Kenji Miyazawa wrote to the suffering people, “Each person tries to break through difficulties, and encourage each other”.
In February 2014, students from Kyoto University, Kobe University, Kansei Gakuin University, and others also participated in the 36th batch. Intelligent young people, who will support the future of Japan, experienced. “Restoration of rice fields, mountains, and bays”, they did listening volunteers and sweated to remove snow. And they came to realize that there are “limit of cannot do”, such as broken family, divorce, and isolation death of the victims. They experienced their “helplessness”.
In one morning with snow, Mr. Masao Taguchi (75 years old) who “was living on the street” in Watanoha, stood alone. Without asking, everyone took out their hand warmers. That was the moment when the empathy finely honed sense of “empathize”. “One by one”, we approached Mr. Taguchi, who looked a scary person. On the other hand, he accepted us with kind smiles. All of about 30 participants were overwhelmed by his noble personality.
Kenji’s words, “Let’s jump in and drown together. Let’s go together to the other side of death”, lighting the fire to the participant’s heart. The voice of “Are there any homeless people in Kobe?”, “Let’s serve foods to people” were raised. One week after our return to Kobe, students got together again. Food distribution started for homeless people who had been living at the Higashi Yuenchi (next to the Kobe City Hall) since the Great Hanshin-Awaji Earthquake. Rumiko Kusumoto became the head of the group, and she does “commensality” together with homeless people and becomes a family with them, and still, she is continuing it.
Kenji said “Hinotsuitayouni Hagemashite Ike (= Go on with encouraging others speedily)”, and “励ます Hagemasu (= encourage)” includes the Chinese character “力 Chikara(= power)”. It became an origin to act positively in empathy, share-sufferings, and commensality. However, no one imagined that the victim who is facing loneliness, loneliness death, and isolated death rather gave us the “力(= power)” to us. We have been changed ourselves to “go” anywhere in this world “by yourself” with only carrying a sleeping bag, not by the group.
Update report of the Association of Korean Human Rights in Japan
Chairman Pastor Yoshio Iwamura
List of issues in connection with the 5th periodical report from Japan
Rights of persons belonging to minorities (arts. 24 and 27)
Please provide detailed information on measures taken to ensure adequate opportunities for minority children to receive instruction in or of their language and about their culture, in particular as regards the Korean and Ainu minorities (paras. 378-383 of the report). What measures have been taken towards officially recognizing Korean and other minority schools, making available subsidies to such schools on a non-discriminatory basis, and recognizing their school leaving certificates as university entrance qualifications?
In March of this year, the Japan Federation of Bar Associations (JFBA) demanded adjustments of the ‘wide gap’ in subsidies between ordinary schools for Japanese students and ethnic schools such as Korean schools once again following recommendation submitted 10 years ago. Moreover, it is the fact that Korean schools are obliged to rely heavily on donation because of a subsidy gap. Although reduction and exemption of tax for donors are adopted as far as Japanese private schools or international schools are concerned, there is no preferential treatment to individuals or corporations who donates to Korean schools. The JFBA required the Government of Japan (GOJ) correcting discriminatory measures, as they are obviously ‘regarded as discriminatory treatments’.
In addition, while the GOJ recognizes the eligibility of other foreign schools to apply for admission to universities in Japan, it does not recognize qualifications of those who graduated from Korean schools, and they are individually judged by each university’s decision. The JFBA required correcting such a discriminatory system.
And the JFBA ‘recommended to take proper measures immediately’ to the GOJ saying that such kind of discrimination is a ‘violation of the Right to Lean of those who go or want to go’ Korean schools.
In addition, with regard to the instruction of Vice Minister of Education (1965) which said that ‘Korean schools whose objectives are to cultivate their ethnicity or nationality cannot be recognized to have positive meanings for our society of our country’, the JFBA recommended a decade ago saying that ‘the GOJ should take proper measures to eliminate the violation of human rights and restore damages by withdrawing this instruction’. Although this problem was brought up for discussion of the reports on the GOJ in the previous Human Rights Committee (a decade ago), the GOJ does not withdraw the statement, much less restore damage. As a result, Korean schools are still legally categorized as vocational school like driving school and suffer from above-mentioned discrimination.
Korean schools which were established to restore ethnicity which was deprived during the colonial period and to succeed it to the next generation should be the subject for positive support as shown in General Comment 23 (CCPR/C/21/Rev.1/Add.5, General Comment No. 23) which requires ‘positive measures’ to correct the situation which prevent and damage the enjoyment of the right protected under article 27. However, it is obvious that current situation shows that the GOJ violates not only article 27 but also article 24 and 26.
Reports submitted before taskforce in New York, in March
▩ The government of Japan does not recognize the qualification of Korean school graduates to take entrance examination. As a result, several universities in Japan do not grant them qualification as examinee.
The Report of the Government of Japan refers to broadening of the eligibility of Korean school graduates to apply for admission to universities in Japan. However, this measure in 2003 was intended to admit the qualification to take entrance examination of those who graduated from international schools of the western countries. As this gathered many criticisms from Japanese society, other graduates from foreign schools were also recognized to take entrance examinations.
However, while the government of Japan recognizes the eligibility of other foreign schools to apply for admission to universities in Japan, qualifications of those who graduated from Korean schools are individually judged by each university’s decision. Therefore, some universities do not recognize the qualification of Korean school graduates to take entrance examination. With regard to the qualification of Korean school graduates to take entrance examination, it is true that the government of Japan loosened restrictions. However, their treatments on Korean schools remain unjust and improper.
Korean schools do not receive state subsidy and suffer from discrimination in the taxation system on donation. Korean schools are still legally categorized as vocational school like driving school. Despite the fact that they are socially recognized as schools with the same level of educational contents as average Japanese ones, they receive quite fewer amounts of educational assistance than that of Japanese private ones. The biggest factor should be absence of state subsidy from the government.
Furthermore, despite the fact that preferential treatments in the taxation system on donation to schools (reduction and exemption of tax for donors) are adopted not only to Japanese schools but also to international schools of western countries, this qualification is not granted to Korean schools.
In addition, parents of Korean schools remain being excluded from the object in many scholarship systems.
l Related article: Articles 1, 2, 26, and 27 of the Covenant
Concluding Observations of the Human Rights Committee: Japan, 1998 (CCPR/C/79/Add.102)
13. The Committee is concerned about instances of discrimination against members of the Japanese-Korean minority who are not Japanese citizens, including the non-recognition of Korean schools. The Committee draws the attention of the State party to General Comment No. 23 (1994) which stresses that protection under article 27 may not be restricted to citizens.
