The Problem of Tōkōkyohi in Japanese Middle Schools Essay Example for Free

The Problem of TÃ… kÃ… kyohi in Japanese Middle Schools Essay Introduction Tokokyohi ( ) has become an increasingly prominent issue in Japan since the 1980s. Official figures showed that there were 84,026, or 1. 9% of Japanese middle school students suffering from tokokyohi in 1997 . However, tokokyohi, which is classified as form of â€Å"school non-attendance†, does not appear to be a problem that is unique to Japan. A similar form of â€Å"school non-attendance† affects less than 1% of the student population in Britain, which has the situation under control . In contrast, tokokyohi appears to be more problematic than the Japanese government wishes to acknowledge. Official Japanese figures appear to be artificially deflated as they do not account for tokokyohi sufferers who have special schooling arrangements . Moreover, among the 5,193 middle school students surveyed in 1988, almost two-thirds of them felt jaded about school but compelled themselves to continue schooling . This suggests that tokokyohi is a deep-seated problem in Japan as most middle school students have to confront the emotions that result in tokokyohi for some of their peers. It is important to distinguish tokokyohi from other forms of â€Å"school non-attendance† such as school absence due to truancy as well as medical and economic reasons. In contrast to students who shun school due to poor physical health or financial constraints, tokokyohi occurs when an irrational fear of schooling compels students to miss school for more than 29 days with their parents’ cognisance . This sets tokokyohi apart from truancy, where students deliberately avoid school without their parents’ knowledge to partake in frivolous activities with others . Unlike truants, students suffering from tokokyohi remain confined to their homes and are not characterised by misconduct . This paper will focus on tokokyohi in Japanese middle schools (students aged 13 15 years old). There are numerous reasons for tokokyohi ranging from societal problems to individual psychological difficulties. We will focus on three modern Japanese societal problems which lead to tokokyohi: children who are excessively dependent on their parents, shame society and educational mother. However, the unique structure of Japanese society must be taken into consideration in order to understand the severity of tokokyohi in Japan. Hence this paper will explore the link between these three modern Japanese societal problems and traditional Japanese values and mind-sets. This link emphasizes the continued importance of these traditional values and mind-sets in the modern Japanese society and how these values and mind-sets affect societal attitudes towards education, eventually leading to tokokyohi in middle schools. Over-Dependent Children About 50% of mothers whose children are in Japanese middle schools are full-time homemakers . Mothers’ domestic roles have become increasingly prominent after World War Two, motivating housewives to excel in these roles . This motivation drives them to emulate the role model of ryosai kenbo. Ryosai kenbo portrays an idealised virtuous woman who can handle household chores and nurture children well . To guarantee future success, mothers attempt to provide their children with excellent up-bringing and monitor their children’s behaviour closely to ensure proper learning. The reduced size of the modern Japanese family also implies that mothers can devote more energy to monitoring their children, resulting in more intimate mother-child relationships . Such intimacy drives parents to shield their children from adversity . The shielding results in children who are incapable of autonomous decision-making, eventually developing into an over-dependence on their parents . Over-protective parents also worsen their children’s dependency on them when they accede to both legitimate and illegitimate demands from their children. Some children exploit this by engaging in amae. Amae ( ) describes the actions of one who tries to influence another to care for him/her unknowingly . However, these parents do not stop this behaviour as indulging their children’s demands is seen as an expression of maternal love . This gradually emboldens the child as they know that their parents will yield to their demands, including tokokyohi. Having always been cared for meticulously, these children begin to display signs of tension and fear when away from their parents , especially in new and unfamiliar environments such as schools. These children experience difficulty being away from their parents for long hours when they attend school. Their tendency to maintain close physical proximity to their parents results in little personal time and few opportunities to socialise. Thus these children become socially inapt as they lack the requisite skills for interacting amicably with their playmates . This social awkwardness heightens their feelings of tension and fear when separated from their parents in a school setting. As a result, these children are more likely to develop a fear of schooling. Moreover, the hectic curriculum in Japanese middle schools exerts more pressure on middle school students as compared to elementary school students. This is because Japanese middle school students have to undergo demanding high school entrance examinations . The