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Transcript of 目次 20190338 1 4 v02.pdf
目次20190338_表1表4_v02pdf middotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddot 1RyoGerontologyPhilosophy20191022pdf middotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddotmiddot 2
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future An Individual and Community Journey from
Japan
Ryo Takahashi
1
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future
An Individual and Community Journey
from Japan
温故知新ジェロントロジーの科学哲学生命倫理日
本発信の「ひと」と「地域」への旅路
自論問路事爺論答路事時論問路事
ｂｙ
Ryo Takahashi
髙橋 亮
2
Abstract
This book explores the foundations and essence of gerontology as the study of aging
Gerontology is not only an interdisciplinary and intra disciplinary study but also the
international and inter-professional study of aging to create awareness on the concept among
people throughout the globe This thesis considers the history of gerontology and the future
cycles of evolution in gerontology The philosophy of Gerontology is a practical philosophy to
explore the nature of humanity itself and to practice the learning Gerontology is the science of
human philosophy That is to say studies of practical application seeking various ways of life
that can help human beings live with peace and tranquility When the studies approached
globally with various languages and cultures and seek the true meaning of life and science
people can be one with the same ideal Gerontology also related to Science and Technology
The book also introduces two approaches to the foundations of values that determine
the quality of life One is a case study of the development of religion in Japan and another case
study is the faith of the Church of Jesus Christ of Latter-day Saints There is reference to the
inter-relationships of Ainu people and others in Japan and recommendations include the
holding of a international Summit in Kitami Hokkaido Japan in 2020
3
CHAPTER 1
1 Scope Aims and Objectives
11 The Essentials of Gerontology Scope Aims and Objective of the Bookhelliphelliphelliphelliphelliphellip 9
12 Methodology of the studyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
13 Research Questions and Objectiveshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
14 Organization of the book helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
15 Importancehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
16 Thesis Outlinehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
17 Limitationhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip12
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip13
22 Gerontology is Study of Quality of Life helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip14
23 Gerontology is the Philosophy of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip17
CHAPTER 3
3 History of Personal Philosophical Review of Gerontology
31 Worldwide History of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
32 History of the United States National Institute on Aginghelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
33 Academy for Gerontology in Higher Education (AGHE) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip28
34Special Interest Research Group on Aging with Intellectual Disabilities
(IASSID SIRGAID)helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip30
35 The Early History of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
36 Foot Steps of Societies of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip38
37 Gerontology of Professor Hiroshi Shibata Self Reviewing as a Case Studyhelliphelliphelliphellip43
38 Prospectus of Society for Applied Gerontology (SAG) ndashJapanhelliphelliphelliphelliphelliphelliphelliphelliphellip47
39 Care-Fit Translation of Gerontology in Japanesehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip49
310 Gerontology with SOULhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip50
4
CHAPTER 4
4 Family History as Genealogy
41 Family historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
42 Family History Libraryhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
43 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip59
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip63
52 The Takenouchi Documentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip64
53 Shugendo and Yamabushihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip66
54 Priesthood and Shamanishelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip68
55 The Case of Iohani Wolfgrammhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip69
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 73
62 Jomon Tunnel and Kusarizukahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
63 Kitami cityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
64 Hero in Kitamihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
65 Freedom and Peoplersquos Rights Movementhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip80
66 Chichibu Incident and Denzo Inouehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip84
CHAPTER 7
7 Bushido and Martial Arts
71 Leonardo da Vincirsquos Spirit and Arthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 87
72 Bushido and Martial Arts 武士道武術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 89
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 90
74 Kashima Shinryū 鹿島神流92
75 Hokushin Ittō-ryūKenjyutsu 北辰一刀流剣術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphellip 94
76 The Book of Five Rings 五輪書helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip95
77 Yoroboshi 弱法師helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphellip 98
78 Andanate Cantabile アンダンテカンタービレhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 100
5
79 Judo 柔道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 114
710 Educational innovation 教育革新論helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 115
711 Shogido 将棋道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 116
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethicshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip119
82 Bioethics as the Love of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 120
83 American University of Sovereign Nations (AUSN) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 121
84 Japan Advanced Institute of Science and Technology (JAIST) helliphelliphelliphelliphelliphelliphelliphelliphellip122
85 Public Health and Longevityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip126
CHAPTER 9
9 My Personal Journey in Gerontology
91 Introductionhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip127
92 Aims of Da Vinci Projecthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
93 Da Vnci Project 2007 in Okinawa Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
94 Da Vinci Project 2009 in Visakhapatnam Indiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip130
95 Da Vinci Project 2011 in St Petersburg Russiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip131
96 Sendai University Sports Sciencehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip136
97 Joetsu University of Education Graduate Schoolhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip139
98 University of Utah Gerontology Centerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip140
99 Andhra Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
910 Lebenshilfehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip145
911 Meisei Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip146
912 Nippon Care-Fit Education Institutehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 147
913 Connecting Many Bridgeshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip147
914 Da Vinci Project 2012 in Tochigi Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip152
915 Proposal for the Kitami 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip153
6
CHAPTER 10
10 Conclusion and Recommendations
101 Conclusions159
102 Recommendations 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip162
11 Acknowledgmentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 163
12 Referenceshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip164
13 Appendix
Appendix 1 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip187
Appendix 2 History of Joseph Smith Jr ampthe Church of Jesus Christ of Latter-day Saintshellip199
Appendix 3 The Book of Mormonhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Appendix 4 Biography of Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
7
List of Figures
Figure 1Ekken Kaibarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
Figure 2Dr Fujiro Amakohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip32
Figure 3Professor Izuo Terasawahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip33
Figure 4 Professor Kakusho Tachibanahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip35
Figure 5 Professor Chiyo Omachihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip37
Figure 6 Japan Society of Social Gerontology Membershelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip42
Figure 7Dr Hiroshi Shibatahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip44
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasuhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip57
Figure 9 KonosukeampTori Murakami Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip60
Figure 10 From Left Shigeru Murakami Koei Tori Isaburo and Masaehelliphelliphelliphelliphelliphelliphelliphellip60
Figure 11Iohani ampSalote Wolfgramm Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip72
Figure 12 Jomon Tunnel Memorial Towerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
Figure 13 Kusarizuka Memorial Stonehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
Figure 14Erekoku Hiramurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
Figure 15Ryoma Samamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 81
Figure 16Naohiro Sakamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip81
Figure 17Shinjo Yoshidahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip82
Figure 18Todenhei Dolls at Shinzenkou Buddist Templehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 19Hokkaido Todenhei Clubhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 20 Denzo Inoue (July201854-June231918) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 85
Figure 21 Denzo Inoue A few day before deathhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure22 Denzo Inouersquos Funeral at Shotokujihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure 23Leonardo da Vincirsquos Self-portraithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip88
Figure 24Tomb of Leonardo da Vinciin Francehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip89
Figure 25Soukaku Takedahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip91
Figure 26Zenya Kuniihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip92
Figure 27Tesshu Yamaokahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip94
Figure 28Musashi Miyamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip97
Figure 29Ryo Takahashi with MrShushban Adhikari back paint Yoroboshi Kanpo Araihellip 99
Figure 30Kampo Araihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 31Kanzan Shimomurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 32Kei Iguchihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
8
Figure 33Boshizou (Mother and Child Image) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
Figure 34DrJigoro Kanohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip114
Figure 35Mr Kanji Ishiwarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip115
Figure 36 Tagore and Radha Krishnanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
Figure 37 Prince Tomohito Fukushima Munyu Feb22002helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip149
Figure 38The 2002 Koriyama International Committee with Prince Tomohitohelliphelliphelliphelliphellip149
Figure 39Ryoma Sakamotorsquos Hand Writing Kakejiku (Hanging scrolls)helliphelliphelliphelliphelliphelliphellip158
Figure 40 Joseph Smith Jramp the Church of Jesus Christ of Latter-day Saintshelliphelliphelliphelliphelliphellip199
Figure 41 Anthon Transcript from the Golden Plateshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Figure 42 Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
9
CHAPTER 1
1 Scope Aims and Objective of the Book
11 Origins of the term ldquoGerontologyrdquo
The Scope of this study is a review of the philosophy of gerontology through a review of
the historical background including indigenous history to explore commonalities around the
world This study is also to develop effective and practical philosophy of gerontology towards
life in the advanced future
Gerontology is originally coming from the Greek words geron meaning ldquoold manrdquo and -
ology a suffix meaning ldquothe study ofrdquo Gerontology has characterized as an interdisciplinary
and multidisciplinary field including arts and scientific study of physical mental and social
changes that occur in aging process This is the study of the investigation of societal changes
from an economic historical and philosophical standpoint and the carrying out of policies and
procedures to aid older people with information from gerontology in mind People have been
interested with aging since ancient times and the earliest known discussion is on an Egyptian
papyrus the Edwin Smith Papyrus dating back to 2800-2700 BC Williams (2017) reported
as follows rdquoEgyptian society had highly developed family life and religious beliefs in an
afterlife Sons were expected to care for elderly parents especially the father and to maintain
their tombs Living to 110 years was considered the reward for a balanced and virtuous life
Aging was associated with illness and health beliefs centered on cleansing the body with ritual
sweating vomiting and bowel cleansing This is one of the most ancient existing medical
documents It contains the earliest known written remedy for aging titled The Book for
Transforming an Old Man into a Youth of Twenty
Chapter 3 in the book of Genesis in the Old Testament of the Bible writes as follows
ldquo22 And the Lord God said Behold the man is become as one of us to know good and
evil and now lest he put forth his hand and take also of the tree of life and eat and live
for ever
23 Therefore the Lord God sent him forth from the garden of Eden to till the ground from
whence he was taken
24 So he drove out the man and he placed at the east of the garden of Eden Cherubims
and a flaming sword which turned every way to keep the way of the tree of liferdquo
(Genesis 322-24 King James Version (KJV))
10
12 Methodology of the Study
The main method used in writing this study was literature review of online and offline
media sources assisted by qualitative research methodology through interviews A review and
summary of important research sources articles reports and books on the topics was
undertaken Primary sources are supplemented by interviews with some participants in the
academic world of gerontology as well
Most historical sites have been visited and local resources were collected by the author
Reviews were made to analyze past organized gerontology conferences to apply the practical
philosophy of gerontology During visits to historical sites related to this study original
resources were collected
13 Research Questions and Objectives
131 Research Objectives
The specific objectives are
(1) To briefly review the history of gerontology in USA
(2) To review the history of gerontology in Japan
(3) To review Family History as Genealogy
(4) To review links between Japanese religion and gerontology
(5) To review Ainu Peoplersquos Wisdom and Human Rights
(6) To review the Ainu Freedom and Peoplersquos Rights Movement
(7) To review Leonardo da Vincirsquos Spirit and Art
(8) To review Martial Arts
(9) To discuss Science and Technology in Bioethics
(10) To review how selected institutions may assist in these fields
(11) To review my personal journey and development as an example of thinking about
gerontology
132 Research Questions
Research questions of this study include how gerontology can be applied with bioethics
into educational settings Questions include how gerontology can make a movement to effect
individual life through developing human values in the advanced future as well
11
14 Organization of the book
This book is organized into eleven chapters and annexes
15Importance
The importance of the dissertation is that it will provide a comprehensive overview of
philosophical gerontology its impact on social science education welfare science sports
science and religious science as well
16Thesis Outline
Chapter 1 explains that gerontology is study of various subjects related to aging It is
necessary to explain its philosophy more since there is a lack of information about the
philosophy of gerontology It considers the aims and objectives of how to approach the
development of the philosophy of gerontology
Chapter 2 is a personal philosophical review of gerontology Gerontology is characterized
for studying the Quality of Life and developing a philosophy of life
Chapter 3 reviews the history of gerontology Gerontology is not only national and
international aging related studies but also it is an interdisciplinary study including persons
with intellectual disabilities
Chapter 4 explains that gerontology is not only research but also action for learning
ourselves Searching family history helps us to learn about who we are and our self values
Chapter 5 examines the fundamental history of religion in Japan All people have a family
from individual to family beyond their ancestors from the beginning on the earth Religion is
the unity of humankind with faith and belief
Chapter 6 examines that we can learn many things from Indigenous Peoplersquos lives and
culture It explains that many local histories have been forgotten that must keep wisdom and
knowledge from generation to generation
Chapter 7 explains that martial arts themselves include the philosophy of life that is
called Bu (shi)do It shows importance of learning artistic philosophy of life through keiko
(practice) which means to ponder and review from the past and ancient times with practical
philosophy
Chapter 8 examines about bioethics which includes Science and Technology as the
Love of Life This concept is applicable for developing more through academic learning
process
12
Chapter 9 is my personal journey in Gerontology Chapter 10 is reviewing my personal
journeydevelopment as an example of thinking about gerontology as and Recommendations
There is also significant material presented in the Appendix including my detailed
bibliograhy a historical account of the life of Jospeh Smith and the Golden Plates of the
Mormon faith that contains records of Godrsquos people history and culture This is another
example of what we can learn about keeping a journal and learning from the ancient persons
for improving our quality of life not only physically but also spiritually
17 Limitations
Limitations of the book are that it will not include a comparable study with other countries
Another limitation will be that the search for our own genealogy is still in process a process
that will continuously find more details towards the future to connect with Gerontological
Philosophy
13
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontology
Gerontology exists to learn more of the purpose of life in not only the terms of longevity
but also of the quality of life Gerontology is based on the comprehensive studies of aging
which is not only an interdisciplinary and intra disciplinary study but also the international and
inter-professional study of aging to create awareness of the concept among people throughout
the globe According to the Association of Gerontology in Higher Education (AGHE)
ldquoGerontology is the study of the aging processes and individuals as they grow from middle age
through later life It includes 1) the study of physical mental and social changes in older
people as they age 2) the investigation of the changes in society resulting from our aging
population 3) the application of this knowledge to policies and programsrdquo Geriatrics is ldquo1)
the study of health and disease in later life 2) the comprehensive health care of older persons
and the well-being of their informal caregiverrdquo Therefore it must be emphasized that geriatric
medicine is a very important aspect of gerontology as well This thesis contains a discussion of
how gerontology should be developed in the direction of philosophical discipline in connection
with the philosophy of science and technology
The philosophy of gerontology is not just theoretical philosophy but also practical
philosophy to explore the nature of humanity itself and to practice the learning The learning
requires collecting information and applied practice Gerontology is thus a science of human
philosophy That is to say studies of practical application seeking various ways of life that can
help human beings live with peace and tranquility Omi (2010) reported that Jokan Chikazumi
(1870-1941) devoted himself to the study of philosophy in his university student days but later
he abandoned it and became a religious person who values the experience of the individual
Jokan also had his followers speak from their own experience Chikazumis narratives became
the center and one speaking from experience inspired others to speak of their experience that
will be onersquos fundamental philosophy of gerontology
The word ldquoGerontologyrdquo is derived from the book that IIya Metchnikoff (1845-1916)
wrote in ldquothe nature of manrdquo in 1903 as follows ldquoRecognition of the true goal of life and of
science as the only means by which that goal may be attained would group themselves around
that as in former days men were held together by religion I think it extremely probable that
scientific study of old age and of death two branches of science that may be called gerontology
and thanatology will bring about great modification in the course of the last period of liferdquo
14
(Metchnikoff 1910) Metchnikoff is known as a zoologist and microbiologist When the studies
are approached globally with various languages and cultures and seeking the true meaning of
life and science people can be one with the same ideal
Gerontology is also related to Science and Technology which is called Gerontechnology
(Burdick 2006 Klimczuk 2012) It is necessary to develop a philosophy of gerontology within
Science and Technology together The Stanford Encyclopedia of Philosophy introduces the
Philosophy of Science and Technology as follows ldquoIt may come as a surprise to those fresh to
the topic that the fields of philosophy of science and philosophy of technology show such great
differences given that few practices in our society are as closely related as science and
technology Experimental science is nowadays crucially dependent on technology for the
realization of its research setups and for the creation of circumstances in which a phenomenon
will become observablerdquo (Franssen et al 2013) According to Wikipedia lsquothe phrase
philosophy of technology was first used in the late 19th century by German-born philosopher
and geographer Kapp (1877) There will be further discussion of this in chapter 8 which is
also related to the perspective values of Japan Advanced Institute of Science and Technology
(JAIST) toward to advanced future
22 Gerontology is Study of Quality of Life
Quality of life (QOL) is a measure of the colorfulness of life We can determine the quality
of our life by the colors in life The color tells us our feeling Japan has been influenced by the
US and the Europe after the World War II in the fields of research culture and values which
includes many influences on our perception of the quality and value of life We Japanese have
had our own culture and values and our own living philosophy which was called Kigatsuku
once upon a time but use of that term has been dwindling in modern Japan
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo and being aware
of or conscious of onersquos own surroundings and doing good without being asked This is
considered as the beauty of the Japanese spirit of service through Samurai Philosophy However
nowadays even Japanese people have forgotten it Rabindranath Tagore warned this onset of
change when he visited Japan on 2 July 1916 as follows At First I had my doubts I thought
that I might not be able to see Japan as she is herself but should have to be content to see the
Japan that takes an acrobatic pride in violently appearing as something else On my first arrival
in this country when I looked out from the balcony of a house on the hillside the town of
Kobemdashthat huge mass of corrugated iron roofsmdashappeared to me like a dragon with glistening
scales basking in the sun after having devoured a large slice of the living flesh of the earth
15
This dragon did not belong to the mythology of the past but of the present and with its iron
mask it tried to look real to the children of the agemdashreal as the majestic rocks on the shore as
the epic rhythm of the sea-waves Anyhow it hid Japan from my view and I felt myself like the
traveler whose time is short waiting for the cloud to be lifted and to have a sight of the eternal
snow on the Himalayan summit I asked myselfmdashWill the dense mist of the iron age give way
for a moment and let me see what is true and abiding in this land I was enveloped in a
whirlwind of reception but I had my misgivings and thought that this might be a violent
outbreak of curiositymdashor that these people felt themselves bound to show their appreciation of
a man who had won renown from Europe thus doing honour to the West in a vicarious formrdquo1
Tagores observation as a foreseer is greater than the Japanese modern economists
themselves as we can see in the following words You discover that nature reserves her power
in forms of beauty and it is this beauty which like a mother nourishes all the giant forces at
her breast keeping them in active vigour yet in repose You have known that energies of nature
save themselves from wearing out by the rhythm of a perfect grace and that she with the
tenderness of her curved lines takes away fatigue from the worlds muscles I have felt that you
have been able to assimilate these secrets into your life and the truth which lies in the beauty
of all things has passed into your souls A mere knowledge of things can be had in a short
enough time but their spirit can only be acquired by centuries of training and self-control
Dominating nature from outside is a much simpler thing than making her your own in loves
delight which is a work of true genius Your race has shown that genius not by acquirements
but by creations not by display of things but by manifestation of its own inner being This
creative power there is in all nations and it is ever active in getting hold of mens natures and
giving them a form according to its ideals But here in Japan it seems to have achieved its
success and deeply sunk into the minds of all men and permeated their muscles and nerves
Your instincts have become true your senses keen and your hands have acquired natural skill
The genius of Europe has given her people the power of organization which has specially made
itself manifest in politics and commerce and in coordinating scientific knowledge The genius
of Japan has given you the vision of beauty in nature and the power of realizing it in your life
And because of this fact the power of organization has come so easily to your help when you
needed it For the rhythm of beauty is the inner spirit whose outer body is organization2
1 Rabindranath Tagore Delivered for the Students of the Private Colleges of Tokyo and the Members of the Indo-
Japanese Association at the Keio Gijuku University on July 2 1916
2 httpwwwonline-literaturecomtagore-rabindranath4393
16
Tagore warned about Modern Japanese society as follows I am quite sure that there are
men in your nation who are not sympathetic with your national ideals whose object is to gain
and not to grow They are loud in their boast that they have modernized Japan While I agree
with them so far as to say that the spirit of the race should harmonize with the spirit of the time
I must warn them that modernizing is a mere affectation of modernism just as affectation of
poetry is poetizing It is nothing but mimicry only affectation is louder than the original and it
is too literal One must bear in mind that those who have the true modern spirit need not
modernize just as those who are truly brave are not braggarts Modernism is not in the dress
of the Europeans or in the hideous structures where their children are interned when they take
their lessons or in the square houses with flat straight wall-surfaces pierced with parallel lines
of windows where these people are caged in their lifetime certainly modernism is not in their
ladies bonnets carrying on them loads of incongruities These are not modern but merely
European True modernism is freedom of mind not slavery of taste It is independence of
thought and action not tutelage under European schoolmasters It is science but not its wrong
application in lifemdasha mere imitation of our science teachers who reduce it into a superstition
absurdly invoking its aid for all impossible purposes 3 For having real quality of life Japan
has to go back to the above principle what Tagore gave in his lecture to the students at the Keio
Gijuku University
The author Ryo Takahashi (2011b) was awarded PhD thesis entitled ldquoQOL Study of
Persons with Intellectual Disabilities and Their Families Comparative Study of Different
Culture Background including Religionsrdquo at Meisei University The aim of this research is to
discover the future of persons with intellectual disabilities (ID) through the perspectives of
QOL of individuals with ID and their families
The aims of the studies were as follows The first was to search the future perspectives of
life environment of persons with ID and their families through Attainment Satisfaction
Importance Opportunities Initiative and Stability of Family Quality of Life It was found that
the results of the study of individuals and their familiesrsquo needs both macro and micro range
QOL plan even at society and community as well It is recommended to use this concept not
only at community but also at state and country as well
The second was the study proceeded on adults with ID (30 +) by interviewing their aging
needs and future perspectives including marriage old age and death It was found that there
3 httpwwwonline-literaturecomtagore-rabindranath4393
17
were a general answer and a personal answer It is necessary to create a free environment to get
a feedback without any defense In order to achieve this approach it is important to use
empowerment approach which is changing educational approach from top to bottom and vice
versa It can be applied to family home educational and social settings This can be called
collaborative learning approach for all aging and disabilities
The third by comparative study of different cultures such as Indian and Japanese through
Family QOL survey and Individual study of adults with ID it is found that there is a common
ground of human needs and family and values Religion exists for human unity and not for
breaking Misconception of religion may cause negative results
The Final aim is to consider the contents of FQOL survey through study of activities of the
parent and family members It is important to find their opinion not only from the survey itself
but also through interview process by rapport between the researchers and the family members
Their free comments were helpful resource for future research on QOL QOL is real contents
of the Philosophy of Gerontology The next section will discuss about gerontology as
Philosophy of Life
23 Gerontology is the Philosophy of Life
Gerontology is a creative learning focused on the multidisciplinary fields including the
interdisciplinary international and interdisciplinary perspectives The first approach of
learning begins to listen and learns though the processes for some experiences by
communicating with various people reading research and applied practice Itrsquos considered
that the reserve of the knowledge cultivates applied skill and become a universal power as
ldquowisdomrdquo It means that gerontology is a creative learning to find out the possibilities Dr
David Peterson one of the founders for Academy of Gerontology in Higher Education (AGHE)
explains gerontology by using five characters as ldquoHILLSrdquo from ldquoHealthrdquo ldquoIntelligencerdquo
ldquoLeadershiprdquo ldquoLoverdquo and ldquoServicerdquo He also says that the life grows with happiness when
this principle is applied to all people All 5 categories require the power of ldquotendernessrdquo and
ldquoawarenessrdquo (Peterson 1980) Birren and Schroot introduced A History of Geropshychology
in Autobiography that is included a part of Philosophy of gerontology as well (Birren and
Schroots 2000) In this point it is important to figure out relationships among philosophy
science and humanities
According to the Wikipedia (2018) ldquoPhilosophy is the study of general and fundamental
problems concerning matters such as existence knowledge values reason mind and
languagerdquo Science (Wissenschaft Age +Aging) is lsquoa systematic enterprise that builds and
18
organizes knowledge in the form of testable explanations and predictions about the universersquo
And Humanities (Human Science) is lsquoacademic disciplines that study aspects of human society
and culture Nowadays the humanities are more frequently contrasted with natural and
sometimes social sciences as well as professional trainingrsquo
The philosophy of gerontology includes not only such above philosophical meanings but
also applied learning and studying process of Science and Humanities That requires not only
theoretical studies but also applicable action for making to create better aging life as well
Philosophy of gerontology is all age related practical pedagogy which draws forth the
significance of human existence with practical science for applying into Budo for various age
persons with various conditions
Human capability can be recognizing from various viewpoints and is related to knowing
human potential In this context Howard Gardner (1983) provided the concept of seven types
of intelligence as follows ldquo1) Verbal-Linguistic Intelligence involves the spoken and written
language Learning through the speaking writing poetry etc 2) Logical-Mathematical
Intelligence involves the numbers and logic Learning through the detecting patterns scientific
reasoning and deduction etc 3) Visual-Spatial Intelligence involves the visual and special
judgment Learning through the conceiving objects from visual arts images and various view
points etc 4) Bodily-kinesthetic Intelligence involves body and physical movement Learning
through the physical experience and movement etc 5) Musical Intelligence involves rhythmic
patterns Learning through the sound rhythm natural sound etc 6) Interpersonal Intelligence
involves verbalnonverbal communication with others Learning through the one-on-one
relationship group communication etc 7) Intrapersonal Intelligence involves oneself and the
mental reality Learning through self-questioning metathinking instinct etcrdquo In addition to
the seven categories Howard Gardner considers ldquo8) Naturalist 9) Spiritual and 10) Existential
intelligencerdquo later on As stated above we may understand that humans have the collaborative
learning approach with philosophy
19
CHAPTER 3
3 History of Gerontology in USA and Japan
31 Gerontology and Geriatrics
The modern history of gerontology can be learned through the history of
gerontology in the United States of America (USA) Dr Ignatz L Nascher first coined
the term geriatrics Nascher created the word from two Greek roots geronto meaning the old
man and iatrike meaning surgery medicine or the treatment of Therefore geriatrics
means treatment of the old man (Freeman 1960)
Tibbits (1960) stated the term social gerontology referring to the fact that aspects of
gerontology include social factors and forces Included among these social forces are roles and
status of the old how the old are viewed by society and the degree to which normative aspects
of aging determine the behavior of aging people (Cox amp Newtson 1993)
32 History of the United States National Institute on Aging
The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther Teitelman and Parham (1990) compiled ldquoFundamentals of Geriatrics
for Health Professionalsrdquo In this book Dr Erdman B Palmore wrote forward as follows
ldquoWhen I was an undergraduate at Duke (class of 1952) I doubt anyone had even heard of
gerontology Almost no one was identified as a gerontologist When I was an undergraduate
there were no courses in gerontology Now there are thousands of courses offered by most
major (and many smaller) colleges and universities When I was undergraduate there was only
one gerontological journal the Journal of Gerontology first published in 1945 Now there are
over forty professional journals and several dozen books in gerontology published each yearrdquo
This timeline below contains information about key dates in the history of the National
Institute on Aging4
1887
A federal research laboratory known as the Laboratory of Hygiene is established at the
Marine Hospital Staten Island NY in August for research on cholera and other infectious
diseases It will be renamed the Hygienic Laboratory in 1891
4 httpswwwnianihgovabouthistory
20
1930
Congress changes the name of the Hygienic Laboratory to the National Institute of Health
1937
The first Institute (Cancer) is established
1940
A Unit on Aging is established in the NIH Division of Chemotherapy Head Edward J
Stieglitz
1941
The Unit on Aging (evidently later the Gerontology Branch) moves to Baltimore City
Hospital under the direction of Nathan Shock
1941
Surgeon General Thomas Parran forms the National Advisory Committee on Gerontology
1948
The Gerontology Branch is moved to the National Heart Institute (Note There had been an
effort to establish an Institute of Aging with the Heart Institute as a subsidiary This failed
when a physician to the Senate opined ldquoWe donrsquot need research on Aging All we need to do
is go into the library and read what has been publishedrdquo)
1950
President Truman convenes the First National Conference on Aging
1951
In his Trends in Gerontology Dr Shock outlines his recommendations for an Institute of
Gerontology
1956
Federal Council on Aging is convened
1956
Department of Health Education and Welfare has a Special Staff on Aging Center for Aging
Research exists within the National Institute of Mental Health
1958
Baltimore Longitudinal Study of Aging established
1959
A Section on Aging established within NIMH (James E Birren head)
Aging research conducted through NIH intramural programs (Gerontology Branch of the
National Heart Institute and NIMH Section on Aging)
21
Almost 600 research and training grants on aging are under way through the Center for
Aging Research ldquothe focal point for information on the NIH activities in gerontologyrdquo
1961
First White House Conference on Aging recommends creation of an Aging Institute Their
report reads in part ldquoa National Institute of Gerontology should be set up within the
National Institutes of Health to conduct research on aging Federal financial support should
be increased for biomedical research in governmental agencies universities hospitals
research centers and for building necessary facilities human population laboratories should
be established to study problems associated with agingrdquo
1962
The Gerontology Research Center Nathan Shock Laboratory facility is donated to NIH by the
City of Baltimore (deed dated 12662 recorded 2163) [i]
1963
The National Institute of Child Health and Human Development is established to focus on
health issues across the life course including in old age President John F Kennedy remarks
ldquoFor the first time we will have an Institute to promote studies directed at the entire life
process rather than toward specific diseases or illnessesrdquo
1965
The Older Americans Act establishes the Administration on Aging as ldquothe Federal focal point
for activities in agingrdquo
1967
The Gerontology Research Center in Baltimore long a part of the National Heart Institute is
transferred to NICHD
1968
The Division of General Medical Sciences has responsibility for research grant projects in
aging Aging-related research is conducted and supported throughout NIH ndash primarily
NICHD but also NCIA NIAID the National Heart Institute and the National Institute of
Arthritis and Metabolic Diseases
Construction of the Gerontology Research Center (GRC) in Baltimore is completed
December 2 1971
The White House Conference on Aging once again recommends creation of a separate
National Institute on Aging
1973
President Richard Nixon vetoes a bill for the creation of a National Institute on Aging
22
May 31 1974
Public Law 93-296 authorizes the establishment of a National Institute on Aging and requires
that the institute develop a national comprehensive plan to coordinate the HEW (Health
Education Welfare) agencies involved in aging research
October 7 1974
The National Institute on Aging is established
April 23 1975
First meeting of the National Advisory Council on Aging
July 1 1975
The Adult Development and Aging Branch and Gerontology Research Center are separated
from their parent institute (NICHD) to become the core of the National Institute on Aging
May 1 1976
Dr Robert N Butler appointed first NIA director
December 8 1976
The research plan required by PL 93-296 goes to Congress
September 20 1982
NIA Laboratory of Neurosciences Clinical Program admits the first inpatient to a new unit at
the NIH Clinical Center
1984
The first Alzheimers Disease Centers are established
November 14 1986
PL 99-660 section 951-952 authorizes the NIArsquos Alzheimerrsquos Disease Education and
Referral (ADEAR) Center as a part of a broad program to conduct research and distribute
information about Alzheimerrsquos disease to health professionals patients and their families and
the general public
1987
The first annual Florence S Mahoney Lecture on Aging is held This series was created in
honor of Mrs Florence Stephenson Mahoney (1899-2002) a woman who tirelessly
campaigned for increased Federal spending for medical research and steadfastly championed
for the creation of the NIA
NIA holds its first Summer Institute a one-week event to provide junior investigators
particularly those from underrepresented groups an opportunity to learn about the substance
and methodology of aging research from recognized experts in the field
23
November 4 1988
PL 100-607 establishes the Geriatric Research and Training Centers (GRTC)
1990
The GRTCs are expanded and renamed the Claude D Pepper Older American Independence
Centers and charged with conducting research in diseases that threaten independent living
1992
The Health and Retirement Study the leading source of combined data on health and
financial circumstances of Americans over age 50 and a valuable resource to follow and
predict trends and help inform policies for an aging America is established
1993
Six Edward Roybal Centers for Research on Applied Gerontology are authorized to convert
research findings into programs that improve the lives of older people and their families
NIA funds six Exploratory Centers for Minority Aging and Health Promotion in collaboration
with the NIH Office of Research on Minority Health
1994
Nine demography of aging centers are funded to provide research on health economics and
aging to make more effective use of data from several national surveys of health retirement
and long-term care
1995
Three Nathan Shock Centers of Excellence in Basic Biology of Aging are established to
further the study of the basic processes of aging
1996
NIA introduces its Exercise A Guide from the National Institute on Aging providing
encouragement and evidence-based guidance for older adults to engage in exercise
1997
The Resource Centers for Minority Aging Research (RCMAR) program is established to
investigate the variability of health differences experienced across racial and ethnic groups
as well as the mentoring of new scholars in health disparities research
1999
As part of NIAs 25th anniversary celebration a strategic plan is formulated and made
available for public comment The plan addressees scientific topics holding the greatest
promise for advancing knowledge in areas such as the basic biology of aging geriatrics and
social and behavioral functioning
24
2001
In a unique private-public partnership NIA joins the Osteoarthritis Initiative to bring
together resources and commitment to the search for biological markers of osteoarthritis
NIA and the Icelandic Heart Association announce collaboration on a vast study on the
interactions of age genes and the environment The collaboration extends 34 years of data
on the health of 23000 Icelandic residents into the new millennium
2002
NIA begins to offer a selection of its award-winning health communications materials in
Spanish
The SardiNIA Project a study to determine the genetic bases for a number of age-related
traits and conditions begins This five-year project is a collaboration between the NIA
Intramural Research Program and the Italian National Research Council
2003
NIA and the National Library of Medicine (NLM) launch NIHSeniorhealthgov a web site
designed to encourage older people to use the Internet
The NIA joined by the Alzheimers Association expands the Alzheimers Disease Genetics
Initiative to create a large bank of genetic materials and cell lines for study to speed up the
discovery of risk-factor genes for late-onset Alzheimers disease
NIA and the American Federation for Aging Researchmdashin collaboration with the John A
Hartford Foundation the Atlantic Philanthropies and the Staff Foundationmdashestablish the
Paul B Beeson Career Development Awards in Aging Research program a public-private
partnership to support clinically trained junior faculty to pursue careers in aging research
The NIA IRPrsquos Advanced Studies in Translational Research on Aging (ASTRA) unit a state-
of-the-art facility located at Baltimores Harbor Hospital opens in January and becomes the
new home of the BLSA
2004
NIA launches the Longevity Consortium a network of investigators from several large-scale
human cohort studies working in collaboration with individual basic biological aging
researchers to facilitate the discovery confirmation and understanding of genetic
determinants of healthy human longevity
NIA begins the Long Life Family Study an international multicenter research project to
examine families with high numbers of long-lived individuals to better understand the genetic
and environmental contributions to exceptional long life in families
25
NIA in conjunction with other Federal agencies and private companies and organizations
through the Foundation for the National Institutes of Health leads the Alzheimers Disease
Neuroimaging Initiative
NIA launches Healthy Aging in Neighborhoods of Diversity across the Life Span (HANDLS)
a multidisciplinary community based longitudinal epidemiologic study examining the
influences and interaction of race and socioeconomic status on the development of age-
associated health disparities among socioeconomically diverse African Americans and whites
in Baltimore
2005
NIArsquos Alzheimerrsquos Disease Preclinical Drug Development program is established
2006
NIA leads the NIH conference ldquoAD Setting the Research Agenda a Century after Auguste
Drdquo to assess the state of current Alzheimers disease research and the most promising routes
to progress
2007
ldquoLiving Long and Well in the 21st Century Strategic Directions for Research on Agingrdquo
which outlines broad goals and objectives for aging research is published
US Secretary of State Condoleezza Rice sponsors the Summit on Global Aging in
collaboration with NIA to call attention to challenges and opportunities worldwide from
population aging
2008
A Biology of Aging Summit is convened to review NIArsquos research portfolio identify areas of
opportunity and facilitate the formulation of cohesive and comprehensive plans for the
future
NIA celebrates the fiftieth anniversary of the Baltimore Longitudinal Study of Aging
NIArsquos five extramural programs (Aging Biology Geriatrics and Clinical Gerontology
Neuroscience Behavioral and Social Research and Extramural Activities) are reorganized
as divisions
2009
An updated version of NIArsquos award-winning exercise guide for older Americans is published
2011
NIA launches the Go4Life campaign to promote exercise and physical activity nationwide for
people 50 and older with public and private partners from a variety of aging fitness and
provider organizations
26
NIA and the Alzheimerrsquos Association lead an effort to update diagnostic guidelines for
Alzheimers disease to reflect the full spectrum of the disease marking the first time in 27
years clinical and research criteria are changed
The National Alzheimerrsquos Project Act (NAPA) is signed into law requiring a coordinated
national effort to find ways to treat or prevent Alzheimerrsquos disease and related dementias and
to improve care and services NIH represented by NIA participates in the federal Advisory
Council on Alzheimerrsquos Research Care and Services
The Trans-NIH GeroScience Interest Group is formed with leadership from the NIA The
group promotes discussion sharing of ideas and coordination of activities within the NIH
research community working on mechanisms underlying age-related changes including those
which could lead to increased disease susceptibility
2012
HHS Secretary Kathleen Sebelius announces the NAPA-required National Plan to Address
Alzheimerrsquos Disease NIA plays a critical role in developing the first goal of the plan ndash To
Effectively Treat or Prevent Alzheimerrsquos by 2025
The NIA Intramural Research Program (IRP) is reorganized to recognize new paradigms in
the field of aging research The program now integrates labs and resources bringing together
people who share a similar research interest but are coming at it from different vantage
points
NIA organizes the Alzheimerrsquos Disease Research Summit 2012 Path to Treatment and
Prevention Some 500 researchers and advocates attend the meeting which results in
recommendations aimed at advancing Alzheimerrsquos disease research
The International Alzheimerrsquos Disease Research Portfolio is launched Built in collaboration
with the Alzheimerrsquos Association the database captures the full spectrum of research
investment and resources and enables public and private funders of Alzheimerrsquos research to
share and review funding data
NIA leads development of the NIH Toolbox for Neurological and Behavioral Function
Unveiled in 2012 the Toolbox offers researchers a free set of brief tests to assess cognitive
sensory motor and emotional function in people from toddlers to older adults
2013
NIA grantees publish landmark study in the New England Journal of Medicine showing that
costs for caring for dementia patients exceed those for heart disease cancer and many other
conditions
27
ldquoInside NIA A Blog for Researchersrdquo debuts in May This popular weekly blog provides
news about NIA policies funding opportunities and other topics specifically for the research
community
In October NIA hosts ldquoAdvances in Geroscience Impact on Healthspan and Chronic
Diseaserdquo a scientific summit bringing together 50 renowned investigators to examine how
the basic biology of aging drives chronic disease organized by the trans-NIH GeroScience
Interest Group
2014
Follow-up results of the ACTIVE study reveal that older people retain the benefits of some
types of cognitive training 10 years after the intervention
The NIH 10 biopharmaceutical companies and several nonprofit organizations launched an
unprecedented partnership to transform the current model for identifying and validating the
most promising biological targets of disease for new diagnostics and drug development
the Accelerating Medicines Partnership (AMP) including a project focused on Alzheimerrsquos
disease
Initial results of the NIA-funded LIFE study show that a carefully structured moderate
physical activity program can reduce risk of losing the ability to walk without assistance
perhaps the single most important factor in whether vulnerable older people can maintain
their independence
The NIH and the Patient-Centered Outcomes Research Institute (PCORI) joined for the first
time to support a clinical trial to test individually tailored interventions to prevent fall-related
injuries in older people The award made by the NIA and funded by PCORI as part of the
Falls Injuries Prevention Partnership of the two organizations totaled some $30 million over
the five-year project
NIA celebrates its 40th anniversary with a scientific symposium held at the annual meeting of
the Gerontological Society of America
2015
On February 9ndash10 NIA convenes the Alzheimerrsquos Disease Research Summit 2015 Path to
Treatment and Prevention to develop recommendations that provide a framework for a new
Alzheimerrsquos disease research agenda
In July on behalf of NIH Director Dr Francis Collins NIA presents the first-ever NIH
Professional Judgment Budget for Alzheimerrsquos disease and related dementiasmdashcommonly
referred to as a Bypass Budgetmdashwhich lays out NIHrsquos plan to speed discovery into these
disorders
28
The White House Conference on Aging showcases NIArsquos Go4Life exercise and physical
activity campaign In September NIA celebrates the first-ever Go4Life Month encouraging
partners organizations and individuals across the country to become more physically active
and sponsors A Capitol Walk with Go4Life and the Surgeon General on September 18
2016
The Trans-NIH GeroScience Interest Group hosts the second geroScience summit ldquoDisease
Drivers of Aging 2016 Advances in Geroscience Summitrdquo on April 13ndash14 at the New York
Academy of Sciences
Six papers by researchers working at or funded by the NIA presenting the opportunities and
challenges of moving forward the multidisciplinary field of geroscience are published in a
special issue of the Journals of Gerontology Series A ndash Biological Sciences and Medical
Sciences
In September ADNI3 is announced an expansion of the Alzheimers Disease Neuroimaging
Initiative (ADNI) the landmark study investigating brain and fluid biomarkers of the
disease
NIA launches an online version of the Health Disparities Research Framework to showcase
priorities and investments in this research area and serve as a resource for scientists
interested in investigating health disparities related to aging
2017
Almost 300 researchers and private foundation representatives attend the NIA-hosted
Cognitive Aging Summit III focusing on themes of cognitive and brain resilience and reserve
In June a committee of the National Academies of Sciences Engineering and Medicine
releases ldquoPreventing Cognitive Decline and Dementia A Way Forwardrdquo a report
commissioned by the NIA Sources (Freeman 1980 Morley 2004 Smith 2014)
Itrsquos a cardinal rule that a team is organized by people understanding the academic
characteristics of gerontology on establishing the network for gerontological education The
representative academic organizations having these properties are as described below
33 Academy for Gerontology in Higher Education (AGHE)
The Academy for Gerontology in Higher Education (AGHE) was established to
develop gerontological education in 1974 in the USA The purpose of AGHE is to promote
research and education to develop the higher education associated to aging and to provide
resources to wide range of local community (Hickey 1978) Association for Gerontology in
29
Higher Education Changes Name has been changed to Academy for Gerontology in Higher
Education (Kluss 2018)
AGHE is the only formal organization to contribute the gerontology and geriatrics
education in USA It incorporated again with the Gerontological Society of America (GSA) in
January 1999 There were 269 member institutions as of November 2004 (47 states 7 foreign
countries Australia Canada Israel Jamaica Japan Kenya and Korea) Of these institutions
83 have been for 20 years and 71 have been for 10 years) and currently 135 organizations in
2019 (Mwangi S M et al 2012)
The work is divided into committees and the Mission of each committee is described
below5 The activity of each committee is developed by voluntary participation of members
At the present time 8 committees serve
1 Faculty Development CommitteePlan and implement mechanisms for AGHE to
assist in the development of faculty knowledge and skills in the area of gerontology and
geriatrics
2 Geriatric Education CommitteeEncourage the involvement in AGHE of geriatric
educators and faculty affiliated with geriatric education programs and providing resources
3 Membership CommitteePlan and conduct membership recruitment
4 Program CommitteePlan and implement the AGHE annual meeting
5 Public Policy CommitteePlan and implement the public policy activities of the
Association particularly with respect to the federal government
6 Publications CommitteeProduce and update the membership list and oversee the
AGHErsquos periodicals and website
7 Academic Program Development CommitteePlan and implement mechanisms for
AGHE to assist academic institutions to develop strengthen improve their gerontology
geriatrics and aging-studies instructional programs
8 Kindergarten-Grade 12 Task ForceImplement and development quality
educational resources for teaching children about aging and pairing with elementary and high
school teachers on a local level 12)
AGHE Committee can be chosen by individual members to serve voluntary working as
much as she wants The following units are names of the committees 1) Academic Program
5 httpswwwgeronorgaghe-current-members
30
Development 2) Accreditation 3) Advancement 4) Age-Friendly 5) Design Awards 6)
Business and Aging 7) Faculty Development 8) Fellows Subcommittee9) Geriatric Education
10) GGE Editorial Board 11) Global Aging 12) Long Range Planning 13) Membership14)
Nominations 15) Past Presidents Program 16) Program of Merit 17) Communication
Publication amp Media Resource Committee 18) Public Policy 19) Student 20) New
Technologies and Education
34 Special Interest Research Group on Aging with Intellectual Disabilities (IASSID
SIRGAID)
Special Interest Research Group (IASSID SIRGAID) is another group for international
research on Aging and Intellectual Disabilities that became active by a research group which
was led by Dr Matthew P Janicki (Janicki 2010 Takahashi 2003) The research group has
research presentations and discussion at the round-table meeting every year In 1995 it was
formally affiliated as The Special Interest Research Group on Aging and Intellectual Disability
(SIRGAID) with International Association for the Scientific Study of Intellectual Disabilities
(IASSID)
SIRGAID has 3 basic principles in its activity The first principle is to provide a focus for
the worldwide exchange and dissemination of research and practice as well as networking in
the field of aging and intellectual disability ldquoAgingrdquo is meant in a broad sense encompassing
lifespan developmental issues as well as those related to old age A wide variety of professional
groups are potential contributors and no specific profession is considered to have predominance
in this respect The second principle is to promote cross-national multidisciplinary
collaboration in the area of aging and intellectual disability The ultimate aim of the group is to
improve the quality of life or and services for people with intellectual disabilities their care-
givers and their families The third principle is to provide a framework for the collation of
information relating to the research interests expertise and publications of group members
Within the overall process of collaboration the views and contributions of nonprofessionals
including people with intellectual disabilities and their families and friends are a fundamental
component and will be given the priority they deserve
For the interdisciplinary research SIRGAID consists of the professionals in various fields
such as psychology social work medical science special education neurology public policy
pathology sociology nursing science geriatrics pedagogy recreation therapy clinical
psychology developmental disability occupational therapy educational psychology speech
pathology jurisprudence nutrition educational science human rights biology information
31
science theology art educationart therapy philosophy geoscience anthropology
rehabilitation and gerontology
Next Irsquod like to examine how we should adopt these acquaintance systems to the
educational activity Itrsquos very important that the corporate people think of what they can do in
the future while they understand the following content Even if most educational policies have
been useful ones itrsquos hard to say that the educational approach has been accepted for individual
needs in the historical background It will be understood by analyzing the historical processes
of Japanese education
35 The Early History of Gerontology in Japan
ldquoGerontologyrdquo is generally translated as 老年学 (Rounengaku Amako 19741952
Tachibana 1971) in Japan It is composed of 老 (Rou) meaning Old 年（nen）meaning Year
学 (Gaku) meaning science The Japan Gerontology Society was founded in 1959 However
even before modern geriatrics and Gerontological society was founded in Japan Ekken Kaibara
(1630-1714) introduced Gerontological Concept through the Book of Yojokun (Bodiford 2006
Kaibara 2009)
Figure 1 Ekken kaibara（貝原益軒 1630-1714） (Shoun Kano 1694)
32
Ekken Kaibara（貝原益軒 1630-1714) was born in Fukuoka in Kyushu into a lower class
samurai family His mother died when he was five and he was largely educated by his father
and brothers He was employed by the Kuroda han lord when he was eighteen but this only
lasted two years He spent the next seven years as a masterless samurai While in Kyoto he
began to lecture on the Confucian classics and these remained the primary focus of his teaching
and research when he returned to Kyushu He became involved in a rigorous program of
lecturing tutoring research and travel that was to last for the next fifty years
During this time he was married to a very capable woman Token who seems to have helped
in compiling his travelogues and may have co-authored Onna daigaku (Great learning for
women) They are an examporal couple with respect for each other and learning from each
other Ekkenrsquos studies are practical learning (Jitsugaku) which ranged from ldquothe experience
and practice of ethics to manners institutions linguistics medicine botany zoology
agriculture production taxonomy food sanitation law mathematics (computation) music
military tactics astronomy geography history archaeology and genealogy His writing about
gerontology which is the best known is Yojokun (養生訓 Precepts for health care) ( Tucker
1988)
Fujiro Amako (尼子富士郎 1893～1972) is known as the first Japanese geriatrician Dr
Amako practiced medical treatment at Yokufukai (浴風会) the first Japanese home for the
elderly which was established in 1925
Figure 2 Dr Fujiro Amako
33
This nursing home is now continuing as a part of Tokyo Metropolitan Geriatric Medical
Center The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established
in 1872 a historical institution which was originally founded as a sanatorium Originally
The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established in
1972 and comprises a leading representative hospital (Tokyo Metropolitan Geriatric Hospital
TMGH) and an institute (Tokyo Metropolitan Institute of Gerontology TMIG) for geriatric
medicine and gerontology with many notable achievements The TMGH and TMIG were
combined to form the TMGH-IG in 2009 to become a local incorporated administrative agency
it moved to new hospital and research facility in 2013
Figure 3 Professor Izuo Terasawa
Professor Izuo Terasawa (寺澤巌男 1880-1970) introduced developing gerontology with
philosophical vision in early year of Geron (Motomura 2017) Dr Izuo Terasawa intoroduced
Rounengaku (老年学) on the series of entitled Furou Chousei no Kenkyu (不老長生之研究
Study of perennial youth and long life) on the Taiyo (太陽 Sun) in 1921 (Maekawa 1950
Terasawa 1921)
34
Dr Terasawarsquos work is recognized not only for developing theory of gerontology but also
he included importance of Humanities which are are academic disciplines that study aspects of
human society and culture through historical persons arts and Sculpture for learning of their
philosophy and action Professor Izuo Terasawa is well know in the field of Physical Education
Dr Izuo Terasawa is introduced as one of the greatest contributors for school physical education
(Maekawa 1950) Dr Terasawarsquos profile is as follows
1900 Graduated at Tokushima prefecture Shihan Gakko
1907 Graduated at Tokyo Koutoh Shihan Gakko (Major in Kanji)
1908 Graduated at Tokyo Koutoh Shihan Gakko (Major in Education)
1911 Graduated at Kyoto Emperial University (Major in Philosophy)
1915 Graduated at Kyusyu Imperial Medical Univeristy
Worked as a junior Assistant at Kyusyu Imperial Medical Univeristy
1916 Worked as a assistant at Kyusyu Imperial University
1918 Joshi Gakushuin Education Unit Commissioner
Ministry of Communications Cmmissioner
1919 Tokyo Koutou Shihan Gakko Commissioner
Tokyo Imperial University Aviation Institute
(Aeronautical psychology Study Commissioner)
Professor at Tokyo Koutou Shihan Gakko
Lecture at ArmyToyama Gakko Lecturer
1929 Literature Dr at Tokyo Imperial University entiled「Terms and conditions that affect
the human work capacity (Ningen Sagyounou ni Eikyousuru Syojyouken
人間作業能に影響する諸条件) 」
Visited United States of America Germany and Italy for studying pedagogy for two
years
1931 Tokyo Bunrika Daigaku (University) Preparatory Committee Commissioner
Council member at Tokyo Bunrika Daigaku (University)
1934 Research Commissioner at Tokyo Imperial University Aviation Institute
1936 Chair of Department of Education at Tokyo Bunri Daigaku (University)
1938 Japan various studies Promotion Committee Faculty of Education Temporary Committee
Professor Tokyo Bunrika Daigaku (University) concurrently Tokyo Koutou Shihan Gakkou
1939 Emeritus professor at Tokyo Bunrika Daigaku (University)
1944 Professor at Kyoritsu Womenrsquos University
35
Professor Izuo Terasawa is the founder of Physical Education at University
Terasawa sensei has developed theories of Physical Education and and Psychology
In addition to the above fields Dr Izuo Terasawa has developed study of gerontology
Professor Kakusho Tachibana recorded that he was directed about Aging Study by
Professor Izuo Terasawa when Professor Kakusho started a studyat the Yokufuen which was
the first Aging facility in 1928
Kakusho Tachibana (橘 覚勝 1900-1978) is known as one of the pioneer gerontologists
in Japan Dr Tachibanarsquos speciality was Geriatric psychology at Osaka Univeristy and Soai
Womenrsquos University (Present nama Soai University) Professor Tachibana published the first
gerontology titled book ldquoRounengakurdquo (老年学) in Japan
Figure 4 Professor Kakusho Tachibana
Professor Kakusho Tachibanarsquos Life History is below
1900 Born on Feburary17 in Osaka
1912 Graduated at Osaka city Funaba Elementary School (12)
1917 Graduated at Osaka-fu Tennouji Junior High School (17)
1920 Completed at Dai San High School (Pre University) (20)
36
1923 Graduated at Tokyo Imperial University Faculty of Literature Department of
Psychology (23)
Assistant Tokyo Imperial University Faculty of Literature
1927 The first research paper was published in ldquoShinrigaku Kenkyu (心理學研究) about
Geriatric Psychology
1928 Graduated at Tokyo Imperial University Graduate School
Involved Research about Older persons in Yokufuen
1931 Professor at Public High School
1938 Disabled veterans occupation adviser
1941 Published ldquoRounenkirdquo (Old Age 老年期 Koubundo）
1943 Published ldquoTerdquo (Hand 手 Sougensha）
1947 Osaka Dai ni Shihan Gakko Professor
1948 Osaka University Assiatant Professor
1950 Psychology Second Department
1952 Awarded Doctral Degree titled thesis ldquoOld Age Studyrdquo (老年期研究 Rounenki
Kenkyu) from Tokyo University worked as Professor at Osaka University
1955 Organized Geriatric Science Study Group (老年科学研究会) at Osaka
University
1956 Participated to The First Gerontology Conference in Tokyo
1958 Participated to Formation of Japan Gerontology Society
1963 Retired from Osaka University and awarded to Emeritus Professorship
Professor at Soai Womenrsquos University
1971 Aarded to Honors three such Sacred Treasure (叙勲三等瑞宝章)
Published ldquoRounengakurdquo (Gerontology) by Seishin Shobbou
1972 Retired from Soai Womenrsquos University
1975 Published ldquoOino Tankyu (Searcing Aging) by Seishin Shobo
1978 August 30th Passed away
(Motomura 2016 Yamamoto Nakagawa Gondou Sato 2014)
As we see from the above gerontology or Gerontological Science has been of interest
to Medical Doctors and Social Scientists When the first Japan Gerontology Society was
organized in 1956 the first President was Dr Hiroshige Shiota (1872-1965) The name of the
society was changed to Japan Socio-Gerontological Society in 1959
37
Figure 5 Professor Chiyo Omachi
Chiyo Omachi（大間知 千代）was Professor Emeritus at Doho University and Director
General of Omachi Knowledge Folk Culture (Omachi 1996) Institute of Gerontology She
graduated from Tsudajuku University After serving as a welfare officer and a professor at
Shukutoku University she served as a member of the Chugoku Shinkin Welfare Council
Geriatric Welfare Subcommittee professor at Doho University and department head for social
welfare Director of Japan Gerontological Society Director of Japan Socio-Gerontological
Society Board Director of French CIGS (International Society of Gerontological Society)
Dr Omachi contributed significantly to the field of aging with the publication of her
two-volume work Social Welfare Gerontology The two books are carefully structured to
complement each other Together they provide a comprehensive view of aging in Japan and
comparisons of historical and current Japanese approaches to meeting the needs of older people
with the approaches of several other developed nations Professor Omachi identifies and
analyzes the numerous and complex developments wliich have taken place over many years
and which have made aging a problem for people and their families and for the institutions of
society Mrs Omachi teaches much of the material dealing with gerontology programs outside
of her homeland was also obtained through direct observation Professor Omachi has been a
student at American universities for many years has participated in national and international
meetings held on the European American and Asian continents (Omachi 19821984)
Sadamu Watanabe (渡辺 定 1892-1976) was born on April 14 in 1892 Born in
Tokyo he graduated from Tokyo Imperial University Dr Watanabe worked as a medical
director of Kyosai Seimei Insurance Company (later Yasuda Seimei) a senior director of the
Japan Medical Association and a professor at Seijo University In addition at the Ministry of
Health and Welfare DrWatanabe created vital statistics (cause of death) Professor Watanabe
established the Life Science Study Group in 1955 Dr Watanabe was elected as President of
Japan Socio-Gerontological Society in 1959 Yuzawa (2009) reported as follows ldquoActually
38
the Life Science Study Group the Gerontology Society Gerontological societies look like
separate organizations but the same person such as Dr Sadamu Watanabe triggered
movement through his powerful leadership and promotion for completing the the academiesrdquo
Yuzawa (2009) contined the following ldquoSensei (Master Watanabe) was a tall boy and was
bushy under the white hair always celebrating a warm face It was unparalleled that interests
are wideAs far as the subject is concerned it doesnt matter what the academic
framework is He was trying to take all events with granted for developing Gerontological
academy and society Dr Sadamu Watanabe died on June 17 1976 at the age 84 years old His
nick name was called Joe as Kanji character can read this way in stead Sadamu One of his
popular book is ldquoLife Prediction and Life Insurance寿命予測と生命保健rdquo (Matsumoto1974
Yuzawa 2009 Watanabe1957 1959)
36 Foot Steps of Societies of Gerontology in Japan
The following is history of footsteps of gerontology in Japan (Ozawa 2010)
1953 February
Geriatric Institute (老人病研究所 Roujinbyo Kenkyujo) Study Group of Geriatrics
（Ronjinbyo Kenkyukai 老人病研究会）
1953 April
Japan life Science Association (Nihon Jyumyou Kagaku Kyoukai 日本寿命科学協会)
1954 July
Life Science Research Group (Jyumyougaku Kenkyukai 寿命学研究会) sponsored by Japan
Gerontology Society (Nihon Gerontology Gakkai 日本ジェロントロジー学会)
1956 December
The first Japan Gerontology Society Annual Meeting (第 1回日本ジェロントロジー学会 Tokyo)
1957 November
The Second Japan Gerontology Society Annual Meeting (第 2回日本ジェロントロジー学会 Osaka)
1958 November The Third Japan Gerontology Society Annual Meeting (第 3回日本ジェロントロジ
ー学会 Nagoya) Changed the name as NihonRounen Gakkai (日本老年学会)
1959 November
The Japan Geriatrics Society (日本老年医学会)
1959November
Japan Socio-Gerontological Society (日本老年社会科学会)
1972 April
39
Tokyo Metropolitan Institute of Gerontology
(Present 東京都老人総合研究所現東京都健康長寿医療センター研究所）
1981 May
Japan Society for Biomedical Gerontology (日本基礎老化学会)
1986 June
Japanese Psychogeriatric Society (日本老年精神医学会)
1990 September
The Japanese Society of Gerontology (日本老年歯科医学)
1993 June
The Dia Foundation for Research on Ageing Societies (ダイヤ高齢社会研究財団)
1995 January
Japan Academy of Gerontological Nursing (日本老年看護学会)
1995 July
National Center for Geriatrics and Gerontology
(国立療養所中部病院長寿医療研究センター現国立長寿医療研究センター）
2001 July
Japan Society of Care Management (日本ケアマネジメント学会)
2002 April
J F Oberlin University Graduate School of Gerontology
(桜美林大学大学院国際学研究科老年学専攻)
2006 April
The Institute of Gerontology of The University of Tokyo
(東京大学総括プロジェクト機構ジェロントロジー寄付研究部門 2006 高齢社会総合研究機構2009）
2006 October
Society for Applied Gerontology Japan (日本応用老年学会)
Among the above history the Japan Socio-Gerontological Society is considered as the
fundamental academic association of gerontology The Japan Socio-Gerontological Society has
established as a scientific organization established in 1959It explains that the Japan Socio-
Gerontological Society has made public its research results mainly from an interdisciplinary
sociological and behavioral science standpoint regarding various issues relating to age and the
aged including health medical care nursing and welfare The Society has about 1500
members who are mainly consisting of researchers from universities and research institutes
and professionals in the fields of health medical care nursing and welfare including graduate
studentsPast Presidents are as follows
40
第 60 回大会 2018 年 6 月 9 日（土）～10 日（日） 東京都 長田 久雄 Osada Hisao
（桜美林大学）
第 59 回大会 2017 年 6 月 14 日（水）～16 日（金） 愛知県 鈴木 隆雄 Suzuki Takao
（桜美林大学）
第 58 回大会 2016 年 6 月 11 日（土）～12 日（日） 愛媛県 中谷 陽明 Nakatani Youmei
（松山大学）
第 57 回大会 2015 年 6 月 12 日（金）～14 日（日） 神奈川県 高橋龍太郎 Takahashi Ryutaro
（東京都健康長寿医療センター研究所）
第 56 回大会 2014 年 6 月 7 日（土）～8 日（日） 岐阜県 大橋 明 Ohashi Akira
（中部学院大学人間福祉学部）
第 55 回大会 2013 年 6 月 4 日（火）～6 日（木） 大阪府 佐藤眞一 Sato Shinichi
（大阪大学大学院人間科学研究科）
第 54 回大会 2012 年 6 月 9 日（土）～10 日（日） 長野県 堀内ふき HOriuchi Fuki
（佐久大学）
第 53 回大会 2011 年 6 月 16 日（木）～17 日（金） 東京都 今井幸充 Imai Yukimichi
（日本社会事業大学大学院）
第 52 回大会 2010 年 6 月 17 日（木）～18 日（金） 愛知県 下方浩史 Shimokata Hiroshi
（国立長寿医療研究センター予防開発部）
第 51 回大会 2009 年 6 月 18 日（木）～20 日（土） 横浜市 長嶋紀一 Nagashima Kichi
（日本大学文理学部）
第 50 回大会 2008 年 6 月 27 日（金）～29 日（日） 堺市 黒田 研二 Kuroda Kenji
（大阪府立大学）
第 49 回大会 2007 年 6 月 20 日（水）～22 日（金） 札幌市 佐藤克之 Sato Katsuyuki
（北翔大学大学院）
第 48 回大会 2006 年 6 月 24 日（土）～25 日（日） 西宮市 浅野 仁 Asano Hitoshi
（関西学院大学）
第 47 回大会 2005 年 6 月 15 日（水）～17 日（金） 東京都 柴田 博 ShIbata Hiroshi
（桜美林大学大学院）
第 46 回大会 2004 年 7 月 1 日（木）～2 日（金） 仙台市 芳賀 博 Haga Hiroshi
（東北文化学園大学）
第 45 回大会 2003 年 6 月 18 日（水）～20 日（金） 名古屋市 川村 陽一 Kawamura Yoichi
（社会福祉法人青山里会）
第 44 回大会 2002 年 7 月 4 日（木）～ 5 日（金） 福岡市 小川 全夫 Ogawa Takeo
（九州大学）
第 43 回大会 2001 年 6 月 13 日（水）～15 日（金） 大阪市 白澤 政和 Shirasawa Masakazu
（大阪市立大学）
第 42 回大会 2000 年 7 月 6 日（木）～ 7 日（金） 札幌市 中島紀恵子 Nakajima Kieko
(北海道医療大学）
第 41 回大会 1999 年 6 月 16 日（水）～18 日（金） 京都市 小國 英夫 Oguni Hideo
（四天王寺国際仏教大学）
第 40 回大会 1998 年 7 月 2 日（木）～ 3 日（金） 那覇市 崎原 盛造 Sakihawa Seizo
（琉球大学）
41
第 39 回大会 1997 年 6 月 18 日（木）～20 日（金） 東京都 根本 博司 Nemoto hiroshi
（明治学院大学）
第 38 回大会 1996 年 10 月 30 日（水）～11 月 1 日
（金） 岡山市
大島 侑 Ooshima Tasuku
（岡山県立大学）
第 37 回大会 1995 年 10 月 18 日（水）～20 日（金） 大阪市 岩田 克夫 Iwata Katsuo
（社会福祉法人聖徳会）
第 36 回大会 1994 年 9 月 29 日（木）～30 日（金） 長岡市 田宮 崇 Tamiya Takashi
（社会福祉法人長岡福祉協会）
第 35 回大会 1993 年 9 月 22 日（水）～24 日（金） 札幌市 杉山 善朗 Sugiyama Yoshio
（札幌医科大学）
第 34 回大会 1992 年 10 月 29 日（木）～30 日（金） 四日市市
川村 耕造 Kawamura Kouzo
（社会福祉法人青山里会）
会長代行川村 陽一
Kawamura Yoichi
第 33 回大会 1991 年 11 月 4 日（月）～5 日（火） 横浜市 長谷川和夫 Hasegawa Kazuo
（聖マリアンナ医科大学）
第 32 回大会 1990 年 10 月 11 日（木）～12 日（金） 松山市 渡辺 孟 Watanabe Tsutomu
（愛媛大学）
第 31 回大会 1989 年 11 月 14 日（火）～16 日（木） 名古屋市 前田甲子郎 Maeda Koshiro
（名古屋市立厚生院）
第 30 回大会 1988 年 9 月 17 日（土）～18 日（日） 京都市 山口 信治 Yamaguchi Shinji
（佛教大学）
第 29 回大会 1987 年 10 月 1 日（木）～3 日（土） 大阪市 磯 典理 Iso Norimichi
（大阪府立老人総合センター）
第 28 回大会 1986 年 10 月 11 日（土）～12 日（日） 熊本市 大坂巳年子 Osaka Mineko
(熊本短期大学）
第 27 回大会 1985 年 9 月 27 日（金）～29 日（日） 東京都 那須 宗一 Nasu Soichi
（淑徳大学）
第 26 回大会 1984 年 10 月 4 日（木）～5 日（金） 東京都 湯沢 雍彦 Yuzawa Yasuhiko
（お茶の水女子大学）
第 25 回大会 1983 年 10 月 27 日（木）～28 日（金） 仙台市 塚本 哲人 Tsukamoto Tetsundo
（東北福祉大学）
第 24 回大会 1982 年 10 月 28 日（木）～29 日（金） 盛岡市 草間 俊一 Kusama Shunichi
（盛岡短期大学）
第 23 回大会 1981 年 10 月 15 日（木）～17 日（土） 東京都 黒田 俊夫 Kuroda Toshio
（日本大学）
第 22 回大会 1980 年 9 月 9 日（火）～10 日（水） 札幌市 三吉 明 Miyoshi Akira
（北星学園大学）
第 21 回大会 1979 年 10 月 4 日（木）～5 日（金） 大阪府 岡村 重夫 Okamura Shigeo
（大阪市立大学）
第 20 回大会 1978 年 11 月 4 日（土）～5 日（日） 仙台市 後藤 秀弘 Goto Hidehiro
（東北福祉大学）
42
第 19 回大会 1977 年 9 月 28 日（水）～30 日（金） 名古屋市 大間知千代 Oomachi Chiyo
（同朋大学）
第 18 回大会 1976 年 10 月 10 日（日）～11 日（月） 広島市 志水 清 Shimizu Kiyoshi
（広島大学）
第 17 回大会 1975 年 10 月 31 日（金）～11 月 2 日
（土） 東京都
那須 宗一 Nasu Soicho
（中央大学）
第 16 回大会 1974 年 10 月 12 日（土）～13 日（日） 京都府 秦 隆真 Hata Ryushin
(佛教大学)
第 15 回大会 1973 年 11 月 2 日（金）～3 日（土） 福岡市 内藤 莞爾 Naito Kaini
(九州大学）
第 14 回大会 1972 年 11 月 2 日（木）～3 日（金） 四日市市 吉田 正吉 Yoshida Masakichi
（三重県立大学）
第 13 回大会 1971 年 11 月 2 日（火）～3 日（水） 東京都 寺尾 琢磨 Terao Takuma
（慶應義塾大学）
第 12 回大会 1970 年 11 月 7 日（土）～8 日（日） 福岡市 榎本 愛子 Enomoto Aiko
（福岡女子学院短期大学）
第 11 回大会 1969 年 11 月 21 日（金）～22 日（土） 大阪市 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第 10 回大会 1968 年 11 月 2 日（土）～3 日（日） 東京都 塚本 哲人 Tsukaamoto Tetsundo
（東洋大学）
第 9 回大会 1967 年 10 月 31 日（火）～11 月 1 日
（水） 名古屋市
岸本 鎌一 Kishimoto Kenichi
（名古屋市立工業大学）
第 8 回大会 1966 年 11 月 22 日（火）～11 月 23 日
（水） 大阪府
雀部 猛利 Taketoshi Sasabe
（神戸女学院大学）
第 7 回大会 1965 年 10 月 31 日（日）～11 月 1 日
（月） 仙台市
新明 正道 Shinmei Masamichi
（東北大学）
第 6 回大会 1964 年 11 月 1 日（日）～2 日（月） 熊本市 北村 直躬 Kitamura Naoya
（熊本女子大学）
第 5 回大会 1963 年 11 月 4 日（月）～5 日（火） 京都府 臼井 二尚 Usui Jisho
（大谷大学）
第 4 回大会 1962 年 11 月 3 日（土）～4 日（日） 東京都 舘 稔 Tachi Minoru
（人口問題研究所）
第 3 回大会 1961 年 11 月 18 日（土）～19 日（日） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
第 2 回大会 1960 年 11 月 14 日（月） 大阪府 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第１回大会 1959 年 11 月 7 日（火）～8 日（水） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
Figure 6 Japan Society of Social Gerontology
43
37 Gerontology of Professor Hiroshi Shibata Self Review as a Case Study
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Professor Hiroshi Shibata The author also finds it very significant that Dr
Hiroshi Shibata is originally from my home town Kitami city Hokkaido Even we attended the
same elementary school in Kunneppu town The author made the first presentation about a
Gerontology Curriculum in Higher Education at the 39th Japan Socio-Gerontological Society
Conference on 18-20 June 1997 in Tokyo Dr Shibata commented that a gerontology
curriculum does not exist in Japan Therefore it is very important to carry on this study Then
Dr Shibata came to me and complemented me on my presentation
After returning back to home in Fukushima I found Dr Hiroshi Shibatarsquos Book
including his profile mentioning that he graduated from Hokkaido University I was inspired
to write a letter of thanks to Dr Shibata at the Tokyo Metropolitan Institute of Gerontology
After a few days I was teaching at Shirakawa School of Nursing During the class one staff at
Shirakawa School of Nursing told me that the phone call is from Dr Hiroshi Shibata The staff
asked me if I am available to receive his phone call I surprisingly got the call and talked with
him Dr Shibata asked me whether I am from Kitami I replied Yes and I told him that I was
from Kunneppu Town and Dr Shibata replied he was also from KunneppuTown We both felt
something special and Dr Shibata asked me to visit his office in Tokyo Since then we have
been working closely through developing Gerontology Curriculum in Higher Education
Our ancestors were pioneers during the Meiji era from the mid-19th century to the early
20th century Moreover we both attended the same elementary school in Kunneppu town since
Hiroshirsquos grandfather was principal of Kunneppu Elementary School My background came
from music which was influenced by my father Jun who was music teacher at Kunneppu Junior
High School I was an expert playing the Trombone and a good singer Ryo practiced Judo
from high school to university student days
44
Figure 7 Dr Hiroshi Shibata
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Hiroshi Shibata Dr Hiroshi Shibatarsquos philosophy has been developed through
his whole life This information can be applying to develop our own curriculum of person-
centered programs in gerontology The following is from Dr Hiroshi Shibatarsquos self review paper
which was sent to me
ldquoI Hiroshi Shibata was born in 1937 in Kunashir Island I had lived in Kunashir Island from
the age from 0 to the age of 6 My father worked at the Hokkaido Salmon Hatchery after
graduating as a Fisheries expert unit at Hokkaido University My mother graduated at
Hokkaido Womenrsquos school She had managed a dressmaking shop before marriage My
paternal grandfather graduated from Sapporo Shihan Gakko (Education University) and
worked as a principal at Kunnepu elementary School My fatherrsquos grandmother attended Nihon
Womenrsquos University as one of the first students but discontinued after 2 years due to heart
beriberi My motherrsquos grandfather graduated from Yamagata agricultural school and worked
at Nokkeushi Town hall until their retirement My maternal grandmother graduated at
Yamagata Shihan Gakkou and worked at Hokuto Elementary School until her retirement I was
the oldest child of five siblings (Three boys and Two Girls) At the age of seven I began to
study at the elementary school where my grandfather was working as principal in 1944 It was
far distance to walk for 4km Since it was dangerous because sometimes a bear appeared on
the road I was taken care of by my grandparents At the third term of 1944 my father was
transferred to Chitose Salmon Hatchery I moved to my parentrsquos house which was a far about
45
8km to his school by walking Half way was an Ainu Village and I was taken care of by older
Ainu boys That time was the most painful experience I had because my Ainu friends were
discriminated by school teachers and others But as a boy I could not do anything That was
my youthrsquos experience with Ainu friends in Hokkaido
When I was Fifth years at the elementary school my father transferred to Sapporo Since
then I attended all schools in Sapporo until graduating from university I loved to read novels
a lot and not study from school text books but somehow I was at the top grade in the class In
the second year of junior high school I was delivering newspapers At that time my senior
student robbed newspaper at a tenement house that I was very sad I decided to search Judojo
for practicing judo I became a winner at high school competition I attended Sapporo Nishi
high School The Sapporo Nishi High School was very popular for cultural activities and social
movements from the era of old system I participated in the judo club and chorus club as a
non-registered member because it was required to pay a membership fee So I officially joined
the literary club When I looked at the trends of literature at the time I had a conscious
awareness about whether I could unify the literature of the crescent proletarian literature of
expressions and the opposite sensory flow (Yasunari Kawabata and Riichi Yokomitsu) while
being excellent in theme
In addition I was interested in philosophical things and was overwhelmed by
aphorism (maxim) that Pascal s Pangeh s unorthodimental power is tyranny and powerless
justice is powerless It was behind the backwards to myself who could not protect the Ainu s
friends during my childhood In this way I began to conduct a study group on the paradigm of
discipline of dialecticism with my colleagues in the literature department Despite being a
literary department by shifting to the direction of doing social movements through student
councils etc by writing
In 1956 I entered Hokkaido University theory At that time five to six years had passed
since the self-government association of the university of the whole country had been destroyed
due to violent strategy in the student movement of the previous generation As I entered at the
University I practiced Karate every day in the karate club and deprived of the self-governing
body for rebuilding A year has passed in the meantime And I noticed that the necessary units
to shift to undergraduate are extremely short At the time of Hokkaido University except for the
Faculty of Medicine and Faculty of Fisheries the shift to a special course would be decided by
the results of the curriculum In March 1959 I dropped out of Hokkaido University as I saw that
I rebuilt the residence association It will be accurate in view of the social situation that the
activists of the student movement will be alienated from the job in the future
46
In 1958 I re-entered at the Hokkaido University medical studies course I thought about
my future employment and I was planning to become a doctor of ldquodemosikardquo that means She
couldnt become anything other than a teacher or doctor or that guy who doesnt know what
shes doing and doesnt deserve to be here Since I studied what I needed desperately for a
year and studied what I needed for the curriculum I devoted myself to the student movement
exclusively with no lecture attendance after enrolling (as I decided to go on to college) It is a
so-called security conflict Most of the subjects and grades felt the lowest but I believed that
they passed However the scholarship of the scholarship for the scholarship who had been
losing one year due to only one subject due to lack of physical practice time was stopped With
this it would be three years behind schedule to enter the university first Since the medical
department was 6 years I graduated from high school and took nine years and graduated
gradually in 1965
After graduating from university I entered an intern at the University of Tokyo hospital
(Bunkyo) At that time the faculty of medicine was at the height of civilianization movement
creating a coalition of youth doctors and became the first secretary general In 1966 I entered
as a unpaid medical doctor official at the University of Tokyo medicine department fourth
medicine department This is because the only university course that was conducting
epidemiological studies on cardiovascular diseases was there Beside clinical research I
engaged in targeted feeler work such as staff of the Tokyo Metropolitan Government Office
where stroke is frequent In 1972 with the aim of developing research the institute moved to
the newly launched Center for the elderly problem in Tokyo Metropolitan Government The
world s first Tokyo Metropolitan Institute of Gerontological Research (consisting of 200
researchers) (NIA in the United States in 1974) 703 bed geriatric hospital and various elderly
occupation facilities I first worked at a senior hospital and then engaged in regional
epidemiological research and health activities for seven years in order to make evidence for the
elderly health law at Toda Municipal Health Administration Center I witnessed the
establishment of the Long-Term Health Act 1982 and took office as a full-time researcher
(Deputy Counselor) of the Tokyo Metropolitan Institute of Gerontology In 1984 I was
appointed leader of interdisciplinary longitudinal research (Koganei research) consisting of
medicine sociology and psychology It was accompanied by the shift of Shuichi Hatano 旗野
脩一 Leader (Department of Epidemiology)
In 1988 Koganeis research won the Governors Prize Based on this the Tokyo
Metropolitan Government decided to secure research expenses of 100 million yen each year for
47
interdisciplinary longitudinal research (including intervention studies) every year till my
retirement which has started since 1991 Since then I was obliged to have a viewpoint to see
medicine sociology psychology at equal intervals The research method established here is still
inherited from Tokyo Metropolitan Institute of Gerontology Research and others (Deputy in
1993 he is currently an emeritus staff member)
In 2002 I became a Professor at the J F Oberlin University Graduate School of
Gerontology (I am now a Professor EmeritusInvited Professor) I directed the first masters
degree in interdisciplinary gerontology in 2002 and doctorates degree program in 2004 In
2006 the Japanese Applied Gerontological Society was established I serve on the boards of
five academic societies including chairing the Society for Applied Gerontology-Japan I am
Chairman of the Gerontology Education Subcommittee of the Science Council of Japan a
Director of the Japan Foundation for Aging and Health and a Director of the Sukoyaka Dietary
Life Association (Shibata 2018 Shibata H amp Shibata N 2018) After transitioning to university
I am interested in how to make holistic how to develop the science of the transition to
renaissance which has been developed by vertically downgrading and dividing elements he
thinks that gerontology commits to that mission As Scott Bass says interdisciplinary is not
merely an omnibus but implies that we will get rid of the wall between academics (Bass amp
Ferraro2000) In addition innovation as Dragger or Boyer is also an important keyword The
viewpoint of education becomes important with discovery Im thinking about something more
like recent daysrdquo
It is sure that this experience affected my own philosophy of gerontology as well
38 Prospectus of Society for Applied Gerontology (SAG) -Japan
The purpose of SAG Japan is to provide assistance to professionals in a variety of fields
such as industry government academia and the private-sector who are interested in improving
services for an aged society Providers of services to the aging and their families require wide-
ranging expertise in gerontology Our aim is to provide leadership as a network center for the
development of programs for commercial provision marketing and service promotion and
creation of social services that will combine commercial success with increased well-being and
contributions to society
SAG explained about aims of the society as follows6
6 httpwwwsag-jorgenglish
48
ldquoSchools of medicine nursing science and welfare studies have traditionally been the centers
of gerontology education up to the present in our country In other words education in Japan
has been focused on solving the problems of sick handicapped and economically disadvantaged
persons Perhaps this was unavoidable in a country that joined the lsquoaging society clubrsquo later
than western countries
This medical focus has caused a significant delay in establishing structures and policies
for aging populations in Japan In the fields of developing ageing markets services and product
development limited knowledge concerning applied gerontology is evident Also a sense of
discrimination (ageism) can be detected in facilities for senior citizens and in regional
continuing education programs We would like to support programs and services vital to aged
societies from the perspective of not only industry government and academia but also private
organizations and individual-level activities In order to make these programs more effective
and meaningful it is necessary to create a system in which we can study applied gerontology
systematically and one in which people from various fields can exchange their wisdom ideas
and information This in a nutshell is exactly the aim of our Society for Applied Gerontology
This society will provide a forum to present membersrsquo research as other academic societies
do and we will also emphasize publishing and the exchanging of information along with
various systematic training functions so that members can improve their skills and
understanding We would also like to prepare retraining programs for people with various
qualifications and lsquoskill uprsquo programs We would like to further develop our applied
gerontology activities through international exchanges We would sincerely like to ask for the
participation and cooperation of the people in all industry government academia and private-
sector fieldsrdquo
It is also translated as ldquo創齢学 (Soureigaku) rdquo This was originally created by Nippon
Care-Fit Education Institute (Nippon Care-Fit Education Institute 2018)
Ansello (2011) addressed on The Clark Tibbitts Lecture given at the 37th annual meeting
of the Association for Gerontology in Higher Education entitled What Colors Would We Add
The Curriculum Palette as follows
ldquoThe democratization of aging has spread across the world and the so-called globalization
of aging has brought yet another lens to examine what we teach Under the guidance of Dr Ryo
Takahashi of the nonprofit Nippon Care-Fit Service Association a number of us Americans
began collaborating with Southeast Asian colleagues about 2003 with the grand vision of
bringing a set of curriculum standards to Japan Although the overwhelming majority of
49
Japanrsquos medical schools had established geriatrics departments there was at the time only one
university with an educational gerontology program Soon invited to help initiate or advance
educational gerontology in Tokyo Okinawa Andhra Pradesh and Abu Dhabi I found myself
more Marginal Gerontology critically examining core subject matterhellip In India our hosts at
Andhra University wished to initiate a yoga gerontology program incorporating not our
American concept of yoga as exercise but the sense of meditation internal communion with a
spirit acceptance rather than resistance I became aware that our content (subject matter)
our methods (research studies) and our values (aging as decline) had limitations
Quantitative studies and descriptive statistics appraise the normative characteristics of groups
the collective of acquired behaviors and lifestylesrdquo
39 Care-Fit Translation of Gerontology in Japanese
ldquo創 (Sou)rdquo in ldquo創齢学rdquo consists of ldquo倉 (Kura) rdquo and ldquo刀 (Katana) rdquo ldquo倉rdquo means ldquopath
finding ldquoor ldquopioneeringrdquo ldquo刀rdquo has means ldquoswordrdquo which stands for the action ldquoto open the
wayrdquo ldquo齢 (Rei) rdquo consists of ldquo歯 (Ha) rdquoand ldquo令 (Rei) rdquo ldquo齢rdquo stands for ldquoagerdquo This originated
from the idea that strengthening onersquos teeth leads to hisher longevity ldquo令rdquois a pictograph that
shows people gathering and kneeling down to seek enlightenment These words show that ldquo創
齢学 (Soureigaku=Creating Aging Learning or Study) rdquois a type of learning in which people
come together and teach each other ways of happiness and longevity Gerontology has inter-
disciplinary inter-professional and inter-national features Given these factors we sum up the
research application and applied practice of this learning and call it ldquo創齢学 (Soureigaku) rdquo
for gerontology with philosophical understanding in Japanese Gerontology is for Improving
Quality of Life by knowing individualrsquos genealogy Above all things have been related to
Family History
Gerontology is knowing hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996 If we got his leaning as an
50
educational approach it is regarded as fostering of creative personnel for their entire life The
next chapter discusses to verify how the principle relates to Leonardo da Vinci
310 Gerontology with SOUL
Gerontology is not only study of aging but also study of SOUL People can be changed
by understanding self-value The following Kanji can explain how man can gain from light and
knowledge from Heaven symbolically It is a conspiracy letter「全」 Entrance of entrance
and Sagane tool From `` A place where tools are stored in a warehouse etc A new meaning
is revealed) and the kanji for `` all means `` all It was true It is a conference and phonetic
character `` Japanese Kanji 「金」Letters representing metal hieroglyphs and completely
covering and Included in the soil from the soil figurine hardened in a columnar shape to
celebrate the god of the land The kanji for ldquogoldrdquo meaning ldquometalrdquo was established These
two characters symbolizes the Urim and the Thummim which meaning uncertain possibly
Lights and Perfections
According to the Wikipedia (2019) ldquoUrim (אורים) traditionally has been taken to derive
from a root meaning lights these derivations are reflected in the Masoretic Text In consequence
Urim and Thummim has traditionally been translated as lights and perfections or by taking
the phrase allegorically as meaning revelation and truth or doctrine and truth This
symbolizes Lights are Holy Ghost and perfections are all wisdoms and knowledges of the
universes in the past the present and the future throughout the universes What these two stones
symbolized was explained in Revelation of the New testament of the Bible as followsrdquo10 Then
the white astone mentioned in Revelation 217 as it is written ldquoHe that hath an ear let him hear
what the Spirit saith unto the churches To him that overcometh will I give to eat of the hidden
manna and will give him a white stone and in the stone a new name written which no man
knoweth saving he that receiveth it will become a Urim and Thummim to each individual who
receives one whereby things pertaining to a higher order of kingdoms will be made known 10
Then a white stone mentioned in Revelation 217 will become a Urim and Thummim to each
individual who receives one whereby things pertaining to a higher order of kingdoms will be
made known And a white stone is given to each of those who come into the celestial kingdom
whereon is a new name written which no man knoweth save he that receiveth it The new name
is the key word (Doctrine ampCovenants 13010-11)
After reviewing my academic study at Sendai University There is a history even before
establishing Sendai University in 1967 At that time the title of the presentation at the Japanese
51
Association of Educational Psychology by Prof Ichiro Hozawa the founder of the University
caught my eyes (Hokzawa 1979) The title was ldquoYouth Sports and Religion 青年とスポーツと
宗教rdquo when the author investigated further about Prof Ichiro Hozawa Prof Fumiaki Iwata
Professor of Osaka Kyoiku University found a letter from Mr Ichiro Hozawa on the list where
Mr Jokan Chikazumis letters were collected I asked Professor Iwata on March 9 2019 and
received the following message ldquoProf Ryo Takahashi Fumiaki Iwata I am honored to be
interested in our research Almost all letters addressed to Chikazumi Jokan are converted to
electronic information and I have that data Mr Shinichi Chizumi the owner of the letter and
the owner of the letter has obtained permission to provide the data to those who wish to use it
for academic purposes only for academic purposes I have attached a copy of the letter because
it is clear that the above purpose is clear but unfortunately it does not seem to be what the
teacher expects If research progresses and some facts are found I would be happy if you could
tell merdquo
Looking at the contents it was written to Mr Jokan Chikazumi amp Mrs Madam who
supervises the student dormitory ldquoKudokaikanrdquo adjacent to Tokyo Imperial University from his
home in Sendai on a letter dated July 14 1939 (Showa 14) A polite sentence was written to
Mr Jokan Chikazumi (Iwata 2014) In that verse ldquoThank you for teaching us during the first
semester and with various concerns and considerations Thank you for your patience When I
read this letter Ichiro Hozawa was intuition that the person most impressed during his school
days was Mr Jokan Chikazumi And on the back of the letter is ldquoSendai Ryagakuin cho1
Hozawa Ichiro July 14thrdquo (Parksawa 1939) Ryogakuin is a shrine of the Shugendo Motoyama
school related to the Date family in Mutsunokuni Sendai (Katahira Aoba-ku Sendai Miyagi
Prefecture) In particular Eisin who opened Ryogakuin has been serving the Date family as
an exam since his ancestoral era It is said that he was also involved in this matter (Imaizumi
1937) After that it was found that in 1877 (Meiji 10) the Shousou sewing private school the
beginning of Hozawa Gakuen which is the origin of Sendai University education was opened
in 1877 (Meiji 10) Date 2015) Mr Jokan Chikazumi (April 24 1870 (May 24 1870) -
December 3 1941 (Showa 16)) was a priest who had a conversation with Dr Albert Einstein
because he wanted to know about Buddhism when he visited Japan In that talk Prof
Chikazumi explained Einsteins question ldquoWhat kind of person is the Buddhardquo With an
example of the legend of ldquoAbandoned Mountain (Ubasuteyama) rdquo (Horita 2016 Rosenkranz
2018 Sugimoto and Sato 2001) In other words in the Japanese unique word ldquoI want to liverdquo
there is an ldquointentional culturerdquo that includes invisible ldquocompassionrdquo and ldquoworkrdquo It also means
that it is given in the spirit However this culture is not Japans originality but it actually
52
includes the ldquolife (ki) culturerdquo that is indispensable for all human beings to live in an infinite
universe (Miyake 2008 2009 Takahashi 2012)
Many of Chikazumis disciples professed and accepted the values of education at a
private school at Shinsyu University (now Otani University) Among them Haya Akegarasu
has expressed the belief that ldquoReligion stands for spiritual experiments
Dr Haya Akegarasu (1877 July 12-1954 August 27) is a Buddhist monk of the Shinshu
Otani school Religious philosopher He studied under Kyosji Takahama and left many poems
and haiku In addition the same Kagas Tetsujo Fujiwara Daisen Takamitsu and Haya
Akegarasu are said to be the three Kagas three feathers (Akegarasu 1976C 1977 Matsuda
1997) In 1877 (Meiji 10) Prof Haya Akegarasu was born as the eldest son of Myotatsuji a
Shinshu Otani group in Kitayasuda (currently Hakusan City Kitayasuda) Ishikawa-gun
Ishikawa Prefecture His fathers Enen was known as a preacher and his mother Chiyono was
known to have been an enthusiastic mother in the education of Haya even though she was a
poor woman
It is no exaggeration to say that the philosophy of Haya Akegarasu is all covered in the
following waka (a 31‐syllable Japanese poem ) ldquoBillions of mothers are worth more than one
billion mothers
十億j u o k u
のno
人Hito
にni
十億J u o k u
のno
母Haha
あらaranmo
むもわがWaga
母Haha
にni
まさmasa
るru
母Haha
ありari
なむnan
や
All humanity grows as a human with the presence of a mother and the role of the mother
is the most important ldquomother and child loverdquo in the role of humanity (Omi 2013) The basics
of these teachings come from the relatives of the relatives and it can be said that they were
lifelong relatives (Shimonishi 2011) The lifelong philosophy of Professor Haya Akegarasu is
as follows ldquo汝n y o
自当知j i t o u c h i
rdquo (The person who tells the truth rsquos teachings himself puts his life on his
own ) You will be able to gather in two groups everyone who has been born In addition the
author has cast four wakas on the bells at Myotatsuji Temple I would like to introduce two
typical wakas among them ldquoThe life of the life and death swells and the water of life in Tokowa
begins to flowrdquo ldquoHate-unknown the sun shines quietly in the skyrdquo
The reason why Haya Akegarasu sensei was particularly interested in the fact that he
visited India on 13th of December 1927 and met Tagore the author met a booklet titled Men
人 So the author would like to introduce the reader about relationship of Tagore and Haya
Akegarasu
53
Haya Akegarasu (1877-1954) visited Tagores school in India on January 13 1927
when he was 50 years old with Mr Yasunori Teruoka Akegarasu wrote as follows ldquoThe school
of Sir Tagore is a school where you can study continuously from elementary school to university
and it has a hundred and thirty students The professor also has a world-famous scholar such as
Mr Shaasley There are a couple of people after drinking tea going out to the schoolyard and
going in front of the library it was just the poet Tagore who we came to visit There is an old
man with a good face of a soft item wearing a brown gown a one-story stone house with a
short gate When a person who seems to be a secretary went to the poet Sir Tagore was greeted
at the entrance When the seat was settled a gentle voice like that bell first of all I had a visit
about the Emperors break and asked where he had come After that I went to Japan twice and
talked about three to four decades about civilization of the present day starting with the fact
that Japan is a good place In short Western civilization is said to be narrow and cramped
mechanical or East is said to be spacious and spiritual (Byoudo 1972) At that time Mr Haya
envied the song The Himalaya road that swells in the mountains and goes high in the clouds
The English translation of this is translated as Round mountain Round mountain go up go up
Through cloud Oh Himalaya Road Sir Tagore was told that this was fine while holding a pencil
and drafting for a while
The beginning of Men in this book begins with the following text on Love ldquoThe
person who likes all things is always the person The person who likes the most is himself
When he becomes unpleasant everyone becomes noisy and everything is addicted It becomes
noisy A person is a spirit of all things not a person being the most precious of all things but
a life of all things A person is a spirit of all things and I am a spirit of all What I teach is that
people teach that each and every one is precious and important Below I would like to write
down the content that was particularly noticeable to the author among the ldquoMenrdquo ldquoThere is no
heartbreak for loveless things Those who fall in love seem to be more likely to those who are
obsessed with ownership and who are not devoted to love I love him Those who can believe
that they have moved to love can always be burned to whole body love without doubt The
content taken up after love is Death Mr Haya Akegarasu wrote ldquoDeath is the solution of
death If you always think about death the resolution of death will come naturally Those who
are on top of death are innocent Itrsquos greedless innocent and selflessrdquo After ldquoDeathrdquo
Akegarasu sensei summarized the relationship with people through ldquoJourneyrdquo as follows ldquoI
like traveling I calculated it at the end of last year and just visited the 188 th day of my trip to
the eighty-eight days trip This year Im starting to travel more Im very happy and Im happy
to go on a trip I think Ill love my family and my trip I cant go without a person who wants
54
to come I dont go to the places I dont like so I feel like my home wherever I go I always
get new knowledge when I travel people who are actually involved in the way In the meantime
it seems that by listening to that serious story you will benefit as much as reading I cant read a
book while traveling but there are certainly lessons to replace it I feel nostalgic for the good-
willed children who visited good knowledge everywhere There is Aoyama (Blue mountain) a
place where humans can reach and there is a knowledge of how good it is There are many
people who should listen to their heads This also includes the meaning of Take a cute child
to travel The trip teaches the importance of practical learning through experience
Next Haya Akegarasu sensei describes ldquoArtrdquo In other words ldquoArt must not be made
It must be born It must be the deepest human beings Nature is the greatest art Im glad to see
a picture Im glad to see a good letter Looking at a good picture and looking at a good letter
will give you the same inspiration as a good book The last topic is about ldquoLeadership and
Educationrdquo Regarding the leadership Akegarasu sensei wrote ldquoA person who is very sensitive
and has a sharp brain must be insensitive to the person who becomes the head of the person
There must be a sensitive place and if it is a sensitive person who is so enthusiastic
enough to wrap up the sharpness there is no problem In addition the person who becomes the
head of the horned person must think about how to pass all the opinions of people without
passing through their own opinions The longest person must strive to listen efficiently
Listening is more important than speaking You must listen to a lot of opinions make deep
insights into each one discover the unification point and manage the masses in your heart
A good principal is someone who learns well about what students do (Akegarasu 1950)
Accompanying this he states that it is also important that people always have a ldquoChallenge
Spiritrdquo Dont do anything because you can do it If you do it you may get stuck If you get
stuck you will open a new gate Has been Lastly Haya Akegarasu sensei sums up the
importance of ldquoLearningrdquo as ldquothe word Color Reading is a good word The word experience
is also a good wordrdquo You can understand that these seven features are the qualities and ways
to make people more being ldquoMenrdquo
Gerontology is generally referred to as ldquogeriatricsrdquo but in todays gerontology education
by creating life-long development from early childhood to adulthood create an age to build
ones own life It is a practical study that encompasses the philosophy of ldquoAgeologyrdquo In 2007
the United Nations Educational Scientific and Cultural Organization (UNESCO) published a
report on ldquoTeaching philosophy and learning to philosophizerdquo Based on this understanding it
is necessary to re-examine the view of life seen by the Japanese through research and history in
Japan This is because it also leads to re-examination of the gerontology philosophy When
55
considering re-examination of this philosophy from the world It may have a great impact on the
approach from education to mutual education It will also provide the basis for a lifelong
Gerontology co-education and research approach Future issues will be the same in Japans
gerontology research (Takahashi 2008 2009 Takahashi 2018 Takahashi amp Shibata 2019)
Shibata (2009) wrote the following comments on the role of Japanese Socio-
Gerontological Society at the 50th anniversary ldquoLooking at the activities of members of the
Socio-Gerontological Society there are few truly interdisciplinary ones Multidisciplinary and
Interdisciplinary are the origins of the interdisciplinary Japanese language In particular the
term Interdisciplinary has removed the academic barrier However there is not much research
such as ldquosociety of members of the Social Science Societyrdquo which is ldquoMultidisciplinary where
multiple academic systems conduct joint researchrdquo However it is not necessarily
ldquointerdisciplinary to share new knowledge through joint work of multiple academic systems
The author is always worried that there are very few members of the Society among the
audience of interdisciplinary programs of the Geriatric Society Humanities and science have
a binary conflict It is necessary for science to be measurable and reproducible However
humanities have the same value as science for humans and philosophy literature history and
psychology are also included in humanities in some fields The disappearance of the language
of culture (humanities) from the name of this society inevitably caused a major distortion in
this society Naturally almost no humanitarian achievements were announced and almost no
submissions were made The beginning of the study begins with watching and listening to
imitation and learning through the process of meeting various people reading and research
and experience through applied practice It can be considered that the power that can be applied
from the accumulation of knowledge is cultivated and can be reached as universal knowledge
In other words the author thinks that gerontology is a discipline that includes creative elements
that can draw out and find invisible possibilities
The word ldquoReligionrdquo in Japanese was translated as Religion at the end of the Edo period
and was adopted as the word for ldquoreligionrdquo in general and was said to have spread in the early
Meiji period (Hirabayashi 2015) The original English Religion is derived from the Latin
word ldquoreligiordquo and is a combination of the prefix re meaning ldquoagainrdquo and ldquoligarerdquo meaning
ldquoreconnectrdquo Reconnects Therefore it can be said that the original purpose of ldquoreligionrdquo is
the accumulation of ldquounderstanding human essencerdquo in the presence of ldquohuman liferdquo To that
end ldquoenlightenmentrdquo by ldquosoulrdquo is required instead of ldquounderstanding by knowledgerdquo by
memorizing ldquobrainrdquo The mediating power is ldquounderstanding by meditationrdquo obtained through
ldquoprayerrdquo ldquozenrdquo and ldquoyogardquo In conducting this research the author was inspired to do
56
comparative research between Japan and India and the culture that places importance on the
power of ldquoawarenessrdquo and ldquoimprovisationrdquo every year since 2003 mainly in South India It can
be said that the desire to feel something and explore something led to a comparative study
It can be said that the culture that existed in Japan in the past has lost something in the
influence of Western culture In this era I deepen my understanding of the existence of a person
with comprehensive interdisciplinary thoughts philosophy and belief in Japan from the Great
Men of the Spiritual World in Vol (Akegarasu 1976a) It is not just the quest for the Buddhists
of the Shinshu Otani sect that he believes but Haya Akegarasu the truth from the teachings of
Socrates Nichiren Shojin Saigyō Hoshi Honen Shonin Mahomet Yangming Wang Basho
Zhendo and Jesus Christ After researching it is in the point that the research of death was
written with the title of ldquothe problem of deathrdquo (Akegarasu 1976b)
To conclude this book I would like to conclude the text by quoting the diary that Tagore
wrote on the Tosamaru ship on May 1 1916 ldquoThe greatest mystery of the universe is not in
what is seen but in the viewer This mystery cannot be measured It has been tested for
thousands of years In the event the ldquopeople who seerdquo are trying themselves This ldquoIrdquo within
myself feels every day while walking among many other people The richest element of
literature is realized between one person and many other people It is a kind of emotion In other
words the purpose is not to be seen but to be seen (Rouyama 1961)
In conclusion Sir Tagore when parting with Haya Akegarasu gave a handwritten
message that gave the following poems in Bengali and English Kanazawa University Library
Haya Akegarasu Bunko which was founded in 1950 is located with 55000 rare books
The sun finds the same delight In the Japanese lotus As in the lotus that blossoms On
the Indian Lake Rabindranath Tagore Jan 131927 In other words the sun is like a lotus
blooming over a lake in India I find the same joy in the world rdquo (AkegarasuTeruoka 1926)
I conclude that I hope that a peaceful earth country will be built in which people in Japan and
around the world will find their own values and respect each other through learning acting and
sharing through the Science Philosophy and Bioethics of Gerontology in the Context of
Our Future
57
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasu donated to
Kanazawa University Library September 29 1954 from Fusa Akegarasu
暁AKE
烏GARASU
総FUSA
58
CHAPTER 4
4 Family History as Genealogy
41 Family History
Family history is world widely known through the book called ldquoRoots The Saga of an
American Familyrdquo by Alex Haley (Haley 1976) This story is about Haleyrsquos ancestors One of
his oldest ancestorrsquos name is introduced as Kunta Kinte (1750ndash1822) a Gambian man who
was born in 1750 enslaved and taken to America and who died in 1822
It is important to learn oneself who we are as human beings It is called Genealogy work
Genealogy work is a part of gerontology This work is applied for school teaching and learning
within Positively Aging Curriculum (Lichtenstein et al 2001) This program has been
prepared for an innovative set of interdisciplinary teaching materials that uses examples from
geriatrics and gerontology to teach sixth through eighth grade curricular elements This study
was to determine if use of the Positively Agingreg teaching materials by regular classroom
teachers could change middle school students images of elders The author was invited to
participate to this workshop at Aging Research and Education Center of the University of Texas
Health Science Center at San Antonio
Greenberg (1982) reported that searching hisher own family history which is called as
Genealogy is very effective for keeping good memory for aging process through reminiscing
about family histories with the creation of a product which can be shared with relatives The
result is improved self-esteem and a feeling of accomplishment Genealogy projects can also
provide a means by which younger people can interact with and learn about older adults by
helping them with research or by undertaking class projects in gerontology classes This
program could be applying for community-based older adults and institutionalized older adults
as well Single session projects include using faces cut from magazines to create a family tree
mobile or chart and making cloth dolls which resemble family members Longer projects
include (1) moral wills (2) family charts (3) albums and booklets (4) oral histories (5)
joint interviews (6) collections of family documents and (7) newsletters Useful resources
are libraries genealogy societies and reunions
42 Family History Library
The Family History Library is located in Salt Lake City Utah in the United State of
America (USA) The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 This library is administrated by the Church of Jesus
59
Christ of Latter-day Saints (Appendix 1) It is known as the largest genealogical library in
the world and is open to the general public at no charge The library holds genealogical records
for over 110 countries territories and possessions Its collections include over 16 million rolls
of microfilmed records onsite and access the total collection of more than 24 million rolls of
microfilmed genealogical records 727000 microfiches 356000 books serials and other
formats 4500 periodicals 3725 electronic resources including subscriptions to the major
genealogical websites The library offers research assistance to help patrons trace their own
family history Professional genealogists and volunteers offer assistance in about 30 languages
which includes reading and translating genealogically relevant documents The author also had
opportunity to serve as a volunteer in Asian Collection Family History in Provo city and Salt
Lake City Utah from 1989 to 1994 The library also offers free one-on-one consultations on
difficult research problems Additionally there are classes on genealogical research topics free
to the public and classes available online Branches of the library are called Family History
Centers (FHC) While there are over 4400 family history centers operating in more than 134
countries there are only about 17 major regional branch library class facilities The others are
ward branch and stake facilities with at least one or more genealogical computers
43 My Family History
This learning process was examined for looking for effectiveness as a case study The
author was born in September 1 1961 (Year of Showa 36) in Koshimizu town Hokkaido
Japan by Masae Murakami Takahashi Masae was born on January 12 1941 (Showa 16)
Masaersquos both parents were born in Miyagi Prefecture Japan Masaersquos Father Kojiro Murakami
(December 261897 (Meiji 29) ndash June 41979 (Showa 54) ) was born in Numata Village
Murata Town by Konosuke Murakami (October 10 1861 (Bunkyu 1) ndash December 3 1934
(Showa 9) ) and Yoshino Hirama (September 18 1869 (Meiji 2) ndash April 29 1937 (Showa
12) ) in Numata Village Murata Town and died in Funaoka Shibata Town Miyagi Prefecture
(Figure 1 and Figure 2) Masaersquos mother Tori Yamaki (September4 1904 (Meiji 37) ndashJune
12 2002 (Heisei 14) ) was born in Koriyama Village Shiroishi City Miyagi Prefecture
Usually the family name is continuing from Fatherrsquos side family name but knowing motherrsquos
side is more important to know of your own roots since all people are born from women
60
Figure 9 From Left Kojiro Murakami Figure 10 From Left Shigeru Murakami Koei
Konosuke Yoshino Koichi and Isaburo Tori Isaburo and Masae
The birthday with name is also analyzed by many ways For example the Authorrsquos
birthday September 1 is the anniversary of The Great Kanto earthquake in 1923 in Japan It
must not forget the date because many people suffered and died because of the great earthquake
The earthquake had a magnitude of 79 on the moment magnitude scale This earthquake
devastated Tokyo throughout the Kanto region
The Japanese construction company Kajima Kobori Researchs concluded as the report
of September 2004 105385 deaths were confirmed in the 1923 quake The government
declared September 1 the anniversary of the quake as an annual Disaster Prevention Day in
1960 (1923 Great Kanto earthquake Wikipedia 2017)
The name with birthday is also analyzed to know oneself through Kabbalah (Hebrew
לה It is very limited information in Japanese Wikipedia but more than 40times much (קב
information in English Kabbalah (means to receive wisdom) is an esoteric method discipline
and school of thought that originated in Judaism Kabbalah Traditional practitioners believe
that the earliest origins pre-date world religions forming the primordial blueprint for Creations
philosophies religions sciences arts and political systems The Author proceeded to be
analyzed himself through mathematical Kabalarian Philosophy method The result was
follows
The date the Author was born indicates that he has a potential role as a teacher leader
and specialist inspiring and instructing others The qualities of his inner nature include
generosity a love for humanity and a desire to serve and help others To create a happy healthy
61
and successful life he must keep his emotions in check to avoid feeling too much the tensions
of living and the problems of others His compassion and appreciation of people could allow
him to do well in positions where he can serve and assist others such as in charitable institutions
hospitals in the legal industry or in the educational system to name a fewFollowing
musical artistic dramatic andor design pursuits could encourage his creativity originality
and imagination His inborn love of independence and freedom could be nurtured in situations
offering variety and opportunities for self-expression Within his potential is the appreciation
of the outdoors and all the beauties of nature This name creates a desire to marry and settle
down with a home and family early in life He is overly fond of heavy foods such as meat
potatoes breads and pastries and could suffer with stomach and intestinal disorders
constipation or boils There is also a tendency for him to worry over his responsibilities causing
mental confusion
The family name is the influence of your background your home environment the
quality of thoughts of the family the desires ambitions strengths and weaknesses and the
hereditary traits The surname of Takahashi creates a happy friendly expressive and
responsible family They have a sense of humor and love a good time but also take their
personal obligations and responsibilities seriously Having an optimistic outlook on life they
seldom become depressed Although members of this family may have had differences from
time to time they never hold a grudge They love to debate and argue but it is generally for the
sake of the mental challenge Being artistically creative people many of the members gravitate
to music drama dancing and art They could excel in positions of responsibility in sales
promotion teaching or in vocal expression positions that offer freedom from
monotony They are generous people and would give unstintingly to help someone out
However they must guard against being impatient and intolerant of the weaknesses of others
They enjoy eating especially the sweet and starchy foods which could cause liver disorders or
skin trouble This surname is good but would need to be combined with a balanced first name
I order to be an overall beneficial influence in a personrsquos life
Japanese has Kanji character which is originally from Chinese These character shows as
hieroglyph or pictograph Takahashi is written as 高橋 which means High Bridge lsquoTakarsquo means
High「髙」symbolized lsquoHigh Building on the Great High Gatewayrsquo lsquoHashirsquo means Bridge
「橋」symbolized the form of lsquothe Huge Tree covers all groundrsquo and lsquoThe Flag upon the
Temple on Highrsquo lsquoRyorsquo means 「亮」 lsquoBrightness Truth and The Highest Leader or Priest
who guides nations rsquo symbolized The person who offers kneel and pray in the Temple on Highrsquo
62
This way one who wants know self will find out who you are The following section will
discuss about development of philosophy of gerontology The following program is
programmed not only for member of the Church but all so those who are interested in Family
history Everybody can use the my ancestors section and can build a pedigree just like a
member can Those who are interested in using it to sign in to MOST sites that ask for an LDS
account sign-in General account is called a FamilySearch Account and can be created at
wwwFamilySearchorg After creating an account they need to call FamilySearch Support and
ask for access to newFamilySearchorg AND FamilySearch Family Tree that will give them
full access to on this sites This activity is helpful to understand self value and connection with
others beyond of nationalities Since the Authorrsquos original language is Japanese it is introduced
in Japanese for his relativesrsquo use in the future as well
My detailed family history is in Appendix 1 These activities are helpful to know oneself
who you are with respect of hisher ancestors This family history learning activity has already
included within the positively Aging program (Lichtenstein Marshall Pruski and Blalock
2001) The author hopes that the above sample can use for future educational activities from the
youth to the age
63
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji （神代文字）
The oldest recorded period in Japanese history is called the Jōmon period from 10000ndash
800 BC in Ancient Japan However there is no exact record to test the truthfulness There are
existing words like paintings in the caves These are called a hieroglyph a hieroglyphic or a
pictograph Gerontology is considered as human history The word is a central tool of
communication among the people That is why it is important to going to the depth of the
history of the words for learning of human nature and culture
The Jōmon jidai (縄文時代) is the time in Japanese prehistory traditionally dated
between BCE14000ndash300 BCE recently refined to about 1000 BCE during which Japan was
inhabited by a hunter-gatherer culture which reached a considerable degree of sedentism and
cultural complexity About 5000 years ago it is said to be a mural painting of the era when
Jomon people were in Hokkaido
More than 200 mural paintings carved a mysterious human figure (there are feathers there is
a horn) Jindai moji or Kamiyo moji (Japanese 神代文字 ldquocharacters of the Age of the Godsrdquo)
are characters said to have been used in ancient Japan Some have claimed since the mid-Edo
period that such ancient characters for example such as Chikushi characters and Hokkaido
characters have been found in archeological remains in Kofun and on mountains but all jindai
moji are generally considered to be forgeries No earthenware with such characters has ever
been found
The concept of jindai moji was first addressed at the end of the Kamakura period Urabe no
Kanekata (卜部兼方) mentioned in Shaku Nihongi that his father Urabe no Kanefumi argued
that the ancient Japanese could not have performed bone-style fortunetelling with turtle shells
(亀卜 Kameura turtle fortunetelling) as described in the Nihon Shoki without having a
writing system
If jindai moji had been in use before the Japanese became aware of Kanji it is impossible to
explain why they would have swiftly and totally abandoned such characters in favour of the
much more complex new characters derived from China It was reported in the late 19th century
64
that ancient characters had been found in Ryukyu and in Ezo and these claims received some
support from respectable mainstream scholars at least at the time7
The Hotsuma Tsutae (also Hotuma Tsutaye Japanese 秀真伝) is an elaborate epic poem of
Japanese legendary history which differs substantially from the mainstream version as recorded
in the Kojiki and the Nihon Shoki Its antiquity is undetermined
Although many proponents allege that the Hotsuma predates the mainstream mythology the
first known manuscript was dedicated to a shrine by Waniko Yasutoshi (also known as
Yunoshin Ibo) in 1775 Some excerpts were published and translated into modern Japanese in
1884 a printing which was noted by Hirata Atsutane in his work on jindai moji a Japanese
writing system developed prior to the use of Chinese characters but which otherwise ignored
the work Atsutanes Kokugaku was principally concerned with the Kojiki and the Hotsuma
Tsutae would have only muddled his theories Yasutoshis manuscript was almost lost but was
discovered and rescued in 1993 following the publication of some popular books on the subject
in the mid-20th century by Yoshinosuke Matsumoto
Although for the most part Japanese academics remain uninterested in this text some
scholars are of the opinion that it may have been written in the Edo period This is due to claims
that the text was written in an original Japanese alphabet - in academic circles the existence of
writing in Japan before the use of Chinese characters is denied also the alphabet does not reflect
the Old Japanese phonology but rather those of later stages of Japanese The general opinion is
that it is a false document However no definitive conclusion has yet been reached
52 The Takenouchi Documents
The present Koso Kotai Jingu shrine situated in Isohara Ibaragi Prefecture in Japan is
believed to be the oldest Shinto shrine in Japan dating back to the 5th generation of the Tenjin
era when the 1st divine ceremony was held The Takenouchi documents (竹内文書) are the
ancient historical records that have been secretly preserved and passed down from generation
to generation by the Takenouchi family the head of family being the chief priest of the Koso
Kotai Jingu shrine
The Takenouchi Documents are not in fact a single neatly compiled volume but the
general name of the historical record from the Divine era passed down within the Takenouchi
family The Takenouchi documents refer to not only written documents but also sacred
7 httpsenwikipediaorgwikiJindai_moji
65
treasures and articles The written record covers the genealogy of gods many different types of
divine characters ancient maps the genealogy of the Takenouchi family and the history of
mankind The contents cover the history of the entire universe and the time scale covers the
creation of the universe until the beginning of the recorded history This is indeed an
astronomical work This type of chronicle cannot be found anywhere else in the world because
no ancient documents can match the grand scale and scope of the Takenouchi Documents
Besides the documents sacred treasures and articles are essential to gain an understanding of
the history of gods which have been preserved in the Koso Kotai Jingu shrine
Kosaka (2002) introduced the history of Takenouchi Documents Kosaka explains
relationship between Takenouchi Document and Native Americanrsquos historical background
More than 2000 years ago the Takenouchi Documents were rewritten by Takenouchino Matori
(Hegurimo Matori) into modern Japanese characters Kana mixed with Chinese characters The
original documents were believed to have been written in Divine characters At first the author
explains about Mr Wado Kosakarsquos interest and life story
Wado Kosaka (1947-2002) was born in Aomori and raised in Abashiri during
elementary school age Boy Wado was interested in Archeology He has visited Abashiri City
folk museum The museum which talks about native district which displayed archaeology that
Kioe Yonemura who discovered moyoro shell mound and Okhotsk culture collected for many
years racial document Mr Kosaka went to the Museum regularly after school Kioe Yonemura
( 1892-1981米村 喜男衛) was Director of the museum Abashiri is famous for the newly-
discovered people and culture were named Moyoro people and Moyoro Culture As the
ruins of the Moyoro Culture have been successively unearthed in various parts along the coast
of the Okhotsk Sea the people are now called Okhotsk Culture people These findings
proved that AINU culture is not only one Indigenous Heritage but also many stories and culture
has also existed These understandings help to develop a grass roots approach for improving
the quality of community and peoplersquos lives That is why it is important to learn of our own
culture and history The next section will discuss about how science relates to Shugendo and
Yamabushi
66
53 Shugendo and Yamabushi
Japan Advanced Institute of Science and Technology (JAIST) is located in Nomi city
Ishikawa Prefecture within the Hokuriku region That is why JAIST is called Hokuriku
Advanced Institute of Science and Technology (北陸先端科学技術大学院大学) in Japan
Hokuriku means North Lands Hokuriku regions are located in the northwestern part of Honshu
includes the four prefectures of Ishikawa Fukui Niigata and Toyama in the main island of
Japan Nomi Town was established with the creation of the modern municipalities system on
April 1 1889 just one year before JAIST was established Then Nomi city was established on
February 1 2005 by combining three towns - Neagari yown Tatsunokuchi town and Terai town
These towns have been influenced by Mount Haku (Hakusan) faith (2702m High) Haku
means white and San means mountain
Mount Haku has been recognized as Sacred mountain from the ancient time even 717AD
Taichō (July 20 682 ndash April 20 767) was directed to consecrate the Mount Haku as the first
recorded person to reach the top of the Mount According to Priest Munehiro Yamazaki in
Shirayama Hime Shrine there are four special characters which cannot see in other mountains
(Hasegawa 2015) The first character is Mount Haku is the oldest ideology of syncretism of
God (Kami) and buddhas (Utsumi 1992) The second characteristic is God of Shirayama Hime
is God of Peace maker for all people In Ancient Japanese Record Kojiki God of Shirayama
Hime mediated during miscommunicating among God of Izanagi and God of Izanami
(Takase1977) The third characteristic is this mountain is known as cleanness not only
appearance but also inside without any garbage by mount climbers And finally the fourth
characteristic is God of Water which is created by four big rivers such as Tedori River Nagara
River shou Riber and Kuzuryu River These four rivers have enriched many peoplersquos lives
and have nurtured the soil of high culture standard (Kuroda 2010) The Mount Haku is the
temple of God because of that people to come to worship God by learning experience which is
called Shugendo 修験道 (Miyake 2017 Wakamori 1973) In the 7th century En no Gyoja is
widely considered as the patriarch or founder of Shugendo with doctrine Shugendo literally
means the path of training and testing or the way to spiritual power through discipline Such
philosophy was already settled within the JAIST area
JAIST is surrounded by such unaccountable nature and philosophy on the Mount Haku is
making action for welfare of peoplersquos peace and happiness It is important to make three stakes
for making three Godhead like principle in Academy such as a person who has a vision in local
community a person who has a vision in national and international community and a person
67
who a vison of universal academic curriculum and leadership The next section discusses from
the three characters who have associate to create JAIST toward to the advanced future action
(Shirayamahime Jinja2018 Yoshida 2007)
Shugendō (修験道 literally the way of shugen or ldquoen-practice) is a highly syncretic
religion that originated in Heian Japan Practitioners are called Shugenja (修験者) or
Yamabushi (山伏 literally mountain prostrate) Shugendō evolved during the seventh
century from an amalgamation of beliefs philosophies doctrines and ritual systems drawn from
local folk-religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana
The seventh-century ascetic and mystic En no Gyōja is widely considered as the patriarch of
Shugendō having first organized Shugendō as a doctrine Shugendō literally means the path
of training and testing or the way to spiritual power through discipline The Meiji
government which separated Shinto and Buddhism ruled out Shugendō as unacceptable
because of its amalgamation of the two religions and officially forbade it in 1872 With the
advent of religious freedom in Japan after World War II Shugendō was revived
In modern times Shugendō is practiced mainly through Tendai and Shingon temples Some
temples include Kimpusen-ji in Yoshino (Tendai) Ideha Shrine in the Three Mountains of
Dewa and Daigo-ji in Kyoto (Shingon) Shugendō practitioners are said to be descendants of
the Kōya Hijiri monks of the eighth and ninth centuries8
Hakusan Faith (白山信仰 Hakusan Shinkou) was began by a Buddhist monk Taicho
officially christened Mt Hakusan as a holy site in 717 Since then Mt Hakusan came to be
known widely in Japan as a place for religious training and also as a pilgrimage destination
especially around Kamakura and Muromachi periods （12th ndash 16th century） Mt Hakusan
was at its peak of popularity Many pilgrims from all over Japan made the pilgrimage to climb
Mt Hakusan The site was normally so crowded with pilgrims that it gave rise to a popular
Japanese expression still extant which goesldquo A thousand people climbing a thousand people
coming down and a thousand people gathered at the foot of the mountainrdquo The main
pilgrimage site was the Hakusan Okunomiya Shrine at the mountains summit where pilgrims
bowed and prayed before the sunrise
Hakusan-Chukyo Shrine in Itoshiro area is one of the most important spots for the Hakusan
belief In the precincts of the shrine there stand many big cedar trees over a thousand years
old which add a sense of majesty and tranquility to the atmosphere of the site Nagataki-
8 httpsenwikipediaorgwikiShugendC58D
68
Hakusan Shrine and Choryu Temple in Shirotori-cho are also historically significant sites in the
area In the nearby Wakamiya-Shukokan Museum and Hakusan Cultural Museum you can
view a large number of Buddhist statues and other works of art related to the Hakusan belief
and cultureNagataki Hakusan Shrine9
Kukurihime no Kami (菊理媛神) also Kukurihime no Mikoto (菊理媛命) is a Japanese
Shinto goddess venerated at Shirayama Hime Shrine in Hakusan Ishikawa Prefecture She is
mentioned in Nihongi but not in Kojiki She is also venerated at Yasukuni Shrine in Tokyo and
at Yōrō Shrine in Gifu Prefecture Kukuri appears very briefly during the myth of Yomi after
Izanagi used the great god Michikaeshi Ōkami to block the entry to Yomi no kuni Her words
are praised by Izanagi but what she said to him was not recorded (or erased) which is strange
since Kukurihime is worshipped in 3000 shrines across Japan and was latter merged with
Kannon Bosatsu10
54 Priesthood and Shamanism
William G Moorehead (1915) explains that Priesthood is springs out of the deepest need
of the human soul for hisher eternal salvation to be like God of the almighty The Catholic
Church defines that the priesthood is one of the three holy orders of the Church comprising the
ordained priests or presbyters
The Church of Jesus Christ of Latter-Day Saints describes that the priesthood is the eternal
power and authority of the Creator of the universes even it is called as Heavenly Father Through
this priesthood God created and governs the heavens and earth Through this power He redeems
and exalts His children on this universe He gives worthy priesthood holders authority to
administer ordinances of salvation as He does All His spiritual children can qualify to receive
these ordinances and access the power and blessings of the priesthood with their family from
the generations to the generations for time and eternity It is required individual faith and
worthiness unto God It is not the same as having a care license or graduate certificate from
university Priesthood is used for blessing people in need not only in present but also in the
past
Shamans claim to gain knowledge and the power to heal by entering into the spiritual world
or dimension Most shamans have dreams or visions that convey certain messages The shaman
9 httpwwwgujokankoucomen01_history01_01html
10 httpsenwikipediaorgwikiKukurihime
69
may have or acquire many spirit guides who often guide and direct the shaman in their travels
in the spirit world These spirit guides are always present within the shaman although others
encounter them only when the shaman is in a trance The spirit guide energizes the shaman
enabling them to enter the spiritual dimension The shaman heals within the spiritual dimension
by returning lost parts of the human soul from wherever they have gone The shaman also
cleanses excess negative energies which confuse or pollute the soul
A power of the priesthood is similar to act of Shaman Shamans act as mediators in
indigenous cultures The shaman communicates with the spirits on behalf of the community
including the spirits of the deceased The shaman has rights to communicate with both living
and dead to alleviate unrest unsettled issues and to deliver gifts to the spirits Shamans perform
a variety of functions depending upon their respective cultures such as healing leading a
sacrifice preserving the tradition by storytelling and songs fortune-telling and acting as a
spiritual guide Hori (1975) introduced about characters of Japanese Shamans that they do
not make their living from their shamanistic services They do however fall into a trance and
communicate messages from the spirit world through offering prayer and performing
divinations As a result their influence among the common people is very high with respect
55 The Case of Iohani Wolfgramm
The author wants to share personal experience with Elder Iohani Wolfgramm who had taught
me many about the priesthood during living in Salt Lake City Utah USA from 1990 to 1994
His life is written as ldquoMan of Faith and Vision 1911ndash1997rdquoby Tisina Wolfgramm Gerber who
is a daughter of Iohani and Salote Fakatou Wolfgramm (Gerber 1997)
The story of a remarkable soul of German and Tongan ancestry who grew up in Tonga
emigrated to America and raised a large loving family Iohani Wolfgramm loved God
Tisina Retumed to Life by lohani Wolfgramm
I was finishing up the monthly reports for the Foui Branch when the spirit told me to stop
and look out the window but I was too busy The second time the spirit spoke to me he
saidIohani stop now and look out the window Still I went on working The third time I felt
like someone was pushing me off the chair and told me to stop and look out the window I was
surprised to see a group of people hovering over something in the road and rushed out to find
my family Many people all at once were trying to tell me what had happened I could only see
the body of my little girl Tisina with her head crushed and lifeless body laying in the street
My wife Salote had crossed the street to go to the home of Lolo and Mataele about 230 in
the afternoon after sacrament meeting Malina Ana Sale and Tisina were told to wait until the
70
road was clear to cross They couldnt figure out how Tisina came loose from Malinas hand
and tried to run after her mother but she ran into the road and was hit by a car The driver was
unaware that he had hit Tisina and that her lifeless body was laying in the road The next car
was full of American soldiers who had just returned from a sight seeing tour of the village of
Haatafu and stopped immediately to help Malina was the first one to try to pick Tisinas body
off the street Sale ran to hold her little head up but was too scared Ana ran over and started
to lift Tisinas body and saw the blood coming out through her mouth nose ears and eyes She
was so frightened she dropped her and ran off Salote came running and saw the blood on her
face She fainted by the roadway Friends and neighbors came with a bucket of cold water to
pour over Salotes face then she finally came out of it
My missionary companion Samuela Vehikite brought a mat to carry Tisinas body inside their
house A van arrived with American soldiers and offered to take Tisina back to the army hospital
at Houma where an American doctor could see what could be done for the child I agreed so
they put Tisina inside their truck and started for Houma about a mile away Though shocked I
finally got my composure and ran after the truck and said Please stop please I just changed
my mind I forgot something very important to do for my daughter right now In my mind I
had forgotten to give Tisina a priesthood blessing I asked the soldiers if they would please back
up their truck and bring Tisina into the home right away At this time other churches had just
barely let their members out from church Sekona a Samoan call out and said lohani dont
try to act like God but send your daughter to the hospital and see if a doctor can help her
Many were afraid and some were very upset with me but I understood something that non-
members did not I called Samuela Vehikite to assist me by anointing the consecrated oil on
Tisinas head and as I began to utter the prayer I couldnt say a word My mouth was locked
My mind was blank No words would come but in a few minutes the spirit spoke to me in my
mind that there were so many unbelievers in and out of the house that had no faith that Tisina
would ever recover from her accident that I should send the people home
I immediately opened my eyes and asked the people if they wanted Tisina to came back to life
to please leave my home now so we can pray for her Oh my Non-members were furious and
started to spit at me Some picked up rocks and started throwing them at the house as they were
leaving calling me names I knew the American doctor might help Tisina walk again but how
about her brain I knew that only God who created her who gave her life would be the only
who that could help Tisina completely recover and bring her memory back to normal again
I asked Salote to go ahead and fix supper for the family but I would go and pray for Tisina
I prayed and prayed and thanked the Lord for all his blessings to us for sending us on the
71
mission but how I wouldnt like to part with any of my children yet because we have no white
material for her burial nor funeral cloth in Tongatapu but in Vavau we did I reminded the
Lord of how he saved the Israelites by parting the waters of the Red Sea how Christ raised
people from the dead and of the simple faith of a missionary who just had his daughter run
over by a car and had been killed you can understand of my love for her 1 reviewed how
Lazarus was raised after being in the tomb for four days through faith and the power of the
priesthood I prayed and thanked the Lord for those great prophets of old and their faith and
special callings in the church from Adam down to the prophet Joseph Smith I said I dont
want a funeral away from all my family and if this little girl has a special mission on the earth
to do please spare her life so she can fulfil that blessing and her mission I was on my knees
over four hours that evening Finally the Lord heard my prayer and said to me Tisina wont
be with you tonight but tomorrow
A humble and very sweet warm feeling came over my heart and a great worry and fear was
lifted from my shoulders that evening I thanked God for the answer that I received I opened
my eyes slowly filled with deep gratitude and tears of joy I went over to Salote and said Not
tonight but tomorrow Salote and the children didnt touch any food that evening Everyone
was shocked and felt so bad about Tisina
Samuela Vehikite and I waited and waited all night long and about 300 am we felt the
spirit fill our souls and knew that this was finally the right time for us to give Tisina her
priesthood blessing Samuela Vehikite anointed her and I sealed the blessing I thanked the Lord
and expressed his love to me in answering my prayers and said Tisina by the power of the
Melchizedek Priesthood which we hold we ask Thee our Heavenly Father to bless Tisina from
the top of her head all the way down to her toes that every bone muscle nerve blood vessel
skin nails hair or any part of her body that has been broken lost or damaged through the
power of the priesthood which we hold we command it to retum to its normal place and start to
function and to do their work that she will be able to stand and her body will be retumed and
renewed with all its
parts and start to function as they were before We promise you through the holy power of the
priesthood that when the sun rises in the morning you will be raised up together with the sun
And when other witnesses hear this testimony of Tisina they will also testify that Jesus is the
Christ and through him the Lord healed Tisina Not tonight but tomorrow Tisina will walk with
the rest of the family as the spirit whispers
After the blessing everyone knelt down before they went to bed and in a circle offered a prayer
then we retired I came in the room where Tisina still had her face covered with a cloth She
72
was still dead I picked her up and laid her little broken head on my arm and kept her body
close to me Hours seemed to pass I finally dozed off and on for about two more hours and
about 600 am I felt someone playing around my face and touching my hair I slowly opened
my eyes and to my surprise saw Tisina standing up playing with my face and hair with a big
smile on her face
I slowly reached out to feel Tisinas head It was normal I started to feel her hands legs
face-everything that had been promised had come true Samuela Vehikite remembered that in
her priesthood blessing that when the sun rose up in the morning she would be raised up
together with the sun So he opened the window shades and sure enough the sun had just barely
risen in the sky How excited we were to have our little daughter back with us again We sang a
special hymn to thank God for her retum and said a long prayer of thanksgiving by me
A few minutes later a knock came to our door Our Aunt Marie and Uncle Maile Niu brought
us Tisinas burial clothing and her burial box and asked where the dead child was I said she
was the one that answered the door They were shocked and so relieved to know that the Lord
had again blessed our family during our mission at Foui Maile Niu asked me what would be
a special wish Tisina would like today Tisina said Lets go for a picnic at the beach So the
family went to celebrate at Hahake beach I want to testify to any of you who might read this
story that it is true There were a few people who joined the church in Tonga because of seeing
how the hand of the Lord caused miracles to be given to his children on this earth When we
exercise our trust and faith in the Lord our lives and family are blessed by him11
Figure 11 Iohani and Salote Wolfgramm Family
11httpsjascribdcomdocument51125351Iohani-Wolfgramm-Man-of-Faith-and-Vision-1911-1997
73
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japan
Japan enacted legislation on 19 April 2019 aimed at protecting and promoting the
culture of the Ainu ethnic minority through financial assistance while at the same time
stipulating for the first time that they are an ldquoindigenousrdquo people (Japan Times 2019)
Many persons immigrated to Hokkaido from the main island of Japan to join and
colonize the indigenous AINU people In 1899 the Japanese government passed an act
labelling the Ainu as former aborigines As the result the Japanese government taking the
land where the Ainu people lived and placing it from then on under Japanese control At this
same time the Ainu were granted automatic Japanese citizenship and also attempted to deny
them the status of an indigenous group Ainu history still exists with most place names of
locations in Hokkaido (Gouda 2013 Gouda 2011) That is why we may know the true history
of persons
Kato (2014) described about how the rights of indigenous people in the USA and that
Congress granted American Indians the right to manage excavation on their land and to demand
the return of archaeological resources excavated or removed from such land under the 1979
Archaeological Resources Protection Act NAGPRA also provides them with authority over
archaeological resources excavated or removed from Federal or tribal lands With the
introduction of the National Historic Preservation Act in 1992 Congress showed a deeper
understanding of the rights of Indian tribes to cultural heritage resources on their tribal lands
Then the 61st session of the United Nations General Assembly adopted the Declaration on the
Rights of Indigenous Peoples Although not legally binding as international law its stipulations
affirm a wide range of indigenous rights The declaration also states that indigenous people
have rights to resources constituting part of their archaeological heritage and member nations
are expected to develop necessary legal systems In academic circles scientific societies are
expected to clearly incorporate the declaration into their own codes of ethics and other
guidelines in 2007
Murakami (2019) reported that Japans Ainu recognition bill12 It is a first for Japan
that a bill to legally recognize the Ainu as the indigenous people of Japan is about to be
12 httpswwwjapantimescojpnews20190225referencejapans-ainu-recognition-bill-mean-hokkaidos-
indigenous-peopleXHig68dG1ZW
74
submitted to the Diet This bill includes clauses that oblige the government to adopt policies to
support and protect the cultural identity of the Ainu and ban discrimination against them The
aim of this bill is to create a society where people who identify as Ainu can be proud of their
roots without having to fear retribution or discrimination The bill also obliges the central and
local governments to draft and adopt policy measures to help the Ainu nurture their identity and
culture in general without defining the ethnic group by blood lineage
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was a Japanese prominent figure in the
movement to overthrow the Tokugawa to build the new world in Hokkaido Ryoma wrote in his
last letter a few days before his death lsquoI had dream to immigrate to Ezo to create New Countryrsquo
(Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and Masaomi Kitadai wrote their letter
that aborigines were forced to be slavery work more than South American Black people
However if pioneering Ezo land truly we must love natives to nature and work togetherrsquo
(Haraguchi 1996 ) The Hokkaido was explored by Ainu Then Japanese people came from
another islands after 12 century Ainu people has their own languages and cultures (Lam 2017)
Ainu means Man or real man Samurairsquos sward is called Katana This original meaning came
from Settlement Village or Clan However Japanese government has destroyed Ainu lives to
become themselves as Japanese That is human discrimination (Sarashina 1955) On the other
hand Dubreuil (2007) reported that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquo Dr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families Hokkosha who migrated from Kochi
Prefecture settled in Kitami Hokkaido Hokkosha was established by Naohiro Sakamoto
（Nov 5- 1853-Sep 61911） who was a nephew of Ryoma Sakamoto a hero of the Meiji
Restoration (Hashimoto 2013 Okamura 2000)
75
62 Jomon Tunnel (常紋トンネル) and Kusarizuka (鎖塚)
This tunnel for JR Line is well known among researcher of spiritual phenomenon Since
its construction in the 1910s a number of strange incidents have been reported including illness
of people working at the nearby station When a 1970 earthquake damaged this tunnel dozens
of human skeletons were found from the destroyed inner walls The truth seems to be that the
laborers who became seriously ill could have been buried here without treatment It would give
you a creep just to think about it but you will actually feel a gloomy air if you pass through this
tunnel by train and especially if you are very sensitive The Jomon Tunnel is a single-line non-
electric railway tunnel on the JR Hokkaido Ishikita Main Line It is located between Ikutawara
Station and Kinka Signal Field and passes through Tsunemon Majesty connecting Engaru-cho
and Kitami City On the Jinhua signal field side of this tunnel until 2017 there was a
Tsumonmon signal field near the entrance of the Nishirube side In 1912 (Taisho 1st year)
construction started at the Yubetsu Line Tsumonmon Road The name Tsunemon was named
from the Kitami side (former Rukabe-cho) in Tokoro-gun and the Engaru side (former
Ikutawara-cho) in Monbetsu-gun The Jomon Tunnel is famous for being built with terrible and
harsh octopus room labor Workers called ldquooctopusrdquo collected from the mainland killed more
than 100 people between a few meals and harsh labor between March 1912 and completion of
construction in October 1914
Figure12 Jomon Tunnel Memorial Tower
76
At the time of construction workers fell down one after another due to heavy labor and
lack of nutrition and the fallen workers were treated without corporal punishment and the
bodies were said to have been buried in tunnels or mountain forests near the site The prisoners
road is a common name for roads built by prisoners labor force in Hokkaido around the Meiji
20s A typical road is known from Sapporo to Asahikawa Kitami and Abashiri Infrastructure
development from the latter half of the Meiji 20s was not the expansion of roads but the
development of railways and the population increased making it possible for prisoners to
easily escape and escape from homes It is pointed out that prisoners should not be used as the
center of power and prison labor will decrease However the nature of forced labor will be
passed on to ldquooctopus room laborrdquo which was housed in the earthwork room and semi-forced
for civil engineering work (Koike 19771983) After the opening there were often sudden stop
accidents in the tunnel so as a memorial purpose the Japanese National Railways (National
Railways) Nakayubetsuhosen Line Ward in 1959 (Showa 34) with the cooperation of the mayor
of the time We made Kanwajizoson about 1 km from the tunnel to the Rubetsu Town side From
the vacant lot behind Jizoson about 50 remains have been excavated by the family members of
the JNR and a commemorative festival is held every June It was reported that an octopus
worker eradicated by a scoop etc was erected as a pillar in the tunnel to show off because he
did not follow the directors instructions but in 1968 (Showa 43) ) Repair work due to wall
damage caused by the Tokachi-oki earthquake in September 1970 60 cm from the brick wall
during the expansion of the third shelter from the entrance of Tomonmon Station in September
1970 A human bone with a damaged skull was found in the gravel at a depth of about a meter
and it became clear that the legend of the human pillar was true
A staff member in a track maintenance ward said ldquoEveryone said it was a ldquopeoplersquos
pillar rdquoldquoI think there are other possibilities of being buriedrdquo n the subsequent excavation 10
bodies were found and stored and the bones were placed in the ldquoTemmon Tunnel Tomb of the
Tomonmon Tunnelrdquo in the Tombetsu Town Cemetery Also in November 1980 in the form of
ldquoTsunenmonrdquo overlooking the Ishikita Main Line on the hill (the former site of Jinhua
Elementary School) on the west side of the Kinka Signal Station by Rukabe-ancho and the
memorial monument era A tunnel construction memorial monument was built (Jomon Tonnel
Wikipedia2019)
Kusarizuka means Chain Mound which was created by covering the soil on prisoners
who died while being attached to a chain in order for the prisoners at that time to mourn the
dead prisoners In these mounds of mounds the chains placed as landmarks of graves and the
77
human bones with chains were found by the settlers so they were called by the name of the
Kusarizuka as chain mound (Koike 19731974a19751977)
Figure13 Kusarizuka Memorial Stone
This road was constructed by using the 1115 prisoners of Kushiro Shuji and Abashiri
(currently Abashiri Prison) and Sorachi Shuji Kitami Pass-Abashiri began construction in April
