Suchergebnisse

Since an amendment to the Immigration Control Act in 1990, which granted 2nd and 3rd generation Japanese unlimited visa status to work in Japan, there has been a noticeable increase in the number of Brazilians of Japanese descent coming to Japan. As a result, there is a large number of couples comprising Japanese and Japanese-Brazilian in Japan. In this paper, I investigated the conditions involving Cross-Culture Kids (CCK) born of these marriages. The children's first language is Japanese, and an overwhelming number of parents want their children to learn English as a second language rather than Portuguese. Regarding the children's name, there were few cases in which the child used a Brazilian name. In Japanese society, which emphases uniformity and homogeneity, using a Japanese name is one method of resolving the issue of being different from others. Parents with children who are not immediately recognizable as CCKs based on characteristics of outward appearance have developed strategies for avoiding discrimination and prejudice through passing. However, passing offers little possibility of enjoying the advantages of multicultural society. CCKs with two nationalities and cultural backgrounds should be guaranteed the right to enjoy the benefit of maintaining and developing an identity as a Japanese, in addition to one more identity. We need to encourage a new awareness of CCKs as agents for a transition from a monocultural system to a multicultural system, not only in Japanese schools, but in Japanese society as a whole.

AbstractRecently, the educational problems of children with non-Japanese Muslim fathers and Japanese mothers have come to light in Japan. There has been an increase in the number of transnational families in which the Japanese mother and children have moved to an Islamic country for the Islamic education of the children while the non-Japanese father remains in Japan to work. In this paper, I conduct a case study analysis of families comprising Pakistani husbands and Japanese wives, who selected Sharjah in the United Arab Emirates (UAE) as the new place of residence for the wife and children, in view of the difficulties in transmitting Islamic values to the children while living in Japan. In this paper, I focus on the educational problems among Muslim children, and attempt to clarify the types of educational strategy that have been developed using social capital arising from social networks. They have selected an educational strategy with a view toward a transnational social space.

AbstractThis paper examines whether the residential patterns of small nationality‐based ethnic groups in Japan, such as Afghans, Laotians, Bolivians and Turks, can be successfully explained by the model of heterolocalism, which is well‐known for comprehensively explaining the patterns of new immigrants. This verification work is conducted based on census microdata, mapping and interviews with the foreigners. The model is characterized by five propositions, two of which are found not to apply to the Japanese case. Namely, regarding the 'spatial dispersion' proposition, a series of small‐sized clusters of foreign inhabitants was confirmed, suggesting that nodal heterolocalism as a modified model is better than the original model. As for the proposition of 'spatial disjuncture between home and work', we find that the places of work and residence show spatial proximity rather than separation, reflecting the fact that most of the foreign inhabitants are engaged in blue‐collar occupations. The obtained results serve as criticism of the heterolocalism model, which emphasizes that it is valid not only for the relatively privileged but also for certain lower‐status groups.