is
the kind of easy, accessible flavor that any food scientist or manufacturer can reliably produce in orderto make food appealing…. Hand taste, however, involves something greater than mere flavor. It is theinfinitely more complex experience of a food that bears the unmistakable signature of the individual who
made it—the care and thought and idiosyncrasy that that person has put into the work of preparing it.
Hand taste cannot be faked…. What hand taste is, [Pollan] understood all at once, is the taste of love.21

To be sure, thinking of “food as pleasure” overlaps with thinking of it as “love.” Love, though,is about building relationships and “pleasure” is about enjoyment. As “hand taste” indicates,
we can enjoy food not only for its flavor but also for the work that goes into producing it. I
certainly experienced this at ARI when I would pick a particular crop during morning Foodlife Work and then see that veggie on my plate at lunch. I was able to make the connection
between my labor and the food I was eating, and I felt happy because of my own efforts andinvolvement with this unique community. Additionally, there is a pleasure in cooking food,knowing that someone has labored for another’s benefit or that one has overcome a challenge,
learning a skill that they did not have before. In this way, “food is pleasure,” demonstrates
a complexity that is belied by the statement, “food is good,” but nevertheless emerges upon
careful reflection.
Food is Politics
Very few people thought of “food as politics,” which is a conceptualization of food that does
not come up very often at ARI directly. However, it is an undercurrent and worth exploringhere a bit. In the most neutral sense, politics shape our food experiences.22 But the relationship between food and politics goes deeper than mere experiential influence. Like the divisive
power of food, it is not pleasant to think about food as a tool of oppression or as a basic needthat many people do not have reliable access to. Furthermore, in a place where people from allover the world come into contact with one another—as is the case at ARI—it is possible that
directly discussing the political power of food would generate productive but also potentiallyhurtful conversations. Only two interviewees made an explicit connection to politics in theiranswers, but it is impossible not to address the political implications of food. One person said
that they saw food as “tainted.” By this they meant that food carries the baggage of inequality; it is tainted with the unfair practices meaning that some have more than enough highquality food while others suffer and are even blamed for their own precarious situations. As
Bowen, Brenton, and Elliott report, “Food, and our bodies, are also bellwethers of inequality.”
23
Access to resources such as land and water as well as political conflicts and climate changemean that, historically and contemporarily, food is fraught with disparity. And because foodis inherently integrated with life, our bodies show the consequences of the food we consume
or fail to consume.
Another answer that only one person gave was, “Food is a human right.” This also haspolitical connotations but ones that are slightly different from those that conceived of “foodas tainted.” In thinking of “food as a human right,” this person recognizes that inequality
37

SAMANTHA SENDA-COOK

exists, but articulates their vision of food as something positive, a human right, as somethingthat everyone should have equal access to. Even though this sentiment is at the heart of ARI’s
mission, it is a perspective that is not often expressed in this way, in political terms. But it ispart of ARI. As Samuel Sihombing argues, in a past issue of euodoô: Journal of Rural Future Study:
Food is a basic need of humans and other creatures, but there are still many countries that cannot
meet the needs of the society. It is a pity that in this advanced age, there are so many people who stillcannot obtain enough food. But more worrisome is [that] there are still many countries that throw
food away in vain.24

This quote bridges the divide between thinking of “food as politics” and “food as life.” Because
food is central to our lives, our health, and our relationships, it may also be thought of as
something that can be denied, and, therefore, something that leaves some at a great disadvantage. Because of the marginalization enacted through safe and healthy food access, Bowen,
Brenton, and Elliott urge the kind of thoughtfulness about food that exists at ARI. They argue,
We need to reframe the way we think of food: not as a privilege to be dispensed by charities to people
who deserve it, but as a fundamental human right, for everyone. The right to food is included in the
Universal Declaration of Human Rights, adopted by the United Nations in 1948.25

Even as ARI constantly and explicitly reinforces the relationships between food and life, andfood and medicine, it implicitly frames food as social and loving. By offering indulgent foodas a treat for special occasions, ARI also implicitly affiliates food with pleasure. Throughthe framing of food as self-sufficiency and including a copy of the Universal Declaration of
Human Rights in the Training Handbook, ARI also recognizes that food is political.26 Thismight not be the way that most people at ARI think about food, but it is certainly an undercurrent and a component of the training that participants receive while there.
If I was to summarize food in one word, it would be “complex.” Food not only nourishes
our bodies, it also tells us who we are, where we come from, and what is valuable. It is worth
noting that none of the participants in my study take food for granted; none talked about foodas something to be ignored or something that will always be abundant. If nothing else, thestaff, participants, and volunteers at ARI adopt a reverence about food, an awareness of its
centrality, as answers like life, medicine, love, and pleasure communicate. Even the more
ambivalent answer of politics acknowledges food’s importance while also showing its potential for inequality and power.

DISCUSSION
Food serves many purposes; it is a “way people celebrate one another, affirm identities, resist
oppression, and experience and negotiate networks of care and community.”27 ARI recognizes
the potential of food and uses its campus to train people to live with intentionality. But it isalso worth considering what challenges exist in food preparation and preservation. There areindividual barriers such as skills and knowledge, which ARI addresses effectively by encour38

“FOOD IS...”

aging, “learning by doing.”28 But there are also social, economic, and environmental barriers.
ARI tries to take these into consideration when designing the training program forparticipants. ARI uses the concept of “appropriate technology” in the kitchen as well as thefield. Appropriate technology means, “Participants often ask which technique is the best, but
you [the participants] are the ones who know about your own community’s situation and canchoose the most appropriate techniques. ARI would like to demonstrate as many different
techniques as possible...”29 It would not be helpful to learn a method with a technology thatwas not widely available or irrelevant in one’s home community or climate. I noticed thisapproach happening in the kitchen as well, which demonstrated a thoughtfulness on ARI’spart. For example, community members explicitly talked about challenges to the foodprocessing part of the curriculum. ARI has different preservation practices: root cellar,
processing (e.g., making miso from soybeans), electric refrigeration and freezing, and drying.
However, they do not usually teach canning because food preservation materials are oftenvery expensive (e.g., jars for sealing food in).
In some ways, though, in the kitchen of ARI, the needs of the community must takeprecedence. Therefore, that means big gas stoves and burners, ovens, plenty of sinks, knives,
utensils, and spices. Additionally, industrial sterilizers keep people safe from food-borne
illnesses. But some of these materials may not be equally accessed or useful to learn. An infrastructure like this might make it difficult to adapt ARI’s techniques in a home community
situation even while it is necessary for the operation of ARI. So, there is a bit of a tension there.
Equipment and practices, such as those at ARI, are the frequently invisible forces thatplay an important role in how food makes it to the table. Indeed, in their book Pressure Cooker,
Bowen, Brenton, and Elliott explain that without adequate time, space, and materials, preparing food at home is often more than challenging. This is to say nothing of things like clean andplentiful water, good roads to transport food or other materials for growing food, education
about food safety and preparation, all of which can become assets or barriers for communities. While food itself can come to take on specific meanings for an individual or in a community, food, in society, also reflects sound government policies and protections as well as apeaceful country, factors that impact the degree to which people can adequately feed themselves and their families.

CONCLUSION
Food has the power to transform. But it is also a storehouse and expression of memory andidentity. Albert Sonnenfeld elaborates, “Food is perhaps the most distinctive expression ofan ethnic group, a culture, or, in modern times, a nation.”30 This points to the dynamism offood; it simultaneously recalls for us the past and reveals what is possible. Those possibilities
can be inspiring or frightening, which is why there is so much to say about food and what
it means to people. As Bowen, Brenton, and Elliott state, “Food is never just food.”31 This is
why asking people to complete this sentence, “Food is _________,” allowed me to uncover suchvarying perspectives and implications even within a community that seems to have its mind
39

SAMANTHA SENDA-COOK

made up about food. After all, at ARI there are many different experiences and expressionsof food mixing together and informing daily life, making ARI a beautiful place to transform
one’s own relationship with food.

Acknowledgments
I would like to thank the staff, participants, and volunteers at ARI for their help and support before, during,
and after my time there. Additionally, I would like to recognize the Creighton Center for Undergraduate
Research and the Fulbright program in the U.S. Without the support of these people and organizations, thisresearch would not have been possible.

NO T ES
1. Richard A. Gardner, “Asian Rural Institute: Living
Together with the Earth,” euodoô: Journal of Rural Future Study 1(2017): 31.
2. Gardner, 42.
3. Michael Pollan, Cooked: A Natural History of Transformation(New York: Penguin Books, 2013), 9.
4.
It is important to note that I applied for and received
IRB exempt status for this project (1330882-1). IRB stands for
the Institutional Review Board and is an organization on
university campuses in the United States that ensuresresearch that involves human subjects is conducted ethically.
5.
Jean Duruz and Gaik Cheng Khoo, Eating Together: Food,Space, and Identity in Malaysia and Singapore (Lanham: Rowman& Littlefield, 2015), 117.
6.
ARI, Training Handbook (2019), D-1, emphasis in original.
7.
Kara Shultz, “On Establishing a More Authentic Relationship with Food: From Heidegger to Oprah on Slowing Down
Fast Food,” in The Rhetoric of Food: Discourse, Materiality, andPower, ed. by Joshua J. Frye and Michael S. Bruner (New York:
Routledge, 2012), 222-237.
8.
Sarah Bowen, Joslyn Brenton, and Sinikka Elliott,
Pressure Cooker: Why Home Cooking Won’t Solve Our Problems
and What We Can Do About It (New York: Oxford University
Press, 2019), 221.
9.
ARI, Training Handbook (2019), D-10, emphasis in original.
10. Innocenzo Mazzini, “Diet and Medicine in the AncientWorld,” in Food: A Culinary History from Antiquity to the Present,
ed. by Jean-Louis Flandrin and Massimo Montanari (English
edition by Albert Sonnenfeld) (New York: Columbia
University Press, 1996), 142.
11. Francis Joannes, “The Social Function of Banquets in the
Earliest Civilizations,” in Food: A Culinary History from Antiquity to
the Present, ed. by Jean-Louis Flandrin and Massimo Montanari(English edition by Albert Sonnenfeld) (New York: Columbia
University Press, 1996), 33.
12. Marion Nestle, “Forward: Dinner for Six Billion,” inPeter Menzel and Faith D’Aluisio, Hungry Planet: What theWorld Eats (Napa, California: Material World Books and Ten
Speed Press, 2005), 7.

40

13. Toshihiro Takami, Tsuchi to tomo ni ikiru: Ajia Gakuin towatashi [Living Together With the Earth: My Experiences at
Asian Rural Institute] (Tokyo: Nihon Kirisuto-kyô Shuppankyoku, 1996), 24-25, as cited by Gardner.
14. ARI, A-4.
15. Massimo Montanari, “Introduction: Food Systems andModels of Civilization,” in Food: A Culinary History from Antiquity
to the Present, ed. by Jean-Louis Flandrin and Massimo Montanari(English edition by Albert Sonnenfeld) (New York: Columbia
University Press, 1996), 70.
16. Duruz and Khoo, 112-113.
17. Duruz and Khoo, 192.
18. Claude Fischler, “The ‘McDonaldization’ of Culture,” inFood: A Culinary History from Antiquity to the Present, ed. by
Jean-Louis Flandrin and Massimo Montanari (English edition
by Albert Sonnenfeld) (New York: Columbia University Press,
1996), 533.
19. Michael Moss, Salt, Sugar, Fat: How the Food Giants Hooked
Us (New York: Random House, 2014).
20. Fischler, 537.
21. Pollan, 416.
22. Duruz and Khoo, 19.
23. Bowen, Brenton, and Elliott, 221.
24. Samuel Sihombing, “The Right to Food or the Right toHealthy Food,” euodoô: Journal of Rural Future Study 2 (2018): 61.
25. Bowen, Brenton, and Elliott, 227. They add, “The UnitedStates is one of the only industrialized countries in the worldthat has not endorsed a right to food.”
26. ARI, A-6, C-3, and D-3.
27. Bowen, Brenton, and Elliott, 191.
28. ARI, A-8.
29. ARI, D-4.
30. Albert Sonnenfeld, “Preface,” in Food: A Culinary History
from Antiquity to the Present, ed. by Jean-Louis Flandrin and
Massimo Montanari (English edition by Albert Sonnenfeld)(New York: Columbia University Press, 1996), xv.
31. Bowen, Brenton, and Elliott, 15.

Survey on Actual Sales of Organic and
Eco-Friendly Products in Minamata
KAORU KOBAYASHIABSTRACTThis paper aims to clarify the current selling situation among farmers and other producers in
Minamata City, especially those who are engaged in organic farming and other environmentally oriented businesses. Despite the city’s tragic history of the “Minamata disease”1, many
producers mentioned that public awareness of safe food and environmental issues is not veryhigh. Rather, Minamata disease has created division among citizens in Minamata City andit seems this is affecting their sales in the area. Results show that, in many cases, more thanhalf of the consumers are from outside Kumamoto Prefecture. Still, a few producers are selling
more to neighbors in their locality, and there is also a new initiative, Minamata Taberu Tsûshin,which is supported by local people. Moreover, it seems that communication between producers
and consumers strengthens their mutual understanding and supports long term relationships
regardless of where the consumers are living. On the other hand, producers are struggling withsmall and varied tasks—from producing to processing and selling—and face the necessity of
renewing products and sending information due to changes in consumers’ lifestyles.

1. PURPOSE AND BACKGROUND
I wanted to know the real situation of marketing in organic and other environmentallyoriented businesses, such as who is buying their products and what kind of problems they
are facing.
Those questions originate from my concern of how to empower rural areas through the‘local production and local consumption’ (chisan-chishô) movement. When I was a university
student, I was sad seeing the same chain stores standing alongside the main roads in different
cities across rural Japan. I also became aware of depopulation, which was repeatedly reported
on in newspapers at the time, and from observing my batchmates who got jobs in big cities
rather than going back to their hometowns in the province. After graduating from university
and finding a job at a long-established Japanese confectionery maker, I witnessed the aging ofmany people who support this industry and the lack of successors. I even felt dissatisfied andfrustrated when I was trying to find new materials for developing new products because I
found that they seemed not to have changed their model for decades, and even new products
were just following trends and not distinctive from competitors’ products. In those times, I
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took a business trip to Minamata and had an opportunity to talk to Mr. Hiroshi Amano, thenpresident of Amano Tea Farm, who also cooperated with this survey. I heard that the main
customers are outside Kumamoto Prefecture and that, in the production area, it is difficult tosell organic (or pesticide-free, non-chemical fertilizer) products because they would be more
expensive, and local people are able to get free or cheap agricultural products. Learning thatmany resources, including human resources, are flowing towards cities, I began thinking
about the potential of the ‘local production and local consumption’ movement for producers
to maintain their business sustainably and to pass on local culture by stopping the flow
towards the cities. In particular, with regard to sustainability, I realized that it is necessary to
promote food safety and environmentally friendly production, such as organic farming.
Looking at the market, you can see that organic agricultural products have traditionally been
distributed through a production-consumption alliance, such as the teikei system, but inrecent years there have been many home delivery services provided by specialized companies and others, and this has changed with society. When I wanted to find out about thecurrent situation, I happened to know that there were many local subscribers of Minamata
Taberu Tsûshin (a magazine-style publication about food creators in Minamata, with samples).
I chose Minamata as the survey site because, as I mentioned above, Minamata is the place
where I became interested in local production for local consumption. Against this background, I set the following hypothesis.

2. HYPOTHESIS
Although people in Minamata City are more conscious about food safety and environmental issues because of Minamata disease, which has been happening since the 1940s, organic
farmers and other environmentally oriented producers there are selling more to consumers outside of Kumamoto Prefecture, especially to those who are in metropolitan areas. The
market in cities is big. However, the farmers and producers are struggling with sales-related
tasks for the following reasons: 1) the tasks are time- and energy-consuming, 2) the market
is getting more competitive, 3) it is difficult to have deep communication with consumers, 4)
producers are aging, and 5) they are not good at researching the market in order to develop
new products which fit current needs. Therefore, they need to shift to local consumption by
new methods like Taberu Tsûshin, and also need services that provide product development
and/or model change to add value to their products.

3. SUBJECTS AND METHODOLOGY
I interviewed people who engage in organic farming and other environmentally oriented
businesses in Minamata City, Kumamoto Prefecture. Interviews were held in Minamata City,
from September 4 to 7, 2019, for 30 minutes to 2 hours for each person. The subjects are as
follows (in the interview order).
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1.
2.
3.
4.
5.
6.
7.

Ms. N. O., orange farmer/ food retailer
Mr. M. S., fisherman
Mr. K. M., organic tea farmer
Ms. K. O., organic farmer
Mr. K. M., Minamata Taberu Tsûshin, editor-in-chief
Mr. H. A., organic tea farmer
Mr. K. Y. and Ms. M. Y., dairy farmers

4. RESULTS
Minamata citizens’ interest in food safety and environmental issues
Minamata City was designated as an “Eco Town” 2 in 2001, and there are references to Minamata disease on the city’s environmental website, but many subjects said, “Minamata citizens are not very aware of food safety and environmental issues.” And in that case, we canthink that this has affected participants’ businesses (details will be described later). Producers talked about their thoughts and the significance of tackling environmental issues in
Minamata City, but many said that they could not obtain “active support.” Due to the historyof division, it is very difficult for Minamata to be unified. The word “division” (bundan) was
frequently heard in interviews, and it can be inferred that the history of Minamata City andits disease still affects many fields.
Customers’ place of residence/location
I divided the customers’ places of residence/locations into “outside the prefecture” and“inside the prefecture,” and asked what percentage was outside the prefecture. Four out ofseven subjects said, “More than 50% of customers are outside the prefecture,” of which two
tea farmers’ outside customers accounted for 90% and one citrus farmer’s for 70%. In addition, some producers answered that the number was particularly large in urban areas, whileothers stated that they were not limited to urban areas. However, at least in their cases, sales
outside the prefecture play an important role in continuing the business. This is a marketingstrategy, but it can also be seen as an inevitable outcome since locals rarely buy products fromthem. The reasons are: 1) Agricultural products can be obtained free of charge from family
members, relatives, and neighbors, or they do not need to buy them because they themselves
produce them. 2) In general, organic/environmentally friendly products are more expensive
than non-organic, so they are not competitive in terms of price. However, the most typicalreason, in this case, was 3) The producers surveyed this time are victims of Minamata diseaseor supporters of the victims. As mentioned above, Minamata disease has led to the divisionof “either the side of the patients or the side of Chisso” (the corporation which caused thedisease), and this is thought to have affected the purchasing behavior of many locals.
On the other hand, some producers do sell products to nearby residents. First, they are
purposely building a business model that restricts their customers to locals. The same is trueof Minamata Taberu Tsûshin and Y Dairy Farm. Taberu Tsûshin is an information magazine that43

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specializes in telling the story of food creators and their products, and the magazine is delivered regularly with each product order. Since its launch in 2015, Mr. K. M. has been the editorin-chief of Minamata Taberu Tsûshin. He said, “People in Minamata are avoiding each other andother regions continue to ignore Minamata’s problems,” and “I want to untie this knot.” Mr. K.
M. interviewed the producers carefully to get the subscribers to reconsider their lifestyles
and to reduce the burden that is attached to the word “Minamata” in local people’s minds sothat they would be able to accept themselves as they are. Reaching Minamata locals is his
special concern.
At the time of the magazine’s launch, many people in Minamata were skeptical of the factthat Mr. K. M., a newcomer from outside the region, chose the name Minamata Taberu Tsûshin
(meaning “Minamata Eating News”), wondering, “Do you really understand what you’resaying?” Minamata has fought to dispel the image of unsafe food. Due to its long history anddeep sadness, people’s feeling for words is strong. However, the strong concerns raised by
local producers were overwhelming. Eventually, it got 70% of all subscribers from within thecity and 30% are outside the city. (Currently, the number of out-of-city subscribers has
increased, and the percentage of city subscribers has dropped to 45%.)
There is another farm that has been selling to locals for more than thirty years. Mr. andMrs. Y, who run the Y Dairy Farm, call themselves “the smallest dairy farm in Japan.” At 3 ameach morning, they go out to deliver milk to about 300 households within a 20 km radius.
They do not ship to distant places and refuse offers from supermarkets. They deliberately
choose that approach. “We want ordinary people to enjoy our milk casually and want to sell it
directly, not at supermarkets where consumers choose products at a price.” They said they
restrict their work so that they can work with less stress. However, it seems that communication with consumers is close-knit, such as delivering milk directly to homes and issuing
letters every month. They also sell rare products that consumers cannot easily access. The
products are, for example, boiled whitebait, milk, eggs, and glutinous naked barley. In rural
areas, many people do not need to buy agricultural products because their families and relatives are farmers, or because they also own home gardens. At the above-mentioned natural
grocery store in Minamata City, clerks said that customers who live in the city center and who
do not have a field purchase a lot of agricultural products, and customers who come to theshop from outside the city come for eggs or processed products such as tofu and seasonings.
As mentioned in the previous section, nearby residents have accepted Y Dairy Farm for many
years and continue to purchase their products.
Mr. M. S., who works as a fisherman, also said that the number of customers was about
half each, both inside and outside the prefecture. However, many local residents would buy
freshly boiled whitebait from him, which is available for a limited season and for which
freshness is essential for its taste.
Identifying the class of customers
Previous studies (Ishida/Aida 2005, Yamamoto 2007, Yasui 2018) have shown that the frequency of purchasing organic products is directly proportional to consumer income and higher
education, and that people interested in environmental and social issues purchase them.
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Although this survey did not confirm a clear income or educational background, sales
staff at the aforementioned natural grocery store said that their customers were relatively
well-off families, especially those who moved from other areas and had relocated in order towork as researchers or in hospitals involved in Minamata disease research. In addition, thecustomers of producers who are Minamata disease patients and their supporters are empathetic to activities which support the patients and are highly interested in food safety andsocial issues, which seems to be consistent with previous studies.
Difficulties of producers
Producers selling more outside the city and the prefecture were found to be having difficulties, as I hypothesized. The reasons are as follows:
Intensifying market competition
Although this survey did not give accurate figures, many producers said that theircustomers were spread all over Japan and that some were in urban areas especially. Amongthem, tea farmer Mr. H. A., who has many customers in urban areas, said that the problem
with selling products outside the city or prefecture is that there are many competitors.
Although the market is large, new products are continuously being replaced, so products thatcan withstand intense competition are needed. In keeping with the develpment of digitalcommerce systems of recent years, many producers sell online, and consumers’ choices haveincreased while competition has become more intense. How to survive in the midst of that isa challenge amongst producers.
Aging of producers and existing customers and acquisition of new customers
This was not limited to a particular producer but also recognized as a problem among theseven participants in this study (their average age was 55.6). In the 1970s, supporters emigrated to Minamata from all over the country to support Minamata Disease patients. In thosetimes, nearly fifty years ago, they were in their 20s. But now they are in their 70s and somehave decided to pass on the baton to the next generation of people in their 20s to 50s. Many
consumers who have, from the beginning, resonated with the producers’ support activities
and have backed those activities by purchasing products, are also progressing in age. “Thenext challenge is how to approach the younger generation. But customers from the younger
generation are more likely convinced to purchase by the products’ taste than a desire to
support us,” said Ms. N. O., whose parents were migrants and who took over the business as
the second generation. It may be necessary to take a different approach from the one in the
1970s when the civil movement was active.
Producers also talked about changes in consumer preferences due to changes in lifestyle,such as a decrease in the number of people who drink milk, brew tea from tea leaves, andmake soup stock from iriko (small dried sardines). Also, with the increase in nuclear families,
the tendency to favor small amounts with more varieties continues, and of course, good taste
and safety are also required. Given this situation, producers are trying to acquire new customers by improving cultivation, production, and processing techniques, and by utilizing social
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networking services such as Facebook. Tea farmer Mr. K. M. has developed a product thatpacks various types of tea in small quantities. It is perfect for casual gifts and souvenirs andseems to be gaining in popularity. Also, Ms. N. H. said, “I have been talking with my neighbors about my desire to establish a local trading company that handles Minamata products,
but it’s not easy to make time for it and it has not happened.” As mentioned above, although
there was a call for the necessity of product improvement, sales activities, and activities on
dietary education, there were only a few producers who could devote time and personnel, andthey seemed to be looking for an environment where they could simply concentrate on
production.
Trust building
Producers not only are busy with farming and fishing, but also have to spend time onprocessing, packaging, order management, website creation, product development, andadvertising. In recent years, direct sales have increased, and also digital systems have evolved
day by day, so it was thought that producers would have time to spare, but instead they haveexperienced troubles such as not being paid after sending their products. Many producers
feel there is a lack of communication with distant consumers, and they try to disseminate
information by sending newsletters with products and holding events where they can meetface-to-face. The S family are fishermen who also process and sell. The family personallyexperienced the tragedy of how food safety was threatened by economic priority as Minamata Disease broke out among its members. For this reason, they have spared no effort infishing and processing, and they continue to produce safe and high-quality products without
additives and preservatives. However, consumers once complained that, “There is shrimp
mixed in with the iriko.” Given fishing methods and processing facilities, such contaminationis unavoidable, and there is no problem with the quality, but it seems that consumers who
have become accustomed to industrially produced food have not been able to accept it. Somesay that over time, customers have come to empathize with the philosophy and love the products, but it will still take time and effort to help consumers to understand the situation at
production sites and to strengthen their relationships with producers. One can hope that by
overcoming problems that cannot be solved by heightened efficiency, producers and consumers can create sustainable solidarity that goes beyond a mere exchange of goods and money.

5. CONCLUSION
A few years ago, since I went to Minamata, I began to think about the environment aroundus and how far away the products which we consume are made. Living at the Asian Rural
Institute, my mindset and feelings have changed completely. For my daily meals, I eat rice,vegetables, meat, and eggs that we grow here, and I know who grows them and how they
were raised. If we do not have enough food in the kitchen, we go to the field and harvest. How
delicious fresh vegetables are, and what a luxurious life this is! I am savoring the joy. After
knowing that happiness, I have no desire to buy mass-produced items such as those sold at
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supermarkets, and not just food either. I want to buy from people whom I know, empathizing
with their philosophy. But in retrospect, I realized that the lives of many people, including
myself in the past, were completely separate from the soil. I now know that vegetables growin the soil and live together with the insects, but as soon as you go to the city, you feel that thesoil and the insects are dirty, and you don’t want to touch them. Now that more than half of
the Japanese live in the three major metropolitan areas and have no chance to get in contact
with the soil or to get local agricultural products, how can we know the field and join in creating the food we eat?
The survey in Minamata revealed to me the current local situation which is not apparent
in many widely available data. In the case of Minamata Taberu Tsûshin, editor-in-chief Mr. K. M.
intentionally approached the local people with the desire to convey the presence of excellent
local producers to them. Given the problems Minamata has, it must have been unimaginably
difficult. However, they have continued to try, and many locals are now aware of the wonderful products that come from the land of Minamata. Building a relationship of trust between
producers and consumers is key to continuing a business that satisfies purchase motivations
other than price. Therefore, it is necessary to tell the story of the products more effectively. As
one of these methods, Taberu Tsûshin has been successful.
And, unexpectedly, I gained a glimpse of the impact of history on current consumer
behavior. Many people still suffer damage to their reputation simply because they are from
Minamata. One producer told me about his experience with in-store food sampling. As soon
as he told the customer that the product was from Minamata, that person threw away the
sample in front of his eyes. And even when the producers’ children went out of the city forclub activities, other children shouted out at them, “Don’t come over, we will be infected byMinamata disease.” I sincerely hope that the right information will be transmitted to many
people and that such sad incidents will stop soon.
A previous study (Yasui 2018) stated that people who recognize themselves as belonging
to high social class3 often buy because “we can suppose that they show off their class position
through meals.” Buying is not just a choice, but an action to express a way of life. I hope thatas Mr. and Mrs. Y of Y Dairy Farm said, “more ordinary people,” would “casually” enjoy, beinterested in, and support the products made by the producers surveyed this time.
Observing the problems faced by the producers, and confirming that they need support
such as in processing and sales, was very helpful in considering my future career as a productdeveloper. I felt, again, that I want to be involved in attractive product development andstructure making.
Lastly, I would like to thank those who took the time to work for this survey even during
a busy time. In particular, Ms. Naoko Ôsawa who arranged my schedule and supported everything in Minamata, Mr. Ken’ichi Morohashi who showed new initiatives in Minamata, andMr. Hiroshi Amano who gave me the opportunity to think. I couldn’t have completed thissurvey without them. I would also like to thank not only the respondents but also the people
who provided the accommodation, especially the Yoshida family, who was my host family
during my training trip last year and welcomed me again this time. I want to give back toeveryone by sharing their thoughts on Minamata. Thank you very much.
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Postscript:
In December 2019, the publication of Minamata Taberu Tsûshin was suspended. Editor-in-chief Mr. Morohashi explained the background of the suspension to subscribers as follows. “I rented an old traditional
house in a mountainous area in Minamata three years ago and started agriculture. (...) I want to deepen myfarming and living. It was not compatible with publication work, so I asked myself, ‘Is it alright for me tocontinue publishing even though I cannot even enrich my own living? In this case, aren’t they [farming andpublishing] both half-hearted?’ and my dilemma kept getting bigger and bigger. Then, in order to face livingon a satoyama (village-vicinity mountain), I decided to quit Minamata Taberu Tsûshin for now.” Mr. Morohashi says he will continue his activities by practicing it. “We plan to organize publications and events thatconnect the land of Minamata to people around the theme of ‘eating’ under the name of ‘Minamata Repaying the Favor of Food Project’ (Minamata Shoku no Ongaeshi PJ) while focusing on living on the satoyama.”

NO T ES
1. “Minamata Disease was caused by methylmercury indrainage from the acetaldehyde production process of Chisso
factory in Minamata. Methylmercury-contaminated fish andshellfish and, through the food chain, the brains of those who
ate them without knowing the contamination, were affected.
(...) Minamata Disease was officially reported in May 1956, in
Minamata, Kumamoto Pref., Japan.” MICO NET leaflet. Even
though, as the leaflet says, the “official” discovery was in 1956,
Kumamoto University researchers found the first possible
record of a patient already in the 1940s.
2. “Eco Town Program, which was first created in 1997, put
Zero Emission Concept (a concept to shift all the wastes
generated from an industry sector to utilize as material inother industry sector, aiming at removing any types ofwastes) as a basis for establishing an environmentally
harmonizing socio-economy in local community. Also, theProgram aims at promoting advanced environmentally
harmonizing town by being integrated into a major pillar inmeasures to realize local revitalization.” Eco Town Program,
Ministry of Environment, https://www.env.go.jp/en/recycle/manage/eco_town/index.html
3. Yasui divides society into ten levels and asks respondents
to identify where they are located in this hierarchy Depending on varying factors people place themselves in low orhigh class hierarchy.

