稲場圭信の研究室 Keishin INABA

利他主義・市民社会論、ソーシャル・キャピタルとしての宗教に関する研究、宗教社会学:::稲場圭信(大阪大学大学院教授) Keishin INABA(Ph.D.)'s site for the study of altruism, civil society and religion as social capital.

被災地調査報告 写真入り詳細版(2012年8月9~12日)

被災地調査報告 写真入り詳細版(2012年8月9~12日)
報告書は以下(PDF)
http://keishin.way-nifty.com/jp/files/2012080911.pdf

内容
南三陸町歌津
・すばらしい歌津をつくる協議会事務所(小野寺寛さんインタビュー)
・歌津中学校学習支援
・歌津中学校全校長先生インタビュー
気仙沼
・夏祭り
・青龍寺他
歌津1
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Abstract of the articles from the online journal "Religion and Social Contribution".

Here's English abstract of the articles from the online journal "Religion and Social Contribution".


Religion and Social Contribution 2012.10, Volume 2, Issue 2: 41-58.
Homeless Support by a Christian Based NPO in Okinawa
A Study Adopting a Four-Dimensional Model of Faith-Related Organization
SHIRAHASE Tatsuya
This paper focuses on the case of the Promise Keepers (PK), a Christian homeless support group, to evaluate the orientation of Japanese faith-related organizations. At its inception, PK supported homeless people as a congregation. However, in order to make pluralize its resources, PK has become an NPO. Thus PK has been able to provide a wider variety of services for homeless people and has become the most reliable homeless support organization in Okinawa. While PK is based on a congregation with a strong internal unity, it is also working as an NPO open to the "outside". That is, PK makes use of two inherent kinds of social capital: bonding social capital and bridging social capital. In recent years both society and academia have called for "social contribution by religions". The case study in this paper aids consideration of emerging models of religious social participation.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/23002/1/rsc02_01-041.pdf


Religion and Social Contribution 2012.10, Volume 2, Issue 2: 17-40.
“Religion and Social Contribution”: the 14th Dalai Lama’s Thought on “Religion” and “Altruism”
TSUJIMURA Masahide
The purpose of this paper is to elaborate the views of the 14th Dalai Lama concerning the relationship between “religion and social contribution.” By making distinction between “religion” and “spirituality,” the Dalai lama emphasizes that all people need “universal religion,” the point of which is the thought to be of help to others. The Dalai Lama characterizes altruism as “wise self-interest,” a concept which means to think of others also when pursuing our own happiness.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/23004/1/rsc02_01-017.pdf


Religion and Social Contribution 2012.10, Volume 2, Issue 2: 1-16.
Religious Policies of the Chinese Government and Public Service
Activities of a Tibetan Buddhist Academy as Seen through Earthquake Relief Activities
KAWATA Susumu
A massive earthquake hit the Tibetan-inhabited area in Qinghai Province in April 2010. The Serthar Buddhist Institute, located in Serthar County, Sichuan Province, immediately dispatched a rescue party to the affected area to provide medical aid and other support. This paper, based on a collection of notes written by a Han Chinese rescue worker who practices Buddhism, aims to clarify the details and significance of the social contribution activities conducted by Tibetan Buddhist organizations in terms of social capital and new religious policies of the Chinese government.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/23001/1/rsc02_02-001.pdf

Religion and Social Contribution 2012.04, Volume 2, Issue 1: 19-43.
Life for Vulnerable Groups in Transplant Medicine
A Study of Issues in Pediatric Brain-death Organ Transplantation
OKINAGA Takako
I consider the question “what is life?” to be the essence of religion or religious studies. In this paper, rather than locating questions of life and death in a system of religious studies, I would like to review the questions “What is life?” and “What is death?” through a thematic focus on ethical issues in organ transplantation for children (pediatric, brain-death organ transplants), an area which has recently become more and more confused. I consider the question of “medical care involving sacrifice,” and search for "compassionate medical care" through a discussion of the 2009 revisions to Japan’s Organ Transplant Law, which I think robs brain-dead children (vulnerable groups) of the “right to dignified life.”
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/17522/1/rsc02_01-019.pdf