The Report of the Japanese Government, Dec. 2006 (CCPR/C/JPN/5)
55. Children of foreign nationals without Japanese nationality can receive all compulsory education at Japanese public schools free of charge if they wish so. If they do not wish to receive Japanese school education, they can receive education at foreign schools such as Korean schools, American schools, German schools, etc.
56. In September 1999, in order to systematically open the way for graduates of international schools, which adopt a different education system from that of Japanese schools, to proceed onto higher education in Japan in accordance with their individual academic abilities, the Government expanded the eligibility of foreigners to take the University Entrance Qualification Examination (from FY2005, the Upper Secondary School Equivalency Examination). In August 1999, the Government broadened the eligibility to apply for admission to graduate schools in Japan; accordingly, those who have been recognized, through each graduate school’s examination of eligibility for applying for admission to graduate schools, as having equal or higher scholastic ability than graduates of universities of Japan, and those who are aged 22 years or above are eligible to apply for admission to the graduate school in Japan.
57. In September 2003, the GOJ broadened the eligibility to apply for admission to universities in Japan; accordingly, those who have been recognized, through each university’s examination of eligibility for applying for admission to universities, as having equal or higher scholastic ability than graduates of upper secondary schools of Japan, and those who are aged 18 years or above are eligible to apply for admission to the university in Japan.
(1) 死刑は聖書的かどうか a. 旧約聖書の律法―等価交換の法則2 処刑は抑止力 b. 死刑は神の律法 死刑は復讐ではなく,罪の償い c. パウロは死罪について語っている3 イエスでさえ,死刑制度を一度も非難されなかった (2) 神は人の死を望まず,悪人さえも生かしたい a. 殺人者に対する神の思い 一人も滅びないように b. 処刑より,回心をもたらす方が大切である4 犯罪者たちに自ら悔い改め,遺族に対する悔悛 「仇討ち」が日本では当たり前の空気
c. 神は人の死を望まず,回心を望む5 わたしはだれの死も喜ばない (3) 人を殺してはいけない a. 復讐をしてはならない
遺族が加害者を赦したとき6 b. 初代教会では死刑を拒否していた c. 永遠の教えである十戒7
c. 神は人の死を望まず,回心を望む エゼキエル 18:23-32 「わたしは悪人の死を喜ぶだろうか,と主なる神は言われる。彼がその道から立ち帰ることによって,生きることを喜ばないだろうか。しかし,正しい人でも,その正しさから離れて不正を行い,悪人がするようなすべての忌まわしい事を行うなら,彼は生きることができようか。彼の行ったすべての正義は思い起こされることなく,彼の背信の行為と犯した過ちのゆえに彼は死ぬ。それなのにお前たちは,『主の道は正しくない』と言う。聞け,イスラエルの家よ。わたしの道が正しくないのか。正しくないのは,お前たちの道ではないのか。正しい人がその正しさから離れて不正を行い,そのゆえに死ぬなら,それは彼が行った不正のゆえに死ぬのである。しかし,悪人が自分の行った悪から離れて正義と恵みの業を行うなら,彼は自分の命を救うことができる。彼は悔い改めて,自分の行ったすべての背きから離れたのだから,必ず生きる。死ぬことはない。それなのにイスラエルの家は,『主の道は正しくない』と言う。イスラエルの家よ,わたしの道が正しくないのか。正しくないのは,お前たちの道ではないのか。それゆえ,イスラエルの家よ。わたしはお前たちひとりひとりをその道に従って裁く,と主なる神は言われる。悔い改めて,お前たちのすべての背きから立ち帰れ。罪がお前たちをつまずかせないようにせよ。お前たちが犯したあらゆる背きを投げ捨てて,新しい心と新しい霊を造り出せ。イスラエルの家よ,どうしてお前たちは死んでよいだろうか。わたしはだれの死をも喜ばない。お前たちは立ち帰って,生きよ”と主なる神は言われる」。 命の創造者は,「どうしてお前たちは死んでよいだろうか。わたしはだれの死をも喜ばない。お前たちは立ち帰って,生きよ」,と犯罪者であろうとも「死」を決して喜ばれないのです。「『わたしはだれの死をも喜ばない。お前たちは立ち帰って,生きよ』と主なる神は言われる」(同 32節)と視座の転換を願っておられます。ちなみに「悔い改め」(シューブ)は18章だけで14回出ています。BDB『旧約ヘブライ語-英語辞典』(Hebrew and English Lexicon of the Old Testament, Brown,Driver and Briggs Oxford 1978によると,1075箇所において「向ける,帰る,報いる,納める」の意味で用いられています。「悔い改める」は誤訳です。メタノイア参照4)。
1) マイケル・デイル・ハッカビー[1955-] 2007年大統領選挙に立候補。南部バプテスト牧師。兵力増強論を支持。ジョン・マケインに敗北。 2) アダムは930歳まで生きた(創世記 5:5)。人間は肉体以外に,霊,魂からも成り立っていると聖書は述べる(Ⅰテサロニケ 5:23)。「ベヨーム」文字通り24時間以内に神の目からは霊的に死んでいる。「あなたがたは,以前は自分の過ちと罪のために死んでいたのです」(エフェソス 2:1)(参照 マタイ 8:22; ルカ 15:24)。 3) 『毎日新聞』 (2004年9月20日付)。 4) 新約の「メタノイア」,旧約の「シューブ」の誤訳が日本聖書協会発行のみならず,『新改訳』にも及んでいる。「悔い改め」動詞(メタノエオー 「変化」+「考える」=「視座を変更する」「否定の論理」(Mr 1:15)。(新約に33回)。名詞形のメタノイア(同 22回)メタノイア(同 22回)には,「罪を悔い改める」というより,因習,伝統,常識という固定概念から180度転換 ヘブライ語シューブ 1075回も同様である。 5) 『リヴァイアサン』(1) (T. ホッブズ 水田洋訳 岩波書店 1992年);『地獄の辞典』(コラン・ド・プランシー 床鍋剛彦訳 講談社 1994年 309頁)。ウィキペディア レビヤタンは,旧約聖書に登場する海中の怪物(怪獣)。「ねじれた」「渦を巻いた」という意味のヘブライ語が語源。原義から転じて,単に大きな怪物や生き物を意味する言葉でもある。Die Herrschaft des Leviathan gl.F.Vonessen SS 1978 p.147-158。 6) 『弟を殺した彼と,僕』(原田正治/前川ヨウ著 ポプラ社 2004年),『キリスト新聞』(2008年4月26日 2頁)。 7) 『聖ヒッポリュトスの使徒伝承』(B.ボット オリエンス研究所 1987年 37頁)。 