R EFER EN CES
Funato, S. (2010), “The Present Status of the Organic Agricultural Movement Viewed from the Group Purchase: A Case Study of a
Consumer Group,” Anzen-na Tabemono wo Tsukkute Taberu Kai
Kageyama, Y., Ishida, A., Yokoyama, S., Aita,Y. (2008) “Which Consumers Are More Likely to Check the Place of Origin on the
Fresh Food Label?”Ishida, A., Aita, Y. (2005) “Consumer Purchasing Behavior for Organic Agricultural Products as lndicated in JGSS −2002 Data”
Yamamoto, M. (2007) “An Analysis Using JGSS-2002 Data of the Determinants of Purchasing Organic Vegetables”
Yasui, D. (2018) “Food Choice and Social Stratification: Factors Affecting the Purchase of Domestic Foods and Organic Foods”
Minamata City, Kumamoto Prefecture (2017) “Minamata Dôdô” Minamata-shi Keizai Kankô-ka
Minamata Taberu Tsûshin, https://taberu.me/
Statistics Bureau homepage population estimation (as of October 1, 2018), https://www.stat.go.jp/data/jinsui/2018np/48

擓劤源宏⥏䋐‫׷ֶֽח‬剣堣鴋欵暟٥橆㞮‫ְ׃⮚ח‬欰欵暟‫ך‬顋㡰㹋䡾锃叨㸯卲赞嚣锡‫ס׆‬煝疴‫ע‬յ救勓澛寊⟨䉖‫יַֽמ‬劔塌ꀸ噺‫׷‬欎㘶‫מ‬ꏕ䢩‫تؾةلג׊‬؅鉿ֹ气氙脢‫סהג‬鬦㛿嵛ⳛ‫ס‬㵅䡢‫ؕיַחמ‬٤‫٭ٖلذ‬鞪吉؅鉿‫גז‬նր寊⟨洠ց‫ַֹכ‬䜸Ɫ溷‫ם‬婹⺮؅篑닫‫׼ֿםַי׊‬յ寊⟨䉖宐‫ס‬낛‫ס‬㴗⪢յ欎㘶‫ס׫‬䟨餟ֿ杅‫מ‬둚ַ‫כַםעךׄ؂‬㝂ׂ‫ס‬气氙脢‫ֿהג‬ꃍ‫׽ֽי׬‬յ‫؀׊׳‬寊⟨洠ֿ✑‫⮔ג׊⮂׽‬偂ֿ䔦‫ס׼‬鬦㛿嵛ⳛ‫מ‬䔔꼸؅⹳‫׾ַי׊ׯ‬坎㲳ֿ癤ֻ‫ג‬ն‫גױ‬㝂ׂ‫ס‬气氙脢‫⶯יַֽמ‬⮔♧┪‫ס‬꿧㵉ֿ救勓澛㜽‫מ‬㺇⛿‫ֿגז־⮔ֿכ׆׾ַי׊‬յ俙⚂‫ס‬气氙脢‫עהג‬ꁿ걋‫ס‬꿧㵉‫׽׻מ‬㝂ׂ鬦㛿‫׽ֽי׊‬յ偆‫ַ׊‬雧‫׾ֵךײ‬ր寊⟨낛‫׾׬‬ꄼ⟤ց‫ע‬㐌⩧⛿宐‫ס‬佻䭥؅겏‫׾ַי״‬ն‫גױ‬气氙脢‫כ‬巆魀脢‫٘ب٭آؼِٖؤס‬٤ֿ潸◦槏闋؅䒣ⵊ‫׊‬յ巆魀脢‫ס‬㺇⛿㐌‫מ‬ꫀ‫׍׼؂‬ꩽ劻溷‫ם‬ꫀ➳‫םחמ׽ׂט‬ֿ‫׾ַיז‬坎㲳‫׵‬牞霼‫ג׀ך‬ն┞偙‫ך‬յ气氙脢‫עהג‬气氙٬Ⲏ䈰‫׷‬鬦㛿噺ⳡ‫מ‬ꃯ‫׽ֽי׿؂‬յⲎֻ‫י‬巆魀脢‫ס‬气嵛‫ؕذت‬ٜ‫ס‬㜟ⵊ‫ֹ⛘מ‬カ⿣侉虘‫׷‬䝠㖥溪⟤‫ס‬䖩锡䙎‫מ‬潲긖‫׵כ׆׾ַי׊‬㒼ꪨ锶ֻ‫ג‬ն潨溷‫כ‬芻再‫׍ױ‬յ寊⟨‫ס‬劔塌ꀸ噺‫׷‬欎㘶‫מ‬ꏕ䢩‫ג׊‬气氙噺‫יַֽמ‬鞋ֿ䔦‫ס׼‬カ⿣؅鬼ַյ鬦㛿嵛ⳛ‫םֹ׻סלך‬ゼ꾴؅䫱ֻ‫־ס׾ַי‬յ‫כ׆ַֹכ‬؅僻‫כַג׊מ־׼‬脝ֻ‫ג‬ն‫׵א׵א‬յ‫םֹ׻ס׆‬沼ゼ‫ס‬呧䍏‫עמ‬յ篑座ⲇ٬☭⺚٬‫סא‬㏸㐌杅劔‫ס‬倀ⵊ؅㝤‫׾ַיז‬ꀸ匆㐌㔔؅㐌氙㐌巆ꆻⳛ‫־׾׀ךֿכ׆׾ׄטⲇמֹ׻סליז׻מ‬յ‫ַֹכ‬瑭‫ס‬ゼ꾴䟨餟ֵֿ‫׾‬ն㝕㳔免♣‫׼־‬յ㐌偙‫ْؕכ׾ׄ־⮂מ‬٤ٞ‫غ٭‬茶‫٭ؘزמ‬٤䍔ֿ╒؆‫מכ׆׾ַך‬㶌‫׈׊‬؅䠊‫׋‬յ‫י׊א‬㐌⩧‫מ‬䨴‫׍׼‬ꌬ䉖‫ך‬㹦舓‫⻎׾׌‬筦气‫סהג‬㥌؅锶‫י‬յ偆臝‫׽⺅ך‬屦尢‫׾ַי׿׈‬㐌偙‫ס‬րꇃ沷ⵊց؅㵅䠊‫ג׊‬ն㝕㳔؅ⶻ噺‫׊‬脚蕻⾔褨㲳ْ‫מ٭؜٭‬㹦舓‫כ׾׌‬յ噺汔؅佻ֻ‫׾ַי‬㝂ׂ‫☭ס‬չ‫ס‬둚벉ⵊ‫כ‬䔿类脢┮鳉؅潨‫ס‬䓜‫׊מ׽ג‬յ偆カ⿣ꪛ溪‫״גס‬杅䖇‫׾ֵס‬偆锺⸮包倣؅䱱‫׵יַי׊‬յ✇ⶥ䌑‫ظٓ׼־⯼׵‬ٜ‫ؘز‬٤‫כ־ַםעךסַםַי׊ة‬䘼ֻ‫׾‬カ⿣‫׷‬յ偆‫׵יׂ׊‬嵣鉿‫♑ךׄדגז▗מ‬獗‫כ‬䈼⯁ⵊ‫םַי׀ך‬ַ‫ֿס׵‬㝂‫גז־‬ն朮鳉‫׈ם׽‬յ婱ֿ‫׈׹‬؅镊ֻ‫׀כגַי‬յ噺ⳡ‫ך‬寊⟨‫⮂מ‬䒟‫׊‬յ♀㎇‫׵‬鞪吉‫ⶾׇמ‬ⲇ꼾ַ‫ג‬㝘ꓩ鏫蟫㏡‫ס‬㝘ꓩ嶙♣銨䓜免‫מ‬需؅⛠ֹ塌⚶؅䕑‫ג‬ն‫ך׆א‬յ╭‫ם‬꿧㵉ֿ救勓澛㜽‫׾ַמ‬‫כ׆‬յ‫י׊א‬气氙㐌‫עך‬㴗❿յ‫ךדגעׂ׊׵‬ꀸ氙朮ֿ䩘‫״ג׾⪜מ‬յ‫❿׵י׊ֹל‬呬ֿ둚ׂ‫׾ם‬劔塌‫ױ‬‫עג‬ꀸ赟յⵊ㳔良倣┮❈氠‫ס‬气氙朮ֿ㛿‫כ׆ַ׼ט׽‬؅臝‫׀‬յ☭‫ׂםךׄד‬㝂ׂ‫ס‬魕徎ֿꌬ䉖‫׫‬嵣‫׿‬‫כ׆׾ַי‬؅焒‫׾םמכ׆׾‬ն‫י׊ֹא‬ꀸ匆㐌㔔‫׼־‬ꌬ䉖‫☭ס׫‬包٬魕徎‫ס‬嵣⮂؅汦‫״‬յ气氙脢‫ֿהג‬䭥籽溷‫◜מ‬噺؅籽ׄյ‫גױ‬㏸㐌‫ס‬倀ⵊֿ类䪩‫מ״גַׂי׿׈‬յ㐌氙㐌巆‫⺪ס‬茣䙎؅脝ֻ㢼‫ג״‬ն杅‫מ‬յ䭥籽⺪茣䙎؅脝ֻ‫כ׾‬劔塌ꀸ噺‫לם‬낛‫ס‬㴗⪢յ欎㘶‫מ‬ꏕ䢩‫ג׊‬气氙噺؅➶ꅼ‫כד׀׬׌‬脝ֻ‫ג‬ն䉖㖪؅锶‫כ׾ײי‬յ劔塌ꀸ氙朮‫ע‬䕋匡յ氙巆䳀䶏‫יז׻מ‬嵣ꄼ‫ֿג׀י׊‬յꁿ䌑‫ע‬㸗ꪎ‫⚕ס‬噺‫׾׻מלם‬㴎ꏕ‫ֿتل٭ئ‬㝂ׂյ獗⚶‫מ׵ככ‬㜟ⵊ‫׾־⮔ֿכ׆ג׀י׊‬ն

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㼭卌讑

槁枱؅焒‫כַג׽‬脝ֻ‫גַי‬免յ⣪撬ր寊⟨낛‫׾׬‬ꄼ⟤ց‫ס‬鮫鞅脢‫מ‬㐌⩧⛿宐ֿ㝂ַ‫כ׆‬؅焒‫׽‬յ♀㎇‫ס‬鞪吉㐌‫י׊כ‬寊⟨؅ꈷ؆‫ד‬ն✇侚‫⯼׼ם‬ꃍ‫׽ֽכס‬յ寊⟨‫א׆‬瑭ֿ㐌氙㐌巆‫מ‬蕟⽱؅‫־ז׀ח׵‬ׄ‫גזםכ‬㖪䨾‫׾ֵך׼־ד‬ն‫םֹ׻ס׆‬芻再‫׼־‬յ┫阾‫♳םֹ׻ס‬鞃؅陭㴻‫ג׊‬ն♳鞃救勓澛寊⟨䉖‫  יַֽמ‬䌑♣‫׼־‬鱍‫׾ַיז׆‬寊⟨洠  ‫ס‬䔔꼸‫ך‬յ寊⟨䉖宐‫ס‬낛‫ס‬㴗⪢٬欎㘶ゼ꾴‫ס׫‬ꫀ䖥‫ע‬둚ַֿյ䉖⫐‫ס‬劔塌ꀸ噺‫׷‬欎㘶‫מ‬ꏕ䢩‫ג׊‬气氙噺‫ס‬气氙脢‫ע‬救勓澛㜽յ杅‫מ‬ꌬ䉖ꌃ‫מ‬㺇⛿‫׌‬‫׾‬巆魀脢‫׽׻מ‬㝂ׂ鬦㛿‫׾ַי׊‬նꌬ䉖ꌃ‫ס‬䉖㖪‫ע‬㝕‫ַֿ׀‬յꀸ㵵‫׷‬气氙脢‫עהג‬鬦㛿噺ⳡ‫מ‬㎦곓؅䫱ֻ‫׾ַי‬ն‫׼ם׏ם‬յ免ꪨ‫׾ׁ׌׽־־ֿⲇⲨכ‬յ䉖㖪‫ס‬盨◚ֿ懈‫׾ַיזםׂ׊‬յ巆魀脢‫כ‬㶔‫٘ب٭آؼِٖؤם‬٤؅‫ֿכ׆׾כ‬곓‫ַ׊‬յ气氙脢ֿ둚벉ⵊ‫׾ַי׊‬յُ‫ؔطآ٭‬٤‫ء‬䨏汻ֿ┮䕑䩘‫ך‬յ槁㐂‫גז⻉מث٭ؼס‬偆カ⿣؅ꪛ溪‫ַם׀ךֿכ׆׾׌‬ն‫יז׻‬յր寊⟨낛‫׾׬‬ꄼ⟤ց‫םֹ׻ס‬偆‫ַ׊‬偙岺‫ס‬㐌氙㐌巆‫מ‬瓌鉿‫כ׆׾׌‬յ‫גױ‬カ⿣❿⡑؅┪‫ס״ג׾ׅ‬カ⿣ꪛ溪‫׷‬侉虘‫تل٭ئ‬ֿ䖩锡‫׾ַיזםכ‬ն鞪吉㸐骭脢‫כ‬鞪吉岺救勓澛寊⟨䉖⫐‫ך‬յ劔塌ꀸ噺‫׷‬欎㘶‫מ‬ꏕ䢩‫ג׊‬气氙噺‫מ‬䶏‫☭׾ַיז؂‬չ؅鞪吉㸐骭‫ג׊כ‬ն 䌑 劓  傽֐  傽յ寊⟨䉖⫐‫֐⮔  ׿ב׿אימ‬免ꪨ‫ؕס‬٤‫٭ٖلذ‬؅鉿‫גז‬ն㸐骭脢‫ס┫♧ע‬ꄼ‫׽‬ؕ٤‫٭ٖلذ‬꽄ն /٬0 宋叆堽꿔ꀸ㵵յ낛⿣鬦㛿 ,٬. 宋ֽ蟫ꀸ㵵 .٬4 宋恩䊘 ,٬0 宋‫ה׵‬뫗ꀸ㵵 ,٬. 宋寊⟨낛‫׾׬‬ꄼ⟤紬겏ꩽ ,٬: 宋յ.٬: 宋ꐋꀸ㵵 )٬" 宋ֽ蟫ꀸ㵵篙卸寊⟨䉖宐‫ס‬낛‫ס‬㴗⪢٬欎㘶ゼ꾴‫ס׫‬ꫀ䖥寊⟨䉖‫  ע‬䌑‫מ‬ր‫ؗذؤؙ‬٤ց ‫י׊כ‬䪩霼‫׽ֽי׿׈‬յ䉖欎㘶‫ך╚סعؕئ‬寊⟨洠‫ס׫‬阋⹳‫׾ֵ׵‬ֿյր寊⟨䉖宐‫ס‬낛‫ס‬㴗⪢‫כ‬欎㘶ゼ꾴‫ס׫‬䟨餟‫ע‬尴‫י׊‬둚ׂ‫ַם‬ց‫ַֹכ‬㛽ֿ鞪吉㸐骭脢‫׼־‬㝂ׂ臝‫־‬‫ג׿‬ն‫סאי׊א‬㖪⻉յ‫ֿכ׆סא‬鞪吉㸐骭脢‫◜סהג‬噺‫מ‬䔔꼸؅┰ֻ‫כ׾ַי‬脝ֻ‫׾׿׼‬霄箖‫ע‬䔿ꃍն气氙脢‫עהג‬寊⟨洠‫ס‬鱍‫ג׀‬寊⟨䉖‫ך‬欎㘶ゼ꾴‫׽⺅מ‬篁‫׳‬䟨聋‫׷‬䘼ַ؅靣‫ֿגז‬յ鉿侓‫מ‬㸐‫י׊‬‫ע‬ր畤嚋溷‫ֿع٭َئם‬䕑‫ַם׿׼‬ց‫ַֹכ‬㛽ֿ㝂ׂյ‫⮔סאגױ‬偂‫ס‬婹⺮؅槏氮‫מ‬ր寊⟨‫ח┞י׊כ‬‫ֿכ׆׾םמ‬긊䊬‫מ‬곓‫ַ׊‬ց‫ַֹכ‬㛽‫׵‬䮕ֿ‫גז‬ն‫ס׆‬ր⮔偂ց‫ַֹכ‬阋訪‫ؕע‬٤‫ך╚ס٭ٖلذ‬꾗緽‫מ‬臝‫׿־‬յ寊⟨䉖‫ס‬䫱ֻ‫׾‬婹⺮ֿ♀‫׵‬㝂ׂ‫⮔ס‬ꓩ‫מ‬䔔꼸؅⹳‫ַ⛠ֿכ׆׾ַי׊ׯ‬焒‫ג׿‬ն
50

擓劤源宏⥏䋐‫׷ֶֽח‬剣堣鴋欵暟٥橆㞮‫ְ׃⮚ח‬欰欵暟‫ך‬顋㡰㹋䡾锃叨꿧㵉‫ס‬㺇⛿㐌꿧㵉‫ס‬㺇⛿㐌  䨾㐂㐌؅澛㜽٬澛⫐‫ׄ⮔ך‬յ澛㜽‫⻉ⰺס‬؅臝ַ‫ג‬ն ⻏‫ֿ⻏  הֹס‬ր꿧㵉‫ ס‬♧┪ֿ澛㜽ց‫כ‬瞩ֻ‫ֿג‬յֹ‫ֽה‬蟫ꀸ㵵  ⻏ֿ ؅յ叆堽ꀸ㵵  ⻏ֿ ؅ⷑ‫כ׾״‬靣‫גז‬ն‫גױ‬杅‫מ‬ꌬ䉖ꌃ‫מ‬㝂ַ‫כ‬瞩ֻ‫ג‬气氙脢‫ף׿ַ׵‬յꌬ䉖ꌃ‫מ‬ꮹ‫׾׌כַם׼‬㛽‫׽ֵ׵‬յ⩰鉿煝疴‫╋׵‬鞃ֵ‫׾‬ն‫־׊‬‫׊‬㸴‫׵כׂם‬䔦‫◜ס׼‬噺‫עיַֽמ‬澛㜽‫ס׫‬鬦㛿ֿ◜噺‫ס‬类籽‫מ‬ꓨ锡‫ם‬䔢ⰺ؅䬎‫ז־⮔ֿכ׆׾ַיז‬‫ג‬ն‫ע׿א‬䨏汻‫ֿ׾ֵ׵ך‬յ䓜撬‫ס‬篙卸‫כ׾ֵ׵ך‬阋ֻ‫׾‬ն‫׼ם׏ם‬յ㐌⩧宐ֿ䔦‫׼־׼‬气氙朮؅鬼ֹ‫עכ׆‬긊䊬‫׾ֵך׼־ד׿ױמ‬ն‫סא‬槏氮‫ע‬㵵傈٬镩䧻٬걋☭‫׼־‬ꀸ氙朮ֿ摾倣‫ך‬䩘‫׾⪜מ‬յ‫גױ‬‫ע‬蔦麃ֿ气氙‫״ג׾ַי׊‬鬼ֹ䖩锡ֿ‫ַם‬ն┞薭溷‫מ‬劔塌ꀸ氙朮յ欎㘶‫מ‬ꏕ䢩‫ג׊‬气氙朮‫ךֹאע‬‫ַם‬朮‫❿׽׻‬呬ֿ둚ַ‫❿״ג‬呬긖‫ך‬盨◚ⲇֿ‫ַם‬ն‫ךت٭آס׆י׊א‬劄‫׵‬杅䖇溷‫ם‬槏氮‫י׊כ‬յ
♀㎇鞪吉㸐骭‫גזםמ‬气氙脢‫ע‬寊⟨洠‫ס‬錺㵬脢‫־׾ֵך‬յ錺㵬脢‫ס‬佻䴈脢‫׾ֵךכ׆ַֹכ׾ֵך‬ն⯼ꃍ‫ס‬ꄼ‫׽‬寊⟨‫עך‬寊⟨洠‫⮔יז׻מ‬偂ˌր䜟脢⣨‫خشز־‬⣨‫־‬ցˌֿ鱍‫׽ֽי׀‬յ‫ֿכ׆סא‬㝂ׂ‫ס‬㐌⩧宐‫ס‬鮫⪜鉿ⳛ‫׵מ‬䔔꼸؅┰ֻ‫כ׾ַי‬脝ֻ‫׾׿׼‬ն┞偙յꁿ걋⛿宐‫מ‬カ⿣؅鬦㛿‫׾ַי׊‬气氙脢‫׾ַ׵הג‬ն‫׍ױ‬䔦‫ע׼‬䟨㎫溷‫מ‬յ꿧㵉؅ꮹ㴻‫ג׊‬‫ظٓتؾةل‬ٜ؅圸碎‫׾ַי׊‬նր寊⟨낛‫׾׬‬ꄼ⟤ցյ‫גױ‬末㖪ֿ‫׾ֵךֹא‬նր낛‫׾׬‬ꄼ⟤ց‫ע‬ր낛‫׽ׂחס‬䩘؅杅겏‫ג׊‬䝠㖥霺‫כ‬յ䔦‫⹺ֿ׼‬疛‫ג׊‬낛‫ךعشجֿס׵׬‬㴻劻溷‫מ‬㺐ׂ 낛‫׀♕ס׵׬‬䝠㖥霺ց‫׽ֵך‬յ槁㐂傽勓⪢㎼‫  מ‬霺؅俙ֻ‫׾‬낛‫׾׬‬ꄼ⟤‫׽׻‬նր寊⟨낛‫׾׬‬ꄼ⟤ց‫  ע‬䌑‫מ‬ⱁ⮜♧匡յ瓌⛿脢‫׾ֵך‬٬宋ֿ紬겏ꩽ؅ⳡ‫׾״‬ն䔦‫ע‬ր寊⟨‫☭ס‬չֽֿ◦ַ؅ꉌׄյ♑‫ס‬㐌㔔‫ע‬寊⟨‫ס‬ゼ꾴؅摾镄‫׊‬籽ׄ‫׾ַי‬ցյ‫י׊א‬ր篙‫צ‬潨؅‫ַג׀ל׮‬ցյ‫כ‬靣‫גז‬ն鮫鞅脢‫מהג‬䔦‫ס׼‬气嵛‫ت‬‫ؕذ‬ٜ؅锶‫״גֹ׼׵י׊ֽם״ח‬յ‫י׊א‬㐌⩧宐ֿ䫱ֻ‫׾‬ր寊⟨ց‫ַֹכ‬ꓨ衠؅庿‫׊׼‬յֵ‫ױױס׽‬‫ס‬蔦⮔؅⺇ׄ⪜‫מֹ׻׾׿׼׿‬յ٬宋‫ע‬气氙脢‫הג‬؅╫䗻‫⺅מ‬包‫׊‬յ杅‫מ‬寊⟨‫☭ס‬չ‫מ‬㺐ׄ‫ַג‬յ‫ַֹכ‬䘼ַ‫ך‬溪⟤؅籽ׄ‫׾ַי‬նⱁ⮜䓜免յ寊⟨‫☭ס‬չ‫ע‬瓌⛿脢‫ ס‬,٬. 宋ֿր寊⟨ 낛‫׾׬‬ ꄼ⟤ց‫מכ׆גז▗⻏כ‬ր勓䓜‫יז־⮔מ‬յ溪阋‫־ס׾ַי׊‬ց‫כ‬沼䗻؅䭥‫׵☭גז‬㸴‫גז־םׂם‬ն寊⟨‫ע‬ր寊⟨‫עס׵ס‬낛‫ַם׿׼׬‬ց‫ة٭ַֹْؕכ‬؅䩧䭈‫מ״ג׾׌‬䨏‫ג׀יז‬ն婹⺮ֿꩽׂ䜸‫׵ײ׊‬幾ַ‫א׆׼־‬յ阋訪‫מ‬㸐‫׾׌‬䘼ַ⪜‫ֿ׿‬䒣‫גז־‬ն‫׊־׊‬㐌⩧气氙脢‫ֿהג‬䫱ַ‫גַי‬䒣ַ䧂䗻‫ע‬匘䣙‫מ‬箽‫׽‬յ⪢鮫鞅脢‫ הֹס‬ֿ䉖⫐յֿ䉖㜽‫ַֹכ‬俙㲻ֿ⮂‫ג‬槁㐂‫ע‬䉖㜽‫ס‬鮫鞅脢ֿ㙟ֻյ䉖⫐鮫鞅脢‫ ע⻉ⰺס‬‫מ‬訒‫׾ַיה‬ն♑‫׵מ‬յ 䌑♧┪‫׽ג؂מ‬㐌⩧⛿宐‫מ‬鬦㛿؅籽ׄ‫׾ַי‬ꀸ㵵ַֿ‫׾‬ն末㖪؅篑ㅰ‫׾׌‬㝜㢐‫ע‬յ蔦⮔‫הג‬؅ր傽勓‫┞ך‬沁㸯‫ַ׈‬ꐋꀸ㵵ց‫ש⽿כ‬ն嬐劸免‫כ׾םמ‬յ㝜㢐‫ע‬蔦⮔‫  ךהג‬द㏝⫐‫ס‬笴  ┾䊝‫מ‬朙►؅ꏕꇖ‫׾ׄ־⮂מ׊‬նꇶ偙‫ס׫‬溪ꃻ‫׍׎ע‬յ‫٭ُ٭ق٭ت‬‫׽⺅סךعشآ‬䪒ַ‫׵‬偂‫ַֹכ׾ַיז‬ն䔦‫ע׼‬䟨㎫溷‫ג׊ֹאמ‬偙岺؅ꈷ؆‫׾ַך‬նր瑭‫סהג‬朙►‫ע‬յ册ꄼ‫מהג☭ס‬յ宜鼓‫מ‬嚝‫׊‬؆‫ַ׊׮ך‬ն‫י׊א‬潲䱸鬦㛿‫ַג׊‬؆‫׌ך‬ն巆魀脢ֿ❿呬‫ך‬カ⿣؅ꈷ‫׻ש‬ֹ‫יׂםעךعشآ٭ُ٭ق٭تם‬նց‫גױ‬յ䔦‫ׂ׬׾םע׼‬蔦⮔‫عت׵הג‬ٝ‫ֿت‬㸴‫מֹ׻׾ׄ⦍ׂם‬յ
噺ⳡ؅⯜ꮹ‫׵כ׾ַי׊‬靣‫גז‬ն‫׊־׊‬㵵䎁‫מ‬潲䱸朙►؅ꏕꇖ‫׊‬յ嬐劓ֽ➬‫׽‬؅溪鉿‫לם׾׌‬յ巆魀脢‫٘ب٭آؼِٖؤסכ‬٤ֿ㶔‫׾ֵך‬坎㲳ֿ癤ֻ‫ג‬ն‫גױ‬䔦‫ע׼‬巆魀脢ֿ祔ⷃ‫מ‬䩘‫ם׀ךסכ׆׾׿⪜מ‬ַյ‫עׂ׊׵‬䉤㸴‫ם‬カ⿣؅鬦㛿‫׾ַי׊‬նカ⿣‫ףֻ❛ע‬ꓸ蟳‫׌׼׊ך‬յ朙►յⷯյ‫ה׵י׊א‬뫗‫זַכלם‬‫׾ֵךס׵ג‬նꀸ匆㐌㔔‫עיַֽמ‬յ㵵傈‫׷‬镩‫ֿ׀׎‬ꀸ㵵‫׽גזֵך‬յ‫עגױ‬蔦麃‫׵‬㵵䎁褺㏡؅‫ַי׊‬‫״ג׾‬յꀸ氙朮؅鬼ֹ䖩锡ֿ‫ֿ☭ַם‬㝂ַն⯼ꃍ‫ס‬寊⟨䉖⫐‫ס‬蔦撬낛⿣䍔‫עך‬յꀸ氙朮‫ע‬寊⟨䉖‫╚ס‬䖥㐌‫׳⛿מ‬յ汛؅䭥‫☭ַםג‬չֿ㝂ׂ鮫⪜‫׊‬յⷯ‫עׂ׊׵‬骀菃‫׷‬鞪⽱倣‫Ⲏסלם‬䈰⿣‫עיַֽמ‬䉖㜽‫׼־‬‫׉؂׉؂‬匡䍔‫׾׌‬꿧㵉‫כ׾ַ׵‬ꃍ‫ג׬‬ն末㖪‫⯼׵‬꽃‫ך‬ꃍ‫ג׬‬ꄼ‫׽‬յꩽ䌑ꁿ걋⛿宐‫׿׼׿⪜ׄ⺇מ‬鮫⪜ֿ籽ַ‫׾ַי‬ն‫גױ‬恩䊘‫Ⲏך‬䈰‫׵‬鉿ֹ٬宋‫ע‬꿧㵉‫ע‬澛⫐٬澛㜽‫מ‬笴⶯俙‫כדח׍‬ꃍ‫ֿג׬‬յ㳌硼ֿꮹ‫׿׼‬똀䍲ֿ⽱؅䈱⺯‫׾׌‬ꓸ蟳‫ע׌׼׊ך‬ꁿ걋⛿宐ֿ㝂ׂ鮫⪜‫ַֹכ׾׌‬ն

51㼭卌讑

꿧㵉‫ס‬갧㺽‫⩰גױ‬鉿煝疴焪氭٬⚶氭 յ㻗勓 յ㴗◪ ‫ע‬劔塌ꀸ氙朮‫ס‬鮫⪜꾗䍲‫ע‬巆魀脢‫ס‬䨾䕑յ둚㳔婹‫מ‬婞嬟❛‫כ׆׾׌‬յ‫י׊א‬欎㘶ゼ꾴٬獗⚶ゼ꾴‫מ‬ꫀ䖥‫ֿ☭׾ֵס‬鮫⪜‫כ׆׾׌‬؅獏‫׾ַי׊‬ն勓鞪吉‫עך‬僻牞‫ם‬䨾䕑‫׷‬㳔婹؅牞霼‫ֿגז־ם׀ךעכ׆׾׌‬յ⯼ꃍ‫ס‬蔦撬낛⿣䍔‫ס‬鬦㛿〉‫ע‬յ䔦‫ס׼‬꿧㵉‫ע‬嬟鼛溷‫✍מ‬鎑‫׾ֵס‬㵵䎁յ杅‫מ‬寊⟨洠煝疴‫מ‬ꫀ‫׾؂‬煝疴脢‫׷‬洠ꯖ‫☭׾״⳴מ‬յ♑㐌㔔‫׼־‬黨⳴‫ךלם‬瓌⛿‫☭ג׀י׊‬չֿ㝂ַ‫כ‬需‫ג׊‬ն‫גױ‬气氙脢‫׾ֵך‬寊⟨洠䜟脢‫׷‬佻䴈脢‫סהג‬꿧㵉‫ע‬䜟脢佻䴈嵛ⳛ‫מ‬⪴䠊‫׾ַי׊‬յ낛‫ס‬㴗⪢‫׷‬獗⚶ゼ꾴‫מ‬ꫀ䖥‫ס‬둚ַ☭չ‫׽ֵך‬յ⩰鉿煝疴‫┞מ‬蔹‫כ׾ַי׊‬䱿㷋‫׾׀ך‬ն气氙脢‫ס‬䫱ֻ‫׾‬㎦곓

䉖㜽յ澛㜽‫׽׻מ‬㝂ׂ鬦㛿‫׾ַי׊‬气氙脢‫עהג‬յ♳鞃‫ך‬皑‫גי‬ꄼ‫׽‬յ㎦곓؅䫱ֻ‫גז־⮔ֿכ׆׾ַי‬ն٬䉖㖪‫ס‬盨◚懈ⵊ♀㎇‫ס‬鞪吉‫עך‬婞牞‫ם‬俙㲻؅䕑‫ֿגז־ם׀ךֿכ׆׾‬յ㝂ׂ‫ס‬气氙脢ֿ꿧㵉ֿ傽勓⪢㎼‫מ‬䌮ֿ‫׽‬յ俙⻏‫ע‬杅‫מ‬ꌬ䉖ꌃ‫מ‬㝂ַ‫כ‬ꃍ‫ג׬‬ն‫׵ך╚סא‬ꌬ䉖ꌃ‫מ‬㝂ׂ‫ס‬꿧㵉؅䫱ֻ‫ֽ׾‬蟫ꀸ㵵٬宋‫ע‬յ䉖㜽յ澛㜽‫מ‬カ⿣؅㛿‫׾‬갾‫ס‬ゼ꾴掾‫ע‬盨◚潸䩘ֿ㝂ַ‫כדכ׆‬靣‫גז‬ն䉖㖪‫ע‬㝕‫ַֿ׀‬յ偆‫םג‬カ⿣ֿ⪜‫׿‬劂‫׽؂‬皑‫׽؂♣ה‬槁‫״ג׾׿‬յ懈‫ַ׊‬盨◚‫מ‬脸ֻ‫׾׿׼‬カ⿣ֿ䖩锡‫׾םכ‬ն‫סّطتب‬溪ꇖ‫ַ⛘מ‬ꁿ䌑‫عشؾע‬鬦㛿؅鉿ֹ气氙脢‫׵‬㝂ׂյ巆魀脢‫ס‬ꈷ䫘艩ֿ㙟ֻ盨◚‫׽׻ע‬懈‫׾ַיזםׂ׊‬ն‫־םסא‬‫ך‬յ‫ף׿׌ֹל‬气‫׀‬䫕ׄ‫ֿ־ס׾‬气氙脢‫סהג‬ꪨ‫ך‬鞏꾴‫׾ַיזםמ‬ն٬气氙脢‫כ‬債㲽꿧㵉‫ס‬둚벉ⵊ‫כ‬偆锺꿧㵉棨䕑‫ע׿׆‬杅㴻‫ס‬气氙脢‫מ‬ꮹ‫ׂםעךכ׆גז‬յ♀㎇‫ס‬鞪吉㸐骭脢‫סהג‬ꪨ‫׵ך‬ゼ꾴‫י׊כ‬霼餟‫׿׈‬‫גַי‬䔦‫ס⻏  ׼‬䌐㐬䌑벉‫  ע‬婸ն寊⟨洠䜟脢佻䴈‫״גס‬佻䴈脢‫⪢ֿהג‬㎼‫׼־‬寊⟨‫מ‬瓌⛿‫׊‬㎒✄؅陭皑‫  ֿסג׊‬䌑♣‫׽ֵך‬յ 䌑ꁿׂ‫♀גזג‬յ䓜免  ♣‫גזד‬䔦‫מ♣  ׵׼‬ꁿׂյ✇☭‫־‬‫ס♣  ֐  ע‬姌┾♣‫عفמ‬٤‫׾ַי׊زشذ‬ն‫י׊א‬巆魀脢‫ס‬㝂ֿׂ⮴劻‫׼־‬佻䴈嵛ⳛ‫⪴מ‬럭‫׊‬յカ⿣؅鮫⪜‫ךכ׆׾׌‬嵛ⳛ؅‫ֿג׀י׊ع٭َئ‬յ䔦‫ס׼‬둚벉ⵊ‫׵‬ꅼ؆‫׾ַך‬ն╋镩ֿ瓌⛿脢‫ך‬յ ♣潨‫◜י׊כ‬噺؅䑛‫׀‬类ַ‫ד‬٬宋‫ע‬յր蝄ַ┾♣‫وֹؓלמ‬ٞ‫ֿ־׾׌ز٭‬姌‫ס‬䮄䨏ն‫׵ך‬յ蝄ַ┾♣‫ֽס‬㵉坎‫ע‬佻䴈‫ׂםעך‬յ⽱‫מ‬等䕑‫י׊‬鮫⪜‫ֿ☭׾׿ׂי׊‬㝂ַ‫׌ך‬նց‫כ‬需‫ג׊‬ն䉖宐ꆻⳛ‫ס‬潂؆‫זד‬‫  ג‬䌑♣‫ס‬꿧㵉‫עכ‬յꇙ‫وؓגז‬ٞ‫ز٭‬؅‫׾׌‬䖩锡ֵֿ‫ַם׿׊׵־ס׾‬ն‫גױ‬气氙脢‫עהג‬朙►؅냊‫ײ‬յ蟫訪‫ֽ׼־‬蟫؅序‫׿‬յؕٛ‫⮂ךؤ‬寚؅‫ֿ☭׾כ‬庿㸴‫לם׾ַי׊‬յ气嵛‫ؕذت‬ٜ‫ס‬㜟ⵊ‫׾׻מ‬巆魀脢‫ס‬ㆶ㟱‫ס‬㜟ⵊ؅靣‫גז‬ն‫גױ‬呥㵵傈‫ס‬㙟Ⲏ‫ך‬յ㸴ꓪ٬㝂⿣甦؅㟱‫ע⻔⥰׳‬籽ַ‫׽ֽי‬յⲎֻ‫׵י‬‫؀ה‬؆⽱‫ס‬虘‫כ׈‬㴗⪢䙎‫׵‬寛‫׾ַי׿׼״‬ն‫ג׊ֹ׆‬槁枱؅鵕‫ֻױ‬յ气氙脢‫עהג‬呭㕆‫׷‬气氙٬Ⲏ䈰䪫銉‫┪⻔ס‬յ'BDFCPPL ‫ גזַכ‬4/4 ‫ס‬嵛氠‫ךלם‬偆锺꿧㵉棨䕑‫מ‬䮄䨏‫׾ַי׊‬նֽ蟫ꀸ㵵‫ס‬٬宋‫ע‬坎չ‫ם‬甦꿔‫ֽס‬蟫؅㸴ꓪ‫ג׊ؠشقח׍‬カ⿣؅ꪛ溪‫ג׊‬ն宜鼓‫ם‬鯂‫׽‬朮‫׷‬