Religion and Social Contribution 2012.04, Volume 2, Issue 1: 1-17.
The Social Capital from Mountain Pilgrimage
The Example of the Pilgrims of Dewa-Sanzan
NAGASAWA Sohei
In this paper, I consider the creation of social capital in the tradition of mountain pilgrimage, as well as the various effects of that capital for well-being.In pilgrimage to Dewa-Sanzan, social capital among the pilgrims is created through cooperation and acceptance of climbing worship based on “gratitude.” This social capital develops bonds among believers in their everyday lives, which are also sustained across generations. Although this social capital has significance for individual well-being and ethics among the pilgrims, the resulting inner cohesiveness limits relations with outsiders and constrains the flexibility needed for future development.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/19609/1/rsc02_01-001.pdf


Religion and Social Contribution 2011.10, Volume 1, Issue 2: 49-71.
From “Religion and Social Contribution” to “Management of Religious Studies for Society”
YANO Hidetake
This paper reviews three main theoretical articles in the book “Religion and Social Contribution” edited and written by Inaba Keishin and Sakurai Yoshihide. First, this paper illustrates that the three articles are oriented toward social construction and social movement. Then, it focuses on the multiple meanings of “social contribution by religions.” Next, the paper points out the values behind these articles and argues for the importance of clarification and multiplicity of these values. I maintain that the request for “social contribution by religions” comes from religious believers and academic scholars who are oriented social activities. Further, I investigate the social background of these people from the viewpoint of the rise of knowledge workers. Finally, I insist on applying management and social marketing skills to the study of “social contribution by religions.” These skills will be relevant to the aspects of social construction and social movement orientations of the study.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/17881/1/rsc01_02-049.pdf



Religion and Social Contribution 2011.10, Volume 1, Issue 2: 23-48.
Development Aid Through “Nurturing People” by the NGO OISCA
Subject Formation Beyond the Critiques of Neoliberalism
WATANABE Chika
In recent years, social scientists have criticized international aid NGOs for
advancing neoliberal agendas. In this paper, I focus on a Japanese NGO called OISCA that comes out of a Shinto-based new religion in order to offer a case for which critiques of neoliberalism do not quite apply. I examine (1) the historical relationships between OISCA and governmental actors, and (2) forms of subject formation in the trainings that are based on a concept of subject-object mutuality. This perspective is possible due to attention to relations between religion and NGOs, and it proposes a new direction beyond critiques of neoliberalism in NGO research.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/16018/1/rsc01_02-023.pdf


Religion and Social Contribution 2011.10, Volume 1, Issue 2: 1-21.
Social Contribution in Muslim Society
Case of Abu al-Nur in Modern Syria
TAKAO Kenichiro
This paper gives an overview of social contribution activities in Muslim society, with a special focus on anti-poverty relief efforts in contemporary Syria. Social contributions such as almsgiving and endowment have lost influence in modern Syria, but the Abu al-Nur Mosque, under the leadership of A?mad Kuft?r? has successfully carried out various activities by straddling the public-private divide. In particular, the poverty-elimination efforts of the mosque's “Ansar” public service organization have bought about a reevaluation of religious organization. The case of Abu al-Nur Mosque and Ansar illustrate the possibility of religious activity in the service of social action, in the context of a historically Muslim society that is currently secular.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/18049/1/rsc01_02-001.pdf