additional stress may leave these children incapable of managing negative emotions due to routine separations from their parents . These children would eventually resort to tokokyohi in order to escape this situation. Kyoiku Mama, (Educational Mother) In Japan, men are often assumed to be breadwinners while women are expected to stay home to tend to housework and childcare . Fathers, being the breadwinner, spend long hours on business entertainment , which is emphasised by Japan’s business industry . This forces them to be away from home frequently, giving rise to ‘fatherless families’ . Thus mothers assume a central role in the family , taking charge of the children’s welfare and education. However, the competitive Japanese education system means that children find it harder to succeed. This gives mothers an added sense of responsibility in guiding their children towards educational success. This gives rise to kyoiku mamas ( ), loosely translated into ‘education-mamas’ . Kyoiku mamas are known for their borderline neurotic behaviour of controlling every facet of their children’s lives so as to outdo their peers academically . Kyoiku mamas strive to send their children to elite schools with the highest rate of future admission into prestigious universities . Some kyoiku mamas may opt to work in order to afford cram schools (juku, ? ) for their children . They endeavour to provide the best home study environment for the children. This includes bringing their children refreshments when they study overnight to researching on subjects that their children struggle with to coach them . Modern kyoiku mamas† may even seek professional help in guiding their children as they lack confidence in child-raising . Her ultimate achievement would be for her child to enrol into the prestigious Tokyo University as this would ensure a bright future for her child . The mothers’ desire for their child to succeed is mainly due to the gender roles in Japan and is supported by the change in power structure in the family. In the Japanese society, women are denied career advancement opportunities due to gender discrimination, preventing them from achieving any career aspirations that they might have had . Hence, a kyoiku mama thrusts all her ambitions upon her children to achieve what she could not . However this is only possible due to the change from a patriarchal to a matriarchal family. As the fathers are frequently absent, mothers gain a larger authority in the family . They also suffer from loneliness and anxiety due to the lack of attention from their husbands . Thus mothers are then able to put all their energy into nurturing their child as an outlet of their pent-up loneliness, anxiety, and an extension of their ambitions. As discussed above, kyoiku mamas closely monitor their child’s life. However this tight control may be detrimental to the child’s psychological well-being. In a stressful environment where every action must benefit their studies, these children may develop a fear of school and studying . Clinical psychologists have observed that most tokokyohi sufferers came from ‘fatherless families’ . The determination of kyoiku mamas for their children to succeed may cause the children to reject the competitive Japanese education system, causing tokokyohi . Shame Society In Japan, an individual’s actions are governed by the need to avoid shame on oneself and the group that one belongs to. The Japanese society operates on a system of shame, where shame arises when one suffers a loss of dignity and respect . This sets Japanese society apart from Western societies that operate on a system of guilt. Guilt deters Western individuals from acting inappropriately in an autonomous environment . In Japan, failure to meet a personal goal or expectation of others results in self-reproach and disapproval from others, leading to shame. Japanese citizens are compelled to conform to socially acceptable conducts and norms to avoid shame . Therefore being unique or individualistic is greatly frowned upon. The Japanese do not view conformity as an inability to assert autonomy . Conformity indicates that one possesses the will to sacrifice for the greater good of the group . This self-glorification also motivates them to conform. In the Japanese society, a shameful act by individuals implicates the entire unit they belong to, including the school and family . This stresses the children since failure puts their families’ reputation and honour at stake. Poor results would reflect badly on the children’s academic ability. This would be attributed to parental failure in instilling appropriate work ethic. Fear of implicating their families through their academic incompetence might result in tokokyohi. Tokokyohi would conceal the children’s shortcomings since they avoid school activities and tests, hence preventing their families from being shamed. The demands of the society also force the individual to conform. Japanese are made to participate in activities that promote unity from young . They are inculcated with the idea that every individual should do their best to contribute economically. Paper qualification is needed to secure stable employment . This makes academic excellence a prerequisite for stable employment. Individuals who fail to achieve academic excellence will believe that they have failed to meet the lofty standards set by the society. This