著者

東村 岳史 Higashimura Takeshi

出版者

Graduate School of International Development, Nagoya University

雑誌

Forum of International Development Studies (ISSN:13413732)

巻号頁・発行日

vol.34, pp.87-101, 2007-03-20 (Released:2007-03-26)

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This essay attempts to analyze the relations between the Ainu and the Japanese by tracing the changing names given to the Ainu by the Japanese. The framework utilized here is the dynamic interaction between the naming side and the named. The Japanese named the Ainu Kyu-dojin, meaning former native, at the beginning of the Meiji Era. The Ainu hated to be identified as Kyu-dojin because of the term's other meanings, savage and uncivilized. Furthermore, the negative connotations associated with Kyu-dojin affected the word Ainu as well. The words Utari, originally an Ainu word meaning comrade, and Ainu-kei, meaning Japanese of Ainu lineage, were later used in order to avoid direct identification of the Ainu people. A typical example was the change of the Ainu peoples association's name from Ainu Kyokai to Utari Kyokai. A reawakening in pride for the original meaning of the word Ainu, human, has led some in the community to call themselves Ainu again. The name of the majority Japanese, i.e., Nihonjin, Wajin, or Shamo, who are usually insensitive to their own and the minority's names, should be questioned as well, in order to be conscious of their identity building in relation with others.

著者

東村 岳史 Higashimura Takeshi

出版者

Graduate School of International Development, Nagoya University

雑誌

Forum of International Development Studies (ISSN:13413732)

巻号頁・発行日

vol.34, pp.87-101, 2007-03-20

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This essay attempts to analyze the relations between the Ainu and the Japanese by tracing the changing names given to the Ainu by the Japanese. The framework utilized here is the dynamic interaction between the naming side and the named. The Japanese named the Ainu Kyu-dojin, meaning former native, at the beginning of the Meiji Era. The Ainu hated to be identified as Kyu-dojin because of the term's other meanings, savage and uncivilized. Furthermore, the negative connotations associated with Kyu-dojin affected the word Ainu as well. The words Utari, originally an Ainu word meaning comrade, and Ainu-kei, meaning Japanese of Ainu lineage, were later used in order to avoid direct identification of the Ainu people. A typical example was the change of the Ainu peoples association's name from Ainu Kyokai to Utari Kyokai. A reawakening in pride for the original meaning of the word Ainu, human, has led some in the community to call themselves Ainu again. The name of the majority Japanese, i.e., Nihonjin, Wajin, or Shamo, who are usually insensitive to their own and the minority's names, should be questioned as well, in order to be conscious of their identity building in relation with others.

著者

寺澤 宏美 TERAZAWA Hiromi

出版者

Graduate School of International Development, Nagoya University

雑誌

Forum of International Development Studies (ISSN:13413732)

巻号頁・発行日

vol.35, pp.203-219, 2007-08 (Released:2007-10-05)

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As a result of the revision of the Immigration Control Law in 1990, tens of thousands of the Japanese descendents (nikkeis) from South America, mainly from Brazil and Peru came to Japan as ‘dekasegi’ (migrant workers) labor force. Their intention was to ‘come, work, remit and return’, or work hard to save as much money as possible and return to their home country to have a better life. However, over the last 15 years, most of them continued to work in Japan and had families. The nikkeis are no longer considered ‘guests’ or ‘temporary labors’ in the cities where they live and have rights to enjoy administrative services. This essay focuses on the qualitative and quantitative changes in the information required by nikkeis with the lapse of time. Three case studies were conducted with Association of Nikkei & Japanese Abroad, Aichi International Association and Toyohashi City, Aichi Prefecture. The analysis of the changes in the topics of the consultation, and the number of the consulters show how nikkeis’ need have changed. The findings showed that nikkeis require more individualized and personal counseling.

著者

山形 英郎 Yamagata Hideo

出版者

Graduate School of International Development, Nagoya University

雑誌

Forum of International Development Studies (ISSN:13413732)

巻号頁・発行日

vol.34, pp.67-85, 2007-03-20 (Released:2007-03-26)

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The new idea of "responsibility to protect" (R2P) was advanced by the International Commission on Intervention and State Sovereignty in 2001. It was innovated by the Commission to avoid the word of "humanitarian intervention" and put the debate on the intervention forward. It has obtained the popularity among scholars and diplomats since it was incorporated in 2005 World Summit Outcome adopted by the General Assembly of the United Nations. R2P presupposes that sovereignty has dual responsibility, internally to protect citizens within the territory of a state and externally to be accountable for the commission and omission of the state. If the state is unwilling or unable to avert the large scale loss of human lives and the ethnic cleansing, the international community takes the residual responsibility to intervene into that state for the humanitarian purposes. However, R2P cannot always ensure the authorization of the Security Council, because of the exercise of the veto power by one of the permanent members. In the practice of the Council, the large scale of human lives and the ethinic cleansing do not always constitute "the threat to the peace" as a requirement for the action under Chapter VII of the UN Charter. The General Assembly can act to recommend collective measures under the Uniting for Peace resolution in a case where the Security Council is paralyzed by a veto. However the resolution cannot be used by the General Assembly to take military measures, because collective measures involving use of armed force are only available when the existence of the breach of the peace or act of aggression is determined. Therefore R2P does not legalize the humanitarian intervention which is otherwise illegal. R2P is just a play of words.