Yet Clement’s position was not universal. His contemporary Tertullian, a North African, decisively opposed the practice of capital punishment, claiming that the Creator “puts his interdict on every sort of man-killing” (“On the Shows,” 2). Tertullian was (like Justin) a pacifist who believed that Christians should not serve in the military. In this, he found company with Hippolytus, a Roman priest who urged pastors to deny baptism to any soldier whatsoever. “A military man in authority must not execute men. If he is ordered, he must not carry it out” (“Apostolic Tradition,” 16.9) 8) 『毎日新聞』(2008年1月11日付)。
c. 自然との共生
東日本大震災の年,宮城県石巻市牡鹿半島を訪問しました。シカの名前が至るところにあります。アイヌの人は鹿がたくさんとれるとカムイ(アイヌ語「神」)に祈りました。5) リアス式の海岸線では,家,命,仕事が津波によって,すっかり流し去られています。かつて各小学校の校長をなさり,現在神戸国際支縁機構の石巻支所長をなさっている阿部捷一氏が案内してくださいました。沖から牡鹿半島を見ますと,緑豊かな山並みです。カエデやコナラなどの広葉樹が繁っています。森に入ると,腰まで落ち葉に埋まるほどです。落ち葉の下には長年にわたり積み重なってきた腐葉土があります。カブトムシ,クワガタムシがもぐっていないかと手をいれると,キノコの臭いがしました。
b. 共苦
被災地では,「孤独死」から「孤立死」,「餓死」,「凍死」,「自殺」,「介護心中・殺人」,「手遅れ死」などの震災関連死が蔓延しています。1947年に施行された日本国憲法第25条に生存権が規定されていますが,死文化しています。2016年以降,石巻市で本格的に傾聴ボランティアをしていますと,医師不足,看護師,ケアマネージャー,ヘルパー不足の深刻な悩みに遭遇します。福祉に従事する人数は必要数に対して大幅に不足しているのは3.11以前からです。ですから,震災以降,深刻な医療危機に被災地はさらされています。東北3県で最も被害者が多かった宮城県石巻市,その中でも津波の犠牲者が面積当たり一番ひどかったのは渡波(わたのは)でした。その渡波の在宅被災者に対して医療に携わる人の数はゼロが震災後続きました。恨めば恨むほど,精神衛生上,不幸感が高まっています。自殺した南相馬の93歳の女性の遺書に記されています。「毎日原発のことばかりでいきたここちしませんこうするよりしかたありません さようなら 私はお墓にひなんします」22)。女性の死は,見殺しではありませんか。日本が1979年に批准した“国際人権条約”の「居住の権利」には,「現在住んでいる場所に住み続ける権利」right to remain だけでなく,「汚染源を住居の近くに作られない権利」があります。住み続けるためには,原発のようなものを作ってはならないし,作ろうとする大企業から個人を守るのが政府の役割です。しかし,政・官・財・学・マスコミは,電力会社からの潤沢な献金によって,脱原発も骨抜きにされています。身代わりとして,93歳の女性は骨になる必要はなかったと思うと,体の芯から震えます。
東北の孤独死とパチンコは正比例しています。店の客の7~8割がお年寄りです。黙って一心不乱に玉の動きを目が追っています。コミュニティ,仕事,家族がなくなったからです。社会との心やすい関係が途切れています。喧騒な音楽にしばし我を忘れるしかありません。店を出ると,何もありません。
生きたくても,放射能汚染で作付けダメなのです。生活保障はなし。飢え死にするしかない福島県農家,漁業関係者に国,県,市の行政は「死ね」と言っているようなものです。震災で家族を失い,年金もわずかの生き地獄で七転八倒なさっている孤独な高齢者にとり,「生きていて良かった」と言える日は到来する希望はぜんぜんありません。
平等であるはずのに,「命の序列化」がまかり通るのが原発内の仕事です。住民票がない「路上で生活をしている人」たちは被爆しても訴訟もできません。今日も東電社員が足を踏み入れない危険な領域で,監視付きで強制労働させられています。
生き地獄でのたうち回るくらいなら,いっそのこと自ら命を断つ選択する人が後を絶ちません。もろい,はかない,卑怯だと揶揄できるでしょうか。生きている間に,不幸が満ちているのです。震災関連死の中で,自殺の割合は突出しています。
c. 自己に対する誠実から「正義の循環」へ
ほころび,途切れた社会の縁を何とか結び直さねばなりません。縁を「支える」別の糸が要るのかもしれません。いろんな糸をよりあわせれば強くしなやかな縁になります。
被災地の外国人数は7万5千人。石巻市には513人います。震災で日本人夫を亡くした妻,子どもたち。小学校高学年のため,フィリッピンに戻ることさえできません。近隣に外国人妻はいない孤独。生保も尽きようとしています。就労もむずかしいのです。子どもの就学など苦難が続きます。外国人被災者の安否を確認し,生活が再建されるためには,マンツーマンでの協働者7万5千人のボランティアは必要です。さらに民族的コミュニティがあることが望ましいでしょう。同時に日本全体が多民族・多文化共生を目指さねばなりません。国際結婚の悲劇は深刻です。家庭内では「風呂,めし,寝る」の三語だけの日本人夫は外国人配偶者にひどい仕打ちをします。食事,風呂などの用意ができていないとDVは日常茶飯事です。妻のパスポートを没収したり,外国人の日本在留資格の権限をもつ夫は王様です。外国人妻は逃げられません。結婚前はやさしく接しますが,夫婦生活は1年経たないうちに凶暴になってくるのです。震災失業が拍車をかけます。離婚したくても,在留資格,お金もなく,外国人はなかなか就労できません。雇用されたとしても,外国人労働者を使い捨て労働力として,経営者がセクハラ,パワハラであっても罰則されることがありません。法務省の入国管理事務所に相談しても,「なぜ結婚したの」と言われるだけです。「フィリッピンに帰ったらいいじゃないか」「DVの証明書がなかったらだめ,手ぶらで来たって受け付けられないよ」「他に相談してください。入管は人生相談の場ではない」「転んでできたあざかどうかわからないから,医者の証明書なしでは聞いてあげることはできないよ」「がまんするしかないよ」と相手にされません。東北の傾聴ボランティアは正義が失われた日本の病理現象を知る機会になっています。入管が在留外国人を「在留カード」で厳しく監視することより,日本人全体,メディア,警察が外国人を厳しい目で管理する空気が問題の根っこでしょう。
「誠実でなければならない」という心情的な命題に対して,日本人は絶対的な規範がありません。詰まるところ「自己自身に対する誠実」だけがよりどころで,最高の美点です。「誠実」に対して無批判できたことの反省が求められるでしょう。日本人の基層的宗教性の最もわかりやすい概念が「誠実」です。しかし,「人間の尊厳」の自覚を他者性にまで拡大できるかどうか吟味する力が必要です。日本では伝統的に,他人に対する誠実,集団に対する誠実,事に対する誠実も,すべて「自己に対する誠実」で完結します。
1)「あなたがたの内に働いて,御心のままに望ませ,行わせておられるのは神であるからで
す」(フィリピ 2:13) “for it is God who works in you to will and to his good purpose. ”
2) 沼地などの減少により生息地がせばめられ,絶滅危惧種に指定されているイトトンボ。
3) 創世記 1章28節。
4)『聖典と現代社会の諸問題』(樋口進 キリスト新聞社 2011年 76,77頁)。
“Son of man, prophesy against the shepherds of Israel; prophesy and say to them: ‘This is what the Sovereign Lord says: Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock? You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the flock. You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back the strays or searched for the lost. You have ruled (radah) them harshly and brutally. Ezekiel 34:2-4 NIV.