1891 (Meiji 24) The Meiji government rigorously told Nuke to complete 160 kilometers by
the end of the year (before it could not be completed due to snow) which was completed in
December of the same year 211 prisoners and 6 guards were killed in harsh work over the
night in an inferior environment with no satisfactory sleep and in the spirit of white rice Those
who tried to escape were punished using ldquoswordsrdquo (making holes in the ears and linking the
feet and ears with chains) In order to prevent escape the prisoners were tied to each leg with a
chain of 4kg iron ball and the prisoners were also connected in pairs In some cases they
remained chained when they died (Tanno cho shoshi Henshuiinkai 1989)
63 Kitami city
Kitami city is located in Okhotsk Subprefecture Hokkaido Japan (Population 116984
on Aug 31 2019) Kitami has been world widely known through Curling winter Olympics
game The team Loco SolareTokoro Curling Club got bronze medals at Pyeong Chang 2018
Winter Olympics Hokkaido is literally meant Northern Sea Circuit which has been formerly
known as Ezo is the second largest island of Japan Population 5310559 on September 30
2018) The Hokkaido was occupied and explored by Ainu The Ainu are an indigenous people
of Japan The official number of the Ainu who are registered 25 thousand but unofficially is
78
estimated at 200 thousand due to many Ainu having been completely assimilated into Japanese
society As a result there is no official knowledge of their ancestry (Kitamishishi hensan iinkai
1981) Then Japanese people came from another islands after 12 centuries Ainu people have
their own languages and cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward
is called Katana This original meaning came from Settlement Village or Clan However
Japanese government has destroyed Ainu lives to become themselves as Japanese That is
human discrimination (Sarashina 1955) The most of all descendants who immigrated to
Hokkaido came from the main island of Japan except AINU people (Takahashi 2019 Takahashi
2017) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government took the land where
the Ainu people lived and placing it from then on under Japanese control At this same time
the Ainu were granted automatic Japanese citizenship (Gouda 2013 Gouda 2011) On the
other hand there are a few story of AINU in Kitami area because history has not been
continuously told from the generation to the generation That is reason why it is necessary to
learn and discuss of real history of ourselves to create the better world and society throughout
young generations History of Kitami city is as follows
1872 The village of Notsukeushi-mura (ノツケウシ村) founded
1875 Notsukeushi-mura was given the kanji 野付牛村
1910 Train service arrives (then called the Ikeda Railway Line) connecting the village to
Sapporo
1915 The villages of Rubeshibe and Oketo were split off
1916 Became Notsukeushi Town
1921 The villages of Tanno and Ainonai were split off
1942(June10) Kitami becomes a city
1956 The village of Ainonai was merged into Kitami
2006 The towns of Rubeshibe Tanno and Tokoro (all from Tokoro District) merged with the
city of Kitami to form the new city of Kitami
Regarding to higher education Kitami is home to the Kitami Institute of Technology an
engineering university that originally opened in 1960 and the Japanese Red Cross Hokkaido
College of Nursing established in 1999 by the Japanese Red Cross through consolidation of
several other institutions as well
79
64 Hero in Kitami
There is one name Erekoku Hiramura who was recorded as the first resident in Kitami
area (This area was called Notsukeushi) since 1886 Erekoku (about 1840 - about1921) guided
leaders of pioneer Geological survey for making traffic roads by tasting water in rivers in 1921
(Oketo cho 1957 Takahashi 2019) Since 1919 Hiramura Elecoque has settled down in the
Kitami region and is located in several places around the Tokoro River He built a hut and lived
hunting for deer and bears In the summer of 1894 Erekoku killed jailbreak prisoners in
Abashiri Prison at a hunting hut near the Aino River He was also the owner of an anecdote that
he received a letter of appreciation from the director of Abashiri police
Figure 14 Erekoku Hiramura (Oketo 1957)
On September in 1900 railway road from the road agency to determine the line Tokachis
Ribetsu from Toribetsu River to the Kitami region to conduct a land survey When it became
Notsuke who received a tangle Satoshi Sawamoto from Ushimuraya and Komaji Maeda went
to the petition （Kitamishishi hensan iinkai 1981647-649) However before the guidance was
different from common sense from the middle of the field when people were goes through the
mountains they got lost in the area Erekok said that they can stand in the top of the mountain
through the dense forest Elecoque got a sad face ldquoIf you believe in people leave it from me
Mr Maeda you are not ready yet that Erekoku said This time Erekoku took the lead in
exploring the water system that poured into the Ribetsu River Erekoku was the lifesaver of
Sawamoto and Maeda and is behind the development of Notsukeushi You can say that it is a
80
person who has rendered and distinguished services Maeda relied on civilizations instruments
and magnets When I got into a trouble I was saved by Ainus wisdom and experience If this
trip was unsuccessful the railway did not come to Notsukeushi Villege Maybe if they were
suffering in a dense forest It would have been the worst result of losing two precious leaders
In 1908 he settled down in a hunting hut near the Aino River and became the pioneer of Oketo
Town It is said that he returned to his hometown Piratori (平取) in 1921 and died on
Nobember2 in 1930 at the age of 81 (Tamaru 2018)
65 Freedom and Peoplersquos Rights Movement
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was another hero as a Japanese
prominent figure in the movement to overthrow the Tokugawa to build the new world in
Hokkaido Ryoma wrote in his last letter a few days before his death I had dream to immigrate
to Ezo to create New Countryrsquo (Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and
Masaomi Kitadai wrote their letter that aborigines were forced to be slavery work more than
South American Black people However if pioneering Ezo land truly we must love natives to
nature and work togetherrsquo (Haraguchi 1996 Miyaji 1995)
Ryomarsquos words are well known as follows
ldquoYou can say freely about me Only I know what I will do
世Y o
のn o
人Hito
はw a
我ware
をw o
何Nan
とt o
もm o
言わばi w a b a
言えi e
我ware
なすn a s u
事koto
はw a
我ware
のみぞn o m i z o
知るs i r u
rdquo
Dubreuil (2007) reports that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquoDr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families (about 650 people) Hokkosha who
migrated from Kochi Prefecture settled in Kitami Hokkaido Hokkosha was established by
Naohiro Sakamoto（坂本直寛 Nov 5 1853 - Sep 6 1911） who was a nephew of Ryoma
Sakamoto a hero of the Meiji Restoration (Hashimoto 2013 Okamura 2000 Takahashi 2017)
It is important to live all together in peace and harmony regardless n the community That is
81
necessary to build up such community with ideal philosophy One of the concepts of the
philosophies is called gerontology Gerontology is science of human philosophy The next
section introduces about Philosophy of Gerontology (Takahashi 2019)
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement (自由民権運動 Jiyū Minken Undō) (abbreviated as Freedom
Party (自由党 Jiyūtō) ) was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation (Bowen1980Takahashi 2019) The Movement prompted the Meiji
government to establish a constitution in 1889 and a diet in 1890 on the other hand it failed to
loosen the control of the central government and its demand for true democracy remained
unfulfilled with ultimate power continuing to reside in the Meiji (ChōshūndashSatsuma) oligarchy
because among other limitations the Meiji Constitution enfranchised only men who paid a
substantial amount in property taxes as a result of the Land Tax Reform in 187313
Figure 15 Ryoma Sakamoto (1836 ndash1867) Figure 16 Naohiro Sakamoto (18531-1911)
There was another pioneer from another parts of Japan which is called Tondenhei
13 httpsenwikipediaorgwikiFreedom_and_People27s_Rights_Movement
82
(Tondenhei Wikipedia 2019) The tondenhei (屯田兵 Soldiers stationed in the fields) were
military settler colonists recruited after the Meiji Restoration to develop and defend Japans
northern frontier in Hokkaido against foreign nations particularly Imperial Russia The first
recruits in Japan were those who ended up as samurai whose feudal lords who had opposed the
Meiji forces and whose domains were abolished leaving them without gainful employment In
1875 the first group of almost 200 tondenhei and their families arrived in Hokkaido and settled
in the Kotoni district of Sapporo Within two years more than 2000 tondenhei families had
arrived in Hokkaido Tondenhei System (totally 7337 soldiers) have been continued from 1875
to 1899 for almost 24 years (Uehara 1973)
There were 600 Tondenhei families in Nokkeushi ( Kitami) area Priestess Yoshida
Shinjo (吉田信静 Real Name Takahashi Haru 髙橋はる Born1879 GifuOogaki ) at
Shinzenkou buddist Temple（信善光寺） inspired to create Tondenehi dolls (65cm each) for
expressing appreciation of their pioneer work in Nokkeushi (Kitami) from 1932-1935
With the help of other people Shinjo Yoshida asked Tamasho Shokai in Nagoya to
produce 75 dolls modeled after real soldiers The dolls that are still exhibited in the temple have
been designated as a cultural asset by the city as they are valuable materials to learn about
Tondenhei
Figure 17 Right Shinjo Yoshida
83
Figure 18 Tondenhei Dolls at Shinzenkou Buddist Temple
Figure 19 Hokkaido Tondenhei Club (2012)
84
Endo (2007) reports that the colonial militia who settled in Kitami and Kami -Yubetsu
basin in Meiji 30 era had the identification their the militia settlement of the Newfield In this
basin each the militia settlement was formed by some small communities which had a
shrine The colonial settlement in small communities built a new shrine there though they
have already built a shrine by Meiji Government in the militia settlement
66 Chichibu incident and Denzo Inoue
In the Chichibu region the Liberal Party members who were in contact with the idea of
liberal civil rights organized a ldquoPeoples Party along with farmers who suffered from tax
increases and debts which was called Chichibu incident on October 31 to November 9 in 1884
(Meiji 17) This is based on the resolution petition activities and negotiations with high interest
loans were unsuccessful and uprising was proposed to appeal to the government for tax
reduction postponement of compulsory education deferred debt The purpose of the uprising
was not to commit violence to destroy high interest loans and government office books and to
petition the government for tax reductions However the government who knew the uprising
and its scale quickly with telegraphs that had already been established at that time sent some
police forces and military police The Chichibu Refugee leadership was virtually collapsed and
subdued on November 4th After that the leaders and participants who were the main ones
were captured one after another Five police officers were killed in this incident
After the incident about 14000 people were punished and seven of them were
sentenced to death by Eisuke Tashiro Orihei Kato Shuzaburo Arai Yoshikichi Takagishi
Shusaku Sakamoto Kanpei Kikuchi and Denzo Inoue (However Inoue and Kikuchi were
ruled in the absence trial Inoue escaped to Hokkaido and died there in 1918 Kikuchi was
later arrested in Kofu but was sentenced to life imprisonment and jailed in 1905 Died in
1914)
85
Figure 20 Denzo Inoue (July20 1854 ndash June 23 1918)
Denzo Inoue（井上伝蔵） was born in Shimoyoshida-mura Musashikuni (Chichibu
City Gunka-ken) As he moved to Tokyo for business he resonated with the Liberal Civil
Rights Movement and joined the Liberal Party Denzo served as a position of accountant (Koike
1974b 1976) Although he was sentenced to death in an absence trial he was submerged in
Hokkaido He had opened a bookstore in Ishikari Hokkaido 1905 (Meiji 38) the enforcement
of the ldquoDefendant Regulations for Licensed Personsrdquo enforced the regulations In 1918 (Taisho
7) Denzo was full of turbulence while being taken care by his wife and children who were
married from Chichibu and his wife who had been renamed (Fusajiro Ito) ended his life in
Kitami city Immediately before his death Denzo told his children before he came to Hokkaido
about his life (Nakajima 2004)
According to the testimony of Setsu Sato the third girl in the People who lived in the
Chichibu Refugee Party issued in August 1977 it was supposed to be I made the past just
before death It was said that Denzo who had realized his death in a hospital room in Sapporo
was confessing his real name and the truth of the Chichibu incident to his wife Miki and eldest
son Hiromu (洋) for three days Denzo Inoue testified that he escaped from arrest and moved
to Hokkaido where he lived under a false name for 33 years(Toi 1982)
86
Figure 21 Denzo Inoue A few day before death
Returning from Sapporo to Notsukeushi (Kitami) the place where Denzo died on
June 23 1918 was 1-7 Kita 2-jo Nishi (the corner of the former Marusho Department Store
where the building is currently under construction) There is no document that clearly shows
the date of the funeral Denzos temporary funeral was held on June 25 at the former Shotokuji
Temple (旧聖徳寺) in Kita 3jo Higashi 5-chome (北見市北 2条東 5丁目)(Aarai 1981)
Because all the bereaved families were transferred from here around 1923 Denzo Inoue
s grave is located in Yoshida-cho Chichibu City The train station is located to Nishi Chichibu
Station and going to Yoshida Town by bus It crossed a short bridge across the river on the other
side passed by the farmer and arrive to the grave of Denzo Inoue (Tamaru 2012)
Figure 22 Denzo Inouersquos Funeral at Shotokuji
87
CHAPTER 7
7 Art and Martial Arts
71 Leonardo da Vincirsquos Spirit and Art
Gerontology is known hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996) If we got his leaning as an
educational approach it is regarded as fostering of creative personnel for their entire life The
next section discusses how the principle relates to Leonardo da Vinci
Beginning to think about relationship between Art and Martial Arts was reading the
book entitled ldquoHow to Think Like Leonardo da Vinci Seven Steps to Genius Every Dayrdquo (Gelb
2000) My interest in reading this book is not only title of the book but also the authorrsquos
background Gelb was majored in a Bachelor of Arts in Psychology and Philosophy from Clark
University and a masters degree in Mind and Body Education from Goddard College Gelb is
a certified teacher of the Alexander Technique Gelb holds a fifth degree black belt in Aikido
This last word Aikido that gave me an inspiration Aikido is not a Martial Art It is Budo In
other word martial art can learn technically only but Budo is a way of living Aikido is not
competitive and each partner must not try to hold each other as hard as we possibly can
Everyone has a limit as to how much power they can deal with The purpose is not only to make
oneself physically stronger but also to make oneself mentally stronger Aikidorsquos goals are
achieved though keiko Keiko (稽) means to learn from the past what to do now
That is similar meaning to Onkochishin (温故知新) which means ldquoattempt to discover
new things by studying the past through scrutiny of the oldrdquo That is a way of how to think like
Lenardo da Vinci I would like to review of the life of Leonardo da Vinci
88
Figure 23 Leonardo da Vincirsquos Self-portrait
Leonardo da Vinci was born on 15 April 1452 in the town of Vinci which is 40km north
away from Firenze Italy (Takahashi 2005) The marriage of his father who was a public notary
and his mother who is a daughter of farmer were unacceptable in public according to the
tradition of marriage at the time However Leonardo grew up with profound attachment from
his mother He is said to cultivate his creativity of all things from the natural province because
hes deeply attached to the nature When people think about Leonardo da Vinci he is best
remembered as a painter of The Last Supper and Mona Lisa But Leonardo also have shown
additional ability in architecture interior decorating engineering mathematics astronomy
weapon aviation photo logy geology municipal engineering anatomy childrens literature
philosophy nutrition music and theology He said Its possible to know everything
Leonardo had an anecdote about the learning related human in his mid-fifties A solitary
old man aged about 100 was hospitalized at the hospital Santa Maria Nuova When he visited
the hospital he always heard and learned the hopeful reminiscing in youth by the old man and
he witnessed the death of the old man The story was not over here He took him in and
continued to study the human though the anatomy to explore the mysteries of life as the
advanced age (Reti 1975) That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
89
apologized to God and human that he would die while he left so many unfinished works On
the other hand he mentioned that I must be done I always want to continue being useful
existence before his death (Da Vinci 1954) These his ideas were the mind of contribution to
society and really looked like philosophy of gerontology It also means that Leonardo was a
pioneer as a Gerontologist Human is that existence that can grow consistently as far as the
human seeks something Leonardo wrote Iron rusts from disuse water loses its purity from
stagnation even so does inaction sap the vigor of the mind He died at Clos Luc Amboise
France on May 2 1519 at age 67 JAIST has symbol of the JAIST philosophy in the library
This calls Novum Organum by Francis Bacon The next section discusses about such philosophy
Figure 24 Tomb of Leonardo da Vinci in France (copy Ryo Takahashi)
72 Bushido and Martial Arts 武士道武術
Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that
historically Budo has had a very broad meaning Even nowadays Budo is still used in a broad
way in that there is still a tendency for it to be used to defi ne a culture of spirituality and moral
values It is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く
means ldquoan inner spirit to act without being told what to dordquo SOUL can be grown by See
Observe Understand and Listen to learn each other
90
Zanshin 残心 is also a central philosophy of Bushido Zanshin is a way of Yawara
Zanshin is unconditional SOUL to grow for caring and concerning others even relaxing dairy
living Zanshin is to polite to others with humble heart to express thanks Zanshin is a way of
learning from everybody to grow oneself and going back to basic principle mind
Gerontology is a study to be humanlike human The study introduces to find a
philosophy of gerontology based on individual historical back ground which can be applied to
all humans in the world The author began to teach Judo for junior high students withwithout
disabilities At first they had been totally separately practiced Judo After teaching principle of
teaching of Dr Jigoro Kano such as ldquoOneself and others prosperityrdquo All studentsrsquo attitudes
have been changed for having Keiko all together Students in Special class had been changed
and their skills had improved One of them was selected as Vice Admiral for Judo competition
and he got black belt as well We have been making action to improve students possible talent
by calling Da Vinci Project 2012
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation was announced as follows
Be it known unto all nations and interested persons that on March 3 2007 the International
Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in Okinawa
Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is made in
support of the Da Vinci Project which is a universal approach that recognizes the importance
of all age groups accepting the dignity and value of older adults The theme of this international
synthesis meeting reflects the essential components of the proclamation Youth is a Gift Age is
an Art The Proclamation recognizes the importance of implementing an interdisciplinary
curriculum that reflects the complex nature of aging and implementing a curriculum that
reflects the life span for persons with and without disabilities within settings the home
education public life and the work place
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術
Takeda Sokaku (武田 惣角 October 10 1859 ndash April 25 1943) was known as the founder
of a school of jujutsu known as Daitō-ryū Aiki-jūjutsu Sokaku Takeda was born in the Aizu
domain (Fukushima Prefecture) Sōkaku grew up in the time of the Boshin War The second
son of Takeda Sōkichi a samurai of the Takeda clan who worked his farm and taught at a local
school in a Buddhist temple His mother Tomi Kurokochi was a daughter of Dengoro
Kurokochi a Yari and Kenjutsu master It is believed that Sōkaku received his first martial arts
training from his father who had a dojo on their property Sōkichi was apparently expert in the
91
use of both sword and spear and had once been a sumo wrestler of ozeki rank It is believed
that Sōkaku was exposed to the teachings of Hōzōin-ryū Takada-ha and Ono-ha Ittō-ryū
schools of spear and swordsmanship respectively (Ikezuki 2012)
Sōkaku then left to go on a period of austere training where he travelled fought and
trained at the schools of many teachers a not uncommon practise of the time Reputedly
Sōkaku spent some time as a live-in student of Kenkichi Sakakibara headmaster of the
Jikishinkage-ryū and considered to be one of the most famous and skilled swordsmen of the era
Unfortunately there exist no known historical documents to confirm this relationship and so it
is a matter of debate What is known however is that Sōkaku engaged in many matches and
duels with both shinai and live blades and was considered a swordsman of great skill in a period
of time when such things were beginning to be forgotten
With the outlawing of the samurai class and the prohibition against carrying swords
(Haitōrei Edict) apparently Sokaku decided to emphasize the empty handed jujutsu oriented
techniques of his ancestors art These apparently were oshiki-uchi or secretteachings of the
Aizu clan up to that point These along with other skills he had acquired were combined to
create an art which he christened first Daitō-ryū jūjutsu later Daito-ryu Aiki Jujyutsu
Figure 25 Sokaku Takeda
In about 1875 rumor reached Sōkaku that Saigō Takamori had launched his rebellion in
Satsuma against the forces of the new Meiji government He decided immediately that he would
92
go to lend his support He made it as far as Kyushu but was unable to reach his destination so
he returned to Osaka where he spent the next ten years as a guest in the Kyōshin Meichi-ryū
dojo of swordsman Momonoi Shunzo14
Sōkaku lived a somewhat itinerant life travelling the length and breadth of the country
giving seminars in martial arts to military officers police officers and martial arts enthusiasts
often of high social standing He left extensive records of those he taught in his eimeiroku and
shareikoku - attendance and fee ledgers (Ikezuki 2019)
74 Kashima Shinryū 鹿島神流
Kashima Shinryu is a Japanese koryū martial art whose foundation dates back to the
early 16th century The art developed some notoriety in Japan during the early 20th century
under Kunii Zenya (國井善弥 1894-1966) the 18th generation sōke(Kaku 2009 Shimomura
2001)
Figure 26 Zenya Kunii
14httpsenwikipediaorgwikiTakeda_SC58Dkaku
93
Zenya Kunii sensei continued to win while receiving many other style matches as he
wanted and was unbeaten throughout his life Because of its overwhelming ability of Musashi
it was called by the nickname ldquoModern Musashirdquo (meaning Musashi Miyamoto in Showa)
There is historical episode as follows After the end of the Pacific War (Daito War)
GHQ offered a match between a US Marines bayonet instructor and a Japanese martial artist
It is a battle that takes pride and honor of Japanese martial arts and it cannot be defeated For
this reason it was required that the fighting martial artist should be a master of battle In addition
the US Marine Corps bayonet instructors were trained in manual martial arts so they were
required to be strong not only with swords but also without weapons Under these conditions
Junzo Sasamori who was a politician (Minister of State) and a martial artist was set up on
Zenya Kunii who was considered heresy Kunii witnesses a US Marine instructor with a
wooden sword and a bayonet As soon as the match starts Kunii gives up on the opponents
attack puts it in a state where he cannot move with a wooden sword This was an overwhelming
difference and was enough to make the US Marine instructor lose It is noteworthy that Zenya
Kunii was chosen as an actual master in a battle that honored the Japanese martial arts(Nagano
2017)
During his training he became an apprentice of a martial artist named Shonoshin Sasaki
who was a member of the Shinin-ryu license The day after Zenya became an apprentice Sasaki
gives Zenya an instruction ldquoWhat to bring and what to dordquo Even if you say what you have
no idea whatsoever but this is a training for acquiring the mind and eye that senses what the
other party is thinking The mentors command gradually became ambiguous as ldquowhat and what
whatrdquo but Kunii was able to grasp the mentors intention with a considerable probability It was
said that this training was utilized in the ability to read the movements of the other party in
advance which can be called Kigatsu SOUL with Zanshin Spirit Kigatsuku means ldquoan inner
spirit to act without being told what to dordquo(Okazaki 1992)
The current sōke is the 21st generation Kunii Masakatsu While the line is still headed
by the Kunii family the title of sōke is now largely honorific and the responsibility for the
preservation and transmission of the ryūha now lies in the shihanke line currently represented
by the 19th generation Seki Fumitake (關 文威 1937- )
The characters Kashima 鹿島 are in honor of the deity enshrined in the Kashima Shrine
located in Kashima Ibaraki Prefecture who is supposed to have provided the divine inspiration
(shin 神) for Kashima Shin-ryū The earliest elements of the school are credited to Kashima no
Tachi fencing techniques passed down by the priests of the Kashima Shrine following their
94
creation by Kuninazu no Mahito in the 7th century At the same time the traditional martial
arts of Japan began at the Kashima Grand Shrine
Humitake Seki sensei explains about Martial Art of the Kashima Grand Shrine from the
Bible (Seki 2013) Seki (2013) concluded that the great moral law of ldquoAcceptance and
Resorptionrdquo cherished by the ldquowarrior of virtue ldquorepresents an approach not only to ldquoLiferdquo but
also to Social Interaction of All Formsrdquo The universe has continuously evolved from the time
of its creation until the present day
Figure27 Tesshu Yamaoka
75 Hokushin Ittō-ryū Kenjyutsu 北辰一刀流剣術
Yamaoka Tesshū (山岡鉄舟) was born on June 10 1836 Tokyo Japan and died July 19 1888
(aged 52) He is also the founder of the Itto Shoden Muto-ryu school of swordsmanship
(Yamaoka2003) Tesshu was born in Edo (present-day Tokyo) as Ono Tetsutaro where his
father was a retainer of the Tokugawa shogunate and his mother was the daughter of a Shinto
priest from Kashima Shrine Yamaoka practiced swordsmanship from the age of nine starting
in the Jikishinkage-ryū tradition After that he learned Hokushin Ittō-ryū from Inoue Hachirō
who was asked by Yamaoka Tesshūs father to teach his son Later his family moved to
Takayama where he began the Nakanishi-ha Ittō-ryū style of fencing When he was seventeen
he returned to Edo and joined the governments Kobukan Military Institute and the Yamaoka
95
School of Spear Fighting under Yamaoka Seizan Not long after Yamaoka had joined the dojo
Seizan died Yamaoka went on to marry Seizans sister in order to carry on the Yamaoka name
From an early age Yamaoka showed dedication and talent in the practice of martial arts As he
grew up he became well known for several things his swordsmanship calligraphy drinking
and sleeping
In 1856 he became supervising instructor of swordsmanship at the Kobukan In 1863
he became supervisor of the Roshigumi (a force of rōnin or masterless samurai serving as a
mercenary auxiliary force to the Shogunal army) In 1868 he was appointed chief of the
Seieitai an elite bodyguard for the 15th Shōgun Tokugawa Yoshinobu He went to Sunpu to
negotiate with Saigō Takamori and brought about Saigōs meeting with Katsu Kaishū thereby
contributing to the surrender of Edo Castle to imperial forces After the Meiji Restoration he
became an official of the Shizuoka Domain followed by a posting as governor of the short-
lived Imari Prefecture Later he served in the court of Emperor Meiji as a chamberlain and
close aide Yamaoka died at the age of fifty-two on July 19 1888 of stomach cancer Before his
death he is said to have composed his death poem first then sat formally and closed his eyes
slipping into death
Yamaoka studied the art of swordsmanship thoroughly until the morning of March 30
1880 at the age of 45 when he became enlightened while in meditation From this point on
Yamaoka worked to maintain a dojo for his style of combat known as no-sword The point in
which a samurai realizes that there is no enemy and that purity of the style is all that is needed
He is famous for his range of Zen art works
Although he lived well after the Golden Age of Zen Yamaoka appears in a handful of
modern kōan Three popular koan featuring Yamaoka are listed below
Nothing Exists featuring a young and precocious Yamaoka
76 The Book of Five Rings 五輪の書
Miyamoto Musashi (宮本武蔵) was born in 1584 in Hraarima Province or Mimasaka
Province Japan and died on 13 June 1645 (aged 60ndash61) in Higo Province Japan (Kikuchi
2003) Musashi was known as a Japanese swordsman philosopher strategist writer and rōnin
Musashi as he was often simply known became renowned through stories of his unique
double-bladed swordsmanship He was the founder of the Niten-Ichi-Ryū-School or Nito-
Ichi-ryū style of swordsmanship and in his final years authored The Book of Five Rings (五
輪の書 Go Rin No Sho) and Dokkōdō (The Path of Aloneness) (Miyamoto 2002Miyamoto
96
2005 Sueyoshi 2010)) The Both documents were given to Terao Magonojō the most
important of Musashis students seven days before Musashis death The Book of Five Rings
deals primarily with the character of his Niten-Ichi-Ryū-School in a concrete sense eg his own
practical martial art and its generic significance The Path of Aloneness on the other hand deals
with the ideas that lie behind it as well as his lifes philosophy in a few short aphoristic
sentences The five books refer to the idea that there are different elements of battle just as
there are different physical elements in life as described by Buddhism Shinto and other
Eastern religions The five books below are Musashis descriptions of the exact methods or
techniques which are described by such elements
When referring to such books it refers to Niten No Ichi Ryu or Ni Ten Ichi Ryu
which literally translates to Two heaven one school Alternative translations include Two
Swords One spirit Each of contains the philosophy of life These are summary of each book
The Book of Earth 地の巻 chapter serves as an introduction and metaphorically
discusses martial arts leadership and training as building a house This book explains knowing
the smallest things and the biggest things the shallowest things and the deepest things can be
imagined as wholistic imagenation to think of value of nature
The Book of Water 水の巻 chapter describes Musashis style Ni-ten ichi-ryu or Two
Heavens One Style It describes some basic technique and fundamental principles In all
forms of strategy it is necessary to maintain the combat stance in everyday life and to make
your everyday stance your combat stance You must research this well For maintaining hisher
ability zooming out and zooming in are necessary You must not lost in the trees or the forest
In strategy it is important to see distant things as if they were close and to take a distanced
view of close things(Uozumi 2016) Focus on victory over yourself first Study strategy over
the years and achieve the spirit of the warrior Today is victory over yourself of yesterday
tomorrow is your victory over lesser men(Kikuchi 2003)
The Book of Fire 火の巻 chapter refers to the heat of battle and discusses matters
such as different types of timing The essence of this book is heshe must train a day and a night
in order to make a moment decisions This teaches how to necessary to continue daily training
as part of normal life with your spirit unchanging
The Book of Wind 風の巻 chapter is something of a pun since the Japanese character
can mean both wind and style It discusses what Musashi considers to be the failings of
various contemporary schools of sword fighting Wind means old traditions present-day
97
traditions and family traditions of strategy whichi may change in a difference situation This
teaches that heshe must simply keep your spirit true to realise the virtue of strategy
The Book of the Void 空の巻 chapter is a short epilogue describing Zen-influenced
thoughts on consciousness and the correct mindset(Miyamoto 2005) The Way of strategy is
following to the way of nature When heshe appreciates the power of nature knowing rhythm
and feeling of any situation she will be able to hit the unnecessary things and keep in peace
and harmony
Figure 28 Musashi Miyamoto
98
77 Yoroboshi 弱法師
Kanzan Shimomura (1873-1930 下村観山) was the pseudonym of a nihonga painter in
Meiji through to the early Shōwa period Japan His real name was Shimomura Seizaburō His
one of the well known paint is Yoroboshi which is known by Noh 能
Nohrsquos original meaning came from the Sino-Japanese word for skill or talent is a
major form of classical Japanese musical drama that has been performed since the 14th century
This was developed by Kanami and his son Zeami This is the oldest major theatre art that is
still regularly performed in Japan
Noh Yoroboshi means Stumbling Beggar Priest Takayasu no Michitoshi has casted
out his son Shuntoku-maru due to untrue story telling that he has heard about him Later when
he finds that the charges were wrong he went to Tennoji temple to offer ptayer to the poor in
hopes that this will bring happiness to his son Then he there met the blind stumbling beggar
who is versed in the temples history and in Buddhist thought He later realizes that it is his own
son Waiting till dark to reveal himself they are at last happily reunited and the father brought
his son home
Kanzanrsquos Yoroboshi paint is now national treasure When Rabindranath the the Asian
first Nobel prize winner visited Japan for giving lectures he was introduced the Paint by
Tomitaro (Sankei) Hara (1868-1939原 富太郎 (三渓) ） one of the influential businesspersons
in Japan Tagorersquos soul was caught by this paint When Kanpo Arai （1878-1945 荒井寛方）
visited Tagorersquos house in India Kanpo painted the copied Yoroboshi which is now treasure in
Bala Bhavana at Visva-Bharati University in Shantiniketan Santiniketan 731235 India When
the author visited the university we were invited to see the paint for next visit on Feb14th 2010
by Mr Nilanjan Banerge and Mr Shushoban Adhikari
99
Figure29 RyoTakahashi with Mr Shushoban Adhikari and the back painting by
Yoroboshi Kanpo Arai
Later the paint was created similarly from the Kanporsquos paint by Yoko Tanaka on
Dec102010 (Tagore 1934 Takahashi 2011Takahashi 2010)
Figure 30 Kanpo Arai Figure 31 Kanzan Shimomura
100
78 Andante Cantabile
Iguchi Kei (1925- ) is a Western-style painter born in Kanagawa Prefecture Currently
resides in Ome City Tokyo Graduated from the oil painting department of Tokyo Fine Arts
School (currently Tokyo University of Arts) Studied under Umehara Ryuzaburo Major
awards received include a Hungary Millenium Art honorary award a grand prize culture award
a State Tretyakov Gallery award a Thailand Minister of Education award an Urbino (Italy) art
festival Raphael grand prize and many others Currently a member of Kofukai and former
director and president of Ochanomizu Art Institute
Figure32Kei Iguchi Figure 33 Boshi zou (Mother and Child Image)
After listening to Mr Kei Iguchirsquos (井口啓 Age 94 on March 11 2019) life review the
author coordinated to creat his life on picture book for all ages which is called Andante
Cantabile by MiyaoiK宮負惠子 ampMiyaoi K宮負恵一 2011 Essay Sumiko Konno
こんのすみこ Illustrate Yoko Tanaka 田中洋子ampAyame Takahashi 髙橋亜野芽
Calligrapher Tenmai Akustu阿久津天舞 Picture book is not only generally useful to learn
of a story by children but also for aging person as well thourgh reviewing hisher life as
Reminiscence When I was having dinner with Mr Kei Iguchi for listening about Mr Kei
Iguchirsquos story one idea was coming that his life could be shared this picture book for older
people who had the similar experience during a war as well(Bulter1963) This is another case
approach to understand of individual life through Gerontological approach whichi is called
reminicience though ART as follows
101
Andante Cantabile
One autumnrsquos day under a clear blue sky
I was sitting on the side of the road reminiscing in thought about things long past
At the end of the Taisho period
I was born near Tokyo as a poor child
ldquoToru Toru the dragonfly passesrdquo
Every time I would walk down the road the neighbors adults and children alike would make
fun of my name like that I was born as an undernourished child so I was skinny and had a
big head and when I feebly walked down the road I looked like a dragonfly
There were also older people who would try to trip me on purpose so walking outside was a
risk in itself
102
My mother had to work from morning to night in order to feed us so going to buy supper was
always my duty
No matter how much I was made fun of or teased
every day I had to go and buy our food
On the walk home that day it suddenly began to sprinkle rain
I panicked and tried to rush home as fast as I could but the moment I began to run my getarsquos
strap broke and I fell face-first into the mud The vegetables and other food
that I had bought for supper with a portion of our precious money
that we had so little of were also covered in dirt
I could not even find the strength to stand up with my heart broken
as I felt so sad mortified and dreary
It was just then that I heard a gentle and pleasant tune playing from a storersquos radio
It was a melody that sunk deep into my heart
103
(Music for Piano Andante Cantabile by PI Tchaikovsky Zen-On Music)
And through the dusk hardly guided by and street lights
I left my tears and rushed home encouraged by that song
This was when I first found out how beautifully and gently music could resound
in onersquos heart
During this painful and sad era
My mother risked her life to give birth to me Then she also risked her life to raise me Even
though I knew this there were many times
104
that I wanted my life to end during that time
However because of music I began to feel the presence of a world
that the eye could not see and was captivated by the beauty of music
listening to all types of it with great interest
And though I had always been bullied I gradually came to have
a strong heart which did not loose to bullying
After a while a friend introduced me to art and I decided to study to become an artist
The financial support came from my mother who worked hard to pay for me who had found
something that I really wanted to do
We were still poor but our hearts grew warmer
It was the first day I was able to enter a university of arts
As I was walking in the premises I heard that melody that I could never forget coming from
the University of Music
That melody that had saved me and had sank into my heart
Before I realized I was standing in the auditorium and there I saw a tall man conducting the
student orchestra
I stood there in awe and listened as the notes spun out of
the conductorrsquos baton as if they were magic
This was indeed the melody that changed my fate Tchaikovskyrsquos Andante Cantabile
My chest grew warm at this dream-like reunion
105
The conductor was the young conductor of the musical department
Right after that we became friends He taught me how to play the violin we rode our bikes
together through the mountains and he even invited me to a Christmas party at his house
Through him I also made other friends Surrounded by music art and friends
it was the first time in my life I was happy
The Andante cantabile had invited me into a world full of music art and love
106
Not long after the sad war began we were the victims of air-raids
and my wife and I were on the verge of death due to illness
Hearing this my conductor friend who had rushed to our aid gathered our friends from the
music and art departments and supported us with food and medicine
Our lives had been saved by them
Then the war ended and as peace was slowly beginning to return
107
As Japan was also reviving I participated in an overseas tour which involved visiting places
such as China and the Soviet Union
I joined because I wanted to see the country
Russia were the Andante cantabile originated
The first port of call China was in the midst of the Cultural Revolution
and through the streets the Red Guard paraded waving the analects of Mao Ze-don The
young Red Guard destroyed and shattered millenniums of tradition and culture
To me who was one of the youngest in the tour the Red Guards were friendly and acted like
children A mandarin gave me an expensive-looking
golden badge as a symbol of friendship
108
When we were headed to Russia on a Soviet plane solders
from Vietnam were also aboard with us
With their appearances that smelt like a battlefield and under their fierce glances
I flinched The solders reminded me of the tension that I had forgotten
about in the peaceful country of Japan There is still war going on in the world
Tchaikovsky was the composer of the Andante Cantabile which had once saved me
His country Russia was called the Soviet Union and Saint Petersburg was called Leningrad at
the time I did a little bit of sightseeing but after a while I separated from the tour and went to
the State Hermitage Museum
One of the reasons that I decided to participate on this trip was to see
Rembrandtrsquos collection
I stood still in front of Rembrandtrsquos works
109
Rembrandt narrated the process of aging through his self-portraits
As if saying ldquoYou are now young but one day you will grow oldrdquo
ldquoThe old man wearing a red vestrdquo asked me a question
ldquoWhat is it you are looking forrdquo
I could not help but feel that and I stood there in front of t
hat picture for a very long time
I left the museum at closing time and it was already pitch-black outside
I tried to get back to the hotel as fast as I could by taking a taxi since
I was already very late but every one that passed by was full
I tried to ask the policemen the directions to my hotel but because
I couldnrsquot speak Russian they didnrsquot listen to me
The sullen-faced workers quickly passed by trying to get home as fast as they could There
was no way I to ask these people with such serious expressions
I was so nervous that I could not speak It began to chill as the autumn in Russia was already
close to winterldquoWhat should I do if I donrsquot get back tonight to the hotelhelliprdquo
The tour group had planned to leave in the morning to Moscow
and then connect to Japan As I was feeling shaken nothing but time passed by
There were no people around anymore either
If I were left in this country which had a different system and a language that
I couldnrsquot understand I would never be able to get back to Japan I was in a panic
And just at that moment the moon rose in the pitch-black sky
and I saw a silhouette surface with the light behind it
110
The shadow of the moonlight like a halo belonged to a young man who was slightly
intoxicated
ldquoI must rely on this personrdquo I jumped out in front of the young man and desperately said
ldquo~hotel ~hotelrdquo
Speechlessly watching me who was waving a map around and repeating the name of the
hotel the man tilted his head a little then grasped my arm and began to walk
ldquoHotel hotelrdquo I repeated as he pulled me along and I followed
After walking a few minuets and walking down some stairs
we arrived at a Russian pub The smell of vodka and the clammy heat
The steam from a samovar and the smoke of tobacco
The sound of frying sausages and people people people
111
The workers who had not even looked up before were swinging back glasses of vodka with
flushed faces I was squashed into the counter
and a glass of vodka was placed before me
The young man motioned for me to drink
With the first mouthful of the strong alcohol my throat felt
as if it were burning and my feelings were lifted
When my body was warm and I was feeling better
The young man took a piece of chocolate out from his pocket and broke it in half and gave
one piece to me His blue eyes were smiling gently
The sweetness and slight bitterness spread in my mouth
Maybe I donrsquot have to go back to JapanhellipI was feeling as if nothing mattered anymore
It was just then The young man took my arm and pulled me outside
The moon shone brightly And then the young man stopped a taxi that was passing by He
opened the door and pushed me in next to the passengers
that were already there and began talking to the driver in Russian
It was about the name of my hotel Right after
he signaled to the driver to go ldquoJust a secondrdquo
ldquoSomething as my thanksrdquo I said and dug through my pockets
but could not find any rubles but only coins
Then I remembered the Chinese mandarinrsquos gold badge on my coat
I took the badge off and set it into the young manrsquos hands
112
The young manrsquos eyes were surprised His eyes and my eyes met
and before we could say something the taxi took off
Thanks to that man I was able to return to Japan
I thought that maybe the young man with the gentle eyes and the silhouette shone by the
moon was an angel sent by God
It has been decades since then and I am now the old man
in the red vest as painted by Rembrandt
Now I paint every single day I have grapple with my work painting and erasing
For what Searching for what I want to relate my life to the old man in the red vest
ldquoSearching for something that the eye cannot seerdquo this is my answer
When I close my eyes and listen to the Andante Cantabile that my friend conducts
I can hear the voices of my friends who have already passed on
My important friends that supported me
ldquoAlso for the people who do not believe that there is something
that exists that the eye cannot seerdquo
The Andante Cantabile has guided me this far Singing at the pace of walkinghellip
Searching for something the eye cannot seehellip
113
I am still walking now
114
Figure 34 DrJigoro Kano
79 Judo 柔道
Kanō Jigoro (嘉納 治五郎) was born on 28 October 1860 in Mikage Ubara-gun Settsu
Province Tokugawa Japan and died on 4 May 1938 (aged 77) aboard MV Hikawa Maru Kanō
Jigorō was a Japanese educator and athlete the founder of Judo Judo was the first Japanese
martial art to gain widespread international recognition and the first to become an official
Olympic sport (Toudo2014) Dr Kano developed Judo for pedagogical innovations for
attributing for developing characteristics and attitude by using black and white belts and the
introduction of dan ranking to show the relative ranking among members of a martial art style
Well-known mottoes attributed to Kanō include maximum efficiency with minimum effort
(精力善用 seiryoku zenyō) and mutual welfare and benefit (自他共栄 jita kyōei) (Kano
1934)
In his professional life Kanō was an educator Important postings included serving as
director of primary education for the Ministry of Education (文部省 Monbushō) from 1898
to 1901 and as president of Tokyo Higher Normal School from 1901 until 1920 He played a
key role in making judo and kendo part of the Japanese public school programs of the 1910s
Kanō was also a pioneer of international sports Accomplishments included being the
first Asian member of the International Olympic Committee (IOC) (he served from 1909 until
1938) officially representing Japan at most Olympic Games held between 1912 and 1936 and
serving as a leading spokesman for Japans bid for the 1940 Olympic Games (Murata 2001
Murata 2011 Nakamura 2007)
115
Figure 35 Kanji Ishiwara
710 Educational innovation
Kanji Ishiwara (石原 莞爾 Ishiwara Kanji 18 January 1889 ndash 15 August 1949) was a
general in the Imperial Japanese Army in World War II He and Itagaki Seishirō were the men
primarily responsible for the Mukden Incident that took place in Manchuria in 1931 Ishiwara
was born in Tsuruoka City Yamagata Prefecture into a samurai class family His father was a
police officer but as his clan had supported the Tokugawa bakufu and then the Northern
Alliance during the Boshin War of the Meiji Restoration its members were shut out of higher
government positions
At 13 Ishiwara was enrolled in a military preparatory school He was subsequently
accepted at the 21st class of the Imperial Japanese Army Academy and graduated in 1909 He
served in the IJA 65th Infantry Regiment in Korea after its annexation by Japan in 1910 and in
1915 he passed the exams for admittance to the 30th class of the Army Staff College He
graduated second in his class in 1918
Ishiwara spent several years in various staff assignments and then was selected to study
in Germany as a military attacheacute He stayed in Berlin and in Munich from 1922 to 1925
focusing on military history and military strategy He hired several former officers from the
116
German General Staff to tutor him and by the time that he returned to Japan he had formed a
considerable background on military theory and doctrine
Prior to leaving for Germany Ishiwara had converted to Nichiren Buddhism Nichiren
had taught that a period of massive conflict would precede a golden era of human culture in
which the truth of Buddhism would prevail Japan would be the center and main promulgator
of the faith which would encompass the entire world Ishiwara felt that the period of world
conflict was fast approaching and Japan relying upon its vision of the kokutai and its sacred
mission to liberate China would lead a unified East Asia to defeat the WestIshiwara was also
the leader of a semi-religious and Pan-Asianist organization the East-Asia League Movement
(Ishiwara 1986)
711Shogido
Do orrdquodordquomeans road This kanji character is made up of a combination of ldquoneck首rdquo
and ldquoshinyurdquo In this case ldquoneckrdquo refers to humans and ldquoshinyu之rdquo is a combination of letters
that go when it stops so it seems that ldquoroadrdquo is the place where humans go back and forth
which means life Furthermore it seems that the theory that the path is the best thing that
humans have gained by repeating the same thing over and over again has developed from that
meaning From the above reasons we Japanese use many do such as Judo柔道Karatedo 空手
道Kendo 剣道Sumodo 相撲道Kyudo 弓道Aikido 合気道Shorinjikenpo 少林寺拳
法NainataなぎなたJukendo 銃剣道Kado華道Sado茶道shodo書道and Shogido将
棋道 After the World WarII the Allied Supreme Command (GHQ) tried to clean up Japans
feudal remains and militaristic remains GHQ had a central department called the Civil
Administration Bureau which was responsible for post-war Japans demilitarization and
democratization The director Brigadier Whitney played a decisive role in the creation of the
Japanese Constitution but he was examining not only political administration but also Japanese
culture in general
At first Kabuki was prohibited to perform In other words performances such as
ldquoKanjincho and ldquoChusingurardquo were prohibited The reason for this is for example that
Chushingura is a story to defeat the enemy of the deceased lord Shogi was no exception At
this time on behalf of the shogi world Kozo Masuda deputy general manager of Kansai
headquarters went to GHQ for explanation GHQ questions have begun ldquoThere are kendo and
judo in Japan such as martial arts and samurai Isnt the general public doing this to prepare
for the warrdquo
117
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda answered ldquoThe
samurais wordldquo take rdquois written asldquo stop rdquothe ldquoSpear (Hoko) rdquo Bushido is a way to train
yourself by silently training rather than swaying the spear
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda replied ldquoItrsquos
not good to have a joke Itrsquos not the slaughter of the POW that you donrsquot use the pieces you rsquove
taken in chess This is the idea of respecting abilities and giving work to each other and even
if they move from the enemy to their allies they will continue to work in the original post of
Kin as gold and Hisya 飛車 as flying Isnt its true democracy hellipA unique Japanese culture
is alive here using the pieces that were taken again in their original positions Most of the land
wars in Europe were between different ethnic groups There is only one option to conquer or
be conqueredhellip (Oouchi 199619931987) However in Japan there were far more power
struggles with the same ethnic group than with each otherhellip ldquoOur chess has a queen but Shogi
does not This is against democracy Men and women are equalrdquo Masuda refuted ldquoAlmost all
of you do democracy but where in chess is democracy If the king is in danger the queen is
going to run away as a shield `` I dont take women and children but when I fell down I
escaped women and children and then I was stubbornly clean thats why the chess didnt have
a queen Whitney is said to have been impressed with Masudas attitude and the story and asked
to lend his wisdom about democratization in Japan Masuda responded ldquoUse your Koma 駒
which means your possessionsrdquo Masuda was often invited to GHQ after this meeting
accompanied by Prime Minister Shigeru Yoshida (at that time) He said that he deepened his
friendship with Edwin O Reischauer as the United States Ambassador to Japan
(httpwwweonetnejp~camusJapaneseshogisengohtm)
Professor Hiroyuki Iida was asked at the lecture about significance of professional
players Question was follows With the advancement of Shogi AI technology the judgment
criteria are not professional and the calculation results of Shogi software are prioritized
Professor Iida answered as follows ldquoAI cannot think of common sense So I dont know the
exact timing of termination If it is a human being it will go up to 200 hands with a lot of 80
hands The following is a personal review by Professor Iida as follows If human beings do
not do anything that stretches up to 200 hands they end up with 80 hands admitting defeat
118
with a spirit similar to Bushido To do something strange is to go against the road In other
words what AI can do is just a ldquoshogirdquo that follows the rules what humans do is shogi as a
road that is ldquoshogi do (road)rdquo (IidaampNakagawa 2012 Iida 2007)
ldquoShogirdquo and ldquoShogidordquo are different Therefore as long as AI cannot think of common
sense there is a significance of professional players However AI may come to think of
common sense from technologies such as deep learning in the future Tsuzuki (2016) reported
Bushido and Budo has philosophical thought ldquodordquoas moral thought Eight Budos 武道八道
and Kado 華道 Sado 茶道 Shodo 書道 were considered as Moral Education in Japan
PrinceTomohito Mikasanomiya explained that Japanese Shoji has been developed as
ldquoShogidordquo which means the way of Life (Hiroyuki Iidahttpstwishortcompjymc
Professor Takayuki Ajimine explains about educational effectiveness through
Shogido under the titled as Numerous experiences gained through pointing to shogi Shogi
cannot play without an opponent Move forward one by one with the opponent in front of you
and walk along the long road one step at a time Therefore accepting the opponent and waiting
for the opponents turn is a natural thing (Ajimine 2014) In addition by playing shogi you
will learn to face yourself and think carefully and to learn the custom of accumulating thoughts
The strictness of making all decisions of the mover at your own risk thinking about the
meaning of the opponents hand and drawing intent will naturally take place By pointing to
shogi you will learn as a real experience that you and yourselves can grow spiritually
Moreover Shogi is a game that begins and ends with thanks First of all there is a thank-you
for the beginning and thank you for the end next is when defeating to say and express thank
you and for losing yourself saying thank you and then counting each piece together and finally
to each other and expressively saying thank you very much in deed from bottom of their hearts
(AjimineTanikawaMoriuchiand Habu 2016)
119
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethics
There are several definitions of Bioethics from various dictionaries such as
1 ldquoA field of study concerned with the ethics and philosophical implications of certain
biological and medical procedures technologies and treatments as organ transplants genetic
engineering and care of the terminally illrdquo (The Random House Dictionary copy Random House
Inc 2017)
2 ldquoThe study of ethical problems arising from biological research and its applications in such
fields as organ transplantation genetic engineering or artificial inseminationrdquo (Collins
English Dictionary 1986)
3 ldquoBiology combined with diverse humanistic knowledge forging a science that sets a system
of medical and environmental priorities for acceptable survival (US biochemist Van
Rensselaer Potter II (1970)
4 ldquoThe study of the ethical and moral implications of new biological discoveries and
biomedical advances as in the fields of genetic engineering and drug researchrdquo
5 ldquoThe study of the ethical and moral implications of medical research and practicerdquo
(The American Heritagereg Science Dictionary 2002)
6 ldquoThe application of ethics to the science and practice of biology especially as modern
science is applied to human life and reproductionrdquo (The New Dictionary of Cultural Literacy
Third Edition 2005)
Fritz Jahr is the first person to use the specific term ldquobioethicsrdquo in 1927 (Muzur and
Rincic 2011 Steger 2015) Potter (1971) never mentioned Fritz Jahr suggesting he did not
know the 8 papers Jahr wrote on bioethics in German unless he failed to cite them The history
of scientific method is of course centuries old and also relevant
Francis Bacon was born on 22 January 1561 and died on 9 April 1626 Francis was
known as an English philosopher statesman scientist jurist orator and author He had served
both as Attorney General and as Lord Chancellor of England After his death he remained
extremely influential through his works especially as philosophical advocate and practitioner
of the scientific method during the scientific revolution During the Renaissance Francis Bacon
became one of the first modern authors to reflect on the impact of technology on society
Novum Organum is known as new instrument of science which was introduced in the
title page The title page of Novum Organum shows a galleon passing between the mythical
120
Pillars of Hercules that stand either side of the strait of Gibraltar which mars the exit from the
well-charted waters of the Mediterranean into the Atlantic Ocean Bacon tried to show that
empirical investigator will break out the old scientific ideas and leading to greater understanding
of the world and heavens (Bacon 1985) This tile page was liberally copied from Andreacutes Garciacutea
de Ceacutespedes published in 1606 The Latin tag across the bottom - Multi pertransibunt and
augebitur scientia-is taken from the Old Testament Book of Daniel Chapter 12 Verse 4 lsquoBut
thou O Daniel shut up the words and seal the book even to the time of the end many shall
run to and fro and knowledge shall be increasedrsquo (Holy Bible 1979) In other words it meansrsquo
Many will pass through and knowledge will be greaterrsquo
82 Bioethics as the Love of Life
Macer (1998) stated Bioethics for both a word and a concept as follows ldquoThe word
comes to us only from 1970 (Potter 1971) yet the concept comes from human heritage
thousands of years old (Macer 1994) It is the concept of love balancing benefits and risks of
choices and decisions This heritage can be seen in all cultures religions and in ancient
writings from around the world We in fact cannot trace the origin of bioethics back to their
beginning as the relationships between human beings within their society within the biological
community and with nature and God are formed at an earlier stage then our history would tell
usrdquo
Macer (1998) described at least three ways to view bioethics as the love of life as
follows
ldquo1 Descriptive bioethics is the way people view life their moral interactions and
responsibilities with living organisms in their life
2 Prescriptive bioethics is to tell others what is ethically good or bad or what principles are
most important in making such decisions It may also be to say something or someone has rights
and others have duties to them
3 Interactive bioethics is discussion and debate between people groups within society and
communities about 1 and 2 aboverdquo
Bioethics is considered as Philosophy of Gerontology itself because it is human related
applied inter and multidisciplinary study In other word gerontology is also the love of life
(Macer 2018)
Love could be stated as L=Lives 命 (Inochi) which is symbolized wearing sacred hat to
offer special pray to the almighty on the sacred prayer altar O= The name of the Phoenician
121
letter was ldquoeynrdquo meaning eye and indeed its shape originates simply as a drawing of a human
eye (possibly inspired by the corresponding Egyptian hieroglyph Moreover Om which is a
sacred sound and a spiritual icon 目 (Me) symbolized V=Virtue 徳 (Toku) symbolized power
of Man with heart and ambition and E=Essence源 (Minamoto) symbolized Source of waterfall
From the above Love means ldquoLives of Single Eye Glory of Essencerdquo
83 American University of Sovereign Nations (AUSN)
The American University of Sovereign Nations (AUSN) is focused on global education
of Bioethics including Science and Technology Professor Darryl Macer is the founder of
AUSN Dr Macer had been served in UNESCO for 9 years as UNESCO Regional Adviser for
Social and Human Sciences in Asia and the Pacific Professor Macer was responsible for
UNESCOs programs in bioethics ethics of science and technology philosophy gender studies
youth and social development for an area including two thirds of the worlds population (Macer
2012)
The bioethics degree prohrams gathered many faculty teaching bioethics from around
the world and rapidly developed ldquoAUSN only gained its license for degree programs in April
2014 already two postgraduate degree programs the Masters in Bioethics and Global Public
Health (MBGPH) and the PhD in Bioethics Sustainability and Global Public Health
(Specialization 1 Bioethics and Global Public Health or Specialization 2 Sustainability Peace
and Global Development) are the largest Masters and Doctoral programs in Bioethics in the
world in terms of student enrollment A broad perspective from cultures and peoples all around
the world is taken AUSN is able to continue thanks to the goodwill of 80 faculties all around
the worldrdquo (American University of Sovereign Nations 2018)
It is important to consider such field into all related research science and education
The Mission of American University of Sovereign Nations (AUSN) is ldquoto advance the
education health safety welfare and well-being of populations and the environment
throughout the world by providing our graduates with the highest level of knowledge skills
and creative and analytical critical-thinking ability necessary to become future leaders
academicians scholars and clinical practitioners who are dedicated to the promotion of
respect for human rights fundamental freedoms peace the sense of human dignity and the
promotion of understanding tolerance and friendship amongst all nations and all Peoplesrdquo
With above understanding of human value the one can develop their own philosophy of living
122
for their lifelong span career since people can learn continuously This study is called
gerontology (Le Blanc 2017)
84 Japan Advanced Institute of Science and Technology (JAIST)
Japan Advanced Institute of Science and Technology (JAIST) was founded in 1990 as
the first independent national graduate school to carry out graduate education based on research
at the highest level in advanced science and technology JAIST aims at establishing an ideal
model of graduate education for Japan (Takahashi 2018)
The Mission of JAIST is follows ldquoJAIST endeavors to foster leaders capable of
contributing to the making of a future world by creation of science and technology through its
most advanced education and research in an ideal academic environmentrdquo
The Goals of JAIST are as follows
1) JAIST develops leaders in society or industry who hold credible expertise in the frontier
science and technology broad perspectives high level of autonomy and communication ability
through its systematic advanced graduate education
2) JAIST to contribute to societies with research outcomes creates a center of excellence for
advancement of researches for solving problems of our world and society and develops new
fields through a variety of basic researches
3) JAIST fosters active global human resources by promoting faculty and student exchanges
with leading institutes overseas and globalizing its education and research
President Tetsuo Asano states vision to 2020 as follows JAIST broadly accepts people
with diverse backgrounds from all sections of society and contributes to creating innovations
in education and local community development by taking advantage of its characteristics as a
graduate university developing global human resources taking an active role in industry and
the world and pursuing research for the resolution of social issues in a multidisciplinary setting
Vision By 2020 JAIST will be established itself as a needs-oriented research university
with its integrated graduate school approach and create an environment where graduates with
their masterrsquos or doctoral degrees and the intellectual toughness they developed at JAIST will
be able to take core active roles in all fields and industries throughout the world (Asano 2015)
JAIST characterizes the following five points such as １Flexible High Function 2 Regional
Relation 3 Open Campus Open Network 4 Nature Neighborhood 5 High Tech High Touch
It is clearly understood from President Asanorsquos message for JAIST entrance ceremony entitled
lsquoImportant for changing somethingrsquo on April 4th in 2014 as follows
123
ldquoThe US society gave highly evaluation on curriculum vitae of those who graduated
several universities with degrees It is wonderful that all of you JAIST master course students
came here from different universities in different environments with respecthellip Since the
worldrsquos situation are continuously changing variously we all need to accept such changing for
applying into the society to see success ourselves even President Asano has been changing his
specialized fields with his desirerdquo President Asano additionally said ldquoAll of you also desire to
come to become idealized yourselves When you got compromise feeling remember why you
came to JAIST If you have weak field what you need is easy thing to do That is keep in your
study for expanding to open up your academic fields Please communicate with various people
for developing yourself to be a better human being Please enjoy to spend your time for your
academic liferdquo (JAIST 2014) JAIST has awarded total 882 Doctoral degrees as follows 342
(43 in English) Doctor of Philosophy (Information Science) 180 ( 23 in English) Doctor of
Philosophy（Knowledge Science 360 ( 40 in English) Doctor of Philosophy Materials Science
Since JAIST has been involved with bio-science and biotechnology it is important to consider
bioethics for educating scientists and educators because all studies are related to human natures
and values
There was Philosophy to choose such mission of JAIST where persons had vision for
the future The next section discusses about foundation of JAIST where it is located in Hokuriku
Japan
JAIST will be welcomed thirty-year anniversary in 2020 It is important to think of the
future advance but also going back to the principle in the beginning JAIST 20th Anniversary
Repository informed about history of JAIST how it has been established There are three key
persons who have worked in each role to achieve this sacred mission These persons are Mr
Tomonari Matsusaki (1913-1988) Mr Tominaga Keii (1921- 2007) and Mr Yoshiro Mori
(1937- )
Mr Tominari Matsusaki was mayor of Tatsunokuchi Town from 1964-1988 for 24years
Mr Matsusaki was raised in a hot spring ryokan (Japanese Style Hotel) established in 1836
MrTominari studied Applied Chemistry at Tokyo Imperial University and returned to work at
his ryokan It is well known that one of the famous Novelist Kyoka Izumi (1873 ndash1939) used
to stay often at this ryokan (Tanemura 1996) Mr Matsusaki as Tatsunokuchi Town Mayor
raised hand attract a new concept university and Mr Yoshiro Mori (ChairmanRepresentative
Director of the Japan-India Association Prime Minister2000-2001 Minister of Education
1983-1984) made happened to established JAIST since 1974 up to 1990 (Mori 2013 1999)
124
Mr Matsusakirsquos philosophy was strong human love and respect MrMatsusaki quoted the
following words in 1987 (Maesaka 1989) lsquoAdult men die but their village are still remainedrsquo
lsquoJudges are mortal for what to know yourselfrsquo Finally Mr Tominaga Keii was selected to be
the first President of JAIST Mr Keii was not only a well known chemist but also a leader in
educational administration (JAIST 2010 Keii 1997 1984)
In one of his papers he predicts the future visions of JAIST for 15 years from 2018
1) It is important to make the statement that JAIST is established as a graduate Institute for
making Peace and harmony for all human beings This institute must have philosophy for
collaborative learning approach from youth to age including k-12 as lifelong span
developmental curriculum
2) Future responsibility has to be kept within the institute toward to 15 years in advance lively
It may not be survived as a national university in 40 years ago The ministry of Education and
Science has plan to a combined university from National and Private universities Therefore it
is necessary to educate business oriented entrepreneur and various field leaders
3) Developing Glocal (Global and Local) Curriculum may be necessary for involving people
in the community for turning out various masters of wining playing understanding and arts In
other words JAIST must have a role to contribute local and historical fostering human resources
Moreover JAIST must be a role model to be applied contributing Graduate school style toward
to another community and countries as well
4) It is important to broader aspect of Global Community Center (GCC) GCC has a role for
developing grass roots by promoting international interdisciplinary and inter-industrial
exchange of culture science and research though fostering human recourses and human
bonding as an international collaborative community Center This must be fundamental
philosophy of JAIST
In other words it is important to recognize roles and philosophy of Japan advanced
educational Institute and Technology Japan has mission to build up peace in the world setting
Advance means not only developing future advanced science and technology but also digging
up ancient wit and wisdom for restoring culture and history Institute itself has mission to train
science and technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics (Tagore 2002 1934 Takahashi 2011) That means MAN is not only
biological existence but also mental intellectual spiritual and culturally eternally progress and
grow for leading the world This is one of the missions and character of JAIST as an original
advanced Institute for being various Master of wining (Meijin 名人) Master of Playing
125
(Tastujin 達人) and Master of Understanding (Tetsujin 鉄人) and Master of Eternal ARTs
(Sennin 仙人) as stated Youth is a gift and Age is an Art (Iida 20182007 Iida amp Nakagawa
2012)
JAIST has concluded a Memorandum of Agreement on Double Masters Degree
Program with Indian Institute of Technology Gandhinagar since August 28 2017 IIT
Gandhinagar is known as one of the twenty-three institutes of Indian Institutes of Technology
which is recognized for its high standard of research all over the world IIT Gandhinagar was
founded in 2008 and is located in Palaj Gandhinagar which is one of the oldest living cities in
India Relationship of India and Japan was established in 1903 by former Prime Minister
Shigenobu Ōkuma Viscount Moriyoshi Nagaoka Viscount Eiichi Shibusawa and others to
encourage India-Japan friendship Then the Japan- India Association was authorized as a
foundation by Ministry of Foreign Affairs in 1939 Rabindranath Tagore the first Nobel Prize
Winner in Asia was one of the most influential person from India to Japan (Tagore Kinenkai
1961) With the above concept the author organized the conference at Andhra Univeiry in India
by inviting Dr APJ Abdule Kallam Former President of India (Ansello 2010 2009 Kallam
2009 Takahashi 2009)
In the vison of IIT Gandhinagar quotes from GITANJALI by Tagore as follows ldquoWhere
the mind is without fear and the head is held high where knowledge is free Where the world
has not been broken up into fragments by narrow domestic walls Where words come out from
the depth of truth where tireless striving stretches its arms toward perfection Where the clear
stream of reason has not lost its way into the dreary desert sand of dead habit Where the mind
is led forward by thee into ever widening thought and action In to that heaven of freedom my
father LET MY COUNTRY AWAKErdquo (Tagore 2008) It is concluded as follows by Tagore
from His Book titled MAN
lsquoSo Isa Upanisad says ldquoYou have to live a hundred years you must actrdquo Fulfill your
hundred years of life by work such work as can truly be claimed through belief and result to
express the truth of ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with closed breath
and staying far away from man do we gain this Truth
This work this toil is not for earning livelihood
Developing an original philosophy of gerontology with Science and Technology will be
the most effective action to bring people to educate and contribute to the future advanced society
to the society and the world Using existed resource is the key to success from the ancient to
the future from the youth to the old
126
85 Public Health and Longevity
Living a healthy life should be associated with a longer life expectancy The life
expectancy of Japanese people is one of the longest in the world
Merrill (2004) introduced Life Expectancy among persons of Later-Day Saints (LDS)
and Non-LDS in Utah There is a longer discussion of the hisotry and development of the faih
of LDS in Appendix 2 Merrill (2004) focused that LDS Church doctrine promotes longer life
among its members by discouraging use of tobacco alcohol coffee and tea and recommending
a nutritious diet (Doctrine and Covenants 1986a) encouraging marriage and family whenever
possible (Duke 1992 Grassli 1992) encouraging education (Doctrine and Covenants 1986b)
and encouraging religious activity (Doctrine and Covenants 1986c) Studies have shown that
LDS are less likely than their non-LDS counterparts to smoke cigarettes drink alcohol coffee
or tea and are more likely to be married have fewer sexual partners have more pregnancies
are slightly older at first pregnancy are less likely to use birth control pills and have fewer
miscarriages and hysterectomies have more years of schooling and are more likely religiously
active (Merrill Lyon and Jensen 2003 Merrill and Thygerson 2001 West Lyon and Gardner
1980)
Merrill (2004) concluded that LDS males and females experience higher life and age-
conditional life expectancy compared with non-LDS in Utah Only some of the higher life
expectancy in LDS is explained by historically lower use of tobacco among LDS Tobacco-
related deaths had a larger impact on the difference in life expectancy when conditioned on
older ages because of the long latency period often involved with these tobacco-related diseases
Cannon and Stockton (2010) reported that members of the Church of Jesus Christ of
Latter-Day Saints males live 10 years longer than other US white males The females of the
Church live more than five years longer than other US white females Those are the among
the results of a 25-year study into the health habits and the longevity of the Church of Jesus
Christ of Latter-Day Saints of lifestyle by UCLA professors James E Enstrom and Lester
Breslow who summarized their research with that conclusion
127
CHAPTER 9
9 My Personal Journey in Gerontology and the Da Vinci Program
91 Introduction
India is well known as the place where people have the highest YOGA of SOUL life
expectancies in the world Thus it is the most suitable region to implement gerontology The
word gerontology was first proposed by Metchnikov a Russian Biologist (1845 - 1916) in
1903 coined in English from the Greek word geron (gen gerontos) old man from PIE base
ger (e) to become ripe grow old Today gerontology stands as an interdisciplinary study
dedicated to aligning theory with practice or praxis The Association for Gerontology in Higher
Education was established in 1974 in USA and has grown internationally to become a global
leader in advancing education on aging In Japan a course of gerontology is currently offered
only at the Graduate School of Obirin University (MA Program since 2002 PhD Program
since 2004)
It is said that gerontology is not only the interdisciplinary study but also the
international and inter-professional study of aging However in current academic education
the business network concerned with the interprofessional approach to address aging issues in
societies has not been enriched As a consequence of this we must develop and implement
collaborative learning that is inherent in advanced gerontology throughout Japan as well as in
the world to enhance our aging future A cafeteria curriculum which refers to the self-directed
curriculum is one key to achieving collaborative learning on aging The cafeteria curriculum is
embraced as a learning practice in the business world Introduction of the curriculum would
bring up the human resources capable of providing personalized service with a quick judgment
Therefore a universal approach that focuses on the earth and space environment point of view
is required
The Synthesis Conference will examine two perspectives regarding the whole concept
of human aging with lifelong educational views for our earth (1) gerontology as the study of
aging throughout the entire life course and (2) Gerontological Education delivery through
enhanced IT educational development interdisciplinary practice business networking and
environmental resources
128
92 Aims of Da Vinci Project
The Synthesis Conference will also mark the inception of the Leonardo da Vinci Project
Model as it applies to aging an educational model of interdisciplinary international and inter-
professional study that is being adapted for education on aging
Who we are We are a group of people having the enthusiasm and spirit to work on
expanding the Leonardo da Vinci Project 2012 We are from various disciplines and professions
working with diverse populations We have been impacted by the post modern thought and
excited by the wide range of innovative interventionsstrategies that have emerged in response
to the social political and economic conditions people face today and we are trying to review
them utilizing a broad Gerontological perspective The objective of AU-NCSA Center for
Gerontology - India is to promote the quality of life of elderly persons through interdisciplinary
research involving professionals in various fields related to gerontology and to promote
exchange of up-to-date knowledge and skills The Center for gerontology is established at the
Andhra University (AU) in the year 2007wide a Memorandum of Understanding signed
between Nippon Care-Fit Service Association (NCSA) - India and A U on the 3rd of August
2007
93 Da Vinci Project 2007 in Okinawa Japan
The Synthesis Conference was intended for those who wish to learn more about aging
and creating a viable and welcoming society in which the positive aspects of aging
(gerontology) can be infused through daily life activities and sought to
1) Bring together a diverse group of participants from various disciplines related to education
and health care including health care practitioners trainers educators scholars researchers
students artists performers community organizers and etc
2) Promote the cafeteria curriculum to suit individual needs and capabilities
3) Explore and co-create SOUL model (See-Observe-Understand-Learn) for building up
knowledge regarding aging and disabilities and
4) Provide a rich atmosphere for learning collaborating and supporting
The meetings have focused on the industry-government-academia unification and also
especially on the fusion of business education and IT in order to build a collaborative-learning
society through the comprehensive power of ART (ART = Atmosphere + Read + The = Read
The Atmosphere (The word ldquoatmosphererdquo in this case implies the meaning of the word ldquoqirdquo
which refers to ldquovital energyrdquo ldquonatural phenomenon under heavenrdquo or ldquoinvisible
powerforcerdquo) ) This is named generically as Da Vinci Project In this project Da Vincirsquos
129
lifelong practical and empirical learning will be put together as cafeteria curriculum which
was proceeded on April 14th 2012 in commemoration of the 560th year since his birth In order
to lay its foundation Gerontology International Synthesis Meeting held March 2007 in
Okinawa has issued the following statement
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation
Be it known unto all nations and interested persons that on March 3 2007 the
International Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in
Okinawa Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is
made in support of the Da Vinci Project which is a universal approach that recognizes the
importance of all age groups accepting the dignity and value of older adults The theme of this
international synthesis meeting reflects the essential components of the proclamation Youth is
a Gift Age is an Art
The Proclamation recognizes the importance of
Implementing curriculum that is interdisciplinary and reflects the complex nature of
aging Implementing a curriculum that reflects the life span for persons with and without
disabilities within settings including the home education public life and the work place
Through this proclamation we encourage collaborative relationships between business
government education and all organizations related to aging and disabilities throughout the
universe In addition this collaboration also recognizes the importance of individual creativity
art and science in achieving universal understanding of See Observe Understand and Listen
(SOUL) which is called KIGATSUKU which means an inner spirit to act without being told
what to do Therefore may all persons and organizations with an interest in the welfare of our
universe strive to work toward developing applied knowledge that integrates the best wisdom
about older persons with the SOUL
Okinawa Da Vinci Project 2012 Representatives International Action of the Future
Based on these successes Nippon Care-Fit Service Association established care-Fit
USA in the State of Utah United States of America From the necessity to train State employees
according to the Americans with Disabilities Act of 1990 on the software side Governor Jon
M Huntsman Jr signed the executive order on October 19th 2007 Today the Associationrsquos
business is developing also in Taiwan and India On September 22nd 2007 AU-NCSA
Gerontology Center was established in Andhra University of Andhra Pradesh India This center
has role to function as a universal model of Indian Gerontological research and practice and
develop glocal (global + local) activities In order to lay the foundation Asiarsquos initial grass root
130
International Gerontology Synthesis Meeting was held on March 12-14th 2009 by the help of
AGHE (Association for Gerontology in Higher Education) and IASSID (International
Association for the Scientific Study of Intellectual Disabilities) With this as a turning point
Da Vinci Project will develop full-scale Gerontological education not only in India but
countries all over the world
94 Da Vinci Project 2009 in Visakhapatnam India
The above conference was organized by AU-NCSA Center for Gerontology which was
established between the Andhra University and Nippon Care-Fit Service Association The
theme of the conference was Youth is a gift and Age is an Art Dr APJ Abdul Kalam Former
President of India was Chief guest as the key note speaker Dr Kalam gave talk on the title
Ageless Heroes (Kalam 2009) Dr Kalam made the following statement to the audiences I
am sure the gerontologists assembled here will create a socio-psychological model for making
the aged and experience people as an asset for the community The intervention could be design
based on the circumstances and the situation in which the individuals are placed Preparing for
such a situation needs tackling of the problem right from the young age The parents have to
provide a conducive atmosphere for the growth of the children This also will need training of
the parents on good parenting Simultaneously there is a need for training the teachers to make
the students as enlightened citizens apart from providing them with professional knowledge
Also the corporates and the government would also need training packages for preparing the
citizens for the old age A combined effect of all these actions can lead to generate ageless
heroes in our society
Dr Edward F Ansello greeted participants as AGHE representative on behalf of Dr
Marilyn R Gugliucci as President of gave address entitled the Gerontology Curriculum Palette
as an Aid to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mr and Mrs Kei Iguchi participated with his
painting Evening Prayer which was use as our conference art The painting was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thanks to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra University
made special announcement that there would be the first Center for Gerontology program with
131
originated programs may be established as model program not only in India but also universal
setting with YOGA concept
The author Ryo Takahashi has been working to develop such philosophy by working
with wonderful colleagues in the field of Gerontology Professor Edward F Ansello introduced
such collaborative working in his special recognition awardrsquos address at The Clark Tibbitts
Lecture given at the 37th annual meeting of the Association for Gerontology in Higher
Education Cincinnati OH March 17ndash20 2011 Prof Edward F Ansello (2011) wrote as
follows
lsquoUnder the guidance of Dr Ryo Takahashi of the nonprofit Nippon Care-Fit Service Association
a number of us Americans began collaborating with Southeast Asian colleagues about 2003
with the grand vision of bringing a set of curriculum standards to Japan Although the
overwhelming majority of Japanrsquos medical schools had established geriatrics departments
there was at the time only one university with an educational gerontology program Soon invited
to help initiate or advance educational gerontology in Tokyo Okinawa Andhra Pradesh and
Abu Dhabi I found myself more critically examining core subject matter Before transplanting
our standards I asked myself if the traditional focus of the core curriculum (biomedical social
psychological) were so relevant in these contexts and were sufficient to pass the litmus tests of
helping those who are not old understand it better and those who are old seek what they may
be looking for I found in these cultural contexts lifestyles and values different from what I had
known and in many ways different from each other High technology spirituality religion and
music seemed to influence daily life moreIn India our hosts at Andhra University wished to
initiate a yoga gerontology program incorporating not our American concept of yoga as
exercise but the sense of meditation internal communion with a spirit acceptance rather than
resistance I became aware that our content (subject matter) our methods (research studies)
and our values (aging as decline) had limitations Quantitative studies and descriptive statistics
appraise the normative characteristics of groups the collective of acquired behaviors and
lifestyles Even individualized qualitative studies may seldom pierce the externalrdquo (pp206-
208)
95 Da Vinci Project 2011 in St Petersburg Russia
Gerontology was introduced by Ilya Mechnikov (1845-1916) Mechnikov was born in
Ukraine Ilya entered Kharkiv Lyceacutee in 1856 where he developed his interest in biology Then
he was convinced by his mother to study natural sciences instead of medicine in 1862 He
enrolled at Kharkiv University for natural sciences completing his four-year degree in two
132
years In 1864 he went to Germany to study marine fauna on the small North Sea island of
Heligoland In 1867 Mechnikov returned to Russia to get his doctorate with Alexander
Kovalevsky (1840-1901) from the University of St Petersburg Because of the above reasons
the author decided to connect with the Philosophy of Mecnikovrsquos Gerontology in St Peterburg
Russia (Stambler 2015)
The Conference Theme was Youth is a gift Age is an art on April 11-13 2011 Background
of the Conference Aims and Organizers were as follows
ldquoSome facts from the Report of the Commissioner for Human Rights in the Russian Federation
in 2009 recently published (May 2010) It would be very important to take them in round-
table discussions and presentations especially Convention right for rehabilitation and family
carer support Insufficiency of conceptual frameworks of social welfare system leads to the
extremely low level of compensation payments to non-working caregivers for disabled or elderly
In 2009 these payments amounted to 1200 rubbles (40 USD) per month Mr Lukin the
Commissioner for Human Rights says It is impossible to understand based on what ideas and
calculations this amount was accepted It is many times smaller than the subsistence minimum
According to the rules of the monthly compensation payments to non-working
caregivers for disabled citizens (approved by RF Government Decree in 2007) even this paltry
sum is not paid if a caregiver gets unemployment benefit the maximum value of which is 4900
rubbles (160 USD) Moreover if the object of care - a person with disability - will find a
feasible paid work the person exercising care for him according to the same rules of
compensation looses this1200 rubbles compensation In reality it means that people with severe
motor disabilities who could work at home for example by internet can not do it because
their mothers will not have even this small compensation for caring for them Mr Lukin says
The main reason for such humiliating low levels of these compensations is that neither the
state nor the society do not understand the simple and obvious truth a person voluntarily taking
care of the disabled or elderly person is taking the part of the social functions of the state often
to the detriment of own desires and interests Such self-sacrifice deserves more understanding
and of course adequate financial incentives
Equality of rights regarding citizens with disabilities is achieved mostly through the
provision of social security services as well as benefits According to the Commissioner the
main benefit would be to finance government programs for the disabled as a priority rather than
as a residual
133
The Commissioner has stressed the difficult situation in rehabilitation of people with
disabilities Many of them especially middle-aged and elderly generally do not have
individual programs of rehabilitation which does not allow them to learn work or receive
rehabilitation Many complaints come about the content of such programs The total number of
rehabilitation facilities is about 18 of the demand In practice this means LINES to
institutions At present Russia has 1683 institutions for senior citizens and disabled persons
located in 4333 buildings 667 of which are in need of major repairs and some are in bad
condition and could collapse at any moment
The Commissioner also said Russian Federation signed the UN Convention on the Rights
of Persons with Disabilities in September 2008 This event would be welcome if not
inexplicable delay in the ratification of this Convention Meanwhile no decisions are made on
development of national legislation and policies concerning people with disabilities
The St Petersburg Association of societies of parents with disabled children (GAOORDI)
15 is one of the largest unions of disability organisations in Russia It integrates efforts of 80
NGOs aiming on full inclusion of people with disabilities to society It has its representatives
in St Petersburg The Coordinating Council of People with Disabilities Inter-departmental
Commission of Organization of Recreation and Employment for Children and Youth
Commission of Human Rights and Public Council of St Petersburg GAOORDI co-operates
with disability NGOs in Moscow Tomsk Krasnoyarsk Yuzhno-Sakhalinsk Ekaterininburg
Samara Saratov Petrozavodsk and others regions of Russia GAOORDI has successful 18
years-history of work for rights of people with disabilities However there are still lot of
problems and the most important and painful from these problems is the total absence of
community residential services Our children have the only one possibility - institution and
for most of them it will be the only chance to live their life after we are gone Most parents
who have organized GAOORDI are now older persons and our children are also not so young
anymore (Message from Margarita Urmancheeva President of St Petersburg Association of
societies of parents with disabled children GAOORDI)
The actual Program was planned with a two-day intensive workshop on children their
disabilities and inclusion with education facilities Course A was a two day workshop and
Courses B C D amp E were half-day workshops on the topics listed below
Course A The school inclusion of children with developmental disabilities
15 httpwwwgaoordiruinternationalengid000324shtml
134
Two days - (Principal faculty Giorgio Albertini MD IRCCS San Raffaele Rome Italy)
GENERAL ISSUES
Definition of inclusion (objectives and strategies)
Focus on children with cerebral palsy or motor control disorders children with intellectual
disabilities with special reference to Down syndrome to fragile X syndrome and other genetic
syndromes Children with specific language disorders specific learning disabilities autism
spectrum disorders visual impairments hearing loss and with traumatic pathology acquired in
childhood
The relationship between the rehabilitation team and school
Analysis of the school environment to easy integration and the inclusion
Educational activities
Compensatory tools
Audience Educators and habilitation professionals or parents interested in the school age
children with disabilities as well as students of psychology physiotherapy developmental
neuropsychomotricity speech therapists medicine primary education
Course B Issues related to the aging of adults with disabilities
Half-day - (Principal faculty Matthew Janicki PhD amp Ronald Lucchino PhD)
GENERAL ISSUES
Aging through the life span
Age-associated conditions
Options for support and residences for older adults
Dementia and related problems of older age
Audience Parents psychologists medical professionals educators therapists students
Course C Individual and family quality of life
Half day - (Principal faculty Roy I Brown PhD amp Ivan Brown PhD)
GENERAL ISSUES
Factors affecting personal quality of life
Exploring quality services
Enabling families to experience higher quality of life
Life span issues in quality of life
Audience Parents psychologists medical professionals educators therapists students
135
Course D Exercise and nutrition health education curriculum
Half-day - (Principal faculty Beth Marks PhD University of Illinois at Chicago)
GENERAL ISSUES
Wellness promotion via physical activity exercise and healthy food choices
Exercise and nutrition goals
Mastering practical aspects of an exercise routine including dressing appropriately using
proper breathing techniques and doing cool-down exercises
Learning how medications may affect body physical activity and eating habits
Identifying foods that make up a well-balanced diet
Locating places to exercise and use equipment safely
Improving self-advocacy and self-esteem to make good choices and stay healthy
Audience Parents psychologists medical professionals educators therapists students
Course E Community Organizing
Half-Day - (Principal faculty Patrick Clark PhD President of Down Syndrome International)
GENERAL ISSUES
Developing local organizations that advocate for people with disabilities
Construction of membership groups and defining purpose and activities
Interacting with governmental and non-governmental bodies as advocates
Setting up services and organizing programs
Audience Parents psychologists medical professionals educators therapists students
Registration fee
Parents Donations as wish for lecturers and participants
April 11 2011 April 12 2011 April 13 2011
Morning
900 ndash 1200 Academy Workshop 1 Academy Workshop 2 Academy
Workshop 5 Panel Sessions Plenary and Working Groups
Lunch
Afternoon
1330 ndash 1630 Academy Workshop 3 Academy Workshop 4 Academy
Workshop 6 Panel Sessions Plenary and Working Groups
Evening
1700 - Opening and Plenary Session Evening Roundtable Discussions Closing Reception
136
96 Sendai University Sports Science
Sendai originally means ldquoForever and Everrdquo Sendai University is the only university
specialized in physical education and sports and health sciences in northern Japan It is in Sendai
City in Miyagi Prefecture Japan This University has strived to focus its full attention on the
relationship between physical activity and bodily function since 1967 by studying various
subjects related to sports science The Sendai University will be celebrated for 50th university
founding commemoration in 2017
The mission of the University is deeply rooted in the educational principle summarized
as Practical Science and Ingenuity based on Originality This is inherited from Miyoji
Hozawa (1823-1875) s philosophy He was a highly respected pioneer in womens high school
education in modern Japan 1n 1879 it was founded as the oldest private educational
organization called Hozawa Gakuen (Educational Institute) in Sendai city Miyagi Prefecture
Japan Miyoji Hozawa was a descendant of Hidesato Fujiwara（Unknown Birth year-991）
Hidesato served under Emperor Suzaku (923 ndash952) Hidesato fought alongside Taira no
Sadamori in 940 in suppressing the revolt of Taira no Masakado (About 903-940) Hidesato
was called the Father of Martial arts and Ancient practice Sendai University has been using a
creativity oriented educational method in view of creating human resources in relation to the
power of sports
Hozawa Gakuen has been offering courses at both Meisei high school and Sendai
University Meisei high school has three courses such as Cooking Course CareandWelfare
Course and Ordinary Courses which include (Information Presentation Design Art General
Health and Sports) Meisei High School Menrsquos basketball team has won the national
championship three times in the past
Ichiro Hozawa (1917-1990) is founder of Sendai University Professor Ichiro Hozawa
graduated from Tokyo Imperial University Hozawa (1943) studied phsychology including
research on airborne airborne monitoring by means of dredging During studying at the
university Ichiro lived in the Student Dome near Tokyo Imperial University Ichirorsquos one of
the influencing persons was Joukan Chikazumi (Hozawa1934) Ichirorsquos letter has been kept in
Osaka Kyouiku University as a letter to Chikazumi Joukan on July 14 1934 Jokan Chikazumi
was a monk of Shinshu Otani sect (Iwata 2014IwataampOomi 2010)
Hozawa (1981) Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite (First
memorandum of study aiming at the creation of a new history 開学当初覚書新しい歴史の
創造をめざしてSendai University News2)
137
President Ichiro Hozawa was a special researcher at Tokyo Institute of Technology
Aeronautical Research Institute (Hozawa 1943and engaged in teaching at Aoyama Gakuin
University and Tsudajuku University At the same time as the opening of the university he was
appointed chief professor of physical education psychology laboratory Since then for over 14
years 250 students have been taught through graduation thesis It is also known that there are
many young researchers who have made good use of his pocket money such as when there are
insufficient research funds study groups and business trips at academic societies (Matsui
1981) The message on applying for the establishment of a university is reported as follows
When I heard the first report of the establishment of the university directly from the Ministry
of Educations official in charge of the establishment of the university by phone it was as if a
hit came in this one-shot opportunity but I was at batted but the oil sweat If I had cold sweat
on my back the ball I hit while shaking my feet soared and jumped up I was sitting on the
spot with a telephone handset On the background of this background President IchiroHozawa
said In fact when setting up Sendai University document applications were made twice With
the prestigious universities of 6 Tokyo Universities and other universities the establishment of
a Faculty of Physical Education is now seen and foresight already established 50 years ago by
Prof Ichiro Hozawa has survived as todays Sendai University that we must never forget To
tell this story Prof Ichiro Hozawa was titled ldquoYouth Sports Religionrdquo in the final lecture of
the university This content is introduced by Prof Hozawa at the Japanese Society for
Educational Psychology in 1979
1 The road is close I have been teaching more than 30 years since I taught youth psychology
while standing at the universitys platform but instructed by Professor Kintoshi Matsumoto in
1950 Mr Kanetoshi Matsumoto was appointed as a professor at the time of the establishment
of the Faculty of Education at Tohoku University From now on while continuing to move
between Aoyama Gakuin University and TsudaJuku University every year we had continued
to burn new ambitions to create new lecture sheets In a word ldquoItrsquos the feeling of unknown
people rdquo
2 Adolescents and sports ldquoThe latest information in the US is that more than 40 of
children showed some signs of heart disease such as adult disease and sports were reported to
be the most effective way to treat them Although it is unavoidable that concrete responses to
sudden changes in childrens living environment are unavoidable scientific research should be
made positively That would be one of those social demands
3Youth and religion ldquoThe Ministry of Education in Japan has launched a system that
is a common primary test for university entrance examinations as a measure to alleviate the hell
138
of the entrance examination It has been implemented since 1979 An entrance examination
between a national public university and a private university In this method a clear line was
drawn and private university students were excluded The results surprisingly suggested that
the aggregated numbers suggested a steep slope towards Christianist universities Whether it
should be regarded as a phenomenon showing resistance to dehumanization which depends on
a computer as a selection method should be considered over the course of this system in the
future In general I am very interested in addressing this issue in terms of youth and religion
4 Sports and religion ldquoIm currently giving lectures to the physical education students
I am teaching in the theme of the relationship between sports and religion but as far as they are
concerned their interest in religion seems to be extremely low Religious education is no
wonder if it is seen that practices that have been expelled from post-war school education and
estranged in home education have emerged but in the field of physical education social
education is important The trend that sex is being recognized rapidly is that it will be holy
toward the future if it is noted that issues such as rehabilitation as a current issue of promoting
health and beauty and rehabilitation for the physically and mentally handicapped are being
resolved The pursuit of religious values will come to the world of sports
Taiji Hozawa Chairman (1946- ) of Hozawa Gakuen and Special Adviser to Sendai
University on Educational Matters) states that sports build character and can be put into practice
on an everyday basis This is the reason why Sendai University has the mission to provide the
best holistic human education through the beautiful elements of sports and demonstrating how
these can help human beings to grow physically and mentally Sendai University has dedicated
itself to educating its students in such a way Sendai University is one of the 24 universities of
Sports Science in that are in Japan
This paper explains about Sendai University and activities from official reports and a part from
the sections found on the University home page which can be checked and for students who are
interested in the exchange program as well
The Sports and Health Sciences Research Practice Institute was established in April
2013 The research institute is designed to implement sport and health science research in a
practical way across all the departments of the university It achieves its mission by taking
advantage of all the intellectual resources available throughout the university Its primary
missions include comprehensive inter-department research joint research with various outside
institutions utilizing research outcomes to promote quality educational programs that support
local societies and overseeing and executing the universitys volunteer activities Currently the
institute is carrying out a talent discovery project to seek out promising elementary and junior
139
high school students and a health promotion and support program The support program is in
collaboration with local municipalities other organizations and volunteer health maintenance
services of victims of the Great East Japan Earthquake This paper has introduced the Sendai
University This universityrsquos name SENDAI characterizes the above students as the
representatives of the university The word SENDAI can have definition as follows Sports
+Education+Nations+Diligence+Action+Intelligence
Sendai University welcomes sharing talent times and contribution for building up
good people community and society Finally it has been wonderful to work together with all
the among students and staff We hope to continue such collaboration and to study and work
together toward to the next century until 2067 when we commemorate the 100th anniversary of
Sendai University
97 Joetsu University of Education Graduate School
Reflecting the fact that the education is a great concern among a wide range of people in
Japan the educational system and teaching materials have demonstrated remarkable
development Teachers responsible for school education which is positioned in the center of
the Japanese educational system are strongly required to have superior qualifications and
capabilities as experts including a general education backed by their sense of mission and
human love as educators deep understanding of pedagogical philosophy and methodologies
and of human growth and development academic ability specialized in the subject areas that
they teach excellent teaching skills and so on
In response to such social needs of the times which remain unchanged until today Joetsu
University of Education was founded on October 1st 1978 as a national university that aims to
promote the theoretical and practical studies regarding school education incorporating the
Graduate School of Education which intends to provide mainly school teachers for primary
and secondary education with opportunities in academic research and training along with the
College of Education offering undergraduate courses to train future teachers of primary
education
Joetsu University of Education aims to foster teachers as educators with creativity a
sense of mission and a love for mankind In the various disciplines of institutional
pedagogy aiming at integrating both theoretical and practical research the University promotes
state-of-the-art interdisciplinary research
140
98 University of Utah Gerontology Center
The Center on Aging has a 40-year history at the University of Utah The Rocky
Mountain Gerontology ProgramCenter began on campus in 1972 as part of a five school
consortium in Utah Funding was provided by the Administration on Aging to help universities
recruit and prepare both students and faculty to establish academic programs on aging While
the consortium was dissolved in 1979 gerontology at the U of U survived a few uncertain years
with Richard Connelly as the Acting Director and officially relocated in 1982 to the College of
Nursing The 1980s were very good for the Center Two large multi-year grants allowed the
Center to grow in national stature and provided funding to maintain and build the faculty
resources needed to survive From 1985 to 1992 the Center also functioned as the regional
Geriatric Education Center with funding from the Bureau of Health Professions Along with
these collaborative outreach programs the faculty obtained research funding from the
Administration on Aging the National Center for Nursing Research and the National Institute
on Aging These studies on family caregiving intergenerational relationships and spousal
bereavement resulted in numerous articles chapters books and professional presentations that
brought national and international recognition to the faculty Center and College The 1987
Encyclopedia of Aging identified the Center as one of 11 early programs that grew in national
stature during this time
In 1993 the Center became only the second university in an 8-state region to offer a
Master of Science Degree in gerontology See this link to the Gerontology Interdisciplinary
Programs Web site In June 2004 its name was changed from the Gerontology Center to the
Center on Aging to reflect the desire to become more comprehensive and expand the scope of
its service and research activities A strategic planning process was completed in 2005 resulting
in a change in its organizational structure to position the center to have a broad institutional
impact and allow it to become more comprehensive and interdisciplinary The Centers Mission
is to unite aging-related research education and clinical programs at the University of Utah
with the goal of synergizing the growth and progress of interdisciplinary aging research to help
people lead longer and more fulfilling lives and support the development of multidisciplinary
aging clinical and training programs There are now over 110 faculty members of the Center -
there were five in October 2005 - representing 10 of the Universitys Schools and Colleges
141
99 Andhra University
Tagore gave his marvelous lectures Even to the students at the Andhra University in
1933 on December 8th 9th and 10th Man the first lecture is about the Eternal Man within
each human being The second lecture is about the lsquosupreme Man who is and immediate object
of the most intimate awareness and challenges man to strike after perfection The last piece I
am He is about the divine man in our own thoughts and actions Tagore introduced the Isa
Upanishad as saying ldquoIf you have to live a hundred years you must act accordinglyrdquo Fulfill
your hundred years of life by work such work as can truly be claimed through belief and result
to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with
closed breath and staying far away from man do we gain this Truthrdquo Thus this should be
considered as the universal quality of life for aging societies for Japan as well as India as a
family of countries (Takahashi 2011a)
Figure 36 The Nobel laureate Rabindranath Tagore visited Andhra University
Visakhapatnam at the invitation of Dr S Radha Krishnan the then Vice Chancellor of
Andhra University
The Gerontology International Synthesis Conference 2009 was held at Andhra
University on March 12-14 This conference was organized by AU-NCSA Center for
Gerontology which was established between the Andhra University and Nippon Care-Fit
Service Association Ryo Takahashi was the Director This conference was supported by
142
Association of Gerontology in Higher Education (AGHE) and International Association for
the Scientific Study of Intellectual Disabilities (IASSID) The theme of the conference was
Youth is a gift and Age is an Art
Dr APJ Abdul Kalam Former President of India was Chief guest as the keynote speaker
Dr Kalam gave talk on the title Ageless Heroes Dr Kalam made the following statement to
the audiences I am sure the gerontologists assembled here will create a socio-psychological
model for making the aged and experience people as an asset for the community The
intervention could be design based on the circumstances and the situation in which the
individuals are placed Preparing for such a situation needs tackling of the problem right from
the young age The parents have to provide a conducive atmosphere for the growth of the
children This also will need training of the parents on good parenting Simultaneously there
is a need for training the teachers to make the students as enlightened citizens apart from
providing them with professional knowledge Also the corporates and the government would
also need training packages for preparing the citizens for the old age A combined effect of all
these actions can lead to generate ageless heroes in our society
Dr Edward F Ansello greeted as AGHE representative on behalf of Dr Marilyn R
Gugliucci as President of gave address entitled the Gerontology Curriculum Palette as an Aid
to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mrand Mrs Kei Iguchi participated with his paint
Evening Prayer which was use as our conference art The paint was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thank to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During the second day of this cultural exchange program Dr Chilukuri Santamma
retired professor in Physics at the Andhra University was awarded as the first Golden Age in
Visakhapatnam Dr Santamma is a daughter of Vangala Vanajakshamma 101 years old with
good health and wife of Chilukuri Subramanya Satri (Former professor in Telgu at Andhra
University)
During the valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra
University made special announcement that there will be the first Center for Gerontology
program with originated programs will be established as model program not only in India but
also universal setting with YOGA concept And the most important result was coming from
143
parents and family of persons with Intellectual Disabilities will be establishing Parents and
Family Association for Aging and Disabilities through learning of concept of Aging and
Disabilities from first workshop which was given lectures by Dr Matthew P Janicki and
Ronald Lucchino (IASSID) Rutsuko Aizawa provided many art therapy workshops not only
conference time at Lebenshilfe but also at a different school even after conference
Ansello (2009) reported valedictory Comments at Andhra University as follows
I am pleased to have the opportunity to offer comments about this inaugural conference now
concluding First I too wish to add my appreciation for the leadership and vision so well
demonstrated by Andhra University I am honored to have been a part of this auspicious
beginning I would like to speak briefly on four matters 1) a reiteration of the vision of the
DaVinci Kigatsuku project 2) observations about the papers given during this conference 3)
a perspective on our meeting with the Vice-Chancellor Professor Beela Satyanarayana and
4) next steps for India
1 The Vision of the DaVinci Kigatsuku Project
The projects name reflects the incredible insights of the great Renaissance artist and
inventor Leonardo DaVinci who saw with SOUL (See-Observe-Understand-Learn)
in ways that others did not and the Japanese word that suggests doing the right thing
without being told to do so Colleagues from several nations have been working
together under the inspiration of Dr Ryo Takahashi and Nippon Carefit Service
Association to do the right thing in gerontological education for the world is growing
older and a longer life should be seen not as a problem but as an opportunity The
DaVinci Kigatsuku project asks three questions How can we develop a philosophy that
recognizes the worth of a person with age or with a disability How shall we modify
our current gerontology curriculum to reflect this philosophy and thereby recognize
individuation in the life course and the importance of both the internal and the external
in the lives of humans as they grow older How can we help make this gerontology
curriculum relevant to the whole life course and relevant globally
2 Observations about Conference Papers
Presentations by colleagues at this meeting were first rate They were thoughtful well
delivered and at times inspirational I was personally impressed that so many seemed
to relate to what I call the curriculum palette In Okinawa in 2007 we acknowledged
publicly that a curriculum about gerontology should include more than just an
expanded core of subject matter Adding business technology the humanities and the
arts augments the subject matter of the core curriculum but may not be equally relevant
144
in every cultural context Adding an interior focus to the study of human life and human
aging however complements and helps to further the approaches to understanding
Meditation yoga introspection Eastern and Western spirituality and more should be
part of the array part of what we are calling the cafeteria curriculum or the curriculum
palette With such a curriculum palette at hand gerontological educators anywhere
might select carefully the colors most relevant to the cultural canvas on which they
work At this Andhra conference I heard presentations about the role of yoga music
spirituality and various forms of medicine in gerontology about a life span approach
for business and information technology about interdisciplinary approaches to
caregiving and so much more that was relevant to developing a curriculum palette for
India
3 Our Meeting with the Vice-Chancellor
The Vice-Chancellor gets it By this I mean that he has insight and a vision for how
Andhra University and this DaVinci Kigatsuku project can work together to establish
gerontology at the university For our meeting he convened knowledgeable faculty
members people with talent and valuable skills The Vice-Chancellor understands the
importance of gerontology for India with its growing aging population He sees the
relevance of gerontology to so many disciplines within the university and how together
they can contribute to a fuller understanding of the life course Importantly he
appreciates the opportunity that Andhra University now has to play a leadership role
not only across all of India but also across Southeast Asia through gerontological
distance education
4The Next Steps for India
I see several positive actions ahead Allow me to share four First my colleagues and
I have great faith in the leadership of Professor MVR Raju Head of the Department
of Psychology at Andhra University We believe that his initiative will advance the
gerontology program at this university and will help establish Andhra in a pivotal
position for all of India Second the project team (Takahashi Janicki Lucchino
Ansello) will work to submit session proposals to the Gerontological Society of America
(GSA) and to the Association for Gerontology in Higher Education (AGHE) so that we
might share information about this undertaking here in India with colleagues in
America and across the world at the GSA annual meeting in November 2009 and the
AGHE annual meeting in February 2010 Third my American colleagues and I will
explore the role of gerontological distance education as a means of reaching out from
145
Andhra to all of India and to the developing nations in the region Dr Ron Lucchino
has a strong background in distance education and my own university Virginia
Commonwealth University is well know for its work in this matter We hope that we
will be able to partner with our colleagues here in India Fourth the project hopes to
establish collaboration with the World Health Organization (WHO) to reach
institutions in developing countries with our message of the curriculum palette in
gerontology and to introduce a focus on gerontology within the WHO itself Both Drs
Ryo Takahashi and Matthew Janicki have histories of successful interactions with
WHO
I look forward to seeing you my friends again as we work together in this worthy
project Thank you
910 Lebenshilfe
Lebenshilfe India in Visakhapatnam Andra Pradesh takes its name from the original
Lebenshilfe in Germany founded in 1958 by Tom Mutters After studying Special Education
in America Lebenshilfe India founder late Dr Saraswathi Devi Tallapragada (Sarah) took
intensive training at Lebenshilfe Germany Dr T Saraswathi Devi MA PhD was Founder amp
Executive Director Lebenshilfe (regd) India Distinguished Member Scientific Committee
(EJID- European Journal of Intellectual Disability) Switzerland Intensive in-service trainee
Lebenshilfe Germany in the field of mental retardation Member I ASE 9 USA)
On her return to India with support of the original organization Sarah founded
Lebenshilfe India in 1980 The mission of the Lebenshilfe is to convert the mentally challenged
into more useful contributors to the society The main objective is to enrich the lives of people
with Intellectual Disabilities in order to enhance human dignity human respect human values
quality of life and possibilities creation for independent living through income generation
Compare the life of a child with mentally challenged growing up in the slums of urban India
or in an isolated village to that of a student at Lebenshilfe who might practice arithmetic and
reading in the morning and pretend to be tiger for the Tiger Dance play the tabla or
meticulously paint a bright green wooden pepper in the afternoon Sarah members of
Lebenshilfe India Board volunteers and 110 teachertrainingaid staff Lebenshilfe India is
providing such opportunities to 350 children with mentally challenged in school of which 100
children stay in the hostel on premise The following presentation was published on May 2
2018 by TED
146
German Lebenshilfe means Life Help At Lebenshilfe India intellectually impaired
children from the poorest segments of society are becoming happy independent adults through
a unique synthesis of special education methods from around the world specialized training in
local folk arts and a distinctive program using the arts as therapy Dr T Saraswathi Devi has
spent her life for the under-privileged that generally affect the poor children After her Masters
degree in Political Science with two diplomas in Theatre Arts from Andhra University she
obtained special education and did an intensive study (or along with) in-service training in
the field of mental retardation from USA and Germany Her academic life was followed by the
founding of lsquoLebenshilfe for the Mentally Challengedrsquo where the children are given round the
clock care by 120 committed and dedicated staff On her return to India with support of the
original organization Sarah founded Lebenshilfe India in 1980 She has been invited to present
papers in over 20 international conventions She was also invited to Montpellier France to
submit two papers during the 12th IASSID World Congress in June 2004
911 Meisei University
Meisei University was inaugurated in 1964 with five departments of Faculty of Physical
Sciences and Engineering at the Hino Campus In the next year three Departments of the
Faculty of Humanities and Social Sciences were established with the Department of Economics
added the next year
The parent body of Meisei University is Meisei Gakuen Institute which has provided
a fulfilling educational experience on the primary and secondary levels in Fuchu City Tokyo
since 1923 Meisei incidentally denotes the planet Venus in an ancient reading taken from
classical Chinese In 1967 the University was licensed to start Distance Education with a single
Department of Psychology and Pedagogy
The next year saw the establishment of various postgraduate courses In 1987 Iwaki
Meisei University was opened in Fukushima Prefecture north of Tokyo as a brother University
in the same family In 1992 Meisei University opened another new campus in Ome City with
two more faculties the Faculty of Informatics and the Faculty of Japanese Culture It is also
noted that Meisei University is one of the first higher educational institutions in the country to
offer Postgraduate Distance Education
The University Library has valuable rare book collections including several earliest
editions of William Shakespeare The Shakespeare collection is presently gathering of 20000
volumes with the core being a substantial number of books acquired from the Folger
Shakespeare Libray which is the largest Shakespeare research library in the world The
147
collection includes 12 First Folios the standard text for Shakespearersquos dramas published in
1623 more than at the British Museum Quarto volumes of the scripts for the dramas published
during Shakespearersquos life time Professor Jiro Ozursquos extensive collection various modern and
contemporary editions of his work and various research documents Thus far three volumes of
Shakespeare and Shakespeareans have been published an annotated listing of individual
volumes and editions in the collection
Moreover at the University Library there is the Tokyo Lincoln Center with a valuable
collection of documents and memorabilia related to the remarkable President of the United
States
912 Nippon Care-Fit Education Institute
Nippon Care-Fit Service Association (NCSA) was established as a nonprofit
organization on November 1 1999 as the International Year of Older Persons An establishment
purpose of NCSA is to create the safe social and psychological environments for senior citizens
people with disabilities and children by providing a personal care service that let them fit to
each one with development of the skill for social care service This is because the welfare
service moves away from ldquothe period of treatmentrdquo toward ldquothe period of servicerdquo with
implementation of the nursing care insurance system So NCSA think that it contributes new
social structural change to develop the social and psychological environments for all people
through the collaborative learning and enlightenment activities of gerontology NCSA aims to
produce condensed acts at the point of contact with important society with the feeling of awe
to living in a way of thinking of gerontology In addition NCSA strongly has hospitality mind
based on mutual trust and mutual aid and act under the mission for the emergent ldquoSuccessive
Visionrdquo in the 21st century 2) In April 2005 the Gerontology Center was established in the
NCSA
913 Connecting Many Bridges
I began to study applied integrated education in Department of Sports Science at Sendai
University My real schoolhood dream was to create beautiful music as conductor of Brass
band orchestra at High School level because of influence of his father Jun Takahashi (July 9
1935 (Showa 10) ) Jun was the first student Brass band conductor at Hokkaido Engaru High
School I learned the beauty of the sound and harmony since childhood I love both sports and
music so that I can apply both together for improving quality of Life
148
I decided to choose martial art such as Judo for his specialty at University club
Professor Yaichi Wakai (Major in Educational Administration) was the Life long time mentor
for the Author Professor Wakai later became President of Joestu University of Education In
addition Professor Ken Sato (Disabilities Science) and Professor Mikio Sato (Education in
History) assisted to learn of Integrated Education After graduating at Sendai University I
searched my genealogy and I found my motherrsquos side ancestor was living the place where
Sendai University was located in Funaoka Shibata Town Miyagi afterwards Sendai
University real became the university of SOUL for his ancestral community
I decided to continue to study Special Education at Joetsu University of Education
Graduate School for learning Living style of Persons with Intellectual disabilities and their
parents and family Professor Yoshio Muranaka (Visually Impaired Education and Science)
was a mentor for master thesis Professor Isamu Arakawa (Hearing Impaired Education and
Special Education in History) and Shunichiro Takagi (Medicine for Children and Persons with
Disabilities) were also influencing the study of Aging with Intellectual disabilities and their
families Then I continued to study at University of Utah Graduate school of Education with
Gerontology Certificate Program Professor John McDonnell (Special Education) is a mentor
for his PhD program of Special Education Professor Dale A Lund (Gerontology) was advised
Gerontology Introduction At the same time Professor Matthew P Janicki (Aging with
intellectual disabilities) became a life long time mentor about the study of Aging with
intellectual disabilities worldwide Professor Edward Ansello (Gerontology) and Professor
Harvey L Sterns (Gerontology) and Professor Thomas Fairchild (Gerontology) have been
lifelong mentors of Gerontology After returning from the USA Professor Kunijiro Tashiro
(Social Work) became grass roots welfare mentor Moreover Professor Hiroshi Shibata
(Gerontology and Geriatrics) became very special mentor of Gerontology in Japan because Dr
Shibatarsquos home town was the same as mine in Kuneppu town in Hokkaido during his childhood
as same as I lived With the above their direction I developed my own philosophy within
Gerontology Then Nen Hatanaka (Founder of Nippon Care-Fit Education Institute) became
the authorrsquos partner to develop as acting gerontology through Care-Fitter training by
introducing by verifying how the principle relates to Leonardo da Vinci as an example that
people have a universal mind (International Longevity Center Japan Ed Exploring
Gerontology 2001)
149
Figure37 Prince Tomohito Lecture in Koriyama Fukushima
(寬仁親王殿下 新聞記事 (Fukushima Minyu福島民友 2002315)
Figure 38 The 2002 Koriyama International Committee with Prince Tomohito
150
In considering the Japanese university education the imperial university system was
founded in 1886 and to enter the imperial university became an elite track The imperial
university was classified into 5 colleges (changed to faculties later) depending on law medicine
engineer literatures and science The main purpose of establishment was to train the elite
bureaucrat under the statement ldquoImperial University has as its goal the teaching of and the
fundamental research into arts and sciences necessary for the staterdquo (Japanese Imperial
University Law) The modern Japanese university was modeled on European university
education but the purpose was quite different In Europe some universities were founded
around the 12ndash13th century AD The characteristic of European University was to pursue the
learning freely or autonomously without the protection from authority This difference may
cause one of the fact that the educational method for freewheeling thinking and creative ability
is late in Japanese education
The educational design pursued in the world including Japan is a concept of
collaborative learning with grass-roots international support in future It means to go forward a
collaborative project related to education and corporation under the international field of vision
while we understand own culture For this creation a collaborative learning center for
coordination with all sectors of corporation public school and citizen as well as university
will be needed If the research and collaborative learning activity will develop in the center the
international inter-professional and interdisciplinary activity based on the principle of
education of gerontology will be also important challenge While such new development is
demanded a corporation finally entered to ldquouniversity businessrdquo which was accepted only
private university operated by educational corporation except public university in Japanese
higher education The graduate school of Digital Hollywood was established with 57 students
in April 2004 Chiyoda Tokyo under the law of designated structural reform district 17) We
had an idea that it was not entrusted for education in a competitive market firmly because a
company pursued a profit till now In fact there were 721 profit-oriented universities by
corporation in 2000 USA If the corporation was established an university in designated
structural reform district the university can develop out of the subsidies of private schools and
tax exemptions and have a great obligation of allotment to the stockholders In general the
profit corporation will prevail in the competition between the non-profit corporation and profit
corporation However it seems to expect fostering human resources who can immediately
respond to social needs like a cafeteria of restaurant to entry to university business Furthermore
the learning is important to take in cultural element because of human education In other word
human is to be artificial or creative existence The art is mirroring our humanity Therefore
151
what we should do for cultivation of human resources is an approach of collaborative learning
into educational integration with nature and museum in mind
There is significant opportunity for integration of museum and university education
Museums can be divided into 9 main categories such as general museum science museum
historical museum art museum open air museum zoo arboretum zoological and botanical
garden and aquarium Creating an environment is necessary if people come into contact with
culture The museum must be prepared so that the visitors can learn something subjectively We
introduce ldquohospitalityrdquo as a method of collaborative leaning to staff including curator and need
to set up the instructional system in the future Also we have to develop a museum curriculum
and consider introducing it for all people who work in the related institutes of museum such as
curator In consequence the network of museum is necessary to prepare from the viewpoint of
transmitting to the region and abroad The university requires not only for research factor but
also an educational facility focused on an environment to learn curiosity for all people
The Leonardo da Vincirsquos educational significance adapts to these matters If the
network of museum exposes the learning opportunity for international interdisciplinary and
inter-professional as well as for domestic the collaborative learning activity of human may be
succeeded as creative educational activity in infinitum So wersquod like to think about a possible
orientation how we can develop the significance An important thing for human growth is to
seek the learning and growth through the viewpoint of human study And it will have a great
influence on not only school education but also all personnel training to bring up a leader
involved in education The most suitable organization to unite the world is United Nations
University (UNU) Next wersquod like to consider an actual condition of UNU
There are also opportunities of employment related to overseas training of temporary
staffing There are many technical colleges and vocational colleges all around the world As
one example United Nations University (UNU) was established as an international community
of scholars to contribute in the academic level for the goal of United Nations (UN) human
peace and development The scheme of establishing UNU was approved in the general
assembly in 1972 and started the activity in September 1975 A name ldquouniversityrdquo of UNU
imply the UNrsquos mission ldquoto contribute through research and capacity building to efforts to
resolve the pressing global problems that are the concern of the United Nations its Peoples and
Member Statesrdquo unlike the general meaning of university UNU at headquarters in Tokyo
operates through the worldwide network with UNU institutes and partners 23)
UNU has no student body in the traditional sense Its few students are postgraduate or
young postdoctoral researchers mainly from developing countries who receive advanced
152
training as UNU Fellows or participate in UNU training courses seminars and workshops Thus
UNU will be desired to enhance through the cooperation with the private educational
industrial organizations to sort out the educational support system for each individual more and
more in the future Additionally there is the demerit that a prospective UNU Fellow cannot
apply directly to the UNU for postgraduate training even if candidates are excellent marks at
school Fellows are chosen after recommendations from their home institutions which must be
working in an area of concern to the UNU and they are extremely difficult to bring out
individual ability because they must be working in an area of concern to the UNU Therefore
it will be urgent need to develop educational support activity from an international standard
under the cooperation with a private enterprise by training education to be concerned with the
open employment for more people as well as in domestic in the future
University education must be an organization in which everyone can learn Itrsquos
important to consider not only the educational content but also an approach of research
presentation in academic meeting An approach of creative art makes it possible Therefore to
develop an environment for coexistence between art and learning develops a creative person
like Leonardo da Vinci The most important factor is to continue the research and collaborative
learning with creator of entire universe in mind When we seek who humankind is we may find
proper purpose and significance of gerontology Seeking a purpose of life and practicing it refers
to gerontology education and theory of practice and collaborative learning of Leonardo da Vinci
The future aim is to develop the domestic and worldwide network for achieving these matters
Finally I desire to establish Leonardo da Vinci Gerontology Center which is a major base to
participate great product while world takes each otherrsquos hands in April 15th 2012 (1030am)
25) as 560th anniversary of Leonardo da Vincirsquos birthday
914 Da Vinci Project 2012 in Tochigi Japan
Hare (2013) introduced about old history of aging philosophy through the entitled the
Timeless Appeal of ldquoNarayama Bushi-kōrdquo by Shichiro Fukazawa This was a reflection on the
widespread appeal and enduring significance of Fukazawa Shichirōrsquos debut novel Narayama
Bushi-kō (楢山節考 The Ballad of Narayama) A brief introduction of the novelrsquos historical
background is followed by an examination of its main characters and themes in the light of
Fukazawarsquos character and philosophy of life Some parallels with modern society are then
suggested before concluding with a short discussion of Fukazawarsquos unique storytelling
techniques Hare (2013) explains about Narayama Bushi-ko as follows
153
Based on a well-known Japanese legend Narayama Bushi-kō is set at an indeterminate
time in the past in a nameless remote impoverished Japanese mountain village Food is so
scarce in ldquoYonder Villagerdquo that infanticide is common practice and custom dictates that the
elderly on reaching the age of 70 must be accompanied by a family member on a ldquopilgrimagerdquo
to Mount Narayama and left there to die The narrative focuses on grandmother Orinrsquos
preparation for the pilgrimage in the months leading up to her seventieth birthday and
culminates in her son Tatsuheirsquos solitary return from the Mountain to the family home where
Orinrsquos personal belongings have already been claimed by her grandchildren Since its
publication in the influential literary magazine Chūo Kōron in 1956 when Narayama Bushi-kō
rocked the Japanese literary world with the raw immediacy of both its style and subject matter
the novel and its film adaptions have continued to fascinate a wide spectrum of readers and
cinema-goers throughout the decades into the 21st century
915 Proposal for the Kitami 2020 Summit
The author has been appointed as a professor at the American University of Sovereign
Nations (AUSN) which was developed and is led by President Darryl Macer in Arizona USA
AUSN represents a monumental historic development this project represents the development
of the First-ever Master of Public Health (MPH) Bioethics (MBGPH) and PhD programs to
be located on Native American Sovereign Land
There is one philosophy calls the ldquo7th generationrdquo principle taught by Native Americans
that in every decision be it personal governmental or corporate we must consider how it will
affect our descendants seven generations into the future A generation is generally considered
to be 25 years so thatrsquos 175 years (Takahashi 2014)
Finally learning of disaster management should be considered lifelong span
development for all human beings for building up Peace and Harmony in one Universe This
will conclude of the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhra
University in Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a
hundred years you must actrdquo Fulfill your hundred years of life by work such work as can truly
be claimed through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning
up onersquos eyeballs and sitting with closed breath and staying far away from man do we gain this
Truth This work this toil is not for earning livelihood (Tagore 2009 Takahashi 2011)rdquo This
work should contribute for the world peace particularly toward to 2020 the time of Olympics
in Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
154
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindreds tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo SOUL can be
grown by See Observe Understand and Listen to learn each other toward to 2030 The aim is
set for putting poverty in museum by 2030 as Professor Muhammad Yunus stated in his vision
In order to achieve such vison it has to going back to fundamental roots of human beings (Yunus
2006) It is important to searching real history of roots of each country of tribal heritage such
as AINU people and Native Americans
As we mentioned before Youth is a gift and Age is an art it is important to make focus
to nurture the youth to be a leader of their societies For this reason Professor Darryl Macer has
developed the training program called Youth Peace Ambassadors (YPA) International
Professor Darryl Macer initiated the YPA and Youth Looking Beyond Disaster (LBD) programs
through UNESCO and Eubios Ethics Institute in cooperation with partner institutions in 2010
The First Youth Peace Ambassadors Workshop was held in Hiroshima Japan with cooperation
between UNESCO Eubios Ethics Institute Hiroshima Peace Culture Foundation and UNITAR
Then the Second Youth Peace Ambassador Training Workshop was held in Phnom Penh on
March 2011 with cooperation between RUSHSAP at UNESCO Bangkok Cambodian Institute
for Cooperation and Peace (CICP) and Eubios Ethics Institute The Third Youth Peace
Ambassador Training Workshop was held in Penang Malaysia on November 2011 with
cooperation between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute USM and AIU
There were over 110 participants
The Fourth Youth Peace Ambassador Training Workshop was held in Hiroshima and
Etajima on March 2012 with cooperation between RUSHSAP at UNESCO Bangkok Eubios
Ethics Institute Hiroshima Peace Culture Foundation and UNITAR The Olympic Youth Peace
Ambassador Training Workshop was held in London on August 2012 The Fifth Youth Peace
Ambassador Training Workshop was held in Thailand on November 2012 with cooperation
between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute Oran Patana Foundation
The International Peace and Development Ethics Centre Thammasat University Hospital and
JCI Thailand The Sixth Youth Peace Ambassador Training Workshop (YPA6) was held in
Bangkok and Kaeng Krachan on May 2013 The Youth Peace Ambassadors Festival at
Chulalongkorn University was held on May 2013 Japanese Youth Peace Workshop Bioethics
for the Future was held on August 2013 at the United Nations University Institute of Advanced
Studies (UNU-IAS) Yokohama Japan Seventh International Youth Peace Ambassador
155
Training Workshop (YPA7) Kathmandu and Lumbini was held in Nepal on January 2014 Ninth
International Youth Peace Ambassador Training Workshop (YPA9) was held in Scottsdale
Arizona on August 2014 Tenth International Youth Peace Ambassador Training Workshop was
held on 20-25 May 2015 at Faculty of Medicine and Health Sciences Universitas Jenderal
Soedirman (UNSOED) Purwokerto and Bandung Indonesia There continue to be active
YPA and LBD training workshops and in 2020 one will be held in Kitami
Because of cooperation between Eubios Ethics Institute and UNESCO we could
associated the name UNESCO to some of these events in 2010 and 2012 Eubios Ethics
Institute funded a number of UNESCO activities from 1992 to March 2013 Although it was
encouraged the creativity of people for the activities inspired by these programs and open to a
broad range of partners with similar goals the originators of ideas programs materials and
goals should be acknowledged Even after Professor Darryl Macer moved from UNESCO
Bangkok to establish a new University American University of Sovereign Nations (AUSN) in
March 2013 it has been still continuing the above activities With these above experience all
together it is planning to develop gathering events such as called International Youth Peace
Ambassador Summit and Training Workshop (YPA) and Summit of Indigenous Leaders in
Kitami city (Okhotsk Area) Hokkaido Japan on August 17-22 2020
There are reasons why it will be held such Summits regarding to the topics of
Environment Education Disaster Management and Human Rights including Indigenous
peoples in Okhosk Area The first reason is Hokkaido was place of Indigenous people such as
call Ainu before the pioneers moved to Hokkaido from the mainland in Japan The second this
land was chosen to establish a new country during the Movement for Civic Rights and Freedom
in the 1880s The third Kitami city in Okhosk area has been blessed with many natures On
the other hand there are many natural disasters as well Finally there is a relative history of
Ashio copper mine pollution incident during 1880s People of Ashio area had moved to Saroma
town near Kitami city as Disaster Victims This is not still ended up of the influence of this
pollution This should be considered in harm caused by radiation in Fukushima Japan after the
Great East Japan Earthquake in March 11 2011
Finally why Budo Enbu kai（Martial Art Competition）for Shogido将棋道 Kado華道 Judo
柔道 and Kendo剣道 is planed is reviewing acting philosophy of Bushido which is required
with Meditation Prayer or Yoga or Zen practice This must be the central of Bushido (Benesch
2014 Uchida 2013)
156
With all above histories teaching principle and philosophy the gerontology concept has been
set up The following conference has been preparing now Topics are chosen as follows
Bioethics Education Human Rights (Indigenous people) Disasters Management and
Environment (Takahashi 2014) All participants are welcomed to gathering to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
Based on the principles of the above philosophy the following summits and activities
are planned in Kitami Hokkaido Japan as follows International Youth Peace Ambassador
Summit and Indigenous Leadersrsquo Summit Training Workshop (YPA）in Kitami 2020 are
planning with philosophy of Samurai Spirit with no power and no authority but truthfulness and
action on Aug 17-22 2020 after Tokyo Olympics (July 24-Aug 9) and before the Paralympics
(Aug 25 ndash Sep 6) in Japan for a creating new world in 2030 in Hokkaido Japan (Takahashi
2019 Takahashi 2017)
The gathering location for applying the above philosophy is chosen to be in Kitami city
Hokkaido on Aug 17-22 in 2020 because Kitami city in Hokkaido is not only the authorrsquos
homeland but also it was opened the land by Pioneers with the help of Ainu Indigenous people
in Japan These pioneers came to Hokkaido to create new world with the Movement for Civic
Rights and Freedom in the 1880s from the various areas in Japan
With all above histories teaching principles and philosophy of gerontology has been set
up The following conference is being prepared now Topics include Education Human Rights
(Indigenous people) Disasters Management and Environment (Takahashi Anderson Coover
Kikuchi Scott and Smith 2014) All participants are welcomed to gather to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
We will learn from Mr Atsushi Monbetsu to make a living as a hunter it is essential to
teach as many people as possible about hunting culture He remarks ldquoWe must never forget our
appreciation for life Now that I make my living with a gun the value of life is even closer to
my heartrdquo Moreover we will learn from MrMasao Shishida in Akan Kotan MrNishida is the
great-grandson of Mr Uekichi Nishida who was forcibly moved from Kushiro to the upper
Seturi River (currently Tsurui Village) in 1890 He learns Ainu culture in his life In 1973
succeeded to Kotans house and entered a full-fledged Ainu culture activity as President of the
Akan Ainu Culture Conservation Society and Lake Akan Ainu Association while running a folk
art store MrNishida Actively participates in domestic and overseas performances as a dancer
of Ainu traditional dance a performer of Eucalyptus drama and a performer of Ainu folklore
puppet drama In recent years not only the locals but also the Kamuinomi priests in each region
157
instructing juniors with an easy-to-understand tone and work has contributed to the promotion
of Ainu culture by fostering successors and raising awareness of Ainu culture
Overall the 2020 Kitami conference to be held 17-22 August 2020 includes an
International Gerontology Conference Theme Youth is a Gift and Age is an Art
International Youth Peace Ambassador Training Workshop (YPA20）Summit and Indigenous
Leadersrsquo Summit
International Shogido Budo Keiko Enbukai for All People
Location Kitami city Art Culture Hall
Purposes Training future leaders from Youth
Activities Youth Summit about Environment Prevention from Disaster Education Human
rights for Indigenous people Shogido Budo Keiko Enbukai for persons with intellectual
disabilities Hokkaido Sakamoto Ryoma Cup (Shogido Kdo Judo Kendo
Draft Day by Day Draft Agenda
Aug17 (Mon) Shogido (Japanese Chess) workshop and competition at Kitami Art Culture Hall
Aug 18 (Tue) Welcome Kado Budo and Keiko Enbukai at Kitami City Budokan
Keynote Lecture Princess Akiko of Mikasa
World Indigenous Culture Exchange Festival Prayer for World and Peace at Kitami Art
Culture Hall
Aug 19 (Wed) International Summit round-table meeting at Napal Kitami (Hokkaido Youth
Support Activity Center)
Aug 20 (Thurs) International Summit Roundtable Meeting at Napal Kitami
Aug 21 (Fri) Field Trip in Abashiri Area
Aug 22 (Sat) Field Trip in Aakan Area
Sight Seeing Hokkaido Museum Northern People httphoppohmorgindex2htm
Abashiri Prison Musium httpwwwkangokujp
Moyoro Shell Mound Museum httpmoyorojp
Akanko Ainu Kotan httpwwwakanainujp
158
Figure 39 Ryoma Sakamotorsquos Hand Written hanging Scrolls
ldquoSamurai dies and hides and people die and retain their names but it is not a coincidence
that people leave their fame in future generations If you come to the ruins of the Minato
River where the Southern Dynasty Chushin Dainanko died in the war the river flowed into
the heavens and it has not changed Although the lifetime of a person is limited the fame of
a fine person will never run out forever The spirit of pure loyalty like the great prince is
passed on forever and never forgottenrdquoby Nariaki Tokugawa
159
CHAPTER 10
10 Conclusions and Recommendations
101 Conclusions
(1) The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther The Academy for Gerontology in Higher Education (AGHE)was
established to develop gerontological education in 1974 in the USA The purpose of AGHE is
to promote research and education to develop the higher education associated to aging and to
provide resources to wide range of local community Special Interest Research Group (IASSID
SIRGAID) is another group for international research on Aging and Intellectual Disabilities
(2) The Japan Gerontology Society was founded in 1959 However even before modern
geriatrics and Gerontological society was founded in Japan Ekken Kaibara (1630-1714)
introduced Gerontological Concepts through the Book of Yojokun The Society for Applied
Gerontology-Japan was organized on October 2006 The purpose of SAG Japan is to provide
assistance to professionals in a variety of fields such as industry government academia and the
private-sector who are interested in improving services for an aged society Providers of
services to the aging and their families require wide-ranging expertise in gerontology
(3) Family history is known world wide through the book called ldquoRoots It is important to
learn oneself who we are as human beings It is called Genealogy work Genealogy work is a
part of Gerontology This work is applied for school teaching and learning within Positively
Aging Curriculum The Family History Library is located in Salt Lake City Utah in the United
State of America The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 The Church of Jesus Christ of Latter-day Saints
administrates this library It is known as the largest genealogical library in the world and is
open to the general public at no charge including online program
(4) The Jōmon jidai is the time in Japanese prehistory traditionally dated between BCE14000ndash
300 BCE recently refined to about 1000 BCE during which Japan was inhabited by a hunter-
gatherer culture which reached a considerable degree of sedentism and cultural complexity
About 5000 years ago it is said to be a mural painting of the era when Jomon people were in
Hokkaido The Mount Haku is the temple of God because of that people to come to worship
God by learning experience which is called Shugendo Shugendō is a highly syncretic religion
that originated in Heian Japan Shugendō evolved during the seventh century from an
amalgamation of beliefs philosophies doctrines and ritual systems drawn from local folk-
160
religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana These may
be linked among the Japanese religion and philosophy of gerontology
(5) Japan enacted legislation on April 19 in 2019 aimed at protecting and promoting the culture
of the Ainu ethnic minority through financial assistance while at the same time stipulating for
the first time that they are an ldquoindigenousrdquo people Ainu explored the Hokkaido Then Japanese
people came from other islands after 12 century Ainu people has their own languages and
cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward is called Katana This
original meaning came from Settlement Village or Clan However Japanese government has
destroyed Ainu lives to become themselves as Japanese
(6) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government taking the land
where the Ainu people lived and placing it from then on under Japanese control At this same
time the Ainu was granted automatic Japanese citizenship effectively denying them the status
of an indigenous group Samurairsquos culture and way of life is originally from Ainu This practice
had gone on for nearly two centuries and these recruited warriors became the revered samurai
sword-wielding knights in armor whose exploits led to six centuries of military rule in Japanrdquo
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation
(7) Leonardo da Vinci had an anecdote about the learning related human in his mid-fifties A
solitary old man aged about a hundred years old was hospitalized at the hospital Santa Maria
Nuova When he visited the hospital he always heard and learned the hopeful reminiscing in
youth by the old man and he witnessed the death of the old man The story was not over here
He took him in and continued to study the human though the anatomy to explore the mysteries
of life as the advanced age That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
apologized to God and human that he would die while he left so many unfinished works
(8) Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that historically
Budo has had a very broad meaning Even nowadays Budo is still used in a broad way in that
there is still a tendency for it to be used to defi ne a culture of spirituality and moral values It
is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く means ldquoan
161
inner spirit to act without being told what to dordquo SOUL can be grown by See Observe
Understand and Listen to learn each other Zanshin 残心 is also a central philosophy of Bushido
Zanshin is a way of Yawara Zanshin is unconditional SOUL to grow for caring and concerning
others even relaxing dairy living Zanshin is to polite to others with humble heart to express
thanks Zanshin is a way of learning from everybody to grow oneself and going back to basic
principle mind
(9) It is important to recognize roles and philosophy of Japan advanced educational Institute
and Technology Japan has mission to build up peace in the world setting Advance means not
only developing future advanced science and technology but also digging up ancient wit and
wisdom for restoring culture and history Institute itself has mission to train science and
technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics That means MAN is not only biological existence but also mental
intellectual spiritual and culturally eternally progress and grow for leading the world
(10) It is said that gerontology is not only the interdisciplinary study but also the international
and inter-professional study of aging However in current academic education the business
network concerned with the interprofessional approach to address aging issues in societies has
not been enriched Because of this we must develop and implement collaborative learning that
is inherent in advanced gerontology throughout Japan as well as in the world to enhance our
aging future A cafeteria curriculum which refers to the self-directed curriculum is one key to
achieving collaborative learning on aging The cafeteria curriculum is embraced as a learning
practice in the business world Introduction of the curriculum would bring up the human
resources capable of providing personalized service with a quick judgment Therefore a
universal approach that focuses on the earth and space environment point of view is required
(11) The educational design pursued in the world including Japan is a concept of collaborative
learning with grass-roots international support in future It means to go forward a collaborative
project related to education and corporation under the international field of vision while we
understand own culture For this creation a collaborative learning center for coordination with
all sectors of corporation public school and citizen as well as university If the research and
collaborative learning activity will develop in the center the international inter-professional
and interdisciplinary activity based on the principle of education of gerontology will be also
important challenge
The most important feature of gerontology is the research and practice to raise individual
quality of life based on current living circumstances placing the right people in the right jobs
162
It is required to apply the power of ldquoawarenessrdquo according to each country or environment
Therefore in order to carry the project forward it is important to focus on developing the
potential ability of awareness which is naturally possessed by human being (SOUL Theory)
before acquiring cultures around the world SOUL Theory is a hands-on theory which argues
that developing synthetic abilities of Seeing Observing Understanding and Listening develops
the potential ability of human nature To fuse these studies together inter-disciplinary inter-
professionally and inter-nationally Nippon Care-Fit Service Association (NCSA) hosted the
international meetings through NCSA Center for Gerontology from 2009 as reviewed in
Chapter 9 These above details are considered as Philosophy of gerontology Gerontology is
called in Japan by various names such as geriatrics longevity studies Age Ring studies
gerontology Happy ampAging studies natural life sciences and age studies The term
ldquogerontologyrdquo is derived from Ilya Ilyich Mechnikov (1845-1916) in the book ldquoThe Nature of