Religion and Social Contribution 2011.04, Volume1, Issue 1: 79-101.
Are Religious Activities Socially Contributive Activities?
An Analysis of Survey Research on Socially-Contributive Activities Conducted by Religious Organizations
TERAZAWA Shigenori
The purpose of this study was to examine the determinants of agreement with the statement that religious activities are socially-contributive activities. The annual Syukyo Nenkan fact book was used to contact religious organizations. Using multiple regression analyses, it was found that traditional Buddhist organizations, organizations which do not conduct socially-contributive activities, and organizations which think that conducting socially-contributive activities will cause the organization to become a part of government agreed strongly with the statement that religious activities are socially-contributive activities. It was also found that the size of the organization, agreement with the statement that religious organizations are expected by citizens to conduct socially-contributive activities, and agreement with the statement that socially-contributive activities are interactions with local citizens had no significant effect on whether the organization considered religious activities to be socially?contributive activities.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/17221/1/rsc01_01_079.pdf



Religion and Social Contribution 2011.04, Volume1, Issue 1: 53-77.
Toyohiko Kagawa and Oceanic Civilization Beyond the Death line and the Great Earthquake
HAMADA Yo
Toyohiko Kagawa (1888-1960) was deeply inspired by nature of the sea in his lonely childhood. He encountered religion (Christianity) as a teen. Both of Christianity and the sea had great influence on his social movements and thought. Nature and religion were two axes by which he got various ideas and courage to solve many social problems of modern capitalism. This article focuses on the linkage among three factors of nature of the sea, religion, and society in the dynamism of Kagawa’s activities and analyzes his unique general approaches to dealing with severe problems of the modern civilization.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/16840/1/rsc01_01_053.pdf


Religion and Social Contribution 2011.04, Volume 1, Issue 1: 27-51.
The Perspective of Social Capital Theory and Religion
SAKURAI Yoshihide
This paper evaluates the extent to which the theory of social capital contributes to religious studies that focus on various types of social engagement by religions. The first section illustrates the degrading social integration in contemporary Japan, which was described recently as a “no relationship society” and “isolated tribes.” It also describes how the public administration promotes the restoration of social capital that complements social services for disabled and disadvantaged people. Next, sociological reviews are undertaken on the theoretical dimension (in the second section), philosophical thought (in the third section), and analytical framework (in the fourth section) in order to consider the hypothesis that involvement in a religious congregation develops the reciprocal and trusting consciousness so that social engagement and participation in civil society are well organized. Then the author considers the cases of American Christian churches (in the fifth section) and Thai Theravada Buddhist temples (in the sixth section) and critically investigates previous research in terms of their perspective and methodology. Finally, in the conclusion, future challenges for this study will be proposed.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/15599/1/rsc01_01_027.pdf


Religion and Social Contribution 2011.04, Volume 1, Issue 1: 3-26.
Unconscious Religiosity and Social Capital
INABA Keishin
This paper provides an overview of the correlation between religion and social capital in Japan. Japan has experienced rapid urbanization and industrialization since the middle of the nineteenth century and particularly since World WarⅡ. During this process, society has changed from the one which is based on the local community (Gemeinschaft) to the one based on the impersonal association (Gesellschaft). Religion no longer serves as the symbolic basis for societal stability, solidarity and integration.
Nationally only 30 per cent of the Japanese recognize themselves as religious. Under such circumstances, some Japanese have some kind of shared religiosity of which they are unconscious. This paper will discuss the setting of this unconscious religiosity and social capital in civil society in Japan by considering some important concepts related to their altruism such as harmony ethics in the hope that this presentation will throw some light on recent trends and future research.
http://ir.library.osaka-u.ac.jp/dspace/bitstream/11094/18467/1/rsc01_01_003.pdf

『宗教と社会貢献』2巻2号

お陰さまで、私が編集員長をつとめる『宗教と社会貢献』の2巻2号が刊行されました。
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『宗教と社会貢献』編集委員会
委員長:稲場圭信
委員: 泉経武、大谷栄一、葛西賢太、黒崎浩行、小池靖、小林奈央子、中西尋子、濱田陽、藤本頼生、渡邊太(50 音順)
英文校閲:Scott NORTH、編集協力:寺沢重法