5) 神戸国際支縁機構「牡鹿半島 聞き取り調査 (4) 」 2011年7月2日。
6)『歌集・森は海の恋人』熊谷龍子 北斗出版 1996年。
7) ルカ 15章18節。『新約聖書 柳生直行訳』(新教出版社 1985年)。
8) 創世記 2章9節。『新共同訳』。
9)『機械と神』(リン・ホワイト みすず書房 1972年 87-92頁)。
10) 同。
11)“Logos und Mythos der Technik”Tillichi GW.IX 1927 p.305-306。
12)『大辞林』(第二版)。
13)『森と人間』(田嶋謙三,神田リエ 朝日新聞社 2008年 57頁)。
14)『「持たざる国」の資源論』(佐藤仁 東京大学出版会 2011年 166頁)。
15)『アイヌ式エコロジー生活』(さとうち藍 小学館 2008年 8頁)。
16)『生きるということ』(エーリッヒ・フロム 紀伊國屋書店 1977年 39,46頁)。
17)『アイヌと植物』(福岡イト子 旭川振興公社刊 1993年 74頁)。
18) 同 82-83頁。
19)『田中正造全集第11巻』(田中正造全集編纂会 岩波書店 1979年 330,341頁)。
20)『毎日新聞』(2012年7月7日付)。
21)ラインホルド・ニーバー[1892-1971] ニーバーは「神よ, 変えることのできるものについて, それを変えるだけの勇気をわれらに与えたまえ。 変えることのできないものについては, それを受けいれるだけの冷静さを与えたまえ」,という祈りを説きました。 『ニューヨーク・タイムズ』(1950年7月2日 23頁)。
22)『毎日新聞』(2011年7月9日付)。
23) イザヤ 11:6。
“Resurrection of Rice Field, Mountain, and Bay” – Religious Ethical Society Summer Seminar –
Date: August 27 (Tuesday), 2013. 2:30pm ~ 3pm
Place: Asuka Institute of Kansai University Ueda Memorial Hall
Kobe International Christ Church
Pastor Yoshio Iwamura
<Introduction>
From July 7, 2013, a heavy rain hit Sichuan, China for about a week. Inundation above floor level reached more than 6 million, and huge amount of high buildings were destroyed. My wife Kayoko said that “The damage is worse than the Tohoku earthquake and tsunami.” We prepared everything in 3 days. We didn’t know anybody on the site. We even cannot speak Chinese. In terms of money, we bought 124,810 yen around tickets of China Eastern Airlines via Shanghai on 10 time payments. We put our sleeping bags in suitcases and we headed to Kansai Airport after the worship service on July 21 (Sunday), 2013 with our determination that we will go to the disaster affected area even we should fast for four days. Why could we go the disaster affected area without carrying a lot of money? It is recorded in the New Testament that “And he left them and went out of the city to Bethany, where he spent the night. (Matthew 21:17)”. Japanese Bible translation is not correct. Jesus “spent the night” (Greek aulizomai) means “sleep in the garden, sleep outside”(Thayer’s Greek-English Lexicon of the New Testament) Since he spent the night outside, he did not eat properly. If you look into the following sentence, it is written that “Early in the morning, as Jesus was on his way back to the city, he was hungry. (Matthew 21:18)” Continuing on, it is said “Seeing a fig tree by the road, he went up to it but found nothing on it except leaves. Then he said to it, “May you never bear fruit again!” Immediately the tree withered. (Matthew 21:19)” So, did Jesus vent his anger when he was hungry? In context, in the temple courts, it is recorded that “Jesus entered the temple courts and drove out all who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves.” And after he saw a fig tree, he said that “found nothing on it except leaves”. In other words, he criticized that “found nothing on it except leaves” is just like a majestic synagogue where tourists visit. Christianity also often spends a lot of money for ○○ tournaments, events and bazaars, but it may be a mechanism to temporarily enhance people’s emotion. In the parallel description, the Gospel of Mark, it is written that “Because it was not the season for figs. (Mark 11:13)” Therefore, we can see that Christ did not angry by his personal feeling. He told his disciples that Jesus replied, “Truly I tell you, if you have faith and do not doubt, not only can you do what was done to the fig tree, but also you can say to this mountain, ‘Go, throw yourself into the sea,’ and it will be done. 22If you believe, you will receive whatever you ask for in prayer. (Matthew 21:21)”. He told to do actual work. He encouraged doing actual act rather than just preaching the love for neighbors. We headed to the disaster affected area in Sichuan, China with our sleeping bags. I and my wife Kayoko was encouraged doing our will to engage in “work” for affected victims.[1] It was the same motivation that we had when we headed to the disaster affected area in Ishinomaki City, Miyagi Prefecture with young people two years and five months ago.
(1) Scars of the Tohoku earthquake and tsunami a. Impact on ecosystem On 2:46pm, the devastation was huge. As far as I could see, there were rubbles, destroyed houses and traces of earthquake disasters.
Nearly 4,000 people became victims even only in Ishinomaki City.
“We have suffered terror and pitfalls, ruin and destruction. Streams of tears flow from my eyes because my people are destroyed. (Lamentations 3:47-48)”
The tsunami hit the Kasagai island, which is located on northeast of the Oshika Peninsula, Ishinomaki City. The height (runup height) was 43 meters. It was greater than the 1896 Sanriku earthquake. The trees in the mountains were covered by the sea, and the trees were vanished. Even cars were skewered in the rice fields. The fishery house at Mangoku-ura bay, where has the best oysters and seaweeds in Japan, has been flooded.