Man Studies in Optimistic Philosophyrdquo ldquoThe basis of research is the real life and scientific
objectives when we take a comprehensive approach to research based on various languages
and cultures including religious and philosophical fundamental ideas from various
perspectives People can become one towards one ideal (Metchnikoff amp Mitchell 1903)
102 Recommendations
I recommended the following action for developing applied gerontology in future
1) It is important to develop our own philosophy of life instead of learning the philosophy of
others
2) Active learning with collaborative learning is necessary to develop unlearned experience
to share each other in national and international setting with culture difference
3) It is important to breakout the barriers of academic fields to make and find commonality to
unite as one living and acting community
4) It is most important to find our self-value with a mind of respect of others by searching
family history and keeping our own living history as a journal toward to the journal in the
context of our future as an individual and community journey from Japan as a central of
the SUN shining
163
11 Acknowledgements
I thank God my Savior Jesus Christ and the Holy Ghost My companion Sumiko Konno
Takahashi 髙橋（紺野）寿美子 our children Shinri 真理 and his wife Yumi 祐美 and their
daughters Yui優衣 and Kaho佳歩 our daughter Ai愛 and her husband Takeshi Oda小田猛
our daughter Ayame亜野芽 Son Ko光 and daughter Erinえりん and three miscarried babies
I thank my parents Jun and Masae Takahashi髙橋閏正枝 Parents in law Shigeji and
Yaiko Konno紺野重治ヤイ子 My brothers Kan and his wife Yumi髙橋寛祐美子 and Sei
Takahashi髙橋整 Professor Hiroyuki Iida飯田弘之 at Japan Advanced Institute of Science
and Technology to encourage me to write of this topics with future advanced vison
I thank President Darryl Macer at American University of Sovereign Nations who has
mentored me for learning of the bioethics with the philosophy of gerontology in the broadest
widest and deepest meanings I also thanks to the committee members of approved this study
as followsProfessor Darryl Macer Professor Chutatip Umavijani Professssor Arura Sivakami
Ananthakrishnan and Professor Raffaele Mantegazza
I thank Dr Chiiho Sano佐野ちいほ who graduated with PhD from Nara Institute of
Science and Technology for sharing her graduate experience Finally I thank to Professor
Hiroshi Shibata 柴田博 who has been a mentor to develop such concept of philosophy of
gerontology as Editor of HSOA Journal of Gerontology and Geriatric Medicine Leonardo da
Vinci Rabindranath Tagore Professor Hirosuke Shimada島田博祐 Professor Yaichi Wakai若
井彌一 Professor Kunijiro Tashiro田代国次郎 Professor Mikio Sato佐藤幹男 Professor
Yoshio Muranaka村中義夫 Professor Kikuya Chiba千葉喜久也 and Professor Tasuku Sato
佐藤佑 Professor Edward FAnsello Professor Thomas J Fairchild Professor Matthew P
JanickiProfessor Hervy LSterns Professor Roy Brown Professor John McDonnell
Professor Dale A Lund Professor J Richard Connelly Mr Nen Hatanaka 畑中稔 and all
students at Sendai University and collegues at American University of Soverign Nations I will
return all glories unto God
164
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Ajimine T(2014)Subetewa Aisatsukara Hajimaru Reigi de Matomeru Gakkyu
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すべては挨拶から始まる「礼儀」でまとめる学級づくり) Toyokan
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Hashizume M(2013) Hokkosha(北光社) Self-publishing
Hayase T(2004)Ishiwara Kanji Bibou Note(Ishiwara Kanji Manshu Reminder Notes
石原莞爾満州備忘ノート) Koujinsha
Hayase T(2010)Ishiwara Kanji Kokka Kaizou Keikaku(Ishiwara Kanji National
Remodeling Plan 石原莞爾 国家改造計画) Koujinsha Bunko
Hayase T(2016)MacArthur ga Ichiban Osoreta Nihonnjin（The Japanese most afraid of
MacArthur マッカーサーが一番恐れた日本人） Futaba bunko
Herrigel E(1974)The Method of Zen Vintage
168
Herigel E(1971)Yumi to Zen(The Method of Zen 弓と禅)(Eds E InatomiampT Ueda)
Fukumura Shuppan
Hickey T (1978)Association for Gerontology in Higher EducationmdashA brief history In M M
Seltzer H Sterns amp T Hickey (Eds) Gerontology in higher education (pp 2ndash11)
Belmont CA Wadsworth
Hirabayashi J(2015) Nihonjin no Supirityuaritei Bukyou no Shitenkara(Japanese Spirituality
From a Buddhist Perspective 日本人のスピリチュアリティ― 仏教の視点から
―) Ibunka Komyunikesyon gakubu( Bulletin of the College of Intercultural
Communication 異文化コミュニケーション学部紀要) 7165-181
Hirayama H(2014)Ainu no Rekishi(History of Ainu アイヌの歴史) Akaishisyoten
Hirayama H(2018)Chizu de Miru Ainu no Rekishi(History of Ainu seen on the map 地図で見
るアイヌの歴史) Akaishisyoten
Hokkaido Sakamoto Ryoma Kinenkan()
Hokkaido Shinbun(2018)Ainu Minzoku Sabetsu Kinshi Kokumin Rikaie Doryoku
Gimu(Ainu Indigenous no discrimination duty of effort to understand the people
アイヌ民族差別禁止 国民理解へ努力義務) Hokkaido Newspaper Dec311
Holy Bible (1979)The Church of Jesus Christ of Latter-Day Saints
Hori I(1975)Shamanism in Japan Japanese Journal of Religious Studies 2 (4)231-287
Hozawa I(1934)A letter to Chikazumi Jyokan(July 14)
Hozawa I(1943) Research on airborne airborne monitoring by means of dredging Tokyo
Teikoku Daigaku aviation research institute dictionary(聽覺に依る對空監視の研究
東京帝國大學航空研究所彙報)230 287-292
Hozawa I(1981)Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite (First
memorandum of study aiming at the creation of a new history 開学当初覚書新し
い歴史の創造をめざして)Sendai University News2
Hozawa I(1979)Youth Sports and Religion(Seinen to Supotsuto syukyou 青年とスポーツと
宗教) Japanese Association of Educational Psychology Houhouron104 56
Iida H(2007)Is Aging an art Gerontology International Synthesis Meeting 2007 in Okinawa
Report Youth is a gift Age is an art 85-88
Iida HampNakagawa T(2012)Aging and Youth Journal of Gerontology Renaissance 4 47-58
Ikezuki E(2012)Aiki no Shoushihsa Takeda Soukaku(Founder of AikiTakeda Soukaku合気の
創始者 武田惣角) 本の森
169
Ikezuki Y(2019)Takeda soukaku(武田惣角) Aizu Jingunzo 27-44
Inoue M(2001)Zanshin Ken ni Mananda Jinsei(ZanshinLife through learning from the e sword
残心 剣に学んだ人生) KendoNippon
International Longevity Center Japan Ed (2001) Exploring Gerontology
International Symposium on Gerontology 2004 (2004) Gero (preparatory issue)4-13
Irie T(1985)Ishiwara Kanji(Ishiwara Kanji 石原莞爾) Tamai labo
Ishida S(1984)Shugendo to SonoIbutu(Shugendo and its reli 修験道とその遺物)Syounai
Bunka Hozonkai
Ishido H Otomo M Kimura K Rita K(Ed)(2016)Chi no Kyouen toshiteno Olympic(
Olympics as a feast of knowledge 知の饗宴としてのオリンピック) Eideru
Kenkyusyo
Ishiwara K(1986)Ishiwara KanjiSensyu 5 Kyouiku Kakushinron Kokubouseijiron (Ishiwara
Kanji Collection 5 Education Innovation Theory and National Defense Politics 石原
莞爾選集 5 教育革新論国防政治論)Tamaibara
IshiwaraK(2011)SaishuSensouron(Final war theory 最終戦争論) Chuou Bunko
Ishiwara K(2015)Sekai Saisyu Sensou(World final war 世界最終戦争) Mainichi Wanzu
Ishimori S(2003)Introduction to Museum(博物館概論) The Society for the Promotion of the
University of the Air
Ishimori S(2004)Management of MuseumTheory of Information（博物館経営情報論）
The Society for the Promotion of the University of the Air
Issai C(2014)Tengu GeijyutsuronNeko no Myoujyutu（Tengu Art Theory Cat Art天狗芸術
論猫の妙術）Kodansya
Iwata Famp Oomi T(2010)Miyazawa Kenji to Chikazumi Joukan-Miyazawa Itizokusyokan no
Honkoku to Kaidai(Kenji Miyazawa and Chikazumi Joukan-Reprint and Commentary
of the Miyazawa Clan Letters宮沢賢治と近角常観―宮沢一族書簡の翻刻と解題)
Memoirs of Osaka Kyoiku University IUnit59(1)121-140
Iwata F(2014)Kindai Bukkyo to Seinen Chhikazumi Joukan to Sono Jidai(Modern Buddhism
and Youth Chikzumi Jokan and his Era 近代仏教と青年 近角常観とその時代)
Iwanami Shoten
JAIST (2010) JAIST 20th Anniversary Japan Advanced Institute of Science and Technology
Janicki MP(2010) Aging adults with intellectual disabilities Perspectives on emerging service
concerns Journal of Special Education and Rehabilitation 11(1) 114-129middot
170
Johnson SampJohnson P(1999)Translating the Anthon Transcript Ivory Books
Jumyogaku Kenkyukai(1987)Kobutori no Chomeigaku(Long life science of small weight 小
太りの長命学) Taisyukan Shoten
Kaibara E (2009) YojokunLife Lessons from a Samurai InWilliam Scott Wilson
(trans)Koudansha Internatrional Tokyo Japan
Kaizawa K Maruyama H Matsuna T Okuno T(2011)Restoration of the Ainu as an Indigenous
People（アイヌ民族の復権 先住民族と築く新たな社会） Houritsu Bunkasha
Kaku K(2009)Showa Butou Den-Gendai Nippon Budo no Kakehashi to Natta
Otokotachi(Showa-Budo Biography-Men who became the bridge of modern martial
arts 昭和武闘伝―現代武道の掛け橋となった男たち) Shuppan Geijyutsu Sha
Kallam AAPJ (2009)Ageless Heroes Service to the Silver Citizens is a Noble Mission Journal
of Gerontology Renaissance 23-31
Kaneko T(1980)Kounensya Taiiku SHintaiikugakutaikei dai62kan(Senior Physical Education
New Physical Education Series Vol 62高年者体育 新体育学大系)Shouyousyoin
Kano J(1934)Kongo no Judo Syugyosya ni Tsugu(今後の柔道修行者に告ぐ) Judo5(3)2-3
Kanno I(2009)Shiseki Meisyo Ryozen( Historic site scenic spot Ryouzen史跡名勝 霊山)
Ryozen Cho Kyoudoshi Kenkyukai
Kanno J(2001)Budo Kodomo no Kokoro wo Hagugumu(Budo childrens Hearts Growth武道
子どもの心をはぐくむ) Nippon Budokan
Kapp E (1877)Grundlinien einer Philosophie der Technik (Principles of a philosophy of
technology) Braunscheig G Westermann
Kawata M(2016)Ishiwara Kanji no Sekai Senryaku Kousou(Ishihara Kanjis world strategy
concept 石原莞爾の世界戦略構想) Hsoudensha
Keii T(1997)Hokuriku sentankagaku gijutsu daigakuin daigaku ni Okeru ninkisei Daigaku to
Gakusei（lt事例紹介gt北陸先端科学技術大学院大学における任期制(lt特集gt大
学教員の任期制） National Institute of Inforatics 39119-24
Keii T(1984)Daigakuhyoka no Kenkyu (大学評価の研究) Tokyo Daigaku Shuppankai
Tokyo Japan
Kikuchi H(2003)Kensei Musashi Den(Sword holy Musashi biography 剣聖武蔵伝)
Michitani
171
Kitami Gedaishi Henshuiinkai(Ed)(2007)Kitami Gendaishi(Kitami modern history北見現代
史)
Kitamishishi hensan iinkai(1981)Kitamishishi(北見市史)Vo11
Kiyozawa M(2002)Gendaigo Yaku Syukyou Tetsugaku Gaikotsu(Contemporary translation of
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Klimczuk A(2012) Supporting the development of Gerontechnology as part of silver economy
building Journal of Interdisciplinary Research 2(2)52-56
Kobayashi Y(1989)Report about Harvard University and Paris University San-Ichi
Koike Y(1972)Yanaka kara Kita Hitotachi（ 谷 中 か ら 来 た 人 た ち ）
Shinjinbutsuouraisha
Koike Y(1974a)Kusarizuka igo Tako Roudousha no Hakkutsu to Kuyou ni Tsuite Abashiri
Chihoushi Kenkyu(Histrical Stuy of Abashiri District網走地方史研究 )8 7-16
Koike Y(1974b)Chichibu oroshi Chichibu Jiken to Inoue Denzou(Chichibu wind blowing
down from mountains Chichibu Incident and Inoue Denzou秩父颪 秩父事件と井上伝蔵)
Tokuma Shoten
Koike Y(1975)Kusarizuka-Jiyuuminken to Shuujin roudou no Kiroku（Chain Mound-Records
of Free Civil Rights and Prisoner Labor 鎖塚―自由民権と囚人労働の記録）Gendaisi
Shuppankai
Koike Y(1976)Dezo to Morizo Jiyuminken to Ainu Rentai no Kiroku(Denzou and Morizo
Records of Liberal Civil Rights and Ainu Solidarity 伝蔵と森蔵 自由民権とア
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Koike Y(1977)Jomon Tonel(Jomon Tonnel 常紋トンネル) Asahi Shinbunsha
Koike Y(1983)Hokkaido no Yoake Jomon Tonnel wo Horu(Breaking Dawn of Hokkaido Dig
the Jomon Tunnel 北海道の夜明け 常紋トンネルを掘る) Kokudosya
Komukai A(1996)The United Nations University A possibility for Networked University
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Komatsu S(1991)Rikugun no Itanji Ishiwara Kanji (Army of maverick Kanji Ishiwaara 陸軍
の異端児石原莞爾) Koujinsha
Komuro N(2000) Innovation for Capitalism（経済ゼミナール 資本主義のための革新）
Nikkei BP
Kotter JP(1996)Leading Change Harvard Business School Press
172
Kouno Y(1995)Bujutsu no ShinNingengaku Ushinawareta Nihonjin no Chietowa(Bujutsu
and New Humanities with lost Japanese wisdom 武術の新人間学 失われた日
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Kudo M(2001)Kodai Emishi(Ancient Emishi古代蝦夷) Yoshikawakoubunkan
Kumar MVR(Ed)(2003)MA English(Final)Paper-III Indian English Liturature School of
Distance Education Andhra University
Kunkel SR Brown JS Whittington FJ(2014)Global Aging Spring Publishing Co
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移民風土記) Kyodobunkasya
Kuroda S(2010)Hokkaido to Hokurikuchihou tono Hikaku Kaihatsuroushu( Comparison
between Hokkaido and Hokuriku Region-Learning from Hokuriku through the data
北海道と北陸地方との比較―資料から見た北陸から学ぶもの) 8655-75
Lam M(2017)Land of the Human Beingsrsquo The world of the Ainu little-known indigenous
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Le Blanc LHIII(2017)DrDarryl R J Macer and the Global Expansion of Bioethics Education
Dissertation American University of Sovereign Nations
Lichtenstein MJ Marshall C Pruski Land Blalock (2001) the Positively Aging(R) Teaching
Materials Improve Middle School Students Images of Older People The
Gerontologist 41(3)322-32
Lichtenstein J M Pruski L A Marshall CE Blalock C L Murphy DL Plaetke R Lee S(2001)
The Positively Agingreg Teaching Materials Improve Middle School Students Images
of Older People The Gerontologist 41(3)322ndash332
Macer DRJ(1994) Bioethics for the People by the People Christchurch NZ Eubios Ethics
Institute
Macer DRJ(1998) Love as a common basis for life Bioethics is Love of Life An Alternative
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Macer DRJ (2012) Asia-Pacific Perspectives on Bioethics Education Da Vinci
Macer DRJ(2013a) Nanotechnology and Biodiversity In B Gordijn and A M Cutter
(Eds) In Pursuit of Nanoethics New York NY Springer Publishing Co 82-94
Macer DRJ(2013b)Oceania In H A M J ten Have and B Gordijn (Editors-in-Chief)
Handbook of Global Bioethics (Chapter 86) New York Springer Publishing Co
Macer DRJ (2013c)Ethics and Energy Consumption In World Social Science Report
2013 (Part 5 - The Responsibilities and Ethical Challenges in Tackling Global
173
Environmental Change Chapter 62) Paris France International Social Science Council
(ISSC) and the United Nations Economic Social and Cultural Organization
(UNESCO) 381 -384
Macer DRJ(2014 April)A Public Ethos of Enhancement Across Asia The American
Journal of Bioethics 14(4) 45-47
Macer DRJ(2014 May)Ethical Conditions for Transnational Gestational Surrogacy in
Asia The American Journal of Bioethics 14(5) 1-2
Macer DRJ(2015a)God Life Love and Religions Among Indigenous Peoples of the
World In E E Lemcio A Man of Many Parts Eugene OR Wipf and Stock Publishers
196-214
Macer DR J(2015b)Bioethics is Love of Life An Alternative Textbook (2nd Ed)
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Macer DRJ (Ed)(2015c)Bioethics Across Cultures (2nd Ed) Christchurch NZ
Eubios Ethics Institute (EEI) (Available in iTunes stores)
Macer DRJ(2017a)We Can and Must Rebuild the Bridges of Interdisciplinary Bioethics The
American Journal of Bioethics 179 1-4 DOI 1010801526516120171353178
Macer DRJ(2017b)How to Enhance Engagement in Bioethics in the Developing World for
Global Bioethics The American Journal of Bioethics 1710 63-65 DOI
1010801526516120171365203
Macer DRJ(2018)Application of the Essence of Bioethics as Love of Life to Some Dilemmas
of Our Future Dissertation American University of Sovereign Nations
Maeda K(2018)Taigaon Gotoki Ishizuewo Seien Nouen to Hokkousya no Kaitakusya Seishin-
Senjintachi no Shison wo Tazunete(The foundation of the Great River by visiting the
farms of Seien and Pioneer Spirit of Hokkosya of the descendants of their predecessors
大河のごとき礎を聖園農園と北光社の開拓者精神―先人たちの子孫を訪ねてー)
Self-publishing
Maida K(2018)Hokkaido Kaitaku wo Sasaeta Kouchikenjin(Kochi people who supported
Hokkaido reclamation北海道開拓を支えた高知県人)Self-publishing
Maekawa M(1950)Gakkoutaiiku ni Kiyoshita Hitobito(7)Terasawa Izuo(Persons who
contributed to Phsical Education 学校体育に寄与した人々-7-寺沢厳男) Gakko
Taiiku(School Physical Education) 3(5)16-19
174
Maesaka T (1989) Robata-Ningen Matsusaki Tomonari no Shogai(炉ばた 人間松崎従成の
生涯 Life of Man Tomonari Matsusaki) Ko Mastusaki Tomonari shi Kenshokai
Ishikawa Japan
Martens K(1999)The role of NGOs in the UNESCO System Transnational Associations 2
68-82
Marumori HensanIinkai(1984)Marumori Choshi（丸森町史） Marumori Machi
Matsumoto YS(1974)Demographic research in Japan 1955-70a survey and selected
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Merrill RM(2004) Life expectancy among LDS and Non-LDS in Utah Demographic Research
10(3) 61ndash82
Metchnikoff EampMitchell C (1910) Nature of Man or Studies in Optimistic Philosophy
GPPutnamrsquos Son Yew York and London Knickerbocker Press297-298
Mihara Y (1975)Miyagino Kyodoshiwa（宮城の郷土史話） Hobundo
Miyagi T(2006)Yamabushi Nyumon( Yamabushi Introduction山伏入門) Tankosya
Miyamoto M(2005)The Book of Five Rings(Translated by Cleary T) Shambhala
Mwangi SMYamashita TEwen HHManning LKampKunkel SR(2012)Globalization of
Gerontology Education Current Practices and Perceptions for Graduate
Gerontology Education in the United States Gerontol Geriatr Educ 33(2)
198ndash217
Miyake A(1995)Zeami wa Tensai de Aru(Zeaki is genius世阿弥は天才である) Soushisya
Miyake H(2006)Kingendai no Sangakushukyou to Shugendo Meijiseitoku Kinen Gakkai
Bulletin 4342-61
Miyake H(2017)Shugendo（修験道） Kodansha gakujutsu bunko Tokyo Japan
Miyamoto M(2002)Gorin no Sho(The Book of Five Rings 五輪書)(Trans T Kamiko)
Tokumabuko
Miyamoto M(2005)The Book of Five Rings (Trans T Cleary) Shambhala
Miyaji S(1995)Ryoma no Tegami（龍馬の手紙） PHP Bunko
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Kenkoku University大いなる幻影 満州建国大学) KouyouShuppansha
Mori Y(1999)Anatani Oshierare Hashiri Tsuzukemasu (あなたに教えられ走り続けます I will
Run with Your Instruction) Hokkokushinbunsya Ishikawa Japan
175
Mori Y(2013)Watashino Rirekisyo (私の履歴書 My Resume) Nihon Keizai Shinbunsha
Tokyo Japan
Morley JE(2004)A Brief History of Geriatrics Journals of Gerontology Medical Sciences 59
1132-1152
Moorehead WG(1915)Priesthood Encyclopedias International Standard Bible Encyclopedia
Motomura M(2017)Gerontology in Modern Japan A study on Terasawa Izuorsquos ideas on
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ぐって） Journal of Humanities and Social Sciences Published by Graduate School
of Humanities and Social Sciences Okayama University 43 21-40
Munro NG(2011)Ainu Creed and Cult VolIV The Routledge Japan Library
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Murakami H(2008)Masakadoki（将門記） Yamakawa Shuppan
Murakami M(1928)HaradaKai（原田甲斐）Tamaiseibundo
Murata N(2001)Kano Jigoro Hanshi ni Manabu(嘉納治五郎範士に学ぶ)Nihon Budoukan
Murata N(2011)Judo no Kokusaika Sono Rekishi to Kadai(Internationalization of judo
History and issues 柔道の国際化 その歴史と課題) Nipponn Budokan
Muzur AampRincic I(2011)Fritz Jahr(1895-1953) A life story of the ldquoinventorrdquo of bioethics and
tentative reconstruction of the chronology of the discovery of his work
Mwangi SM1 Yamashita T Ewen HH Manning LK Kunkel SR(2012)Globalization of
Gerontology Education Current Practices and Perceptions for Graduate Gerontology
Education in the United States Gerontology amp geriatrics education 33(2)198-217
Nagamine H(1987)Takeuchi Kiyomaro Den(Biography of Takeuchi Kiyomaro 武内巨麿伝)
Hachiman Shoten
Nagano S(2017)Nippon Bujutsu Tatsujin Retsuden KengoJugoshowa no Bujin(Japanese
Martial Arts Tatsujin Story TellingSwordsman Jugo Showas Bujin 日本武術達人
列伝 剣豪柔豪昭和の武人) Gyobunsha
Naito MampMatsuoka M(2016)Kodai Kinzoku Kokkaron(Ancient Metal National Theory 古代
金属国家論) Rittousha
Nakajima K(2004)Inoue Denzo to Sono Jidai(inoue Denzo and His Times 井上伝蔵とその時
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Nakajima R(1959)Fundosjikou(Fundoshi Thought ふんどし考) Yuzankaku
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Nakamura H(1999)Hakubutukande Nanigawakaruka(博物館学で何がわかるか What We
can Learn from Museum) Fuyou Shobo
Nakamura T(2007)Ima Naze Budo ka-Bunka to Dendou wo Tou(Why Budo in Modern Days-
Ask Culture and Tradition 今なぜ武道か-文化と伝統を問う) Nippon Budokan
Nihon Gakujutsu Kaigi（2011）Ainu seisaku no Arikata to Kokuminteki Rikai(アイヌ政策の
あり方と国民的理解) Chikikenkyu iinkai Jinruigaku Bunkakai
Nippon Budo Gakkai(2019) Nippon Budo Gakkai SOuritsu 50 Shunen Kinenshi(50th
Anniversary Magazine of Japanese Academy of Budo 日本武道学会創立 50 周年
記念誌) Nippon Budo Gakkai
Nippon Care-Fit Service Association(2012)Da Vinci Kigatsuku Project 2012 Gerontology
International Conference Report (ダヴィンチ気がつくプロジェクト 2012 ジ
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20
Noguchi M(2001)FujiwaraHidesato（藤原秀郷） Yoshikawa Kobunkan
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Okamura I(2000)KitamiBookletNo6 Kitami(Kunneppu Genya)wo Hiraita Tosa no
Ikotsusoutachi（北見（くんねっぷ原野）を拓いた 土佐の異骨相たち）
HokumoukenKitami Culture Center
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Okamura T(1999)Ken no Michi Hito no Michi(Sword way man way 剣の道 人の道)
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Okamura T(2006)Hyakusai Madeno Kendo(Kendo up to 100 years old 百歳までの剣道)
Taiiku to Sports Syuppansya
Okazaki C(1992) Spit and Mud and Kigatsuku MayEnsign 96
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Omachi C(1962)Gerontology Practiced in Japan the Gerontologist 2(2)74ndash76
Omachi C(1982)Social Gerontology and Social Welfare Gerontolgy (Rounen Fukushigaku 老
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Omachi C(1984)Social Gerontology and Social Welfare Gerontology (Rounen Fukushigaku 老
年福祉学) VolumeI Chubu Nihon Kyouiku Bunkakai of geriatrics 4717-23
Omi T(2010)Tetsugaku kara Taikene Chimazumi Jokan no Shukyou Shisou(From Philosophy
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常観の宗教思想) Journal of religious studies 84(1) 75-100
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将棋) Sangensya
Omoto K(2019)Hito to Bunka(Men and Culture ヒトと文化) Chikuma shoten
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Oouchi N(1987)Ketsudan Surutoki(When you make a decision 決 断 す る と き)
Chikumabunko
Oouchi N(1993)Shogi no Sekai(Shogi World 将棋の世界) Kadokawa Sensyo
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Sonorama
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5(1)65-77
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ころ)shoggan
Reti L(1975)Unknown Leonardo In Kenichi Ono(trans) Iwanami Shoten Tokyo Japan
Rouyama Y(1961) Tagore to Nihon eno Keikoku (Tagore and Warning to Japan Tagores
Centennial Commemorative Proceedings タゴールと日本への警告 タゴール生誕
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Saito S(1931)Ito Shichijuro no Chusetsu(Faithfulness of Ito Shichijuro伊東七十郎の 忠節)
Saito Sojiro sensei Kouenkai 8-10
Saito S(1918)Ito Shichijuro(伊東七十郎) 82-88
Saito S(1970)Sendaihagi Jitsuwa(先代萩実話) Kinkoudo
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Sato N(1941)Oushu Koharada Mura Sato ke Yuisho sho(Oushu Koharada Village Sato family
history book 奥州小原田村佐藤家由緒書)
Sato N(1952)Sato keroku Jisho( Sato citation book 佐藤家録時書)
Sato S(2016)Koureishashinrigaku no Rekishi to Tenkai(History and Development of the
elderly psychology高齢者心理学の歴史と展開) Aging and Health 7912-15
Sato T(1977) Shashinshu KusarizukaJomon Tonnel(Photo collection KusarizukaJomon
Tunnel 写真集 鎖塚常紋トンネル) Ohotsuku Minshushikouza
Sato T (2014) Heisei26nen Souritsu20syunen Kinensi Budokan eno Michi(Heisei26nen the
20th Anniversary of the Budokan Memorial Book Road to the Budokan 平成 26年
創立 20周年記念誌武道館への道) Kitamishi Budo Shinkoukyougikai
Seitan 150 shunen Kinen Shuppan Iinkai(2011)Kigai to Koudou no Kyouikusya Kano
Jogoro(気概と行動の教育者 嘉納治五郎) Tsukuba Shuppansya
Seki H(2013) Ethics in the Traditional Martial Art of the Kashima Grand Shrine amp in the Bible
Eubios Journal of Asian and International Bioethics 23 158-160
Seki Y(2010)Kieta Emishitachi no Nazo(Mystery of Tohoku who disappearedas Emishi 消え
た蝦夷たちの謎)popurasya
Senboku T(2008)Kitabe no No ni Inoru(Pray to the field of the north side 北辺の野に祈る)
Seiunsha
Shibata H(2000)Shibata Hiroshi Hakushi Taishokukinengyousekishu(柴田博博士退職記念
行跡集)Tokyo Metropolitan Institute of Gerontology
Shibata H(2004)Whole concept of Gerontology(老年社会科学から社会老年学へ) Geriatric
Social Science 26(3)351-358
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anniversary of the Japan Socio-Gerontological Society) Japan Socio-Gerontological
Society日本老年社会科学会 50 周年を迎えて) Vol 31 No 1 76-77
Shibata H(2015)My Struggle for Gerontology Over the Past Half Century(老年学と格闘した
半世紀) Human Arts and Science 289-18
Shibata H(2018)Malnutrition in Japan Threatens Longevity Food Intakes and long Life
Lambert Academic Publishing
179
Shibata H amp Shibata N(2018)Malnutrition in Japan is Threatening Longevity
in the Future Top 5 Contributions on Geriatric Research Chapter 05 1-18
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who originated and nourished geriatric medicine in Japan（老年精神医学に貢献し
た人々第 13 回 尼子富士郎 我が国老年医学を生み育んだ偉人 ）
Gerontopsychiatry 3(2)268-281
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Archived from the original on 2013-10-27 Retrieved 11 September2013
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Modern MedicineIn Honor of the 170th Anniversary Advances in
Gerontology5(4)201ndash208
Sueyoshi S(2010)Reigando no Himitsu Kumamoto no Musashi wo Aruku(Secret of Reigando
Walking way of Musashi in Kumamoto 霊巌洞の秘密―熊本の武蔵を歩く) Mind
Suitoh M(1998)Think about Museum（博物館を考える 新しい博物館学の模索）
Yamakawa Shuppansha
Sumar S(2013)Yoga for the Special Child Yoga for the Special Child LLC
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180
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Tagore Kinenkai(1961)Tagore Seitan Hyakunen Kinen Ronbun ShuTokyo Japan
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Tagore R(2002) Man Rupa New Delhi India
Tagore R(2008) Gitanjali Rupa New Delhi India
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Grass-roots Welfare 2397-108
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assignment in the world（高齢発達障害者への介護福祉研究動向世界日本に
おける研究課題） Research on care in Tohoku 1 51-57
TakahashiR Shibata H(1999)Gerontology of Higher Education in USA Japanese Journal of
Gerontology（アメリカ合衆国の老年学教育） 21(3)358-371
Takahashi R(2000)The Activity of AGHE and Future Assignment in Japan Research paper
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トロジー協会の活動と日本における今後の課題） International Longevity
Center Japan Tokyo Japan
Takahashi R(2000)The International Studies of the Aging with Intellectual Disability（知的障
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Developmental Disabilities 22(2) 104-112
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際加齢知的障害クオリティオブライフ円卓会議の実践報告と課題）
Bulletin of Takasaki University of Health and Welfare 2109-123
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Conversion Stories(Atkins DHampAtkins TH Compiled ampEdited ) Self publication
158-160
Takahashi R(2010) Journal(Feb14)49 63-64
Takahashi R (Ed)(2011)Hito Man（ひと MAN） Hon no Izumisha Tokyo Japan
181
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Takahashi R(2016)Sendai University Faculty of Sports Science Department of Health and
Welfare Science 20th Anniversary Foot Step and Future Prospect Faculty of Sports
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33-44
Takahashi R (2016)Vision for Gerontological Society in Hokkaido from 2020 to 2030 to Stand
within the Grass Roots Welfare Society Odisha Journal of Social Science Vol3(1)16-
22
Takahashi R(2018)Philosophy of Gerontology with Science and Technology Personal
View of Bioethics amp Gerontology in Advanced Future Journal of Gerontology
amp Geriatric Medicine 4 019
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自由民権史) Rekishi Shunjuusha
Takarajima Hensyubu(Ed)(2008)Ishiwara Kanji(石原莞爾) Takarajima Sugoi Bunko
Bessatus
Takase S(1977)HakusanTateyama to Hokuriku Shugendo(白山立山と北陸修験道)
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182
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学問の暴力―アイヌ墓地はなぜあばかれたか) Shumpuco
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宮本武蔵 五輪の書) NHK Text
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183
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inform our aging The Art and Science of Aging Well
Yamamoto K Nakagawa TGondou KSato S(2014)Rounen shinrigaku no SenkushaTachibana
Kakusho no Ashiato (A Pioneer of Geriatric psychology Foot Steps of Tachibana
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sickness and death 17-189-14
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Yanakamura to Moro Chikasuke Wo Katarukai(2001)Yanaka mura sonchou Moro Chikasuke
Matsueitachi no Ashio Koudokujiken（谷中村村長 茂呂近助－末裔たちの足尾
鉱毒事件） Zuisousha
Yonemura K(1943)Kitami Kyodoshi Banashi(北見郷土史話)Kitami Kyodo Hakubutsukan
Yokota K(1959)Dokyo (Dokyo 道鏡) Yoshikawakoubunkan
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会発足と渡辺定先生) Japanese journal of gerontology31(1)40-42
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Care-Fithttpwwwcarefitorgproject_3symposium
Date Sodo
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Immigrants be ambitious
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Family History Library
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from httpwhat-when-howcomagingthe-history-of-gerontology-aging
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ost=ciniiandorder_no=andppv_type=0andlang_sw=andno=1451436569andcp=
Ito Shichijuro Shigetaka
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Japans Ainu recognition bill What does it mean for Hokkaidos indigenous people
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mean-hokkaidos-indigenous-peopleXJSH-MdG1ZU
Japan Times(2019) Japan enacts law recognizing Ainu as indigenous but activists say it falls
short of UN declaration
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indigenous-despite-criticism-ethnic-groupXLpm1-j7RPY
Kluss T(2018)Association for Gerontology in Higher Education Changes Name to
Academy for Gerontology in Higher Educationhttps
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Murakami S(2019) Japans Ainu recognition bill What does it mean for Hokkaidos
National Institute of Aging
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Business
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poverty-through-social-business-muhammad-yunus
187
Appendix 1 My Family History
高橋 亮 家族歴史（Ryo Takahashi Family History Chart）
Father 父 髙橋 閏（Jun Takahaashi）誕生 Born1935年 7月 9日 Hokkaido
死亡 Died 2019年 6月 5日 Monbetsu-gun Monbetsu -cho北海道紋別郡紋別町
父イコール音楽の人生であった小さい時から吹奏楽に親しみ父の姿を見て成長してきた
父は中学校の音楽の教師として生田原中学校訓子府中学校の吹奏楽部の顧問として指
導をしていて生徒の皆様と一緒に遊んで貰った記憶があるお正月になると卒業生が家に
来て食事をしたりカルタをしたりとても楽しかった思い出があるまた吹奏楽部の合宿に母
と一緒に行って練習を見てお手伝いをして音楽の完成へのプロセスを学ぶことができ感動し
た 父が働いている訓子府中学校の吹奏楽部に入部して 2年生3年生の時北海道新聞社
主催のアンサンブルコンクールの全道大会に父の引率で札幌に行けたことも本当に楽しい
思い出である父がピアノのレッスンを自宅で行っている時に待っている間父に白菜の漬物
をご飯にまるめて「あーん」といって貰った想い出がとても懐かしい (Ryo)
188
Grand Father (Father side)祖父 高橋時也 (Takahashi Tokiya)
誕生 Born1892年 4月 22日 Akita-ken Senpoku-gun Okigou-Mura秋田県仙北郡沖郷村
死亡 Died1959年 2月 5日北海道生田原字生田原 601番地 父時也は道内外の出張の多
い職業柄子供一人ひとりの土産が大変なのでレコード（SP 版）（軽音楽歌詞のない曲）洋
楽を１枚全員分として恒例化し当時の電蓄で家族全員で聴くことが慣習化していた然し閏
は末っ子であったことから特別扱いで「兵隊」さんの衣服ゲートル軍靴背のう鉄砲など
一式をその都度買い揃ええてくれた正月はお膳料理で席順も決まり上座中央に末っ子
の閏は末席で隣に母親と続いたお酒が入ると上機嫌な父であった高校 3 年の 5 月祖父
は脳溢血で右手右足が不自由になり風呂に入れてあげるのに一苦労した閏が指導
指揮していた遠軽高校吹奏楽部を自宅まで招待し庭先で 25 名が並んで父親に聴かせた
ことも親孝行の一つであった父は感激の涙を見せた (Jun)
Grand Mother (Father side) 祖母 西部きぬ（Nishibu Kinu）
誕生 Born1899 年 9 月 25 日 Gifu-ken Mugi-gun Shimonoho-Mura151 岐阜県武儀郡下之
保村 151番地
死亡 Died1969年 8月 8日北海道網走市
閏は小学校 3 年生頃まで「夜尿症」でよく布団を濡らしていた夜トイレに行かせるため母
親のそばに寝かされていた幼少時に「中耳炎」治療のため始終病院に連れられて帰宅途
中の菓子屋で好物を買ってもらえるのが楽しみであった母も優しく叱られた覚えは全くなか
った高校入学式に同伴帰りに食べた富士の家「かつ丼」がとても美味しかった母はお琴
（生田流）父は尺八（都山流）で正月（元旦）には「春の海」などを「弾き初め」として毎年聴か
された母は肝臓癌のため札幌医大で手術を受けたが経過が悪しく１ケ月後に死亡した
(Jun)
189
Great Grand Father (Father side)曾祖父 髙橋栄昭 (Takahashi Eisyo)
誕生 Born1863年 1月 6日 Akita-ken Senpoku-gun Simizu-Mura Okigou50Banchi秋田県
仙北郡清水村沖郷 50番地(現 秋田県大仙市清水乙泉 105)
死亡 Died1900 年 3 月 16 日 HokkaidoAbashiri-Cho Minami3jyoNishi1Chome 北海道網走
町南 3 条西 1 丁目 栄昭は本籍は秋田県仙北郡清水村沖郷五十番地である明治 18年
2月 12日藤原リエと結婚するが明治 28年 10月 5日離婚するそして明治 33年 3月 16日
秋田郡廣山田村楢山五番地田中知安長女のチヨと結婚し北海道網走郡北見町で届け出を
しているチヨは昭和 14 年 3 月 24 日午前 8 時に北海道網走町南三条西一丁目一番地に
おいて死亡（同居者チヨが届け出している）二人の間に榮が明治 34 年 3 月 11 日に誕生し
ているが同年 3 月 26 日に死亡している（午後 640 北海道北見国網走郡北見町南通裏二
丁目 2 番地小松半蔵ヤエ三女のトク（明治 29 年 10 月 20 日）を養女として迎えている）
栄昭（朝吉）は明治２８年に北海道へ渡っている1914（大正 3）年 4月 1日栄昭 52歳にて佐
呂間村初代村長となる (大正 3から 10年まで）書の号を「仙渓」とする (Jun)
190
Great Grand Mother (Father side)曾祖母 田中チヨ（Tanaka Chiyo）
誕生 Born 1868年 12月 15日 Akita-KenMinamiAkita-Gun秋田県南秋田郡
死亡 Died1939 年 3 月 24 日 HokkaidoAbashiri-Gun Abashiri-Cho Minami 3jyo Nishi
1Chome1Banchi北海道網走郡網走町南 3条西 1丁目 1番地 Married 1900年 3月 16日
本籍秋田県南秋田郡の田中チヨ（33 歳）と栄 37 歳）が結婚する住所は北海道北見国網走
郡北見町南通裏２丁目２番地この地において明治三十五年（1902）３月 17 日チヨは長男
榮を生んだが同月２６日死亡してしまった翌 36 年（1903）3 月 4 日上川郡旭川町小松半
蔵の三女トク（７歳）を養女にした（この娘は妻チヨの実子である）北見町は佐呂間町の隣
であり北見町を中心に栄昭の仕事を支えていたことが窺える大正 10（1921）年 6 月栄昭
は佐呂間村長を辞して網走に住んだ昭和 3 年 2 月 21 日網走町の住所で栄昭は死亡
した届け出は妻のチヨであるチヨはお寺で葬式を行った後お骨を抱いて栄昭の生家（清
水村）を訪ねたチヨは昭和 14（1939）年 3 月 24 日娘トクに看取られ亡くなった享年 72 歳
(Ryo)
Great Grand Father (Father side)曾祖父 西部彦右衛門（Nishibu Hikouemon）
誕生 Born 1860年 1月 25日 Gifu-KenMugi-Gun Shimonoho-Mura151i岐阜県武儀郡下之
保村 151番地
死亡 Died1936年 11月 19日 Hokkaido Shari-Mura Akkanbetsugenya 北海道斜里村飽寒
別原野 北海道斜里村の駅前で旅館業を営んでいた
彦右衛門は安政七年満延１（１８６０）年１月２５日に岐阜県武儀郡下之保１５１番に父西部彦
右衛門と母土屋まつのもとに生まれる (Ryo)
191
Great Grand Mother (Father side)曾祖母 笠野てつ（Kasano Tetsu）
誕生 Born1860 年 1 月 29 日 Gifu-Ken Mugi-Gun SHimonoho-Mura 岐阜県武儀郡下之保
村
死亡 Died1939 年 3 月 22 日 Hokkaido Shari-MuraAkkanbetsugenya 北海道斜里村飽寒別
原野 満延１（1860）年 1 月 29 日に岐阜県武儀郡下之保村で父笠野吉弥母二俣キウ（天
保 3年）1831年 3月 17日」に生まれたキウの父は二俣善兵衛」ですキウは明治 12（1879）
年 3月 10日に結婚している昭和 14（1939）年 3月 22日に北海道斜里郡飽寒別原野で亡
くなった (Ryo)
Mother 母 村上正枝（Murakami Masae）
誕生 Born1941年 1月 12日 Hokkaido Shari-Gun Koshimizu-Mura ooaza Yanbetsu-Mura
Aza Kamitokusawara1316Banchi北海道斜里郡小清水村大字止別村字上砥草原 1316番地
母はいつも命がけで頑張る気性で尊敬している 私が病気になった時に母の作ってくれた
お茶漬けを食べれば必ず治るといつも思っていた学校に行く前に夕食に食べたいメニュー
を伝えておくといつもスパゲティお寿司カレー豚汁ハンバーガーなど食べるのが楽し
みであった弁当はいつも自慢でみんなに羨ましがられていた小学生の頃牛乳を一升瓶で
黒川さんに買いに行き破卵を買いに行かされた破卵を買いに行ったときに帰りに転んで
しまい卵が割れてしまい母に叱られると思ったけれどもこれから注意するように言われただけ
で驚いた高校生の時は何かの買い物のために一万円をもらってバスに乗って行ったとき
にどこかに落としてしまったけれど正直に話したら怒られなかったので驚いた自分の行
いたいことを結局はいつも応援してくれたように感じている (Ryo)
192
Grand Father (Mother side)祖父 村上幸治郎（Murakami Kojiro）
誕生 Born1896 年 12 月 26 日 Miyagi-Ken Shibata-Gun Numata-Mura23 宮城県柴田郡沼
田村二十三番地 死亡 Died1979 年 6 月 4 日 Hokkaido Koshimizu-Cho 北海道斜里郡小
清水町 浪曲が趣味トリが出産を迎えていても何回も外出していたという長女次女が弟
妹たちの出産にトリの指示で泣きながら取り上げたという釧路で貧困の中魚店を営むもサー
ビス過剰で失敗トリの兄が小清水砥草原果樹の大木のある土地を紹介大農園を夢みて 5
人の子供をリヤカーにのせて移住その後は失敗しながらも年中果樹（りんごなしプラム
ぐすべり苺などの豊富な果物を保存し長女次女三女の料理熱心なことも有り大勢の家
族（8人の子供）に恵まれ近隣からは羨ましがられていたが実際は農協からの借財で苦労し
ていたようである最終的には家族の街へ出て食堂店を経営するが本人は頑固に 1 人農
業に従事していたようである週末は街の特養ホームにて死去 (Masae)
Grand Mother (Mother side)祖母 八巻トリ（Yamaki Tori）
誕生 Born1904年 9月 4日 Miyagi-KenKatta-Gun Kooriyama-Mura34Banchi宮城県刈田
郡郡山村 34番地 死亡 Died 2002年 6月 12 日 Hokkaido Shari-Gun Koshimizu-Cho北
海道斜里郡小清水町 寺子屋で教育する末っ子として育つ父は０歳で死亡母は１歳で死
亡長兄（八巻重治郎）は厳しい教育から逃れるため北海道で大農園を夢みて渡道トリの
父母が死したのをきっかけに自分が教育するといいトリの養母（お手伝い）から奪い７歳の
トリを 1人で札幌へその後浦士別（清浦）で開拓する重治郎の子守りとしておしんのような
生活をさせられ兄の子守りに明け暮れ 10代（16歳位）で村上幸治郎の妻となる5男 4女
の子供に恵まれ苦労の生涯の中老後は幸せな生涯を終える (Masae)
193
Great Grand Father (Mother side)曾祖父 村上幸之助（Murakami Kounosuke）
出生 Born1860年 10月 10日 Miyagi-Ken Shibata-Gun Numata-Mura23
宮城県柴田郡沼田村二十三番地 死亡 Died1934 年 12 月 3 日 Hokkaido Abashiri-Gun
Abashiri-Cho 北海道網走郡網走町 宮大工として日本で三本の指に入るといい続けていた
ようだが老後は酒に溺れ息子（幸治郎）長男次男に毎日酒を買入れさせアル中のようだっ
たらしい本人（幸之助）は「今でこそ落ちぶれ果てたがこの体には高貴な血が脈々と流れ
ている」と一日中言い続けていたと云われる終末は徘徊もあり幸治郎の長女次女が終
日付き添って捜し歩いたらしい村上天皇の末裔であったといわれているが宮城県村田町
沼田の村上金榮とご子息は村上水軍の末裔ではないかと考えているがはっきりした資料は
存在していない (Masae)
Great Grand Mother (Mother side)曾祖母 平間よしの（Hirama Yoshino）
出生 Born1869年 9月 18日 Miyagi-Ken Shibata-Gun Numata-Mura 18 Banchi宮城県柴
田郡沼田村 18番 死亡 Died 1937年 4月 29 日 Miyagi-Ken Shibata-Gn Funaoka-Mura
Aza Shimokouji9Banchi 宮城県柴田郡船岡村字下小路九番地
父平間源吉と母小野せきのもとに三男二女の長女として誕生した明治 20（1887）年 10月 7
日に村上幸之助と結婚した昭和 12（1937）年 4月 29日午前三時に 68歳で亡くなってい
る死亡の場所は宮城県柴田郡船岡村字下小路九番地において死亡届同居者渡邊直次
郎届け出よしのの父平間源吉は天保 14（1843）年 3月 9日に柴田郡沼田村 18番地に生
まれ大正 9（1920）年 3月 13日 77歳で北海道雨龍郡一己村十五番地で死亡している母
小野せきは弘化 3（1846）年 12月 10日宮城県柴田郡大谷村 79番地に小野勝蔵と夫人
194
のもとに生まれた昭和 5（1930）年 12月 4日に北海道雨龍郡一己村十五番地で死亡して
いる (Ryo)
曾祖父 八巻源治 (Yamaki Genji)出生 Born 1861年 11月 18日 Miyagi-Ken Katta-Gun
Kooriyama-Mura 宮城県刈田郡郡山村 死亡 Died 1904年 12月 13 日 Miyagi-Ken
Katta-Gun Kooriyama-Mura宮城県刈田郡郡山村 寺子屋学校の先生をしていたと聴いて
いる字の上手な人であった文久 1（1861）年 11月 18日に宮城県刈田郡郡山村字下関
下十八番地にて父八巻亀治と母のもとに生まれた明治 13（1880）年 3月 18日に佐藤りい
と結婚した亮の祖母トリが明治 37（1904）年 9月 4日に生まれたが 3ケ月後に亡くなってい
る享年４３歳戒名は空哉道乗信士であるお寺は宮城県白石市字不澄ケ池 68番地
真言宗智山派延命寺電話 02242-6-3216 このお寺には大相撲行司初代木村庄之助の墓が
ある（現 白石市字半沢屋敷前１佐藤大八郎家先祖佐藤家には庄之助が当時使用した衣
装軍配などの持ち物や行司道具一式が大切に保存されている（Ryo）
Great Grand Mother (Motherside)佐藤りい (Sato Rii)
出生 Born 1862年 10月 21日 Miyagi-Ken Katta-Gun Inusotoba-Mura宮城県刈田郡犬
卒都婆村 死亡 Died 1907年 2月 13日 宮城県刈田郡郡山村 夫婦仲良く上品だった文
久２（1862）年 10月 21日に父佐藤寅吉と母のもとに宮城県刈田郡大卒都婆村で生まれる
明治 40 (1907)年 2月 13日に亡くなっている（45歳） (Ryo)
195
紺野寿美子 家族歴史（Sumiko Konno Family History Chart）
Father in Law父 紺野重治コンノ シゲジ（Konno Sｈigeji）
出生 Born1929年 4月 5日 Fukushima-Ken Adachi-Gun Niidono-Mura福島県安達郡新殿
村
死亡 Died1982年 2月 10日 Fukushima-Ken Adachi-Gun Iwashiro-Machi福島県安達郡岩
代町 父はとても穏やかな人だったことを覚えています口数が少なく怒鳴り声をあげたのを
聴いたことはありません地元の農協の所長をしていました一緒に働いているひとをとても
大切にしていました私の小さい頃農家の人たちが農協からお金を借りるのに私の家に夜来
て父が書類をつくってあげていました52歳の時肝硬変でこの世を去りましたお酒の飲
み過ぎが原因でした (Sumiko)
196
Mother in Law母 紺野 (佐久間)ヤイ子 (Konno Yaiko)
出生 Born1932年 4月 16日 Fukushima-Ken Nihonmatsu-Shi NishiNiidono
福島県二本松市西新殿 母は町の役場に勤めていました家の中のことは祖母がやってい
ました母は9人兄弟姉妹の長女です家族を支えるために役場で働きまた兄弟姉妹を
助けていました私が伝道に出るときも結婚するときも大変反対しましたが伝道中もいろい
ろと荷物をおくってくれたり結婚後も「こんなにいい人と結婚できて良かった」と言ってくれま
した私の夫ととても仲が良いです定年退職後は畑をつくり近所の人々を病院につれて
いったりかいものにつれていったり（自動車が運転できるので）奉仕しています（本人は奉
仕という考えはなくあたりまえにやっています）祖母（カネ）が寝たきりになった時半年ほど
でしたが中心的に介護をしていました奉仕の人だと思います（Sumiko）
Grand Father in Law祖父 紺野長光（Konno Nagamitsu）
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1975年 9月 22日 Fukushima-Ken Adachi-Gun Iwashiro-Machi
福島県安達郡岩代町 私の祖父は長いこと呉服屋さんで番頭さんをしていました祖母（カ
ネ）と結婚する時岩代町東新殿にきて二人でお店を開きましたなんでも屋（雑貨食品文
房具ガソリンガラスなべかまくわなどなんでも）何でも売っていました「仏の長さ
ん」といわれていましたとても優しい人でしたお金がない人にはお金をとらずかしてあげ
ていましたが（祖母が言うにはっ誰も返しにこなかったそうです）８０歳の時眠りながら死んで
いきました私が小学生の時で朝ごはんなのでおじいちゃんを呼んできてといわれてお
じいちゃんのところへいったら動かず静かに死んでいきました祖父の死を迎える姿は私
もあこがれであり模範です私も死ぬまで元気で体と内蔵と脳の機能が一緒に留まってくれ
ればと思っている (Sumiko)
197
Grand Mother in Law義理母 鴫原カネ (Shigihara Kane)
出生 Born1902年 7月 30日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1995年 9月 8日 Fukushima-Ken Iwashiro-Machi福島県安達郡岩代町
祖母の名前カネは祖母の両親が「一生お金に困らないように」という願いを込められてつ
けられたそうです（祖母によると）最初の結婚で一男をもうけましたが夫が事故（大工で
高い所から落ちた）で亡くなり夫の家から出されました子供もおいて出なくてはならずと
てもつらかったとのことでしたその後長光（祖父）さんと結婚し５人の子供に恵まれまし
た最初の夫の子と 5人の子供たちはとても仲の良い兄弟姉妹になりました最初の子供
が戦争に行くとき東京から松島の駐屯地に行く途中二本松駅に５分ぐらい止まるので息
子に会いに 20km以上の山道を歩いて駅まで行ったそうです私は祖母に育てていただき
ました時間にとても厳しく嘘をつかないことお金を大切にすること熱心に働くこと生
きるべきことを教えてくださいました祖母は死ぬ前に暑い夏では皆さんに迷惑をかける
秋の収穫期にも申し訳ないと言って暑い夏を過ぎ稲刈りの前に死んでいきました一生
懸命家族のために生きていった（Sumiko）
Great Grand Gather in Law曾祖父 紺野松治 (Konno Matsuji)
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Die1941年 4月 16日福島県安達郡戸沢村 慈寛院誠心温松清居士おとなしい
親切な人だった (Sumiko)
Great Grand Father in Law曾祖母 本田ウメ（HONDA UME）
出生 Born1864年 10月 8日 Fukushima-Ken Adachi-Gun KamiOota-Mura福島県安達郡
上太田村 死亡 Died1929年 1月 21日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県
安達郡戸沢村 (Sumiko)
Great Grand Father in Law曾祖父 鴫原 忠左衛門 (SHIGEHARA CHUUZAEMON)
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
198
沢 死亡 Died1929年 11月 17日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡
戸沢 (Sumiko)
Great Grand Father in Law 曾祖母 遠藤 イナ（ENDOU INA）
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tazawa福島県安達郡田沢 死亡
Died1927年 12月 26日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸沢
(Sumiko)
199
Appendix 2 History of Joseph Smith Jramp the Church of Jesus Christ of
Latter-day Saints
Figure40 Joseph Smith Jr
Joseph Smith Jr (December 23 1805 ndash June 27 1844) was an American religious
leader and founder of Mormonism and the Latter Day Saint movement When he was 24 Smith
published the Book of Mormon By the time of his death 14 years later he had attracted tens
of thousands of followers and founded a religion that continues to the present Joseph was born
in Sharon Vermont By 1817 he had moved with his family to the burned-over district of
western New York an area of intense religious revivalism during the Second Great Awakening
Smith said he experienced a series of visions including one in 1820 during which he saw two
personages (presumably God the Father and Jesus Christ) and another in 1823 in which an
angel directed him to a buried book of golden plates inscribed with a Judeo-Christian history of
an ancient American civilization In 1830 Smith published what he said was an English
translation of these plates called the Book of Mormon The same year he organized the Church
of Christ calling it a restoration of the early Christian church Members of the church were
called as a member of the Church of Jesus Christ of Latter Day Saints (Crompton 2001)
16Joseph Smith tells of his ancestry family members and their early abodesmdashAn
unusual excitement about religion prevails in western New YorkmdashHe determines to seek
wisdom as directed by JamesmdashThe Father and the Son appear and Joseph is called to his
prophetic ministry (Verses 1ndash20)
16 Reference source Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
200
1 Owing to the many reports which have been put in circulation by evil-disposed and
designing persons in relation to the rise and progress of The Church of Jesus Christ of Latter-
day Saints all of which have been designed by the authors thereof to militate against its
character as a Church and its progress in the worldmdashI have been induced to write this history
to disabuse the public mind and put all inquirers after truth in possession of the facts as they
have transpired in relation both to myself and the Church so far as I have such facts in my
possession
2 In this history I shall present the various events in relation to this Church in truth and
righteousness as they have transpired or as they at present exist being now [1838] the eighth
year since the organization of the said Church
3 I was born in the year of our Lord one thousand eight hundred and five on the twenty-
third day of December in the town of Sharon Windsor county State of Vermont hellip My father
Joseph Smith Sen left the State of Vermont and moved to Palmyra Ontario (now Wayne)
county in the State of New York when I was in my tenth year or thereabouts In about four
years after my fatherrsquos arrival in Palmyra he moved with his family into Manchester in the
same county of Ontariomdash
4 His family consisting of eleven souls namely my father Joseph Smith my mother
Lucy Smith (whose name previous to her marriage was Mack daughter of Solomon Mack)
my brothers Alvin (who died November 19th 1823 in the 26th year of his age) Hyrum
myself Samuel Harrison William Don Carlos and my sisters Sophronia Catherine and
Lucy
5 Some time in the second year after our removal to Manchester there was in the place
where we lived an unusual excitement on the subject of religion It commenced with the
Methodists but soon became general among all the sects in that region of country Indeed the
whole district of country seemed affected by it and great multitudes united themselves to the
different religious parties which created no small stir and division amongst the people some
crying ldquoLo hererdquo and others ldquoLo thererdquo Some were contending for the Methodist faith
some for the Presbyterian and some for the Baptist
6 For notwithstanding the great love which the converts to these different faiths
expressed at the time of their conversion and the great zeal manifested by the respective clergy
who were active in getting up and promoting this extraordinary scene of religious feeling in
order to have everybody converted as they were pleased to call it let them join what sect they
pleased yet when the converts began to file off some to one party and some to another it was
seen that the seemingly good feelings of both the priests and the converts were more pretended
201
than real for a scene of great confusion and bad feeling ensuedmdashpriest contending against
priest and convert against convert so that all their good feelings one for another if they ever
had any were entirely lost in a strife of words and a contest about opinions
7 I was at this time in my fifteenth year My fatherrsquos family was proselyted to the
Presbyterian faith and four of them joined that church namely my mother Lucy my brothers
Hyrum and Samuel Harrison and my sister Sophronia
8 During this time of great excitement my mind was called up to serious reflection and
great uneasiness but though my feelings were deep and often poignant still I kept myself aloof
from all these parties though I attended their several meetings as often as occasion would
permit In process of time my mind became somewhat partial to the Methodist sect and I felt
some desire to be united with them but so great were the confusion and strife among the
different denominations that it was impossible for a person young as I was and so
unacquainted with men and things to come to any certain conclusion who was right and who
was wrong
9 My mind at times was greatly excited the cry and tumult were so great and incessant
The Presbyterians were most decided against the Baptists and Methodists and used all the
powers of both reason and sophistry to prove their errors or at least to make the people think
they were in error On the other hand the Baptists and Methodists in their turn were equally
zealous in endeavoring to establish their own tenets and disprove all others
10 In the midst of this war of words and tumult of opinions I often said to myself What
is to be done Who of all these parties are right or are they all wrong together If any one of
them be right which is it and how shall I know it
11 While I was laboring under the extreme difficulties caused by the contests of these
parties of religionists I was one day reading the Epistle of James first chapter and fifth verse
which reads If any of you lack wisdom let him ask of God that giveth to all men liberally
and upbraideth not and it shall be given him
12 Never did any passage of scripture come with more power to the heart of man than
this did at this time to mine It seemed to enter with great force into every feeling of my heart I
reflected on it again and again knowing that if any person needed wisdom from God I did for
how to act I did not know and unless I could get more wisdom than I then had I would never
know for the teachers of religion of the different sects understood the same passages of
scripture so differently as to destroy all confidence in settling the question by an appeal to the
Bible
202
13 At length I came to the conclusion that I must either remain in darkness and confusion
or else I must do as James directs that is ask of God I at length came to the determination to
ldquoask of Godrdquo concluding that if he gave wisdom to them that lacked wisdom and would give
liberally and not upbraid I might venture
14 So in accordance with this my determination to ask of God I retired to the woods
to make the attempt It was on the morning of a beautiful clear day early in the spring of
eighteen hundred and twenty It was the first time in my life that I had made such an attempt
for amidst all my anxieties I had never as yet made the attempt to pray vocally
15 After I had retired to the place where I had previously designed to go having looked
around me and finding myself alone I kneeled down and began to offer up the desires of my
heart to God I had scarcely done so when immediately I was seized upon by some power which
entirely overcame me and had such an astonishing influence over me as to bind my tongue so
that I could not speak Thick darkness gathered around me and it seemed to me for a time as if
I were doomed to sudden destruction
16 But exerting all my powers to call upon God to deliver me out of the power of this
enemy which had seized upon me and at the very moment when I was ready to sink into despair
and abandon myself to destructionmdashnot to an imaginary ruin but to the power of some actual
being from the unseen world who had such marvelous power as I had never before felt in any
beingmdashjust at this moment of great alarm I saw a pillar of light exactly over my head above
the brightness of the sun which descended gradually until it fell upon me
17 It no sooner appeared than I found myself delivered from the enemy which held
me bound When the light rested upon me I saw two Personages whose brightness and glory
defy all description standing above me in the air One of them spake unto me calling me by
name and said pointing to the othermdashThis is My Beloved Son Hear Him
18 My object in going to inquire of the Lord was to know which of all the sects was right
that I might know which to join No sooner therefore did I get possession of myself so as to be
able to speak than I asked the Personages who stood above me in the light which of all the
sects was right (for at this time it had never entered into my heart that all were wrong)mdashand
which I should join
19 I was answered that I must join none of them for they were all wrong and the
Personage who addressed me said that all their creeds were an abomination in his sight that
those professors were all corrupt that ldquothey draw near to me with their lips but their hearts
are far from me they teach for doctrines the commandments of men having a form of godliness
but they deny the power thereofrdquo
203
20 He again forbade me to join with any of them and many other things did he say unto
me which I cannot write at this time When I came to myself again I found myself lying on my
back looking up into heaven When the light had departed I had no strength but soon
recovering in some degree I went home And as I leaned up to the fireplace mother inquired
what the matter was I replied ldquoNever mind all is wellmdashI am well enough offrdquo I then said to
my mother ldquoI have learned for myself that Presbyterianism is not truerdquo It seems as though the
adversary was aware at a very early period of my life that I was destined to prove a disturber
and an annoyer of his kingdom else why should the powers of darkness combine against me
Why the opposition and persecution that arose against me almost in my infancy
Some preachers and other professors of religion reject the account of the First
VisionmdashPersecution is heaped upon Joseph SmithmdashHe testifies of the reality of the vision
(Verses 21ndash26)
21 Some few days after I had this vision I happened to be in company with one of the
Methodist preachers who was very active in the before mentioned religious excitement and
conversing with him on the subject of religion I took occasion to give him an account of the
vision which I had had I was greatly surprised at his behavior he treated my communication
not only lightly but with great contempt saying it was all of the devil that there were no such
things as visions or revelations in these days that all such things had ceased with the apostles
and that there would never be any more of them
22 I soon found however that my telling the story had excited a great deal of prejudice
against me among professors of religion and was the cause of great persecution which
continued to increase and though I was an obscure boy only between fourteen and fifteen years
of age and my circumstances in life such as to make a boy of no consequence in the world yet
men of high standing would take notice sufficient to excite the public mind against me and
create a bitter persecution and this was common among all the sectsmdashall united to persecute
me
23 It caused me serious reflection then and often has since how very strange it was
that an obscure boy of a little over fourteen years of age and one too who was doomed to the
necessity of obtaining a scanty maintenance by his daily labor should be thought a character
of sufficient importance to attract the attention of the great ones of the most popular sects of
the day and in a manner to create in them a spirit of the most bitter persecution and reviling
But strange or not so it was and it was often the cause of great sorrow to myself
24 However it was nevertheless a fact that I had beheld a vision I have thought since
that I felt much like Paul when he made his defense before King Agrippa and related the
204
account of the vision he had when he saw a light and heard a voice but still there were but
few who believed him some said he was dishonest others said he was mad and he was
ridiculed and reviled But all this did not destroy the reality of his vision He had seen a
vision he knew he had and all the persecution under heaven could not make it otherwise
and though they should persecute him unto death yet he knew and would know to his latest
breath that he had both seen a light and heard a voice speaking unto him and all the world
could not make him think or believe otherwise
25 So it was with me I had actually seen a light and in the midst of that light I saw
two Personages and they did in reality speak to me and though I was hated and persecuted
for saying that I had seen a vision yet it was true and while they were persecuting me
reviling me and speaking all manner of evil against me falsely for so saying I was led to say
in my heart Why persecute me for telling the truth I have actually seen a vision and who
am I that I can withstand God or why does the world think to make me deny what I have
actually seen For I had seen a vision I knew it and I knew that God knew it and I could
not deny it neither dared I do it at least I knew that by so doing I would offend God and
come under condemnation
26 I had now got my mind satisfied so far as the sectarian world was concernedmdashthat
it was not my duty to join with any of them but to continue as I was until further directed I had
found the testimony of James to be truemdashthat a man who lacked wisdom might ask of God
and obtain and not be upbraided
Moroni appears to Joseph SmithmdashJosephrsquos name is to be known for good and evil
among all nationsmdashMoroni tells him of the Book of Mormon and of the coming judgments
of the Lord and quotes many scripturesmdashThe hiding place of the gold plates is revealedmdash
Moroni continues to instruct the Prophet (Verses 27ndash54)
27 I continued to pursue my common vocations in life until the twenty-first of September
one thousand eight hundred and twenty-three all the time suffering severe persecution at the
hands of all classes of men both religious and irreligious because I continued to affirm that I
had seen a vision
28 During the space of time which intervened between the time I had the vision and the
year eighteen hundred and twenty-threemdashhaving been forbidden to join any of the religious
sects of the day and being of very tender years and persecuted by those who ought to have
been my friends and to have treated me kindly and if they supposed me to be deluded to have
endeavored in a proper and affectionate manner to have reclaimed memdashI was left to all kinds
205
of temptations and mingling with all kinds of society I frequently fell into many foolish errors
and displayed the weakness of youth and the foibles of human nature which I am sorry to say
led me into divers temptations offensive in the sight of God In making this confession no one
need suppose me guilty of any great or malignant sins A disposition to commit such was never
in my nature But I was guilty of levity and sometimes associated with jovial company etc not
consistent with that character which ought to be maintained by one who was called of God as
I had been But this will not seem very strange to any one who recollects my youth and is
acquainted with my native cheery temperament
29 In consequence of these things I often felt condemned for my weakness and
imperfections when on the evening of the above-mentioned twenty-first of September after I
had retired to my bed for the night I betook myself to prayer and supplication to Almighty God
for forgiveness of all my sins and follies and also for a manifestation to me that I might know
of my state and standing before him for I had full confidence in obtaining a divine manifestation
as I previously had one
30 While I was thus in the act of calling upon God I discovered a light appearing in
my room which continued to increase until the room was lighter than at noonday when
immediately a personage appeared at my bedside standing in the air for his feet did not
touch the floor
31 He had on a loose robe of most exquisite whiteness It was a whiteness beyond
anything earthly I had ever seen nor do I believe that any earthly thing could be made to
appear so exceedingly white and brilliant His hands were naked and his arms also a little
above the wrist so also were his feet naked as were his legs a little above the ankles His
head and neck were also bare I could discover that he had no other clothing on but this robe
as it was open so that I could see into his bosom
32 Not only was his robe exceedingly white but his whole person was glorious beyond
description and his countenance truly like lightning The room was exceedingly light but
not so very bright as immediately around his person When I first looked upon him I was
afraid but the fear soon left me
33 He called me by name and said unto me that he was a messenger sent from the
presence of God to me and that his name was Moroni that God had a work for me to do
and that my name should be had for good and evil among all nations kindreds and tongues
or that it should be both good and evil spoken of among all people
34 He said there was a book deposited written upon gold plates giving an account of
the former inhabitants of this continent and the source from whence they sprang He also
206
said that the fulness of the everlasting Gospel was contained in it as delivered by the Savior
to the ancient inhabitants
35 Also that there were two stones in silver bowsmdashand these stones fastened to a
breastplate constituted what is called the Urim and Thummimmdashdeposited with the plates
and the possession and use of these stones were what constituted ldquoseersrdquo in ancient or former
times and that God had prepared them for the purpose of translating the book
36 After telling me these things he commenced quoting the prophecies of the Old
Testament He first quoted part of the third chapter of Malachi and he quoted also the fourth
or last chapter of the same prophecy though with a little variation from the way it reads in our
Bibles Instead of quoting the first verse as it reads in our books he quoted it thus
37 For behold the day cometh that shall burn as an oven and all the proud yea and
all that do wickedly shall burn as stubble for they that come shall burn them saith the Lord of
Hosts that it shall leave them neither root nor branch
38 And again he quoted the fifth verse thus Behold I will reveal unto you the
Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day
of the Lord
39 He also quoted the next verse differently And he shall plant in the hearts of the
children the promises made to the fathers and the hearts of the children shall turn to their
fathers If it were not so the whole earth would be utterly wasted at his coming
40 In addition to these he quoted the eleventh chapter of Isaiah saying that it was about
to be fulfilled He quoted also the third chapter of Acts twenty-second and twenty-third verses
precisely as they stand in our New Testament He said that that prophet was Christ but the day
had not yet come when ldquothey who would not hear his voice should be cut off from among the
peoplerdquo but soon would come
41 He also quoted the second chapter of Joel from the twenty-eighth verse to the last
He also said that this was not yet fulfilled but was soon to be And he further stated that the
fulness of the Gentiles was soon to come in He quoted many other passages of scripture and
offered many explanations which cannot be mentioned here
42 Again he told me that when I got those plates of which he had spokenmdashfor the
time that they should be obtained was not yet fulfilledmdashI should not show them to any person
neither the breastplate with the Urim and Thummim only to those to whom I should be
commanded to show them if I did I should be destroyed While he was conversing with me
about the plates the vision was opened to my mind that I could see the place where the plates
207
were deposited and that so clearly and distinctly that I knew the place again when I visited
it
43 After this communication I saw the light in the room begin to gather immediately
around the person of him who had been speaking to me and it continued to do so until the room
was again left dark except just around him when instantly I saw as it were a conduit open
right up into heaven and he ascended till he entirely disappeared and the room was left as it
had been before this heavenly light had made its appearance
44 I lay musing on the singularity of the scene and marveling greatly at what had
been told to me by this extraordinary messenger when in the midst of my meditation I
suddenly discovered that my room was again beginning to get lighted and in an instant as
it were the same heavenly messenger was again by my bedside
45 He commenced and again related the very same things which he had done at his
first visit without the least variation which having done he informed me of great judgments
which were coming upon the earth with great desolations by famine sword and pestilence
and that these grievous judgments would come on the earth in this generation Having related
these things he again ascended as he had done before
46 By this time so deep were the impressions made on my mind that sleep had fled from
my eyes and I lay overwhelmed in astonishment at what I had both seen and heard But what
was my surprise when again I beheld the same messenger at my bedside and heard him
rehearse or repeat over again to me the same things as before and added a caution to me
telling me that Satan would try to tempt me (in consequence of the indigent circumstances of
my fatherrsquos family) to get the plates for the purpose of getting rich This he forbade me saying
that I must have no other object in view in getting the plates but to glorify God and must not
be influenced by any other motive than that of building his kingdom otherwise I could not get
them
47 After this third visit he again ascended into heaven as before and I was again left
to ponder on the strangeness of what I had just experienced when almost immediately after the
heavenly messenger had ascended from me for the third time the cock crowed and I found that
day was approaching so that our interviews must have occupied the whole of that night
48 I shortly after arose from my bed and as usual went to the necessary labors of the
day but in attempting to work as at other times I found my strength so exhausted as to render
me entirely unable My father who was laboring along with me discovered something to be
wrong with me and told me to go home I started with the intention of going to the house but
208
in attempting to cross the fence out of the field where we were my strength entirely failed me
and I fell helpless on the ground and for a time was quite unconscious of anything
49 The first thing that I can recollect was a voice speaking unto me calling me by name
I looked up and beheld the same messenger standing over my head surrounded by light as
before He then again related unto me all that he had related to me the previous night and
commanded me to go to my father and tell him of the vision and commandments which I had
received
50 I obeyed I returned to my father in the field and rehearsed the whole matter to him
He replied to me that it was of God and told me to go and do as commanded by the messenger
I left the field and went to the place where the messenger had told me the plates were deposited
and owing to the distinctness of the vision which I had had concerning it I knew the place the
instant that I arrived there
51 Convenient to the village of Manchester Ontario county New York stands a hill
of considerable size and the most elevated of any in the neighborhood On the west side of
this hill not far from the top under a stone of considerable size lay the plates deposited in
a stone box This stone was thick and rounding in the middle on the upper side and thinner
towards the edges so that the middle part of it was visible above the ground but the edge all
around was covered with earth
52 Having removed the earth I obtained a lever which I got fixed under the edge of
the stone and with a little exertion raised it up I looked in and there indeed did I behold the
plates the Urim and Thummim and the breastplate as stated by the messenger The box in
which they lay was formed by laying stones together in some kind of cement In the bottom
of the box were laid two stones crossways of the box and on these stones lay the plates and
the other things with them
53 I made an attempt to take them out but was forbidden by the messenger and was
again informed that the time for bringing them forth had not yet arrived neither would it until
four years from that time but he told me that I should come to that place precisely in one year
from that time and that he would there meet with me and that I should continue to do so until
the time should come for obtaining the plates
54 Accordingly as I had been commanded I went at the end of each year and at each
time I found the same messenger there and received instruction and intelligence from him at
each of our interviews respecting what the Lord was going to do and how and in what manner
his kingdom was to be conducted in the last days
209
Joseph Smith marries Emma HalemdashHe receives the gold plates from Moroni and
translates some of the charactersmdashMartin Harris shows the characters and translation to
Professor Anthon who says ldquoI cannot read a sealed bookrdquo (Verses 55ndash65)
55 As my fatherrsquos worldly circumstances were very limited we were under the necessity
of laboring with our hands hiring out by dayrsquos work and otherwise as we could get opportunity
Sometimes we were at home and sometimes abroad and by continuous labor were enabled to
get a comfortable maintenance
56 In the year 1823 my fatherrsquos family met with a great affliction by the death of my
eldest brother Alvin In the month of October 1825 I hired with an old gentleman by the name
of Josiah Stoal who lived in Chenango county State of New York He had heard something of
a silver mine having been opened by the Spaniards in Harmony Susquehanna county State of
Pennsylvania and had previous to my hiring to him been digging in order if possible to
discover the mine After I went to live with him he took me with the rest of his hands to dig for
the silver mine at which I continued to work for nearly a month without success in our
undertaking and finally I prevailed with the old gentleman to cease digging after it Hence
arose the very prevalent story of my having been a money-digger
57 During the time that I was thus employed I was put to board with a Mr Isaac Hale
of that place it was there I first saw my wife (his daughter) Emma Hale On the 18th of January
1827 we were married while I was yet employed in the service of Mr Stoal
58 Owing to my continuing to assert that I had seen a vision persecution still followed
me and my wifersquos fatherrsquos family were very much opposed to our being married I was therefore
under the necessity of taking her elsewhere so we went and were married at the house of Squire
Tarbill in South Bainbridge Chenango county New York Immediately after my marriage I
left Mr Stoalrsquos and went to my fatherrsquos and farmed with him that season
59 At length the time arrived for obtaining the plates the Urim and Thummim and
the breastplate On the twenty-second day of September one thousand eight hundred and
twenty-seven having gone as usual at the end of another year to the place where they were
deposited the same heavenly messenger delivered them up to me with this charge that I
should be responsible for them that if I should let them go carelessly or through any neglect
of mine I should be cut off but that if I would use all my endeavors to preserve them until
he the messenger should call for them they should be protected
60 I soon found out the reason why I had received such strict charges to keep them safe
and why it was that the messenger had said that when I had done what was required at my hand
he would call for them For no sooner was it known that I had them than the most strenuous
210
exertions were used to get them from me Every stratagem that could be invented was resorted
to for that purpose The persecution became more bitter and severe than before and multitudes
were on the alert continually to get them from me if possible But by the wisdom of God they
remained safe in my hands until I had accomplished by them what was required at my hand
When according to arrangements the messenger called for them I delivered them up to him
and he has them in his charge until this day being the second day of May one thousand eight
hundred and thirty-eight
61 The excitement however still continued and rumor with her thousand tongues was
all the time employed in circulating falsehoods about my fatherrsquos family and about myself If I
were to relate a thousandth part of them it would fill up volumes The persecution however
became so intolerable that I was under the necessity of leaving Manchester and going with my
wife to Susquehanna county in the State of Pennsylvania While preparing to startmdashbeing very
poor and the persecution so heavy upon us that there was no probability that we would ever be
otherwisemdashin the midst of our afflictions we found a friend in a gentleman by the name of
Martin Harris who came to us and gave me fifty dollars to assist us on our journey Mr Harris
was a resident of Palmyra township Wayne county in the State of New York and a farmer of
respectability
62 By this timely aid was I enabled to reach the place of my destination in
Pennsylvania and immediately after my arrival there I commenced copying the characters
off the plates I copied a considerable number of them and by means of the Urim and
Thummim I translated some of them which I did between the time I arrived at the house of
my wifersquos father in the month of December and the February following
63 Sometime in this month of February the aforementioned Mr Martin Harris came to
our place got the characters which I had drawn off the plates and started with them to the city
of New York For what took place relative to him and the characters I refer to his own account
of the circumstances as he related them to me after his return which was as follows
64 ldquoI went to the city of New York and presented the characters which had been
translated with the translation thereof to Professor Charles Anthon a gentleman celebrated
for his literary attainments Professor Anthon stated that the translation was correct more
so than any he had before seen translated from the Egyptian I then showed him those which
were not yet translated and he said that they were Egyptian Chaldaic Assyriac and Arabic
and he said they were true characters He gave me a certificate certifying to the people of
Palmyra that they were true characters and that the translation of such of them as had been
translated was also correct I took the certificate and put it into my pocket and was just
211
leaving the house when Mr Anthon called me back and asked me how the young man found
out that there were gold plates in the place where he found them I answered that an angel
of God had revealed it unto him
65 ldquoHe then said to me lsquoLet me see that certificatersquo I accordingly took it out of my
pocket and gave it to him when he took it and tore it to pieces saying that there was no such
thing now as ministering of angels and that if I would bring the plates to him he would
translate them I informed him that part of the plates were sealed and that I was forbidden
to bring them He replied lsquoI cannot read a sealed bookrsquo I left him and went to Dr Mitchell
who sanctioned what Professor Anthon had said respecting both the characters and the
translationrdquo
Oliver Cowdery serves as scribe in translating the Book of MormonmdashJoseph and Oliver
receive the Aaronic Priesthood from John the BaptistmdashThey are baptized ordained and receive
the spirit of prophecy (Verses 66ndash75)
66 On the 5th day of April 1829 Oliver Cowdery came to my house until which time I
had never seen him He stated to me that having been teaching school in the neighborhood
where my father resided and my father being one of those who sent to the school he went to
board for a season at his house and while there the family related to him the circumstances of
my having received the plates and accordingly he had come to make inquiries of me
67 Two days after the arrival of Mr Cowdery (being the 7th of April) I commenced to
translate the Book of Mormon and he began to write for me
68 We still continued the work of translation when in the ensuing month (May 1829)
we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for
the remission of sins that we found mentioned in the translation of the plates While we were
thus employed praying and calling upon the Lord a messenger from heaven descended in a
cloud of light and having laid his hands upon us he ordained us saying
69 Upon you my fellow servants in the name of Messiah I confer the Priesthood of
Aaron which holds the keys of the ministering of angels and of the gospel of repentance and
of baptism by immersion for the remission of sins and this shall never be taken again from the
earth until the sons of Levi do offer again an offering unto the Lord in righteousness
70 He said this Aaronic Priesthood had not the power of laying on hands for the gift of
the Holy Ghost but that this should be conferred on us hereafter and he commanded us to go
and be baptized and gave us directions that I should baptize Oliver Cowdery and that
afterwards he should baptize me
212
71 Accordingly we went and were baptized I baptized him first and afterwards he
baptized memdashafter which I laid my hands upon his head and ordained him to the Aaronic
Priesthood and afterwards he laid his hands on me and ordained me to the same Priesthoodmdash
for so we were commanded
72 The messenger who visited us on this occasion and conferred this Priesthood upon
us said that his name was John the same that is called John the Baptist in the New Testament
and that he acted under the direction of Peter James and John who held the keys of the
Priesthood of Melchizedek which Priesthood he said would in due time be conferred on us
and that I should be called the first Elder of the Church and he (Oliver Cowdery) the second
It was on the fifteenth day of May 1829 that we were ordained under the hand of this messenger
and baptized
73 Immediately on our coming up out of the water after we had been baptized we
experienced great and glorious blessings from our Heavenly Father No sooner had I baptized
Oliver Cowdery than the Holy Ghost fell upon him and he stood up and prophesied many
things which should shortly come to pass And again so soon as I had been baptized by him I
also had the spirit of prophecy when standing up I prophesied concerning the rise of this
Church and many other things connected with the Church and this generation of the children
of men We were filled with the Holy Ghost and rejoiced in the God of our salvation
74 Our minds being now enlightened we began to have the scriptures laid open to our
understandings and the true meaning and intention of their more mysterious passages revealed
unto us in a manner which we never could attain to previously nor ever before had thought of
In the meantime we were forced to keep secret the circumstances of having received the
Priesthood and our having been baptized owing to a spirit of persecution which had already
manifested itself in the neighborhood
75 We had been threatened with being mobbed from time to time and this too by
professors of religion And their intentions of mobbing us were only counteracted by the
influence of my wifersquos fatherrsquos family (under Divine providence) who had become very friendly
to me and who were opposed to mobs and were willing that I should be allowed to continue
the work of translation without interruption and therefore offered and promised us protection
from all unlawful proceedings as far as in them lay
213
Appendix 3 The Book of Mormon
Figure 41 Anthon Transcript from the Golden Plates
The Book of Mormon is the keystone of the religion I believe in According to the story
the angel first visited Smiths bedroom late at night on September 22 in 1822 or 1823 Moroni
told Smith that the plates could be found buried in a prominent hill near his home later called
Cumorah a name found in the Book of Mormon
The following are some extracts from the History of Joseph Smith the Prophet 17Joseph
Smith tells of his ancestry family members and their early abodesmdashAn unusual excitement
about religion prevails in western New YorkmdashHe determines to seek wisdom as directed by
JamesmdashThe Father and the Son appear and Joseph is called to his prophetic ministry (Verses
1ndash20)
As another witness Oliver Cowdery describes these events thus ldquoThese were days
never to be forgottenmdashto sit under the sound of a voice dictated by the inspiration of heaven
awakened the utmost gratitude of this bosom Day after day I continued uninterrupted to write
from his mouth as he translated with the Urim and Thummim or as the Nephites would have
said lsquoInterpretersrsquo the history or record called lsquoThe Book of Mormonrsquo
ldquoTo notice in even few words the interesting account given by Mormon and his
faithful son Moroni of a people once beloved and favored of heaven would supersede my
present design I shall therefore defer this to a future period and as I said in the introduction
pass more directly to some few incidents immediately connected with the rise of this Church
17 62 Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
214
which may be entertaining to some thousands who have stepped forward amid the frowns of
bigots and the calumny of hypocrites and embraced the Gospel of Christ
ldquoNo men in their sober senses could translate and write the directions given to the
Nephites from the mouth of the Savior of the precise manner in which men should build up His
Church and especially when corruption had spread an uncertainty over all forms and systems
practiced among men without desiring a privilege of showing the willingness of the heart by
being buried in the liquid grave to answer a lsquogood conscience by the resurrection of Jesus
Christrsquo
ldquoAfter writing the account given of the Saviorrsquos ministry to the remnant of the seed of
Jacob upon this continent it was easy to be seen as the prophet said it would be that darkness
covered the earth and gross darkness the minds of the people On reflecting further it was as
easy to be seen that amid the great strife and noise concerning religion none had authority from
God to administer the ordinances of the Gospel For the question might be asked have men
authority to administer in the name of Christ who deny revelations when His testimony is no
less than the spirit of prophecy and His religion based built and sustained by immediate
revelations in all ages of the world when He has had a people on earth If these facts were
buried and carefully concealed by men whose craft would have been in danger if once
permitted to shine in the faces of men they were no longer to us and we only waited for the
commandment to be given lsquoArise and be baptizedrsquo
ldquoThis was not long desired before it was realized The Lord who is rich in mercy and
ever willing to answer the consistent prayer of the humble after we had called upon Him in a
fervent manner aside from the abodes of men condescended to manifest to us His will On a
sudden as from the midst of eternity the voice of the Redeemer spake peace to us while the
veil was parted and the angel of God came down clothed with glory and delivered the anxiously
looked for message and the keys of the Gospel of repentance What joy what wonder what
amazement While the world was racked and distractedmdashwhile millions were groping as the
blind for the wall and while all men were resting upon uncertainty as a general mass our eyes
beheld our ears heard as in the lsquoblaze of dayrsquo yes moremdashabove the glitter of the May sunbeam
which then shed its brilliancy over the face of nature Then his voice though mild pierced to
the center and his words lsquoI am thy fellow-servantrsquo dispelled every fear We listened we gazed
we admired rsquoTwas the voice of an angel from glory rsquotwas a message from the Most High And
as we heard we rejoiced while His love enkindled upon our souls and we were wrapped in the
vision of the Almighty Where was room for doubt Nowhere uncertainty had fled doubt had
sunk no more to rise while fiction and deception had fled forever ldquoBut dear brother think
215
further think for a moment what joy filled our hearts and with what surprise we must have
bowed (for who would not have bowed the knee for such a blessing) when we received under
his hand the Holy Priesthood as he said lsquoUpon you my fellow-servants in the name of Messiah
I confer this Priesthood and this authority which shall remain upon earth that the Sons of Levi
may yet offer an offering unto the Lord in righteousnessrsquo
ldquoI shall not attempt to paint to you the feelings of this heart nor the majestic beauty and
glory which surrounded us on this occasion but you will believe me when I say that earth nor
men with the eloquence of time cannot begin to clothe language in as interesting and sublime
a manner as this holy personage No nor has this earth power to give the joy to bestow the
peace or comprehend the wisdom which was contained in each sentence as they were delivered
by the power of the Holy Spirit Man may deceive his fellow-men deception may follow
deception and the children of the wicked one may have power to seduce the foolish and
untaught till naught but fiction feeds the many and the fruit of falsehood carries in its current
the giddy to the grave but one touch with the finger of his love yes one ray of glory from the
upper world or one word from the mouth of the Savior from the bosom of eternity strikes it
all into insignificance and blots it forever from the mind The assurance that we were in the
presence of an angel the certainty that we heard the voice of Jesus and the truth unsullied as it
flowed from a pure personage dictated by the will of God is to me past description and I shall
ever look upon this expression of the Saviorrsquos goodness with wonder and thanksgiving while I
am permitted to tarry and in those mansions where perfection dwells and sin never comes I
hope to adore in that day which shall never ceaserdquomdashMessenger and Advocate vol 1 (October
1834) pp 14ndash16
1John412 No man hath seen God at any time If we love one another God dwelleth in
us and his love is perfected in us
First vision of Joseph Smith15years old
1Peter18 Whom having not seen ye love in whom though now ye see him not yet
believing ye rejoice with joy unspeakable and full of glory
Golden Plates History Brigham Young Journal of Discourses 17 June 1877
ldquoOliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph did not
translate all of the plates there was a portion of them sealed which you can learn from the
Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to carry
them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver went
there the hill opened and they walked into a cave in which there was a large and spacious
216
room He says he did not think at the time whether they had the light of the sun or artificial
light but that it was just as light as day
They laid the plates on a table it was a large table that stood in the room Under
this table there was a pile of plates as much as two feet high and there were altogether in
this room more plates than probably many wagon loads they were piled up in the corners
and along the walls The first time they went there the sword of Laban hung upon the
wall but when they went again it had been taken down and laid upon the table across the
gold plates it was unsheathed and on it was written these words ldquoThis sword will never
be sheathed again until the kingdoms of this world become the kingdom of our God and
his Christrdquo
I tell you this as coming not only from Oliver Cowdery but others who were familiar
with it and who understood it just as well as we understand coming to this meeting [Don]
Carlos Smith was a young man of as much veracity as any young man we had and he was a
witness to these things Samuel Smith saw some things Hyrum saw a good many things but
Joseph was the leaderrdquo
Other Accounts Manuscript History of Brigham Young 5 May 1867
ldquoPresident [Heber C] Kimball talked familiarly to the brethren about Father Smith
[Oliver] Cowdery and others walking into the hill Cumorah and seeing records upon records
piled upon table[s] they walked from cell to cell and saw the records that were piled up rdquo
Wilford Woodruff Journal 11 December 1869
ldquoIn his journal Wilford Woodruff recounted what he had heard Brigham Young say
about the cave President Young said in relation to Joseph Smith returning the Plates of the
Book of Mormon that He did not return them to the box from wh[ence] He had Received
[them] But He went [into] a Cave in the Hill Comoro with Oliver Cowdry and deposited those
plates upon a table or shelf In that room were deposited a large amount of gold plates
Containing sacred records and when they first visited that Room the sword of Laban was
Hanging upon the wall and when they last visited it the sword was drawn from the scabbard
and [laid] upon a table and a Messenger who was the keeper of the room informed them that
that sword would never be returned to its scabbard untill the Kingdom of God was Esstablished
upon the Earth and untill it reigned triumphant over Evry Enemy Joseph Smith said that Cave
Contained tons of Choice Treasures and recordsrdquo
217
Jesse Nathaniel Smith Journal February 1874
ldquoA southern Utah Saint Jesse Nathaniel Smith heard Brigham Young speak in Cedar
City Utah and recorded I heard him [Brigham Young] at an evening meeting in Cedar City
describe an apartment in the Hill Cumorah that some of the brethren had been permitted to enter
He said there was great wealth in the room in sacred implements vestments arms precious
metals and precious stones more than a six-mule team could drawrdquo
Heber C Kimball Journal of Discourses 28 September 1856
ldquoIn response to a Brother Millsrsquos statement about the handcart pioneers Heber C
Kimball said How does it compare with the vision that Joseph and others had when they went
into a cave in the hill Cumorah and saw more records than ten men could carry There were
books piled up on tables book upon book Those records this people will yet have if they accept
of the Book of Mormon and observe its precepts and keep the commandmentsrdquo
Orson Pratt The Contributor September 1882
ldquoBut the grand repository of all the numerous records of the ancient nations of the
western continent was located in another department of the hill and its contents put under the
charge of holy angels until the day should come for them to be transferred to the sacred temple
of Zionrdquo
Orson Pratt in Journal of Discourses 1657
ldquoWill these things be brought to light Yes The records now slumbering in the hill
Cumorah will be brought forth by the power of God to fulfill the words of our text that lsquothe
knowledge of God shall cover the earth as the waters cover the great deeprdquo
Edward Stevenson Reminiscences of Joseph the Prophet 1877
ldquoIn his book Reminiscences of Joseph the Prophet and the Coming Forth of the Book
of Mormon Edward Stevenson relates an interview with David Whitmer in 1877 It was
likewise stated to me by David Whitmer in the year 1877 that Oliver Cowdery told him that the
Prophet Joseph and himself had seen this room and that it was filled with treasure and on a
table therein were the breastplate and the sword of Laban as well as the portion of gold plates
not yet translated and that these plates were bound by three small gold rings and would also
be translated as was the first portion in the days of Joseph When they are translated much
useful information will be brought to light But till that day arrives no Rochester adventurers
shall ever see them or the treasures although science and mineral rods testify that they are thererdquo
218
David Whitmer Deseret Evening News 16 August 1878
ldquoIn an interview with P Wilhelm Poulson David Whitmer gave another account of the
cave [Poulson] Where are the plates now [Whitmer] In a cave where the angel has hidden
them up till the time arrives when the plates which are sealed shall be translated God will yet
raise up a mighty one who shall do his work till it is finished and Jesus comes again [Poulson]
Where is that cave [Whitmer] In the State of New York [Poulson] In the Hill of Comorah
[Whitmer] No but not far away from that placerdquo
William Horne Dame Diary 14 January 1855
ldquoAttended meeting a discourse from W W Phelps He related a story told him by Hyrum
Smith which was as follows Joseph Hyrum Cowdery and Whitmere went to the hill Cormorah
As they were walking up the hill a door opened and they walked into a room about 16 ft square
In that room was an angel and a trunk On that trunk lay a book of Mormon and gold plates
Labanrsquos sword Aaronrsquos brestplaterdquo
Elizabeth Kane Journal 15 January 1873
ldquoAlthough not a member of the church Elizabeth Kane lived in St George Utah and
entertained the company of Brigham Young She recorded the following discussion I asked
where the plates were now and saw in a moment from the expression of the countenances
around that I had blundered But I was answered that they were in a cave that Oliver Cowdery
though now an apostate would not deny that he had seen them He had been to the cave
Brigham Youngrsquos tone was so solemn that I listened bewildered like a child to the evening witch
stories of its nurse Brigham Young said that when Oliver Cowdery and Joseph Smith were
in the cave this third time they could see its contents more distinctly than before It was
about fifteen feet high and round its sides were ranged boxes of treasure In the centre was a
large stone table empty before but now piled with similar gold plates some of which lay
scattered on the floor beneath Formerly the sword of Laban hung on the walls sheathed but it
was now unsheathed and lying across the plates on the table and One that was with them said
it was never to be sheathed until the reign of Righteousness upon the earthrdquo
httpsjosephsmithfoundationorghill-cumorah-cave
Wagonloads of plates in Cumorahrsquos cave
The following was originally printed in the March-April 2010 edition of Mormonism
Researched To request a free subscription please visit here
The Book of Mormon ends by describing the demise of the Nephite people at the hands
of their Lamanite counterparts For decades the descendants of Lehi the light-skinned Nephites
219
and the dark-skinned Lamanites warred against each other until both sides met for a final battle
in the ldquoland of Cumorahrdquo According to Moroni 66
And it came to pass that when we had gathered in all our people in one to the land of
Cumorah behold I Mormon began to be old and knowing it to be the last struggle of my
people and having been commanded of the Lord that I should not suffer the records which had
been handed down by our fathers which were sacred to fall into the hands of the Lamanites
(for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi
and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of
the Lord save it were these few plates which I gave unto my son Moroni
According to Mormon lore Smith claimed to receive the ldquofew platesrdquo from Moroni in
1827 and from them translated the Book of Mormon When he was finished translating the
plates he gave them back to the angel who he claimed ldquohas them in his chargerdquo (Joseph Smith
History 160) Many ask ldquoWhere are the gold plates nowrdquo ldquoAnd what of the many other
records that were supposedly lsquohid up in the Hill Cumorahrsquordquo
In his article ldquoCumorahrsquos Caverdquo printed in the Journal of Book of Mormon Studies
(v13 no1-2 2004) Cameron J Packerconcedes that several prominent Mormons spoke of
gold plates and other objects (such as the very sword Nephi used to kill Laban) that lay buried
within the famous hill located near the Smith home outside of Palmyra New York Packer asks
ldquoWas this a real cave that Joseph and others actually walked into or was it a visionary or
lsquovirtualrsquo experiencerdquo
Unfortunately most of the cave accounts come second or even third-hand For example
Parker cites the diary of William Horne Dame who recorded the words of WW Phelps who in
turn cited Hyrum Smith Phelps said that Joseph Smith Hyrum Smith Oliver Cowdery and
David Whitmer went to the Hill Cumorah and ldquowalked into a room about 16 ft square In that
room was an angel and a trunk On that trunk lay a Book of Mormon and gold plates Labanrsquos
sword Aaronrsquos breastplaterdquo
Brigham Young gave a somewhat similar second-hand account on June 17 1877
Oliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph
did not translate all of the plates there was a portion of them sealed which you can learn from
the Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to
carry them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver
went there the hill opened and they walked into a cave in which there was a large and spacious
room He says he whether they had the light of the sun or artificial light but that it was just as
light as day They laid the plates on a table it was a large table that stood in the room Under
220
this table there was a pile of plates as much as two feet high and there were altogether in this
room more plates than probably many wagon loads they were piled up in the corners and along
the walls The first time they went there the sword of Laban hung upon the wall but when they
went there again it had been taken down and laid upon the table across the gold plates it was
unsheathed and on it was written these words lsquoThis sword will never be sheathed again until
the kingdoms of this world become the kingdom of our God and his Christrsquordquo (Journal of
Discourses 1938)
David Whitmerrsquos testimony is a rare exception because he was one of the men who is
said to have actually entered such a cave His testimony slightly conflicts with Youngrsquos for he
stated in an 1878 interview printed in the Deseret Evening News that Smithrsquos gold plates were
indeed hidden but not in a cave in the Hill Cumorah Instead he said they were hidden ldquonot
far away from that placerdquo
Parker notes that Mormon Apostle Orson Pratt speaking in Ogden in 1873 spoke of
day when the plates ldquonow slumbering in the Hill Cumorahrdquo will be ldquobrought to lightrdquo When
that happens he said they will ldquohave the history of the Old Testament much more fully with
the addition of a great many prophecies that are not now contained in the recordrdquo
Such accounts leave us to believe that Smith and company literally saw tangible plates
and artifacts yet Heber C Kimball a member of the First Presidency under Brigham Young
used the word ldquovisionrdquo in 1856 when he spoke of ldquoJoseph Smith and othersrdquo seeing ldquomore
records than ten men could carryrdquo (Journal of Discourses 24105)
If this is the case then such a story really carries no more persuasive weight than the
testimony of the three witnesses who claimed to ldquohave seenrdquo the plates Smith received from
Moroni At first glance one might assume they too saw tangible gold plates However this
conclusion is dashed when we read in History of the Church 153 that it was only by prayer and
faith that they were ldquoable to obtain a view of themrdquo Why would prayer and faith be necessary
to see physical objects Furthermore page 55 clearly states they saw the plates in a vision
Mormon84 Therefore I will write and ahide up the records in the earth and whither I go it
mattereth not
Mormon75 Know ye that ye must come to the aknowledge of your fathers and repent
of all your sins and iniquities and bbelieve in Jesus Christ that he is the Son of God and that
he was slain by the Jews and by the power of the Father he hath risen again whereby he hath
gained the cvictory over the grave and also in him is the sting of death swallowed up
221
Mormon9 32 And now behold we have written this record according to our knowledge
in the characters which are called among us the areformed Egyptian being handed down and
altered by us according to our manner of speech
33 O ye wicked and perverse and stiffnecked people why have ye built up churches
unto yourselves to get gain Why have ye transfigured the holy word of God that ye might
bring damnation upon your souls Behold look ye unto the revelations of God for behold the
time cometh at that day when all these things must be fulfilled
34 Behold the Lord hath shown unto me great and marvelous things concerning that
which must shortly come at that day when these things shall come forth among you
The most important for the Book of Mormon is not reading but also learning how to
use for our daily lives That is including how to use the sword of Laban the Directors which
were given to Lehi (called Liahona) the Urim and Thummim and other records through the
Holy Ghost This will be discuss more later in conclusion section
Shreve (2017) reported that the wide availability of attractive readerrsquos editions of the
Book of Mormon armed with immaculate scholarly introductions framing it for non-Mormon
audiencesmdashnotably Hardyrsquos 2005 University of Illinois Press edition and Laurie Maffly-Kipprsquos
2008 Penguin edition which have made the Book of Mormonrsquos inclusion on American literature
syllabi that much easier Shreve (2017)wrote that perhaps the most conspicuous academic
embrace of the Book of Mormon is occurring inmdashof all placesmdashliberal secular Vermont where
Elizabeth Fenton is currently teaching a graduate seminar at the University of Vermont called
ldquoThe Book of Mormon and its Worldrdquo which all available evidence suggests is the first
literature course outside of Utah to focus exclusively on the Book of Mormon After requiring
students to spend three weeks reading the Book of Mormon in its entirety Fenton is devoting
the remainder of her course to a series of ldquomeditationsrdquo on potential historical and theological
contexts for the book Because it is a living religious text Fenton acknowledges that the book
must be taught ldquowith a certain generosityrdquo but she emphasizes that her course is focused
exclusively on intellectual questions rather than questions of faith Given the multitude of
preconceptions students have about the book distinctions like this are paramount in the the
Book of Mormon Gets the Literary Treatment JohnsonampJohnson (1999)traied to translate from
words on the Gold Plates to modern English version from existed copies from the Anthon
transcript through analizing various Native American and Egyptian languages Johnson
ampJohnson (1999) determined that was from Ether Chapter 63-13 as follows
3 And that it was the place of the New Jerusalem which should come down out of heaven
and the holy sanctuary of the Lord
222
4 Behold Ether saw the days of Christ and he spake concerning a New Jerusalem
upon this land
5 And he spake also concerning the house of Israel and the Jerusalem from whence
Lehi should comemdashafter it should be destroyed it should be built up again a holy city
unto the Lord wherefore it could not be a new Jerusalem for it had been in a time of
old but it should be built up again and become a holy city of the Lord and it should be
built unto the house of Israelmdash
6 And that a New Jerusalem should be built up upon this land unto the remnant of the
seed of Joseph for which things there has been a type
7 For as Joseph brought his father down into the land of Egypt even so he died there
wherefore the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem
that he might be merciful unto the seed of Joseph that they should perish not even as he
was merciful unto the father of Joseph that he should perish not
8 Wherefore the remnant of the house of Joseph shall be built upon this land and it shall
be a land of their inheritance and they shall build up a holy city unto the Lord like unto
the Jerusalem of old and they shall no more be confounded until the end come when the
earth shall pass away
9 And there shall be a new heaven and a new earth and they shall be like unto the old
save the old have passed away and all things have become new
10 And then cometh the New Jerusalem and blessed are they who dwell therein for it is
they whose garments are white through the blood of the Lamb and they are they who are
numbered among the remnant of the seed of Joseph who were of the house of Israel
11 And then also cometh the Jerusalem of old and the inhabitants thereof blessed are they
for they have been washed in the blood of the Lamb and they are they who were scattered
and gathered in from the four quarters of the earth and from the north countries and are
partakers of the fulfilling of the covenant which God made with their father Abraham
12 And when these things come bringeth to pass the scripture which saith there are they
who were first who shall be last and there are they who were last who shall be first
13 And I was about to write more but I am forbidden but great and marvelous were the
prophecies of Ether but they esteemed him as naught and cast him out and he hid himself
in the cavity of a rock by day and by night he went forth viewing the things which should
come upon the people
223
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints is the name of the Church Latter-day
Saints believe came by revelation from the Lord Jesus Christ Himself ldquoJesus Christ directed
us to call the Church by His name because it is His Church filled with His powerrdquo President
Russell M Nelson has said (News Room 2019)
Central teaching philosophy of the Church is service in love to the neighbors That is
why the Church has various welfare program not only for the members but also for the world
The welfare program of The Church of Jesus Christ of Latter-day Saints is not only a
way to help members in temporarily difficult circumstances but it also stresses self-reliance as
a way of life including education health employment family home production and storage
family finances and spiritual strength Life is not on this earth but also time for eternity This
is a vision for serving for others volunteerly (Takahashi 1998)
Baron (2004) analyzed the ethical and moral teachings of The Church of Jesus Christ
of Latter-day Saints and the process by which those teachings come forth A further aim is to
compare the process and outcome with other religious traditions and secular schools of thought
Chapter One introduces information about the growth and influence of the Church and the
Churchrsquos employment of the unique LDS concept of revelation The Church encourages its
members to be actively involved in politics education business science and sports in their
communities On the other hand the Church discourages any kind o f separatist movements
among its members
The second chapter deals with the relationship between religion and morality in general
and how it specifically relates to the Church Baron (2004) states that some of these traditions
have attempted to resolve the philosophic problems associated with the debate about divine
command The LDS Church hasnever addressed in any formal way the debate about why one
should obey God or how one could discern whether Godrsquos commands were good Chapter
Three focuses attention on specific social ethical teachings on abortion euthanasia capital
punishment and just war Baron (2004) reported that the Churchrsquos position then against
radical feminism highlights (a) the Churchrsquos view on women as children of God who equally
share in the blessings that are offered (b) the Churchrsquos view on what the ultimate solution to
the problem of exploitation of women and others ismdashthe regeneration of the inner person and
(c)that the base assumptions of radical forms of feminism are diametrically opposed to the
faith-based premises of the Church
224
ldquoThe aim of the Church is to help the people to help themselves Work is to be re-enthroned as
the ruling principle of the lives of our Church membershiprdquo mdashPresident Heber J Grant 1936
Brief Historical Timeline of the Church Welfare Plan
1936
bullPresident Heber J Grant announces the Church security plan in April general conference
bullBy October conference the General Church Welfare Committee was established
1937
bullThe first central bishopsrsquo storehouse is set up in Salt Lake City
1938
bullThe Church begins construction on Welfare Square
bullThe Church Security Plan is renamed the Church Welfare Plan
bullIn Salt Lake City the first Deseret Industries thrift store opens
1939
bullWelfare Squarersquos first storehouse is completed
bullThe Churchrsquos first Welfare Square cannery starts operating
1940
bullPresident David O McKay dedicates the Welfare Square grain elevator
1941
bullWelfare Squarersquos milk-processing plant begins operation
1945
bullThe Church ships large amounts of food clothing and other relief supplies to Europe at the
end of World War II
1948
bullA regional employment office is established in Salt Lake City
225
1960
bullThe Church completes a milk-processing plant on Welfare Square
1963
bullThe Deseret Pasta Plant begins producing pasta
bullThe new Welfare Square cannery is completed
1970s
bullThe Church expands welfare projects and production to Mexico England and the Pacific
Islands
1973
bullLDS Social Services (now LDS Family Services) is created as an official Church
corporation under the direction of Welfare Services
1976
bullWelfare facilities expand throughout the United States and Canada and a new bishopsrsquo
storehouse is completed on Welfare Square
1978
bullThe Emergency Response committee is formed
1980s
bullArgentina Chile Paraguay and Uruguay are the first countries to receive employment
centers outside the United States
1982
bullUS President Ronald Reagan visits Ogden Utahrsquos welfare facilities ldquoIf during the period
of the Great Depression every church had come forth with a welfare program founded on
correct principles hellip we would not be in the difficulty in which we find ourselves todayrdquo he
said (quoted by Thomas S Monson in ldquoA Provident Planmdasha Precious Promiserdquo Ensign
May 1986 62)
226
1983
bullThe Presiding Bishopric of the Church is designated to direct the welfare program
1985
bullThe Church Humanitarian Services program was inaugurated
1990s
bullThe Humanitarian Service Center was formed Surplus clothing and other good were sorted
for shipment around the world in response to poverty and disasters
1996
bullLDS Charities was formed to smooth the progress of humanitarian aid in several countries
bullWelfare Square renovation begins
1999
bullLDS Social Services expands its programs and becomes LDS Family Services
2001
bullWelfare Square was rededicated following its renovation
2003
bullWelfare Services launches providentlivingorg
bullHumanitarian Services outlines four major initiatives neonatal resuscitation training clean
water wheelchair distribution and vision treatment
2009
bullThe Church launches a new adoption website ItsAboutLoveorg
2010
bullEmployment Resource Services launches LDSjobsorg
(Timeline A Look Back at the Church Welfare Plan resource 2011)
227
Appendix 4 Biography
Ryo Takahashi PhD (Japan)
Ryo Takahashi was born on September 1 1961 in Koshimizu town Hokkaido Japan Ryo is a
Professor at Sendai University Director of Center for Gerontology at the Nippon Care-Fit
Service Institute He is a fellow of the International Association for the Scientific Study of
Intellectual Disabilities Ryo wants to empower all peoplersquos talents and individual values by
collaborative studying of death education His current goal is to establish Leonardo da Vinci
Center for Gerontology by creating unlimited networking with good people with
interdisciplinary area throughout the world for life long development of persons with all kind
of disabilities and all ages He believes that Art is whole human life for total learning process
Figure42 Ryo Takahashi
Ryo is Professor in the Department of Health and Welfare Science at Sendai University Ryo
is currently serving as a clinical professor at the AUSN volunterly as well Ryo graduated from
Sendai University in Physical Education with Bachelor of Arts Then he conitnued to study
Special Education at Joetsu University of Education Graduate School He has lived in the US
for graduate work at University of Utah Moreover Ryo has lived in India as Director of AU-
NCSA Center for Gerontology at Andhra University This experience concluded into Ryorsquos life
by the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhara University in
Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a hundred years
you must actrdquo Fulfill your hundred years of life by work such work as can truly be claimed
through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos
228
eye-balls and sitting with closed breath and staying far away from man do we gain this Truth
This work this toil is not for earning livelihoodrdquo He has completed with such philosophy with
PhD (Education) at Meisei University Graduate School in 2011 and PhD (Bioethics
Sustainability and Global Public Health)at American University of Sovereign Nations in 2019
This work should contribute for the world peace particularly toward the 2020 Olympics in
Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindred tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL Kigatsuku means ldquoan inner spirit to act without being
told what to do rdquo SOUL can be grown by See Observe Understand and Listen to learn each
other toward to 2030 The aim is set for putting poverty in museum by 2030 as Professor
Muhammad Yunus stated in his vision by creating new world In order to achieve such vison it
has to going back to fundamental roots of human beings It is important to searching real history
of roots of each country of tribal heritage including indigenous people including Ainu people
in mainly Hokkaido Japan
229
あとがき
本書は American University of Soveriegn Nations(生命倫理持続可能性グローバルパブリックヘルス2019)
博士論文 The Science Philosophy and Bioethics of Gerontology in the Context of Our Future An Individual and
Community Journey from Japan （温故知新ジェロントロジーの科学哲学生命倫理日本発信の「ひと」と「地域」への旅
路）を編集したものである タイトルの和訳には Philosophy of Gerontology の意味を「自論問路事爺論答路事時論問路事」
の哲学として表現している すなわち１自論問路事として自らこの問題の方向性（路）を考えること ２爺論答路事とし
て諸先輩がこれまで構築されてきた事柄に耳を傾けることそして３時論問路事として現代にあってジェロントロジーに求
められることは何かを探求することでこの時代に見つめ直すことである 筆者が学生時代に仙台大学で学び卒業論文とし
てまとめたテーマは「統合教育の原理」であった すなわち単に特別支援教育とは障がいのある子どもと健常な子ども達
の交流に留まるのではなく学際的な共育アプローチが全人類（全年齢男女全世界）において共通に必要な分野である
ことを探求した 上越教育大学大学院では 障がいのある本人と家族が地域で加齢とともにどのように生活していくかにつ
いて各施設の実態調査を実施した そこで学問とは単一のものではなく包括的に学ぶことの必要性を学んだ ユタ大学大
学院大学ではジェロントロジーという学問と出会い 高齢者と知的障がい者を含めた本人と家族の生活の質（Quality of
Life）を研究した 加えて 1992 年にメリーランド州バルチモアで開催された Association of Gerontology in Higher
Education(現在は Academy of Gerontology in Higher Education)のシンポジウムで一人の女性の大学院生が「ジェロントロ
ジーの哲学とはどういうものか」という質問に対してシンポジストの教授達が答えられない場面に遭遇し筆者自らが「ジ
ェロントロジー哲学」を極めることを決意したことを鮮明に覚えているその後インドのアンドラ大学 NCSA ジェロントロジー
センターのディレクターとしてジェロントロジーの哲学を探求への導かれた その時に タゴールが講演をした著書「MANひ
と」と出会い その当時の写真が本書の表紙を飾っている（タゴール(右)とラダクリシュナン(左 当時の学長後の大統領)
ジェロントロジー哲学の実践のために 2002 年に福島県郡山市で開催された国際知的障害研究協会(IASSID 現在は
IASSIDD)加齢QOL円卓会議で寬仁親王殿下のお成りご講演を頂いたことを皮切りに沖縄 インドのヴィシャーカパトナム
(2009)ロシアのサンクトペテルブルグ(2011)ダビンチプロジェクト 2012 と題して日本最古の大学と云われる足利学校が
所在する足利市と宇都宮市(2012)で国際会議を実施した この時点までは WHO（世界保健機関）を中心に活動を展開して
きたが今後教育の構築が必要と考え UNESCOの逸材を探したところ当時 UNESCOアジア太平洋地区の国々を担当して
た Darryl Macer 博士との出会うことができた その後メイサー博士が設立した大学院(American University of Soverign
Nations)にて生命倫理を学ぶきっかけとなりこの書籍が博士論文から誕生したのである 日本における教育を探求してい
く過程において武士道の研究に関わり修験道（山伏）の実践学に導かれて今日に至る その中でも大切なものおは「残心」
というなかに秘められた実践共育学である 残心とは「心が途切れることなく力を緩ゆる
めたり 寛くつろ
いでいながらも気配りや
思いやりの心を養い育てることである 残心とは 相手に対して誠実に礼を尽くし高ぶることなく試合稽古の相手がある事
に感謝する心である 残心とはどんな相手からも自らの技術の向上が出来かつ初心に帰る事ができる心そのもの」である
今後の課題はこの実践学を具現化して個人の安寧と地域国世界の平和と温故知新による草の根的な発展を自らの
先祖探求から繋げて様々な教育のなかに導入してことであると考えている その試みが全国から集まった開拓者の子孫
が住む北海道でありとくに自由民権運動が理由で左遷された歴史が埋もれている北見地方で 2020 年に青少年育成を
目的とした教育実践活動を実施することが将来に向けて大変意義の深いものと考える次第であるそしてその基盤には
先住民族の方々への感謝と歴史探究を含め真の国づくりが求められる この書籍は筆者の著作権保持のもとでドイツの
LAMBERT Academic Publishing(2019925)からも出版しており Amazon MoreBooks 等から購入することも可能である
これまでの人類の始祖からはじまり今日まで命が受け継がれてきたことに感謝し自らを研鑽しそれらの賜を捧げる
ことが私の使命であると考える次第である
以上
230
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future
An Individual and Community Journey
from Japan
温故知新ジェロントロジーの科学哲学生命倫理
日本発信の「ひと」と「地域」への旅路
自論問路事爺論答路事時論問路事
令和元(2019)年10月22日 初版1刷
「即位礼正殿の儀の行われる日」The Day of the core enthronement ceremony
髙橋 亮 編著者 (Ryo Takahashi）
発行所
989－1693
宮城県柴田郡柴田町船岡南2丁目２－１８
仙台大学 体育学部 健康福祉学科 高橋亮研究室
電話FAX (0224)55-1557 ro-takahashisendai-uacjp
製本印刷 アンリツ興産株式会社
243-0032 神奈川県厚木市恩名5-1-1
(アンリツ株式会社本社内)TEL 046-296-6736(代表)
copy2019 Ryo Takahashi
231
井口啓 Igucgi Kei (1925 年～ ) ガンジス川幻影 2011 年制
- 20190338_表1表4_v02pdf
- RyoGerontologyPhilosophy20191022pdf
-
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future An Individual and Community Journey from
Japan
Ryo Takahashi
1
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future
An Individual and Community Journey
from Japan
温故知新ジェロントロジーの科学哲学生命倫理日
本発信の「ひと」と「地域」への旅路
自論問路事爺論答路事時論問路事
ｂｙ
Ryo Takahashi
髙橋 亮
2
Abstract
This book explores the foundations and essence of gerontology as the study of aging
Gerontology is not only an interdisciplinary and intra disciplinary study but also the
international and inter-professional study of aging to create awareness on the concept among
people throughout the globe This thesis considers the history of gerontology and the future
cycles of evolution in gerontology The philosophy of Gerontology is a practical philosophy to
explore the nature of humanity itself and to practice the learning Gerontology is the science of
human philosophy That is to say studies of practical application seeking various ways of life
that can help human beings live with peace and tranquility When the studies approached
globally with various languages and cultures and seek the true meaning of life and science
people can be one with the same ideal Gerontology also related to Science and Technology
The book also introduces two approaches to the foundations of values that determine
the quality of life One is a case study of the development of religion in Japan and another case
study is the faith of the Church of Jesus Christ of Latter-day Saints There is reference to the
inter-relationships of Ainu people and others in Japan and recommendations include the
holding of a international Summit in Kitami Hokkaido Japan in 2020
3
CHAPTER 1
1 Scope Aims and Objectives
11 The Essentials of Gerontology Scope Aims and Objective of the Bookhelliphelliphelliphelliphelliphellip 9
12 Methodology of the studyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
13 Research Questions and Objectiveshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
14 Organization of the book helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
15 Importancehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
16 Thesis Outlinehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
17 Limitationhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip12
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip13
22 Gerontology is Study of Quality of Life helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip14
23 Gerontology is the Philosophy of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip17
CHAPTER 3
3 History of Personal Philosophical Review of Gerontology
31 Worldwide History of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
32 History of the United States National Institute on Aginghelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
33 Academy for Gerontology in Higher Education (AGHE) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip28
34Special Interest Research Group on Aging with Intellectual Disabilities
(IASSID SIRGAID)helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip30
35 The Early History of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
36 Foot Steps of Societies of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip38
37 Gerontology of Professor Hiroshi Shibata Self Reviewing as a Case Studyhelliphelliphelliphellip43
38 Prospectus of Society for Applied Gerontology (SAG) ndashJapanhelliphelliphelliphelliphelliphelliphelliphelliphellip47
39 Care-Fit Translation of Gerontology in Japanesehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip49
310 Gerontology with SOULhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip50
4
CHAPTER 4
4 Family History as Genealogy
41 Family historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
42 Family History Libraryhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
43 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip59
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip63
52 The Takenouchi Documentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip64
53 Shugendo and Yamabushihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip66
54 Priesthood and Shamanishelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip68
55 The Case of Iohani Wolfgrammhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip69
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 73
62 Jomon Tunnel and Kusarizukahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
63 Kitami cityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
64 Hero in Kitamihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
65 Freedom and Peoplersquos Rights Movementhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip80
66 Chichibu Incident and Denzo Inouehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip84
CHAPTER 7
7 Bushido and Martial Arts
71 Leonardo da Vincirsquos Spirit and Arthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 87
72 Bushido and Martial Arts 武士道武術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 89
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 90
74 Kashima Shinryū 鹿島神流92
75 Hokushin Ittō-ryūKenjyutsu 北辰一刀流剣術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphellip 94
76 The Book of Five Rings 五輪書helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip95
77 Yoroboshi 弱法師helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphellip 98
78 Andanate Cantabile アンダンテカンタービレhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 100
5
79 Judo 柔道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 114
710 Educational innovation 教育革新論helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 115
711 Shogido 将棋道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 116
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethicshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip119
82 Bioethics as the Love of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 120
83 American University of Sovereign Nations (AUSN) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 121
84 Japan Advanced Institute of Science and Technology (JAIST) helliphelliphelliphelliphelliphelliphelliphelliphellip122
85 Public Health and Longevityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip126
CHAPTER 9
9 My Personal Journey in Gerontology
91 Introductionhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip127
92 Aims of Da Vinci Projecthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
93 Da Vnci Project 2007 in Okinawa Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
94 Da Vinci Project 2009 in Visakhapatnam Indiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip130
95 Da Vinci Project 2011 in St Petersburg Russiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip131
96 Sendai University Sports Sciencehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip136
97 Joetsu University of Education Graduate Schoolhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip139
98 University of Utah Gerontology Centerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip140
99 Andhra Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
910 Lebenshilfehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip145
911 Meisei Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip146
912 Nippon Care-Fit Education Institutehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 147
913 Connecting Many Bridgeshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip147
914 Da Vinci Project 2012 in Tochigi Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip152
915 Proposal for the Kitami 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip153
6
CHAPTER 10
10 Conclusion and Recommendations
101 Conclusions159
102 Recommendations 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip162
11 Acknowledgmentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 163
12 Referenceshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip164
13 Appendix
Appendix 1 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip187
Appendix 2 History of Joseph Smith Jr ampthe Church of Jesus Christ of Latter-day Saintshellip199
Appendix 3 The Book of Mormonhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Appendix 4 Biography of Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
7
List of Figures
Figure 1Ekken Kaibarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
Figure 2Dr Fujiro Amakohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip32
Figure 3Professor Izuo Terasawahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip33
Figure 4 Professor Kakusho Tachibanahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip35
Figure 5 Professor Chiyo Omachihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip37
Figure 6 Japan Society of Social Gerontology Membershelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip42
Figure 7Dr Hiroshi Shibatahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip44
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasuhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip57
Figure 9 KonosukeampTori Murakami Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip60
Figure 10 From Left Shigeru Murakami Koei Tori Isaburo and Masaehelliphelliphelliphelliphelliphelliphelliphellip60
Figure 11Iohani ampSalote Wolfgramm Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip72
Figure 12 Jomon Tunnel Memorial Towerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
Figure 13 Kusarizuka Memorial Stonehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
Figure 14Erekoku Hiramurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
Figure 15Ryoma Samamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 81
Figure 16Naohiro Sakamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip81
Figure 17Shinjo Yoshidahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip82
Figure 18Todenhei Dolls at Shinzenkou Buddist Templehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 19Hokkaido Todenhei Clubhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 20 Denzo Inoue (July201854-June231918) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 85
Figure 21 Denzo Inoue A few day before deathhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure22 Denzo Inouersquos Funeral at Shotokujihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure 23Leonardo da Vincirsquos Self-portraithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip88
Figure 24Tomb of Leonardo da Vinciin Francehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip89
Figure 25Soukaku Takedahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip91
Figure 26Zenya Kuniihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip92
Figure 27Tesshu Yamaokahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip94
Figure 28Musashi Miyamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip97
Figure 29Ryo Takahashi with MrShushban Adhikari back paint Yoroboshi Kanpo Araihellip 99
Figure 30Kampo Araihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 31Kanzan Shimomurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 32Kei Iguchihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
8
Figure 33Boshizou (Mother and Child Image) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
Figure 34DrJigoro Kanohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip114
Figure 35Mr Kanji Ishiwarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip115
Figure 36 Tagore and Radha Krishnanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
Figure 37 Prince Tomohito Fukushima Munyu Feb22002helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip149
Figure 38The 2002 Koriyama International Committee with Prince Tomohitohelliphelliphelliphelliphellip149
Figure 39Ryoma Sakamotorsquos Hand Writing Kakejiku (Hanging scrolls)helliphelliphelliphelliphelliphelliphellip158
Figure 40 Joseph Smith Jramp the Church of Jesus Christ of Latter-day Saintshelliphelliphelliphelliphelliphellip199
Figure 41 Anthon Transcript from the Golden Plateshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Figure 42 Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
9
CHAPTER 1
1 Scope Aims and Objective of the Book
11 Origins of the term ldquoGerontologyrdquo
The Scope of this study is a review of the philosophy of gerontology through a review of
the historical background including indigenous history to explore commonalities around the
world This study is also to develop effective and practical philosophy of gerontology towards
life in the advanced future
Gerontology is originally coming from the Greek words geron meaning ldquoold manrdquo and -
ology a suffix meaning ldquothe study ofrdquo Gerontology has characterized as an interdisciplinary
and multidisciplinary field including arts and scientific study of physical mental and social
changes that occur in aging process This is the study of the investigation of societal changes
from an economic historical and philosophical standpoint and the carrying out of policies and
procedures to aid older people with information from gerontology in mind People have been
interested with aging since ancient times and the earliest known discussion is on an Egyptian
papyrus the Edwin Smith Papyrus dating back to 2800-2700 BC Williams (2017) reported
as follows rdquoEgyptian society had highly developed family life and religious beliefs in an
afterlife Sons were expected to care for elderly parents especially the father and to maintain
their tombs Living to 110 years was considered the reward for a balanced and virtuous life
Aging was associated with illness and health beliefs centered on cleansing the body with ritual
sweating vomiting and bowel cleansing This is one of the most ancient existing medical
documents It contains the earliest known written remedy for aging titled The Book for
Transforming an Old Man into a Youth of Twenty
Chapter 3 in the book of Genesis in the Old Testament of the Bible writes as follows
ldquo22 And the Lord God said Behold the man is become as one of us to know good and
evil and now lest he put forth his hand and take also of the tree of life and eat and live
for ever
23 Therefore the Lord God sent him forth from the garden of Eden to till the ground from
whence he was taken
24 So he drove out the man and he placed at the east of the garden of Eden Cherubims
and a flaming sword which turned every way to keep the way of the tree of liferdquo
(Genesis 322-24 King James Version (KJV))
10
12 Methodology of the Study
The main method used in writing this study was literature review of online and offline
media sources assisted by qualitative research methodology through interviews A review and
summary of important research sources articles reports and books on the topics was
undertaken Primary sources are supplemented by interviews with some participants in the
academic world of gerontology as well
Most historical sites have been visited and local resources were collected by the author
Reviews were made to analyze past organized gerontology conferences to apply the practical
philosophy of gerontology During visits to historical sites related to this study original
resources were collected
13 Research Questions and Objectives
131 Research Objectives
The specific objectives are
(1) To briefly review the history of gerontology in USA
(2) To review the history of gerontology in Japan
(3) To review Family History as Genealogy
(4) To review links between Japanese religion and gerontology
(5) To review Ainu Peoplersquos Wisdom and Human Rights
(6) To review the Ainu Freedom and Peoplersquos Rights Movement
(7) To review Leonardo da Vincirsquos Spirit and Art
(8) To review Martial Arts
(9) To discuss Science and Technology in Bioethics
(10) To review how selected institutions may assist in these fields
(11) To review my personal journey and development as an example of thinking about
gerontology
132 Research Questions
Research questions of this study include how gerontology can be applied with bioethics
into educational settings Questions include how gerontology can make a movement to effect
individual life through developing human values in the advanced future as well
11
14 Organization of the book
This book is organized into eleven chapters and annexes
15Importance
The importance of the dissertation is that it will provide a comprehensive overview of
philosophical gerontology its impact on social science education welfare science sports
science and religious science as well
16Thesis Outline
Chapter 1 explains that gerontology is study of various subjects related to aging It is
necessary to explain its philosophy more since there is a lack of information about the
philosophy of gerontology It considers the aims and objectives of how to approach the
development of the philosophy of gerontology
Chapter 2 is a personal philosophical review of gerontology Gerontology is characterized
for studying the Quality of Life and developing a philosophy of life
Chapter 3 reviews the history of gerontology Gerontology is not only national and
international aging related studies but also it is an interdisciplinary study including persons
with intellectual disabilities
Chapter 4 explains that gerontology is not only research but also action for learning
ourselves Searching family history helps us to learn about who we are and our self values
Chapter 5 examines the fundamental history of religion in Japan All people have a family
from individual to family beyond their ancestors from the beginning on the earth Religion is
the unity of humankind with faith and belief
Chapter 6 examines that we can learn many things from Indigenous Peoplersquos lives and
culture It explains that many local histories have been forgotten that must keep wisdom and
knowledge from generation to generation
Chapter 7 explains that martial arts themselves include the philosophy of life that is
called Bu (shi)do It shows importance of learning artistic philosophy of life through keiko
(practice) which means to ponder and review from the past and ancient times with practical
philosophy
Chapter 8 examines about bioethics which includes Science and Technology as the
Love of Life This concept is applicable for developing more through academic learning
process
12
Chapter 9 is my personal journey in Gerontology Chapter 10 is reviewing my personal
journeydevelopment as an example of thinking about gerontology as and Recommendations
There is also significant material presented in the Appendix including my detailed
bibliograhy a historical account of the life of Jospeh Smith and the Golden Plates of the
Mormon faith that contains records of Godrsquos people history and culture This is another
example of what we can learn about keeping a journal and learning from the ancient persons
for improving our quality of life not only physically but also spiritually
17 Limitations
Limitations of the book are that it will not include a comparable study with other countries
Another limitation will be that the search for our own genealogy is still in process a process
that will continuously find more details towards the future to connect with Gerontological
Philosophy
13
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontology
Gerontology exists to learn more of the purpose of life in not only the terms of longevity
but also of the quality of life Gerontology is based on the comprehensive studies of aging
which is not only an interdisciplinary and intra disciplinary study but also the international and
inter-professional study of aging to create awareness of the concept among people throughout
the globe According to the Association of Gerontology in Higher Education (AGHE)
ldquoGerontology is the study of the aging processes and individuals as they grow from middle age
through later life It includes 1) the study of physical mental and social changes in older
people as they age 2) the investigation of the changes in society resulting from our aging
population 3) the application of this knowledge to policies and programsrdquo Geriatrics is ldquo1)
the study of health and disease in later life 2) the comprehensive health care of older persons
and the well-being of their informal caregiverrdquo Therefore it must be emphasized that geriatric
medicine is a very important aspect of gerontology as well This thesis contains a discussion of
how gerontology should be developed in the direction of philosophical discipline in connection
with the philosophy of science and technology
The philosophy of gerontology is not just theoretical philosophy but also practical
philosophy to explore the nature of humanity itself and to practice the learning The learning
requires collecting information and applied practice Gerontology is thus a science of human
philosophy That is to say studies of practical application seeking various ways of life that can
help human beings live with peace and tranquility Omi (2010) reported that Jokan Chikazumi
(1870-1941) devoted himself to the study of philosophy in his university student days but later
he abandoned it and became a religious person who values the experience of the individual
Jokan also had his followers speak from their own experience Chikazumis narratives became
the center and one speaking from experience inspired others to speak of their experience that
will be onersquos fundamental philosophy of gerontology
The word ldquoGerontologyrdquo is derived from the book that IIya Metchnikoff (1845-1916)
wrote in ldquothe nature of manrdquo in 1903 as follows ldquoRecognition of the true goal of life and of
science as the only means by which that goal may be attained would group themselves around
that as in former days men were held together by religion I think it extremely probable that
scientific study of old age and of death two branches of science that may be called gerontology
and thanatology will bring about great modification in the course of the last period of liferdquo
14
(Metchnikoff 1910) Metchnikoff is known as a zoologist and microbiologist When the studies
are approached globally with various languages and cultures and seeking the true meaning of
life and science people can be one with the same ideal
Gerontology is also related to Science and Technology which is called Gerontechnology
(Burdick 2006 Klimczuk 2012) It is necessary to develop a philosophy of gerontology within
Science and Technology together The Stanford Encyclopedia of Philosophy introduces the
Philosophy of Science and Technology as follows ldquoIt may come as a surprise to those fresh to
the topic that the fields of philosophy of science and philosophy of technology show such great
differences given that few practices in our society are as closely related as science and
technology Experimental science is nowadays crucially dependent on technology for the
realization of its research setups and for the creation of circumstances in which a phenomenon
will become observablerdquo (Franssen et al 2013) According to Wikipedia lsquothe phrase
philosophy of technology was first used in the late 19th century by German-born philosopher
and geographer Kapp (1877) There will be further discussion of this in chapter 8 which is
also related to the perspective values of Japan Advanced Institute of Science and Technology
(JAIST) toward to advanced future
22 Gerontology is Study of Quality of Life
Quality of life (QOL) is a measure of the colorfulness of life We can determine the quality
of our life by the colors in life The color tells us our feeling Japan has been influenced by the
US and the Europe after the World War II in the fields of research culture and values which
includes many influences on our perception of the quality and value of life We Japanese have
had our own culture and values and our own living philosophy which was called Kigatsuku
once upon a time but use of that term has been dwindling in modern Japan
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo and being aware
of or conscious of onersquos own surroundings and doing good without being asked This is
considered as the beauty of the Japanese spirit of service through Samurai Philosophy However
nowadays even Japanese people have forgotten it Rabindranath Tagore warned this onset of
change when he visited Japan on 2 July 1916 as follows At First I had my doubts I thought
that I might not be able to see Japan as she is herself but should have to be content to see the
Japan that takes an acrobatic pride in violently appearing as something else On my first arrival
in this country when I looked out from the balcony of a house on the hillside the town of
Kobemdashthat huge mass of corrugated iron roofsmdashappeared to me like a dragon with glistening
scales basking in the sun after having devoured a large slice of the living flesh of the earth
15
This dragon did not belong to the mythology of the past but of the present and with its iron
mask it tried to look real to the children of the agemdashreal as the majestic rocks on the shore as
the epic rhythm of the sea-waves Anyhow it hid Japan from my view and I felt myself like the
traveler whose time is short waiting for the cloud to be lifted and to have a sight of the eternal
snow on the Himalayan summit I asked myselfmdashWill the dense mist of the iron age give way
for a moment and let me see what is true and abiding in this land I was enveloped in a
whirlwind of reception but I had my misgivings and thought that this might be a violent
outbreak of curiositymdashor that these people felt themselves bound to show their appreciation of
a man who had won renown from Europe thus doing honour to the West in a vicarious formrdquo1
Tagores observation as a foreseer is greater than the Japanese modern economists
themselves as we can see in the following words You discover that nature reserves her power
in forms of beauty and it is this beauty which like a mother nourishes all the giant forces at
her breast keeping them in active vigour yet in repose You have known that energies of nature
save themselves from wearing out by the rhythm of a perfect grace and that she with the
tenderness of her curved lines takes away fatigue from the worlds muscles I have felt that you
have been able to assimilate these secrets into your life and the truth which lies in the beauty
of all things has passed into your souls A mere knowledge of things can be had in a short
enough time but their spirit can only be acquired by centuries of training and self-control
Dominating nature from outside is a much simpler thing than making her your own in loves
delight which is a work of true genius Your race has shown that genius not by acquirements
but by creations not by display of things but by manifestation of its own inner being This
creative power there is in all nations and it is ever active in getting hold of mens natures and
giving them a form according to its ideals But here in Japan it seems to have achieved its
success and deeply sunk into the minds of all men and permeated their muscles and nerves
Your instincts have become true your senses keen and your hands have acquired natural skill
The genius of Europe has given her people the power of organization which has specially made
itself manifest in politics and commerce and in coordinating scientific knowledge The genius
of Japan has given you the vision of beauty in nature and the power of realizing it in your life
And because of this fact the power of organization has come so easily to your help when you
needed it For the rhythm of beauty is the inner spirit whose outer body is organization2
1 Rabindranath Tagore Delivered for the Students of the Private Colleges of Tokyo and the Members of the Indo-
Japanese Association at the Keio Gijuku University on July 2 1916
2 httpwwwonline-literaturecomtagore-rabindranath4393
16
Tagore warned about Modern Japanese society as follows I am quite sure that there are
men in your nation who are not sympathetic with your national ideals whose object is to gain
and not to grow They are loud in their boast that they have modernized Japan While I agree
with them so far as to say that the spirit of the race should harmonize with the spirit of the time
I must warn them that modernizing is a mere affectation of modernism just as affectation of
poetry is poetizing It is nothing but mimicry only affectation is louder than the original and it
is too literal One must bear in mind that those who have the true modern spirit need not
modernize just as those who are truly brave are not braggarts Modernism is not in the dress
of the Europeans or in the hideous structures where their children are interned when they take
their lessons or in the square houses with flat straight wall-surfaces pierced with parallel lines
of windows where these people are caged in their lifetime certainly modernism is not in their
ladies bonnets carrying on them loads of incongruities These are not modern but merely
European True modernism is freedom of mind not slavery of taste It is independence of
thought and action not tutelage under European schoolmasters It is science but not its wrong
application in lifemdasha mere imitation of our science teachers who reduce it into a superstition
absurdly invoking its aid for all impossible purposes 3 For having real quality of life Japan
has to go back to the above principle what Tagore gave in his lecture to the students at the Keio
Gijuku University
The author Ryo Takahashi (2011b) was awarded PhD thesis entitled ldquoQOL Study of
Persons with Intellectual Disabilities and Their Families Comparative Study of Different
Culture Background including Religionsrdquo at Meisei University The aim of this research is to
discover the future of persons with intellectual disabilities (ID) through the perspectives of
QOL of individuals with ID and their families
The aims of the studies were as follows The first was to search the future perspectives of
life environment of persons with ID and their families through Attainment Satisfaction
Importance Opportunities Initiative and Stability of Family Quality of Life It was found that
the results of the study of individuals and their familiesrsquo needs both macro and micro range
QOL plan even at society and community as well It is recommended to use this concept not
only at community but also at state and country as well
The second was the study proceeded on adults with ID (30 +) by interviewing their aging
needs and future perspectives including marriage old age and death It was found that there
3 httpwwwonline-literaturecomtagore-rabindranath4393
17
were a general answer and a personal answer It is necessary to create a free environment to get
a feedback without any defense In order to achieve this approach it is important to use
empowerment approach which is changing educational approach from top to bottom and vice
versa It can be applied to family home educational and social settings This can be called
collaborative learning approach for all aging and disabilities
The third by comparative study of different cultures such as Indian and Japanese through
Family QOL survey and Individual study of adults with ID it is found that there is a common
ground of human needs and family and values Religion exists for human unity and not for
breaking Misconception of religion may cause negative results
The Final aim is to consider the contents of FQOL survey through study of activities of the
parent and family members It is important to find their opinion not only from the survey itself
but also through interview process by rapport between the researchers and the family members
Their free comments were helpful resource for future research on QOL QOL is real contents
of the Philosophy of Gerontology The next section will discuss about gerontology as
Philosophy of Life
23 Gerontology is the Philosophy of Life
Gerontology is a creative learning focused on the multidisciplinary fields including the
interdisciplinary international and interdisciplinary perspectives The first approach of
learning begins to listen and learns though the processes for some experiences by
communicating with various people reading research and applied practice Itrsquos considered
that the reserve of the knowledge cultivates applied skill and become a universal power as
ldquowisdomrdquo It means that gerontology is a creative learning to find out the possibilities Dr
David Peterson one of the founders for Academy of Gerontology in Higher Education (AGHE)
explains gerontology by using five characters as ldquoHILLSrdquo from ldquoHealthrdquo ldquoIntelligencerdquo
ldquoLeadershiprdquo ldquoLoverdquo and ldquoServicerdquo He also says that the life grows with happiness when
this principle is applied to all people All 5 categories require the power of ldquotendernessrdquo and
ldquoawarenessrdquo (Peterson 1980) Birren and Schroot introduced A History of Geropshychology
in Autobiography that is included a part of Philosophy of gerontology as well (Birren and
Schroots 2000) In this point it is important to figure out relationships among philosophy
science and humanities
According to the Wikipedia (2018) ldquoPhilosophy is the study of general and fundamental
problems concerning matters such as existence knowledge values reason mind and
languagerdquo Science (Wissenschaft Age +Aging) is lsquoa systematic enterprise that builds and
18
organizes knowledge in the form of testable explanations and predictions about the universersquo
And Humanities (Human Science) is lsquoacademic disciplines that study aspects of human society
and culture Nowadays the humanities are more frequently contrasted with natural and
sometimes social sciences as well as professional trainingrsquo
The philosophy of gerontology includes not only such above philosophical meanings but
also applied learning and studying process of Science and Humanities That requires not only
theoretical studies but also applicable action for making to create better aging life as well
Philosophy of gerontology is all age related practical pedagogy which draws forth the
significance of human existence with practical science for applying into Budo for various age
persons with various conditions
Human capability can be recognizing from various viewpoints and is related to knowing
human potential In this context Howard Gardner (1983) provided the concept of seven types
of intelligence as follows ldquo1) Verbal-Linguistic Intelligence involves the spoken and written
language Learning through the speaking writing poetry etc 2) Logical-Mathematical
Intelligence involves the numbers and logic Learning through the detecting patterns scientific
reasoning and deduction etc 3) Visual-Spatial Intelligence involves the visual and special
judgment Learning through the conceiving objects from visual arts images and various view
points etc 4) Bodily-kinesthetic Intelligence involves body and physical movement Learning
through the physical experience and movement etc 5) Musical Intelligence involves rhythmic
patterns Learning through the sound rhythm natural sound etc 6) Interpersonal Intelligence
involves verbalnonverbal communication with others Learning through the one-on-one
relationship group communication etc 7) Intrapersonal Intelligence involves oneself and the
mental reality Learning through self-questioning metathinking instinct etcrdquo In addition to
the seven categories Howard Gardner considers ldquo8) Naturalist 9) Spiritual and 10) Existential
intelligencerdquo later on As stated above we may understand that humans have the collaborative
learning approach with philosophy
19
CHAPTER 3
3 History of Gerontology in USA and Japan
31 Gerontology and Geriatrics
The modern history of gerontology can be learned through the history of
gerontology in the United States of America (USA) Dr Ignatz L Nascher first coined
the term geriatrics Nascher created the word from two Greek roots geronto meaning the old
man and iatrike meaning surgery medicine or the treatment of Therefore geriatrics
means treatment of the old man (Freeman 1960)
Tibbits (1960) stated the term social gerontology referring to the fact that aspects of
gerontology include social factors and forces Included among these social forces are roles and
status of the old how the old are viewed by society and the degree to which normative aspects
of aging determine the behavior of aging people (Cox amp Newtson 1993)
32 History of the United States National Institute on Aging
The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther Teitelman and Parham (1990) compiled ldquoFundamentals of Geriatrics
for Health Professionalsrdquo In this book Dr Erdman B Palmore wrote forward as follows
ldquoWhen I was an undergraduate at Duke (class of 1952) I doubt anyone had even heard of
gerontology Almost no one was identified as a gerontologist When I was an undergraduate
there were no courses in gerontology Now there are thousands of courses offered by most
major (and many smaller) colleges and universities When I was undergraduate there was only
one gerontological journal the Journal of Gerontology first published in 1945 Now there are
over forty professional journals and several dozen books in gerontology published each yearrdquo
This timeline below contains information about key dates in the history of the National
Institute on Aging4
1887
A federal research laboratory known as the Laboratory of Hygiene is established at the
Marine Hospital Staten Island NY in August for research on cholera and other infectious
diseases It will be renamed the Hygienic Laboratory in 1891
4 httpswwwnianihgovabouthistory
20
1930
Congress changes the name of the Hygienic Laboratory to the National Institute of Health
1937
The first Institute (Cancer) is established
1940
A Unit on Aging is established in the NIH Division of Chemotherapy Head Edward J
Stieglitz
1941
The Unit on Aging (evidently later the Gerontology Branch) moves to Baltimore City
Hospital under the direction of Nathan Shock
1941
Surgeon General Thomas Parran forms the National Advisory Committee on Gerontology
1948
The Gerontology Branch is moved to the National Heart Institute (Note There had been an
effort to establish an Institute of Aging with the Heart Institute as a subsidiary This failed
when a physician to the Senate opined ldquoWe donrsquot need research on Aging All we need to do
is go into the library and read what has been publishedrdquo)
1950
President Truman convenes the First National Conference on Aging
1951
In his Trends in Gerontology Dr Shock outlines his recommendations for an Institute of
Gerontology
1956
Federal Council on Aging is convened
1956
Department of Health Education and Welfare has a Special Staff on Aging Center for Aging
Research exists within the National Institute of Mental Health
1958
Baltimore Longitudinal Study of Aging established
1959
A Section on Aging established within NIMH (James E Birren head)
Aging research conducted through NIH intramural programs (Gerontology Branch of the
National Heart Institute and NIMH Section on Aging)
21
Almost 600 research and training grants on aging are under way through the Center for
Aging Research ldquothe focal point for information on the NIH activities in gerontologyrdquo
1961
First White House Conference on Aging recommends creation of an Aging Institute Their
report reads in part ldquoa National Institute of Gerontology should be set up within the
National Institutes of Health to conduct research on aging Federal financial support should
be increased for biomedical research in governmental agencies universities hospitals
research centers and for building necessary facilities human population laboratories should
be established to study problems associated with agingrdquo
1962
The Gerontology Research Center Nathan Shock Laboratory facility is donated to NIH by the
City of Baltimore (deed dated 12662 recorded 2163) [i]
1963
The National Institute of Child Health and Human Development is established to focus on
health issues across the life course including in old age President John F Kennedy remarks
ldquoFor the first time we will have an Institute to promote studies directed at the entire life
process rather than toward specific diseases or illnessesrdquo
1965
The Older Americans Act establishes the Administration on Aging as ldquothe Federal focal point
for activities in agingrdquo
1967
The Gerontology Research Center in Baltimore long a part of the National Heart Institute is
transferred to NICHD
1968
The Division of General Medical Sciences has responsibility for research grant projects in
aging Aging-related research is conducted and supported throughout NIH ndash primarily
NICHD but also NCIA NIAID the National Heart Institute and the National Institute of
Arthritis and Metabolic Diseases
Construction of the Gerontology Research Center (GRC) in Baltimore is completed
December 2 1971
The White House Conference on Aging once again recommends creation of a separate
National Institute on Aging
1973
President Richard Nixon vetoes a bill for the creation of a National Institute on Aging
22
May 31 1974
Public Law 93-296 authorizes the establishment of a National Institute on Aging and requires
that the institute develop a national comprehensive plan to coordinate the HEW (Health
Education Welfare) agencies involved in aging research
October 7 1974
The National Institute on Aging is established
April 23 1975
First meeting of the National Advisory Council on Aging
July 1 1975
The Adult Development and Aging Branch and Gerontology Research Center are separated
from their parent institute (NICHD) to become the core of the National Institute on Aging
May 1 1976
Dr Robert N Butler appointed first NIA director
December 8 1976
The research plan required by PL 93-296 goes to Congress
September 20 1982
NIA Laboratory of Neurosciences Clinical Program admits the first inpatient to a new unit at
the NIH Clinical Center
1984
The first Alzheimers Disease Centers are established
November 14 1986
PL 99-660 section 951-952 authorizes the NIArsquos Alzheimerrsquos Disease Education and
Referral (ADEAR) Center as a part of a broad program to conduct research and distribute
information about Alzheimerrsquos disease to health professionals patients and their families and
the general public
1987
The first annual Florence S Mahoney Lecture on Aging is held This series was created in
honor of Mrs Florence Stephenson Mahoney (1899-2002) a woman who tirelessly
campaigned for increased Federal spending for medical research and steadfastly championed
for the creation of the NIA
NIA holds its first Summer Institute a one-week event to provide junior investigators
particularly those from underrepresented groups an opportunity to learn about the substance
and methodology of aging research from recognized experts in the field
23
November 4 1988
PL 100-607 establishes the Geriatric Research and Training Centers (GRTC)
1990
The GRTCs are expanded and renamed the Claude D Pepper Older American Independence
Centers and charged with conducting research in diseases that threaten independent living
1992
The Health and Retirement Study the leading source of combined data on health and
financial circumstances of Americans over age 50 and a valuable resource to follow and
predict trends and help inform policies for an aging America is established
1993
Six Edward Roybal Centers for Research on Applied Gerontology are authorized to convert
research findings into programs that improve the lives of older people and their families
NIA funds six Exploratory Centers for Minority Aging and Health Promotion in collaboration
with the NIH Office of Research on Minority Health
1994
Nine demography of aging centers are funded to provide research on health economics and
aging to make more effective use of data from several national surveys of health retirement
and long-term care
1995
Three Nathan Shock Centers of Excellence in Basic Biology of Aging are established to
further the study of the basic processes of aging
1996
NIA introduces its Exercise A Guide from the National Institute on Aging providing
encouragement and evidence-based guidance for older adults to engage in exercise
1997
The Resource Centers for Minority Aging Research (RCMAR) program is established to
investigate the variability of health differences experienced across racial and ethnic groups
as well as the mentoring of new scholars in health disparities research
1999
As part of NIAs 25th anniversary celebration a strategic plan is formulated and made
available for public comment The plan addressees scientific topics holding the greatest
promise for advancing knowledge in areas such as the basic biology of aging geriatrics and
social and behavioral functioning
24
2001
In a unique private-public partnership NIA joins the Osteoarthritis Initiative to bring
together resources and commitment to the search for biological markers of osteoarthritis
NIA and the Icelandic Heart Association announce collaboration on a vast study on the
interactions of age genes and the environment The collaboration extends 34 years of data
on the health of 23000 Icelandic residents into the new millennium
2002
NIA begins to offer a selection of its award-winning health communications materials in
Spanish
The SardiNIA Project a study to determine the genetic bases for a number of age-related
traits and conditions begins This five-year project is a collaboration between the NIA
Intramural Research Program and the Italian National Research Council
2003
NIA and the National Library of Medicine (NLM) launch NIHSeniorhealthgov a web site
designed to encourage older people to use the Internet
The NIA joined by the Alzheimers Association expands the Alzheimers Disease Genetics
Initiative to create a large bank of genetic materials and cell lines for study to speed up the
discovery of risk-factor genes for late-onset Alzheimers disease
NIA and the American Federation for Aging Researchmdashin collaboration with the John A
Hartford Foundation the Atlantic Philanthropies and the Staff Foundationmdashestablish the
Paul B Beeson Career Development Awards in Aging Research program a public-private
partnership to support clinically trained junior faculty to pursue careers in aging research
The NIA IRPrsquos Advanced Studies in Translational Research on Aging (ASTRA) unit a state-
of-the-art facility located at Baltimores Harbor Hospital opens in January and becomes the
new home of the BLSA
2004
NIA launches the Longevity Consortium a network of investigators from several large-scale
human cohort studies working in collaboration with individual basic biological aging
researchers to facilitate the discovery confirmation and understanding of genetic
determinants of healthy human longevity
NIA begins the Long Life Family Study an international multicenter research project to
examine families with high numbers of long-lived individuals to better understand the genetic
and environmental contributions to exceptional long life in families
25
NIA in conjunction with other Federal agencies and private companies and organizations
through the Foundation for the National Institutes of Health leads the Alzheimers Disease
Neuroimaging Initiative
NIA launches Healthy Aging in Neighborhoods of Diversity across the Life Span (HANDLS)
a multidisciplinary community based longitudinal epidemiologic study examining the
influences and interaction of race and socioeconomic status on the development of age-
associated health disparities among socioeconomically diverse African Americans and whites
in Baltimore
2005
NIArsquos Alzheimerrsquos Disease Preclinical Drug Development program is established
2006
NIA leads the NIH conference ldquoAD Setting the Research Agenda a Century after Auguste
Drdquo to assess the state of current Alzheimers disease research and the most promising routes
to progress
2007
ldquoLiving Long and Well in the 21st Century Strategic Directions for Research on Agingrdquo
which outlines broad goals and objectives for aging research is published
US Secretary of State Condoleezza Rice sponsors the Summit on Global Aging in
collaboration with NIA to call attention to challenges and opportunities worldwide from
population aging
2008
A Biology of Aging Summit is convened to review NIArsquos research portfolio identify areas of
opportunity and facilitate the formulation of cohesive and comprehensive plans for the
future
NIA celebrates the fiftieth anniversary of the Baltimore Longitudinal Study of Aging
NIArsquos five extramural programs (Aging Biology Geriatrics and Clinical Gerontology
Neuroscience Behavioral and Social Research and Extramural Activities) are reorganized
as divisions
2009
An updated version of NIArsquos award-winning exercise guide for older Americans is published
2011
NIA launches the Go4Life campaign to promote exercise and physical activity nationwide for
people 50 and older with public and private partners from a variety of aging fitness and
provider organizations
26
NIA and the Alzheimerrsquos Association lead an effort to update diagnostic guidelines for
Alzheimers disease to reflect the full spectrum of the disease marking the first time in 27
years clinical and research criteria are changed
The National Alzheimerrsquos Project Act (NAPA) is signed into law requiring a coordinated
national effort to find ways to treat or prevent Alzheimerrsquos disease and related dementias and
to improve care and services NIH represented by NIA participates in the federal Advisory
Council on Alzheimerrsquos Research Care and Services
The Trans-NIH GeroScience Interest Group is formed with leadership from the NIA The
