| Budget Amount *help |
¥3,400,000 (Direct Cost: ¥3,400,000)
Fiscal Year 2004: ¥800,000 (Direct Cost: ¥800,000)
Fiscal Year 2003: ¥900,000 (Direct Cost: ¥900,000)
Fiscal Year 2002: ¥1,700,000 (Direct Cost: ¥1,700,000)
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| Research Abstract |
1.How are discriminatory relationships constructed and sustained in everyday life? To answer this question, I mainly discuss how discriminatory relationships are approved, sided, justified and reproduced in everyday life, by analyzing narratives and discourses on discrimination against Buraku people in Japan, and racism against Aboriginal people in Australia.
Through the comparative analysis, we can find out common ways of excluding a certain category as"Other"and justification of the action in these societies. (1)The assumption that here is none of the discriminated, (2)the reversed relationship between offenders and sufferers, (3)asymmetric relationships and the social stock of knowledge that justify the relationship, (4)seduction to complicity.
2.In the human rights education, we often talk about discrimination problems by showing the image of those who are actually discriminated. Whenever we do this, victims of discrimination are referred to not as We but as They. Phrases in the pass
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ive voice like"they are discriminated"or"they are prejudiced"become a hackneyed expression and They / We dichotomy is completely established.
3.Hakai is a story about‘identity-problem' of a young teacher Ushimatsu Segawa. Ushimatsu is a descendant of ex-discriminated class. When Hakai is read, most readers tend to focus on Ushimatsu's confession.
Ushimatsu has a closed friend named Ginnosuke. Ginnosuke cares about Ushimatsu and keeps being his closed friend, However, when we read the story in terms of the relationship of discriminate-discriminated, we can notice another possible interpretation of the story.
When his colleagues pry about the origin of Ushimatsu, Ginnosuke resent them and says"He cannot be Burakumin. He is so smart and clever whereas they, Burakumin, vulgar and stupid". This dichotomy of‘We/They' is very familiar to us in modern Japan. Ginnosuke may do it for Ushimatsu from good faith. But he, together with his colleagues, categorizes Ushimatsu as well as Burakumin as Other Being and exclude them from his‘our' society. Less
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