Tag Archives: Anne Allison

About denizenship and refugeeism

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Anonymous student post

Denizenship and refugeeism lead people to seek belonging. I think belonging has a good point and a bad point, so it is difficult that I decide whether belonging is good or bad. In a good point, belonging gathers people and produces a sense of solidarity, because people can share their emotions and information. When people get intimate with one another, they can get connectedness in the belonging. In other words, they can get ibasho. In a bad point, people in a belonging may have a stereotype, because belonging usually makes a specific concept. If people stick to a concept, when they know different concepts, they will have difficulty understanding them.

In current society of Japan, people have to get belonging to spend their average daily life safely. In other words, if people can’t get belonging, they can’t earn decent wages, and they are danger of life such as homeless. Generally speaking, becoming a permanent employee, or so-called seishain, connects to a safe and stable life. That is why a lot of people want to be a permanent employee.

However, for some people such as foreigners, handicapped people, single parents, furitā, and so on, it is difficult to be a permanent employee. They often work as temporary workers or contract workers. They earn a low salary, and don’t compensate social security system, so they struggle every day. In Allison’s book, Yuasa notes, ”postwar Japan bred its own form of welfare that depended on the corporation and family and organized little public welfare itself” (2013, p.58). Once you are laid off your job, you can’t come back your former status in the current society of Japan, which Yuasa describes as “sliding down society” (suberidai shakai) (2013, p.58). The gap is expanding more and more.

Under this circumstances getting belonging is finding a permanent job, because the government don’t take sufficient welfare policy, so people have to stand their own two feet. In addition, other relationship of human except work disappears. For example, you don’t know the face and name even your neighbors. In this society, people will not be able to ask for help. To avoid isolation, people are eager for belonging unconsciously, and this anxiousness sometimes people make believe a bad concept or a cult such as Aum Shinrikyou, I think.

In conclusion, your life depends on your job as Allison quotes Amamiya, “ikizurasa (hardship of life) is connected to poverty and labor issues” (2013, p.65). In my opinion, it is essential to get belonging for getting good jobs.

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If I am earning minimum wage…

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by Arisa Kato

If I work for minimum wage after I graduate from Ritsumeikan University, what I can do and what can’t I do? This answer may be different whether I live in Kyoto or Ishikawa, my home town.

If I live and work in Kyoto, I earn 773 yen per hour and get 123,680 yen for a month (8 hours per day and 5 times a week). If I were earning 123,680 yen, I would find another job to work side by side. It is because living in Kyoto means living alone for me, so I have to pay the rent and energy costs and so on.

On the other hand, I can earn 704 yen per hour and get only 112,640 yen for a month if I work for minimum wage in Ishikawa. In this situation, I may live with my family and rely on my parents of course I have no excuse. So I wouldn’t have to pay the rent. Then, I might not work two or more jobs but I may study to get some qualifications. This is because having licenses is advantageous to get next job with favorable terms and help me to succeed in getting away from poverty.

What I can say in both situations, I wouldn’t have time for doing my hobbies. I have my hands full with just living and struggling to get out of the serious situation. It is literally a life with minimum necessary. It’s possible I am discriminated against socially, and I cannot have any self-confidence. Perhaps, I wouldn’t like to meet my friends and let them know I am in terrible state because I’ll feel so misery being “losers” (makegumi) [Allison 2013, p51]. For same reason, I don’t want to be in love with someone. I know if I continue this condition for long term, I would lose many friends and “healthy and culturally basic existence” [Allison 2013, p52], which is guaranteed under Article 25 of Japanese Constitution.

This time, I imagined that how my life would be if I were paid the minimum wage. I consider that what’s the hardest things to be working poor is connection with people get weaken. Of course, living with little money is bitter, however, losing friends and other relationships is more heartbreaking. So I wouldn’t like to be a cheap laborer, and we should try to eradicate socially lonely people.

Reference

Allison, Anne. (2013). Precarious Japan. Durham, NC: Duke University Press.

