Japan’s immigration policy seems to be a popular subject nowadays, due to Japan’s rapidly aging society. When looking at the subject of immigration regarding Japanese society, the common conception...Show moreJapan’s immigration policy seems to be a popular subject nowadays, due to Japan’s rapidly aging society. When looking at the subject of immigration regarding Japanese society, the common conception seems that Japan is reluctant to implement an immigration policy, being that the main reason for this reluctancy lies in Japan’s unique history. Over the years, changes have been made to Japan’s immigration policy. From introducing the Economic Partnership Agreement (EPA) to entice foreign health care workers from the Philippines and Indonesia, to the development of a point-based system for highly skilled workers, to opening up more work sectors for foreign workers that enter under the newest visa category of ‘specified skills’ in 2019. This thesis examines the current (2019) immigration policy and analyses its most recent changes, in order to find out the political sentiments behind Japan's immigration policy. This thesis illustrates the difference between policy-making and policy-outcome.Show less
In Japan, the concept of genze riyaku, which literally means ‘this-worldly benefits’, implies the sphere of this life in which most prayers, requests and needs of the Japanese towards the supposed...Show moreIn Japan, the concept of genze riyaku, which literally means ‘this-worldly benefits’, implies the sphere of this life in which most prayers, requests and needs of the Japanese towards the supposed power of the other world (takai) and its occupants (such as kami, Buddhas and ancestors) are directed. The notion, aside from its materialistic ethic, may be aimed at the attainment of peace of mind and emotional solace; inside this framework, it is usually possible to distinguish four different categories: prevention from disasters, wish for success in life and career, a prosperous love life, and the quelling of demons. First of all, it will be important to establish the limits of the concept ‘religious’ that so often we find in the literature about this topic, which “takes for granted an essentialist (and basically Christocentric) definition of religion” [Josephson, 2011]. After laying the foundations of the Japanese ‘religious’ situation, I will return to the main topic of genze riyaku, better describing the elements that it comprises and that are related to it, such as kudoku (merit). Further, I shall explain how the support from shrines and temples can be provided in different ways, such as through specific rituals, prayers from priests, the personal worship of statues or other sacred objects, and so on. Nonetheless, another option that enable the granting of benefits is the purchase of talismans and amulets, known as ema, omamori and ofuda: altogether, it is possible to affirm that what is embedded in these ritual institutions is a role of crisis management. Since the presence of genze riyaku dates back to before the introduction of the Western concept of religion in Japan, how should we actually label it? Is it a social, cultural, religious concept? What is its relationship with the ritual institutions, and does the genze riyaku help in stressing this sort of “Japanese religiousness”? Lastly, what can the economic aspect around the selling of talismans and amulets or paid rites tell us about the notion of genze riyaku?Show less
The main aim of this thesis was to take a critical stance towards the Intelligence Cycle as the foremost model on intelligence processes. The research question was: To what extent can the...Show moreThe main aim of this thesis was to take a critical stance towards the Intelligence Cycle as the foremost model on intelligence processes. The research question was: To what extent can the Intelligence Cycle, as a model of analysis, account for non-Western intelligence organisational structures, such as the Japanese intelligence community? The conclusion of the thesis is that the Intelligence Cycle cannot fully account for non-Western intelligence organisational structures, and specifically that of Japan. This is because of several assumptions that emerged when applying the Intelligence Cycle to Japan: First, that foreign and domestic security scopes cannot be consolidated into one organisation, ignoring the Japanese practice of 'amakudari'. Second, the assumption of inevitable competition between similar intelligence organisations. Third, the lack of a modernised intelligence arsenal. Lastly, the assumption that Japanese intelligence personnel is not trained appropriately, ignoring the practice of 'amakudari' and 'tenkin'.Show less
Among the vast variety of cultural categories in Japan, there is one that has been growing in strength and popularity since the 1970s and is now one of the most sought-after professions among...Show moreAmong the vast variety of cultural categories in Japan, there is one that has been growing in strength and popularity since the 1970s and is now one of the most sought-after professions among teenagers in Japan: seiyū (voice actor). Annually, hundreds of students apply for vocational schools and agencies in order to get training to become a voice actor. The profession is highly romanticized, but the reality of it includes many problematic aspects as well. This research focusses on the seiyū industry of Japan, its educational properties, and the way it supports the anime market and vice versa.Show less