group promotes discussion sharing of ideas and coordination of activities within the NIH
research community working on mechanisms underlying age-related changes including those
which could lead to increased disease susceptibility
2012
HHS Secretary Kathleen Sebelius announces the NAPA-required National Plan to Address
Alzheimerrsquos Disease NIA plays a critical role in developing the first goal of the plan ndash To
Effectively Treat or Prevent Alzheimerrsquos by 2025
The NIA Intramural Research Program (IRP) is reorganized to recognize new paradigms in
the field of aging research The program now integrates labs and resources bringing together
people who share a similar research interest but are coming at it from different vantage
points
NIA organizes the Alzheimerrsquos Disease Research Summit 2012 Path to Treatment and
Prevention Some 500 researchers and advocates attend the meeting which results in
recommendations aimed at advancing Alzheimerrsquos disease research
The International Alzheimerrsquos Disease Research Portfolio is launched Built in collaboration
with the Alzheimerrsquos Association the database captures the full spectrum of research
investment and resources and enables public and private funders of Alzheimerrsquos research to
share and review funding data
NIA leads development of the NIH Toolbox for Neurological and Behavioral Function
Unveiled in 2012 the Toolbox offers researchers a free set of brief tests to assess cognitive
sensory motor and emotional function in people from toddlers to older adults
2013
NIA grantees publish landmark study in the New England Journal of Medicine showing that
costs for caring for dementia patients exceed those for heart disease cancer and many other
conditions
27
ldquoInside NIA A Blog for Researchersrdquo debuts in May This popular weekly blog provides
news about NIA policies funding opportunities and other topics specifically for the research
community
In October NIA hosts ldquoAdvances in Geroscience Impact on Healthspan and Chronic
Diseaserdquo a scientific summit bringing together 50 renowned investigators to examine how
the basic biology of aging drives chronic disease organized by the trans-NIH GeroScience
Interest Group
2014
Follow-up results of the ACTIVE study reveal that older people retain the benefits of some
types of cognitive training 10 years after the intervention
The NIH 10 biopharmaceutical companies and several nonprofit organizations launched an
unprecedented partnership to transform the current model for identifying and validating the
most promising biological targets of disease for new diagnostics and drug development
the Accelerating Medicines Partnership (AMP) including a project focused on Alzheimerrsquos
disease
Initial results of the NIA-funded LIFE study show that a carefully structured moderate
physical activity program can reduce risk of losing the ability to walk without assistance
perhaps the single most important factor in whether vulnerable older people can maintain
their independence
The NIH and the Patient-Centered Outcomes Research Institute (PCORI) joined for the first
time to support a clinical trial to test individually tailored interventions to prevent fall-related
injuries in older people The award made by the NIA and funded by PCORI as part of the
Falls Injuries Prevention Partnership of the two organizations totaled some $30 million over
the five-year project
NIA celebrates its 40th anniversary with a scientific symposium held at the annual meeting of
the Gerontological Society of America
2015
On February 9ndash10 NIA convenes the Alzheimerrsquos Disease Research Summit 2015 Path to
Treatment and Prevention to develop recommendations that provide a framework for a new
Alzheimerrsquos disease research agenda
In July on behalf of NIH Director Dr Francis Collins NIA presents the first-ever NIH
Professional Judgment Budget for Alzheimerrsquos disease and related dementiasmdashcommonly
referred to as a Bypass Budgetmdashwhich lays out NIHrsquos plan to speed discovery into these
disorders
28
The White House Conference on Aging showcases NIArsquos Go4Life exercise and physical
activity campaign In September NIA celebrates the first-ever Go4Life Month encouraging
partners organizations and individuals across the country to become more physically active
and sponsors A Capitol Walk with Go4Life and the Surgeon General on September 18
2016
The Trans-NIH GeroScience Interest Group hosts the second geroScience summit ldquoDisease
Drivers of Aging 2016 Advances in Geroscience Summitrdquo on April 13ndash14 at the New York
Academy of Sciences
Six papers by researchers working at or funded by the NIA presenting the opportunities and
challenges of moving forward the multidisciplinary field of geroscience are published in a
special issue of the Journals of Gerontology Series A ndash Biological Sciences and Medical
Sciences
In September ADNI3 is announced an expansion of the Alzheimers Disease Neuroimaging
Initiative (ADNI) the landmark study investigating brain and fluid biomarkers of the
disease
NIA launches an online version of the Health Disparities Research Framework to showcase
priorities and investments in this research area and serve as a resource for scientists
interested in investigating health disparities related to aging
2017
Almost 300 researchers and private foundation representatives attend the NIA-hosted
Cognitive Aging Summit III focusing on themes of cognitive and brain resilience and reserve
In June a committee of the National Academies of Sciences Engineering and Medicine
releases ldquoPreventing Cognitive Decline and Dementia A Way Forwardrdquo a report
commissioned by the NIA Sources (Freeman 1980 Morley 2004 Smith 2014)
Itrsquos a cardinal rule that a team is organized by people understanding the academic
characteristics of gerontology on establishing the network for gerontological education The
representative academic organizations having these properties are as described below
33 Academy for Gerontology in Higher Education (AGHE)
The Academy for Gerontology in Higher Education (AGHE) was established to
develop gerontological education in 1974 in the USA The purpose of AGHE is to promote
research and education to develop the higher education associated to aging and to provide
resources to wide range of local community (Hickey 1978) Association for Gerontology in
29
Higher Education Changes Name has been changed to Academy for Gerontology in Higher
Education (Kluss 2018)
AGHE is the only formal organization to contribute the gerontology and geriatrics
education in USA It incorporated again with the Gerontological Society of America (GSA) in
January 1999 There were 269 member institutions as of November 2004 (47 states 7 foreign
countries Australia Canada Israel Jamaica Japan Kenya and Korea) Of these institutions
83 have been for 20 years and 71 have been for 10 years) and currently 135 organizations in
2019 (Mwangi S M et al 2012)
The work is divided into committees and the Mission of each committee is described
below5 The activity of each committee is developed by voluntary participation of members
At the present time 8 committees serve
1 Faculty Development CommitteePlan and implement mechanisms for AGHE to
assist in the development of faculty knowledge and skills in the area of gerontology and
geriatrics
2 Geriatric Education CommitteeEncourage the involvement in AGHE of geriatric
educators and faculty affiliated with geriatric education programs and providing resources
3 Membership CommitteePlan and conduct membership recruitment
4 Program CommitteePlan and implement the AGHE annual meeting
5 Public Policy CommitteePlan and implement the public policy activities of the
Association particularly with respect to the federal government
6 Publications CommitteeProduce and update the membership list and oversee the
AGHErsquos periodicals and website
7 Academic Program Development CommitteePlan and implement mechanisms for
AGHE to assist academic institutions to develop strengthen improve their gerontology
geriatrics and aging-studies instructional programs
8 Kindergarten-Grade 12 Task ForceImplement and development quality
educational resources for teaching children about aging and pairing with elementary and high
school teachers on a local level 12)
AGHE Committee can be chosen by individual members to serve voluntary working as
much as she wants The following units are names of the committees 1) Academic Program
5 httpswwwgeronorgaghe-current-members
30
Development 2) Accreditation 3) Advancement 4) Age-Friendly 5) Design Awards 6)
Business and Aging 7) Faculty Development 8) Fellows Subcommittee9) Geriatric Education
10) GGE Editorial Board 11) Global Aging 12) Long Range Planning 13) Membership14)
Nominations 15) Past Presidents Program 16) Program of Merit 17) Communication
Publication amp Media Resource Committee 18) Public Policy 19) Student 20) New
Technologies and Education
34 Special Interest Research Group on Aging with Intellectual Disabilities (IASSID
SIRGAID)
Special Interest Research Group (IASSID SIRGAID) is another group for international
research on Aging and Intellectual Disabilities that became active by a research group which
was led by Dr Matthew P Janicki (Janicki 2010 Takahashi 2003) The research group has
research presentations and discussion at the round-table meeting every year In 1995 it was
formally affiliated as The Special Interest Research Group on Aging and Intellectual Disability
(SIRGAID) with International Association for the Scientific Study of Intellectual Disabilities
(IASSID)
SIRGAID has 3 basic principles in its activity The first principle is to provide a focus for
the worldwide exchange and dissemination of research and practice as well as networking in
the field of aging and intellectual disability ldquoAgingrdquo is meant in a broad sense encompassing
lifespan developmental issues as well as those related to old age A wide variety of professional
groups are potential contributors and no specific profession is considered to have predominance
in this respect The second principle is to promote cross-national multidisciplinary
collaboration in the area of aging and intellectual disability The ultimate aim of the group is to
improve the quality of life or and services for people with intellectual disabilities their care-
givers and their families The third principle is to provide a framework for the collation of
information relating to the research interests expertise and publications of group members
Within the overall process of collaboration the views and contributions of nonprofessionals
including people with intellectual disabilities and their families and friends are a fundamental
component and will be given the priority they deserve
For the interdisciplinary research SIRGAID consists of the professionals in various fields
such as psychology social work medical science special education neurology public policy
pathology sociology nursing science geriatrics pedagogy recreation therapy clinical
psychology developmental disability occupational therapy educational psychology speech
pathology jurisprudence nutrition educational science human rights biology information
31
science theology art educationart therapy philosophy geoscience anthropology
rehabilitation and gerontology
Next Irsquod like to examine how we should adopt these acquaintance systems to the
educational activity Itrsquos very important that the corporate people think of what they can do in
the future while they understand the following content Even if most educational policies have
been useful ones itrsquos hard to say that the educational approach has been accepted for individual
needs in the historical background It will be understood by analyzing the historical processes
of Japanese education
35 The Early History of Gerontology in Japan
ldquoGerontologyrdquo is generally translated as 老年学 (Rounengaku Amako 19741952
Tachibana 1971) in Japan It is composed of 老 (Rou) meaning Old 年（nen）meaning Year
学 (Gaku) meaning science The Japan Gerontology Society was founded in 1959 However
even before modern geriatrics and Gerontological society was founded in Japan Ekken Kaibara
(1630-1714) introduced Gerontological Concept through the Book of Yojokun (Bodiford 2006
Kaibara 2009)
Figure 1 Ekken kaibara（貝原益軒 1630-1714） (Shoun Kano 1694)
32
Ekken Kaibara（貝原益軒 1630-1714) was born in Fukuoka in Kyushu into a lower class
samurai family His mother died when he was five and he was largely educated by his father
and brothers He was employed by the Kuroda han lord when he was eighteen but this only
lasted two years He spent the next seven years as a masterless samurai While in Kyoto he
began to lecture on the Confucian classics and these remained the primary focus of his teaching
and research when he returned to Kyushu He became involved in a rigorous program of
lecturing tutoring research and travel that was to last for the next fifty years
During this time he was married to a very capable woman Token who seems to have helped
in compiling his travelogues and may have co-authored Onna daigaku (Great learning for
women) They are an examporal couple with respect for each other and learning from each
other Ekkenrsquos studies are practical learning (Jitsugaku) which ranged from ldquothe experience
and practice of ethics to manners institutions linguistics medicine botany zoology
agriculture production taxonomy food sanitation law mathematics (computation) music
military tactics astronomy geography history archaeology and genealogy His writing about
gerontology which is the best known is Yojokun (養生訓 Precepts for health care) ( Tucker
1988)
Fujiro Amako (尼子富士郎 1893～1972) is known as the first Japanese geriatrician Dr
Amako practiced medical treatment at Yokufukai (浴風会) the first Japanese home for the
elderly which was established in 1925
Figure 2 Dr Fujiro Amako
33
This nursing home is now continuing as a part of Tokyo Metropolitan Geriatric Medical
Center The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established
in 1872 a historical institution which was originally founded as a sanatorium Originally
The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established in
1972 and comprises a leading representative hospital (Tokyo Metropolitan Geriatric Hospital
TMGH) and an institute (Tokyo Metropolitan Institute of Gerontology TMIG) for geriatric
medicine and gerontology with many notable achievements The TMGH and TMIG were
combined to form the TMGH-IG in 2009 to become a local incorporated administrative agency
it moved to new hospital and research facility in 2013
Figure 3 Professor Izuo Terasawa
Professor Izuo Terasawa (寺澤巌男 1880-1970) introduced developing gerontology with
philosophical vision in early year of Geron (Motomura 2017) Dr Izuo Terasawa intoroduced
Rounengaku (老年学) on the series of entitled Furou Chousei no Kenkyu (不老長生之研究
Study of perennial youth and long life) on the Taiyo (太陽 Sun) in 1921 (Maekawa 1950
Terasawa 1921)
34
Dr Terasawarsquos work is recognized not only for developing theory of gerontology but also
he included importance of Humanities which are are academic disciplines that study aspects of
human society and culture through historical persons arts and Sculpture for learning of their
philosophy and action Professor Izuo Terasawa is well know in the field of Physical Education
Dr Izuo Terasawa is introduced as one of the greatest contributors for school physical education
(Maekawa 1950) Dr Terasawarsquos profile is as follows
1900 Graduated at Tokushima prefecture Shihan Gakko
1907 Graduated at Tokyo Koutoh Shihan Gakko (Major in Kanji)
1908 Graduated at Tokyo Koutoh Shihan Gakko (Major in Education)
1911 Graduated at Kyoto Emperial University (Major in Philosophy)
1915 Graduated at Kyusyu Imperial Medical Univeristy
Worked as a junior Assistant at Kyusyu Imperial Medical Univeristy
1916 Worked as a assistant at Kyusyu Imperial University
1918 Joshi Gakushuin Education Unit Commissioner
Ministry of Communications Cmmissioner
1919 Tokyo Koutou Shihan Gakko Commissioner
Tokyo Imperial University Aviation Institute
(Aeronautical psychology Study Commissioner)
Professor at Tokyo Koutou Shihan Gakko
Lecture at ArmyToyama Gakko Lecturer
1929 Literature Dr at Tokyo Imperial University entiled「Terms and conditions that affect
the human work capacity (Ningen Sagyounou ni Eikyousuru Syojyouken
人間作業能に影響する諸条件) 」
Visited United States of America Germany and Italy for studying pedagogy for two
years
1931 Tokyo Bunrika Daigaku (University) Preparatory Committee Commissioner
Council member at Tokyo Bunrika Daigaku (University)
1934 Research Commissioner at Tokyo Imperial University Aviation Institute
1936 Chair of Department of Education at Tokyo Bunri Daigaku (University)
1938 Japan various studies Promotion Committee Faculty of Education Temporary Committee
Professor Tokyo Bunrika Daigaku (University) concurrently Tokyo Koutou Shihan Gakkou
1939 Emeritus professor at Tokyo Bunrika Daigaku (University)
1944 Professor at Kyoritsu Womenrsquos University
35
Professor Izuo Terasawa is the founder of Physical Education at University
Terasawa sensei has developed theories of Physical Education and and Psychology
In addition to the above fields Dr Izuo Terasawa has developed study of gerontology
Professor Kakusho Tachibana recorded that he was directed about Aging Study by
Professor Izuo Terasawa when Professor Kakusho started a studyat the Yokufuen which was
the first Aging facility in 1928
Kakusho Tachibana (橘 覚勝 1900-1978) is known as one of the pioneer gerontologists
in Japan Dr Tachibanarsquos speciality was Geriatric psychology at Osaka Univeristy and Soai
Womenrsquos University (Present nama Soai University) Professor Tachibana published the first
gerontology titled book ldquoRounengakurdquo (老年学) in Japan
Figure 4 Professor Kakusho Tachibana
Professor Kakusho Tachibanarsquos Life History is below
1900 Born on Feburary17 in Osaka
1912 Graduated at Osaka city Funaba Elementary School (12)
1917 Graduated at Osaka-fu Tennouji Junior High School (17)
1920 Completed at Dai San High School (Pre University) (20)
36
1923 Graduated at Tokyo Imperial University Faculty of Literature Department of
Psychology (23)
Assistant Tokyo Imperial University Faculty of Literature
1927 The first research paper was published in ldquoShinrigaku Kenkyu (心理學研究) about
Geriatric Psychology
1928 Graduated at Tokyo Imperial University Graduate School
Involved Research about Older persons in Yokufuen
1931 Professor at Public High School
1938 Disabled veterans occupation adviser
1941 Published ldquoRounenkirdquo (Old Age 老年期 Koubundo）
1943 Published ldquoTerdquo (Hand 手 Sougensha）
1947 Osaka Dai ni Shihan Gakko Professor
1948 Osaka University Assiatant Professor
1950 Psychology Second Department
1952 Awarded Doctral Degree titled thesis ldquoOld Age Studyrdquo (老年期研究 Rounenki
Kenkyu) from Tokyo University worked as Professor at Osaka University
1955 Organized Geriatric Science Study Group (老年科学研究会) at Osaka
University
1956 Participated to The First Gerontology Conference in Tokyo
1958 Participated to Formation of Japan Gerontology Society
1963 Retired from Osaka University and awarded to Emeritus Professorship
Professor at Soai Womenrsquos University
1971 Aarded to Honors three such Sacred Treasure (叙勲三等瑞宝章)
Published ldquoRounengakurdquo (Gerontology) by Seishin Shobbou
1972 Retired from Soai Womenrsquos University
1975 Published ldquoOino Tankyu (Searcing Aging) by Seishin Shobo
1978 August 30th Passed away
(Motomura 2016 Yamamoto Nakagawa Gondou Sato 2014)
As we see from the above gerontology or Gerontological Science has been of interest
to Medical Doctors and Social Scientists When the first Japan Gerontology Society was
organized in 1956 the first President was Dr Hiroshige Shiota (1872-1965) The name of the
society was changed to Japan Socio-Gerontological Society in 1959
37
Figure 5 Professor Chiyo Omachi
Chiyo Omachi（大間知 千代）was Professor Emeritus at Doho University and Director
General of Omachi Knowledge Folk Culture (Omachi 1996) Institute of Gerontology She
graduated from Tsudajuku University After serving as a welfare officer and a professor at
Shukutoku University she served as a member of the Chugoku Shinkin Welfare Council
Geriatric Welfare Subcommittee professor at Doho University and department head for social
welfare Director of Japan Gerontological Society Director of Japan Socio-Gerontological
Society Board Director of French CIGS (International Society of Gerontological Society)
Dr Omachi contributed significantly to the field of aging with the publication of her
two-volume work Social Welfare Gerontology The two books are carefully structured to
complement each other Together they provide a comprehensive view of aging in Japan and
comparisons of historical and current Japanese approaches to meeting the needs of older people
with the approaches of several other developed nations Professor Omachi identifies and
analyzes the numerous and complex developments wliich have taken place over many years
and which have made aging a problem for people and their families and for the institutions of
society Mrs Omachi teaches much of the material dealing with gerontology programs outside
of her homeland was also obtained through direct observation Professor Omachi has been a
student at American universities for many years has participated in national and international
meetings held on the European American and Asian continents (Omachi 19821984)
Sadamu Watanabe (渡辺 定 1892-1976) was born on April 14 in 1892 Born in
Tokyo he graduated from Tokyo Imperial University Dr Watanabe worked as a medical
director of Kyosai Seimei Insurance Company (later Yasuda Seimei) a senior director of the
Japan Medical Association and a professor at Seijo University In addition at the Ministry of
Health and Welfare DrWatanabe created vital statistics (cause of death) Professor Watanabe
established the Life Science Study Group in 1955 Dr Watanabe was elected as President of
Japan Socio-Gerontological Society in 1959 Yuzawa (2009) reported as follows ldquoActually
38
the Life Science Study Group the Gerontology Society Gerontological societies look like
separate organizations but the same person such as Dr Sadamu Watanabe triggered
movement through his powerful leadership and promotion for completing the the academiesrdquo
Yuzawa (2009) contined the following ldquoSensei (Master Watanabe) was a tall boy and was
bushy under the white hair always celebrating a warm face It was unparalleled that interests
are wideAs far as the subject is concerned it doesnt matter what the academic
framework is He was trying to take all events with granted for developing Gerontological
academy and society Dr Sadamu Watanabe died on June 17 1976 at the age 84 years old His
nick name was called Joe as Kanji character can read this way in stead Sadamu One of his
popular book is ldquoLife Prediction and Life Insurance寿命予測と生命保健rdquo (Matsumoto1974
Yuzawa 2009 Watanabe1957 1959)
36 Foot Steps of Societies of Gerontology in Japan
The following is history of footsteps of gerontology in Japan (Ozawa 2010)
1953 February
Geriatric Institute (老人病研究所 Roujinbyo Kenkyujo) Study Group of Geriatrics
（Ronjinbyo Kenkyukai 老人病研究会）
1953 April
Japan life Science Association (Nihon Jyumyou Kagaku Kyoukai 日本寿命科学協会)
1954 July
Life Science Research Group (Jyumyougaku Kenkyukai 寿命学研究会) sponsored by Japan
Gerontology Society (Nihon Gerontology Gakkai 日本ジェロントロジー学会)
1956 December
The first Japan Gerontology Society Annual Meeting (第 1回日本ジェロントロジー学会 Tokyo)
1957 November
The Second Japan Gerontology Society Annual Meeting (第 2回日本ジェロントロジー学会 Osaka)
1958 November The Third Japan Gerontology Society Annual Meeting (第 3回日本ジェロントロジ
ー学会 Nagoya) Changed the name as NihonRounen Gakkai (日本老年学会)
1959 November
The Japan Geriatrics Society (日本老年医学会)
1959November
Japan Socio-Gerontological Society (日本老年社会科学会)
1972 April
39
Tokyo Metropolitan Institute of Gerontology
(Present 東京都老人総合研究所現東京都健康長寿医療センター研究所）
1981 May
Japan Society for Biomedical Gerontology (日本基礎老化学会)
1986 June
Japanese Psychogeriatric Society (日本老年精神医学会)
1990 September
The Japanese Society of Gerontology (日本老年歯科医学)
1993 June
The Dia Foundation for Research on Ageing Societies (ダイヤ高齢社会研究財団)
1995 January
Japan Academy of Gerontological Nursing (日本老年看護学会)
1995 July
National Center for Geriatrics and Gerontology
(国立療養所中部病院長寿医療研究センター現国立長寿医療研究センター）
2001 July
Japan Society of Care Management (日本ケアマネジメント学会)
2002 April
J F Oberlin University Graduate School of Gerontology
(桜美林大学大学院国際学研究科老年学専攻)
2006 April
The Institute of Gerontology of The University of Tokyo
(東京大学総括プロジェクト機構ジェロントロジー寄付研究部門 2006 高齢社会総合研究機構2009）
2006 October
Society for Applied Gerontology Japan (日本応用老年学会)
Among the above history the Japan Socio-Gerontological Society is considered as the
fundamental academic association of gerontology The Japan Socio-Gerontological Society has
established as a scientific organization established in 1959It explains that the Japan Socio-
Gerontological Society has made public its research results mainly from an interdisciplinary
sociological and behavioral science standpoint regarding various issues relating to age and the
aged including health medical care nursing and welfare The Society has about 1500
members who are mainly consisting of researchers from universities and research institutes
and professionals in the fields of health medical care nursing and welfare including graduate
studentsPast Presidents are as follows
40
第 60 回大会 2018 年 6 月 9 日（土）～10 日（日） 東京都 長田 久雄 Osada Hisao
（桜美林大学）
第 59 回大会 2017 年 6 月 14 日（水）～16 日（金） 愛知県 鈴木 隆雄 Suzuki Takao
（桜美林大学）
第 58 回大会 2016 年 6 月 11 日（土）～12 日（日） 愛媛県 中谷 陽明 Nakatani Youmei
（松山大学）
第 57 回大会 2015 年 6 月 12 日（金）～14 日（日） 神奈川県 高橋龍太郎 Takahashi Ryutaro
（東京都健康長寿医療センター研究所）
第 56 回大会 2014 年 6 月 7 日（土）～8 日（日） 岐阜県 大橋 明 Ohashi Akira
（中部学院大学人間福祉学部）
第 55 回大会 2013 年 6 月 4 日（火）～6 日（木） 大阪府 佐藤眞一 Sato Shinichi
（大阪大学大学院人間科学研究科）
第 54 回大会 2012 年 6 月 9 日（土）～10 日（日） 長野県 堀内ふき HOriuchi Fuki
（佐久大学）
第 53 回大会 2011 年 6 月 16 日（木）～17 日（金） 東京都 今井幸充 Imai Yukimichi
（日本社会事業大学大学院）
第 52 回大会 2010 年 6 月 17 日（木）～18 日（金） 愛知県 下方浩史 Shimokata Hiroshi
（国立長寿医療研究センター予防開発部）
第 51 回大会 2009 年 6 月 18 日（木）～20 日（土） 横浜市 長嶋紀一 Nagashima Kichi
（日本大学文理学部）
第 50 回大会 2008 年 6 月 27 日（金）～29 日（日） 堺市 黒田 研二 Kuroda Kenji
（大阪府立大学）
第 49 回大会 2007 年 6 月 20 日（水）～22 日（金） 札幌市 佐藤克之 Sato Katsuyuki
（北翔大学大学院）
第 48 回大会 2006 年 6 月 24 日（土）～25 日（日） 西宮市 浅野 仁 Asano Hitoshi
（関西学院大学）
第 47 回大会 2005 年 6 月 15 日（水）～17 日（金） 東京都 柴田 博 ShIbata Hiroshi
（桜美林大学大学院）
第 46 回大会 2004 年 7 月 1 日（木）～2 日（金） 仙台市 芳賀 博 Haga Hiroshi
（東北文化学園大学）
第 45 回大会 2003 年 6 月 18 日（水）～20 日（金） 名古屋市 川村 陽一 Kawamura Yoichi
（社会福祉法人青山里会）
第 44 回大会 2002 年 7 月 4 日（木）～ 5 日（金） 福岡市 小川 全夫 Ogawa Takeo
（九州大学）
第 43 回大会 2001 年 6 月 13 日（水）～15 日（金） 大阪市 白澤 政和 Shirasawa Masakazu
（大阪市立大学）
第 42 回大会 2000 年 7 月 6 日（木）～ 7 日（金） 札幌市 中島紀恵子 Nakajima Kieko
(北海道医療大学）
第 41 回大会 1999 年 6 月 16 日（水）～18 日（金） 京都市 小國 英夫 Oguni Hideo
（四天王寺国際仏教大学）
第 40 回大会 1998 年 7 月 2 日（木）～ 3 日（金） 那覇市 崎原 盛造 Sakihawa Seizo
（琉球大学）
41
第 39 回大会 1997 年 6 月 18 日（木）～20 日（金） 東京都 根本 博司 Nemoto hiroshi
（明治学院大学）
第 38 回大会 1996 年 10 月 30 日（水）～11 月 1 日
（金） 岡山市
大島 侑 Ooshima Tasuku
（岡山県立大学）
第 37 回大会 1995 年 10 月 18 日（水）～20 日（金） 大阪市 岩田 克夫 Iwata Katsuo
（社会福祉法人聖徳会）
第 36 回大会 1994 年 9 月 29 日（木）～30 日（金） 長岡市 田宮 崇 Tamiya Takashi
（社会福祉法人長岡福祉協会）
第 35 回大会 1993 年 9 月 22 日（水）～24 日（金） 札幌市 杉山 善朗 Sugiyama Yoshio
（札幌医科大学）
第 34 回大会 1992 年 10 月 29 日（木）～30 日（金） 四日市市
川村 耕造 Kawamura Kouzo
（社会福祉法人青山里会）
会長代行川村 陽一
Kawamura Yoichi
第 33 回大会 1991 年 11 月 4 日（月）～5 日（火） 横浜市 長谷川和夫 Hasegawa Kazuo
（聖マリアンナ医科大学）
第 32 回大会 1990 年 10 月 11 日（木）～12 日（金） 松山市 渡辺 孟 Watanabe Tsutomu
（愛媛大学）
第 31 回大会 1989 年 11 月 14 日（火）～16 日（木） 名古屋市 前田甲子郎 Maeda Koshiro
（名古屋市立厚生院）
第 30 回大会 1988 年 9 月 17 日（土）～18 日（日） 京都市 山口 信治 Yamaguchi Shinji
（佛教大学）
第 29 回大会 1987 年 10 月 1 日（木）～3 日（土） 大阪市 磯 典理 Iso Norimichi
（大阪府立老人総合センター）
第 28 回大会 1986 年 10 月 11 日（土）～12 日（日） 熊本市 大坂巳年子 Osaka Mineko
(熊本短期大学）
第 27 回大会 1985 年 9 月 27 日（金）～29 日（日） 東京都 那須 宗一 Nasu Soichi
（淑徳大学）
第 26 回大会 1984 年 10 月 4 日（木）～5 日（金） 東京都 湯沢 雍彦 Yuzawa Yasuhiko
（お茶の水女子大学）
第 25 回大会 1983 年 10 月 27 日（木）～28 日（金） 仙台市 塚本 哲人 Tsukamoto Tetsundo
（東北福祉大学）
第 24 回大会 1982 年 10 月 28 日（木）～29 日（金） 盛岡市 草間 俊一 Kusama Shunichi
（盛岡短期大学）
第 23 回大会 1981 年 10 月 15 日（木）～17 日（土） 東京都 黒田 俊夫 Kuroda Toshio
（日本大学）
第 22 回大会 1980 年 9 月 9 日（火）～10 日（水） 札幌市 三吉 明 Miyoshi Akira
（北星学園大学）
第 21 回大会 1979 年 10 月 4 日（木）～5 日（金） 大阪府 岡村 重夫 Okamura Shigeo
（大阪市立大学）
第 20 回大会 1978 年 11 月 4 日（土）～5 日（日） 仙台市 後藤 秀弘 Goto Hidehiro
（東北福祉大学）
42
第 19 回大会 1977 年 9 月 28 日（水）～30 日（金） 名古屋市 大間知千代 Oomachi Chiyo
（同朋大学）
第 18 回大会 1976 年 10 月 10 日（日）～11 日（月） 広島市 志水 清 Shimizu Kiyoshi
（広島大学）
第 17 回大会 1975 年 10 月 31 日（金）～11 月 2 日
（土） 東京都
那須 宗一 Nasu Soicho
（中央大学）
第 16 回大会 1974 年 10 月 12 日（土）～13 日（日） 京都府 秦 隆真 Hata Ryushin
(佛教大学)
第 15 回大会 1973 年 11 月 2 日（金）～3 日（土） 福岡市 内藤 莞爾 Naito Kaini
(九州大学）
第 14 回大会 1972 年 11 月 2 日（木）～3 日（金） 四日市市 吉田 正吉 Yoshida Masakichi
（三重県立大学）
第 13 回大会 1971 年 11 月 2 日（火）～3 日（水） 東京都 寺尾 琢磨 Terao Takuma
（慶應義塾大学）
第 12 回大会 1970 年 11 月 7 日（土）～8 日（日） 福岡市 榎本 愛子 Enomoto Aiko
（福岡女子学院短期大学）
第 11 回大会 1969 年 11 月 21 日（金）～22 日（土） 大阪市 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第 10 回大会 1968 年 11 月 2 日（土）～3 日（日） 東京都 塚本 哲人 Tsukaamoto Tetsundo
（東洋大学）
第 9 回大会 1967 年 10 月 31 日（火）～11 月 1 日
（水） 名古屋市
岸本 鎌一 Kishimoto Kenichi
（名古屋市立工業大学）
第 8 回大会 1966 年 11 月 22 日（火）～11 月 23 日
（水） 大阪府
雀部 猛利 Taketoshi Sasabe
（神戸女学院大学）
第 7 回大会 1965 年 10 月 31 日（日）～11 月 1 日
（月） 仙台市
新明 正道 Shinmei Masamichi
（東北大学）
第 6 回大会 1964 年 11 月 1 日（日）～2 日（月） 熊本市 北村 直躬 Kitamura Naoya
（熊本女子大学）
第 5 回大会 1963 年 11 月 4 日（月）～5 日（火） 京都府 臼井 二尚 Usui Jisho
（大谷大学）
第 4 回大会 1962 年 11 月 3 日（土）～4 日（日） 東京都 舘 稔 Tachi Minoru
（人口問題研究所）
第 3 回大会 1961 年 11 月 18 日（土）～19 日（日） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
第 2 回大会 1960 年 11 月 14 日（月） 大阪府 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第１回大会 1959 年 11 月 7 日（火）～8 日（水） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
Figure 6 Japan Society of Social Gerontology
43
37 Gerontology of Professor Hiroshi Shibata Self Review as a Case Study
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Professor Hiroshi Shibata The author also finds it very significant that Dr
Hiroshi Shibata is originally from my home town Kitami city Hokkaido Even we attended the
same elementary school in Kunneppu town The author made the first presentation about a
Gerontology Curriculum in Higher Education at the 39th Japan Socio-Gerontological Society
Conference on 18-20 June 1997 in Tokyo Dr Shibata commented that a gerontology
curriculum does not exist in Japan Therefore it is very important to carry on this study Then
Dr Shibata came to me and complemented me on my presentation
After returning back to home in Fukushima I found Dr Hiroshi Shibatarsquos Book
including his profile mentioning that he graduated from Hokkaido University I was inspired
to write a letter of thanks to Dr Shibata at the Tokyo Metropolitan Institute of Gerontology
After a few days I was teaching at Shirakawa School of Nursing During the class one staff at
Shirakawa School of Nursing told me that the phone call is from Dr Hiroshi Shibata The staff
asked me if I am available to receive his phone call I surprisingly got the call and talked with
him Dr Shibata asked me whether I am from Kitami I replied Yes and I told him that I was
from Kunneppu Town and Dr Shibata replied he was also from KunneppuTown We both felt
something special and Dr Shibata asked me to visit his office in Tokyo Since then we have
been working closely through developing Gerontology Curriculum in Higher Education
Our ancestors were pioneers during the Meiji era from the mid-19th century to the early
20th century Moreover we both attended the same elementary school in Kunneppu town since
Hiroshirsquos grandfather was principal of Kunneppu Elementary School My background came
from music which was influenced by my father Jun who was music teacher at Kunneppu Junior
High School I was an expert playing the Trombone and a good singer Ryo practiced Judo
from high school to university student days
44
Figure 7 Dr Hiroshi Shibata
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Hiroshi Shibata Dr Hiroshi Shibatarsquos philosophy has been developed through
his whole life This information can be applying to develop our own curriculum of person-
centered programs in gerontology The following is from Dr Hiroshi Shibatarsquos self review paper
which was sent to me
ldquoI Hiroshi Shibata was born in 1937 in Kunashir Island I had lived in Kunashir Island from
the age from 0 to the age of 6 My father worked at the Hokkaido Salmon Hatchery after
graduating as a Fisheries expert unit at Hokkaido University My mother graduated at
Hokkaido Womenrsquos school She had managed a dressmaking shop before marriage My
paternal grandfather graduated from Sapporo Shihan Gakko (Education University) and
worked as a principal at Kunnepu elementary School My fatherrsquos grandmother attended Nihon
Womenrsquos University as one of the first students but discontinued after 2 years due to heart
beriberi My motherrsquos grandfather graduated from Yamagata agricultural school and worked
at Nokkeushi Town hall until their retirement My maternal grandmother graduated at
Yamagata Shihan Gakkou and worked at Hokuto Elementary School until her retirement I was
the oldest child of five siblings (Three boys and Two Girls) At the age of seven I began to
study at the elementary school where my grandfather was working as principal in 1944 It was
far distance to walk for 4km Since it was dangerous because sometimes a bear appeared on
the road I was taken care of by my grandparents At the third term of 1944 my father was
transferred to Chitose Salmon Hatchery I moved to my parentrsquos house which was a far about
45
8km to his school by walking Half way was an Ainu Village and I was taken care of by older
Ainu boys That time was the most painful experience I had because my Ainu friends were
discriminated by school teachers and others But as a boy I could not do anything That was
my youthrsquos experience with Ainu friends in Hokkaido
When I was Fifth years at the elementary school my father transferred to Sapporo Since
then I attended all schools in Sapporo until graduating from university I loved to read novels
a lot and not study from school text books but somehow I was at the top grade in the class In
the second year of junior high school I was delivering newspapers At that time my senior
student robbed newspaper at a tenement house that I was very sad I decided to search Judojo
for practicing judo I became a winner at high school competition I attended Sapporo Nishi
high School The Sapporo Nishi High School was very popular for cultural activities and social
movements from the era of old system I participated in the judo club and chorus club as a
non-registered member because it was required to pay a membership fee So I officially joined
the literary club When I looked at the trends of literature at the time I had a conscious
awareness about whether I could unify the literature of the crescent proletarian literature of
expressions and the opposite sensory flow (Yasunari Kawabata and Riichi Yokomitsu) while
being excellent in theme
In addition I was interested in philosophical things and was overwhelmed by
aphorism (maxim) that Pascal s Pangeh s unorthodimental power is tyranny and powerless
justice is powerless It was behind the backwards to myself who could not protect the Ainu s
friends during my childhood In this way I began to conduct a study group on the paradigm of
discipline of dialecticism with my colleagues in the literature department Despite being a
literary department by shifting to the direction of doing social movements through student
councils etc by writing
In 1956 I entered Hokkaido University theory At that time five to six years had passed
since the self-government association of the university of the whole country had been destroyed
due to violent strategy in the student movement of the previous generation As I entered at the
University I practiced Karate every day in the karate club and deprived of the self-governing
body for rebuilding A year has passed in the meantime And I noticed that the necessary units
to shift to undergraduate are extremely short At the time of Hokkaido University except for the
Faculty of Medicine and Faculty of Fisheries the shift to a special course would be decided by
the results of the curriculum In March 1959 I dropped out of Hokkaido University as I saw that
I rebuilt the residence association It will be accurate in view of the social situation that the
activists of the student movement will be alienated from the job in the future
46
In 1958 I re-entered at the Hokkaido University medical studies course I thought about
my future employment and I was planning to become a doctor of ldquodemosikardquo that means She
couldnt become anything other than a teacher or doctor or that guy who doesnt know what
shes doing and doesnt deserve to be here Since I studied what I needed desperately for a
year and studied what I needed for the curriculum I devoted myself to the student movement
exclusively with no lecture attendance after enrolling (as I decided to go on to college) It is a
so-called security conflict Most of the subjects and grades felt the lowest but I believed that
they passed However the scholarship of the scholarship for the scholarship who had been
losing one year due to only one subject due to lack of physical practice time was stopped With
this it would be three years behind schedule to enter the university first Since the medical
department was 6 years I graduated from high school and took nine years and graduated
gradually in 1965
After graduating from university I entered an intern at the University of Tokyo hospital
(Bunkyo) At that time the faculty of medicine was at the height of civilianization movement
creating a coalition of youth doctors and became the first secretary general In 1966 I entered
as a unpaid medical doctor official at the University of Tokyo medicine department fourth
medicine department This is because the only university course that was conducting
epidemiological studies on cardiovascular diseases was there Beside clinical research I
engaged in targeted feeler work such as staff of the Tokyo Metropolitan Government Office
where stroke is frequent In 1972 with the aim of developing research the institute moved to
the newly launched Center for the elderly problem in Tokyo Metropolitan Government The
world s first Tokyo Metropolitan Institute of Gerontological Research (consisting of 200
researchers) (NIA in the United States in 1974) 703 bed geriatric hospital and various elderly
occupation facilities I first worked at a senior hospital and then engaged in regional
epidemiological research and health activities for seven years in order to make evidence for the
elderly health law at Toda Municipal Health Administration Center I witnessed the
establishment of the Long-Term Health Act 1982 and took office as a full-time researcher
(Deputy Counselor) of the Tokyo Metropolitan Institute of Gerontology In 1984 I was
appointed leader of interdisciplinary longitudinal research (Koganei research) consisting of
medicine sociology and psychology It was accompanied by the shift of Shuichi Hatano 旗野
脩一 Leader (Department of Epidemiology)
In 1988 Koganeis research won the Governors Prize Based on this the Tokyo
Metropolitan Government decided to secure research expenses of 100 million yen each year for
47
interdisciplinary longitudinal research (including intervention studies) every year till my
retirement which has started since 1991 Since then I was obliged to have a viewpoint to see
medicine sociology psychology at equal intervals The research method established here is still
inherited from Tokyo Metropolitan Institute of Gerontology Research and others (Deputy in
1993 he is currently an emeritus staff member)
In 2002 I became a Professor at the J F Oberlin University Graduate School of
Gerontology (I am now a Professor EmeritusInvited Professor) I directed the first masters
degree in interdisciplinary gerontology in 2002 and doctorates degree program in 2004 In
2006 the Japanese Applied Gerontological Society was established I serve on the boards of
five academic societies including chairing the Society for Applied Gerontology-Japan I am
Chairman of the Gerontology Education Subcommittee of the Science Council of Japan a
Director of the Japan Foundation for Aging and Health and a Director of the Sukoyaka Dietary
Life Association (Shibata 2018 Shibata H amp Shibata N 2018) After transitioning to university
I am interested in how to make holistic how to develop the science of the transition to
renaissance which has been developed by vertically downgrading and dividing elements he
thinks that gerontology commits to that mission As Scott Bass says interdisciplinary is not
merely an omnibus but implies that we will get rid of the wall between academics (Bass amp
Ferraro2000) In addition innovation as Dragger or Boyer is also an important keyword The
viewpoint of education becomes important with discovery Im thinking about something more
like recent daysrdquo
It is sure that this experience affected my own philosophy of gerontology as well
38 Prospectus of Society for Applied Gerontology (SAG) -Japan
The purpose of SAG Japan is to provide assistance to professionals in a variety of fields
such as industry government academia and the private-sector who are interested in improving
services for an aged society Providers of services to the aging and their families require wide-
ranging expertise in gerontology Our aim is to provide leadership as a network center for the
development of programs for commercial provision marketing and service promotion and
creation of social services that will combine commercial success with increased well-being and
contributions to society
SAG explained about aims of the society as follows6
6 httpwwwsag-jorgenglish
48
ldquoSchools of medicine nursing science and welfare studies have traditionally been the centers
of gerontology education up to the present in our country In other words education in Japan
has been focused on solving the problems of sick handicapped and economically disadvantaged
persons Perhaps this was unavoidable in a country that joined the lsquoaging society clubrsquo later
than western countries
This medical focus has caused a significant delay in establishing structures and policies
for aging populations in Japan In the fields of developing ageing markets services and product
development limited knowledge concerning applied gerontology is evident Also a sense of
discrimination (ageism) can be detected in facilities for senior citizens and in regional
continuing education programs We would like to support programs and services vital to aged
societies from the perspective of not only industry government and academia but also private
organizations and individual-level activities In order to make these programs more effective
and meaningful it is necessary to create a system in which we can study applied gerontology
systematically and one in which people from various fields can exchange their wisdom ideas
and information This in a nutshell is exactly the aim of our Society for Applied Gerontology
This society will provide a forum to present membersrsquo research as other academic societies
do and we will also emphasize publishing and the exchanging of information along with
various systematic training functions so that members can improve their skills and
understanding We would also like to prepare retraining programs for people with various
qualifications and lsquoskill uprsquo programs We would like to further develop our applied
gerontology activities through international exchanges We would sincerely like to ask for the
participation and cooperation of the people in all industry government academia and private-
sector fieldsrdquo
It is also translated as ldquo創齢学 (Soureigaku) rdquo This was originally created by Nippon
Care-Fit Education Institute (Nippon Care-Fit Education Institute 2018)
Ansello (2011) addressed on The Clark Tibbitts Lecture given at the 37th annual meeting
of the Association for Gerontology in Higher Education entitled What Colors Would We Add
The Curriculum Palette as follows
ldquoThe democratization of aging has spread across the world and the so-called globalization
of aging has brought yet another lens to examine what we teach Under the guidance of Dr Ryo
Takahashi of the nonprofit Nippon Care-Fit Service Association a number of us Americans
began collaborating with Southeast Asian colleagues about 2003 with the grand vision of
bringing a set of curriculum standards to Japan Although the overwhelming majority of
49
Japanrsquos medical schools had established geriatrics departments there was at the time only one
university with an educational gerontology program Soon invited to help initiate or advance
educational gerontology in Tokyo Okinawa Andhra Pradesh and Abu Dhabi I found myself
more Marginal Gerontology critically examining core subject matterhellip In India our hosts at
Andhra University wished to initiate a yoga gerontology program incorporating not our
American concept of yoga as exercise but the sense of meditation internal communion with a
spirit acceptance rather than resistance I became aware that our content (subject matter)
our methods (research studies) and our values (aging as decline) had limitations
Quantitative studies and descriptive statistics appraise the normative characteristics of groups
the collective of acquired behaviors and lifestylesrdquo
39 Care-Fit Translation of Gerontology in Japanese
ldquo創 (Sou)rdquo in ldquo創齢学rdquo consists of ldquo倉 (Kura) rdquo and ldquo刀 (Katana) rdquo ldquo倉rdquo means ldquopath
finding ldquoor ldquopioneeringrdquo ldquo刀rdquo has means ldquoswordrdquo which stands for the action ldquoto open the
wayrdquo ldquo齢 (Rei) rdquo consists of ldquo歯 (Ha) rdquoand ldquo令 (Rei) rdquo ldquo齢rdquo stands for ldquoagerdquo This originated
from the idea that strengthening onersquos teeth leads to hisher longevity ldquo令rdquois a pictograph that
shows people gathering and kneeling down to seek enlightenment These words show that ldquo創
齢学 (Soureigaku=Creating Aging Learning or Study) rdquois a type of learning in which people
come together and teach each other ways of happiness and longevity Gerontology has inter-
disciplinary inter-professional and inter-national features Given these factors we sum up the
research application and applied practice of this learning and call it ldquo創齢学 (Soureigaku) rdquo
for gerontology with philosophical understanding in Japanese Gerontology is for Improving
Quality of Life by knowing individualrsquos genealogy Above all things have been related to
Family History
Gerontology is knowing hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996 If we got his leaning as an
50
educational approach it is regarded as fostering of creative personnel for their entire life The
next chapter discusses to verify how the principle relates to Leonardo da Vinci
310 Gerontology with SOUL
Gerontology is not only study of aging but also study of SOUL People can be changed
by understanding self-value The following Kanji can explain how man can gain from light and
knowledge from Heaven symbolically It is a conspiracy letter「全」 Entrance of entrance
and Sagane tool From `` A place where tools are stored in a warehouse etc A new meaning
is revealed) and the kanji for `` all means `` all It was true It is a conference and phonetic
character `` Japanese Kanji 「金」Letters representing metal hieroglyphs and completely
covering and Included in the soil from the soil figurine hardened in a columnar shape to
celebrate the god of the land The kanji for ldquogoldrdquo meaning ldquometalrdquo was established These
two characters symbolizes the Urim and the Thummim which meaning uncertain possibly
Lights and Perfections
According to the Wikipedia (2019) ldquoUrim (אורים) traditionally has been taken to derive
from a root meaning lights these derivations are reflected in the Masoretic Text In consequence
Urim and Thummim has traditionally been translated as lights and perfections or by taking
the phrase allegorically as meaning revelation and truth or doctrine and truth This
symbolizes Lights are Holy Ghost and perfections are all wisdoms and knowledges of the
universes in the past the present and the future throughout the universes What these two stones
symbolized was explained in Revelation of the New testament of the Bible as followsrdquo10 Then
the white astone mentioned in Revelation 217 as it is written ldquoHe that hath an ear let him hear
what the Spirit saith unto the churches To him that overcometh will I give to eat of the hidden
manna and will give him a white stone and in the stone a new name written which no man
knoweth saving he that receiveth it will become a Urim and Thummim to each individual who
receives one whereby things pertaining to a higher order of kingdoms will be made known 10
Then a white stone mentioned in Revelation 217 will become a Urim and Thummim to each
individual who receives one whereby things pertaining to a higher order of kingdoms will be
made known And a white stone is given to each of those who come into the celestial kingdom
whereon is a new name written which no man knoweth save he that receiveth it The new name
is the key word (Doctrine ampCovenants 13010-11)
After reviewing my academic study at Sendai University There is a history even before
establishing Sendai University in 1967 At that time the title of the presentation at the Japanese
51
Association of Educational Psychology by Prof Ichiro Hozawa the founder of the University
caught my eyes (Hokzawa 1979) The title was ldquoYouth Sports and Religion 青年とスポーツと
宗教rdquo when the author investigated further about Prof Ichiro Hozawa Prof Fumiaki Iwata
Professor of Osaka Kyoiku University found a letter from Mr Ichiro Hozawa on the list where
Mr Jokan Chikazumis letters were collected I asked Professor Iwata on March 9 2019 and
received the following message ldquoProf Ryo Takahashi Fumiaki Iwata I am honored to be
interested in our research Almost all letters addressed to Chikazumi Jokan are converted to
electronic information and I have that data Mr Shinichi Chizumi the owner of the letter and
the owner of the letter has obtained permission to provide the data to those who wish to use it
for academic purposes only for academic purposes I have attached a copy of the letter because
it is clear that the above purpose is clear but unfortunately it does not seem to be what the
teacher expects If research progresses and some facts are found I would be happy if you could
tell merdquo
Looking at the contents it was written to Mr Jokan Chikazumi amp Mrs Madam who
supervises the student dormitory ldquoKudokaikanrdquo adjacent to Tokyo Imperial University from his
home in Sendai on a letter dated July 14 1939 (Showa 14) A polite sentence was written to
Mr Jokan Chikazumi (Iwata 2014) In that verse ldquoThank you for teaching us during the first
semester and with various concerns and considerations Thank you for your patience When I
read this letter Ichiro Hozawa was intuition that the person most impressed during his school
days was Mr Jokan Chikazumi And on the back of the letter is ldquoSendai Ryagakuin cho1
Hozawa Ichiro July 14thrdquo (Parksawa 1939) Ryogakuin is a shrine of the Shugendo Motoyama
school related to the Date family in Mutsunokuni Sendai (Katahira Aoba-ku Sendai Miyagi
Prefecture) In particular Eisin who opened Ryogakuin has been serving the Date family as
an exam since his ancestoral era It is said that he was also involved in this matter (Imaizumi
1937) After that it was found that in 1877 (Meiji 10) the Shousou sewing private school the
beginning of Hozawa Gakuen which is the origin of Sendai University education was opened
in 1877 (Meiji 10) Date 2015) Mr Jokan Chikazumi (April 24 1870 (May 24 1870) -
December 3 1941 (Showa 16)) was a priest who had a conversation with Dr Albert Einstein
because he wanted to know about Buddhism when he visited Japan In that talk Prof
Chikazumi explained Einsteins question ldquoWhat kind of person is the Buddhardquo With an
example of the legend of ldquoAbandoned Mountain (Ubasuteyama) rdquo (Horita 2016 Rosenkranz
2018 Sugimoto and Sato 2001) In other words in the Japanese unique word ldquoI want to liverdquo
there is an ldquointentional culturerdquo that includes invisible ldquocompassionrdquo and ldquoworkrdquo It also means
that it is given in the spirit However this culture is not Japans originality but it actually
52
includes the ldquolife (ki) culturerdquo that is indispensable for all human beings to live in an infinite
universe (Miyake 2008 2009 Takahashi 2012)
Many of Chikazumis disciples professed and accepted the values of education at a
private school at Shinsyu University (now Otani University) Among them Haya Akegarasu
has expressed the belief that ldquoReligion stands for spiritual experiments
Dr Haya Akegarasu (1877 July 12-1954 August 27) is a Buddhist monk of the Shinshu
Otani school Religious philosopher He studied under Kyosji Takahama and left many poems
and haiku In addition the same Kagas Tetsujo Fujiwara Daisen Takamitsu and Haya
Akegarasu are said to be the three Kagas three feathers (Akegarasu 1976C 1977 Matsuda
1997) In 1877 (Meiji 10) Prof Haya Akegarasu was born as the eldest son of Myotatsuji a
Shinshu Otani group in Kitayasuda (currently Hakusan City Kitayasuda) Ishikawa-gun
Ishikawa Prefecture His fathers Enen was known as a preacher and his mother Chiyono was
known to have been an enthusiastic mother in the education of Haya even though she was a
poor woman
It is no exaggeration to say that the philosophy of Haya Akegarasu is all covered in the
following waka (a 31‐syllable Japanese poem ) ldquoBillions of mothers are worth more than one
billion mothers
十億j u o k u
のno
人Hito
にni
十億J u o k u
のno
母Haha
あらaranmo
むもわがWaga
母Haha
にni
まさmasa
るru
母Haha
ありari
なむnan
や
All humanity grows as a human with the presence of a mother and the role of the mother
is the most important ldquomother and child loverdquo in the role of humanity (Omi 2013) The basics
of these teachings come from the relatives of the relatives and it can be said that they were
lifelong relatives (Shimonishi 2011) The lifelong philosophy of Professor Haya Akegarasu is
as follows ldquo汝n y o
自当知j i t o u c h i
rdquo (The person who tells the truth rsquos teachings himself puts his life on his
own ) You will be able to gather in two groups everyone who has been born In addition the
author has cast four wakas on the bells at Myotatsuji Temple I would like to introduce two
typical wakas among them ldquoThe life of the life and death swells and the water of life in Tokowa
begins to flowrdquo ldquoHate-unknown the sun shines quietly in the skyrdquo
The reason why Haya Akegarasu sensei was particularly interested in the fact that he
visited India on 13th of December 1927 and met Tagore the author met a booklet titled Men
人 So the author would like to introduce the reader about relationship of Tagore and Haya
Akegarasu
53
Haya Akegarasu (1877-1954) visited Tagores school in India on January 13 1927
when he was 50 years old with Mr Yasunori Teruoka Akegarasu wrote as follows ldquoThe school
of Sir Tagore is a school where you can study continuously from elementary school to university
and it has a hundred and thirty students The professor also has a world-famous scholar such as
Mr Shaasley There are a couple of people after drinking tea going out to the schoolyard and
going in front of the library it was just the poet Tagore who we came to visit There is an old
man with a good face of a soft item wearing a brown gown a one-story stone house with a
short gate When a person who seems to be a secretary went to the poet Sir Tagore was greeted
at the entrance When the seat was settled a gentle voice like that bell first of all I had a visit
about the Emperors break and asked where he had come After that I went to Japan twice and
talked about three to four decades about civilization of the present day starting with the fact
that Japan is a good place In short Western civilization is said to be narrow and cramped
mechanical or East is said to be spacious and spiritual (Byoudo 1972) At that time Mr Haya
envied the song The Himalaya road that swells in the mountains and goes high in the clouds
The English translation of this is translated as Round mountain Round mountain go up go up
Through cloud Oh Himalaya Road Sir Tagore was told that this was fine while holding a pencil
and drafting for a while
The beginning of Men in this book begins with the following text on Love ldquoThe
person who likes all things is always the person The person who likes the most is himself
When he becomes unpleasant everyone becomes noisy and everything is addicted It becomes
noisy A person is a spirit of all things not a person being the most precious of all things but
a life of all things A person is a spirit of all things and I am a spirit of all What I teach is that
people teach that each and every one is precious and important Below I would like to write
down the content that was particularly noticeable to the author among the ldquoMenrdquo ldquoThere is no
heartbreak for loveless things Those who fall in love seem to be more likely to those who are
obsessed with ownership and who are not devoted to love I love him Those who can believe
that they have moved to love can always be burned to whole body love without doubt The
content taken up after love is Death Mr Haya Akegarasu wrote ldquoDeath is the solution of
death If you always think about death the resolution of death will come naturally Those who
are on top of death are innocent Itrsquos greedless innocent and selflessrdquo After ldquoDeathrdquo
Akegarasu sensei summarized the relationship with people through ldquoJourneyrdquo as follows ldquoI
like traveling I calculated it at the end of last year and just visited the 188 th day of my trip to
the eighty-eight days trip This year Im starting to travel more Im very happy and Im happy
to go on a trip I think Ill love my family and my trip I cant go without a person who wants
54
to come I dont go to the places I dont like so I feel like my home wherever I go I always
get new knowledge when I travel people who are actually involved in the way In the meantime
it seems that by listening to that serious story you will benefit as much as reading I cant read a
book while traveling but there are certainly lessons to replace it I feel nostalgic for the good-
willed children who visited good knowledge everywhere There is Aoyama (Blue mountain) a
place where humans can reach and there is a knowledge of how good it is There are many
people who should listen to their heads This also includes the meaning of Take a cute child
to travel The trip teaches the importance of practical learning through experience
Next Haya Akegarasu sensei describes ldquoArtrdquo In other words ldquoArt must not be made
It must be born It must be the deepest human beings Nature is the greatest art Im glad to see
a picture Im glad to see a good letter Looking at a good picture and looking at a good letter
will give you the same inspiration as a good book The last topic is about ldquoLeadership and
Educationrdquo Regarding the leadership Akegarasu sensei wrote ldquoA person who is very sensitive
and has a sharp brain must be insensitive to the person who becomes the head of the person
There must be a sensitive place and if it is a sensitive person who is so enthusiastic
enough to wrap up the sharpness there is no problem In addition the person who becomes the
head of the horned person must think about how to pass all the opinions of people without
passing through their own opinions The longest person must strive to listen efficiently
Listening is more important than speaking You must listen to a lot of opinions make deep
insights into each one discover the unification point and manage the masses in your heart
A good principal is someone who learns well about what students do (Akegarasu 1950)
Accompanying this he states that it is also important that people always have a ldquoChallenge
Spiritrdquo Dont do anything because you can do it If you do it you may get stuck If you get
stuck you will open a new gate Has been Lastly Haya Akegarasu sensei sums up the
importance of ldquoLearningrdquo as ldquothe word Color Reading is a good word The word experience
is also a good wordrdquo You can understand that these seven features are the qualities and ways
to make people more being ldquoMenrdquo
Gerontology is generally referred to as ldquogeriatricsrdquo but in todays gerontology education
by creating life-long development from early childhood to adulthood create an age to build
ones own life It is a practical study that encompasses the philosophy of ldquoAgeologyrdquo In 2007
the United Nations Educational Scientific and Cultural Organization (UNESCO) published a
report on ldquoTeaching philosophy and learning to philosophizerdquo Based on this understanding it
is necessary to re-examine the view of life seen by the Japanese through research and history in
Japan This is because it also leads to re-examination of the gerontology philosophy When
55
considering re-examination of this philosophy from the world It may have a great impact on the
approach from education to mutual education It will also provide the basis for a lifelong
Gerontology co-education and research approach Future issues will be the same in Japans
gerontology research (Takahashi 2008 2009 Takahashi 2018 Takahashi amp Shibata 2019)
Shibata (2009) wrote the following comments on the role of Japanese Socio-
Gerontological Society at the 50th anniversary ldquoLooking at the activities of members of the
Socio-Gerontological Society there are few truly interdisciplinary ones Multidisciplinary and
Interdisciplinary are the origins of the interdisciplinary Japanese language In particular the
term Interdisciplinary has removed the academic barrier However there is not much research
such as ldquosociety of members of the Social Science Societyrdquo which is ldquoMultidisciplinary where
multiple academic systems conduct joint researchrdquo However it is not necessarily
ldquointerdisciplinary to share new knowledge through joint work of multiple academic systems
The author is always worried that there are very few members of the Society among the
audience of interdisciplinary programs of the Geriatric Society Humanities and science have
a binary conflict It is necessary for science to be measurable and reproducible However
humanities have the same value as science for humans and philosophy literature history and
psychology are also included in humanities in some fields The disappearance of the language
of culture (humanities) from the name of this society inevitably caused a major distortion in
this society Naturally almost no humanitarian achievements were announced and almost no
submissions were made The beginning of the study begins with watching and listening to
imitation and learning through the process of meeting various people reading and research
and experience through applied practice It can be considered that the power that can be applied
from the accumulation of knowledge is cultivated and can be reached as universal knowledge
In other words the author thinks that gerontology is a discipline that includes creative elements
that can draw out and find invisible possibilities
The word ldquoReligionrdquo in Japanese was translated as Religion at the end of the Edo period
and was adopted as the word for ldquoreligionrdquo in general and was said to have spread in the early
Meiji period (Hirabayashi 2015) The original English Religion is derived from the Latin
word ldquoreligiordquo and is a combination of the prefix re meaning ldquoagainrdquo and ldquoligarerdquo meaning
ldquoreconnectrdquo Reconnects Therefore it can be said that the original purpose of ldquoreligionrdquo is
the accumulation of ldquounderstanding human essencerdquo in the presence of ldquohuman liferdquo To that
end ldquoenlightenmentrdquo by ldquosoulrdquo is required instead of ldquounderstanding by knowledgerdquo by
memorizing ldquobrainrdquo The mediating power is ldquounderstanding by meditationrdquo obtained through
ldquoprayerrdquo ldquozenrdquo and ldquoyogardquo In conducting this research the author was inspired to do
56
comparative research between Japan and India and the culture that places importance on the
power of ldquoawarenessrdquo and ldquoimprovisationrdquo every year since 2003 mainly in South India It can
be said that the desire to feel something and explore something led to a comparative study
It can be said that the culture that existed in Japan in the past has lost something in the
influence of Western culture In this era I deepen my understanding of the existence of a person
with comprehensive interdisciplinary thoughts philosophy and belief in Japan from the Great
Men of the Spiritual World in Vol (Akegarasu 1976a) It is not just the quest for the Buddhists
of the Shinshu Otani sect that he believes but Haya Akegarasu the truth from the teachings of
Socrates Nichiren Shojin Saigyō Hoshi Honen Shonin Mahomet Yangming Wang Basho
Zhendo and Jesus Christ After researching it is in the point that the research of death was
written with the title of ldquothe problem of deathrdquo (Akegarasu 1976b)
To conclude this book I would like to conclude the text by quoting the diary that Tagore
wrote on the Tosamaru ship on May 1 1916 ldquoThe greatest mystery of the universe is not in
what is seen but in the viewer This mystery cannot be measured It has been tested for
thousands of years In the event the ldquopeople who seerdquo are trying themselves This ldquoIrdquo within
myself feels every day while walking among many other people The richest element of
literature is realized between one person and many other people It is a kind of emotion In other
words the purpose is not to be seen but to be seen (Rouyama 1961)
In conclusion Sir Tagore when parting with Haya Akegarasu gave a handwritten
message that gave the following poems in Bengali and English Kanazawa University Library
Haya Akegarasu Bunko which was founded in 1950 is located with 55000 rare books
The sun finds the same delight In the Japanese lotus As in the lotus that blossoms On
the Indian Lake Rabindranath Tagore Jan 131927 In other words the sun is like a lotus
blooming over a lake in India I find the same joy in the world rdquo (AkegarasuTeruoka 1926)
I conclude that I hope that a peaceful earth country will be built in which people in Japan and
around the world will find their own values and respect each other through learning acting and
sharing through the Science Philosophy and Bioethics of Gerontology in the Context of
Our Future
57
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasu donated to
Kanazawa University Library September 29 1954 from Fusa Akegarasu
暁AKE
烏GARASU
総FUSA
58
CHAPTER 4
4 Family History as Genealogy
41 Family History
Family history is world widely known through the book called ldquoRoots The Saga of an
American Familyrdquo by Alex Haley (Haley 1976) This story is about Haleyrsquos ancestors One of
his oldest ancestorrsquos name is introduced as Kunta Kinte (1750ndash1822) a Gambian man who
was born in 1750 enslaved and taken to America and who died in 1822
It is important to learn oneself who we are as human beings It is called Genealogy work
Genealogy work is a part of gerontology This work is applied for school teaching and learning
within Positively Aging Curriculum (Lichtenstein et al 2001) This program has been
prepared for an innovative set of interdisciplinary teaching materials that uses examples from
geriatrics and gerontology to teach sixth through eighth grade curricular elements This study
was to determine if use of the Positively Agingreg teaching materials by regular classroom
teachers could change middle school students images of elders The author was invited to
participate to this workshop at Aging Research and Education Center of the University of Texas
Health Science Center at San Antonio
Greenberg (1982) reported that searching hisher own family history which is called as
Genealogy is very effective for keeping good memory for aging process through reminiscing
about family histories with the creation of a product which can be shared with relatives The
result is improved self-esteem and a feeling of accomplishment Genealogy projects can also
provide a means by which younger people can interact with and learn about older adults by
helping them with research or by undertaking class projects in gerontology classes This
program could be applying for community-based older adults and institutionalized older adults
as well Single session projects include using faces cut from magazines to create a family tree
mobile or chart and making cloth dolls which resemble family members Longer projects
include (1) moral wills (2) family charts (3) albums and booklets (4) oral histories (5)
joint interviews (6) collections of family documents and (7) newsletters Useful resources
are libraries genealogy societies and reunions
42 Family History Library
The Family History Library is located in Salt Lake City Utah in the United State of
America (USA) The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 This library is administrated by the Church of Jesus
59
Christ of Latter-day Saints (Appendix 1) It is known as the largest genealogical library in
the world and is open to the general public at no charge The library holds genealogical records
for over 110 countries territories and possessions Its collections include over 16 million rolls
of microfilmed records onsite and access the total collection of more than 24 million rolls of
microfilmed genealogical records 727000 microfiches 356000 books serials and other
formats 4500 periodicals 3725 electronic resources including subscriptions to the major
genealogical websites The library offers research assistance to help patrons trace their own
family history Professional genealogists and volunteers offer assistance in about 30 languages
which includes reading and translating genealogically relevant documents The author also had
opportunity to serve as a volunteer in Asian Collection Family History in Provo city and Salt
Lake City Utah from 1989 to 1994 The library also offers free one-on-one consultations on
difficult research problems Additionally there are classes on genealogical research topics free
to the public and classes available online Branches of the library are called Family History
Centers (FHC) While there are over 4400 family history centers operating in more than 134
countries there are only about 17 major regional branch library class facilities The others are
ward branch and stake facilities with at least one or more genealogical computers
43 My Family History
This learning process was examined for looking for effectiveness as a case study The
author was born in September 1 1961 (Year of Showa 36) in Koshimizu town Hokkaido
Japan by Masae Murakami Takahashi Masae was born on January 12 1941 (Showa 16)
Masaersquos both parents were born in Miyagi Prefecture Japan Masaersquos Father Kojiro Murakami
(December 261897 (Meiji 29) ndash June 41979 (Showa 54) ) was born in Numata Village
Murata Town by Konosuke Murakami (October 10 1861 (Bunkyu 1) ndash December 3 1934
(Showa 9) ) and Yoshino Hirama (September 18 1869 (Meiji 2) ndash April 29 1937 (Showa
12) ) in Numata Village Murata Town and died in Funaoka Shibata Town Miyagi Prefecture
(Figure 1 and Figure 2) Masaersquos mother Tori Yamaki (September4 1904 (Meiji 37) ndashJune
12 2002 (Heisei 14) ) was born in Koriyama Village Shiroishi City Miyagi Prefecture
Usually the family name is continuing from Fatherrsquos side family name but knowing motherrsquos
side is more important to know of your own roots since all people are born from women
60
Figure 9 From Left Kojiro Murakami Figure 10 From Left Shigeru Murakami Koei
Konosuke Yoshino Koichi and Isaburo Tori Isaburo and Masae
The birthday with name is also analyzed by many ways For example the Authorrsquos
birthday September 1 is the anniversary of The Great Kanto earthquake in 1923 in Japan It
must not forget the date because many people suffered and died because of the great earthquake
The earthquake had a magnitude of 79 on the moment magnitude scale This earthquake
devastated Tokyo throughout the Kanto region
The Japanese construction company Kajima Kobori Researchs concluded as the report
of September 2004 105385 deaths were confirmed in the 1923 quake The government
declared September 1 the anniversary of the quake as an annual Disaster Prevention Day in
1960 (1923 Great Kanto earthquake Wikipedia 2017)
The name with birthday is also analyzed to know oneself through Kabbalah (Hebrew
לה It is very limited information in Japanese Wikipedia but more than 40times much (קב
information in English Kabbalah (means to receive wisdom) is an esoteric method discipline
and school of thought that originated in Judaism Kabbalah Traditional practitioners believe
that the earliest origins pre-date world religions forming the primordial blueprint for Creations
philosophies religions sciences arts and political systems The Author proceeded to be
analyzed himself through mathematical Kabalarian Philosophy method The result was
follows
The date the Author was born indicates that he has a potential role as a teacher leader
and specialist inspiring and instructing others The qualities of his inner nature include
generosity a love for humanity and a desire to serve and help others To create a happy healthy
61
and successful life he must keep his emotions in check to avoid feeling too much the tensions
of living and the problems of others His compassion and appreciation of people could allow
him to do well in positions where he can serve and assist others such as in charitable institutions
hospitals in the legal industry or in the educational system to name a fewFollowing
musical artistic dramatic andor design pursuits could encourage his creativity originality
and imagination His inborn love of independence and freedom could be nurtured in situations
offering variety and opportunities for self-expression Within his potential is the appreciation
of the outdoors and all the beauties of nature This name creates a desire to marry and settle
down with a home and family early in life He is overly fond of heavy foods such as meat
potatoes breads and pastries and could suffer with stomach and intestinal disorders
constipation or boils There is also a tendency for him to worry over his responsibilities causing
mental confusion
The family name is the influence of your background your home environment the
quality of thoughts of the family the desires ambitions strengths and weaknesses and the
hereditary traits The surname of Takahashi creates a happy friendly expressive and
responsible family They have a sense of humor and love a good time but also take their
personal obligations and responsibilities seriously Having an optimistic outlook on life they
seldom become depressed Although members of this family may have had differences from
time to time they never hold a grudge They love to debate and argue but it is generally for the
sake of the mental challenge Being artistically creative people many of the members gravitate
to music drama dancing and art They could excel in positions of responsibility in sales
promotion teaching or in vocal expression positions that offer freedom from
monotony They are generous people and would give unstintingly to help someone out
However they must guard against being impatient and intolerant of the weaknesses of others
They enjoy eating especially the sweet and starchy foods which could cause liver disorders or
skin trouble This surname is good but would need to be combined with a balanced first name
I order to be an overall beneficial influence in a personrsquos life
Japanese has Kanji character which is originally from Chinese These character shows as
hieroglyph or pictograph Takahashi is written as 高橋 which means High Bridge lsquoTakarsquo means
High「髙」symbolized lsquoHigh Building on the Great High Gatewayrsquo lsquoHashirsquo means Bridge
「橋」symbolized the form of lsquothe Huge Tree covers all groundrsquo and lsquoThe Flag upon the
Temple on Highrsquo lsquoRyorsquo means 「亮」 lsquoBrightness Truth and The Highest Leader or Priest
who guides nations rsquo symbolized The person who offers kneel and pray in the Temple on Highrsquo
62
This way one who wants know self will find out who you are The following section will
discuss about development of philosophy of gerontology The following program is
programmed not only for member of the Church but all so those who are interested in Family
history Everybody can use the my ancestors section and can build a pedigree just like a
member can Those who are interested in using it to sign in to MOST sites that ask for an LDS
account sign-in General account is called a FamilySearch Account and can be created at
wwwFamilySearchorg After creating an account they need to call FamilySearch Support and
ask for access to newFamilySearchorg AND FamilySearch Family Tree that will give them
full access to on this sites This activity is helpful to understand self value and connection with
others beyond of nationalities Since the Authorrsquos original language is Japanese it is introduced
in Japanese for his relativesrsquo use in the future as well
My detailed family history is in Appendix 1 These activities are helpful to know oneself
who you are with respect of hisher ancestors This family history learning activity has already
included within the positively Aging program (Lichtenstein Marshall Pruski and Blalock
2001) The author hopes that the above sample can use for future educational activities from the
youth to the age
63
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji （神代文字）
The oldest recorded period in Japanese history is called the Jōmon period from 10000ndash
800 BC in Ancient Japan However there is no exact record to test the truthfulness There are
existing words like paintings in the caves These are called a hieroglyph a hieroglyphic or a
pictograph Gerontology is considered as human history The word is a central tool of
communication among the people That is why it is important to going to the depth of the
history of the words for learning of human nature and culture
The Jōmon jidai (縄文時代) is the time in Japanese prehistory traditionally dated
between BCE14000ndash300 BCE recently refined to about 1000 BCE during which Japan was
inhabited by a hunter-gatherer culture which reached a considerable degree of sedentism and
cultural complexity About 5000 years ago it is said to be a mural painting of the era when
Jomon people were in Hokkaido
More than 200 mural paintings carved a mysterious human figure (there are feathers there is
a horn) Jindai moji or Kamiyo moji (Japanese 神代文字 ldquocharacters of the Age of the Godsrdquo)
are characters said to have been used in ancient Japan Some have claimed since the mid-Edo
period that such ancient characters for example such as Chikushi characters and Hokkaido
characters have been found in archeological remains in Kofun and on mountains but all jindai
moji are generally considered to be forgeries No earthenware with such characters has ever
been found
The concept of jindai moji was first addressed at the end of the Kamakura period Urabe no
Kanekata (卜部兼方) mentioned in Shaku Nihongi that his father Urabe no Kanefumi argued
that the ancient Japanese could not have performed bone-style fortunetelling with turtle shells
(亀卜 Kameura turtle fortunetelling) as described in the Nihon Shoki without having a
writing system
If jindai moji had been in use before the Japanese became aware of Kanji it is impossible to
explain why they would have swiftly and totally abandoned such characters in favour of the
much more complex new characters derived from China It was reported in the late 19th century
64
that ancient characters had been found in Ryukyu and in Ezo and these claims received some
support from respectable mainstream scholars at least at the time7
The Hotsuma Tsutae (also Hotuma Tsutaye Japanese 秀真伝) is an elaborate epic poem of
Japanese legendary history which differs substantially from the mainstream version as recorded
in the Kojiki and the Nihon Shoki Its antiquity is undetermined
Although many proponents allege that the Hotsuma predates the mainstream mythology the
first known manuscript was dedicated to a shrine by Waniko Yasutoshi (also known as
Yunoshin Ibo) in 1775 Some excerpts were published and translated into modern Japanese in
1884 a printing which was noted by Hirata Atsutane in his work on jindai moji a Japanese
writing system developed prior to the use of Chinese characters but which otherwise ignored
the work Atsutanes Kokugaku was principally concerned with the Kojiki and the Hotsuma
Tsutae would have only muddled his theories Yasutoshis manuscript was almost lost but was
discovered and rescued in 1993 following the publication of some popular books on the subject
in the mid-20th century by Yoshinosuke Matsumoto
Although for the most part Japanese academics remain uninterested in this text some
scholars are of the opinion that it may have been written in the Edo period This is due to claims
that the text was written in an original Japanese alphabet - in academic circles the existence of
writing in Japan before the use of Chinese characters is denied also the alphabet does not reflect
the Old Japanese phonology but rather those of later stages of Japanese The general opinion is
that it is a false document However no definitive conclusion has yet been reached
52 The Takenouchi Documents
The present Koso Kotai Jingu shrine situated in Isohara Ibaragi Prefecture in Japan is
believed to be the oldest Shinto shrine in Japan dating back to the 5th generation of the Tenjin
era when the 1st divine ceremony was held The Takenouchi documents (竹内文書) are the
ancient historical records that have been secretly preserved and passed down from generation
to generation by the Takenouchi family the head of family being the chief priest of the Koso
Kotai Jingu shrine
The Takenouchi Documents are not in fact a single neatly compiled volume but the
general name of the historical record from the Divine era passed down within the Takenouchi
family The Takenouchi documents refer to not only written documents but also sacred
7 httpsenwikipediaorgwikiJindai_moji
65
treasures and articles The written record covers the genealogy of gods many different types of
divine characters ancient maps the genealogy of the Takenouchi family and the history of
mankind The contents cover the history of the entire universe and the time scale covers the
creation of the universe until the beginning of the recorded history This is indeed an
astronomical work This type of chronicle cannot be found anywhere else in the world because
no ancient documents can match the grand scale and scope of the Takenouchi Documents
Besides the documents sacred treasures and articles are essential to gain an understanding of
the history of gods which have been preserved in the Koso Kotai Jingu shrine
Kosaka (2002) introduced the history of Takenouchi Documents Kosaka explains
relationship between Takenouchi Document and Native Americanrsquos historical background
More than 2000 years ago the Takenouchi Documents were rewritten by Takenouchino Matori
(Hegurimo Matori) into modern Japanese characters Kana mixed with Chinese characters The
original documents were believed to have been written in Divine characters At first the author
explains about Mr Wado Kosakarsquos interest and life story
Wado Kosaka (1947-2002) was born in Aomori and raised in Abashiri during
elementary school age Boy Wado was interested in Archeology He has visited Abashiri City
folk museum The museum which talks about native district which displayed archaeology that
Kioe Yonemura who discovered moyoro shell mound and Okhotsk culture collected for many
years racial document Mr Kosaka went to the Museum regularly after school Kioe Yonemura
( 1892-1981米村 喜男衛) was Director of the museum Abashiri is famous for the newly-
discovered people and culture were named Moyoro people and Moyoro Culture As the
ruins of the Moyoro Culture have been successively unearthed in various parts along the coast
of the Okhotsk Sea the people are now called Okhotsk Culture people These findings
proved that AINU culture is not only one Indigenous Heritage but also many stories and culture
has also existed These understandings help to develop a grass roots approach for improving
the quality of community and peoplersquos lives That is why it is important to learn of our own
culture and history The next section will discuss about how science relates to Shugendo and
Yamabushi
66
53 Shugendo and Yamabushi
Japan Advanced Institute of Science and Technology (JAIST) is located in Nomi city
Ishikawa Prefecture within the Hokuriku region That is why JAIST is called Hokuriku
Advanced Institute of Science and Technology (北陸先端科学技術大学院大学) in Japan
Hokuriku means North Lands Hokuriku regions are located in the northwestern part of Honshu
includes the four prefectures of Ishikawa Fukui Niigata and Toyama in the main island of
Japan Nomi Town was established with the creation of the modern municipalities system on
April 1 1889 just one year before JAIST was established Then Nomi city was established on
February 1 2005 by combining three towns - Neagari yown Tatsunokuchi town and Terai town
These towns have been influenced by Mount Haku (Hakusan) faith (2702m High) Haku
means white and San means mountain
Mount Haku has been recognized as Sacred mountain from the ancient time even 717AD
Taichō (July 20 682 ndash April 20 767) was directed to consecrate the Mount Haku as the first
recorded person to reach the top of the Mount According to Priest Munehiro Yamazaki in
Shirayama Hime Shrine there are four special characters which cannot see in other mountains
(Hasegawa 2015) The first character is Mount Haku is the oldest ideology of syncretism of
God (Kami) and buddhas (Utsumi 1992) The second characteristic is God of Shirayama Hime
is God of Peace maker for all people In Ancient Japanese Record Kojiki God of Shirayama
Hime mediated during miscommunicating among God of Izanagi and God of Izanami
(Takase1977) The third characteristic is this mountain is known as cleanness not only
appearance but also inside without any garbage by mount climbers And finally the fourth
characteristic is God of Water which is created by four big rivers such as Tedori River Nagara
River shou Riber and Kuzuryu River These four rivers have enriched many peoplersquos lives
and have nurtured the soil of high culture standard (Kuroda 2010) The Mount Haku is the
temple of God because of that people to come to worship God by learning experience which is
called Shugendo 修験道 (Miyake 2017 Wakamori 1973) In the 7th century En no Gyoja is
widely considered as the patriarch or founder of Shugendo with doctrine Shugendo literally
means the path of training and testing or the way to spiritual power through discipline Such
philosophy was already settled within the JAIST area
JAIST is surrounded by such unaccountable nature and philosophy on the Mount Haku is
making action for welfare of peoplersquos peace and happiness It is important to make three stakes
for making three Godhead like principle in Academy such as a person who has a vision in local
community a person who has a vision in national and international community and a person
67
who a vison of universal academic curriculum and leadership The next section discusses from
the three characters who have associate to create JAIST toward to the advanced future action
(Shirayamahime Jinja2018 Yoshida 2007)
Shugendō (修験道 literally the way of shugen or ldquoen-practice) is a highly syncretic
religion that originated in Heian Japan Practitioners are called Shugenja (修験者) or
Yamabushi (山伏 literally mountain prostrate) Shugendō evolved during the seventh
century from an amalgamation of beliefs philosophies doctrines and ritual systems drawn from
local folk-religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana
The seventh-century ascetic and mystic En no Gyōja is widely considered as the patriarch of
Shugendō having first organized Shugendō as a doctrine Shugendō literally means the path
of training and testing or the way to spiritual power through discipline The Meiji
government which separated Shinto and Buddhism ruled out Shugendō as unacceptable
because of its amalgamation of the two religions and officially forbade it in 1872 With the
advent of religious freedom in Japan after World War II Shugendō was revived
In modern times Shugendō is practiced mainly through Tendai and Shingon temples Some
temples include Kimpusen-ji in Yoshino (Tendai) Ideha Shrine in the Three Mountains of
Dewa and Daigo-ji in Kyoto (Shingon) Shugendō practitioners are said to be descendants of
the Kōya Hijiri monks of the eighth and ninth centuries8
Hakusan Faith (白山信仰 Hakusan Shinkou) was began by a Buddhist monk Taicho
officially christened Mt Hakusan as a holy site in 717 Since then Mt Hakusan came to be
known widely in Japan as a place for religious training and also as a pilgrimage destination
especially around Kamakura and Muromachi periods （12th ndash 16th century） Mt Hakusan
was at its peak of popularity Many pilgrims from all over Japan made the pilgrimage to climb
Mt Hakusan The site was normally so crowded with pilgrims that it gave rise to a popular
Japanese expression still extant which goesldquo A thousand people climbing a thousand people
coming down and a thousand people gathered at the foot of the mountainrdquo The main
pilgrimage site was the Hakusan Okunomiya Shrine at the mountains summit where pilgrims
bowed and prayed before the sunrise
Hakusan-Chukyo Shrine in Itoshiro area is one of the most important spots for the Hakusan
belief In the precincts of the shrine there stand many big cedar trees over a thousand years
old which add a sense of majesty and tranquility to the atmosphere of the site Nagataki-
8 httpsenwikipediaorgwikiShugendC58D
68
Hakusan Shrine and Choryu Temple in Shirotori-cho are also historically significant sites in the
area In the nearby Wakamiya-Shukokan Museum and Hakusan Cultural Museum you can
view a large number of Buddhist statues and other works of art related to the Hakusan belief
and cultureNagataki Hakusan Shrine9
Kukurihime no Kami (菊理媛神) also Kukurihime no Mikoto (菊理媛命) is a Japanese
Shinto goddess venerated at Shirayama Hime Shrine in Hakusan Ishikawa Prefecture She is
mentioned in Nihongi but not in Kojiki She is also venerated at Yasukuni Shrine in Tokyo and
at Yōrō Shrine in Gifu Prefecture Kukuri appears very briefly during the myth of Yomi after
Izanagi used the great god Michikaeshi Ōkami to block the entry to Yomi no kuni Her words
are praised by Izanagi but what she said to him was not recorded (or erased) which is strange
since Kukurihime is worshipped in 3000 shrines across Japan and was latter merged with
Kannon Bosatsu10
54 Priesthood and Shamanism
William G Moorehead (1915) explains that Priesthood is springs out of the deepest need
of the human soul for hisher eternal salvation to be like God of the almighty The Catholic
Church defines that the priesthood is one of the three holy orders of the Church comprising the
ordained priests or presbyters
The Church of Jesus Christ of Latter-Day Saints describes that the priesthood is the eternal
power and authority of the Creator of the universes even it is called as Heavenly Father Through
this priesthood God created and governs the heavens and earth Through this power He redeems
and exalts His children on this universe He gives worthy priesthood holders authority to
administer ordinances of salvation as He does All His spiritual children can qualify to receive
these ordinances and access the power and blessings of the priesthood with their family from
the generations to the generations for time and eternity It is required individual faith and
worthiness unto God It is not the same as having a care license or graduate certificate from
university Priesthood is used for blessing people in need not only in present but also in the
past
Shamans claim to gain knowledge and the power to heal by entering into the spiritual world
or dimension Most shamans have dreams or visions that convey certain messages The shaman
9 httpwwwgujokankoucomen01_history01_01html
10 httpsenwikipediaorgwikiKukurihime
69
may have or acquire many spirit guides who often guide and direct the shaman in their travels
in the spirit world These spirit guides are always present within the shaman although others
encounter them only when the shaman is in a trance The spirit guide energizes the shaman
enabling them to enter the spiritual dimension The shaman heals within the spiritual dimension
by returning lost parts of the human soul from wherever they have gone The shaman also
cleanses excess negative energies which confuse or pollute the soul
A power of the priesthood is similar to act of Shaman Shamans act as mediators in
indigenous cultures The shaman communicates with the spirits on behalf of the community
including the spirits of the deceased The shaman has rights to communicate with both living
and dead to alleviate unrest unsettled issues and to deliver gifts to the spirits Shamans perform
a variety of functions depending upon their respective cultures such as healing leading a
sacrifice preserving the tradition by storytelling and songs fortune-telling and acting as a
spiritual guide Hori (1975) introduced about characters of Japanese Shamans that they do
not make their living from their shamanistic services They do however fall into a trance and
communicate messages from the spirit world through offering prayer and performing
divinations As a result their influence among the common people is very high with respect
55 The Case of Iohani Wolfgramm
The author wants to share personal experience with Elder Iohani Wolfgramm who had taught
me many about the priesthood during living in Salt Lake City Utah USA from 1990 to 1994
His life is written as ldquoMan of Faith and Vision 1911ndash1997rdquoby Tisina Wolfgramm Gerber who
is a daughter of Iohani and Salote Fakatou Wolfgramm (Gerber 1997)
The story of a remarkable soul of German and Tongan ancestry who grew up in Tonga
emigrated to America and raised a large loving family Iohani Wolfgramm loved God
Tisina Retumed to Life by lohani Wolfgramm
I was finishing up the monthly reports for the Foui Branch when the spirit told me to stop
and look out the window but I was too busy The second time the spirit spoke to me he
saidIohani stop now and look out the window Still I went on working The third time I felt
like someone was pushing me off the chair and told me to stop and look out the window I was
surprised to see a group of people hovering over something in the road and rushed out to find
my family Many people all at once were trying to tell me what had happened I could only see
the body of my little girl Tisina with her head crushed and lifeless body laying in the street
My wife Salote had crossed the street to go to the home of Lolo and Mataele about 230 in
the afternoon after sacrament meeting Malina Ana Sale and Tisina were told to wait until the
70
road was clear to cross They couldnt figure out how Tisina came loose from Malinas hand
and tried to run after her mother but she ran into the road and was hit by a car The driver was
unaware that he had hit Tisina and that her lifeless body was laying in the road The next car
was full of American soldiers who had just returned from a sight seeing tour of the village of
Haatafu and stopped immediately to help Malina was the first one to try to pick Tisinas body
off the street Sale ran to hold her little head up but was too scared Ana ran over and started
to lift Tisinas body and saw the blood coming out through her mouth nose ears and eyes She
was so frightened she dropped her and ran off Salote came running and saw the blood on her
face She fainted by the roadway Friends and neighbors came with a bucket of cold water to
pour over Salotes face then she finally came out of it
My missionary companion Samuela Vehikite brought a mat to carry Tisinas body inside their
house A van arrived with American soldiers and offered to take Tisina back to the army hospital
at Houma where an American doctor could see what could be done for the child I agreed so
they put Tisina inside their truck and started for Houma about a mile away Though shocked I
finally got my composure and ran after the truck and said Please stop please I just changed
my mind I forgot something very important to do for my daughter right now In my mind I
had forgotten to give Tisina a priesthood blessing I asked the soldiers if they would please back
up their truck and bring Tisina into the home right away At this time other churches had just
barely let their members out from church Sekona a Samoan call out and said lohani dont
try to act like God but send your daughter to the hospital and see if a doctor can help her
Many were afraid and some were very upset with me but I understood something that non-
members did not I called Samuela Vehikite to assist me by anointing the consecrated oil on
Tisinas head and as I began to utter the prayer I couldnt say a word My mouth was locked
My mind was blank No words would come but in a few minutes the spirit spoke to me in my
mind that there were so many unbelievers in and out of the house that had no faith that Tisina
would ever recover from her accident that I should send the people home
I immediately opened my eyes and asked the people if they wanted Tisina to came back to life
to please leave my home now so we can pray for her Oh my Non-members were furious and
started to spit at me Some picked up rocks and started throwing them at the house as they were
leaving calling me names I knew the American doctor might help Tisina walk again but how
about her brain I knew that only God who created her who gave her life would be the only
who that could help Tisina completely recover and bring her memory back to normal again
I asked Salote to go ahead and fix supper for the family but I would go and pray for Tisina
I prayed and prayed and thanked the Lord for all his blessings to us for sending us on the
71
mission but how I wouldnt like to part with any of my children yet because we have no white
material for her burial nor funeral cloth in Tongatapu but in Vavau we did I reminded the
Lord of how he saved the Israelites by parting the waters of the Red Sea how Christ raised
people from the dead and of the simple faith of a missionary who just had his daughter run
over by a car and had been killed you can understand of my love for her 1 reviewed how
Lazarus was raised after being in the tomb for four days through faith and the power of the
priesthood I prayed and thanked the Lord for those great prophets of old and their faith and
special callings in the church from Adam down to the prophet Joseph Smith I said I dont
want a funeral away from all my family and if this little girl has a special mission on the earth
to do please spare her life so she can fulfil that blessing and her mission I was on my knees
over four hours that evening Finally the Lord heard my prayer and said to me Tisina wont
be with you tonight but tomorrow
A humble and very sweet warm feeling came over my heart and a great worry and fear was
lifted from my shoulders that evening I thanked God for the answer that I received I opened
my eyes slowly filled with deep gratitude and tears of joy I went over to Salote and said Not
tonight but tomorrow Salote and the children didnt touch any food that evening Everyone
was shocked and felt so bad about Tisina
Samuela Vehikite and I waited and waited all night long and about 300 am we felt the
spirit fill our souls and knew that this was finally the right time for us to give Tisina her
priesthood blessing Samuela Vehikite anointed her and I sealed the blessing I thanked the Lord
and expressed his love to me in answering my prayers and said Tisina by the power of the
Melchizedek Priesthood which we hold we ask Thee our Heavenly Father to bless Tisina from
the top of her head all the way down to her toes that every bone muscle nerve blood vessel
skin nails hair or any part of her body that has been broken lost or damaged through the
power of the priesthood which we hold we command it to retum to its normal place and start to
function and to do their work that she will be able to stand and her body will be retumed and
renewed with all its
parts and start to function as they were before We promise you through the holy power of the
priesthood that when the sun rises in the morning you will be raised up together with the sun
And when other witnesses hear this testimony of Tisina they will also testify that Jesus is the
Christ and through him the Lord healed Tisina Not tonight but tomorrow Tisina will walk with
the rest of the family as the spirit whispers
After the blessing everyone knelt down before they went to bed and in a circle offered a prayer
then we retired I came in the room where Tisina still had her face covered with a cloth She
72
was still dead I picked her up and laid her little broken head on my arm and kept her body
close to me Hours seemed to pass I finally dozed off and on for about two more hours and
about 600 am I felt someone playing around my face and touching my hair I slowly opened
my eyes and to my surprise saw Tisina standing up playing with my face and hair with a big
smile on her face
I slowly reached out to feel Tisinas head It was normal I started to feel her hands legs
face-everything that had been promised had come true Samuela Vehikite remembered that in
her priesthood blessing that when the sun rose up in the morning she would be raised up
together with the sun So he opened the window shades and sure enough the sun had just barely
risen in the sky How excited we were to have our little daughter back with us again We sang a
special hymn to thank God for her retum and said a long prayer of thanksgiving by me
A few minutes later a knock came to our door Our Aunt Marie and Uncle Maile Niu brought
us Tisinas burial clothing and her burial box and asked where the dead child was I said she
was the one that answered the door They were shocked and so relieved to know that the Lord
had again blessed our family during our mission at Foui Maile Niu asked me what would be
a special wish Tisina would like today Tisina said Lets go for a picnic at the beach So the
family went to celebrate at Hahake beach I want to testify to any of you who might read this
story that it is true There were a few people who joined the church in Tonga because of seeing
how the hand of the Lord caused miracles to be given to his children on this earth When we
exercise our trust and faith in the Lord our lives and family are blessed by him11
Figure 11 Iohani and Salote Wolfgramm Family
11httpsjascribdcomdocument51125351Iohani-Wolfgramm-Man-of-Faith-and-Vision-1911-1997
73
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japan
Japan enacted legislation on 19 April 2019 aimed at protecting and promoting the
culture of the Ainu ethnic minority through financial assistance while at the same time
stipulating for the first time that they are an ldquoindigenousrdquo people (Japan Times 2019)
Many persons immigrated to Hokkaido from the main island of Japan to join and
colonize the indigenous AINU people In 1899 the Japanese government passed an act
labelling the Ainu as former aborigines As the result the Japanese government taking the
land where the Ainu people lived and placing it from then on under Japanese control At this
same time the Ainu were granted automatic Japanese citizenship and also attempted to deny
them the status of an indigenous group Ainu history still exists with most place names of
locations in Hokkaido (Gouda 2013 Gouda 2011) That is why we may know the true history
of persons
Kato (2014) described about how the rights of indigenous people in the USA and that
Congress granted American Indians the right to manage excavation on their land and to demand
the return of archaeological resources excavated or removed from such land under the 1979
Archaeological Resources Protection Act NAGPRA also provides them with authority over
archaeological resources excavated or removed from Federal or tribal lands With the
introduction of the National Historic Preservation Act in 1992 Congress showed a deeper
understanding of the rights of Indian tribes to cultural heritage resources on their tribal lands
Then the 61st session of the United Nations General Assembly adopted the Declaration on the
Rights of Indigenous Peoples Although not legally binding as international law its stipulations
affirm a wide range of indigenous rights The declaration also states that indigenous people
have rights to resources constituting part of their archaeological heritage and member nations
are expected to develop necessary legal systems In academic circles scientific societies are
expected to clearly incorporate the declaration into their own codes of ethics and other
guidelines in 2007
Murakami (2019) reported that Japans Ainu recognition bill12 It is a first for Japan
that a bill to legally recognize the Ainu as the indigenous people of Japan is about to be
12 httpswwwjapantimescojpnews20190225referencejapans-ainu-recognition-bill-mean-hokkaidos-
indigenous-peopleXHig68dG1ZW
74
submitted to the Diet This bill includes clauses that oblige the government to adopt policies to
support and protect the cultural identity of the Ainu and ban discrimination against them The
aim of this bill is to create a society where people who identify as Ainu can be proud of their
roots without having to fear retribution or discrimination The bill also obliges the central and
local governments to draft and adopt policy measures to help the Ainu nurture their identity and
culture in general without defining the ethnic group by blood lineage
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was a Japanese prominent figure in the
movement to overthrow the Tokugawa to build the new world in Hokkaido Ryoma wrote in his
last letter a few days before his death lsquoI had dream to immigrate to Ezo to create New Countryrsquo
(Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and Masaomi Kitadai wrote their letter
that aborigines were forced to be slavery work more than South American Black people
However if pioneering Ezo land truly we must love natives to nature and work togetherrsquo
(Haraguchi 1996 ) The Hokkaido was explored by Ainu Then Japanese people came from
another islands after 12 century Ainu people has their own languages and cultures (Lam 2017)
Ainu means Man or real man Samurairsquos sward is called Katana This original meaning came
from Settlement Village or Clan However Japanese government has destroyed Ainu lives to
become themselves as Japanese That is human discrimination (Sarashina 1955) On the other
hand Dubreuil (2007) reported that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquo Dr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families Hokkosha who migrated from Kochi
Prefecture settled in Kitami Hokkaido Hokkosha was established by Naohiro Sakamoto
（Nov 5- 1853-Sep 61911） who was a nephew of Ryoma Sakamoto a hero of the Meiji
Restoration (Hashimoto 2013 Okamura 2000)
75
62 Jomon Tunnel (常紋トンネル) and Kusarizuka (鎖塚)
This tunnel for JR Line is well known among researcher of spiritual phenomenon Since
its construction in the 1910s a number of strange incidents have been reported including illness
of people working at the nearby station When a 1970 earthquake damaged this tunnel dozens
of human skeletons were found from the destroyed inner walls The truth seems to be that the
laborers who became seriously ill could have been buried here without treatment It would give
you a creep just to think about it but you will actually feel a gloomy air if you pass through this
tunnel by train and especially if you are very sensitive The Jomon Tunnel is a single-line non-
electric railway tunnel on the JR Hokkaido Ishikita Main Line It is located between Ikutawara
Station and Kinka Signal Field and passes through Tsunemon Majesty connecting Engaru-cho
and Kitami City On the Jinhua signal field side of this tunnel until 2017 there was a
Tsumonmon signal field near the entrance of the Nishirube side In 1912 (Taisho 1st year)
construction started at the Yubetsu Line Tsumonmon Road The name Tsunemon was named
from the Kitami side (former Rukabe-cho) in Tokoro-gun and the Engaru side (former
Ikutawara-cho) in Monbetsu-gun The Jomon Tunnel is famous for being built with terrible and
harsh octopus room labor Workers called ldquooctopusrdquo collected from the mainland killed more
than 100 people between a few meals and harsh labor between March 1912 and completion of
construction in October 1914
Figure12 Jomon Tunnel Memorial Tower
76
At the time of construction workers fell down one after another due to heavy labor and
lack of nutrition and the fallen workers were treated without corporal punishment and the
bodies were said to have been buried in tunnels or mountain forests near the site The prisoners
road is a common name for roads built by prisoners labor force in Hokkaido around the Meiji
20s A typical road is known from Sapporo to Asahikawa Kitami and Abashiri Infrastructure
development from the latter half of the Meiji 20s was not the expansion of roads but the
development of railways and the population increased making it possible for prisoners to
easily escape and escape from homes It is pointed out that prisoners should not be used as the
center of power and prison labor will decrease However the nature of forced labor will be
passed on to ldquooctopus room laborrdquo which was housed in the earthwork room and semi-forced
for civil engineering work (Koike 19771983) After the opening there were often sudden stop
accidents in the tunnel so as a memorial purpose the Japanese National Railways (National
Railways) Nakayubetsuhosen Line Ward in 1959 (Showa 34) with the cooperation of the mayor
of the time We made Kanwajizoson about 1 km from the tunnel to the Rubetsu Town side From
the vacant lot behind Jizoson about 50 remains have been excavated by the family members of
the JNR and a commemorative festival is held every June It was reported that an octopus
worker eradicated by a scoop etc was erected as a pillar in the tunnel to show off because he
did not follow the directors instructions but in 1968 (Showa 43) ) Repair work due to wall
damage caused by the Tokachi-oki earthquake in September 1970 60 cm from the brick wall
during the expansion of the third shelter from the entrance of Tomonmon Station in September
1970 A human bone with a damaged skull was found in the gravel at a depth of about a meter
and it became clear that the legend of the human pillar was true
A staff member in a track maintenance ward said ldquoEveryone said it was a ldquopeoplersquos
pillar rdquoldquoI think there are other possibilities of being buriedrdquo n the subsequent excavation 10
bodies were found and stored and the bones were placed in the ldquoTemmon Tunnel Tomb of the
Tomonmon Tunnelrdquo in the Tombetsu Town Cemetery Also in November 1980 in the form of
ldquoTsunenmonrdquo overlooking the Ishikita Main Line on the hill (the former site of Jinhua
Elementary School) on the west side of the Kinka Signal Station by Rukabe-ancho and the
memorial monument era A tunnel construction memorial monument was built (Jomon Tonnel
Wikipedia2019)
Kusarizuka means Chain Mound which was created by covering the soil on prisoners
who died while being attached to a chain in order for the prisoners at that time to mourn the
dead prisoners In these mounds of mounds the chains placed as landmarks of graves and the
77
human bones with chains were found by the settlers so they were called by the name of the
Kusarizuka as chain mound (Koike 19731974a19751977)
Figure13 Kusarizuka Memorial Stone
This road was constructed by using the 1115 prisoners of Kushiro Shuji and Abashiri
(currently Abashiri Prison) and Sorachi Shuji Kitami Pass-Abashiri began construction in April
1891 (Meiji 24) The Meiji government rigorously told Nuke to complete 160 kilometers by
the end of the year (before it could not be completed due to snow) which was completed in
December of the same year 211 prisoners and 6 guards were killed in harsh work over the
night in an inferior environment with no satisfactory sleep and in the spirit of white rice Those
who tried to escape were punished using ldquoswordsrdquo (making holes in the ears and linking the
feet and ears with chains) In order to prevent escape the prisoners were tied to each leg with a
chain of 4kg iron ball and the prisoners were also connected in pairs In some cases they
remained chained when they died (Tanno cho shoshi Henshuiinkai 1989)
63 Kitami city
Kitami city is located in Okhotsk Subprefecture Hokkaido Japan (Population 116984
on Aug 31 2019) Kitami has been world widely known through Curling winter Olympics
game The team Loco SolareTokoro Curling Club got bronze medals at Pyeong Chang 2018
Winter Olympics Hokkaido is literally meant Northern Sea Circuit which has been formerly
known as Ezo is the second largest island of Japan Population 5310559 on September 30
2018) The Hokkaido was occupied and explored by Ainu The Ainu are an indigenous people
of Japan The official number of the Ainu who are registered 25 thousand but unofficially is
78
estimated at 200 thousand due to many Ainu having been completely assimilated into Japanese
society As a result there is no official knowledge of their ancestry (Kitamishishi hensan iinkai
1981) Then Japanese people came from another islands after 12 centuries Ainu people have
their own languages and cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward
is called Katana This original meaning came from Settlement Village or Clan However
Japanese government has destroyed Ainu lives to become themselves as Japanese That is
human discrimination (Sarashina 1955) The most of all descendants who immigrated to
Hokkaido came from the main island of Japan except AINU people (Takahashi 2019 Takahashi
2017) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government took the land where
the Ainu people lived and placing it from then on under Japanese control At this same time
the Ainu were granted automatic Japanese citizenship (Gouda 2013 Gouda 2011) On the
other hand there are a few story of AINU in Kitami area because history has not been
continuously told from the generation to the generation That is reason why it is necessary to
learn and discuss of real history of ourselves to create the better world and society throughout
young generations History of Kitami city is as follows
1872 The village of Notsukeushi-mura (ノツケウシ村) founded
1875 Notsukeushi-mura was given the kanji 野付牛村
1910 Train service arrives (then called the Ikeda Railway Line) connecting the village to
Sapporo
1915 The villages of Rubeshibe and Oketo were split off
1916 Became Notsukeushi Town
1921 The villages of Tanno and Ainonai were split off
1942(June10) Kitami becomes a city
1956 The village of Ainonai was merged into Kitami
2006 The towns of Rubeshibe Tanno and Tokoro (all from Tokoro District) merged with the
city of Kitami to form the new city of Kitami
Regarding to higher education Kitami is home to the Kitami Institute of Technology an
engineering university that originally opened in 1960 and the Japanese Red Cross Hokkaido
College of Nursing established in 1999 by the Japanese Red Cross through consolidation of
several other institutions as well
79
64 Hero in Kitami
There is one name Erekoku Hiramura who was recorded as the first resident in Kitami
area (This area was called Notsukeushi) since 1886 Erekoku (about 1840 - about1921) guided
leaders of pioneer Geological survey for making traffic roads by tasting water in rivers in 1921
(Oketo cho 1957 Takahashi 2019) Since 1919 Hiramura Elecoque has settled down in the
Kitami region and is located in several places around the Tokoro River He built a hut and lived
hunting for deer and bears In the summer of 1894 Erekoku killed jailbreak prisoners in
Abashiri Prison at a hunting hut near the Aino River He was also the owner of an anecdote that
he received a letter of appreciation from the director of Abashiri police
Figure 14 Erekoku Hiramura (Oketo 1957)
On September in 1900 railway road from the road agency to determine the line Tokachis
Ribetsu from Toribetsu River to the Kitami region to conduct a land survey When it became
Notsuke who received a tangle Satoshi Sawamoto from Ushimuraya and Komaji Maeda went
to the petition （Kitamishishi hensan iinkai 1981647-649) However before the guidance was
different from common sense from the middle of the field when people were goes through the
mountains they got lost in the area Erekok said that they can stand in the top of the mountain
through the dense forest Elecoque got a sad face ldquoIf you believe in people leave it from me
Mr Maeda you are not ready yet that Erekoku said This time Erekoku took the lead in
exploring the water system that poured into the Ribetsu River Erekoku was the lifesaver of
Sawamoto and Maeda and is behind the development of Notsukeushi You can say that it is a
80
person who has rendered and distinguished services Maeda relied on civilizations instruments
and magnets When I got into a trouble I was saved by Ainus wisdom and experience If this
trip was unsuccessful the railway did not come to Notsukeushi Villege Maybe if they were
suffering in a dense forest It would have been the worst result of losing two precious leaders
In 1908 he settled down in a hunting hut near the Aino River and became the pioneer of Oketo
Town It is said that he returned to his hometown Piratori (平取) in 1921 and died on
Nobember2 in 1930 at the age of 81 (Tamaru 2018)
65 Freedom and Peoplersquos Rights Movement
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was another hero as a Japanese
prominent figure in the movement to overthrow the Tokugawa to build the new world in
Hokkaido Ryoma wrote in his last letter a few days before his death I had dream to immigrate
to Ezo to create New Countryrsquo (Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and
Masaomi Kitadai wrote their letter that aborigines were forced to be slavery work more than
South American Black people However if pioneering Ezo land truly we must love natives to
nature and work togetherrsquo (Haraguchi 1996 Miyaji 1995)
Ryomarsquos words are well known as follows
ldquoYou can say freely about me Only I know what I will do
世Y o
のn o
人Hito
はw a
我ware
をw o
何Nan
とt o
もm o
言わばi w a b a
言えi e
我ware
なすn a s u
事koto
はw a
我ware
のみぞn o m i z o
知るs i r u
rdquo
Dubreuil (2007) reports that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquoDr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families (about 650 people) Hokkosha who
migrated from Kochi Prefecture settled in Kitami Hokkaido Hokkosha was established by
Naohiro Sakamoto（坂本直寛 Nov 5 1853 - Sep 6 1911） who was a nephew of Ryoma
Sakamoto a hero of the Meiji Restoration (Hashimoto 2013 Okamura 2000 Takahashi 2017)
It is important to live all together in peace and harmony regardless n the community That is
81
necessary to build up such community with ideal philosophy One of the concepts of the
philosophies is called gerontology Gerontology is science of human philosophy The next
section introduces about Philosophy of Gerontology (Takahashi 2019)
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement (自由民権運動 Jiyū Minken Undō) (abbreviated as Freedom
Party (自由党 Jiyūtō) ) was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation (Bowen1980Takahashi 2019) The Movement prompted the Meiji
government to establish a constitution in 1889 and a diet in 1890 on the other hand it failed to
loosen the control of the central government and its demand for true democracy remained
unfulfilled with ultimate power continuing to reside in the Meiji (ChōshūndashSatsuma) oligarchy
because among other limitations the Meiji Constitution enfranchised only men who paid a
substantial amount in property taxes as a result of the Land Tax Reform in 187313
Figure 15 Ryoma Sakamoto (1836 ndash1867) Figure 16 Naohiro Sakamoto (18531-1911)
There was another pioneer from another parts of Japan which is called Tondenhei
13 httpsenwikipediaorgwikiFreedom_and_People27s_Rights_Movement
82
(Tondenhei Wikipedia 2019) The tondenhei (屯田兵 Soldiers stationed in the fields) were
military settler colonists recruited after the Meiji Restoration to develop and defend Japans
northern frontier in Hokkaido against foreign nations particularly Imperial Russia The first
recruits in Japan were those who ended up as samurai whose feudal lords who had opposed the
Meiji forces and whose domains were abolished leaving them without gainful employment In
1875 the first group of almost 200 tondenhei and their families arrived in Hokkaido and settled
in the Kotoni district of Sapporo Within two years more than 2000 tondenhei families had
arrived in Hokkaido Tondenhei System (totally 7337 soldiers) have been continued from 1875
to 1899 for almost 24 years (Uehara 1973)
There were 600 Tondenhei families in Nokkeushi ( Kitami) area Priestess Yoshida
Shinjo (吉田信静 Real Name Takahashi Haru 髙橋はる Born1879 GifuOogaki ) at
Shinzenkou buddist Temple（信善光寺） inspired to create Tondenehi dolls (65cm each) for
expressing appreciation of their pioneer work in Nokkeushi (Kitami) from 1932-1935
With the help of other people Shinjo Yoshida asked Tamasho Shokai in Nagoya to
produce 75 dolls modeled after real soldiers The dolls that are still exhibited in the temple have
been designated as a cultural asset by the city as they are valuable materials to learn about
Tondenhei
Figure 17 Right Shinjo Yoshida
83
Figure 18 Tondenhei Dolls at Shinzenkou Buddist Temple
Figure 19 Hokkaido Tondenhei Club (2012)
84
Endo (2007) reports that the colonial militia who settled in Kitami and Kami -Yubetsu
basin in Meiji 30 era had the identification their the militia settlement of the Newfield In this
basin each the militia settlement was formed by some small communities which had a
shrine The colonial settlement in small communities built a new shrine there though they
have already built a shrine by Meiji Government in the militia settlement
66 Chichibu incident and Denzo Inoue
In the Chichibu region the Liberal Party members who were in contact with the idea of
liberal civil rights organized a ldquoPeoples Party along with farmers who suffered from tax
increases and debts which was called Chichibu incident on October 31 to November 9 in 1884
(Meiji 17) This is based on the resolution petition activities and negotiations with high interest
loans were unsuccessful and uprising was proposed to appeal to the government for tax
reduction postponement of compulsory education deferred debt The purpose of the uprising
was not to commit violence to destroy high interest loans and government office books and to
petition the government for tax reductions However the government who knew the uprising
and its scale quickly with telegraphs that had already been established at that time sent some
police forces and military police The Chichibu Refugee leadership was virtually collapsed and
subdued on November 4th After that the leaders and participants who were the main ones
were captured one after another Five police officers were killed in this incident
After the incident about 14000 people were punished and seven of them were
sentenced to death by Eisuke Tashiro Orihei Kato Shuzaburo Arai Yoshikichi Takagishi
Shusaku Sakamoto Kanpei Kikuchi and Denzo Inoue (However Inoue and Kikuchi were
ruled in the absence trial Inoue escaped to Hokkaido and died there in 1918 Kikuchi was
later arrested in Kofu but was sentenced to life imprisonment and jailed in 1905 Died in
1914)
85
Figure 20 Denzo Inoue (July20 1854 ndash June 23 1918)
Denzo Inoue（井上伝蔵） was born in Shimoyoshida-mura Musashikuni (Chichibu
City Gunka-ken) As he moved to Tokyo for business he resonated with the Liberal Civil
Rights Movement and joined the Liberal Party Denzo served as a position of accountant (Koike
1974b 1976) Although he was sentenced to death in an absence trial he was submerged in
Hokkaido He had opened a bookstore in Ishikari Hokkaido 1905 (Meiji 38) the enforcement
of the ldquoDefendant Regulations for Licensed Personsrdquo enforced the regulations In 1918 (Taisho
7) Denzo was full of turbulence while being taken care by his wife and children who were
married from Chichibu and his wife who had been renamed (Fusajiro Ito) ended his life in
Kitami city Immediately before his death Denzo told his children before he came to Hokkaido
about his life (Nakajima 2004)
According to the testimony of Setsu Sato the third girl in the People who lived in the
Chichibu Refugee Party issued in August 1977 it was supposed to be I made the past just
before death It was said that Denzo who had realized his death in a hospital room in Sapporo
was confessing his real name and the truth of the Chichibu incident to his wife Miki and eldest
son Hiromu (洋) for three days Denzo Inoue testified that he escaped from arrest and moved
to Hokkaido where he lived under a false name for 33 years(Toi 1982)
86
Figure 21 Denzo Inoue A few day before death
Returning from Sapporo to Notsukeushi (Kitami) the place where Denzo died on
June 23 1918 was 1-7 Kita 2-jo Nishi (the corner of the former Marusho Department Store
where the building is currently under construction) There is no document that clearly shows
the date of the funeral Denzos temporary funeral was held on June 25 at the former Shotokuji
Temple (旧聖徳寺) in Kita 3jo Higashi 5-chome (北見市北 2条東 5丁目)(Aarai 1981)
Because all the bereaved families were transferred from here around 1923 Denzo Inoue
s grave is located in Yoshida-cho Chichibu City The train station is located to Nishi Chichibu
Station and going to Yoshida Town by bus It crossed a short bridge across the river on the other
side passed by the farmer and arrive to the grave of Denzo Inoue (Tamaru 2012)
Figure 22 Denzo Inouersquos Funeral at Shotokuji
87
CHAPTER 7
7 Art and Martial Arts
71 Leonardo da Vincirsquos Spirit and Art
Gerontology is known hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996) If we got his leaning as an
educational approach it is regarded as fostering of creative personnel for their entire life The
next section discusses how the principle relates to Leonardo da Vinci
Beginning to think about relationship between Art and Martial Arts was reading the
book entitled ldquoHow to Think Like Leonardo da Vinci Seven Steps to Genius Every Dayrdquo (Gelb
2000) My interest in reading this book is not only title of the book but also the authorrsquos
background Gelb was majored in a Bachelor of Arts in Psychology and Philosophy from Clark
University and a masters degree in Mind and Body Education from Goddard College Gelb is
a certified teacher of the Alexander Technique Gelb holds a fifth degree black belt in Aikido
This last word Aikido that gave me an inspiration Aikido is not a Martial Art It is Budo In
other word martial art can learn technically only but Budo is a way of living Aikido is not
competitive and each partner must not try to hold each other as hard as we possibly can
Everyone has a limit as to how much power they can deal with The purpose is not only to make
oneself physically stronger but also to make oneself mentally stronger Aikidorsquos goals are
achieved though keiko Keiko (稽) means to learn from the past what to do now
That is similar meaning to Onkochishin (温故知新) which means ldquoattempt to discover
new things by studying the past through scrutiny of the oldrdquo That is a way of how to think like
Lenardo da Vinci I would like to review of the life of Leonardo da Vinci
88
Figure 23 Leonardo da Vincirsquos Self-portrait
Leonardo da Vinci was born on 15 April 1452 in the town of Vinci which is 40km north
away from Firenze Italy (Takahashi 2005) The marriage of his father who was a public notary
and his mother who is a daughter of farmer were unacceptable in public according to the
tradition of marriage at the time However Leonardo grew up with profound attachment from
his mother He is said to cultivate his creativity of all things from the natural province because
hes deeply attached to the nature When people think about Leonardo da Vinci he is best
remembered as a painter of The Last Supper and Mona Lisa But Leonardo also have shown
additional ability in architecture interior decorating engineering mathematics astronomy
weapon aviation photo logy geology municipal engineering anatomy childrens literature
philosophy nutrition music and theology He said Its possible to know everything
Leonardo had an anecdote about the learning related human in his mid-fifties A solitary
old man aged about 100 was hospitalized at the hospital Santa Maria Nuova When he visited
the hospital he always heard and learned the hopeful reminiscing in youth by the old man and
he witnessed the death of the old man The story was not over here He took him in and
continued to study the human though the anatomy to explore the mysteries of life as the
advanced age (Reti 1975) That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
89
apologized to God and human that he would die while he left so many unfinished works On
the other hand he mentioned that I must be done I always want to continue being useful
existence before his death (Da Vinci 1954) These his ideas were the mind of contribution to
society and really looked like philosophy of gerontology It also means that Leonardo was a
pioneer as a Gerontologist Human is that existence that can grow consistently as far as the
human seeks something Leonardo wrote Iron rusts from disuse water loses its purity from
stagnation even so does inaction sap the vigor of the mind He died at Clos Luc Amboise
France on May 2 1519 at age 67 JAIST has symbol of the JAIST philosophy in the library
This calls Novum Organum by Francis Bacon The next section discusses about such philosophy
Figure 24 Tomb of Leonardo da Vinci in France (copy Ryo Takahashi)
72 Bushido and Martial Arts 武士道武術
Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that
historically Budo has had a very broad meaning Even nowadays Budo is still used in a broad
way in that there is still a tendency for it to be used to defi ne a culture of spirituality and moral
values It is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く
means ldquoan inner spirit to act without being told what to dordquo SOUL can be grown by See
Observe Understand and Listen to learn each other
90
Zanshin 残心 is also a central philosophy of Bushido Zanshin is a way of Yawara
Zanshin is unconditional SOUL to grow for caring and concerning others even relaxing dairy
living Zanshin is to polite to others with humble heart to express thanks Zanshin is a way of
learning from everybody to grow oneself and going back to basic principle mind
Gerontology is a study to be humanlike human The study introduces to find a
philosophy of gerontology based on individual historical back ground which can be applied to
all humans in the world The author began to teach Judo for junior high students withwithout
disabilities At first they had been totally separately practiced Judo After teaching principle of
teaching of Dr Jigoro Kano such as ldquoOneself and others prosperityrdquo All studentsrsquo attitudes
have been changed for having Keiko all together Students in Special class had been changed
and their skills had improved One of them was selected as Vice Admiral for Judo competition
and he got black belt as well We have been making action to improve students possible talent
by calling Da Vinci Project 2012
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation was announced as follows
Be it known unto all nations and interested persons that on March 3 2007 the International
Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in Okinawa
Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is made in
support of the Da Vinci Project which is a universal approach that recognizes the importance
of all age groups accepting the dignity and value of older adults The theme of this international
synthesis meeting reflects the essential components of the proclamation Youth is a Gift Age is
an Art The Proclamation recognizes the importance of implementing an interdisciplinary
curriculum that reflects the complex nature of aging and implementing a curriculum that
reflects the life span for persons with and without disabilities within settings the home
education public life and the work place
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術
Takeda Sokaku (武田 惣角 October 10 1859 ndash April 25 1943) was known as the founder
of a school of jujutsu known as Daitō-ryū Aiki-jūjutsu Sokaku Takeda was born in the Aizu
domain (Fukushima Prefecture) Sōkaku grew up in the time of the Boshin War The second
son of Takeda Sōkichi a samurai of the Takeda clan who worked his farm and taught at a local
school in a Buddhist temple His mother Tomi Kurokochi was a daughter of Dengoro
Kurokochi a Yari and Kenjutsu master It is believed that Sōkaku received his first martial arts
training from his father who had a dojo on their property Sōkichi was apparently expert in the
91
use of both sword and spear and had once been a sumo wrestler of ozeki rank It is believed
that Sōkaku was exposed to the teachings of Hōzōin-ryū Takada-ha and Ono-ha Ittō-ryū
schools of spear and swordsmanship respectively (Ikezuki 2012)
Sōkaku then left to go on a period of austere training where he travelled fought and
trained at the schools of many teachers a not uncommon practise of the time Reputedly
Sōkaku spent some time as a live-in student of Kenkichi Sakakibara headmaster of the
Jikishinkage-ryū and considered to be one of the most famous and skilled swordsmen of the era
Unfortunately there exist no known historical documents to confirm this relationship and so it
is a matter of debate What is known however is that Sōkaku engaged in many matches and
duels with both shinai and live blades and was considered a swordsman of great skill in a period
of time when such things were beginning to be forgotten
With the outlawing of the samurai class and the prohibition against carrying swords
(Haitōrei Edict) apparently Sokaku decided to emphasize the empty handed jujutsu oriented
techniques of his ancestors art These apparently were oshiki-uchi or secretteachings of the
Aizu clan up to that point These along with other skills he had acquired were combined to
create an art which he christened first Daitō-ryū jūjutsu later Daito-ryu Aiki Jujyutsu
Figure 25 Sokaku Takeda
In about 1875 rumor reached Sōkaku that Saigō Takamori had launched his rebellion in
Satsuma against the forces of the new Meiji government He decided immediately that he would
92
go to lend his support He made it as far as Kyushu but was unable to reach his destination so
he returned to Osaka where he spent the next ten years as a guest in the Kyōshin Meichi-ryū
dojo of swordsman Momonoi Shunzo14
Sōkaku lived a somewhat itinerant life travelling the length and breadth of the country
giving seminars in martial arts to military officers police officers and martial arts enthusiasts
often of high social standing He left extensive records of those he taught in his eimeiroku and
shareikoku - attendance and fee ledgers (Ikezuki 2019)
74 Kashima Shinryū 鹿島神流
Kashima Shinryu is a Japanese koryū martial art whose foundation dates back to the
early 16th century The art developed some notoriety in Japan during the early 20th century
under Kunii Zenya (國井善弥 1894-1966) the 18th generation sōke(Kaku 2009 Shimomura
2001)
Figure 26 Zenya Kunii
14httpsenwikipediaorgwikiTakeda_SC58Dkaku
93
Zenya Kunii sensei continued to win while receiving many other style matches as he
wanted and was unbeaten throughout his life Because of its overwhelming ability of Musashi
it was called by the nickname ldquoModern Musashirdquo (meaning Musashi Miyamoto in Showa)
There is historical episode as follows After the end of the Pacific War (Daito War)
GHQ offered a match between a US Marines bayonet instructor and a Japanese martial artist
It is a battle that takes pride and honor of Japanese martial arts and it cannot be defeated For
this reason it was required that the fighting martial artist should be a master of battle In addition
the US Marine Corps bayonet instructors were trained in manual martial arts so they were
required to be strong not only with swords but also without weapons Under these conditions
Junzo Sasamori who was a politician (Minister of State) and a martial artist was set up on
Zenya Kunii who was considered heresy Kunii witnesses a US Marine instructor with a
wooden sword and a bayonet As soon as the match starts Kunii gives up on the opponents
attack puts it in a state where he cannot move with a wooden sword This was an overwhelming
difference and was enough to make the US Marine instructor lose It is noteworthy that Zenya
Kunii was chosen as an actual master in a battle that honored the Japanese martial arts(Nagano
2017)
During his training he became an apprentice of a martial artist named Shonoshin Sasaki
who was a member of the Shinin-ryu license The day after Zenya became an apprentice Sasaki
gives Zenya an instruction ldquoWhat to bring and what to dordquo Even if you say what you have
no idea whatsoever but this is a training for acquiring the mind and eye that senses what the
other party is thinking The mentors command gradually became ambiguous as ldquowhat and what
whatrdquo but Kunii was able to grasp the mentors intention with a considerable probability It was
said that this training was utilized in the ability to read the movements of the other party in
advance which can be called Kigatsu SOUL with Zanshin Spirit Kigatsuku means ldquoan inner
spirit to act without being told what to dordquo(Okazaki 1992)
The current sōke is the 21st generation Kunii Masakatsu While the line is still headed
by the Kunii family the title of sōke is now largely honorific and the responsibility for the
preservation and transmission of the ryūha now lies in the shihanke line currently represented
by the 19th generation Seki Fumitake (關 文威 1937- )
The characters Kashima 鹿島 are in honor of the deity enshrined in the Kashima Shrine
located in Kashima Ibaraki Prefecture who is supposed to have provided the divine inspiration
(shin 神) for Kashima Shin-ryū The earliest elements of the school are credited to Kashima no
Tachi fencing techniques passed down by the priests of the Kashima Shrine following their
94
creation by Kuninazu no Mahito in the 7th century At the same time the traditional martial
arts of Japan began at the Kashima Grand Shrine
Humitake Seki sensei explains about Martial Art of the Kashima Grand Shrine from the
Bible (Seki 2013) Seki (2013) concluded that the great moral law of ldquoAcceptance and
Resorptionrdquo cherished by the ldquowarrior of virtue ldquorepresents an approach not only to ldquoLiferdquo but
also to Social Interaction of All Formsrdquo The universe has continuously evolved from the time
of its creation until the present day
Figure27 Tesshu Yamaoka
75 Hokushin Ittō-ryū Kenjyutsu 北辰一刀流剣術
Yamaoka Tesshū (山岡鉄舟) was born on June 10 1836 Tokyo Japan and died July 19 1888
(aged 52) He is also the founder of the Itto Shoden Muto-ryu school of swordsmanship
(Yamaoka2003) Tesshu was born in Edo (present-day Tokyo) as Ono Tetsutaro where his
father was a retainer of the Tokugawa shogunate and his mother was the daughter of a Shinto
priest from Kashima Shrine Yamaoka practiced swordsmanship from the age of nine starting
in the Jikishinkage-ryū tradition After that he learned Hokushin Ittō-ryū from Inoue Hachirō
who was asked by Yamaoka Tesshūs father to teach his son Later his family moved to
Takayama where he began the Nakanishi-ha Ittō-ryū style of fencing When he was seventeen
he returned to Edo and joined the governments Kobukan Military Institute and the Yamaoka
95
School of Spear Fighting under Yamaoka Seizan Not long after Yamaoka had joined the dojo
Seizan died Yamaoka went on to marry Seizans sister in order to carry on the Yamaoka name
From an early age Yamaoka showed dedication and talent in the practice of martial arts As he
grew up he became well known for several things his swordsmanship calligraphy drinking
and sleeping
In 1856 he became supervising instructor of swordsmanship at the Kobukan In 1863
he became supervisor of the Roshigumi (a force of rōnin or masterless samurai serving as a
mercenary auxiliary force to the Shogunal army) In 1868 he was appointed chief of the
Seieitai an elite bodyguard for the 15th Shōgun Tokugawa Yoshinobu He went to Sunpu to
negotiate with Saigō Takamori and brought about Saigōs meeting with Katsu Kaishū thereby
contributing to the surrender of Edo Castle to imperial forces After the Meiji Restoration he
became an official of the Shizuoka Domain followed by a posting as governor of the short-
lived Imari Prefecture Later he served in the court of Emperor Meiji as a chamberlain and
close aide Yamaoka died at the age of fifty-two on July 19 1888 of stomach cancer Before his
death he is said to have composed his death poem first then sat formally and closed his eyes
slipping into death
Yamaoka studied the art of swordsmanship thoroughly until the morning of March 30
1880 at the age of 45 when he became enlightened while in meditation From this point on
Yamaoka worked to maintain a dojo for his style of combat known as no-sword The point in
which a samurai realizes that there is no enemy and that purity of the style is all that is needed
He is famous for his range of Zen art works
Although he lived well after the Golden Age of Zen Yamaoka appears in a handful of
modern kōan Three popular koan featuring Yamaoka are listed below
Nothing Exists featuring a young and precocious Yamaoka
76 The Book of Five Rings 五輪の書
Miyamoto Musashi (宮本武蔵) was born in 1584 in Hraarima Province or Mimasaka
Province Japan and died on 13 June 1645 (aged 60ndash61) in Higo Province Japan (Kikuchi
2003) Musashi was known as a Japanese swordsman philosopher strategist writer and rōnin
Musashi as he was often simply known became renowned through stories of his unique
double-bladed swordsmanship He was the founder of the Niten-Ichi-Ryū-School or Nito-
Ichi-ryū style of swordsmanship and in his final years authored The Book of Five Rings (五
輪の書 Go Rin No Sho) and Dokkōdō (The Path of Aloneness) (Miyamoto 2002Miyamoto
96
2005 Sueyoshi 2010)) The Both documents were given to Terao Magonojō the most
important of Musashis students seven days before Musashis death The Book of Five Rings
deals primarily with the character of his Niten-Ichi-Ryū-School in a concrete sense eg his own
practical martial art and its generic significance The Path of Aloneness on the other hand deals
with the ideas that lie behind it as well as his lifes philosophy in a few short aphoristic
sentences The five books refer to the idea that there are different elements of battle just as
there are different physical elements in life as described by Buddhism Shinto and other
Eastern religions The five books below are Musashis descriptions of the exact methods or
techniques which are described by such elements
When referring to such books it refers to Niten No Ichi Ryu or Ni Ten Ichi Ryu
which literally translates to Two heaven one school Alternative translations include Two
Swords One spirit Each of contains the philosophy of life These are summary of each book
The Book of Earth 地の巻 chapter serves as an introduction and metaphorically
discusses martial arts leadership and training as building a house This book explains knowing
the smallest things and the biggest things the shallowest things and the deepest things can be
imagined as wholistic imagenation to think of value of nature
The Book of Water 水の巻 chapter describes Musashis style Ni-ten ichi-ryu or Two
Heavens One Style It describes some basic technique and fundamental principles In all
forms of strategy it is necessary to maintain the combat stance in everyday life and to make
your everyday stance your combat stance You must research this well For maintaining hisher
ability zooming out and zooming in are necessary You must not lost in the trees or the forest
In strategy it is important to see distant things as if they were close and to take a distanced
view of close things(Uozumi 2016) Focus on victory over yourself first Study strategy over
the years and achieve the spirit of the warrior Today is victory over yourself of yesterday
tomorrow is your victory over lesser men(Kikuchi 2003)
The Book of Fire 火の巻 chapter refers to the heat of battle and discusses matters
such as different types of timing The essence of this book is heshe must train a day and a night
in order to make a moment decisions This teaches how to necessary to continue daily training
as part of normal life with your spirit unchanging
The Book of Wind 風の巻 chapter is something of a pun since the Japanese character
can mean both wind and style It discusses what Musashi considers to be the failings of
various contemporary schools of sword fighting Wind means old traditions present-day
97
traditions and family traditions of strategy whichi may change in a difference situation This
teaches that heshe must simply keep your spirit true to realise the virtue of strategy
The Book of the Void 空の巻 chapter is a short epilogue describing Zen-influenced
thoughts on consciousness and the correct mindset(Miyamoto 2005) The Way of strategy is
following to the way of nature When heshe appreciates the power of nature knowing rhythm
and feeling of any situation she will be able to hit the unnecessary things and keep in peace
and harmony
Figure 28 Musashi Miyamoto
98
77 Yoroboshi 弱法師
Kanzan Shimomura (1873-1930 下村観山) was the pseudonym of a nihonga painter in
Meiji through to the early Shōwa period Japan His real name was Shimomura Seizaburō His
one of the well known paint is Yoroboshi which is known by Noh 能
Nohrsquos original meaning came from the Sino-Japanese word for skill or talent is a
major form of classical Japanese musical drama that has been performed since the 14th century
This was developed by Kanami and his son Zeami This is the oldest major theatre art that is
still regularly performed in Japan
Noh Yoroboshi means Stumbling Beggar Priest Takayasu no Michitoshi has casted
out his son Shuntoku-maru due to untrue story telling that he has heard about him Later when
he finds that the charges were wrong he went to Tennoji temple to offer ptayer to the poor in
hopes that this will bring happiness to his son Then he there met the blind stumbling beggar
who is versed in the temples history and in Buddhist thought He later realizes that it is his own
son Waiting till dark to reveal himself they are at last happily reunited and the father brought
his son home
Kanzanrsquos Yoroboshi paint is now national treasure When Rabindranath the the Asian
first Nobel prize winner visited Japan for giving lectures he was introduced the Paint by
Tomitaro (Sankei) Hara (1868-1939原 富太郎 (三渓) ） one of the influential businesspersons
in Japan Tagorersquos soul was caught by this paint When Kanpo Arai （1878-1945 荒井寛方）
visited Tagorersquos house in India Kanpo painted the copied Yoroboshi which is now treasure in
Bala Bhavana at Visva-Bharati University in Shantiniketan Santiniketan 731235 India When
the author visited the university we were invited to see the paint for next visit on Feb14th 2010
by Mr Nilanjan Banerge and Mr Shushoban Adhikari
99
Figure29 RyoTakahashi with Mr Shushoban Adhikari and the back painting by
Yoroboshi Kanpo Arai
Later the paint was created similarly from the Kanporsquos paint by Yoko Tanaka on
Dec102010 (Tagore 1934 Takahashi 2011Takahashi 2010)
Figure 30 Kanpo Arai Figure 31 Kanzan Shimomura
100
78 Andante Cantabile
Iguchi Kei (1925- ) is a Western-style painter born in Kanagawa Prefecture Currently
resides in Ome City Tokyo Graduated from the oil painting department of Tokyo Fine Arts
School (currently Tokyo University of Arts) Studied under Umehara Ryuzaburo Major
awards received include a Hungary Millenium Art honorary award a grand prize culture award
a State Tretyakov Gallery award a Thailand Minister of Education award an Urbino (Italy) art
festival Raphael grand prize and many others Currently a member of Kofukai and former
director and president of Ochanomizu Art Institute
Figure32Kei Iguchi Figure 33 Boshi zou (Mother and Child Image)
After listening to Mr Kei Iguchirsquos (井口啓 Age 94 on March 11 2019) life review the
author coordinated to creat his life on picture book for all ages which is called Andante
Cantabile by MiyaoiK宮負惠子 ampMiyaoi K宮負恵一 2011 Essay Sumiko Konno
こんのすみこ Illustrate Yoko Tanaka 田中洋子ampAyame Takahashi 髙橋亜野芽
Calligrapher Tenmai Akustu阿久津天舞 Picture book is not only generally useful to learn
of a story by children but also for aging person as well thourgh reviewing hisher life as
Reminiscence When I was having dinner with Mr Kei Iguchi for listening about Mr Kei
Iguchirsquos story one idea was coming that his life could be shared this picture book for older
people who had the similar experience during a war as well(Bulter1963) This is another case
approach to understand of individual life through Gerontological approach whichi is called
reminicience though ART as follows
101
Andante Cantabile
One autumnrsquos day under a clear blue sky
I was sitting on the side of the road reminiscing in thought about things long past
At the end of the Taisho period
I was born near Tokyo as a poor child
ldquoToru Toru the dragonfly passesrdquo
Every time I would walk down the road the neighbors adults and children alike would make
fun of my name like that I was born as an undernourished child so I was skinny and had a
big head and when I feebly walked down the road I looked like a dragonfly
There were also older people who would try to trip me on purpose so walking outside was a
risk in itself
102
My mother had to work from morning to night in order to feed us so going to buy supper was
always my duty
No matter how much I was made fun of or teased
every day I had to go and buy our food
On the walk home that day it suddenly began to sprinkle rain
I panicked and tried to rush home as fast as I could but the moment I began to run my getarsquos
strap broke and I fell face-first into the mud The vegetables and other food
that I had bought for supper with a portion of our precious money
that we had so little of were also covered in dirt
I could not even find the strength to stand up with my heart broken
as I felt so sad mortified and dreary
It was just then that I heard a gentle and pleasant tune playing from a storersquos radio
It was a melody that sunk deep into my heart
103
(Music for Piano Andante Cantabile by PI Tchaikovsky Zen-On Music)
And through the dusk hardly guided by and street lights
I left my tears and rushed home encouraged by that song
This was when I first found out how beautifully and gently music could resound
in onersquos heart
During this painful and sad era
My mother risked her life to give birth to me Then she also risked her life to raise me Even
though I knew this there were many times
104
that I wanted my life to end during that time
However because of music I began to feel the presence of a world
that the eye could not see and was captivated by the beauty of music
listening to all types of it with great interest
And though I had always been bullied I gradually came to have
a strong heart which did not loose to bullying
After a while a friend introduced me to art and I decided to study to become an artist
The financial support came from my mother who worked hard to pay for me who had found
something that I really wanted to do
We were still poor but our hearts grew warmer
It was the first day I was able to enter a university of arts
As I was walking in the premises I heard that melody that I could never forget coming from
the University of Music
That melody that had saved me and had sank into my heart
Before I realized I was standing in the auditorium and there I saw a tall man conducting the
student orchestra
I stood there in awe and listened as the notes spun out of
the conductorrsquos baton as if they were magic
This was indeed the melody that changed my fate Tchaikovskyrsquos Andante Cantabile
My chest grew warm at this dream-like reunion
105
The conductor was the young conductor of the musical department
Right after that we became friends He taught me how to play the violin we rode our bikes
together through the mountains and he even invited me to a Christmas party at his house
Through him I also made other friends Surrounded by music art and friends
it was the first time in my life I was happy
The Andante cantabile had invited me into a world full of music art and love
106
Not long after the sad war began we were the victims of air-raids
and my wife and I were on the verge of death due to illness
Hearing this my conductor friend who had rushed to our aid gathered our friends from the
music and art departments and supported us with food and medicine
Our lives had been saved by them
Then the war ended and as peace was slowly beginning to return
107
As Japan was also reviving I participated in an overseas tour which involved visiting places
such as China and the Soviet Union
I joined because I wanted to see the country
Russia were the Andante cantabile originated
The first port of call China was in the midst of the Cultural Revolution
and through the streets the Red Guard paraded waving the analects of Mao Ze-don The
young Red Guard destroyed and shattered millenniums of tradition and culture
To me who was one of the youngest in the tour the Red Guards were friendly and acted like
children A mandarin gave me an expensive-looking
golden badge as a symbol of friendship
108
When we were headed to Russia on a Soviet plane solders
from Vietnam were also aboard with us
With their appearances that smelt like a battlefield and under their fierce glances
I flinched The solders reminded me of the tension that I had forgotten
about in the peaceful country of Japan There is still war going on in the world
Tchaikovsky was the composer of the Andante Cantabile which had once saved me
His country Russia was called the Soviet Union and Saint Petersburg was called Leningrad at
the time I did a little bit of sightseeing but after a while I separated from the tour and went to
the State Hermitage Museum
One of the reasons that I decided to participate on this trip was to see
Rembrandtrsquos collection
I stood still in front of Rembrandtrsquos works
109
Rembrandt narrated the process of aging through his self-portraits
As if saying ldquoYou are now young but one day you will grow oldrdquo
ldquoThe old man wearing a red vestrdquo asked me a question
ldquoWhat is it you are looking forrdquo
I could not help but feel that and I stood there in front of t
hat picture for a very long time
I left the museum at closing time and it was already pitch-black outside
I tried to get back to the hotel as fast as I could by taking a taxi since
I was already very late but every one that passed by was full
I tried to ask the policemen the directions to my hotel but because
I couldnrsquot speak Russian they didnrsquot listen to me
The sullen-faced workers quickly passed by trying to get home as fast as they could There
was no way I to ask these people with such serious expressions
I was so nervous that I could not speak It began to chill as the autumn in Russia was already
close to winterldquoWhat should I do if I donrsquot get back tonight to the hotelhelliprdquo
The tour group had planned to leave in the morning to Moscow
and then connect to Japan As I was feeling shaken nothing but time passed by
There were no people around anymore either
If I were left in this country which had a different system and a language that
I couldnrsquot understand I would never be able to get back to Japan I was in a panic
And just at that moment the moon rose in the pitch-black sky
and I saw a silhouette surface with the light behind it
110
The shadow of the moonlight like a halo belonged to a young man who was slightly
intoxicated
ldquoI must rely on this personrdquo I jumped out in front of the young man and desperately said
ldquo~hotel ~hotelrdquo
Speechlessly watching me who was waving a map around and repeating the name of the
hotel the man tilted his head a little then grasped my arm and began to walk
ldquoHotel hotelrdquo I repeated as he pulled me along and I followed
After walking a few minuets and walking down some stairs
we arrived at a Russian pub The smell of vodka and the clammy heat
The steam from a samovar and the smoke of tobacco
The sound of frying sausages and people people people
111
The workers who had not even looked up before were swinging back glasses of vodka with
flushed faces I was squashed into the counter
and a glass of vodka was placed before me
The young man motioned for me to drink
With the first mouthful of the strong alcohol my throat felt
as if it were burning and my feelings were lifted
When my body was warm and I was feeling better
The young man took a piece of chocolate out from his pocket and broke it in half and gave
one piece to me His blue eyes were smiling gently
The sweetness and slight bitterness spread in my mouth
Maybe I donrsquot have to go back to JapanhellipI was feeling as if nothing mattered anymore
It was just then The young man took my arm and pulled me outside
The moon shone brightly And then the young man stopped a taxi that was passing by He
opened the door and pushed me in next to the passengers
that were already there and began talking to the driver in Russian
It was about the name of my hotel Right after
he signaled to the driver to go ldquoJust a secondrdquo
ldquoSomething as my thanksrdquo I said and dug through my pockets
but could not find any rubles but only coins
Then I remembered the Chinese mandarinrsquos gold badge on my coat
I took the badge off and set it into the young manrsquos hands
112
The young manrsquos eyes were surprised His eyes and my eyes met
and before we could say something the taxi took off
Thanks to that man I was able to return to Japan
I thought that maybe the young man with the gentle eyes and the silhouette shone by the
moon was an angel sent by God
It has been decades since then and I am now the old man
in the red vest as painted by Rembrandt
Now I paint every single day I have grapple with my work painting and erasing
For what Searching for what I want to relate my life to the old man in the red vest
ldquoSearching for something that the eye cannot seerdquo this is my answer
When I close my eyes and listen to the Andante Cantabile that my friend conducts
I can hear the voices of my friends who have already passed on
My important friends that supported me
ldquoAlso for the people who do not believe that there is something
that exists that the eye cannot seerdquo
The Andante Cantabile has guided me this far Singing at the pace of walkinghellip
Searching for something the eye cannot seehellip
113
I am still walking now
114
Figure 34 DrJigoro Kano
79 Judo 柔道
Kanō Jigoro (嘉納 治五郎) was born on 28 October 1860 in Mikage Ubara-gun Settsu
Province Tokugawa Japan and died on 4 May 1938 (aged 77) aboard MV Hikawa Maru Kanō
Jigorō was a Japanese educator and athlete the founder of Judo Judo was the first Japanese
martial art to gain widespread international recognition and the first to become an official
Olympic sport (Toudo2014) Dr Kano developed Judo for pedagogical innovations for
attributing for developing characteristics and attitude by using black and white belts and the
introduction of dan ranking to show the relative ranking among members of a martial art style
Well-known mottoes attributed to Kanō include maximum efficiency with minimum effort
(精力善用 seiryoku zenyō) and mutual welfare and benefit (自他共栄 jita kyōei) (Kano
1934)
In his professional life Kanō was an educator Important postings included serving as
director of primary education for the Ministry of Education (文部省 Monbushō) from 1898
to 1901 and as president of Tokyo Higher Normal School from 1901 until 1920 He played a
key role in making judo and kendo part of the Japanese public school programs of the 1910s
Kanō was also a pioneer of international sports Accomplishments included being the
first Asian member of the International Olympic Committee (IOC) (he served from 1909 until
1938) officially representing Japan at most Olympic Games held between 1912 and 1936 and
serving as a leading spokesman for Japans bid for the 1940 Olympic Games (Murata 2001
Murata 2011 Nakamura 2007)
115
Figure 35 Kanji Ishiwara
710 Educational innovation
Kanji Ishiwara (石原 莞爾 Ishiwara Kanji 18 January 1889 ndash 15 August 1949) was a
general in the Imperial Japanese Army in World War II He and Itagaki Seishirō were the men
primarily responsible for the Mukden Incident that took place in Manchuria in 1931 Ishiwara
was born in Tsuruoka City Yamagata Prefecture into a samurai class family His father was a
police officer but as his clan had supported the Tokugawa bakufu and then the Northern
Alliance during the Boshin War of the Meiji Restoration its members were shut out of higher
government positions
At 13 Ishiwara was enrolled in a military preparatory school He was subsequently
accepted at the 21st class of the Imperial Japanese Army Academy and graduated in 1909 He
served in the IJA 65th Infantry Regiment in Korea after its annexation by Japan in 1910 and in
1915 he passed the exams for admittance to the 30th class of the Army Staff College He
graduated second in his class in 1918
Ishiwara spent several years in various staff assignments and then was selected to study