failure exacerbates the shame caused by their academic incompetence. To avoid this shame, children who are unable or unwilling to excel academically could resort to tokokyohi. Social status, which is highly regarded by families in Japan, is boosted when the children enrol into a competitive school . Many families strive to send their children into such a school. However, the competitive school environment would present the children with stressful social situations as they would be constantly judged by their peers and teachers . The children must always be at their best behaviour and will fret over the implications of their every word and action in order to be viewed positively. These children will be reluctant to attend school in order to avoid such situations, eventually developing school phobia, which contributes to tokokyohi. Traditional Basis: Shame. Shame as a means of social control can be traced to traditional values and mind-sets in Japan. These traditional values and mind-sets include the emphasis on group harmony and the notion that humans are fundamentally good. Shame is used to reinforce conformity among the Japanese. The need for conformity can be linked to the group mentality that is prevalent in Japan. This group mentality refers to the individuals’ focus on their role within the group . They learn to appreciate the importance of others and their reliance on one another . This appreciation starts within the family and eventually expands to the school and workplace . In order to ensure that the group functions effectively, Japanese society emphasises group harmony over individualism . The group’s interests are prioritised over those of its constituent members, giving rise to conformism. This emphasis is also reflected in the idea of honne and tatemae, which refers to the individual’s inner feelings and the appropriate social behaviour respectively . Honne is only expressed privately while tatemae is applied to interactions with strangers, colleagues and superiors . This conscious effort to avoid publicly expressing innermost emotions that might discomfort or shame others can be seen as conforming to social norms. This also shows how group harmony takes precedence over individualism. The emphasis on group harmony can also be seen in how shame lessens tension between the members of the Japanese society. The use of shame as social control makes the Japanese more empathetic to the shame felt by others . This empathy restrains individuals from displaying their greater abilities, thus reducing feelings of inferiority that might be felt by less able individuals in the group . Such a willingness to conceal their abilities also contributes to group harmony as less able individuals will not feel ostracised or intimidated by their more capable counterparts. Such restraint can also be attributed to the idea that flaunting one’s ability diminishes its worth . The influence of this idea on 15th century Kado art underscores its roots in Japanese tradition. The use of shame as social control is also derived from the Japanese idea that human nature is fundamentally good. This idea can be traced to traditional Confucian teachings in Japan . Shame seeks to appeal to this good and encourage conformity . As humans are fundamentally good, the Japanese believe that there is no need to threaten humans with individual penalties. Instead, they seek to use shame to remind themselves to stay true to their good nature. Shame is thus used as a guiding light as opposed to guilt, which is used as a deterrent. In contrast, the traditional Western belief that humans are fundamentally evil results in the use of guilt and the threat of penalties in Western societies to deter any potentially harmful acts . This accounts for different forms of social control between the West and Japan. Traditional Basis: Kyoiku Mamas and Over-Protective Mothers Kyoiku mamas and over-protective mothers can be traced from the oppression of women in Meiji Japan. Meiji Japan was a patriarchal society where women could only strive to become ryosai kenbos . Japanese women were only allowed into noble families to bear and rear children . These women, who were struggling to find their place and status in families, would put all their energy into nurturing their children . Both kyoiku mamas and over-protective mothers are modern manifestations of this oppression of women. For kyoiku mamas, the ideology of â€Å"good wife wise mother† still weighs strongly on them. Women are expected to juggle household chores and their children’s education even if they hold full-time jobs. A woman who allows others to care for her children would be looked down upon as not sufficing in her job as a mother . The Japanese believe that mothers should be blamed for bringing up unsuccessful children rather than the children shouldering the blame themselves for their lack of success . Mothers, who are burdened by such extreme responsibility, will push the children to and beyond their limits. To these mothers, only by successfully nurturing their children can they achieve the ideals of â€Å"good wife wise mother†. This gives rise to kyoiku mamas. Over-protective mothers strive to encourage their children to excel due to the mothers’ obligation to nurture them well, increasing interaction between mothers and children. This greater interaction would foster a closer mother-child relationship. The