ֽ㏸氙‫ך׽גזקמ‬յ☭宜؅겏‫דֹ׻׾ַי״‬ն‫גױ‬٬宋‫ע‬րꁿ걋‫♼ס‬ꪨ‫כ‬յ寊⟨‫ס‬气氙朮؅䪒ֹ㐌㔔カ獗؅✑‫כַג׽‬需‫ֿ׾ַי׊‬յ‫־ם־ם‬免ꪨֿ⺅‫׍׿‬㵅槁‫מ‬蔷‫ַםַיז‬ց‫כ‬需‫ג׊‬ն‫ֹ׻ס׆‬‫מ‬カ⿣侉虘‫׷‬ㅰ噺嵛ⳛյ‫גױ‬낛芌嵛ⳛ‫ס‬䖩锡䙎‫יַחמ‬㛽ֿ䮕ֿ‫ֿגז‬յ免ꪨ‫〉☭כ‬؅ⰺׄ‫׾‬气氙脢‫ע‬ꮹ‫׽ֽי׿׼‬յ气氙‫מ‬겏╚‫׾׀ך‬欎㘶؅寛‫׾ַי״‬坎㲳ֿ⛠‫ג׿؂‬ն٬⟤꾙圸碎气氙脢‫עהג‬ꀸ✑噺‫׷‬恩‫מ‬䗉‫ׂםךׄדַ׊‬յⲎ䈰٬ⴭ鍮٬峜倀硄槏٬✑䧯٬カ⿣ꪛ溪٬㵋⚻‫מלם‬免ꪨ؅ⰺ‫ַםַׄף׿ׄם־‬նꁿ䌑‫ע‬气氙脢‫׾׻מ‬潲䱸鬦㛿‫׵‬㙟ֻյ‫׵לםّطتب‬傽չꅼⵊ‫׽ֽי׊‬免ꪨ溷✍鎑ֿ气‫כג׿ױ‬䘼ַ‫׷׀‬յカ⿣؅ꃻ‫♣׵יז‬ꓭֿ佻䩧‫عגזַכַם׿؂‬ٚ‫ه‬ٜ؅篑
52‫‪顋㡰㹋䡾锃叨‬ך‪ְ欰欵暟‬׃⮚ח‪剣堣鴋欵暟٥橆㞮‬׷ֶֽח‪擓劤源宏⥏䋐‬‬‫‪յ‬׽ֽי׋‪٘٤؅䠊‬ب٭آؼِٖؤتِסכ‪巆魀脢‬ג׿‪气氙脢ֿյꇶׂ곐‬סׂ‪ն㝂‬גַ׵‪气氙脢‬ג׊‪닫‬‬‫⥎‪؅ꪛ‬ع‪٤‬يؕ׾׀ךֿכ׆׾׎؂⻉‪潲䱸꿁؅‬כ‪յ巆魀脢‬׽ג׊‪؅⻎㸖‬٭ذ‪ٝ‬ت٭ٖؼמ‪갾‬ס♕‪カ⿣ꃻ‬‬‫ז׻מ⩰⨲‪յ篑座‬׊‪㵵傈ֿ寊⟨洠؅溪洤‬ע‪鉿ֹ┞㵵‬׵‪Ⲏ䈰٬鬦㛿‬ך‪ն恩䊘‬׾ַיֿׄ‪䝠㖥溪⟤؅䖥‬׊‬‫‪յ庒‬׍ױ׊‪䩘ꪨ؅䞊‬עמ‪恩٬Ⲏ䈰‬״גסא‪ն‬ג׊‪篑닫‬יז׵‪ַֹ䜸Ɫ؅麃؅‬כ׾׿׈־‪㴗⪢ֿ茲‬ס‪낛‬י‬‫ֿلؙמ׆׽ַ‪ր‬׼־‪巆魀脢‬יח־‪ֿյ‬׾ַיׄ‪籽‬׽✑‪カ⿣؅‬ם‪둚⿣鮐‬ך⪢‪ַ㴗‬ם؂❈‪⟛㲽倣؅‬׷‪Ⲏ朮‬‬‫⿣גױ‪յ‬׍׿׼ׄ‪ꉌ‬ע⪜‪庋‬ף׿ײ‪Ⲏ䈰偡陭؅ꤥ‬׷‪ַֹն恩岺‬כג׿׼׎‪蝆䝠ֿ㶐‬סלם‪ց‬׾ַי׊⪜‪庋‬‬‫גז־ם׿׼׿⪜ׄ⺇עמ‪巆魀脢‬גזױ׊י׿‪䢍‬מ⿣‪낛‬ג׿׈‪气氙‬מ‪ַֿյ䈰噺溷‬םֿ‪⪢ׂゼ꾴‬עמ‪鮐‬‬‫‪յ巆魀‬׽ֵ׵‪ַֹ㛽‬כגזםמֹ׻׾‪꿧㵉ֿ媘‬׾׌‪յカ⿣؅䠀‬׊‪⪴䠊‬מ‪槏䗻‬מ׵ככ‪ն免ꪨ‬׾ֵךֹ׻‬‫؂‪㜟‬עמכ׆׾־־ֿⲇⲨכ‪❸撬免ꪨ‬עךױ׾׌מס׵ם‪ꫀ➳؅䒣㎷‬סכ‪气氙脢‬׊‪脢ֿ气氙槁㖪؅槏闋‬‬‫‪ꅙ䊝ֿ气‬ם‪ַ䭥籽溷‬םעך‪★䳕‬ס‪ꓭ‬כ‪朮‬סדג‪յ‬יֻ‪鱳‬׽▗‪؅‬׿אַם׀ך‪闋尴‬עךⵊ‪ַնⲯ椙‬םֿ׽‬‫‪ֹն‬؀דס׾׿ױ‬‫מ׽؂ֽ‬‫‪յ‬עךت٭آס‪ꄼ⟤ց‬׾׬‪նր寊⟨낛‬ג׀ךֿכ׆׾‪ַ槁枱؅焒‬ם׿‪癤ַ焒‬ע׼־ذ٭ظע‪鞪吉‬סך⟨‪寊‬‬‫מ‪յ䟨㎫溷‬ךַ‪ַֹ䘼‬כַגֻ⚻מ‪㲽㐂؅㐌⩧⛿宐‬סהג‪ַ气氙脢‬׊׼‪筶冔‬ס⩧‪㐌‬ע‪٬宋‬ס‪紬겏ꩽ‬‬‫؀דכ׆גזֵֿ‪㎦곓‬׾׌‪䞯⦐؅簮‬עמ׆א‪յ‬כֹ‪ゼ꾴؅䘼‬׾ֻ‪ն寊⟨ֿ䫱‬ג׊ز٭‪ٞ‬وؓמ‪㐌⩧⛿宐‬‬‫ג⿣‪ַカ‬׊׼‪筶冔‬׾׿ױ‪气‬׼־‪ַֹ㏸㐌‬כ⟨‪㐌⩧⛿宐ֿ寊‬סׂ‪㝂‬עך♀‪䮄䨏؅籽ׄյ‬ע׼‪䔦‬׊־׊‪ֹն‬‬‫ֵך‪ֿꞆ‬כ׆ׂ‪⟤꾙ꫀ➳؅碎‬מ‪ꪨ‬ס‪巆魀脢‬כ‪气氙脢‬עמ״ג׾׌‪؅类籽‬تؾةل‪ն‬׾ַיַ♕ֿ‪宜‬מה‬‫‪䖩锡‬׾ֻ⚻‪؅‬٭‪ٛ‬٭عتח‪カ⿣ֿ䭥‬מ‪ⲯ卸溷‬׽׻‪յ‬מ״גסא‪ն‬׌ג‪鮫⪜ⳛ塌؅彸‬ס‪❿呬♧㜽‬ע׿א׽‬‫‪ն‬׾ַי״⹺‪䧯Ⲍ؅‬ע‪ꄼ⟤ց‬׾׬‪ր낛‬י׊כ‪偙岺‬סח┞סא‪ն‬׾ֵֿ‬‫מד‪☭չֿ勑‬סׂ‪ն㝂‬ג‪䔔꼸؅㒼ꪨ锶‬׾ֻ┰מⳛ‪巆魀鉿‬ס‪ֿյ婹⺮ֿ槁㐂‬גזֵך‪◙䞯㜽‬י׊א‬‫‪ꄫ盚‬גׅ⼴כ׾ֵך‪寊⟨氙‬ך‪雧낛鬦㛿‬ע‪气氙脢‬׾ֵ‪ն‬׾ַיׄ⺇‪뀸雄錺㵬؅‬ךׄדכ׆ַֹכ‪寊⟨⮂麃‬‬‫⮂מ‪䉖㜽‬ךלם⻉‪雧‬סⳛ‪ֻꌃ嵛‬׈ךהג׵ל‪㲳‬גױ‪յ‬׽‪篑닫؅靣‬ג׿׼י‪雧낛⿣؅䰌‬ך⯼ס‪潨‬מ‪յ㵉‬מ‬‫⚻מ☭סׂ‪ַ䝠㖥ֿ㝂‬׊‪ն婞‬׾׿ף⺣כ‪ց‬ם׾‪㶐‬׼־׾‪ր寊⟨洠ֿ瓌‬מהג׵ל‪㲳‬ס♑מ‪갾‬גׄ־‬‫‪꿈ֹն‬מ⮗‪؅‬כ׆׾םׂםׂ‪ַ⮂匡◜ֿ僃‬׊‪䜸‬םֹ׻ס׆‪յ‬׽؂‬‫‪갧㺽溷㐌‬ס‪蔦麃‬י׊♃‪յր낛◜؅‬עסַ‪鮫⪜꾗䍲ֿ둚‬ס☭ַ‪둚‬ס‪갧㺽䟨餟‬ע‪⩰鉿煝疴㴗◪ ‬‬‫ך‪鉿掿‬׾׌‪偙؅銨僻‬׀‪ׂ气‬םעך‪ꈷ䫘‬סדג‪յ‬ע⪜‪ն鮫‬׾ַי׬‪ꃍ‬כ‪ց‬׾׀ך‪◙䞯‬׵כ׆׾׌‪⛺؅霱獏‬‬‫כז׵‪յր‬מֹ׻ֹ‪ : 㝜㢐ֿ阋‬ס‪气氙朮ֿյ: 末㖪‬םֹ׻׾ַיז✑ֿהג‪气氙脢‬ג׊‪ն♀㎇鞪吉‬׾ֵ‬‫ג‪ַն气氙脢‬׊׮יזםמֹ׻׾׀ךع٭َئיז‪蕟⽱؅䭥‬מ‪气氙‬סא‪յ‬ײ׊‪☭ցֿ嚝‬ס‪յ册ꄼ‬מ‪宜鼓‬‬‫♀‪յ‬עכ׆ג׀ךֿ‪牞霼‬כ‪յ‬׾ַי׊כ‪؅䖩锡‬ع٭َئסלם‪鬦㛿‬׷‪յⲎ䈰‬׊׀‪ゼ꾴؅锶臝‬׾ֻ‪䫱‬סה‬‫‪侉‬כַג׽؂‪䶏‬מ׽ׂטײ‪♐篁‬כ‪ꪛ溪‬ס⿣‪カ‬ם‪յ땋ⲇ溷‬׽םמ‪⹧脝‬מ‪긊䊬‬ךֹֻ׾ֻ‪ٔٛؓ؅脝‬؞ס‪䔿‬‬‫‪ն‬ג׋‪䠊‬י״‬‫‪ꇶַ㖪䨾‬מ־ַֿ⿣‪カ‬׾ַי׊‪䉌ׂ欎㘶յ傽չ巆魀‬׽⺅‪؅‬הג‪յ瑭‬׼־ַ⚶⮂סכ⟨‪寊‬ס⯼‪俙䌑‬‬‫׋‪脝ֻ偙յ䠊‬ס‪յ瑭‬ך╚׾׌‪气嵛‬ך‪ؓ㳔ꯖ‬ةؓי׊א‪ն‬גזםמֹ׻׾ֻ‪脝‬יַחמ־׾ַי׿׼✑ך‬‫‪յ‬יַי׬‪稌յꓩ褺յ舸յⷯ؅낛‬גי‪芌‬ך‪ؓ㳔ꯖ‬ةؓ‪յ‬ע◜‪낛‬ס‪ն傽չ‬גזױ׊יז؂‪㜟‬׽־ז׌ע‪偙‬‬‫⽱‪耘‬י‪؆‬םע‪ꀸ✑朮‬ם‪鉿ׂն偆똀‬מ׽‪䱰‬מ‪յ汛‬ף׿ׄם׽‪ն鳉‬׾ַיז‪؅焒‬־סגי‪芌‬מֹ׻סלֿ‪鞋‬‬‫‪յ낛‬׼־יזױ׊יז‪؅焒‬׎‪䌗‬סא‪ն‬׾ַי״׊ײ‪؅㊖‬צ‪ㄻ‬כ‪ֹ‬؀ד‪؆‬ם‪鮻屴‬כ‪؆‬ם‪ֹյ‬؀ד‪ַ؆‬׊‬‫ז‪ն焒‬גזױ׊יזםׂםֿ‪؅鬼ֹ宜‬ؿٓג׿׈‪㝕ꓪ气氙‬םֹ׻׾ַי׿׼‪㛿‬ך٭ق٭ت‪յ‬׍׼‪ꮹ‬מ‪朮‬׬‬‫ח־‪յ‬כ׾ֻ‪脝‬יז‪ꂉ‬׽‪䮴‬׊־׊‪ն‬דסַג׊⪜‪鮫‬ךֹֻג׊‪⪴䠊‬מ‪槏䗻‬סהג☭סא‪յ‬׼־☭׾ַי‬‫‪㏸ֿ芌‬ע‪նꓩ褺‬גַ♕ֿ‪宜‬מכ׆׾ַיזױ׊י׿‪곐‬׼־‪㏸‬׽־ז׌ֿ‪气嵛‬ס☭סׂ‪㝂‬ד‪瑭؅⻻؆‬סי‬‫‪53‬‬

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‫ײ‬յ輮‫┞כ‬糿‫מ‬气‫ֿ׾־⮔׼ם♀כ׾ַי׀‬յꌬ䉖‫מ‬鉿‫גז‬ꄫ盚‫מ‬㏸‫׷‬輮ֿ尀ַ‫ס׵‬յ闑‫׵ַםׂג׽‬‫מס‬㜟‫ֹױ׊יז؂‬ն♀‫׷‬笴⶯俙♧┪‫ס‬傽勓☭ֿ┩㝕ꌬ䉖㏝‫⛿מ‬؆‫׽ֽך‬յ㏸‫מ‬闑‫׾׿‬塌⚶ֿ‫׆לַם‬‫־؀‬յ㐌氙‫ס‬ꀸ氙朮؅䩘‫׾׌מ‬塌⚶ֿ㸴‫╚ַם‬յ瑭‫ף׿׌ֹלעהג‬蔦⮔‫ֿהג‬낛‫׾ַי׬‬낛‫׬‬朮ֿ气‫׾׿ױ‬槁㖪؅焒‫׽‬յ皑‫־ֹ؀ד׾׀ךֿכ׆ֹ⚶ה‬‫א‬؆‫ם‬ゼַ‫עמ‬յؓ‫ؓة‬㳔ꯖ‫ך‬㳔‫ֹ׆כש‬瞩ֻ‫׾‬‫׾םמכ׆‬նր‫ע׍ױ‬蔦⮔‫יײיז׷ך‬յ‫ײ‬؆‫מם‬锶‫׌ױַ׼׵י‬ցն劄䔿‫מ‬յ♀㎇‫ס‬鞪吉‫מ״גס‬㝂䗉‫╚ס‬免ꪨ؅ⰺַ‫גז׈דׂי‬偙չ‫מ‬幾ׂ䠊颍氰‫׌ױׅ┪׊‬ն杅‫מ‬寊⟨怪㐂╚ֵ‫׾׹׼‬긖‫ך‬䩘ꏕ‫כ‬佻䴈؅‫גז׈דׂי׊‬㝕憐褺畍㲳宋յ寊⟨‫סך‬偆‫׽⺅ַ׊‬篁‫ײ‬؅锶‫דׂי׎‬‫גז׈‬頲堦鮂┞宋յ脝ֻ‫ׄ־ז׀׾‬؅┰ֻ‫גז׈דׂי‬㝘ꓩ嶙宋؅䫕‫עי׊מ׀‬յ鞪吉؅‫ךעכ׆׾׌‬‫׎ױ׀‬؆‫ג׊ך‬ն‫גױ‬鞪吉㸐骭脢‫ׂםעךׄד‬յ㶆؅䳀❵‫גז׈דׂי׊‬偙չյ杅‫מ‬儨䌑‫ס‬煝⟵偲鉿‫ך‬ٌ‫ِؒنعت‬ٛ‫׽םכ٭‬յ♀㎇‫׵‬凇‫ׂ־‬ꁸֻ‫⻊גז׈דׂי‬氭┞㵵‫׵מ‬䠊颍‫׌ױ׊‬ն溺‫׈‬؆‫ס‬寊⟨‫ס׫‬䘼ַ؅յ㝂ׂ‫ךכ׆ַׂיֻ⚻מ☭ס‬䚽ꂉ‫׊‬؅‫כַג׊‬䘼ַ‫׌ױ‬նֵ‫ג׊ױַ׉ׇֹכֿ׽‬ն鷄鎸 䎃  剢ծչ宏⥏굸‫׷ץ‬鸐⥋պ‫ך‬⠅ⴚָ寸‫׋׏ת‬կ箟꧊ꞿ‫ך‬长堀孑‫כ‬飑铣罏‫ח‬⠅ⴚ‫ך‬穗箮‫חֲ״ך♴⟃׾‬铡僇‫׷ְג׃‬կչ 䎃⵸‫ח‬宏⥏‫⚥ך‬㿊꟦㖑‫ך‬〢孖㹺‫ג׶⦵׾‬鴋噟‫׋׃ת׭ׄכ׾‬կ⚥殛չ‫ה׏׮‬ծ駈⯋‫ך‬鴋噟‫ה‬凃‫׾׃׵‬帾‫׭‬‫ְ׋ְֹג‬պ‫ה‬䙼ֲ‫ָׅדך‬ծ孡䭯‫ד׶ַל׍‬宏⥏굸‫׷ץ‬鸐⥋‫ך‬噟⹡‫⚕ךה‬甧ָ⳿勻‫׋׃ד׿ׇת‬կչ駈⯋‫׾‬鞢ַ‫⳿ח‬勻‫➂ְז‬꟦ָ굸‫׷ץ‬鸐⥋‫גְג׏װ׾‬葺ְ‫ַך‬կֿ‫כדתתך‬ծ‫⚥׮׵׍ו‬鷿⼱畭‫ְַזְג׏זח‬պ‫ה׿׌׿׌ה‬䫴ִ‫׋‬袅谏ָ㣐ֹֻ‫׋׃ת׶ז‬կ‫ג׃׉‬ծꅽ㿊‫ךד‬凃‫ח׃׵‬ぢֹさֲ‫׭׋‬ծ宏⥏굸‫׷ץ‬鸐⥋‫♧׾‬傉鳤‫׋׃ת׃חהֿ׷׭‬կպ➙䖓‫כגְאח‬չꅽ㿊‫ךד‬凃‫ח׃׵‬鯥駈‫׾‬縧ֹ‫׵ָז‬ջ‫׋תז׫‬굸‫ך‬䛷鵤‫ ׃‬1+ռ‫ְֲה‬せ獥‫ד‬ջ굸‫׷ץ‬ռ‫ذ׾‬٦‫חو‬宏⥏‫ך‬㕼㖑‫׾➂ה‬籬‫׷־‬涪遤暟‫ك؎װ‬ٝ‫⟰׾וזز‬歗‫✮ְֻג׃‬㹀‫ׅד‬պ‫׃ה‬ծ何‫ג׭‬㹋騧‫׵ָז׃‬崞⹛‫׾‬竲ֽ‫ְֻג‬䙼ְ‫׾‬铂‫׋׏‬կ峜ꓡմմր⪪䑑ց溪锶‫  ע‬䌑‫ֿד‬յ救勓㝕㳔‫ס‬煝疴‫  ׽׻מ‬䌑♣‫מ‬劄⮴‫ס‬䜟脢ֿ⮂‫⺪ג‬茣䙎ֿ䭰䷂‫׾ַי׿׈‬մմր‫ؗذؤؙ‬٤◜噺‫ע‬յր‫ح‬ٞ٬‫٘بشؙِ‬٤圸䞯ցֵ‫׾‬氙噺‫׼־‬⮂‫סי׬׌׾‬䎰啇朮؅偆‫⮔ס♑מג‬ꓩ‫⸮ס‬倣‫י׊כ‬嵛氠‫׊‬յֵ‫׾׹׼‬䎰啇朮؅‫ح‬ٞ‫כ׆׾׌מ‬؅潨䭰‫׌‬圸䞯؅㐌㔔‫ס‬欎㘶鞪⾔㒘篑座獗⚶䓺䧯‫ס״גס‬㕈勓圸䞯‫⛺י׊כ‬翝‫ׄט‬յ✶‫י׎‬յ㐌㔔䮴蕟‫ס‬㕈鼎‫׊כ‬‫י‬䱿ꅼ‫׽׻מכ׆׾׌‬յ⩰ꅼ溷‫ם‬欎㘶鞪⾔㒘‫׽ׂטהױס‬؅䱿ꅼ‫׾׌‬‫כ׆‬؅潨溷‫י׊כ‬յ䌐䧯  䌑䍲‫ⱁמ‬陭‫⯜ג׿׈‬䍲‫׌ך‬նց欎㘶澈 )1⹧ 脝倀 桬
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Essays  ٥  㼭 锷 俑55

Learning the Language of Dignity
JEFFREY MENSENDIEKT

he purpose of this paper is to introduce the reader to the Dignity Model proposed by Prof.
Donna Hicks in her book Dignity: The Essential Role it Plays in Resolving Conflict. 1 In the fall of
2019, I was given the opportunity to lead a “Dignity Workshop” at the Asian Rural Institute.
What follows is a summary of the key ideas that I presented at that time. Though we don’t
often think about dignity in our daily lives, the subject is actually very close to our hearts. The
desire for dignity is universal. When dignity is violated the response often involves anger,
aggression, and revenge. In contrast, when we honor each other’s dignity, we connect witheach other and find new levels of trust and meaning in our relationships. Yet, the sad truthis that few of us have a deep awareness of dignity, and the integral role it plays in humanrelationships. The Dignity Model has helped me to see that “dignity” is like a new languagethat we need to learn in order to build relationships and communities that are mindful of thistreasure that we all share. In the end, I think we would all agree that the world would be amuch better place if we could learn how to bring more dignity into the world.

WHY DIGNITY?
Dr. Donna Hicks is a psychologist who has been working extensively in conflict resolution
around the world. Hicks found that when opposing parties were brought to the same table,
they were quite capable of expressing themselves by presenting perspectives and clarifying
grievances. However, she also noticed a deeply emotional tone that was at play under the table;
one that needed her further attention. As she continued her involvement with community
leaders she sensed that this unspoken language had something to do with human dignity. She
suggests that if words were to be put to this unspoken language, the protagonists would besaying to each other; “How can you treat me like this? Can’t you see that I am a human being?
Don’t you see the suffering that I am going through?” Hicks then asked herself, “What does
dignity feel like? What would it look like to honor someone’s dignity?” Her book provides
an answer to those questions by offering a framework from which to define the language ofdignity (what she calls the essential elements of dignity). She also helps us to understand theevolutionary legacy of why and how humans continue to violate the dignity of others (whatshe refers to as the ten temptations to violate dignity).
My own interest in the subject can be traced back to the experience of having lived
through the Great Northeastern Japan Earthquake of March 11, 2011. At that time, I was
56

LEARNING THE LANGUAGE OF DIGNITY

working in the city of Sendai, at a place called the Emmaus Center operated by the Nihon
Kirisuto Kyôdan (the United Church of Christ in Japan). Following the earthquake, tsunami,
and nuclear disaster, the Emmaus Center was designated as a relief center by the Kyôdan, andwe started receiving volunteers from all over Japan. For those of us at the Emmaus Center, wefound ourselves caught between two realities. On the one hand, we were actively involved inproviding daily relief services to tsunami survivors and anybody else in need. Yet, on theother hand, we too had lost our daily lives and there was profound disorientation and unrest
that was having a noticeable effect on our mental and or physical health. Because the basic
foundations of our lives had been shaken and threatened, we experienced a strain in thequality of our human relationships. Living through the disaster exposed me to what I would
call the best and worst of the human spirit. I had no way of knowing at the time what I wasgoing through. Now I see that such highly traumatic experiences have a way of revealing new
insights into what it means to be human.
What puzzled me were two contrasting experiences that I had with the people around
me. The first was the encounter with tsunami survivors. Volunteers would often return to theEmmaus Center after a full day out by the coast deeply troubled by what they had experienced. Because the devastation was so overwhelming, many were struggling to make sense ofwhat they had seen. Some felt helpless to effect change. One recurring theme voiced by thevolunteers was their amazement expressed in the following words; “We came to help andencourage the survivors. Why is it that we are the ones who find ourselves inspired andencouraged by the people we have come to help?” Though the survivors had suffered so much,some were able to stand tall and be a source of encouragement to others. The volunteers wereamazed to find themselves not on the giving end but on the receiving end of this relationshipwith the survivors.
For example, I came to know a carpenter named Mr. Sugawara. The tsunami had damaged
his home and had claimed the life of his mother. He had evacuated to a temporary shelter
where he met a young pastor from the Emmaus Center who approached him with the following request: “We are looking for hope, and we want to share this hope with our young people.
Mr. Sugawara, would you help us?” People from rural communities in Japan are generally
suspicious of Christianity, and Mr. Sugawara was no exception. I believe, however, that he
was deeply touched by the request from the young pastor. Mr. Sugawara’s life had been devastated, and therefore he was in the position of receiving aid from others. Yet, in this particularsituation, he was being asked to help the volunteers in their relief efforts. He decided to takeup the young pastor’s offer to become our contact person for relief activities in the village of
Sasayashiki. Mr. Sugawara says that the relationship with the Emmaus Relief Center transformed his life. In the midst of profound loss and despair, he found a new source of power
within himself. Mr. Sugawara showed us that people who have lost so much can still stand talland be a source of strength for others.
The second experience is a painful one to recall. It is a story of broken human relationships that happened amongst those of us belonging to the Emmaus Center. Prior to the disaster, our community had been a place frequented by college students from the various colleges
in town. Ours was a community where differences existed, and where we learned to under57

JEFFREY MENSENDIEK

stand and accept our differences. Yet, the atmosphere changed dramatically after the disaster.
The most tangible change came from the fact that the Emmaus Center was now focused on therelief effort. Volunteers were showing up at our doorstep on a daily basis, and we were providing food and lodging, as well as support for their daily work out by the coast. However, below
the surface, there was an emotional and psychological shift that proved to divide our community. In some cases, this emotional shift expressed itself in a most confrontational way.
Jim Greenman, in his book What Happened to My World; Helping Children Cope With Natural
Disaster and Catastrophe, 2 points out that there are four pillars of security (people, places,routine, and ritual) that help us to feel safe and secure in our daily lives. When we lose one ormore of these pillars we can become quite vulnerable. Each person reacts differently totrauma, and our vulnerabilities surface in different ways. I found that I was distancing myself
from the situation and that I lost a sense of control over my own life. I had trouble keeping up
with the changes around me. There were others too who stepped back and were emotionallyimmobilized by the turmoil. In contrast, there were others who propelled themselves into
action. They tried to maintain a sense of control by immersing themselves in relief activities.
Some of these community members who were active in reaching out to survivors became
quite impatient toward those who could not do the same. There were several instances wheresome members of our community were told that they no longer belonged at the Emmaus
Center. As far as they were concerned, those who did not commit to the relief effort “were notwelcome here.” It was an expression of hostility and exclusion that we had never seen before.
I was also on the receiving end of this kind of aggressive behavior. As director of the Emmaus
Center, I asked myself; “How could this happen to us? What was going on?” It felt like I had
suddenly been bitten by a bee. “Ouch!” I would say to myself. I never knew human relationships could be so painful and unsettling. In retrospect, I have come to appreciate how vulnerable we all were at that moment in time. The disaster had brought our shared humanvulnerabilities to the fore and we ended up hurting each other.3

WHAT IS DIGNITY?
For most of us, the first word that we think of when considering dignity is the word “respect.”
There is, however, a fundamental difference between these two words. Respect is somethingthat we earn on account of our accomplishments or attitude toward life. It is like an evaluationthat we receive from others based on our abilities and achievements. Dignity, on the other
hand, is inherent to who we are as human beings. Simply put, dignity is our inherent worth
and value. Let us consider a newborn child. Who can deny that the child possesses great value
just by being born into this world? We give the child our utmost care because we find value
in the child. At the same time, the child needs our protection because the child is vulnerable.
Hicks defines dignity as “an internal state of peace that comes with the recognition and acceptance of the value and vulnerability of all living things.”4 Therefore, we can say that dignity
is about value and vulnerability. It is easy for us to recognize the dignity needs of a newborn
child. Yet why is it that as we grow older we lose sight of these dignity needs? Perhaps we lose58

LEARNING THE LANGUAGE OF DIGNITY

sight because we ourselves experience the violation of our own dignity, and we become hardened and unable to see the dignity needs of others.
The Dignity Model is first and foremost a framework that allows us to gain a deeper
awareness of how we can honor dignity in our human relationships; both our own dignity as
well as the dignity of others. Hicks defines the Dignity Model as follows.
It is an approach I developed to help people understand the role that dignity plays in their lives and relationships. It is my response to what I have observed to be a missing link in our understanding of conflict; a failure to realize how vulnerable humans are to being treated as if they didn’t matter. It explains
why it hurts when our dignity is violated, and it gives us the knowledge, awareness, and skills to avoid
unknowingly harming others. It demonstrates how to rebuild a relationship that has broken under
the weight of conflict and suggests what to do to reconcile. The model is my response to the elephantthat is always in the room when relationships break down. It names the elephant “dignity violator.”5

The Dignity Model consists of two lists of ten concepts each. The first list defines the “Ten
Essential Elements of Dignity.” For example, fairness, inclusion, and acceptance of identity
are some of the ways that we can honor someone’s dignity. The second list names the “Ten
Temptations to Violate Dignity” where she points out our biological hardwiring that leads us
to violate our own as well as the dignity of others.6 (Please refer to the two lists of the Dignity
Model in the appendix.) My own brief summary of her work would be as follows. Each person
has value and ought to be treated as though they are of value. Everyone wants to be treated asif they matter. However, we are also very vulnerable when we have our sense of value challenged. When we are treated as if we do not matter, we feel threatened and react instinctively
with the intent to hurt the source of that threat. Hicks argues that this instinctive reaction toharm the source of a perceived threat is a common evolutionary human trait. She bases her
reasoning on the findings of neuroscience and evolutionary biology.

UNDERSTANDING WHAT IT MEANS TO BE HUMAN
Let me offer a story. It was the day after a terrible typhoon swept through the Tokyo area. I
needed to commute to work downtown by train, but the train systems were greatly delayed.
I found myself on the train station platform with thousands of other commuters. We were
all facing in one direction hoping to get on the next express train when it came. On the otherside of the platform, there was a local train about to head out. The conductor called out to us
to stand away from the edge of the platform so that it would be safe for the train to pass by.
People made slight adjustments but it was not sufficient. The conductor called out to a young
woman by my side to move forward just a bit more, and she complied. As she did so, the man
in front of her must have said something hurtful to her. She reacted very aggressively andwith language unbecoming of a mature adult. It was an unfortunate situation for all of us to
be in, and we can understand the stress that everyone was under. In this case, it is easy to fault
the woman (or perhaps the man who provoked her in the first place) for her lack of characterand poise. Yet another way to view this story is to say that the incident reveals something
59

JEFFREY MENSENDIEK

about our shared characteristics of what it means to be human.
Recent research in the field of neuroscience has uncovered some fascinating revelations
about the human brain. Naomi Eisenberger and Matthew Lieberman7 have found that when
we are psychologically injured, the area of our brain that is activated is the same area that is
activated when we experience a physical injury. This means that our brain does not know thedifference between a physical and a psychological injury. When we are physically injured we
can rush to the hospital to have the wound looked at. However, when we are psychologicallyinjured, we tend to let the wound alone. Oftentimes we have nowhere to go to have thosewounds looked at. In most cases, unaddressed psychological wounds are left to fester within
ourselves. Hicks writes that “we humans need acknowledgment for what we have suffered.”8
In the case of the woman on the station platform, we can see her reaction as a need to have her
injury acknowledged. We humans are hard-wired to be self-protective toward those who
threaten our sense of wellbeing. The woman’s reaction has to do with our natural humaninstincts that have developed over time.
Evolutionary biology is another field Hicks draws upon to argue that humans share acommon legacy that causes us to lash out and hurt anybody who threatens our sense ofdignity. She writes: “Our desire for dignity has ancient evolutionary roots. Evolutionary biologists know a lot about these deep drives that explain so many of our behaviors – survival
behaviors that we inherited from our early ancestors. These behaviors stem from the quest to
survive, and this aspect of human nature propels us throughout our lives. Some call these
aspects of our human nature “instincts,” since they seem to automatically and unconsciously
guide us toward what to seek and what to avoid. Importantly, however, we have the power
within us to make different choices about how we react to instincts.”9The self-preservation instincts imprinted on our brains are very powerful. On the one
hand, these instincts have helped us to develop as social beings that depend on connection
with others to sustain us in difficult times and assure our survival. Yet, on the other hand, we
have also evolved the capacity to terminate a relationship when we feel that it threatens us. In
the case of the woman on the station platform, we can say that her reaction was not something personal, but rather a part of what it means to be human. The list of “Ten Temptations to
Violate Dignity” reveals how vulnerable we are not only to lash out in self-protection after
our dignity has been violated by others but to violate our own dignity in the process as well.
The good news, however, is that we can choose not to succumb to our human instincts. Goingagainst our biology can be difficult, but nonetheless, it is something that can be learned.