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There’s more than one path to success

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by Yuki Kamino

I understood Anne Allison’s way of thinking about “jiko sekinin” in this way. She says that with high economic growth, our level of life has improved a lot and Japanese people gradually put more emphasis on making money to live better. Family roles are also divided, as fathers go to a company, mothers do housework for their family, and even children have a role in that they have to go to school. In this change of society, a lot of Japanese think it ideal to succeed at school, get a secure job and find a good marriage partner. This course to better life is important to be independent and it is also an important status for Japanese people. As Allison says, this is becoming stronger in today’s atmosphere, but while some are able to walk this course, there are another who are thrown out from there. Those people feel difficulty in life (ikizurasa) and tend to become “hikikomori”.

The good points of “jiko sekinin” is that to be independent, people make a lot of effort. Thanks to their big effort, our level of life has largely improved and we are one of the developed countries. Moreover, as today is called a competitive society, we have a mutual influence on each other, so we have much expectation in the future still more.

While a competitive society give us benefits, it also brings a gap between rich people who are good at accepting themselves to the society and people who are not good at it. I think this is a result of “jiko sekinin”.

I feel that Japanese society has a model in how to be a good person or live better life is written, and a lot of Japanese believe it and are eager to follow it. I think because of the model, some successful people look down on others, and those others more and more feel “ikizurasa”.

In my opinion, we should get out of the model. Of course we have to be independent, but I think the new way can be different, depending on people. I was very surprised at the story of Chihara. He is a very famous comedian who appears in a lot of TV programs. If people know only his past that he did not go to school and confined himself in his room … they could have a bad impression of him. However, we know he makes us happy through TV, and he is loved and respected by many people. No one makes fun of him.

As we can see from the story of Chihara, there is not only one way to success. I believe we should have our own course to be independent.

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A chain of refugeeism

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by Ruri Inoue

As Anne Allison says in her book, Precarious Japan, there is a chain of “refugeeism” in the current society in Japan, that also has the another nickname, “muen shakai”. In this “muen shakai”, there are bunches of people who are literally excluded from their companies or families by being fired or abandoned, et cetera. Also, there are bunches of people who have a place of their own (“ibasho”), however, they do not feel like they belong to anywhere or anyone. I believe that “refugees” in this context could be categorized into these two groups that one is a group which physically and emotionally become lost in life due to not having a place they could belong to. In contrast, the other one is a group which emotionally suffers from the sense of lost due to their inner vision that is brainwashing them into thinking as if they are not needed or accepted by others or societies.

It could be said that the “muen shakai” is deeply tied with the unbreakable chain of the “refugeeism”, which has accidentally created some of the monster groups known as hate groups and cults as unpredicted spin-offs. For instance, there was or is a cult group called Aum Shinrikyo, which is infamous for the sarin gas attack on the Tokyo subway. It is not too sure why each member of the Aum Shinrikyo joined it as the reason is likely to differ among the members. On the other hand, I have heard that some university students, who were struggling to find someone or somewhere they can cling to, made themselves involve into the cult group because it made them feel as if they finally found a place where they can call their own “ibasho” and anything its leader Asahara said became the truth of life to them.

“Couldn’t they have found somewhere else?”, I wonder. But it is probably a wrong question. I guess it should be like “Wasn’t there anywhere else they could find?” One of the possible reasons why they became stuck with the cult group is that they hadn’t probably known elsewhere to ask for help. In other words, the access to some institutions or groups who are experts in helping people find connections are almost invisible and hidden in this society. Honestly, I am too sure about it but at least this is how I feel about today’s society in Japan. They really need to come out on the surface, make themselves more visible, and as a result, that would possibly contribute to reduce the numbers of those who gets misled into dangerous and life-threatening communities.