resultant strong maternal love might drive mothers to shield their children excessively from adversity. This shielding would cause children to become over-dependent on their mothers. Thus, the ryosai kenbo role model, which can be traced to the Meiji period, can result in over-protective mothers and over-dependent children. The pervasive ideology of the roles and responsibilities of Japanese women, together with the need to achieve it, leads to kyoiku mamas and over-protective mothers, which in turn contribute to the situation of tokokyohi in Japan. Traditional Basis: Amae Amae, which perpetuates the relationship between over-dependent children and their mothers, can also be traced back to traditional Japanese mind-set. Traditionally, the nation of Japan has been viewed as a giant family unit with the Emperor at the core . A common reverence for the Emperor unifies the numerous disparate Japanese families into a giant family unit . The Emperor enjoyed an exalted status despite his ceremonial position and reliance on officials to handle state affairs . Officials are expected to comply with the Emperor’s subtle demands in a dynamic relationship that embodies the concept of amae . Such reverence can be traced back to before the Tokugawa period [1603-1868 CE] and continues even today . This reverence drives Japanese families to emulate the relationship between the Emperor and his officials . With the child being important in the family as discussed earlier, the family’s emulation of this relationship results in the child assuming a position in the family that is similar to that of the Emperor in Japan. This allows the child to engage in amae, which facilitates the child’s over-dependence on the mother and contributes to paternal approval for demands such as tokokyohi. Thus amae can be seen to be rooted in the traditional Japanese reverence for the Emperor, and continues to be present in modern day families. Conclusion In our paper, we have shown that although Kyoiku Mamas, shame society and over-dependent children are some of the direct causes of Tokokyohi, the foundations of these factors can be traced to traditional Japanese values and mind-sets such as reverence for the Emperor, ryosai kenbo and Confucianism. These traditional values and mind-sets, which were prominent in the past, continue to hold great importance today. This is evident in how these traditional values and mind-sets continue to influence modern Japanese education. The continued importance of these values and mind-sets also show that tokokyohi is a complex problem that is rooted in the foundations of Japanese society. The severity and complexity of Tokokyohi also means that the Japanese government must play a bigger role in tackling this issue. Future research could explore why the Japanese government appears reluctant to acknowledge the scale of this problem and assess the viability of solutions that focus on advising the families of these tokokyohi sufferers. ? Bibliography Allen, Eileen K. , Glynnis . E. Cowdery, and Jennifer M. Johnson. The Exceptional Child: Inclusion in Early Childhood Education. Belmont: Wadsworth, 2011. Allison, Anne. Producing Mothers. Chap. 6 In Re-Imaging Japanese Women, edited by Anne E. Imamura. 135-55. Berkeley: Univ of California Pr, 1996. Aoyagi, Hiroshi. Pop Idols and Gender Contestation. In Japan at the Millennium: Joining Past and Future, edited by David W. Edgington. 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Preserving Our Earth :: essays research papers

Preserving Our Earth   Ã‚  Ã‚  Ã‚  Ã‚  America's endangered areas are deplinishing daily. Natural disasters are a major factor in their disappearance, but the most prominent factor is mankind. Even though procedures are conducted daily to preserve our home, these areas slowly crumble within our grasps. Protection of these areas is essential, as our whole race depends upon resources derived from these lands.   Ã‚  Ã‚  Ã‚  Ã‚  From the lush greenery to the sparkling blue waters, all is majestic in its fullest. This is why I believe almost all of these wonderful places should be preserved. Mankind has come too far to throw it all away for his greedy purposes. Many believe that our secluded wildlife areas should be available for the public. But what is to be offered through this? Many recreational activities I presume, but what about our biggest environmental concern - pollution.   Ã‚  Ã‚  Ã‚  Ã‚  Pollution is so widespread throughout our world that it is overwhelming. Drinking water supplies are contaminated with runoff from nearby factories and even with pollutants from our own backyards. Demands of skyscrapers and condominiums wipe out our decreasing rainforests. This drudges wildlife from its natural home and into the havoc that is ours. Millions of acres of beautiful land are destroyed daily to satisfy the needs of mankind.   Ã‚  Ã‚  Ã‚  Ã‚  But has anyone contemplated the needs of our wildlife? When their homes are incinerated, where do they run for shelter? Where will wildlife obtain its food and oxygen if the sources are gone? Not much is done about our destructive ways, we sit back and let money and greed take power. The solution is just a whisper away. The preserved areas should remain untouched. Hunting should be outlawed in these protected lands. If a family is starving and has to resort to this brutal deed, then restricted areas should be permitted.