Water stream from the mountains grow rice. Piled-up leaves make a good soil. Clean water produces delicious crops. Waste water from pesticide-free, organic soil becomes a river and it flows into the sea. “All streams flow into the sea, yet the sea is never full. To the place the streams come from, there they return again. (Ecclesiastes 1:7)” Nature is circulating. It travels from the mountain to the sea; water evaporates in the ocean, becomes rain and falls on the mountain again.
Nature life has been linked to each other since the birth of the earth. Why had herbivorous animals not eating up by carnivorous animals? Because the grass was everywhere in the earth. Herbivorous animals such as cows with a large stomach, sheep and rabbits birth many children. There are special microorganisms in the stomach of the ruminant animals. They have survived with the helpful microorganisms for digestion. Carnivorous animals attack, so number of herbivorous animals will reduce. Then, carnivorous animals will have no animals to eat. On the other hand, the number of small animals will increase since their dangerous beasts are gone. It has been repeated for centuries.
b.Stewardship
Nature is the source for humans to receive benefit. However, rice Field, mountain, and bay became a place to make money. We use pesticides and formalin to grow crops, and use machines for efficiency to fill our greed. We do not think about safety of food to eat. We behave like human beings are greater than anything in the natural world. The number of sparrows and bees in Satoyama (里山: undeveloped woodland near populated area) has decreased. We hardly see small bug chironomidae that was used to fly a lot in the sky in the evening. Sparrows are disappearing due to the lack of insects to eat.
The Tohoku region, like other regions in Japan, was losing swamps near the sea. The natural environment has changed because it changed to be a flat land for housing and create large paddy fields. Therefore, when the tsunami hit, the water reached to the 40 km deep area from the sea. What had happened to the four-spot midget that lives in the swamps of the coast and estuary?[2] I have been visiting from Kobe for two years since 2011, but I haven’t been able to see the four-spot midget. Have livable habitats for dragonflies and butterflies that have moved to the north part due to the global warming had disappeared?
There is the word of God saying that humans should rule the earth. “God blessed them and said to them, ‘Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.’”[3] “Subdue (Hebrew kabash)” kabash and “rule over (radah)” is used (Ezekiel 34:4). As it is in the context, “radah”is the meaning of caring, taking care of the flock by the shepherds. (Ezekiel 34:2-4)”. Therefore, it is not control down violently.[4] Humans must take care of nature in a gentle manner. However, for the sake of benefit, it has been ruined by environment disruption, pollution and arrogant control. Let’s return to the origin of living with nature.
c. Coexistence with nature
In the year of the Tohoku earthquake and tsunami, I visited the Oshika Peninsula at Ishinomaki City, Miyagi Prefecture. The name of “Shika (literally meaning, deer)” is everywhere. Ainu people prayed for Kamuy (“God” in Ainu language) when they could get a lot of deer.[5] Houses, lives and jobs at the ria coast area are completely washed away. Mr.Shoichi Abe, the current director of Ishinomaki branch of Kobe International Sustaining Organization and he is also a former principle at several elementary schools, guided us. Looking at the Oshika Peninsula from the ocean, you can see rich green mountains. There are many broad-leaf trees such as maple trees and quercus serrata. When you enter the forest, you will be buried in fallen leaves until your waist. Under the fallen leaves, there are many years of accumulated leaf mulch. When I put my hands in it to look if any beetles or stag beetles are sleeping, I smelled of mushrooms.
There is Mr. Shigeatsu Hatayama who is promoting the movement of “Forest is a lover of the sea” in Kesennuma bay, Miyagi Prefecture. I was made to notice that in order to revive the power of the diminished sea, it is important to take care of the river pouring into the sea and the upstream forest. We plant a seedling in the forest at Mount Murone that is located at the upstream of Ookawa River that flow into the bay. Since 1989, we started planning 250,000 trees of 50 species of broad-leaf trees with children. The movement was born from a poem of Miss. Ryuko Kumatani, who lives at mountain village, “Eternal love is spinning while the forest loves the sea and the sea love the forest.”[6] When I listen to trees, I can hear the sound. They are alive. The poem takes trees as their original words, and it has the sound that has been flowing through the history.
We have destroyed nature by our selfish way of life. We are the prodigal children who forgot own hometown. For the son who admires the nature of the hometown as “I will set out and go back to my father”[7], the place to return is the forest. In the Garden of Eden, which is the forest, there were “the tree of life” and “the tree of knowledge of good and evil.”[8] Humans have repeatedly strayed whether to protect forests, or to build sediment control dam, flood-control dam, and landslide dam. In Tohoku region, they are in trouble with the increase of deer. “The tree of life” takes care of the seedlings of the forest and considers the natural “ecosystem”. On the other hand, “the tree of knowledge of good and evil” think the “life” of people who dominant the nature, so people has no choice but reducing the number of deer.
Which one should we think first, natural “ecosystem” or human “life”?
“Resurrection of Rice Field, Mountain, and Bay” thinks about both side and opens a path that everyone can agree. We live with nature by having a connection with other creatures.
(2) Taking care of the nature rather than dominating it. a. Let the earth to obey.
“All kinds of animals, birds, reptiles and sea creatures are being tamed and have been tamed by mankind.( James 3:7)” Subdue the earth, which is to say the word of “rule over (dominiu terrae)”, appears in the beginning of the Bible, Genesis 1:28 that is the creation of mankind. The early Fathers and successive theologians have also been interpreted that humans have the power to control nature.[9] We have saw nature as a creation, and it became the proof for humans to do aggressive domination as the master. It leads to the conquest of the new continent, the exploitation of resources and the destruction of the natural world. In other words, whether it will able to utilize the nature and creation, which is not god, as the production base became the point of the success and failure. It is said that “In the past, humans were part of nature. However now, humans have become exploiters.”[10] René Descartes [1596-1650] divides human and nature by modern philosophical thinking that human is “mental substance (res cogitans)”. He established the foundation of the development of science and technology that began in the 17th century. Emphasizing on numerical values and efficiency is prioritized. Under the Cartesianism that humans stand on nature, science developed and an industrial revolution took place. However, it became the beginning of environmental destruction. Prominent theologian Paul Tillich [1886-1965] of the 20th century also inherits the leading track.[11]
b. Faults in the Japanese new of nature
Saigyō Hōshi [1118-1190] read a song about ten years before his death. “Negawakuwa hana no shita nite haru shinan sono kisaragi no mochizuki no koro. (I hope to die under the cherry blossoms in spring, around the time of full moon in February of the old calendar).” Saigyō departure to the next life on 16th of the next day of “kisaragi no Mochizuki (the anniversary day of Buddha on February 15th)”. We are able to have peace of mind only in the nature. Living together with the natural world is more appealing to Japanese mentality than having things from it.