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Equal status and rights

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Every person in a society has the right to be treated equally, to vote or to work, whatever their sex, religion, or race. I think that denizenship is a fundamental human right. However, if you are migrant or refugee, you may not be allowed those rights. They do not find secure job, citizenship or security at home. This is the strange condition. Every people should be granted those fundamental rights.

A refugee is a person who has been forced to leave their home country in order to escape war, persecution or natural disaster. It is involved in many factors such as social, political or religious. They want a stable or safe life. However, there is a critical reality. I think that they have rights that they live ordinary life as we live. Besides, a migrant is a person who moves from one place to another place in order to find work or make money. They are also said the same thing. Recently, it seems that globalization is advancing in the world. Many companies start to expand overseas. So the mobility of economy is more active. Then a stream of people between nations is also active. I think that the number of refugees and immigrants increases because of globalization.

I think that many people want to belong to elsewhere. As Anne Allison writes, “Everyone needs a place, identity, affiliation. We need an ‘ibasho’ that finds us necessary.” Ibasho is a place where people feel relaxed or comfortable, such as home, school or office. Then equal status or right may lead to those feelings. I do not know that whether it is good or bad. It depends on their thoughts. Then it is difficult to achieve equal status or right.

In Japan, there is a word of ‘kakusa shakai’. It means the present economic structure with severe disparity. There is the difference of salary between regular and contract or irregular worker. Foreign or immigrant workers are also influenced. Many people belong to social organization or company and work there. Some people build private business management. I do not know where belong to elsewhere or work in the future. Then I hope that it is to achieve the equal status or right. In addition, immigrant or refugee live a stable life. There are many issues to achieve. The government or international organization or agency establish some policies about immigrants and refugees or provide some assistance.

Reference

Allison, Anne. 2013. Precarious Japan. Durham, NC: Duke University Press.

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Jiko Sekinin, a question of responsibility

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by Haruka Ichikawa

I disagree with the thinking of jiko sekinin. Of course, there is the thought that we should live by ourselves, but I think the government should protect the nation. And the situation in which there are many poor people (for example, net cafe refugees and homeless people) shows that the government cannot protect both Article 25 of the Constitution and the people. But people should exert the greatest possible effort if they want to be protected by the government. Moreover, if the government doesn’t help people, it is the responsibility of the state. Therefore we should try to live by ourselves and action positively to solve our problems. But if we cannot solve the question, we rely on the government. So I think that we must not depend on the state much.

Anne Allison says that workers’ wage fell by 4 percent, homelessness increased, far too few in the population received welfare, and all the while profit of corporations doubled, stock rose in value by close to three times, and the pay of government officials tripled. I think that the view that it is individual self-responsibility is circulated even if since academic ability is lower than other persons, it will set in the disadvantageous state, and the right to life will be taken by intense academic ability competition and entrance-into-a-school-of-higher-grade competition. However, even after the Great East Japan Earthquake, people who are driven away to a misfortune by a sudden catastrophic disaster, and cannot stand up only by individual power have occurred in large quantities. There is no other way but to help each other. Regular employment is reduced and, probably, it should also be called such a “social disaster” that the post of the stable occupation cannot be taken. Such a “social disaster” cannot be made into the cause of individual capability or efforts, and those who exist difficult cannot be neglected. The Constitution was produced as a joint contract that will guarantee the level of the life. Therefore supporting people who attacked by poverty and unemployment and recovering hope is the responsibility that the state was mandated by people.

Today, the problem of poverty is not lost in the world and at home. What on earth can we do? Our power may be small and it may be rare to be able to do. The present condition will still change nothing, if we not only wait for the government to do passively, but do not act it positively.

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“Refugees” in Japan

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by Narumi Ito

Nowadays, people who lose their homes are increasing in Japan because they might be laid off by their companies and cannot earn money. They have to sleep in fast food shops, family restaurants and Internet cafes. “Refugees” is increasing in Japan. According to Anne Allison, a refugee is someone who is homeless or a net café nanmin. It has become a serious problem in Japan. Most of them work as temporary laborers or day laborers. Their salaries are unstable thus they cannot rent their home. However, when they can sleep at net café, they will feel happy because they sometimes have to sleep outside, for instance, at stations or under bridges and on streets. They do not have enough money to spend indoor.