MODELS OF DIGNITY CONSCIOUSNESS
Although our survival instincts are a very powerful part of our evolutionary development,
there are times when we are able to take charge of our emotions and rise to a higher levelof awareness. My wife told me of a time when our youngest daughter returned home fromelementary school in a bad mood. She started talking about some of her classmates at school
who were being mean to her and making her feel bad. As she spoke, it was all she could do
60

LEARNING THE LANGUAGE OF DIGNITY

to hold back her tears. Not knowing what to say, my wife suggested, “Why don’t you just be
mean to them, and make them feel what you are feeling.” Our daughter broke into tears as she
responded, “But that’s not the kind of person I want to be.” Sometimes in our daily life, there
are times like this when we can hold onto our dignity by rising to a higher level. By resisting the urge to fight back, our daughter had not only refrained from violating the dignity ofothers, but she had maintained her own.
This story shows us that we do have the internal resources to hold ourselves back and holdon to our dignity. There are people around us who provide role models for what Hicks calls“Mandela Consciousness.” She is referring to Nelson Mandela who was imprisoned by theapartheid government of South Africa for twenty-seven years. When he left prison, heharbored no ill will for his captors and gained the respect of so many of his fellow countrymen
and countrywomen. Hicks lifts Mandela up as a person who had the capacity to continually
ground himself in his sense of self-worth. In his book, Long Walk to Freedom, Mandela writes;
Prison and the authorities conspire to rob each man of his dignity. In and of itself, that assured that I
would survive, for any man or institution that tries to rob me of my dignity will lose because I will notpart with it at any price or under any pressure.10

Mandela knew that nobody could take away his dignity. He was firmly grounded in his own
sense of worth, and thus could be strong in the face of adversity. Knowing that nobody else
but you is the master of your own dignity gives the individual great power. It places the powerof initiative back into your own hands.
A friend of mine who lives in Bangladesh shared with me the following story whichappeared in the local Bengali newspaper. On March 15, 2019, a few armed men opened fire ata mosque in Christchurch, New Zealand, killing 51 people. Among those who died was thewife of Mr. Ahmed (not his real name) from Bangladesh. Mr. Ahmed had immigrated to New
Zealand several years ago with his wife, where he had been caught in an accident which left
him in a wheelchair. Every Friday Mr. Ahmed’s wife would drive him to the mosque and thenwait for him in the car until the prayer was over. On this particular day, Mr. Ahmed’s wife hadtaken him to the entrance of the mosque and was returning to the car when she heard gunfire.
Concerned for her husband, she quickly retraced her steps toward the mosque where she wasgunned down. At the joint memorial service, Mr. Ahmed had the following words to share;“People ask me how I can say that I forgive those who have killed my beloved wife. Allah says,
Allah will love us if we are forgiving toward others.” He then continued, “Those of us who
belong to different cultures and religions are like flowers of different shapes and colors. By
being together we become a beautiful garden. I do not want a heart heavy with the rage ofanger. It will be like a fire that consumes not only myself but others. I want a heart of love,compassion, and mercy. That heart does not wish for others to experience the pain that I havegone through. That is why I have chosen peace and forgiveness toward the people who killed
my wife.”11
Dignity stories such as the above remind us that we do have the resources to overcome ourinstincts and to hold onto our dignity. Hicks writes that “the better part of dignity is restraint.”
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JEFFREY MENSENDIEK

BRINGING MORE DIGNITY
INTO THE WORLD
Personally, my biggest takeaway from reflecting on the Dignity Model is that we have greatly
underestimated human vulnerability. People who look like they have succeeded in life, thosewith power and prestige, or those we might admire for their skills and accomplishments are
no less vulnerable to human instincts than you or I. We might act as if we are in control, buthurtful experiences can lodge themselves in our heart and cause conflict to drag on under
the surface. These wounds can be passed down through generations and can affect the way
we view each other. Vengefulness and an inability to give people the benefit of the doubt, canblind us to the dignity needs of others and cause us to continue to violate dignity. In so doing
we also bring down our own dignity. This is a vulnerability that we all share as human beings,
and yet we know so little about it. I must admit that I am just beginning to learn the languageof dignity. I make mistakes each day that cause me to violate the dignity of others. It may takea lifetime to learn this language because we will always be faced with the truth of our own
vulnerability.
Most of the ideas that I have shared in this article are based on the good work by Dr.
Hicks. Following her first award-winning book on dignity, she has now come out with asequel called Leading with Dignity – How to Create a Culture that Brings Out the Best in People.12 In
this second book, she focuses on the question of leadership in communities and organizations. In her own words, this book “is meant to be a user’s guide for leaders who want toexpand not just their understanding of dignity, but also their knowledge of how to embody,model, and make it work for the well-being of their people and organizations.” 13 It is her
contribution for leaders to put dignity into action, and to be empowered to create cultures ofdignity. Some of the ideas that she develops in this second book are the idea of the threeconnections—what Hicks calls the “three Cs.”
Dignity consciousness means that we are connected to our own dignity (the first C), the dignity of others (the second C), and the dignity of something greater than ourselves (the third C). The third C cantake on different interpretations—for some, it can mean a connection to a higher power, but it also
includes a connection to the natural world and the planet that is home to us all. Additionally, it can
include a connection to a purpose that contributes to the greater good—something that gives meaning to our lives. 14

Developing dignity skills is another area that she explores. These leadership skills include
demonstrating lifelong learning and development, setting the tone where people feel it issafe to be vulnerable, cultivating trust, activating empathy, demonstrating restraint, andtaking responsibility. She views leaders as potential “guardians of dignity” who can model
these skills for the sake of those in the community or organization. A humble and responsible leader will not only create safe environments where people will feel safe to share theirvulnerabilities but also model the skills that are listed above. Exercising dignified leadershipmeans embodying the humility that comes from an expanded dignity consciousness.
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LEARNING THE LANGUAGE OF DIGNITY

In closing, I wanted to dedicate this article to the Asian Rural Institute (ARI) for two reasons.
The first reason is that ARI is already involved with the dignity issues outlined above. ARI is
an educational community that brings people together from various cultural and religious
backgrounds, to share life, labor, and food together. In the course of nine months, the training participants, as well as the staff, are challenged to learn from and understand each other,and to tap the internal resources that build a common vision for humanity. I remember one
African man who raised his hand at the end of my Dignity Workshop. “I have one question.
Asian people say that we Africans are too confrontational. But I talked with my fellow Africans and we agree that in our countries this is the way that we interact with one another, andwe do not feel that it is confrontational. How are we supposed to understand this situation?”
I could sense the pain behind his question. He felt judged, and maybe he felt that people from
Asian countries did not give Africans like him the benefit of the doubt. Perhaps he felt his
dignity had been violated. Although I did not get around to answering his question directly, I
was glad that he raised the issue. A dignity violation is a sign that something must change inthe relationship. His question helps both sides (both African and Asian) to ask what it would
look like to honor the dignity of “the other.” ARI has been asking this question ever since its
inception. The Dignity Model provides a useful reference point to clarify what it would look
like to learn the way toward honoring the dignity of others.
The second reason has to do with one of ARI’s key concepts; “dignity of labor” as stated below.
The labor of farmers who produce food is of the highest importance for feeding the world.
From administration and food preparation to caring for livestock and raising crops, alllabor has dignity and equal value. Even though one may be formally educated, that person’s laborand physical work is as valuable as any other work. We give our life through labor to produce food tosustain our lives and the lives of others.15

I imagine that when ARI was founded, the founders sensed the deep need to bring moredignity into this world. This was true especially for those working in rural areas who produce
the food that sustains our lives. Hicks, for her part, has spent much time consulting withbusinesses, schools, and hospitals that are interested in learning how to place the languageof dignity at the heart of their organization. She quotes one management academic as saying,“Leaders who undermine employee autonomy are corrosive because they undermine thedignity of work.”16 She goes on to say, “This is a very serious matter because dignity is fundamental to well-being and to human and organizational thriving. The enlightened leadersknow how to treat people with dignity.” People in the business world are also beginning to
see the importance of honoring dignity, and the essential role dignity plays in raising moraleand resolving conflict in the workplace. I believe that ARI is a pioneer in this field of bringing
more dignity into the world, as expressed in its school motto “That We May Live Together.”

63

JEFFREY MENSENDIEKNO T ES
1. Donna Hicks; Dignity : The Essential Role it Plays in
Resolving Conflict, Yale Press, 2011.
2. Jim Greenman; What Happened to My World; Helping
Children Cope with Natural Disaster and Catastrophe, Comfort for
Kids, 2005. This book was written in response to the eventsof September 11, 2001. The “Pillars of Security” described inthis book help parents understand what is going on in thehearts and minds of children when they experience trauma.
3. Hicks points out that any healthy organization or community needs to find a way to receive constructive feedback fromits constituents. Several reasons come to mind as to why weexperienced this sudden outburst of hostility in our community.
Was it because of a lack of leadership on my part to provide
space for feedback in our community prior to the disaster?
Had I unknowingly been the cause of dignity violations? Did
it have anything to do with how Japanese society is so highly
respectful of seniority, such that younger members would
not feel comfortable airing their concerns to challenge theway things are done? Or, could it have been that the traumatic
circumstances triggered certain personal emotions in our
members which they themselves were not fully aware of andable to control? The Dignity Model helps put this experiencein perspective by highlighting our human vulnerabilities,
and our propensity to violate dignity. It is important to notethat nobody is exempt from vulnerabilities that cause us toviolate the dignity of others.

64

4. Ibid, p.1,
5. Ibid, p.2,
6. See appendix lists of Ten Elements of Dignity and Ten
Temptations to Violate Dignity.
7. N. I. Eisenberger, M.D. Lieberman; Why it Hurts to be
Left Out; The Neurocognitive Overlap Between Physical Painand Social Pain, Trends in Cognitive Sciences 8, no7 (2004);
294-300.
8. Ibid, p.51.
9. Ibid, p.8
10. Nelson Mandela; Long Walk to Freedom, Abacus Press,
1994, p.391.
11. This story appeared in a Bangladeshi newspaper.
12. Donna Hicks; Leading with Dignity – How to Create a
Culture that Brings Out the Best in People, Yale Press, 2018
13. Ibid, preface xi
14. Ibid, p.40
15. The ten key concepts for ARI were adopted in 2004 andappear in the ARI Japanese language newsletter Ajia no Tsuchi.
16. Monique Valcour, Power of Dignity in the Workplace,
Harvard Business Review, April 28, 2014

LEARNING THE LANGUAGE OF DIGNITY

APPENDIX 1
The Ten Essential Elements of Dignity

Acceptance of Identity
Approach people as being neither inferior
nor superior to you. Give others the freedom
to express their authentic selves without fearof being negatively judged. Interact without
prejudice or bias, accepting the ways inwhich race, religion, ethnicity, gender, class,sexual orientation, age, and disability may
be at the core of other people’s identities.
Assume that others have integrity.
Inclusion
Make others feel that they belong, whatever
the relationship—whether they are in yourfamily, community, organization, or nation.
SafetyPut people at ease at two levels; physically, sothey feel safe from bodily harm, and psychologically, so they feel safe from being humiliated. Help them to feel free to speak without
fear of retribution.
Acknowledgment
Give people your full attention by listening,
hearing, validating and responding to theirconcerns, feelings, and experiences.
Recognition
Validate others for their talents, hard work,
thoughtfulness, and help. Be generous withpraise and show appreciation and gratitude
to others for their contributions and ideas.

Fairness
Treat people justly, with equality, and in an
even-handed way according to agreed onlaws and rules. People feel that you havehonored their dignity when you treat themwithout discrimination or injustice.
Benefit of the Doubt
Treat people as trustworthy. Start with thepremise that others have good motives andare acting with integrity.
Understanding
Believe that what others think matters. Givethem the chance to explain and express theirpoints of view. Actively listen in order tounderstand them.
Independence
Encourage people to act on their own behalf
so that they feel in control of their lives andexperience a sense of hope and possibility.
Accountability
Take responsibility for your actions. If you
have violated the dignity of another person,
apologize. Make a commitment to change
your hurtful behavior.

65

JEFFREY MENSENDIEKAPPENDIX 2
The Ten Temptations to Violate Dignity

Taking the Bait
Do not take the bait. Don’t let the bad behavior of others determine your own. Restraint
is the better part of dignity. Don’t justify
getting even. Do not do onto others as they
do unto you if it will cause harm.
Saving Face
Do not succumb to the temptation to saveface. Don’t lie, cover up, or deceive yourself.
Tell the truth about what you have done.
Shirking Responsibility
Do not shirk responsibility when you haveviolated the dignity of others. Admit it when
you make a mistake, and apologize if you
hurt someone.
Seeking False Dignity
Beware of the desire for external recognition in the form of approval and praise. If wedepend on others alone for validation of ourworth, we are seeking false dignity. Authentic dignity resides within us. Don’t be lured
by false dignity.
Seeking False Security
Don’t let your need for connection compromise your dignity. If we remain in a relationship in which our dignity is routinely
violated, our desire for connection has
outweighed our need to maintain our own
dignity. Resist the temptation to settle for a
false security.

66

Avoiding Conflict
Stand up for yourself. Don’t avoid confrontation when your dignity is violated. Takeaction. A violation is a signal that something
in a relationship needs to change.
Being the Victim
Don’t assume that you are the innocent
victim in a troubled relationship. Openyourself to the idea that you might becontributing to the problem. We need to lookat ourselves as others see us.
Resisting Feedback
Don’t resist feedback from others. We often
don’t know what we don’t know. We all haveblind spots; we all unconsciously behave
in undignified ways. We need to overcome
our self-protective instincts and accept
constructive criticism. Feedback gives us an
opportunity to grow.
Blaming and Shaming Others to Deflect
Your Own Guilt
Don’t blame and shame others to deflect
your own guilt. Control the urge to defend
yourself by making others look bad.
Engaging in False Intimacy and
Demeaning Gossip
Beware of the tendency to connect by gossiping about others in a demeaning way. Being
critical and judgmental about others when
they are not present is harmful and undignified. If you want to create intimacy withanother, speak the truth about yourself,
about what is happening in your inner world,
and invite the person to do the same.

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‫ؙ‪٦‬؍ر‪ٝ‬إ‪ٔ٦٥ًٝ‬ؿؑآ‬‫ֿ⺫‪㏸‬ס‪ն气嵛‬גַי׊‪؅䁼‬ت‪ٚ٤‬فׂ׀‪㝕‬׵מ‪麃✄溷‬׵מ‪窢玗溷‬יז׻מכ׆סא‪յ‬׿؂‪䊬气嵛ֿ㝤‬‬‫י׊‪ն괬捇篑닫؅ꄼ‬׾ֵךסג׊‪ׂ䔔꼸‬׀‪㝕‬מ➳‪ֿ☭ꪨꫀ‬כ׆ג׿׈׼׈מ‪յ茲㥒‬׿׼ש׈‪䴓‬׼־‪呧䍏‬‬‫׊‪ն‬גז־ם׼־⮔־ס׾ַי׊‪蔦⮔ֿ✇؅篑닫‬ע‪䘼ֹն䓜免‬מֹ׻ג׿‪闑‬מ‪╋嚋‬ס‪凉‬כ‪僻‬ס‪☭ꪨ‬ע‪瑭‬‬‫־כ׆ַֹֹלעכ׾ֵך‪յ☭ꪨ‬מהג‪ֿյ瑭‬א׆‪ُ溷篑닫‬ؗ‪ٚ‬عםֹ׻ס׆‪յ‬כ׾ײיז‪ꂉ‬׽‪䮴‬׊־‬‫‪ն‬׾םכ⚶‪塌‬׾ֻ┰‪崫㷋؅‬םג‪偆‬סיַחמ‬‫‪篑닫‬ס‪潨‬ח┞׍ױ‪ַն‬ג׊♃‪箩‬ח◝‪篑닫؅‬ם‪㸐攍溷‬ג׿׼׎׈ֻ‪脝‬י״‪侉‬כ־ֹ؀ד✇עכ‪☭ꪨ‬‬‫יֻ‪ؔؓ✑噺؅箽‬ط‪ٍٚ٤‬ؠ٭‪٠‬ס‪┞傽‬סך‪㐌㔔‬גׄ⺇‪錺㵬؅‬ס‪ն崵峒‬׾ֵךַ⚶⮂סכ‪錺捇脢‬ע‬‫‪ֿ篑‬הג⮔‪յ蔦‬ע‪‬גַך‪⽿؆‬כ٭؜٭‪؅٠‬כ׆סؓؔط‪ٍٚ٤‬עך؛ُؙ‪‬הג٭؜٭‪٠‬׾ׂיז‪䨴‬‬‫‪宜䭥‬סהג⮔‪յ蔦‬״גגזד‪䜸䞠‬׵מ׽ױֵֿ‪⩱再‬׾ֿ‪䌮‬מ⯼ס‪ն潨‬גַי׋‪䨯䝵ַ؅䠊‬מכ׆ג׊‪닫‬‬‫ם‪؆‬א‪ն‬גַ׵٭؜٭‪٠‬׾׌‪䟨宜巆屉‬מ׈ⲇ‪摾‬ס׼‪蔦‬עמ╚‪յ‬גױ‪ն‬׾ֵךסגַךַם׀ך‪؅俠槏‬ה‬‫‪؅‬׼‪䔦‬מ‪ꄊ‬׏ם‪յ‬מסם׍עג׀מׄⲙ‪錺捇脢؅‬עהג‪նր瑭‬גזֵֿ‪ׂ臝ׂ阋訪‬׻׼־הג٭؜٭‪٠‬‬‫ם׊‪؅篑닫‬ײ׊‪蝆‬ם׀‪յ㝕‬עמ╚ס‪ց錺捇脢‬־ֹ؀דס׾ַי׿׼ֻ┰‪ⲇ؅‬׿׈ױⲤֿהג‪瑭‬י׊‪ꄼ‬‬‫ֿהג⮔‪蔦‬עהג٭؜٭‪ն٠‬גַֿהג☭׾׀ךֿכ׆׌ױⲤ‪ׂյ♑脢؅‬םכ׆׾׌‪㺌‬מ׿א‪յ‬׵׼ֿ‬‫‪ն‬דסגַי׋‪؅䠊‬׀‪덺‬מכ׆׾ַמ‪⣨‬׾ׄ⺇ׂםעך‪⣨‬׾ֻ┰‪յ‬יַֽמ➳‪ꫀ‬סכ‪錺捇脢‬‬‫׈‪ֵַյֽ嬎‬מ‪錺㵬‬ס‪㵵ֿ崵峒‬ע‪؆‬׈⸮‪ն褈‬גזֵַֿ⚶⮂סכ‪ַֹ錺捇脢‬כ‪؆‬׈⸮‪յ褈‬ףֻ❛‬‫‪ն‬גז⚶⮂כ‪末䊘‬ס☭┞׾׌➳‪ꫀ‬מ؛ُؙע‪؆‬׈⸮‪յ褈‬מ׀כגַי׊‪ꉌ곓‬מ‪նꉌ곓䨾‬ג׿׈ׂ◾‪؅‬ױ‬‫הג☭ַ‪䉤劳؅蝄‬סא‪ն‬׾ַי׊‪䉤劳؅䱱‬עהג‪նր瑭‬ג׿׼ׄ־ׅ‪阋訪ֿ䫋‬םֹ׻ס‪姌‬׼־‪末䊘‬סא‬‫ت‪ٛ‬؞ֿ☭סׂ‪㝂‬עך‪ꀸ匆‬ס‪ց傽勓‬־‪؆‬׎ױ׿ׂיׄⲙ‪؆յ‬׈⸮‪ն褈‬׾ַיז‪䘼‬כַגַ⻉ה־⮔כ‬‫מׄ־ַ‪ゼ‬ס‪末䊘‬ס׆ע‪؆‬׈⸮‪յ褈‬׊־׊‪ն‬גז־םעך‪❛㜽‬׵‪؆‬׈⸮‪ն褈‬׾ֵך‪䥶沼溷‬י׊‪㸐‬מ‪侷‬ع‬‫‪յ‬׊־׊‪ն‬גַמ‪⣨‬׾ׄ⺇‪佻䴈؅‬ע‪յ䔦‬׿׈‪㚷‬ע‪气嵛‬ס‪؆‬׈⸮‪ն褈‬ג״‪؅尴‬כ׆׾׌ⲇⶾ‪յ‬׿׈־ⳛ‪䖥؅‬‬‫׆‪ն‬׾ֵךסגז‪皑‬מ‪ց皑㖪‬׾ׄⲙ‪ؔؓ嵛ⳛ؅ր‬ط‪ֿٍٚ٤‬א׆‪؆‬׈⸮‪褈‬עיַֽמ➳‪ꫀ‬סכ‪末䊘‬ס׆‬‫ֵךסגזםכ‪ⶾⲇ脢‬סⳛ‪錺捇佻䴈嵛‬ס؛ُؙ׾ֽׄמ‪♖⺫䉖蝄卲ⶓ睶㺑俤‬ע‪؆‬׈⸮‪褈‬י׊מֹ׻ס‬‫‪蔦‬ע‪؆‬׈⸮‪յ褈‬ך╚ס‪䴮㝤‬כ‪ն簮劳‬׾‪靣‬כגֻ‪ׂ㜟‬׀‪☭气؅㝕‬ס‪ꫀ➳ֿ䔦‬סכ؛ُؙ‪յ‬׵‪؆‬׈⸮‪ն褈‬׾‬‫⽟י׊כ‪ֽ嫺撬‬ם׵יזֵמ╚סײ׊‪蝆‬יז‪㝂ׂ؅㝤‬ע☭‪ն‬גזדסג׊‪徎؅溪锶‬סⲇַ׊‪偆‬מ⫐ס׼‬‫‪ն‬ד‪㳔؆‬׼־‪؆‬׈⸮‪褈‬עהג‪؅瑭‬כ׆ַֹכ‪յ‬׾׀ךֿכ׆׾םמⲇס☭ס׽‬‫ס‪ꫀ➳脢‬הג‪瑭‬גַכ׵כ׵מ؛ُؙ‪ն‬׾ֵך‪篑닫‬׳‪⥣ֿ浌‬ס‪ֽ䖥‬ם♀עיזכמ‪յ瑭‬ע‪潨‬ח◝‬‫☭ַ‪蝄‬ס‪㝕㳔‬ס‪鏿俙‬ס⫐‪♖⺫䉖‬עؔطؼِٖؤסהג‪ն괬捇⯼յ瑭‬דסגזױ׊י׿‪☭ꪨꫀ➳ֿ㚷‬ך‪ꪨ‬‬‫‪ֿꇙ‬׿ב׿א‪յ‬׿׈‪㝂坎䙎ֿ㸥ꓨ‬עך׆א‪ն‬גזד‪㖪䨾‬םֹ׻ס٭ذ‪٤‬ج‪٬‬٭ؔطؼِٖؤֹ‪ֿ겏‬הג‬‫ُؙמ‪յ괬捇؅㘶‬׊־׊‪ն‬גַי׿־‪ꫀ➳䙎ֿ碎‬׾׿⪜ׄ⺇‪ֽ◦ַ؅‬צ‪㳔‬׼־ַ◦ֽ‪յ‬׵חחה‪ַ؅䭥‬‬‫ךⵊ‪㜟‬ס‪气嵛‬׾׻מכ׆גזױ‪錺捇佻䴈嵛ⳛֿ㢼‬עⵊ‪㜟‬ם׀‪؆յ┞沁㝕‬؀ה׵‪ն‬ג׊‪┞㜟‬ע‪곰㎪宜‬ס؛‬‫ؓؔط‪ٍٚ٤‬סׂ‪㝂‬׾ׂיז׷מ؛ُؙמג‪յ嬐傽偆‬׿׈ⵊ‪杅‬מⳛ‪錺捇佻䴈嵛‬ע‪傽䊬‬ס؛ُؙ‪ն‬גזֵ‬‫‪䠊‬ם׀‪㝕‬עך┫‪յ寊긖‬׊־׊‪ն‬ג׿ֿ‪ⲇֿ峜‬מⳛ‪嵛‬׌⮂׽‪ꃻ‬מ‪؅錺捇㐌‬׼‪յ䔦‬׷‪䩘ꏕ‬ס◜‪낛‬׷‪㶆‬סהג‬‫⹌י׊כ‪免‬עײ׍ץס׆‪յ‬י׊א‪ն‬׾םמכ׆׾׌⮔◝‪ؔ؅‬طؼِٖؤסהג‪յ瑭‬׋‪ֿ气‬ײ׍ץם‪䝠溷‬‬‫‪ն‬גזםכ‪篙卸‬׾׿‪槁‬ך‪ַֹ䓺‬כ‪ַ㸐皑‬׊‬‫סח  ם‪䖩锡‬מ״ג׾׋‪㴗⪢؅䠊‬כ‪㴗㴻‬מ‪气嵛‬סאֿ☭‪յ‬ך╚ס  ‪詇剹‬סאע‪٤ُ٤‬٭‪ٛ‬ء‪ّ٬‬ة‬‫ַ׼‪䴓‬׵ךח┞ֿ‪叻‬ס׆‪յ‬עהג‪ն瑭‬׾ַי׊♃‪肪䢍溷鉿掿؅箩‬ס‪ؔ٤յ傽䊬‬ط٭‪叻☭յ㖪䨾յٜ‬‬‫ع‪ն‬ד׿ב׿ב☭ע‪⹸䗎‬סי׊‪㸐‬מ‪ُ篑닫‬ؗ‪ٚ‬ع‪ն‬׾ַיז‪؅䭥‬׈‪䒘‬׌‪؅䁼‬ت‪ٚ٤‬فׂ׀‪㝕‬כֹױ׊ך‬‫מ‪气嵛‬ס⮔‪蔦‬ע‪俙ꅸꪨ䔿յ瑭‬׼־‪ն捇㵬溪气‬׾׌מ׽‪䔉‬׀‪ַꌃ⮔؅嶠‬׌׷׿‪㚷‬יׂ‪䒘‬סהג‪瑭‬עُؗ‪ٚ‬‬‫ַ♕ֿ‪宜‬מ⮔‪蔦‬׾ַיַ‪䠊䝠溷鴇곐؅翝‬׼־‪槁㵅‬ס⯼ס‪յ潨‬׽‪ꯚ‬מ‪䠊镊‬גז‪ٜ؅㝤‬٭‪ٞ‬ع‪٤‬ؤסי׊‪㸐‬‬‫ׄⳛמ‪窢玗溷‬ך╚ס‪庋▸枱䡢‬ס‪䓜免‬מ‪⻎坎‬כ‪瑭‬׵מ♑‪ն‬גזד‪ֿ㎦곓‬סׂ‪鉿‬יַחמⵊ‪㜟‬ס⯼ס‪ն潨‬ג‬‫‪յ錺捇‬ע׼‪ׂ䔦‬׼אֽ‪ն‬גַ׵‪脢‬ג׊‪ꉒꅼ‬מⳛ‪嵛‬ס⯼ס‪潨‬מ‪㸐攍溷‬עכ׿א‪ն‬גַ׵☭׾םמ‪ַ枱岞‬ם‬‫כֹ׻׊‪ַֹ䠊镊؅粪䭥‬כ׾׀ך‪ٜ‬٭‪ٞ‬ع‪٤‬ؤךⲇ‪枱岞؅蔦‬ס׆‪յ‬יז׻מכ׆׾׌‪屲꾁‬מⳛ‪脢佻䴈嵛‬‬‫‪68‬‬

‫‪ְ鎉铂‬׃‪ְֲ倜‬ה⿑‪㼣‬‬‫♼ס♑ַם׀ךⳛ‪鉿‬מֹ׻׋⻎‪յ‬ע‪┞ꌃ‬סהג‪脢‬גז؂‪ꫀ‬מ‪畤嚋溷‬מⳛ‪ֹն錺捇佻䴈嵛‬؀דסגַי׊‬‫ⳛ‪ַն錺捇佻䴈嵛‬םעך‪㺇㖪䨾‬סהגגםֵֹ׵ע׆׆‪նր‬גזםמֹ׻׾כ‪ַ䡢䍲؅‬׊⹌י׊‪㸐‬מ‪ꪨ‬‬‫‪阋訪ֿ臝‬ם‪信㸐溷‬ך‪䱖♑溷‬םֹ׻ַםסכ׆ג׊‪篑닫‬ךױ♀‪յ‬כ‪նց‬ם׾‪匡‬מ؛ُؙע‪ַ脢‬ם׼؂Ⲏמ‬‫ِٖؤס؛ُؙ‪ն‬גזםמֹ׻׾׿׼ׄ⻔׵מ‪瑭‬ע‪䡢䍲‬ם‪信㸐溷‬םֹ׻ס׆׾׻מ‪☭ꇖ‬ס‪ն┞ꌃ‬ג׿־‬‫ס׾ַיז׆‪ֹ✇ֿ鱍‬؀דס׾ַיז׆‪ֿ鱍‬כ׆םֹ׻ס׆י׊ֹל‪յր‬ע‪瑭‬י׊כ‪鬬⚈脢‬סؔطؼ‬‫ⳛכײ‪浌‬סל׮׿׆ֿ➳‪ն☭ꪨꫀ‬גֻ‪؅镊‬ײ‪浌‬םֹ׻ס־ג׿׈⯢מ‪逌‬ך׾ױ‪ն‬גַי׊‪蔦ゼ‬כ‪ց‬־‬‫‪㚷‬יׂ‪䒘‬י׬׌ֿהג‪瑭‬ס‪յ䓜免‬ף׿‪ꂉ‬׽‪ն♀䮴‬גז־םֿכ׆ג׊‪篑닫‬ע‪؅յ瑭‬כ׆׌׆‪鱍‬׀‪䴓؅䑛‬‬‫‪ֿ銨‬׈׌׷׿‪㚷‬׷׈؀׵ח‪䭥‬ס׿ב׿אהג‪瑭‬יז׻מ‪ն괬捇‬׾׀ך‪؅槏闋‬כ׆גזֵך‪ַ㲽㐂‬׌׷׿‬‫‪ն‬דסגזױ׊יׄח⥣‪◦ַ؅‬עהג‪յ瑭‬׊ⵊ‪긖‬‬‫‪‬־✇עכ⹌‪㸥‬‬‫‪ն‬׾ֵַֿ‪ꇙ‬ם‪呧勓溷‬עמ‪阋訪‬סח◝ס׆‪յ‬׊־׊‪ն‬׾ֵך‪ր㸥俓ց‬ע‪阋訪‬׾׿׈‪ꅙ䞯‬׍ױיַ‪臝‬כ‪ր㸥⹌ց‬‬‫׊‪㸐‬מ‪䧯卸‬׷ⲇ‪茣‬סהג‪ն瑭‬דס׵׾׿׼ֻ┰י׊‪㸐‬מכ׆ג׀יׅ‪ꆤ‬׊‪䧯‬׷⳰‪㥌‬׾׀‪气‬ס☭עכ‪㸥俓‬‬‫ַיז؂⤫מס׵סא‪㲽㐂‬סי׊כ‪☭ꪨ‬עכ⹌‪յ㸥‬׊‪㸐‬מ׿׆‪ն‬׾ַֻ׵כ׾ֵך❿‪雄‬׾ֻ┰ֿ׽⽟י‬‫׵ל‪ն㲳‬׾ײיֻ‪脝‬מ❛‪յ偆气⩼؅‬ףֻ❛‪ն‬׾ֵך‪❿⡑‬ח‪䭥‬׿ױ‪气‬עכ⹌‪յ㸥‬כֹ‪阋‬מ‪ն盚溷‬דס׵׾‬‫‪❿⡑؅锶‬מ׆א‪յ‬׵ס׃‪ֿ䠀䝠؅峜‬הג‪瑭‬מ‪㲳‬סא‪ն‬ח‪❿⡑؅䭥‬ס‪㎷劔‬ךׄדג׀י׿ױ‪气‬מ┾ס׆ע‬‫‪㸥‬עتؠشك‪ն‬׾׌כ‪⟛饦؅䖩锡‬כֻ‪佻‬סהג‪瑭‬ךסם‪䒘ַ㲽㐂‬יׂ؀׵ע׵ל‪㲳‬מ‪ն⻎免‬ד׼־׌⮂‬‫‪ն‬׾׌‪㴻聋‬מֹ׻ס‪⹌؅姌‬‬‫‪յ‬׾‪匡‬׼־כ׆׾׿⪜ׄ⺇י״‪؅霼‬׈‪䒘‬כ‪❿⡑‬סי׬׌ס׵׾׀‪յ气‬עכ⹌‪ր㸥‬‬‫‪䌞㲳‬עהג‪ն瑭‬׾ֻ‪阋‬כדס׵׾׌‪ꫀ‬מ‪❿⡑‬כ׈‪䒘‬ס‪☭ꪨ‬הג‪瑭‬עכ⹌‪㸥‬׽ױח ‪նց‬׾ֵך‪䌐㴗‬ס‪⫐긖‬‬‫כ׆׾׌‪؅㷋‬ث٭ؼס⹌‪㸥‬ס‪♑脢‬׿חמ׾םמ☭‪յ㝕‬׏ם‪յ‬מס׾׀ךֿכ׆׾״‪؅霼‬ث٭ؼס⹌‪㸥‬ס‬‫ַ׎סא‪յ‬׊ⵊ‪䖥ֿ燖‬י׿׼ׄח⥣‪㸥⹌؅‬ך╚ס➳‪㸐☭ꫀ‬עהג‪瑭‬כ׾׌־׊׵‪ն‬־ס׾םׂם׀ךֿ‬‫‪ַն‬ם׿‪焒‬׵־סֹױ׊יזםׂםֻ‪㸥⹌ֿ锶‬ס‪♑脢‬ך‬‫‪㸥‬ס‪ֿ潸䩘‬הג‪瑭‬יַֽמ➳‪ն☭ꪨꫀ‬׾ֵךײ‪卽篁‬ס״גס‪㸥⹌槏闋‬ע‪ٜց‬ظٓ‪ؔ٬‬طؼءؔظ‪ր‬‬‫‪ٜց؅姌‬ظٓ‪ؔ٬‬طؼءؔظ‪ր‬עتؠشك‪ն‬׾ֵך׬׾׊‪ꇓ‬ס״ג׾״‪둚‬׵‪㸥⹌؅‬ס⮔‪յ蔦‬׊‪⹌؅㸥ꓨ‬‬‫‪ն‬׾ַי׊‪鞃僻‬מֹ׻ס‬‫ח׭׋׷ֻׅׅװ׶ַⴓ׶״׾ⶴ‪䕵‬׷ְג׃׋‪㼣⿑ָ卓‬גְֶח⤘‪➂꟦ꟼ‬װ‪欰崞‬ך׍׋‪ծ猘‬כٕرٌךֿ‬‫־♳׶《׾‪✲厑‬ז‪ꅾ銲‬׋ֹג׸ׁה‪鋅衅‬ד♳׷ׅ‪椚鍑‬׾⤘‪ծ㼎甧ꟼ‬ח‪կ暴‬׷֮דث‪ٗ٦‬ف‪،‬׋׃‪猘ָꟚ涪‬‬‫رٌךֿ‪կ‬׌ְַׅװֹא⫊חְַג׃‪㼎‬חהְֿז׸׻‪䪔‬ג׃ה‪㶷㖈‬׷֮⦼‪ծ➂꟦ָ⣣‬כ׸׉‪կ‬׷ְג‬‫׋ְזָהֿ׷ֽא⫊ח׍ֲך‪搀䠐陎‬׾‪ծ➭罏‬׃‪铡僇‬׾ַך׷ׄ‪䠬‬׾׫‪汤‬ה׷׸ׁ‪㼣⿑ָ⣿㹱‬׈ז‪ծ‬כٕ‬‫‪麣‬ך‪ㄤ鍑‬װ‪⥜䗁‬ך⤘‪ꟼ‬׋׏ת׃ג׸‪㠨‬ג׏״ח⤘‪ծ㼎甧ꟼ‬׋ת‪կ‬׷ׅ➜‪稱‬׾ٕؗأן״ֶ‪濼陎ծ钠陎‬ך׭‬‫ֹדךהֿ׷ׅ⿹‪鎉‬׮אאׄ‪ָ䠬‬׮‪铩‬חֹה׋׃‪ծ➂꟦ꟼ⤘ָ䄶㠨‬כٕرٌךֿ‪կ‬׷֮דך׮׷ׅ‪䲿鎉‬׾‬‫‪կխ‬׷֮דך׮׷ִ♷׾⵸‪ְֲせ‬ה‪ծչ㼣⿑⣿㹱罏պ‬חהְֿז‬‫‪䪒‬מ‪յ䌐瞏‬ףֻ❛‪ն‬׾׌‪锡筶ց؅㴻聋‬ס  ס⹌‪ր㸥‬עך⶯⯼‪յ‬׽ם׼־‪◝ꌃ‬ע‪ٜ‬ظٓ‪ؔ٬‬طؼءؔظ‬‫׵יכך┪׾׌‪㸥⹌؅㸥ꓨ‬עלם‪⺇㵼‬ס٭ؔطؔط‪٤‬ظؕؓ‪յ‬כ׆׾׿׼ֻ┰‪յ㺇㖪䨾؅‬׷כ׆׾׿؂‬‫☭׼־‪镄掾‬ס‪气朮㳔‬עتؠشكך׆׆‪ն‬׾ׅ‪靕䝵ց؅䮕‬ס  ׾׌‪ր㸥⹌؅➜㵬‬עך⶯‪ն䔿‬׾ֵך‪ꓨ锡‬‬‫‪㸥‬ס‪潸䩘‬מהֹס‪摾䟨餟‬ע‪☭ꪨ‬הג‪ն瑭‬׾ַיׅ┪׽⺅‪肪䙎؅‬ג׀יׄ‪濪‬מ‪麃‬יַֽמ‪ꇃ瓦‬סⵊ‪ꪨֿꅼ‬‬‫عت‪ٛ‬סח◝ס‪ٜ‬ظٓ‪ؔ٬‬طؼءؔظ ‪ն‬׾ֵֿ‪ֹ肪䙎‬ױ׊יזם‪䴮‬׵⹌‪㸥‬ס׼‪蔦‬מ‪յ⻎免‬׊‪⹌؅➜㵬‬‬‫‪յ❿⡑‬׽ֵֿ‪❿⡑‬עמ☭סי⪢‪ն‬׾םמֹ׻ס‪姌‬כ׾׌‪╭䒟؅锡笴‬סتؠشكמ׽ם‪瑭‬ך׆׆‪؅⹧攍‬‬‫‪յ蔦㸥‬י׊א‪ַն‬ג׿؂‪䪒‬י׊כ‪㲽㐂‬ם◜‪㝕‬׾ֵ⽱‪蔦⮔ֿ䟨‬ע☭סי⪢‪ն‬ד׀׬׾׿؂‪䪒‬י׊כ‪脢‬׾ֵ‬‫‪69‬‬

