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Chapter 19 - Looking at the Buraku Problem Now

Published online by Cambridge University Press:  06 May 2022

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Summary

RECENT OPINION POLL DATA

THE RESULTS OF a survey of public opinion carried out in 2013 by Tokyo Metropolitan Government (TMG) included the following among its set of questions:

Suppose you find out that one of your children is intending to marry someone from a Dōwa community. What do you do?

Those who responded definitively:

‘I would respect my child's wishes. This is not a matter that parents should interfere with.’ 46.5%

Don't know: 27%

The rest felt some kind of reluctance unable to commit to a firm decision.

On the other hand, in response to the question:

Suppose you wanted to marry someone from a Dōwa community and your parents or relatives strongly objected, what would you do? 26.1% said they would go through with the marriage

30.4% said that after trying hard to persuade their parents they would go through with it.

So only just over half chose the two options of going through with the marriage – 56.5%

Moreover, we should not ignore the fact that in both cases the number of people who replied that they would not stick with their intentions has gone down compared to the survey results of 1999. In answer to the question about their child's marriage the number of people for whom ‘Dōwa community origin’ is no problem has gone down 7.4% and those who would not go through with their own marriage is down 11.7%. We cannot view these figures with optimism. As explained in the previous chapter it is likely that the transition ‘from Dōwa to Human Rights’ and the reduction in the number of opportunities to discuss the Buraku issue either within the school classroom or in social education are probably the main reasons for these results.

RETROGRADE STEP OR NEGATION?

At the moment the amount of discriminatory ‘graffiti’ on the internet continues undiminished. Meanwhile a large majority of students that I come across in classes etc. will say that ‘We are not concerned at all about Buraku issues’ or that ‘We find it incomprehensible that this kind of discrimination continues to exist.’ However, these same young people who ‘know nothing’ about the issue, when they ask their parents or grandparents about it do not listen critically to what they are told but rather take on the stereotypical images of Buraku people which are common in discriminatory public discourses.

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Publisher: Amsterdam University Press
Print publication year: 2019

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