Refugees have two big problems. The first problem is a certificate of residence. If the situation of their addresses are unsettled, they do not have their houses, thus they may treated as drifters by Japanese law. Moreover they have many problems if they do not have their certificates of residence. They cannot renew their driver’s licenses, have universal suffrage or receive unemployment insurance. In addition, they cannot rent new apartments when they become to be able to rent them because they cannot register the legal registration of their official seals.

Second is an illness. They cannot go to hospital because they cannot pay their consultation fees, however, I think that they have much possibilities of becoming ill. They always spend at places which are insanitary. In fact, there are many people who contract tuberculosis or some infectious diseases at net cafes. Most refugees tend to use Internet café thus they may get mass infection.

The right to life is written clearly in the Constitution of Japan. It is that all Japanese people have right to make healthy and cultural life and have the minimum standard of living. I think that welfare is based on the Japanese constitution thus Japanese government should give refugees which include homeless and net cafe nanmin the minimum lives. However Japanese government cannot protect this right. In fact, Japanese government do not treat with the problem of refugees. Most refugees are deleted their certificates of residence. They can request their welfare if they do not register their resident registration. Thus they request Japanese office to be on welfare. Japanese public office do not give welfare to them because officers think it is troublesome.

For example, offers of welfare from refugees are deferred or rejected or hidden. Officers may be able to neglect offers because the homeless do not register their residences. I assume that officers conceal the offers many times in Japan. The actual situation may let the problem of refugees worsen in Japan.

In my opinion, if Japanese public offices continue to neglect this problem, Japan have to own many more refugees in the future. If the Japanese government gives them minimum welfare or food protection, they may be saved, improve their lives and get jobs. Japanese government should make some concrete policies to deal with this problem. All Japanese people are protected by the Constitution of Japan equally and live healthily and happily.

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Struggling to live in Japan on minimum wage

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If I earn the minimum wage in the future, living in Japan would make me feel “ikizurasa”. As Anne Allison describes in Precarious Japan, one male contract worker is spending a hard life. He sleeps in Shinjuku station while wearing his suits. He works hard from early morning to night, but his income is very low and precarious, going from 300,000 to 105,000 yen.The temperature at night is very cold and severe for him.

Moreover, she describes how difficult it is for poor people to live in Japan. The “net café refugee” who are in other words “drifting poor” are mainly flexible or irregular workers. If they work hard from morning to night, they can earn only for one day living. Every day they just repeat this cycle. It means that they can not escape from this poverty cycle. To make matters worse, they tend to buy food which is bad for their health such as hamburger because they do not have money, so they are at risk of being sick. However, once they become sick, it means their life will end. They do not contract life insurance, so they can not go to hospital and they will be people who just wait for death.

Another aspect of earning the minimum wage is the lost identity and “ibasho”. Now I have an “ibasho” as university students by paying a large amount of money to the university, and now I have an identity from being surrounded by friends, studying subjects I am interested in, and so on. However, if I earn just the minimum wage in the future, my life will be completely changed. As I mentioned previously, there is a possibility of becoming a “net café refugee” or “homeless”. It could be said that I would not be surrounded by friends (If there are some friends, they are socially disadvantaged such as less education) or I would not buy clothes for making me fashionable, and so on. It means that it comes to be impossible for me to understand who I am and I can not stay sane. Where is my dignity? How can I live in Japan from now on?

In fact this is not my imagination but reality, and some people are forced to live in these situations.　We do not usually think about people in poverty, so reading Allison’s book was a great opportunity to think about them. I became interested in helping them through volunteering, and I think this is very important thing.