Macbeth Moral Decay Essay

Soliloquy, or the act of speaking one’s thoughts aloud, is the subject to which this question is being answered. In Acts 1 to 3 of Macbeth, the character Macbeth speaks of three particular soliloquy’s in which his moral and nature both move from a high ranking position into a continually falling characteristic of heroic decay. In Act 1 scene 7 Macbeth highlights, in his first soliloquy, the issues of committing the crime of murder and how it teaches others to act as criminals and to break out in violence, which then comes back to plague oneself. Macbeth is also sympathetic when he speaks of the king, saying he is a humble leader and that the king even trusts him. â€Å"First, as I am his kinsman and his subject, strong both against the deed; then as his host, who should against his murderer shut the door, not bear the knife myself† (1.7.13-16). Here Macbeth is saying that he is the kings kinsmen and host and that it is his job to protect him, as well as closing the door on the murderer trying to get to the king, not to be the murderer himself. Macbeth ends this soliloquy with a statement that gives a hint to his future ever-growing cruel self. He says, â€Å"Upon the sightless couriers of the air, shall blow the horrid deed in every eye, that tears shall drown the wind† (1.7.23-24). Macbeth foreshadows his future deed and even states that the people will be overwhelmed in sorrow over Duncan’s death. In Macbeth’s second soliloquy in Act 2 scene 1, he specifically says, â€Å"Thou marshall’st me the way that I was going, and such an instrument I was to use,† meaning that the imaginary dagger of which he speaks of is motivating and leading him to commit the crime of which he was planning, but was weary, to do (2.1.42-43). In this act, Macbeth talks to an image of a dagger that is a hallucination of his mind. The dagger may be symbolic of his own self, in which he says â€Å"And on thy blade and dudgeon gouts of blood, which was not so before,† concluding that Macbeth was once clean but is now becoming more and more infected by his dark and dirty deeds, much like the dagger was once clean but is now dotted with blood (2.1.46-47). Macbeth also hears a bell ring which inspires him to take off and find Duncan before his courage wears off. In Act 3 scene 1 Macbeth’s third soliloquy highlights the fear he has of Banquo because of his intelligence and nobility. One can see the dramatic change of Macbeth’s character from the first soliloquy to the third soliloquy as he now has become greedy and jealous. Macbeth believes that he has worked hard and committed a crime for nothing since the throne will be passed on to Banquo’s sons instead of to his own descendants. Macbeth states, â€Å"Put rancors in the vessels of my peace only for them,† saying that he has ruined his own peace for the benefit of Banquo and his sons (3.1.67-68). Ultimately, there is a major change in Macbeth’s moral from the first act to the third. Macbeth’s motivation at first was solely by ambition, then it was anxiety and paranoia of committing the actual crime, and finally in his last soliloquy Macbeth became greedy and unsatisfied once he had power and control of the throne. Macbeth thought he would be much more gratified with having the power of the king then he actually was in the end. He then begins to second-guess his deeds and starts to become neurotic from the paranoia of over thinking and over-analyzing the whole situation. Macbeth’s moral decay resulted from his unconscious madness that drove him to commit many murders.

Jack Kennedy An Unforgettable Man - 1858 Words

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