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Translated with an Intoduction by Alastair McLaughlin. The extent of discrimination against the Buraku communities is one of the most sensitive issues facing the Japanese government and the social coherence of contemporary Japan.
First study published in English. An intractable, divisive social problem with roots in pre-history, the ongoing discrimination against Dôwa communities (Buraku). Identified with 'unclean' work linked to specific occupations, their resulting marginalization and isolation within society as a whole remains a veiled yet contested issue.
A comprehensive analysis into the background of legal responses to, and wider implications of, hate speech in Japan.
During the Tokugawa period in Japan (1600-1868), leather tanners, butchers, and others working in "polluted" occupations were made to live in segregated communities. These are the buraku communities that continue, despite the end of the caste system, to suffer significant discrimination. For his research, McLauchlan (Japanese studies, Christchurch Polytechnic Institute of Technology, New Zealand) conducted open-ended interviews with 21 members of the Buraku Liberation League, all members of a buraku community in East Osaka. He details the experiences of discrimination, their reactions to discrimination at the time, and their reflections on their status at the time of the interview. Annotation : 2004 Book News, Inc., Portland, OR (booknews.com).
"At the heart of modern Japan there remains an intractable and divisive social problem with its roots in pre-history, namely the ongoing social and state discrimination against the D¿−wa communities, otherwise known as Buraku. Principally identified with 0́8unclean0́9 work linked to the leather industry and Japan0́9s abbatoirs and meat processing factories, their resulting marginalization and isolation within society as a whole remains a veiled yet contested issue. Buraku studies, once largely ignored within Japan0́9s academia and by scholarly publishers, have developed considerably in the first decades of the twenty-first century, as the extensive bibliography provided here clearly demonstrates, thereby ensuring that the authors of the present study (2016), translated by the Oxford scholar Ian Neary, have been able to access the most recent data. Because of its importance as the first broadly-based Buraku history, a wider readership was always the authors0́9 principal focus. Yet, it also provides a valuable source book for further study by those wishing to develop their knowledge about the subject from an informed base. This history of the Buraku communities and their antecedents is the first such study to be published in English"--
Modern Japanese share a myth to the effect that they harbor in their midst an inferior race less "human" than the stock that fathered their nation as a whole. These pariahs, numbering more than two million, are segregated by caste just as firmly as the Negro is in the United States. The present volume, to which several Japanese and American social scientists have contributed, offeres an interdisciplinary description and analysis of this strangely persistent phenomenon, inherited from feudal times. Its main thesis is that caste and racism are derivatives of identical psychological processes in human personality, however differently structure they may be in social institutions. It finds that what it terms status anxiety, related to defensively held social values, leads to a need to segregate disparaged parts of the population on grounds of innate inferiority. Until the time of their official emancipation in 1871, the so-called eta were distinguished visibly by their special garb. Today few clues to their identity are visible; yet, they remain a distinguishable, segregated segment of the population and bear inwardly, in a psychological sense, the stigma resulting from generations of oppression. This volume traces the story of the outcastes in complete detail--their origin, their stormy post-emancipation history, and their present leftist political significance. Large populations of outcasts live in urban ghettoes within the major cities of south-central Japan. In some of these metropolitan centers they comprise up to 5 percent of the population but contribute 60 to 65 percent of unemployment and relief roles. They have periodic trouble with the police; they manifest a delinquency rate more than three times that of the ordinary population; their children do poorly in school; they are subject to various forms of job discrimination; and few marriages are successfully consummated across the caste barrier. Some try to escape their past identity by becoming prostitutes or by entering the underworld. Those who survive discrimination to achieve status in society either live in fear of exposure [if they are "passing"] or overtly maintain their identity in proud isolation. Some who live in rural communities have achieved equal economic status with their neighbors but not full social acceptance. In their theoretical closing discussion the authors offer a challenging critique of Marxian class theory in introducing the concept of "expressive" exploitation--that is, the psychological use of a subordinate group as a repository of what is disavowed by the values of a culture in a caste society--as distinct in form and function from the "instrumental" economic or political exploitation of subjected minorities in class societies. Contributors:Gerald BerremanJohn B. CornellJohn DonoghueEdward NorbeckJohn PriceYuzuru SasakiGeorge O. Totten This title is part of UC Press's Voices Revived program, which commemorates University of California Press's mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1966.
Japan's attempt to project to the world an image of solid middle-class national identity is challenged by the Burakumin, an outcaste group of indigenous Japanese citizens who have been subjugated for centuries to political, economic, and religious discrimination. In the 1960s the efforts of this group and its supporters led to a 40-year national program of economic aid and educational programs designed to move these people out of poverty and increase life options. These programs, recently terminated, have left the Burakumin and other marginalized groups uncertain of their future. Based on ten years of ethnographic inquiry, Gordon's book explores the views of educators and activists caught in this period of transition after having their lives and careers shaped by the political demands of a liberation movement dedicated to achieving educational equity for the Burakumin and their disadvantaged neighbors. Gordon provides the context of the efforts to achieve the human rights of the Burakumin and the complexity of their identity in a Japanese society struggling with economic and demographic globalization.