in Germany as a military attacheacute He stayed in Berlin and in Munich from 1922 to 1925
focusing on military history and military strategy He hired several former officers from the
116
German General Staff to tutor him and by the time that he returned to Japan he had formed a
considerable background on military theory and doctrine
Prior to leaving for Germany Ishiwara had converted to Nichiren Buddhism Nichiren
had taught that a period of massive conflict would precede a golden era of human culture in
which the truth of Buddhism would prevail Japan would be the center and main promulgator
of the faith which would encompass the entire world Ishiwara felt that the period of world
conflict was fast approaching and Japan relying upon its vision of the kokutai and its sacred
mission to liberate China would lead a unified East Asia to defeat the WestIshiwara was also
the leader of a semi-religious and Pan-Asianist organization the East-Asia League Movement
(Ishiwara 1986)
711Shogido
Do orrdquodordquomeans road This kanji character is made up of a combination of ldquoneck首rdquo
and ldquoshinyurdquo In this case ldquoneckrdquo refers to humans and ldquoshinyu之rdquo is a combination of letters
that go when it stops so it seems that ldquoroadrdquo is the place where humans go back and forth
which means life Furthermore it seems that the theory that the path is the best thing that
humans have gained by repeating the same thing over and over again has developed from that
meaning From the above reasons we Japanese use many do such as Judo柔道Karatedo 空手
道Kendo 剣道Sumodo 相撲道Kyudo 弓道Aikido 合気道Shorinjikenpo 少林寺拳
法NainataなぎなたJukendo 銃剣道Kado華道Sado茶道shodo書道and Shogido将
棋道 After the World WarII the Allied Supreme Command (GHQ) tried to clean up Japans
feudal remains and militaristic remains GHQ had a central department called the Civil
Administration Bureau which was responsible for post-war Japans demilitarization and
democratization The director Brigadier Whitney played a decisive role in the creation of the
Japanese Constitution but he was examining not only political administration but also Japanese
culture in general
At first Kabuki was prohibited to perform In other words performances such as
ldquoKanjincho and ldquoChusingurardquo were prohibited The reason for this is for example that
Chushingura is a story to defeat the enemy of the deceased lord Shogi was no exception At
this time on behalf of the shogi world Kozo Masuda deputy general manager of Kansai
headquarters went to GHQ for explanation GHQ questions have begun ldquoThere are kendo and
judo in Japan such as martial arts and samurai Isnt the general public doing this to prepare
for the warrdquo
117
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda answered ldquoThe
samurais wordldquo take rdquois written asldquo stop rdquothe ldquoSpear (Hoko) rdquo Bushido is a way to train
yourself by silently training rather than swaying the spear
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda replied ldquoItrsquos
not good to have a joke Itrsquos not the slaughter of the POW that you donrsquot use the pieces you rsquove
taken in chess This is the idea of respecting abilities and giving work to each other and even
if they move from the enemy to their allies they will continue to work in the original post of
Kin as gold and Hisya 飛車 as flying Isnt its true democracy hellipA unique Japanese culture
is alive here using the pieces that were taken again in their original positions Most of the land
wars in Europe were between different ethnic groups There is only one option to conquer or
be conqueredhellip (Oouchi 199619931987) However in Japan there were far more power
struggles with the same ethnic group than with each otherhellip ldquoOur chess has a queen but Shogi
does not This is against democracy Men and women are equalrdquo Masuda refuted ldquoAlmost all
of you do democracy but where in chess is democracy If the king is in danger the queen is
going to run away as a shield `` I dont take women and children but when I fell down I
escaped women and children and then I was stubbornly clean thats why the chess didnt have
a queen Whitney is said to have been impressed with Masudas attitude and the story and asked
to lend his wisdom about democratization in Japan Masuda responded ldquoUse your Koma 駒
which means your possessionsrdquo Masuda was often invited to GHQ after this meeting
accompanied by Prime Minister Shigeru Yoshida (at that time) He said that he deepened his
friendship with Edwin O Reischauer as the United States Ambassador to Japan
(httpwwweonetnejp~camusJapaneseshogisengohtm)
Professor Hiroyuki Iida was asked at the lecture about significance of professional
players Question was follows With the advancement of Shogi AI technology the judgment
criteria are not professional and the calculation results of Shogi software are prioritized
Professor Iida answered as follows ldquoAI cannot think of common sense So I dont know the
exact timing of termination If it is a human being it will go up to 200 hands with a lot of 80
hands The following is a personal review by Professor Iida as follows If human beings do
not do anything that stretches up to 200 hands they end up with 80 hands admitting defeat
118
with a spirit similar to Bushido To do something strange is to go against the road In other
words what AI can do is just a ldquoshogirdquo that follows the rules what humans do is shogi as a
road that is ldquoshogi do (road)rdquo (IidaampNakagawa 2012 Iida 2007)
ldquoShogirdquo and ldquoShogidordquo are different Therefore as long as AI cannot think of common
sense there is a significance of professional players However AI may come to think of
common sense from technologies such as deep learning in the future Tsuzuki (2016) reported
Bushido and Budo has philosophical thought ldquodordquoas moral thought Eight Budos 武道八道
and Kado 華道 Sado 茶道 Shodo 書道 were considered as Moral Education in Japan
PrinceTomohito Mikasanomiya explained that Japanese Shoji has been developed as
ldquoShogidordquo which means the way of Life (Hiroyuki Iidahttpstwishortcompjymc
Professor Takayuki Ajimine explains about educational effectiveness through
Shogido under the titled as Numerous experiences gained through pointing to shogi Shogi
cannot play without an opponent Move forward one by one with the opponent in front of you
and walk along the long road one step at a time Therefore accepting the opponent and waiting
for the opponents turn is a natural thing (Ajimine 2014) In addition by playing shogi you
will learn to face yourself and think carefully and to learn the custom of accumulating thoughts
The strictness of making all decisions of the mover at your own risk thinking about the
meaning of the opponents hand and drawing intent will naturally take place By pointing to
shogi you will learn as a real experience that you and yourselves can grow spiritually
Moreover Shogi is a game that begins and ends with thanks First of all there is a thank-you
for the beginning and thank you for the end next is when defeating to say and express thank
you and for losing yourself saying thank you and then counting each piece together and finally
to each other and expressively saying thank you very much in deed from bottom of their hearts
(AjimineTanikawaMoriuchiand Habu 2016)
119
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethics
There are several definitions of Bioethics from various dictionaries such as
1 ldquoA field of study concerned with the ethics and philosophical implications of certain
biological and medical procedures technologies and treatments as organ transplants genetic
engineering and care of the terminally illrdquo (The Random House Dictionary copy Random House
Inc 2017)
2 ldquoThe study of ethical problems arising from biological research and its applications in such
fields as organ transplantation genetic engineering or artificial inseminationrdquo (Collins
English Dictionary 1986)
3 ldquoBiology combined with diverse humanistic knowledge forging a science that sets a system
of medical and environmental priorities for acceptable survival (US biochemist Van
Rensselaer Potter II (1970)
4 ldquoThe study of the ethical and moral implications of new biological discoveries and
biomedical advances as in the fields of genetic engineering and drug researchrdquo
5 ldquoThe study of the ethical and moral implications of medical research and practicerdquo
(The American Heritagereg Science Dictionary 2002)
6 ldquoThe application of ethics to the science and practice of biology especially as modern
science is applied to human life and reproductionrdquo (The New Dictionary of Cultural Literacy
Third Edition 2005)
Fritz Jahr is the first person to use the specific term ldquobioethicsrdquo in 1927 (Muzur and
Rincic 2011 Steger 2015) Potter (1971) never mentioned Fritz Jahr suggesting he did not
know the 8 papers Jahr wrote on bioethics in German unless he failed to cite them The history
of scientific method is of course centuries old and also relevant
Francis Bacon was born on 22 January 1561 and died on 9 April 1626 Francis was
known as an English philosopher statesman scientist jurist orator and author He had served
both as Attorney General and as Lord Chancellor of England After his death he remained
extremely influential through his works especially as philosophical advocate and practitioner
of the scientific method during the scientific revolution During the Renaissance Francis Bacon
became one of the first modern authors to reflect on the impact of technology on society
Novum Organum is known as new instrument of science which was introduced in the
title page The title page of Novum Organum shows a galleon passing between the mythical
120
Pillars of Hercules that stand either side of the strait of Gibraltar which mars the exit from the
well-charted waters of the Mediterranean into the Atlantic Ocean Bacon tried to show that
empirical investigator will break out the old scientific ideas and leading to greater understanding
of the world and heavens (Bacon 1985) This tile page was liberally copied from Andreacutes Garciacutea
de Ceacutespedes published in 1606 The Latin tag across the bottom - Multi pertransibunt and
augebitur scientia-is taken from the Old Testament Book of Daniel Chapter 12 Verse 4 lsquoBut
thou O Daniel shut up the words and seal the book even to the time of the end many shall
run to and fro and knowledge shall be increasedrsquo (Holy Bible 1979) In other words it meansrsquo
Many will pass through and knowledge will be greaterrsquo
82 Bioethics as the Love of Life
Macer (1998) stated Bioethics for both a word and a concept as follows ldquoThe word
comes to us only from 1970 (Potter 1971) yet the concept comes from human heritage
thousands of years old (Macer 1994) It is the concept of love balancing benefits and risks of
choices and decisions This heritage can be seen in all cultures religions and in ancient
writings from around the world We in fact cannot trace the origin of bioethics back to their
beginning as the relationships between human beings within their society within the biological
community and with nature and God are formed at an earlier stage then our history would tell
usrdquo
Macer (1998) described at least three ways to view bioethics as the love of life as
follows
ldquo1 Descriptive bioethics is the way people view life their moral interactions and
responsibilities with living organisms in their life
2 Prescriptive bioethics is to tell others what is ethically good or bad or what principles are
most important in making such decisions It may also be to say something or someone has rights
and others have duties to them
3 Interactive bioethics is discussion and debate between people groups within society and
communities about 1 and 2 aboverdquo
Bioethics is considered as Philosophy of Gerontology itself because it is human related
applied inter and multidisciplinary study In other word gerontology is also the love of life
(Macer 2018)
Love could be stated as L=Lives 命 (Inochi) which is symbolized wearing sacred hat to
offer special pray to the almighty on the sacred prayer altar O= The name of the Phoenician
121
letter was ldquoeynrdquo meaning eye and indeed its shape originates simply as a drawing of a human
eye (possibly inspired by the corresponding Egyptian hieroglyph Moreover Om which is a
sacred sound and a spiritual icon 目 (Me) symbolized V=Virtue 徳 (Toku) symbolized power
of Man with heart and ambition and E=Essence源 (Minamoto) symbolized Source of waterfall
From the above Love means ldquoLives of Single Eye Glory of Essencerdquo
83 American University of Sovereign Nations (AUSN)
The American University of Sovereign Nations (AUSN) is focused on global education
of Bioethics including Science and Technology Professor Darryl Macer is the founder of
AUSN Dr Macer had been served in UNESCO for 9 years as UNESCO Regional Adviser for
Social and Human Sciences in Asia and the Pacific Professor Macer was responsible for
UNESCOs programs in bioethics ethics of science and technology philosophy gender studies
youth and social development for an area including two thirds of the worlds population (Macer
2012)
The bioethics degree prohrams gathered many faculty teaching bioethics from around
the world and rapidly developed ldquoAUSN only gained its license for degree programs in April
2014 already two postgraduate degree programs the Masters in Bioethics and Global Public
Health (MBGPH) and the PhD in Bioethics Sustainability and Global Public Health
(Specialization 1 Bioethics and Global Public Health or Specialization 2 Sustainability Peace
and Global Development) are the largest Masters and Doctoral programs in Bioethics in the
world in terms of student enrollment A broad perspective from cultures and peoples all around
the world is taken AUSN is able to continue thanks to the goodwill of 80 faculties all around
the worldrdquo (American University of Sovereign Nations 2018)
It is important to consider such field into all related research science and education
The Mission of American University of Sovereign Nations (AUSN) is ldquoto advance the
education health safety welfare and well-being of populations and the environment
throughout the world by providing our graduates with the highest level of knowledge skills
and creative and analytical critical-thinking ability necessary to become future leaders
academicians scholars and clinical practitioners who are dedicated to the promotion of
respect for human rights fundamental freedoms peace the sense of human dignity and the
promotion of understanding tolerance and friendship amongst all nations and all Peoplesrdquo
With above understanding of human value the one can develop their own philosophy of living
122
for their lifelong span career since people can learn continuously This study is called
gerontology (Le Blanc 2017)
84 Japan Advanced Institute of Science and Technology (JAIST)
Japan Advanced Institute of Science and Technology (JAIST) was founded in 1990 as
the first independent national graduate school to carry out graduate education based on research
at the highest level in advanced science and technology JAIST aims at establishing an ideal
model of graduate education for Japan (Takahashi 2018)
The Mission of JAIST is follows ldquoJAIST endeavors to foster leaders capable of
contributing to the making of a future world by creation of science and technology through its
most advanced education and research in an ideal academic environmentrdquo
The Goals of JAIST are as follows
1) JAIST develops leaders in society or industry who hold credible expertise in the frontier
science and technology broad perspectives high level of autonomy and communication ability
through its systematic advanced graduate education
2) JAIST to contribute to societies with research outcomes creates a center of excellence for
advancement of researches for solving problems of our world and society and develops new
fields through a variety of basic researches
3) JAIST fosters active global human resources by promoting faculty and student exchanges
with leading institutes overseas and globalizing its education and research
President Tetsuo Asano states vision to 2020 as follows JAIST broadly accepts people
with diverse backgrounds from all sections of society and contributes to creating innovations
in education and local community development by taking advantage of its characteristics as a
graduate university developing global human resources taking an active role in industry and
the world and pursuing research for the resolution of social issues in a multidisciplinary setting
Vision By 2020 JAIST will be established itself as a needs-oriented research university
with its integrated graduate school approach and create an environment where graduates with
their masterrsquos or doctoral degrees and the intellectual toughness they developed at JAIST will
be able to take core active roles in all fields and industries throughout the world (Asano 2015)
JAIST characterizes the following five points such as １Flexible High Function 2 Regional
Relation 3 Open Campus Open Network 4 Nature Neighborhood 5 High Tech High Touch
It is clearly understood from President Asanorsquos message for JAIST entrance ceremony entitled
lsquoImportant for changing somethingrsquo on April 4th in 2014 as follows
123
ldquoThe US society gave highly evaluation on curriculum vitae of those who graduated
several universities with degrees It is wonderful that all of you JAIST master course students
came here from different universities in different environments with respecthellip Since the
worldrsquos situation are continuously changing variously we all need to accept such changing for
applying into the society to see success ourselves even President Asano has been changing his
specialized fields with his desirerdquo President Asano additionally said ldquoAll of you also desire to
come to become idealized yourselves When you got compromise feeling remember why you
came to JAIST If you have weak field what you need is easy thing to do That is keep in your
study for expanding to open up your academic fields Please communicate with various people
for developing yourself to be a better human being Please enjoy to spend your time for your
academic liferdquo (JAIST 2014) JAIST has awarded total 882 Doctoral degrees as follows 342
(43 in English) Doctor of Philosophy (Information Science) 180 ( 23 in English) Doctor of
Philosophy（Knowledge Science 360 ( 40 in English) Doctor of Philosophy Materials Science
Since JAIST has been involved with bio-science and biotechnology it is important to consider
bioethics for educating scientists and educators because all studies are related to human natures
and values
There was Philosophy to choose such mission of JAIST where persons had vision for
the future The next section discusses about foundation of JAIST where it is located in Hokuriku
Japan
JAIST will be welcomed thirty-year anniversary in 2020 It is important to think of the
future advance but also going back to the principle in the beginning JAIST 20th Anniversary
Repository informed about history of JAIST how it has been established There are three key
persons who have worked in each role to achieve this sacred mission These persons are Mr
Tomonari Matsusaki (1913-1988) Mr Tominaga Keii (1921- 2007) and Mr Yoshiro Mori
(1937- )
Mr Tominari Matsusaki was mayor of Tatsunokuchi Town from 1964-1988 for 24years
Mr Matsusaki was raised in a hot spring ryokan (Japanese Style Hotel) established in 1836
MrTominari studied Applied Chemistry at Tokyo Imperial University and returned to work at
his ryokan It is well known that one of the famous Novelist Kyoka Izumi (1873 ndash1939) used
to stay often at this ryokan (Tanemura 1996) Mr Matsusaki as Tatsunokuchi Town Mayor
raised hand attract a new concept university and Mr Yoshiro Mori (ChairmanRepresentative
Director of the Japan-India Association Prime Minister2000-2001 Minister of Education
1983-1984) made happened to established JAIST since 1974 up to 1990 (Mori 2013 1999)
124
Mr Matsusakirsquos philosophy was strong human love and respect MrMatsusaki quoted the
following words in 1987 (Maesaka 1989) lsquoAdult men die but their village are still remainedrsquo
lsquoJudges are mortal for what to know yourselfrsquo Finally Mr Tominaga Keii was selected to be
the first President of JAIST Mr Keii was not only a well known chemist but also a leader in
educational administration (JAIST 2010 Keii 1997 1984)
In one of his papers he predicts the future visions of JAIST for 15 years from 2018
1) It is important to make the statement that JAIST is established as a graduate Institute for
making Peace and harmony for all human beings This institute must have philosophy for
collaborative learning approach from youth to age including k-12 as lifelong span
developmental curriculum
2) Future responsibility has to be kept within the institute toward to 15 years in advance lively
It may not be survived as a national university in 40 years ago The ministry of Education and
Science has plan to a combined university from National and Private universities Therefore it
is necessary to educate business oriented entrepreneur and various field leaders
3) Developing Glocal (Global and Local) Curriculum may be necessary for involving people
in the community for turning out various masters of wining playing understanding and arts In
other words JAIST must have a role to contribute local and historical fostering human resources
Moreover JAIST must be a role model to be applied contributing Graduate school style toward
to another community and countries as well
4) It is important to broader aspect of Global Community Center (GCC) GCC has a role for
developing grass roots by promoting international interdisciplinary and inter-industrial
exchange of culture science and research though fostering human recourses and human
bonding as an international collaborative community Center This must be fundamental
philosophy of JAIST
In other words it is important to recognize roles and philosophy of Japan advanced
educational Institute and Technology Japan has mission to build up peace in the world setting
Advance means not only developing future advanced science and technology but also digging
up ancient wit and wisdom for restoring culture and history Institute itself has mission to train
science and technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics (Tagore 2002 1934 Takahashi 2011) That means MAN is not only
biological existence but also mental intellectual spiritual and culturally eternally progress and
grow for leading the world This is one of the missions and character of JAIST as an original
advanced Institute for being various Master of wining (Meijin 名人) Master of Playing
125
(Tastujin 達人) and Master of Understanding (Tetsujin 鉄人) and Master of Eternal ARTs
(Sennin 仙人) as stated Youth is a gift and Age is an Art (Iida 20182007 Iida amp Nakagawa
2012)
JAIST has concluded a Memorandum of Agreement on Double Masters Degree
Program with Indian Institute of Technology Gandhinagar since August 28 2017 IIT
Gandhinagar is known as one of the twenty-three institutes of Indian Institutes of Technology
which is recognized for its high standard of research all over the world IIT Gandhinagar was
founded in 2008 and is located in Palaj Gandhinagar which is one of the oldest living cities in
India Relationship of India and Japan was established in 1903 by former Prime Minister
Shigenobu Ōkuma Viscount Moriyoshi Nagaoka Viscount Eiichi Shibusawa and others to
encourage India-Japan friendship Then the Japan- India Association was authorized as a
foundation by Ministry of Foreign Affairs in 1939 Rabindranath Tagore the first Nobel Prize
Winner in Asia was one of the most influential person from India to Japan (Tagore Kinenkai
1961) With the above concept the author organized the conference at Andhra Univeiry in India
by inviting Dr APJ Abdule Kallam Former President of India (Ansello 2010 2009 Kallam
2009 Takahashi 2009)
In the vison of IIT Gandhinagar quotes from GITANJALI by Tagore as follows ldquoWhere
the mind is without fear and the head is held high where knowledge is free Where the world
has not been broken up into fragments by narrow domestic walls Where words come out from
the depth of truth where tireless striving stretches its arms toward perfection Where the clear
stream of reason has not lost its way into the dreary desert sand of dead habit Where the mind
is led forward by thee into ever widening thought and action In to that heaven of freedom my
father LET MY COUNTRY AWAKErdquo (Tagore 2008) It is concluded as follows by Tagore
from His Book titled MAN
lsquoSo Isa Upanisad says ldquoYou have to live a hundred years you must actrdquo Fulfill your
hundred years of life by work such work as can truly be claimed through belief and result to
express the truth of ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with closed breath
and staying far away from man do we gain this Truth
This work this toil is not for earning livelihood
Developing an original philosophy of gerontology with Science and Technology will be
the most effective action to bring people to educate and contribute to the future advanced society
to the society and the world Using existed resource is the key to success from the ancient to
the future from the youth to the old
126
85 Public Health and Longevity
Living a healthy life should be associated with a longer life expectancy The life
expectancy of Japanese people is one of the longest in the world
Merrill (2004) introduced Life Expectancy among persons of Later-Day Saints (LDS)
and Non-LDS in Utah There is a longer discussion of the hisotry and development of the faih
of LDS in Appendix 2 Merrill (2004) focused that LDS Church doctrine promotes longer life
among its members by discouraging use of tobacco alcohol coffee and tea and recommending
a nutritious diet (Doctrine and Covenants 1986a) encouraging marriage and family whenever
possible (Duke 1992 Grassli 1992) encouraging education (Doctrine and Covenants 1986b)
and encouraging religious activity (Doctrine and Covenants 1986c) Studies have shown that
LDS are less likely than their non-LDS counterparts to smoke cigarettes drink alcohol coffee
or tea and are more likely to be married have fewer sexual partners have more pregnancies
are slightly older at first pregnancy are less likely to use birth control pills and have fewer
miscarriages and hysterectomies have more years of schooling and are more likely religiously
active (Merrill Lyon and Jensen 2003 Merrill and Thygerson 2001 West Lyon and Gardner
1980)
Merrill (2004) concluded that LDS males and females experience higher life and age-
conditional life expectancy compared with non-LDS in Utah Only some of the higher life
expectancy in LDS is explained by historically lower use of tobacco among LDS Tobacco-
related deaths had a larger impact on the difference in life expectancy when conditioned on
older ages because of the long latency period often involved with these tobacco-related diseases
Cannon and Stockton (2010) reported that members of the Church of Jesus Christ of
Latter-Day Saints males live 10 years longer than other US white males The females of the
Church live more than five years longer than other US white females Those are the among
the results of a 25-year study into the health habits and the longevity of the Church of Jesus
Christ of Latter-Day Saints of lifestyle by UCLA professors James E Enstrom and Lester
Breslow who summarized their research with that conclusion
127
CHAPTER 9
9 My Personal Journey in Gerontology and the Da Vinci Program
91 Introduction
India is well known as the place where people have the highest YOGA of SOUL life
expectancies in the world Thus it is the most suitable region to implement gerontology The
word gerontology was first proposed by Metchnikov a Russian Biologist (1845 - 1916) in
1903 coined in English from the Greek word geron (gen gerontos) old man from PIE base
ger (e) to become ripe grow old Today gerontology stands as an interdisciplinary study
dedicated to aligning theory with practice or praxis The Association for Gerontology in Higher
Education was established in 1974 in USA and has grown internationally to become a global
leader in advancing education on aging In Japan a course of gerontology is currently offered
only at the Graduate School of Obirin University (MA Program since 2002 PhD Program
since 2004)
It is said that gerontology is not only the interdisciplinary study but also the
international and inter-professional study of aging However in current academic education
the business network concerned with the interprofessional approach to address aging issues in
societies has not been enriched As a consequence of this we must develop and implement
collaborative learning that is inherent in advanced gerontology throughout Japan as well as in
the world to enhance our aging future A cafeteria curriculum which refers to the self-directed
curriculum is one key to achieving collaborative learning on aging The cafeteria curriculum is
embraced as a learning practice in the business world Introduction of the curriculum would
bring up the human resources capable of providing personalized service with a quick judgment
Therefore a universal approach that focuses on the earth and space environment point of view
is required
The Synthesis Conference will examine two perspectives regarding the whole concept
of human aging with lifelong educational views for our earth (1) gerontology as the study of
aging throughout the entire life course and (2) Gerontological Education delivery through
enhanced IT educational development interdisciplinary practice business networking and
environmental resources
128
92 Aims of Da Vinci Project
The Synthesis Conference will also mark the inception of the Leonardo da Vinci Project
Model as it applies to aging an educational model of interdisciplinary international and inter-
professional study that is being adapted for education on aging
Who we are We are a group of people having the enthusiasm and spirit to work on
expanding the Leonardo da Vinci Project 2012 We are from various disciplines and professions
working with diverse populations We have been impacted by the post modern thought and
excited by the wide range of innovative interventionsstrategies that have emerged in response
to the social political and economic conditions people face today and we are trying to review
them utilizing a broad Gerontological perspective The objective of AU-NCSA Center for
Gerontology - India is to promote the quality of life of elderly persons through interdisciplinary
research involving professionals in various fields related to gerontology and to promote
exchange of up-to-date knowledge and skills The Center for gerontology is established at the
Andhra University (AU) in the year 2007wide a Memorandum of Understanding signed
between Nippon Care-Fit Service Association (NCSA) - India and A U on the 3rd of August
2007
93 Da Vinci Project 2007 in Okinawa Japan
The Synthesis Conference was intended for those who wish to learn more about aging
and creating a viable and welcoming society in which the positive aspects of aging
(gerontology) can be infused through daily life activities and sought to
1) Bring together a diverse group of participants from various disciplines related to education
and health care including health care practitioners trainers educators scholars researchers
students artists performers community organizers and etc
2) Promote the cafeteria curriculum to suit individual needs and capabilities
3) Explore and co-create SOUL model (See-Observe-Understand-Learn) for building up
knowledge regarding aging and disabilities and
4) Provide a rich atmosphere for learning collaborating and supporting
The meetings have focused on the industry-government-academia unification and also
especially on the fusion of business education and IT in order to build a collaborative-learning
society through the comprehensive power of ART (ART = Atmosphere + Read + The = Read
The Atmosphere (The word ldquoatmosphererdquo in this case implies the meaning of the word ldquoqirdquo
which refers to ldquovital energyrdquo ldquonatural phenomenon under heavenrdquo or ldquoinvisible
powerforcerdquo) ) This is named generically as Da Vinci Project In this project Da Vincirsquos
129
lifelong practical and empirical learning will be put together as cafeteria curriculum which
was proceeded on April 14th 2012 in commemoration of the 560th year since his birth In order
to lay its foundation Gerontology International Synthesis Meeting held March 2007 in
Okinawa has issued the following statement
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation
Be it known unto all nations and interested persons that on March 3 2007 the
International Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in
Okinawa Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is
made in support of the Da Vinci Project which is a universal approach that recognizes the
importance of all age groups accepting the dignity and value of older adults The theme of this
international synthesis meeting reflects the essential components of the proclamation Youth is
a Gift Age is an Art
The Proclamation recognizes the importance of
Implementing curriculum that is interdisciplinary and reflects the complex nature of
aging Implementing a curriculum that reflects the life span for persons with and without
disabilities within settings including the home education public life and the work place
Through this proclamation we encourage collaborative relationships between business
government education and all organizations related to aging and disabilities throughout the
universe In addition this collaboration also recognizes the importance of individual creativity
art and science in achieving universal understanding of See Observe Understand and Listen
(SOUL) which is called KIGATSUKU which means an inner spirit to act without being told
what to do Therefore may all persons and organizations with an interest in the welfare of our
universe strive to work toward developing applied knowledge that integrates the best wisdom
about older persons with the SOUL
Okinawa Da Vinci Project 2012 Representatives International Action of the Future
Based on these successes Nippon Care-Fit Service Association established care-Fit
USA in the State of Utah United States of America From the necessity to train State employees
according to the Americans with Disabilities Act of 1990 on the software side Governor Jon
M Huntsman Jr signed the executive order on October 19th 2007 Today the Associationrsquos
business is developing also in Taiwan and India On September 22nd 2007 AU-NCSA
Gerontology Center was established in Andhra University of Andhra Pradesh India This center
has role to function as a universal model of Indian Gerontological research and practice and
develop glocal (global + local) activities In order to lay the foundation Asiarsquos initial grass root
130
International Gerontology Synthesis Meeting was held on March 12-14th 2009 by the help of
AGHE (Association for Gerontology in Higher Education) and IASSID (International
Association for the Scientific Study of Intellectual Disabilities) With this as a turning point
Da Vinci Project will develop full-scale Gerontological education not only in India but
countries all over the world
94 Da Vinci Project 2009 in Visakhapatnam India
The above conference was organized by AU-NCSA Center for Gerontology which was
established between the Andhra University and Nippon Care-Fit Service Association The
theme of the conference was Youth is a gift and Age is an Art Dr APJ Abdul Kalam Former
President of India was Chief guest as the key note speaker Dr Kalam gave talk on the title
Ageless Heroes (Kalam 2009) Dr Kalam made the following statement to the audiences I
am sure the gerontologists assembled here will create a socio-psychological model for making
the aged and experience people as an asset for the community The intervention could be design
based on the circumstances and the situation in which the individuals are placed Preparing for
such a situation needs tackling of the problem right from the young age The parents have to
provide a conducive atmosphere for the growth of the children This also will need training of
the parents on good parenting Simultaneously there is a need for training the teachers to make
the students as enlightened citizens apart from providing them with professional knowledge
Also the corporates and the government would also need training packages for preparing the
citizens for the old age A combined effect of all these actions can lead to generate ageless
heroes in our society
Dr Edward F Ansello greeted participants as AGHE representative on behalf of Dr
Marilyn R Gugliucci as President of gave address entitled the Gerontology Curriculum Palette
as an Aid to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mr and Mrs Kei Iguchi participated with his
painting Evening Prayer which was use as our conference art The painting was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thanks to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra University
made special announcement that there would be the first Center for Gerontology program with
131
originated programs may be established as model program not only in India but also universal
setting with YOGA concept
The author Ryo Takahashi has been working to develop such philosophy by working
with wonderful colleagues in the field of Gerontology Professor Edward F Ansello introduced
such collaborative working in his special recognition awardrsquos address at The Clark Tibbitts
Lecture given at the 37th annual meeting of the Association for Gerontology in Higher
Education Cincinnati OH March 17ndash20 2011 Prof Edward F Ansello (2011) wrote as
follows
lsquoUnder the guidance of Dr Ryo Takahashi of the nonprofit Nippon Care-Fit Service Association
a number of us Americans began collaborating with Southeast Asian colleagues about 2003
with the grand vision of bringing a set of curriculum standards to Japan Although the
overwhelming majority of Japanrsquos medical schools had established geriatrics departments
there was at the time only one university with an educational gerontology program Soon invited
to help initiate or advance educational gerontology in Tokyo Okinawa Andhra Pradesh and
Abu Dhabi I found myself more critically examining core subject matter Before transplanting
our standards I asked myself if the traditional focus of the core curriculum (biomedical social
psychological) were so relevant in these contexts and were sufficient to pass the litmus tests of
helping those who are not old understand it better and those who are old seek what they may
be looking for I found in these cultural contexts lifestyles and values different from what I had
known and in many ways different from each other High technology spirituality religion and
music seemed to influence daily life moreIn India our hosts at Andhra University wished to
initiate a yoga gerontology program incorporating not our American concept of yoga as
exercise but the sense of meditation internal communion with a spirit acceptance rather than
resistance I became aware that our content (subject matter) our methods (research studies)
and our values (aging as decline) had limitations Quantitative studies and descriptive statistics
appraise the normative characteristics of groups the collective of acquired behaviors and
lifestyles Even individualized qualitative studies may seldom pierce the externalrdquo (pp206-
208)
95 Da Vinci Project 2011 in St Petersburg Russia
Gerontology was introduced by Ilya Mechnikov (1845-1916) Mechnikov was born in
Ukraine Ilya entered Kharkiv Lyceacutee in 1856 where he developed his interest in biology Then
he was convinced by his mother to study natural sciences instead of medicine in 1862 He
enrolled at Kharkiv University for natural sciences completing his four-year degree in two
132
years In 1864 he went to Germany to study marine fauna on the small North Sea island of
Heligoland In 1867 Mechnikov returned to Russia to get his doctorate with Alexander
Kovalevsky (1840-1901) from the University of St Petersburg Because of the above reasons
the author decided to connect with the Philosophy of Mecnikovrsquos Gerontology in St Peterburg
Russia (Stambler 2015)
The Conference Theme was Youth is a gift Age is an art on April 11-13 2011 Background
of the Conference Aims and Organizers were as follows
ldquoSome facts from the Report of the Commissioner for Human Rights in the Russian Federation
in 2009 recently published (May 2010) It would be very important to take them in round-
table discussions and presentations especially Convention right for rehabilitation and family
carer support Insufficiency of conceptual frameworks of social welfare system leads to the
extremely low level of compensation payments to non-working caregivers for disabled or elderly
In 2009 these payments amounted to 1200 rubbles (40 USD) per month Mr Lukin the
Commissioner for Human Rights says It is impossible to understand based on what ideas and
calculations this amount was accepted It is many times smaller than the subsistence minimum
According to the rules of the monthly compensation payments to non-working
caregivers for disabled citizens (approved by RF Government Decree in 2007) even this paltry
sum is not paid if a caregiver gets unemployment benefit the maximum value of which is 4900
rubbles (160 USD) Moreover if the object of care - a person with disability - will find a
feasible paid work the person exercising care for him according to the same rules of
compensation looses this1200 rubbles compensation In reality it means that people with severe
motor disabilities who could work at home for example by internet can not do it because
their mothers will not have even this small compensation for caring for them Mr Lukin says
The main reason for such humiliating low levels of these compensations is that neither the
state nor the society do not understand the simple and obvious truth a person voluntarily taking
care of the disabled or elderly person is taking the part of the social functions of the state often
to the detriment of own desires and interests Such self-sacrifice deserves more understanding
and of course adequate financial incentives
Equality of rights regarding citizens with disabilities is achieved mostly through the
provision of social security services as well as benefits According to the Commissioner the
main benefit would be to finance government programs for the disabled as a priority rather than
as a residual
133
The Commissioner has stressed the difficult situation in rehabilitation of people with
disabilities Many of them especially middle-aged and elderly generally do not have
individual programs of rehabilitation which does not allow them to learn work or receive
rehabilitation Many complaints come about the content of such programs The total number of
rehabilitation facilities is about 18 of the demand In practice this means LINES to
institutions At present Russia has 1683 institutions for senior citizens and disabled persons
located in 4333 buildings 667 of which are in need of major repairs and some are in bad
condition and could collapse at any moment
The Commissioner also said Russian Federation signed the UN Convention on the Rights
of Persons with Disabilities in September 2008 This event would be welcome if not
inexplicable delay in the ratification of this Convention Meanwhile no decisions are made on
development of national legislation and policies concerning people with disabilities
The St Petersburg Association of societies of parents with disabled children (GAOORDI)
15 is one of the largest unions of disability organisations in Russia It integrates efforts of 80
NGOs aiming on full inclusion of people with disabilities to society It has its representatives
in St Petersburg The Coordinating Council of People with Disabilities Inter-departmental
Commission of Organization of Recreation and Employment for Children and Youth
Commission of Human Rights and Public Council of St Petersburg GAOORDI co-operates
with disability NGOs in Moscow Tomsk Krasnoyarsk Yuzhno-Sakhalinsk Ekaterininburg
Samara Saratov Petrozavodsk and others regions of Russia GAOORDI has successful 18
years-history of work for rights of people with disabilities However there are still lot of
problems and the most important and painful from these problems is the total absence of
community residential services Our children have the only one possibility - institution and
for most of them it will be the only chance to live their life after we are gone Most parents
who have organized GAOORDI are now older persons and our children are also not so young
anymore (Message from Margarita Urmancheeva President of St Petersburg Association of
societies of parents with disabled children GAOORDI)
The actual Program was planned with a two-day intensive workshop on children their
disabilities and inclusion with education facilities Course A was a two day workshop and
Courses B C D amp E were half-day workshops on the topics listed below
Course A The school inclusion of children with developmental disabilities
15 httpwwwgaoordiruinternationalengid000324shtml
134
Two days - (Principal faculty Giorgio Albertini MD IRCCS San Raffaele Rome Italy)
GENERAL ISSUES
Definition of inclusion (objectives and strategies)
Focus on children with cerebral palsy or motor control disorders children with intellectual
disabilities with special reference to Down syndrome to fragile X syndrome and other genetic
syndromes Children with specific language disorders specific learning disabilities autism
spectrum disorders visual impairments hearing loss and with traumatic pathology acquired in
childhood
The relationship between the rehabilitation team and school
Analysis of the school environment to easy integration and the inclusion
Educational activities
Compensatory tools
Audience Educators and habilitation professionals or parents interested in the school age
children with disabilities as well as students of psychology physiotherapy developmental
neuropsychomotricity speech therapists medicine primary education
Course B Issues related to the aging of adults with disabilities
Half-day - (Principal faculty Matthew Janicki PhD amp Ronald Lucchino PhD)
GENERAL ISSUES
Aging through the life span
Age-associated conditions
Options for support and residences for older adults
Dementia and related problems of older age
Audience Parents psychologists medical professionals educators therapists students
Course C Individual and family quality of life
Half day - (Principal faculty Roy I Brown PhD amp Ivan Brown PhD)
GENERAL ISSUES
Factors affecting personal quality of life
Exploring quality services
Enabling families to experience higher quality of life
Life span issues in quality of life
Audience Parents psychologists medical professionals educators therapists students
135
Course D Exercise and nutrition health education curriculum
Half-day - (Principal faculty Beth Marks PhD University of Illinois at Chicago)
GENERAL ISSUES
Wellness promotion via physical activity exercise and healthy food choices
Exercise and nutrition goals
Mastering practical aspects of an exercise routine including dressing appropriately using
proper breathing techniques and doing cool-down exercises
Learning how medications may affect body physical activity and eating habits
Identifying foods that make up a well-balanced diet
Locating places to exercise and use equipment safely
Improving self-advocacy and self-esteem to make good choices and stay healthy
Audience Parents psychologists medical professionals educators therapists students
Course E Community Organizing
Half-Day - (Principal faculty Patrick Clark PhD President of Down Syndrome International)
GENERAL ISSUES
Developing local organizations that advocate for people with disabilities
Construction of membership groups and defining purpose and activities
Interacting with governmental and non-governmental bodies as advocates
Setting up services and organizing programs
Audience Parents psychologists medical professionals educators therapists students
Registration fee
Parents Donations as wish for lecturers and participants
April 11 2011 April 12 2011 April 13 2011
Morning
900 ndash 1200 Academy Workshop 1 Academy Workshop 2 Academy
Workshop 5 Panel Sessions Plenary and Working Groups
Lunch
Afternoon
1330 ndash 1630 Academy Workshop 3 Academy Workshop 4 Academy
Workshop 6 Panel Sessions Plenary and Working Groups
Evening
1700 - Opening and Plenary Session Evening Roundtable Discussions Closing Reception
136
96 Sendai University Sports Science
Sendai originally means ldquoForever and Everrdquo Sendai University is the only university
specialized in physical education and sports and health sciences in northern Japan It is in Sendai
City in Miyagi Prefecture Japan This University has strived to focus its full attention on the
relationship between physical activity and bodily function since 1967 by studying various
subjects related to sports science The Sendai University will be celebrated for 50th university
founding commemoration in 2017
The mission of the University is deeply rooted in the educational principle summarized
as Practical Science and Ingenuity based on Originality This is inherited from Miyoji
Hozawa (1823-1875) s philosophy He was a highly respected pioneer in womens high school
education in modern Japan 1n 1879 it was founded as the oldest private educational
organization called Hozawa Gakuen (Educational Institute) in Sendai city Miyagi Prefecture
Japan Miyoji Hozawa was a descendant of Hidesato Fujiwara（Unknown Birth year-991）
Hidesato served under Emperor Suzaku (923 ndash952) Hidesato fought alongside Taira no
Sadamori in 940 in suppressing the revolt of Taira no Masakado (About 903-940) Hidesato
was called the Father of Martial arts and Ancient practice Sendai University has been using a
creativity oriented educational method in view of creating human resources in relation to the
power of sports
Hozawa Gakuen has been offering courses at both Meisei high school and Sendai
University Meisei high school has three courses such as Cooking Course CareandWelfare
Course and Ordinary Courses which include (Information Presentation Design Art General
Health and Sports) Meisei High School Menrsquos basketball team has won the national
championship three times in the past
Ichiro Hozawa (1917-1990) is founder of Sendai University Professor Ichiro Hozawa
graduated from Tokyo Imperial University Hozawa (1943) studied phsychology including
research on airborne airborne monitoring by means of dredging During studying at the
university Ichiro lived in the Student Dome near Tokyo Imperial University Ichirorsquos one of
the influencing persons was Joukan Chikazumi (Hozawa1934) Ichirorsquos letter has been kept in
Osaka Kyouiku University as a letter to Chikazumi Joukan on July 14 1934 Jokan Chikazumi
was a monk of Shinshu Otani sect (Iwata 2014IwataampOomi 2010)
Hozawa (1981) Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite (First
memorandum of study aiming at the creation of a new history 開学当初覚書新しい歴史の
創造をめざしてSendai University News2)
137
President Ichiro Hozawa was a special researcher at Tokyo Institute of Technology
Aeronautical Research Institute (Hozawa 1943and engaged in teaching at Aoyama Gakuin
University and Tsudajuku University At the same time as the opening of the university he was
appointed chief professor of physical education psychology laboratory Since then for over 14
years 250 students have been taught through graduation thesis It is also known that there are
many young researchers who have made good use of his pocket money such as when there are
insufficient research funds study groups and business trips at academic societies (Matsui
1981) The message on applying for the establishment of a university is reported as follows
When I heard the first report of the establishment of the university directly from the Ministry
of Educations official in charge of the establishment of the university by phone it was as if a
hit came in this one-shot opportunity but I was at batted but the oil sweat If I had cold sweat
on my back the ball I hit while shaking my feet soared and jumped up I was sitting on the
spot with a telephone handset On the background of this background President IchiroHozawa
said In fact when setting up Sendai University document applications were made twice With
the prestigious universities of 6 Tokyo Universities and other universities the establishment of
a Faculty of Physical Education is now seen and foresight already established 50 years ago by
Prof Ichiro Hozawa has survived as todays Sendai University that we must never forget To
tell this story Prof Ichiro Hozawa was titled ldquoYouth Sports Religionrdquo in the final lecture of
the university This content is introduced by Prof Hozawa at the Japanese Society for
Educational Psychology in 1979
1 The road is close I have been teaching more than 30 years since I taught youth psychology
while standing at the universitys platform but instructed by Professor Kintoshi Matsumoto in
1950 Mr Kanetoshi Matsumoto was appointed as a professor at the time of the establishment
of the Faculty of Education at Tohoku University From now on while continuing to move
between Aoyama Gakuin University and TsudaJuku University every year we had continued
to burn new ambitions to create new lecture sheets In a word ldquoItrsquos the feeling of unknown
people rdquo
2 Adolescents and sports ldquoThe latest information in the US is that more than 40 of
children showed some signs of heart disease such as adult disease and sports were reported to
be the most effective way to treat them Although it is unavoidable that concrete responses to
sudden changes in childrens living environment are unavoidable scientific research should be
made positively That would be one of those social demands
3Youth and religion ldquoThe Ministry of Education in Japan has launched a system that
is a common primary test for university entrance examinations as a measure to alleviate the hell
138
of the entrance examination It has been implemented since 1979 An entrance examination
between a national public university and a private university In this method a clear line was
drawn and private university students were excluded The results surprisingly suggested that
the aggregated numbers suggested a steep slope towards Christianist universities Whether it
should be regarded as a phenomenon showing resistance to dehumanization which depends on
a computer as a selection method should be considered over the course of this system in the
future In general I am very interested in addressing this issue in terms of youth and religion
4 Sports and religion ldquoIm currently giving lectures to the physical education students
I am teaching in the theme of the relationship between sports and religion but as far as they are
concerned their interest in religion seems to be extremely low Religious education is no
wonder if it is seen that practices that have been expelled from post-war school education and
estranged in home education have emerged but in the field of physical education social
education is important The trend that sex is being recognized rapidly is that it will be holy
toward the future if it is noted that issues such as rehabilitation as a current issue of promoting
health and beauty and rehabilitation for the physically and mentally handicapped are being
resolved The pursuit of religious values will come to the world of sports
Taiji Hozawa Chairman (1946- ) of Hozawa Gakuen and Special Adviser to Sendai
University on Educational Matters) states that sports build character and can be put into practice
on an everyday basis This is the reason why Sendai University has the mission to provide the
best holistic human education through the beautiful elements of sports and demonstrating how
these can help human beings to grow physically and mentally Sendai University has dedicated
itself to educating its students in such a way Sendai University is one of the 24 universities of
Sports Science in that are in Japan
This paper explains about Sendai University and activities from official reports and a part from
the sections found on the University home page which can be checked and for students who are
interested in the exchange program as well
The Sports and Health Sciences Research Practice Institute was established in April
2013 The research institute is designed to implement sport and health science research in a
practical way across all the departments of the university It achieves its mission by taking
advantage of all the intellectual resources available throughout the university Its primary
missions include comprehensive inter-department research joint research with various outside
institutions utilizing research outcomes to promote quality educational programs that support
local societies and overseeing and executing the universitys volunteer activities Currently the
institute is carrying out a talent discovery project to seek out promising elementary and junior
139
high school students and a health promotion and support program The support program is in
collaboration with local municipalities other organizations and volunteer health maintenance
services of victims of the Great East Japan Earthquake This paper has introduced the Sendai
University This universityrsquos name SENDAI characterizes the above students as the
representatives of the university The word SENDAI can have definition as follows Sports
+Education+Nations+Diligence+Action+Intelligence
Sendai University welcomes sharing talent times and contribution for building up
good people community and society Finally it has been wonderful to work together with all
the among students and staff We hope to continue such collaboration and to study and work
together toward to the next century until 2067 when we commemorate the 100th anniversary of
Sendai University
97 Joetsu University of Education Graduate School
Reflecting the fact that the education is a great concern among a wide range of people in
Japan the educational system and teaching materials have demonstrated remarkable
development Teachers responsible for school education which is positioned in the center of
the Japanese educational system are strongly required to have superior qualifications and
capabilities as experts including a general education backed by their sense of mission and
human love as educators deep understanding of pedagogical philosophy and methodologies
and of human growth and development academic ability specialized in the subject areas that
they teach excellent teaching skills and so on
In response to such social needs of the times which remain unchanged until today Joetsu
University of Education was founded on October 1st 1978 as a national university that aims to
promote the theoretical and practical studies regarding school education incorporating the
Graduate School of Education which intends to provide mainly school teachers for primary
and secondary education with opportunities in academic research and training along with the
College of Education offering undergraduate courses to train future teachers of primary
education
Joetsu University of Education aims to foster teachers as educators with creativity a
sense of mission and a love for mankind In the various disciplines of institutional
pedagogy aiming at integrating both theoretical and practical research the University promotes
state-of-the-art interdisciplinary research
140
98 University of Utah Gerontology Center
The Center on Aging has a 40-year history at the University of Utah The Rocky
Mountain Gerontology ProgramCenter began on campus in 1972 as part of a five school
consortium in Utah Funding was provided by the Administration on Aging to help universities
recruit and prepare both students and faculty to establish academic programs on aging While
the consortium was dissolved in 1979 gerontology at the U of U survived a few uncertain years
with Richard Connelly as the Acting Director and officially relocated in 1982 to the College of
Nursing The 1980s were very good for the Center Two large multi-year grants allowed the
Center to grow in national stature and provided funding to maintain and build the faculty
resources needed to survive From 1985 to 1992 the Center also functioned as the regional
Geriatric Education Center with funding from the Bureau of Health Professions Along with
these collaborative outreach programs the faculty obtained research funding from the
Administration on Aging the National Center for Nursing Research and the National Institute
on Aging These studies on family caregiving intergenerational relationships and spousal
bereavement resulted in numerous articles chapters books and professional presentations that
brought national and international recognition to the faculty Center and College The 1987
Encyclopedia of Aging identified the Center as one of 11 early programs that grew in national
stature during this time
In 1993 the Center became only the second university in an 8-state region to offer a
Master of Science Degree in gerontology See this link to the Gerontology Interdisciplinary
Programs Web site In June 2004 its name was changed from the Gerontology Center to the
Center on Aging to reflect the desire to become more comprehensive and expand the scope of
its service and research activities A strategic planning process was completed in 2005 resulting
in a change in its organizational structure to position the center to have a broad institutional
impact and allow it to become more comprehensive and interdisciplinary The Centers Mission
is to unite aging-related research education and clinical programs at the University of Utah
with the goal of synergizing the growth and progress of interdisciplinary aging research to help
people lead longer and more fulfilling lives and support the development of multidisciplinary
aging clinical and training programs There are now over 110 faculty members of the Center -
there were five in October 2005 - representing 10 of the Universitys Schools and Colleges
141
99 Andhra University
Tagore gave his marvelous lectures Even to the students at the Andhra University in
1933 on December 8th 9th and 10th Man the first lecture is about the Eternal Man within
each human being The second lecture is about the lsquosupreme Man who is and immediate object
of the most intimate awareness and challenges man to strike after perfection The last piece I
am He is about the divine man in our own thoughts and actions Tagore introduced the Isa
Upanishad as saying ldquoIf you have to live a hundred years you must act accordinglyrdquo Fulfill
your hundred years of life by work such work as can truly be claimed through belief and result
to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with
closed breath and staying far away from man do we gain this Truthrdquo Thus this should be
considered as the universal quality of life for aging societies for Japan as well as India as a
family of countries (Takahashi 2011a)
Figure 36 The Nobel laureate Rabindranath Tagore visited Andhra University
Visakhapatnam at the invitation of Dr S Radha Krishnan the then Vice Chancellor of
Andhra University
The Gerontology International Synthesis Conference 2009 was held at Andhra
University on March 12-14 This conference was organized by AU-NCSA Center for
Gerontology which was established between the Andhra University and Nippon Care-Fit
Service Association Ryo Takahashi was the Director This conference was supported by
142
Association of Gerontology in Higher Education (AGHE) and International Association for
the Scientific Study of Intellectual Disabilities (IASSID) The theme of the conference was
Youth is a gift and Age is an Art
Dr APJ Abdul Kalam Former President of India was Chief guest as the keynote speaker
Dr Kalam gave talk on the title Ageless Heroes Dr Kalam made the following statement to
the audiences I am sure the gerontologists assembled here will create a socio-psychological
model for making the aged and experience people as an asset for the community The
intervention could be design based on the circumstances and the situation in which the
individuals are placed Preparing for such a situation needs tackling of the problem right from
the young age The parents have to provide a conducive atmosphere for the growth of the
children This also will need training of the parents on good parenting Simultaneously there
is a need for training the teachers to make the students as enlightened citizens apart from
providing them with professional knowledge Also the corporates and the government would
also need training packages for preparing the citizens for the old age A combined effect of all
these actions can lead to generate ageless heroes in our society
Dr Edward F Ansello greeted as AGHE representative on behalf of Dr Marilyn R
Gugliucci as President of gave address entitled the Gerontology Curriculum Palette as an Aid
to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mrand Mrs Kei Iguchi participated with his paint
Evening Prayer which was use as our conference art The paint was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thank to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During the second day of this cultural exchange program Dr Chilukuri Santamma
retired professor in Physics at the Andhra University was awarded as the first Golden Age in
Visakhapatnam Dr Santamma is a daughter of Vangala Vanajakshamma 101 years old with
good health and wife of Chilukuri Subramanya Satri (Former professor in Telgu at Andhra
University)
During the valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra
University made special announcement that there will be the first Center for Gerontology
program with originated programs will be established as model program not only in India but
also universal setting with YOGA concept And the most important result was coming from
143
parents and family of persons with Intellectual Disabilities will be establishing Parents and
Family Association for Aging and Disabilities through learning of concept of Aging and
Disabilities from first workshop which was given lectures by Dr Matthew P Janicki and
Ronald Lucchino (IASSID) Rutsuko Aizawa provided many art therapy workshops not only
conference time at Lebenshilfe but also at a different school even after conference
Ansello (2009) reported valedictory Comments at Andhra University as follows
I am pleased to have the opportunity to offer comments about this inaugural conference now
concluding First I too wish to add my appreciation for the leadership and vision so well
demonstrated by Andhra University I am honored to have been a part of this auspicious
beginning I would like to speak briefly on four matters 1) a reiteration of the vision of the
DaVinci Kigatsuku project 2) observations about the papers given during this conference 3)
a perspective on our meeting with the Vice-Chancellor Professor Beela Satyanarayana and
4) next steps for India
1 The Vision of the DaVinci Kigatsuku Project
The projects name reflects the incredible insights of the great Renaissance artist and
inventor Leonardo DaVinci who saw with SOUL (See-Observe-Understand-Learn)
in ways that others did not and the Japanese word that suggests doing the right thing
without being told to do so Colleagues from several nations have been working
together under the inspiration of Dr Ryo Takahashi and Nippon Carefit Service
Association to do the right thing in gerontological education for the world is growing
older and a longer life should be seen not as a problem but as an opportunity The
DaVinci Kigatsuku project asks three questions How can we develop a philosophy that
recognizes the worth of a person with age or with a disability How shall we modify
our current gerontology curriculum to reflect this philosophy and thereby recognize
individuation in the life course and the importance of both the internal and the external
in the lives of humans as they grow older How can we help make this gerontology
curriculum relevant to the whole life course and relevant globally
2 Observations about Conference Papers
Presentations by colleagues at this meeting were first rate They were thoughtful well
delivered and at times inspirational I was personally impressed that so many seemed
to relate to what I call the curriculum palette In Okinawa in 2007 we acknowledged
publicly that a curriculum about gerontology should include more than just an
expanded core of subject matter Adding business technology the humanities and the
arts augments the subject matter of the core curriculum but may not be equally relevant
144
in every cultural context Adding an interior focus to the study of human life and human
aging however complements and helps to further the approaches to understanding
Meditation yoga introspection Eastern and Western spirituality and more should be
part of the array part of what we are calling the cafeteria curriculum or the curriculum
palette With such a curriculum palette at hand gerontological educators anywhere
might select carefully the colors most relevant to the cultural canvas on which they
work At this Andhra conference I heard presentations about the role of yoga music
spirituality and various forms of medicine in gerontology about a life span approach
for business and information technology about interdisciplinary approaches to
caregiving and so much more that was relevant to developing a curriculum palette for
India
3 Our Meeting with the Vice-Chancellor
The Vice-Chancellor gets it By this I mean that he has insight and a vision for how
Andhra University and this DaVinci Kigatsuku project can work together to establish
gerontology at the university For our meeting he convened knowledgeable faculty
members people with talent and valuable skills The Vice-Chancellor understands the
importance of gerontology for India with its growing aging population He sees the
relevance of gerontology to so many disciplines within the university and how together
they can contribute to a fuller understanding of the life course Importantly he
appreciates the opportunity that Andhra University now has to play a leadership role
not only across all of India but also across Southeast Asia through gerontological
distance education
4The Next Steps for India
I see several positive actions ahead Allow me to share four First my colleagues and
I have great faith in the leadership of Professor MVR Raju Head of the Department
of Psychology at Andhra University We believe that his initiative will advance the
gerontology program at this university and will help establish Andhra in a pivotal
position for all of India Second the project team (Takahashi Janicki Lucchino
Ansello) will work to submit session proposals to the Gerontological Society of America
(GSA) and to the Association for Gerontology in Higher Education (AGHE) so that we
might share information about this undertaking here in India with colleagues in
America and across the world at the GSA annual meeting in November 2009 and the
AGHE annual meeting in February 2010 Third my American colleagues and I will
explore the role of gerontological distance education as a means of reaching out from
145
Andhra to all of India and to the developing nations in the region Dr Ron Lucchino
has a strong background in distance education and my own university Virginia
Commonwealth University is well know for its work in this matter We hope that we
will be able to partner with our colleagues here in India Fourth the project hopes to
establish collaboration with the World Health Organization (WHO) to reach
institutions in developing countries with our message of the curriculum palette in
gerontology and to introduce a focus on gerontology within the WHO itself Both Drs
Ryo Takahashi and Matthew Janicki have histories of successful interactions with
WHO
I look forward to seeing you my friends again as we work together in this worthy
project Thank you
910 Lebenshilfe
Lebenshilfe India in Visakhapatnam Andra Pradesh takes its name from the original
Lebenshilfe in Germany founded in 1958 by Tom Mutters After studying Special Education
in America Lebenshilfe India founder late Dr Saraswathi Devi Tallapragada (Sarah) took
intensive training at Lebenshilfe Germany Dr T Saraswathi Devi MA PhD was Founder amp
Executive Director Lebenshilfe (regd) India Distinguished Member Scientific Committee
(EJID- European Journal of Intellectual Disability) Switzerland Intensive in-service trainee
Lebenshilfe Germany in the field of mental retardation Member I ASE 9 USA)
On her return to India with support of the original organization Sarah founded
Lebenshilfe India in 1980 The mission of the Lebenshilfe is to convert the mentally challenged
into more useful contributors to the society The main objective is to enrich the lives of people
with Intellectual Disabilities in order to enhance human dignity human respect human values
quality of life and possibilities creation for independent living through income generation
Compare the life of a child with mentally challenged growing up in the slums of urban India
or in an isolated village to that of a student at Lebenshilfe who might practice arithmetic and
reading in the morning and pretend to be tiger for the Tiger Dance play the tabla or
meticulously paint a bright green wooden pepper in the afternoon Sarah members of
Lebenshilfe India Board volunteers and 110 teachertrainingaid staff Lebenshilfe India is
providing such opportunities to 350 children with mentally challenged in school of which 100
children stay in the hostel on premise The following presentation was published on May 2
2018 by TED
146
German Lebenshilfe means Life Help At Lebenshilfe India intellectually impaired
children from the poorest segments of society are becoming happy independent adults through
a unique synthesis of special education methods from around the world specialized training in
local folk arts and a distinctive program using the arts as therapy Dr T Saraswathi Devi has
spent her life for the under-privileged that generally affect the poor children After her Masters
degree in Political Science with two diplomas in Theatre Arts from Andhra University she
obtained special education and did an intensive study (or along with) in-service training in
the field of mental retardation from USA and Germany Her academic life was followed by the
founding of lsquoLebenshilfe for the Mentally Challengedrsquo where the children are given round the
clock care by 120 committed and dedicated staff On her return to India with support of the
original organization Sarah founded Lebenshilfe India in 1980 She has been invited to present
papers in over 20 international conventions She was also invited to Montpellier France to
submit two papers during the 12th IASSID World Congress in June 2004
911 Meisei University
Meisei University was inaugurated in 1964 with five departments of Faculty of Physical
Sciences and Engineering at the Hino Campus In the next year three Departments of the
Faculty of Humanities and Social Sciences were established with the Department of Economics
added the next year
The parent body of Meisei University is Meisei Gakuen Institute which has provided
a fulfilling educational experience on the primary and secondary levels in Fuchu City Tokyo
since 1923 Meisei incidentally denotes the planet Venus in an ancient reading taken from
classical Chinese In 1967 the University was licensed to start Distance Education with a single
Department of Psychology and Pedagogy
The next year saw the establishment of various postgraduate courses In 1987 Iwaki
Meisei University was opened in Fukushima Prefecture north of Tokyo as a brother University
in the same family In 1992 Meisei University opened another new campus in Ome City with
two more faculties the Faculty of Informatics and the Faculty of Japanese Culture It is also
noted that Meisei University is one of the first higher educational institutions in the country to
offer Postgraduate Distance Education
The University Library has valuable rare book collections including several earliest
editions of William Shakespeare The Shakespeare collection is presently gathering of 20000
volumes with the core being a substantial number of books acquired from the Folger
Shakespeare Libray which is the largest Shakespeare research library in the world The
147
collection includes 12 First Folios the standard text for Shakespearersquos dramas published in
1623 more than at the British Museum Quarto volumes of the scripts for the dramas published
during Shakespearersquos life time Professor Jiro Ozursquos extensive collection various modern and
contemporary editions of his work and various research documents Thus far three volumes of
Shakespeare and Shakespeareans have been published an annotated listing of individual
volumes and editions in the collection
Moreover at the University Library there is the Tokyo Lincoln Center with a valuable
collection of documents and memorabilia related to the remarkable President of the United
States
912 Nippon Care-Fit Education Institute
Nippon Care-Fit Service Association (NCSA) was established as a nonprofit
organization on November 1 1999 as the International Year of Older Persons An establishment
purpose of NCSA is to create the safe social and psychological environments for senior citizens
people with disabilities and children by providing a personal care service that let them fit to
each one with development of the skill for social care service This is because the welfare
service moves away from ldquothe period of treatmentrdquo toward ldquothe period of servicerdquo with
implementation of the nursing care insurance system So NCSA think that it contributes new
social structural change to develop the social and psychological environments for all people
through the collaborative learning and enlightenment activities of gerontology NCSA aims to
produce condensed acts at the point of contact with important society with the feeling of awe
to living in a way of thinking of gerontology In addition NCSA strongly has hospitality mind
based on mutual trust and mutual aid and act under the mission for the emergent ldquoSuccessive
Visionrdquo in the 21st century 2) In April 2005 the Gerontology Center was established in the
NCSA
913 Connecting Many Bridges
I began to study applied integrated education in Department of Sports Science at Sendai
University My real schoolhood dream was to create beautiful music as conductor of Brass
band orchestra at High School level because of influence of his father Jun Takahashi (July 9
1935 (Showa 10) ) Jun was the first student Brass band conductor at Hokkaido Engaru High
School I learned the beauty of the sound and harmony since childhood I love both sports and
music so that I can apply both together for improving quality of Life
148
I decided to choose martial art such as Judo for his specialty at University club
Professor Yaichi Wakai (Major in Educational Administration) was the Life long time mentor
for the Author Professor Wakai later became President of Joestu University of Education In
addition Professor Ken Sato (Disabilities Science) and Professor Mikio Sato (Education in
History) assisted to learn of Integrated Education After graduating at Sendai University I
searched my genealogy and I found my motherrsquos side ancestor was living the place where
Sendai University was located in Funaoka Shibata Town Miyagi afterwards Sendai
University real became the university of SOUL for his ancestral community
I decided to continue to study Special Education at Joetsu University of Education
Graduate School for learning Living style of Persons with Intellectual disabilities and their
parents and family Professor Yoshio Muranaka (Visually Impaired Education and Science)
was a mentor for master thesis Professor Isamu Arakawa (Hearing Impaired Education and
Special Education in History) and Shunichiro Takagi (Medicine for Children and Persons with
Disabilities) were also influencing the study of Aging with Intellectual disabilities and their
families Then I continued to study at University of Utah Graduate school of Education with
Gerontology Certificate Program Professor John McDonnell (Special Education) is a mentor
for his PhD program of Special Education Professor Dale A Lund (Gerontology) was advised
Gerontology Introduction At the same time Professor Matthew P Janicki (Aging with
intellectual disabilities) became a life long time mentor about the study of Aging with
intellectual disabilities worldwide Professor Edward Ansello (Gerontology) and Professor
Harvey L Sterns (Gerontology) and Professor Thomas Fairchild (Gerontology) have been
lifelong mentors of Gerontology After returning from the USA Professor Kunijiro Tashiro
(Social Work) became grass roots welfare mentor Moreover Professor Hiroshi Shibata
(Gerontology and Geriatrics) became very special mentor of Gerontology in Japan because Dr
Shibatarsquos home town was the same as mine in Kuneppu town in Hokkaido during his childhood
as same as I lived With the above their direction I developed my own philosophy within
Gerontology Then Nen Hatanaka (Founder of Nippon Care-Fit Education Institute) became
the authorrsquos partner to develop as acting gerontology through Care-Fitter training by
introducing by verifying how the principle relates to Leonardo da Vinci as an example that
people have a universal mind (International Longevity Center Japan Ed Exploring
Gerontology 2001)
149
Figure37 Prince Tomohito Lecture in Koriyama Fukushima
(寬仁親王殿下 新聞記事 (Fukushima Minyu福島民友 2002315)
Figure 38 The 2002 Koriyama International Committee with Prince Tomohito
150
In considering the Japanese university education the imperial university system was
founded in 1886 and to enter the imperial university became an elite track The imperial
university was classified into 5 colleges (changed to faculties later) depending on law medicine
engineer literatures and science The main purpose of establishment was to train the elite
bureaucrat under the statement ldquoImperial University has as its goal the teaching of and the
fundamental research into arts and sciences necessary for the staterdquo (Japanese Imperial
University Law) The modern Japanese university was modeled on European university
education but the purpose was quite different In Europe some universities were founded
around the 12ndash13th century AD The characteristic of European University was to pursue the
learning freely or autonomously without the protection from authority This difference may
cause one of the fact that the educational method for freewheeling thinking and creative ability
is late in Japanese education
The educational design pursued in the world including Japan is a concept of
collaborative learning with grass-roots international support in future It means to go forward a
collaborative project related to education and corporation under the international field of vision
while we understand own culture For this creation a collaborative learning center for
coordination with all sectors of corporation public school and citizen as well as university
will be needed If the research and collaborative learning activity will develop in the center the
international inter-professional and interdisciplinary activity based on the principle of
education of gerontology will be also important challenge While such new development is
demanded a corporation finally entered to ldquouniversity businessrdquo which was accepted only
private university operated by educational corporation except public university in Japanese
higher education The graduate school of Digital Hollywood was established with 57 students
in April 2004 Chiyoda Tokyo under the law of designated structural reform district 17) We
had an idea that it was not entrusted for education in a competitive market firmly because a
company pursued a profit till now In fact there were 721 profit-oriented universities by
corporation in 2000 USA If the corporation was established an university in designated
structural reform district the university can develop out of the subsidies of private schools and
tax exemptions and have a great obligation of allotment to the stockholders In general the
profit corporation will prevail in the competition between the non-profit corporation and profit
corporation However it seems to expect fostering human resources who can immediately
respond to social needs like a cafeteria of restaurant to entry to university business Furthermore
the learning is important to take in cultural element because of human education In other word
human is to be artificial or creative existence The art is mirroring our humanity Therefore
151
what we should do for cultivation of human resources is an approach of collaborative learning
into educational integration with nature and museum in mind
There is significant opportunity for integration of museum and university education
Museums can be divided into 9 main categories such as general museum science museum
historical museum art museum open air museum zoo arboretum zoological and botanical
garden and aquarium Creating an environment is necessary if people come into contact with
culture The museum must be prepared so that the visitors can learn something subjectively We
introduce ldquohospitalityrdquo as a method of collaborative leaning to staff including curator and need
to set up the instructional system in the future Also we have to develop a museum curriculum
and consider introducing it for all people who work in the related institutes of museum such as
curator In consequence the network of museum is necessary to prepare from the viewpoint of
transmitting to the region and abroad The university requires not only for research factor but
also an educational facility focused on an environment to learn curiosity for all people
The Leonardo da Vincirsquos educational significance adapts to these matters If the
network of museum exposes the learning opportunity for international interdisciplinary and
inter-professional as well as for domestic the collaborative learning activity of human may be
succeeded as creative educational activity in infinitum So wersquod like to think about a possible
orientation how we can develop the significance An important thing for human growth is to
seek the learning and growth through the viewpoint of human study And it will have a great
influence on not only school education but also all personnel training to bring up a leader
involved in education The most suitable organization to unite the world is United Nations
University (UNU) Next wersquod like to consider an actual condition of UNU
There are also opportunities of employment related to overseas training of temporary
staffing There are many technical colleges and vocational colleges all around the world As
one example United Nations University (UNU) was established as an international community
of scholars to contribute in the academic level for the goal of United Nations (UN) human
peace and development The scheme of establishing UNU was approved in the general
assembly in 1972 and started the activity in September 1975 A name ldquouniversityrdquo of UNU
imply the UNrsquos mission ldquoto contribute through research and capacity building to efforts to
resolve the pressing global problems that are the concern of the United Nations its Peoples and
Member Statesrdquo unlike the general meaning of university UNU at headquarters in Tokyo
operates through the worldwide network with UNU institutes and partners 23)
UNU has no student body in the traditional sense Its few students are postgraduate or
young postdoctoral researchers mainly from developing countries who receive advanced
152
training as UNU Fellows or participate in UNU training courses seminars and workshops Thus
UNU will be desired to enhance through the cooperation with the private educational
industrial organizations to sort out the educational support system for each individual more and
more in the future Additionally there is the demerit that a prospective UNU Fellow cannot
apply directly to the UNU for postgraduate training even if candidates are excellent marks at
school Fellows are chosen after recommendations from their home institutions which must be
working in an area of concern to the UNU and they are extremely difficult to bring out
individual ability because they must be working in an area of concern to the UNU Therefore
it will be urgent need to develop educational support activity from an international standard
under the cooperation with a private enterprise by training education to be concerned with the
open employment for more people as well as in domestic in the future
University education must be an organization in which everyone can learn Itrsquos
important to consider not only the educational content but also an approach of research
presentation in academic meeting An approach of creative art makes it possible Therefore to
develop an environment for coexistence between art and learning develops a creative person
like Leonardo da Vinci The most important factor is to continue the research and collaborative
learning with creator of entire universe in mind When we seek who humankind is we may find
proper purpose and significance of gerontology Seeking a purpose of life and practicing it refers
to gerontology education and theory of practice and collaborative learning of Leonardo da Vinci
The future aim is to develop the domestic and worldwide network for achieving these matters
Finally I desire to establish Leonardo da Vinci Gerontology Center which is a major base to
participate great product while world takes each otherrsquos hands in April 15th 2012 (1030am)
25) as 560th anniversary of Leonardo da Vincirsquos birthday
914 Da Vinci Project 2012 in Tochigi Japan
Hare (2013) introduced about old history of aging philosophy through the entitled the
Timeless Appeal of ldquoNarayama Bushi-kōrdquo by Shichiro Fukazawa This was a reflection on the
widespread appeal and enduring significance of Fukazawa Shichirōrsquos debut novel Narayama
Bushi-kō (楢山節考 The Ballad of Narayama) A brief introduction of the novelrsquos historical
background is followed by an examination of its main characters and themes in the light of
Fukazawarsquos character and philosophy of life Some parallels with modern society are then
suggested before concluding with a short discussion of Fukazawarsquos unique storytelling
techniques Hare (2013) explains about Narayama Bushi-ko as follows
153
Based on a well-known Japanese legend Narayama Bushi-kō is set at an indeterminate
time in the past in a nameless remote impoverished Japanese mountain village Food is so
scarce in ldquoYonder Villagerdquo that infanticide is common practice and custom dictates that the
elderly on reaching the age of 70 must be accompanied by a family member on a ldquopilgrimagerdquo
to Mount Narayama and left there to die The narrative focuses on grandmother Orinrsquos
preparation for the pilgrimage in the months leading up to her seventieth birthday and
culminates in her son Tatsuheirsquos solitary return from the Mountain to the family home where
Orinrsquos personal belongings have already been claimed by her grandchildren Since its
publication in the influential literary magazine Chūo Kōron in 1956 when Narayama Bushi-kō
rocked the Japanese literary world with the raw immediacy of both its style and subject matter
the novel and its film adaptions have continued to fascinate a wide spectrum of readers and
cinema-goers throughout the decades into the 21st century
915 Proposal for the Kitami 2020 Summit
The author has been appointed as a professor at the American University of Sovereign
Nations (AUSN) which was developed and is led by President Darryl Macer in Arizona USA
AUSN represents a monumental historic development this project represents the development
of the First-ever Master of Public Health (MPH) Bioethics (MBGPH) and PhD programs to
be located on Native American Sovereign Land
There is one philosophy calls the ldquo7th generationrdquo principle taught by Native Americans
that in every decision be it personal governmental or corporate we must consider how it will
affect our descendants seven generations into the future A generation is generally considered
to be 25 years so thatrsquos 175 years (Takahashi 2014)
Finally learning of disaster management should be considered lifelong span
development for all human beings for building up Peace and Harmony in one Universe This
will conclude of the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhra
University in Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a
hundred years you must actrdquo Fulfill your hundred years of life by work such work as can truly
be claimed through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning
up onersquos eyeballs and sitting with closed breath and staying far away from man do we gain this
Truth This work this toil is not for earning livelihood (Tagore 2009 Takahashi 2011)rdquo This
work should contribute for the world peace particularly toward to 2020 the time of Olympics
in Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
154
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindreds tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo SOUL can be
grown by See Observe Understand and Listen to learn each other toward to 2030 The aim is
set for putting poverty in museum by 2030 as Professor Muhammad Yunus stated in his vision
In order to achieve such vison it has to going back to fundamental roots of human beings (Yunus
2006) It is important to searching real history of roots of each country of tribal heritage such
as AINU people and Native Americans
As we mentioned before Youth is a gift and Age is an art it is important to make focus
to nurture the youth to be a leader of their societies For this reason Professor Darryl Macer has
developed the training program called Youth Peace Ambassadors (YPA) International
Professor Darryl Macer initiated the YPA and Youth Looking Beyond Disaster (LBD) programs
through UNESCO and Eubios Ethics Institute in cooperation with partner institutions in 2010
The First Youth Peace Ambassadors Workshop was held in Hiroshima Japan with cooperation
between UNESCO Eubios Ethics Institute Hiroshima Peace Culture Foundation and UNITAR
Then the Second Youth Peace Ambassador Training Workshop was held in Phnom Penh on
March 2011 with cooperation between RUSHSAP at UNESCO Bangkok Cambodian Institute
for Cooperation and Peace (CICP) and Eubios Ethics Institute The Third Youth Peace
Ambassador Training Workshop was held in Penang Malaysia on November 2011 with
cooperation between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute USM and AIU
There were over 110 participants
The Fourth Youth Peace Ambassador Training Workshop was held in Hiroshima and
Etajima on March 2012 with cooperation between RUSHSAP at UNESCO Bangkok Eubios
Ethics Institute Hiroshima Peace Culture Foundation and UNITAR The Olympic Youth Peace
Ambassador Training Workshop was held in London on August 2012 The Fifth Youth Peace
Ambassador Training Workshop was held in Thailand on November 2012 with cooperation
between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute Oran Patana Foundation
The International Peace and Development Ethics Centre Thammasat University Hospital and
JCI Thailand The Sixth Youth Peace Ambassador Training Workshop (YPA6) was held in
Bangkok and Kaeng Krachan on May 2013 The Youth Peace Ambassadors Festival at
Chulalongkorn University was held on May 2013 Japanese Youth Peace Workshop Bioethics
for the Future was held on August 2013 at the United Nations University Institute of Advanced
Studies (UNU-IAS) Yokohama Japan Seventh International Youth Peace Ambassador
155
Training Workshop (YPA7) Kathmandu and Lumbini was held in Nepal on January 2014 Ninth
International Youth Peace Ambassador Training Workshop (YPA9) was held in Scottsdale
Arizona on August 2014 Tenth International Youth Peace Ambassador Training Workshop was
held on 20-25 May 2015 at Faculty of Medicine and Health Sciences Universitas Jenderal
Soedirman (UNSOED) Purwokerto and Bandung Indonesia There continue to be active
YPA and LBD training workshops and in 2020 one will be held in Kitami
Because of cooperation between Eubios Ethics Institute and UNESCO we could
associated the name UNESCO to some of these events in 2010 and 2012 Eubios Ethics
Institute funded a number of UNESCO activities from 1992 to March 2013 Although it was
encouraged the creativity of people for the activities inspired by these programs and open to a
broad range of partners with similar goals the originators of ideas programs materials and
goals should be acknowledged Even after Professor Darryl Macer moved from UNESCO
Bangkok to establish a new University American University of Sovereign Nations (AUSN) in
March 2013 it has been still continuing the above activities With these above experience all
together it is planning to develop gathering events such as called International Youth Peace
Ambassador Summit and Training Workshop (YPA) and Summit of Indigenous Leaders in
Kitami city (Okhotsk Area) Hokkaido Japan on August 17-22 2020
There are reasons why it will be held such Summits regarding to the topics of
Environment Education Disaster Management and Human Rights including Indigenous
peoples in Okhosk Area The first reason is Hokkaido was place of Indigenous people such as
call Ainu before the pioneers moved to Hokkaido from the mainland in Japan The second this
land was chosen to establish a new country during the Movement for Civic Rights and Freedom
in the 1880s The third Kitami city in Okhosk area has been blessed with many natures On
the other hand there are many natural disasters as well Finally there is a relative history of
Ashio copper mine pollution incident during 1880s People of Ashio area had moved to Saroma
town near Kitami city as Disaster Victims This is not still ended up of the influence of this
pollution This should be considered in harm caused by radiation in Fukushima Japan after the
Great East Japan Earthquake in March 11 2011
Finally why Budo Enbu kai（Martial Art Competition）for Shogido将棋道 Kado華道 Judo
柔道 and Kendo剣道 is planed is reviewing acting philosophy of Bushido which is required
with Meditation Prayer or Yoga or Zen practice This must be the central of Bushido (Benesch
2014 Uchida 2013)
156
With all above histories teaching principle and philosophy the gerontology concept has been
set up The following conference has been preparing now Topics are chosen as follows
Bioethics Education Human Rights (Indigenous people) Disasters Management and
Environment (Takahashi 2014) All participants are welcomed to gathering to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
Based on the principles of the above philosophy the following summits and activities
are planned in Kitami Hokkaido Japan as follows International Youth Peace Ambassador
Summit and Indigenous Leadersrsquo Summit Training Workshop (YPA）in Kitami 2020 are
planning with philosophy of Samurai Spirit with no power and no authority but truthfulness and
action on Aug 17-22 2020 after Tokyo Olympics (July 24-Aug 9) and before the Paralympics
(Aug 25 ndash Sep 6) in Japan for a creating new world in 2030 in Hokkaido Japan (Takahashi
2019 Takahashi 2017)
The gathering location for applying the above philosophy is chosen to be in Kitami city
Hokkaido on Aug 17-22 in 2020 because Kitami city in Hokkaido is not only the authorrsquos
homeland but also it was opened the land by Pioneers with the help of Ainu Indigenous people
in Japan These pioneers came to Hokkaido to create new world with the Movement for Civic
Rights and Freedom in the 1880s from the various areas in Japan
With all above histories teaching principles and philosophy of gerontology has been set
up The following conference is being prepared now Topics include Education Human Rights
(Indigenous people) Disasters Management and Environment (Takahashi Anderson Coover
Kikuchi Scott and Smith 2014) All participants are welcomed to gather to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
We will learn from Mr Atsushi Monbetsu to make a living as a hunter it is essential to
teach as many people as possible about hunting culture He remarks ldquoWe must never forget our
appreciation for life Now that I make my living with a gun the value of life is even closer to
my heartrdquo Moreover we will learn from MrMasao Shishida in Akan Kotan MrNishida is the
great-grandson of Mr Uekichi Nishida who was forcibly moved from Kushiro to the upper
Seturi River (currently Tsurui Village) in 1890 He learns Ainu culture in his life In 1973
succeeded to Kotans house and entered a full-fledged Ainu culture activity as President of the
Akan Ainu Culture Conservation Society and Lake Akan Ainu Association while running a folk
art store MrNishida Actively participates in domestic and overseas performances as a dancer
of Ainu traditional dance a performer of Eucalyptus drama and a performer of Ainu folklore
puppet drama In recent years not only the locals but also the Kamuinomi priests in each region
157
instructing juniors with an easy-to-understand tone and work has contributed to the promotion
of Ainu culture by fostering successors and raising awareness of Ainu culture
Overall the 2020 Kitami conference to be held 17-22 August 2020 includes an
International Gerontology Conference Theme Youth is a Gift and Age is an Art
International Youth Peace Ambassador Training Workshop (YPA20）Summit and Indigenous
Leadersrsquo Summit
International Shogido Budo Keiko Enbukai for All People
Location Kitami city Art Culture Hall
Purposes Training future leaders from Youth
Activities Youth Summit about Environment Prevention from Disaster Education Human
rights for Indigenous people Shogido Budo Keiko Enbukai for persons with intellectual
disabilities Hokkaido Sakamoto Ryoma Cup (Shogido Kdo Judo Kendo
Draft Day by Day Draft Agenda
Aug17 (Mon) Shogido (Japanese Chess) workshop and competition at Kitami Art Culture Hall
Aug 18 (Tue) Welcome Kado Budo and Keiko Enbukai at Kitami City Budokan
Keynote Lecture Princess Akiko of Mikasa
World Indigenous Culture Exchange Festival Prayer for World and Peace at Kitami Art
Culture Hall
Aug 19 (Wed) International Summit round-table meeting at Napal Kitami (Hokkaido Youth
Support Activity Center)
Aug 20 (Thurs) International Summit Roundtable Meeting at Napal Kitami
Aug 21 (Fri) Field Trip in Abashiri Area
Aug 22 (Sat) Field Trip in Aakan Area
Sight Seeing Hokkaido Museum Northern People httphoppohmorgindex2htm
Abashiri Prison Musium httpwwwkangokujp
Moyoro Shell Mound Museum httpmoyorojp
Akanko Ainu Kotan httpwwwakanainujp
158
Figure 39 Ryoma Sakamotorsquos Hand Written hanging Scrolls
ldquoSamurai dies and hides and people die and retain their names but it is not a coincidence
that people leave their fame in future generations If you come to the ruins of the Minato
River where the Southern Dynasty Chushin Dainanko died in the war the river flowed into
the heavens and it has not changed Although the lifetime of a person is limited the fame of
a fine person will never run out forever The spirit of pure loyalty like the great prince is
passed on forever and never forgottenrdquoby Nariaki Tokugawa
159
CHAPTER 10
10 Conclusions and Recommendations
101 Conclusions
(1) The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther The Academy for Gerontology in Higher Education (AGHE)was
established to develop gerontological education in 1974 in the USA The purpose of AGHE is
to promote research and education to develop the higher education associated to aging and to
provide resources to wide range of local community Special Interest Research Group (IASSID
SIRGAID) is another group for international research on Aging and Intellectual Disabilities
(2) The Japan Gerontology Society was founded in 1959 However even before modern
geriatrics and Gerontological society was founded in Japan Ekken Kaibara (1630-1714)
introduced Gerontological Concepts through the Book of Yojokun The Society for Applied
Gerontology-Japan was organized on October 2006 The purpose of SAG Japan is to provide
assistance to professionals in a variety of fields such as industry government academia and the
private-sector who are interested in improving services for an aged society Providers of
services to the aging and their families require wide-ranging expertise in gerontology
(3) Family history is known world wide through the book called ldquoRoots It is important to
learn oneself who we are as human beings It is called Genealogy work Genealogy work is a
part of Gerontology This work is applied for school teaching and learning within Positively
Aging Curriculum The Family History Library is located in Salt Lake City Utah in the United
State of America The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 The Church of Jesus Christ of Latter-day Saints
administrates this library It is known as the largest genealogical library in the world and is
open to the general public at no charge including online program
(4) The Jōmon jidai is the time in Japanese prehistory traditionally dated between BCE14000ndash
300 BCE recently refined to about 1000 BCE during which Japan was inhabited by a hunter-
gatherer culture which reached a considerable degree of sedentism and cultural complexity
About 5000 years ago it is said to be a mural painting of the era when Jomon people were in
Hokkaido The Mount Haku is the temple of God because of that people to come to worship
God by learning experience which is called Shugendo Shugendō is a highly syncretic religion
that originated in Heian Japan Shugendō evolved during the seventh century from an
amalgamation of beliefs philosophies doctrines and ritual systems drawn from local folk-
160
religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana These may
be linked among the Japanese religion and philosophy of gerontology
(5) Japan enacted legislation on April 19 in 2019 aimed at protecting and promoting the culture
of the Ainu ethnic minority through financial assistance while at the same time stipulating for
the first time that they are an ldquoindigenousrdquo people Ainu explored the Hokkaido Then Japanese
people came from other islands after 12 century Ainu people has their own languages and
cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward is called Katana This
original meaning came from Settlement Village or Clan However Japanese government has
destroyed Ainu lives to become themselves as Japanese
(6) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government taking the land
where the Ainu people lived and placing it from then on under Japanese control At this same
time the Ainu was granted automatic Japanese citizenship effectively denying them the status
of an indigenous group Samurairsquos culture and way of life is originally from Ainu This practice
had gone on for nearly two centuries and these recruited warriors became the revered samurai
sword-wielding knights in armor whose exploits led to six centuries of military rule in Japanrdquo
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation
(7) Leonardo da Vinci had an anecdote about the learning related human in his mid-fifties A
solitary old man aged about a hundred years old was hospitalized at the hospital Santa Maria
Nuova When he visited the hospital he always heard and learned the hopeful reminiscing in
youth by the old man and he witnessed the death of the old man The story was not over here
He took him in and continued to study the human though the anatomy to explore the mysteries
of life as the advanced age That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
apologized to God and human that he would die while he left so many unfinished works
(8) Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that historically
Budo has had a very broad meaning Even nowadays Budo is still used in a broad way in that
there is still a tendency for it to be used to defi ne a culture of spirituality and moral values It
is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く means ldquoan
161
inner spirit to act without being told what to dordquo SOUL can be grown by See Observe
Understand and Listen to learn each other Zanshin 残心 is also a central philosophy of Bushido
Zanshin is a way of Yawara Zanshin is unconditional SOUL to grow for caring and concerning
others even relaxing dairy living Zanshin is to polite to others with humble heart to express
thanks Zanshin is a way of learning from everybody to grow oneself and going back to basic
principle mind
(9) It is important to recognize roles and philosophy of Japan advanced educational Institute
and Technology Japan has mission to build up peace in the world setting Advance means not
only developing future advanced science and technology but also digging up ancient wit and
wisdom for restoring culture and history Institute itself has mission to train science and
technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics That means MAN is not only biological existence but also mental
intellectual spiritual and culturally eternally progress and grow for leading the world
(10) It is said that gerontology is not only the interdisciplinary study but also the international
and inter-professional study of aging However in current academic education the business
network concerned with the interprofessional approach to address aging issues in societies has
not been enriched Because of this we must develop and implement collaborative learning that
is inherent in advanced gerontology throughout Japan as well as in the world to enhance our
aging future A cafeteria curriculum which refers to the self-directed curriculum is one key to
achieving collaborative learning on aging The cafeteria curriculum is embraced as a learning
practice in the business world Introduction of the curriculum would bring up the human
resources capable of providing personalized service with a quick judgment Therefore a
universal approach that focuses on the earth and space environment point of view is required
(11) The educational design pursued in the world including Japan is a concept of collaborative
learning with grass-roots international support in future It means to go forward a collaborative
project related to education and corporation under the international field of vision while we
understand own culture For this creation a collaborative learning center for coordination with
all sectors of corporation public school and citizen as well as university If the research and
collaborative learning activity will develop in the center the international inter-professional
and interdisciplinary activity based on the principle of education of gerontology will be also
important challenge
The most important feature of gerontology is the research and practice to raise individual
quality of life based on current living circumstances placing the right people in the right jobs
162
It is required to apply the power of ldquoawarenessrdquo according to each country or environment
Therefore in order to carry the project forward it is important to focus on developing the
potential ability of awareness which is naturally possessed by human being (SOUL Theory)
before acquiring cultures around the world SOUL Theory is a hands-on theory which argues
that developing synthetic abilities of Seeing Observing Understanding and Listening develops
the potential ability of human nature To fuse these studies together inter-disciplinary inter-
professionally and inter-nationally Nippon Care-Fit Service Association (NCSA) hosted the
international meetings through NCSA Center for Gerontology from 2009 as reviewed in
Chapter 9 These above details are considered as Philosophy of gerontology Gerontology is
called in Japan by various names such as geriatrics longevity studies Age Ring studies
gerontology Happy ampAging studies natural life sciences and age studies The term
ldquogerontologyrdquo is derived from Ilya Ilyich Mechnikov (1845-1916) in the book ldquoThe Nature of
Man Studies in Optimistic Philosophyrdquo ldquoThe basis of research is the real life and scientific
objectives when we take a comprehensive approach to research based on various languages
and cultures including religious and philosophical fundamental ideas from various
perspectives People can become one towards one ideal (Metchnikoff amp Mitchell 1903)
102 Recommendations
I recommended the following action for developing applied gerontology in future
1) It is important to develop our own philosophy of life instead of learning the philosophy of
others
2) Active learning with collaborative learning is necessary to develop unlearned experience
to share each other in national and international setting with culture difference
3) It is important to breakout the barriers of academic fields to make and find commonality to
unite as one living and acting community
4) It is most important to find our self-value with a mind of respect of others by searching
family history and keeping our own living history as a journal toward to the journal in the
context of our future as an individual and community journey from Japan as a central of
the SUN shining
163
11 Acknowledgements
I thank God my Savior Jesus Christ and the Holy Ghost My companion Sumiko Konno
Takahashi 髙橋（紺野）寿美子 our children Shinri 真理 and his wife Yumi 祐美 and their
daughters Yui優衣 and Kaho佳歩 our daughter Ai愛 and her husband Takeshi Oda小田猛
our daughter Ayame亜野芽 Son Ko光 and daughter Erinえりん and three miscarried babies
I thank my parents Jun and Masae Takahashi髙橋閏正枝 Parents in law Shigeji and
Yaiko Konno紺野重治ヤイ子 My brothers Kan and his wife Yumi髙橋寛祐美子 and Sei
Takahashi髙橋整 Professor Hiroyuki Iida飯田弘之 at Japan Advanced Institute of Science
and Technology to encourage me to write of this topics with future advanced vison
I thank President Darryl Macer at American University of Sovereign Nations who has
mentored me for learning of the bioethics with the philosophy of gerontology in the broadest
widest and deepest meanings I also thanks to the committee members of approved this study
as followsProfessor Darryl Macer Professor Chutatip Umavijani Professssor Arura Sivakami
Ananthakrishnan and Professor Raffaele Mantegazza
I thank Dr Chiiho Sano佐野ちいほ who graduated with PhD from Nara Institute of
Science and Technology for sharing her graduate experience Finally I thank to Professor
Hiroshi Shibata 柴田博 who has been a mentor to develop such concept of philosophy of
gerontology as Editor of HSOA Journal of Gerontology and Geriatric Medicine Leonardo da
Vinci Rabindranath Tagore Professor Hirosuke Shimada島田博祐 Professor Yaichi Wakai若
井彌一 Professor Kunijiro Tashiro田代国次郎 Professor Mikio Sato佐藤幹男 Professor
Yoshio Muranaka村中義夫 Professor Kikuya Chiba千葉喜久也 and Professor Tasuku Sato
佐藤佑 Professor Edward FAnsello Professor Thomas J Fairchild Professor Matthew P
JanickiProfessor Hervy LSterns Professor Roy Brown Professor John McDonnell
Professor Dale A Lund Professor J Richard Connelly Mr Nen Hatanaka 畑中稔 and all
students at Sendai University and collegues at American University of Soverign Nations I will
return all glories unto God
164
12 References
Aiki News(Ed)(2009)Takeda Soukaku to Daitouryu Aikijyujyutsu（Takeda Soukaku and
Daitoryu Aiki Jiu Jitsu 武田惣角と大東流合気柔術） Aiki News
Ajimine T(2014)Subetewa Aisatsukara Hajimaru Reigi de Matomeru Gakkyu
Zukuri(Everything starts with a greeting Class making to put together by etiquette
すべては挨拶から始まる「礼儀」でまとめる学級づくり) Toyokan
Ajimine T Tanikawa H Moriuchi T Habu Y(2016)Shogi ni Manabu(Learn from shogi 将棋
に学ぶ) Toyokan
Ainu Seisaku Suishin Kaigi(2011)Hokkaidogai Ainu no Seikatsu Jittai Chosa Sagyobukai
Houkokusho(北海道外アイヌの生活実態調査 作業部会報告書)
AkgarasuHTeruokaY(1926)Tagorekou wo Taburau(Visit to Sir Tagore タゴール翁を訪ふ)
Indo Busseki junhai(Indian pilgrimage インド佛蹟巡拝 暁烏敏全集)2390-95
Akegarasu H(1976a) Keikaino Ijin Akegarasu Haya Zensyu(Spiritual Great Akegarasu Haya
Complete Collection 霊界の偉人暁烏敏全集) Volume 11 21-50
Aakegarasu H (1976b) Shino Mondai Akegarasu Haya Zensyu(The Problem of Death
Complete Collection of Satoshi 死の問題暁烏敏全集)Volume 11 205-265
Akiyama S(1979)Akiyama Seiji Taking Photos Notes Sobunsha 3
Amako F (1952)Rounenbyogaku ni kansuru Bunken(Literature on geriatric pathology 老年病
理学に関する文献) Nihon Rinshou 10(4) 327-328
Amako F (1974)Rouka Igakushoin Tokyo Japan
Ansello EF (2010)Education of Heart(Kigatsuku and Aging) Journal of Gerontology
Renaissance 393-101
Ansello EF (2011)Marginal Gerontology and the Curriculum Palette Gerontology and
Geriatrics Education 32199ndash214
Arai S (1981)Chichibu Konmingunkaikeichou Inoue Denzo(Chichibu Konmingunkaikeichou
Inoue Denzo秩父困民軍会計長 井上伝蔵) Shinjinbutsuraisha
Authorless(1982)Date Soudou(First Vol) Suchi T(Trans) Kyoikusha
Azuma K(2006)Tagore Poetry thought life (Tagore ShiShisouSyougai タゴール詩
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Baron RD(2004)Social Ethics of the Church of Jesus Christ of Latter-day Saints
Analysis and Critique from the Graduate School Dissertation of Faculty of the
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165
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Academic Press 619-630
Bramly S(1996) Leonardo da Vinci In Midori Igarashi(trans) Heibonsha
Butler NM(1915)The Meaning of Education Contributions to a Philosophy of Education
Charles Scribnerrsquos Sons
Chikazumi J(1908)Jinsei to Shinkou(Life and Faith 人生と信仰)Morie
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Cox H amp Newtson R (1993) History of Social Gerontology Sociological Practice Vol 11(1)
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Croom AM(2012)Aesthetic Concepts Perceptual Learning and Linguistic Enculturation
Considerations from Wittgenstein Language and Music Integrative and
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Crompton SW(2001)100 Spiritual Leaders Who Sharped World History Bluewood Books
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Date M(2016)Hozawa Miyoji Den Maruzen Planet
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坂本家系考 龍馬の祖先と一族) Tosashidankai
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Mormons 1980-2004 Preventive Medicine 46(2)133-136
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Freeman JT(1980)Some Notes on the History of the National Institute on Aging Gerontologist
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Taisen Sangyo
Fujimoto H(2001)Shinsou ban Ishiwara Kanji(New Edition Ishihara Atsushi
新装版石原莞爾) JIchitsuushinsha
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productive aging directionality プロダクティプエイジング指向性形成に向け
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Fukushima T(1982)Hokkaido Kirisutokyoshi(Hokkaido Christian History 北海道キリスト教
史) Nihon Kirisutokyoudan Shuppankyoku
Furukawa N(2018)Kami to Hotoke no Meiji Ishin(Meiji Restoration of God and Buddha 神と
仏の明治維新) Yousensha
Gardner H(1983)Frames of Mind Basic Books
Gardner H(2001)Intelligence Reframed Multiple Intelligences for the 21st century(Translated
by Matsumura N) Shin-yo-sha
Gelb JM(2000) How to think like Leonardo da Vinci(Translated by Reed K)TBS-
Britannica
Gerber TW(1997)Iohani Wolfgramm Man of Faith and Vison1911-1997
Goto YampTomoeda R(1971)Kumazawa Banzan（熊沢蕃山） Iwanami
Gouda I(2011)Hokkaido chimei wo Meguru Tabi（北海道地名の旅） Best Shinsho
167
Gouda I(2013)Hokkaido no Chimei Nazotoki Sanpo（ 北 海 道 地 名 の 散 歩 ）
Shinjinbutsu Bunko
Greenberg NS(1982)Gerontology and Genealogy [microform] Family Research as a
Therapeutic Tool for the Aged ERIC Clearinghouse2-9
Haley A(1976) Roots The Saga of an American Family Doubleday
HamaguchiY(1969)KenkouChoujyugaku Ningen Hyakusai no Jyouken（Health Longevity
Human Condition of 100 Year Old New Physical Education Series Volume 51 健康長
寿学 人間百歳の条件 新体育講座 51 巻） Syouyoushyoin
Hamaguchi Y(1980)Kenkou Choujyugaku(Health Longevity Science New Physical
Education Series Volume 57 健康長寿学 新体育学大系第 57 巻)
Syouyoushyoin
Haraguchi I(1996)Sakamoto Ryoma to Hokkaido（坂本龍馬と北海道） PHP Shinso
Hare J(2013) The Timeless Appeal of Narayama Bushi-kō Research reports of the
Internatoinal Studies Course Faculty of Humanities and Social Sciences Kochi
University (14) 115-127
HarukiSampHaruki S(1999)Seinen Chikyu Tanjyou(Revive now Youth earth birth-Revive Now
Heitate Shrin 青年地球誕生 今蘇る弊立新宮) Meisoushuppan
Haruki S(2012)Seinen Chikyu Tanjyou I ma Yomigaeu HeitateJhingu-Dai 2syu(Revive now
Youth earth birth-Revive Now Heitate Shrine ldquo2nd Voluem 青年地球誕生―今蘇る
弊立神宮第二集) Meisoushuppan
Hasegawa Y(2015)Densetsuno Kousou Tairyotaishi(伝説の高僧泰澄大師) Kuniyama
Kodaishi KenkyujoFukui Japan
Hashizume M(2013) Hokkosha(北光社) Self-publishing
Hayase T(2004)Ishiwara Kanji Bibou Note(Ishiwara Kanji Manshu Reminder Notes
石原莞爾満州備忘ノート) Koujinsha
Hayase T(2010)Ishiwara Kanji Kokka Kaizou Keikaku(Ishiwara Kanji National
Remodeling Plan 石原莞爾 国家改造計画) Koujinsha Bunko
Hayase T(2016)MacArthur ga Ichiban Osoreta Nihonnjin（The Japanese most afraid of
MacArthur マッカーサーが一番恐れた日本人） Futaba bunko
Herrigel E(1974)The Method of Zen Vintage
168
Herigel E(1971)Yumi to Zen(The Method of Zen 弓と禅)(Eds E InatomiampT Ueda)
Fukumura Shuppan
Hickey T (1978)Association for Gerontology in Higher EducationmdashA brief history In M M
Seltzer H Sterns amp T Hickey (Eds) Gerontology in higher education (pp 2ndash11)
Belmont CA Wadsworth
Hirabayashi J(2015) Nihonjin no Supirityuaritei Bukyou no Shitenkara(Japanese Spirituality
From a Buddhist Perspective 日本人のスピリチュアリティ― 仏教の視点から
―) Ibunka Komyunikesyon gakubu( Bulletin of the College of Intercultural
Communication 異文化コミュニケーション学部紀要) 7165-181
Hirayama H(2014)Ainu no Rekishi(History of Ainu アイヌの歴史) Akaishisyoten
Hirayama H(2018)Chizu de Miru Ainu no Rekishi(History of Ainu seen on the map 地図で見
るアイヌの歴史) Akaishisyoten
Hokkaido Sakamoto Ryoma Kinenkan()
Hokkaido Shinbun(2018)Ainu Minzoku Sabetsu Kinshi Kokumin Rikaie Doryoku
Gimu(Ainu Indigenous no discrimination duty of effort to understand the people
アイヌ民族差別禁止 国民理解へ努力義務) Hokkaido Newspaper Dec311
Holy Bible (1979)The Church of Jesus Christ of Latter-Day Saints
Hori I(1975)Shamanism in Japan Japanese Journal of Religious Studies 2 (4)231-287
Hozawa I(1934)A letter to Chikazumi Jyokan(July 14)
Hozawa I(1943) Research on airborne airborne monitoring by means of dredging Tokyo
Teikoku Daigaku aviation research institute dictionary(聽覺に依る對空監視の研究
東京帝國大學航空研究所彙報)230 287-292
Hozawa I(1981)Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite (First
memorandum of study aiming at the creation of a new history 開学当初覚書新し
い歴史の創造をめざして)Sendai University News2
Hozawa I(1979)Youth Sports and Religion(Seinen to Supotsuto syukyou 青年とスポーツと
宗教) Japanese Association of Educational Psychology Houhouron104 56
Iida H(2007)Is Aging an art Gerontology International Synthesis Meeting 2007 in Okinawa
Report Youth is a gift Age is an art 85-88
Iida HampNakagawa T(2012)Aging and Youth Journal of Gerontology Renaissance 4 47-58
Ikezuki E(2012)Aiki no Shoushihsa Takeda Soukaku(Founder of AikiTakeda Soukaku合気の
創始者 武田惣角) 本の森
169
Ikezuki Y(2019)Takeda soukaku(武田惣角) Aizu Jingunzo 27-44
Inoue M(2001)Zanshin Ken ni Mananda Jinsei(ZanshinLife through learning from the e sword
残心 剣に学んだ人生) KendoNippon
International Longevity Center Japan Ed (2001) Exploring Gerontology
International Symposium on Gerontology 2004 (2004) Gero (preparatory issue)4-13
Irie T(1985)Ishiwara Kanji(Ishiwara Kanji 石原莞爾) Tamai labo
Ishida S(1984)Shugendo to SonoIbutu(Shugendo and its reli 修験道とその遺物)Syounai
Bunka Hozonkai
Ishido H Otomo M Kimura K Rita K(Ed)(2016)Chi no Kyouen toshiteno Olympic(
Olympics as a feast of knowledge 知の饗宴としてのオリンピック) Eideru
Kenkyusyo
Ishiwara K(1986)Ishiwara KanjiSensyu 5 Kyouiku Kakushinron Kokubouseijiron (Ishiwara
Kanji Collection 5 Education Innovation Theory and National Defense Politics 石原
莞爾選集 5 教育革新論国防政治論)Tamaibara
IshiwaraK(2011)SaishuSensouron(Final war theory 最終戦争論) Chuou Bunko
Ishiwara K(2015)Sekai Saisyu Sensou(World final war 世界最終戦争) Mainichi Wanzu
Ishimori S(2003)Introduction to Museum(博物館概論) The Society for the Promotion of the
University of the Air
Ishimori S(2004)Management of MuseumTheory of Information（博物館経営情報論）
The Society for the Promotion of the University of the Air
Issai C(2014)Tengu GeijyutsuronNeko no Myoujyutu（Tengu Art Theory Cat Art天狗芸術
論猫の妙術）Kodansya
Iwata Famp Oomi T(2010)Miyazawa Kenji to Chikazumi Joukan-Miyazawa Itizokusyokan no
Honkoku to Kaidai(Kenji Miyazawa and Chikazumi Joukan-Reprint and Commentary
of the Miyazawa Clan Letters宮沢賢治と近角常観―宮沢一族書簡の翻刻と解題)
Memoirs of Osaka Kyoiku University IUnit59(1)121-140
Iwata F(2014)Kindai Bukkyo to Seinen Chhikazumi Joukan to Sono Jidai(Modern Buddhism
and Youth Chikzumi Jokan and his Era 近代仏教と青年 近角常観とその時代)
Iwanami Shoten
JAIST (2010) JAIST 20th Anniversary Japan Advanced Institute of Science and Technology
Janicki MP(2010) Aging adults with intellectual disabilities Perspectives on emerging service
concerns Journal of Special Education and Rehabilitation 11(1) 114-129middot
170
Johnson SampJohnson P(1999)Translating the Anthon Transcript Ivory Books
Jumyogaku Kenkyukai(1987)Kobutori no Chomeigaku(Long life science of small weight 小
太りの長命学) Taisyukan Shoten
Kaibara E (2009) YojokunLife Lessons from a Samurai InWilliam Scott Wilson
(trans)Koudansha Internatrional Tokyo Japan
Kaizawa K Maruyama H Matsuna T Okuno T(2011)Restoration of the Ainu as an Indigenous
People（アイヌ民族の復権 先住民族と築く新たな社会） Houritsu Bunkasha
Kaku K(2009)Showa Butou Den-Gendai Nippon Budo no Kakehashi to Natta
Otokotachi(Showa-Budo Biography-Men who became the bridge of modern martial
arts 昭和武闘伝―現代武道の掛け橋となった男たち) Shuppan Geijyutsu Sha
Kallam AAPJ (2009)Ageless Heroes Service to the Silver Citizens is a Noble Mission Journal
of Gerontology Renaissance 23-31
Kaneko T(1980)Kounensya Taiiku SHintaiikugakutaikei dai62kan(Senior Physical Education
New Physical Education Series Vol 62高年者体育 新体育学大系)Shouyousyoin
Kano J(1934)Kongo no Judo Syugyosya ni Tsugu(今後の柔道修行者に告ぐ) Judo5(3)2-3
Kanno I(2009)Shiseki Meisyo Ryozen( Historic site scenic spot Ryouzen史跡名勝 霊山)
Ryozen Cho Kyoudoshi Kenkyukai
Kanno J(2001)Budo Kodomo no Kokoro wo Hagugumu(Budo childrens Hearts Growth武道
子どもの心をはぐくむ) Nippon Budokan
Kapp E (1877)Grundlinien einer Philosophie der Technik (Principles of a philosophy of
technology) Braunscheig G Westermann
Kawata M(2016)Ishiwara Kanji no Sekai Senryaku Kousou(Ishihara Kanjis world strategy
concept 石原莞爾の世界戦略構想) Hsoudensha
Keii T(1997)Hokuriku sentankagaku gijutsu daigakuin daigaku ni Okeru ninkisei Daigaku to
Gakusei（lt事例紹介gt北陸先端科学技術大学院大学における任期制(lt特集gt大
学教員の任期制） National Institute of Inforatics 39119-24
Keii T(1984)Daigakuhyoka no Kenkyu (大学評価の研究) Tokyo Daigaku Shuppankai
Tokyo Japan
Kikuchi H(2003)Kensei Musashi Den(Sword holy Musashi biography 剣聖武蔵伝)
Michitani
171
Kitami Gedaishi Henshuiinkai(Ed)(2007)Kitami Gendaishi(Kitami modern history北見現代
史)
Kitamishishi hensan iinkai(1981)Kitamishishi(北見市史)Vo11
Kiyozawa M(2002)Gendaigo Yaku Syukyou Tetsugaku Gaikotsu(Contemporary translation of
religious philosophy現代語訳 宗教哲学骸骨) Houzoukan
Klimczuk A(2012) Supporting the development of Gerontechnology as part of silver economy
building Journal of Interdisciplinary Research 2(2)52-56
Kobayashi Y(1989)Report about Harvard University and Paris University San-Ichi
Koike Y(1972)Yanaka kara Kita Hitotachi（ 谷 中 か ら 来 た 人 た ち ）
Shinjinbutsuouraisha
Koike Y(1974a)Kusarizuka igo Tako Roudousha no Hakkutsu to Kuyou ni Tsuite Abashiri
Chihoushi Kenkyu(Histrical Stuy of Abashiri District網走地方史研究 )8 7-16
Koike Y(1974b)Chichibu oroshi Chichibu Jiken to Inoue Denzou(Chichibu wind blowing
down from mountains Chichibu Incident and Inoue Denzou秩父颪 秩父事件と井上伝蔵)
Tokuma Shoten
Koike Y(1975)Kusarizuka-Jiyuuminken to Shuujin roudou no Kiroku（Chain Mound-Records
of Free Civil Rights and Prisoner Labor 鎖塚―自由民権と囚人労働の記録）Gendaisi
Shuppankai
Koike Y(1976)Dezo to Morizo Jiyuminken to Ainu Rentai no Kiroku(Denzou and Morizo
Records of Liberal Civil Rights and Ainu Solidarity 伝蔵と森蔵 自由民権とア
イヌ連帯の記録) Tokumasyoten
Koike Y(1977)Jomon Tonel(Jomon Tonnel 常紋トンネル) Asahi Shinbunsha
Koike Y(1983)Hokkaido no Yoake Jomon Tonnel wo Horu(Breaking Dawn of Hokkaido Dig
the Jomon Tunnel 北海道の夜明け 常紋トンネルを掘る) Kokudosya
Komukai A(1996)The United Nations University A possibility for Networked University
System Graduate College Education University of Illinois Master thesis
Komatsu S(1991)Rikugun no Itanji Ishiwara Kanji (Army of maverick Kanji Ishiwaara 陸軍
の異端児石原莞爾) Koujinsha
Komuro N(2000) Innovation for Capitalism（経済ゼミナール 資本主義のための革新）
Nikkei BP
Kotter JP(1996)Leading Change Harvard Business School Press
172
Kouno Y(1995)Bujutsu no ShinNingengaku Ushinawareta Nihonjin no Chietowa(Bujutsu
and New Humanities with lost Japanese wisdom 武術の新人間学 失われた日
本人の知恵とは) PHP kenkyujyo
Kudo M(2001)Kodai Emishi(Ancient Emishi古代蝦夷) Yoshikawakoubunkan
Kumar MVR(Ed)(2003)MA English(Final)Paper-III Indian English Liturature School of
Distance Education Andhra University
Kunkel SR Brown JS Whittington FJ(2014)Global Aging Spring Publishing Co
Kuriga D(1988)Samurai imin Fuudoki(Samurai immigrant description of the culture サムライ
移民風土記) Kyodobunkasya
Kuroda S(2010)Hokkaido to Hokurikuchihou tono Hikaku Kaihatsuroushu( Comparison
between Hokkaido and Hokuriku Region-Learning from Hokuriku through the data
北海道と北陸地方との比較―資料から見た北陸から学ぶもの) 8655-75
Lam M(2017)Land of the Human Beingsrsquo The world of the Ainu little-known indigenous
people of Japan The Washington Post July27
Le Blanc LHIII(2017)DrDarryl R J Macer and the Global Expansion of Bioethics Education
Dissertation American University of Sovereign Nations
Lichtenstein MJ Marshall C Pruski Land Blalock (2001) the Positively Aging(R) Teaching
Materials Improve Middle School Students Images of Older People The
Gerontologist 41(3)322-32
Lichtenstein J M Pruski L A Marshall CE Blalock C L Murphy DL Plaetke R Lee S(2001)
The Positively Agingreg Teaching Materials Improve Middle School Students Images
of Older People The Gerontologist 41(3)322ndash332
Macer DRJ(1994) Bioethics for the People by the People Christchurch NZ Eubios Ethics
Institute
Macer DRJ(1998) Love as a common basis for life Bioethics is Love of Life An Alternative
textbook Eubios Ethics Institute
Macer DRJ (2012) Asia-Pacific Perspectives on Bioethics Education Da Vinci
Macer DRJ(2013a) Nanotechnology and Biodiversity In B Gordijn and A M Cutter
(Eds) In Pursuit of Nanoethics New York NY Springer Publishing Co 82-94
Macer DRJ(2013b)Oceania In H A M J ten Have and B Gordijn (Editors-in-Chief)
Handbook of Global Bioethics (Chapter 86) New York Springer Publishing Co
Macer DRJ (2013c)Ethics and Energy Consumption In World Social Science Report
2013 (Part 5 - The Responsibilities and Ethical Challenges in Tackling Global
173
Environmental Change Chapter 62) Paris France International Social Science Council
(ISSC) and the United Nations Economic Social and Cultural Organization
(UNESCO) 381 -384
Macer DRJ(2014 April)A Public Ethos of Enhancement Across Asia The American
Journal of Bioethics 14(4) 45-47
Macer DRJ(2014 May)Ethical Conditions for Transnational Gestational Surrogacy in
Asia The American Journal of Bioethics 14(5) 1-2
Macer DRJ(2015a)God Life Love and Religions Among Indigenous Peoples of the
World In E E Lemcio A Man of Many Parts Eugene OR Wipf and Stock Publishers
196-214
Macer DR J(2015b)Bioethics is Love of Life An Alternative Textbook (2nd Ed)
Christchurch NZ Eubios Ethics Institute (EEI) (Available in iTunes stores)
Macer DRJ (Ed)(2015c)Bioethics Across Cultures (2nd Ed) Christchurch NZ
Eubios Ethics Institute (EEI) (Available in iTunes stores)
Macer DRJ(2017a)We Can and Must Rebuild the Bridges of Interdisciplinary Bioethics The
American Journal of Bioethics 179 1-4 DOI 1010801526516120171353178
Macer DRJ(2017b)How to Enhance Engagement in Bioethics in the Developing World for
Global Bioethics The American Journal of Bioethics 1710 63-65 DOI
1010801526516120171365203
Macer DRJ(2018)Application of the Essence of Bioethics as Love of Life to Some Dilemmas
of Our Future Dissertation American University of Sovereign Nations
Maeda K(2018)Taigaon Gotoki Ishizuewo Seien Nouen to Hokkousya no Kaitakusya Seishin-
Senjintachi no Shison wo Tazunete(The foundation of the Great River by visiting the
farms of Seien and Pioneer Spirit of Hokkosya of the descendants of their predecessors
大河のごとき礎を聖園農園と北光社の開拓者精神―先人たちの子孫を訪ねてー)
Self-publishing
Maida K(2018)Hokkaido Kaitaku wo Sasaeta Kouchikenjin(Kochi people who supported
Hokkaido reclamation北海道開拓を支えた高知県人)Self-publishing
Maekawa M(1950)Gakkoutaiiku ni Kiyoshita Hitobito(7)Terasawa Izuo(Persons who
contributed to Phsical Education 学校体育に寄与した人々-7-寺沢厳男) Gakko
Taiiku(School Physical Education) 3(5)16-19
174
Maesaka T (1989) Robata-Ningen Matsusaki Tomonari no Shogai(炉ばた 人間松崎従成の
生涯 Life of Man Tomonari Matsusaki) Ko Mastusaki Tomonari shi Kenshokai
Ishikawa Japan
Martens K(1999)The role of NGOs in the UNESCO System Transnational Associations 2
68-82
Marumori HensanIinkai(1984)Marumori Choshi（丸森町史） Marumori Machi
Matsumoto YS(1974)Demographic research in Japan 1955-70a survey and selected
bibliographyEast-West Center
Merrill RM(2004) Life expectancy among LDS and Non-LDS in Utah Demographic Research
10(3) 61ndash82
Metchnikoff EampMitchell C (1910) Nature of Man or Studies in Optimistic Philosophy
GPPutnamrsquos Son Yew York and London Knickerbocker Press297-298
Mihara Y (1975)Miyagino Kyodoshiwa（宮城の郷土史話） Hobundo
Miyagi T(2006)Yamabushi Nyumon( Yamabushi Introduction山伏入門) Tankosya
Miyamoto M(2005)The Book of Five Rings(Translated by Cleary T) Shambhala
Mwangi SMYamashita TEwen HHManning LKampKunkel SR(2012)Globalization of
Gerontology Education Current Practices and Perceptions for Graduate
Gerontology Education in the United States Gerontol Geriatr Educ 33(2)
198ndash217
Miyake A(1995)Zeami wa Tensai de Aru(Zeaki is genius世阿弥は天才である) Soushisya
Miyake H(2006)Kingendai no Sangakushukyou to Shugendo Meijiseitoku Kinen Gakkai
Bulletin 4342-61
Miyake H(2017)Shugendo（修験道） Kodansha gakujutsu bunko Tokyo Japan
Miyamoto M(2002)Gorin no Sho(The Book of Five Rings 五輪書)(Trans T Kamiko)
Tokumabuko
Miyamoto M(2005)The Book of Five Rings (Trans T Cleary) Shambhala
Miyaji S(1995)Ryoma no Tegami（龍馬の手紙） PHP Bunko
Mizuguchi H(1998)Ooinaru Genei Mansyu Kenkoku Daigaku(The Great Illusion Manshu
Kenkoku University大いなる幻影 満州建国大学) KouyouShuppansha
Mori Y(1999)Anatani Oshierare Hashiri Tsuzukemasu (あなたに教えられ走り続けます I will
Run with Your Instruction) Hokkokushinbunsya Ishikawa Japan
175
Mori Y(2013)Watashino Rirekisyo (私の履歴書 My Resume) Nihon Keizai Shinbunsha
Tokyo Japan
Morley JE(2004)A Brief History of Geriatrics Journals of Gerontology Medical Sciences 59
1132-1152
Moorehead WG(1915)Priesthood Encyclopedias International Standard Bible Encyclopedia
Motomura M(2017)Gerontology in Modern Japan A study on Terasawa Izuorsquos ideas on
gerontology（近代日本における「老年学」 寺澤嚴男の「老年学」構想をめ
ぐって） Journal of Humanities and Social Sciences Published by Graduate School
of Humanities and Social Sciences Okayama University 43 21-40
Munro NG(2011)Ainu Creed and Cult VolIV The Routledge Japan Library
Munsterberg H(1904)The Principles of Art Education The Prang Educational Company
Murakami H(2008)Masakadoki（将門記） Yamakawa Shuppan
Murakami M(1928)HaradaKai（原田甲斐）Tamaiseibundo
Murata N(2001)Kano Jigoro Hanshi ni Manabu(嘉納治五郎範士に学ぶ)Nihon Budoukan
Murata N(2011)Judo no Kokusaika Sono Rekishi to Kadai(Internationalization of judo
History and issues 柔道の国際化 その歴史と課題) Nipponn Budokan
Muzur AampRincic I(2011)Fritz Jahr(1895-1953) A life story of the ldquoinventorrdquo of bioethics and
tentative reconstruction of the chronology of the discovery of his work
Mwangi SM1 Yamashita T Ewen HH Manning LK Kunkel SR(2012)Globalization of
Gerontology Education Current Practices and Perceptions for Graduate Gerontology
Education in the United States Gerontology amp geriatrics education 33(2)198-217
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Hachiman Shoten
Nagano S(2017)Nippon Bujutsu Tatsujin Retsuden KengoJugoshowa no Bujin(Japanese
Martial Arts Tatsujin Story TellingSwordsman Jugo Showas Bujin 日本武術達人
列伝 剣豪柔豪昭和の武人) Gyobunsha
Naito MampMatsuoka M(2016)Kodai Kinzoku Kokkaron(Ancient Metal National Theory 古代
金属国家論) Rittousha
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can Learn from Museum) Fuyou Shobo
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Ask Culture and Tradition 今なぜ武道か-文化と伝統を問う) Nippon Budokan
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あり方と国民的理解) Chikikenkyu iinkai Jinruigaku Bunkakai
Nippon Budo Gakkai(2019) Nippon Budo Gakkai SOuritsu 50 Shunen Kinenshi(50th
Anniversary Magazine of Japanese Academy of Budo 日本武道学会創立 50 周年
記念誌) Nippon Budo Gakkai
Nippon Care-Fit Service Association(2012)Da Vinci Kigatsuku Project 2012 Gerontology
International Conference Report (ダヴィンチ気がつくプロジェクト 2012 ジ
ェロントロジー国際総合会議報告書) Nippon Care-Fit Service Association 11-
20
Noguchi M(2001)FujiwaraHidesato（藤原秀郷） Yoshikawa Kobunkan
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Ikotsusoutachi（北見（くんねっぷ原野）を拓いた 土佐の異骨相たち）
HokumoukenKitami Culture Center
Okamura T(1999)Ken no Michi Hito no Michi 23rd Hito wo Ete Kendo wa Subarasii(剣の道
人の道 第 23 回人を得て剣道はすばらしい) Gekkan Budo 30-39
Okamura T(1999)Ken no Michi Hito no Michi(Sword way man way 剣の道 人の道)
Nipponbudokan
Okamura T(2006)Hyakusai Madeno Kendo(Kendo up to 100 years old 百歳までの剣道)
Taiiku to Sports Syuppansya
Okazaki C(1992) Spit and Mud and Kigatsuku MayEnsign 96
Omachi A(1996)Konin no Minzokugaku(Folklore of Marriage 婚姻の民俗学)Iwasaki
Bijyutsu Sya
Omachi C(1962)Gerontology Practiced in Japan the Gerontologist 2(2)74ndash76
Omachi C(1982)Social Gerontology and Social Welfare Gerontolgy (Rounen Fukushigaku 老
年福祉学) VolumeII Chubu Nihon Kyouiku Bunkakai
177
Omachi C(1984)Social Gerontology and Social Welfare Gerontology (Rounen Fukushigaku 老
年福祉学) VolumeI Chubu Nihon Kyouiku Bunkakai of geriatrics 4717-23
Omi T(2010)Tetsugaku kara Taikene Chimazumi Jokan no Shukyou Shisou(From Philosophy
to Experience The Religious Thought of Chikazumi Jokan 哲学から体験へ-近角
常観の宗教思想) Journal of religious studies 84(1) 75-100
Omoto K(2003)Nihon Bunka toshiteno Shogi(Shogi as Japanese culture 日本文化としての
将棋) Sangensya
Omoto K(2019)Hito to Bunka(Men and Culture ヒトと文化) Chikuma shoten
Ooka S (1975)Masakadoki(将門記) Chuokoubun
Oouchi N(1987)Ketsudan Surutoki(When you make a decision 決 断 す る と き)
Chikumabunko
Oouchi N(1993)Shogi no Sekai(Shogi World 将棋の世界) Kadokawa Sensyo
Oouchi N(1996)Asia Shoubu no Tabi(A Game Trip to Asia アジア勝負の旅) Asahi
Sonorama
Parker A J(2015)A Universal Perspective Kabalarian Philosophy Ltd
Perterson DA(1980)Who are the educational Gerontologists Educational Gerontology
5(1)65-77
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Prince Akiko of Mikasa(2015)Nippon Bi no Kokoro(Japanese Art Untold Stories 日本美のこ
ころ)shoggan
Reti L(1975)Unknown Leonardo In Kenichi Ono(trans) Iwanami Shoten Tokyo Japan
Rouyama Y(1961) Tagore to Nihon eno Keikoku (Tagore and Warning to Japan Tagores
Centennial Commemorative Proceedings タゴールと日本への警告 タゴール生誕
百年祭記念論文集) Tagore Memorial 271-282
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Saito S(1931)Ito Shichijuro no Chusetsu(Faithfulness of Ito Shichijuro伊東七十郎の 忠節)
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Saito S(1918)Ito Shichijuro(伊東七十郎) 82-88
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178
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Sato N(1952)Sato keroku Jisho( Sato citation book 佐藤家録時書)
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elderly psychology高齢者心理学の歴史と展開) Aging and Health 7912-15
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20th Anniversary of the Budokan Memorial Book Road to the Budokan 平成 26年
創立 20周年記念誌武道館への道) Kitamishi Budo Shinkoukyougikai
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Jogoro(気概と行動の教育者 嘉納治五郎) Tsukuba Shuppansya
Seki H(2013) Ethics in the Traditional Martial Art of the Kashima Grand Shrine amp in the Bible
Eubios Journal of Asian and International Bioethics 23 158-160
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た蝦夷たちの謎)popurasya
Senboku T(2008)Kitabe no No ni Inoru(Pray to the field of the north side 北辺の野に祈る)
Seiunsha
Shibata H(2000)Shibata Hiroshi Hakushi Taishokukinengyousekishu(柴田博博士退職記念
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Society日本老年社会科学会 50 周年を迎えて) Vol 31 No 1 76-77
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半世紀) Human Arts and Science 289-18
Shibata H(2018)Malnutrition in Japan Threatens Longevity Food Intakes and long Life
Lambert Academic Publishing
179
Shibata H amp Shibata N(2018)Malnutrition in Japan is Threatening Longevity
in the Future Top 5 Contributions on Geriatric Research Chapter 05 1-18
Shimomura A(2001)Kunii Zenya(國井善弥)Kakutou K Magajin No29 80-83
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who originated and nourished geriatric medicine in Japan（老年精神医学に貢献し
た人々第 13 回 尼子富士郎 我が国老年医学を生み育んだ偉人 ）
Gerontopsychiatry 3(2)268-281
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Archived from the original on 2013-10-27 Retrieved 11 September2013
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Modern MedicineIn Honor of the 170th Anniversary Advances in
Gerontology5(4)201ndash208
Sueyoshi S(2010)Reigando no Himitsu Kumamoto no Musashi wo Aruku(Secret of Reigando
Walking way of Musashi in Kumamoto 霊巌洞の秘密―熊本の武蔵を歩く) Mind
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Yamakawa Shuppansha
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180
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Tagore Kinenkai(1961)Tagore Seitan Hyakunen Kinen Ronbun ShuTokyo Japan
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Tagore R(2008) Gitanjali Rupa New Delhi India
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Grass-roots Welfare 2397-108
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TakahashiR Shibata H(1999)Gerontology of Higher Education in USA Japanese Journal of
Gerontology（アメリカ合衆国の老年学教育） 21(3)358-371
Takahashi R(2000)The Activity of AGHE and Future Assignment in Japan Research paper
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トロジー協会の活動と日本における今後の課題） International Longevity
Center Japan Tokyo Japan
Takahashi R(2000)The International Studies of the Aging with Intellectual Disability（知的障
害者のエイジングに関する研究の国際的動向 ） Japanese Journal on
Developmental Disabilities 22(2) 104-112
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際加齢知的障害クオリティオブライフ円卓会議の実践報告と課題）
Bulletin of Takasaki University of Health and Welfare 2109-123
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Conversion Stories(Atkins DHampAtkins TH Compiled ampEdited ) Self publication
158-160
Takahashi R(2010) Journal(Feb14)49 63-64
Takahashi R (Ed)(2011)Hito Man（ひと MAN） Hon no Izumisha Tokyo Japan
181
Takahashi R Anderson DR Coover S Kikuchi KScott RampSmith RR(2014)The FEMA and
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Takahashi R(2016)Sendai University Faculty of Sports Science Department of Health and
Welfare Science 20th Anniversary Foot Step and Future Prospect Faculty of Sports
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33-44
Takahashi R (2016)Vision for Gerontological Society in Hokkaido from 2020 to 2030 to Stand
within the Grass Roots Welfare Society Odisha Journal of Social Science Vol3(1)16-
22
Takahashi R(2018)Philosophy of Gerontology with Science and Technology Personal
View of Bioethics amp Gerontology in Advanced Future Journal of Gerontology
amp Geriatric Medicine 4 019
Takahashi T(1981)Fukushima Jiyuu Minkenshi( History of Fukushima free citizenship 福島
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Bessatus
Takase S(1977)HakusanTateyama to Hokuriku Shugendo(白山立山と北陸修験道)
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学問の暴力―アイヌ墓地はなぜあばかれたか) Shumpuco
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大間知篤三 日本民俗学のエッセンス)223-242
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宮本武蔵 五輪の書) NHK Text
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Causes Of Death In The Japanese Journal of Gerontology Volume 14 Issue 3 299ndash
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Williams ME(2017) Growing Old in Ancient Cultures Are there themes in history that can
inform our aging The Art and Science of Aging Well
Yamamoto K Nakagawa TGondou KSato S(2014)Rounen shinrigaku no SenkushaTachibana
Kakusho no Ashiato (A Pioneer of Geriatric psychology Foot Steps of Tachibana
Kakusho 老年心理学の先駆者橘覚勝の足跡) Behavioral sciences of life aging
sickness and death 17-189-14
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Yanakamura to Moro Chikasuke Wo Katarukai(2001)Yanaka mura sonchou Moro Chikasuke
Matsueitachi no Ashio Koudokujiken（谷中村村長 茂呂近助－末裔たちの足尾
鉱毒事件） Zuisousha
Yonemura K(1943)Kitami Kyodoshi Banashi(北見郷土史話)Kitami Kyodo Hakubutsukan
Yokota K(1959)Dokyo (Dokyo 道鏡) Yoshikawakoubunkan
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会発足と渡辺定先生) Japanese journal of gerontology31(1)40-42
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Care-Fithttpwwwcarefitorgproject_3symposium
Date Sodo
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Immigrants be ambitious
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Family History Library
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Graduate Shool of Digital Hollywood 2006GUIDE
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from httpwhat-when-howcomagingthe-history-of-gerontology-aging
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ost=ciniiandorder_no=andppv_type=0andlang_sw=andno=1451436569andcp=
Ito Shichijuro Shigetaka
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Japans Ainu recognition bill What does it mean for Hokkaidos indigenous people
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mean-hokkaidos-indigenous-peopleXJSH-MdG1ZU
Japan Times(2019) Japan enacts law recognizing Ainu as indigenous but activists say it falls
short of UN declaration
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indigenous-despite-criticism-ethnic-groupXLpm1-j7RPY
Kluss T(2018)Association for Gerontology in Higher Education Changes Name to
Academy for Gerontology in Higher Educationhttps
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for-gerontology-in-higher-education-changes-name-to-academy-for-gerontology-
in-higher-education
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poverty-through-social-business-muhammad-yunus
187
Appendix 1 My Family History
高橋 亮 家族歴史（Ryo Takahashi Family History Chart）
Father 父 髙橋 閏（Jun Takahaashi）誕生 Born1935年 7月 9日 Hokkaido
死亡 Died 2019年 6月 5日 Monbetsu-gun Monbetsu -cho北海道紋別郡紋別町
父イコール音楽の人生であった小さい時から吹奏楽に親しみ父の姿を見て成長してきた
父は中学校の音楽の教師として生田原中学校訓子府中学校の吹奏楽部の顧問として指
導をしていて生徒の皆様と一緒に遊んで貰った記憶があるお正月になると卒業生が家に
来て食事をしたりカルタをしたりとても楽しかった思い出があるまた吹奏楽部の合宿に母
と一緒に行って練習を見てお手伝いをして音楽の完成へのプロセスを学ぶことができ感動し
た 父が働いている訓子府中学校の吹奏楽部に入部して 2年生3年生の時北海道新聞社
主催のアンサンブルコンクールの全道大会に父の引率で札幌に行けたことも本当に楽しい
思い出である父がピアノのレッスンを自宅で行っている時に待っている間父に白菜の漬物
をご飯にまるめて「あーん」といって貰った想い出がとても懐かしい (Ryo)
188
Grand Father (Father side)祖父 高橋時也 (Takahashi Tokiya)
誕生 Born1892年 4月 22日 Akita-ken Senpoku-gun Okigou-Mura秋田県仙北郡沖郷村
死亡 Died1959年 2月 5日北海道生田原字生田原 601番地 父時也は道内外の出張の多
い職業柄子供一人ひとりの土産が大変なのでレコード（SP 版）（軽音楽歌詞のない曲）洋
楽を１枚全員分として恒例化し当時の電蓄で家族全員で聴くことが慣習化していた然し閏
は末っ子であったことから特別扱いで「兵隊」さんの衣服ゲートル軍靴背のう鉄砲など
一式をその都度買い揃ええてくれた正月はお膳料理で席順も決まり上座中央に末っ子
の閏は末席で隣に母親と続いたお酒が入ると上機嫌な父であった高校 3 年の 5 月祖父
は脳溢血で右手右足が不自由になり風呂に入れてあげるのに一苦労した閏が指導
指揮していた遠軽高校吹奏楽部を自宅まで招待し庭先で 25 名が並んで父親に聴かせた
ことも親孝行の一つであった父は感激の涙を見せた (Jun)
Grand Mother (Father side) 祖母 西部きぬ（Nishibu Kinu）
誕生 Born1899 年 9 月 25 日 Gifu-ken Mugi-gun Shimonoho-Mura151 岐阜県武儀郡下之
保村 151番地
死亡 Died1969年 8月 8日北海道網走市
閏は小学校 3 年生頃まで「夜尿症」でよく布団を濡らしていた夜トイレに行かせるため母
親のそばに寝かされていた幼少時に「中耳炎」治療のため始終病院に連れられて帰宅途
中の菓子屋で好物を買ってもらえるのが楽しみであった母も優しく叱られた覚えは全くなか
った高校入学式に同伴帰りに食べた富士の家「かつ丼」がとても美味しかった母はお琴
（生田流）父は尺八（都山流）で正月（元旦）には「春の海」などを「弾き初め」として毎年聴か
された母は肝臓癌のため札幌医大で手術を受けたが経過が悪しく１ケ月後に死亡した
(Jun)
189
Great Grand Father (Father side)曾祖父 髙橋栄昭 (Takahashi Eisyo)
誕生 Born1863年 1月 6日 Akita-ken Senpoku-gun Simizu-Mura Okigou50Banchi秋田県
仙北郡清水村沖郷 50番地(現 秋田県大仙市清水乙泉 105)
死亡 Died1900 年 3 月 16 日 HokkaidoAbashiri-Cho Minami3jyoNishi1Chome 北海道網走
町南 3 条西 1 丁目 栄昭は本籍は秋田県仙北郡清水村沖郷五十番地である明治 18年
2月 12日藤原リエと結婚するが明治 28年 10月 5日離婚するそして明治 33年 3月 16日
秋田郡廣山田村楢山五番地田中知安長女のチヨと結婚し北海道網走郡北見町で届け出を
しているチヨは昭和 14 年 3 月 24 日午前 8 時に北海道網走町南三条西一丁目一番地に
おいて死亡（同居者チヨが届け出している）二人の間に榮が明治 34 年 3 月 11 日に誕生し
ているが同年 3 月 26 日に死亡している（午後 640 北海道北見国網走郡北見町南通裏二
丁目 2 番地小松半蔵ヤエ三女のトク（明治 29 年 10 月 20 日）を養女として迎えている）
栄昭（朝吉）は明治２８年に北海道へ渡っている1914（大正 3）年 4月 1日栄昭 52歳にて佐
呂間村初代村長となる (大正 3から 10年まで）書の号を「仙渓」とする (Jun)
190
Great Grand Mother (Father side)曾祖母 田中チヨ（Tanaka Chiyo）
誕生 Born 1868年 12月 15日 Akita-KenMinamiAkita-Gun秋田県南秋田郡
死亡 Died1939 年 3 月 24 日 HokkaidoAbashiri-Gun Abashiri-Cho Minami 3jyo Nishi
1Chome1Banchi北海道網走郡網走町南 3条西 1丁目 1番地 Married 1900年 3月 16日
本籍秋田県南秋田郡の田中チヨ（33 歳）と栄 37 歳）が結婚する住所は北海道北見国網走
郡北見町南通裏２丁目２番地この地において明治三十五年（1902）３月 17 日チヨは長男
榮を生んだが同月２６日死亡してしまった翌 36 年（1903）3 月 4 日上川郡旭川町小松半
蔵の三女トク（７歳）を養女にした（この娘は妻チヨの実子である）北見町は佐呂間町の隣
であり北見町を中心に栄昭の仕事を支えていたことが窺える大正 10（1921）年 6 月栄昭
は佐呂間村長を辞して網走に住んだ昭和 3 年 2 月 21 日網走町の住所で栄昭は死亡
した届け出は妻のチヨであるチヨはお寺で葬式を行った後お骨を抱いて栄昭の生家（清
水村）を訪ねたチヨは昭和 14（1939）年 3 月 24 日娘トクに看取られ亡くなった享年 72 歳
(Ryo)
Great Grand Father (Father side)曾祖父 西部彦右衛門（Nishibu Hikouemon）
誕生 Born 1860年 1月 25日 Gifu-KenMugi-Gun Shimonoho-Mura151i岐阜県武儀郡下之
保村 151番地
死亡 Died1936年 11月 19日 Hokkaido Shari-Mura Akkanbetsugenya 北海道斜里村飽寒
別原野 北海道斜里村の駅前で旅館業を営んでいた
彦右衛門は安政七年満延１（１８６０）年１月２５日に岐阜県武儀郡下之保１５１番に父西部彦
右衛門と母土屋まつのもとに生まれる (Ryo)
191
Great Grand Mother (Father side)曾祖母 笠野てつ（Kasano Tetsu）
誕生 Born1860 年 1 月 29 日 Gifu-Ken Mugi-Gun SHimonoho-Mura 岐阜県武儀郡下之保
村
死亡 Died1939 年 3 月 22 日 Hokkaido Shari-MuraAkkanbetsugenya 北海道斜里村飽寒別
原野 満延１（1860）年 1 月 29 日に岐阜県武儀郡下之保村で父笠野吉弥母二俣キウ（天
保 3年）1831年 3月 17日」に生まれたキウの父は二俣善兵衛」ですキウは明治 12（1879）
年 3月 10日に結婚している昭和 14（1939）年 3月 22日に北海道斜里郡飽寒別原野で亡
くなった (Ryo)
Mother 母 村上正枝（Murakami Masae）
誕生 Born1941年 1月 12日 Hokkaido Shari-Gun Koshimizu-Mura ooaza Yanbetsu-Mura
Aza Kamitokusawara1316Banchi北海道斜里郡小清水村大字止別村字上砥草原 1316番地
母はいつも命がけで頑張る気性で尊敬している 私が病気になった時に母の作ってくれた
お茶漬けを食べれば必ず治るといつも思っていた学校に行く前に夕食に食べたいメニュー
を伝えておくといつもスパゲティお寿司カレー豚汁ハンバーガーなど食べるのが楽し
みであった弁当はいつも自慢でみんなに羨ましがられていた小学生の頃牛乳を一升瓶で
黒川さんに買いに行き破卵を買いに行かされた破卵を買いに行ったときに帰りに転んで
しまい卵が割れてしまい母に叱られると思ったけれどもこれから注意するように言われただけ
で驚いた高校生の時は何かの買い物のために一万円をもらってバスに乗って行ったとき
にどこかに落としてしまったけれど正直に話したら怒られなかったので驚いた自分の行
いたいことを結局はいつも応援してくれたように感じている (Ryo)
192
Grand Father (Mother side)祖父 村上幸治郎（Murakami Kojiro）
誕生 Born1896 年 12 月 26 日 Miyagi-Ken Shibata-Gun Numata-Mura23 宮城県柴田郡沼
田村二十三番地 死亡 Died1979 年 6 月 4 日 Hokkaido Koshimizu-Cho 北海道斜里郡小
清水町 浪曲が趣味トリが出産を迎えていても何回も外出していたという長女次女が弟
妹たちの出産にトリの指示で泣きながら取り上げたという釧路で貧困の中魚店を営むもサー
ビス過剰で失敗トリの兄が小清水砥草原果樹の大木のある土地を紹介大農園を夢みて 5
人の子供をリヤカーにのせて移住その後は失敗しながらも年中果樹（りんごなしプラム
ぐすべり苺などの豊富な果物を保存し長女次女三女の料理熱心なことも有り大勢の家
族（8人の子供）に恵まれ近隣からは羨ましがられていたが実際は農協からの借財で苦労し
ていたようである最終的には家族の街へ出て食堂店を経営するが本人は頑固に 1 人農
業に従事していたようである週末は街の特養ホームにて死去 (Masae)
Grand Mother (Mother side)祖母 八巻トリ（Yamaki Tori）
誕生 Born1904年 9月 4日 Miyagi-KenKatta-Gun Kooriyama-Mura34Banchi宮城県刈田
郡郡山村 34番地 死亡 Died 2002年 6月 12 日 Hokkaido Shari-Gun Koshimizu-Cho北
海道斜里郡小清水町 寺子屋で教育する末っ子として育つ父は０歳で死亡母は１歳で死
亡長兄（八巻重治郎）は厳しい教育から逃れるため北海道で大農園を夢みて渡道トリの
父母が死したのをきっかけに自分が教育するといいトリの養母（お手伝い）から奪い７歳の
トリを 1人で札幌へその後浦士別（清浦）で開拓する重治郎の子守りとしておしんのような
生活をさせられ兄の子守りに明け暮れ 10代（16歳位）で村上幸治郎の妻となる5男 4女
の子供に恵まれ苦労の生涯の中老後は幸せな生涯を終える (Masae)
193
Great Grand Father (Mother side)曾祖父 村上幸之助（Murakami Kounosuke）
出生 Born1860年 10月 10日 Miyagi-Ken Shibata-Gun Numata-Mura23
宮城県柴田郡沼田村二十三番地 死亡 Died1934 年 12 月 3 日 Hokkaido Abashiri-Gun
Abashiri-Cho 北海道網走郡網走町 宮大工として日本で三本の指に入るといい続けていた
ようだが老後は酒に溺れ息子（幸治郎）長男次男に毎日酒を買入れさせアル中のようだっ
たらしい本人（幸之助）は「今でこそ落ちぶれ果てたがこの体には高貴な血が脈々と流れ
ている」と一日中言い続けていたと云われる終末は徘徊もあり幸治郎の長女次女が終
日付き添って捜し歩いたらしい村上天皇の末裔であったといわれているが宮城県村田町
沼田の村上金榮とご子息は村上水軍の末裔ではないかと考えているがはっきりした資料は
存在していない (Masae)
Great Grand Mother (Mother side)曾祖母 平間よしの（Hirama Yoshino）
出生 Born1869年 9月 18日 Miyagi-Ken Shibata-Gun Numata-Mura 18 Banchi宮城県柴
田郡沼田村 18番 死亡 Died 1937年 4月 29 日 Miyagi-Ken Shibata-Gn Funaoka-Mura
Aza Shimokouji9Banchi 宮城県柴田郡船岡村字下小路九番地
父平間源吉と母小野せきのもとに三男二女の長女として誕生した明治 20（1887）年 10月 7
日に村上幸之助と結婚した昭和 12（1937）年 4月 29日午前三時に 68歳で亡くなってい
る死亡の場所は宮城県柴田郡船岡村字下小路九番地において死亡届同居者渡邊直次
郎届け出よしのの父平間源吉は天保 14（1843）年 3月 9日に柴田郡沼田村 18番地に生
まれ大正 9（1920）年 3月 13日 77歳で北海道雨龍郡一己村十五番地で死亡している母
小野せきは弘化 3（1846）年 12月 10日宮城県柴田郡大谷村 79番地に小野勝蔵と夫人
194
のもとに生まれた昭和 5（1930）年 12月 4日に北海道雨龍郡一己村十五番地で死亡して
いる (Ryo)
曾祖父 八巻源治 (Yamaki Genji)出生 Born 1861年 11月 18日 Miyagi-Ken Katta-Gun
Kooriyama-Mura 宮城県刈田郡郡山村 死亡 Died 1904年 12月 13 日 Miyagi-Ken
Katta-Gun Kooriyama-Mura宮城県刈田郡郡山村 寺子屋学校の先生をしていたと聴いて
いる字の上手な人であった文久 1（1861）年 11月 18日に宮城県刈田郡郡山村字下関
下十八番地にて父八巻亀治と母のもとに生まれた明治 13（1880）年 3月 18日に佐藤りい
と結婚した亮の祖母トリが明治 37（1904）年 9月 4日に生まれたが 3ケ月後に亡くなってい
る享年４３歳戒名は空哉道乗信士であるお寺は宮城県白石市字不澄ケ池 68番地
真言宗智山派延命寺電話 02242-6-3216 このお寺には大相撲行司初代木村庄之助の墓が
ある（現 白石市字半沢屋敷前１佐藤大八郎家先祖佐藤家には庄之助が当時使用した衣
装軍配などの持ち物や行司道具一式が大切に保存されている（Ryo）
Great Grand Mother (Motherside)佐藤りい (Sato Rii)
出生 Born 1862年 10月 21日 Miyagi-Ken Katta-Gun Inusotoba-Mura宮城県刈田郡犬
卒都婆村 死亡 Died 1907年 2月 13日 宮城県刈田郡郡山村 夫婦仲良く上品だった文
久２（1862）年 10月 21日に父佐藤寅吉と母のもとに宮城県刈田郡大卒都婆村で生まれる
明治 40 (1907)年 2月 13日に亡くなっている（45歳） (Ryo)
195
紺野寿美子 家族歴史（Sumiko Konno Family History Chart）
Father in Law父 紺野重治コンノ シゲジ（Konno Sｈigeji）
出生 Born1929年 4月 5日 Fukushima-Ken Adachi-Gun Niidono-Mura福島県安達郡新殿
村
死亡 Died1982年 2月 10日 Fukushima-Ken Adachi-Gun Iwashiro-Machi福島県安達郡岩
代町 父はとても穏やかな人だったことを覚えています口数が少なく怒鳴り声をあげたのを
聴いたことはありません地元の農協の所長をしていました一緒に働いているひとをとても
大切にしていました私の小さい頃農家の人たちが農協からお金を借りるのに私の家に夜来
て父が書類をつくってあげていました52歳の時肝硬変でこの世を去りましたお酒の飲
み過ぎが原因でした (Sumiko)
196
Mother in Law母 紺野 (佐久間)ヤイ子 (Konno Yaiko)
出生 Born1932年 4月 16日 Fukushima-Ken Nihonmatsu-Shi NishiNiidono
福島県二本松市西新殿 母は町の役場に勤めていました家の中のことは祖母がやってい
ました母は9人兄弟姉妹の長女です家族を支えるために役場で働きまた兄弟姉妹を
助けていました私が伝道に出るときも結婚するときも大変反対しましたが伝道中もいろい
ろと荷物をおくってくれたり結婚後も「こんなにいい人と結婚できて良かった」と言ってくれま
した私の夫ととても仲が良いです定年退職後は畑をつくり近所の人々を病院につれて
いったりかいものにつれていったり（自動車が運転できるので）奉仕しています（本人は奉
仕という考えはなくあたりまえにやっています）祖母（カネ）が寝たきりになった時半年ほど
でしたが中心的に介護をしていました奉仕の人だと思います（Sumiko）
Grand Father in Law祖父 紺野長光（Konno Nagamitsu）
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1975年 9月 22日 Fukushima-Ken Adachi-Gun Iwashiro-Machi
福島県安達郡岩代町 私の祖父は長いこと呉服屋さんで番頭さんをしていました祖母（カ
ネ）と結婚する時岩代町東新殿にきて二人でお店を開きましたなんでも屋（雑貨食品文
房具ガソリンガラスなべかまくわなどなんでも）何でも売っていました「仏の長さ
ん」といわれていましたとても優しい人でしたお金がない人にはお金をとらずかしてあげ
ていましたが（祖母が言うにはっ誰も返しにこなかったそうです）８０歳の時眠りながら死んで
いきました私が小学生の時で朝ごはんなのでおじいちゃんを呼んできてといわれてお
じいちゃんのところへいったら動かず静かに死んでいきました祖父の死を迎える姿は私
もあこがれであり模範です私も死ぬまで元気で体と内蔵と脳の機能が一緒に留まってくれ
ればと思っている (Sumiko)
197
Grand Mother in Law義理母 鴫原カネ (Shigihara Kane)
出生 Born1902年 7月 30日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1995年 9月 8日 Fukushima-Ken Iwashiro-Machi福島県安達郡岩代町
祖母の名前カネは祖母の両親が「一生お金に困らないように」という願いを込められてつ
けられたそうです（祖母によると）最初の結婚で一男をもうけましたが夫が事故（大工で
高い所から落ちた）で亡くなり夫の家から出されました子供もおいて出なくてはならずと
てもつらかったとのことでしたその後長光（祖父）さんと結婚し５人の子供に恵まれまし
た最初の夫の子と 5人の子供たちはとても仲の良い兄弟姉妹になりました最初の子供
が戦争に行くとき東京から松島の駐屯地に行く途中二本松駅に５分ぐらい止まるので息
子に会いに 20km以上の山道を歩いて駅まで行ったそうです私は祖母に育てていただき
ました時間にとても厳しく嘘をつかないことお金を大切にすること熱心に働くこと生
きるべきことを教えてくださいました祖母は死ぬ前に暑い夏では皆さんに迷惑をかける
秋の収穫期にも申し訳ないと言って暑い夏を過ぎ稲刈りの前に死んでいきました一生
懸命家族のために生きていった（Sumiko）
Great Grand Gather in Law曾祖父 紺野松治 (Konno Matsuji)
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Die1941年 4月 16日福島県安達郡戸沢村 慈寛院誠心温松清居士おとなしい
親切な人だった (Sumiko)
Great Grand Father in Law曾祖母 本田ウメ（HONDA UME）
出生 Born1864年 10月 8日 Fukushima-Ken Adachi-Gun KamiOota-Mura福島県安達郡
上太田村 死亡 Died1929年 1月 21日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県
安達郡戸沢村 (Sumiko)
Great Grand Father in Law曾祖父 鴫原 忠左衛門 (SHIGEHARA CHUUZAEMON)
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
198
沢 死亡 Died1929年 11月 17日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡
戸沢 (Sumiko)
Great Grand Father in Law 曾祖母 遠藤 イナ（ENDOU INA）
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tazawa福島県安達郡田沢 死亡
Died1927年 12月 26日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸沢
(Sumiko)
199
Appendix 2 History of Joseph Smith Jramp the Church of Jesus Christ of
Latter-day Saints
Figure40 Joseph Smith Jr
Joseph Smith Jr (December 23 1805 ndash June 27 1844) was an American religious
leader and founder of Mormonism and the Latter Day Saint movement When he was 24 Smith
published the Book of Mormon By the time of his death 14 years later he had attracted tens
of thousands of followers and founded a religion that continues to the present Joseph was born
in Sharon Vermont By 1817 he had moved with his family to the burned-over district of
western New York an area of intense religious revivalism during the Second Great Awakening
Smith said he experienced a series of visions including one in 1820 during which he saw two
personages (presumably God the Father and Jesus Christ) and another in 1823 in which an
angel directed him to a buried book of golden plates inscribed with a Judeo-Christian history of
an ancient American civilization In 1830 Smith published what he said was an English
translation of these plates called the Book of Mormon The same year he organized the Church
of Christ calling it a restoration of the early Christian church Members of the church were
called as a member of the Church of Jesus Christ of Latter Day Saints (Crompton 2001)
16Joseph Smith tells of his ancestry family members and their early abodesmdashAn
unusual excitement about religion prevails in western New YorkmdashHe determines to seek
wisdom as directed by JamesmdashThe Father and the Son appear and Joseph is called to his
prophetic ministry (Verses 1ndash20)
16 Reference source Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
200
1 Owing to the many reports which have been put in circulation by evil-disposed and
designing persons in relation to the rise and progress of The Church of Jesus Christ of Latter-
day Saints all of which have been designed by the authors thereof to militate against its
character as a Church and its progress in the worldmdashI have been induced to write this history
to disabuse the public mind and put all inquirers after truth in possession of the facts as they
have transpired in relation both to myself and the Church so far as I have such facts in my
possession
2 In this history I shall present the various events in relation to this Church in truth and
righteousness as they have transpired or as they at present exist being now [1838] the eighth
year since the organization of the said Church
3 I was born in the year of our Lord one thousand eight hundred and five on the twenty-
third day of December in the town of Sharon Windsor county State of Vermont hellip My father
Joseph Smith Sen left the State of Vermont and moved to Palmyra Ontario (now Wayne)
county in the State of New York when I was in my tenth year or thereabouts In about four
years after my fatherrsquos arrival in Palmyra he moved with his family into Manchester in the
same county of Ontariomdash
4 His family consisting of eleven souls namely my father Joseph Smith my mother
Lucy Smith (whose name previous to her marriage was Mack daughter of Solomon Mack)
my brothers Alvin (who died November 19th 1823 in the 26th year of his age) Hyrum
myself Samuel Harrison William Don Carlos and my sisters Sophronia Catherine and
Lucy
5 Some time in the second year after our removal to Manchester there was in the place
where we lived an unusual excitement on the subject of religion It commenced with the
Methodists but soon became general among all the sects in that region of country Indeed the
whole district of country seemed affected by it and great multitudes united themselves to the
different religious parties which created no small stir and division amongst the people some
crying ldquoLo hererdquo and others ldquoLo thererdquo Some were contending for the Methodist faith
some for the Presbyterian and some for the Baptist
6 For notwithstanding the great love which the converts to these different faiths
expressed at the time of their conversion and the great zeal manifested by the respective clergy
who were active in getting up and promoting this extraordinary scene of religious feeling in
order to have everybody converted as they were pleased to call it let them join what sect they
pleased yet when the converts began to file off some to one party and some to another it was
seen that the seemingly good feelings of both the priests and the converts were more pretended
201
than real for a scene of great confusion and bad feeling ensuedmdashpriest contending against
priest and convert against convert so that all their good feelings one for another if they ever
had any were entirely lost in a strife of words and a contest about opinions
7 I was at this time in my fifteenth year My fatherrsquos family was proselyted to the
Presbyterian faith and four of them joined that church namely my mother Lucy my brothers
Hyrum and Samuel Harrison and my sister Sophronia
8 During this time of great excitement my mind was called up to serious reflection and
great uneasiness but though my feelings were deep and often poignant still I kept myself aloof
from all these parties though I attended their several meetings as often as occasion would
permit In process of time my mind became somewhat partial to the Methodist sect and I felt
some desire to be united with them but so great were the confusion and strife among the
different denominations that it was impossible for a person young as I was and so
unacquainted with men and things to come to any certain conclusion who was right and who
was wrong
9 My mind at times was greatly excited the cry and tumult were so great and incessant
The Presbyterians were most decided against the Baptists and Methodists and used all the
powers of both reason and sophistry to prove their errors or at least to make the people think
they were in error On the other hand the Baptists and Methodists in their turn were equally
zealous in endeavoring to establish their own tenets and disprove all others
10 In the midst of this war of words and tumult of opinions I often said to myself What
is to be done Who of all these parties are right or are they all wrong together If any one of
them be right which is it and how shall I know it
11 While I was laboring under the extreme difficulties caused by the contests of these
parties of religionists I was one day reading the Epistle of James first chapter and fifth verse