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Living on minimum wage in Japan

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by Tomomi Hosokawa

In Japan, minimum wage is about 760 yen on average (Ministry of Health, Labor and Welfare, 2013). This is low compared to other developed countries. This is one of the factors of poverty in Japan. If I must live with minimum wage in Japan, I would struggle with both physical and mental pain. For example, a woman in the book Precarious Japan is a temporary worker, and she gets less than 50,000 yen a month. She was in bad health, but she could not go to hospital. In addition, that woman could not receive welfare because she was young and seen as healthy enough to work. This is directly related to life. If I am a temporary worker like her, I will also suffer from the anxiety of losing a job. Companies usually dismiss low-wage workers like temporary workers. If I was fired, I could not rent a room and I would not have enough money to find a new job. I have no choice but to be turned adrift. In this case, it is difficult to rely on family or friends because I do not want them to know about my situation. Also, I do not want to trouble them.

Many people are suffering from this problem in Japan. How can this be solved? According to Anne Allison (2013, p.58), “Making the lives and circumstances of such people visible in and to the public is part of Yuasa’s wider agenda in his reverse poverty”. I agree with this opinion because this will be the connection to the society. If they can feel someone understand them, they will be relieved. Also, community will begin to face this problem if they notice that.

However, I believe it is the obligation of government to make the situation of such people be seen and solve the problem. This is because government is one of the factors of this. They set the minimum wage lowest in the developed countries. In addition, only the people who passed strict requirement can receive welfare. They have responsibility to share and come to grips with this problem to make the connection to the society for them.

References

Allison, Anne. (2013). Precarious Japan. Durham, NC: Duke University Press.

Ministry of Health, Labor and Welfare (2013) http://www.mhlw.go.jp/stf/seisakunitsuite/bunya/koyou_roudou/roudoukijun/minimumichiran/index.html

 

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Thinking about “jiko sekinin”

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by Yume Furumura

When we do something by ourselves, we must have the responsibility in many cases. To become a member of the society, we need “self-responsibility” (jiko sekinin).

In the book Precarious Japan, Anne Allison explains how self-responsibility was promoted by the government under Prime Minister Koizumi. In 2004, some Japanese (who were doing volunteer work) were captured by insurgents who demanded the Japanese government withdraw troops. Nevertheless, the government refused to negotiate and denounced the hostages for irresponsibly “causing Japan so much trouble”. Certainly, people who go to the dangerous places should have resolution and responsibility. However, I think that the people who were captured them must also have strong convictions. The government has to defend and act for the people in any case. I feel that the government pursued about their responsibility too much. In my opinion, the Japanese government should have respected their activities more.

I think the phrase jiko sekinin is used in a broad meaning and various situations, and to have jiko sekinin is very important to make the society well organized. For example, if politicians don’t have accountability for what they say, we cannot trust the government. Conversely, the politician whose actions correspond to his words is believed by people. Responsible people are socially acceptable. Then, the idea of self responsibility allows us to do things freely. Without permission under jiko sekinin, free-lance journalists cannot go and do they want to.

However, people sometimes cannot live with security if they are pressured by jiko sekinin. Many people are dismissed from their companies suddenly, and most of them cannot put up opposition if they are told that it is their responsibility. Now young Japanese tend to quit their jobs voluntarily, being obsessed by the thought of jiko sekinin. (In Japan in the olden days, samurai performed hara-kiri to take responsibility. I doubt that such cultures make Japanese do, throwing away their lives.)

Then, in the world, there are many things we cannot deal with by only ourselves. Allison says as follows, “In the face of encroaching precarity, greater expectations are being placed or not only the individual (under the urgency to be “self-sustaining” and individually responsible) but also the government to help people manage life.” The poor cannot live without economic support. Many people need supports of someone.

We have to be careful when we use the phrase jiko sekinin. To have responsibility is essential for making a good relationship in the society, but we must not forget that the word may put a person in a hole.

Reference

Allison, Anne. 2013. Precarious Japan. Durham, NC: Duke University Press.

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