There are some people who collect stamps at their young age. Some elementary school students may be more interested in collecting insects. It seems that there is a motivation for children to “have”. About the butterfly that exists in the nature, their quantity, quality and maintenance as “things” become the center of children’s interest.
Japan is also a country that “has” rich natural resources such as forests, water and soil. The definition of “resources” is that “An element that contributes to production that can be obtained from the nature. Widely, it refers to what will be the basis of industry and support it.”[12] Coming into the 21st century, natural disasters such as concentrated heavy rain, water flood and earthquake have been repeatedly happening on the Pacific Ring of Fire area. In the forest, there are roles as environment to prevent natural disasters and as an industry to provide wood materials for reconstruction housing.[13] In Japan, “things (materials and raw materials)” in the natural world have been turned into industries. By adding labor work, we have manufactured and sold it. Before the war, as a country without resources, Japan made her way into Northeast Asia because of territorial narrowness, overpopulation and justifying of colonialism. When the lifeline of resource supply from other countries was cut off, there was no way but start the great war. Before importing cheap foreign wooden materials from Canada, cedars and cypress trees, which can make good money as construction materials, were strenuously planted throughout in Japan. But did Japan have no resources? For example, thinking about the Japan’s self-sufficiency ratio of woods, it was proudly nearly 100% until the early 1950s. However, it dropped to 45 % in 1970 and 28% in 1990, and currently shifted to around 20%.[14] Both forestry and agriculture in Japan is exposed to cheap external materials. There are other concerns besides having no resources.
In addition to problems such as air pollution, dioxins and drug dispersion, it has become a conviction line for natural disasters due to environmental destruction that people will be not concerning about Satoyama, local sea and local agricultural fields. Tragedy that would cause the extinction of humans, wildlife and plants which are living on the space craft Earth, shouldn’t be happened.
Mankind cannot survive in Western philosophy. An idea of coexistence with nature that has existed since ancient times in Japan, is introduced by Mr. Takeshi Umehara, whose mother was from Ishinomaki city, as a new principle of new civilization. It is symbolized by the Buddhist words of “Sou-moku-koku-do-shi-kkai-jou-butsu (草木国土悉皆成仏. All things have the Buddha’s nature)”. It is the idea that every things on earth, from grass, trees, soil and wind, have the Buddha’s nature and they have the same souls as human beings. Humans are not only special existence, and everything is only part of the earth. Mr. Takeshi Umehara says that this thoughts is inherited the Japanese ideology since the Jomon Era. The view of the nature of “Eshō-funi (依正不二. Oneness of life and its environment. It is also described as Eshō [依正 : the enrionment] and Shōhō [正報: human life] that it exist together as one. Undividable things)”, may have been hurt miserably by the Fukushima Daiichi nuclear disaster. Mass consumption of neon lighting at sleepless town Tokyo. A house without wooden appearance. The water supply that is not suitable for drinking without water purifier. It seems that the security to protect individual life has been secured. However, the other side reality of the affected areas, marginal villages, depopulations, aging society and declining birthrates have not been getting attention.
c. Circulation among personality = human and impersonality = the nature
The identity of Ainu is introduced that “Ainu, it means human, and there are kamuy in the world that far beyond human power. Kamuy of the fire, kamuy of the mountain, kamuy of the river and kamuy of the wind. Humans respect kamuy, and appreciate the grace from it. And also, kamuy appears in the human world in the form of creatures such as bears and owls. Kamuy is an entity that raises lives that humans cannot create.”[15]
I don’t know whether the sensitivities that Japanese people values became the origin of the word of “God”, but there is the Ainu word, “kamuy”. In the Ainu mosir (the quiet earth of human beings), god, humans and the nature are coexisting. It is not “to have” things, but “to be”. In other words, a value of existence is putted importantly on the center, not for possession.[16] Occasionally, butterflies come to lay eggs in the fields of the Sanriku road that leads to Ishinomaki City, Miyagi Prefecture. Drivers may naturally smile when they see those beautiful visitors. I think that there are many people have memories of chasing butterflies with insect nets at their elementary school days. Sometimes, they must have experience for being spirited off by butterflies and confused from it. People call the Japanese luehdorfia as the spring goddess. Extinction of butterflies is prevented by butterfly lovers through their effort to plant butterfly’s favorite grass and plants at gardens and neighboring places.
The Ainu people thought, “The trees and grass are god, and in the kingdom of God, they live in human figure.”[17] Ainu talks about Amur adonis. They find the light of the god in the shining yellow flower in gold as “When I took out my treasured sword, the yellow flower Amur Adonis shined in golden color and went out as a light of god from the tip of sword – Yukara (Ainu sagas that form a long rich tradition of oral literature).”[18] However, god died due to the nuclear meltdown ((core meltdown) of Fukushima in 2011. The nature is also dead.
How was it before the war? The Ashio Copper Mine Incident occurred because of putting too much priority on corporate interests in resources.
The house of representatives, Mr. Shōzō Tanaka insisted. “Plants are not human made. All of things are the part of results of the work of the divinity. Bird, animal, insect, fish, shellfish, mountain, river, grass and tree. All of things exist between the heaven and the earth teaches me. All of them are my good teacher. Amen.”[19] He takes grass, trees and nature not a subject of control, but as a teacher.
(3) Release of the creation a. Groaning of the creation
“We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. (Romans 8:22)”
Hiroshima, Nagasaki and Fukushima are groaning. At the year of the 66th year after the atomic bombing and the 40th year after the starting operation of the Fukushima Daiichi Nuclear Power Plant, the nuclear meltdown (core meltdown) occurred at the level 7 of the International Nuclear and Radiological Event Scale. By the accident, 630,000 TBq of radioactivity were released. About 152,000 people were forced to evacuate due to soil contamination. Currently, polluted mud is flowing out from the plastic bag that contains the decontaminated soil.
The village chief of Iidate in Fukushima Prefecture said that “70% of the area in Iidate is the mountain. Even we decontaminate around our house and farming land, we are not able to decontaminate the mountain. So, the radioactivity is flowing from the mountain. Children are victims. They must carry a sticker of an Iidate villager for the rest of their lives.”