‫ؙ‪٦‬؍ر‪ٝ‬إ‪ٔ٦٥ًٝ‬ؿؑآ‬‫‪յ‬׋‪茲㥒؅䠊‬כ׾׿؂‪䪒‬מֹ׻ס‪ַ㲽㐂‬םֿ‪ն❿⡑‬׾ַיז‪؅䭥‬׈‪䒘‬׾׌‪⹸䗎‬מ‪侧䠊‬מכ׆׾׿׈‪䖥ֿ雧‬‬‫‪յ‬ע‪⹸䗎‬ם‪ַֹ勓茣溷‬כ׾׌‪⸮㎋؅侍业‬ס‪ն茲㥒‬׾׌כֹ׻ׄח⥣‪⸮㎋؅‬ס‪茲㥒‬סאי׊כ‪⹸䗎‬ם‪勓茣溷‬‬‫‪阋ֹն‬עتؠشكכ׾ֵך‪肪䙎‬ס‪⪴ꄼ‬ג׀יז‪☭ꪨֿ㕆‬ך‪ꇃ瓦‬סⵊ‪ꅼ‬‬‫־כ׆ַֹֹלעכ׾ֵך‪☭ꪨ‬‬‫‪ꄼ‬מ‪╚䖥ꌃ‬ס☒‪匯‬ע‪ն瑭‬גזד‪劸‬ס‪姌‬גז‪⺫뀸ֿꫀ匯㐌偙؅销‬ם‪ն䒣揓‬ג׊‪؅篑닫‬כ׆ם‪؆‬׆‪傽‬׾ֵ‬‫٭ٌعش‪ٚ‬وס‪뉭‬ע‪ն瑭‬גַיזֻ־׿‪徰‬ך☭ע‪յ뉭‬י׿▸ֿٕؕر‪ֿյ‬גז־ם׼םף׿ׄם׊⳴‬‫‪⻄뉭⢶‬עך‪⹸㸐⣨‬סّ٭ٌعش‪ٚ‬و׋⻎‪ն‬גַיז‪䗪ꅋ괎黆؅䔵‬ס‪姌‬מ‪┞糿‬כהג‪ꄼ⳴脢‬ס⳰‪㝕‬ךّ‬‫ב׿אעהג‪ն瑭‬ג׊‪峜䟨‬מֹ׻ש╒מ‪⫐⣨‬ס‪묛虝ַ納‬מהג‪瑭‬ע‪ն黆䱋‬גַי׊כֹ׻׊‪黆ֿ⮂溪‬‬‫יז‪皑‬מ‪埭‬ס‪ն瑭‬ג׊➶‪⫙䍲峜䟨؅‬ע‪յ黆䱋‬ךֹ׻גזֵך⮔ⶥ┮דױ‪ֿյ‬ג״‪雾‬מ‪偙‬ס⯼׊‪㸴‬מ׿‬‫‪ն‬גזדֹ׻ג׿؂‪؅阋‬כ׆ם‪㝤獓‬־✇מ‪水䙎‬סׂ‪ֿյꁿ‬ג׊כֹ׻״‪雾‬מ⯼ׄד׾׀ךע‪㟕䙎‬גַ‬‫‪յ‬ךס׵ם‪┮䌗‬׵יזכמ‪鞋‬ע‪枱岞‬סֵ‪ն‬גז‪潸䩘؅翨‬ך‪ַ阋訪‬ם‪յ㝕☭宜‬׽םמ‪䡢䍲‬ם‪侍业溷‬ע‪䔦㟕‬‬‫׵א׵א‪յ‬עגױ‪‬׊‪峜潨؅‬מ‪㟕䙎‬גז‪؅㝤‬׈‪㖪⻉յ⬗귿‬ס׆‪䘼ֹն‬כגַי׋‪؅䠊‬ت‪ٝ‬عتֿ׵‪鞋‬‬‫׊‪ն‬׾׀ך׵כ׆׾ֻ‪脝‬י׊כ׈םס٭ػُס☭‪ֿյ䔦㟕⠥‬דֹא׵‪水䙎‬ג׎׈‪䘼ַ؅‬ם‪┮䗪‬מ‪䔦㟕‬‬‫ַי׊‪ց؅銨‬׈׊׼‪ր☭ꪨ‬׾ַיז‪䭥‬י׊‪⪴ꄼ‬ם‪؆‬ײֿ‪☭ꪨ‬ע‪鉿掿‬ס‪յ䔦㟕‬ף׿׌‪锶偙؅‬ם⯁‪յ‬׊־‬‫‪ն‬׾׿׼ֻ‪脝‬׵כ׾‬‫ؕؓ‪ն‬׾ַי׿׈מ־׼‪ֿ僻‬כ׆ַ‪蕟⽱幾‬יַחמ‪莊‬ס‪☭ꪨ‬יז׻מ‪煝疴‬ס‪玗篑璇㳔‬ס‪劄ꁿ‬‬‫‪ꌃ⮔ֿյ麃✄溷䴮‬ס‪莊‬׾׿׈ⵊ‪嵛䙎‬מ׀כ׾ׄ⺇‪յ窢玗溷䴮⥣؅‬ע  ‪ُ٤‬٭ف٭‪ٛ‬כ٭؝٭ف‪٤‬ح‬‫‪窢玗溷䴮‬ע‪莊‬ס‪☭ꪨ‬׽ױח‪ն‬ג׊‪؅溪锶‬כ׆׾ֵך׋⻎ׂ⪢כ⮔‪ꌃ‬ס‪莊‬׾׿׈ⵊ‪嵛䙎‬מ׀כ׾ׄ⺇‪⥣؅‬‬‫י‪⥣؅隉‬יז‪鉿‬׫‪洠ꯖ‬עמ‪免‬גז‪麃✄溷䴮⥣؅鬘‬עהג‪ն瑭‬דכ׆ַֹכַם׊⯁ⶓ‪麃✄溷䴮⥣؅‬כ⥣‬‫‪㖪⻉յ‬סׂ‪ֿ㝂ַն㝂‬כ׆׾׿׈מױױסאע⥣סא‪㖪⻉յ‬ס⥣‪յ窢玗溷䴮‬׊־׊‪ն‬׾׀ךֿכ׆ֹ׼׵‬‫‪յ䖥‬׿׈‪侑翝‬ע⥣‪յ窢玗溷䴮‬ך׆א‪ַն‬ם׼־⮔־סַ‪虘‬ףׄ׹יז‪䭥‬מ׆ל‪⥣؅‬םֹ׻סאעהג‪瑭‬‬‫ז‪ֹ姯寛؅䭥‬׼׵י״‪霼‬מ־‪؅鞋‬ײ׊‪蝆‬ג׿׼ֻ┰מ⮔‪蔦‬ע‪☭ꪨ‬הג‪ր瑭‬עتؠشك‪ն‬׾ׄ‪籽‬׀‪洍‬ך⫐ס‬‫ֻ‪脝‬י׊כ‪ֹ鉿掿‬׼׵יז‪⥣؅焒‬גׄ⺇ֿ⮔‪յ蔦‬ע❛ס‪㟕䙎‬סّ٭ٌعش‪ٚ‬وס‪ַֹն 뉭‬כ‪նց‬׾ַי‬‫ס‪ն㟕䙎‬׾ֵֿ‪肪䙎‬׾םמ‪蔦䉁ꮐ銔溷‬י׊‪㸐‬מ‪潸䩘‬׌־‪㴗㴻؅茲‬ס‪气嵛‬ס⮔‪蔦‬ע‪ն☭ꪨ‬׾׀ךֿכ׆׾‬‫‪ն‬דסם‪肪䙎‬ם‪勓茣溷‬ג׿׼ֻ┰י‪☭ꪨֿꩽַꅼⵊ؅篑‬ע‪⹸䗎‬‬‫י׊‪鞃僻‬מֹ׻ס‪肪䙎؅姌‬םֹ׻ס‪┪阾‬׾ַיז‪䭥‬י׊‪☭ꪨֿ⪴ꄼ‬מ⩧‪ꅼⵊ气朮㳔؅‬עتؠشك‬‫‪նꅼⵊ气朮‬׾׀ךֿכ׆׾ׯס־׈ךױ״‪㢼‬סⵊ‪ꅼ‬ס‪☭꿔‬עص٭‪ٜ‬ס‪肪䙎‬׾״‪㸥⹌؅寛‬ס‪նր☭ꪨ‬׾ַ‬‫הג‪⩰玆‬ס‪⮴劻‬׽ױח‪ն‬ג׀י׬‪鞪‬יַחמ‪幾ַ姯寛‬םֹ׻ס׆׾׌‪鉿ⳛ؅鞃僻‬סהג‪瑭‬עהג‪㳔脢‬‬‫׆‪յ‬׽ֽי׊‪溪气‬׼־‪䱱寛‬ס״ג׾‪媘‬׀‪气‬עⳛ‪鉿‬ס׼׿׆‪ն‬׾ֵךⳛ‪鉿‬ס״גס‪气㲽‬דַ‪类‬׀‪䑛‬׼־‬‫‪ն‬ש⽿כ‪肪䙎؅ր勓茣ց‬ס‪☭ꪨ‬םֹ׻ס׆עהג☭׾ֵ‪ն‬׾ַיזםכⲇ‪☭气؅鬪ׂ䱿ꅼ‬סהג‪ֿ瑭‬׿‬‫‪ն‬ד׼־׾ֻ‪锶‬מ־׾׿ׂיֻ‪侷‬מהג‪瑭‬מ‪摾䟨餟溷‬ח־‪؅蔦ⳛ溷‬ס׵׀׬׾ׄ‪ꉌ‬כס׵׀׬׾״‪寛‬‬‫׆׾ַי״‪璓‬מ⫐סא‪ⲇ؅‬׾׌ⳛ‪鉿‬ךַם׿׼ׄט‪尴㴻‬מ‪勓茣‬ע‪յ☭ꪨ‬ע׀׬׌‪䒣鞪‬ך׆׆‪յ‬׊־׊‬‫‪նց‬דכ‬‫מ‪┞偙‬ע‪勓茣‬ס׆‪ն‬׾ַיז‪䒣ַ䔔꼸ⲇ؅䭥‬׵יכע‪蔦䉁⟛㲽勓茣‬׾ַי׿ױ‪ꁎ‬׽⯝מ‪莊‬סהג‪瑭‬‬‫׊ׄⲙ‪气㲽؅䩘‬סהג‪瑭‬ךכ׆׾ֿםחכ‪♑脢‬מ‪免‬ם‪佻ֻյ㎦곓‬י׊כ‪朮‬׀‪气‬ם‪؅獗⚶溷‬הג‪瑭‬יַֽ‬‫‪ն‬ג׀יז‪㕆‬׵ⲇ‪茣‬׾׌‪ꫀ➳䙎؅ꈚ偂‬י׊‪㸐‬מ‪潸䩘‬׾׋‪茲㥒؅䠊‬עהג‪瑭‬ך‪ֹ┞偙‬׵‪յ‬׊־׊‪ն‬ג׀י‬‫׊‪隍‬סכ׆׾ֵך‪ׂյ☭ꪨ‬םעךס׵ם‪⹸䗎ֿ⠥☭溷‬ס‪յ䔦㟕‬ף׿‪䨴‬מ❛ס‪㟕䙎‬סّ٭ٌعش‪ٚ‬وצ⫙‬‫ ׾׌‪ր㸥⹌؅➜㵬‬׾׌‪䳀ゃ‬סتؠشك‪ն‬׾׀ךֿכ׆׾׌‪槏闋‬כגזֵך‪⹸䗎‬ם‪ׂ蔦撬‬ׇ‪յ‬׽ֵך‬‫׌‪؅‬׿אגױ‪䒘ׂյ‬מ‪靕䝵‬׾׌‪㸥⹌؅➜㵬‬ס‪潸䩘‬עהג‪ն瑭‬׾ַיי‪؅阋ַ䓜‬׈‪䒘‬סהג‪瑭‬ע‪靕䝵ց‬ס‬‫‪70‬‬

‫‪ְ鎉铂‬׃‪ְֲ倜‬ה⿑‪㼣‬‬‫׾⺅‪鉿ⳛ؅‬ם⯁‪յ‬׍ׄ‪鬘‬מ‪勓茣‬ס‪☭ꪨ‬עהג‪յ瑭‬׊־׊‪ֹն‬ױ׊יׄח⥣׵⹌‪㸥‬ס׼‪蔦‬יז׻מכ׆׾‬‫אעהג‪յ瑭‬׍׼؂־־׵מ׿א‪ַֿյ‬ם׿‪焒‬׵־ַ׊‪곓‬עכ׆ֹ׼‪ꄊ‬מ‪ն气朮溷肪䙎‬׾ַיז‪ⲇ؅䭥‬‬‫‪նմ‬דס׾׀ךֿכ׆ש‪偙岺؅㳔‬ס‬‫הג☭׾׌‪㸥⹌؅霼餟‬‬‫׻‪յ‬׊⯜‪䠊䝠؅‬ס׼‪蔦‬ע☭מ׀כ‪阋ֻյ‬עכ׾ַיז‪䒣ַ䔔꼸ⲇ؅䭥‬מ‪ٜ勓茣ֿ긊䊬‬فؕفئסהג‪瑭‬‬‫‪傽յ‬׾ֵ‪ն‬׾ֵֿכ׆גַ‪需؅臝‬םֹ׻ס‪姌‬׼־‪㢐‬ךכ׆ס‪յ㦇‬ףֻ❛‪ն‬׾ֵֿ׀כ׾׌‪⯑ꇖ‬מ‪둚ַ䟨餟‬׽‬‫ֹ׻גַי׊‪宜⮔؅㵬‬יז׻מ‪阋訪‬ם‪䟨㐌䜬‬ס‪ն⻎筦气‬ג׀יז‪䊟‬׼־‪㳔吾‬ך‪ַ꿁‬ם־‪㦇ֿ嶠‬ס‪㸯㳔气‬‬‫ַ‪ꃞ‬־סַ‪虘‬׼גׄ־‪㛽؅‬כ✇ע‪ն㢐‬גַיֻ׈‪䠊䝠؅䬁‬׾ׅ┪ײ‪ꁎ‬ך‪䖩媃‬׼ֿם׊‪需؅‬ע‪ն㦇‬גזד‬‫‪ֹց‬ל׼ג׎؂؂⽱‪؅‬ה‪宜䭥‬ס☭׾ׄ⺇‪յ䟨㐌䜬؅‬י׊‪؅‬כ׆׋⻎מהג‪㲳‬סא‪յ‬׼גזד‪յր‬׼ֿם‬‫‪յ‬מֹ׻ס׆‪ց‬׻ַםׂג׽םמ☭ם‪؆‬אע‪瑭‬׻ד׷ַ‪նր‬גֻ‪瞩‬׼ֿם׀‪峓‬ע‪㦇‬כ׾׌‪ն‬גז‪阋‬כ‬‫ⳛ‪銘‬׾׌׊‪♐ꂉ‬מ‪ն潸䩘‬׾ֵֿכ׆ח‪皑‬מ‪둚ַ䟨餟‬׽׻‪յ‬ךכ׆׾‪㸥⹌؅㴕‬ס⮔‪蔦‬ך╚ס‪傽䊬‬׵הג‪瑭‬‬‫‪ն‬דס׾׀ךֿכ׆׾׌‪㸥⹌؅粪䭥‬ס׼‪յ蔦‬־׽־ף׳‪座‬מ׍ׄח⥣‪㸥⹌؅‬ס‪潸䩘‬ךכ׆׾ֻ‪؅䫅‬‬‫⟛‪㸥⹌؅‬ס⮔‪蔦‬עהג‪ն瑭‬׾ַך‪⽿؆‬כ‪؅ր⫐溷魕徎ց‬כ׆סⲇ⯜‪蔦䉁䫅‬םֹ׻ס‪┪阾‬עتؠشك‬‫ظٓ‪ٜ‬٭‪ٞ‬׾ַיז‪둚ַ䟨餟؅䭥‬׾׌‪㸐‬מ⹌‪㸥‬׵מ׽⽟סהג‪յ瑭‬גױ‪ն‬׾ַי׊‪⫐溷魕徎؅劔‬ס״גח‬‫‪յ‬עכ‪ٚ‬ظ‪ַֹ阋訪؅❈ֹնُ٤‬כ‪ٚ溷䟨餟ց‬ظ‪րُ٤‬עتؠشك‪ն‬׾׌‪☭ֿ㲽㐂‬׾׿ׂי׊‪ٜ埛碃؅獏‬‬‫ַי׊‪ٚ؅䭰‬ظ‪٤٬ُ٤‬خ‪ٜ‬ؾגַי׿׼׿⪜מ‪  䌑ꪨ朣梗‬יז׻מ‪侓埫‬عؕىع‪ٜ‬قؓס؜‪ٛ‬نؓⷁ‬‫כ׆ס׆‪յ‬׍׼ֽיז‪䜬䟨؅䭥‬י׊‪㸐‬מ‪潸䩘‬ג״׊‪յ蔦⮔؅蝆‬׀כג׿׈‪闋侑‬׼־‪朣梗‬ע‪ٚ‬ظ‪նُ٤‬׾‬‫‪❿⡑؅锶㝤‬ס⮔‪蔦‬מ‪ٚ؅յ䊬‬ظ‪ُ٤‬עتؠشك‪ն‬גזםמֹ׻׾״‪㸥俓؅겏‬ס‪㎼宐‬؜‪ٛ‬نؓⷁסׂ‪ֿ㝂‬‬‫‪詇剹յ‬סא‪ն‬׾ַיׅ‪䮕‬י׊כ☭גז‪ַⲇ؅䭥‬ם؂‬‫‪ն‬׾ַי׬‪ֹꃍ‬׆ע‪ٚ‬ظ‪ُ٤‬ך‪ꩽַꇓց‬ס׫‪ր蔦氮‬‬‫דָהֿ׷‪欰ֹ婍‬כ‪ծ猘‬ג׏״חהֿ׷‪濼‬׾׸ֿ‪կ‬׋ְד׿⟰הֲֶ‪㤽‬׾⿑‪㼣‬ך‪➂꟦‬כ׍׋‪盖椚罏‬ך‪暕柰‬‬‫➿װ‪ٍ٦‬ءحٖف׷זְַכ‪կ猘‬׌׵ַ׷ֽ‪頾‬כ‪罏‬׷ׅהֲֶ‪㤽‬׾⿑‪㼣‬ך‪ծ猘‬׵ז׈ז‪կ‬׋׃⥋‪然‬ה׷ֹ‬‫‪կ‬׌׵ְַזכהֿׅ‪䩛佝‬׾⿑‪㼣‬ךⴓ‪荈‬׮ג׃ה׋׏ָ֮⮉‬‫‪յ‬מ״גגַי׊‪幾ׂ呧䈼‬מ‪ն蔦㸥䖥‬גַיז‪焒‬ע‪ٚ‬ظ‪ُ٤‬כַם׀ךעכ׆׾⺅ַ‪㟃‬׵‪㸥⹌؅鞋‬ס⮔‪蔦‬‬‫‪ַֹ䟨餟؅‬כַם׀ךעכ׆׾⺅ַ‪㸥⹌؅㟃‬ס⮔‪蔦‬׵‪ն鞋‬ג׀ךֿכ׆ח‪ׂ皑‬׊‪겊չ‬׵י׊‪潲긖‬מ‪㎦곓‬‬‫ז׻מ‪䟨餟‬ס׆‪ն‬׾‪ⲇ؅䕑‬ם׀‪㝕‬׼־׆א‪յ‬׽‪؅焒‬כ׆׾ֵך☭╭ס⹌‪㸥‬ס⮔‪յ蔦⮔ֿ蔦‬ע☭׾ַיז‪䭥‬‬‫‪ն‬דס׾‪䨴‬מ‪䩘‬ס☭‪勓‬סאֿ‪╭㸬埫‬י‬‫٭ة٭ٖؼ‪ն 䌑  劓  傽յ‬ג׿ׂיֻ‪需؅侷‬גז‪鼥‬מ‪⹵☭ֿ㐌⩧筤‬׳⛿מٖبظ‪ٚ‬ء‪٤‬ف‬‫גזםׂ◾‪ն‬׾ֵך‪需‬ס׀כג׿؂‪⾀ֿ㟃‬ס☭ס⻏ ‪յ‬׽׆‪▸㸚◜⚂ֿ鱍‬ך‪ّٚ侷㸊ꯖ‬تؕסغ‪ٚ٤‬‬‫‪㢐‬מ⯼‪俙䌑‬ע‪؆‬׈غْـؓ‪ն‬גַי׿ױ⻻׵‪㢐‬ס‪؆♳⻏‬׈غْـؓס☭ٖبظ‪ٚ‬ء‪٤‬فעמ╚ס‪偙‬‬‫‪ն‬גַי׿׈ׂם⧩✍‪气嵛؅‬ס‪黆嗈㲳‬י׿ױ‪ꁎ‬׀‪䉌‬מ‪◜侚‬ך׆א‪ֿյ‬ג׊⛿‪瓌‬מغ‪ٚ٤‬٭ة٭ٖؼמ⪴כ‬‫‪؅‬׽‪ֽ獫‬ךؠتֿٓ‪ն䔦‬גַי׊ֻ‪ꁸ‬׽‪ꃻ‬ךױؠتٓס╚‪䔦؅銏‬ך‪黆‬מ‪嬐ꅸꓭ剅傽‬ע‪㢐‬ס‪؆‬׈غْـؓ‬‫⺚׽⪜סؠتٓ‪յ䔦؅‬ע‪傽‬סא‪ն‬גזד‪ֿ肪䢍‬סח‪؅䔵‬ס׾؂‪ֿ箽‬׽‪ֽ獫‬יז‪䨴‬מ‪黆‬ע‪ꪨյ㢐‬׾ַי׊‬‫ז‪鱁‬מؠتٓמ״ג׾׌‪㴗⻲؅牞霼‬ס‪㝜‬ע‪ֻյ䔦㟕‬׆‪ꗴ㛽ֿ臝‬מ׀כ׾ַיז‪䨴‬מ‪յ黆‬׀‪鉿‬י׿‪ꅙ‬ךױ‬‫‪ն‬דֹאג׊‪阋訪؅溪‬ס‪姌‬ע‪؆‬׈غْـؓך‪ն⻉⻎䢭괵玷‬ג׿ג‪业‬ך؀׆כגז‪䨴‬י‬‫‪ն‬׌ױ׀‪臝‬מ‪瑭‬ע☭‪ր‬‬‫‪♑脢‬׊׵ֿהג‪ն瑭‬׌ױַ‪阋‬ע٭‪ٚ‬شؓ‪‬־ס׾ֻ‪阋‬כלם׌‪☭؅鰴‬ג׊‪㢐؅嫣‬׾׌‪䠀‬ס⮔‪蔦‬י׊ֹל‬‫‪㺲‬מⵊ‪倀‬׷‪㴴侷‬׾ם‪նր沌‬גׄ‪ֹ籽‬׆י׊א‪նց‬כ׾׿ׂי׊‪؅䠀‬הג‪瑭‬ע٭‪ٚ‬شؓ‪յ‬ף׿ֵךס׌‪؅鰴‬‬‫׽‪䘪‬ע‪ն瑭‬׌ךס׾םמ‪ַ䎁‬׊‪耘‬ךכ׆׾ַמ⪴‪ն‬׌ךֹ׻ס‪蛞‬ג׊‪虝؅‬׷‪ꇙֹ䓺‬ם‪؆‬ײעהג‪瑭‬׾׌‬‫כ‪䠀‬ע‪ն瑭‬׌ױ׊‪嶰낛‬׵‪潸䩘؅‬׍׼םײס‪瑭‬ע‪䖥‬םֹ׻סא‪؆ն‬׎ױ׽ֵעׂגֻ‪䖥؅䫱‬גזםׂ‪ꓨ‬ך‬‫‪71‬‬

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‫‪ְ鎉铂‬׃‪ְֲ倜‬ה⿑‪㼣‬‬‫‪♕ꜗ魕倣‬‬‫‪锡筶‬ס‪‬ס⹌‪㸥‬‬‫‪⪪䌐䙎մ‬‬‫‪⺇㵼մ‬ס٭ؔطؔط‪٤‬ظؕؓ‬‫‪ַ㸐‬םס׽‪⢞‬כ‪⢞锶‬ע☭‪䪒ֹն‬מ‪䌐瞏‬יז׻מ‪ٜ‬‬‫‪蔦氮؅潸䩘‬׾׌‪蔦⮔؅銨槁‬׍׿‪雄❿؅䚐‬ס☭‪ַն‬‬‫٭‪ٜ‬׾ַי׿׈‪⪴劔‬׼־⯼♧‪䪒ַյ‬מ‪潸䩘؅⪪䌐‬‬‫‪ն‬׾׋‪䠊‬כ׾ַי׿׈‪㸥⹌ֿ㸥ꓨ‬ךכ׆׾ׄ⺇‪䗎؅‬‬‫‪մ‬׍׎‪翡‬ע׀׊؂‪沼‬‬‫‪ⳛ塌‬ם‪ㄌ虘‬ס☭‪䪒ֹն‬י׊כ‪脢‬׾ֵס‪☭؅⟤꾙䙎‬‬‫‪ն‬׾׌‪䱸‬מ‪؅⯼䳀‬׈‪靧㵅‬׷‬‫ם‪锶‬י׊כ‪㲽㐂‬ס┫עגױ┪׵׽׻⮔‪潸䩘؅蔦‬‬‫‪յ潸‬׊‪偙؅‬׊‪ַ䱸‬םסتؓؕف׷‪ն⢞锶‬׾ֻ┰מ‬‫‪յ갧筦յ䙎䭰⻔յ‬٭ر‪٤‬ؘة‪☭甦յ宐傈յ㴴侷յ‬ס‪䩘‬‬‫‪霼‬י׊כ‪┞ꌃ‬ס٭ؔطؔط‪٤‬ظؕؓ‪䌑벉յ걀㵬؅‬‬‫‪ն‬׾׿⪜ׄ⺇י״‬‫‪٘٤獗⚶溷ⴭ䶠մ‬ة٭‪ٜ‬ؠ‪ؕ٤‬‬‫‪մ‬׾׌‪槏闋‬‬‫‪յ篁縨յ㎼‬٭ؔطؼِٖؤ‪ꫀ➳䙎㵵傈յ‬ם‪؆‬ל‬‫‪ն潸‬׾ֻ┰‪免ꪨ؅‬׾׬‪塌⚶؅┰ֻյ脝ֻ؅ꃍ‬ס‪僻‬‬‫‪ն‬׾׌מ‬‫‪ն鞃‬׾׋⟤כ׾ֵך⮗‪㝕‬עכ׆׾ַיֻ‪潸䩘ֿ脝‬‬‫‪ն‬׾ׄ⥰‪膀؅‬מ‪畤嚋溷‬מ״ג׾׌‪䩘؅槏闋‬‬‫ֹ׻׾י‪㵅䠊؅䭥‬׾ֵך〉┞סאֿ☭׵יַֽמ‬‫⪢‪㴗‬‬‫‪蔦╭栃皑մ‬‬‫⪢‪㴗‬ם‪麃✄溷‬׾ֻ┰‪㴗䖥؅‬מ☭ך‪ٜ‬ي‪ٝ‬סח◝‬‫ַי׊‪ٜ‬٭‪ٞ‬ع‪٤‬ؤך⮔‪气嵛؅蔦‬ס⮔‪ն蔦‬׌➶מ‬‫‪蔦‬מ׍׿‪ն㖥䕮؅䚐‬׾׌מֹ׻ַםֿ‪ֵֹ䖥ꏕ‬מ‬‫ֹ׻׾׀ך‪尴偂‬ך‪䟨䗄‬ס׼‪؅蔦‬כ׆ס⮔‪潸䩘ֿ蔦‬‬‫חמכ׆׾׋‪䉤劳؅䠊‬כ‪յ⺪茣䙎‬ע‪ַֹ㵅䠊‬כ׾‬‫‪ն‬׾ֿם‬‫״‪ꀵ‬מ‪յ窢玗溷‬גױי׊א‪յ‬׀ךֿכ׆׾׋‪؅䠊‬‬‫‪ն‬׾✑‪枱岞؅‬׾׀ךֿ‪䉁銨槁‬‬‫‪մ‬׾׌‪霼餟‬‬‫‪鞃僻鬬⚈մ‬‬‫ס☭סאגױ‪յ‬׊‪յ膀؅⥰ׄյ槏闋‬׊‪峜潨‬מ‪潸䩘‬‬‫סא‪յ‬ף׿ֵךסגֻ┰‪ն㵬؅‬׾‪颍‬ע⻉‪㖪‬ג׊‪㵬‬‬‫‪ն‬׾״‪霼‬י׊כ‪㲽㐂‬ם‪؅婞䓜‬‬‫➜‪㸥⹌؅‬ס‪ն潸䩘‬׾⺅‪鬬⚈؅‬י׊‪㸐‬מⳛ‪鉿‬ס⮔‪蔦‬‬‫‪ն‬׌‪㥌⳰؅獏‬׾׌‪鉿ⳛ؅⟵婞‬‬‫‪潸䩘‬ךכ׆׌‪⹸䗎؅獏‬מלם‪篑닫‬׷ה‪ꫀ䖥յ宜䭥‬‬‫‪մ‬׾׌❿‪雄‬‬‫ס׵ם‪ⲙׄ؅婞䓜‬׷׽׷ַ‪茣ⲇյⲨ蝆յ䘼‬ס‪潸䩘‬‬‫ؓ׷‪鬚桬‬ס☭‪յ‬׍׎ײ׊‪䞊‬״‪ն鐚‬׾׌❿‪雄‬י׊כ‬‫‪ַն‬םױ׊‪雄❿؅䞊‬כ‪䠊颍‬י׊‪㸐‬מؓؔظؕ‬‫‪75‬‬