博士課程教育リーディングプログラム

日本学術振興会「博士課程教育リーディングプログラム」に大阪大学の「未来共生イノベーター博士課程プログラム」が採択されました。昨年も「超域イノベーション」が採択されています。7年間、私はプログラム開発・運営で関わることになりました。
http://www.jsps.go.jp/j-hakasekatei/index.html

福島は今

親切会の機関誌『親切だより』に連載の「希望の扉」
・稲場圭信「希望の扉 第20回:福島は今」『親切だより』2012年9月号 No.586 2頁
(部分抜粋)

 京都大学で七月一一日に開催されたシンポジウムに私はコメンテーターとして参加しました。講演者の一人、東日本大震災復興構想会議の委員をつとめた玄侑宗久さん(芥川賞作家、福島県三春町福聚寺住職)は、福島の現状を「ぐちゃぐちゃ」、「なし崩し」と表現して、福島の人たちの苦悩を訴えました。約六万二〇〇〇人の福島県人が県外に避難しています。福島県内の放射線量の低い地域に移動して暮らしている人もいます。一方で放射線量が高い地域に住み続けている人もいます。様々な事情で、家族の中、地域の中でも対立が生まれています。

 七月二三日、私が世話人の一人として関わっている東北被災地支援の情報交換会で、「NPO法人チーム二本松」理事長の佐々木道範さんが福島の今を語りました。佐々木さんは福島県二本松市にある寺院の住職で、幼稚園の理事長も兼任しています。二本松市の子どもたちの首には積算線量計がぶら下げられ、被爆量が毎日測定されているのですが、線量計には数値が表示されません。三ヶ月毎に行政に線量計を渡し、後日、被爆量が通知されるのです。最初は数値を教えてくれなかったので、子どもの親御さんたちが立ち上がり行政に働きかけ、やっと実現したのです。

 放射性物質は目に見えないので、幼児には、なぜ外で遊んでいけないのか、泥いじりをしていけないのか、草花を触っていけないのかがわからないのです。佐々木さんは言います。原発事故から三ヶ月ほどして、子どもたちは外で遊びたいと言わなくなった。何かに絶望し、あきらめたと。しかし、七夕では、短冊に「そとであそびたい。ほうしゃのう、なくなれ!」と子どもたちが書いたそうです。

 福島では、子どもたちが安心して外で遊べるようにするために除染作業が進められています。先日、私も除染ボランティアに参加しました。ナイロン素材のレインウェアに長靴、ゴム手袋。吸い込みによる内部被爆をなるべく防ぐためのマスクをしての作業です。
まず放射線量を測定。スコップで地面表土を削ぎとり土嚢袋へ入れる作業。放射線量が高い植え込みの草の刈り取り。そして、あらたに運んできた土を入れ、平らにして、その上にセシウムを吸着させるゼオライト(本来は土壌改良剤)を引きつめます。マスクをしての作業で、汗だくになりました。自分で体験してはじめて、この作業の大変さと、終わりが見えない取り組みということを実感しました。

 私たちは何を守ろうとしているのでしょうか。小さな子どもたちの細胞が傷つけられ、地域社会の人々の心が引き裂かれていく現実を前に、もう過去のことのように風化させ、経済を優先する社会。変われない人たち、目が覚めた人たち。せめぎ合いの今、市民が声をあげました。福島の子どもたちを安心して遊ばせたいとの親御さんたちの切実な願いに応え、この夏、福島県外の三〇〇以上の場所で、保養プログラムが実施されています。

 小さな子どもたちが大人になった時、「二〇一二年の当時、あなたたちが変わらなかったために、動かなかったために、こんな世界になってしまった」と言われるか。あるいは、本当に時代の転換期だった、よかったと思えるか。
 もちろん、きれいごとではなく、現場での様々な矛盾にも出会いながら、心の中の葛藤に向き合いながらの営みです。自分が動いても世の中は変わらない、と思考停止では、本当に何も変わらない。小さな一声の積み重ねと継続が変革の力になります。まさに、涓滴岩を穿つ。この言葉に希望の扉を開く精神を感じます。

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