Safety is considered to be the most important more than ever. However, extreme anxiety and stress are spreading more and more. According to the statistical point of view, that is, the philosopher Descartes’ rule of signs, it can be said as safe. However, in essence, the modern society has continuously postponed the threat of Eschaton, bringing together the wisdom of humanity, and it try to invent versatile science, mass consumption and convenience. This time, the endless continuing of great fear of decontamination, atomic bomb survivor, and impossible of reactor decommissioning is nothing like but same the fear that the future image that has been postponed to uncertain horizon, is finally found in the last scene of the movie “Planet of the Apes”. Roar of the Auschwitz concentration camp, Hiroshima, Nagasaki and Fukushima was a shadow of preoccupation for the future attacking, but we could not stop the fear of darkness of heaven and earth that was creeping up on. Nevertheless, enthusiasm of scientists, engineers and politicians, officials, economic leaders, and scholars who aim to be a military state are filled absolutely without repenting. A male worker, who was engaging in public work for removing the rubble at the Great Hanshin-Awaji Earthquake, was exposed to asbestos and developed mesothelioma in his 40s.[20] The period of exposure, the median is 17.4 years. The median period to death is 15 months after onset. We must not forget the onset of time bombs of the exposure from the Fukushima Nuclear Power Plant Incident. Radioactivity is already circulation around the earth.
Nuclear power and Christianity never encounter. Nuclear power plant in Japan is a deep root problem of Christianity. The United States theologian Reinhold Niebuhr accused the atomic bombing to Hiroshima. However, he deliberately ignores a development of a nuclear power plant.[21] It is because that he did not identify the atomic bomb and the nuclear power plant as the same monster. Therefore we “changed it, though we should not change it.” Nuclear power generation is not an exclusive feature of Kyoto University and Kindai University only. The largest Anglican Christian affiliated university, Rikkyo University became the first soldier for nuclear power research of the United States. Christianity itself brought the nuclear power plant for a peaceful use as the fire of Prometheus. Even Christianity is the cause of the roar of the creation, they have not apologized once.
Not only all mankind on the earth is facing to the food shortage, ratio of food self-sufficiency of Japan has dropped below 40% and we are standing on the edge of whether we can survive or not. Consumers are also tending to prefer bread than rice, meat than fish, so we are becoming to be difficult to do self-sufficiency more and more. The system structure that young people can take part in agriculture, fishery and forestry of the primary sector of the economy in order to produce, process and sell it, isn’t established. Collapse of the village society by the depopulation, aging society and declining birthrate due to the gap from Tokyo centralization, is a red signal. In exchange for development of the mass consumption, the gap structure of depopulation, aging society and declining birthdate can be said to be “exploitation (Ausbeutung) against the natural world. Young people are not interested in agriculture, forestry and fishery work even in the time of more turnover propensity, hollowing out of industry, and shortage of skilled workers. Because young people do not want to be exploited, dominated, or controlled. Due to the rice acreage reduction policy, only 2,600,000 hectares of farmland are left. Fallow fields and abandoned fields are just left behind.
Mangokuura, Ishinomaki City, is the world’s largest oyster bed. Today, nori growers are also crying. Human sewage, concrete construction methods and seawall are damaging the ecology system of the sea. Norovirus is a cause of clippers syndrome and red rot.
The land is sick. Water strikes the land where people live in by becoming heavy rain, tsunami and flood. Fire is symbolized by volcanic explosions. The air has become a natural catastrophe element such as tornadoes.
The earth is groaning. When the people were groaning in Egypt, God sent Moses. Even in Japan, Gyōki [668-749] did not teach, and talk about the fundamental doctrine, but served the people and the nature that were groaning.
b. Share sufferings
In the disaster affected area, disaster-related deaths such as “lonely death”, “unattended death”, “hunger death”, “freezing death”, “suicide”, “caregiving-suicide / murder” and “too late death” are spreading. In Article 25 of the Constitution of Japan, which came into effect in 1947, it defines the right to live, but it is a dead culture now. While we have been engaging in listening volunteer in Ishinomaki City since 2016, we have encountered serious problems of lack of doctors, nurses, care managers and caretakers. The number of people engaged in welfare work was significantly short for the required number even before the 3.11 event. However, the disaster affected area has been faced to a serious medical crisis since the earthquake. Ishinomaki City, Miyagi Prefecture had the highest number of casualties in the three prefectures in Tohoku region, and Watanoha area had the most severely damage and victims by tsunami per area. The people who involve in medical care for the home-victims in Watanoha were zero after the earthquake and it had continued for a while. The more you blame, consider about the mental health, the more you feel unhappy. It is written in the will of a 93-year-old lady from Minami-soma who committed suicide. “I feel more dead than alive because of the nuclear power every day. I have no other way. Good-bye. I will escape to the grave.”[22] Isn’t the death of her an act of forsaking? “The right to housing” in “the International Bill of Human Rights”, which Japan ratified in 1979, includes not only “the right to remain the place where you live now” but also “the right that not allow creating pollution source at near your residence”. In order to live continuously, we should not make something like nuclear power plants, and it is the role of the government to protect individuals from the big companies that are trying to create it. However, politicians, officials, economic leaders, scholars, and mass media have been mutilated by rich contributions from electric power companies so they don’t talk about abandoning nuclear power generations. When I think that it was unnecessary for 93-year-old old lady to sacrifice herself, I feel deep pain from bottom of my heart.
Lonely death and people who do pachinko parlors are in in direct proportion rate in Tohoku area. Almost 70 ~ 80% of customers are old people. It is because that they lost their community, job and family. The relationship between the society and the mind are separated. People have no other choice, but forget everything in a loud music. When they leave pachinko parlor, there is nothing.
Even they want to live, but they cannot do agriculture because of radioactive contamination. There is no life security. It is like that the administration of the country, prefecture and city are saying “die” in starvation to certain people who are engaging in farmers and fishery in Fukushima, For lonely elderly people, who lost their families by the earthquake and feel like a living hell and tossing oneself about in great pain with their very limited national pension support, there is no hope for a day that will come, when they can say “I am so glad to live”.
It is the job inside the nuclear power plant that “the grading of life” goes through even though people’s life should be equal. Those who live on the streets without residence certificate, they cannot sue even if they are occupationally irradiated. Even today, people are forced to work inside the dangerous area where employees of Tokyo Electric Power Company Holdings don’t enter, under surveillance.
The number of people who chose to finish their own life will never stop, because they don’t want to suffer in living hell. Can we cynical about their choice as weak, ephemerality and unmanly? There is full of unhappiness while they are living. Among the earthquake-related deaths, the rate of suicide stands out.
c.From sincerity to self to “circle of justice”.
We must tie again the relationship with a society. We might need another “support” for relationship. We need to put together a variety of yam to make a strong but kind relationship.