which reads If any of you lack wisdom let him ask of God that giveth to all men liberally
and upbraideth not and it shall be given him
12 Never did any passage of scripture come with more power to the heart of man than
this did at this time to mine It seemed to enter with great force into every feeling of my heart I
reflected on it again and again knowing that if any person needed wisdom from God I did for
how to act I did not know and unless I could get more wisdom than I then had I would never
know for the teachers of religion of the different sects understood the same passages of
scripture so differently as to destroy all confidence in settling the question by an appeal to the
Bible
202
13 At length I came to the conclusion that I must either remain in darkness and confusion
or else I must do as James directs that is ask of God I at length came to the determination to
ldquoask of Godrdquo concluding that if he gave wisdom to them that lacked wisdom and would give
liberally and not upbraid I might venture
14 So in accordance with this my determination to ask of God I retired to the woods
to make the attempt It was on the morning of a beautiful clear day early in the spring of
eighteen hundred and twenty It was the first time in my life that I had made such an attempt
for amidst all my anxieties I had never as yet made the attempt to pray vocally
15 After I had retired to the place where I had previously designed to go having looked
around me and finding myself alone I kneeled down and began to offer up the desires of my
heart to God I had scarcely done so when immediately I was seized upon by some power which
entirely overcame me and had such an astonishing influence over me as to bind my tongue so
that I could not speak Thick darkness gathered around me and it seemed to me for a time as if
I were doomed to sudden destruction
16 But exerting all my powers to call upon God to deliver me out of the power of this
enemy which had seized upon me and at the very moment when I was ready to sink into despair
and abandon myself to destructionmdashnot to an imaginary ruin but to the power of some actual
being from the unseen world who had such marvelous power as I had never before felt in any
beingmdashjust at this moment of great alarm I saw a pillar of light exactly over my head above
the brightness of the sun which descended gradually until it fell upon me
17 It no sooner appeared than I found myself delivered from the enemy which held
me bound When the light rested upon me I saw two Personages whose brightness and glory
defy all description standing above me in the air One of them spake unto me calling me by
name and said pointing to the othermdashThis is My Beloved Son Hear Him
18 My object in going to inquire of the Lord was to know which of all the sects was right
that I might know which to join No sooner therefore did I get possession of myself so as to be
able to speak than I asked the Personages who stood above me in the light which of all the
sects was right (for at this time it had never entered into my heart that all were wrong)mdashand
which I should join
19 I was answered that I must join none of them for they were all wrong and the
Personage who addressed me said that all their creeds were an abomination in his sight that
those professors were all corrupt that ldquothey draw near to me with their lips but their hearts
are far from me they teach for doctrines the commandments of men having a form of godliness
but they deny the power thereofrdquo
203
20 He again forbade me to join with any of them and many other things did he say unto
me which I cannot write at this time When I came to myself again I found myself lying on my
back looking up into heaven When the light had departed I had no strength but soon
recovering in some degree I went home And as I leaned up to the fireplace mother inquired
what the matter was I replied ldquoNever mind all is wellmdashI am well enough offrdquo I then said to
my mother ldquoI have learned for myself that Presbyterianism is not truerdquo It seems as though the
adversary was aware at a very early period of my life that I was destined to prove a disturber
and an annoyer of his kingdom else why should the powers of darkness combine against me
Why the opposition and persecution that arose against me almost in my infancy
Some preachers and other professors of religion reject the account of the First
VisionmdashPersecution is heaped upon Joseph SmithmdashHe testifies of the reality of the vision
(Verses 21ndash26)
21 Some few days after I had this vision I happened to be in company with one of the
Methodist preachers who was very active in the before mentioned religious excitement and
conversing with him on the subject of religion I took occasion to give him an account of the
vision which I had had I was greatly surprised at his behavior he treated my communication
not only lightly but with great contempt saying it was all of the devil that there were no such
things as visions or revelations in these days that all such things had ceased with the apostles
and that there would never be any more of them
22 I soon found however that my telling the story had excited a great deal of prejudice
against me among professors of religion and was the cause of great persecution which
continued to increase and though I was an obscure boy only between fourteen and fifteen years
of age and my circumstances in life such as to make a boy of no consequence in the world yet
men of high standing would take notice sufficient to excite the public mind against me and
create a bitter persecution and this was common among all the sectsmdashall united to persecute
me
23 It caused me serious reflection then and often has since how very strange it was
that an obscure boy of a little over fourteen years of age and one too who was doomed to the
necessity of obtaining a scanty maintenance by his daily labor should be thought a character
of sufficient importance to attract the attention of the great ones of the most popular sects of
the day and in a manner to create in them a spirit of the most bitter persecution and reviling
But strange or not so it was and it was often the cause of great sorrow to myself
24 However it was nevertheless a fact that I had beheld a vision I have thought since
that I felt much like Paul when he made his defense before King Agrippa and related the
204
account of the vision he had when he saw a light and heard a voice but still there were but
few who believed him some said he was dishonest others said he was mad and he was
ridiculed and reviled But all this did not destroy the reality of his vision He had seen a
vision he knew he had and all the persecution under heaven could not make it otherwise
and though they should persecute him unto death yet he knew and would know to his latest
breath that he had both seen a light and heard a voice speaking unto him and all the world
could not make him think or believe otherwise
25 So it was with me I had actually seen a light and in the midst of that light I saw
two Personages and they did in reality speak to me and though I was hated and persecuted
for saying that I had seen a vision yet it was true and while they were persecuting me
reviling me and speaking all manner of evil against me falsely for so saying I was led to say
in my heart Why persecute me for telling the truth I have actually seen a vision and who
am I that I can withstand God or why does the world think to make me deny what I have
actually seen For I had seen a vision I knew it and I knew that God knew it and I could
not deny it neither dared I do it at least I knew that by so doing I would offend God and
come under condemnation
26 I had now got my mind satisfied so far as the sectarian world was concernedmdashthat
it was not my duty to join with any of them but to continue as I was until further directed I had
found the testimony of James to be truemdashthat a man who lacked wisdom might ask of God
and obtain and not be upbraided
Moroni appears to Joseph SmithmdashJosephrsquos name is to be known for good and evil
among all nationsmdashMoroni tells him of the Book of Mormon and of the coming judgments
of the Lord and quotes many scripturesmdashThe hiding place of the gold plates is revealedmdash
Moroni continues to instruct the Prophet (Verses 27ndash54)
27 I continued to pursue my common vocations in life until the twenty-first of September
one thousand eight hundred and twenty-three all the time suffering severe persecution at the
hands of all classes of men both religious and irreligious because I continued to affirm that I
had seen a vision
28 During the space of time which intervened between the time I had the vision and the
year eighteen hundred and twenty-threemdashhaving been forbidden to join any of the religious
sects of the day and being of very tender years and persecuted by those who ought to have
been my friends and to have treated me kindly and if they supposed me to be deluded to have
endeavored in a proper and affectionate manner to have reclaimed memdashI was left to all kinds
205
of temptations and mingling with all kinds of society I frequently fell into many foolish errors
and displayed the weakness of youth and the foibles of human nature which I am sorry to say
led me into divers temptations offensive in the sight of God In making this confession no one
need suppose me guilty of any great or malignant sins A disposition to commit such was never
in my nature But I was guilty of levity and sometimes associated with jovial company etc not
consistent with that character which ought to be maintained by one who was called of God as
I had been But this will not seem very strange to any one who recollects my youth and is
acquainted with my native cheery temperament
29 In consequence of these things I often felt condemned for my weakness and
imperfections when on the evening of the above-mentioned twenty-first of September after I
had retired to my bed for the night I betook myself to prayer and supplication to Almighty God
for forgiveness of all my sins and follies and also for a manifestation to me that I might know
of my state and standing before him for I had full confidence in obtaining a divine manifestation
as I previously had one
30 While I was thus in the act of calling upon God I discovered a light appearing in
my room which continued to increase until the room was lighter than at noonday when
immediately a personage appeared at my bedside standing in the air for his feet did not
touch the floor
31 He had on a loose robe of most exquisite whiteness It was a whiteness beyond
anything earthly I had ever seen nor do I believe that any earthly thing could be made to
appear so exceedingly white and brilliant His hands were naked and his arms also a little
above the wrist so also were his feet naked as were his legs a little above the ankles His
head and neck were also bare I could discover that he had no other clothing on but this robe
as it was open so that I could see into his bosom
32 Not only was his robe exceedingly white but his whole person was glorious beyond
description and his countenance truly like lightning The room was exceedingly light but
not so very bright as immediately around his person When I first looked upon him I was
afraid but the fear soon left me
33 He called me by name and said unto me that he was a messenger sent from the
presence of God to me and that his name was Moroni that God had a work for me to do
and that my name should be had for good and evil among all nations kindreds and tongues
or that it should be both good and evil spoken of among all people
34 He said there was a book deposited written upon gold plates giving an account of
the former inhabitants of this continent and the source from whence they sprang He also
206
said that the fulness of the everlasting Gospel was contained in it as delivered by the Savior
to the ancient inhabitants
35 Also that there were two stones in silver bowsmdashand these stones fastened to a
breastplate constituted what is called the Urim and Thummimmdashdeposited with the plates
and the possession and use of these stones were what constituted ldquoseersrdquo in ancient or former
times and that God had prepared them for the purpose of translating the book
36 After telling me these things he commenced quoting the prophecies of the Old
Testament He first quoted part of the third chapter of Malachi and he quoted also the fourth
or last chapter of the same prophecy though with a little variation from the way it reads in our
Bibles Instead of quoting the first verse as it reads in our books he quoted it thus
37 For behold the day cometh that shall burn as an oven and all the proud yea and
all that do wickedly shall burn as stubble for they that come shall burn them saith the Lord of
Hosts that it shall leave them neither root nor branch
38 And again he quoted the fifth verse thus Behold I will reveal unto you the
Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day
of the Lord
39 He also quoted the next verse differently And he shall plant in the hearts of the
children the promises made to the fathers and the hearts of the children shall turn to their
fathers If it were not so the whole earth would be utterly wasted at his coming
40 In addition to these he quoted the eleventh chapter of Isaiah saying that it was about
to be fulfilled He quoted also the third chapter of Acts twenty-second and twenty-third verses
precisely as they stand in our New Testament He said that that prophet was Christ but the day
had not yet come when ldquothey who would not hear his voice should be cut off from among the
peoplerdquo but soon would come
41 He also quoted the second chapter of Joel from the twenty-eighth verse to the last
He also said that this was not yet fulfilled but was soon to be And he further stated that the
fulness of the Gentiles was soon to come in He quoted many other passages of scripture and
offered many explanations which cannot be mentioned here
42 Again he told me that when I got those plates of which he had spokenmdashfor the
time that they should be obtained was not yet fulfilledmdashI should not show them to any person
neither the breastplate with the Urim and Thummim only to those to whom I should be
commanded to show them if I did I should be destroyed While he was conversing with me
about the plates the vision was opened to my mind that I could see the place where the plates
207
were deposited and that so clearly and distinctly that I knew the place again when I visited
it
43 After this communication I saw the light in the room begin to gather immediately
around the person of him who had been speaking to me and it continued to do so until the room
was again left dark except just around him when instantly I saw as it were a conduit open
right up into heaven and he ascended till he entirely disappeared and the room was left as it
had been before this heavenly light had made its appearance
44 I lay musing on the singularity of the scene and marveling greatly at what had
been told to me by this extraordinary messenger when in the midst of my meditation I
suddenly discovered that my room was again beginning to get lighted and in an instant as
it were the same heavenly messenger was again by my bedside
45 He commenced and again related the very same things which he had done at his
first visit without the least variation which having done he informed me of great judgments
which were coming upon the earth with great desolations by famine sword and pestilence
and that these grievous judgments would come on the earth in this generation Having related
these things he again ascended as he had done before
46 By this time so deep were the impressions made on my mind that sleep had fled from
my eyes and I lay overwhelmed in astonishment at what I had both seen and heard But what
was my surprise when again I beheld the same messenger at my bedside and heard him
rehearse or repeat over again to me the same things as before and added a caution to me
telling me that Satan would try to tempt me (in consequence of the indigent circumstances of
my fatherrsquos family) to get the plates for the purpose of getting rich This he forbade me saying
that I must have no other object in view in getting the plates but to glorify God and must not
be influenced by any other motive than that of building his kingdom otherwise I could not get
them
47 After this third visit he again ascended into heaven as before and I was again left
to ponder on the strangeness of what I had just experienced when almost immediately after the
heavenly messenger had ascended from me for the third time the cock crowed and I found that
day was approaching so that our interviews must have occupied the whole of that night
48 I shortly after arose from my bed and as usual went to the necessary labors of the
day but in attempting to work as at other times I found my strength so exhausted as to render
me entirely unable My father who was laboring along with me discovered something to be
wrong with me and told me to go home I started with the intention of going to the house but
208
in attempting to cross the fence out of the field where we were my strength entirely failed me
and I fell helpless on the ground and for a time was quite unconscious of anything
49 The first thing that I can recollect was a voice speaking unto me calling me by name
I looked up and beheld the same messenger standing over my head surrounded by light as
before He then again related unto me all that he had related to me the previous night and
commanded me to go to my father and tell him of the vision and commandments which I had
received
50 I obeyed I returned to my father in the field and rehearsed the whole matter to him
He replied to me that it was of God and told me to go and do as commanded by the messenger
I left the field and went to the place where the messenger had told me the plates were deposited
and owing to the distinctness of the vision which I had had concerning it I knew the place the
instant that I arrived there
51 Convenient to the village of Manchester Ontario county New York stands a hill
of considerable size and the most elevated of any in the neighborhood On the west side of
this hill not far from the top under a stone of considerable size lay the plates deposited in
a stone box This stone was thick and rounding in the middle on the upper side and thinner
towards the edges so that the middle part of it was visible above the ground but the edge all
around was covered with earth
52 Having removed the earth I obtained a lever which I got fixed under the edge of
the stone and with a little exertion raised it up I looked in and there indeed did I behold the
plates the Urim and Thummim and the breastplate as stated by the messenger The box in
which they lay was formed by laying stones together in some kind of cement In the bottom
of the box were laid two stones crossways of the box and on these stones lay the plates and
the other things with them
53 I made an attempt to take them out but was forbidden by the messenger and was
again informed that the time for bringing them forth had not yet arrived neither would it until
four years from that time but he told me that I should come to that place precisely in one year
from that time and that he would there meet with me and that I should continue to do so until
the time should come for obtaining the plates
54 Accordingly as I had been commanded I went at the end of each year and at each
time I found the same messenger there and received instruction and intelligence from him at
each of our interviews respecting what the Lord was going to do and how and in what manner
his kingdom was to be conducted in the last days
209
Joseph Smith marries Emma HalemdashHe receives the gold plates from Moroni and
translates some of the charactersmdashMartin Harris shows the characters and translation to
Professor Anthon who says ldquoI cannot read a sealed bookrdquo (Verses 55ndash65)
55 As my fatherrsquos worldly circumstances were very limited we were under the necessity
of laboring with our hands hiring out by dayrsquos work and otherwise as we could get opportunity
Sometimes we were at home and sometimes abroad and by continuous labor were enabled to
get a comfortable maintenance
56 In the year 1823 my fatherrsquos family met with a great affliction by the death of my
eldest brother Alvin In the month of October 1825 I hired with an old gentleman by the name
of Josiah Stoal who lived in Chenango county State of New York He had heard something of
a silver mine having been opened by the Spaniards in Harmony Susquehanna county State of
Pennsylvania and had previous to my hiring to him been digging in order if possible to
discover the mine After I went to live with him he took me with the rest of his hands to dig for
the silver mine at which I continued to work for nearly a month without success in our
undertaking and finally I prevailed with the old gentleman to cease digging after it Hence
arose the very prevalent story of my having been a money-digger
57 During the time that I was thus employed I was put to board with a Mr Isaac Hale
of that place it was there I first saw my wife (his daughter) Emma Hale On the 18th of January
1827 we were married while I was yet employed in the service of Mr Stoal
58 Owing to my continuing to assert that I had seen a vision persecution still followed
me and my wifersquos fatherrsquos family were very much opposed to our being married I was therefore
under the necessity of taking her elsewhere so we went and were married at the house of Squire
Tarbill in South Bainbridge Chenango county New York Immediately after my marriage I
left Mr Stoalrsquos and went to my fatherrsquos and farmed with him that season
59 At length the time arrived for obtaining the plates the Urim and Thummim and
the breastplate On the twenty-second day of September one thousand eight hundred and
twenty-seven having gone as usual at the end of another year to the place where they were
deposited the same heavenly messenger delivered them up to me with this charge that I
should be responsible for them that if I should let them go carelessly or through any neglect
of mine I should be cut off but that if I would use all my endeavors to preserve them until
he the messenger should call for them they should be protected
60 I soon found out the reason why I had received such strict charges to keep them safe
and why it was that the messenger had said that when I had done what was required at my hand
he would call for them For no sooner was it known that I had them than the most strenuous
210
exertions were used to get them from me Every stratagem that could be invented was resorted
to for that purpose The persecution became more bitter and severe than before and multitudes
were on the alert continually to get them from me if possible But by the wisdom of God they
remained safe in my hands until I had accomplished by them what was required at my hand
When according to arrangements the messenger called for them I delivered them up to him
and he has them in his charge until this day being the second day of May one thousand eight
hundred and thirty-eight
61 The excitement however still continued and rumor with her thousand tongues was
all the time employed in circulating falsehoods about my fatherrsquos family and about myself If I
were to relate a thousandth part of them it would fill up volumes The persecution however
became so intolerable that I was under the necessity of leaving Manchester and going with my
wife to Susquehanna county in the State of Pennsylvania While preparing to startmdashbeing very
poor and the persecution so heavy upon us that there was no probability that we would ever be
otherwisemdashin the midst of our afflictions we found a friend in a gentleman by the name of
Martin Harris who came to us and gave me fifty dollars to assist us on our journey Mr Harris
was a resident of Palmyra township Wayne county in the State of New York and a farmer of
respectability
62 By this timely aid was I enabled to reach the place of my destination in
Pennsylvania and immediately after my arrival there I commenced copying the characters
off the plates I copied a considerable number of them and by means of the Urim and
Thummim I translated some of them which I did between the time I arrived at the house of
my wifersquos father in the month of December and the February following
63 Sometime in this month of February the aforementioned Mr Martin Harris came to
our place got the characters which I had drawn off the plates and started with them to the city
of New York For what took place relative to him and the characters I refer to his own account
of the circumstances as he related them to me after his return which was as follows
64 ldquoI went to the city of New York and presented the characters which had been
translated with the translation thereof to Professor Charles Anthon a gentleman celebrated
for his literary attainments Professor Anthon stated that the translation was correct more
so than any he had before seen translated from the Egyptian I then showed him those which
were not yet translated and he said that they were Egyptian Chaldaic Assyriac and Arabic
and he said they were true characters He gave me a certificate certifying to the people of
Palmyra that they were true characters and that the translation of such of them as had been
translated was also correct I took the certificate and put it into my pocket and was just
211
leaving the house when Mr Anthon called me back and asked me how the young man found
out that there were gold plates in the place where he found them I answered that an angel
of God had revealed it unto him
65 ldquoHe then said to me lsquoLet me see that certificatersquo I accordingly took it out of my
pocket and gave it to him when he took it and tore it to pieces saying that there was no such
thing now as ministering of angels and that if I would bring the plates to him he would
translate them I informed him that part of the plates were sealed and that I was forbidden
to bring them He replied lsquoI cannot read a sealed bookrsquo I left him and went to Dr Mitchell
who sanctioned what Professor Anthon had said respecting both the characters and the
translationrdquo
Oliver Cowdery serves as scribe in translating the Book of MormonmdashJoseph and Oliver
receive the Aaronic Priesthood from John the BaptistmdashThey are baptized ordained and receive
the spirit of prophecy (Verses 66ndash75)
66 On the 5th day of April 1829 Oliver Cowdery came to my house until which time I
had never seen him He stated to me that having been teaching school in the neighborhood
where my father resided and my father being one of those who sent to the school he went to
board for a season at his house and while there the family related to him the circumstances of
my having received the plates and accordingly he had come to make inquiries of me
67 Two days after the arrival of Mr Cowdery (being the 7th of April) I commenced to
translate the Book of Mormon and he began to write for me
68 We still continued the work of translation when in the ensuing month (May 1829)
we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for
the remission of sins that we found mentioned in the translation of the plates While we were
thus employed praying and calling upon the Lord a messenger from heaven descended in a
cloud of light and having laid his hands upon us he ordained us saying
69 Upon you my fellow servants in the name of Messiah I confer the Priesthood of
Aaron which holds the keys of the ministering of angels and of the gospel of repentance and
of baptism by immersion for the remission of sins and this shall never be taken again from the
earth until the sons of Levi do offer again an offering unto the Lord in righteousness
70 He said this Aaronic Priesthood had not the power of laying on hands for the gift of
the Holy Ghost but that this should be conferred on us hereafter and he commanded us to go
and be baptized and gave us directions that I should baptize Oliver Cowdery and that
afterwards he should baptize me
212
71 Accordingly we went and were baptized I baptized him first and afterwards he
baptized memdashafter which I laid my hands upon his head and ordained him to the Aaronic
Priesthood and afterwards he laid his hands on me and ordained me to the same Priesthoodmdash
for so we were commanded
72 The messenger who visited us on this occasion and conferred this Priesthood upon
us said that his name was John the same that is called John the Baptist in the New Testament
and that he acted under the direction of Peter James and John who held the keys of the
Priesthood of Melchizedek which Priesthood he said would in due time be conferred on us
and that I should be called the first Elder of the Church and he (Oliver Cowdery) the second
It was on the fifteenth day of May 1829 that we were ordained under the hand of this messenger
and baptized
73 Immediately on our coming up out of the water after we had been baptized we
experienced great and glorious blessings from our Heavenly Father No sooner had I baptized
Oliver Cowdery than the Holy Ghost fell upon him and he stood up and prophesied many
things which should shortly come to pass And again so soon as I had been baptized by him I
also had the spirit of prophecy when standing up I prophesied concerning the rise of this
Church and many other things connected with the Church and this generation of the children
of men We were filled with the Holy Ghost and rejoiced in the God of our salvation
74 Our minds being now enlightened we began to have the scriptures laid open to our
understandings and the true meaning and intention of their more mysterious passages revealed
unto us in a manner which we never could attain to previously nor ever before had thought of
In the meantime we were forced to keep secret the circumstances of having received the
Priesthood and our having been baptized owing to a spirit of persecution which had already
manifested itself in the neighborhood
75 We had been threatened with being mobbed from time to time and this too by
professors of religion And their intentions of mobbing us were only counteracted by the
influence of my wifersquos fatherrsquos family (under Divine providence) who had become very friendly
to me and who were opposed to mobs and were willing that I should be allowed to continue
the work of translation without interruption and therefore offered and promised us protection
from all unlawful proceedings as far as in them lay
213
Appendix 3 The Book of Mormon
Figure 41 Anthon Transcript from the Golden Plates
The Book of Mormon is the keystone of the religion I believe in According to the story
the angel first visited Smiths bedroom late at night on September 22 in 1822 or 1823 Moroni
told Smith that the plates could be found buried in a prominent hill near his home later called
Cumorah a name found in the Book of Mormon
The following are some extracts from the History of Joseph Smith the Prophet 17Joseph
Smith tells of his ancestry family members and their early abodesmdashAn unusual excitement
about religion prevails in western New YorkmdashHe determines to seek wisdom as directed by
JamesmdashThe Father and the Son appear and Joseph is called to his prophetic ministry (Verses
1ndash20)
As another witness Oliver Cowdery describes these events thus ldquoThese were days
never to be forgottenmdashto sit under the sound of a voice dictated by the inspiration of heaven
awakened the utmost gratitude of this bosom Day after day I continued uninterrupted to write
from his mouth as he translated with the Urim and Thummim or as the Nephites would have
said lsquoInterpretersrsquo the history or record called lsquoThe Book of Mormonrsquo
ldquoTo notice in even few words the interesting account given by Mormon and his
faithful son Moroni of a people once beloved and favored of heaven would supersede my
present design I shall therefore defer this to a future period and as I said in the introduction
pass more directly to some few incidents immediately connected with the rise of this Church
17 62 Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
214
which may be entertaining to some thousands who have stepped forward amid the frowns of
bigots and the calumny of hypocrites and embraced the Gospel of Christ
ldquoNo men in their sober senses could translate and write the directions given to the
Nephites from the mouth of the Savior of the precise manner in which men should build up His
Church and especially when corruption had spread an uncertainty over all forms and systems
practiced among men without desiring a privilege of showing the willingness of the heart by
being buried in the liquid grave to answer a lsquogood conscience by the resurrection of Jesus
Christrsquo
ldquoAfter writing the account given of the Saviorrsquos ministry to the remnant of the seed of
Jacob upon this continent it was easy to be seen as the prophet said it would be that darkness
covered the earth and gross darkness the minds of the people On reflecting further it was as
easy to be seen that amid the great strife and noise concerning religion none had authority from
God to administer the ordinances of the Gospel For the question might be asked have men
authority to administer in the name of Christ who deny revelations when His testimony is no
less than the spirit of prophecy and His religion based built and sustained by immediate
revelations in all ages of the world when He has had a people on earth If these facts were
buried and carefully concealed by men whose craft would have been in danger if once
permitted to shine in the faces of men they were no longer to us and we only waited for the
commandment to be given lsquoArise and be baptizedrsquo
ldquoThis was not long desired before it was realized The Lord who is rich in mercy and
ever willing to answer the consistent prayer of the humble after we had called upon Him in a
fervent manner aside from the abodes of men condescended to manifest to us His will On a
sudden as from the midst of eternity the voice of the Redeemer spake peace to us while the
veil was parted and the angel of God came down clothed with glory and delivered the anxiously
looked for message and the keys of the Gospel of repentance What joy what wonder what
amazement While the world was racked and distractedmdashwhile millions were groping as the
blind for the wall and while all men were resting upon uncertainty as a general mass our eyes
beheld our ears heard as in the lsquoblaze of dayrsquo yes moremdashabove the glitter of the May sunbeam
which then shed its brilliancy over the face of nature Then his voice though mild pierced to
the center and his words lsquoI am thy fellow-servantrsquo dispelled every fear We listened we gazed
we admired rsquoTwas the voice of an angel from glory rsquotwas a message from the Most High And
as we heard we rejoiced while His love enkindled upon our souls and we were wrapped in the
vision of the Almighty Where was room for doubt Nowhere uncertainty had fled doubt had
sunk no more to rise while fiction and deception had fled forever ldquoBut dear brother think
215
further think for a moment what joy filled our hearts and with what surprise we must have
bowed (for who would not have bowed the knee for such a blessing) when we received under
his hand the Holy Priesthood as he said lsquoUpon you my fellow-servants in the name of Messiah
I confer this Priesthood and this authority which shall remain upon earth that the Sons of Levi
may yet offer an offering unto the Lord in righteousnessrsquo
ldquoI shall not attempt to paint to you the feelings of this heart nor the majestic beauty and
glory which surrounded us on this occasion but you will believe me when I say that earth nor
men with the eloquence of time cannot begin to clothe language in as interesting and sublime
a manner as this holy personage No nor has this earth power to give the joy to bestow the
peace or comprehend the wisdom which was contained in each sentence as they were delivered
by the power of the Holy Spirit Man may deceive his fellow-men deception may follow
deception and the children of the wicked one may have power to seduce the foolish and
untaught till naught but fiction feeds the many and the fruit of falsehood carries in its current
the giddy to the grave but one touch with the finger of his love yes one ray of glory from the
upper world or one word from the mouth of the Savior from the bosom of eternity strikes it
all into insignificance and blots it forever from the mind The assurance that we were in the
presence of an angel the certainty that we heard the voice of Jesus and the truth unsullied as it
flowed from a pure personage dictated by the will of God is to me past description and I shall
ever look upon this expression of the Saviorrsquos goodness with wonder and thanksgiving while I
am permitted to tarry and in those mansions where perfection dwells and sin never comes I
hope to adore in that day which shall never ceaserdquomdashMessenger and Advocate vol 1 (October
1834) pp 14ndash16
1John412 No man hath seen God at any time If we love one another God dwelleth in
us and his love is perfected in us
First vision of Joseph Smith15years old
1Peter18 Whom having not seen ye love in whom though now ye see him not yet
believing ye rejoice with joy unspeakable and full of glory
Golden Plates History Brigham Young Journal of Discourses 17 June 1877
ldquoOliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph did not
translate all of the plates there was a portion of them sealed which you can learn from the
Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to carry
them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver went
there the hill opened and they walked into a cave in which there was a large and spacious
216
room He says he did not think at the time whether they had the light of the sun or artificial
light but that it was just as light as day
They laid the plates on a table it was a large table that stood in the room Under
this table there was a pile of plates as much as two feet high and there were altogether in
this room more plates than probably many wagon loads they were piled up in the corners
and along the walls The first time they went there the sword of Laban hung upon the
wall but when they went again it had been taken down and laid upon the table across the
gold plates it was unsheathed and on it was written these words ldquoThis sword will never
be sheathed again until the kingdoms of this world become the kingdom of our God and
his Christrdquo
I tell you this as coming not only from Oliver Cowdery but others who were familiar
with it and who understood it just as well as we understand coming to this meeting [Don]
Carlos Smith was a young man of as much veracity as any young man we had and he was a
witness to these things Samuel Smith saw some things Hyrum saw a good many things but
Joseph was the leaderrdquo
Other Accounts Manuscript History of Brigham Young 5 May 1867
ldquoPresident [Heber C] Kimball talked familiarly to the brethren about Father Smith
[Oliver] Cowdery and others walking into the hill Cumorah and seeing records upon records
piled upon table[s] they walked from cell to cell and saw the records that were piled up rdquo
Wilford Woodruff Journal 11 December 1869
ldquoIn his journal Wilford Woodruff recounted what he had heard Brigham Young say
about the cave President Young said in relation to Joseph Smith returning the Plates of the
Book of Mormon that He did not return them to the box from wh[ence] He had Received
[them] But He went [into] a Cave in the Hill Comoro with Oliver Cowdry and deposited those
plates upon a table or shelf In that room were deposited a large amount of gold plates
Containing sacred records and when they first visited that Room the sword of Laban was
Hanging upon the wall and when they last visited it the sword was drawn from the scabbard
and [laid] upon a table and a Messenger who was the keeper of the room informed them that
that sword would never be returned to its scabbard untill the Kingdom of God was Esstablished
upon the Earth and untill it reigned triumphant over Evry Enemy Joseph Smith said that Cave
Contained tons of Choice Treasures and recordsrdquo
217
Jesse Nathaniel Smith Journal February 1874
ldquoA southern Utah Saint Jesse Nathaniel Smith heard Brigham Young speak in Cedar
City Utah and recorded I heard him [Brigham Young] at an evening meeting in Cedar City
describe an apartment in the Hill Cumorah that some of the brethren had been permitted to enter
He said there was great wealth in the room in sacred implements vestments arms precious
metals and precious stones more than a six-mule team could drawrdquo
Heber C Kimball Journal of Discourses 28 September 1856
ldquoIn response to a Brother Millsrsquos statement about the handcart pioneers Heber C
Kimball said How does it compare with the vision that Joseph and others had when they went
into a cave in the hill Cumorah and saw more records than ten men could carry There were
books piled up on tables book upon book Those records this people will yet have if they accept
of the Book of Mormon and observe its precepts and keep the commandmentsrdquo
Orson Pratt The Contributor September 1882
ldquoBut the grand repository of all the numerous records of the ancient nations of the
western continent was located in another department of the hill and its contents put under the
charge of holy angels until the day should come for them to be transferred to the sacred temple
of Zionrdquo
Orson Pratt in Journal of Discourses 1657
ldquoWill these things be brought to light Yes The records now slumbering in the hill
Cumorah will be brought forth by the power of God to fulfill the words of our text that lsquothe
knowledge of God shall cover the earth as the waters cover the great deeprdquo
Edward Stevenson Reminiscences of Joseph the Prophet 1877
ldquoIn his book Reminiscences of Joseph the Prophet and the Coming Forth of the Book
of Mormon Edward Stevenson relates an interview with David Whitmer in 1877 It was
likewise stated to me by David Whitmer in the year 1877 that Oliver Cowdery told him that the
Prophet Joseph and himself had seen this room and that it was filled with treasure and on a
table therein were the breastplate and the sword of Laban as well as the portion of gold plates
not yet translated and that these plates were bound by three small gold rings and would also
be translated as was the first portion in the days of Joseph When they are translated much
useful information will be brought to light But till that day arrives no Rochester adventurers
shall ever see them or the treasures although science and mineral rods testify that they are thererdquo
218
David Whitmer Deseret Evening News 16 August 1878
ldquoIn an interview with P Wilhelm Poulson David Whitmer gave another account of the
cave [Poulson] Where are the plates now [Whitmer] In a cave where the angel has hidden
them up till the time arrives when the plates which are sealed shall be translated God will yet
raise up a mighty one who shall do his work till it is finished and Jesus comes again [Poulson]
Where is that cave [Whitmer] In the State of New York [Poulson] In the Hill of Comorah
[Whitmer] No but not far away from that placerdquo
William Horne Dame Diary 14 January 1855
ldquoAttended meeting a discourse from W W Phelps He related a story told him by Hyrum
Smith which was as follows Joseph Hyrum Cowdery and Whitmere went to the hill Cormorah
As they were walking up the hill a door opened and they walked into a room about 16 ft square
In that room was an angel and a trunk On that trunk lay a book of Mormon and gold plates
Labanrsquos sword Aaronrsquos brestplaterdquo
Elizabeth Kane Journal 15 January 1873
ldquoAlthough not a member of the church Elizabeth Kane lived in St George Utah and
entertained the company of Brigham Young She recorded the following discussion I asked
where the plates were now and saw in a moment from the expression of the countenances
around that I had blundered But I was answered that they were in a cave that Oliver Cowdery
though now an apostate would not deny that he had seen them He had been to the cave
Brigham Youngrsquos tone was so solemn that I listened bewildered like a child to the evening witch
stories of its nurse Brigham Young said that when Oliver Cowdery and Joseph Smith were
in the cave this third time they could see its contents more distinctly than before It was
about fifteen feet high and round its sides were ranged boxes of treasure In the centre was a
large stone table empty before but now piled with similar gold plates some of which lay
scattered on the floor beneath Formerly the sword of Laban hung on the walls sheathed but it
was now unsheathed and lying across the plates on the table and One that was with them said
it was never to be sheathed until the reign of Righteousness upon the earthrdquo
httpsjosephsmithfoundationorghill-cumorah-cave
Wagonloads of plates in Cumorahrsquos cave
The following was originally printed in the March-April 2010 edition of Mormonism
Researched To request a free subscription please visit here
The Book of Mormon ends by describing the demise of the Nephite people at the hands
of their Lamanite counterparts For decades the descendants of Lehi the light-skinned Nephites
219
and the dark-skinned Lamanites warred against each other until both sides met for a final battle
in the ldquoland of Cumorahrdquo According to Moroni 66
And it came to pass that when we had gathered in all our people in one to the land of
Cumorah behold I Mormon began to be old and knowing it to be the last struggle of my
people and having been commanded of the Lord that I should not suffer the records which had
been handed down by our fathers which were sacred to fall into the hands of the Lamanites
(for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi
and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of
the Lord save it were these few plates which I gave unto my son Moroni
According to Mormon lore Smith claimed to receive the ldquofew platesrdquo from Moroni in
1827 and from them translated the Book of Mormon When he was finished translating the
plates he gave them back to the angel who he claimed ldquohas them in his chargerdquo (Joseph Smith
History 160) Many ask ldquoWhere are the gold plates nowrdquo ldquoAnd what of the many other
records that were supposedly lsquohid up in the Hill Cumorahrsquordquo
In his article ldquoCumorahrsquos Caverdquo printed in the Journal of Book of Mormon Studies
(v13 no1-2 2004) Cameron J Packerconcedes that several prominent Mormons spoke of
gold plates and other objects (such as the very sword Nephi used to kill Laban) that lay buried
within the famous hill located near the Smith home outside of Palmyra New York Packer asks
ldquoWas this a real cave that Joseph and others actually walked into or was it a visionary or
lsquovirtualrsquo experiencerdquo
Unfortunately most of the cave accounts come second or even third-hand For example
Parker cites the diary of William Horne Dame who recorded the words of WW Phelps who in
turn cited Hyrum Smith Phelps said that Joseph Smith Hyrum Smith Oliver Cowdery and
David Whitmer went to the Hill Cumorah and ldquowalked into a room about 16 ft square In that
room was an angel and a trunk On that trunk lay a Book of Mormon and gold plates Labanrsquos
sword Aaronrsquos breastplaterdquo
Brigham Young gave a somewhat similar second-hand account on June 17 1877
Oliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph
did not translate all of the plates there was a portion of them sealed which you can learn from
the Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to
carry them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver
went there the hill opened and they walked into a cave in which there was a large and spacious
room He says he whether they had the light of the sun or artificial light but that it was just as
light as day They laid the plates on a table it was a large table that stood in the room Under
220
this table there was a pile of plates as much as two feet high and there were altogether in this
room more plates than probably many wagon loads they were piled up in the corners and along
the walls The first time they went there the sword of Laban hung upon the wall but when they
went there again it had been taken down and laid upon the table across the gold plates it was
unsheathed and on it was written these words lsquoThis sword will never be sheathed again until
the kingdoms of this world become the kingdom of our God and his Christrsquordquo (Journal of
Discourses 1938)
David Whitmerrsquos testimony is a rare exception because he was one of the men who is
said to have actually entered such a cave His testimony slightly conflicts with Youngrsquos for he
stated in an 1878 interview printed in the Deseret Evening News that Smithrsquos gold plates were
indeed hidden but not in a cave in the Hill Cumorah Instead he said they were hidden ldquonot
far away from that placerdquo
Parker notes that Mormon Apostle Orson Pratt speaking in Ogden in 1873 spoke of
day when the plates ldquonow slumbering in the Hill Cumorahrdquo will be ldquobrought to lightrdquo When
that happens he said they will ldquohave the history of the Old Testament much more fully with
the addition of a great many prophecies that are not now contained in the recordrdquo
Such accounts leave us to believe that Smith and company literally saw tangible plates
and artifacts yet Heber C Kimball a member of the First Presidency under Brigham Young
used the word ldquovisionrdquo in 1856 when he spoke of ldquoJoseph Smith and othersrdquo seeing ldquomore
records than ten men could carryrdquo (Journal of Discourses 24105)
If this is the case then such a story really carries no more persuasive weight than the
testimony of the three witnesses who claimed to ldquohave seenrdquo the plates Smith received from
Moroni At first glance one might assume they too saw tangible gold plates However this
conclusion is dashed when we read in History of the Church 153 that it was only by prayer and
faith that they were ldquoable to obtain a view of themrdquo Why would prayer and faith be necessary
to see physical objects Furthermore page 55 clearly states they saw the plates in a vision
Mormon84 Therefore I will write and ahide up the records in the earth and whither I go it
mattereth not
Mormon75 Know ye that ye must come to the aknowledge of your fathers and repent
of all your sins and iniquities and bbelieve in Jesus Christ that he is the Son of God and that
he was slain by the Jews and by the power of the Father he hath risen again whereby he hath
gained the cvictory over the grave and also in him is the sting of death swallowed up
221
Mormon9 32 And now behold we have written this record according to our knowledge
in the characters which are called among us the areformed Egyptian being handed down and
altered by us according to our manner of speech
33 O ye wicked and perverse and stiffnecked people why have ye built up churches
unto yourselves to get gain Why have ye transfigured the holy word of God that ye might
bring damnation upon your souls Behold look ye unto the revelations of God for behold the
time cometh at that day when all these things must be fulfilled
34 Behold the Lord hath shown unto me great and marvelous things concerning that
which must shortly come at that day when these things shall come forth among you
The most important for the Book of Mormon is not reading but also learning how to
use for our daily lives That is including how to use the sword of Laban the Directors which
were given to Lehi (called Liahona) the Urim and Thummim and other records through the
Holy Ghost This will be discuss more later in conclusion section
Shreve (2017) reported that the wide availability of attractive readerrsquos editions of the
Book of Mormon armed with immaculate scholarly introductions framing it for non-Mormon
audiencesmdashnotably Hardyrsquos 2005 University of Illinois Press edition and Laurie Maffly-Kipprsquos
2008 Penguin edition which have made the Book of Mormonrsquos inclusion on American literature
syllabi that much easier Shreve (2017)wrote that perhaps the most conspicuous academic
embrace of the Book of Mormon is occurring inmdashof all placesmdashliberal secular Vermont where
Elizabeth Fenton is currently teaching a graduate seminar at the University of Vermont called
ldquoThe Book of Mormon and its Worldrdquo which all available evidence suggests is the first
literature course outside of Utah to focus exclusively on the Book of Mormon After requiring
students to spend three weeks reading the Book of Mormon in its entirety Fenton is devoting
the remainder of her course to a series of ldquomeditationsrdquo on potential historical and theological
contexts for the book Because it is a living religious text Fenton acknowledges that the book
must be taught ldquowith a certain generosityrdquo but she emphasizes that her course is focused
exclusively on intellectual questions rather than questions of faith Given the multitude of
preconceptions students have about the book distinctions like this are paramount in the the
Book of Mormon Gets the Literary Treatment JohnsonampJohnson (1999)traied to translate from
words on the Gold Plates to modern English version from existed copies from the Anthon
transcript through analizing various Native American and Egyptian languages Johnson
ampJohnson (1999) determined that was from Ether Chapter 63-13 as follows
3 And that it was the place of the New Jerusalem which should come down out of heaven
and the holy sanctuary of the Lord
222
4 Behold Ether saw the days of Christ and he spake concerning a New Jerusalem
upon this land
5 And he spake also concerning the house of Israel and the Jerusalem from whence
Lehi should comemdashafter it should be destroyed it should be built up again a holy city
unto the Lord wherefore it could not be a new Jerusalem for it had been in a time of
old but it should be built up again and become a holy city of the Lord and it should be
built unto the house of Israelmdash
6 And that a New Jerusalem should be built up upon this land unto the remnant of the
seed of Joseph for which things there has been a type
7 For as Joseph brought his father down into the land of Egypt even so he died there
wherefore the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem
that he might be merciful unto the seed of Joseph that they should perish not even as he
was merciful unto the father of Joseph that he should perish not
8 Wherefore the remnant of the house of Joseph shall be built upon this land and it shall
be a land of their inheritance and they shall build up a holy city unto the Lord like unto
the Jerusalem of old and they shall no more be confounded until the end come when the
earth shall pass away
9 And there shall be a new heaven and a new earth and they shall be like unto the old
save the old have passed away and all things have become new
10 And then cometh the New Jerusalem and blessed are they who dwell therein for it is
they whose garments are white through the blood of the Lamb and they are they who are
numbered among the remnant of the seed of Joseph who were of the house of Israel
11 And then also cometh the Jerusalem of old and the inhabitants thereof blessed are they
for they have been washed in the blood of the Lamb and they are they who were scattered
and gathered in from the four quarters of the earth and from the north countries and are
partakers of the fulfilling of the covenant which God made with their father Abraham
12 And when these things come bringeth to pass the scripture which saith there are they
who were first who shall be last and there are they who were last who shall be first
13 And I was about to write more but I am forbidden but great and marvelous were the
prophecies of Ether but they esteemed him as naught and cast him out and he hid himself
in the cavity of a rock by day and by night he went forth viewing the things which should
come upon the people
223
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints is the name of the Church Latter-day
Saints believe came by revelation from the Lord Jesus Christ Himself ldquoJesus Christ directed
us to call the Church by His name because it is His Church filled with His powerrdquo President
Russell M Nelson has said (News Room 2019)
Central teaching philosophy of the Church is service in love to the neighbors That is
why the Church has various welfare program not only for the members but also for the world
The welfare program of The Church of Jesus Christ of Latter-day Saints is not only a
way to help members in temporarily difficult circumstances but it also stresses self-reliance as
a way of life including education health employment family home production and storage
family finances and spiritual strength Life is not on this earth but also time for eternity This
is a vision for serving for others volunteerly (Takahashi 1998)
Baron (2004) analyzed the ethical and moral teachings of The Church of Jesus Christ
of Latter-day Saints and the process by which those teachings come forth A further aim is to
compare the process and outcome with other religious traditions and secular schools of thought
Chapter One introduces information about the growth and influence of the Church and the
Churchrsquos employment of the unique LDS concept of revelation The Church encourages its
members to be actively involved in politics education business science and sports in their
communities On the other hand the Church discourages any kind o f separatist movements
among its members
The second chapter deals with the relationship between religion and morality in general
and how it specifically relates to the Church Baron (2004) states that some of these traditions
have attempted to resolve the philosophic problems associated with the debate about divine
command The LDS Church hasnever addressed in any formal way the debate about why one
should obey God or how one could discern whether Godrsquos commands were good Chapter
Three focuses attention on specific social ethical teachings on abortion euthanasia capital
punishment and just war Baron (2004) reported that the Churchrsquos position then against
radical feminism highlights (a) the Churchrsquos view on women as children of God who equally
share in the blessings that are offered (b) the Churchrsquos view on what the ultimate solution to
the problem of exploitation of women and others ismdashthe regeneration of the inner person and
(c)that the base assumptions of radical forms of feminism are diametrically opposed to the
faith-based premises of the Church
224
ldquoThe aim of the Church is to help the people to help themselves Work is to be re-enthroned as
the ruling principle of the lives of our Church membershiprdquo mdashPresident Heber J Grant 1936
Brief Historical Timeline of the Church Welfare Plan
1936
bullPresident Heber J Grant announces the Church security plan in April general conference
bullBy October conference the General Church Welfare Committee was established
1937
bullThe first central bishopsrsquo storehouse is set up in Salt Lake City
1938
bullThe Church begins construction on Welfare Square
bullThe Church Security Plan is renamed the Church Welfare Plan
bullIn Salt Lake City the first Deseret Industries thrift store opens
1939
bullWelfare Squarersquos first storehouse is completed
bullThe Churchrsquos first Welfare Square cannery starts operating
1940
bullPresident David O McKay dedicates the Welfare Square grain elevator
1941
bullWelfare Squarersquos milk-processing plant begins operation
1945
bullThe Church ships large amounts of food clothing and other relief supplies to Europe at the
end of World War II
1948
bullA regional employment office is established in Salt Lake City
225
1960
bullThe Church completes a milk-processing plant on Welfare Square
1963
bullThe Deseret Pasta Plant begins producing pasta
bullThe new Welfare Square cannery is completed
1970s
bullThe Church expands welfare projects and production to Mexico England and the Pacific
Islands
1973
bullLDS Social Services (now LDS Family Services) is created as an official Church
corporation under the direction of Welfare Services
1976
bullWelfare facilities expand throughout the United States and Canada and a new bishopsrsquo
storehouse is completed on Welfare Square
1978
bullThe Emergency Response committee is formed
1980s
bullArgentina Chile Paraguay and Uruguay are the first countries to receive employment
centers outside the United States
1982
bullUS President Ronald Reagan visits Ogden Utahrsquos welfare facilities ldquoIf during the period
of the Great Depression every church had come forth with a welfare program founded on
correct principles hellip we would not be in the difficulty in which we find ourselves todayrdquo he
said (quoted by Thomas S Monson in ldquoA Provident Planmdasha Precious Promiserdquo Ensign
May 1986 62)
226
1983
bullThe Presiding Bishopric of the Church is designated to direct the welfare program
1985
bullThe Church Humanitarian Services program was inaugurated
1990s
bullThe Humanitarian Service Center was formed Surplus clothing and other good were sorted
for shipment around the world in response to poverty and disasters
1996
bullLDS Charities was formed to smooth the progress of humanitarian aid in several countries
bullWelfare Square renovation begins
1999
bullLDS Social Services expands its programs and becomes LDS Family Services
2001
bullWelfare Square was rededicated following its renovation
2003
bullWelfare Services launches providentlivingorg
bullHumanitarian Services outlines four major initiatives neonatal resuscitation training clean
water wheelchair distribution and vision treatment
2009
bullThe Church launches a new adoption website ItsAboutLoveorg
2010
bullEmployment Resource Services launches LDSjobsorg
(Timeline A Look Back at the Church Welfare Plan resource 2011)
227
Appendix 4 Biography
Ryo Takahashi PhD (Japan)
Ryo Takahashi was born on September 1 1961 in Koshimizu town Hokkaido Japan Ryo is a
Professor at Sendai University Director of Center for Gerontology at the Nippon Care-Fit
Service Institute He is a fellow of the International Association for the Scientific Study of
Intellectual Disabilities Ryo wants to empower all peoplersquos talents and individual values by
collaborative studying of death education His current goal is to establish Leonardo da Vinci
Center for Gerontology by creating unlimited networking with good people with
interdisciplinary area throughout the world for life long development of persons with all kind
of disabilities and all ages He believes that Art is whole human life for total learning process
Figure42 Ryo Takahashi
Ryo is Professor in the Department of Health and Welfare Science at Sendai University Ryo
is currently serving as a clinical professor at the AUSN volunterly as well Ryo graduated from
Sendai University in Physical Education with Bachelor of Arts Then he conitnued to study
Special Education at Joetsu University of Education Graduate School He has lived in the US
for graduate work at University of Utah Moreover Ryo has lived in India as Director of AU-
NCSA Center for Gerontology at Andhra University This experience concluded into Ryorsquos life
by the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhara University in
Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a hundred years
you must actrdquo Fulfill your hundred years of life by work such work as can truly be claimed
through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos
228
eye-balls and sitting with closed breath and staying far away from man do we gain this Truth
This work this toil is not for earning livelihoodrdquo He has completed with such philosophy with
PhD (Education) at Meisei University Graduate School in 2011 and PhD (Bioethics
Sustainability and Global Public Health)at American University of Sovereign Nations in 2019
This work should contribute for the world peace particularly toward the 2020 Olympics in
Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindred tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL Kigatsuku means ldquoan inner spirit to act without being
told what to do rdquo SOUL can be grown by See Observe Understand and Listen to learn each
other toward to 2030 The aim is set for putting poverty in museum by 2030 as Professor
Muhammad Yunus stated in his vision by creating new world In order to achieve such vison it
has to going back to fundamental roots of human beings It is important to searching real history
of roots of each country of tribal heritage including indigenous people including Ainu people
in mainly Hokkaido Japan
229
あとがき
本書は American University of Soveriegn Nations(生命倫理持続可能性グローバルパブリックヘルス2019)
博士論文 The Science Philosophy and Bioethics of Gerontology in the Context of Our Future An Individual and
Community Journey from Japan （温故知新ジェロントロジーの科学哲学生命倫理日本発信の「ひと」と「地域」への旅
路）を編集したものである タイトルの和訳には Philosophy of Gerontology の意味を「自論問路事爺論答路事時論問路事」
の哲学として表現している すなわち１自論問路事として自らこの問題の方向性（路）を考えること ２爺論答路事とし
て諸先輩がこれまで構築されてきた事柄に耳を傾けることそして３時論問路事として現代にあってジェロントロジーに求
められることは何かを探求することでこの時代に見つめ直すことである 筆者が学生時代に仙台大学で学び卒業論文とし
てまとめたテーマは「統合教育の原理」であった すなわち単に特別支援教育とは障がいのある子どもと健常な子ども達
の交流に留まるのではなく学際的な共育アプローチが全人類（全年齢男女全世界）において共通に必要な分野である
ことを探求した 上越教育大学大学院では 障がいのある本人と家族が地域で加齢とともにどのように生活していくかにつ
いて各施設の実態調査を実施した そこで学問とは単一のものではなく包括的に学ぶことの必要性を学んだ ユタ大学大
学院大学ではジェロントロジーという学問と出会い 高齢者と知的障がい者を含めた本人と家族の生活の質（Quality of
Life）を研究した 加えて 1992 年にメリーランド州バルチモアで開催された Association of Gerontology in Higher
Education(現在は Academy of Gerontology in Higher Education)のシンポジウムで一人の女性の大学院生が「ジェロントロ
ジーの哲学とはどういうものか」という質問に対してシンポジストの教授達が答えられない場面に遭遇し筆者自らが「ジ
ェロントロジー哲学」を極めることを決意したことを鮮明に覚えているその後インドのアンドラ大学 NCSA ジェロントロジー
センターのディレクターとしてジェロントロジーの哲学を探求への導かれた その時に タゴールが講演をした著書「MANひ
と」と出会い その当時の写真が本書の表紙を飾っている（タゴール(右)とラダクリシュナン(左 当時の学長後の大統領)
ジェロントロジー哲学の実践のために 2002 年に福島県郡山市で開催された国際知的障害研究協会(IASSID 現在は
IASSIDD)加齢QOL円卓会議で寬仁親王殿下のお成りご講演を頂いたことを皮切りに沖縄 インドのヴィシャーカパトナム
(2009)ロシアのサンクトペテルブルグ(2011)ダビンチプロジェクト 2012 と題して日本最古の大学と云われる足利学校が
所在する足利市と宇都宮市(2012)で国際会議を実施した この時点までは WHO（世界保健機関）を中心に活動を展開して
きたが今後教育の構築が必要と考え UNESCOの逸材を探したところ当時 UNESCOアジア太平洋地区の国々を担当して
た Darryl Macer 博士との出会うことができた その後メイサー博士が設立した大学院(American University of Soverign
Nations)にて生命倫理を学ぶきっかけとなりこの書籍が博士論文から誕生したのである 日本における教育を探求してい
く過程において武士道の研究に関わり修験道（山伏）の実践学に導かれて今日に至る その中でも大切なものおは「残心」
というなかに秘められた実践共育学である 残心とは「心が途切れることなく力を緩ゆる
めたり 寛くつろ
いでいながらも気配りや
思いやりの心を養い育てることである 残心とは 相手に対して誠実に礼を尽くし高ぶることなく試合稽古の相手がある事
に感謝する心である 残心とはどんな相手からも自らの技術の向上が出来かつ初心に帰る事ができる心そのもの」である
今後の課題はこの実践学を具現化して個人の安寧と地域国世界の平和と温故知新による草の根的な発展を自らの
先祖探求から繋げて様々な教育のなかに導入してことであると考えている その試みが全国から集まった開拓者の子孫
が住む北海道でありとくに自由民権運動が理由で左遷された歴史が埋もれている北見地方で 2020 年に青少年育成を
目的とした教育実践活動を実施することが将来に向けて大変意義の深いものと考える次第であるそしてその基盤には
先住民族の方々への感謝と歴史探究を含め真の国づくりが求められる この書籍は筆者の著作権保持のもとでドイツの
LAMBERT Academic Publishing(2019925)からも出版しており Amazon MoreBooks 等から購入することも可能である
これまでの人類の始祖からはじまり今日まで命が受け継がれてきたことに感謝し自らを研鑽しそれらの賜を捧げる
ことが私の使命であると考える次第である
以上
230
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future
An Individual and Community Journey
from Japan
温故知新ジェロントロジーの科学哲学生命倫理
日本発信の「ひと」と「地域」への旅路
自論問路事爺論答路事時論問路事
令和元(2019)年10月22日 初版1刷
「即位礼正殿の儀の行われる日」The Day of the core enthronement ceremony
髙橋 亮 編著者 (Ryo Takahashi）
発行所
989－1693
宮城県柴田郡柴田町船岡南2丁目２－１８
仙台大学 体育学部 健康福祉学科 高橋亮研究室
電話FAX (0224)55-1557 ro-takahashisendai-uacjp
製本印刷 アンリツ興産株式会社
243-0032 神奈川県厚木市恩名5-1-1
(アンリツ株式会社本社内)TEL 046-296-6736(代表)
copy2019 Ryo Takahashi
231
井口啓 Igucgi Kei (1925 年～ ) ガンジス川幻影 2011 年制
- 20190338_表1表4_v02pdf
- RyoGerontologyPhilosophy20191022pdf
-
1
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future
An Individual and Community Journey
from Japan
温故知新ジェロントロジーの科学哲学生命倫理日
本発信の「ひと」と「地域」への旅路
自論問路事爺論答路事時論問路事
ｂｙ
Ryo Takahashi
髙橋 亮
2
Abstract
This book explores the foundations and essence of gerontology as the study of aging
Gerontology is not only an interdisciplinary and intra disciplinary study but also the
international and inter-professional study of aging to create awareness on the concept among
people throughout the globe This thesis considers the history of gerontology and the future
cycles of evolution in gerontology The philosophy of Gerontology is a practical philosophy to
explore the nature of humanity itself and to practice the learning Gerontology is the science of
human philosophy That is to say studies of practical application seeking various ways of life
that can help human beings live with peace and tranquility When the studies approached
globally with various languages and cultures and seek the true meaning of life and science
people can be one with the same ideal Gerontology also related to Science and Technology
The book also introduces two approaches to the foundations of values that determine
the quality of life One is a case study of the development of religion in Japan and another case
study is the faith of the Church of Jesus Christ of Latter-day Saints There is reference to the
inter-relationships of Ainu people and others in Japan and recommendations include the
holding of a international Summit in Kitami Hokkaido Japan in 2020
3
CHAPTER 1
1 Scope Aims and Objectives
11 The Essentials of Gerontology Scope Aims and Objective of the Bookhelliphelliphelliphelliphelliphellip 9
12 Methodology of the studyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
13 Research Questions and Objectiveshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
14 Organization of the book helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
15 Importancehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
16 Thesis Outlinehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
17 Limitationhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip12
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip13
22 Gerontology is Study of Quality of Life helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip14
23 Gerontology is the Philosophy of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip17
CHAPTER 3
3 History of Personal Philosophical Review of Gerontology
31 Worldwide History of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
32 History of the United States National Institute on Aginghelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
33 Academy for Gerontology in Higher Education (AGHE) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip28
34Special Interest Research Group on Aging with Intellectual Disabilities
(IASSID SIRGAID)helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip30
35 The Early History of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
36 Foot Steps of Societies of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip38
37 Gerontology of Professor Hiroshi Shibata Self Reviewing as a Case Studyhelliphelliphelliphellip43
38 Prospectus of Society for Applied Gerontology (SAG) ndashJapanhelliphelliphelliphelliphelliphelliphelliphelliphellip47
39 Care-Fit Translation of Gerontology in Japanesehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip49
310 Gerontology with SOULhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip50
4
CHAPTER 4
4 Family History as Genealogy
41 Family historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
42 Family History Libraryhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
43 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip59
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip63
52 The Takenouchi Documentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip64
53 Shugendo and Yamabushihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip66
54 Priesthood and Shamanishelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip68
55 The Case of Iohani Wolfgrammhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip69
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 73
62 Jomon Tunnel and Kusarizukahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
63 Kitami cityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
64 Hero in Kitamihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
65 Freedom and Peoplersquos Rights Movementhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip80
66 Chichibu Incident and Denzo Inouehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip84
CHAPTER 7
7 Bushido and Martial Arts
71 Leonardo da Vincirsquos Spirit and Arthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 87
72 Bushido and Martial Arts 武士道武術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 89
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 90
74 Kashima Shinryū 鹿島神流92
75 Hokushin Ittō-ryūKenjyutsu 北辰一刀流剣術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphellip 94
76 The Book of Five Rings 五輪書helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip95
77 Yoroboshi 弱法師helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphellip 98
78 Andanate Cantabile アンダンテカンタービレhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 100
5
79 Judo 柔道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 114
710 Educational innovation 教育革新論helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 115
711 Shogido 将棋道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 116
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethicshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip119
82 Bioethics as the Love of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 120
83 American University of Sovereign Nations (AUSN) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 121
84 Japan Advanced Institute of Science and Technology (JAIST) helliphelliphelliphelliphelliphelliphelliphelliphellip122
85 Public Health and Longevityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip126
CHAPTER 9
9 My Personal Journey in Gerontology
91 Introductionhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip127
92 Aims of Da Vinci Projecthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
93 Da Vnci Project 2007 in Okinawa Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
94 Da Vinci Project 2009 in Visakhapatnam Indiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip130
95 Da Vinci Project 2011 in St Petersburg Russiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip131
96 Sendai University Sports Sciencehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip136
97 Joetsu University of Education Graduate Schoolhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip139
98 University of Utah Gerontology Centerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip140
99 Andhra Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
910 Lebenshilfehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip145
911 Meisei Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip146
912 Nippon Care-Fit Education Institutehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 147
913 Connecting Many Bridgeshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip147
914 Da Vinci Project 2012 in Tochigi Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip152
915 Proposal for the Kitami 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip153
6
CHAPTER 10
10 Conclusion and Recommendations
101 Conclusions159
102 Recommendations 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip162
11 Acknowledgmentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 163
12 Referenceshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip164
13 Appendix
Appendix 1 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip187
Appendix 2 History of Joseph Smith Jr ampthe Church of Jesus Christ of Latter-day Saintshellip199
Appendix 3 The Book of Mormonhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Appendix 4 Biography of Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
7
List of Figures
Figure 1Ekken Kaibarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
Figure 2Dr Fujiro Amakohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip32
Figure 3Professor Izuo Terasawahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip33
Figure 4 Professor Kakusho Tachibanahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip35
Figure 5 Professor Chiyo Omachihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip37
Figure 6 Japan Society of Social Gerontology Membershelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip42
Figure 7Dr Hiroshi Shibatahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip44
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasuhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip57
Figure 9 KonosukeampTori Murakami Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip60
Figure 10 From Left Shigeru Murakami Koei Tori Isaburo and Masaehelliphelliphelliphelliphelliphelliphelliphellip60
Figure 11Iohani ampSalote Wolfgramm Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip72
Figure 12 Jomon Tunnel Memorial Towerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
Figure 13 Kusarizuka Memorial Stonehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
Figure 14Erekoku Hiramurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
Figure 15Ryoma Samamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 81
Figure 16Naohiro Sakamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip81
Figure 17Shinjo Yoshidahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip82
Figure 18Todenhei Dolls at Shinzenkou Buddist Templehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 19Hokkaido Todenhei Clubhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 20 Denzo Inoue (July201854-June231918) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 85
Figure 21 Denzo Inoue A few day before deathhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure22 Denzo Inouersquos Funeral at Shotokujihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure 23Leonardo da Vincirsquos Self-portraithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip88
Figure 24Tomb of Leonardo da Vinciin Francehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip89
Figure 25Soukaku Takedahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip91
Figure 26Zenya Kuniihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip92
Figure 27Tesshu Yamaokahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip94
Figure 28Musashi Miyamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip97
Figure 29Ryo Takahashi with MrShushban Adhikari back paint Yoroboshi Kanpo Araihellip 99
Figure 30Kampo Araihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 31Kanzan Shimomurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 32Kei Iguchihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
8
Figure 33Boshizou (Mother and Child Image) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
Figure 34DrJigoro Kanohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip114
Figure 35Mr Kanji Ishiwarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip115
Figure 36 Tagore and Radha Krishnanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
Figure 37 Prince Tomohito Fukushima Munyu Feb22002helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip149
Figure 38The 2002 Koriyama International Committee with Prince Tomohitohelliphelliphelliphelliphellip149
Figure 39Ryoma Sakamotorsquos Hand Writing Kakejiku (Hanging scrolls)helliphelliphelliphelliphelliphelliphellip158
Figure 40 Joseph Smith Jramp the Church of Jesus Christ of Latter-day Saintshelliphelliphelliphelliphelliphellip199
Figure 41 Anthon Transcript from the Golden Plateshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Figure 42 Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
9
CHAPTER 1
1 Scope Aims and Objective of the Book
11 Origins of the term ldquoGerontologyrdquo
The Scope of this study is a review of the philosophy of gerontology through a review of
the historical background including indigenous history to explore commonalities around the
world This study is also to develop effective and practical philosophy of gerontology towards
life in the advanced future
Gerontology is originally coming from the Greek words geron meaning ldquoold manrdquo and -
ology a suffix meaning ldquothe study ofrdquo Gerontology has characterized as an interdisciplinary
and multidisciplinary field including arts and scientific study of physical mental and social
changes that occur in aging process This is the study of the investigation of societal changes
from an economic historical and philosophical standpoint and the carrying out of policies and
procedures to aid older people with information from gerontology in mind People have been
interested with aging since ancient times and the earliest known discussion is on an Egyptian
papyrus the Edwin Smith Papyrus dating back to 2800-2700 BC Williams (2017) reported
as follows rdquoEgyptian society had highly developed family life and religious beliefs in an
afterlife Sons were expected to care for elderly parents especially the father and to maintain
their tombs Living to 110 years was considered the reward for a balanced and virtuous life
Aging was associated with illness and health beliefs centered on cleansing the body with ritual
sweating vomiting and bowel cleansing This is one of the most ancient existing medical
documents It contains the earliest known written remedy for aging titled The Book for
Transforming an Old Man into a Youth of Twenty
Chapter 3 in the book of Genesis in the Old Testament of the Bible writes as follows
ldquo22 And the Lord God said Behold the man is become as one of us to know good and
evil and now lest he put forth his hand and take also of the tree of life and eat and live
for ever
23 Therefore the Lord God sent him forth from the garden of Eden to till the ground from
whence he was taken
24 So he drove out the man and he placed at the east of the garden of Eden Cherubims
and a flaming sword which turned every way to keep the way of the tree of liferdquo
(Genesis 322-24 King James Version (KJV))
10
12 Methodology of the Study
The main method used in writing this study was literature review of online and offline
media sources assisted by qualitative research methodology through interviews A review and
summary of important research sources articles reports and books on the topics was
undertaken Primary sources are supplemented by interviews with some participants in the
academic world of gerontology as well
Most historical sites have been visited and local resources were collected by the author
Reviews were made to analyze past organized gerontology conferences to apply the practical
philosophy of gerontology During visits to historical sites related to this study original
resources were collected
13 Research Questions and Objectives
131 Research Objectives
The specific objectives are
(1) To briefly review the history of gerontology in USA
(2) To review the history of gerontology in Japan
(3) To review Family History as Genealogy
(4) To review links between Japanese religion and gerontology
(5) To review Ainu Peoplersquos Wisdom and Human Rights
(6) To review the Ainu Freedom and Peoplersquos Rights Movement
(7) To review Leonardo da Vincirsquos Spirit and Art
(8) To review Martial Arts
(9) To discuss Science and Technology in Bioethics
(10) To review how selected institutions may assist in these fields
(11) To review my personal journey and development as an example of thinking about
gerontology
132 Research Questions
Research questions of this study include how gerontology can be applied with bioethics
into educational settings Questions include how gerontology can make a movement to effect
individual life through developing human values in the advanced future as well
11
14 Organization of the book
This book is organized into eleven chapters and annexes
15Importance
The importance of the dissertation is that it will provide a comprehensive overview of
philosophical gerontology its impact on social science education welfare science sports
science and religious science as well
16Thesis Outline
Chapter 1 explains that gerontology is study of various subjects related to aging It is
necessary to explain its philosophy more since there is a lack of information about the
philosophy of gerontology It considers the aims and objectives of how to approach the
development of the philosophy of gerontology
Chapter 2 is a personal philosophical review of gerontology Gerontology is characterized
for studying the Quality of Life and developing a philosophy of life
Chapter 3 reviews the history of gerontology Gerontology is not only national and
international aging related studies but also it is an interdisciplinary study including persons
with intellectual disabilities
Chapter 4 explains that gerontology is not only research but also action for learning
ourselves Searching family history helps us to learn about who we are and our self values
Chapter 5 examines the fundamental history of religion in Japan All people have a family
from individual to family beyond their ancestors from the beginning on the earth Religion is
the unity of humankind with faith and belief
Chapter 6 examines that we can learn many things from Indigenous Peoplersquos lives and
culture It explains that many local histories have been forgotten that must keep wisdom and
knowledge from generation to generation
Chapter 7 explains that martial arts themselves include the philosophy of life that is
called Bu (shi)do It shows importance of learning artistic philosophy of life through keiko
(practice) which means to ponder and review from the past and ancient times with practical
philosophy
Chapter 8 examines about bioethics which includes Science and Technology as the
Love of Life This concept is applicable for developing more through academic learning
process
12
Chapter 9 is my personal journey in Gerontology Chapter 10 is reviewing my personal
journeydevelopment as an example of thinking about gerontology as and Recommendations
There is also significant material presented in the Appendix including my detailed
bibliograhy a historical account of the life of Jospeh Smith and the Golden Plates of the
Mormon faith that contains records of Godrsquos people history and culture This is another
example of what we can learn about keeping a journal and learning from the ancient persons
for improving our quality of life not only physically but also spiritually
17 Limitations
Limitations of the book are that it will not include a comparable study with other countries
Another limitation will be that the search for our own genealogy is still in process a process
that will continuously find more details towards the future to connect with Gerontological
Philosophy
13
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontology
Gerontology exists to learn more of the purpose of life in not only the terms of longevity
but also of the quality of life Gerontology is based on the comprehensive studies of aging
which is not only an interdisciplinary and intra disciplinary study but also the international and
inter-professional study of aging to create awareness of the concept among people throughout
the globe According to the Association of Gerontology in Higher Education (AGHE)
ldquoGerontology is the study of the aging processes and individuals as they grow from middle age
through later life It includes 1) the study of physical mental and social changes in older
people as they age 2) the investigation of the changes in society resulting from our aging
population 3) the application of this knowledge to policies and programsrdquo Geriatrics is ldquo1)
the study of health and disease in later life 2) the comprehensive health care of older persons
and the well-being of their informal caregiverrdquo Therefore it must be emphasized that geriatric
medicine is a very important aspect of gerontology as well This thesis contains a discussion of
how gerontology should be developed in the direction of philosophical discipline in connection
with the philosophy of science and technology
The philosophy of gerontology is not just theoretical philosophy but also practical
philosophy to explore the nature of humanity itself and to practice the learning The learning
requires collecting information and applied practice Gerontology is thus a science of human
philosophy That is to say studies of practical application seeking various ways of life that can
help human beings live with peace and tranquility Omi (2010) reported that Jokan Chikazumi
(1870-1941) devoted himself to the study of philosophy in his university student days but later
he abandoned it and became a religious person who values the experience of the individual
Jokan also had his followers speak from their own experience Chikazumis narratives became
the center and one speaking from experience inspired others to speak of their experience that
will be onersquos fundamental philosophy of gerontology
The word ldquoGerontologyrdquo is derived from the book that IIya Metchnikoff (1845-1916)
wrote in ldquothe nature of manrdquo in 1903 as follows ldquoRecognition of the true goal of life and of
science as the only means by which that goal may be attained would group themselves around
that as in former days men were held together by religion I think it extremely probable that
scientific study of old age and of death two branches of science that may be called gerontology
and thanatology will bring about great modification in the course of the last period of liferdquo
14
(Metchnikoff 1910) Metchnikoff is known as a zoologist and microbiologist When the studies
are approached globally with various languages and cultures and seeking the true meaning of
life and science people can be one with the same ideal
Gerontology is also related to Science and Technology which is called Gerontechnology
(Burdick 2006 Klimczuk 2012) It is necessary to develop a philosophy of gerontology within
Science and Technology together The Stanford Encyclopedia of Philosophy introduces the
Philosophy of Science and Technology as follows ldquoIt may come as a surprise to those fresh to
the topic that the fields of philosophy of science and philosophy of technology show such great
differences given that few practices in our society are as closely related as science and
technology Experimental science is nowadays crucially dependent on technology for the
realization of its research setups and for the creation of circumstances in which a phenomenon
will become observablerdquo (Franssen et al 2013) According to Wikipedia lsquothe phrase
philosophy of technology was first used in the late 19th century by German-born philosopher
and geographer Kapp (1877) There will be further discussion of this in chapter 8 which is
also related to the perspective values of Japan Advanced Institute of Science and Technology
(JAIST) toward to advanced future
22 Gerontology is Study of Quality of Life
Quality of life (QOL) is a measure of the colorfulness of life We can determine the quality
of our life by the colors in life The color tells us our feeling Japan has been influenced by the
US and the Europe after the World War II in the fields of research culture and values which
includes many influences on our perception of the quality and value of life We Japanese have
had our own culture and values and our own living philosophy which was called Kigatsuku
once upon a time but use of that term has been dwindling in modern Japan
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo and being aware
of or conscious of onersquos own surroundings and doing good without being asked This is
considered as the beauty of the Japanese spirit of service through Samurai Philosophy However
nowadays even Japanese people have forgotten it Rabindranath Tagore warned this onset of
change when he visited Japan on 2 July 1916 as follows At First I had my doubts I thought
that I might not be able to see Japan as she is herself but should have to be content to see the
Japan that takes an acrobatic pride in violently appearing as something else On my first arrival
in this country when I looked out from the balcony of a house on the hillside the town of
Kobemdashthat huge mass of corrugated iron roofsmdashappeared to me like a dragon with glistening
scales basking in the sun after having devoured a large slice of the living flesh of the earth
15
This dragon did not belong to the mythology of the past but of the present and with its iron
mask it tried to look real to the children of the agemdashreal as the majestic rocks on the shore as
the epic rhythm of the sea-waves Anyhow it hid Japan from my view and I felt myself like the
traveler whose time is short waiting for the cloud to be lifted and to have a sight of the eternal
snow on the Himalayan summit I asked myselfmdashWill the dense mist of the iron age give way
for a moment and let me see what is true and abiding in this land I was enveloped in a
whirlwind of reception but I had my misgivings and thought that this might be a violent
outbreak of curiositymdashor that these people felt themselves bound to show their appreciation of
a man who had won renown from Europe thus doing honour to the West in a vicarious formrdquo1
Tagores observation as a foreseer is greater than the Japanese modern economists
themselves as we can see in the following words You discover that nature reserves her power
in forms of beauty and it is this beauty which like a mother nourishes all the giant forces at
her breast keeping them in active vigour yet in repose You have known that energies of nature
save themselves from wearing out by the rhythm of a perfect grace and that she with the
tenderness of her curved lines takes away fatigue from the worlds muscles I have felt that you
have been able to assimilate these secrets into your life and the truth which lies in the beauty
of all things has passed into your souls A mere knowledge of things can be had in a short
enough time but their spirit can only be acquired by centuries of training and self-control
Dominating nature from outside is a much simpler thing than making her your own in loves
delight which is a work of true genius Your race has shown that genius not by acquirements
but by creations not by display of things but by manifestation of its own inner being This
creative power there is in all nations and it is ever active in getting hold of mens natures and
giving them a form according to its ideals But here in Japan it seems to have achieved its
success and deeply sunk into the minds of all men and permeated their muscles and nerves
Your instincts have become true your senses keen and your hands have acquired natural skill
The genius of Europe has given her people the power of organization which has specially made
itself manifest in politics and commerce and in coordinating scientific knowledge The genius
of Japan has given you the vision of beauty in nature and the power of realizing it in your life
And because of this fact the power of organization has come so easily to your help when you
needed it For the rhythm of beauty is the inner spirit whose outer body is organization2
1 Rabindranath Tagore Delivered for the Students of the Private Colleges of Tokyo and the Members of the Indo-
Japanese Association at the Keio Gijuku University on July 2 1916
2 httpwwwonline-literaturecomtagore-rabindranath4393
16
Tagore warned about Modern Japanese society as follows I am quite sure that there are
men in your nation who are not sympathetic with your national ideals whose object is to gain
and not to grow They are loud in their boast that they have modernized Japan While I agree
with them so far as to say that the spirit of the race should harmonize with the spirit of the time
I must warn them that modernizing is a mere affectation of modernism just as affectation of
poetry is poetizing It is nothing but mimicry only affectation is louder than the original and it
is too literal One must bear in mind that those who have the true modern spirit need not
modernize just as those who are truly brave are not braggarts Modernism is not in the dress
of the Europeans or in the hideous structures where their children are interned when they take
their lessons or in the square houses with flat straight wall-surfaces pierced with parallel lines
of windows where these people are caged in their lifetime certainly modernism is not in their
ladies bonnets carrying on them loads of incongruities These are not modern but merely
European True modernism is freedom of mind not slavery of taste It is independence of
thought and action not tutelage under European schoolmasters It is science but not its wrong
application in lifemdasha mere imitation of our science teachers who reduce it into a superstition
absurdly invoking its aid for all impossible purposes 3 For having real quality of life Japan
has to go back to the above principle what Tagore gave in his lecture to the students at the Keio
Gijuku University
The author Ryo Takahashi (2011b) was awarded PhD thesis entitled ldquoQOL Study of
Persons with Intellectual Disabilities and Their Families Comparative Study of Different
Culture Background including Religionsrdquo at Meisei University The aim of this research is to
discover the future of persons with intellectual disabilities (ID) through the perspectives of
QOL of individuals with ID and their families
The aims of the studies were as follows The first was to search the future perspectives of
life environment of persons with ID and their families through Attainment Satisfaction
Importance Opportunities Initiative and Stability of Family Quality of Life It was found that
the results of the study of individuals and their familiesrsquo needs both macro and micro range
QOL plan even at society and community as well It is recommended to use this concept not
only at community but also at state and country as well
The second was the study proceeded on adults with ID (30 +) by interviewing their aging
needs and future perspectives including marriage old age and death It was found that there
3 httpwwwonline-literaturecomtagore-rabindranath4393
17
were a general answer and a personal answer It is necessary to create a free environment to get
a feedback without any defense In order to achieve this approach it is important to use
empowerment approach which is changing educational approach from top to bottom and vice
versa It can be applied to family home educational and social settings This can be called
collaborative learning approach for all aging and disabilities
The third by comparative study of different cultures such as Indian and Japanese through
Family QOL survey and Individual study of adults with ID it is found that there is a common
ground of human needs and family and values Religion exists for human unity and not for
breaking Misconception of religion may cause negative results
The Final aim is to consider the contents of FQOL survey through study of activities of the
parent and family members It is important to find their opinion not only from the survey itself
but also through interview process by rapport between the researchers and the family members
Their free comments were helpful resource for future research on QOL QOL is real contents
of the Philosophy of Gerontology The next section will discuss about gerontology as
Philosophy of Life
23 Gerontology is the Philosophy of Life
Gerontology is a creative learning focused on the multidisciplinary fields including the
interdisciplinary international and interdisciplinary perspectives The first approach of
learning begins to listen and learns though the processes for some experiences by
communicating with various people reading research and applied practice Itrsquos considered
that the reserve of the knowledge cultivates applied skill and become a universal power as
ldquowisdomrdquo It means that gerontology is a creative learning to find out the possibilities Dr
David Peterson one of the founders for Academy of Gerontology in Higher Education (AGHE)
explains gerontology by using five characters as ldquoHILLSrdquo from ldquoHealthrdquo ldquoIntelligencerdquo
ldquoLeadershiprdquo ldquoLoverdquo and ldquoServicerdquo He also says that the life grows with happiness when
this principle is applied to all people All 5 categories require the power of ldquotendernessrdquo and
ldquoawarenessrdquo (Peterson 1980) Birren and Schroot introduced A History of Geropshychology
in Autobiography that is included a part of Philosophy of gerontology as well (Birren and
Schroots 2000) In this point it is important to figure out relationships among philosophy
science and humanities
According to the Wikipedia (2018) ldquoPhilosophy is the study of general and fundamental
problems concerning matters such as existence knowledge values reason mind and
languagerdquo Science (Wissenschaft Age +Aging) is lsquoa systematic enterprise that builds and
18
organizes knowledge in the form of testable explanations and predictions about the universersquo
And Humanities (Human Science) is lsquoacademic disciplines that study aspects of human society
and culture Nowadays the humanities are more frequently contrasted with natural and
sometimes social sciences as well as professional trainingrsquo
The philosophy of gerontology includes not only such above philosophical meanings but
also applied learning and studying process of Science and Humanities That requires not only
theoretical studies but also applicable action for making to create better aging life as well
Philosophy of gerontology is all age related practical pedagogy which draws forth the
significance of human existence with practical science for applying into Budo for various age
persons with various conditions
Human capability can be recognizing from various viewpoints and is related to knowing
human potential In this context Howard Gardner (1983) provided the concept of seven types
of intelligence as follows ldquo1) Verbal-Linguistic Intelligence involves the spoken and written
language Learning through the speaking writing poetry etc 2) Logical-Mathematical
Intelligence involves the numbers and logic Learning through the detecting patterns scientific
reasoning and deduction etc 3) Visual-Spatial Intelligence involves the visual and special
judgment Learning through the conceiving objects from visual arts images and various view
points etc 4) Bodily-kinesthetic Intelligence involves body and physical movement Learning
through the physical experience and movement etc 5) Musical Intelligence involves rhythmic
patterns Learning through the sound rhythm natural sound etc 6) Interpersonal Intelligence
involves verbalnonverbal communication with others Learning through the one-on-one
relationship group communication etc 7) Intrapersonal Intelligence involves oneself and the
mental reality Learning through self-questioning metathinking instinct etcrdquo In addition to
the seven categories Howard Gardner considers ldquo8) Naturalist 9) Spiritual and 10) Existential
intelligencerdquo later on As stated above we may understand that humans have the collaborative
learning approach with philosophy
19
CHAPTER 3
3 History of Gerontology in USA and Japan
31 Gerontology and Geriatrics
The modern history of gerontology can be learned through the history of
gerontology in the United States of America (USA) Dr Ignatz L Nascher first coined
the term geriatrics Nascher created the word from two Greek roots geronto meaning the old
man and iatrike meaning surgery medicine or the treatment of Therefore geriatrics
means treatment of the old man (Freeman 1960)
Tibbits (1960) stated the term social gerontology referring to the fact that aspects of
gerontology include social factors and forces Included among these social forces are roles and
status of the old how the old are viewed by society and the degree to which normative aspects
of aging determine the behavior of aging people (Cox amp Newtson 1993)
32 History of the United States National Institute on Aging
The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther Teitelman and Parham (1990) compiled ldquoFundamentals of Geriatrics
for Health Professionalsrdquo In this book Dr Erdman B Palmore wrote forward as follows
ldquoWhen I was an undergraduate at Duke (class of 1952) I doubt anyone had even heard of
gerontology Almost no one was identified as a gerontologist When I was an undergraduate
there were no courses in gerontology Now there are thousands of courses offered by most
major (and many smaller) colleges and universities When I was undergraduate there was only
one gerontological journal the Journal of Gerontology first published in 1945 Now there are
over forty professional journals and several dozen books in gerontology published each yearrdquo
This timeline below contains information about key dates in the history of the National
Institute on Aging4
1887
A federal research laboratory known as the Laboratory of Hygiene is established at the
Marine Hospital Staten Island NY in August for research on cholera and other infectious
diseases It will be renamed the Hygienic Laboratory in 1891
4 httpswwwnianihgovabouthistory
20
1930
Congress changes the name of the Hygienic Laboratory to the National Institute of Health
1937
The first Institute (Cancer) is established
1940
A Unit on Aging is established in the NIH Division of Chemotherapy Head Edward J
Stieglitz
1941
The Unit on Aging (evidently later the Gerontology Branch) moves to Baltimore City
Hospital under the direction of Nathan Shock
1941
Surgeon General Thomas Parran forms the National Advisory Committee on Gerontology
1948
The Gerontology Branch is moved to the National Heart Institute (Note There had been an
effort to establish an Institute of Aging with the Heart Institute as a subsidiary This failed
when a physician to the Senate opined ldquoWe donrsquot need research on Aging All we need to do
is go into the library and read what has been publishedrdquo)
1950
President Truman convenes the First National Conference on Aging
1951
In his Trends in Gerontology Dr Shock outlines his recommendations for an Institute of
Gerontology
1956
Federal Council on Aging is convened
1956
Department of Health Education and Welfare has a Special Staff on Aging Center for Aging
Research exists within the National Institute of Mental Health
1958
Baltimore Longitudinal Study of Aging established
1959
A Section on Aging established within NIMH (James E Birren head)
Aging research conducted through NIH intramural programs (Gerontology Branch of the
National Heart Institute and NIMH Section on Aging)
21
Almost 600 research and training grants on aging are under way through the Center for
Aging Research ldquothe focal point for information on the NIH activities in gerontologyrdquo
1961
First White House Conference on Aging recommends creation of an Aging Institute Their
report reads in part ldquoa National Institute of Gerontology should be set up within the
National Institutes of Health to conduct research on aging Federal financial support should
be increased for biomedical research in governmental agencies universities hospitals
research centers and for building necessary facilities human population laboratories should
be established to study problems associated with agingrdquo
1962
The Gerontology Research Center Nathan Shock Laboratory facility is donated to NIH by the
City of Baltimore (deed dated 12662 recorded 2163) [i]
1963
The National Institute of Child Health and Human Development is established to focus on
health issues across the life course including in old age President John F Kennedy remarks
ldquoFor the first time we will have an Institute to promote studies directed at the entire life
process rather than toward specific diseases or illnessesrdquo
1965
The Older Americans Act establishes the Administration on Aging as ldquothe Federal focal point
for activities in agingrdquo
1967
The Gerontology Research Center in Baltimore long a part of the National Heart Institute is
transferred to NICHD
1968
The Division of General Medical Sciences has responsibility for research grant projects in
aging Aging-related research is conducted and supported throughout NIH ndash primarily
NICHD but also NCIA NIAID the National Heart Institute and the National Institute of
Arthritis and Metabolic Diseases
Construction of the Gerontology Research Center (GRC) in Baltimore is completed
December 2 1971
The White House Conference on Aging once again recommends creation of a separate
National Institute on Aging
1973
President Richard Nixon vetoes a bill for the creation of a National Institute on Aging
22
May 31 1974
Public Law 93-296 authorizes the establishment of a National Institute on Aging and requires
that the institute develop a national comprehensive plan to coordinate the HEW (Health
Education Welfare) agencies involved in aging research
October 7 1974
The National Institute on Aging is established
April 23 1975
First meeting of the National Advisory Council on Aging
July 1 1975
The Adult Development and Aging Branch and Gerontology Research Center are separated
from their parent institute (NICHD) to become the core of the National Institute on Aging
May 1 1976
Dr Robert N Butler appointed first NIA director
December 8 1976
The research plan required by PL 93-296 goes to Congress
September 20 1982
NIA Laboratory of Neurosciences Clinical Program admits the first inpatient to a new unit at
the NIH Clinical Center
1984
The first Alzheimers Disease Centers are established
November 14 1986
PL 99-660 section 951-952 authorizes the NIArsquos Alzheimerrsquos Disease Education and
Referral (ADEAR) Center as a part of a broad program to conduct research and distribute
information about Alzheimerrsquos disease to health professionals patients and their families and
the general public
1987
The first annual Florence S Mahoney Lecture on Aging is held This series was created in
honor of Mrs Florence Stephenson Mahoney (1899-2002) a woman who tirelessly
campaigned for increased Federal spending for medical research and steadfastly championed
for the creation of the NIA
NIA holds its first Summer Institute a one-week event to provide junior investigators
particularly those from underrepresented groups an opportunity to learn about the substance
and methodology of aging research from recognized experts in the field
23
November 4 1988
PL 100-607 establishes the Geriatric Research and Training Centers (GRTC)
1990
The GRTCs are expanded and renamed the Claude D Pepper Older American Independence
Centers and charged with conducting research in diseases that threaten independent living
1992
The Health and Retirement Study the leading source of combined data on health and
financial circumstances of Americans over age 50 and a valuable resource to follow and
predict trends and help inform policies for an aging America is established
1993
Six Edward Roybal Centers for Research on Applied Gerontology are authorized to convert
research findings into programs that improve the lives of older people and their families
NIA funds six Exploratory Centers for Minority Aging and Health Promotion in collaboration
with the NIH Office of Research on Minority Health
1994
Nine demography of aging centers are funded to provide research on health economics and
aging to make more effective use of data from several national surveys of health retirement
and long-term care
1995
Three Nathan Shock Centers of Excellence in Basic Biology of Aging are established to
further the study of the basic processes of aging
1996
NIA introduces its Exercise A Guide from the National Institute on Aging providing
encouragement and evidence-based guidance for older adults to engage in exercise
1997
The Resource Centers for Minority Aging Research (RCMAR) program is established to
investigate the variability of health differences experienced across racial and ethnic groups
as well as the mentoring of new scholars in health disparities research
1999
As part of NIAs 25th anniversary celebration a strategic plan is formulated and made
available for public comment The plan addressees scientific topics holding the greatest
promise for advancing knowledge in areas such as the basic biology of aging geriatrics and
social and behavioral functioning
24
2001
In a unique private-public partnership NIA joins the Osteoarthritis Initiative to bring
together resources and commitment to the search for biological markers of osteoarthritis
NIA and the Icelandic Heart Association announce collaboration on a vast study on the
interactions of age genes and the environment The collaboration extends 34 years of data
on the health of 23000 Icelandic residents into the new millennium
2002
NIA begins to offer a selection of its award-winning health communications materials in
Spanish
The SardiNIA Project a study to determine the genetic bases for a number of age-related
traits and conditions begins This five-year project is a collaboration between the NIA
Intramural Research Program and the Italian National Research Council
2003
NIA and the National Library of Medicine (NLM) launch NIHSeniorhealthgov a web site
designed to encourage older people to use the Internet
The NIA joined by the Alzheimers Association expands the Alzheimers Disease Genetics
Initiative to create a large bank of genetic materials and cell lines for study to speed up the
discovery of risk-factor genes for late-onset Alzheimers disease
NIA and the American Federation for Aging Researchmdashin collaboration with the John A
Hartford Foundation the Atlantic Philanthropies and the Staff Foundationmdashestablish the
Paul B Beeson Career Development Awards in Aging Research program a public-private
partnership to support clinically trained junior faculty to pursue careers in aging research
The NIA IRPrsquos Advanced Studies in Translational Research on Aging (ASTRA) unit a state-
of-the-art facility located at Baltimores Harbor Hospital opens in January and becomes the
new home of the BLSA
2004
NIA launches the Longevity Consortium a network of investigators from several large-scale
human cohort studies working in collaboration with individual basic biological aging
researchers to facilitate the discovery confirmation and understanding of genetic
determinants of healthy human longevity
NIA begins the Long Life Family Study an international multicenter research project to
examine families with high numbers of long-lived individuals to better understand the genetic
and environmental contributions to exceptional long life in families
25
NIA in conjunction with other Federal agencies and private companies and organizations
through the Foundation for the National Institutes of Health leads the Alzheimers Disease
Neuroimaging Initiative
NIA launches Healthy Aging in Neighborhoods of Diversity across the Life Span (HANDLS)
a multidisciplinary community based longitudinal epidemiologic study examining the
influences and interaction of race and socioeconomic status on the development of age-
associated health disparities among socioeconomically diverse African Americans and whites
in Baltimore
2005
NIArsquos Alzheimerrsquos Disease Preclinical Drug Development program is established
2006
NIA leads the NIH conference ldquoAD Setting the Research Agenda a Century after Auguste
Drdquo to assess the state of current Alzheimers disease research and the most promising routes
to progress
2007
ldquoLiving Long and Well in the 21st Century Strategic Directions for Research on Agingrdquo
which outlines broad goals and objectives for aging research is published
US Secretary of State Condoleezza Rice sponsors the Summit on Global Aging in
collaboration with NIA to call attention to challenges and opportunities worldwide from
population aging
2008
A Biology of Aging Summit is convened to review NIArsquos research portfolio identify areas of
opportunity and facilitate the formulation of cohesive and comprehensive plans for the
future
NIA celebrates the fiftieth anniversary of the Baltimore Longitudinal Study of Aging
NIArsquos five extramural programs (Aging Biology Geriatrics and Clinical Gerontology
Neuroscience Behavioral and Social Research and Extramural Activities) are reorganized
as divisions
2009
An updated version of NIArsquos award-winning exercise guide for older Americans is published
2011
NIA launches the Go4Life campaign to promote exercise and physical activity nationwide for
people 50 and older with public and private partners from a variety of aging fitness and
provider organizations
26
NIA and the Alzheimerrsquos Association lead an effort to update diagnostic guidelines for
Alzheimers disease to reflect the full spectrum of the disease marking the first time in 27
years clinical and research criteria are changed
The National Alzheimerrsquos Project Act (NAPA) is signed into law requiring a coordinated
national effort to find ways to treat or prevent Alzheimerrsquos disease and related dementias and
to improve care and services NIH represented by NIA participates in the federal Advisory
Council on Alzheimerrsquos Research Care and Services
The Trans-NIH GeroScience Interest Group is formed with leadership from the NIA The
group promotes discussion sharing of ideas and coordination of activities within the NIH
research community working on mechanisms underlying age-related changes including those
which could lead to increased disease susceptibility
2012
HHS Secretary Kathleen Sebelius announces the NAPA-required National Plan to Address
Alzheimerrsquos Disease NIA plays a critical role in developing the first goal of the plan ndash To
Effectively Treat or Prevent Alzheimerrsquos by 2025
The NIA Intramural Research Program (IRP) is reorganized to recognize new paradigms in
the field of aging research The program now integrates labs and resources bringing together
people who share a similar research interest but are coming at it from different vantage
points
NIA organizes the Alzheimerrsquos Disease Research Summit 2012 Path to Treatment and
Prevention Some 500 researchers and advocates attend the meeting which results in
recommendations aimed at advancing Alzheimerrsquos disease research
The International Alzheimerrsquos Disease Research Portfolio is launched Built in collaboration
with the Alzheimerrsquos Association the database captures the full spectrum of research
investment and resources and enables public and private funders of Alzheimerrsquos research to
share and review funding data
NIA leads development of the NIH Toolbox for Neurological and Behavioral Function
Unveiled in 2012 the Toolbox offers researchers a free set of brief tests to assess cognitive
sensory motor and emotional function in people from toddlers to older adults
2013
NIA grantees publish landmark study in the New England Journal of Medicine showing that
costs for caring for dementia patients exceed those for heart disease cancer and many other
conditions
27
ldquoInside NIA A Blog for Researchersrdquo debuts in May This popular weekly blog provides
news about NIA policies funding opportunities and other topics specifically for the research
community
In October NIA hosts ldquoAdvances in Geroscience Impact on Healthspan and Chronic
Diseaserdquo a scientific summit bringing together 50 renowned investigators to examine how
the basic biology of aging drives chronic disease organized by the trans-NIH GeroScience
Interest Group
2014
Follow-up results of the ACTIVE study reveal that older people retain the benefits of some
types of cognitive training 10 years after the intervention
The NIH 10 biopharmaceutical companies and several nonprofit organizations launched an
unprecedented partnership to transform the current model for identifying and validating the
most promising biological targets of disease for new diagnostics and drug development
the Accelerating Medicines Partnership (AMP) including a project focused on Alzheimerrsquos
disease
Initial results of the NIA-funded LIFE study show that a carefully structured moderate
physical activity program can reduce risk of losing the ability to walk without assistance
perhaps the single most important factor in whether vulnerable older people can maintain
their independence
The NIH and the Patient-Centered Outcomes Research Institute (PCORI) joined for the first
time to support a clinical trial to test individually tailored interventions to prevent fall-related
injuries in older people The award made by the NIA and funded by PCORI as part of the
Falls Injuries Prevention Partnership of the two organizations totaled some $30 million over
the five-year project
NIA celebrates its 40th anniversary with a scientific symposium held at the annual meeting of
the Gerontological Society of America
2015
On February 9ndash10 NIA convenes the Alzheimerrsquos Disease Research Summit 2015 Path to
Treatment and Prevention to develop recommendations that provide a framework for a new
Alzheimerrsquos disease research agenda
In July on behalf of NIH Director Dr Francis Collins NIA presents the first-ever NIH
Professional Judgment Budget for Alzheimerrsquos disease and related dementiasmdashcommonly
referred to as a Bypass Budgetmdashwhich lays out NIHrsquos plan to speed discovery into these
disorders
28
The White House Conference on Aging showcases NIArsquos Go4Life exercise and physical
activity campaign In September NIA celebrates the first-ever Go4Life Month encouraging
partners organizations and individuals across the country to become more physically active
and sponsors A Capitol Walk with Go4Life and the Surgeon General on September 18
2016
The Trans-NIH GeroScience Interest Group hosts the second geroScience summit ldquoDisease
Drivers of Aging 2016 Advances in Geroscience Summitrdquo on April 13ndash14 at the New York
Academy of Sciences
Six papers by researchers working at or funded by the NIA presenting the opportunities and
challenges of moving forward the multidisciplinary field of geroscience are published in a
special issue of the Journals of Gerontology Series A ndash Biological Sciences and Medical
Sciences
In September ADNI3 is announced an expansion of the Alzheimers Disease Neuroimaging
Initiative (ADNI) the landmark study investigating brain and fluid biomarkers of the
disease
NIA launches an online version of the Health Disparities Research Framework to showcase
priorities and investments in this research area and serve as a resource for scientists
interested in investigating health disparities related to aging
2017
Almost 300 researchers and private foundation representatives attend the NIA-hosted
Cognitive Aging Summit III focusing on themes of cognitive and brain resilience and reserve
In June a committee of the National Academies of Sciences Engineering and Medicine
releases ldquoPreventing Cognitive Decline and Dementia A Way Forwardrdquo a report
commissioned by the NIA Sources (Freeman 1980 Morley 2004 Smith 2014)
Itrsquos a cardinal rule that a team is organized by people understanding the academic
characteristics of gerontology on establishing the network for gerontological education The
representative academic organizations having these properties are as described below
33 Academy for Gerontology in Higher Education (AGHE)
The Academy for Gerontology in Higher Education (AGHE) was established to
develop gerontological education in 1974 in the USA The purpose of AGHE is to promote
research and education to develop the higher education associated to aging and to provide
resources to wide range of local community (Hickey 1978) Association for Gerontology in
29
Higher Education Changes Name has been changed to Academy for Gerontology in Higher
Education (Kluss 2018)
AGHE is the only formal organization to contribute the gerontology and geriatrics
education in USA It incorporated again with the Gerontological Society of America (GSA) in
January 1999 There were 269 member institutions as of November 2004 (47 states 7 foreign
countries Australia Canada Israel Jamaica Japan Kenya and Korea) Of these institutions
83 have been for 20 years and 71 have been for 10 years) and currently 135 organizations in
2019 (Mwangi S M et al 2012)
The work is divided into committees and the Mission of each committee is described
below5 The activity of each committee is developed by voluntary participation of members
At the present time 8 committees serve
1 Faculty Development CommitteePlan and implement mechanisms for AGHE to
assist in the development of faculty knowledge and skills in the area of gerontology and
geriatrics
2 Geriatric Education CommitteeEncourage the involvement in AGHE of geriatric
educators and faculty affiliated with geriatric education programs and providing resources
3 Membership CommitteePlan and conduct membership recruitment
4 Program CommitteePlan and implement the AGHE annual meeting
5 Public Policy CommitteePlan and implement the public policy activities of the
Association particularly with respect to the federal government
6 Publications CommitteeProduce and update the membership list and oversee the
AGHErsquos periodicals and website
7 Academic Program Development CommitteePlan and implement mechanisms for
AGHE to assist academic institutions to develop strengthen improve their gerontology
geriatrics and aging-studies instructional programs
8 Kindergarten-Grade 12 Task ForceImplement and development quality
educational resources for teaching children about aging and pairing with elementary and high
school teachers on a local level 12)
AGHE Committee can be chosen by individual members to serve voluntary working as
much as she wants The following units are names of the committees 1) Academic Program
5 httpswwwgeronorgaghe-current-members
30
Development 2) Accreditation 3) Advancement 4) Age-Friendly 5) Design Awards 6)
Business and Aging 7) Faculty Development 8) Fellows Subcommittee9) Geriatric Education
10) GGE Editorial Board 11) Global Aging 12) Long Range Planning 13) Membership14)
Nominations 15) Past Presidents Program 16) Program of Merit 17) Communication
Publication amp Media Resource Committee 18) Public Policy 19) Student 20) New
Technologies and Education
34 Special Interest Research Group on Aging with Intellectual Disabilities (IASSID
SIRGAID)
Special Interest Research Group (IASSID SIRGAID) is another group for international
research on Aging and Intellectual Disabilities that became active by a research group which
was led by Dr Matthew P Janicki (Janicki 2010 Takahashi 2003) The research group has
research presentations and discussion at the round-table meeting every year In 1995 it was
formally affiliated as The Special Interest Research Group on Aging and Intellectual Disability
(SIRGAID) with International Association for the Scientific Study of Intellectual Disabilities
(IASSID)
SIRGAID has 3 basic principles in its activity The first principle is to provide a focus for
the worldwide exchange and dissemination of research and practice as well as networking in
the field of aging and intellectual disability ldquoAgingrdquo is meant in a broad sense encompassing
lifespan developmental issues as well as those related to old age A wide variety of professional
groups are potential contributors and no specific profession is considered to have predominance
in this respect The second principle is to promote cross-national multidisciplinary
collaboration in the area of aging and intellectual disability The ultimate aim of the group is to
improve the quality of life or and services for people with intellectual disabilities their care-
givers and their families The third principle is to provide a framework for the collation of
information relating to the research interests expertise and publications of group members
Within the overall process of collaboration the views and contributions of nonprofessionals
including people with intellectual disabilities and their families and friends are a fundamental
component and will be given the priority they deserve
For the interdisciplinary research SIRGAID consists of the professionals in various fields
such as psychology social work medical science special education neurology public policy
pathology sociology nursing science geriatrics pedagogy recreation therapy clinical
psychology developmental disability occupational therapy educational psychology speech
pathology jurisprudence nutrition educational science human rights biology information
31
science theology art educationart therapy philosophy geoscience anthropology
rehabilitation and gerontology
Next Irsquod like to examine how we should adopt these acquaintance systems to the
educational activity Itrsquos very important that the corporate people think of what they can do in
the future while they understand the following content Even if most educational policies have
been useful ones itrsquos hard to say that the educational approach has been accepted for individual
needs in the historical background It will be understood by analyzing the historical processes
of Japanese education
35 The Early History of Gerontology in Japan
ldquoGerontologyrdquo is generally translated as 老年学 (Rounengaku Amako 19741952
Tachibana 1971) in Japan It is composed of 老 (Rou) meaning Old 年（nen）meaning Year
学 (Gaku) meaning science The Japan Gerontology Society was founded in 1959 However
even before modern geriatrics and Gerontological society was founded in Japan Ekken Kaibara
(1630-1714) introduced Gerontological Concept through the Book of Yojokun (Bodiford 2006
Kaibara 2009)
Figure 1 Ekken kaibara（貝原益軒 1630-1714） (Shoun Kano 1694)
32
Ekken Kaibara（貝原益軒 1630-1714) was born in Fukuoka in Kyushu into a lower class
samurai family His mother died when he was five and he was largely educated by his father
and brothers He was employed by the Kuroda han lord when he was eighteen but this only
lasted two years He spent the next seven years as a masterless samurai While in Kyoto he
began to lecture on the Confucian classics and these remained the primary focus of his teaching
and research when he returned to Kyushu He became involved in a rigorous program of
lecturing tutoring research and travel that was to last for the next fifty years
During this time he was married to a very capable woman Token who seems to have helped
in compiling his travelogues and may have co-authored Onna daigaku (Great learning for
women) They are an examporal couple with respect for each other and learning from each
other Ekkenrsquos studies are practical learning (Jitsugaku) which ranged from ldquothe experience
and practice of ethics to manners institutions linguistics medicine botany zoology
agriculture production taxonomy food sanitation law mathematics (computation) music
military tactics astronomy geography history archaeology and genealogy His writing about
gerontology which is the best known is Yojokun (養生訓 Precepts for health care) ( Tucker
1988)
Fujiro Amako (尼子富士郎 1893～1972) is known as the first Japanese geriatrician Dr
Amako practiced medical treatment at Yokufukai (浴風会) the first Japanese home for the
elderly which was established in 1925
Figure 2 Dr Fujiro Amako
33
This nursing home is now continuing as a part of Tokyo Metropolitan Geriatric Medical
Center The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established
in 1872 a historical institution which was originally founded as a sanatorium Originally
The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established in
1972 and comprises a leading representative hospital (Tokyo Metropolitan Geriatric Hospital
TMGH) and an institute (Tokyo Metropolitan Institute of Gerontology TMIG) for geriatric
medicine and gerontology with many notable achievements The TMGH and TMIG were
combined to form the TMGH-IG in 2009 to become a local incorporated administrative agency
it moved to new hospital and research facility in 2013
Figure 3 Professor Izuo Terasawa
Professor Izuo Terasawa (寺澤巌男 1880-1970) introduced developing gerontology with
philosophical vision in early year of Geron (Motomura 2017) Dr Izuo Terasawa intoroduced
Rounengaku (老年学) on the series of entitled Furou Chousei no Kenkyu (不老長生之研究
Study of perennial youth and long life) on the Taiyo (太陽 Sun) in 1921 (Maekawa 1950
Terasawa 1921)
34
Dr Terasawarsquos work is recognized not only for developing theory of gerontology but also
he included importance of Humanities which are are academic disciplines that study aspects of
human society and culture through historical persons arts and Sculpture for learning of their
philosophy and action Professor Izuo Terasawa is well know in the field of Physical Education
Dr Izuo Terasawa is introduced as one of the greatest contributors for school physical education
(Maekawa 1950) Dr Terasawarsquos profile is as follows
1900 Graduated at Tokushima prefecture Shihan Gakko
1907 Graduated at Tokyo Koutoh Shihan Gakko (Major in Kanji)
1908 Graduated at Tokyo Koutoh Shihan Gakko (Major in Education)
1911 Graduated at Kyoto Emperial University (Major in Philosophy)
1915 Graduated at Kyusyu Imperial Medical Univeristy
Worked as a junior Assistant at Kyusyu Imperial Medical Univeristy
1916 Worked as a assistant at Kyusyu Imperial University
1918 Joshi Gakushuin Education Unit Commissioner
Ministry of Communications Cmmissioner
1919 Tokyo Koutou Shihan Gakko Commissioner
Tokyo Imperial University Aviation Institute
(Aeronautical psychology Study Commissioner)
Professor at Tokyo Koutou Shihan Gakko
Lecture at ArmyToyama Gakko Lecturer
1929 Literature Dr at Tokyo Imperial University entiled「Terms and conditions that affect
the human work capacity (Ningen Sagyounou ni Eikyousuru Syojyouken
人間作業能に影響する諸条件) 」
Visited United States of America Germany and Italy for studying pedagogy for two
years
1931 Tokyo Bunrika Daigaku (University) Preparatory Committee Commissioner
Council member at Tokyo Bunrika Daigaku (University)
1934 Research Commissioner at Tokyo Imperial University Aviation Institute
1936 Chair of Department of Education at Tokyo Bunri Daigaku (University)
1938 Japan various studies Promotion Committee Faculty of Education Temporary Committee
Professor Tokyo Bunrika Daigaku (University) concurrently Tokyo Koutou Shihan Gakkou
1939 Emeritus professor at Tokyo Bunrika Daigaku (University)
1944 Professor at Kyoritsu Womenrsquos University
35
Professor Izuo Terasawa is the founder of Physical Education at University
Terasawa sensei has developed theories of Physical Education and and Psychology
In addition to the above fields Dr Izuo Terasawa has developed study of gerontology
Professor Kakusho Tachibana recorded that he was directed about Aging Study by
Professor Izuo Terasawa when Professor Kakusho started a studyat the Yokufuen which was
the first Aging facility in 1928
Kakusho Tachibana (橘 覚勝 1900-1978) is known as one of the pioneer gerontologists
in Japan Dr Tachibanarsquos speciality was Geriatric psychology at Osaka Univeristy and Soai
Womenrsquos University (Present nama Soai University) Professor Tachibana published the first
gerontology titled book ldquoRounengakurdquo (老年学) in Japan
Figure 4 Professor Kakusho Tachibana
Professor Kakusho Tachibanarsquos Life History is below
1900 Born on Feburary17 in Osaka
1912 Graduated at Osaka city Funaba Elementary School (12)
1917 Graduated at Osaka-fu Tennouji Junior High School (17)
1920 Completed at Dai San High School (Pre University) (20)
36
1923 Graduated at Tokyo Imperial University Faculty of Literature Department of
Psychology (23)
Assistant Tokyo Imperial University Faculty of Literature
1927 The first research paper was published in ldquoShinrigaku Kenkyu (心理學研究) about
Geriatric Psychology
1928 Graduated at Tokyo Imperial University Graduate School
Involved Research about Older persons in Yokufuen
1931 Professor at Public High School
1938 Disabled veterans occupation adviser
1941 Published ldquoRounenkirdquo (Old Age 老年期 Koubundo）
1943 Published ldquoTerdquo (Hand 手 Sougensha）
1947 Osaka Dai ni Shihan Gakko Professor
1948 Osaka University Assiatant Professor
1950 Psychology Second Department
1952 Awarded Doctral Degree titled thesis ldquoOld Age Studyrdquo (老年期研究 Rounenki
Kenkyu) from Tokyo University worked as Professor at Osaka University
1955 Organized Geriatric Science Study Group (老年科学研究会) at Osaka
University
1956 Participated to The First Gerontology Conference in Tokyo
1958 Participated to Formation of Japan Gerontology Society
1963 Retired from Osaka University and awarded to Emeritus Professorship
Professor at Soai Womenrsquos University
1971 Aarded to Honors three such Sacred Treasure (叙勲三等瑞宝章)
Published ldquoRounengakurdquo (Gerontology) by Seishin Shobbou
1972 Retired from Soai Womenrsquos University
1975 Published ldquoOino Tankyu (Searcing Aging) by Seishin Shobo
1978 August 30th Passed away
(Motomura 2016 Yamamoto Nakagawa Gondou Sato 2014)
As we see from the above gerontology or Gerontological Science has been of interest
to Medical Doctors and Social Scientists When the first Japan Gerontology Society was
organized in 1956 the first President was Dr Hiroshige Shiota (1872-1965) The name of the
society was changed to Japan Socio-Gerontological Society in 1959
37
Figure 5 Professor Chiyo Omachi
Chiyo Omachi（大間知 千代）was Professor Emeritus at Doho University and Director
General of Omachi Knowledge Folk Culture (Omachi 1996) Institute of Gerontology She
graduated from Tsudajuku University After serving as a welfare officer and a professor at
Shukutoku University she served as a member of the Chugoku Shinkin Welfare Council
Geriatric Welfare Subcommittee professor at Doho University and department head for social
welfare Director of Japan Gerontological Society Director of Japan Socio-Gerontological
Society Board Director of French CIGS (International Society of Gerontological Society)
Dr Omachi contributed significantly to the field of aging with the publication of her
two-volume work Social Welfare Gerontology The two books are carefully structured to
complement each other Together they provide a comprehensive view of aging in Japan and
comparisons of historical and current Japanese approaches to meeting the needs of older people
with the approaches of several other developed nations Professor Omachi identifies and
analyzes the numerous and complex developments wliich have taken place over many years
and which have made aging a problem for people and their families and for the institutions of
society Mrs Omachi teaches much of the material dealing with gerontology programs outside
of her homeland was also obtained through direct observation Professor Omachi has been a
student at American universities for many years has participated in national and international
meetings held on the European American and Asian continents (Omachi 19821984)
Sadamu Watanabe (渡辺 定 1892-1976) was born on April 14 in 1892 Born in
Tokyo he graduated from Tokyo Imperial University Dr Watanabe worked as a medical
director of Kyosai Seimei Insurance Company (later Yasuda Seimei) a senior director of the
Japan Medical Association and a professor at Seijo University In addition at the Ministry of
Health and Welfare DrWatanabe created vital statistics (cause of death) Professor Watanabe
established the Life Science Study Group in 1955 Dr Watanabe was elected as President of
Japan Socio-Gerontological Society in 1959 Yuzawa (2009) reported as follows ldquoActually
38
the Life Science Study Group the Gerontology Society Gerontological societies look like
separate organizations but the same person such as Dr Sadamu Watanabe triggered
movement through his powerful leadership and promotion for completing the the academiesrdquo
Yuzawa (2009) contined the following ldquoSensei (Master Watanabe) was a tall boy and was
bushy under the white hair always celebrating a warm face It was unparalleled that interests
are wideAs far as the subject is concerned it doesnt matter what the academic
framework is He was trying to take all events with granted for developing Gerontological
academy and society Dr Sadamu Watanabe died on June 17 1976 at the age 84 years old His
nick name was called Joe as Kanji character can read this way in stead Sadamu One of his
popular book is ldquoLife Prediction and Life Insurance寿命予測と生命保健rdquo (Matsumoto1974
Yuzawa 2009 Watanabe1957 1959)
36 Foot Steps of Societies of Gerontology in Japan
The following is history of footsteps of gerontology in Japan (Ozawa 2010)
1953 February
Geriatric Institute (老人病研究所 Roujinbyo Kenkyujo) Study Group of Geriatrics
（Ronjinbyo Kenkyukai 老人病研究会）
1953 April
Japan life Science Association (Nihon Jyumyou Kagaku Kyoukai 日本寿命科学協会)
1954 July
Life Science Research Group (Jyumyougaku Kenkyukai 寿命学研究会) sponsored by Japan
Gerontology Society (Nihon Gerontology Gakkai 日本ジェロントロジー学会)
1956 December
The first Japan Gerontology Society Annual Meeting (第 1回日本ジェロントロジー学会 Tokyo)
1957 November
The Second Japan Gerontology Society Annual Meeting (第 2回日本ジェロントロジー学会 Osaka)
1958 November The Third Japan Gerontology Society Annual Meeting (第 3回日本ジェロントロジ
ー学会 Nagoya) Changed the name as NihonRounen Gakkai (日本老年学会)
1959 November
The Japan Geriatrics Society (日本老年医学会)
1959November
Japan Socio-Gerontological Society (日本老年社会科学会)
1972 April
39
Tokyo Metropolitan Institute of Gerontology
(Present 東京都老人総合研究所現東京都健康長寿医療センター研究所）
1981 May
Japan Society for Biomedical Gerontology (日本基礎老化学会)
1986 June
Japanese Psychogeriatric Society (日本老年精神医学会)
1990 September
The Japanese Society of Gerontology (日本老年歯科医学)
1993 June
The Dia Foundation for Research on Ageing Societies (ダイヤ高齢社会研究財団)
1995 January
Japan Academy of Gerontological Nursing (日本老年看護学会)
1995 July
National Center for Geriatrics and Gerontology
(国立療養所中部病院長寿医療研究センター現国立長寿医療研究センター）
2001 July
Japan Society of Care Management (日本ケアマネジメント学会)
2002 April
J F Oberlin University Graduate School of Gerontology
(桜美林大学大学院国際学研究科老年学専攻)
2006 April
The Institute of Gerontology of The University of Tokyo
(東京大学総括プロジェクト機構ジェロントロジー寄付研究部門 2006 高齢社会総合研究機構2009）
2006 October
Society for Applied Gerontology Japan (日本応用老年学会)
Among the above history the Japan Socio-Gerontological Society is considered as the
fundamental academic association of gerontology The Japan Socio-Gerontological Society has
established as a scientific organization established in 1959It explains that the Japan Socio-
Gerontological Society has made public its research results mainly from an interdisciplinary
sociological and behavioral science standpoint regarding various issues relating to age and the
aged including health medical care nursing and welfare The Society has about 1500
members who are mainly consisting of researchers from universities and research institutes
and professionals in the fields of health medical care nursing and welfare including graduate
studentsPast Presidents are as follows
40
第 60 回大会 2018 年 6 月 9 日（土）～10 日（日） 東京都 長田 久雄 Osada Hisao
（桜美林大学）
第 59 回大会 2017 年 6 月 14 日（水）～16 日（金） 愛知県 鈴木 隆雄 Suzuki Takao
（桜美林大学）
第 58 回大会 2016 年 6 月 11 日（土）～12 日（日） 愛媛県 中谷 陽明 Nakatani Youmei
（松山大学）
第 57 回大会 2015 年 6 月 12 日（金）～14 日（日） 神奈川県 高橋龍太郎 Takahashi Ryutaro
（東京都健康長寿医療センター研究所）
第 56 回大会 2014 年 6 月 7 日（土）～8 日（日） 岐阜県 大橋 明 Ohashi Akira
（中部学院大学人間福祉学部）
第 55 回大会 2013 年 6 月 4 日（火）～6 日（木） 大阪府 佐藤眞一 Sato Shinichi
（大阪大学大学院人間科学研究科）
第 54 回大会 2012 年 6 月 9 日（土）～10 日（日） 長野県 堀内ふき HOriuchi Fuki
（佐久大学）
第 53 回大会 2011 年 6 月 16 日（木）～17 日（金） 東京都 今井幸充 Imai Yukimichi
（日本社会事業大学大学院）
第 52 回大会 2010 年 6 月 17 日（木）～18 日（金） 愛知県 下方浩史 Shimokata Hiroshi
（国立長寿医療研究センター予防開発部）
第 51 回大会 2009 年 6 月 18 日（木）～20 日（土） 横浜市 長嶋紀一 Nagashima Kichi
（日本大学文理学部）
第 50 回大会 2008 年 6 月 27 日（金）～29 日（日） 堺市 黒田 研二 Kuroda Kenji
（大阪府立大学）
第 49 回大会 2007 年 6 月 20 日（水）～22 日（金） 札幌市 佐藤克之 Sato Katsuyuki
（北翔大学大学院）
第 48 回大会 2006 年 6 月 24 日（土）～25 日（日） 西宮市 浅野 仁 Asano Hitoshi
（関西学院大学）
第 47 回大会 2005 年 6 月 15 日（水）～17 日（金） 東京都 柴田 博 ShIbata Hiroshi
（桜美林大学大学院）
第 46 回大会 2004 年 7 月 1 日（木）～2 日（金） 仙台市 芳賀 博 Haga Hiroshi
（東北文化学園大学）
第 45 回大会 2003 年 6 月 18 日（水）～20 日（金） 名古屋市 川村 陽一 Kawamura Yoichi
（社会福祉法人青山里会）
第 44 回大会 2002 年 7 月 4 日（木）～ 5 日（金） 福岡市 小川 全夫 Ogawa Takeo
（九州大学）
第 43 回大会 2001 年 6 月 13 日（水）～15 日（金） 大阪市 白澤 政和 Shirasawa Masakazu
（大阪市立大学）
第 42 回大会 2000 年 7 月 6 日（木）～ 7 日（金） 札幌市 中島紀恵子 Nakajima Kieko
(北海道医療大学）
第 41 回大会 1999 年 6 月 16 日（水）～18 日（金） 京都市 小國 英夫 Oguni Hideo
（四天王寺国際仏教大学）
第 40 回大会 1998 年 7 月 2 日（木）～ 3 日（金） 那覇市 崎原 盛造 Sakihawa Seizo
（琉球大学）
41
第 39 回大会 1997 年 6 月 18 日（木）～20 日（金） 東京都 根本 博司 Nemoto hiroshi
（明治学院大学）
第 38 回大会 1996 年 10 月 30 日（水）～11 月 1 日
（金） 岡山市
大島 侑 Ooshima Tasuku
（岡山県立大学）
第 37 回大会 1995 年 10 月 18 日（水）～20 日（金） 大阪市 岩田 克夫 Iwata Katsuo
（社会福祉法人聖徳会）
第 36 回大会 1994 年 9 月 29 日（木）～30 日（金） 長岡市 田宮 崇 Tamiya Takashi
（社会福祉法人長岡福祉協会）
第 35 回大会 1993 年 9 月 22 日（水）～24 日（金） 札幌市 杉山 善朗 Sugiyama Yoshio
（札幌医科大学）
第 34 回大会 1992 年 10 月 29 日（木）～30 日（金） 四日市市
川村 耕造 Kawamura Kouzo
（社会福祉法人青山里会）
会長代行川村 陽一
Kawamura Yoichi
第 33 回大会 1991 年 11 月 4 日（月）～5 日（火） 横浜市 長谷川和夫 Hasegawa Kazuo
（聖マリアンナ医科大学）
第 32 回大会 1990 年 10 月 11 日（木）～12 日（金） 松山市 渡辺 孟 Watanabe Tsutomu
（愛媛大学）
第 31 回大会 1989 年 11 月 14 日（火）～16 日（木） 名古屋市 前田甲子郎 Maeda Koshiro
（名古屋市立厚生院）
第 30 回大会 1988 年 9 月 17 日（土）～18 日（日） 京都市 山口 信治 Yamaguchi Shinji
（佛教大学）
第 29 回大会 1987 年 10 月 1 日（木）～3 日（土） 大阪市 磯 典理 Iso Norimichi
（大阪府立老人総合センター）
第 28 回大会 1986 年 10 月 11 日（土）～12 日（日） 熊本市 大坂巳年子 Osaka Mineko
(熊本短期大学）
第 27 回大会 1985 年 9 月 27 日（金）～29 日（日） 東京都 那須 宗一 Nasu Soichi
（淑徳大学）
第 26 回大会 1984 年 10 月 4 日（木）～5 日（金） 東京都 湯沢 雍彦 Yuzawa Yasuhiko
（お茶の水女子大学）
第 25 回大会 1983 年 10 月 27 日（木）～28 日（金） 仙台市 塚本 哲人 Tsukamoto Tetsundo
（東北福祉大学）
第 24 回大会 1982 年 10 月 28 日（木）～29 日（金） 盛岡市 草間 俊一 Kusama Shunichi
（盛岡短期大学）
第 23 回大会 1981 年 10 月 15 日（木）～17 日（土） 東京都 黒田 俊夫 Kuroda Toshio
（日本大学）
第 22 回大会 1980 年 9 月 9 日（火）～10 日（水） 札幌市 三吉 明 Miyoshi Akira
（北星学園大学）
第 21 回大会 1979 年 10 月 4 日（木）～5 日（金） 大阪府 岡村 重夫 Okamura Shigeo
（大阪市立大学）
第 20 回大会 1978 年 11 月 4 日（土）～5 日（日） 仙台市 後藤 秀弘 Goto Hidehiro
（東北福祉大学）
42
第 19 回大会 1977 年 9 月 28 日（水）～30 日（金） 名古屋市 大間知千代 Oomachi Chiyo
（同朋大学）
第 18 回大会 1976 年 10 月 10 日（日）～11 日（月） 広島市 志水 清 Shimizu Kiyoshi
（広島大学）
第 17 回大会 1975 年 10 月 31 日（金）～11 月 2 日
（土） 東京都
那須 宗一 Nasu Soicho
（中央大学）
第 16 回大会 1974 年 10 月 12 日（土）～13 日（日） 京都府 秦 隆真 Hata Ryushin
(佛教大学)
第 15 回大会 1973 年 11 月 2 日（金）～3 日（土） 福岡市 内藤 莞爾 Naito Kaini
(九州大学）
第 14 回大会 1972 年 11 月 2 日（木）～3 日（金） 四日市市 吉田 正吉 Yoshida Masakichi
（三重県立大学）
第 13 回大会 1971 年 11 月 2 日（火）～3 日（水） 東京都 寺尾 琢磨 Terao Takuma
（慶應義塾大学）
第 12 回大会 1970 年 11 月 7 日（土）～8 日（日） 福岡市 榎本 愛子 Enomoto Aiko
（福岡女子学院短期大学）
第 11 回大会 1969 年 11 月 21 日（金）～22 日（土） 大阪市 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第 10 回大会 1968 年 11 月 2 日（土）～3 日（日） 東京都 塚本 哲人 Tsukaamoto Tetsundo
（東洋大学）
第 9 回大会 1967 年 10 月 31 日（火）～11 月 1 日
（水） 名古屋市
岸本 鎌一 Kishimoto Kenichi
（名古屋市立工業大学）
第 8 回大会 1966 年 11 月 22 日（火）～11 月 23 日
（水） 大阪府
雀部 猛利 Taketoshi Sasabe
（神戸女学院大学）
第 7 回大会 1965 年 10 月 31 日（日）～11 月 1 日
（月） 仙台市
新明 正道 Shinmei Masamichi
（東北大学）
第 6 回大会 1964 年 11 月 1 日（日）～2 日（月） 熊本市 北村 直躬 Kitamura Naoya
（熊本女子大学）
第 5 回大会 1963 年 11 月 4 日（月）～5 日（火） 京都府 臼井 二尚 Usui Jisho
（大谷大学）
第 4 回大会 1962 年 11 月 3 日（土）～4 日（日） 東京都 舘 稔 Tachi Minoru
（人口問題研究所）
第 3 回大会 1961 年 11 月 18 日（土）～19 日（日） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
第 2 回大会 1960 年 11 月 14 日（月） 大阪府 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第１回大会 1959 年 11 月 7 日（火）～8 日（水） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
Figure 6 Japan Society of Social Gerontology
43
37 Gerontology of Professor Hiroshi Shibata Self Review as a Case Study
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Professor Hiroshi Shibata The author also finds it very significant that Dr
Hiroshi Shibata is originally from my home town Kitami city Hokkaido Even we attended the
same elementary school in Kunneppu town The author made the first presentation about a
Gerontology Curriculum in Higher Education at the 39th Japan Socio-Gerontological Society
Conference on 18-20 June 1997 in Tokyo Dr Shibata commented that a gerontology
curriculum does not exist in Japan Therefore it is very important to carry on this study Then
Dr Shibata came to me and complemented me on my presentation
After returning back to home in Fukushima I found Dr Hiroshi Shibatarsquos Book
including his profile mentioning that he graduated from Hokkaido University I was inspired
to write a letter of thanks to Dr Shibata at the Tokyo Metropolitan Institute of Gerontology
After a few days I was teaching at Shirakawa School of Nursing During the class one staff at
Shirakawa School of Nursing told me that the phone call is from Dr Hiroshi Shibata The staff
asked me if I am available to receive his phone call I surprisingly got the call and talked with
him Dr Shibata asked me whether I am from Kitami I replied Yes and I told him that I was
from Kunneppu Town and Dr Shibata replied he was also from KunneppuTown We both felt
something special and Dr Shibata asked me to visit his office in Tokyo Since then we have
been working closely through developing Gerontology Curriculum in Higher Education
Our ancestors were pioneers during the Meiji era from the mid-19th century to the early
20th century Moreover we both attended the same elementary school in Kunneppu town since
Hiroshirsquos grandfather was principal of Kunneppu Elementary School My background came
from music which was influenced by my father Jun who was music teacher at Kunneppu Junior
High School I was an expert playing the Trombone and a good singer Ryo practiced Judo
from high school to university student days
44
Figure 7 Dr Hiroshi Shibata
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Hiroshi Shibata Dr Hiroshi Shibatarsquos philosophy has been developed through
his whole life This information can be applying to develop our own curriculum of person-
centered programs in gerontology The following is from Dr Hiroshi Shibatarsquos self review paper
which was sent to me
ldquoI Hiroshi Shibata was born in 1937 in Kunashir Island I had lived in Kunashir Island from
the age from 0 to the age of 6 My father worked at the Hokkaido Salmon Hatchery after
graduating as a Fisheries expert unit at Hokkaido University My mother graduated at
Hokkaido Womenrsquos school She had managed a dressmaking shop before marriage My
paternal grandfather graduated from Sapporo Shihan Gakko (Education University) and
worked as a principal at Kunnepu elementary School My fatherrsquos grandmother attended Nihon
Womenrsquos University as one of the first students but discontinued after 2 years due to heart
beriberi My motherrsquos grandfather graduated from Yamagata agricultural school and worked
at Nokkeushi Town hall until their retirement My maternal grandmother graduated at
Yamagata Shihan Gakkou and worked at Hokuto Elementary School until her retirement I was
the oldest child of five siblings (Three boys and Two Girls) At the age of seven I began to
study at the elementary school where my grandfather was working as principal in 1944 It was
far distance to walk for 4km Since it was dangerous because sometimes a bear appeared on
the road I was taken care of by my grandparents At the third term of 1944 my father was
transferred to Chitose Salmon Hatchery I moved to my parentrsquos house which was a far about
45
8km to his school by walking Half way was an Ainu Village and I was taken care of by older
Ainu boys That time was the most painful experience I had because my Ainu friends were
discriminated by school teachers and others But as a boy I could not do anything That was
my youthrsquos experience with Ainu friends in Hokkaido
When I was Fifth years at the elementary school my father transferred to Sapporo Since
then I attended all schools in Sapporo until graduating from university I loved to read novels
a lot and not study from school text books but somehow I was at the top grade in the class In
the second year of junior high school I was delivering newspapers At that time my senior
student robbed newspaper at a tenement house that I was very sad I decided to search Judojo
for practicing judo I became a winner at high school competition I attended Sapporo Nishi
high School The Sapporo Nishi High School was very popular for cultural activities and social
movements from the era of old system I participated in the judo club and chorus club as a
non-registered member because it was required to pay a membership fee So I officially joined
the literary club When I looked at the trends of literature at the time I had a conscious
awareness about whether I could unify the literature of the crescent proletarian literature of
expressions and the opposite sensory flow (Yasunari Kawabata and Riichi Yokomitsu) while
being excellent in theme
In addition I was interested in philosophical things and was overwhelmed by
aphorism (maxim) that Pascal s Pangeh s unorthodimental power is tyranny and powerless
justice is powerless It was behind the backwards to myself who could not protect the Ainu s
friends during my childhood In this way I began to conduct a study group on the paradigm of
discipline of dialecticism with my colleagues in the literature department Despite being a
literary department by shifting to the direction of doing social movements through student
councils etc by writing
In 1956 I entered Hokkaido University theory At that time five to six years had passed
since the self-government association of the university of the whole country had been destroyed
due to violent strategy in the student movement of the previous generation As I entered at the
University I practiced Karate every day in the karate club and deprived of the self-governing
body for rebuilding A year has passed in the meantime And I noticed that the necessary units
to shift to undergraduate are extremely short At the time of Hokkaido University except for the
Faculty of Medicine and Faculty of Fisheries the shift to a special course would be decided by
the results of the curriculum In March 1959 I dropped out of Hokkaido University as I saw that
I rebuilt the residence association It will be accurate in view of the social situation that the
activists of the student movement will be alienated from the job in the future
46
In 1958 I re-entered at the Hokkaido University medical studies course I thought about
my future employment and I was planning to become a doctor of ldquodemosikardquo that means She
couldnt become anything other than a teacher or doctor or that guy who doesnt know what
shes doing and doesnt deserve to be here Since I studied what I needed desperately for a
year and studied what I needed for the curriculum I devoted myself to the student movement
exclusively with no lecture attendance after enrolling (as I decided to go on to college) It is a
so-called security conflict Most of the subjects and grades felt the lowest but I believed that
they passed However the scholarship of the scholarship for the scholarship who had been
losing one year due to only one subject due to lack of physical practice time was stopped With
this it would be three years behind schedule to enter the university first Since the medical
department was 6 years I graduated from high school and took nine years and graduated
gradually in 1965
After graduating from university I entered an intern at the University of Tokyo hospital
(Bunkyo) At that time the faculty of medicine was at the height of civilianization movement
creating a coalition of youth doctors and became the first secretary general In 1966 I entered
as a unpaid medical doctor official at the University of Tokyo medicine department fourth
medicine department This is because the only university course that was conducting
epidemiological studies on cardiovascular diseases was there Beside clinical research I
engaged in targeted feeler work such as staff of the Tokyo Metropolitan Government Office
where stroke is frequent In 1972 with the aim of developing research the institute moved to
the newly launched Center for the elderly problem in Tokyo Metropolitan Government The
world s first Tokyo Metropolitan Institute of Gerontological Research (consisting of 200
researchers) (NIA in the United States in 1974) 703 bed geriatric hospital and various elderly
occupation facilities I first worked at a senior hospital and then engaged in regional
epidemiological research and health activities for seven years in order to make evidence for the
elderly health law at Toda Municipal Health Administration Center I witnessed the
establishment of the Long-Term Health Act 1982 and took office as a full-time researcher
(Deputy Counselor) of the Tokyo Metropolitan Institute of Gerontology In 1984 I was
appointed leader of interdisciplinary longitudinal research (Koganei research) consisting of
medicine sociology and psychology It was accompanied by the shift of Shuichi Hatano 旗野
脩一 Leader (Department of Epidemiology)
In 1988 Koganeis research won the Governors Prize Based on this the Tokyo
Metropolitan Government decided to secure research expenses of 100 million yen each year for
47
interdisciplinary longitudinal research (including intervention studies) every year till my
retirement which has started since 1991 Since then I was obliged to have a viewpoint to see
medicine sociology psychology at equal intervals The research method established here is still
inherited from Tokyo Metropolitan Institute of Gerontology Research and others (Deputy in
1993 he is currently an emeritus staff member)
In 2002 I became a Professor at the J F Oberlin University Graduate School of
Gerontology (I am now a Professor EmeritusInvited Professor) I directed the first masters
degree in interdisciplinary gerontology in 2002 and doctorates degree program in 2004 In
2006 the Japanese Applied Gerontological Society was established I serve on the boards of
five academic societies including chairing the Society for Applied Gerontology-Japan I am
Chairman of the Gerontology Education Subcommittee of the Science Council of Japan a
Director of the Japan Foundation for Aging and Health and a Director of the Sukoyaka Dietary
Life Association (Shibata 2018 Shibata H amp Shibata N 2018) After transitioning to university
I am interested in how to make holistic how to develop the science of the transition to
renaissance which has been developed by vertically downgrading and dividing elements he
thinks that gerontology commits to that mission As Scott Bass says interdisciplinary is not
merely an omnibus but implies that we will get rid of the wall between academics (Bass amp
Ferraro2000) In addition innovation as Dragger or Boyer is also an important keyword The
viewpoint of education becomes important with discovery Im thinking about something more
like recent daysrdquo
It is sure that this experience affected my own philosophy of gerontology as well
38 Prospectus of Society for Applied Gerontology (SAG) -Japan
The purpose of SAG Japan is to provide assistance to professionals in a variety of fields
such as industry government academia and the private-sector who are interested in improving
services for an aged society Providers of services to the aging and their families require wide-
ranging expertise in gerontology Our aim is to provide leadership as a network center for the
development of programs for commercial provision marketing and service promotion and
creation of social services that will combine commercial success with increased well-being and
contributions to society
SAG explained about aims of the society as follows6
6 httpwwwsag-jorgenglish
48
ldquoSchools of medicine nursing science and welfare studies have traditionally been the centers
of gerontology education up to the present in our country In other words education in Japan
has been focused on solving the problems of sick handicapped and economically disadvantaged
persons Perhaps this was unavoidable in a country that joined the lsquoaging society clubrsquo later
than western countries
This medical focus has caused a significant delay in establishing structures and policies
for aging populations in Japan In the fields of developing ageing markets services and product
development limited knowledge concerning applied gerontology is evident Also a sense of
discrimination (ageism) can be detected in facilities for senior citizens and in regional
continuing education programs We would like to support programs and services vital to aged
societies from the perspective of not only industry government and academia but also private
organizations and individual-level activities In order to make these programs more effective
and meaningful it is necessary to create a system in which we can study applied gerontology
systematically and one in which people from various fields can exchange their wisdom ideas
and information This in a nutshell is exactly the aim of our Society for Applied Gerontology
This society will provide a forum to present membersrsquo research as other academic societies
do and we will also emphasize publishing and the exchanging of information along with
various systematic training functions so that members can improve their skills and
understanding We would also like to prepare retraining programs for people with various
qualifications and lsquoskill uprsquo programs We would like to further develop our applied
gerontology activities through international exchanges We would sincerely like to ask for the
participation and cooperation of the people in all industry government academia and private-
sector fieldsrdquo
It is also translated as ldquo創齢学 (Soureigaku) rdquo This was originally created by Nippon
Care-Fit Education Institute (Nippon Care-Fit Education Institute 2018)
Ansello (2011) addressed on The Clark Tibbitts Lecture given at the 37th annual meeting
of the Association for Gerontology in Higher Education entitled What Colors Would We Add
The Curriculum Palette as follows
ldquoThe democratization of aging has spread across the world and the so-called globalization
of aging has brought yet another lens to examine what we teach Under the guidance of Dr Ryo
Takahashi of the nonprofit Nippon Care-Fit Service Association a number of us Americans
began collaborating with Southeast Asian colleagues about 2003 with the grand vision of
bringing a set of curriculum standards to Japan Although the overwhelming majority of
49
Japanrsquos medical schools had established geriatrics departments there was at the time only one
university with an educational gerontology program Soon invited to help initiate or advance
educational gerontology in Tokyo Okinawa Andhra Pradesh and Abu Dhabi I found myself
more Marginal Gerontology critically examining core subject matterhellip In India our hosts at
Andhra University wished to initiate a yoga gerontology program incorporating not our
American concept of yoga as exercise but the sense of meditation internal communion with a