‫ؙ‪٦‬؍ر‪ٝ‬إ‪ٔ٦٥ًٝ‬ؿؑآ‬‫‪♕ꜗ魕倣‬‬‫‪靕䝵‬ס‪‬׾׌‪㸥⹌؅➜㵬‬‬‫‪մ‬׾ׄ‪㸐皑؅ꉌ‬‬‫‪մ‬׾▗מ‪䮄溪‬‬‫‪ַն‬ם׼םעיׄ‪㸐皑؅ꉌ‬ף׿ֵךס׾ַ‬‫‪ն‬׾׌מֹ׻ַם׿׈‪鉿ⳛֿ䔔꼸‬‬‫י׿׈➜ֿ⹌‪㸥‬ס׼‪ն蔦‬׾ֿ┪ה‪皑‬מ״גס⮔‪蔦‬‬‫‪յ‬עכ׆ַֹכ׾ֵֿ‪ַն➜㵬枱䡢‬׈ם׽ֿ┪ה‪皑‬‬‫ם׼םף׿ׄם׼؂‪ֿ㜟‬־✇יַֽמ‪ꫀ➳䙎‬סא‬‫‪ն‬׾ַי׊⽱‪؅䟨‬כ׆ַ‬‫ס‪յ蔦⮔蔦麃‬י׿׈‪䮄溪‬מⳛ‪鉿‬׷‪䜬ַ䡢䍲‬ס‪潸䩘‬‬‫ⵊ‪؅婞䓜‬׊‪蔦⯜ֿ┞沁ն♐ꂉ‬עמח⟛‪㸥⹌؅‬‬‫‪ַն‬ם׊‬‫‪մ‬ח⟛‪긖㲳؅‬‬‫‪մ‬׾םמ‪錺㵬脢‬‬‫‪յ‬׽גַח‪ַն㈢؅‬ם׊‪㺌‬מ‪ַ靕䝵‬גה⟛‪긖㲳؅‬‬‫׾ַי׊‪Ⲏ䬎‬מ‪ゼ꾴‬׵⮔‪ַն蔦‬ם׼םעי׊‪♳㴻‬‬‫‪ն‬׾׌מ־׼‪澵㵅؅僻‬י׊‪㸐‬מכ׆‬‫כ׾ֵך‪錺㵬脢‬ם‪蔦⮔ֿ摾㒻‬יַֽמ➳‪ꫀ‬ם‪㎦곓‬‬‫‪蔦⮔؅‬ך‪潨納‬ס‪ַն潸䩘‬ם׊‪ַֹ⺪茣䙎؅䱖ꯙ‬כ‬‫‪ն‬׾ֵֿ‪䖩锡‬׾״ח‪锶‬‬‫‪մ‬׾׌⻲‪؅䬣‬ؠشفغ٭ؔن‬‫‪ֿյ‬ד‪ַն䓜撬‬םׅ‪ꄁ‬׼־ؠشفغ٭ؔنס‪♑脢‬‬‫׵מ‪ַն鞋‬ם׼‪焒‬עכ׆ַם׼‪蔦⮔ֿ焒‬עהג‪瑭‬‬‫ס⹌‪ֿ㥒‬׵‪鞋‬מהֹס׍׼‪焒‬׍׼‪焒‬׾ֵֿ‪潬掾‬‬‫‪綢‬מ‪ն蔦䉁⟛㲽勓茣‬׾ֵֿכ׆׾כ‪ַ鉿ⳛ؅‬ם‬‫‪ֿ㝕◜ն‬כ׆׾״כׄ⺇‪䪞⮿؅‬ם‪յ䐭陭溷‬׍׿׼‬‫‪ն‬׾ֵך⚶‪塌‬ס‪䧯ꩽ‬עؠشفغ٭ؔن‬‫גז‪ַն蔦⮔ֿ鉿‬ם׊׽גז‪յ蔦⮔؅⣷‬׽ג׊‪걇‬‬‫‪մ‬׾ׅ‪ꄁ‬׼־⚈‪鬬‬‬‫‪ꄁ‬׼־⚈‪鬬‬ס⮔‪蔦‬עמ׀כג׊‪㸥⹌؅➜㵬‬ס‪潸䩘‬‬‫☭׊׵‪յ‬״‪؅霼‬׿אע‪免‬ג׊‪ַնꪨꇙַ؅枩‬םׅ‬‫‪ն‬׾‪颍‬׼םסגׄח⥣‪؅‬‬‫׾״‪㸥⹌؅寛‬ס׽‪⣷‬‬‫׵‪ն‬׾׌‪峜䟨‬מ‪姯寛‬׾״‪璻魷؅寛‬׷❿‪雄‬ם‪㸐㜽溷‬‬‫כ׾׌‪氮匡‬ײסמ❿‪雄‬ס☭ס׽⽟ֿ‪❿⡑‬ס⮔‪蔦‬׊‬‫כ׆׾ַי״‪㸥⹌؅寛‬ס׽‪⣷‬ע׿א‪յ‬׼ם׾ֻ‪脝‬‬‫‪㸥‬ס׽‪ն⣷‬׾ֵמ⫐ס׼‪蔦‬ע⹌‪㸥‬ס‪ն勓䓜‬׾םמ‬‫׾״‪ꀵ‬׊‪♑脢؅긊곓‬מ״ג׾ׄ‪翘䜬䠊؅ꉌ‬‬‫‪ַն‬ם׼םעי׿׈‪靕䝵‬מ⹌‬‫‪☭؅䜬ׂ阋‬ס♑מ״ג׾‪ַն蔦⮔؅㴕‬ם׼םעי‬‫‪մ‬׾״‪㴗⪢؅寛‬ס׽‪⣷‬‬‫״‪յꀵ‬׊⮿‪♑脢؅䪞‬מ״ג׌׼א‪翘䜬䠊؅‬ס⮔‪蔦‬‬‫‪ֹն‬׻ֻ‪ֹ銘ⳛ؅䫅‬‬‫‪㸥⹌؅鬺‬ס⮔‪蔦‬מ׽־ףַ׊‪ֿ姯‬׽ֿםחסכ☭‬‫יַֽמ׽ֿםחסכ☭‪յ‬׊׵‪ַն‬ם׼םעי״‬‫׾׌‪ַ┾ꪨ需؅‬םס⿣‪յ‬״‪؅寛‬׈‪镩㶔‬ס׽‪⣷‬‬‫⹌‪㸥‬ס׼‪յ蔦‬ף׼ם׾ַי׿׈➜מ‪㸥⹌ֿ类籽溷‬‬‫‪ַ䨾‬םַס☭‪ն‬׾ֵֿ‪肪䙎‬׾״‪ꫀ➳؅寛‬ם‪镩㶔‬ך‬‫‪ֹն‬׻׊‪䫷䫎‬מ‪ַֹ靕䝵‬כ⪢‪㴗‬ס׽‪ն⣷‬׾םמכ‬‫כ׆׾׌‪ַ┾ꪨ需؅‬םס⿣יז‪☭؅䜬ׂ阋‬ע‪☭ꪨ‬‬‫⹌‪յ㥒‬׽ֵך‪劔㵬‬עכ׆ׂ‪鍦‬י׊⮿‪☭؅䪞‬סאך‬‫׆׾ַי׊⩰⨲‪ꫀ➳䙎؅‬סכ☭׵׽׻כ׆ח⟛‪؅‬‬‫םסַג׽✑‪ꫀ➳䙎؅‬ם‪ն镩㶔‬׾ֵך‪ַ鉿掿‬םס‬‫‪⻉ַյ潸‬ה־⮔‪⫐؅‬ס‪䖥‬ס⮔‪յ蔦‬׽‪յ澵㵅؅靣‬׼‬‫‪ն‬׾ֿׄ‪䖥‬מֹ׻׌➶‪؅‬׿א׵מ‪䩘‬‬‫‪76‬‬

Rediscovering School Gardens
for Sustainability

Upgrading school curricula worldwide through nutrition gardens
DONATA ELSCHENBROICH

T

he sustainable future of the world’s population will depend on small farmers. It is thesmall farmers who produce the majority of the world’s food, and their work contributes
significantly to ecosystemic preservation.
This is what development economists have kept telling us for a while now. The question
then is, how are the current generation of children in kindergartens and in elementary
schools being prepared for this task? What can they learn about organic growth in school
now? Could their learning include indigenous knowledge from their rural areas, and could it
still allow them to remain rooted in their communities?
I pose these questions from the perspective of my own home town in Germany, a country
in constant struggle and concern about how many refugees to accept or refuse from warstricken areas. EU politicians argue about numbers and how to distribute refugees inside theEU. We know, however, that those who have made it here to seek shelter are only a very small
percentage of refugees worldwide. Their escape from war-torn areas has most often beenpreceded by their parents’ and grandparents’ emigration from their rural communities. Theirparents and grandparents left their villages because of food insecurity but also because of theattraction and promise of city life. What could have supported them in their search for subsistence as farmers in rural communities? What could have made them see village life in adifferent light? And what difference can education make in this regard?
During the last decade, school attendance worldwide has been on the rise. But schools in
the Global South may have enforced the move away from a life close to the soil and towards
cities in pursuit of easier and more respected work. Education in terms of school attendance
has not solved the problems of small farmers in food-insecure communities.
Reading and writing taking place in cramped classrooms—what could Education for
Sustainable Development (ESD) look like instead? When promoting ecological awareness for a
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DONATA ELSCHENBROICH

generation of future farmers, how can teachers make them experience their farming environment in more enjoyable ways? How will children seek the encounter with the interrelated ecologies of nature? How can education strengthen their bonds with the community? Can education
contribute to a vision of living as small farmers—a life worthwhile and rewarding—at all?
Could this argument be backed by the visions of garden-based learning that has, over the
past centuries, again and again, been shared by humanist thinkers and educational activists
in many parts of the world?

GARDEN-BASED LEARNING
A core concern of humanist visionaries in
the history of educational philosophy in Europe
At the end of his life, in a country devastated by the Thirty Years’ War, humanist John
Amos Comenius (1592 - 1670) put together a canon of subjects and activities that every child,regardless of his or her parents’ background, should come to know about. The Orbis Sensualium Pictus, written in 1658 in both Latin and the vernacular and translated into English as A
World of Things Obvious to the Senses, Drawn in Pictures (London 1659) already a year later, opened
up a wide educational horizon. This encyclopedia, adorned with accurate etchings on every
subject, continued to be popular all over Europe through many reprints over several centuries. (Johann Wolfgang von Goethe, some 150 years later, enjoyed it as a child). The Orbis
Pictus devotes several chapters to agriculture, agricultural tools of the time, nutritional plants,
and husbandry. “The knowledge acquired by a child,” Comenius wrote full of educationalpassion, “should never only come from books in a classroom.” Seen today as the founder ofgarden-based education in Europe, Comenius understood learning as an activity involving
all senses, hands-on, by working.
A hundred years later, another pastor, August Hermann Francke (1663 - 1727), a Pietist theologian, educator, and farsighted entrepreneur, founded a huge project in Halle, Saxony. It
was a poverty-stricken area. After only a few years, Francke’s orphanage for the children ofa demoralized population grew into a veritable multi-tiered “school town,” a campus withschool buildings of modest yet sublime design. There was a library that, after only two decades,
already held thousands of books, scholarly and scientific, and there was a pedagogical collection of hundreds of artifacts and natural curiosities assembled by the eighty missionaries
Francke had sent to Russia, America, and India. In the center of this unique educational landscape with its baroque buildings was the Pflanzgarten, the nutritional garden, which produceda sustainable food supply not only for the children of the destitute but also feeding many of
the community. Apart from its nutritious plants, the Pflanzgarten also produced medicinal
plants for a local market. It even delivered to global markets, which had been established by
Francke’s missionaries.
Francke’s school town became one of Europe’s most influential educational institutionsof the time. Children were not only involved in farm work, they were also given the chance to78

REDISCOVERING SCHOOL GARDENS FOR SUSTAINABILITY

explore the knowledge of their time. Die Erfahrung öffnet den Verstand!—‘Experience opens themind’ was Francke’s creed. In close proximity to the school fields, Francke erected one of theoldest purpose-built public libraries. His spectacular “Cabinet of Artifacts and Natural Curiosities,” the Wunderkammer, contained over 3,000 objects from across the world, interrelating
spheres of daily life with science. It was intended to incite in children a keen interest in thediversity of God’s creation. This unique collection still amazes visitors today.

SCHOOL GARDENING IN POSTWAR 20TH CENTURY GERMANY
From a compulsory part of Polytechnic Education in socialist Germany
to an optional opportunity in 21st-century education
During the 20th century in Germany, during fascism and in the postwar decades in socialist
East Germany, the GDR, this large project in the spirit of “Halle Pietism” was largely neglected and even damaged. Nonetheless, the educational ideology of the GDR was in many ways
not so remote from Francke’s thinking. School gardening was seen as an integral part of the
GDR’s ‘Polytechnic Education’ policy, and it continued to be a regular school subject in allelementary schools and teachers’ training. The focus of Socialist School Gardening Education
was on agricultural productivity—in constant competition with capitalist West Germany.
Former students of GDR schools remember this subject with mixed feelings. At the timethey often resented being used as a cheap labor workforce. But later in life, they came to value
their hands-on experience in the fields, rare among West German schoolchildren.
After Germany’s reunification, the dominant priorities of West Germany’s educational
policy were adopted. School gardening disappeared from the curriculum, with the exceptionof only one former East German state, Thuringia, where it is still taught today as a university
subject in teacher training.
Meanwhile, Francke’s foundations including the historic ‘school town,’ that uniqueensemble of baroque social and educational buildings, were renovated on a large scale. A
university was added to its institutions and the vibrant cultural and educational site is now
visited by thousands of people every year. The historic Pflanzgarten has been recently revived.
On a smaller space but on the original site, it is now part of the everyday life for children
attending the three kindergartens and three schools located on campus. In this modern,ecological Pflanzgarten, a “green” classroom features subjects such as botany, physics, chemistry, geography, arts, and cooking. The children cultivate and research nutritional and medicinal plants, herbs, historic biblical plants, or just decorative plants.

SCHOOL GARDENING AS NUTRITION GARDENING
The case of Greece after the 2012 economic crisis
Although Francke’s Pflanzgarten has been revived for educational purposes in Germany,in some regions in Europe teachers are turning to school gardening for many of the same79

DONATA ELSCHENBROICH

reasons as do teachers in Uganda or West Bengal. They seek to introduce gardening education into their school in order to produce healthy meals for malnourished school children.
As they teach the basics of subsistence gardening, they also hope that the children will taketheir learning home to their own families, as after the recent economic crisis in Greece,
many families returned to their home villages and began recultivating their deserted kitchen
gardens and neglected olive trees.
In 2017, in a Greek village close to the Turkish border two teachers heard about the FAO’s“International Year of Pulses” program. Pulses are a nutrient-rich food that can help fightmalnutrition in both developed and developing countries as part of a healthy diet. All over
the world people were encouraged to become more aware of the nutritional value of pulses, of
their contribution to sustainability and reliable food production. The program encouraged
connections throughout the food chain that would better utilize pulse-based proteins andfurther global production of pulses.
With modest funds, the teachers started a project of growing local beans. Beans havealways been part of the traditional Greek diet, but nowadays most village children have only
seen them in cans in the supermarket—and disliked them. But now they planted lentils,
different varieties of beans, and chickpeas around the school and at home. They have interviewed grandparents and local farmers and sold their harvest on local markets. They havealso investigated forgotten local knowledge about beans and collected stories and songs about
pulses for an exhibition and a concert.

SCHOOL GARDENING IN RURAL WEST BENGAL, INDIA
Examples of ecological education
India, West Bengal. In 2016, my husband and I followed the agro-ecologist Ardhendu Chatterjee (1954 - ), a 1976 ARI Rural Leaders Training graduate, to the villages of West Bengal withthe camera. Over the past thirty years, he has counseled landless farmers on how to better
use local resources, how to harvest rainwater more economically and how to add value tokitchen gardens as well as to the pools and forests of their communities.
As Chatterjee took us to the villages in West Bengal, we were fascinated by the veritable
treasures of ecological teaching that we came to see in schools and orphanages. We wereshown herbariums of forgotten Indian plants; we looked into the children’s research chests;
we saw their posters and charts with statistical data about the villages and their natural
resources. The children had catalogued their seed collections in phenological diagrams. The
plants had been defined and annotated in botanical terms, and they were systematicallygrouped in tables and statistics. The children had put together manuals on weed—or rather
on local plants, underestimated in their nutritious value. There were self-made maps of thearea and pie charts with observations on climate change. The children showed us their drawings, depicting everyday scenes of joyful learning outside the classroom, at the ponds, in theforest. They seemed to be proud of their part in their rural eco clubs, proud also of the wealth oftheir documentation to which they continuously added documents of their ongoing research
80

REDISCOVERING SCHOOL GARDENS FOR SUSTAINABILITY

on the ecology of their villages. ESD, Education for Sustainable Development, of a high order!
We decided to return in 2017 to film another documentary, Children and Soil. This time we
explored the topic of soil in environmental education. Soil is at the base of our lives. But
soil will not always be soil. How do children learn the basics: how to recognize the qualities
of varieties of soil, of different kinds of seeds and how to mix them with organic fertilizer
according to the special requirements of seeds and plants?
In India, the first goal is always to become aware of the garbage that is being littered
everywhere. The soil gives us medicinal plants and nourishment, it is a precarious matter andmust be actively protected against the damages of civilization. Children in kindergarten findout that what has been scattered on a few squares of soil can be both damaging or fertilizing.
Is it plastic garbage, or is it a useful material for compost? A one-way plate made of banana
leaves that can be found anywhere in India must go into the compost area.
The Indian Ministry of Education advises schools in rural areas to establish nutritional
gardens. We were shown some surprisingly large school gardens. We often felt, however, thatthe children themselves were not really entrusted with the care of the gardens. There still
seems to be much work ahead to convince the teachers of the educational value of working
with hands and soil, and more importantly, for teachers to share physical work with the children, bending down, handling soil themselves, which they still consider being just dirt.
It is true that environmental education has already been introduced as part of the school
curriculum in India for some time. But when the teaching methods remain the same as of old,the lessons fall flat. It is still a long way from the authoritarian, repetitive learning styles ofIndian primary schools to holistic concepts where children are engaged in meaningful andcommunicative learning activities.
School attendance of children (and their teachers) in remote Indian villages is anotherlargely unsolved problem. But nutrition gardens outside classrooms, if they exist at all, arepopular among parents who sometimes build walls around them for protection. For the children, they can have an important effect: they offer an escape from the strictly collective
teaching of Indian schools. Here, children do not shout predetermined answers in chorus.
Instead, they can cooperate and argue in small groups. Working with their hands enhances
their Lernphantasie, their imagination that comes through learning. Again and again, they will
have to accept, too, the less respected aspects of hands-on activities to build fertile soil, tasks
that would normally be assigned to others—the untouchables, tribal people, or the casteless.
But in traditional agriculture, hardly anything can be more valuable than animal manure, as
valuable as precious rainwater.
In some village schools, we followed children as they left the classroom. They would roamthrough the village in groups, visiting one family after the other as they took up their systematic charting of all the community’s plants, trees, and birds. They also included the knowledgeof the adults in their environmental research. In some villages, we witnessed the transition toorganic farming. The farmers, mostly women, took the first steps into this new way of thinking through their schoolchildren.
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DONATA ELSCHENBROICH

As we watched young schoolchildren, we were often impressed by their competence.
Eight-year-olds would clean the garden beds of dead leaves and plastic. Then they prepared
their collected organic fertilizer on their own in groups before sowing. Their parents hadbrought fresh manure from buffaloes and cows. The children sieved cow manure that had
dried for some time under the roof of a container. The children then distributed the fertilizingorganic substances on the seedbeds, economically, evenly. The teacher showed them how togently mix it under the soil so as not to harm the microorganisms.
However, what can children learn about soil in a megacity like Kolkata? In Indian cities,
millions of inhabitants produce massive amounts of waste. The contrast to the rural villages grows greater each day. The enormous amount of waste also generates jobs for the lower
castes at extremely low levels of environmental protection. Adults and children are exposed
to dangerous septic vapors and gases as well as pungent smells. The poorest sections of the
population are constantly alert to find bits of garbage useable for the recycling industry. It is
an inroad for child labor, too.
In such slums in Kolkata, the living space is impossibly crammed, and everywhere thesoil is sealed over with concrete. Given such living conditions, it is almost a heroic task for theteachers to bring some kind of ecological awareness to children. We saw a teacher deposit abag of soil on the narrow balcony of a slum school. The children were instructed to stomp it tofiner soil, appropriate for seedlings, and then fill a hanging basket with this soil for growing
plants. The fights between the students marred their encounter with nature. For these fifty
children in one classroom, the main purpose in life seemed to be not to be overlooked. The
fastest will be first! Survival of the fittest. But how they wished, too, to participate in an activity with soil and seeds!
Even under these conditions, committed staff is finding ways to introduce basic experiences with soil and organic growth—calming, vitalizing experiences—into children’s lives.
For example, in one school every child is given a seed and a bag with a handful of soil to takehome. Place the seed in the soil and water it. See what happens and bring it back in ten days!
There might be a new plant growing from it.

THE FRIDAYS FOR FUTURE MOVEMENT IN GERMANY, 2019
What impact is there on Education for Sustainability?
Back to Europe. In 2019, hundreds of thousands of schoolchildren were demonstrating on
Fridays, supported by many teachers and adults of all generations. Their strikes for climatechange action—Reduce CO2 , Save the Planet—beg the question, ‘What impact have they made onschools, on Education for Sustainability?’ Is school gardening on the rise, particularly now as
many German schools are being transformed into all-day schools?
So far, surprisingly, I cannot see how the young generation’s emergent ecological awareness is having much impact on the daily lives inside schools. Neither in Germany nor elsewhere in European countries has school gardening become an integral part of the curriculum82

REDISCOVERING SCHOOL GARDENS FOR SUSTAINABILITY

or in the training of teachers. Quite a few German schools have set aside some space on theircampus for garden beds and plants, but as of yet, I cannot see a significant effect of the Fridays
for Future movement’s macro-politics, expressed in their sweepingly abstract slogans, on
concrete micro-activities of students’ daily lives at schools. School gardening is still regarded
as optional, as an extracurricular activity.

RECYCLING AND SHARING
European professional educational thinking about school gardening
So where do we go from here? Recently, I approached several colleagues from my generation of educationists. We all share a lifelong professional history of thought and research on
children and early education, often from an internationally comparative perspective. We are
now discussing how to recycle our professional knowledge in a way that may become usefulfor educators in very different conditions, in rural areas of the Global South.
We do not see ourselves as carriers of knowledge transfer; rather, we will visit four SubSaharan countries, Uganda, Sierra Leone, Tanzania, Cameroon, to listen, observe, empathize.
Then, however, we will also offer our concepts and materials, recycling them, as it were, for
discussion with local educators.
Our focus will be on garden-based education and ‘simple technology’ education. We willaddress universal subjects in the upbringing of children worldwide. What is organic growth?
What is biodiversity? What is a tool? Together with our educational partners, we will try to
identify actual situations in which children may want to investigate these questions on theirown, supported by their teachers, their parents, or other adults in the community.
Working on concrete steps towards developing concrete projects in the spirit of the “situation approach,” we, the visitors, will suggest some basic principles that we share in our
educational culture, such as learning in mixed-aged groups, or making children the agents of
their learning. The emphasis will be on action-based learning (“doing science rather than learning science”), often outside the classroom. We will suggest how children can learn to keep arecord of their findings and their learning and we will discuss how they can practice theirpresentation skills.
Our suggestions will draw heavily from the works of the Ecology and Natural Resource
Education (ENRE) projects in India. Their educational philosophy is in many ways close toours. But the rural background of their practice gives their Education for Sustainable Development more weight for implementation in African countries.
The “anchor persons” whom we want offer our concepts to are mostly ARI graduates:
competent and respected local leaders working with teachers in kindergartens, schools, andorphanages. They are rooted in their communities but at the same time familiar with ourlifestyles and concepts. They do not see us as donors of funds. They expect a contribution ofanother kind: Come and share your ideas with us!
83DONATA ELSCHENBROICH

R EFER EN CES
Benkowitz, D., Schulz, S., & Lindemann-Matthies, P. (2018). The Impact of Gardening Experiences on Children’s Intake of
Vegetables. Journal of Health, Environment and Education (11), 1-5. doi: 10.18455/19001
Köhler, K., & Benkowitz, D. (2014): Supporting Awareness of Urban Biodiversity: School Garden, Schoolyard and School
Surrounding. In: Kabisch, N., Larondelle, N., Artmann, M., & A. Reeve (eds.). Human-Environmental Interactions inCities - Challenges and Opportunities of Urban Land Use, Planning and Green Infrastructure. Cambridge: Cambridge Scholars
Publishing, 100-114.
Benkowitz, D., & Köhler, K. (2010). Perception of Biodiversity - The Impact of School Gardening on Getting in Touch with
Plants. Müller, N.; Werner, P. & J. G. Kelcey (eds). Urban Biodiversity and Design. Chichester (U.K.): Wiley-Blackwell,425-440.
Chatterjee, Ardhendu: Development Research, Communication and Services Center. Ecology and Natural Resource Education
project. (ENRE). Kolkata 2003-2010
Elschenbroich, Donata & Schweitzer, Otto: Adding Value. Ardhendu Sekhar Chatterjee and Food-Insecure Farmers in Search of Hidden
Resources in West Bengal. Documentary film, 55 min, ARI 2016.
Elschenbroich, Donata & Schweitzer, Otto: Children and Soil. Encounters With Environment Education in West Bengal. Documentaryfilm, 45 min, 2017
Elschenbroich, Donata & Schweitzer, Otto: A Football Garden for Sierra Leone. A local leader returns to his community after training at the
Asian Rural Institute, Japan. Documentary film, 18 min. ARI 2019
Jäger, Cornelia: Vom Hortus Medicus zur modernen Umweltbildung. Die Geschichte der Schulgärten in den Franckeschen
Stiftungen. Halle 201384

Food Sovereignty throughLocally Produced Livestock Feed

A proposal for overcoming food insecurity in Kiribati
TEBWERETAAKE TOKANTETAAKE

THE LIFESTYLE OF I-KIRIBATI
Kiribati is one of the countries located in the central Pacific and consists of 33 small islands,
most of which are only 3 to 4 meters above sea level. Kiribati’s population is 115,847 and halfof the people are living on the main island, called Tarawa, while the rest lives on the outerislands (census, 2018). The major religion is Christianity. Kiribati was granted self-rule by theUnited Kingdom in 1971, gained independence on the 12th of July, 1979, and has a democratic
government (University of the South Pacific, 2001). There are only two main official languages
in use: Kiribati and English. I-Kiribati, that is, the people of Kiribati, love dancing and singing
as part of their culture and enjoy life under two seasons, the rainy and the dry season.
The land and the family
I-Kiribati face various cultural difficulties in holding and managing land, apart from thescarce availability of land itself. Firstly, each piece of land in Kiribati belongs to the familyliving on it. The bigger your family is, the less the land it gets. Thus, on Makin Island in thenorthern part of Kiribati, a family and its relatives never divide the customary land among
each other. Instead, they share the same land. It is quite difficult for them when the time of
harvesting comes because some families do not do anything for cultivation but still have theright to harvest, while those who do work cannot complain or stop them because the land
belongs to everyone within the one family and its relatives. Therefore, they all quit working
on the farms and in the forest (maintaining forestation) and instead prefer to buy food fromthe store.
Secondly, those who grow up on the main island live with the risk of losing their customary land on the outer islands, especially when the relatives or family members do not disclose85

TEBWERETAAKE TOKANTETAAKE

their share to them. For instance, I grew up on the main island, but when I go to the outerisland for a while, I rely on imported food because I do not know where my ancestral land is.
These two are the most probable reasons why people desire to migrate to the main islandor to other countries such as Fiji, New Zealand, or Australia. Education, entertainment,
medical cases play a part in migration as well.

DIET CHANGE AND THE LACKOF FOOD SOVEREIGNTY
Similar to other Pacific nations, Kiribati mostly relies on imported foodstuff due to people’s
waning interest in farming and growing food. The main reason for people losing interest liesin the shortage of land, limitation of water, poor soil conditions, and the impact of climatechange. More than 90% of the population depends on imported food, and the country imports
food and other goods and services from around 32 countries. The top countries are Australia,Fiji, Thailand, Denmark, and the United States (World Integrated Trade Solution, 2013).
Moreover, the main staple foods are rice, canned fish, and corned beef, even though thebabai (swamp taro) plantations and fish in the sea are already there and waiting to be harvested, but people ignore it and prefer to pay money for buying their daily food. Diet and culture
are changing.
The riskiest time in terms of running out of food supplies is during Christmas and New
Year. Households have to be ready to buy many bags of rice, flour, and sugar ahead of time.
Otherwise they do not have food during the occasion. Without these foods, I-Kiribati cannot
survive and face hunger and poverty. This is one of the main issues the government is trying
to tackle. The question is, what if the producers stop exporting food to Kiribati? This is a bigquestion that sometimes makes me afraid for my future generations. I need to work toward
this issue and give my contribution to at least reduce the problem little by little. Therefore,
the target issues that I want to consider are: improving home gardening and mass productionof root crops and starchy food such as babai, breadfruit trees, pandanus fruits, fig-trees,
coconut plantations, and livestock such as chicken and pigs.
As we can see, Kiribati has nutritious food on the land and the sea on standby, but people
simply prefer to get the food from the supermarket. The native food is getting lost due to the lossof interest in farming and the high dependency on imported goods from outside the country.
Pros and cons of imported food
Imported foodstuff such as rice, flour, sugar, canned fish, corned beef, fruits, vegetables, andothers is becoming our daily life’s main food. In the past, I did not know where exactly thesefoods were coming from. The local people are highly dependent on these, as they are very
easy to obtain for low prices, they are considered tasty, and less work and time are needed
to get and cook them. The government keeps on trying to ensure that imported food stays
sustainable. Otherwise people go hungry.
However, there are many disadvantages from these exotic foods: some people get
86FOOD SOVEREIGNTY THROUGH LOCALLY PRODUCED LIVESTOCK FEED

poisoned from eating the fish or other meat in tin cans; people get diseases such as diabetes,
blindness, and high blood pressure because of consuming a more unbalanced diet with lesswork. Also, people lose interest in farming because they choose other means for survival.
They cut down native trees and leave them behind, so some local crop and tree varieties are
disappearing.
Local people have the mindset that food from the supermarket is the real food, and that
it will never disappear or lack. But one issue that is now getting worse is climate change. No
one can stop climate-related disasters if they start to affect our planet, and if countries on theother side of the world stop producing food because of climate change, I believe the Kiribati
nation will starve.

MY STRATEGY TOWARDS THE ISSUE
I was born an I-Kiribati. In 2008, I took part in and graduated from ARI’s Rural Leaders
Training Program, and I am currently a 2019 Training Assistant at ARI. In Kiribati, I am an
Agricultural Officer of the Agriculture and Livestock Division (ALD) under the Ministry ofEnvironment, Lands, and Agriculture Development. My role in the government is working
with the livestock section and poultry farmers. I carry out my work according to the annual
plan set by the Division. The main target of the plan is to support the mass production of livestock on husbandry farms, mostly pigs and poultry, in order to maximize meat as a sourceof protein in the country. We believe that the more livestock in the country, the bigger the
improvement for the diet in general.
Moreover, sanitation, hygiene, welfare, and health are all considered to be part of ourwork in order to maintain a healthy environment, not only for animals but also for humans.
We carry out training for youth, local communities, church members, villagers, farmers, andschools, all of which are included as part of the program in order to make them understand
why livestock is important for them.
However, even though we try our best to promote the importance of raising pigs andchickens, we still cannot really help people make their farms sustainable in terms of providing animal feed. Providing feed is one of the challenges that farmers face: It is often insufficient and costly, and this is where farmers lose interest in continuing.
I would like to work on this problem, though I realize that it will be a big problem in thenear future. Action towards this issue is not an easy job, so by applying some skills and knowledge that I gain at the Asian Rural Institute, I would like to start from a very simple way inorder to work little by little until everyone knows and realizes the reality that they are facing
now. Therefore, I am going to share with the Ministry and my Division that improving
poultry farming is a good starting point to address the problem of our high dependency onfood imports. This is because growing food like crops and vegetables very much requires
chicken manure for improving the soil. If farmers raise chickens, they can utilize the manureor sell it to others who are in need of manure for growing food.
Raising chickens and pigs is one of the key tools that can help farmers earn enough
87

TEBWERETAAKE TOKANTETAAKE

income from production. In addition to that, it can also contribute to improving the soil forplants to grow in healthy conditions by utilizing manure. Comparing chicken and pig raisingin terms of financial profitability, chickens have a higher market value, while pigs contributeto household festivities as part of the culture. Every household must have a pig to beautify thetable as part of the main meal. (If you do not have a pig to accompany special occasions, you
are considered to be an abnormal person.)
Raising chicken for meat and egg production is easier and faster for income generation.
Poultry farmers can also sell the manure for income as it can help their neighbors improve
the soil for home gardening. Chicken manure is very rich in nitrogen and helpful in adding
nutrients to the soil when mixing it with compost or bokashi.
Challenges of raising layer chickens in Kiribati
Poultry farmers in Kiribati are experiencing various challenges. These are mainly because
they do not make their own feed for their farms but rely on imported feed from Australia and
New Zealand. Related to this matter, poultry farmers face the following issues:
1. Feed is very expensive compared to the income farmers generate from egg production.
2. Farmers sometimes receive expired livestock feed but they do not have any otherchoice because there are only one or two companies that provide it. But giving expired
feed can lead to a drop in egg production and an increase in the chicken mortality rate.
3. The service providers (feed sales/distribution companies) sometimes run out of stockso farmers cannot give any feed to their layer chickens.
4. Farmers complain to the agriculture officers all the time but the Division of Agriculture cannot do anything as they do not have any resources to assist.
These challenges are leading some of the poultry farmers to quit because they do not see thebenefit of what they do. To them, it is just a loss and a waste of time.
Coming to ARI based on the problems in Kiribati
Coming to ARI as a Training Assistant is meaningful to me as my learning can address theissues of lack of interest in poultry farming. Feed is the key and very powerful in tackling the
problem that the local people experience in terms of how they raise chickens and why someof them quit from doing it at all.
My 2019 Training Assistant program focused on how to make feed for poultry in four
different stages. Asian Rural Institute utilizes feed ingredients from locally available resources. Thus, the methodology, when practiced in Kiribati, might be different as different resources are available in Japan and Kiribati. However, the most important thing is to understand thestructure and potential of what ARI has been doing in terms of feed production and feedsovereignty. We need to understand what ingredients to use and what nutrients each ingredient matter contains. For instance, ARI has two ways of making feed: fermented feed (cheaper but
not containing all required nutrients in full) made from okara, rice powder, rice bran, cooked
fish, soybean cake, and oyster shells; and concentrated feed, using the same ingredients as
fermented feed but including other materials such as vitamins, ash, fish meal, alfalfa meal,
88

FOOD SOVEREIGNTY THROUGH LOCALLY PRODUCED LIVESTOCK FEEDand others to make it more nutritious.
By adopting this practice of local feed production in Kiribati, there can be alternative
ways to produce feed by utilizing the available resources in the country. This means that the
ingredients would not be according to the ARI recipe but according to the mixture of nutrients such as carbohydrates, protein, calcium, potassium, amino acid, iron, sodium, chloride,and others. We have the possibility to do so by growing root crops that contain carbohydrates
to substitute for rice bran, rice powder, or other materials that we do not have in Kiribati.
A way forward to increase the number of poultry farmers
When I complete the Training Assistant program, I will go back to Kiribati to continue what I
have learned at ARI and locate the resources I need to make feed. The first step I then plan totake is to carry out a trial of making chicken feed for each level of the chickens’ growth stage
which, at ARI, are called ‘starter,’ ‘grower 1,’ ‘grower 2’ and ‘finisher.’ When the research is
successful, the skill will be shared with people who are interested in doing poultry farming
so that they may make their own feed and not rely on imported feed any longer. This cancontribute to overcoming the challenges that I mentioned.
Focusing on feed processing will give farmers a chance to grow and mass-produce root
crops for chicken feed. At the same time, they can harvest what they grow not only for chickens, but also for themselves.
Secondly, dissemination of information about the feed will not be limited within the
country, but it can also be spread outside. When making feed for chickens and pigs proves
successful, I am going to expand it and export it to our neighbor countries so that my country
can earn more money. Raising chickens and processing feed has, therefore, the potential to
uplift the living standards of local people in Kiribati and the wider region in the Pacific.
The advantage of making livestock feed is not only for animals to grow, but also to help
economic, environmental and social development. For instance, improving and mass-producing livestock can contribute to growing crops and vegetables by utilizing the manure forcompost and soil improvement. It is worthy to first improve the livestock situation so that it
can uplift other areas for a better life in terms of people’s health condition and balanced diet.
To conclude, locally produced feed can contribute to a better life of I-Kiribati and other Pacificislanders. My dream is to establish the feed industry in Kiribati, first for poultry and later on,
when it goes well, for piggery. I am going to propose a new government project called “Kiribati Pacific Services for Grassroot Development” (KIRPAC.S) which should be established in
Naviavia village in Fiji, a village which is owned by the Kiribati government. This land is still
empty and the government has not yet a plan for it. That is where I would like to implement
my plan, utilizing this land for making animal feed and other necessary agricultural activities. The logo (figure 1) that I am going to use for this project is already recognized by thedomestic trading system. My dream is to be the founder of KIRPAC.S for the nation of Kiribati
and the Pacific.