The number of foreigners in the disaster affected area is 75,000. There are 513 people in Ishinomaki City. There are wives and children who lost their Japanese husbands and father in the earthquake. They cannot even go back to Philippines because their children are already seniors in elementary school. Widows feel alone because there is no foreign married woman in the neighborhood. Their life insurance is about to run out. It is also difficult to find a job, but children need to go to school. Their hardships are continuing. In order to confirm the safety of foreign victims and rebuild their lives, it is necessary to have 75,000 volunteers of one-on-one collaborators. It would be desirable to have more ethnic communities. At the same time, whole Japan must aim for multiethnic and multicultural coexistence. The tragedy of international marriage is serious. Japanese husbands, who have only three words of “furo, food, sleep” at home, treat their spouse very badly. If their food and furo had not ready, their domestic violent is a daily thing. They took the passport of their wives and they are just like a king who has a right to give foreign resident status in Japan. Their wives cannot escape. Before marring, their husband treated them kindly, but they become violent in less than a year.
The disaster unemployment drives up. Even they want to divorce, there is no resident status, no money and it is difficult for foreign wives to find a job. Even if they are employed, employer treats foreign workers as disposable labor, and there is no punishment regulation against sexual harassment or power harassment. When they consult with immigration bureau of the Ministry of Justice, they are just said, “Why you got married?” Office people just say, “Why don’t you go back to Philippines?”, “If you don’t have certificate of DV proof, we cannot accept your appeal”, “Please consult with others. Immigration bureau office is not the place for life counselling”, “Your bullies might be caused because you just fall down. We cannot listen to you if you don’t have doctor’s certificate”, or “You just need to bear it”. Listening volunteer in Tohoku region have become an opportunity to learn about sociopathological phenomena in Japan that lost justice. The air to manage foreigners by severe eyes of whole Japanese people, media and police is the root of the problem more than immigration control by close monitoring of immigration bureau through “residence card”.
The Japanese have no absolute norms for the emotional proposition, “must be honest”. After all, only “honest to oneself” is the most important virtue point. We will be required to reflect on the fact that we have not criticized toward “honesty”. The most easy-to-understand concept of Japanese basic religion is “honesty”. However, we need the ability to examine whet here we can extend our awareness of “human dignity” to other people. Traditionally in Japan, “honesty” for others, for groups, and for all things is completed in “honesty in oneself”.
As we are wishing for the circulation of nature in “Resurrection of Rice Field, Mountain, and Bay”, it is the Kairos (time) that each one of us stands out by noticing the “work” that each religious people hold hands together to pray for “circle of justice” and share it and exercise it. We must not make our activities as a work or labor of groups, movements and organizations.
<Conclusion> God has not die in this era. Nature has also not died. But humans have died. If you have a wound on your body, after seven years, your scars will be hardly to see it due to cell metabolism. At the hot spring where injured animals come to heal, a bear does not attack a rabbit. In general, “The wolf attacks the lambs, the leopard attacks the young goats, and the young lion attacks the calf.” However, a new heaven and earth is awaited, “The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them.”[23] Keep in mind the words of Mahatma Gandhi, that “to be bright full, enjoyable, and persistent”. It is important to keep walking like snail and keep it insist. Someday, like shogi (Japanese chess), a pawn will be a gold general. We hear that “love your neighbors”, but we, religious people, should be with the oppressed nature and people that in need to have their neighbors. And as well as we need to be with the vulnerable people by means of cimugurusii (Okinawa dialect. “Sufferings from deep inside”). Not only simply expressing a feeling of sadness, let’s find out your pain in other’s pain and sympathize with the sorrow that stays deep in mind. Let’s live with the people whose human rights are ignored. I returned from Sichuan, China on July 24. Although it was only a short time stay, I made a good friend in Youyi County.
It became a learning trip to deepen awareness of the kindness and honesty of the Chinese people. Let’s go as a first solider of “Ku-en (苦縁. Connection born from sharing sufferings)” to deepen relationship with neighboring people without having prejudice.
To be connected as “Japanese people became our benefactors from enemy, and we become friends”, cannot be achieved by the government, bureaucrats and plan on paper. There is a key in struggles that we serve, and we can open the door to a new history.
[1] “For it is God who works in you to will and to his good purpose.” (Philippians 2:13) [2] Due to the reduction of swamps, habitats of Damselfly are narrowed and they are acknowledged as endangered species. [3] Genesis 1:28 [4] 2011. S, Higuchi. Seiten to gendaishyakai no shyomondai. The Kirisuto Shimbun. 76-77.
“Son of man, prophesy against the shepherds of Israel; prophesy and say to them: ‘This is what the Sovereign Lord
says: Woe to you shepherds of Israel who only take care of yourselves! Should not shepherds take care of the flock? 3
You eat the curds, clothe yourselves with the wool and slaughter the choice animals, but you do not take care of the
flock. 4 You have not strengthened the weak or healed the sick or bound up the injured. You have not brought back
the strays or searched for the lost. You have ruled (radah)them harshly and brutally. Ezekiel 34:2-4 NIV. [5] 2011. “Research in Oshika Hanto (4)”. Kobe International Sustaining Organization. July 2. [6] 1996. R, Kumatani. Kashyu / Mori ha umi no koibito. Hokutosha. [7] 1985. Luke 15:18. The New Testament. Translated by Naoyuki Yagyu. Shinkyo Publishing. [8] Genesis 2:9. The Bible, The New Interconfessional Translation. [9] 1972. L, White. Machina ex deo : essays in the dynamism of western culture. Misuzu Shobo. 87-92. [10] ibid. [11] 1927. P, Tillich. Logos und Mythos der Technik GW.IX. 305-306. [12]Daijirin (2nd edition) [13] 2008. K, Tajima. R, Kanda. Mori to nigen. Asahi Shimbun Publications. 57. [14] 2011. J, Sato. A Theory on Resources Claimed by a Resource Impoverished Country: Towards Integration with Environmental Theory. University of Tokyo Press. 166. [15] 2008. A, Satouchi. Ainushiki ecologe seikatsu. Shogakukan. 8. [16] 1977. E, Fromm. To Have or to Be? Books Kinokuniya. 39, 46. [17] 1993. I, Fukuoka. Ainu to shyokubutsu. Asahikawa Development and Promotion Corporation. 74. [18] ibid. 82-83. [19] 1979. Tanaka Shōzō zenshyu dai 11kan. Tanaka Shōzō zenshyu hensaikai. Iwanami Shoten. 330, 341. [20] 2012. Mainichi Shimbun. July 7. [21] Reinhold Niebuhr [1892-1971]
Niebuhr preached the Serenity Prayer that, “O God and Heavenly Father, Grant to us the serenity of mind to accept that which cannot be changed; courage to change that which can be changed, and wisdom to know the one from the other, through Jesus Christ our Lord, Amen.” 1950. The New York Times Book Review. July 2. 23. [22] 2011. Mainichi Shimbun. July 9. [23] Isaiah 11:6