spirit acceptance rather than resistance I became aware that our content (subject matter)
our methods (research studies) and our values (aging as decline) had limitations
Quantitative studies and descriptive statistics appraise the normative characteristics of groups
the collective of acquired behaviors and lifestylesrdquo
39 Care-Fit Translation of Gerontology in Japanese
ldquo創 (Sou)rdquo in ldquo創齢学rdquo consists of ldquo倉 (Kura) rdquo and ldquo刀 (Katana) rdquo ldquo倉rdquo means ldquopath
finding ldquoor ldquopioneeringrdquo ldquo刀rdquo has means ldquoswordrdquo which stands for the action ldquoto open the
wayrdquo ldquo齢 (Rei) rdquo consists of ldquo歯 (Ha) rdquoand ldquo令 (Rei) rdquo ldquo齢rdquo stands for ldquoagerdquo This originated
from the idea that strengthening onersquos teeth leads to hisher longevity ldquo令rdquois a pictograph that
shows people gathering and kneeling down to seek enlightenment These words show that ldquo創
齢学 (Soureigaku=Creating Aging Learning or Study) rdquois a type of learning in which people
come together and teach each other ways of happiness and longevity Gerontology has inter-
disciplinary inter-professional and inter-national features Given these factors we sum up the
research application and applied practice of this learning and call it ldquo創齢学 (Soureigaku) rdquo
for gerontology with philosophical understanding in Japanese Gerontology is for Improving
Quality of Life by knowing individualrsquos genealogy Above all things have been related to
Family History
Gerontology is knowing hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996 If we got his leaning as an
50
educational approach it is regarded as fostering of creative personnel for their entire life The
next chapter discusses to verify how the principle relates to Leonardo da Vinci
310 Gerontology with SOUL
Gerontology is not only study of aging but also study of SOUL People can be changed
by understanding self-value The following Kanji can explain how man can gain from light and
knowledge from Heaven symbolically It is a conspiracy letter「全」 Entrance of entrance
and Sagane tool From `` A place where tools are stored in a warehouse etc A new meaning
is revealed) and the kanji for `` all means `` all It was true It is a conference and phonetic
character `` Japanese Kanji 「金」Letters representing metal hieroglyphs and completely
covering and Included in the soil from the soil figurine hardened in a columnar shape to
celebrate the god of the land The kanji for ldquogoldrdquo meaning ldquometalrdquo was established These
two characters symbolizes the Urim and the Thummim which meaning uncertain possibly
Lights and Perfections
According to the Wikipedia (2019) ldquoUrim (אורים) traditionally has been taken to derive
from a root meaning lights these derivations are reflected in the Masoretic Text In consequence
Urim and Thummim has traditionally been translated as lights and perfections or by taking
the phrase allegorically as meaning revelation and truth or doctrine and truth This
symbolizes Lights are Holy Ghost and perfections are all wisdoms and knowledges of the
universes in the past the present and the future throughout the universes What these two stones
symbolized was explained in Revelation of the New testament of the Bible as followsrdquo10 Then
the white astone mentioned in Revelation 217 as it is written ldquoHe that hath an ear let him hear
what the Spirit saith unto the churches To him that overcometh will I give to eat of the hidden
manna and will give him a white stone and in the stone a new name written which no man
knoweth saving he that receiveth it will become a Urim and Thummim to each individual who
receives one whereby things pertaining to a higher order of kingdoms will be made known 10
Then a white stone mentioned in Revelation 217 will become a Urim and Thummim to each
individual who receives one whereby things pertaining to a higher order of kingdoms will be
made known And a white stone is given to each of those who come into the celestial kingdom
whereon is a new name written which no man knoweth save he that receiveth it The new name
is the key word (Doctrine ampCovenants 13010-11)
After reviewing my academic study at Sendai University There is a history even before
establishing Sendai University in 1967 At that time the title of the presentation at the Japanese
51
Association of Educational Psychology by Prof Ichiro Hozawa the founder of the University
caught my eyes (Hokzawa 1979) The title was ldquoYouth Sports and Religion 青年とスポーツと
宗教rdquo when the author investigated further about Prof Ichiro Hozawa Prof Fumiaki Iwata
Professor of Osaka Kyoiku University found a letter from Mr Ichiro Hozawa on the list where
Mr Jokan Chikazumis letters were collected I asked Professor Iwata on March 9 2019 and
received the following message ldquoProf Ryo Takahashi Fumiaki Iwata I am honored to be
interested in our research Almost all letters addressed to Chikazumi Jokan are converted to
electronic information and I have that data Mr Shinichi Chizumi the owner of the letter and
the owner of the letter has obtained permission to provide the data to those who wish to use it
for academic purposes only for academic purposes I have attached a copy of the letter because
it is clear that the above purpose is clear but unfortunately it does not seem to be what the
teacher expects If research progresses and some facts are found I would be happy if you could
tell merdquo
Looking at the contents it was written to Mr Jokan Chikazumi amp Mrs Madam who
supervises the student dormitory ldquoKudokaikanrdquo adjacent to Tokyo Imperial University from his
home in Sendai on a letter dated July 14 1939 (Showa 14) A polite sentence was written to
Mr Jokan Chikazumi (Iwata 2014) In that verse ldquoThank you for teaching us during the first
semester and with various concerns and considerations Thank you for your patience When I
read this letter Ichiro Hozawa was intuition that the person most impressed during his school
days was Mr Jokan Chikazumi And on the back of the letter is ldquoSendai Ryagakuin cho1
Hozawa Ichiro July 14thrdquo (Parksawa 1939) Ryogakuin is a shrine of the Shugendo Motoyama
school related to the Date family in Mutsunokuni Sendai (Katahira Aoba-ku Sendai Miyagi
Prefecture) In particular Eisin who opened Ryogakuin has been serving the Date family as
an exam since his ancestoral era It is said that he was also involved in this matter (Imaizumi
1937) After that it was found that in 1877 (Meiji 10) the Shousou sewing private school the
beginning of Hozawa Gakuen which is the origin of Sendai University education was opened
in 1877 (Meiji 10) Date 2015) Mr Jokan Chikazumi (April 24 1870 (May 24 1870) -
December 3 1941 (Showa 16)) was a priest who had a conversation with Dr Albert Einstein
because he wanted to know about Buddhism when he visited Japan In that talk Prof
Chikazumi explained Einsteins question ldquoWhat kind of person is the Buddhardquo With an
example of the legend of ldquoAbandoned Mountain (Ubasuteyama) rdquo (Horita 2016 Rosenkranz
2018 Sugimoto and Sato 2001) In other words in the Japanese unique word ldquoI want to liverdquo
there is an ldquointentional culturerdquo that includes invisible ldquocompassionrdquo and ldquoworkrdquo It also means
that it is given in the spirit However this culture is not Japans originality but it actually
52
includes the ldquolife (ki) culturerdquo that is indispensable for all human beings to live in an infinite
universe (Miyake 2008 2009 Takahashi 2012)
Many of Chikazumis disciples professed and accepted the values of education at a
private school at Shinsyu University (now Otani University) Among them Haya Akegarasu
has expressed the belief that ldquoReligion stands for spiritual experiments
Dr Haya Akegarasu (1877 July 12-1954 August 27) is a Buddhist monk of the Shinshu
Otani school Religious philosopher He studied under Kyosji Takahama and left many poems
and haiku In addition the same Kagas Tetsujo Fujiwara Daisen Takamitsu and Haya
Akegarasu are said to be the three Kagas three feathers (Akegarasu 1976C 1977 Matsuda
1997) In 1877 (Meiji 10) Prof Haya Akegarasu was born as the eldest son of Myotatsuji a
Shinshu Otani group in Kitayasuda (currently Hakusan City Kitayasuda) Ishikawa-gun
Ishikawa Prefecture His fathers Enen was known as a preacher and his mother Chiyono was
known to have been an enthusiastic mother in the education of Haya even though she was a
poor woman
It is no exaggeration to say that the philosophy of Haya Akegarasu is all covered in the
following waka (a 31‐syllable Japanese poem ) ldquoBillions of mothers are worth more than one
billion mothers
十億j u o k u
のno
人Hito
にni
十億J u o k u
のno
母Haha
あらaranmo
むもわがWaga
母Haha
にni
まさmasa
るru
母Haha
ありari
なむnan
や
All humanity grows as a human with the presence of a mother and the role of the mother
is the most important ldquomother and child loverdquo in the role of humanity (Omi 2013) The basics
of these teachings come from the relatives of the relatives and it can be said that they were
lifelong relatives (Shimonishi 2011) The lifelong philosophy of Professor Haya Akegarasu is
as follows ldquo汝n y o
自当知j i t o u c h i
rdquo (The person who tells the truth rsquos teachings himself puts his life on his
own ) You will be able to gather in two groups everyone who has been born In addition the
author has cast four wakas on the bells at Myotatsuji Temple I would like to introduce two
typical wakas among them ldquoThe life of the life and death swells and the water of life in Tokowa
begins to flowrdquo ldquoHate-unknown the sun shines quietly in the skyrdquo
The reason why Haya Akegarasu sensei was particularly interested in the fact that he
visited India on 13th of December 1927 and met Tagore the author met a booklet titled Men
人 So the author would like to introduce the reader about relationship of Tagore and Haya
Akegarasu
53
Haya Akegarasu (1877-1954) visited Tagores school in India on January 13 1927
when he was 50 years old with Mr Yasunori Teruoka Akegarasu wrote as follows ldquoThe school
of Sir Tagore is a school where you can study continuously from elementary school to university
and it has a hundred and thirty students The professor also has a world-famous scholar such as
Mr Shaasley There are a couple of people after drinking tea going out to the schoolyard and
going in front of the library it was just the poet Tagore who we came to visit There is an old
man with a good face of a soft item wearing a brown gown a one-story stone house with a
short gate When a person who seems to be a secretary went to the poet Sir Tagore was greeted
at the entrance When the seat was settled a gentle voice like that bell first of all I had a visit
about the Emperors break and asked where he had come After that I went to Japan twice and
talked about three to four decades about civilization of the present day starting with the fact
that Japan is a good place In short Western civilization is said to be narrow and cramped
mechanical or East is said to be spacious and spiritual (Byoudo 1972) At that time Mr Haya
envied the song The Himalaya road that swells in the mountains and goes high in the clouds
The English translation of this is translated as Round mountain Round mountain go up go up
Through cloud Oh Himalaya Road Sir Tagore was told that this was fine while holding a pencil
and drafting for a while
The beginning of Men in this book begins with the following text on Love ldquoThe
person who likes all things is always the person The person who likes the most is himself
When he becomes unpleasant everyone becomes noisy and everything is addicted It becomes
noisy A person is a spirit of all things not a person being the most precious of all things but
a life of all things A person is a spirit of all things and I am a spirit of all What I teach is that
people teach that each and every one is precious and important Below I would like to write
down the content that was particularly noticeable to the author among the ldquoMenrdquo ldquoThere is no
heartbreak for loveless things Those who fall in love seem to be more likely to those who are
obsessed with ownership and who are not devoted to love I love him Those who can believe
that they have moved to love can always be burned to whole body love without doubt The
content taken up after love is Death Mr Haya Akegarasu wrote ldquoDeath is the solution of
death If you always think about death the resolution of death will come naturally Those who
are on top of death are innocent Itrsquos greedless innocent and selflessrdquo After ldquoDeathrdquo
Akegarasu sensei summarized the relationship with people through ldquoJourneyrdquo as follows ldquoI
like traveling I calculated it at the end of last year and just visited the 188 th day of my trip to
the eighty-eight days trip This year Im starting to travel more Im very happy and Im happy
to go on a trip I think Ill love my family and my trip I cant go without a person who wants
54
to come I dont go to the places I dont like so I feel like my home wherever I go I always
get new knowledge when I travel people who are actually involved in the way In the meantime
it seems that by listening to that serious story you will benefit as much as reading I cant read a
book while traveling but there are certainly lessons to replace it I feel nostalgic for the good-
willed children who visited good knowledge everywhere There is Aoyama (Blue mountain) a
place where humans can reach and there is a knowledge of how good it is There are many
people who should listen to their heads This also includes the meaning of Take a cute child
to travel The trip teaches the importance of practical learning through experience
Next Haya Akegarasu sensei describes ldquoArtrdquo In other words ldquoArt must not be made
It must be born It must be the deepest human beings Nature is the greatest art Im glad to see
a picture Im glad to see a good letter Looking at a good picture and looking at a good letter
will give you the same inspiration as a good book The last topic is about ldquoLeadership and
Educationrdquo Regarding the leadership Akegarasu sensei wrote ldquoA person who is very sensitive
and has a sharp brain must be insensitive to the person who becomes the head of the person
There must be a sensitive place and if it is a sensitive person who is so enthusiastic
enough to wrap up the sharpness there is no problem In addition the person who becomes the
head of the horned person must think about how to pass all the opinions of people without
passing through their own opinions The longest person must strive to listen efficiently
Listening is more important than speaking You must listen to a lot of opinions make deep
insights into each one discover the unification point and manage the masses in your heart
A good principal is someone who learns well about what students do (Akegarasu 1950)
Accompanying this he states that it is also important that people always have a ldquoChallenge
Spiritrdquo Dont do anything because you can do it If you do it you may get stuck If you get
stuck you will open a new gate Has been Lastly Haya Akegarasu sensei sums up the
importance of ldquoLearningrdquo as ldquothe word Color Reading is a good word The word experience
is also a good wordrdquo You can understand that these seven features are the qualities and ways
to make people more being ldquoMenrdquo
Gerontology is generally referred to as ldquogeriatricsrdquo but in todays gerontology education
by creating life-long development from early childhood to adulthood create an age to build
ones own life It is a practical study that encompasses the philosophy of ldquoAgeologyrdquo In 2007
the United Nations Educational Scientific and Cultural Organization (UNESCO) published a
report on ldquoTeaching philosophy and learning to philosophizerdquo Based on this understanding it
is necessary to re-examine the view of life seen by the Japanese through research and history in
Japan This is because it also leads to re-examination of the gerontology philosophy When
55
considering re-examination of this philosophy from the world It may have a great impact on the
approach from education to mutual education It will also provide the basis for a lifelong
Gerontology co-education and research approach Future issues will be the same in Japans
gerontology research (Takahashi 2008 2009 Takahashi 2018 Takahashi amp Shibata 2019)
Shibata (2009) wrote the following comments on the role of Japanese Socio-
Gerontological Society at the 50th anniversary ldquoLooking at the activities of members of the
Socio-Gerontological Society there are few truly interdisciplinary ones Multidisciplinary and
Interdisciplinary are the origins of the interdisciplinary Japanese language In particular the
term Interdisciplinary has removed the academic barrier However there is not much research
such as ldquosociety of members of the Social Science Societyrdquo which is ldquoMultidisciplinary where
multiple academic systems conduct joint researchrdquo However it is not necessarily
ldquointerdisciplinary to share new knowledge through joint work of multiple academic systems
The author is always worried that there are very few members of the Society among the
audience of interdisciplinary programs of the Geriatric Society Humanities and science have
a binary conflict It is necessary for science to be measurable and reproducible However
humanities have the same value as science for humans and philosophy literature history and
psychology are also included in humanities in some fields The disappearance of the language
of culture (humanities) from the name of this society inevitably caused a major distortion in
this society Naturally almost no humanitarian achievements were announced and almost no
submissions were made The beginning of the study begins with watching and listening to
imitation and learning through the process of meeting various people reading and research
and experience through applied practice It can be considered that the power that can be applied
from the accumulation of knowledge is cultivated and can be reached as universal knowledge
In other words the author thinks that gerontology is a discipline that includes creative elements
that can draw out and find invisible possibilities
The word ldquoReligionrdquo in Japanese was translated as Religion at the end of the Edo period
and was adopted as the word for ldquoreligionrdquo in general and was said to have spread in the early
Meiji period (Hirabayashi 2015) The original English Religion is derived from the Latin
word ldquoreligiordquo and is a combination of the prefix re meaning ldquoagainrdquo and ldquoligarerdquo meaning
ldquoreconnectrdquo Reconnects Therefore it can be said that the original purpose of ldquoreligionrdquo is
the accumulation of ldquounderstanding human essencerdquo in the presence of ldquohuman liferdquo To that
end ldquoenlightenmentrdquo by ldquosoulrdquo is required instead of ldquounderstanding by knowledgerdquo by
memorizing ldquobrainrdquo The mediating power is ldquounderstanding by meditationrdquo obtained through
ldquoprayerrdquo ldquozenrdquo and ldquoyogardquo In conducting this research the author was inspired to do
56
comparative research between Japan and India and the culture that places importance on the
power of ldquoawarenessrdquo and ldquoimprovisationrdquo every year since 2003 mainly in South India It can
be said that the desire to feel something and explore something led to a comparative study
It can be said that the culture that existed in Japan in the past has lost something in the
influence of Western culture In this era I deepen my understanding of the existence of a person
with comprehensive interdisciplinary thoughts philosophy and belief in Japan from the Great
Men of the Spiritual World in Vol (Akegarasu 1976a) It is not just the quest for the Buddhists
of the Shinshu Otani sect that he believes but Haya Akegarasu the truth from the teachings of
Socrates Nichiren Shojin Saigyō Hoshi Honen Shonin Mahomet Yangming Wang Basho
Zhendo and Jesus Christ After researching it is in the point that the research of death was
written with the title of ldquothe problem of deathrdquo (Akegarasu 1976b)
To conclude this book I would like to conclude the text by quoting the diary that Tagore
wrote on the Tosamaru ship on May 1 1916 ldquoThe greatest mystery of the universe is not in
what is seen but in the viewer This mystery cannot be measured It has been tested for
thousands of years In the event the ldquopeople who seerdquo are trying themselves This ldquoIrdquo within
myself feels every day while walking among many other people The richest element of
literature is realized between one person and many other people It is a kind of emotion In other
words the purpose is not to be seen but to be seen (Rouyama 1961)
In conclusion Sir Tagore when parting with Haya Akegarasu gave a handwritten
message that gave the following poems in Bengali and English Kanazawa University Library
Haya Akegarasu Bunko which was founded in 1950 is located with 55000 rare books
The sun finds the same delight In the Japanese lotus As in the lotus that blossoms On
the Indian Lake Rabindranath Tagore Jan 131927 In other words the sun is like a lotus
blooming over a lake in India I find the same joy in the world rdquo (AkegarasuTeruoka 1926)
I conclude that I hope that a peaceful earth country will be built in which people in Japan and
around the world will find their own values and respect each other through learning acting and
sharing through the Science Philosophy and Bioethics of Gerontology in the Context of
Our Future
57
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasu donated to
Kanazawa University Library September 29 1954 from Fusa Akegarasu
暁AKE
烏GARASU
総FUSA
58
CHAPTER 4
4 Family History as Genealogy
41 Family History
Family history is world widely known through the book called ldquoRoots The Saga of an
American Familyrdquo by Alex Haley (Haley 1976) This story is about Haleyrsquos ancestors One of
his oldest ancestorrsquos name is introduced as Kunta Kinte (1750ndash1822) a Gambian man who
was born in 1750 enslaved and taken to America and who died in 1822
It is important to learn oneself who we are as human beings It is called Genealogy work
Genealogy work is a part of gerontology This work is applied for school teaching and learning
within Positively Aging Curriculum (Lichtenstein et al 2001) This program has been
prepared for an innovative set of interdisciplinary teaching materials that uses examples from
geriatrics and gerontology to teach sixth through eighth grade curricular elements This study
was to determine if use of the Positively Agingreg teaching materials by regular classroom
teachers could change middle school students images of elders The author was invited to
participate to this workshop at Aging Research and Education Center of the University of Texas
Health Science Center at San Antonio
Greenberg (1982) reported that searching hisher own family history which is called as
Genealogy is very effective for keeping good memory for aging process through reminiscing
about family histories with the creation of a product which can be shared with relatives The
result is improved self-esteem and a feeling of accomplishment Genealogy projects can also
provide a means by which younger people can interact with and learn about older adults by
helping them with research or by undertaking class projects in gerontology classes This
program could be applying for community-based older adults and institutionalized older adults
as well Single session projects include using faces cut from magazines to create a family tree
mobile or chart and making cloth dolls which resemble family members Longer projects
include (1) moral wills (2) family charts (3) albums and booklets (4) oral histories (5)
joint interviews (6) collections of family documents and (7) newsletters Useful resources
are libraries genealogy societies and reunions
42 Family History Library
The Family History Library is located in Salt Lake City Utah in the United State of
America (USA) The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 This library is administrated by the Church of Jesus
59
Christ of Latter-day Saints (Appendix 1) It is known as the largest genealogical library in
the world and is open to the general public at no charge The library holds genealogical records
for over 110 countries territories and possessions Its collections include over 16 million rolls
of microfilmed records onsite and access the total collection of more than 24 million rolls of
microfilmed genealogical records 727000 microfiches 356000 books serials and other
formats 4500 periodicals 3725 electronic resources including subscriptions to the major
genealogical websites The library offers research assistance to help patrons trace their own
family history Professional genealogists and volunteers offer assistance in about 30 languages
which includes reading and translating genealogically relevant documents The author also had
opportunity to serve as a volunteer in Asian Collection Family History in Provo city and Salt
Lake City Utah from 1989 to 1994 The library also offers free one-on-one consultations on
difficult research problems Additionally there are classes on genealogical research topics free
to the public and classes available online Branches of the library are called Family History
Centers (FHC) While there are over 4400 family history centers operating in more than 134
countries there are only about 17 major regional branch library class facilities The others are
ward branch and stake facilities with at least one or more genealogical computers
43 My Family History
This learning process was examined for looking for effectiveness as a case study The
author was born in September 1 1961 (Year of Showa 36) in Koshimizu town Hokkaido
Japan by Masae Murakami Takahashi Masae was born on January 12 1941 (Showa 16)
Masaersquos both parents were born in Miyagi Prefecture Japan Masaersquos Father Kojiro Murakami
(December 261897 (Meiji 29) ndash June 41979 (Showa 54) ) was born in Numata Village
Murata Town by Konosuke Murakami (October 10 1861 (Bunkyu 1) ndash December 3 1934
(Showa 9) ) and Yoshino Hirama (September 18 1869 (Meiji 2) ndash April 29 1937 (Showa
12) ) in Numata Village Murata Town and died in Funaoka Shibata Town Miyagi Prefecture
(Figure 1 and Figure 2) Masaersquos mother Tori Yamaki (September4 1904 (Meiji 37) ndashJune
12 2002 (Heisei 14) ) was born in Koriyama Village Shiroishi City Miyagi Prefecture
Usually the family name is continuing from Fatherrsquos side family name but knowing motherrsquos
side is more important to know of your own roots since all people are born from women
60
Figure 9 From Left Kojiro Murakami Figure 10 From Left Shigeru Murakami Koei
Konosuke Yoshino Koichi and Isaburo Tori Isaburo and Masae
The birthday with name is also analyzed by many ways For example the Authorrsquos
birthday September 1 is the anniversary of The Great Kanto earthquake in 1923 in Japan It
must not forget the date because many people suffered and died because of the great earthquake
The earthquake had a magnitude of 79 on the moment magnitude scale This earthquake
devastated Tokyo throughout the Kanto region
The Japanese construction company Kajima Kobori Researchs concluded as the report
of September 2004 105385 deaths were confirmed in the 1923 quake The government
declared September 1 the anniversary of the quake as an annual Disaster Prevention Day in
1960 (1923 Great Kanto earthquake Wikipedia 2017)
The name with birthday is also analyzed to know oneself through Kabbalah (Hebrew
לה It is very limited information in Japanese Wikipedia but more than 40times much (קב
information in English Kabbalah (means to receive wisdom) is an esoteric method discipline
and school of thought that originated in Judaism Kabbalah Traditional practitioners believe
that the earliest origins pre-date world religions forming the primordial blueprint for Creations
philosophies religions sciences arts and political systems The Author proceeded to be
analyzed himself through mathematical Kabalarian Philosophy method The result was
follows
The date the Author was born indicates that he has a potential role as a teacher leader
and specialist inspiring and instructing others The qualities of his inner nature include
generosity a love for humanity and a desire to serve and help others To create a happy healthy
61
and successful life he must keep his emotions in check to avoid feeling too much the tensions
of living and the problems of others His compassion and appreciation of people could allow
him to do well in positions where he can serve and assist others such as in charitable institutions
hospitals in the legal industry or in the educational system to name a fewFollowing
musical artistic dramatic andor design pursuits could encourage his creativity originality
and imagination His inborn love of independence and freedom could be nurtured in situations
offering variety and opportunities for self-expression Within his potential is the appreciation
of the outdoors and all the beauties of nature This name creates a desire to marry and settle
down with a home and family early in life He is overly fond of heavy foods such as meat
potatoes breads and pastries and could suffer with stomach and intestinal disorders
constipation or boils There is also a tendency for him to worry over his responsibilities causing
mental confusion
The family name is the influence of your background your home environment the
quality of thoughts of the family the desires ambitions strengths and weaknesses and the
hereditary traits The surname of Takahashi creates a happy friendly expressive and
responsible family They have a sense of humor and love a good time but also take their
personal obligations and responsibilities seriously Having an optimistic outlook on life they
seldom become depressed Although members of this family may have had differences from
time to time they never hold a grudge They love to debate and argue but it is generally for the
sake of the mental challenge Being artistically creative people many of the members gravitate
to music drama dancing and art They could excel in positions of responsibility in sales
promotion teaching or in vocal expression positions that offer freedom from
monotony They are generous people and would give unstintingly to help someone out
However they must guard against being impatient and intolerant of the weaknesses of others
They enjoy eating especially the sweet and starchy foods which could cause liver disorders or
skin trouble This surname is good but would need to be combined with a balanced first name
I order to be an overall beneficial influence in a personrsquos life
Japanese has Kanji character which is originally from Chinese These character shows as
hieroglyph or pictograph Takahashi is written as 高橋 which means High Bridge lsquoTakarsquo means
High「髙」symbolized lsquoHigh Building on the Great High Gatewayrsquo lsquoHashirsquo means Bridge
「橋」symbolized the form of lsquothe Huge Tree covers all groundrsquo and lsquoThe Flag upon the
Temple on Highrsquo lsquoRyorsquo means 「亮」 lsquoBrightness Truth and The Highest Leader or Priest
who guides nations rsquo symbolized The person who offers kneel and pray in the Temple on Highrsquo
62
This way one who wants know self will find out who you are The following section will
discuss about development of philosophy of gerontology The following program is
programmed not only for member of the Church but all so those who are interested in Family
history Everybody can use the my ancestors section and can build a pedigree just like a
member can Those who are interested in using it to sign in to MOST sites that ask for an LDS
account sign-in General account is called a FamilySearch Account and can be created at
wwwFamilySearchorg After creating an account they need to call FamilySearch Support and
ask for access to newFamilySearchorg AND FamilySearch Family Tree that will give them
full access to on this sites This activity is helpful to understand self value and connection with
others beyond of nationalities Since the Authorrsquos original language is Japanese it is introduced
in Japanese for his relativesrsquo use in the future as well
My detailed family history is in Appendix 1 These activities are helpful to know oneself
who you are with respect of hisher ancestors This family history learning activity has already
included within the positively Aging program (Lichtenstein Marshall Pruski and Blalock
2001) The author hopes that the above sample can use for future educational activities from the
youth to the age
63
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji （神代文字）
The oldest recorded period in Japanese history is called the Jōmon period from 10000ndash
800 BC in Ancient Japan However there is no exact record to test the truthfulness There are
existing words like paintings in the caves These are called a hieroglyph a hieroglyphic or a
pictograph Gerontology is considered as human history The word is a central tool of
communication among the people That is why it is important to going to the depth of the
history of the words for learning of human nature and culture
The Jōmon jidai (縄文時代) is the time in Japanese prehistory traditionally dated
between BCE14000ndash300 BCE recently refined to about 1000 BCE during which Japan was
inhabited by a hunter-gatherer culture which reached a considerable degree of sedentism and
cultural complexity About 5000 years ago it is said to be a mural painting of the era when
Jomon people were in Hokkaido
More than 200 mural paintings carved a mysterious human figure (there are feathers there is
a horn) Jindai moji or Kamiyo moji (Japanese 神代文字 ldquocharacters of the Age of the Godsrdquo)
are characters said to have been used in ancient Japan Some have claimed since the mid-Edo
period that such ancient characters for example such as Chikushi characters and Hokkaido
characters have been found in archeological remains in Kofun and on mountains but all jindai
moji are generally considered to be forgeries No earthenware with such characters has ever
been found
The concept of jindai moji was first addressed at the end of the Kamakura period Urabe no
Kanekata (卜部兼方) mentioned in Shaku Nihongi that his father Urabe no Kanefumi argued
that the ancient Japanese could not have performed bone-style fortunetelling with turtle shells
(亀卜 Kameura turtle fortunetelling) as described in the Nihon Shoki without having a
writing system
If jindai moji had been in use before the Japanese became aware of Kanji it is impossible to
explain why they would have swiftly and totally abandoned such characters in favour of the
much more complex new characters derived from China It was reported in the late 19th century
64
that ancient characters had been found in Ryukyu and in Ezo and these claims received some
support from respectable mainstream scholars at least at the time7
The Hotsuma Tsutae (also Hotuma Tsutaye Japanese 秀真伝) is an elaborate epic poem of
Japanese legendary history which differs substantially from the mainstream version as recorded
in the Kojiki and the Nihon Shoki Its antiquity is undetermined
Although many proponents allege that the Hotsuma predates the mainstream mythology the
first known manuscript was dedicated to a shrine by Waniko Yasutoshi (also known as
Yunoshin Ibo) in 1775 Some excerpts were published and translated into modern Japanese in
1884 a printing which was noted by Hirata Atsutane in his work on jindai moji a Japanese
writing system developed prior to the use of Chinese characters but which otherwise ignored
the work Atsutanes Kokugaku was principally concerned with the Kojiki and the Hotsuma
Tsutae would have only muddled his theories Yasutoshis manuscript was almost lost but was
discovered and rescued in 1993 following the publication of some popular books on the subject
in the mid-20th century by Yoshinosuke Matsumoto
Although for the most part Japanese academics remain uninterested in this text some
scholars are of the opinion that it may have been written in the Edo period This is due to claims
that the text was written in an original Japanese alphabet - in academic circles the existence of
writing in Japan before the use of Chinese characters is denied also the alphabet does not reflect
the Old Japanese phonology but rather those of later stages of Japanese The general opinion is
that it is a false document However no definitive conclusion has yet been reached
52 The Takenouchi Documents
The present Koso Kotai Jingu shrine situated in Isohara Ibaragi Prefecture in Japan is
believed to be the oldest Shinto shrine in Japan dating back to the 5th generation of the Tenjin
era when the 1st divine ceremony was held The Takenouchi documents (竹内文書) are the
ancient historical records that have been secretly preserved and passed down from generation
to generation by the Takenouchi family the head of family being the chief priest of the Koso
Kotai Jingu shrine
The Takenouchi Documents are not in fact a single neatly compiled volume but the
general name of the historical record from the Divine era passed down within the Takenouchi
family The Takenouchi documents refer to not only written documents but also sacred
7 httpsenwikipediaorgwikiJindai_moji
65
treasures and articles The written record covers the genealogy of gods many different types of
divine characters ancient maps the genealogy of the Takenouchi family and the history of
mankind The contents cover the history of the entire universe and the time scale covers the
creation of the universe until the beginning of the recorded history This is indeed an
astronomical work This type of chronicle cannot be found anywhere else in the world because
no ancient documents can match the grand scale and scope of the Takenouchi Documents
Besides the documents sacred treasures and articles are essential to gain an understanding of
the history of gods which have been preserved in the Koso Kotai Jingu shrine
Kosaka (2002) introduced the history of Takenouchi Documents Kosaka explains
relationship between Takenouchi Document and Native Americanrsquos historical background
More than 2000 years ago the Takenouchi Documents were rewritten by Takenouchino Matori
(Hegurimo Matori) into modern Japanese characters Kana mixed with Chinese characters The
original documents were believed to have been written in Divine characters At first the author
explains about Mr Wado Kosakarsquos interest and life story
Wado Kosaka (1947-2002) was born in Aomori and raised in Abashiri during
elementary school age Boy Wado was interested in Archeology He has visited Abashiri City
folk museum The museum which talks about native district which displayed archaeology that
Kioe Yonemura who discovered moyoro shell mound and Okhotsk culture collected for many
years racial document Mr Kosaka went to the Museum regularly after school Kioe Yonemura
( 1892-1981米村 喜男衛) was Director of the museum Abashiri is famous for the newly-
discovered people and culture were named Moyoro people and Moyoro Culture As the
ruins of the Moyoro Culture have been successively unearthed in various parts along the coast
of the Okhotsk Sea the people are now called Okhotsk Culture people These findings
proved that AINU culture is not only one Indigenous Heritage but also many stories and culture
has also existed These understandings help to develop a grass roots approach for improving
the quality of community and peoplersquos lives That is why it is important to learn of our own
culture and history The next section will discuss about how science relates to Shugendo and
Yamabushi
66
53 Shugendo and Yamabushi
Japan Advanced Institute of Science and Technology (JAIST) is located in Nomi city
Ishikawa Prefecture within the Hokuriku region That is why JAIST is called Hokuriku
Advanced Institute of Science and Technology (北陸先端科学技術大学院大学) in Japan
Hokuriku means North Lands Hokuriku regions are located in the northwestern part of Honshu
includes the four prefectures of Ishikawa Fukui Niigata and Toyama in the main island of
Japan Nomi Town was established with the creation of the modern municipalities system on
April 1 1889 just one year before JAIST was established Then Nomi city was established on
February 1 2005 by combining three towns - Neagari yown Tatsunokuchi town and Terai town
These towns have been influenced by Mount Haku (Hakusan) faith (2702m High) Haku
means white and San means mountain
Mount Haku has been recognized as Sacred mountain from the ancient time even 717AD
Taichō (July 20 682 ndash April 20 767) was directed to consecrate the Mount Haku as the first
recorded person to reach the top of the Mount According to Priest Munehiro Yamazaki in
Shirayama Hime Shrine there are four special characters which cannot see in other mountains
(Hasegawa 2015) The first character is Mount Haku is the oldest ideology of syncretism of
God (Kami) and buddhas (Utsumi 1992) The second characteristic is God of Shirayama Hime
is God of Peace maker for all people In Ancient Japanese Record Kojiki God of Shirayama
Hime mediated during miscommunicating among God of Izanagi and God of Izanami
(Takase1977) The third characteristic is this mountain is known as cleanness not only
appearance but also inside without any garbage by mount climbers And finally the fourth
characteristic is God of Water which is created by four big rivers such as Tedori River Nagara
River shou Riber and Kuzuryu River These four rivers have enriched many peoplersquos lives
and have nurtured the soil of high culture standard (Kuroda 2010) The Mount Haku is the
temple of God because of that people to come to worship God by learning experience which is
called Shugendo 修験道 (Miyake 2017 Wakamori 1973) In the 7th century En no Gyoja is
widely considered as the patriarch or founder of Shugendo with doctrine Shugendo literally
means the path of training and testing or the way to spiritual power through discipline Such
philosophy was already settled within the JAIST area
JAIST is surrounded by such unaccountable nature and philosophy on the Mount Haku is
making action for welfare of peoplersquos peace and happiness It is important to make three stakes
for making three Godhead like principle in Academy such as a person who has a vision in local
community a person who has a vision in national and international community and a person
67
who a vison of universal academic curriculum and leadership The next section discusses from
the three characters who have associate to create JAIST toward to the advanced future action
(Shirayamahime Jinja2018 Yoshida 2007)
Shugendō (修験道 literally the way of shugen or ldquoen-practice) is a highly syncretic
religion that originated in Heian Japan Practitioners are called Shugenja (修験者) or
Yamabushi (山伏 literally mountain prostrate) Shugendō evolved during the seventh
century from an amalgamation of beliefs philosophies doctrines and ritual systems drawn from
local folk-religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana
The seventh-century ascetic and mystic En no Gyōja is widely considered as the patriarch of
Shugendō having first organized Shugendō as a doctrine Shugendō literally means the path
of training and testing or the way to spiritual power through discipline The Meiji
government which separated Shinto and Buddhism ruled out Shugendō as unacceptable
because of its amalgamation of the two religions and officially forbade it in 1872 With the
advent of religious freedom in Japan after World War II Shugendō was revived
In modern times Shugendō is practiced mainly through Tendai and Shingon temples Some
temples include Kimpusen-ji in Yoshino (Tendai) Ideha Shrine in the Three Mountains of
Dewa and Daigo-ji in Kyoto (Shingon) Shugendō practitioners are said to be descendants of
the Kōya Hijiri monks of the eighth and ninth centuries8
Hakusan Faith (白山信仰 Hakusan Shinkou) was began by a Buddhist monk Taicho
officially christened Mt Hakusan as a holy site in 717 Since then Mt Hakusan came to be
known widely in Japan as a place for religious training and also as a pilgrimage destination
especially around Kamakura and Muromachi periods （12th ndash 16th century） Mt Hakusan
was at its peak of popularity Many pilgrims from all over Japan made the pilgrimage to climb
Mt Hakusan The site was normally so crowded with pilgrims that it gave rise to a popular
Japanese expression still extant which goesldquo A thousand people climbing a thousand people
coming down and a thousand people gathered at the foot of the mountainrdquo The main
pilgrimage site was the Hakusan Okunomiya Shrine at the mountains summit where pilgrims
bowed and prayed before the sunrise
Hakusan-Chukyo Shrine in Itoshiro area is one of the most important spots for the Hakusan
belief In the precincts of the shrine there stand many big cedar trees over a thousand years
old which add a sense of majesty and tranquility to the atmosphere of the site Nagataki-
8 httpsenwikipediaorgwikiShugendC58D
68
Hakusan Shrine and Choryu Temple in Shirotori-cho are also historically significant sites in the
area In the nearby Wakamiya-Shukokan Museum and Hakusan Cultural Museum you can
view a large number of Buddhist statues and other works of art related to the Hakusan belief
and cultureNagataki Hakusan Shrine9
Kukurihime no Kami (菊理媛神) also Kukurihime no Mikoto (菊理媛命) is a Japanese
Shinto goddess venerated at Shirayama Hime Shrine in Hakusan Ishikawa Prefecture She is
mentioned in Nihongi but not in Kojiki She is also venerated at Yasukuni Shrine in Tokyo and
at Yōrō Shrine in Gifu Prefecture Kukuri appears very briefly during the myth of Yomi after
Izanagi used the great god Michikaeshi Ōkami to block the entry to Yomi no kuni Her words
are praised by Izanagi but what she said to him was not recorded (or erased) which is strange
since Kukurihime is worshipped in 3000 shrines across Japan and was latter merged with
Kannon Bosatsu10
54 Priesthood and Shamanism
William G Moorehead (1915) explains that Priesthood is springs out of the deepest need
of the human soul for hisher eternal salvation to be like God of the almighty The Catholic
Church defines that the priesthood is one of the three holy orders of the Church comprising the
ordained priests or presbyters
The Church of Jesus Christ of Latter-Day Saints describes that the priesthood is the eternal
power and authority of the Creator of the universes even it is called as Heavenly Father Through
this priesthood God created and governs the heavens and earth Through this power He redeems
and exalts His children on this universe He gives worthy priesthood holders authority to
administer ordinances of salvation as He does All His spiritual children can qualify to receive
these ordinances and access the power and blessings of the priesthood with their family from
the generations to the generations for time and eternity It is required individual faith and
worthiness unto God It is not the same as having a care license or graduate certificate from
university Priesthood is used for blessing people in need not only in present but also in the
past
Shamans claim to gain knowledge and the power to heal by entering into the spiritual world
or dimension Most shamans have dreams or visions that convey certain messages The shaman
9 httpwwwgujokankoucomen01_history01_01html
10 httpsenwikipediaorgwikiKukurihime
69
may have or acquire many spirit guides who often guide and direct the shaman in their travels
in the spirit world These spirit guides are always present within the shaman although others
encounter them only when the shaman is in a trance The spirit guide energizes the shaman
enabling them to enter the spiritual dimension The shaman heals within the spiritual dimension
by returning lost parts of the human soul from wherever they have gone The shaman also
cleanses excess negative energies which confuse or pollute the soul
A power of the priesthood is similar to act of Shaman Shamans act as mediators in
indigenous cultures The shaman communicates with the spirits on behalf of the community
including the spirits of the deceased The shaman has rights to communicate with both living
and dead to alleviate unrest unsettled issues and to deliver gifts to the spirits Shamans perform
a variety of functions depending upon their respective cultures such as healing leading a
sacrifice preserving the tradition by storytelling and songs fortune-telling and acting as a
spiritual guide Hori (1975) introduced about characters of Japanese Shamans that they do
not make their living from their shamanistic services They do however fall into a trance and
communicate messages from the spirit world through offering prayer and performing
divinations As a result their influence among the common people is very high with respect
55 The Case of Iohani Wolfgramm
The author wants to share personal experience with Elder Iohani Wolfgramm who had taught
me many about the priesthood during living in Salt Lake City Utah USA from 1990 to 1994
His life is written as ldquoMan of Faith and Vision 1911ndash1997rdquoby Tisina Wolfgramm Gerber who
is a daughter of Iohani and Salote Fakatou Wolfgramm (Gerber 1997)
The story of a remarkable soul of German and Tongan ancestry who grew up in Tonga
emigrated to America and raised a large loving family Iohani Wolfgramm loved God
Tisina Retumed to Life by lohani Wolfgramm
I was finishing up the monthly reports for the Foui Branch when the spirit told me to stop
and look out the window but I was too busy The second time the spirit spoke to me he
saidIohani stop now and look out the window Still I went on working The third time I felt
like someone was pushing me off the chair and told me to stop and look out the window I was
surprised to see a group of people hovering over something in the road and rushed out to find
my family Many people all at once were trying to tell me what had happened I could only see
the body of my little girl Tisina with her head crushed and lifeless body laying in the street
My wife Salote had crossed the street to go to the home of Lolo and Mataele about 230 in
the afternoon after sacrament meeting Malina Ana Sale and Tisina were told to wait until the
70
road was clear to cross They couldnt figure out how Tisina came loose from Malinas hand
and tried to run after her mother but she ran into the road and was hit by a car The driver was
unaware that he had hit Tisina and that her lifeless body was laying in the road The next car
was full of American soldiers who had just returned from a sight seeing tour of the village of
Haatafu and stopped immediately to help Malina was the first one to try to pick Tisinas body
off the street Sale ran to hold her little head up but was too scared Ana ran over and started
to lift Tisinas body and saw the blood coming out through her mouth nose ears and eyes She
was so frightened she dropped her and ran off Salote came running and saw the blood on her
face She fainted by the roadway Friends and neighbors came with a bucket of cold water to
pour over Salotes face then she finally came out of it
My missionary companion Samuela Vehikite brought a mat to carry Tisinas body inside their
house A van arrived with American soldiers and offered to take Tisina back to the army hospital
at Houma where an American doctor could see what could be done for the child I agreed so
they put Tisina inside their truck and started for Houma about a mile away Though shocked I
finally got my composure and ran after the truck and said Please stop please I just changed
my mind I forgot something very important to do for my daughter right now In my mind I
had forgotten to give Tisina a priesthood blessing I asked the soldiers if they would please back
up their truck and bring Tisina into the home right away At this time other churches had just
barely let their members out from church Sekona a Samoan call out and said lohani dont
try to act like God but send your daughter to the hospital and see if a doctor can help her
Many were afraid and some were very upset with me but I understood something that non-
members did not I called Samuela Vehikite to assist me by anointing the consecrated oil on
Tisinas head and as I began to utter the prayer I couldnt say a word My mouth was locked
My mind was blank No words would come but in a few minutes the spirit spoke to me in my
mind that there were so many unbelievers in and out of the house that had no faith that Tisina
would ever recover from her accident that I should send the people home
I immediately opened my eyes and asked the people if they wanted Tisina to came back to life
to please leave my home now so we can pray for her Oh my Non-members were furious and
started to spit at me Some picked up rocks and started throwing them at the house as they were
leaving calling me names I knew the American doctor might help Tisina walk again but how
about her brain I knew that only God who created her who gave her life would be the only
who that could help Tisina completely recover and bring her memory back to normal again
I asked Salote to go ahead and fix supper for the family but I would go and pray for Tisina
I prayed and prayed and thanked the Lord for all his blessings to us for sending us on the
71
mission but how I wouldnt like to part with any of my children yet because we have no white
material for her burial nor funeral cloth in Tongatapu but in Vavau we did I reminded the
Lord of how he saved the Israelites by parting the waters of the Red Sea how Christ raised
people from the dead and of the simple faith of a missionary who just had his daughter run
over by a car and had been killed you can understand of my love for her 1 reviewed how
Lazarus was raised after being in the tomb for four days through faith and the power of the
priesthood I prayed and thanked the Lord for those great prophets of old and their faith and
special callings in the church from Adam down to the prophet Joseph Smith I said I dont
want a funeral away from all my family and if this little girl has a special mission on the earth
to do please spare her life so she can fulfil that blessing and her mission I was on my knees
over four hours that evening Finally the Lord heard my prayer and said to me Tisina wont
be with you tonight but tomorrow
A humble and very sweet warm feeling came over my heart and a great worry and fear was
lifted from my shoulders that evening I thanked God for the answer that I received I opened
my eyes slowly filled with deep gratitude and tears of joy I went over to Salote and said Not
tonight but tomorrow Salote and the children didnt touch any food that evening Everyone
was shocked and felt so bad about Tisina
Samuela Vehikite and I waited and waited all night long and about 300 am we felt the
spirit fill our souls and knew that this was finally the right time for us to give Tisina her
priesthood blessing Samuela Vehikite anointed her and I sealed the blessing I thanked the Lord
and expressed his love to me in answering my prayers and said Tisina by the power of the
Melchizedek Priesthood which we hold we ask Thee our Heavenly Father to bless Tisina from
the top of her head all the way down to her toes that every bone muscle nerve blood vessel
skin nails hair or any part of her body that has been broken lost or damaged through the
power of the priesthood which we hold we command it to retum to its normal place and start to
function and to do their work that she will be able to stand and her body will be retumed and
renewed with all its
parts and start to function as they were before We promise you through the holy power of the
priesthood that when the sun rises in the morning you will be raised up together with the sun
And when other witnesses hear this testimony of Tisina they will also testify that Jesus is the
Christ and through him the Lord healed Tisina Not tonight but tomorrow Tisina will walk with
the rest of the family as the spirit whispers
After the blessing everyone knelt down before they went to bed and in a circle offered a prayer
then we retired I came in the room where Tisina still had her face covered with a cloth She
72
was still dead I picked her up and laid her little broken head on my arm and kept her body
close to me Hours seemed to pass I finally dozed off and on for about two more hours and
about 600 am I felt someone playing around my face and touching my hair I slowly opened
my eyes and to my surprise saw Tisina standing up playing with my face and hair with a big
smile on her face
I slowly reached out to feel Tisinas head It was normal I started to feel her hands legs
face-everything that had been promised had come true Samuela Vehikite remembered that in
her priesthood blessing that when the sun rose up in the morning she would be raised up
together with the sun So he opened the window shades and sure enough the sun had just barely
risen in the sky How excited we were to have our little daughter back with us again We sang a
special hymn to thank God for her retum and said a long prayer of thanksgiving by me
A few minutes later a knock came to our door Our Aunt Marie and Uncle Maile Niu brought
us Tisinas burial clothing and her burial box and asked where the dead child was I said she
was the one that answered the door They were shocked and so relieved to know that the Lord
had again blessed our family during our mission at Foui Maile Niu asked me what would be
a special wish Tisina would like today Tisina said Lets go for a picnic at the beach So the
family went to celebrate at Hahake beach I want to testify to any of you who might read this
story that it is true There were a few people who joined the church in Tonga because of seeing
how the hand of the Lord caused miracles to be given to his children on this earth When we
exercise our trust and faith in the Lord our lives and family are blessed by him11
Figure 11 Iohani and Salote Wolfgramm Family
11httpsjascribdcomdocument51125351Iohani-Wolfgramm-Man-of-Faith-and-Vision-1911-1997
73
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japan
Japan enacted legislation on 19 April 2019 aimed at protecting and promoting the
culture of the Ainu ethnic minority through financial assistance while at the same time
stipulating for the first time that they are an ldquoindigenousrdquo people (Japan Times 2019)
Many persons immigrated to Hokkaido from the main island of Japan to join and
colonize the indigenous AINU people In 1899 the Japanese government passed an act
labelling the Ainu as former aborigines As the result the Japanese government taking the
land where the Ainu people lived and placing it from then on under Japanese control At this
same time the Ainu were granted automatic Japanese citizenship and also attempted to deny
them the status of an indigenous group Ainu history still exists with most place names of
locations in Hokkaido (Gouda 2013 Gouda 2011) That is why we may know the true history
of persons
Kato (2014) described about how the rights of indigenous people in the USA and that
Congress granted American Indians the right to manage excavation on their land and to demand
the return of archaeological resources excavated or removed from such land under the 1979
Archaeological Resources Protection Act NAGPRA also provides them with authority over
archaeological resources excavated or removed from Federal or tribal lands With the
introduction of the National Historic Preservation Act in 1992 Congress showed a deeper
understanding of the rights of Indian tribes to cultural heritage resources on their tribal lands
Then the 61st session of the United Nations General Assembly adopted the Declaration on the
Rights of Indigenous Peoples Although not legally binding as international law its stipulations
affirm a wide range of indigenous rights The declaration also states that indigenous people
have rights to resources constituting part of their archaeological heritage and member nations
are expected to develop necessary legal systems In academic circles scientific societies are
expected to clearly incorporate the declaration into their own codes of ethics and other
guidelines in 2007
Murakami (2019) reported that Japans Ainu recognition bill12 It is a first for Japan
that a bill to legally recognize the Ainu as the indigenous people of Japan is about to be
12 httpswwwjapantimescojpnews20190225referencejapans-ainu-recognition-bill-mean-hokkaidos-
indigenous-peopleXHig68dG1ZW
74
submitted to the Diet This bill includes clauses that oblige the government to adopt policies to
support and protect the cultural identity of the Ainu and ban discrimination against them The
aim of this bill is to create a society where people who identify as Ainu can be proud of their
roots without having to fear retribution or discrimination The bill also obliges the central and
local governments to draft and adopt policy measures to help the Ainu nurture their identity and
culture in general without defining the ethnic group by blood lineage
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was a Japanese prominent figure in the
movement to overthrow the Tokugawa to build the new world in Hokkaido Ryoma wrote in his
last letter a few days before his death lsquoI had dream to immigrate to Ezo to create New Countryrsquo
(Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and Masaomi Kitadai wrote their letter
that aborigines were forced to be slavery work more than South American Black people
However if pioneering Ezo land truly we must love natives to nature and work togetherrsquo
(Haraguchi 1996 ) The Hokkaido was explored by Ainu Then Japanese people came from
another islands after 12 century Ainu people has their own languages and cultures (Lam 2017)
Ainu means Man or real man Samurairsquos sward is called Katana This original meaning came
from Settlement Village or Clan However Japanese government has destroyed Ainu lives to
become themselves as Japanese That is human discrimination (Sarashina 1955) On the other
hand Dubreuil (2007) reported that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquo Dr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families Hokkosha who migrated from Kochi
Prefecture settled in Kitami Hokkaido Hokkosha was established by Naohiro Sakamoto
（Nov 5- 1853-Sep 61911） who was a nephew of Ryoma Sakamoto a hero of the Meiji
Restoration (Hashimoto 2013 Okamura 2000)
75
62 Jomon Tunnel (常紋トンネル) and Kusarizuka (鎖塚)
This tunnel for JR Line is well known among researcher of spiritual phenomenon Since
its construction in the 1910s a number of strange incidents have been reported including illness
of people working at the nearby station When a 1970 earthquake damaged this tunnel dozens
of human skeletons were found from the destroyed inner walls The truth seems to be that the
laborers who became seriously ill could have been buried here without treatment It would give
you a creep just to think about it but you will actually feel a gloomy air if you pass through this
tunnel by train and especially if you are very sensitive The Jomon Tunnel is a single-line non-
electric railway tunnel on the JR Hokkaido Ishikita Main Line It is located between Ikutawara
Station and Kinka Signal Field and passes through Tsunemon Majesty connecting Engaru-cho
and Kitami City On the Jinhua signal field side of this tunnel until 2017 there was a
Tsumonmon signal field near the entrance of the Nishirube side In 1912 (Taisho 1st year)
construction started at the Yubetsu Line Tsumonmon Road The name Tsunemon was named
from the Kitami side (former Rukabe-cho) in Tokoro-gun and the Engaru side (former
Ikutawara-cho) in Monbetsu-gun The Jomon Tunnel is famous for being built with terrible and
harsh octopus room labor Workers called ldquooctopusrdquo collected from the mainland killed more
than 100 people between a few meals and harsh labor between March 1912 and completion of
construction in October 1914
Figure12 Jomon Tunnel Memorial Tower
76
At the time of construction workers fell down one after another due to heavy labor and
lack of nutrition and the fallen workers were treated without corporal punishment and the
bodies were said to have been buried in tunnels or mountain forests near the site The prisoners
road is a common name for roads built by prisoners labor force in Hokkaido around the Meiji
20s A typical road is known from Sapporo to Asahikawa Kitami and Abashiri Infrastructure
development from the latter half of the Meiji 20s was not the expansion of roads but the
development of railways and the population increased making it possible for prisoners to
easily escape and escape from homes It is pointed out that prisoners should not be used as the
center of power and prison labor will decrease However the nature of forced labor will be
passed on to ldquooctopus room laborrdquo which was housed in the earthwork room and semi-forced
for civil engineering work (Koike 19771983) After the opening there were often sudden stop
accidents in the tunnel so as a memorial purpose the Japanese National Railways (National
Railways) Nakayubetsuhosen Line Ward in 1959 (Showa 34) with the cooperation of the mayor
of the time We made Kanwajizoson about 1 km from the tunnel to the Rubetsu Town side From
the vacant lot behind Jizoson about 50 remains have been excavated by the family members of
the JNR and a commemorative festival is held every June It was reported that an octopus
worker eradicated by a scoop etc was erected as a pillar in the tunnel to show off because he
did not follow the directors instructions but in 1968 (Showa 43) ) Repair work due to wall
damage caused by the Tokachi-oki earthquake in September 1970 60 cm from the brick wall
during the expansion of the third shelter from the entrance of Tomonmon Station in September
1970 A human bone with a damaged skull was found in the gravel at a depth of about a meter
and it became clear that the legend of the human pillar was true
A staff member in a track maintenance ward said ldquoEveryone said it was a ldquopeoplersquos
pillar rdquoldquoI think there are other possibilities of being buriedrdquo n the subsequent excavation 10
bodies were found and stored and the bones were placed in the ldquoTemmon Tunnel Tomb of the
Tomonmon Tunnelrdquo in the Tombetsu Town Cemetery Also in November 1980 in the form of
ldquoTsunenmonrdquo overlooking the Ishikita Main Line on the hill (the former site of Jinhua
Elementary School) on the west side of the Kinka Signal Station by Rukabe-ancho and the
memorial monument era A tunnel construction memorial monument was built (Jomon Tonnel
Wikipedia2019)
Kusarizuka means Chain Mound which was created by covering the soil on prisoners
who died while being attached to a chain in order for the prisoners at that time to mourn the
dead prisoners In these mounds of mounds the chains placed as landmarks of graves and the
77
human bones with chains were found by the settlers so they were called by the name of the
Kusarizuka as chain mound (Koike 19731974a19751977)
Figure13 Kusarizuka Memorial Stone
This road was constructed by using the 1115 prisoners of Kushiro Shuji and Abashiri
(currently Abashiri Prison) and Sorachi Shuji Kitami Pass-Abashiri began construction in April
1891 (Meiji 24) The Meiji government rigorously told Nuke to complete 160 kilometers by
the end of the year (before it could not be completed due to snow) which was completed in
December of the same year 211 prisoners and 6 guards were killed in harsh work over the
night in an inferior environment with no satisfactory sleep and in the spirit of white rice Those
who tried to escape were punished using ldquoswordsrdquo (making holes in the ears and linking the
feet and ears with chains) In order to prevent escape the prisoners were tied to each leg with a
chain of 4kg iron ball and the prisoners were also connected in pairs In some cases they
remained chained when they died (Tanno cho shoshi Henshuiinkai 1989)
63 Kitami city
Kitami city is located in Okhotsk Subprefecture Hokkaido Japan (Population 116984
on Aug 31 2019) Kitami has been world widely known through Curling winter Olympics
game The team Loco SolareTokoro Curling Club got bronze medals at Pyeong Chang 2018
Winter Olympics Hokkaido is literally meant Northern Sea Circuit which has been formerly
known as Ezo is the second largest island of Japan Population 5310559 on September 30
2018) The Hokkaido was occupied and explored by Ainu The Ainu are an indigenous people
of Japan The official number of the Ainu who are registered 25 thousand but unofficially is
78
estimated at 200 thousand due to many Ainu having been completely assimilated into Japanese
society As a result there is no official knowledge of their ancestry (Kitamishishi hensan iinkai
1981) Then Japanese people came from another islands after 12 centuries Ainu people have
their own languages and cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward
is called Katana This original meaning came from Settlement Village or Clan However
Japanese government has destroyed Ainu lives to become themselves as Japanese That is
human discrimination (Sarashina 1955) The most of all descendants who immigrated to
Hokkaido came from the main island of Japan except AINU people (Takahashi 2019 Takahashi
2017) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government took the land where
the Ainu people lived and placing it from then on under Japanese control At this same time
the Ainu were granted automatic Japanese citizenship (Gouda 2013 Gouda 2011) On the
other hand there are a few story of AINU in Kitami area because history has not been
continuously told from the generation to the generation That is reason why it is necessary to
learn and discuss of real history of ourselves to create the better world and society throughout
young generations History of Kitami city is as follows
1872 The village of Notsukeushi-mura (ノツケウシ村) founded
1875 Notsukeushi-mura was given the kanji 野付牛村
1910 Train service arrives (then called the Ikeda Railway Line) connecting the village to
Sapporo
1915 The villages of Rubeshibe and Oketo were split off
1916 Became Notsukeushi Town
1921 The villages of Tanno and Ainonai were split off
1942(June10) Kitami becomes a city
1956 The village of Ainonai was merged into Kitami
2006 The towns of Rubeshibe Tanno and Tokoro (all from Tokoro District) merged with the
city of Kitami to form the new city of Kitami
Regarding to higher education Kitami is home to the Kitami Institute of Technology an
engineering university that originally opened in 1960 and the Japanese Red Cross Hokkaido
College of Nursing established in 1999 by the Japanese Red Cross through consolidation of
several other institutions as well
79
64 Hero in Kitami
There is one name Erekoku Hiramura who was recorded as the first resident in Kitami
area (This area was called Notsukeushi) since 1886 Erekoku (about 1840 - about1921) guided
leaders of pioneer Geological survey for making traffic roads by tasting water in rivers in 1921
(Oketo cho 1957 Takahashi 2019) Since 1919 Hiramura Elecoque has settled down in the
Kitami region and is located in several places around the Tokoro River He built a hut and lived
hunting for deer and bears In the summer of 1894 Erekoku killed jailbreak prisoners in
Abashiri Prison at a hunting hut near the Aino River He was also the owner of an anecdote that
he received a letter of appreciation from the director of Abashiri police
Figure 14 Erekoku Hiramura (Oketo 1957)
On September in 1900 railway road from the road agency to determine the line Tokachis
Ribetsu from Toribetsu River to the Kitami region to conduct a land survey When it became
Notsuke who received a tangle Satoshi Sawamoto from Ushimuraya and Komaji Maeda went
to the petition （Kitamishishi hensan iinkai 1981647-649) However before the guidance was
different from common sense from the middle of the field when people were goes through the
mountains they got lost in the area Erekok said that they can stand in the top of the mountain
through the dense forest Elecoque got a sad face ldquoIf you believe in people leave it from me
Mr Maeda you are not ready yet that Erekoku said This time Erekoku took the lead in
exploring the water system that poured into the Ribetsu River Erekoku was the lifesaver of
Sawamoto and Maeda and is behind the development of Notsukeushi You can say that it is a
80
person who has rendered and distinguished services Maeda relied on civilizations instruments
and magnets When I got into a trouble I was saved by Ainus wisdom and experience If this
trip was unsuccessful the railway did not come to Notsukeushi Villege Maybe if they were
suffering in a dense forest It would have been the worst result of losing two precious leaders
In 1908 he settled down in a hunting hut near the Aino River and became the pioneer of Oketo
Town It is said that he returned to his hometown Piratori (平取) in 1921 and died on
Nobember2 in 1930 at the age of 81 (Tamaru 2018)
65 Freedom and Peoplersquos Rights Movement
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was another hero as a Japanese
prominent figure in the movement to overthrow the Tokugawa to build the new world in
Hokkaido Ryoma wrote in his last letter a few days before his death I had dream to immigrate
to Ezo to create New Countryrsquo (Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and
Masaomi Kitadai wrote their letter that aborigines were forced to be slavery work more than
South American Black people However if pioneering Ezo land truly we must love natives to
nature and work togetherrsquo (Haraguchi 1996 Miyaji 1995)
Ryomarsquos words are well known as follows
ldquoYou can say freely about me Only I know what I will do
世Y o
のn o
人Hito
はw a
我ware
をw o
何Nan
とt o
もm o
言わばi w a b a
言えi e
我ware
なすn a s u
事koto
はw a
我ware
のみぞn o m i z o
知るs i r u
rdquo
Dubreuil (2007) reports that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquoDr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families (about 650 people) Hokkosha who
migrated from Kochi Prefecture settled in Kitami Hokkaido Hokkosha was established by
Naohiro Sakamoto（坂本直寛 Nov 5 1853 - Sep 6 1911） who was a nephew of Ryoma
Sakamoto a hero of the Meiji Restoration (Hashimoto 2013 Okamura 2000 Takahashi 2017)
It is important to live all together in peace and harmony regardless n the community That is
81
necessary to build up such community with ideal philosophy One of the concepts of the
philosophies is called gerontology Gerontology is science of human philosophy The next
section introduces about Philosophy of Gerontology (Takahashi 2019)
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement (自由民権運動 Jiyū Minken Undō) (abbreviated as Freedom
Party (自由党 Jiyūtō) ) was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation (Bowen1980Takahashi 2019) The Movement prompted the Meiji
government to establish a constitution in 1889 and a diet in 1890 on the other hand it failed to
loosen the control of the central government and its demand for true democracy remained
unfulfilled with ultimate power continuing to reside in the Meiji (ChōshūndashSatsuma) oligarchy
because among other limitations the Meiji Constitution enfranchised only men who paid a
substantial amount in property taxes as a result of the Land Tax Reform in 187313
Figure 15 Ryoma Sakamoto (1836 ndash1867) Figure 16 Naohiro Sakamoto (18531-1911)
There was another pioneer from another parts of Japan which is called Tondenhei
13 httpsenwikipediaorgwikiFreedom_and_People27s_Rights_Movement
82
(Tondenhei Wikipedia 2019) The tondenhei (屯田兵 Soldiers stationed in the fields) were
military settler colonists recruited after the Meiji Restoration to develop and defend Japans
northern frontier in Hokkaido against foreign nations particularly Imperial Russia The first
recruits in Japan were those who ended up as samurai whose feudal lords who had opposed the
Meiji forces and whose domains were abolished leaving them without gainful employment In
1875 the first group of almost 200 tondenhei and their families arrived in Hokkaido and settled
in the Kotoni district of Sapporo Within two years more than 2000 tondenhei families had
arrived in Hokkaido Tondenhei System (totally 7337 soldiers) have been continued from 1875
to 1899 for almost 24 years (Uehara 1973)
There were 600 Tondenhei families in Nokkeushi ( Kitami) area Priestess Yoshida
Shinjo (吉田信静 Real Name Takahashi Haru 髙橋はる Born1879 GifuOogaki ) at
Shinzenkou buddist Temple（信善光寺） inspired to create Tondenehi dolls (65cm each) for
expressing appreciation of their pioneer work in Nokkeushi (Kitami) from 1932-1935
With the help of other people Shinjo Yoshida asked Tamasho Shokai in Nagoya to
produce 75 dolls modeled after real soldiers The dolls that are still exhibited in the temple have
been designated as a cultural asset by the city as they are valuable materials to learn about
Tondenhei
Figure 17 Right Shinjo Yoshida
83
Figure 18 Tondenhei Dolls at Shinzenkou Buddist Temple
Figure 19 Hokkaido Tondenhei Club (2012)
84
Endo (2007) reports that the colonial militia who settled in Kitami and Kami -Yubetsu
basin in Meiji 30 era had the identification their the militia settlement of the Newfield In this
basin each the militia settlement was formed by some small communities which had a
shrine The colonial settlement in small communities built a new shrine there though they
have already built a shrine by Meiji Government in the militia settlement
66 Chichibu incident and Denzo Inoue
In the Chichibu region the Liberal Party members who were in contact with the idea of
liberal civil rights organized a ldquoPeoples Party along with farmers who suffered from tax
increases and debts which was called Chichibu incident on October 31 to November 9 in 1884
(Meiji 17) This is based on the resolution petition activities and negotiations with high interest
loans were unsuccessful and uprising was proposed to appeal to the government for tax
reduction postponement of compulsory education deferred debt The purpose of the uprising
was not to commit violence to destroy high interest loans and government office books and to
petition the government for tax reductions However the government who knew the uprising
and its scale quickly with telegraphs that had already been established at that time sent some
police forces and military police The Chichibu Refugee leadership was virtually collapsed and
subdued on November 4th After that the leaders and participants who were the main ones
were captured one after another Five police officers were killed in this incident
After the incident about 14000 people were punished and seven of them were
sentenced to death by Eisuke Tashiro Orihei Kato Shuzaburo Arai Yoshikichi Takagishi
Shusaku Sakamoto Kanpei Kikuchi and Denzo Inoue (However Inoue and Kikuchi were
ruled in the absence trial Inoue escaped to Hokkaido and died there in 1918 Kikuchi was
later arrested in Kofu but was sentenced to life imprisonment and jailed in 1905 Died in
1914)
85
Figure 20 Denzo Inoue (July20 1854 ndash June 23 1918)
Denzo Inoue（井上伝蔵） was born in Shimoyoshida-mura Musashikuni (Chichibu
City Gunka-ken) As he moved to Tokyo for business he resonated with the Liberal Civil
Rights Movement and joined the Liberal Party Denzo served as a position of accountant (Koike
1974b 1976) Although he was sentenced to death in an absence trial he was submerged in
Hokkaido He had opened a bookstore in Ishikari Hokkaido 1905 (Meiji 38) the enforcement
of the ldquoDefendant Regulations for Licensed Personsrdquo enforced the regulations In 1918 (Taisho
7) Denzo was full of turbulence while being taken care by his wife and children who were
married from Chichibu and his wife who had been renamed (Fusajiro Ito) ended his life in
Kitami city Immediately before his death Denzo told his children before he came to Hokkaido
about his life (Nakajima 2004)
According to the testimony of Setsu Sato the third girl in the People who lived in the
Chichibu Refugee Party issued in August 1977 it was supposed to be I made the past just
before death It was said that Denzo who had realized his death in a hospital room in Sapporo
was confessing his real name and the truth of the Chichibu incident to his wife Miki and eldest
son Hiromu (洋) for three days Denzo Inoue testified that he escaped from arrest and moved
to Hokkaido where he lived under a false name for 33 years(Toi 1982)
86
Figure 21 Denzo Inoue A few day before death
Returning from Sapporo to Notsukeushi (Kitami) the place where Denzo died on
June 23 1918 was 1-7 Kita 2-jo Nishi (the corner of the former Marusho Department Store
where the building is currently under construction) There is no document that clearly shows
the date of the funeral Denzos temporary funeral was held on June 25 at the former Shotokuji
Temple (旧聖徳寺) in Kita 3jo Higashi 5-chome (北見市北 2条東 5丁目)(Aarai 1981)
Because all the bereaved families were transferred from here around 1923 Denzo Inoue
s grave is located in Yoshida-cho Chichibu City The train station is located to Nishi Chichibu
Station and going to Yoshida Town by bus It crossed a short bridge across the river on the other
side passed by the farmer and arrive to the grave of Denzo Inoue (Tamaru 2012)
Figure 22 Denzo Inouersquos Funeral at Shotokuji
87
CHAPTER 7
7 Art and Martial Arts
71 Leonardo da Vincirsquos Spirit and Art
Gerontology is known hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996) If we got his leaning as an
educational approach it is regarded as fostering of creative personnel for their entire life The
next section discusses how the principle relates to Leonardo da Vinci
Beginning to think about relationship between Art and Martial Arts was reading the
book entitled ldquoHow to Think Like Leonardo da Vinci Seven Steps to Genius Every Dayrdquo (Gelb
2000) My interest in reading this book is not only title of the book but also the authorrsquos
background Gelb was majored in a Bachelor of Arts in Psychology and Philosophy from Clark
University and a masters degree in Mind and Body Education from Goddard College Gelb is
a certified teacher of the Alexander Technique Gelb holds a fifth degree black belt in Aikido
This last word Aikido that gave me an inspiration Aikido is not a Martial Art It is Budo In
other word martial art can learn technically only but Budo is a way of living Aikido is not
competitive and each partner must not try to hold each other as hard as we possibly can
Everyone has a limit as to how much power they can deal with The purpose is not only to make
oneself physically stronger but also to make oneself mentally stronger Aikidorsquos goals are
achieved though keiko Keiko (稽) means to learn from the past what to do now
That is similar meaning to Onkochishin (温故知新) which means ldquoattempt to discover
new things by studying the past through scrutiny of the oldrdquo That is a way of how to think like
Lenardo da Vinci I would like to review of the life of Leonardo da Vinci
88
Figure 23 Leonardo da Vincirsquos Self-portrait
Leonardo da Vinci was born on 15 April 1452 in the town of Vinci which is 40km north
away from Firenze Italy (Takahashi 2005) The marriage of his father who was a public notary
and his mother who is a daughter of farmer were unacceptable in public according to the
tradition of marriage at the time However Leonardo grew up with profound attachment from
his mother He is said to cultivate his creativity of all things from the natural province because
hes deeply attached to the nature When people think about Leonardo da Vinci he is best
remembered as a painter of The Last Supper and Mona Lisa But Leonardo also have shown
additional ability in architecture interior decorating engineering mathematics astronomy
weapon aviation photo logy geology municipal engineering anatomy childrens literature
philosophy nutrition music and theology He said Its possible to know everything
Leonardo had an anecdote about the learning related human in his mid-fifties A solitary
old man aged about 100 was hospitalized at the hospital Santa Maria Nuova When he visited
the hospital he always heard and learned the hopeful reminiscing in youth by the old man and
he witnessed the death of the old man The story was not over here He took him in and
continued to study the human though the anatomy to explore the mysteries of life as the
advanced age (Reti 1975) That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
89
apologized to God and human that he would die while he left so many unfinished works On
the other hand he mentioned that I must be done I always want to continue being useful
existence before his death (Da Vinci 1954) These his ideas were the mind of contribution to
society and really looked like philosophy of gerontology It also means that Leonardo was a
pioneer as a Gerontologist Human is that existence that can grow consistently as far as the
human seeks something Leonardo wrote Iron rusts from disuse water loses its purity from
stagnation even so does inaction sap the vigor of the mind He died at Clos Luc Amboise
France on May 2 1519 at age 67 JAIST has symbol of the JAIST philosophy in the library
This calls Novum Organum by Francis Bacon The next section discusses about such philosophy
Figure 24 Tomb of Leonardo da Vinci in France (copy Ryo Takahashi)
72 Bushido and Martial Arts 武士道武術
Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that
historically Budo has had a very broad meaning Even nowadays Budo is still used in a broad
way in that there is still a tendency for it to be used to defi ne a culture of spirituality and moral
values It is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く
means ldquoan inner spirit to act without being told what to dordquo SOUL can be grown by See
Observe Understand and Listen to learn each other
90
Zanshin 残心 is also a central philosophy of Bushido Zanshin is a way of Yawara
Zanshin is unconditional SOUL to grow for caring and concerning others even relaxing dairy
living Zanshin is to polite to others with humble heart to express thanks Zanshin is a way of
learning from everybody to grow oneself and going back to basic principle mind
Gerontology is a study to be humanlike human The study introduces to find a
philosophy of gerontology based on individual historical back ground which can be applied to
all humans in the world The author began to teach Judo for junior high students withwithout
disabilities At first they had been totally separately practiced Judo After teaching principle of
teaching of Dr Jigoro Kano such as ldquoOneself and others prosperityrdquo All studentsrsquo attitudes
have been changed for having Keiko all together Students in Special class had been changed
and their skills had improved One of them was selected as Vice Admiral for Judo competition
and he got black belt as well We have been making action to improve students possible talent
by calling Da Vinci Project 2012
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation was announced as follows
Be it known unto all nations and interested persons that on March 3 2007 the International
Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in Okinawa
Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is made in
support of the Da Vinci Project which is a universal approach that recognizes the importance
of all age groups accepting the dignity and value of older adults The theme of this international
synthesis meeting reflects the essential components of the proclamation Youth is a Gift Age is
an Art The Proclamation recognizes the importance of implementing an interdisciplinary
curriculum that reflects the complex nature of aging and implementing a curriculum that
reflects the life span for persons with and without disabilities within settings the home
education public life and the work place
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術
Takeda Sokaku (武田 惣角 October 10 1859 ndash April 25 1943) was known as the founder
of a school of jujutsu known as Daitō-ryū Aiki-jūjutsu Sokaku Takeda was born in the Aizu
domain (Fukushima Prefecture) Sōkaku grew up in the time of the Boshin War The second
son of Takeda Sōkichi a samurai of the Takeda clan who worked his farm and taught at a local
school in a Buddhist temple His mother Tomi Kurokochi was a daughter of Dengoro
Kurokochi a Yari and Kenjutsu master It is believed that Sōkaku received his first martial arts
training from his father who had a dojo on their property Sōkichi was apparently expert in the
91
use of both sword and spear and had once been a sumo wrestler of ozeki rank It is believed
that Sōkaku was exposed to the teachings of Hōzōin-ryū Takada-ha and Ono-ha Ittō-ryū
schools of spear and swordsmanship respectively (Ikezuki 2012)
Sōkaku then left to go on a period of austere training where he travelled fought and
trained at the schools of many teachers a not uncommon practise of the time Reputedly
Sōkaku spent some time as a live-in student of Kenkichi Sakakibara headmaster of the
Jikishinkage-ryū and considered to be one of the most famous and skilled swordsmen of the era
Unfortunately there exist no known historical documents to confirm this relationship and so it
is a matter of debate What is known however is that Sōkaku engaged in many matches and
duels with both shinai and live blades and was considered a swordsman of great skill in a period
of time when such things were beginning to be forgotten
With the outlawing of the samurai class and the prohibition against carrying swords
(Haitōrei Edict) apparently Sokaku decided to emphasize the empty handed jujutsu oriented
techniques of his ancestors art These apparently were oshiki-uchi or secretteachings of the
Aizu clan up to that point These along with other skills he had acquired were combined to
create an art which he christened first Daitō-ryū jūjutsu later Daito-ryu Aiki Jujyutsu
Figure 25 Sokaku Takeda
In about 1875 rumor reached Sōkaku that Saigō Takamori had launched his rebellion in
Satsuma against the forces of the new Meiji government He decided immediately that he would
92
go to lend his support He made it as far as Kyushu but was unable to reach his destination so
he returned to Osaka where he spent the next ten years as a guest in the Kyōshin Meichi-ryū
dojo of swordsman Momonoi Shunzo14
Sōkaku lived a somewhat itinerant life travelling the length and breadth of the country
giving seminars in martial arts to military officers police officers and martial arts enthusiasts
often of high social standing He left extensive records of those he taught in his eimeiroku and
shareikoku - attendance and fee ledgers (Ikezuki 2019)
74 Kashima Shinryū 鹿島神流
Kashima Shinryu is a Japanese koryū martial art whose foundation dates back to the
early 16th century The art developed some notoriety in Japan during the early 20th century
under Kunii Zenya (國井善弥 1894-1966) the 18th generation sōke(Kaku 2009 Shimomura
2001)
Figure 26 Zenya Kunii
14httpsenwikipediaorgwikiTakeda_SC58Dkaku
93
Zenya Kunii sensei continued to win while receiving many other style matches as he
wanted and was unbeaten throughout his life Because of its overwhelming ability of Musashi
it was called by the nickname ldquoModern Musashirdquo (meaning Musashi Miyamoto in Showa)
There is historical episode as follows After the end of the Pacific War (Daito War)
GHQ offered a match between a US Marines bayonet instructor and a Japanese martial artist
It is a battle that takes pride and honor of Japanese martial arts and it cannot be defeated For
this reason it was required that the fighting martial artist should be a master of battle In addition
the US Marine Corps bayonet instructors were trained in manual martial arts so they were
required to be strong not only with swords but also without weapons Under these conditions
Junzo Sasamori who was a politician (Minister of State) and a martial artist was set up on
Zenya Kunii who was considered heresy Kunii witnesses a US Marine instructor with a
wooden sword and a bayonet As soon as the match starts Kunii gives up on the opponents
attack puts it in a state where he cannot move with a wooden sword This was an overwhelming
difference and was enough to make the US Marine instructor lose It is noteworthy that Zenya
Kunii was chosen as an actual master in a battle that honored the Japanese martial arts(Nagano
2017)
During his training he became an apprentice of a martial artist named Shonoshin Sasaki
who was a member of the Shinin-ryu license The day after Zenya became an apprentice Sasaki
gives Zenya an instruction ldquoWhat to bring and what to dordquo Even if you say what you have
no idea whatsoever but this is a training for acquiring the mind and eye that senses what the
other party is thinking The mentors command gradually became ambiguous as ldquowhat and what
whatrdquo but Kunii was able to grasp the mentors intention with a considerable probability It was
said that this training was utilized in the ability to read the movements of the other party in
advance which can be called Kigatsu SOUL with Zanshin Spirit Kigatsuku means ldquoan inner
spirit to act without being told what to dordquo(Okazaki 1992)
The current sōke is the 21st generation Kunii Masakatsu While the line is still headed
by the Kunii family the title of sōke is now largely honorific and the responsibility for the
preservation and transmission of the ryūha now lies in the shihanke line currently represented
by the 19th generation Seki Fumitake (關 文威 1937- )
The characters Kashima 鹿島 are in honor of the deity enshrined in the Kashima Shrine
located in Kashima Ibaraki Prefecture who is supposed to have provided the divine inspiration
(shin 神) for Kashima Shin-ryū The earliest elements of the school are credited to Kashima no
Tachi fencing techniques passed down by the priests of the Kashima Shrine following their
94
creation by Kuninazu no Mahito in the 7th century At the same time the traditional martial
arts of Japan began at the Kashima Grand Shrine
Humitake Seki sensei explains about Martial Art of the Kashima Grand Shrine from the
Bible (Seki 2013) Seki (2013) concluded that the great moral law of ldquoAcceptance and
Resorptionrdquo cherished by the ldquowarrior of virtue ldquorepresents an approach not only to ldquoLiferdquo but
also to Social Interaction of All Formsrdquo The universe has continuously evolved from the time
of its creation until the present day
Figure27 Tesshu Yamaoka
75 Hokushin Ittō-ryū Kenjyutsu 北辰一刀流剣術
Yamaoka Tesshū (山岡鉄舟) was born on June 10 1836 Tokyo Japan and died July 19 1888
(aged 52) He is also the founder of the Itto Shoden Muto-ryu school of swordsmanship
(Yamaoka2003) Tesshu was born in Edo (present-day Tokyo) as Ono Tetsutaro where his
father was a retainer of the Tokugawa shogunate and his mother was the daughter of a Shinto
priest from Kashima Shrine Yamaoka practiced swordsmanship from the age of nine starting
in the Jikishinkage-ryū tradition After that he learned Hokushin Ittō-ryū from Inoue Hachirō
who was asked by Yamaoka Tesshūs father to teach his son Later his family moved to
Takayama where he began the Nakanishi-ha Ittō-ryū style of fencing When he was seventeen
he returned to Edo and joined the governments Kobukan Military Institute and the Yamaoka
95
School of Spear Fighting under Yamaoka Seizan Not long after Yamaoka had joined the dojo
Seizan died Yamaoka went on to marry Seizans sister in order to carry on the Yamaoka name
From an early age Yamaoka showed dedication and talent in the practice of martial arts As he
grew up he became well known for several things his swordsmanship calligraphy drinking
and sleeping
In 1856 he became supervising instructor of swordsmanship at the Kobukan In 1863
he became supervisor of the Roshigumi (a force of rōnin or masterless samurai serving as a
mercenary auxiliary force to the Shogunal army) In 1868 he was appointed chief of the
Seieitai an elite bodyguard for the 15th Shōgun Tokugawa Yoshinobu He went to Sunpu to
negotiate with Saigō Takamori and brought about Saigōs meeting with Katsu Kaishū thereby
contributing to the surrender of Edo Castle to imperial forces After the Meiji Restoration he
became an official of the Shizuoka Domain followed by a posting as governor of the short-
lived Imari Prefecture Later he served in the court of Emperor Meiji as a chamberlain and
close aide Yamaoka died at the age of fifty-two on July 19 1888 of stomach cancer Before his
death he is said to have composed his death poem first then sat formally and closed his eyes
slipping into death
Yamaoka studied the art of swordsmanship thoroughly until the morning of March 30
1880 at the age of 45 when he became enlightened while in meditation From this point on
Yamaoka worked to maintain a dojo for his style of combat known as no-sword The point in
which a samurai realizes that there is no enemy and that purity of the style is all that is needed
He is famous for his range of Zen art works
Although he lived well after the Golden Age of Zen Yamaoka appears in a handful of
modern kōan Three popular koan featuring Yamaoka are listed below
Nothing Exists featuring a young and precocious Yamaoka
76 The Book of Five Rings 五輪の書
Miyamoto Musashi (宮本武蔵) was born in 1584 in Hraarima Province or Mimasaka
Province Japan and died on 13 June 1645 (aged 60ndash61) in Higo Province Japan (Kikuchi
2003) Musashi was known as a Japanese swordsman philosopher strategist writer and rōnin
Musashi as he was often simply known became renowned through stories of his unique
double-bladed swordsmanship He was the founder of the Niten-Ichi-Ryū-School or Nito-
Ichi-ryū style of swordsmanship and in his final years authored The Book of Five Rings (五
輪の書 Go Rin No Sho) and Dokkōdō (The Path of Aloneness) (Miyamoto 2002Miyamoto
96
2005 Sueyoshi 2010)) The Both documents were given to Terao Magonojō the most
important of Musashis students seven days before Musashis death The Book of Five Rings
deals primarily with the character of his Niten-Ichi-Ryū-School in a concrete sense eg his own
practical martial art and its generic significance The Path of Aloneness on the other hand deals
with the ideas that lie behind it as well as his lifes philosophy in a few short aphoristic
sentences The five books refer to the idea that there are different elements of battle just as
there are different physical elements in life as described by Buddhism Shinto and other
Eastern religions The five books below are Musashis descriptions of the exact methods or
techniques which are described by such elements
When referring to such books it refers to Niten No Ichi Ryu or Ni Ten Ichi Ryu
which literally translates to Two heaven one school Alternative translations include Two
Swords One spirit Each of contains the philosophy of life These are summary of each book
The Book of Earth 地の巻 chapter serves as an introduction and metaphorically
discusses martial arts leadership and training as building a house This book explains knowing
the smallest things and the biggest things the shallowest things and the deepest things can be
imagined as wholistic imagenation to think of value of nature
The Book of Water 水の巻 chapter describes Musashis style Ni-ten ichi-ryu or Two
Heavens One Style It describes some basic technique and fundamental principles In all
forms of strategy it is necessary to maintain the combat stance in everyday life and to make
your everyday stance your combat stance You must research this well For maintaining hisher
ability zooming out and zooming in are necessary You must not lost in the trees or the forest
In strategy it is important to see distant things as if they were close and to take a distanced
view of close things(Uozumi 2016) Focus on victory over yourself first Study strategy over
the years and achieve the spirit of the warrior Today is victory over yourself of yesterday
tomorrow is your victory over lesser men(Kikuchi 2003)
The Book of Fire 火の巻 chapter refers to the heat of battle and discusses matters
such as different types of timing The essence of this book is heshe must train a day and a night
in order to make a moment decisions This teaches how to necessary to continue daily training
as part of normal life with your spirit unchanging
The Book of Wind 風の巻 chapter is something of a pun since the Japanese character
can mean both wind and style It discusses what Musashi considers to be the failings of
various contemporary schools of sword fighting Wind means old traditions present-day
97
traditions and family traditions of strategy whichi may change in a difference situation This
teaches that heshe must simply keep your spirit true to realise the virtue of strategy
The Book of the Void 空の巻 chapter is a short epilogue describing Zen-influenced
thoughts on consciousness and the correct mindset(Miyamoto 2005) The Way of strategy is
following to the way of nature When heshe appreciates the power of nature knowing rhythm
and feeling of any situation she will be able to hit the unnecessary things and keep in peace
and harmony
Figure 28 Musashi Miyamoto
98
77 Yoroboshi 弱法師
Kanzan Shimomura (1873-1930 下村観山) was the pseudonym of a nihonga painter in
Meiji through to the early Shōwa period Japan His real name was Shimomura Seizaburō His
one of the well known paint is Yoroboshi which is known by Noh 能
Nohrsquos original meaning came from the Sino-Japanese word for skill or talent is a
major form of classical Japanese musical drama that has been performed since the 14th century
This was developed by Kanami and his son Zeami This is the oldest major theatre art that is
still regularly performed in Japan
Noh Yoroboshi means Stumbling Beggar Priest Takayasu no Michitoshi has casted
out his son Shuntoku-maru due to untrue story telling that he has heard about him Later when
he finds that the charges were wrong he went to Tennoji temple to offer ptayer to the poor in
hopes that this will bring happiness to his son Then he there met the blind stumbling beggar
who is versed in the temples history and in Buddhist thought He later realizes that it is his own
son Waiting till dark to reveal himself they are at last happily reunited and the father brought
his son home
Kanzanrsquos Yoroboshi paint is now national treasure When Rabindranath the the Asian
first Nobel prize winner visited Japan for giving lectures he was introduced the Paint by
Tomitaro (Sankei) Hara (1868-1939原 富太郎 (三渓) ） one of the influential businesspersons
in Japan Tagorersquos soul was caught by this paint When Kanpo Arai （1878-1945 荒井寛方）
visited Tagorersquos house in India Kanpo painted the copied Yoroboshi which is now treasure in
Bala Bhavana at Visva-Bharati University in Shantiniketan Santiniketan 731235 India When
the author visited the university we were invited to see the paint for next visit on Feb14th 2010
by Mr Nilanjan Banerge and Mr Shushoban Adhikari
99
Figure29 RyoTakahashi with Mr Shushoban Adhikari and the back painting by
Yoroboshi Kanpo Arai
Later the paint was created similarly from the Kanporsquos paint by Yoko Tanaka on
Dec102010 (Tagore 1934 Takahashi 2011Takahashi 2010)
Figure 30 Kanpo Arai Figure 31 Kanzan Shimomura
100
78 Andante Cantabile
Iguchi Kei (1925- ) is a Western-style painter born in Kanagawa Prefecture Currently
resides in Ome City Tokyo Graduated from the oil painting department of Tokyo Fine Arts
School (currently Tokyo University of Arts) Studied under Umehara Ryuzaburo Major
awards received include a Hungary Millenium Art honorary award a grand prize culture award
a State Tretyakov Gallery award a Thailand Minister of Education award an Urbino (Italy) art
festival Raphael grand prize and many others Currently a member of Kofukai and former
director and president of Ochanomizu Art Institute
Figure32Kei Iguchi Figure 33 Boshi zou (Mother and Child Image)
After listening to Mr Kei Iguchirsquos (井口啓 Age 94 on March 11 2019) life review the
author coordinated to creat his life on picture book for all ages which is called Andante
Cantabile by MiyaoiK宮負惠子 ampMiyaoi K宮負恵一 2011 Essay Sumiko Konno
こんのすみこ Illustrate Yoko Tanaka 田中洋子ampAyame Takahashi 髙橋亜野芽
Calligrapher Tenmai Akustu阿久津天舞 Picture book is not only generally useful to learn
of a story by children but also for aging person as well thourgh reviewing hisher life as
Reminiscence When I was having dinner with Mr Kei Iguchi for listening about Mr Kei
Iguchirsquos story one idea was coming that his life could be shared this picture book for older
people who had the similar experience during a war as well(Bulter1963) This is another case
approach to understand of individual life through Gerontological approach whichi is called
reminicience though ART as follows
101
Andante Cantabile
One autumnrsquos day under a clear blue sky
I was sitting on the side of the road reminiscing in thought about things long past
At the end of the Taisho period
I was born near Tokyo as a poor child
ldquoToru Toru the dragonfly passesrdquo
Every time I would walk down the road the neighbors adults and children alike would make
fun of my name like that I was born as an undernourished child so I was skinny and had a
big head and when I feebly walked down the road I looked like a dragonfly
There were also older people who would try to trip me on purpose so walking outside was a
risk in itself
102
My mother had to work from morning to night in order to feed us so going to buy supper was
always my duty
No matter how much I was made fun of or teased
every day I had to go and buy our food
On the walk home that day it suddenly began to sprinkle rain
I panicked and tried to rush home as fast as I could but the moment I began to run my getarsquos
strap broke and I fell face-first into the mud The vegetables and other food
that I had bought for supper with a portion of our precious money
that we had so little of were also covered in dirt
I could not even find the strength to stand up with my heart broken
as I felt so sad mortified and dreary
It was just then that I heard a gentle and pleasant tune playing from a storersquos radio
It was a melody that sunk deep into my heart
103
(Music for Piano Andante Cantabile by PI Tchaikovsky Zen-On Music)
And through the dusk hardly guided by and street lights
I left my tears and rushed home encouraged by that song
This was when I first found out how beautifully and gently music could resound
in onersquos heart
During this painful and sad era
My mother risked her life to give birth to me Then she also risked her life to raise me Even
though I knew this there were many times
104
that I wanted my life to end during that time
However because of music I began to feel the presence of a world
that the eye could not see and was captivated by the beauty of music
listening to all types of it with great interest
And though I had always been bullied I gradually came to have
a strong heart which did not loose to bullying
After a while a friend introduced me to art and I decided to study to become an artist
The financial support came from my mother who worked hard to pay for me who had found
something that I really wanted to do
We were still poor but our hearts grew warmer
It was the first day I was able to enter a university of arts
As I was walking in the premises I heard that melody that I could never forget coming from
the University of Music
That melody that had saved me and had sank into my heart
Before I realized I was standing in the auditorium and there I saw a tall man conducting the
student orchestra
I stood there in awe and listened as the notes spun out of
the conductorrsquos baton as if they were magic
This was indeed the melody that changed my fate Tchaikovskyrsquos Andante Cantabile
My chest grew warm at this dream-like reunion
105
The conductor was the young conductor of the musical department
Right after that we became friends He taught me how to play the violin we rode our bikes
together through the mountains and he even invited me to a Christmas party at his house
Through him I also made other friends Surrounded by music art and friends
it was the first time in my life I was happy
The Andante cantabile had invited me into a world full of music art and love
106
Not long after the sad war began we were the victims of air-raids
and my wife and I were on the verge of death due to illness
Hearing this my conductor friend who had rushed to our aid gathered our friends from the
music and art departments and supported us with food and medicine
Our lives had been saved by them
Then the war ended and as peace was slowly beginning to return
107
As Japan was also reviving I participated in an overseas tour which involved visiting places
such as China and the Soviet Union
I joined because I wanted to see the country
Russia were the Andante cantabile originated
The first port of call China was in the midst of the Cultural Revolution
and through the streets the Red Guard paraded waving the analects of Mao Ze-don The
young Red Guard destroyed and shattered millenniums of tradition and culture
To me who was one of the youngest in the tour the Red Guards were friendly and acted like
children A mandarin gave me an expensive-looking
golden badge as a symbol of friendship
108
When we were headed to Russia on a Soviet plane solders
from Vietnam were also aboard with us
With their appearances that smelt like a battlefield and under their fierce glances
I flinched The solders reminded me of the tension that I had forgotten
about in the peaceful country of Japan There is still war going on in the world
Tchaikovsky was the composer of the Andante Cantabile which had once saved me
His country Russia was called the Soviet Union and Saint Petersburg was called Leningrad at
the time I did a little bit of sightseeing but after a while I separated from the tour and went to
the State Hermitage Museum
One of the reasons that I decided to participate on this trip was to see
Rembrandtrsquos collection
I stood still in front of Rembrandtrsquos works
109
Rembrandt narrated the process of aging through his self-portraits
As if saying ldquoYou are now young but one day you will grow oldrdquo
ldquoThe old man wearing a red vestrdquo asked me a question
ldquoWhat is it you are looking forrdquo
I could not help but feel that and I stood there in front of t
hat picture for a very long time
I left the museum at closing time and it was already pitch-black outside
I tried to get back to the hotel as fast as I could by taking a taxi since
I was already very late but every one that passed by was full
I tried to ask the policemen the directions to my hotel but because
I couldnrsquot speak Russian they didnrsquot listen to me
The sullen-faced workers quickly passed by trying to get home as fast as they could There
was no way I to ask these people with such serious expressions
I was so nervous that I could not speak It began to chill as the autumn in Russia was already
close to winterldquoWhat should I do if I donrsquot get back tonight to the hotelhelliprdquo
The tour group had planned to leave in the morning to Moscow
and then connect to Japan As I was feeling shaken nothing but time passed by
There were no people around anymore either
If I were left in this country which had a different system and a language that
I couldnrsquot understand I would never be able to get back to Japan I was in a panic
And just at that moment the moon rose in the pitch-black sky
and I saw a silhouette surface with the light behind it
110
The shadow of the moonlight like a halo belonged to a young man who was slightly
intoxicated
ldquoI must rely on this personrdquo I jumped out in front of the young man and desperately said
ldquo~hotel ~hotelrdquo
Speechlessly watching me who was waving a map around and repeating the name of the
hotel the man tilted his head a little then grasped my arm and began to walk
ldquoHotel hotelrdquo I repeated as he pulled me along and I followed
After walking a few minuets and walking down some stairs
we arrived at a Russian pub The smell of vodka and the clammy heat
The steam from a samovar and the smoke of tobacco
The sound of frying sausages and people people people
111
The workers who had not even looked up before were swinging back glasses of vodka with
flushed faces I was squashed into the counter
and a glass of vodka was placed before me
The young man motioned for me to drink
With the first mouthful of the strong alcohol my throat felt
as if it were burning and my feelings were lifted
When my body was warm and I was feeling better
The young man took a piece of chocolate out from his pocket and broke it in half and gave
one piece to me His blue eyes were smiling gently
The sweetness and slight bitterness spread in my mouth
Maybe I donrsquot have to go back to JapanhellipI was feeling as if nothing mattered anymore
It was just then The young man took my arm and pulled me outside
The moon shone brightly And then the young man stopped a taxi that was passing by He
opened the door and pushed me in next to the passengers
that were already there and began talking to the driver in Russian
It was about the name of my hotel Right after
he signaled to the driver to go ldquoJust a secondrdquo
ldquoSomething as my thanksrdquo I said and dug through my pockets
but could not find any rubles but only coins
Then I remembered the Chinese mandarinrsquos gold badge on my coat
I took the badge off and set it into the young manrsquos hands
112
The young manrsquos eyes were surprised His eyes and my eyes met
and before we could say something the taxi took off
Thanks to that man I was able to return to Japan
I thought that maybe the young man with the gentle eyes and the silhouette shone by the
moon was an angel sent by God
It has been decades since then and I am now the old man
in the red vest as painted by Rembrandt
Now I paint every single day I have grapple with my work painting and erasing
For what Searching for what I want to relate my life to the old man in the red vest
ldquoSearching for something that the eye cannot seerdquo this is my answer
When I close my eyes and listen to the Andante Cantabile that my friend conducts
I can hear the voices of my friends who have already passed on
My important friends that supported me
ldquoAlso for the people who do not believe that there is something
that exists that the eye cannot seerdquo
The Andante Cantabile has guided me this far Singing at the pace of walkinghellip
Searching for something the eye cannot seehellip
113
I am still walking now
114
Figure 34 DrJigoro Kano
79 Judo 柔道
Kanō Jigoro (嘉納 治五郎) was born on 28 October 1860 in Mikage Ubara-gun Settsu
Province Tokugawa Japan and died on 4 May 1938 (aged 77) aboard MV Hikawa Maru Kanō
Jigorō was a Japanese educator and athlete the founder of Judo Judo was the first Japanese
martial art to gain widespread international recognition and the first to become an official
Olympic sport (Toudo2014) Dr Kano developed Judo for pedagogical innovations for
attributing for developing characteristics and attitude by using black and white belts and the
introduction of dan ranking to show the relative ranking among members of a martial art style
Well-known mottoes attributed to Kanō include maximum efficiency with minimum effort
(精力善用 seiryoku zenyō) and mutual welfare and benefit (自他共栄 jita kyōei) (Kano
1934)
In his professional life Kanō was an educator Important postings included serving as
director of primary education for the Ministry of Education (文部省 Monbushō) from 1898
to 1901 and as president of Tokyo Higher Normal School from 1901 until 1920 He played a
key role in making judo and kendo part of the Japanese public school programs of the 1910s
Kanō was also a pioneer of international sports Accomplishments included being the
first Asian member of the International Olympic Committee (IOC) (he served from 1909 until
1938) officially representing Japan at most Olympic Games held between 1912 and 1936 and
serving as a leading spokesman for Japans bid for the 1940 Olympic Games (Murata 2001
Murata 2011 Nakamura 2007)
115
Figure 35 Kanji Ishiwara
710 Educational innovation
Kanji Ishiwara (石原 莞爾 Ishiwara Kanji 18 January 1889 ndash 15 August 1949) was a
general in the Imperial Japanese Army in World War II He and Itagaki Seishirō were the men
primarily responsible for the Mukden Incident that took place in Manchuria in 1931 Ishiwara
was born in Tsuruoka City Yamagata Prefecture into a samurai class family His father was a
police officer but as his clan had supported the Tokugawa bakufu and then the Northern
Alliance during the Boshin War of the Meiji Restoration its members were shut out of higher
government positions
At 13 Ishiwara was enrolled in a military preparatory school He was subsequently
accepted at the 21st class of the Imperial Japanese Army Academy and graduated in 1909 He
served in the IJA 65th Infantry Regiment in Korea after its annexation by Japan in 1910 and in
1915 he passed the exams for admittance to the 30th class of the Army Staff College He
graduated second in his class in 1918
Ishiwara spent several years in various staff assignments and then was selected to study
in Germany as a military attacheacute He stayed in Berlin and in Munich from 1922 to 1925
focusing on military history and military strategy He hired several former officers from the
116
German General Staff to tutor him and by the time that he returned to Japan he had formed a
considerable background on military theory and doctrine
Prior to leaving for Germany Ishiwara had converted to Nichiren Buddhism Nichiren
had taught that a period of massive conflict would precede a golden era of human culture in
which the truth of Buddhism would prevail Japan would be the center and main promulgator
of the faith which would encompass the entire world Ishiwara felt that the period of world
conflict was fast approaching and Japan relying upon its vision of the kokutai and its sacred
mission to liberate China would lead a unified East Asia to defeat the WestIshiwara was also
the leader of a semi-religious and Pan-Asianist organization the East-Asia League Movement
(Ishiwara 1986)
711Shogido
Do orrdquodordquomeans road This kanji character is made up of a combination of ldquoneck首rdquo
and ldquoshinyurdquo In this case ldquoneckrdquo refers to humans and ldquoshinyu之rdquo is a combination of letters
that go when it stops so it seems that ldquoroadrdquo is the place where humans go back and forth
which means life Furthermore it seems that the theory that the path is the best thing that
humans have gained by repeating the same thing over and over again has developed from that
meaning From the above reasons we Japanese use many do such as Judo柔道Karatedo 空手
道Kendo 剣道Sumodo 相撲道Kyudo 弓道Aikido 合気道Shorinjikenpo 少林寺拳
法NainataなぎなたJukendo 銃剣道Kado華道Sado茶道shodo書道and Shogido将
棋道 After the World WarII the Allied Supreme Command (GHQ) tried to clean up Japans
feudal remains and militaristic remains GHQ had a central department called the Civil
Administration Bureau which was responsible for post-war Japans demilitarization and
democratization The director Brigadier Whitney played a decisive role in the creation of the
Japanese Constitution but he was examining not only political administration but also Japanese
culture in general
At first Kabuki was prohibited to perform In other words performances such as
ldquoKanjincho and ldquoChusingurardquo were prohibited The reason for this is for example that
Chushingura is a story to defeat the enemy of the deceased lord Shogi was no exception At
this time on behalf of the shogi world Kozo Masuda deputy general manager of Kansai
headquarters went to GHQ for explanation GHQ questions have begun ldquoThere are kendo and
judo in Japan such as martial arts and samurai Isnt the general public doing this to prepare
for the warrdquo
117
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda answered ldquoThe
samurais wordldquo take rdquois written asldquo stop rdquothe ldquoSpear (Hoko) rdquo Bushido is a way to train
yourself by silently training rather than swaying the spear
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda replied ldquoItrsquos
not good to have a joke Itrsquos not the slaughter of the POW that you donrsquot use the pieces you rsquove
taken in chess This is the idea of respecting abilities and giving work to each other and even
if they move from the enemy to their allies they will continue to work in the original post of
Kin as gold and Hisya 飛車 as flying Isnt its true democracy hellipA unique Japanese culture
is alive here using the pieces that were taken again in their original positions Most of the land
wars in Europe were between different ethnic groups There is only one option to conquer or
be conqueredhellip (Oouchi 199619931987) However in Japan there were far more power
struggles with the same ethnic group than with each otherhellip ldquoOur chess has a queen but Shogi
does not This is against democracy Men and women are equalrdquo Masuda refuted ldquoAlmost all
of you do democracy but where in chess is democracy If the king is in danger the queen is
going to run away as a shield `` I dont take women and children but when I fell down I
escaped women and children and then I was stubbornly clean thats why the chess didnt have
a queen Whitney is said to have been impressed with Masudas attitude and the story and asked
to lend his wisdom about democratization in Japan Masuda responded ldquoUse your Koma 駒
which means your possessionsrdquo Masuda was often invited to GHQ after this meeting
accompanied by Prime Minister Shigeru Yoshida (at that time) He said that he deepened his
friendship with Edwin O Reischauer as the United States Ambassador to Japan
(httpwwweonetnejp~camusJapaneseshogisengohtm)
Professor Hiroyuki Iida was asked at the lecture about significance of professional
players Question was follows With the advancement of Shogi AI technology the judgment
criteria are not professional and the calculation results of Shogi software are prioritized
Professor Iida answered as follows ldquoAI cannot think of common sense So I dont know the
exact timing of termination If it is a human being it will go up to 200 hands with a lot of 80
hands The following is a personal review by Professor Iida as follows If human beings do
not do anything that stretches up to 200 hands they end up with 80 hands admitting defeat
118
with a spirit similar to Bushido To do something strange is to go against the road In other
words what AI can do is just a ldquoshogirdquo that follows the rules what humans do is shogi as a
road that is ldquoshogi do (road)rdquo (IidaampNakagawa 2012 Iida 2007)
ldquoShogirdquo and ldquoShogidordquo are different Therefore as long as AI cannot think of common
sense there is a significance of professional players However AI may come to think of
common sense from technologies such as deep learning in the future Tsuzuki (2016) reported
Bushido and Budo has philosophical thought ldquodordquoas moral thought Eight Budos 武道八道
and Kado 華道 Sado 茶道 Shodo 書道 were considered as Moral Education in Japan
PrinceTomohito Mikasanomiya explained that Japanese Shoji has been developed as
ldquoShogidordquo which means the way of Life (Hiroyuki Iidahttpstwishortcompjymc
Professor Takayuki Ajimine explains about educational effectiveness through
Shogido under the titled as Numerous experiences gained through pointing to shogi Shogi
cannot play without an opponent Move forward one by one with the opponent in front of you
and walk along the long road one step at a time Therefore accepting the opponent and waiting
for the opponents turn is a natural thing (Ajimine 2014) In addition by playing shogi you
will learn to face yourself and think carefully and to learn the custom of accumulating thoughts
The strictness of making all decisions of the mover at your own risk thinking about the
meaning of the opponents hand and drawing intent will naturally take place By pointing to
shogi you will learn as a real experience that you and yourselves can grow spiritually
Moreover Shogi is a game that begins and ends with thanks First of all there is a thank-you
for the beginning and thank you for the end next is when defeating to say and express thank
you and for losing yourself saying thank you and then counting each piece together and finally
to each other and expressively saying thank you very much in deed from bottom of their hearts
(AjimineTanikawaMoriuchiand Habu 2016)
119
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethics
There are several definitions of Bioethics from various dictionaries such as
1 ldquoA field of study concerned with the ethics and philosophical implications of certain
biological and medical procedures technologies and treatments as organ transplants genetic
engineering and care of the terminally illrdquo (The Random House Dictionary copy Random House
Inc 2017)
2 ldquoThe study of ethical problems arising from biological research and its applications in such
fields as organ transplantation genetic engineering or artificial inseminationrdquo (Collins
English Dictionary 1986)
3 ldquoBiology combined with diverse humanistic knowledge forging a science that sets a system
of medical and environmental priorities for acceptable survival (US biochemist Van
Rensselaer Potter II (1970)
4 ldquoThe study of the ethical and moral implications of new biological discoveries and
biomedical advances as in the fields of genetic engineering and drug researchrdquo
5 ldquoThe study of the ethical and moral implications of medical research and practicerdquo
(The American Heritagereg Science Dictionary 2002)
6 ldquoThe application of ethics to the science and practice of biology especially as modern
science is applied to human life and reproductionrdquo (The New Dictionary of Cultural Literacy
Third Edition 2005)
Fritz Jahr is the first person to use the specific term ldquobioethicsrdquo in 1927 (Muzur and
Rincic 2011 Steger 2015) Potter (1971) never mentioned Fritz Jahr suggesting he did not
know the 8 papers Jahr wrote on bioethics in German unless he failed to cite them The history
of scientific method is of course centuries old and also relevant
Francis Bacon was born on 22 January 1561 and died on 9 April 1626 Francis was
known as an English philosopher statesman scientist jurist orator and author He had served
both as Attorney General and as Lord Chancellor of England After his death he remained
extremely influential through his works especially as philosophical advocate and practitioner
of the scientific method during the scientific revolution During the Renaissance Francis Bacon
became one of the first modern authors to reflect on the impact of technology on society
Novum Organum is known as new instrument of science which was introduced in the
title page The title page of Novum Organum shows a galleon passing between the mythical
120
Pillars of Hercules that stand either side of the strait of Gibraltar which mars the exit from the
well-charted waters of the Mediterranean into the Atlantic Ocean Bacon tried to show that
empirical investigator will break out the old scientific ideas and leading to greater understanding
of the world and heavens (Bacon 1985) This tile page was liberally copied from Andreacutes Garciacutea
de Ceacutespedes published in 1606 The Latin tag across the bottom - Multi pertransibunt and
augebitur scientia-is taken from the Old Testament Book of Daniel Chapter 12 Verse 4 lsquoBut
thou O Daniel shut up the words and seal the book even to the time of the end many shall
run to and fro and knowledge shall be increasedrsquo (Holy Bible 1979) In other words it meansrsquo
Many will pass through and knowledge will be greaterrsquo
82 Bioethics as the Love of Life
Macer (1998) stated Bioethics for both a word and a concept as follows ldquoThe word
comes to us only from 1970 (Potter 1971) yet the concept comes from human heritage
thousands of years old (Macer 1994) It is the concept of love balancing benefits and risks of
choices and decisions This heritage can be seen in all cultures religions and in ancient
writings from around the world We in fact cannot trace the origin of bioethics back to their
beginning as the relationships between human beings within their society within the biological
community and with nature and God are formed at an earlier stage then our history would tell
usrdquo
Macer (1998) described at least three ways to view bioethics as the love of life as
follows
ldquo1 Descriptive bioethics is the way people view life their moral interactions and
responsibilities with living organisms in their life
2 Prescriptive bioethics is to tell others what is ethically good or bad or what principles are
most important in making such decisions It may also be to say something or someone has rights
and others have duties to them
3 Interactive bioethics is discussion and debate between people groups within society and
communities about 1 and 2 aboverdquo
Bioethics is considered as Philosophy of Gerontology itself because it is human related
applied inter and multidisciplinary study In other word gerontology is also the love of life
(Macer 2018)
Love could be stated as L=Lives 命 (Inochi) which is symbolized wearing sacred hat to
offer special pray to the almighty on the sacred prayer altar O= The name of the Phoenician
121
letter was ldquoeynrdquo meaning eye and indeed its shape originates simply as a drawing of a human
eye (possibly inspired by the corresponding Egyptian hieroglyph Moreover Om which is a
sacred sound and a spiritual icon 目 (Me) symbolized V=Virtue 徳 (Toku) symbolized power
of Man with heart and ambition and E=Essence源 (Minamoto) symbolized Source of waterfall
From the above Love means ldquoLives of Single Eye Glory of Essencerdquo
83 American University of Sovereign Nations (AUSN)
The American University of Sovereign Nations (AUSN) is focused on global education
of Bioethics including Science and Technology Professor Darryl Macer is the founder of
AUSN Dr Macer had been served in UNESCO for 9 years as UNESCO Regional Adviser for
Social and Human Sciences in Asia and the Pacific Professor Macer was responsible for
UNESCOs programs in bioethics ethics of science and technology philosophy gender studies
youth and social development for an area including two thirds of the worlds population (Macer
2012)
The bioethics degree prohrams gathered many faculty teaching bioethics from around
the world and rapidly developed ldquoAUSN only gained its license for degree programs in April
2014 already two postgraduate degree programs the Masters in Bioethics and Global Public
Health (MBGPH) and the PhD in Bioethics Sustainability and Global Public Health
(Specialization 1 Bioethics and Global Public Health or Specialization 2 Sustainability Peace
and Global Development) are the largest Masters and Doctoral programs in Bioethics in the
world in terms of student enrollment A broad perspective from cultures and peoples all around
the world is taken AUSN is able to continue thanks to the goodwill of 80 faculties all around
the worldrdquo (American University of Sovereign Nations 2018)
It is important to consider such field into all related research science and education
The Mission of American University of Sovereign Nations (AUSN) is ldquoto advance the
education health safety welfare and well-being of populations and the environment
throughout the world by providing our graduates with the highest level of knowledge skills
and creative and analytical critical-thinking ability necessary to become future leaders
academicians scholars and clinical practitioners who are dedicated to the promotion of
respect for human rights fundamental freedoms peace the sense of human dignity and the
promotion of understanding tolerance and friendship amongst all nations and all Peoplesrdquo
With above understanding of human value the one can develop their own philosophy of living
122
for their lifelong span career since people can learn continuously This study is called
gerontology (Le Blanc 2017)
84 Japan Advanced Institute of Science and Technology (JAIST)
Japan Advanced Institute of Science and Technology (JAIST) was founded in 1990 as
the first independent national graduate school to carry out graduate education based on research
at the highest level in advanced science and technology JAIST aims at establishing an ideal
model of graduate education for Japan (Takahashi 2018)
The Mission of JAIST is follows ldquoJAIST endeavors to foster leaders capable of
contributing to the making of a future world by creation of science and technology through its
most advanced education and research in an ideal academic environmentrdquo
The Goals of JAIST are as follows
1) JAIST develops leaders in society or industry who hold credible expertise in the frontier
science and technology broad perspectives high level of autonomy and communication ability
through its systematic advanced graduate education
2) JAIST to contribute to societies with research outcomes creates a center of excellence for
advancement of researches for solving problems of our world and society and develops new
fields through a variety of basic researches
3) JAIST fosters active global human resources by promoting faculty and student exchanges
with leading institutes overseas and globalizing its education and research
President Tetsuo Asano states vision to 2020 as follows JAIST broadly accepts people
with diverse backgrounds from all sections of society and contributes to creating innovations
in education and local community development by taking advantage of its characteristics as a
graduate university developing global human resources taking an active role in industry and
the world and pursuing research for the resolution of social issues in a multidisciplinary setting
Vision By 2020 JAIST will be established itself as a needs-oriented research university
with its integrated graduate school approach and create an environment where graduates with
their masterrsquos or doctoral degrees and the intellectual toughness they developed at JAIST will
be able to take core active roles in all fields and industries throughout the world (Asano 2015)
JAIST characterizes the following five points such as １Flexible High Function 2 Regional
Relation 3 Open Campus Open Network 4 Nature Neighborhood 5 High Tech High Touch
It is clearly understood from President Asanorsquos message for JAIST entrance ceremony entitled
lsquoImportant for changing somethingrsquo on April 4th in 2014 as follows
123
ldquoThe US society gave highly evaluation on curriculum vitae of those who graduated
several universities with degrees It is wonderful that all of you JAIST master course students
came here from different universities in different environments with respecthellip Since the
worldrsquos situation are continuously changing variously we all need to accept such changing for
applying into the society to see success ourselves even President Asano has been changing his
specialized fields with his desirerdquo President Asano additionally said ldquoAll of you also desire to
come to become idealized yourselves When you got compromise feeling remember why you
came to JAIST If you have weak field what you need is easy thing to do That is keep in your
study for expanding to open up your academic fields Please communicate with various people
for developing yourself to be a better human being Please enjoy to spend your time for your
academic liferdquo (JAIST 2014) JAIST has awarded total 882 Doctoral degrees as follows 342
(43 in English) Doctor of Philosophy (Information Science) 180 ( 23 in English) Doctor of
Philosophy（Knowledge Science 360 ( 40 in English) Doctor of Philosophy Materials Science
Since JAIST has been involved with bio-science and biotechnology it is important to consider
bioethics for educating scientists and educators because all studies are related to human natures
and values
There was Philosophy to choose such mission of JAIST where persons had vision for
the future The next section discusses about foundation of JAIST where it is located in Hokuriku
Japan
JAIST will be welcomed thirty-year anniversary in 2020 It is important to think of the
future advance but also going back to the principle in the beginning JAIST 20th Anniversary
Repository informed about history of JAIST how it has been established There are three key
persons who have worked in each role to achieve this sacred mission These persons are Mr
Tomonari Matsusaki (1913-1988) Mr Tominaga Keii (1921- 2007) and Mr Yoshiro Mori
(1937- )
Mr Tominari Matsusaki was mayor of Tatsunokuchi Town from 1964-1988 for 24years
Mr Matsusaki was raised in a hot spring ryokan (Japanese Style Hotel) established in 1836
MrTominari studied Applied Chemistry at Tokyo Imperial University and returned to work at
his ryokan It is well known that one of the famous Novelist Kyoka Izumi (1873 ndash1939) used
to stay often at this ryokan (Tanemura 1996) Mr Matsusaki as Tatsunokuchi Town Mayor
raised hand attract a new concept university and Mr Yoshiro Mori (ChairmanRepresentative
Director of the Japan-India Association Prime Minister2000-2001 Minister of Education
1983-1984) made happened to established JAIST since 1974 up to 1990 (Mori 2013 1999)
124
Mr Matsusakirsquos philosophy was strong human love and respect MrMatsusaki quoted the
following words in 1987 (Maesaka 1989) lsquoAdult men die but their village are still remainedrsquo
lsquoJudges are mortal for what to know yourselfrsquo Finally Mr Tominaga Keii was selected to be
the first President of JAIST Mr Keii was not only a well known chemist but also a leader in
educational administration (JAIST 2010 Keii 1997 1984)
In one of his papers he predicts the future visions of JAIST for 15 years from 2018
1) It is important to make the statement that JAIST is established as a graduate Institute for
making Peace and harmony for all human beings This institute must have philosophy for
collaborative learning approach from youth to age including k-12 as lifelong span
developmental curriculum
2) Future responsibility has to be kept within the institute toward to 15 years in advance lively
It may not be survived as a national university in 40 years ago The ministry of Education and
Science has plan to a combined university from National and Private universities Therefore it
is necessary to educate business oriented entrepreneur and various field leaders
3) Developing Glocal (Global and Local) Curriculum may be necessary for involving people
in the community for turning out various masters of wining playing understanding and arts In
other words JAIST must have a role to contribute local and historical fostering human resources
Moreover JAIST must be a role model to be applied contributing Graduate school style toward
to another community and countries as well
4) It is important to broader aspect of Global Community Center (GCC) GCC has a role for
developing grass roots by promoting international interdisciplinary and inter-industrial
exchange of culture science and research though fostering human recourses and human
bonding as an international collaborative community Center This must be fundamental
philosophy of JAIST
In other words it is important to recognize roles and philosophy of Japan advanced
educational Institute and Technology Japan has mission to build up peace in the world setting
Advance means not only developing future advanced science and technology but also digging
up ancient wit and wisdom for restoring culture and history Institute itself has mission to train
science and technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics (Tagore 2002 1934 Takahashi 2011) That means MAN is not only
biological existence but also mental intellectual spiritual and culturally eternally progress and
grow for leading the world This is one of the missions and character of JAIST as an original
advanced Institute for being various Master of wining (Meijin 名人) Master of Playing
125
(Tastujin 達人) and Master of Understanding (Tetsujin 鉄人) and Master of Eternal ARTs
(Sennin 仙人) as stated Youth is a gift and Age is an Art (Iida 20182007 Iida amp Nakagawa
2012)
JAIST has concluded a Memorandum of Agreement on Double Masters Degree
Program with Indian Institute of Technology Gandhinagar since August 28 2017 IIT
Gandhinagar is known as one of the twenty-three institutes of Indian Institutes of Technology
which is recognized for its high standard of research all over the world IIT Gandhinagar was
founded in 2008 and is located in Palaj Gandhinagar which is one of the oldest living cities in
India Relationship of India and Japan was established in 1903 by former Prime Minister
Shigenobu Ōkuma Viscount Moriyoshi Nagaoka Viscount Eiichi Shibusawa and others to
encourage India-Japan friendship Then the Japan- India Association was authorized as a
foundation by Ministry of Foreign Affairs in 1939 Rabindranath Tagore the first Nobel Prize
Winner in Asia was one of the most influential person from India to Japan (Tagore Kinenkai
1961) With the above concept the author organized the conference at Andhra Univeiry in India
by inviting Dr APJ Abdule Kallam Former President of India (Ansello 2010 2009 Kallam
2009 Takahashi 2009)
In the vison of IIT Gandhinagar quotes from GITANJALI by Tagore as follows ldquoWhere
the mind is without fear and the head is held high where knowledge is free Where the world
has not been broken up into fragments by narrow domestic walls Where words come out from
the depth of truth where tireless striving stretches its arms toward perfection Where the clear
stream of reason has not lost its way into the dreary desert sand of dead habit Where the mind
is led forward by thee into ever widening thought and action In to that heaven of freedom my
father LET MY COUNTRY AWAKErdquo (Tagore 2008) It is concluded as follows by Tagore
from His Book titled MAN
lsquoSo Isa Upanisad says ldquoYou have to live a hundred years you must actrdquo Fulfill your
hundred years of life by work such work as can truly be claimed through belief and result to
express the truth of ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with closed breath
and staying far away from man do we gain this Truth
This work this toil is not for earning livelihood
Developing an original philosophy of gerontology with Science and Technology will be
the most effective action to bring people to educate and contribute to the future advanced society
to the society and the world Using existed resource is the key to success from the ancient to
the future from the youth to the old
126
85 Public Health and Longevity
Living a healthy life should be associated with a longer life expectancy The life
expectancy of Japanese people is one of the longest in the world
Merrill (2004) introduced Life Expectancy among persons of Later-Day Saints (LDS)
and Non-LDS in Utah There is a longer discussion of the hisotry and development of the faih
of LDS in Appendix 2 Merrill (2004) focused that LDS Church doctrine promotes longer life
among its members by discouraging use of tobacco alcohol coffee and tea and recommending
a nutritious diet (Doctrine and Covenants 1986a) encouraging marriage and family whenever
possible (Duke 1992 Grassli 1992) encouraging education (Doctrine and Covenants 1986b)
and encouraging religious activity (Doctrine and Covenants 1986c) Studies have shown that
LDS are less likely than their non-LDS counterparts to smoke cigarettes drink alcohol coffee
or tea and are more likely to be married have fewer sexual partners have more pregnancies
are slightly older at first pregnancy are less likely to use birth control pills and have fewer
miscarriages and hysterectomies have more years of schooling and are more likely religiously
active (Merrill Lyon and Jensen 2003 Merrill and Thygerson 2001 West Lyon and Gardner
1980)
Merrill (2004) concluded that LDS males and females experience higher life and age-
conditional life expectancy compared with non-LDS in Utah Only some of the higher life
expectancy in LDS is explained by historically lower use of tobacco among LDS Tobacco-
related deaths had a larger impact on the difference in life expectancy when conditioned on
older ages because of the long latency period often involved with these tobacco-related diseases
Cannon and Stockton (2010) reported that members of the Church of Jesus Christ of
Latter-Day Saints males live 10 years longer than other US white males The females of the
Church live more than five years longer than other US white females Those are the among
the results of a 25-year study into the health habits and the longevity of the Church of Jesus
Christ of Latter-Day Saints of lifestyle by UCLA professors James E Enstrom and Lester
Breslow who summarized their research with that conclusion
127
CHAPTER 9
9 My Personal Journey in Gerontology and the Da Vinci Program
91 Introduction
India is well known as the place where people have the highest YOGA of SOUL life
expectancies in the world Thus it is the most suitable region to implement gerontology The
word gerontology was first proposed by Metchnikov a Russian Biologist (1845 - 1916) in
1903 coined in English from the Greek word geron (gen gerontos) old man from PIE base
ger (e) to become ripe grow old Today gerontology stands as an interdisciplinary study
dedicated to aligning theory with practice or praxis The Association for Gerontology in Higher
Education was established in 1974 in USA and has grown internationally to become a global
leader in advancing education on aging In Japan a course of gerontology is currently offered
only at the Graduate School of Obirin University (MA Program since 2002 PhD Program
since 2004)
It is said that gerontology is not only the interdisciplinary study but also the
international and inter-professional study of aging However in current academic education
the business network concerned with the interprofessional approach to address aging issues in
societies has not been enriched As a consequence of this we must develop and implement
collaborative learning that is inherent in advanced gerontology throughout Japan as well as in
the world to enhance our aging future A cafeteria curriculum which refers to the self-directed
curriculum is one key to achieving collaborative learning on aging The cafeteria curriculum is
embraced as a learning practice in the business world Introduction of the curriculum would
bring up the human resources capable of providing personalized service with a quick judgment
Therefore a universal approach that focuses on the earth and space environment point of view
is required
The Synthesis Conference will examine two perspectives regarding the whole concept
of human aging with lifelong educational views for our earth (1) gerontology as the study of
aging throughout the entire life course and (2) Gerontological Education delivery through
enhanced IT educational development interdisciplinary practice business networking and
environmental resources
128
92 Aims of Da Vinci Project
The Synthesis Conference will also mark the inception of the Leonardo da Vinci Project
Model as it applies to aging an educational model of interdisciplinary international and inter-
professional study that is being adapted for education on aging
Who we are We are a group of people having the enthusiasm and spirit to work on
expanding the Leonardo da Vinci Project 2012 We are from various disciplines and professions
working with diverse populations We have been impacted by the post modern thought and
excited by the wide range of innovative interventionsstrategies that have emerged in response
to the social political and economic conditions people face today and we are trying to review
them utilizing a broad Gerontological perspective The objective of AU-NCSA Center for
Gerontology - India is to promote the quality of life of elderly persons through interdisciplinary
research involving professionals in various fields related to gerontology and to promote
exchange of up-to-date knowledge and skills The Center for gerontology is established at the
Andhra University (AU) in the year 2007wide a Memorandum of Understanding signed
between Nippon Care-Fit Service Association (NCSA) - India and A U on the 3rd of August
2007
93 Da Vinci Project 2007 in Okinawa Japan
The Synthesis Conference was intended for those who wish to learn more about aging
and creating a viable and welcoming society in which the positive aspects of aging
(gerontology) can be infused through daily life activities and sought to
1) Bring together a diverse group of participants from various disciplines related to education
and health care including health care practitioners trainers educators scholars researchers
students artists performers community organizers and etc
2) Promote the cafeteria curriculum to suit individual needs and capabilities
3) Explore and co-create SOUL model (See-Observe-Understand-Learn) for building up
knowledge regarding aging and disabilities and
4) Provide a rich atmosphere for learning collaborating and supporting
The meetings have focused on the industry-government-academia unification and also
especially on the fusion of business education and IT in order to build a collaborative-learning
society through the comprehensive power of ART (ART = Atmosphere + Read + The = Read
The Atmosphere (The word ldquoatmosphererdquo in this case implies the meaning of the word ldquoqirdquo
which refers to ldquovital energyrdquo ldquonatural phenomenon under heavenrdquo or ldquoinvisible
powerforcerdquo) ) This is named generically as Da Vinci Project In this project Da Vincirsquos
129
lifelong practical and empirical learning will be put together as cafeteria curriculum which
was proceeded on April 14th 2012 in commemoration of the 560th year since his birth In order
to lay its foundation Gerontology International Synthesis Meeting held March 2007 in
Okinawa has issued the following statement
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation
Be it known unto all nations and interested persons that on March 3 2007 the
International Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in
Okinawa Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is
made in support of the Da Vinci Project which is a universal approach that recognizes the
importance of all age groups accepting the dignity and value of older adults The theme of this
international synthesis meeting reflects the essential components of the proclamation Youth is
a Gift Age is an Art
The Proclamation recognizes the importance of
Implementing curriculum that is interdisciplinary and reflects the complex nature of
aging Implementing a curriculum that reflects the life span for persons with and without
disabilities within settings including the home education public life and the work place
Through this proclamation we encourage collaborative relationships between business
government education and all organizations related to aging and disabilities throughout the
universe In addition this collaboration also recognizes the importance of individual creativity
art and science in achieving universal understanding of See Observe Understand and Listen
(SOUL) which is called KIGATSUKU which means an inner spirit to act without being told
what to do Therefore may all persons and organizations with an interest in the welfare of our
universe strive to work toward developing applied knowledge that integrates the best wisdom
about older persons with the SOUL
Okinawa Da Vinci Project 2012 Representatives International Action of the Future
Based on these successes Nippon Care-Fit Service Association established care-Fit
USA in the State of Utah United States of America From the necessity to train State employees
according to the Americans with Disabilities Act of 1990 on the software side Governor Jon
M Huntsman Jr signed the executive order on October 19th 2007 Today the Associationrsquos
business is developing also in Taiwan and India On September 22nd 2007 AU-NCSA
Gerontology Center was established in Andhra University of Andhra Pradesh India This center
has role to function as a universal model of Indian Gerontological research and practice and
develop glocal (global + local) activities In order to lay the foundation Asiarsquos initial grass root
130
International Gerontology Synthesis Meeting was held on March 12-14th 2009 by the help of
AGHE (Association for Gerontology in Higher Education) and IASSID (International
Association for the Scientific Study of Intellectual Disabilities) With this as a turning point
Da Vinci Project will develop full-scale Gerontological education not only in India but
countries all over the world
94 Da Vinci Project 2009 in Visakhapatnam India
The above conference was organized by AU-NCSA Center for Gerontology which was
established between the Andhra University and Nippon Care-Fit Service Association The
theme of the conference was Youth is a gift and Age is an Art Dr APJ Abdul Kalam Former
President of India was Chief guest as the key note speaker Dr Kalam gave talk on the title
Ageless Heroes (Kalam 2009) Dr Kalam made the following statement to the audiences I
am sure the gerontologists assembled here will create a socio-psychological model for making
the aged and experience people as an asset for the community The intervention could be design
based on the circumstances and the situation in which the individuals are placed Preparing for
such a situation needs tackling of the problem right from the young age The parents have to
provide a conducive atmosphere for the growth of the children This also will need training of
the parents on good parenting Simultaneously there is a need for training the teachers to make
the students as enlightened citizens apart from providing them with professional knowledge
Also the corporates and the government would also need training packages for preparing the
citizens for the old age A combined effect of all these actions can lead to generate ageless
heroes in our society
Dr Edward F Ansello greeted participants as AGHE representative on behalf of Dr
Marilyn R Gugliucci as President of gave address entitled the Gerontology Curriculum Palette
as an Aid to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mr and Mrs Kei Iguchi participated with his
painting Evening Prayer which was use as our conference art The painting was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thanks to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra University
made special announcement that there would be the first Center for Gerontology program with
131
originated programs may be established as model program not only in India but also universal
setting with YOGA concept
The author Ryo Takahashi has been working to develop such philosophy by working
with wonderful colleagues in the field of Gerontology Professor Edward F Ansello introduced
such collaborative working in his special recognition awardrsquos address at The Clark Tibbitts
Lecture given at the 37th annual meeting of the Association for Gerontology in Higher
Education Cincinnati OH March 17ndash20 2011 Prof Edward F Ansello (2011) wrote as
follows
lsquoUnder the guidance of Dr Ryo Takahashi of the nonprofit Nippon Care-Fit Service Association
a number of us Americans began collaborating with Southeast Asian colleagues about 2003
with the grand vision of bringing a set of curriculum standards to Japan Although the
overwhelming majority of Japanrsquos medical schools had established geriatrics departments
there was at the time only one university with an educational gerontology program Soon invited
to help initiate or advance educational gerontology in Tokyo Okinawa Andhra Pradesh and
Abu Dhabi I found myself more critically examining core subject matter Before transplanting
our standards I asked myself if the traditional focus of the core curriculum (biomedical social
psychological) were so relevant in these contexts and were sufficient to pass the litmus tests of
helping those who are not old understand it better and those who are old seek what they may
be looking for I found in these cultural contexts lifestyles and values different from what I had
known and in many ways different from each other High technology spirituality religion and
music seemed to influence daily life moreIn India our hosts at Andhra University wished to
initiate a yoga gerontology program incorporating not our American concept of yoga as
exercise but the sense of meditation internal communion with a spirit acceptance rather than
resistance I became aware that our content (subject matter) our methods (research studies)
and our values (aging as decline) had limitations Quantitative studies and descriptive statistics
appraise the normative characteristics of groups the collective of acquired behaviors and
lifestyles Even individualized qualitative studies may seldom pierce the externalrdquo (pp206-
208)
95 Da Vinci Project 2011 in St Petersburg Russia
Gerontology was introduced by Ilya Mechnikov (1845-1916) Mechnikov was born in
Ukraine Ilya entered Kharkiv Lyceacutee in 1856 where he developed his interest in biology Then
he was convinced by his mother to study natural sciences instead of medicine in 1862 He
enrolled at Kharkiv University for natural sciences completing his four-year degree in two
132
years In 1864 he went to Germany to study marine fauna on the small North Sea island of
Heligoland In 1867 Mechnikov returned to Russia to get his doctorate with Alexander
Kovalevsky (1840-1901) from the University of St Petersburg Because of the above reasons
the author decided to connect with the Philosophy of Mecnikovrsquos Gerontology in St Peterburg
Russia (Stambler 2015)
The Conference Theme was Youth is a gift Age is an art on April 11-13 2011 Background
of the Conference Aims and Organizers were as follows
ldquoSome facts from the Report of the Commissioner for Human Rights in the Russian Federation
in 2009 recently published (May 2010) It would be very important to take them in round-
table discussions and presentations especially Convention right for rehabilitation and family
carer support Insufficiency of conceptual frameworks of social welfare system leads to the
extremely low level of compensation payments to non-working caregivers for disabled or elderly
In 2009 these payments amounted to 1200 rubbles (40 USD) per month Mr Lukin the
Commissioner for Human Rights says It is impossible to understand based on what ideas and
calculations this amount was accepted It is many times smaller than the subsistence minimum
According to the rules of the monthly compensation payments to non-working
caregivers for disabled citizens (approved by RF Government Decree in 2007) even this paltry
sum is not paid if a caregiver gets unemployment benefit the maximum value of which is 4900
rubbles (160 USD) Moreover if the object of care - a person with disability - will find a
feasible paid work the person exercising care for him according to the same rules of
compensation looses this1200 rubbles compensation In reality it means that people with severe
motor disabilities who could work at home for example by internet can not do it because
their mothers will not have even this small compensation for caring for them Mr Lukin says
The main reason for such humiliating low levels of these compensations is that neither the
state nor the society do not understand the simple and obvious truth a person voluntarily taking
care of the disabled or elderly person is taking the part of the social functions of the state often
to the detriment of own desires and interests Such self-sacrifice deserves more understanding
and of course adequate financial incentives
Equality of rights regarding citizens with disabilities is achieved mostly through the
provision of social security services as well as benefits According to the Commissioner the
main benefit would be to finance government programs for the disabled as a priority rather than
as a residual
133
The Commissioner has stressed the difficult situation in rehabilitation of people with
disabilities Many of them especially middle-aged and elderly generally do not have
individual programs of rehabilitation which does not allow them to learn work or receive
rehabilitation Many complaints come about the content of such programs The total number of
rehabilitation facilities is about 18 of the demand In practice this means LINES to
institutions At present Russia has 1683 institutions for senior citizens and disabled persons
located in 4333 buildings 667 of which are in need of major repairs and some are in bad
condition and could collapse at any moment
The Commissioner also said Russian Federation signed the UN Convention on the Rights
of Persons with Disabilities in September 2008 This event would be welcome if not
inexplicable delay in the ratification of this Convention Meanwhile no decisions are made on
development of national legislation and policies concerning people with disabilities
The St Petersburg Association of societies of parents with disabled children (GAOORDI)
15 is one of the largest unions of disability organisations in Russia It integrates efforts of 80
NGOs aiming on full inclusion of people with disabilities to society It has its representatives
in St Petersburg The Coordinating Council of People with Disabilities Inter-departmental
Commission of Organization of Recreation and Employment for Children and Youth
Commission of Human Rights and Public Council of St Petersburg GAOORDI co-operates
with disability NGOs in Moscow Tomsk Krasnoyarsk Yuzhno-Sakhalinsk Ekaterininburg
Samara Saratov Petrozavodsk and others regions of Russia GAOORDI has successful 18
years-history of work for rights of people with disabilities However there are still lot of
problems and the most important and painful from these problems is the total absence of
community residential services Our children have the only one possibility - institution and
for most of them it will be the only chance to live their life after we are gone Most parents
who have organized GAOORDI are now older persons and our children are also not so young
anymore (Message from Margarita Urmancheeva President of St Petersburg Association of
societies of parents with disabled children GAOORDI)
The actual Program was planned with a two-day intensive workshop on children their
disabilities and inclusion with education facilities Course A was a two day workshop and