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TEBWERETAAKE TOKANTETAAKE

Figure 1: KIRPAC.S logo

R EFER EN CES
BBC News, 2018, Kiribati Country Profile, accessed 23 January, 2018, https://www.bbc.com/news/world-asia-pacific-16431122
Ellsmoor, J, Rosen, Z, 2016 ‘Kiribati Land Purchase in Fiji: does it make sense?’, DevPolicy BLOG, accessed 11 January 2016,
https://devpolicy.org/kitibatis-land-purchase-in-fiji-does-it-make-sense-20160111/
Knoema corporation, Kiribati, World Data Atlas, https://knoema.com/atlas/Kiribati/topics/Agriculture.
University of the South Pacific, 2001, Kiribati system of Government Information, Pacific Islands Legal Information Institute,accessed 2001, http://www.paclii.org/ki/government.html
World Bank Group, 2013, Kiribati Food Products Imports by Country, World Integrated Trade Solution accessed 2013,https://wits.worldbank.org/CountryProfile/en/Country/KIR/Year/2013/TradeFlow/Import/Partner/by-country/Product/16-24_FoodProd.

90

Essay by Dr. Takami  ٥  넟 鋅 ⯓ 欰 ‫ ך‬㼭 锷 俑91

Sharing Food is Sharing LifeIn Search of a Genuine LifeTOSHIHIRO TAKAMI

Dr. Takami gave this keynote address at a week-long conferencein Southwest Germany, on the occasion of the Protestant Farmers’ Ministry in Württemberg association’s 50th anniversary
on June 29, 1998. The conference’s theme was “Liberalization,
Food, Theology,” and was attended by international farmers
and clergy.

A. INTRODUCTION
It is my great privilege and joy to be invited toparticipate in this conference which proposes
to tackle such issues of fundamental importance as Globalization in relation to theintegrity of Creation, Economic Rationalizing,
Diversity, and Justice. These issues are important not only for the present generation
but also for future generations, for humanbeings, and also for all of God’s creation.
In earlier days, the words “global” and“globalization” expressed our vision anddesire to realize a world of peace andharmony, a world of unity with diversity.
Such sentiment was expressed eloquently in
the United Nations Universal Declaration of
Human Rights in 1948. However, after five
decades of “development,” the word “globalization” today connotes a very different
meaning, largely negative, as we shall hearfrom the reports on this conference.
When l started working full-time in1960, it was the beginning of the UN’s first92

decade of development. During the ’60s andthe two decades following, the mode of urban
industrialization, hand in hand with rapidsocial change, was firmly set. We began tosee “development dictatorships” among fastgrowing young nations, along with the rapid
expansion of multinational/transnational
corporations. By the third development
decade, pollution and other forms of environmental hazard were becoming major
threats to the world.
At the same time, the contending Firstand Second Worlds, using their enormous
economic and military force, utilized theThird World as markets for their agriculturaland industrial products in exchange for lowcost materials and cheap labor, thus dividing
the world into two. Third World nations
became dumping and testing grounds for the
military industries of the First and Second
Worlds. Civil wars and other internal
conflicts, poverty, and hunger intensified
the predicament of ever-increasing numbersof refugees. Some nations started policies toSHARING FOOD IS SHARING LIFE

export laborers to affluent nations.
This partly caused the birth of NGOs allover the world, which soon became indispensable instruments to carry out much of
the humanitarian work of international
agencies like the UN, with much of that work
formerly done by churches. Today there are
literally thousands of NGOs and some ofthem are huge bureaucratic organizations.
Some of them function as channels of foreign
aid. In some countries, ‘NGO’ is a dirty word.
All through the decades of development, the underlying thrusts were urbanization/industrialization, a competitive market,
and the concentration of power in the handsof a few. These powerful few have been effectively using science and technology to theiradvantage.
It is my intention in this paper to explore
one of the basic dilemmas we are facing
today—to explore how and why science andtechnology (which are human inventions) havebeen utilized to bring about harmful effects tohuman society and to all of creation, and thento seek effective remedies for the future.
As founder and director (for the initialtwenty years) of the Asian Rural lnstitutebased in Japan, whose rural leaders training
activities spread over Asia, Africa, the Pacificislands and elsewhere, I have been deeply
involved for nearly forty years in development issues as a grassroots-level Christianworker, mainly in the “Third World” or the“developing” countries of Asia, Africa, and
the Pacific.
Over the past 25 years, ARI and its 800+
graduates and some 500 volunteers haveaccumulated experience, knowledge, andwisdom from their daily work with rural
people at the grassroots level, which l shallfreely share in this address. Some of the
sharing may be personal, biased and subjec-

tive. For too long we have been trained andeducated to be one-sidedly objective andimpersonal. I believe that is one of the causesof our alienation from the natural world andour God.

B. WHAT’S GONE WRONG?
1. Creation
My wife and I recently had the opportunity
to visit Italy on an art study tour. Not only
the sculptures and paintings and tapestries
and imposing architecture but also the entire
cities of Rome, Florence, and Venice looked
like masterpieces of art to us. The first place
we visited was the Vatican museum. When
we came to the Sistine Chapel and gazed atMichelangelo’s masterpieces “Creation” and“The Last Judgment,” we were deeply moved.
We were also impressed by hundreds of otherart objects on display, originally brought toRome from other places over the centuries.
But as we left the Chapel and the museum
I was feeling something strangely missingin those masterpieces. I felt there was avacuum in myself; I had a feeling of insecurity. This feeling increased as we continued
our journey in Rome and to other cities andmany museums there. What was missing?
I finally realized what it was when weleft Italy for home. What was missing was
Nature. In Michelangelo’s “Creation” there ishardly any sign of Nature, with the important exception of the Tree of Knowledge in
the Garden of Eden. Likewise, in “The Last
Judgement.” In almost all the paintings andtapestries we saw, and also in and aroundthose magnificent marble buildings, there
was little Nature. The cities were packed
with solid stone buildings, the streets paved
from end to end by granite rocks. Yes, the93

TOSHIHIRO TAKAMI

Renaissance, that great cultural, politicaland economic movement which began
centering around Rome, has been overwhelmingly anthropocentric. But is thecreation story as told in the Bible anthropocentric? No!
I am a Japanese Christian born in northeast China, a former Buddhist, having spent
five years in a Zen temple in the ancient cityof Kyoto, Japan. When l read the Bible, especially the creation stories and Psalms, I am
deeply inspired by the awesomeness of God’scontinuous work of creation, of the entire
universe, the sky and the sea and the lands,
mountains, rivers, soil, and rocks, and all theliving things in the work of creation.
We are made in the image of God—yes!
But we do not comprehend what it means
unless we fully participate in God’s continuing work of creation, caring for all of Nature
with the Love of God. God works unceasingly with each of us and all of us for our renewal
as created beings. We can attempt to understand the integrity of creation only when weparticipate fully in God’s work of creation.
What keeps us from participating more fully
and positively in it? I believe it is our centuries-old concepts and practice of science andtechnology.
2. Justice
When God created this world (universe) andlooked at what was made, God said it wasgood (Genesis 1). All the things that weremade were in good order. Everything wasjust right. When we say, “It’s just right,” weare saying and recognizing that everythingis in the right relationship with all others
and that we who are saying these words areagreeing with and are also involved in that
relationship.
Justice is a relative situation in which all
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created things—whether organic or inorganic, felt or unfelt—are existing in right (orproper) relationship with all others. Basically, doing justice means putting things inright or proper order and not passing judgment on something disagreeable to us. Doingjustice means we participate in the processof restoring disorder to order, participatingin the renewal process of the ongoing workof creation. Thus Creation and Justice havean intimate relationship.
Today we are becoming increasingly
aware of what grave injustices we are doing
to our own society and to our environment,
to nature and to God’s creation, using scienceand technology to create this unjust world ofours with the militaristic cultures of apossessive, consumer-oriented economy.
3. Economics
Economics is a science of managing humanenterprise, which has an inseparable relationship with our lifestyle. When theeconomics of a particular orientation isused for a sustained period of time (formany centuries for instance) to sustain andstrengthen social systems based on competitive markets that encourage people to spend
more and to have more, we will end up witha society whose order is kept only by concentrated powers motivated by greed. Humanbeings will lose the quality of their humancharacter then, and there will be no justicein our society.
“Necessity is the mother of invention,”
we used to say, but this is no longer true.
Today, “Invention is the mother of want.”
People, the consumers, are made to consume
more and more stuff, much beyond what theyneed.
Take a look at a big supermarket for
example. There is a diversity of foods andSHARING FOOD IS SHARING LIFE

goods on sale. Consumers are made to feelthat they have many choices to make, butthese choices are only within the frameworkof the supermarket system. The consumers’
activities are limited to the act of buying. Big
businesses and big financiers employ allkinds of scientific and technological means
to expand their own businesses to win andcontrol the world market. When these activities go on for a sustained period, smaller
businesses and smaller-scale local products
are eliminated. Eventually, there will be lessdiversity of goods available for people who
can no longer produce products of their own
locality. It seems that such is the path theWorld Trade Organization (WTO) is taking,involving the entire population of the world.
4. Science and Technology
We were told by our tour guide in Italy that
the Italians are proud of their Renaissance
heritage of art and also their achievements
in science and technology. Scanty researchwould show that the Italians, early in history,
excelled in science and technology because
they excelled in mathematics. Mathematics is the mother of science and technology,
which have an inseparable relationship but
are not the same. Science makes progressby using the scientific method, repeating
its process of inquiry forever. It has no finalend. Science is part of life’s process.
Technology is different. It always has toproduce concrete objects. Every technological project has to reach a final end.
The more work scientists do they
discover there is a greater world of unknown.
Conscientious scientists are filled with asense of wonder about their world, theuniverse, and their life in it. We notice greatscientists are philosophers. Philosophicalmethods of metaphysics, analysis, andgeneralization laid the foundation of mathematics. Philosophy is a systematic effort on
the part of human beings to understand thetruth about Life using their given intelligence. We notice there are fewer philosophers these days as compared to the numberof artists and scientists. Perhaps the sense ofwonder about the ongoing process of creation
has been diminishing in the face of theanthropocentric development of sciences
and technologies over the centuries. An
anthropocentric way of life is a dehumanizing way of life.
The cultures (and civilizations) of theWest were quicker than other cultures/
regions of the world to systematically utilize
science and technology to fortify andstrengthen their own established system oflife which was expansionist. The basic methodof strengthening their system of life wascompetitive power politics with militarystrength. In the process (for at least two
millennia), our understanding of Nature has
become greatly distorted. The sentiment of
human life as an inseparable part of the work ofcreation and nature kept diminishing. Humans
began controlling Nature both mentally andin practice. An anthropocentric way of life isa dehumanizing way of life because it isdestructive to the creation process.
This is being done in the name of
freedom of enterprise, free markets, healthy
competition and cheaper prices for consumers, all for democracy. This is not only supermarkets, which handle food items andhousehold items. Mergers of big businesses
are gaining momentum. Many of them aretransnational corporations in which national governments are involved. But they are
fast becoming beyond the control of any
national government. Competition is getting
increasingly harsh. Soon there may be only a
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few giant business corporations left in theworld, controlling all the business activitiesof the world. What happens then? A real BIG
BANG maybe.
Serious crises have been emerging inother aspects of our life today. Let us notesome of them. The advancement of the electronics industry is truly striking. Numerous
electronic devices like personal computers,
wireless phones, mini-size radios and TVs,
medical instruments, etc. are available forordinary people in everyday life. Even tribal
people in remote areas where schools are notyet existing are exposed to electronic life.
People’s world views and philosophies of life
are going through drastic changes. Theirsense of reality is changing. Nowadays wetalk about Virtual Reality. Probably manyare immersed in a life of virtual reality in anelectronic world daily.
One electronic game device which canbe held in the hand of a child became
extremely popular among Japanese adults
and children recently. Using this device one
can grow and care for an imaginary plant orliving things like a canary, a chicken, or arabbit. You plant a seed, give fertilizer, pourwater and do other work of husbandry, to see
flowers bloom and to harvest seeds. Youmight start keeping a pet, such as a calf.
Every day at regular hours you feed it andwatch it grow. When the calf gets sick you
give medicine. The virtual calf grows up to
be a grown cow. It may take several weeks to
do so. Then, someday you would have todecide to butcher it.
Many hundreds of adults and children
enjoy keeping virtual pets and plants, talking
to them and sharing life with them. They
have complete privacy and freedom withthese virtual living beings, which do not
disturb other human beings, nor smell nor
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make noise; you have complete control ofthem. When you are tired of caring for thevirtual beings or lose interest in them you
simply switch the device off. That is the end.
You put an end to that virtual life. Many havechosen to start a virtual human baby andmany lost interest in the baby and erased it.
In January, a TV special news disclosedthat a Buddhist temple in Tokyo inaugurated
a virtual cemetery, operated by a computer,for those virtual babies and pets. Many
adults and children are coming to the virtual
cemetery, bringing flowers and offerings. A
priest of the temple offers computer prayer(a virtual prayer?). Such ceremonial rites
may satisfy the spiritual needs or pacify thesense of guilt of the person who put an end toa virtual life. Is this virtual cemetery meetingthe virtual needs of a person who tries to live
in a virtual life or real needs of a really real
life? The question is the question between avirtual life and a real or GENUINE life.
5. Agriculture
Agriculture in a broad sense of the term maybe the only human enterprise that would
help sustain our planet’s food chain. Almost
all other industries are destructive to thenatural environment. Industrial products as
we know them today, especially petroleumbased ones, do not help nature’s recycling
process. Modern agriculture using scienceand technology makes agriculture destructive of nature, like most other industries.
Agriculture destructive of nature is destructive of life. Food produced by destructive
agriculture is destructive of human lives.
Modern technology which is detached fromthe art of science is making agriculture
destructive.
Food production is becoming part of big
industries on a global scale fast, and consum-SHARING FOOD IS SHARING LIFE

ers and farmers are being alienated fromeach other and from the act of producing
food. Food, in this case, is no longer a linkage
between human beings and nature or creation,
nor between consumers and farmers. Food is
becoming an agent of alienation.
It is with this kind of awareness of thedanger that we witnessed the proceedings ofthe second World Food Conference held in
Rome in November 1996. Regional preconferences were held around the world asdefined by the FAO during the two years
preceding the WFC. It was clear then thatfrom that time on the World Food Program
would operate as part of the WTO. At theconclusion of the Conference, the usual
declaration or resolutions were made public.
One of them said that the famishing population would be reduced by fifty percent intwenty years when the third WFC meets.
One is reminded of the resolutions madeat the first Conference held in 1974 which
declared that world hunger would becompletely eradicated by the year 2000.
Clearly, it will not happen. It was a complete
failure! And there was no explanation
regarding that failure. During that period,
the world’s food production capacity
increased by fifteen percent, whereas thehunger situation got worse. We cannot meetthe emergency food needs of even one
country, North Korea. We still have millionsof hungry people and an increasing numberof overfed people today.
It looks as though surplus food made by
giant food companies of big nations will be
brought to hunger areas, according to thisscheme of the WTO /WFP. When this is done
for a sustained period of time, food diversityof the world will be greatly reduced, food
habits of hungry people will be changed
semi-permanently, local agriculture ofhunger areas will diminish and their land
will become desolate. The world population
will be divided into those who feed and those
who are fed.
When this kind of scheme of meetingthe food needs of the world population establishes hegemony, the already energy-intensive agriculture (which would destroy thefood chain), will become increasingly energy-intensive, not only in the method of
production but also in transportation, distribution, preservation, processing, andconsumption. All matters concerning FOOD
would become an integral part of giant
monopolistic industries controlled by thepowerful few. When such takes place, nohuman person makes a profit, but only
inhuman worldwide trading systems make aprofit. We would do great injustice to thepresent and future generations and to thewhole creation if we allow this to happen.

C. HOPE FOR THE FUTURE
How do we reconcile our situation with ourdesire to participate in God’s creative work of
restoring justice? I believe we can find someanswers by studying and sharing food. It is
the linkage between nature and humans aspart of the entire creation. Agriculture, ahuman enterprise to produce food to sustain
life, needs to be done to sustain all otherforms of life in the natural environment.
Humankind’s efforts to produce food needs
to sustain and improve the food chain.
1. Science
Perhaps I seem to be anti-science. I’m not; I’mjust against using science as a tool to accumulate power over others and destroy nature.
We are reminded of science being born of
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philosophy, the love of truth. In the beginning, there were three main areas of science:
mathematics, natural, and medical (orhealing) science. As time went by and humanbeings were divided into competitive powergroups, science and technology began to bedissociated from philosophy. The formingof more sophisticated economics enhanced
this trend. Perhaps philosophers and theologians of early times contributed a great deal
to strengthen such a trend—of dissociating
science and technology from philosophy andfrom Nature and the integrity of Creation.
Some of the well-known theologians andcertainly those powerful personalities ofthe established Church hierarchy did muchto lay the foundation of an anthropocentricsociety armed with science and technology.
Some church leaders played central roles inmilitaristic political power plays in which
economics had a major role. Those were thedays when theology was called the queen ofscience. What did that mean in those days?
And what does that mean today?
Recently we heard a hopeful news item
about Prof. Stephen Hawking of Englandover TV. Prof. Hawking is a well-known
scientist, a top physicist, astronomer (andmathematician) of our time, if not all time.
His thoughts reach over the expanse of theuniverse, millions of light-years. He helps us
to try to understand black holes and the bigbang theory, supermassive stars and otherwonders of the universe. He helps us toregain our visions and dreams of Life. He
lives with an incurable disease of amyotrophic lateral sclerosis.
When Prof. Hawking visited Japan
several years ago, he was able to speak
through an artificial vocal cord, but now the
sickness has gotten worse. He can communicate
to us only through slight movements of his
98eyelids. To our amazement, a group of scientists who work closely with Prof. Hawking
invented a device to interpret or read what
he speaks with his eyelids. Who makes up
this team of scientists? The TV news did not
tell. But my guess is—and I think it is areasonable guess—that this team is made up
of not only astronomers, physicists, andmathematicians but also psychologists,
medical scientists, electronic technologists
and others who are bound together by thelove of Prof. Hawking and who share an attitude of listening to the great scientist to
discover truth and a Vision of Life.
Here is a team of scientists bound by thelove of truth and life. Without the fervent
will of these scientists, such delicate instruments to read the movements of Prof. Hawking’s eyelids would not be able tocommunicate what he has in his mind. The
scientists would not be able to communicate
the wonders of the universe and the enormity of the whole creation to the people of
the world. Such radical listening is one good
example of our participation in the ongoingprocess of creation.
2. ARII would like to tell you about the Asian
Rural Institute, a rural leaders self-training
center for the grassroots rural communities
primarily of Asia, Africa, the Pacific islands,
and other “developing areas” of the world. A
brochure is available for those who want toknow ARI in detail. The focus of ARI’s ruralleaders training activities is FOOD (andFOODLIFE, a word I coined many years ago).
At ARI, we work together with justice tous human beings and to nature, and weremain healthy. We work together to share
our life together. We come to know how
much work might be appropriate for each

SHARING FOOD IS SHARING LIFE

person—men and women, young and old,
big and small, Hindus, Muslims, Buddhists,
Christians, and others. The amount of workand style of work vary according to theseasons of the year and the weather conditions and also the membership of thecommunity. Mechanically dividing theworkload equally can be unfair and unjust,as might be the case of people working in afactory assembly line. As we work together
at ARI we learn sensibility.
Working together with nature is a spiritual experience, for we are close in touchwith the work of creation to sustain life. Bysharing such deep spiritual experiences
daily, the differences of our religious affiliations cease to be barriers among us. ARI isneither a quasi-religious community nor agodless one. ARI is a deeply spiritual community where people of all races from all over
the world freely share life together. Every
member is encouraged to renew one’s
commitment to participate in the life of
sharing. ARI is a self-renewing community.
Making a commitment is a political act. ARI
is a democratic, political community.
The theme or motto of ARI is “That We
May Live Together.” These words are foundin several places in the Pauline epistles in the
Bible, though not in that exact wording. In
my understanding, this theme is the themeof the entire Bible. This theme is a revelationof God. It shows us the goal toward which weshould move as a community and as individuals as long as we live; at the same time, it
gives us practical guidelines for our daily life.
‘Living Together’ means ‘Sharing Life
Together,’ not only our daily life with ourfriends and neighbors of the present generation but also with people of future generations. Not only with human beings but alsowith the entire creation of now and thefuture. The list keeps expanding endlessly as
we deepen our sharing life. As we share life
with the whole ecology, our life becomes
more organic. And our life becomes more
open to diversity.
Sharing life together requires a deep
understanding of the whole creation—scientifically, culturally and spiritually. Sharing
life requires a person to be holistic. Sharing
life requires sensible persons, and sensible
persons are nurtured when people live in acommunity in close relations with nature. It
is an educational community. In thiscommunity, one learns basic disciplines oflife from the rhythm of nature, the attitudeof listening to the silent but vigorous activities of nature, the economics of Life.
Sharing life together in a holistic way
requires a simple life and a simple style oflife. It means to have less. It means to live a
non-competitive, non-possessive life. It is
not a ravenous, devouring, guzzling life. One
has to decide whether to “To Have or To Be”(Erich Fromm). Through our many years oflife together in the ARI community, we findthe base of sharing. A simple life is peoplerespecting and accepting one another as
truly equal persons, equal before God. We
rejoice in our differences and enjoy diversity.
Thanks to God we have many predecessors
in Asia who have been sensible enough to be
simple and simply holistic.
A sharing community is the opposite of
a competitive, possessive community, but it
does not attempt to erase the competitive
community by violent forces. It only tries tochange the competitive community and its
members by the power of persuasion
through a simple lifestyle. Such is a way to agenuine life. A sharing community wishes tosee increasing numbers of the same nature
to be born.
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D. CONCLUSIONAt the turn of the millennium, as we taste theeffects of science and technology as reflected in our lifestyle, it is becoming more andmore clear that our style of life is harmful toour environment and to ourselves. Our own
sensibility to live in harmony with Creation
is diminishing. Our attempts to face theissues of globalization may be a good signthat we are awakening to the need for doing
justice to our situation. A key to do so may befound in our daily life, where Food is shared.
How we share our Foodlife would show oursense of values, our attitude toward thesource of life. We should be able to use thewisdom and power of science and technology, which originate in our understandingof nature, to correct our misdoing and do
justice for all. I pray this may be possible. Let
us search for a Genuine Life.

100

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璇㳔䪫銉‬‬‫غؕ؝‪٬‬٭ؓصסהג‪갾յ瑭‬ג׊‪ٛؓ؅偲鉿‬ذؕ‬‫ֽמ‪璇㳔䪫銉⮔ꓩ‬׷‪蛮銉ꈽ氙‬סت‪٤‬ئشؾ‪րٜ‬ע‬‫כ‪ց‬׌ױַיז‪؅䭥‬׽‪霱‬ע☭ؓ‪ٛ‬ذؕמ‪噺緷‬׾ׄ‬‫ך‪瑪‬מ‪俙㳔‬ע☭ؓ‪ٛ‬ذؕס♣⺜‪ն‬ג׊ױַיז‪靣‬‬‫ע‪ַֹ◜㵅‬כ‪յ‬ג״‪璇㳔䪫銉؅嚋‬׼־כ׆גַי‬‫‪璇‬ע‪ն俙㳔‬׌ךכ׆׾־؂׵ךמ‪鞋‬ף׿׬‪鞪‬׊‪㸴‬‬‫ֵעמ➳‪ꫀ‬ס⮔⺪┮מַ◦‪յ‬׽ֵך‪嬎‬ס‪䪫銉‬כ‪㳔‬‬‫‪؆ն璇‬׎ױ׽ֵעךס׵׋⻎י׊‪ֿյ尴‬׌ךס׾‬‫ش‪ْٛ‬סיזכמ‪盨◚յ巆魀脢‬ם⪢‪蔦氮䉖㖪յ⣌‬‬‫׾׌‪ꅼ婧‬יז❈‪璇㳔溷䩘岺؅‬ע‪ַֹ焒溷✑噺‬כ‪㳔‬‬‫כ׆׾ַי׿؂‪鉿‬מ┫ס‪傚‬ס‪յ瞏չ‬״גס‪╭╭聋‬‬‫ױ׽ֵעס׵גזַכ‪箽濪掾‬עמ׆א‪ն‬׌ױ׿׈‬‫‪宐‬׽׻✇י׊א‪յ‬כ׆׾ֵך❿‪㴗‬ע׽ױח‪‬ع‬‫‪頲‬ם‪䖩锡‬ך‪㵵䎁‬׾׌כ״‪յ낛⿣؅㢼‬ע׿׆‪ն‬׌ך‬‫ֵעך‪需‬גז‪ꮹ‬מعشآ٭ُ٭ق٭تֹ‪朮⿣؅䪒‬‬‫ױַי׊‪⻉✶ַֿ⳰؅㙟‬ס‪؆ն䈴㝕⚕噺‬׎ױ׽‬‫‪⚕噺‬ג׊ֹא‪յ‬׽ֵך‪㝂㎼禶⚕噺‬עׂ‪㝂‬סא‪ն‬׌‬‫ֹ׆ֿ؀׆כ‪ն‬׌ױַי׊┰‪ꫀ‬׵‪侓䍟‬ס‪㎼չ‬עמ‬‫׵עךⲇס‪侓䍟‬ס‪┞㎼‬׾׌‪յ䓜霂‬ע‪䈴㝕⚕噺‬ג׊‬‫ױַיׄח‪ⲇ؅‬סל׮ַם׀ך‪ٜ‬٭‪ٞ‬ع‪٤‬ؤ׷ע‬‫‪ն‬׌ױַיזלג‪┞ꄫ؅‬סⵊ‪懈‬ע◚‪盨‬י׊א‪ն‬׌‬‫ֿײס‪䈴㝕魕勓‬ס׽‪յ┞䳢‬ף״‪◜䡢ֿꅼ‬ױױס׆‬‫א‪翝ׂյ‬מ┫‪カ噺嵛ⳛ؅佻ꏕ‬ס╚‪յ┾汔‬׽‪媘‬׀‪气‬‬‫׊ׂםל׮‪؆‬׎ױ׿׊׵־׾׌‪┾汔ֿ⯑匡‬ם‪؆‬‬‫‪٤սյ‬ف‪٬‬ءشل‪ռ‬ס‪ն勓䓜‬־׾׆‪免✇ֿ鱍‬סא‪ն‬י‬‫‪؆ն‬׎ױ׿׊׵־‬‫‪ⷩ塌‬ם⯣‪幾‬׵ך‪긖‬ס♑ס‪气嵛‬סהג‪瑭‬ױַ‬‫‪ꂉ‬׽‪繪‬מ‪寏ꇶ‬עتج‪ٞ‬وס‪䱱寛‬סא‪յ‬׽ֵךס׵‬‫‪ַֹ焒溷յ璇㳔溷ꫀ䖥‬כ‪闋僻‬ס‪澵槏‬ס‪؆նⱁꅎ‬׎‬‫‪յ‬ײ‪ㅰ‬ס⾀‪յ气‬׽ֵך‪䙎鮐‬ח‪䭥‬מ‪☭ꪨֿ勓匡溷‬ע‬‫כ׿אע‪ն♑偙յ䪫銉‬׌ךסם‪┞ꌃ‬סכ׆׾׀‪气‬‬‫׈‪ֿ锡寛‬כ׆׌⮂׽‪؅ꅎ‬ؿٓם‪⪽✄溷‬מ‪ꇙַ䊬‬ע‬‫גמ‪劄箽掾‬׿ֵך✇ֿ׿אעײ‪ն䪫銉溷ㅰ‬׌ױ׿‬‫‪؆ն‬׎ױ׽םףנ־‪濪‬׽ל‬‫ס‪յ䉁‬ל׮׾׌ף׿׌‪璇㳔溷䱱疴؅‬ע‪璇㳔脢‬‬‫׀ט‪宜‬מכ׆׾ֵֿ‪┾汔‬ס‪勑焒‬ם׀‪㝕‬׽׻עמ⯼‬‫סא‪յ璇㳔‬ע‪⻉ֹ璇㳔脢‬׀⻔מ‪靧㵅‬כ‪ն璇㳔‬׌ױ‬‫⾀‪气‬ס׼‪蔦‬׾׌‪㲽㐂‬מ╚סאכ‪┾汔յ㴓㴹‬סס׵‬‫‪ն⢓‬׌ךהג☭ח‪䭥‬מ־‪䠊镊؅骅‬ס‪덺㈁‬יַחמ‬‫ז‪焒‬עהג‪؅瑭‬כ׆׾ֵ׵ך‪〡㳔脢‬ע‪璇㳔脢‬ם‪㝕‬‬‫‪〡㳔溷䩘岺յ⮔卥岺յ册ꇀ‬ס‪ն䓺脮┪㳔‬׌ױַי‬‫מ‪յ☭ꪨ‬עכ‪ն〡㳔‬ג׊ױ׀‪㕈狸؅碎‬ס‪ⵊֿ俙㳔‬‬‫ױײי‪؅锶‬־חַׂ‪ն‬׌ױַי׀י׀‪溷◜䡢ֿ鱍‬‬‫כֹ׻׊‪澵㵅؅槏闋‬ס⾀‪气‬י׊❈‪⺗冝؅뉮‬׾؂⤫‬‫‪٤յ䶏䊝괎需յ鱩‬ؤخق‪ն‬׌ױ׽ֵֿס׵׾‪锶䒟‬‬‫מֹ׻ַם‪俙ֿ㸴‬ס‪յ〡㳔脢‬׊‪嬟鼛‬מ‪俙‬ס‪璇㳔脢‬‬‫‪潨؅‬מ‪勓䓜‬עמ׽ש‪溪㺤‬ס‪ն괎㲳䈰㳔ꫀꅙ氙噺‬׌‬‫‪괎‬סגױֵ‪յⶕ渵塌㊭瞏չ‬ل‪ٝ‬ط׷؛ة‪ٚ‬ס‪㸯㒘‬‬‫؂❈יַֽמ‪气嵛‬ס‪傽չ‬סהג‪瑭‬ס‪㲳鏫⿣ֿ┞薭‬‬‫׈‪☭չ‬׳⛿מ‪⧞㐌‬םֹ׻ַם׵‪ն㳔吾‬׌ױַי׿‬‫‪ն‬׌ױַי׊‪气嵛‬י׿ױ‪㎪‬מ⿣‪괎㲳鏫‬ג׊ֹ׆ֻ‬‫ⵊ‪㜟‬ם‪Ɫ溷‬מ‪〡㳔‬ס‪气‬׷‪┾汔镸‬ס‪篙卸յ☭չ‬סא‬‫ֿ‪䠊镊‬׾׌‪㸐‬מס׵ַֹכ‪ն槁㵅‬׌ױַי׀‪ֿ鱍‬‬‫‪ٜٔ٬ٛ‬ز٭ف‪նꁿ䌑յ‬׌ךס׾ַי׀יז؂‪㜟‬‬‫׷‪蛮銉㵵‬ע‪ն劄ꁿ‬׌ך‪ㅰ掿‬גז‪笠簡皑‬׌‪☭ꪨֿ掿‬‬‫‪덺‬׾׌‪㸐‬מتج‪ٞ‬وס‪籽ׂⱁꅎ‬׵‪ն槁㐂‬׌ױ׋‪䠊‬‬‫‪☭ꪨ╚䖥溷‬ס‪璇㳔䪫銉‬ש⹳מ‪䠊镊ֿյ俙┾笫‬ס‪㈁‬‬‫ךסם׼־׾ַי׀יז‪ꔽ‬מ‪䕇չ‬מ⯼ס‪溪ꇖ‬ם‬‫‪յ‬ם‪յ긊☭ꪨ溷‬עכ‪ն☭ꪨ╚䖥溷气嵛坎䑑‬־ֹ׺׊‬‫‪ն‬׌ך‪偙‬׀‪气‬׾⺅ַ‪☭ꪨ䙎؅㟃‬‬‫‪յ‬׀כ׾‪頲倀僻؅锶‬י׊א‪頲倀ⵊ‬ס‪锞崎‬‬‫‪僃ׂ璇㳔䪫‬׵׽׻‪倀ⵊ٬㐌㔔‬ס♑ס‪┾汔‬ע׼׿א‬‫‪104‬‬

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‫הֲֿ‪さ‬׍ַⴓ׾׍ךְכהֲ‪さ‬׍ַⴓ׾ך׮ץ‪굸‬‬‫׀יז‪؅䭥‬عش‪ٝ‬ن‪٤‬قע‪ַ偙‬ג׽םמ׽‪ֽׂ焒‬‬‫⻎‪朮槏㳔脢٬㴓㴹㳔脢‬סت‪ٚ‬ؠوشع‪璇㳔脢٬‬‬‫✇ֿ‪յ瑭‬י׊א‪ս‬ס׵׬‪յռ낛‬עⳛ‪䭰㸬脢煝⟵嵛‬‬‫ه‪յ‬ךס׵׾׌‪ꇖ‬ךױמ׽ֿ‪䌮‬ס‪㴓㴹‬׾ֵמ⩰‬‫‪ꀸ匆‬סך‪ַն㳔ꯖ‬׈דׂ‪镣‬ׇ‪؅‬׼האךסג׊ױ‬‫‪撋‬מ‪ս‬نؕ‪ٚ‬غ٭ن‪ꅎ靣յռ‬גַחֻ‪脝‬מ⯼׵‪䌑‬‬‫‪ն‬׌ױ׿؂‪鉿‬יי‪掾؅䓜‬‬‫׾׌‪㸐‬מ‪蔦撬‬כعك‪յ‬עהג‪瑭‬ס‪ؓ㳔ꯖ‬ةؓ‬‫ס׵‪✇ⶨ┧⩱䌑‬ע‪䘼筺‬ס‪նⷆ㛶‬׌ך‪俙㳔脢‬מ‪免‬‬‫‪٤槏韢յ鱩둚鮐ꓪ儘յ‬فءشل־כד‪ٜ‬٭ٌؠش‪ٚ‬‬‫‪갾‬׾׌כֹ׻׊‪ֿ槏闋‬הג‪덺沌؅瑭‬ס‪㴓㴹‬ס‪瞏չ‬‬‫״‪ֿ气⾀؅‬הג‪ն瑭‬׌ױ׿ׂיֻ┰‪؅‬׽־ֿ‪䩘‬ס‬‫‪溺յ‬י׊א‪ն‬׌ױַיַ⦍מ⪴׼ֿם׊‪汦䟨‬מ‪婞聋‬‬‫׈❵‪䳀‬ע‪ⲙׄ؅ⷆ㛶‬׌‪䨴‬׽⺅‪㝌؅‬כ‪٘٤‬ةل׾׃‬‫☭┞‪յ‬כ׾׌‪ն‬׌ױַיז⻉ה־⮔‪气؅‬סהג‪瑭‬‬‫‪ն‬׌ױ׿׼ֽיז‪ꬢ‬כ‪ַֹ곓洠‬כ‪ⵊ洤‬‬‫י׊‪؅ꄼ‬כ׆ׂ⦍מ⪴‪‬׌ױ׽ֽי׿ױ‪䛒‬מ‪⣌䎘‬‬‫־׾ֵך‪♐◜ꓪֿꈌꓪ‬סל׮׿ליזכמ׽כץ‬‫‪㟕䙎յ蝄脢‬כ‪ˉ水䙎‬׌ױ׀יזםמֹ׻׾־⮔ֿ‬‫‪٤‬ك‪☭յ‬ם‪㸯厲‬כ☭ַ‪ַ脢յ✄呬ֿ虘‬םךֹאכ‬‫‪侷䕉‬عت‪ٛ‬؞‪ّٚ侷䕉յ♉侷䕉յ‬تؕ‪侷䕉յ‬٭ث‬‫♐‪ն‬׌ױַיז‪阋‬עך׆׆‪؅‬׽כץ☭┞ס♑סא‬‫⫐‪㳔ꯖ‬י׊א⻉⪽‪㝘⠿‬׷‪յ㳌硼‬ע‪偙‬׀⦍כ‪ꓪ‬ס◜‬‫ס‪ն䈰㖪‬׌ױ׀יז؂‪㜟‬ך⚂‪匛‬סלם‪圸䧯‬ס☭⛿‬‫◜♐‪յ‬מֹ׻ס⻉‪㖪‬ס‪⦍ׂ☭չ‬ך‪ٚؕ٤‬י‪皑‬ײ‪篁‬‬‫⪪┮ע׿א׼גזױ׊י׊⮔‪䌐瞏ꏕ‬מ‪ꓪ؅塌唩溷‬‬‫ةؓ׼ֿם׀⦍מ⪴‪ն‬׌ךכ׆ם‪┮婞聋‬׽ֵך‪婞‬‬‫‪ն‬׌ױ׀ַי׊מ־‪䠊䙎؅骅‬עהג‪瑭‬ס‪ؓ㳔ꯖ‬‬‫כ‪噺‬ײס‪յⱁꅎ‬עכ׆ַֹכׂ⦍מ⪴כ‪蔦撬‬‬‫‪瞔覵緐䙎⣨筺燖‬׵‪免‬ס׆ס♀י׊א‪ն‬׌ױַי׿‬‫⺚☭ע‪ⷆ㛶‬ء‪٤‬؞٭ٌ‪갾յ‬ג׿׈‪俙䌑⯼陧傽‬‬‫ע‪洠枱‬ס‪ֿյ槁㐂‬׌ךסג׀ךֿ‪需‬יז❈‪㛽䊝؅‬‬‫׊י׊‪؅ꄼ‬׀ⳛם‪䕻箖‬סגשױ‪ն‬׌ױַי׊ⵊ‪䜬‬‬‫ׂ‪ն덺‬׌ך‪ַ枱䡢‬ם׿⺅ֿ‪٘٤‬ب٭آؼِٖؤ־‬‫‪鞅‬׊ַם‪؅ꄼ陹‬כ׆׌‪ⷆ㛶ֿ需‬ךגשױ‪յ‬מכ׆‬‫׊‪ֿّꪛ溪‬٭ز‪⻎⦤璇㳔脢‬ס‪鍮翝؅ⷆ㛶‬׾׀ך‪闋‬‬‫׺׊ךסםّ٭ز׾ם׼־‪璇㳔脢‬ם‪؆‬ל‪ն‬׌ךסג‬‫‪ն‬ג׊ך‪؆‬׎ױ׿ׂיֻ⚻עت٭ٖؼסل‪ٝ‬ط‪ֹն‬‬‫עך⮔‪蔦‬כד⦐‪䞯‬גזם־מ‪յ槏‬מ׾׌⦐‪瑭ֿ䞯‬‬‫‪朮槏㳔脢յ‬׷‪㴓㴹㳔脢‬עّ٭زס׆‪ֿյ‬׌ךסֹ‪䘼‬‬‫‪ⶕ㳔脢յ괎㲳䈰㳔‬׷‪ׂյ䖥槏㳔脢‬םךׄד‪俙㳔脢‬‬‫‪յ‬הג☭ג׿׼׎‪땋‬מ‪ⷆ㛶‬ء‪٤‬؞٭ٌ‪㸗ꪎ㵵瞏չյ‬‬‫׌ך‪鉿掿‬׾׎׈‪气⾀؅䭥籽‬׼ֿם׽ֿםחמ‪㶔䱸‬‬‫ס⾀‪ռ气‬כ‪澵槏‬חחׄ⥰‪膀؅‬מ‪璇㳔脢‬ם‪⢓㝕‬ס׆‬‫ֵמ‪ꪨ‬סהג‪յ瑭‬כ׾ַי׊‪篑닫؅傽չ⪴劔‬ם‪溷‬‬‫׈‪篙䧯‬ך‪䓺‬׾׿׈؂⻉צ‪ֿ篙‬הג☭ג׊ֹא‪յ‬ה‬‫‪幾ׂ괵‬מֹ׻ס׆‪ն‬׌ך‪篑닫‬ם‪괵溷‬י״‪յ嚋‬׼־‬‫‪걀㚦‬׽כמַ◦‪յ‬עס׵גזַכַ‪ꇙ‬ס┪‪㴴侷‬׾‬‫‪沼⛣㴴侷‬ע‪ؓ㳔ꯖ‬ةؓ‪ն‬׌ױ׀ַיזםׂםעך‬‫ֵ׵ך׽ױ‪겏‬ס‪ַ脢‬ם׋⟤‪玗؅‬ף׿ׄם׵ך‪겏㎒‬‬‫ס‪☭甦‬׾׹׼ֵג‪匡‬יז׷׼־╚‪؆ն┾汔‬׎ױ׽‬‫׌‪⪴劔‬מ‪摾⯜ꮹ‬ח־‪؅蔦氮‬כ׆׾׀‪气‬מ⪴ֿ‪☭ꪨ‬‬‫סם‪ؓ㳔ꯖ‬ةֿؓ✄⻎⪴ם‪ַֹֹ幾ׂ괵溷‬א‪յ‬׾‬‫מ‪气‬סַ⻉ה־⮔‪յ‬עמ☭┞׽כץס‪ն㳔ꯖ‬׌ך‬‫‪‬ع‪ْ٤‬عشِؤ‪笴匙‬סכ׼‪ַֹ蔦‬כ׾׌Ⲏ⹧‬‫‪ն‬׌ױַי׿׈➶ֿכ׆׾׌כס׵םג‪؅傽չ偆‬‬‫כ׆׾ֵכ‪ն‬׌ך✄⻎⪴ס‪蔦䉁긞偆‬ע‪ؓ㳔ꯖ‬ةؓ‬‫‪ն‬׌ך‪鉿掿‬ם‪侓岕溷‬עכ׆ַֹכ׾׌عشِؤמ‬‫✄⻎⪴ם‪侓岕溷‬ך‪宐╭溷‬ע‪ؓ㳔ꯖ‬ةؓך⽱‪䟨‬סא‬‫‪ն‬׌ױ׽םמכ׆ַֹכ‬‫⪴‪ր‬ע٭عشٓעַ׾ֵُ٭طס‪ؓ㳔ꯖ‬ةؓ‬‫ג☭׾׌‪䘼ַ؅⪴劔‬סכַג׊‪٘٤ս؅溪锶‬ةل‬‫‪ն‬׌ךסֹ‪䘼‬כ־ַםעךס׵גזַי׿‬‫גז⻉צ‪篙‬מ‪䘼ַ؅鼎‬׾׌‪气⾀؅䠀‬כ‪澵槏‬‬‫‪璇‬׼׿׆‪ն‬׌ױ׽ֵעמ׆׆ֿو٭‪ٜ‬ءס‪璇㳔脢‬‬‫ⳛסגשױס‪յⷆ㛶‬׼גז־םֿ‪斪䟨‬סהג‪㳔脢‬‬‫‪꾁‬ס‪ⷆ㛶‬יז׻מ‪鍮翝‬ם‪ַֹ縓箖‬כ׾⺅ײ‪؅鞅‬׀‬‫ם‪䕑‬׽ֵ׵כ׆׾؂⚻מהג‪ֿ瑭‬כ׆׾ֵמ╚ס‬‫‪玗璓‬ס‪㴓㴹‬׽׻מהג‪յ璇㳔脢‬׊ֹ׺׊ךגז־‬‫כ׆׾؂⚻מ‪☭չ‬ס‪坎ֿ┾汔‬׾םַ‪㝕‬ס‪⪢ⱁꅎ‬כ‬‫ַכׂ‪舌‬מ‪䖑䍏溷‬ג׊ֹ׆‪ֹն‬׺׊ךגז־ם׵‬‫הג‪瑭‬מتج‪ٞ‬وס‪ⱁꅎ‬ס╚‪ꅼ鉿‬׵‪槁㐂‬ע⳰‪ֹ㥌‬‬‫׽םכ❛ַ‪虘‬סח┞ך┪ַׂי׊Ⲏ⹧‪յ‬׾؂‪ֿꫀ‬‬‫‪ն‬׌ױ‬‫‪ؓ㳔ꯖ‬ةؓ ‬‫‪ꄼ‬ס׆‪յ‬ע‪阋訪‬ס׼׿׆‪ն‬׌ך‪ց‬מ״ג׾׀‪气‬מ‬‫ةؓמ╭‪ֹն‬׺׊ױ׊׊‪ֽ需‬יַחמ‪ؓ㳔ꯖ‬ةؓ‬‫ס׆‪ն‬׌ױ׀י⮂צגצגמ‪ٞ剹祔‬ؗقס‪臉剹‬‬‫‪䭰‬׾ֻ♐מ✄⻎⪴‪ꀸ匆‬ס‪呧‬ס‪蠗‬׾ֵמ‪ꄫ┪㐌㔔ց‬‬‫‪؆ֿյ偆笴‬׎ױ׽ֵעךכ׆ַֹכך‪阋ַ偙‬ס׽‬‫סַֹכ‪յ‬׾ֵךُ٭طׂ‪臉剹⪢✄؅鬪‬עُ٭ط‬‫‪107‬‬‫‪րꪛ溪‬ס‪♑┾汔‬סא‪յ㝚䌐崎頲䀁յ‬؜‪ٛ‬نؓ‪ؓյ‬‬‫׊‪ն霄‬׌ך‪ؓ㳔ꯖ‬ةֿؓ٭ذ‪٤‬ج⟵‪潸◦煝‬ס‪㸬脢‬‬‫‪넟鋅佴䒽‬‬‫‪ն‬׌ױַך‪؆‬׊‪յ㝂坎䙎؅嚝‬צ‪ꇙַ؅ㄻ‬ס‪ꪨ‬סהג‬‫‪玗‬עסַֹכُ٭طס׆‪ն‬׌ך‪⠥☭溷槏闋‬ס‪ֿ瑭‬‬‫א‪յ‬׊‪䟨⽱؅ⶥ⮔槏闋‬ס‪⪢溷气‬ם‪յ祔愃‬כ׆׾׀‬‫٭إ׀׬ֹ־⻔ֿהג‪瑭‬י׊כ☭‪⠥‬י׊א‪յ‬י׊‬‫‪气‬מ‪鮐筶‬ג׊ֹ׆‪յ‬עמؓةؓמכ׆ַגֿ׽ֵ‬‫‪ն‬׌ױ׿׼ֽֿ‪⩰ꇖ‬סׂ‪㝂‬ג׿׈‪㵅鴫‬מֹ׻ס‬‫‪彸‬מ‪䨾劔姯‬כ◚‪յ盨‬עכ✄⻎⪴ֹ⻉ה־⮔‬‫כ✄⻎⪴‪յ‬׽‪ꮹ‬׾ׄ‪籽‬׀‪ֿ气‬הג‪ն瑭‬׌ך‪ヂ獏‬ס‬‫‪յ‬מ‪ն⻎免‬׌ךכ׆ַֹכ׾ַי׿׈‪獏‬מ׆אֿ‪ٜ‬‬‫‪ٚؕ٤‬غؕ؝‪䭰ꓹյ‬ם‪㵅氠溷‬׾ֽׄמ‪气嵛‬ס‪傽չ‬‬‫‪ֿյ‬׌ך‪ն‬׌ךס׵׾׌‪⛺翝‬מ‪㸐嚋‬ס✄⻎⪴גה‬‫‪ն‬׌ױ׽ֵ׵ך‬‫‪鞃䕑‬ג׋‪偙؅ꄼ‬׀‪气‬ם‪؆ն鮐筶‬׎ױ׊עכֹ׻׊‬‫‪傽չ‬סכ☭׽‪걋‬׷☭⹵ס♣┾׾ַי׀‪气‬ױַ‪ն‬׌‬‫ס׵׀ם‪盨◚溷⪴⻎✄؅‬םֹ׻סאיז׵‪函ⲇ؅‬‬‫‪圸䧯〉؅‬סאכ✄⻎⪴‪յ盨◚溷‬יז׵‪ַֹⲇ؅‬כ‬‫ג‪յ䓜‬ס‪ֿ澵‬א׆׿׆‪ն‬׌ךׄד׾׌כֹ׻ֻ‪㜟‬‬‫‪յ蔦‬ע✄⻎⪴ֹ⻉ה־⮔‪ն‬׌ך‪ꇓ‬׾‪蔷‬מ‪气‬ס⯼׽‬‫‪؅‬כ׆׾ֻ‪⪴⻎✄ֿ㙟‬׋⻎יַֽמ‪勓鮐‬כהג⮔‬‫‪ն‬׌ױַיז‪꿈‬‬‫ךכ׆ֹ⻉ה־⮔מ⪴‪气؅‬עכ׾׀‪气‬מ⪴‬‫כ‪☭չ‬ס♣┾‪ׂյ㸝匡‬םךׄדֹ⻉ה־⮔‪气؅‬ס‬‫‪յ‬עמ׼׈‪ն‬׌ױ׿ױ⻻עמ׆א׵ַ⻉ה־⮔ס‬‫‪⪢錺ꅎ朮‬ש⹳מ‪㸝匡‬כ♀‪ׂյ‬םעךׄדכعك‬‫⻉ה־⮔‪ն‬׌ױַי׊⽱‪؅䟨‬כ׆ֹ⻉ה־⮔׵כ‬‫ה־⮔‪յ‬׀׬׾׀‪气‬מ⪴‪ַׂ免յ‬י״‪气؅幾‬סַ‬‫י‪卸‬עعت‪ٛ‬סאכַׂי׊‪㸐骭؅⮬䮕‬׀׬ֹ⻉‬‫ה־⮔‪气؅‬כ‪ն⪢气䡢笠‬׌ױ׀ַך‪؆‬׼‪ׂ蒈‬ם׊‬‫מ׽؂ֽ‪%‬‬‫ס׵ם‪劔塌溷‬׽׻ע‪气‬סהג‪免յ瑭‬׾׀‪气‬יז⻉‬‫‪篙卸؅瑭‬ג׊׼ג׵מ‪ٜؕ‬ذتنؕ‪璇㳔䪫銉ֿٚ‬‬‫‪ն‬׌ױ׽םכס‬‫‪瑭‬י׊א‪յ‬׽כמ‪偙ֿ㐌槉欎㘶‬׀‪气‬סהג‪♀յ瑭‬‬‫‪յ倀ⵊ溷‬מ‪ˉ璇㳔溷‬׌ױ׽םכ‪ֿ┮⺪姊‬כ׆׾׌‬‫גֻ‪ַⶨ䌑笫؅ꁸ‬׊‪ֿյ偆‬׌ױַי׊⺇☐עהג‬‫־׼‪僻‬׌ױ׌ױֿכ׆׾ֵך‪劔㵬‬׽כמ‪蔦麃‬הג‬‫׀‪气؅气‬ג׊⾔‪鞪‬כ‪ն錺ꅎ朮‬׌ױַי׀יזםמ‬‫ױַי׀יזםׂ‪䠊䙎ֿꔽ‬ס‪蔦麃‬הג‪瑭‬ס״ג׾‬‫כֹ⻉׀⻔כ‪頲鞏꾴‬ס‪٘٤‬ب٭ح‪ٛ‬ف٭‪ٞ‬ء‪ն‬׌‬‫הג‪瑭‬ױַ‪յ‬עײ‪雧‬סך⚶‪ⶾ饗‬ס׆סהג‪ַֹ瑭‬‬‫כ׆׾ֵֿ‪婞聋؅鉿ֹ䖩锡‬׊‪㸐‬מ‪槁枱‬ג׿־‪ֿ翝‬‬‫‪‬׊׾׊‪虘ַ䖇‬ך⽱‪ַֹ䟨‬כ׾ֵחח״‪潨镊‬מ‬‫‪ַׂꞆ‬י׊ⳛ‪鉿‬מֹ׻סא‪؆ն‬׎ױ׿׊׵־סם‬‫ס‪气嵛‬ס‪⻉ֹ傽䊬‬ה־⮔‪؅‬ס׵׬‪յ낛‬עחכץס‬‫‪ց؅‬نؕ‪ٚ‬غ٭ن‪؆նր‬׎ױ׿׊׵־ס׾ֵמ╚‬‫‪յ‬׼־כ׆ַֹכ־ַׂיז⻉ה־⮔מֹ׻סל‬‫ֿ‪䡢䍲‬׷‪䠊镊‬ס‪❿⡑‬׾׌‪㸐‬מ‪徎‬ס⾀‪յ气‬סהג‪瑭‬‬‫‪ֹ槏闋‬ל‪ն勓匡յ蔦撬؅‬׌ױ׿؂‪䘼‬כ׾ׂיֻ‪锶‬‬‫‪焒‬ח‪䭥‬ס‪璇㳔䪫銉‬ג׿ױ‪气‬׼־‪ַֹꫀ䖥‬כ־׾׌‬‫‪յ‬׊‪؅婞‬ה‪ꇃ‬ג׊‪ֿ枩‬הג‪յ瑭‬י׊‪؅嵛氠‬כⲇכ‪䛒‬‬‫ףנ׀ךֿכ׆ֹ‪婞聋؅鉿‬מס׵׾׹׼ֵ‪յ‬גױ‬‫‪ն‬׌ױ׽‪؅獫‬כ׆׾ֵך‪ֿ⺪茣‬׿א‪؆ն‬׎ױ׽ם‬‫ג׀ַי״‪寛‬׊‪气؅䱱‬ס⯼׽ג‪䓜‬׀׬׾ֵ‪յ‬מ⪴‬‫‪ն‬׌ךס׵ַ‬‫׵ג׿־‪ꪛ‬׽׻׊‪㸐‬מ‪㝂坎䙎‬י׊א‪ն‬׌ױ׽םכ‬‫‪յ錺ꅎ朮⪢✄؅幾ׂ槏闋‬עמֹ⻉ה־⮔‪气؅‬‬‫⻉ה־⮔‪ֿն气؅‬כ׆׾׌‪槏闋‬מ‪괵溷‬י׊א‪յ‬מ‬‫׾ֵך‪☭ꪨ‬ם‪‬ؠشؔطت‪ٛ‬٭ٌ‪յ⪢溷‬עמֹ‬‫‪յ䘼䢩‬עמֹ⻉ה־⮔‪ն气؅‬׌ױ׿׈‪ֿ锡寛‬כ׆‬‫‪յ蔦‬י׊א‪ն‬׌ױ׿׼״‪寛‬׵כ׆׾ֵך‪幾ַ☭ꪨ‬‬‫‪免յ䘼‬׾׀‪☭ֿ气‬ך✄⻎⪴ַ‪ֿ懍‬׀חצ‪篙‬סכ‪撬‬‬‫ם‪侷芌溷‬ע׿א‪ն‬׌ױ׀ַי׿ױ‪䢩幾ַ☭ꪨֿ芌‬‬‫ס‪蔦撬‬ע☭יַֽמ✄⻎⪴ג׊ֹא‪ն‬׌ך✄⻎⪴‬‫א‪ն‬׌ךס׾⺅צ‪㕈勓䔾؅㳔‬ס‪气‬׼־ّث‪ٛ‬ח‪䭥‬‬‫ס‪蔦撬‬ם‪嵛溪‬יׂ׊‪懈‬ע‪ֿ㵅‬׾ַעי׊‪յ뭇‬י׊‬‫‪劔塌溷‬ס‪蔦撬汔‬י׊א‪䡢䍲؅յ‬׾ׄ⥰‪膀؅‬מⳛ‪嵛‬‬‫‪ն‬׌ךסַׂיז⺅צ‪㳔‬ע☭‪璭䍇✄笠؅‬‬‫כ׊׼‪凰‬ם‪յ鮐筶‬עמֹ⻉ה־⮔‪气؅‬מ‪⪢溷‬‬‫׾׌‪ׂ䨾劔‬ם‪㸴‬׽׻‪ն‬׌ך‪偙ֿ┮⺪姊‬׀‪气‬ם‪鮐筶‬‬‫׀‪气؅气‬ם‪ն긊盨◚溷յ긊䨾劔溷‬׌ךכ׆ַֹכ‬‫ַ׼‪յ㝕ㅢ‬׽ׯ׈׳־כ‪ն鬨姯‬׌ךכ׆ַֹכ׾‬‫‪նր䨾‬׌ךכ׆ַֹכ׾׀‪气؅气‬׾ֵמ‪㸐嚋‬עכ‬‫‪ց‬־׀׬׾׀‪气‬׵כ׿א‪յ‬־׀׬׌‪劔‬‬‫‪٬‬كش‪ٛ‬٭ؙ‪‬‬‫✄⻎⪴‪ؓ㳔ꯖ‬ةؓ‪ն‬׌ױ׿׼‪ꂿ‬מ‪尴偂‬ס‪ّٞ‬ن‬‫ה־⮔‪յ‬׼־╚ס‪⻉ַ气嵛‬ה־⮔ס‪ꩽ䌑‬׾ֽׄמ‬‫‪ն鮐筶‬׌ױ׀יֻ‪ֿ锶‬ס׵׾םכ‪㕈狸‬סכ׆ֹ⻉‬‫☭ם‪䌐瞏‬ך⯼ס‪յ玗‬ם‪䌐瞏‬מ‪յ☭؅澵‬עכ‪气嵛‬ם‬‫‪ն瑭‬׌ךכ׆׾׿‪յ◦ַ؅⺇ׄ㵼‬׊‪㸥ꓨ‬י׊כ‪ꪨ‬‬‫‪108‬‬

About “euodoō”
This journal presents articles and theses written
predominantly by ARI staff and community membersthat explore ARI’s foundational spirit, motto, key
concepts, and training program. It aims to improve
supporters’ understanding of ARI while also promoting the values and philosophies ARI holds dearly to
new audiences. In the past, articles and theses about
ARI were scattered and not well publicized; even staff
members were often unaware of their existence. In
order to give these important writings new life andinspire a new generation of ARI friends and supporters, we deemed it meaningful to reorganize andrepublish them in journal form. The journal is published annually and is also be available electronically
via the ARI homepage.
“Euodoō,” the journal’s name, is derived from Greek.
The root meaning is “prosperity,” but another translation of euodoō is “a good way.” We humans haveachieved prosperity and development in many ways,
but we need to ask ourselves whether the way inwhich we have attained those has been through “agood way.” Did we destroy what is necessary for the
next generation? Did we disregard new lives to come?
Reflecting on our past activities while presenting achallenge to ourselves as responsible agents for the
future, we need to keep asking, “Is this a good way?”
The name “euodoō” shows our will to prepare a spacefor careful consideration of this question.
The journal’s subtitle, “Journal of Rural Future Study,”
is also significant. One of the intentions of the journal
is to reconsider our image of what the future shouldbe, instead of simply recording important events in
the history of ARI, or extrapolating current trends.
Further, we want a future that is derived from imagesof all creatures standing firmly on a living soil. Considering what healthy rural communities can and shouldlook like is another important aspect of the works
presented here.

،‫آ‬،㷕ꤍ秀銲չِؔ٦‫س‬٦պ‫גְאח‬،‫آ‬،㷕ꤍ秀銲‫כ‬ծ،‫آ‬،㷕ꤍ‫ך‬椚䙀ծ䙼䟝ծ䓼锃‫׷ׅ‬⣣⦼錁‫ְ״׶״ך‬椚鍑‫㉔ה‬褏‫ח׭׋ך‬ծⶼ鏣‫ך‬椚䙀ծٌ‫ح‬‫ز‬٦ծ‫ؗ‬٦‫؝‬ٝ‫زفإ‬ծ灇⥜ⰻ㺁‫גְאחוז‬ծ⚺‫ח‬،‫آ‬،㷕ꤍ‫ך‬耵㆞‫װ‬،‫آ‬،㷕ꤍꟼ⤘罏ָ剅ְ‫׋‬锷俑瘝‫׾‬꧊‫׭‬ծ،‫آ‬،㷕ꤍ‫׀׾‬佄䴂ְ‫׷ְגְ׌׋‬倯ղծꟼ䗰‫׾‬䭯‫׏‬‫׷ְגְ׌׋ְג‬倯ղ‫ח‬䎢ֻ铣‫ח׭׋ֻ׌׋ְד׿‬涪遤‫ׅדך׮׷ׅ‬կֿ‫׮חדת׸‬،‫آ‬،㷕ꤍ‫ח‬ꟼ‫ג׃‬㢳ֻ‫ך‬倯ղָ《勞‫װ‬灇瑔‫׃׾‬ծ‫׾׸׉‬鎸✲‫װ‬锷俑瘝‫ך‬䕎‫ח⚅ד‬⳿‫ָ׋׃תְג׏ׁ׌ֻג׃‬ծ‫⥂ח׵ל׵לכ׵׸׉‬盖ׁ‫ⱁדֽ׌׷ְג׸‬㶨‫׋׏ַזְג׸׵׭התחֲ״ך‬‫ח׭׋‬ծⰻ鿇‫➂ך‬꟦‫׵ׅח‬铣‫׷׸ת‬堣⠓‫כ‬ꣲ‫תְג׸׵‬‫׋׃‬կ‫׋׸⮚כח⚥ך׉‬灇瑔‫װ‬⡲ㅷ‫׮‬㼰‫ֻזֻז‬ծ،‫آ‬،㷕ꤍ‫ך‬椚䙀‫ⱄ׾‬钠陎‫׮דֲִ׷ׅ‬ծ‫׶״‬㢳ֻ‫ך‬倯ղ‫ח‬椚鍑‫׮ח׭׋ֻ׌׋ְג׃‬ծׁ‫ח׵‬䖓⚅‫ח‬⠗ִ‫♳ְֻג‬‫׮ד‬秀銲‫ג׃ה‬㹀劍涸‫׭התח‬ծ涪遤‫חהְֻֿג׃‬䠐纏ָ֮‫ה׷‬䙼‫ׅת׶ֶג׏‬կ秵㯭⡤‫ח׮הה‬ ' 晛‫׮‬ⵖ⡲‫׃‬ծ‫م‬٦‫لي‬٦‫آ‬瘝ַ‫ؐت׵‬ٝٗ٦‫ׅתֹדس‬կֿ‫ך‬秀銲‫ⶰכ‬겗‫׾‬չ㕼‫ח‬欰ֹ‫׷‬劢勻㷕պծせ⵸‫ ׾‬FVPEPÒِؔ٦‫س‬٦‫׋׃ת׃ה‬կչ㕼‫ח‬欰ֹ‫׷‬劢勻㷕պ‫כך׋׃ה‬ծֿ‫ך‬秀銲ָ⽃‫׷ז‬麓⿠‫װ‬植㖈‫ך‬鎸ꐮ‫ח‬殅‫׆׵ת‬ծ猘‫׍׋‬ָ֮‫ֹץ׷‬劢勻‫ⱄגְאח‬罋‫׷ׅ‬堣⠓‫׾הֿ׷זה‬격‫׏‬‫ׅד׵ַ׋‬կׁ‫ך׉ח׵‬劢勻‫כ‬ծ欰ֹ‫׃ה‬欰ֽ‫׏׃ָך׮׷‬ַ‫ה׶‬㣐㖑‫ח‬駈‫ֽא׾‬չ㕼‫ח‬欰ֹ‫׷‬պ‫ְֲה‬䋞劄‫֮ח⯋ך‬‫ְֲהֹץ׷‬罋ִַ‫׵‬ծչ㕼‫ח‬欰ֹ‫׷‬劢勻㷕պ‫ⶰְֲה‬겗ָ➰ֽ‫׋׃ת׸׵‬կ&VPEPÒ ِؔ٦‫س‬٦ ‫ٍءؘٔכ‬铂‫ד‬չ籕司պ
QSPTQFS‫ך‬铂彁‫׷ְג׏זה‬鎉衝‫ָׅד‬ծ‫ٍءؘٔ‬铂‫ך‬湫鏬‫כ‬չ㊣ְ麣պ‫ְֲה‬䠐㄂‫ׅד‬կ➂꟦‫חׁתכ‬籕司‫װ‬涪㾜‫׾‬湡䭷‫ג׃‬䧄ㄏ‫ח‬欰‫ָׅדֽ׻׋ֹדְזא׾‬ծ卓‫׸׉ג׃׋‬‫גץׅכ‬չ㊣ְ麣պ‫ַך׋׏֮ד‬կ䖓⚅‫ח‬⠗ִ‫׮ֹץ׷‬‫ךך‬㢳ֻ‫׾‬灶㠨‫׃‬ծ⫊➰ֽծ劢勻‫ך‬ㄏ‫׾‬鯪‫זֿכגׄ׿‬ַ‫ַ׋׏‬կ‫⿾זֲ״ך׉‬満‫ג׭ֿ׾‬ծ‫׮ֶז׃ַ׃‬劢勻‫ח‬㼎‫ג׃‬顑⟣֮‫⚺׷‬⡤‫׵ַ׸ֿג׃ה‬⡦‫ַֹץׅז׾‬ծֿ‫ך‬秀銲ָ‫ך׉‬瘶ִ‫ך‬鷄⿹‫׾‬崞涪‫ח‬遤ֲ㜥‫חֲ״׷זה‬ֿ‫ך‬せ‫׋׃תֽ➰׾‬կ109

euodoō — Journal of Rural Future Studyٗ‫٭غ٭؛‬մ٬մ㏸‫מ‬气‫׾׀‬勑匡㳔
Journal of the Asian Rural InstituteVol. 4, 2020
March 31, 2020

Editing Committee
Tomoko Arakawa, Osamu Arakawa, Yukiko Ôyanagi,
Junko Tanaka, Thomas Fujishima
Proof-reading
Judy Carl, Junko Tanaka, Yukiko Ôyanagi,
Joyce Ray
Illustrations, Graphics
Thomas Fujishima،‫آ‬،㷕ꤍ秀銲
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Cover Art
from Orbis Pictus, Wikimedia Commons, the free media
repository邌秵⡲ㅷfrom Orbis Pictus, Wikimedia Commons, the free media
repository

Publisher
Asian Rural Institute442-1 Tsukinokizawa, Nasushiobara, Tochigi
329-2703 JAPANtel0287-36-3111
email
info@ari-edu.org涪遤䨽㷕吤岀➂،‫آ‬،㷕ꤍտ
叶加源齡갭㞁⾱䋐坰尶
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Printing
Printpac Corporation

⽩ⵗ吳䒭⠓爡‫ٔف‬ٝ‫ؙحػز‬Leaders in the era of globalization understand the essence of global challenges,
including climate change, take courageous actions with community members,
and are expected to minimize the damage of climate change by changing community
lifestyles to be more sustainable. For that, not only the acquisition of knowledge,
but also the transformation of values, behaviors, and lifestyles, as well as emotions
and a sense of justice are required.
Yukiko Ôyanagi, Wakako Kanda, Yoshiyuki Nagata⣣呓  ⰼ玗鴥www.ari-edu.org