Courses B C D amp E were half-day workshops on the topics listed below
Course A The school inclusion of children with developmental disabilities
15 httpwwwgaoordiruinternationalengid000324shtml
134
Two days - (Principal faculty Giorgio Albertini MD IRCCS San Raffaele Rome Italy)
GENERAL ISSUES
Definition of inclusion (objectives and strategies)
Focus on children with cerebral palsy or motor control disorders children with intellectual
disabilities with special reference to Down syndrome to fragile X syndrome and other genetic
syndromes Children with specific language disorders specific learning disabilities autism
spectrum disorders visual impairments hearing loss and with traumatic pathology acquired in
childhood
The relationship between the rehabilitation team and school
Analysis of the school environment to easy integration and the inclusion
Educational activities
Compensatory tools
Audience Educators and habilitation professionals or parents interested in the school age
children with disabilities as well as students of psychology physiotherapy developmental
neuropsychomotricity speech therapists medicine primary education
Course B Issues related to the aging of adults with disabilities
Half-day - (Principal faculty Matthew Janicki PhD amp Ronald Lucchino PhD)
GENERAL ISSUES
Aging through the life span
Age-associated conditions
Options for support and residences for older adults
Dementia and related problems of older age
Audience Parents psychologists medical professionals educators therapists students
Course C Individual and family quality of life
Half day - (Principal faculty Roy I Brown PhD amp Ivan Brown PhD)
GENERAL ISSUES
Factors affecting personal quality of life
Exploring quality services
Enabling families to experience higher quality of life
Life span issues in quality of life
Audience Parents psychologists medical professionals educators therapists students
135
Course D Exercise and nutrition health education curriculum
Half-day - (Principal faculty Beth Marks PhD University of Illinois at Chicago)
GENERAL ISSUES
Wellness promotion via physical activity exercise and healthy food choices
Exercise and nutrition goals
Mastering practical aspects of an exercise routine including dressing appropriately using
proper breathing techniques and doing cool-down exercises
Learning how medications may affect body physical activity and eating habits
Identifying foods that make up a well-balanced diet
Locating places to exercise and use equipment safely
Improving self-advocacy and self-esteem to make good choices and stay healthy
Audience Parents psychologists medical professionals educators therapists students
Course E Community Organizing
Half-Day - (Principal faculty Patrick Clark PhD President of Down Syndrome International)
GENERAL ISSUES
Developing local organizations that advocate for people with disabilities
Construction of membership groups and defining purpose and activities
Interacting with governmental and non-governmental bodies as advocates
Setting up services and organizing programs
Audience Parents psychologists medical professionals educators therapists students
Registration fee
Parents Donations as wish for lecturers and participants
April 11 2011 April 12 2011 April 13 2011
Morning
900 ndash 1200 Academy Workshop 1 Academy Workshop 2 Academy
Workshop 5 Panel Sessions Plenary and Working Groups
Lunch
Afternoon
1330 ndash 1630 Academy Workshop 3 Academy Workshop 4 Academy
Workshop 6 Panel Sessions Plenary and Working Groups
Evening
1700 - Opening and Plenary Session Evening Roundtable Discussions Closing Reception
136
96 Sendai University Sports Science
Sendai originally means ldquoForever and Everrdquo Sendai University is the only university
specialized in physical education and sports and health sciences in northern Japan It is in Sendai
City in Miyagi Prefecture Japan This University has strived to focus its full attention on the
relationship between physical activity and bodily function since 1967 by studying various
subjects related to sports science The Sendai University will be celebrated for 50th university
founding commemoration in 2017
The mission of the University is deeply rooted in the educational principle summarized
as Practical Science and Ingenuity based on Originality This is inherited from Miyoji
Hozawa (1823-1875) s philosophy He was a highly respected pioneer in womens high school
education in modern Japan 1n 1879 it was founded as the oldest private educational
organization called Hozawa Gakuen (Educational Institute) in Sendai city Miyagi Prefecture
Japan Miyoji Hozawa was a descendant of Hidesato Fujiwara（Unknown Birth year-991）
Hidesato served under Emperor Suzaku (923 ndash952) Hidesato fought alongside Taira no
Sadamori in 940 in suppressing the revolt of Taira no Masakado (About 903-940) Hidesato
was called the Father of Martial arts and Ancient practice Sendai University has been using a
creativity oriented educational method in view of creating human resources in relation to the
power of sports
Hozawa Gakuen has been offering courses at both Meisei high school and Sendai
University Meisei high school has three courses such as Cooking Course CareandWelfare
Course and Ordinary Courses which include (Information Presentation Design Art General
Health and Sports) Meisei High School Menrsquos basketball team has won the national
championship three times in the past
Ichiro Hozawa (1917-1990) is founder of Sendai University Professor Ichiro Hozawa
graduated from Tokyo Imperial University Hozawa (1943) studied phsychology including
research on airborne airborne monitoring by means of dredging During studying at the
university Ichiro lived in the Student Dome near Tokyo Imperial University Ichirorsquos one of
the influencing persons was Joukan Chikazumi (Hozawa1934) Ichirorsquos letter has been kept in
Osaka Kyouiku University as a letter to Chikazumi Joukan on July 14 1934 Jokan Chikazumi
was a monk of Shinshu Otani sect (Iwata 2014IwataampOomi 2010)
Hozawa (1981) Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite (First
memorandum of study aiming at the creation of a new history 開学当初覚書新しい歴史の
創造をめざしてSendai University News2)
137
President Ichiro Hozawa was a special researcher at Tokyo Institute of Technology
Aeronautical Research Institute (Hozawa 1943and engaged in teaching at Aoyama Gakuin
University and Tsudajuku University At the same time as the opening of the university he was
appointed chief professor of physical education psychology laboratory Since then for over 14
years 250 students have been taught through graduation thesis It is also known that there are
many young researchers who have made good use of his pocket money such as when there are
insufficient research funds study groups and business trips at academic societies (Matsui
1981) The message on applying for the establishment of a university is reported as follows
When I heard the first report of the establishment of the university directly from the Ministry
of Educations official in charge of the establishment of the university by phone it was as if a
hit came in this one-shot opportunity but I was at batted but the oil sweat If I had cold sweat
on my back the ball I hit while shaking my feet soared and jumped up I was sitting on the
spot with a telephone handset On the background of this background President IchiroHozawa
said In fact when setting up Sendai University document applications were made twice With
the prestigious universities of 6 Tokyo Universities and other universities the establishment of
a Faculty of Physical Education is now seen and foresight already established 50 years ago by
Prof Ichiro Hozawa has survived as todays Sendai University that we must never forget To
tell this story Prof Ichiro Hozawa was titled ldquoYouth Sports Religionrdquo in the final lecture of
the university This content is introduced by Prof Hozawa at the Japanese Society for
Educational Psychology in 1979
1 The road is close I have been teaching more than 30 years since I taught youth psychology
while standing at the universitys platform but instructed by Professor Kintoshi Matsumoto in
1950 Mr Kanetoshi Matsumoto was appointed as a professor at the time of the establishment
of the Faculty of Education at Tohoku University From now on while continuing to move
between Aoyama Gakuin University and TsudaJuku University every year we had continued
to burn new ambitions to create new lecture sheets In a word ldquoItrsquos the feeling of unknown
people rdquo
2 Adolescents and sports ldquoThe latest information in the US is that more than 40 of
children showed some signs of heart disease such as adult disease and sports were reported to
be the most effective way to treat them Although it is unavoidable that concrete responses to
sudden changes in childrens living environment are unavoidable scientific research should be
made positively That would be one of those social demands
3Youth and religion ldquoThe Ministry of Education in Japan has launched a system that
is a common primary test for university entrance examinations as a measure to alleviate the hell
138
of the entrance examination It has been implemented since 1979 An entrance examination
between a national public university and a private university In this method a clear line was
drawn and private university students were excluded The results surprisingly suggested that
the aggregated numbers suggested a steep slope towards Christianist universities Whether it
should be regarded as a phenomenon showing resistance to dehumanization which depends on
a computer as a selection method should be considered over the course of this system in the
future In general I am very interested in addressing this issue in terms of youth and religion
4 Sports and religion ldquoIm currently giving lectures to the physical education students
I am teaching in the theme of the relationship between sports and religion but as far as they are
concerned their interest in religion seems to be extremely low Religious education is no
wonder if it is seen that practices that have been expelled from post-war school education and
estranged in home education have emerged but in the field of physical education social
education is important The trend that sex is being recognized rapidly is that it will be holy
toward the future if it is noted that issues such as rehabilitation as a current issue of promoting
health and beauty and rehabilitation for the physically and mentally handicapped are being
resolved The pursuit of religious values will come to the world of sports
Taiji Hozawa Chairman (1946- ) of Hozawa Gakuen and Special Adviser to Sendai
University on Educational Matters) states that sports build character and can be put into practice
on an everyday basis This is the reason why Sendai University has the mission to provide the
best holistic human education through the beautiful elements of sports and demonstrating how
these can help human beings to grow physically and mentally Sendai University has dedicated
itself to educating its students in such a way Sendai University is one of the 24 universities of
Sports Science in that are in Japan
This paper explains about Sendai University and activities from official reports and a part from
the sections found on the University home page which can be checked and for students who are
interested in the exchange program as well
The Sports and Health Sciences Research Practice Institute was established in April
2013 The research institute is designed to implement sport and health science research in a
practical way across all the departments of the university It achieves its mission by taking
advantage of all the intellectual resources available throughout the university Its primary
missions include comprehensive inter-department research joint research with various outside
institutions utilizing research outcomes to promote quality educational programs that support
local societies and overseeing and executing the universitys volunteer activities Currently the
institute is carrying out a talent discovery project to seek out promising elementary and junior
139
high school students and a health promotion and support program The support program is in
collaboration with local municipalities other organizations and volunteer health maintenance
services of victims of the Great East Japan Earthquake This paper has introduced the Sendai
University This universityrsquos name SENDAI characterizes the above students as the
representatives of the university The word SENDAI can have definition as follows Sports
+Education+Nations+Diligence+Action+Intelligence
Sendai University welcomes sharing talent times and contribution for building up
good people community and society Finally it has been wonderful to work together with all
the among students and staff We hope to continue such collaboration and to study and work
together toward to the next century until 2067 when we commemorate the 100th anniversary of
Sendai University
97 Joetsu University of Education Graduate School
Reflecting the fact that the education is a great concern among a wide range of people in
Japan the educational system and teaching materials have demonstrated remarkable
development Teachers responsible for school education which is positioned in the center of
the Japanese educational system are strongly required to have superior qualifications and
capabilities as experts including a general education backed by their sense of mission and
human love as educators deep understanding of pedagogical philosophy and methodologies
and of human growth and development academic ability specialized in the subject areas that
they teach excellent teaching skills and so on
In response to such social needs of the times which remain unchanged until today Joetsu
University of Education was founded on October 1st 1978 as a national university that aims to
promote the theoretical and practical studies regarding school education incorporating the
Graduate School of Education which intends to provide mainly school teachers for primary
and secondary education with opportunities in academic research and training along with the
College of Education offering undergraduate courses to train future teachers of primary
education
Joetsu University of Education aims to foster teachers as educators with creativity a
sense of mission and a love for mankind In the various disciplines of institutional
pedagogy aiming at integrating both theoretical and practical research the University promotes
state-of-the-art interdisciplinary research
140
98 University of Utah Gerontology Center
The Center on Aging has a 40-year history at the University of Utah The Rocky
Mountain Gerontology ProgramCenter began on campus in 1972 as part of a five school
consortium in Utah Funding was provided by the Administration on Aging to help universities
recruit and prepare both students and faculty to establish academic programs on aging While
the consortium was dissolved in 1979 gerontology at the U of U survived a few uncertain years
with Richard Connelly as the Acting Director and officially relocated in 1982 to the College of
Nursing The 1980s were very good for the Center Two large multi-year grants allowed the
Center to grow in national stature and provided funding to maintain and build the faculty
resources needed to survive From 1985 to 1992 the Center also functioned as the regional
Geriatric Education Center with funding from the Bureau of Health Professions Along with
these collaborative outreach programs the faculty obtained research funding from the
Administration on Aging the National Center for Nursing Research and the National Institute
on Aging These studies on family caregiving intergenerational relationships and spousal
bereavement resulted in numerous articles chapters books and professional presentations that
brought national and international recognition to the faculty Center and College The 1987
Encyclopedia of Aging identified the Center as one of 11 early programs that grew in national
stature during this time
In 1993 the Center became only the second university in an 8-state region to offer a
Master of Science Degree in gerontology See this link to the Gerontology Interdisciplinary
Programs Web site In June 2004 its name was changed from the Gerontology Center to the
Center on Aging to reflect the desire to become more comprehensive and expand the scope of
its service and research activities A strategic planning process was completed in 2005 resulting
in a change in its organizational structure to position the center to have a broad institutional
impact and allow it to become more comprehensive and interdisciplinary The Centers Mission
is to unite aging-related research education and clinical programs at the University of Utah
with the goal of synergizing the growth and progress of interdisciplinary aging research to help
people lead longer and more fulfilling lives and support the development of multidisciplinary
aging clinical and training programs There are now over 110 faculty members of the Center -
there were five in October 2005 - representing 10 of the Universitys Schools and Colleges
141
99 Andhra University
Tagore gave his marvelous lectures Even to the students at the Andhra University in
1933 on December 8th 9th and 10th Man the first lecture is about the Eternal Man within
each human being The second lecture is about the lsquosupreme Man who is and immediate object
of the most intimate awareness and challenges man to strike after perfection The last piece I
am He is about the divine man in our own thoughts and actions Tagore introduced the Isa
Upanishad as saying ldquoIf you have to live a hundred years you must act accordinglyrdquo Fulfill
your hundred years of life by work such work as can truly be claimed through belief and result
to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with
closed breath and staying far away from man do we gain this Truthrdquo Thus this should be
considered as the universal quality of life for aging societies for Japan as well as India as a
family of countries (Takahashi 2011a)
Figure 36 The Nobel laureate Rabindranath Tagore visited Andhra University
Visakhapatnam at the invitation of Dr S Radha Krishnan the then Vice Chancellor of
Andhra University
The Gerontology International Synthesis Conference 2009 was held at Andhra
University on March 12-14 This conference was organized by AU-NCSA Center for
Gerontology which was established between the Andhra University and Nippon Care-Fit
Service Association Ryo Takahashi was the Director This conference was supported by
142
Association of Gerontology in Higher Education (AGHE) and International Association for
the Scientific Study of Intellectual Disabilities (IASSID) The theme of the conference was
Youth is a gift and Age is an Art
Dr APJ Abdul Kalam Former President of India was Chief guest as the keynote speaker
Dr Kalam gave talk on the title Ageless Heroes Dr Kalam made the following statement to
the audiences I am sure the gerontologists assembled here will create a socio-psychological
model for making the aged and experience people as an asset for the community The
intervention could be design based on the circumstances and the situation in which the
individuals are placed Preparing for such a situation needs tackling of the problem right from
the young age The parents have to provide a conducive atmosphere for the growth of the
children This also will need training of the parents on good parenting Simultaneously there
is a need for training the teachers to make the students as enlightened citizens apart from
providing them with professional knowledge Also the corporates and the government would
also need training packages for preparing the citizens for the old age A combined effect of all
these actions can lead to generate ageless heroes in our society
Dr Edward F Ansello greeted as AGHE representative on behalf of Dr Marilyn R
Gugliucci as President of gave address entitled the Gerontology Curriculum Palette as an Aid
to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mrand Mrs Kei Iguchi participated with his paint
Evening Prayer which was use as our conference art The paint was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thank to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During the second day of this cultural exchange program Dr Chilukuri Santamma
retired professor in Physics at the Andhra University was awarded as the first Golden Age in
Visakhapatnam Dr Santamma is a daughter of Vangala Vanajakshamma 101 years old with
good health and wife of Chilukuri Subramanya Satri (Former professor in Telgu at Andhra
University)
During the valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra
University made special announcement that there will be the first Center for Gerontology
program with originated programs will be established as model program not only in India but
also universal setting with YOGA concept And the most important result was coming from
143
parents and family of persons with Intellectual Disabilities will be establishing Parents and
Family Association for Aging and Disabilities through learning of concept of Aging and
Disabilities from first workshop which was given lectures by Dr Matthew P Janicki and
Ronald Lucchino (IASSID) Rutsuko Aizawa provided many art therapy workshops not only
conference time at Lebenshilfe but also at a different school even after conference
Ansello (2009) reported valedictory Comments at Andhra University as follows
I am pleased to have the opportunity to offer comments about this inaugural conference now
concluding First I too wish to add my appreciation for the leadership and vision so well
demonstrated by Andhra University I am honored to have been a part of this auspicious
beginning I would like to speak briefly on four matters 1) a reiteration of the vision of the
DaVinci Kigatsuku project 2) observations about the papers given during this conference 3)
a perspective on our meeting with the Vice-Chancellor Professor Beela Satyanarayana and
4) next steps for India
1 The Vision of the DaVinci Kigatsuku Project
The projects name reflects the incredible insights of the great Renaissance artist and
inventor Leonardo DaVinci who saw with SOUL (See-Observe-Understand-Learn)
in ways that others did not and the Japanese word that suggests doing the right thing
without being told to do so Colleagues from several nations have been working
together under the inspiration of Dr Ryo Takahashi and Nippon Carefit Service
Association to do the right thing in gerontological education for the world is growing
older and a longer life should be seen not as a problem but as an opportunity The
DaVinci Kigatsuku project asks three questions How can we develop a philosophy that
recognizes the worth of a person with age or with a disability How shall we modify
our current gerontology curriculum to reflect this philosophy and thereby recognize
individuation in the life course and the importance of both the internal and the external
in the lives of humans as they grow older How can we help make this gerontology
curriculum relevant to the whole life course and relevant globally
2 Observations about Conference Papers
Presentations by colleagues at this meeting were first rate They were thoughtful well
delivered and at times inspirational I was personally impressed that so many seemed
to relate to what I call the curriculum palette In Okinawa in 2007 we acknowledged
publicly that a curriculum about gerontology should include more than just an
expanded core of subject matter Adding business technology the humanities and the
arts augments the subject matter of the core curriculum but may not be equally relevant
144
in every cultural context Adding an interior focus to the study of human life and human
aging however complements and helps to further the approaches to understanding
Meditation yoga introspection Eastern and Western spirituality and more should be
part of the array part of what we are calling the cafeteria curriculum or the curriculum
palette With such a curriculum palette at hand gerontological educators anywhere
might select carefully the colors most relevant to the cultural canvas on which they
work At this Andhra conference I heard presentations about the role of yoga music
spirituality and various forms of medicine in gerontology about a life span approach
for business and information technology about interdisciplinary approaches to
caregiving and so much more that was relevant to developing a curriculum palette for
India
3 Our Meeting with the Vice-Chancellor
The Vice-Chancellor gets it By this I mean that he has insight and a vision for how
Andhra University and this DaVinci Kigatsuku project can work together to establish
gerontology at the university For our meeting he convened knowledgeable faculty
members people with talent and valuable skills The Vice-Chancellor understands the
importance of gerontology for India with its growing aging population He sees the
relevance of gerontology to so many disciplines within the university and how together
they can contribute to a fuller understanding of the life course Importantly he
appreciates the opportunity that Andhra University now has to play a leadership role
not only across all of India but also across Southeast Asia through gerontological
distance education
4The Next Steps for India
I see several positive actions ahead Allow me to share four First my colleagues and
I have great faith in the leadership of Professor MVR Raju Head of the Department
of Psychology at Andhra University We believe that his initiative will advance the
gerontology program at this university and will help establish Andhra in a pivotal
position for all of India Second the project team (Takahashi Janicki Lucchino
Ansello) will work to submit session proposals to the Gerontological Society of America
(GSA) and to the Association for Gerontology in Higher Education (AGHE) so that we
might share information about this undertaking here in India with colleagues in
America and across the world at the GSA annual meeting in November 2009 and the
AGHE annual meeting in February 2010 Third my American colleagues and I will
explore the role of gerontological distance education as a means of reaching out from
145
Andhra to all of India and to the developing nations in the region Dr Ron Lucchino
has a strong background in distance education and my own university Virginia
Commonwealth University is well know for its work in this matter We hope that we
will be able to partner with our colleagues here in India Fourth the project hopes to
establish collaboration with the World Health Organization (WHO) to reach
institutions in developing countries with our message of the curriculum palette in
gerontology and to introduce a focus on gerontology within the WHO itself Both Drs
Ryo Takahashi and Matthew Janicki have histories of successful interactions with
WHO
I look forward to seeing you my friends again as we work together in this worthy
project Thank you
910 Lebenshilfe
Lebenshilfe India in Visakhapatnam Andra Pradesh takes its name from the original
Lebenshilfe in Germany founded in 1958 by Tom Mutters After studying Special Education
in America Lebenshilfe India founder late Dr Saraswathi Devi Tallapragada (Sarah) took
intensive training at Lebenshilfe Germany Dr T Saraswathi Devi MA PhD was Founder amp
Executive Director Lebenshilfe (regd) India Distinguished Member Scientific Committee
(EJID- European Journal of Intellectual Disability) Switzerland Intensive in-service trainee
Lebenshilfe Germany in the field of mental retardation Member I ASE 9 USA)
On her return to India with support of the original organization Sarah founded
Lebenshilfe India in 1980 The mission of the Lebenshilfe is to convert the mentally challenged
into more useful contributors to the society The main objective is to enrich the lives of people
with Intellectual Disabilities in order to enhance human dignity human respect human values
quality of life and possibilities creation for independent living through income generation
Compare the life of a child with mentally challenged growing up in the slums of urban India
or in an isolated village to that of a student at Lebenshilfe who might practice arithmetic and
reading in the morning and pretend to be tiger for the Tiger Dance play the tabla or
meticulously paint a bright green wooden pepper in the afternoon Sarah members of
Lebenshilfe India Board volunteers and 110 teachertrainingaid staff Lebenshilfe India is
providing such opportunities to 350 children with mentally challenged in school of which 100
children stay in the hostel on premise The following presentation was published on May 2
2018 by TED
146
German Lebenshilfe means Life Help At Lebenshilfe India intellectually impaired
children from the poorest segments of society are becoming happy independent adults through
a unique synthesis of special education methods from around the world specialized training in
local folk arts and a distinctive program using the arts as therapy Dr T Saraswathi Devi has
spent her life for the under-privileged that generally affect the poor children After her Masters
degree in Political Science with two diplomas in Theatre Arts from Andhra University she
obtained special education and did an intensive study (or along with) in-service training in
the field of mental retardation from USA and Germany Her academic life was followed by the
founding of lsquoLebenshilfe for the Mentally Challengedrsquo where the children are given round the
clock care by 120 committed and dedicated staff On her return to India with support of the
original organization Sarah founded Lebenshilfe India in 1980 She has been invited to present
papers in over 20 international conventions She was also invited to Montpellier France to
submit two papers during the 12th IASSID World Congress in June 2004
911 Meisei University
Meisei University was inaugurated in 1964 with five departments of Faculty of Physical
Sciences and Engineering at the Hino Campus In the next year three Departments of the
Faculty of Humanities and Social Sciences were established with the Department of Economics
added the next year
The parent body of Meisei University is Meisei Gakuen Institute which has provided
a fulfilling educational experience on the primary and secondary levels in Fuchu City Tokyo
since 1923 Meisei incidentally denotes the planet Venus in an ancient reading taken from
classical Chinese In 1967 the University was licensed to start Distance Education with a single
Department of Psychology and Pedagogy
The next year saw the establishment of various postgraduate courses In 1987 Iwaki
Meisei University was opened in Fukushima Prefecture north of Tokyo as a brother University
in the same family In 1992 Meisei University opened another new campus in Ome City with
two more faculties the Faculty of Informatics and the Faculty of Japanese Culture It is also
noted that Meisei University is one of the first higher educational institutions in the country to
offer Postgraduate Distance Education
The University Library has valuable rare book collections including several earliest
editions of William Shakespeare The Shakespeare collection is presently gathering of 20000
volumes with the core being a substantial number of books acquired from the Folger
Shakespeare Libray which is the largest Shakespeare research library in the world The
147
collection includes 12 First Folios the standard text for Shakespearersquos dramas published in
1623 more than at the British Museum Quarto volumes of the scripts for the dramas published
during Shakespearersquos life time Professor Jiro Ozursquos extensive collection various modern and
contemporary editions of his work and various research documents Thus far three volumes of
Shakespeare and Shakespeareans have been published an annotated listing of individual
volumes and editions in the collection
Moreover at the University Library there is the Tokyo Lincoln Center with a valuable
collection of documents and memorabilia related to the remarkable President of the United
States
912 Nippon Care-Fit Education Institute
Nippon Care-Fit Service Association (NCSA) was established as a nonprofit
organization on November 1 1999 as the International Year of Older Persons An establishment
purpose of NCSA is to create the safe social and psychological environments for senior citizens
people with disabilities and children by providing a personal care service that let them fit to
each one with development of the skill for social care service This is because the welfare
service moves away from ldquothe period of treatmentrdquo toward ldquothe period of servicerdquo with
implementation of the nursing care insurance system So NCSA think that it contributes new
social structural change to develop the social and psychological environments for all people
through the collaborative learning and enlightenment activities of gerontology NCSA aims to
produce condensed acts at the point of contact with important society with the feeling of awe
to living in a way of thinking of gerontology In addition NCSA strongly has hospitality mind
based on mutual trust and mutual aid and act under the mission for the emergent ldquoSuccessive
Visionrdquo in the 21st century 2) In April 2005 the Gerontology Center was established in the
NCSA
913 Connecting Many Bridges
I began to study applied integrated education in Department of Sports Science at Sendai
University My real schoolhood dream was to create beautiful music as conductor of Brass
band orchestra at High School level because of influence of his father Jun Takahashi (July 9
1935 (Showa 10) ) Jun was the first student Brass band conductor at Hokkaido Engaru High
School I learned the beauty of the sound and harmony since childhood I love both sports and
music so that I can apply both together for improving quality of Life
148
I decided to choose martial art such as Judo for his specialty at University club
Professor Yaichi Wakai (Major in Educational Administration) was the Life long time mentor
for the Author Professor Wakai later became President of Joestu University of Education In
addition Professor Ken Sato (Disabilities Science) and Professor Mikio Sato (Education in
History) assisted to learn of Integrated Education After graduating at Sendai University I
searched my genealogy and I found my motherrsquos side ancestor was living the place where
Sendai University was located in Funaoka Shibata Town Miyagi afterwards Sendai
University real became the university of SOUL for his ancestral community
I decided to continue to study Special Education at Joetsu University of Education
Graduate School for learning Living style of Persons with Intellectual disabilities and their
parents and family Professor Yoshio Muranaka (Visually Impaired Education and Science)
was a mentor for master thesis Professor Isamu Arakawa (Hearing Impaired Education and
Special Education in History) and Shunichiro Takagi (Medicine for Children and Persons with
Disabilities) were also influencing the study of Aging with Intellectual disabilities and their
families Then I continued to study at University of Utah Graduate school of Education with
Gerontology Certificate Program Professor John McDonnell (Special Education) is a mentor
for his PhD program of Special Education Professor Dale A Lund (Gerontology) was advised
Gerontology Introduction At the same time Professor Matthew P Janicki (Aging with
intellectual disabilities) became a life long time mentor about the study of Aging with
intellectual disabilities worldwide Professor Edward Ansello (Gerontology) and Professor
Harvey L Sterns (Gerontology) and Professor Thomas Fairchild (Gerontology) have been
lifelong mentors of Gerontology After returning from the USA Professor Kunijiro Tashiro
(Social Work) became grass roots welfare mentor Moreover Professor Hiroshi Shibata
(Gerontology and Geriatrics) became very special mentor of Gerontology in Japan because Dr
Shibatarsquos home town was the same as mine in Kuneppu town in Hokkaido during his childhood
as same as I lived With the above their direction I developed my own philosophy within
Gerontology Then Nen Hatanaka (Founder of Nippon Care-Fit Education Institute) became
the authorrsquos partner to develop as acting gerontology through Care-Fitter training by
introducing by verifying how the principle relates to Leonardo da Vinci as an example that
people have a universal mind (International Longevity Center Japan Ed Exploring
Gerontology 2001)
149
Figure37 Prince Tomohito Lecture in Koriyama Fukushima
(寬仁親王殿下 新聞記事 (Fukushima Minyu福島民友 2002315)
Figure 38 The 2002 Koriyama International Committee with Prince Tomohito
150
In considering the Japanese university education the imperial university system was
founded in 1886 and to enter the imperial university became an elite track The imperial
university was classified into 5 colleges (changed to faculties later) depending on law medicine
engineer literatures and science The main purpose of establishment was to train the elite
bureaucrat under the statement ldquoImperial University has as its goal the teaching of and the
fundamental research into arts and sciences necessary for the staterdquo (Japanese Imperial
University Law) The modern Japanese university was modeled on European university
education but the purpose was quite different In Europe some universities were founded
around the 12ndash13th century AD The characteristic of European University was to pursue the
learning freely or autonomously without the protection from authority This difference may
cause one of the fact that the educational method for freewheeling thinking and creative ability
is late in Japanese education
The educational design pursued in the world including Japan is a concept of
collaborative learning with grass-roots international support in future It means to go forward a
collaborative project related to education and corporation under the international field of vision
while we understand own culture For this creation a collaborative learning center for
coordination with all sectors of corporation public school and citizen as well as university
will be needed If the research and collaborative learning activity will develop in the center the
international inter-professional and interdisciplinary activity based on the principle of
education of gerontology will be also important challenge While such new development is
demanded a corporation finally entered to ldquouniversity businessrdquo which was accepted only
private university operated by educational corporation except public university in Japanese
higher education The graduate school of Digital Hollywood was established with 57 students
in April 2004 Chiyoda Tokyo under the law of designated structural reform district 17) We
had an idea that it was not entrusted for education in a competitive market firmly because a
company pursued a profit till now In fact there were 721 profit-oriented universities by
corporation in 2000 USA If the corporation was established an university in designated
structural reform district the university can develop out of the subsidies of private schools and
tax exemptions and have a great obligation of allotment to the stockholders In general the
profit corporation will prevail in the competition between the non-profit corporation and profit
corporation However it seems to expect fostering human resources who can immediately
respond to social needs like a cafeteria of restaurant to entry to university business Furthermore
the learning is important to take in cultural element because of human education In other word
human is to be artificial or creative existence The art is mirroring our humanity Therefore
151
what we should do for cultivation of human resources is an approach of collaborative learning
into educational integration with nature and museum in mind
There is significant opportunity for integration of museum and university education
Museums can be divided into 9 main categories such as general museum science museum
historical museum art museum open air museum zoo arboretum zoological and botanical
garden and aquarium Creating an environment is necessary if people come into contact with
culture The museum must be prepared so that the visitors can learn something subjectively We
introduce ldquohospitalityrdquo as a method of collaborative leaning to staff including curator and need
to set up the instructional system in the future Also we have to develop a museum curriculum
and consider introducing it for all people who work in the related institutes of museum such as
curator In consequence the network of museum is necessary to prepare from the viewpoint of
transmitting to the region and abroad The university requires not only for research factor but
also an educational facility focused on an environment to learn curiosity for all people
The Leonardo da Vincirsquos educational significance adapts to these matters If the
network of museum exposes the learning opportunity for international interdisciplinary and
inter-professional as well as for domestic the collaborative learning activity of human may be
succeeded as creative educational activity in infinitum So wersquod like to think about a possible
orientation how we can develop the significance An important thing for human growth is to
seek the learning and growth through the viewpoint of human study And it will have a great
influence on not only school education but also all personnel training to bring up a leader
involved in education The most suitable organization to unite the world is United Nations
University (UNU) Next wersquod like to consider an actual condition of UNU
There are also opportunities of employment related to overseas training of temporary
staffing There are many technical colleges and vocational colleges all around the world As
one example United Nations University (UNU) was established as an international community
of scholars to contribute in the academic level for the goal of United Nations (UN) human
peace and development The scheme of establishing UNU was approved in the general
assembly in 1972 and started the activity in September 1975 A name ldquouniversityrdquo of UNU
imply the UNrsquos mission ldquoto contribute through research and capacity building to efforts to
resolve the pressing global problems that are the concern of the United Nations its Peoples and
Member Statesrdquo unlike the general meaning of university UNU at headquarters in Tokyo
operates through the worldwide network with UNU institutes and partners 23)
UNU has no student body in the traditional sense Its few students are postgraduate or
young postdoctoral researchers mainly from developing countries who receive advanced
152
training as UNU Fellows or participate in UNU training courses seminars and workshops Thus
UNU will be desired to enhance through the cooperation with the private educational
industrial organizations to sort out the educational support system for each individual more and
more in the future Additionally there is the demerit that a prospective UNU Fellow cannot
apply directly to the UNU for postgraduate training even if candidates are excellent marks at
school Fellows are chosen after recommendations from their home institutions which must be
working in an area of concern to the UNU and they are extremely difficult to bring out
individual ability because they must be working in an area of concern to the UNU Therefore
it will be urgent need to develop educational support activity from an international standard
under the cooperation with a private enterprise by training education to be concerned with the
open employment for more people as well as in domestic in the future
University education must be an organization in which everyone can learn Itrsquos
important to consider not only the educational content but also an approach of research
presentation in academic meeting An approach of creative art makes it possible Therefore to
develop an environment for coexistence between art and learning develops a creative person
like Leonardo da Vinci The most important factor is to continue the research and collaborative
learning with creator of entire universe in mind When we seek who humankind is we may find
proper purpose and significance of gerontology Seeking a purpose of life and practicing it refers
to gerontology education and theory of practice and collaborative learning of Leonardo da Vinci
The future aim is to develop the domestic and worldwide network for achieving these matters
Finally I desire to establish Leonardo da Vinci Gerontology Center which is a major base to
participate great product while world takes each otherrsquos hands in April 15th 2012 (1030am)
25) as 560th anniversary of Leonardo da Vincirsquos birthday
914 Da Vinci Project 2012 in Tochigi Japan
Hare (2013) introduced about old history of aging philosophy through the entitled the
Timeless Appeal of ldquoNarayama Bushi-kōrdquo by Shichiro Fukazawa This was a reflection on the
widespread appeal and enduring significance of Fukazawa Shichirōrsquos debut novel Narayama
Bushi-kō (楢山節考 The Ballad of Narayama) A brief introduction of the novelrsquos historical
background is followed by an examination of its main characters and themes in the light of
Fukazawarsquos character and philosophy of life Some parallels with modern society are then
suggested before concluding with a short discussion of Fukazawarsquos unique storytelling
techniques Hare (2013) explains about Narayama Bushi-ko as follows
153
Based on a well-known Japanese legend Narayama Bushi-kō is set at an indeterminate
time in the past in a nameless remote impoverished Japanese mountain village Food is so
scarce in ldquoYonder Villagerdquo that infanticide is common practice and custom dictates that the
elderly on reaching the age of 70 must be accompanied by a family member on a ldquopilgrimagerdquo
to Mount Narayama and left there to die The narrative focuses on grandmother Orinrsquos
preparation for the pilgrimage in the months leading up to her seventieth birthday and
culminates in her son Tatsuheirsquos solitary return from the Mountain to the family home where
Orinrsquos personal belongings have already been claimed by her grandchildren Since its
publication in the influential literary magazine Chūo Kōron in 1956 when Narayama Bushi-kō
rocked the Japanese literary world with the raw immediacy of both its style and subject matter
the novel and its film adaptions have continued to fascinate a wide spectrum of readers and
cinema-goers throughout the decades into the 21st century
915 Proposal for the Kitami 2020 Summit
The author has been appointed as a professor at the American University of Sovereign
Nations (AUSN) which was developed and is led by President Darryl Macer in Arizona USA
AUSN represents a monumental historic development this project represents the development
of the First-ever Master of Public Health (MPH) Bioethics (MBGPH) and PhD programs to
be located on Native American Sovereign Land
There is one philosophy calls the ldquo7th generationrdquo principle taught by Native Americans
that in every decision be it personal governmental or corporate we must consider how it will
affect our descendants seven generations into the future A generation is generally considered
to be 25 years so thatrsquos 175 years (Takahashi 2014)
Finally learning of disaster management should be considered lifelong span
development for all human beings for building up Peace and Harmony in one Universe This
will conclude of the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhra
University in Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a
hundred years you must actrdquo Fulfill your hundred years of life by work such work as can truly
be claimed through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning
up onersquos eyeballs and sitting with closed breath and staying far away from man do we gain this
Truth This work this toil is not for earning livelihood (Tagore 2009 Takahashi 2011)rdquo This
work should contribute for the world peace particularly toward to 2020 the time of Olympics
in Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
154
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindreds tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo SOUL can be
grown by See Observe Understand and Listen to learn each other toward to 2030 The aim is
set for putting poverty in museum by 2030 as Professor Muhammad Yunus stated in his vision
In order to achieve such vison it has to going back to fundamental roots of human beings (Yunus
2006) It is important to searching real history of roots of each country of tribal heritage such
as AINU people and Native Americans
As we mentioned before Youth is a gift and Age is an art it is important to make focus
to nurture the youth to be a leader of their societies For this reason Professor Darryl Macer has
developed the training program called Youth Peace Ambassadors (YPA) International
Professor Darryl Macer initiated the YPA and Youth Looking Beyond Disaster (LBD) programs
through UNESCO and Eubios Ethics Institute in cooperation with partner institutions in 2010
The First Youth Peace Ambassadors Workshop was held in Hiroshima Japan with cooperation
between UNESCO Eubios Ethics Institute Hiroshima Peace Culture Foundation and UNITAR
Then the Second Youth Peace Ambassador Training Workshop was held in Phnom Penh on
March 2011 with cooperation between RUSHSAP at UNESCO Bangkok Cambodian Institute
for Cooperation and Peace (CICP) and Eubios Ethics Institute The Third Youth Peace
Ambassador Training Workshop was held in Penang Malaysia on November 2011 with
cooperation between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute USM and AIU
There were over 110 participants
The Fourth Youth Peace Ambassador Training Workshop was held in Hiroshima and
Etajima on March 2012 with cooperation between RUSHSAP at UNESCO Bangkok Eubios
Ethics Institute Hiroshima Peace Culture Foundation and UNITAR The Olympic Youth Peace
Ambassador Training Workshop was held in London on August 2012 The Fifth Youth Peace
Ambassador Training Workshop was held in Thailand on November 2012 with cooperation
between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute Oran Patana Foundation
The International Peace and Development Ethics Centre Thammasat University Hospital and
JCI Thailand The Sixth Youth Peace Ambassador Training Workshop (YPA6) was held in
Bangkok and Kaeng Krachan on May 2013 The Youth Peace Ambassadors Festival at
Chulalongkorn University was held on May 2013 Japanese Youth Peace Workshop Bioethics
for the Future was held on August 2013 at the United Nations University Institute of Advanced
Studies (UNU-IAS) Yokohama Japan Seventh International Youth Peace Ambassador
155
Training Workshop (YPA7) Kathmandu and Lumbini was held in Nepal on January 2014 Ninth
International Youth Peace Ambassador Training Workshop (YPA9) was held in Scottsdale
Arizona on August 2014 Tenth International Youth Peace Ambassador Training Workshop was
held on 20-25 May 2015 at Faculty of Medicine and Health Sciences Universitas Jenderal
Soedirman (UNSOED) Purwokerto and Bandung Indonesia There continue to be active
YPA and LBD training workshops and in 2020 one will be held in Kitami
Because of cooperation between Eubios Ethics Institute and UNESCO we could
associated the name UNESCO to some of these events in 2010 and 2012 Eubios Ethics
Institute funded a number of UNESCO activities from 1992 to March 2013 Although it was
encouraged the creativity of people for the activities inspired by these programs and open to a
broad range of partners with similar goals the originators of ideas programs materials and
goals should be acknowledged Even after Professor Darryl Macer moved from UNESCO
Bangkok to establish a new University American University of Sovereign Nations (AUSN) in
March 2013 it has been still continuing the above activities With these above experience all
together it is planning to develop gathering events such as called International Youth Peace
Ambassador Summit and Training Workshop (YPA) and Summit of Indigenous Leaders in
Kitami city (Okhotsk Area) Hokkaido Japan on August 17-22 2020
There are reasons why it will be held such Summits regarding to the topics of
Environment Education Disaster Management and Human Rights including Indigenous
peoples in Okhosk Area The first reason is Hokkaido was place of Indigenous people such as
call Ainu before the pioneers moved to Hokkaido from the mainland in Japan The second this
land was chosen to establish a new country during the Movement for Civic Rights and Freedom
in the 1880s The third Kitami city in Okhosk area has been blessed with many natures On
the other hand there are many natural disasters as well Finally there is a relative history of
Ashio copper mine pollution incident during 1880s People of Ashio area had moved to Saroma
town near Kitami city as Disaster Victims This is not still ended up of the influence of this
pollution This should be considered in harm caused by radiation in Fukushima Japan after the
Great East Japan Earthquake in March 11 2011
Finally why Budo Enbu kai（Martial Art Competition）for Shogido将棋道 Kado華道 Judo
柔道 and Kendo剣道 is planed is reviewing acting philosophy of Bushido which is required
with Meditation Prayer or Yoga or Zen practice This must be the central of Bushido (Benesch
2014 Uchida 2013)
156
With all above histories teaching principle and philosophy the gerontology concept has been
set up The following conference has been preparing now Topics are chosen as follows
Bioethics Education Human Rights (Indigenous people) Disasters Management and
Environment (Takahashi 2014) All participants are welcomed to gathering to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
Based on the principles of the above philosophy the following summits and activities
are planned in Kitami Hokkaido Japan as follows International Youth Peace Ambassador
Summit and Indigenous Leadersrsquo Summit Training Workshop (YPA）in Kitami 2020 are
planning with philosophy of Samurai Spirit with no power and no authority but truthfulness and
action on Aug 17-22 2020 after Tokyo Olympics (July 24-Aug 9) and before the Paralympics
(Aug 25 ndash Sep 6) in Japan for a creating new world in 2030 in Hokkaido Japan (Takahashi
2019 Takahashi 2017)
The gathering location for applying the above philosophy is chosen to be in Kitami city
Hokkaido on Aug 17-22 in 2020 because Kitami city in Hokkaido is not only the authorrsquos
homeland but also it was opened the land by Pioneers with the help of Ainu Indigenous people
in Japan These pioneers came to Hokkaido to create new world with the Movement for Civic
Rights and Freedom in the 1880s from the various areas in Japan
With all above histories teaching principles and philosophy of gerontology has been set
up The following conference is being prepared now Topics include Education Human Rights
(Indigenous people) Disasters Management and Environment (Takahashi Anderson Coover
Kikuchi Scott and Smith 2014) All participants are welcomed to gather to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
We will learn from Mr Atsushi Monbetsu to make a living as a hunter it is essential to
teach as many people as possible about hunting culture He remarks ldquoWe must never forget our
appreciation for life Now that I make my living with a gun the value of life is even closer to
my heartrdquo Moreover we will learn from MrMasao Shishida in Akan Kotan MrNishida is the
great-grandson of Mr Uekichi Nishida who was forcibly moved from Kushiro to the upper
Seturi River (currently Tsurui Village) in 1890 He learns Ainu culture in his life In 1973
succeeded to Kotans house and entered a full-fledged Ainu culture activity as President of the
Akan Ainu Culture Conservation Society and Lake Akan Ainu Association while running a folk
art store MrNishida Actively participates in domestic and overseas performances as a dancer
of Ainu traditional dance a performer of Eucalyptus drama and a performer of Ainu folklore
puppet drama In recent years not only the locals but also the Kamuinomi priests in each region
157
instructing juniors with an easy-to-understand tone and work has contributed to the promotion
of Ainu culture by fostering successors and raising awareness of Ainu culture
Overall the 2020 Kitami conference to be held 17-22 August 2020 includes an
International Gerontology Conference Theme Youth is a Gift and Age is an Art
International Youth Peace Ambassador Training Workshop (YPA20）Summit and Indigenous
Leadersrsquo Summit
International Shogido Budo Keiko Enbukai for All People
Location Kitami city Art Culture Hall
Purposes Training future leaders from Youth
Activities Youth Summit about Environment Prevention from Disaster Education Human
rights for Indigenous people Shogido Budo Keiko Enbukai for persons with intellectual
disabilities Hokkaido Sakamoto Ryoma Cup (Shogido Kdo Judo Kendo
Draft Day by Day Draft Agenda
Aug17 (Mon) Shogido (Japanese Chess) workshop and competition at Kitami Art Culture Hall
Aug 18 (Tue) Welcome Kado Budo and Keiko Enbukai at Kitami City Budokan
Keynote Lecture Princess Akiko of Mikasa
World Indigenous Culture Exchange Festival Prayer for World and Peace at Kitami Art
Culture Hall
Aug 19 (Wed) International Summit round-table meeting at Napal Kitami (Hokkaido Youth
Support Activity Center)
Aug 20 (Thurs) International Summit Roundtable Meeting at Napal Kitami
Aug 21 (Fri) Field Trip in Abashiri Area
Aug 22 (Sat) Field Trip in Aakan Area
Sight Seeing Hokkaido Museum Northern People httphoppohmorgindex2htm
Abashiri Prison Musium httpwwwkangokujp
Moyoro Shell Mound Museum httpmoyorojp
Akanko Ainu Kotan httpwwwakanainujp
158
Figure 39 Ryoma Sakamotorsquos Hand Written hanging Scrolls
ldquoSamurai dies and hides and people die and retain their names but it is not a coincidence
that people leave their fame in future generations If you come to the ruins of the Minato
River where the Southern Dynasty Chushin Dainanko died in the war the river flowed into
the heavens and it has not changed Although the lifetime of a person is limited the fame of
a fine person will never run out forever The spirit of pure loyalty like the great prince is
passed on forever and never forgottenrdquoby Nariaki Tokugawa
159
CHAPTER 10
10 Conclusions and Recommendations
101 Conclusions
(1) The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther The Academy for Gerontology in Higher Education (AGHE)was
established to develop gerontological education in 1974 in the USA The purpose of AGHE is
to promote research and education to develop the higher education associated to aging and to
provide resources to wide range of local community Special Interest Research Group (IASSID
SIRGAID) is another group for international research on Aging and Intellectual Disabilities
(2) The Japan Gerontology Society was founded in 1959 However even before modern
geriatrics and Gerontological society was founded in Japan Ekken Kaibara (1630-1714)
introduced Gerontological Concepts through the Book of Yojokun The Society for Applied
Gerontology-Japan was organized on October 2006 The purpose of SAG Japan is to provide
assistance to professionals in a variety of fields such as industry government academia and the
private-sector who are interested in improving services for an aged society Providers of
services to the aging and their families require wide-ranging expertise in gerontology
(3) Family history is known world wide through the book called ldquoRoots It is important to
learn oneself who we are as human beings It is called Genealogy work Genealogy work is a
part of Gerontology This work is applied for school teaching and learning within Positively
Aging Curriculum The Family History Library is located in Salt Lake City Utah in the United
State of America The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 The Church of Jesus Christ of Latter-day Saints
administrates this library It is known as the largest genealogical library in the world and is
open to the general public at no charge including online program
(4) The Jōmon jidai is the time in Japanese prehistory traditionally dated between BCE14000ndash
300 BCE recently refined to about 1000 BCE during which Japan was inhabited by a hunter-
gatherer culture which reached a considerable degree of sedentism and cultural complexity
About 5000 years ago it is said to be a mural painting of the era when Jomon people were in
Hokkaido The Mount Haku is the temple of God because of that people to come to worship
God by learning experience which is called Shugendo Shugendō is a highly syncretic religion
that originated in Heian Japan Shugendō evolved during the seventh century from an
amalgamation of beliefs philosophies doctrines and ritual systems drawn from local folk-
160
religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana These may
be linked among the Japanese religion and philosophy of gerontology
(5) Japan enacted legislation on April 19 in 2019 aimed at protecting and promoting the culture
of the Ainu ethnic minority through financial assistance while at the same time stipulating for
the first time that they are an ldquoindigenousrdquo people Ainu explored the Hokkaido Then Japanese
people came from other islands after 12 century Ainu people has their own languages and
cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward is called Katana This
original meaning came from Settlement Village or Clan However Japanese government has
destroyed Ainu lives to become themselves as Japanese
(6) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government taking the land
where the Ainu people lived and placing it from then on under Japanese control At this same
time the Ainu was granted automatic Japanese citizenship effectively denying them the status
of an indigenous group Samurairsquos culture and way of life is originally from Ainu This practice
had gone on for nearly two centuries and these recruited warriors became the revered samurai
sword-wielding knights in armor whose exploits led to six centuries of military rule in Japanrdquo
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation
(7) Leonardo da Vinci had an anecdote about the learning related human in his mid-fifties A
solitary old man aged about a hundred years old was hospitalized at the hospital Santa Maria
Nuova When he visited the hospital he always heard and learned the hopeful reminiscing in
youth by the old man and he witnessed the death of the old man The story was not over here
He took him in and continued to study the human though the anatomy to explore the mysteries
of life as the advanced age That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
apologized to God and human that he would die while he left so many unfinished works
(8) Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that historically
Budo has had a very broad meaning Even nowadays Budo is still used in a broad way in that
there is still a tendency for it to be used to defi ne a culture of spirituality and moral values It
is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く means ldquoan
161
inner spirit to act without being told what to dordquo SOUL can be grown by See Observe
Understand and Listen to learn each other Zanshin 残心 is also a central philosophy of Bushido
Zanshin is a way of Yawara Zanshin is unconditional SOUL to grow for caring and concerning
others even relaxing dairy living Zanshin is to polite to others with humble heart to express
thanks Zanshin is a way of learning from everybody to grow oneself and going back to basic
principle mind
(9) It is important to recognize roles and philosophy of Japan advanced educational Institute
and Technology Japan has mission to build up peace in the world setting Advance means not
only developing future advanced science and technology but also digging up ancient wit and
wisdom for restoring culture and history Institute itself has mission to train science and
technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics That means MAN is not only biological existence but also mental
intellectual spiritual and culturally eternally progress and grow for leading the world
(10) It is said that gerontology is not only the interdisciplinary study but also the international
and inter-professional study of aging However in current academic education the business
network concerned with the interprofessional approach to address aging issues in societies has
not been enriched Because of this we must develop and implement collaborative learning that
is inherent in advanced gerontology throughout Japan as well as in the world to enhance our
aging future A cafeteria curriculum which refers to the self-directed curriculum is one key to
achieving collaborative learning on aging The cafeteria curriculum is embraced as a learning
practice in the business world Introduction of the curriculum would bring up the human
resources capable of providing personalized service with a quick judgment Therefore a
universal approach that focuses on the earth and space environment point of view is required
(11) The educational design pursued in the world including Japan is a concept of collaborative
learning with grass-roots international support in future It means to go forward a collaborative
project related to education and corporation under the international field of vision while we
understand own culture For this creation a collaborative learning center for coordination with
all sectors of corporation public school and citizen as well as university If the research and
collaborative learning activity will develop in the center the international inter-professional
and interdisciplinary activity based on the principle of education of gerontology will be also
important challenge
The most important feature of gerontology is the research and practice to raise individual
quality of life based on current living circumstances placing the right people in the right jobs
162
It is required to apply the power of ldquoawarenessrdquo according to each country or environment
Therefore in order to carry the project forward it is important to focus on developing the
potential ability of awareness which is naturally possessed by human being (SOUL Theory)
before acquiring cultures around the world SOUL Theory is a hands-on theory which argues
that developing synthetic abilities of Seeing Observing Understanding and Listening develops
the potential ability of human nature To fuse these studies together inter-disciplinary inter-
professionally and inter-nationally Nippon Care-Fit Service Association (NCSA) hosted the
international meetings through NCSA Center for Gerontology from 2009 as reviewed in
Chapter 9 These above details are considered as Philosophy of gerontology Gerontology is
called in Japan by various names such as geriatrics longevity studies Age Ring studies
gerontology Happy ampAging studies natural life sciences and age studies The term
ldquogerontologyrdquo is derived from Ilya Ilyich Mechnikov (1845-1916) in the book ldquoThe Nature of
Man Studies in Optimistic Philosophyrdquo ldquoThe basis of research is the real life and scientific
objectives when we take a comprehensive approach to research based on various languages
and cultures including religious and philosophical fundamental ideas from various
perspectives People can become one towards one ideal (Metchnikoff amp Mitchell 1903)
102 Recommendations
I recommended the following action for developing applied gerontology in future
1) It is important to develop our own philosophy of life instead of learning the philosophy of
others
2) Active learning with collaborative learning is necessary to develop unlearned experience
to share each other in national and international setting with culture difference
3) It is important to breakout the barriers of academic fields to make and find commonality to
unite as one living and acting community
4) It is most important to find our self-value with a mind of respect of others by searching
family history and keeping our own living history as a journal toward to the journal in the
context of our future as an individual and community journey from Japan as a central of
the SUN shining
163
11 Acknowledgements
I thank God my Savior Jesus Christ and the Holy Ghost My companion Sumiko Konno
Takahashi 髙橋（紺野）寿美子 our children Shinri 真理 and his wife Yumi 祐美 and their
daughters Yui優衣 and Kaho佳歩 our daughter Ai愛 and her husband Takeshi Oda小田猛
our daughter Ayame亜野芽 Son Ko光 and daughter Erinえりん and three miscarried babies
I thank my parents Jun and Masae Takahashi髙橋閏正枝 Parents in law Shigeji and
Yaiko Konno紺野重治ヤイ子 My brothers Kan and his wife Yumi髙橋寛祐美子 and Sei
Takahashi髙橋整 Professor Hiroyuki Iida飯田弘之 at Japan Advanced Institute of Science
and Technology to encourage me to write of this topics with future advanced vison
I thank President Darryl Macer at American University of Sovereign Nations who has
mentored me for learning of the bioethics with the philosophy of gerontology in the broadest
widest and deepest meanings I also thanks to the committee members of approved this study
as followsProfessor Darryl Macer Professor Chutatip Umavijani Professssor Arura Sivakami
Ananthakrishnan and Professor Raffaele Mantegazza
I thank Dr Chiiho Sano佐野ちいほ who graduated with PhD from Nara Institute of
Science and Technology for sharing her graduate experience Finally I thank to Professor
Hiroshi Shibata 柴田博 who has been a mentor to develop such concept of philosophy of
gerontology as Editor of HSOA Journal of Gerontology and Geriatric Medicine Leonardo da
Vinci Rabindranath Tagore Professor Hirosuke Shimada島田博祐 Professor Yaichi Wakai若
井彌一 Professor Kunijiro Tashiro田代国次郎 Professor Mikio Sato佐藤幹男 Professor
Yoshio Muranaka村中義夫 Professor Kikuya Chiba千葉喜久也 and Professor Tasuku Sato
佐藤佑 Professor Edward FAnsello Professor Thomas J Fairchild Professor Matthew P
JanickiProfessor Hervy LSterns Professor Roy Brown Professor John McDonnell
Professor Dale A Lund Professor J Richard Connelly Mr Nen Hatanaka 畑中稔 and all
students at Sendai University and collegues at American University of Soverign Nations I will
return all glories unto God
164
12 References
Aiki News(Ed)(2009)Takeda Soukaku to Daitouryu Aikijyujyutsu（Takeda Soukaku and
Daitoryu Aiki Jiu Jitsu 武田惣角と大東流合気柔術） Aiki News
Ajimine T(2014)Subetewa Aisatsukara Hajimaru Reigi de Matomeru Gakkyu
Zukuri(Everything starts with a greeting Class making to put together by etiquette
すべては挨拶から始まる「礼儀」でまとめる学級づくり) Toyokan
Ajimine T Tanikawa H Moriuchi T Habu Y(2016)Shogi ni Manabu(Learn from shogi 将棋
に学ぶ) Toyokan
Ainu Seisaku Suishin Kaigi(2011)Hokkaidogai Ainu no Seikatsu Jittai Chosa Sagyobukai
Houkokusho(北海道外アイヌの生活実態調査 作業部会報告書)
AkgarasuHTeruokaY(1926)Tagorekou wo Taburau(Visit to Sir Tagore タゴール翁を訪ふ)
Indo Busseki junhai(Indian pilgrimage インド佛蹟巡拝 暁烏敏全集)2390-95
Akegarasu H(1976a) Keikaino Ijin Akegarasu Haya Zensyu(Spiritual Great Akegarasu Haya
Complete Collection 霊界の偉人暁烏敏全集) Volume 11 21-50
Aakegarasu H (1976b) Shino Mondai Akegarasu Haya Zensyu(The Problem of Death
Complete Collection of Satoshi 死の問題暁烏敏全集)Volume 11 205-265
Akiyama S(1979)Akiyama Seiji Taking Photos Notes Sobunsha 3
Amako F (1952)Rounenbyogaku ni kansuru Bunken(Literature on geriatric pathology 老年病
理学に関する文献) Nihon Rinshou 10(4) 327-328
Amako F (1974)Rouka Igakushoin Tokyo Japan
Ansello EF (2010)Education of Heart(Kigatsuku and Aging) Journal of Gerontology
Renaissance 393-101
Ansello EF (2011)Marginal Gerontology and the Curriculum Palette Gerontology and
Geriatrics Education 32199ndash214
Arai S (1981)Chichibu Konmingunkaikeichou Inoue Denzo(Chichibu Konmingunkaikeichou
Inoue Denzo秩父困民軍会計長 井上伝蔵) Shinjinbutsuraisha
Authorless(1982)Date Soudou(First Vol) Suchi T(Trans) Kyoikusha
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Charles Scribnerrsquos Sons
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Dubreuil C(2007)The Ainu and Their Culture A Critical Twenty-First Century Assessment
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Philosophy The Metaphysics Research Lab Center for the Study of Language and
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Fujimoto H(2001)Shinsou ban Ishiwara Kanji(New Edition Ishihara Atsushi
新装版石原莞爾) JIchitsuushinsha
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productive aging directionality プロダクティプエイジング指向性形成に向け
て) Self-Publishing
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史) Nihon Kirisutokyoudan Shuppankyoku
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仏の明治維新) Yousensha
Gardner H(1983)Frames of Mind Basic Books
Gardner H(2001)Intelligence Reframed Multiple Intelligences for the 21st century(Translated
by Matsumura N) Shin-yo-sha
Gelb JM(2000) How to think like Leonardo da Vinci(Translated by Reed K)TBS-
Britannica
Gerber TW(1997)Iohani Wolfgramm Man of Faith and Vison1911-1997
Goto YampTomoeda R(1971)Kumazawa Banzan（熊沢蕃山） Iwanami
Gouda I(2011)Hokkaido chimei wo Meguru Tabi（北海道地名の旅） Best Shinsho
167
Gouda I(2013)Hokkaido no Chimei Nazotoki Sanpo（ 北 海 道 地 名 の 散 歩 ）
Shinjinbutsu Bunko
Greenberg NS(1982)Gerontology and Genealogy [microform] Family Research as a
Therapeutic Tool for the Aged ERIC Clearinghouse2-9
Haley A(1976) Roots The Saga of an American Family Doubleday
HamaguchiY(1969)KenkouChoujyugaku Ningen Hyakusai no Jyouken（Health Longevity
Human Condition of 100 Year Old New Physical Education Series Volume 51 健康長
寿学 人間百歳の条件 新体育講座 51 巻） Syouyoushyoin
Hamaguchi Y(1980)Kenkou Choujyugaku(Health Longevity Science New Physical
Education Series Volume 57 健康長寿学 新体育学大系第 57 巻)
Syouyoushyoin
Haraguchi I(1996)Sakamoto Ryoma to Hokkaido（坂本龍馬と北海道） PHP Shinso
Hare J(2013) The Timeless Appeal of Narayama Bushi-kō Research reports of the
Internatoinal Studies Course Faculty of Humanities and Social Sciences Kochi
University (14) 115-127
HarukiSampHaruki S(1999)Seinen Chikyu Tanjyou(Revive now Youth earth birth-Revive Now
Heitate Shrin 青年地球誕生 今蘇る弊立新宮) Meisoushuppan
Haruki S(2012)Seinen Chikyu Tanjyou I ma Yomigaeu HeitateJhingu-Dai 2syu(Revive now
Youth earth birth-Revive Now Heitate Shrine ldquo2nd Voluem 青年地球誕生―今蘇る
弊立神宮第二集) Meisoushuppan
Hasegawa Y(2015)Densetsuno Kousou Tairyotaishi(伝説の高僧泰澄大師) Kuniyama
Kodaishi KenkyujoFukui Japan
Hashizume M(2013) Hokkosha(北光社) Self-publishing
Hayase T(2004)Ishiwara Kanji Bibou Note(Ishiwara Kanji Manshu Reminder Notes
石原莞爾満州備忘ノート) Koujinsha
Hayase T(2010)Ishiwara Kanji Kokka Kaizou Keikaku(Ishiwara Kanji National
Remodeling Plan 石原莞爾 国家改造計画) Koujinsha Bunko
Hayase T(2016)MacArthur ga Ichiban Osoreta Nihonnjin（The Japanese most afraid of
MacArthur マッカーサーが一番恐れた日本人） Futaba bunko
Herrigel E(1974)The Method of Zen Vintage
168
Herigel E(1971)Yumi to Zen(The Method of Zen 弓と禅)(Eds E InatomiampT Ueda)
Fukumura Shuppan
Hickey T (1978)Association for Gerontology in Higher EducationmdashA brief history In M M
Seltzer H Sterns amp T Hickey (Eds) Gerontology in higher education (pp 2ndash11)
Belmont CA Wadsworth
Hirabayashi J(2015) Nihonjin no Supirityuaritei Bukyou no Shitenkara(Japanese Spirituality
From a Buddhist Perspective 日本人のスピリチュアリティ― 仏教の視点から
―) Ibunka Komyunikesyon gakubu( Bulletin of the College of Intercultural
Communication 異文化コミュニケーション学部紀要) 7165-181
Hirayama H(2014)Ainu no Rekishi(History of Ainu アイヌの歴史) Akaishisyoten
Hirayama H(2018)Chizu de Miru Ainu no Rekishi(History of Ainu seen on the map 地図で見
るアイヌの歴史) Akaishisyoten
Hokkaido Sakamoto Ryoma Kinenkan()
Hokkaido Shinbun(2018)Ainu Minzoku Sabetsu Kinshi Kokumin Rikaie Doryoku
Gimu(Ainu Indigenous no discrimination duty of effort to understand the people
アイヌ民族差別禁止 国民理解へ努力義務) Hokkaido Newspaper Dec311
Holy Bible (1979)The Church of Jesus Christ of Latter-Day Saints
Hori I(1975)Shamanism in Japan Japanese Journal of Religious Studies 2 (4)231-287
Hozawa I(1934)A letter to Chikazumi Jyokan(July 14)
Hozawa I(1943) Research on airborne airborne monitoring by means of dredging Tokyo
Teikoku Daigaku aviation research institute dictionary(聽覺に依る對空監視の研究
東京帝國大學航空研究所彙報)230 287-292
Hozawa I(1981)Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite (First
memorandum of study aiming at the creation of a new history 開学当初覚書新し
い歴史の創造をめざして)Sendai University News2
Hozawa I(1979)Youth Sports and Religion(Seinen to Supotsuto syukyou 青年とスポーツと
宗教) Japanese Association of Educational Psychology Houhouron104 56
Iida H(2007)Is Aging an art Gerontology International Synthesis Meeting 2007 in Okinawa
Report Youth is a gift Age is an art 85-88
Iida HampNakagawa T(2012)Aging and Youth Journal of Gerontology Renaissance 4 47-58
Ikezuki E(2012)Aiki no Shoushihsa Takeda Soukaku(Founder of AikiTakeda Soukaku合気の
創始者 武田惣角) 本の森
169
Ikezuki Y(2019)Takeda soukaku(武田惣角) Aizu Jingunzo 27-44
Inoue M(2001)Zanshin Ken ni Mananda Jinsei(ZanshinLife through learning from the e sword
残心 剣に学んだ人生) KendoNippon
International Longevity Center Japan Ed (2001) Exploring Gerontology
International Symposium on Gerontology 2004 (2004) Gero (preparatory issue)4-13
Irie T(1985)Ishiwara Kanji(Ishiwara Kanji 石原莞爾) Tamai labo
Ishida S(1984)Shugendo to SonoIbutu(Shugendo and its reli 修験道とその遺物)Syounai
Bunka Hozonkai
Ishido H Otomo M Kimura K Rita K(Ed)(2016)Chi no Kyouen toshiteno Olympic(
Olympics as a feast of knowledge 知の饗宴としてのオリンピック) Eideru
Kenkyusyo
Ishiwara K(1986)Ishiwara KanjiSensyu 5 Kyouiku Kakushinron Kokubouseijiron (Ishiwara
Kanji Collection 5 Education Innovation Theory and National Defense Politics 石原
莞爾選集 5 教育革新論国防政治論)Tamaibara
IshiwaraK(2011)SaishuSensouron(Final war theory 最終戦争論) Chuou Bunko
Ishiwara K(2015)Sekai Saisyu Sensou(World final war 世界最終戦争) Mainichi Wanzu
Ishimori S(2003)Introduction to Museum(博物館概論) The Society for the Promotion of the
University of the Air
Ishimori S(2004)Management of MuseumTheory of Information（博物館経営情報論）
The Society for the Promotion of the University of the Air
Issai C(2014)Tengu GeijyutsuronNeko no Myoujyutu（Tengu Art Theory Cat Art天狗芸術
論猫の妙術）Kodansya
Iwata Famp Oomi T(2010)Miyazawa Kenji to Chikazumi Joukan-Miyazawa Itizokusyokan no
Honkoku to Kaidai(Kenji Miyazawa and Chikazumi Joukan-Reprint and Commentary
of the Miyazawa Clan Letters宮沢賢治と近角常観―宮沢一族書簡の翻刻と解題)
Memoirs of Osaka Kyoiku University IUnit59(1)121-140
Iwata F(2014)Kindai Bukkyo to Seinen Chhikazumi Joukan to Sono Jidai(Modern Buddhism
and Youth Chikzumi Jokan and his Era 近代仏教と青年 近角常観とその時代)
Iwanami Shoten
JAIST (2010) JAIST 20th Anniversary Japan Advanced Institute of Science and Technology
Janicki MP(2010) Aging adults with intellectual disabilities Perspectives on emerging service
concerns Journal of Special Education and Rehabilitation 11(1) 114-129middot
170
Johnson SampJohnson P(1999)Translating the Anthon Transcript Ivory Books
Jumyogaku Kenkyukai(1987)Kobutori no Chomeigaku(Long life science of small weight 小
太りの長命学) Taisyukan Shoten
Kaibara E (2009) YojokunLife Lessons from a Samurai InWilliam Scott Wilson
(trans)Koudansha Internatrional Tokyo Japan
Kaizawa K Maruyama H Matsuna T Okuno T(2011)Restoration of the Ainu as an Indigenous
People（アイヌ民族の復権 先住民族と築く新たな社会） Houritsu Bunkasha
Kaku K(2009)Showa Butou Den-Gendai Nippon Budo no Kakehashi to Natta
Otokotachi(Showa-Budo Biography-Men who became the bridge of modern martial
arts 昭和武闘伝―現代武道の掛け橋となった男たち) Shuppan Geijyutsu Sha
Kallam AAPJ (2009)Ageless Heroes Service to the Silver Citizens is a Noble Mission Journal
of Gerontology Renaissance 23-31
Kaneko T(1980)Kounensya Taiiku SHintaiikugakutaikei dai62kan(Senior Physical Education
New Physical Education Series Vol 62高年者体育 新体育学大系)Shouyousyoin
Kano J(1934)Kongo no Judo Syugyosya ni Tsugu(今後の柔道修行者に告ぐ) Judo5(3)2-3
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Ryozen Cho Kyoudoshi Kenkyukai
Kanno J(2001)Budo Kodomo no Kokoro wo Hagugumu(Budo childrens Hearts Growth武道
子どもの心をはぐくむ) Nippon Budokan
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Gakusei（lt事例紹介gt北陸先端科学技術大学院大学における任期制(lt特集gt大
学教員の任期制） National Institute of Inforatics 39119-24
Keii T(1984)Daigakuhyoka no Kenkyu (大学評価の研究) Tokyo Daigaku Shuppankai
Tokyo Japan
Kikuchi H(2003)Kensei Musashi Den(Sword holy Musashi biography 剣聖武蔵伝)
Michitani
171
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史)
Kitamishishi hensan iinkai(1981)Kitamishishi(北見市史)Vo11
Kiyozawa M(2002)Gendaigo Yaku Syukyou Tetsugaku Gaikotsu(Contemporary translation of
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Klimczuk A(2012) Supporting the development of Gerontechnology as part of silver economy
building Journal of Interdisciplinary Research 2(2)52-56
Kobayashi Y(1989)Report about Harvard University and Paris University San-Ichi
Koike Y(1972)Yanaka kara Kita Hitotachi（ 谷 中 か ら 来 た 人 た ち ）
Shinjinbutsuouraisha
Koike Y(1974a)Kusarizuka igo Tako Roudousha no Hakkutsu to Kuyou ni Tsuite Abashiri
Chihoushi Kenkyu(Histrical Stuy of Abashiri District網走地方史研究 )8 7-16
Koike Y(1974b)Chichibu oroshi Chichibu Jiken to Inoue Denzou(Chichibu wind blowing
down from mountains Chichibu Incident and Inoue Denzou秩父颪 秩父事件と井上伝蔵)
Tokuma Shoten
Koike Y(1975)Kusarizuka-Jiyuuminken to Shuujin roudou no Kiroku（Chain Mound-Records
of Free Civil Rights and Prisoner Labor 鎖塚―自由民権と囚人労働の記録）Gendaisi
Shuppankai
Koike Y(1976)Dezo to Morizo Jiyuminken to Ainu Rentai no Kiroku(Denzou and Morizo
Records of Liberal Civil Rights and Ainu Solidarity 伝蔵と森蔵 自由民権とア
イヌ連帯の記録) Tokumasyoten
Koike Y(1977)Jomon Tonel(Jomon Tonnel 常紋トンネル) Asahi Shinbunsha
Koike Y(1983)Hokkaido no Yoake Jomon Tonnel wo Horu(Breaking Dawn of Hokkaido Dig
the Jomon Tunnel 北海道の夜明け 常紋トンネルを掘る) Kokudosya
Komukai A(1996)The United Nations University A possibility for Networked University
System Graduate College Education University of Illinois Master thesis
Komatsu S(1991)Rikugun no Itanji Ishiwara Kanji (Army of maverick Kanji Ishiwaara 陸軍
の異端児石原莞爾) Koujinsha
Komuro N(2000) Innovation for Capitalism（経済ゼミナール 資本主義のための革新）
Nikkei BP
Kotter JP(1996)Leading Change Harvard Business School Press
172
Kouno Y(1995)Bujutsu no ShinNingengaku Ushinawareta Nihonjin no Chietowa(Bujutsu
and New Humanities with lost Japanese wisdom 武術の新人間学 失われた日
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Kudo M(2001)Kodai Emishi(Ancient Emishi古代蝦夷) Yoshikawakoubunkan
Kumar MVR(Ed)(2003)MA English(Final)Paper-III Indian English Liturature School of
Distance Education Andhra University
Kunkel SR Brown JS Whittington FJ(2014)Global Aging Spring Publishing Co
Kuriga D(1988)Samurai imin Fuudoki(Samurai immigrant description of the culture サムライ
移民風土記) Kyodobunkasya
Kuroda S(2010)Hokkaido to Hokurikuchihou tono Hikaku Kaihatsuroushu( Comparison
between Hokkaido and Hokuriku Region-Learning from Hokuriku through the data
北海道と北陸地方との比較―資料から見た北陸から学ぶもの) 8655-75
Lam M(2017)Land of the Human Beingsrsquo The world of the Ainu little-known indigenous
people of Japan The Washington Post July27
Le Blanc LHIII(2017)DrDarryl R J Macer and the Global Expansion of Bioethics Education
Dissertation American University of Sovereign Nations
Lichtenstein MJ Marshall C Pruski Land Blalock (2001) the Positively Aging(R) Teaching
Materials Improve Middle School Students Images of Older People The
Gerontologist 41(3)322-32
Lichtenstein J M Pruski L A Marshall CE Blalock C L Murphy DL Plaetke R Lee S(2001)
The Positively Agingreg Teaching Materials Improve Middle School Students Images
of Older People The Gerontologist 41(3)322ndash332
Macer DRJ(1994) Bioethics for the People by the People Christchurch NZ Eubios Ethics
Institute
Macer DRJ(1998) Love as a common basis for life Bioethics is Love of Life An Alternative
textbook Eubios Ethics Institute
Macer DRJ (2012) Asia-Pacific Perspectives on Bioethics Education Da Vinci
Macer DRJ(2013a) Nanotechnology and Biodiversity In B Gordijn and A M Cutter
(Eds) In Pursuit of Nanoethics New York NY Springer Publishing Co 82-94
Macer DRJ(2013b)Oceania In H A M J ten Have and B Gordijn (Editors-in-Chief)
Handbook of Global Bioethics (Chapter 86) New York Springer Publishing Co
Macer DRJ (2013c)Ethics and Energy Consumption In World Social Science Report
2013 (Part 5 - The Responsibilities and Ethical Challenges in Tackling Global
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Environmental Change Chapter 62) Paris France International Social Science Council
(ISSC) and the United Nations Economic Social and Cultural Organization
(UNESCO) 381 -384
Macer DRJ(2014 April)A Public Ethos of Enhancement Across Asia The American
Journal of Bioethics 14(4) 45-47
Macer DRJ(2014 May)Ethical Conditions for Transnational Gestational Surrogacy in
Asia The American Journal of Bioethics 14(5) 1-2
Macer DRJ(2015a)God Life Love and Religions Among Indigenous Peoples of the
World In E E Lemcio A Man of Many Parts Eugene OR Wipf and Stock Publishers
196-214
Macer DR J(2015b)Bioethics is Love of Life An Alternative Textbook (2nd Ed)
Christchurch NZ Eubios Ethics Institute (EEI) (Available in iTunes stores)
Macer DRJ (Ed)(2015c)Bioethics Across Cultures (2nd Ed) Christchurch NZ
Eubios Ethics Institute (EEI) (Available in iTunes stores)
Macer DRJ(2017a)We Can and Must Rebuild the Bridges of Interdisciplinary Bioethics The
American Journal of Bioethics 179 1-4 DOI 1010801526516120171353178
Macer DRJ(2017b)How to Enhance Engagement in Bioethics in the Developing World for
Global Bioethics The American Journal of Bioethics 1710 63-65 DOI
1010801526516120171365203
Macer DRJ(2018)Application of the Essence of Bioethics as Love of Life to Some Dilemmas
of Our Future Dissertation American University of Sovereign Nations
Maeda K(2018)Taigaon Gotoki Ishizuewo Seien Nouen to Hokkousya no Kaitakusya Seishin-
Senjintachi no Shison wo Tazunete(The foundation of the Great River by visiting the
farms of Seien and Pioneer Spirit of Hokkosya of the descendants of their predecessors
大河のごとき礎を聖園農園と北光社の開拓者精神―先人たちの子孫を訪ねてー)
Self-publishing
Maida K(2018)Hokkaido Kaitaku wo Sasaeta Kouchikenjin(Kochi people who supported
Hokkaido reclamation北海道開拓を支えた高知県人)Self-publishing
Maekawa M(1950)Gakkoutaiiku ni Kiyoshita Hitobito(7)Terasawa Izuo(Persons who
contributed to Phsical Education 学校体育に寄与した人々-7-寺沢厳男) Gakko
Taiiku(School Physical Education) 3(5)16-19
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Maesaka T (1989) Robata-Ningen Matsusaki Tomonari no Shogai(炉ばた 人間松崎従成の
生涯 Life of Man Tomonari Matsusaki) Ko Mastusaki Tomonari shi Kenshokai
Ishikawa Japan
Martens K(1999)The role of NGOs in the UNESCO System Transnational Associations 2
68-82
Marumori HensanIinkai(1984)Marumori Choshi（丸森町史） Marumori Machi
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Merrill RM(2004) Life expectancy among LDS and Non-LDS in Utah Demographic Research
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Metchnikoff EampMitchell C (1910) Nature of Man or Studies in Optimistic Philosophy
GPPutnamrsquos Son Yew York and London Knickerbocker Press297-298
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Miyagi T(2006)Yamabushi Nyumon( Yamabushi Introduction山伏入門) Tankosya
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Gerontology Education Current Practices and Perceptions for Graduate
Gerontology Education in the United States Gerontol Geriatr Educ 33(2)
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Miyake A(1995)Zeami wa Tensai de Aru(Zeaki is genius世阿弥は天才である) Soushisya
Miyake H(2006)Kingendai no Sangakushukyou to Shugendo Meijiseitoku Kinen Gakkai
Bulletin 4342-61
Miyake H(2017)Shugendo（修験道） Kodansha gakujutsu bunko Tokyo Japan
Miyamoto M(2002)Gorin no Sho(The Book of Five Rings 五輪書)(Trans T Kamiko)
Tokumabuko
Miyamoto M(2005)The Book of Five Rings (Trans T Cleary) Shambhala
Miyaji S(1995)Ryoma no Tegami（龍馬の手紙） PHP Bunko
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Kenkoku University大いなる幻影 満州建国大学) KouyouShuppansha
Mori Y(1999)Anatani Oshierare Hashiri Tsuzukemasu (あなたに教えられ走り続けます I will
Run with Your Instruction) Hokkokushinbunsya Ishikawa Japan
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Mori Y(2013)Watashino Rirekisyo (私の履歴書 My Resume) Nihon Keizai Shinbunsha
Tokyo Japan
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1132-1152
Moorehead WG(1915)Priesthood Encyclopedias International Standard Bible Encyclopedia
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gerontology（近代日本における「老年学」 寺澤嚴男の「老年学」構想をめ
ぐって） Journal of Humanities and Social Sciences Published by Graduate School
of Humanities and Social Sciences Okayama University 43 21-40
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Murata N(2001)Kano Jigoro Hanshi ni Manabu(嘉納治五郎範士に学ぶ)Nihon Budoukan
Murata N(2011)Judo no Kokusaika Sono Rekishi to Kadai(Internationalization of judo
History and issues 柔道の国際化 その歴史と課題) Nipponn Budokan
Muzur AampRincic I(2011)Fritz Jahr(1895-1953) A life story of the ldquoinventorrdquo of bioethics and
tentative reconstruction of the chronology of the discovery of his work
Mwangi SM1 Yamashita T Ewen HH Manning LK Kunkel SR(2012)Globalization of
Gerontology Education Current Practices and Perceptions for Graduate Gerontology
Education in the United States Gerontology amp geriatrics education 33(2)198-217
Nagamine H(1987)Takeuchi Kiyomaro Den(Biography of Takeuchi Kiyomaro 武内巨麿伝)
Hachiman Shoten
Nagano S(2017)Nippon Bujutsu Tatsujin Retsuden KengoJugoshowa no Bujin(Japanese
Martial Arts Tatsujin Story TellingSwordsman Jugo Showas Bujin 日本武術達人
列伝 剣豪柔豪昭和の武人) Gyobunsha
Naito MampMatsuoka M(2016)Kodai Kinzoku Kokkaron(Ancient Metal National Theory 古代
金属国家論) Rittousha
Nakajima K(2004)Inoue Denzo to Sono Jidai(inoue Denzo and His Times 井上伝蔵とその時
代) Saitama Shibunsha
Nakajima R(1959)Fundosjikou(Fundoshi Thought ふんどし考) Yuzankaku
176
Nakamura H(1999)Hakubutukande Nanigawakaruka(博物館学で何がわかるか What We
can Learn from Museum) Fuyou Shobo
Nakamura T(2007)Ima Naze Budo ka-Bunka to Dendou wo Tou(Why Budo in Modern Days-
Ask Culture and Tradition 今なぜ武道か-文化と伝統を問う) Nippon Budokan
Nihon Gakujutsu Kaigi（2011）Ainu seisaku no Arikata to Kokuminteki Rikai(アイヌ政策の
あり方と国民的理解) Chikikenkyu iinkai Jinruigaku Bunkakai
Nippon Budo Gakkai(2019) Nippon Budo Gakkai SOuritsu 50 Shunen Kinenshi(50th
Anniversary Magazine of Japanese Academy of Budo 日本武道学会創立 50 周年
記念誌) Nippon Budo Gakkai
Nippon Care-Fit Service Association(2012)Da Vinci Kigatsuku Project 2012 Gerontology
International Conference Report (ダヴィンチ気がつくプロジェクト 2012 ジ
ェロントロジー国際総合会議報告書) Nippon Care-Fit Service Association 11-
20
Noguchi M(2001)FujiwaraHidesato（藤原秀郷） Yoshikawa Kobunkan
Noss DSampNossJB(1994)A History of the Worldrsquos ReligionsMacmillan Publishing Company
Okamura I(2000)KitamiBookletNo6 Kitami(Kunneppu Genya)wo Hiraita Tosa no
Ikotsusoutachi（北見（くんねっぷ原野）を拓いた 土佐の異骨相たち）
HokumoukenKitami Culture Center
Okamura T(1999)Ken no Michi Hito no Michi 23rd Hito wo Ete Kendo wa Subarasii(剣の道
人の道 第 23 回人を得て剣道はすばらしい) Gekkan Budo 30-39
Okamura T(1999)Ken no Michi Hito no Michi(Sword way man way 剣の道 人の道)
Nipponbudokan
Okamura T(2006)Hyakusai Madeno Kendo(Kendo up to 100 years old 百歳までの剣道)
Taiiku to Sports Syuppansya
Okazaki C(1992) Spit and Mud and Kigatsuku MayEnsign 96
Omachi A(1996)Konin no Minzokugaku(Folklore of Marriage 婚姻の民俗学)Iwasaki
Bijyutsu Sya
Omachi C(1962)Gerontology Practiced in Japan the Gerontologist 2(2)74ndash76
Omachi C(1982)Social Gerontology and Social Welfare Gerontolgy (Rounen Fukushigaku 老
年福祉学) VolumeII Chubu Nihon Kyouiku Bunkakai
177
Omachi C(1984)Social Gerontology and Social Welfare Gerontology (Rounen Fukushigaku 老
年福祉学) VolumeI Chubu Nihon Kyouiku Bunkakai of geriatrics 4717-23
Omi T(2010)Tetsugaku kara Taikene Chimazumi Jokan no Shukyou Shisou(From Philosophy
to Experience The Religious Thought of Chikazumi Jokan 哲学から体験へ-近角
常観の宗教思想) Journal of religious studies 84(1) 75-100
Omoto K(2003)Nihon Bunka toshiteno Shogi(Shogi as Japanese culture 日本文化としての
将棋) Sangensya
Omoto K(2019)Hito to Bunka(Men and Culture ヒトと文化) Chikuma shoten
Ooka S (1975)Masakadoki(将門記) Chuokoubun
Oouchi N(1987)Ketsudan Surutoki(When you make a decision 決 断 す る と き)
Chikumabunko
Oouchi N(1993)Shogi no Sekai(Shogi World 将棋の世界) Kadokawa Sensyo
Oouchi N(1996)Asia Shoubu no Tabi(A Game Trip to Asia アジア勝負の旅) Asahi
Sonorama
Parker A J(2015)A Universal Perspective Kabalarian Philosophy Ltd
Perterson DA(1980)Who are the educational Gerontologists Educational Gerontology
5(1)65-77
Potter VR(1971) Bioethics Bridge to the Future Englewood Cliffs NJ Prentice Hall
Prince Akiko of Mikasa(2015)Nippon Bi no Kokoro(Japanese Art Untold Stories 日本美のこ
ころ)shoggan
Reti L(1975)Unknown Leonardo In Kenichi Ono(trans) Iwanami Shoten Tokyo Japan
Rouyama Y(1961) Tagore to Nihon eno Keikoku (Tagore and Warning to Japan Tagores
Centennial Commemorative Proceedings タゴールと日本への警告 タゴール生誕
百年祭記念論文集) Tagore Memorial 271-282
Rubinger R(1979)Private Academies of the Tokugawa Period(Shijuku 私塾) Simul Press
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Saito S(1931)Ito Shichijuro no Chusetsu(Faithfulness of Ito Shichijuro伊東七十郎の 忠節)
Saito Sojiro sensei Kouenkai 8-10
Saito S(1918)Ito Shichijuro(伊東七十郎) 82-88
Saito S(1970)Sendaihagi Jitsuwa(先代萩実話) Kinkoudo
178
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the outlook on the human being Archives of Budo 4 46-49
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history book 奥州小原田村佐藤家由緒書)
Sato N(1952)Sato keroku Jisho( Sato citation book 佐藤家録時書)
Sato S(2016)Koureishashinrigaku no Rekishi to Tenkai(History and Development of the
elderly psychology高齢者心理学の歴史と展開) Aging and Health 7912-15
Sato T(1977) Shashinshu KusarizukaJomon Tonnel(Photo collection KusarizukaJomon
Tunnel 写真集 鎖塚常紋トンネル) Ohotsuku Minshushikouza
Sato T (2014) Heisei26nen Souritsu20syunen Kinensi Budokan eno Michi(Heisei26nen the
20th Anniversary of the Budokan Memorial Book Road to the Budokan 平成 26年
創立 20周年記念誌武道館への道) Kitamishi Budo Shinkoukyougikai
Seitan 150 shunen Kinen Shuppan Iinkai(2011)Kigai to Koudou no Kyouikusya Kano
Jogoro(気概と行動の教育者 嘉納治五郎) Tsukuba Shuppansya
Seki H(2013) Ethics in the Traditional Martial Art of the Kashima Grand Shrine amp in the Bible
Eubios Journal of Asian and International Bioethics 23 158-160
Seki Y(2010)Kieta Emishitachi no Nazo(Mystery of Tohoku who disappearedas Emishi 消え
た蝦夷たちの謎)popurasya
Senboku T(2008)Kitabe no No ni Inoru(Pray to the field of the north side 北辺の野に祈る)
Seiunsha
Shibata H(2000)Shibata Hiroshi Hakushi Taishokukinengyousekishu(柴田博博士退職記念
行跡集)Tokyo Metropolitan Institute of Gerontology
Shibata H(2004)Whole concept of Gerontology(老年社会科学から社会老年学へ) Geriatric
Social Science 26(3)351-358
Shibata H(2009) Nihon Rounen syakai kagakkai50syunen wo mukaete(Celebrating the 50th
anniversary of the Japan Socio-Gerontological Society) Japan Socio-Gerontological
Society日本老年社会科学会 50 周年を迎えて) Vol 31 No 1 76-77
Shibata H(2015)My Struggle for Gerontology Over the Past Half Century(老年学と格闘した
半世紀) Human Arts and Science 289-18
Shibata H(2018)Malnutrition in Japan Threatens Longevity Food Intakes and long Life
Lambert Academic Publishing
179
Shibata H amp Shibata N(2018)Malnutrition in Japan is Threatening Longevity
in the Future Top 5 Contributions on Geriatric Research Chapter 05 1-18
Shimomura A(2001)Kunii Zenya(國井善弥)Kakutou K Magajin No29 80-83
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who originated and nourished geriatric medicine in Japan（老年精神医学に貢献し
た人々第 13 回 尼子富士郎 我が国老年医学を生み育んだ偉人 ）
Gerontopsychiatry 3(2)268-281
Shirai N(2010)Hokkaido Kaitakusyaseisin to Kirisutokyou(Hokkaido pioneer spirit and
Christianity北海道開拓者精神とキリスト教)Hokkaido Daigaku Syuppansya
Shishida F(2005)Budo no Kyouikuryoku(武道の教育力) Nihon Tosho Center
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The Collective Spirit of Aging Across Cultures International Perspectives on
Aging9Springer 7-27
Steger F(2015)Fritz Jahrrsquos(1895-1953)European concept of bioethics and its application
potential Journal of the American Heart Association 62(12)215-222
Sansom G(1963)A History of Japan 1615-1867 Stanford California Stanford University
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Sarashina G(1955)Kuma Matsuri Iomante（熊祭イオマンテ） Yu Shobou
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Smith A(2013)Fukushima evacuation has killed more than earthquake and tsunami survey says
Archived from the original on 2013-10-27 Retrieved 11 September2013
Stambler I(2015)Elie Metchnikoff-The Founder of Longevity Science and a Founder of
Modern MedicineIn Honor of the 170th Anniversary Advances in
Gerontology5(4)201ndash208
Sueyoshi S(2010)Reigando no Himitsu Kumamoto no Musashi wo Aruku(Secret of Reigando
Walking way of Musashi in Kumamoto 霊巌洞の秘密―熊本の武蔵を歩く) Mind
Suitoh M(1998)Think about Museum（博物館を考える 新しい博物館学の模索）
Yamakawa Shuppansha
Sumar S(2013)Yoga for the Special Child Yoga for the Special Child LLC
Suzuki S(2002)Meiji Tenno Gyoukou to Chihou Seiji(Meiji Emperor Imperial visit and local
politics 明治天皇行幸と地方政治) Nihon Keizai Hyouronsya
180
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Seishinshobou Tokyo Japan
Tagore R(1934)Man Andhara University Press Visakhapatnam India
Tagore Kinenkai(1961)Tagore Seitan Hyakunen Kinen Ronbun ShuTokyo Japan
Tagore R(1967)Towards Universal Man Asia Publishinh House
Tagore R(2002) Man Rupa New Delhi India
Tagore R(2008) Gitanjali Rupa New Delhi India
Takahashi R(1995)Research Direction and assignment of elderly people with intellectual
disabilities in USA(アメリカの高齢知的障害者に関する研究動向と課題)
Grass-roots Welfare 2397-108
Takahashi R(1998)Research direction about care for elderly developmental disorder- Research
assignment in the world（高齢発達障害者への介護福祉研究動向世界日本に
おける研究課題） Research on care in Tohoku 1 51-57
TakahashiR Shibata H(1999)Gerontology of Higher Education in USA Japanese Journal of
Gerontology（アメリカ合衆国の老年学教育） 21(3)358-371
Takahashi R(2000)The Activity of AGHE and Future Assignment in Japan Research paper
about probability of Gerontology in Japan（アメリカにおける高等教育ジェロン
トロジー協会の活動と日本における今後の課題） International Longevity
Center Japan Tokyo Japan
Takahashi R(2000)The International Studies of the Aging with Intellectual Disability（知的障
害者のエイジングに関する研究の国際的動向 ） Japanese Journal on
Developmental Disabilities 22(2) 104-112
Takahashi R(2003)International Association for the Scientific Study of Intellectual
Disabilities Roundtable Meeting for Aging and Quality of Life Practice and Tasks（国
際加齢知的障害クオリティオブライフ円卓会議の実践報告と課題）
Bulletin of Takasaki University of Health and Welfare 2109-123
Takahashi R(2008)My Testimony of the Savior Mormon Pioneers of Japanese Ancestry Their
Conversion Stories(Atkins DHampAtkins TH Compiled ampEdited ) Self publication
158-160
Takahashi R(2010) Journal(Feb14)49 63-64
Takahashi R (Ed)(2011)Hito Man（ひと MAN） Hon no Izumisha Tokyo Japan
181
Takahashi R Anderson DR Coover S Kikuchi KScott RampSmith RR(2014)The FEMA and
CERTTraining Guidance and Managements an Analysis on Cross-Culture
Perspectives Odisha Journal of Social Science1(2)14-28
Takahashi R(2016)Sendai University Faculty of Sports Science Department of Health and
Welfare Science 20th Anniversary Foot Step and Future Prospect Faculty of Sports
Science Department of Health and Welfare 20th Anniversary Book Sendai University
33-44
Takahashi R (2016)Vision for Gerontological Society in Hokkaido from 2020 to 2030 to Stand
within the Grass Roots Welfare Society Odisha Journal of Social Science Vol3(1)16-
22
Takahashi R(2018)Philosophy of Gerontology with Science and Technology Personal
View of Bioethics amp Gerontology in Advanced Future Journal of Gerontology
amp Geriatric Medicine 4 019
Takahashi T(1981)Fukushima Jiyuu Minkenshi( History of Fukushima free citizenship 福島
自由民権史) Rekishi Shunjuusha
Takarajima Hensyubu(Ed)(2008)Ishiwara Kanji(石原莞爾) Takarajima Sugoi Bunko
Bessatus
Takase S(1977)HakusanTateyama to Hokuriku Shugendo(白山立山と北陸修験道)
Meicho Shupan Tokyo Japan
Tamaru M(2012)Nupunkeshi(ヌプンケシ)Kitami city History Compiling NewsVol245
Tanaka Y(2012)Arai Kanpo ldquoYoroboshirdquomosya no seisaaku to sonokatei(Arai Kanpo
ldquoYoroboshirdquo Replication working process 荒井寛方弱法師模写の制作とその過程)
Journal of Gerontology Renaissance 439-46
Tanno cho shoshi Henshuiinkai(1989)Tanno no yoake（breaking Dawnof Tanno 端野の夜明
け）Vol2
Teitelman JLampParham IA(1990)Fundamentals of Geriatrics for Health Professionals Green
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Terasawa I(1921)Rounengaku(Gerontology) Furouchousei no Kenkyu(老年学 不老長生の
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Toudo Y(2007)Judo no Rekishi to Bunka(History and Culture ofJudo 柔道の歴史と文
化)Fumaido Shuppan
Toi S(1982)Chichibu Konmingun no Tatakai to Saigo (Fight and End of Chichibu
Konmingun 秩父困民軍の戦いと最後) Shinjinbutsuouraisha
Toudo Y(2014)Judo Sono Rekishi to Gihou(Judo History and Technique 柔道 その歴史と
技法) Nippon Budokan
Tsuzuki K(2016)Wakon Eisai no Susume(和魂英才のすすめ) PHP115
Tucker ME(1988)Religious Aspects of Japanese Neo-Confucianism The Thought of Nakae
Toju and Kaibara Ekken Japanese Journal of Religious Studies 15(1)55-69
Uchida T(2013)Shugyouron(修行論)(Vol651) Kobunshashinsho
Ueki T(2008)Gakumon no Bouryoku(Academic violence-why Ainu cemetery was ridiculed
学問の暴力―アイヌ墓地はなぜあばかれたか) Shumpuco
Ueno K(1979)Omachi Atsuzo Nihon Minzokugaku no Essennsu(Essence of Japanese folklore
大間知篤三 日本民俗学のエッセンス)223-242
UNESCO International Social Science Council (2013) World Social Science Report Changing
Global Environment UNESCO Publishing
Ugami Y(2013)Uwajimahan（宇和島藩） Gendaishokan
Uozumi T(2016)Miyamoto Musashi Gorin no Sho(Miyamoto Musashi The Book of Five Rings
宮本武蔵 五輪の書) NHK Text
Utsumi K(1992)Nyumon Hakusanshinko (Introduction to Hakusan Faith 入門白山信仰)
Hihyosya
Van Rensselaer Potter V R(1971)Bioethics Bridge to the Future (Biological Science) Prentice
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Wakamori T(1973)Shugendoshi(History of Shugend 修験道史)Kenkyu Toyobunko211
Tokyo Japan
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Gerontological Association of Japan241-255
Watanabe S(1959) Outline Of Gerontology In Japan And Some Aspects Of Life Span And
Causes Of Death In The Japanese Journal of Gerontology Volume 14 Issue 3 299ndash
304
Williams ME(2017) Growing Old in Ancient Cultures Are there themes in history that can
inform our aging The Art and Science of Aging Well
Yamamoto K Nakagawa TGondou KSato S(2014)Rounen shinrigaku no SenkushaTachibana
Kakusho no Ashiato (A Pioneer of Geriatric psychology Foot Steps of Tachibana
Kakusho 老年心理学の先駆者橘覚勝の足跡) Behavioral sciences of life aging
sickness and death 17-189-14
Yamamoto S(1969)Momino Kiwa Nokotta（樅の木は残った） Koudansha
Yamaoka T(2003)Ken Zenwa(Sword of Zen tale剣禅話) (Ed Takano K) Tachibana Shuppan
Yanakamura to Moro Chikasuke Wo Katarukai(2001)Yanaka mura sonchou Moro Chikasuke
Matsueitachi no Ashio Koudokujiken（谷中村村長 茂呂近助－末裔たちの足尾
鉱毒事件） Zuisousha
Yonemura K(1943)Kitami Kyodoshi Banashi(北見郷土史話)Kitami Kyodo Hakubutsukan
Yokota K(1959)Dokyo (Dokyo 道鏡) Yoshikawakoubunkan
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会発足と渡辺定先生) Japanese journal of gerontology31(1)40-42
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Andhra University
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opening-records-from-1966-1975
Care-Fithttpwwwcarefitorgproject_3symposium
Date Sodo
httpsenwikipediaorgwikiDate_SC58DdC58D
Immigrants be ambitious
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Family History Library
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Graduate Shool of Digital Hollywood 2006GUIDE
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Iida H(2018)Research Unit of Computors Games
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indigenous people httpswwwjapantimescojpnews20190225referencejapans-
na (nd) ldquoThe History of Gerontology (Aging)rdquo what-when-how Retrieved 2017-04-19
from httpwhat-when-howcomagingthe-history-of-gerontology-aging
International Roundtable of Aging with Intellectual Disabilities and Quality of Life
httpswwwiassiddorguploadslegacypdfnewsletter-oct-02pdf
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ost=ciniiandorder_no=andppv_type=0andlang_sw=andno=1451436569andcp=
Ito Shichijuro Shigetaka
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JAIST (2014) JAIST Entrance Ceremony
httpswwwfacebookcomMaterialsScienceJAISTposts563055180459914
Japans Ainu recognition bill What does it mean for Hokkaidos indigenous people
185
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mean-hokkaidos-indigenous-peopleXJSH-MdG1ZU
Japan Times(2019) Japan enacts law recognizing Ainu as indigenous but activists say it falls
short of UN declaration
httpswwwjapantimescojpnews20190419nationaljapan-enacts-law-recognize- ainu-
indigenous-despite-criticism-ethnic-groupXLpm1-j7RPY
Kluss T(2018)Association for Gerontology in Higher Education Changes Name to
Academy for Gerontology in Higher Educationhttps
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for-gerontology-in-higher-education-changes-name-to-academy-for-gerontology-
in-higher-education
Kuroda S(2010) Hokkaido to Hokuriku Chiho tono Hikaku-Shiryo karamita Hokuriku kara
manabumonoKaihatsuronshu8655-75
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Lebenshilfe Pedagogy EducationEDAGOGY EDUCATION AND ACTIVITIES AT
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Murakami S(2019) Japans Ainu recognition bill What does it mean for Hokkaidos
National Institute of Aging
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Shugoro Yamamoto
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Web-Site xxx include as footnotes in the text
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Yunus M(2006)Public Lecture Banker to the Poor ndash Lifting Millions Out of Poverty through Social
Business
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poverty-through-social-business-muhammad-yunus
187
Appendix 1 My Family History
高橋 亮 家族歴史（Ryo Takahashi Family History Chart）
Father 父 髙橋 閏（Jun Takahaashi）誕生 Born1935年 7月 9日 Hokkaido
死亡 Died 2019年 6月 5日 Monbetsu-gun Monbetsu -cho北海道紋別郡紋別町
父イコール音楽の人生であった小さい時から吹奏楽に親しみ父の姿を見て成長してきた
父は中学校の音楽の教師として生田原中学校訓子府中学校の吹奏楽部の顧問として指
導をしていて生徒の皆様と一緒に遊んで貰った記憶があるお正月になると卒業生が家に
来て食事をしたりカルタをしたりとても楽しかった思い出があるまた吹奏楽部の合宿に母
と一緒に行って練習を見てお手伝いをして音楽の完成へのプロセスを学ぶことができ感動し
た 父が働いている訓子府中学校の吹奏楽部に入部して 2年生3年生の時北海道新聞社
主催のアンサンブルコンクールの全道大会に父の引率で札幌に行けたことも本当に楽しい
思い出である父がピアノのレッスンを自宅で行っている時に待っている間父に白菜の漬物
をご飯にまるめて「あーん」といって貰った想い出がとても懐かしい (Ryo)
188
Grand Father (Father side)祖父 高橋時也 (Takahashi Tokiya)
誕生 Born1892年 4月 22日 Akita-ken Senpoku-gun Okigou-Mura秋田県仙北郡沖郷村
死亡 Died1959年 2月 5日北海道生田原字生田原 601番地 父時也は道内外の出張の多
い職業柄子供一人ひとりの土産が大変なのでレコード（SP 版）（軽音楽歌詞のない曲）洋
楽を１枚全員分として恒例化し当時の電蓄で家族全員で聴くことが慣習化していた然し閏
は末っ子であったことから特別扱いで「兵隊」さんの衣服ゲートル軍靴背のう鉄砲など
一式をその都度買い揃ええてくれた正月はお膳料理で席順も決まり上座中央に末っ子
の閏は末席で隣に母親と続いたお酒が入ると上機嫌な父であった高校 3 年の 5 月祖父
は脳溢血で右手右足が不自由になり風呂に入れてあげるのに一苦労した閏が指導
指揮していた遠軽高校吹奏楽部を自宅まで招待し庭先で 25 名が並んで父親に聴かせた
ことも親孝行の一つであった父は感激の涙を見せた (Jun)
Grand Mother (Father side) 祖母 西部きぬ（Nishibu Kinu）
誕生 Born1899 年 9 月 25 日 Gifu-ken Mugi-gun Shimonoho-Mura151 岐阜県武儀郡下之
保村 151番地
死亡 Died1969年 8月 8日北海道網走市
閏は小学校 3 年生頃まで「夜尿症」でよく布団を濡らしていた夜トイレに行かせるため母
親のそばに寝かされていた幼少時に「中耳炎」治療のため始終病院に連れられて帰宅途
中の菓子屋で好物を買ってもらえるのが楽しみであった母も優しく叱られた覚えは全くなか
った高校入学式に同伴帰りに食べた富士の家「かつ丼」がとても美味しかった母はお琴
（生田流）父は尺八（都山流）で正月（元旦）には「春の海」などを「弾き初め」として毎年聴か
された母は肝臓癌のため札幌医大で手術を受けたが経過が悪しく１ケ月後に死亡した
(Jun)
189
Great Grand Father (Father side)曾祖父 髙橋栄昭 (Takahashi Eisyo)
誕生 Born1863年 1月 6日 Akita-ken Senpoku-gun Simizu-Mura Okigou50Banchi秋田県
仙北郡清水村沖郷 50番地(現 秋田県大仙市清水乙泉 105)
死亡 Died1900 年 3 月 16 日 HokkaidoAbashiri-Cho Minami3jyoNishi1Chome 北海道網走
町南 3 条西 1 丁目 栄昭は本籍は秋田県仙北郡清水村沖郷五十番地である明治 18年
2月 12日藤原リエと結婚するが明治 28年 10月 5日離婚するそして明治 33年 3月 16日
秋田郡廣山田村楢山五番地田中知安長女のチヨと結婚し北海道網走郡北見町で届け出を
しているチヨは昭和 14 年 3 月 24 日午前 8 時に北海道網走町南三条西一丁目一番地に
おいて死亡（同居者チヨが届け出している）二人の間に榮が明治 34 年 3 月 11 日に誕生し
ているが同年 3 月 26 日に死亡している（午後 640 北海道北見国網走郡北見町南通裏二
丁目 2 番地小松半蔵ヤエ三女のトク（明治 29 年 10 月 20 日）を養女として迎えている）
栄昭（朝吉）は明治２８年に北海道へ渡っている1914（大正 3）年 4月 1日栄昭 52歳にて佐
呂間村初代村長となる (大正 3から 10年まで）書の号を「仙渓」とする (Jun)
190
Great Grand Mother (Father side)曾祖母 田中チヨ（Tanaka Chiyo）
誕生 Born 1868年 12月 15日 Akita-KenMinamiAkita-Gun秋田県南秋田郡
死亡 Died1939 年 3 月 24 日 HokkaidoAbashiri-Gun Abashiri-Cho Minami 3jyo Nishi
1Chome1Banchi北海道網走郡網走町南 3条西 1丁目 1番地 Married 1900年 3月 16日
本籍秋田県南秋田郡の田中チヨ（33 歳）と栄 37 歳）が結婚する住所は北海道北見国網走
郡北見町南通裏２丁目２番地この地において明治三十五年（1902）３月 17 日チヨは長男
榮を生んだが同月２６日死亡してしまった翌 36 年（1903）3 月 4 日上川郡旭川町小松半
蔵の三女トク（７歳）を養女にした（この娘は妻チヨの実子である）北見町は佐呂間町の隣
であり北見町を中心に栄昭の仕事を支えていたことが窺える大正 10（1921）年 6 月栄昭
は佐呂間村長を辞して網走に住んだ昭和 3 年 2 月 21 日網走町の住所で栄昭は死亡
した届け出は妻のチヨであるチヨはお寺で葬式を行った後お骨を抱いて栄昭の生家（清
水村）を訪ねたチヨは昭和 14（1939）年 3 月 24 日娘トクに看取られ亡くなった享年 72 歳
(Ryo)
Great Grand Father (Father side)曾祖父 西部彦右衛門（Nishibu Hikouemon）
誕生 Born 1860年 1月 25日 Gifu-KenMugi-Gun Shimonoho-Mura151i岐阜県武儀郡下之
保村 151番地
死亡 Died1936年 11月 19日 Hokkaido Shari-Mura Akkanbetsugenya 北海道斜里村飽寒
別原野 北海道斜里村の駅前で旅館業を営んでいた
彦右衛門は安政七年満延１（１８６０）年１月２５日に岐阜県武儀郡下之保１５１番に父西部彦
右衛門と母土屋まつのもとに生まれる (Ryo)
191
Great Grand Mother (Father side)曾祖母 笠野てつ（Kasano Tetsu）
誕生 Born1860 年 1 月 29 日 Gifu-Ken Mugi-Gun SHimonoho-Mura 岐阜県武儀郡下之保
村
死亡 Died1939 年 3 月 22 日 Hokkaido Shari-MuraAkkanbetsugenya 北海道斜里村飽寒別
原野 満延１（1860）年 1 月 29 日に岐阜県武儀郡下之保村で父笠野吉弥母二俣キウ（天
保 3年）1831年 3月 17日」に生まれたキウの父は二俣善兵衛」ですキウは明治 12（1879）
年 3月 10日に結婚している昭和 14（1939）年 3月 22日に北海道斜里郡飽寒別原野で亡
くなった (Ryo)
Mother 母 村上正枝（Murakami Masae）
誕生 Born1941年 1月 12日 Hokkaido Shari-Gun Koshimizu-Mura ooaza Yanbetsu-Mura
Aza Kamitokusawara1316Banchi北海道斜里郡小清水村大字止別村字上砥草原 1316番地
母はいつも命がけで頑張る気性で尊敬している 私が病気になった時に母の作ってくれた
お茶漬けを食べれば必ず治るといつも思っていた学校に行く前に夕食に食べたいメニュー
を伝えておくといつもスパゲティお寿司カレー豚汁ハンバーガーなど食べるのが楽し
みであった弁当はいつも自慢でみんなに羨ましがられていた小学生の頃牛乳を一升瓶で
黒川さんに買いに行き破卵を買いに行かされた破卵を買いに行ったときに帰りに転んで
しまい卵が割れてしまい母に叱られると思ったけれどもこれから注意するように言われただけ
で驚いた高校生の時は何かの買い物のために一万円をもらってバスに乗って行ったとき
にどこかに落としてしまったけれど正直に話したら怒られなかったので驚いた自分の行
いたいことを結局はいつも応援してくれたように感じている (Ryo)
192
Grand Father (Mother side)祖父 村上幸治郎（Murakami Kojiro）
誕生 Born1896 年 12 月 26 日 Miyagi-Ken Shibata-Gun Numata-Mura23 宮城県柴田郡沼
田村二十三番地 死亡 Died1979 年 6 月 4 日 Hokkaido Koshimizu-Cho 北海道斜里郡小
清水町 浪曲が趣味トリが出産を迎えていても何回も外出していたという長女次女が弟
妹たちの出産にトリの指示で泣きながら取り上げたという釧路で貧困の中魚店を営むもサー
ビス過剰で失敗トリの兄が小清水砥草原果樹の大木のある土地を紹介大農園を夢みて 5
人の子供をリヤカーにのせて移住その後は失敗しながらも年中果樹（りんごなしプラム
ぐすべり苺などの豊富な果物を保存し長女次女三女の料理熱心なことも有り大勢の家
族（8人の子供）に恵まれ近隣からは羨ましがられていたが実際は農協からの借財で苦労し
ていたようである最終的には家族の街へ出て食堂店を経営するが本人は頑固に 1 人農
業に従事していたようである週末は街の特養ホームにて死去 (Masae)
Grand Mother (Mother side)祖母 八巻トリ（Yamaki Tori）
誕生 Born1904年 9月 4日 Miyagi-KenKatta-Gun Kooriyama-Mura34Banchi宮城県刈田
郡郡山村 34番地 死亡 Died 2002年 6月 12 日 Hokkaido Shari-Gun Koshimizu-Cho北
海道斜里郡小清水町 寺子屋で教育する末っ子として育つ父は０歳で死亡母は１歳で死
亡長兄（八巻重治郎）は厳しい教育から逃れるため北海道で大農園を夢みて渡道トリの
父母が死したのをきっかけに自分が教育するといいトリの養母（お手伝い）から奪い７歳の
トリを 1人で札幌へその後浦士別（清浦）で開拓する重治郎の子守りとしておしんのような
生活をさせられ兄の子守りに明け暮れ 10代（16歳位）で村上幸治郎の妻となる5男 4女
の子供に恵まれ苦労の生涯の中老後は幸せな生涯を終える (Masae)
193
Great Grand Father (Mother side)曾祖父 村上幸之助（Murakami Kounosuke）
出生 Born1860年 10月 10日 Miyagi-Ken Shibata-Gun Numata-Mura23
宮城県柴田郡沼田村二十三番地 死亡 Died1934 年 12 月 3 日 Hokkaido Abashiri-Gun
Abashiri-Cho 北海道網走郡網走町 宮大工として日本で三本の指に入るといい続けていた
ようだが老後は酒に溺れ息子（幸治郎）長男次男に毎日酒を買入れさせアル中のようだっ
たらしい本人（幸之助）は「今でこそ落ちぶれ果てたがこの体には高貴な血が脈々と流れ
ている」と一日中言い続けていたと云われる終末は徘徊もあり幸治郎の長女次女が終
日付き添って捜し歩いたらしい村上天皇の末裔であったといわれているが宮城県村田町
沼田の村上金榮とご子息は村上水軍の末裔ではないかと考えているがはっきりした資料は
存在していない (Masae)
Great Grand Mother (Mother side)曾祖母 平間よしの（Hirama Yoshino）
出生 Born1869年 9月 18日 Miyagi-Ken Shibata-Gun Numata-Mura 18 Banchi宮城県柴
田郡沼田村 18番 死亡 Died 1937年 4月 29 日 Miyagi-Ken Shibata-Gn Funaoka-Mura
Aza Shimokouji9Banchi 宮城県柴田郡船岡村字下小路九番地
父平間源吉と母小野せきのもとに三男二女の長女として誕生した明治 20（1887）年 10月 7
日に村上幸之助と結婚した昭和 12（1937）年 4月 29日午前三時に 68歳で亡くなってい
る死亡の場所は宮城県柴田郡船岡村字下小路九番地において死亡届同居者渡邊直次
郎届け出よしのの父平間源吉は天保 14（1843）年 3月 9日に柴田郡沼田村 18番地に生
まれ大正 9（1920）年 3月 13日 77歳で北海道雨龍郡一己村十五番地で死亡している母
小野せきは弘化 3（1846）年 12月 10日宮城県柴田郡大谷村 79番地に小野勝蔵と夫人
194
のもとに生まれた昭和 5（1930）年 12月 4日に北海道雨龍郡一己村十五番地で死亡して
いる (Ryo)
曾祖父 八巻源治 (Yamaki Genji)出生 Born 1861年 11月 18日 Miyagi-Ken Katta-Gun
Kooriyama-Mura 宮城県刈田郡郡山村 死亡 Died 1904年 12月 13 日 Miyagi-Ken
Katta-Gun Kooriyama-Mura宮城県刈田郡郡山村 寺子屋学校の先生をしていたと聴いて
いる字の上手な人であった文久 1（1861）年 11月 18日に宮城県刈田郡郡山村字下関
下十八番地にて父八巻亀治と母のもとに生まれた明治 13（1880）年 3月 18日に佐藤りい
と結婚した亮の祖母トリが明治 37（1904）年 9月 4日に生まれたが 3ケ月後に亡くなってい
る享年４３歳戒名は空哉道乗信士であるお寺は宮城県白石市字不澄ケ池 68番地
真言宗智山派延命寺電話 02242-6-3216 このお寺には大相撲行司初代木村庄之助の墓が
ある（現 白石市字半沢屋敷前１佐藤大八郎家先祖佐藤家には庄之助が当時使用した衣
装軍配などの持ち物や行司道具一式が大切に保存されている（Ryo）
Great Grand Mother (Motherside)佐藤りい (Sato Rii)
出生 Born 1862年 10月 21日 Miyagi-Ken Katta-Gun Inusotoba-Mura宮城県刈田郡犬
卒都婆村 死亡 Died 1907年 2月 13日 宮城県刈田郡郡山村 夫婦仲良く上品だった文
久２（1862）年 10月 21日に父佐藤寅吉と母のもとに宮城県刈田郡大卒都婆村で生まれる
明治 40 (1907)年 2月 13日に亡くなっている（45歳） (Ryo)
195
紺野寿美子 家族歴史（Sumiko Konno Family History Chart）
Father in Law父 紺野重治コンノ シゲジ（Konno Sｈigeji）
出生 Born1929年 4月 5日 Fukushima-Ken Adachi-Gun Niidono-Mura福島県安達郡新殿
村
死亡 Died1982年 2月 10日 Fukushima-Ken Adachi-Gun Iwashiro-Machi福島県安達郡岩
代町 父はとても穏やかな人だったことを覚えています口数が少なく怒鳴り声をあげたのを
聴いたことはありません地元の農協の所長をしていました一緒に働いているひとをとても
大切にしていました私の小さい頃農家の人たちが農協からお金を借りるのに私の家に夜来
て父が書類をつくってあげていました52歳の時肝硬変でこの世を去りましたお酒の飲
み過ぎが原因でした (Sumiko)
196
Mother in Law母 紺野 (佐久間)ヤイ子 (Konno Yaiko)
出生 Born1932年 4月 16日 Fukushima-Ken Nihonmatsu-Shi NishiNiidono
福島県二本松市西新殿 母は町の役場に勤めていました家の中のことは祖母がやってい
ました母は9人兄弟姉妹の長女です家族を支えるために役場で働きまた兄弟姉妹を
助けていました私が伝道に出るときも結婚するときも大変反対しましたが伝道中もいろい
ろと荷物をおくってくれたり結婚後も「こんなにいい人と結婚できて良かった」と言ってくれま
した私の夫ととても仲が良いです定年退職後は畑をつくり近所の人々を病院につれて
いったりかいものにつれていったり（自動車が運転できるので）奉仕しています（本人は奉
仕という考えはなくあたりまえにやっています）祖母（カネ）が寝たきりになった時半年ほど
でしたが中心的に介護をしていました奉仕の人だと思います（Sumiko）
Grand Father in Law祖父 紺野長光（Konno Nagamitsu）
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1975年 9月 22日 Fukushima-Ken Adachi-Gun Iwashiro-Machi
福島県安達郡岩代町 私の祖父は長いこと呉服屋さんで番頭さんをしていました祖母（カ
ネ）と結婚する時岩代町東新殿にきて二人でお店を開きましたなんでも屋（雑貨食品文
房具ガソリンガラスなべかまくわなどなんでも）何でも売っていました「仏の長さ
ん」といわれていましたとても優しい人でしたお金がない人にはお金をとらずかしてあげ
ていましたが（祖母が言うにはっ誰も返しにこなかったそうです）８０歳の時眠りながら死んで
いきました私が小学生の時で朝ごはんなのでおじいちゃんを呼んできてといわれてお
じいちゃんのところへいったら動かず静かに死んでいきました祖父の死を迎える姿は私
もあこがれであり模範です私も死ぬまで元気で体と内蔵と脳の機能が一緒に留まってくれ
ればと思っている (Sumiko)
197
Grand Mother in Law義理母 鴫原カネ (Shigihara Kane)
出生 Born1902年 7月 30日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1995年 9月 8日 Fukushima-Ken Iwashiro-Machi福島県安達郡岩代町
祖母の名前カネは祖母の両親が「一生お金に困らないように」という願いを込められてつ
けられたそうです（祖母によると）最初の結婚で一男をもうけましたが夫が事故（大工で
高い所から落ちた）で亡くなり夫の家から出されました子供もおいて出なくてはならずと
てもつらかったとのことでしたその後長光（祖父）さんと結婚し５人の子供に恵まれまし
た最初の夫の子と 5人の子供たちはとても仲の良い兄弟姉妹になりました最初の子供
が戦争に行くとき東京から松島の駐屯地に行く途中二本松駅に５分ぐらい止まるので息
子に会いに 20km以上の山道を歩いて駅まで行ったそうです私は祖母に育てていただき
ました時間にとても厳しく嘘をつかないことお金を大切にすること熱心に働くこと生
きるべきことを教えてくださいました祖母は死ぬ前に暑い夏では皆さんに迷惑をかける
秋の収穫期にも申し訳ないと言って暑い夏を過ぎ稲刈りの前に死んでいきました一生
懸命家族のために生きていった（Sumiko）
Great Grand Gather in Law曾祖父 紺野松治 (Konno Matsuji)
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Die1941年 4月 16日福島県安達郡戸沢村 慈寛院誠心温松清居士おとなしい
親切な人だった (Sumiko)
Great Grand Father in Law曾祖母 本田ウメ（HONDA UME）
出生 Born1864年 10月 8日 Fukushima-Ken Adachi-Gun KamiOota-Mura福島県安達郡
上太田村 死亡 Died1929年 1月 21日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県
安達郡戸沢村 (Sumiko)
Great Grand Father in Law曾祖父 鴫原 忠左衛門 (SHIGEHARA CHUUZAEMON)
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
198
沢 死亡 Died1929年 11月 17日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡
戸沢 (Sumiko)
Great Grand Father in Law 曾祖母 遠藤 イナ（ENDOU INA）
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tazawa福島県安達郡田沢 死亡
Died1927年 12月 26日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸沢
(Sumiko)
199
Appendix 2 History of Joseph Smith Jramp the Church of Jesus Christ of
Latter-day Saints
Figure40 Joseph Smith Jr
Joseph Smith Jr (December 23 1805 ndash June 27 1844) was an American religious
leader and founder of Mormonism and the Latter Day Saint movement When he was 24 Smith
published the Book of Mormon By the time of his death 14 years later he had attracted tens
of thousands of followers and founded a religion that continues to the present Joseph was born
in Sharon Vermont By 1817 he had moved with his family to the burned-over district of
western New York an area of intense religious revivalism during the Second Great Awakening
Smith said he experienced a series of visions including one in 1820 during which he saw two
personages (presumably God the Father and Jesus Christ) and another in 1823 in which an
angel directed him to a buried book of golden plates inscribed with a Judeo-Christian history of
an ancient American civilization In 1830 Smith published what he said was an English
translation of these plates called the Book of Mormon The same year he organized the Church
of Christ calling it a restoration of the early Christian church Members of the church were
called as a member of the Church of Jesus Christ of Latter Day Saints (Crompton 2001)
16Joseph Smith tells of his ancestry family members and their early abodesmdashAn
unusual excitement about religion prevails in western New YorkmdashHe determines to seek
wisdom as directed by JamesmdashThe Father and the Son appear and Joseph is called to his
prophetic ministry (Verses 1ndash20)
16 Reference source Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
200
1 Owing to the many reports which have been put in circulation by evil-disposed and
designing persons in relation to the rise and progress of The Church of Jesus Christ of Latter-
day Saints all of which have been designed by the authors thereof to militate against its
character as a Church and its progress in the worldmdashI have been induced to write this history
to disabuse the public mind and put all inquirers after truth in possession of the facts as they
have transpired in relation both to myself and the Church so far as I have such facts in my
possession
2 In this history I shall present the various events in relation to this Church in truth and
righteousness as they have transpired or as they at present exist being now [1838] the eighth
year since the organization of the said Church
3 I was born in the year of our Lord one thousand eight hundred and five on the twenty-
third day of December in the town of Sharon Windsor county State of Vermont hellip My father
Joseph Smith Sen left the State of Vermont and moved to Palmyra Ontario (now Wayne)
county in the State of New York when I was in my tenth year or thereabouts In about four
years after my fatherrsquos arrival in Palmyra he moved with his family into Manchester in the
same county of Ontariomdash
4 His family consisting of eleven souls namely my father Joseph Smith my mother
Lucy Smith (whose name previous to her marriage was Mack daughter of Solomon Mack)
my brothers Alvin (who died November 19th 1823 in the 26th year of his age) Hyrum
myself Samuel Harrison William Don Carlos and my sisters Sophronia Catherine and
Lucy
5 Some time in the second year after our removal to Manchester there was in the place
where we lived an unusual excitement on the subject of religion It commenced with the
Methodists but soon became general among all the sects in that region of country Indeed the
whole district of country seemed affected by it and great multitudes united themselves to the
different religious parties which created no small stir and division amongst the people some
crying ldquoLo hererdquo and others ldquoLo thererdquo Some were contending for the Methodist faith
some for the Presbyterian and some for the Baptist
6 For notwithstanding the great love which the converts to these different faiths
expressed at the time of their conversion and the great zeal manifested by the respective clergy
who were active in getting up and promoting this extraordinary scene of religious feeling in
order to have everybody converted as they were pleased to call it let them join what sect they
pleased yet when the converts began to file off some to one party and some to another it was
seen that the seemingly good feelings of both the priests and the converts were more pretended
201
than real for a scene of great confusion and bad feeling ensuedmdashpriest contending against
priest and convert against convert so that all their good feelings one for another if they ever
had any were entirely lost in a strife of words and a contest about opinions
7 I was at this time in my fifteenth year My fatherrsquos family was proselyted to the
Presbyterian faith and four of them joined that church namely my mother Lucy my brothers
Hyrum and Samuel Harrison and my sister Sophronia
8 During this time of great excitement my mind was called up to serious reflection and
great uneasiness but though my feelings were deep and often poignant still I kept myself aloof
from all these parties though I attended their several meetings as often as occasion would
permit In process of time my mind became somewhat partial to the Methodist sect and I felt
some desire to be united with them but so great were the confusion and strife among the
different denominations that it was impossible for a person young as I was and so
unacquainted with men and things to come to any certain conclusion who was right and who
was wrong
9 My mind at times was greatly excited the cry and tumult were so great and incessant
The Presbyterians were most decided against the Baptists and Methodists and used all the
powers of both reason and sophistry to prove their errors or at least to make the people think
they were in error On the other hand the Baptists and Methodists in their turn were equally
zealous in endeavoring to establish their own tenets and disprove all others
10 In the midst of this war of words and tumult of opinions I often said to myself What
is to be done Who of all these parties are right or are they all wrong together If any one of
them be right which is it and how shall I know it
11 While I was laboring under the extreme difficulties caused by the contests of these
parties of religionists I was one day reading the Epistle of James first chapter and fifth verse
which reads If any of you lack wisdom let him ask of God that giveth to all men liberally
and upbraideth not and it shall be given him
12 Never did any passage of scripture come with more power to the heart of man than
this did at this time to mine It seemed to enter with great force into every feeling of my heart I
reflected on it again and again knowing that if any person needed wisdom from God I did for
how to act I did not know and unless I could get more wisdom than I then had I would never
know for the teachers of religion of the different sects understood the same passages of
scripture so differently as to destroy all confidence in settling the question by an appeal to the
Bible
202
13 At length I came to the conclusion that I must either remain in darkness and confusion
or else I must do as James directs that is ask of God I at length came to the determination to
ldquoask of Godrdquo concluding that if he gave wisdom to them that lacked wisdom and would give
liberally and not upbraid I might venture
14 So in accordance with this my determination to ask of God I retired to the woods
to make the attempt It was on the morning of a beautiful clear day early in the spring of
eighteen hundred and twenty It was the first time in my life that I had made such an attempt
for amidst all my anxieties I had never as yet made the attempt to pray vocally
15 After I had retired to the place where I had previously designed to go having looked
around me and finding myself alone I kneeled down and began to offer up the desires of my
heart to God I had scarcely done so when immediately I was seized upon by some power which
entirely overcame me and had such an astonishing influence over me as to bind my tongue so
that I could not speak Thick darkness gathered around me and it seemed to me for a time as if
I were doomed to sudden destruction
16 But exerting all my powers to call upon God to deliver me out of the power of this
enemy which had seized upon me and at the very moment when I was ready to sink into despair
and abandon myself to destructionmdashnot to an imaginary ruin but to the power of some actual
being from the unseen world who had such marvelous power as I had never before felt in any
beingmdashjust at this moment of great alarm I saw a pillar of light exactly over my head above
the brightness of the sun which descended gradually until it fell upon me
17 It no sooner appeared than I found myself delivered from the enemy which held
me bound When the light rested upon me I saw two Personages whose brightness and glory
defy all description standing above me in the air One of them spake unto me calling me by
name and said pointing to the othermdashThis is My Beloved Son Hear Him
18 My object in going to inquire of the Lord was to know which of all the sects was right
that I might know which to join No sooner therefore did I get possession of myself so as to be
able to speak than I asked the Personages who stood above me in the light which of all the
sects was right (for at this time it had never entered into my heart that all were wrong)mdashand
which I should join
19 I was answered that I must join none of them for they were all wrong and the
Personage who addressed me said that all their creeds were an abomination in his sight that
those professors were all corrupt that ldquothey draw near to me with their lips but their hearts
are far from me they teach for doctrines the commandments of men having a form of godliness
but they deny the power thereofrdquo
203
20 He again forbade me to join with any of them and many other things did he say unto
me which I cannot write at this time When I came to myself again I found myself lying on my
back looking up into heaven When the light had departed I had no strength but soon
recovering in some degree I went home And as I leaned up to the fireplace mother inquired
what the matter was I replied ldquoNever mind all is wellmdashI am well enough offrdquo I then said to
my mother ldquoI have learned for myself that Presbyterianism is not truerdquo It seems as though the
adversary was aware at a very early period of my life that I was destined to prove a disturber
and an annoyer of his kingdom else why should the powers of darkness combine against me
Why the opposition and persecution that arose against me almost in my infancy
Some preachers and other professors of religion reject the account of the First
VisionmdashPersecution is heaped upon Joseph SmithmdashHe testifies of the reality of the vision
(Verses 21ndash26)
21 Some few days after I had this vision I happened to be in company with one of the
Methodist preachers who was very active in the before mentioned religious excitement and
conversing with him on the subject of religion I took occasion to give him an account of the
vision which I had had I was greatly surprised at his behavior he treated my communication
not only lightly but with great contempt saying it was all of the devil that there were no such
things as visions or revelations in these days that all such things had ceased with the apostles
and that there would never be any more of them
22 I soon found however that my telling the story had excited a great deal of prejudice
against me among professors of religion and was the cause of great persecution which
continued to increase and though I was an obscure boy only between fourteen and fifteen years
of age and my circumstances in life such as to make a boy of no consequence in the world yet
men of high standing would take notice sufficient to excite the public mind against me and
create a bitter persecution and this was common among all the sectsmdashall united to persecute
me
23 It caused me serious reflection then and often has since how very strange it was
that an obscure boy of a little over fourteen years of age and one too who was doomed to the
necessity of obtaining a scanty maintenance by his daily labor should be thought a character
of sufficient importance to attract the attention of the great ones of the most popular sects of
the day and in a manner to create in them a spirit of the most bitter persecution and reviling
But strange or not so it was and it was often the cause of great sorrow to myself
24 However it was nevertheless a fact that I had beheld a vision I have thought since
that I felt much like Paul when he made his defense before King Agrippa and related the
204
account of the vision he had when he saw a light and heard a voice but still there were but
few who believed him some said he was dishonest others said he was mad and he was
ridiculed and reviled But all this did not destroy the reality of his vision He had seen a
vision he knew he had and all the persecution under heaven could not make it otherwise
and though they should persecute him unto death yet he knew and would know to his latest
breath that he had both seen a light and heard a voice speaking unto him and all the world
could not make him think or believe otherwise
25 So it was with me I had actually seen a light and in the midst of that light I saw
two Personages and they did in reality speak to me and though I was hated and persecuted
for saying that I had seen a vision yet it was true and while they were persecuting me
reviling me and speaking all manner of evil against me falsely for so saying I was led to say
in my heart Why persecute me for telling the truth I have actually seen a vision and who
am I that I can withstand God or why does the world think to make me deny what I have
actually seen For I had seen a vision I knew it and I knew that God knew it and I could
not deny it neither dared I do it at least I knew that by so doing I would offend God and
come under condemnation
26 I had now got my mind satisfied so far as the sectarian world was concernedmdashthat
it was not my duty to join with any of them but to continue as I was until further directed I had
found the testimony of James to be truemdashthat a man who lacked wisdom might ask of God
and obtain and not be upbraided
Moroni appears to Joseph SmithmdashJosephrsquos name is to be known for good and evil
among all nationsmdashMoroni tells him of the Book of Mormon and of the coming judgments
of the Lord and quotes many scripturesmdashThe hiding place of the gold plates is revealedmdash
Moroni continues to instruct the Prophet (Verses 27ndash54)
27 I continued to pursue my common vocations in life until the twenty-first of September
one thousand eight hundred and twenty-three all the time suffering severe persecution at the
hands of all classes of men both religious and irreligious because I continued to affirm that I
had seen a vision
28 During the space of time which intervened between the time I had the vision and the
year eighteen hundred and twenty-threemdashhaving been forbidden to join any of the religious
sects of the day and being of very tender years and persecuted by those who ought to have
been my friends and to have treated me kindly and if they supposed me to be deluded to have
endeavored in a proper and affectionate manner to have reclaimed memdashI was left to all kinds
205
of temptations and mingling with all kinds of society I frequently fell into many foolish errors
and displayed the weakness of youth and the foibles of human nature which I am sorry to say
led me into divers temptations offensive in the sight of God In making this confession no one
need suppose me guilty of any great or malignant sins A disposition to commit such was never
in my nature But I was guilty of levity and sometimes associated with jovial company etc not
consistent with that character which ought to be maintained by one who was called of God as
I had been But this will not seem very strange to any one who recollects my youth and is
acquainted with my native cheery temperament
29 In consequence of these things I often felt condemned for my weakness and
imperfections when on the evening of the above-mentioned twenty-first of September after I
had retired to my bed for the night I betook myself to prayer and supplication to Almighty God
for forgiveness of all my sins and follies and also for a manifestation to me that I might know
of my state and standing before him for I had full confidence in obtaining a divine manifestation
as I previously had one
30 While I was thus in the act of calling upon God I discovered a light appearing in
my room which continued to increase until the room was lighter than at noonday when
immediately a personage appeared at my bedside standing in the air for his feet did not
touch the floor
31 He had on a loose robe of most exquisite whiteness It was a whiteness beyond
anything earthly I had ever seen nor do I believe that any earthly thing could be made to
appear so exceedingly white and brilliant His hands were naked and his arms also a little
above the wrist so also were his feet naked as were his legs a little above the ankles His
head and neck were also bare I could discover that he had no other clothing on but this robe
as it was open so that I could see into his bosom
32 Not only was his robe exceedingly white but his whole person was glorious beyond
description and his countenance truly like lightning The room was exceedingly light but
not so very bright as immediately around his person When I first looked upon him I was
afraid but the fear soon left me
33 He called me by name and said unto me that he was a messenger sent from the
presence of God to me and that his name was Moroni that God had a work for me to do
and that my name should be had for good and evil among all nations kindreds and tongues
or that it should be both good and evil spoken of among all people
34 He said there was a book deposited written upon gold plates giving an account of
the former inhabitants of this continent and the source from whence they sprang He also
206
said that the fulness of the everlasting Gospel was contained in it as delivered by the Savior
to the ancient inhabitants
35 Also that there were two stones in silver bowsmdashand these stones fastened to a
breastplate constituted what is called the Urim and Thummimmdashdeposited with the plates
and the possession and use of these stones were what constituted ldquoseersrdquo in ancient or former
times and that God had prepared them for the purpose of translating the book
36 After telling me these things he commenced quoting the prophecies of the Old
Testament He first quoted part of the third chapter of Malachi and he quoted also the fourth
or last chapter of the same prophecy though with a little variation from the way it reads in our
Bibles Instead of quoting the first verse as it reads in our books he quoted it thus
37 For behold the day cometh that shall burn as an oven and all the proud yea and
all that do wickedly shall burn as stubble for they that come shall burn them saith the Lord of
Hosts that it shall leave them neither root nor branch
38 And again he quoted the fifth verse thus Behold I will reveal unto you the
Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day
of the Lord
39 He also quoted the next verse differently And he shall plant in the hearts of the
children the promises made to the fathers and the hearts of the children shall turn to their
fathers If it were not so the whole earth would be utterly wasted at his coming
40 In addition to these he quoted the eleventh chapter of Isaiah saying that it was about
to be fulfilled He quoted also the third chapter of Acts twenty-second and twenty-third verses
precisely as they stand in our New Testament He said that that prophet was Christ but the day
had not yet come when ldquothey who would not hear his voice should be cut off from among the
peoplerdquo but soon would come
41 He also quoted the second chapter of Joel from the twenty-eighth verse to the last
He also said that this was not yet fulfilled but was soon to be And he further stated that the
fulness of the Gentiles was soon to come in He quoted many other passages of scripture and
offered many explanations which cannot be mentioned here
42 Again he told me that when I got those plates of which he had spokenmdashfor the
time that they should be obtained was not yet fulfilledmdashI should not show them to any person
neither the breastplate with the Urim and Thummim only to those to whom I should be
commanded to show them if I did I should be destroyed While he was conversing with me
about the plates the vision was opened to my mind that I could see the place where the plates
207
were deposited and that so clearly and distinctly that I knew the place again when I visited
it
43 After this communication I saw the light in the room begin to gather immediately
around the person of him who had been speaking to me and it continued to do so until the room
was again left dark except just around him when instantly I saw as it were a conduit open
right up into heaven and he ascended till he entirely disappeared and the room was left as it
had been before this heavenly light had made its appearance
44 I lay musing on the singularity of the scene and marveling greatly at what had
been told to me by this extraordinary messenger when in the midst of my meditation I
suddenly discovered that my room was again beginning to get lighted and in an instant as
it were the same heavenly messenger was again by my bedside
45 He commenced and again related the very same things which he had done at his
first visit without the least variation which having done he informed me of great judgments
which were coming upon the earth with great desolations by famine sword and pestilence
and that these grievous judgments would come on the earth in this generation Having related
these things he again ascended as he had done before
46 By this time so deep were the impressions made on my mind that sleep had fled from
my eyes and I lay overwhelmed in astonishment at what I had both seen and heard But what
was my surprise when again I beheld the same messenger at my bedside and heard him
rehearse or repeat over again to me the same things as before and added a caution to me
telling me that Satan would try to tempt me (in consequence of the indigent circumstances of
my fatherrsquos family) to get the plates for the purpose of getting rich This he forbade me saying
that I must have no other object in view in getting the plates but to glorify God and must not
be influenced by any other motive than that of building his kingdom otherwise I could not get
them
47 After this third visit he again ascended into heaven as before and I was again left
to ponder on the strangeness of what I had just experienced when almost immediately after the
heavenly messenger had ascended from me for the third time the cock crowed and I found that
day was approaching so that our interviews must have occupied the whole of that night
48 I shortly after arose from my bed and as usual went to the necessary labors of the
day but in attempting to work as at other times I found my strength so exhausted as to render
me entirely unable My father who was laboring along with me discovered something to be
wrong with me and told me to go home I started with the intention of going to the house but
208
in attempting to cross the fence out of the field where we were my strength entirely failed me
and I fell helpless on the ground and for a time was quite unconscious of anything
49 The first thing that I can recollect was a voice speaking unto me calling me by name
I looked up and beheld the same messenger standing over my head surrounded by light as
before He then again related unto me all that he had related to me the previous night and
commanded me to go to my father and tell him of the vision and commandments which I had
received
50 I obeyed I returned to my father in the field and rehearsed the whole matter to him
He replied to me that it was of God and told me to go and do as commanded by the messenger
I left the field and went to the place where the messenger had told me the plates were deposited
and owing to the distinctness of the vision which I had had concerning it I knew the place the
instant that I arrived there
51 Convenient to the village of Manchester Ontario county New York stands a hill
of considerable size and the most elevated of any in the neighborhood On the west side of
this hill not far from the top under a stone of considerable size lay the plates deposited in
a stone box This stone was thick and rounding in the middle on the upper side and thinner
towards the edges so that the middle part of it was visible above the ground but the edge all
around was covered with earth
52 Having removed the earth I obtained a lever which I got fixed under the edge of
the stone and with a little exertion raised it up I looked in and there indeed did I behold the
plates the Urim and Thummim and the breastplate as stated by the messenger The box in
which they lay was formed by laying stones together in some kind of cement In the bottom
of the box were laid two stones crossways of the box and on these stones lay the plates and
the other things with them
53 I made an attempt to take them out but was forbidden by the messenger and was
again informed that the time for bringing them forth had not yet arrived neither would it until
four years from that time but he told me that I should come to that place precisely in one year
from that time and that he would there meet with me and that I should continue to do so until
the time should come for obtaining the plates
54 Accordingly as I had been commanded I went at the end of each year and at each
time I found the same messenger there and received instruction and intelligence from him at
each of our interviews respecting what the Lord was going to do and how and in what manner
his kingdom was to be conducted in the last days
209
Joseph Smith marries Emma HalemdashHe receives the gold plates from Moroni and
translates some of the charactersmdashMartin Harris shows the characters and translation to
Professor Anthon who says ldquoI cannot read a sealed bookrdquo (Verses 55ndash65)
55 As my fatherrsquos worldly circumstances were very limited we were under the necessity
of laboring with our hands hiring out by dayrsquos work and otherwise as we could get opportunity
Sometimes we were at home and sometimes abroad and by continuous labor were enabled to
get a comfortable maintenance
56 In the year 1823 my fatherrsquos family met with a great affliction by the death of my
eldest brother Alvin In the month of October 1825 I hired with an old gentleman by the name
of Josiah Stoal who lived in Chenango county State of New York He had heard something of
a silver mine having been opened by the Spaniards in Harmony Susquehanna county State of
Pennsylvania and had previous to my hiring to him been digging in order if possible to
discover the mine After I went to live with him he took me with the rest of his hands to dig for
the silver mine at which I continued to work for nearly a month without success in our
undertaking and finally I prevailed with the old gentleman to cease digging after it Hence
arose the very prevalent story of my having been a money-digger
57 During the time that I was thus employed I was put to board with a Mr Isaac Hale
of that place it was there I first saw my wife (his daughter) Emma Hale On the 18th of January
1827 we were married while I was yet employed in the service of Mr Stoal
58 Owing to my continuing to assert that I had seen a vision persecution still followed
me and my wifersquos fatherrsquos family were very much opposed to our being married I was therefore
under the necessity of taking her elsewhere so we went and were married at the house of Squire
Tarbill in South Bainbridge Chenango county New York Immediately after my marriage I
left Mr Stoalrsquos and went to my fatherrsquos and farmed with him that season
59 At length the time arrived for obtaining the plates the Urim and Thummim and
the breastplate On the twenty-second day of September one thousand eight hundred and
twenty-seven having gone as usual at the end of another year to the place where they were
deposited the same heavenly messenger delivered them up to me with this charge that I
should be responsible for them that if I should let them go carelessly or through any neglect
of mine I should be cut off but that if I would use all my endeavors to preserve them until
he the messenger should call for them they should be protected
60 I soon found out the reason why I had received such strict charges to keep them safe
and why it was that the messenger had said that when I had done what was required at my hand
he would call for them For no sooner was it known that I had them than the most strenuous
210
exertions were used to get them from me Every stratagem that could be invented was resorted
to for that purpose The persecution became more bitter and severe than before and multitudes
were on the alert continually to get them from me if possible But by the wisdom of God they
remained safe in my hands until I had accomplished by them what was required at my hand
When according to arrangements the messenger called for them I delivered them up to him
and he has them in his charge until this day being the second day of May one thousand eight
hundred and thirty-eight
61 The excitement however still continued and rumor with her thousand tongues was
all the time employed in circulating falsehoods about my fatherrsquos family and about myself If I
were to relate a thousandth part of them it would fill up volumes The persecution however
became so intolerable that I was under the necessity of leaving Manchester and going with my
wife to Susquehanna county in the State of Pennsylvania While preparing to startmdashbeing very
poor and the persecution so heavy upon us that there was no probability that we would ever be
otherwisemdashin the midst of our afflictions we found a friend in a gentleman by the name of
Martin Harris who came to us and gave me fifty dollars to assist us on our journey Mr Harris
was a resident of Palmyra township Wayne county in the State of New York and a farmer of
respectability
62 By this timely aid was I enabled to reach the place of my destination in
Pennsylvania and immediately after my arrival there I commenced copying the characters
off the plates I copied a considerable number of them and by means of the Urim and
Thummim I translated some of them which I did between the time I arrived at the house of
my wifersquos father in the month of December and the February following
63 Sometime in this month of February the aforementioned Mr Martin Harris came to
our place got the characters which I had drawn off the plates and started with them to the city
of New York For what took place relative to him and the characters I refer to his own account
of the circumstances as he related them to me after his return which was as follows
64 ldquoI went to the city of New York and presented the characters which had been
translated with the translation thereof to Professor Charles Anthon a gentleman celebrated
for his literary attainments Professor Anthon stated that the translation was correct more
so than any he had before seen translated from the Egyptian I then showed him those which
were not yet translated and he said that they were Egyptian Chaldaic Assyriac and Arabic
and he said they were true characters He gave me a certificate certifying to the people of
Palmyra that they were true characters and that the translation of such of them as had been
translated was also correct I took the certificate and put it into my pocket and was just
211
leaving the house when Mr Anthon called me back and asked me how the young man found
out that there were gold plates in the place where he found them I answered that an angel
of God had revealed it unto him
65 ldquoHe then said to me lsquoLet me see that certificatersquo I accordingly took it out of my
pocket and gave it to him when he took it and tore it to pieces saying that there was no such
thing now as ministering of angels and that if I would bring the plates to him he would
translate them I informed him that part of the plates were sealed and that I was forbidden
to bring them He replied lsquoI cannot read a sealed bookrsquo I left him and went to Dr Mitchell
who sanctioned what Professor Anthon had said respecting both the characters and the
translationrdquo
Oliver Cowdery serves as scribe in translating the Book of MormonmdashJoseph and Oliver
receive the Aaronic Priesthood from John the BaptistmdashThey are baptized ordained and receive
the spirit of prophecy (Verses 66ndash75)
66 On the 5th day of April 1829 Oliver Cowdery came to my house until which time I
had never seen him He stated to me that having been teaching school in the neighborhood
where my father resided and my father being one of those who sent to the school he went to
board for a season at his house and while there the family related to him the circumstances of
my having received the plates and accordingly he had come to make inquiries of me
67 Two days after the arrival of Mr Cowdery (being the 7th of April) I commenced to
translate the Book of Mormon and he began to write for me
68 We still continued the work of translation when in the ensuing month (May 1829)
we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for
the remission of sins that we found mentioned in the translation of the plates While we were
thus employed praying and calling upon the Lord a messenger from heaven descended in a
cloud of light and having laid his hands upon us he ordained us saying
69 Upon you my fellow servants in the name of Messiah I confer the Priesthood of
Aaron which holds the keys of the ministering of angels and of the gospel of repentance and
of baptism by immersion for the remission of sins and this shall never be taken again from the
earth until the sons of Levi do offer again an offering unto the Lord in righteousness
70 He said this Aaronic Priesthood had not the power of laying on hands for the gift of
the Holy Ghost but that this should be conferred on us hereafter and he commanded us to go
and be baptized and gave us directions that I should baptize Oliver Cowdery and that
afterwards he should baptize me
212
71 Accordingly we went and were baptized I baptized him first and afterwards he
baptized memdashafter which I laid my hands upon his head and ordained him to the Aaronic
Priesthood and afterwards he laid his hands on me and ordained me to the same Priesthoodmdash
for so we were commanded
72 The messenger who visited us on this occasion and conferred this Priesthood upon
us said that his name was John the same that is called John the Baptist in the New Testament
and that he acted under the direction of Peter James and John who held the keys of the
Priesthood of Melchizedek which Priesthood he said would in due time be conferred on us
and that I should be called the first Elder of the Church and he (Oliver Cowdery) the second
It was on the fifteenth day of May 1829 that we were ordained under the hand of this messenger
and baptized
73 Immediately on our coming up out of the water after we had been baptized we
experienced great and glorious blessings from our Heavenly Father No sooner had I baptized
Oliver Cowdery than the Holy Ghost fell upon him and he stood up and prophesied many
things which should shortly come to pass And again so soon as I had been baptized by him I
also had the spirit of prophecy when standing up I prophesied concerning the rise of this
Church and many other things connected with the Church and this generation of the children
of men We were filled with the Holy Ghost and rejoiced in the God of our salvation
74 Our minds being now enlightened we began to have the scriptures laid open to our
understandings and the true meaning and intention of their more mysterious passages revealed
unto us in a manner which we never could attain to previously nor ever before had thought of
In the meantime we were forced to keep secret the circumstances of having received the
Priesthood and our having been baptized owing to a spirit of persecution which had already
manifested itself in the neighborhood
75 We had been threatened with being mobbed from time to time and this too by
professors of religion And their intentions of mobbing us were only counteracted by the
influence of my wifersquos fatherrsquos family (under Divine providence) who had become very friendly
to me and who were opposed to mobs and were willing that I should be allowed to continue
the work of translation without interruption and therefore offered and promised us protection
from all unlawful proceedings as far as in them lay
213
Appendix 3 The Book of Mormon
Figure 41 Anthon Transcript from the Golden Plates
The Book of Mormon is the keystone of the religion I believe in According to the story
the angel first visited Smiths bedroom late at night on September 22 in 1822 or 1823 Moroni
told Smith that the plates could be found buried in a prominent hill near his home later called
Cumorah a name found in the Book of Mormon
The following are some extracts from the History of Joseph Smith the Prophet 17Joseph
Smith tells of his ancestry family members and their early abodesmdashAn unusual excitement
about religion prevails in western New YorkmdashHe determines to seek wisdom as directed by
JamesmdashThe Father and the Son appear and Joseph is called to his prophetic ministry (Verses
1ndash20)
As another witness Oliver Cowdery describes these events thus ldquoThese were days
never to be forgottenmdashto sit under the sound of a voice dictated by the inspiration of heaven
awakened the utmost gratitude of this bosom Day after day I continued uninterrupted to write
from his mouth as he translated with the Urim and Thummim or as the Nephites would have
said lsquoInterpretersrsquo the history or record called lsquoThe Book of Mormonrsquo
ldquoTo notice in even few words the interesting account given by Mormon and his
faithful son Moroni of a people once beloved and favored of heaven would supersede my
present design I shall therefore defer this to a future period and as I said in the introduction
pass more directly to some few incidents immediately connected with the rise of this Church
17 62 Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
214
which may be entertaining to some thousands who have stepped forward amid the frowns of
bigots and the calumny of hypocrites and embraced the Gospel of Christ
ldquoNo men in their sober senses could translate and write the directions given to the
Nephites from the mouth of the Savior of the precise manner in which men should build up His
Church and especially when corruption had spread an uncertainty over all forms and systems
practiced among men without desiring a privilege of showing the willingness of the heart by
being buried in the liquid grave to answer a lsquogood conscience by the resurrection of Jesus
Christrsquo
ldquoAfter writing the account given of the Saviorrsquos ministry to the remnant of the seed of
Jacob upon this continent it was easy to be seen as the prophet said it would be that darkness
covered the earth and gross darkness the minds of the people On reflecting further it was as
easy to be seen that amid the great strife and noise concerning religion none had authority from
God to administer the ordinances of the Gospel For the question might be asked have men
authority to administer in the name of Christ who deny revelations when His testimony is no
less than the spirit of prophecy and His religion based built and sustained by immediate
revelations in all ages of the world when He has had a people on earth If these facts were
buried and carefully concealed by men whose craft would have been in danger if once
permitted to shine in the faces of men they were no longer to us and we only waited for the
commandment to be given lsquoArise and be baptizedrsquo
ldquoThis was not long desired before it was realized The Lord who is rich in mercy and
ever willing to answer the consistent prayer of the humble after we had called upon Him in a
fervent manner aside from the abodes of men condescended to manifest to us His will On a
sudden as from the midst of eternity the voice of the Redeemer spake peace to us while the
veil was parted and the angel of God came down clothed with glory and delivered the anxiously
looked for message and the keys of the Gospel of repentance What joy what wonder what
amazement While the world was racked and distractedmdashwhile millions were groping as the
blind for the wall and while all men were resting upon uncertainty as a general mass our eyes
beheld our ears heard as in the lsquoblaze of dayrsquo yes moremdashabove the glitter of the May sunbeam
which then shed its brilliancy over the face of nature Then his voice though mild pierced to
the center and his words lsquoI am thy fellow-servantrsquo dispelled every fear We listened we gazed
we admired rsquoTwas the voice of an angel from glory rsquotwas a message from the Most High And
as we heard we rejoiced while His love enkindled upon our souls and we were wrapped in the
vision of the Almighty Where was room for doubt Nowhere uncertainty had fled doubt had
sunk no more to rise while fiction and deception had fled forever ldquoBut dear brother think
215
further think for a moment what joy filled our hearts and with what surprise we must have
bowed (for who would not have bowed the knee for such a blessing) when we received under
his hand the Holy Priesthood as he said lsquoUpon you my fellow-servants in the name of Messiah
I confer this Priesthood and this authority which shall remain upon earth that the Sons of Levi
may yet offer an offering unto the Lord in righteousnessrsquo
ldquoI shall not attempt to paint to you the feelings of this heart nor the majestic beauty and
glory which surrounded us on this occasion but you will believe me when I say that earth nor
men with the eloquence of time cannot begin to clothe language in as interesting and sublime
a manner as this holy personage No nor has this earth power to give the joy to bestow the
peace or comprehend the wisdom which was contained in each sentence as they were delivered
by the power of the Holy Spirit Man may deceive his fellow-men deception may follow
deception and the children of the wicked one may have power to seduce the foolish and
untaught till naught but fiction feeds the many and the fruit of falsehood carries in its current
the giddy to the grave but one touch with the finger of his love yes one ray of glory from the
upper world or one word from the mouth of the Savior from the bosom of eternity strikes it
all into insignificance and blots it forever from the mind The assurance that we were in the
presence of an angel the certainty that we heard the voice of Jesus and the truth unsullied as it
flowed from a pure personage dictated by the will of God is to me past description and I shall
ever look upon this expression of the Saviorrsquos goodness with wonder and thanksgiving while I
am permitted to tarry and in those mansions where perfection dwells and sin never comes I
hope to adore in that day which shall never ceaserdquomdashMessenger and Advocate vol 1 (October
1834) pp 14ndash16
1John412 No man hath seen God at any time If we love one another God dwelleth in
us and his love is perfected in us
First vision of Joseph Smith15years old
1Peter18 Whom having not seen ye love in whom though now ye see him not yet
believing ye rejoice with joy unspeakable and full of glory
Golden Plates History Brigham Young Journal of Discourses 17 June 1877
ldquoOliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph did not
translate all of the plates there was a portion of them sealed which you can learn from the
Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to carry
them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver went
there the hill opened and they walked into a cave in which there was a large and spacious
216
room He says he did not think at the time whether they had the light of the sun or artificial
light but that it was just as light as day
They laid the plates on a table it was a large table that stood in the room Under
this table there was a pile of plates as much as two feet high and there were altogether in
this room more plates than probably many wagon loads they were piled up in the corners
and along the walls The first time they went there the sword of Laban hung upon the
wall but when they went again it had been taken down and laid upon the table across the
gold plates it was unsheathed and on it was written these words ldquoThis sword will never
be sheathed again until the kingdoms of this world become the kingdom of our God and
his Christrdquo
I tell you this as coming not only from Oliver Cowdery but others who were familiar
with it and who understood it just as well as we understand coming to this meeting [Don]
Carlos Smith was a young man of as much veracity as any young man we had and he was a
witness to these things Samuel Smith saw some things Hyrum saw a good many things but
Joseph was the leaderrdquo
Other Accounts Manuscript History of Brigham Young 5 May 1867
ldquoPresident [Heber C] Kimball talked familiarly to the brethren about Father Smith
[Oliver] Cowdery and others walking into the hill Cumorah and seeing records upon records
piled upon table[s] they walked from cell to cell and saw the records that were piled up rdquo
Wilford Woodruff Journal 11 December 1869
ldquoIn his journal Wilford Woodruff recounted what he had heard Brigham Young say
about the cave President Young said in relation to Joseph Smith returning the Plates of the
Book of Mormon that He did not return them to the box from wh[ence] He had Received
[them] But He went [into] a Cave in the Hill Comoro with Oliver Cowdry and deposited those
plates upon a table or shelf In that room were deposited a large amount of gold plates
Containing sacred records and when they first visited that Room the sword of Laban was
Hanging upon the wall and when they last visited it the sword was drawn from the scabbard
and [laid] upon a table and a Messenger who was the keeper of the room informed them that
that sword would never be returned to its scabbard untill the Kingdom of God was Esstablished
upon the Earth and untill it reigned triumphant over Evry Enemy Joseph Smith said that Cave
Contained tons of Choice Treasures and recordsrdquo
217
Jesse Nathaniel Smith Journal February 1874
ldquoA southern Utah Saint Jesse Nathaniel Smith heard Brigham Young speak in Cedar
City Utah and recorded I heard him [Brigham Young] at an evening meeting in Cedar City
describe an apartment in the Hill Cumorah that some of the brethren had been permitted to enter
He said there was great wealth in the room in sacred implements vestments arms precious
metals and precious stones more than a six-mule team could drawrdquo
Heber C Kimball Journal of Discourses 28 September 1856
ldquoIn response to a Brother Millsrsquos statement about the handcart pioneers Heber C
Kimball said How does it compare with the vision that Joseph and others had when they went
into a cave in the hill Cumorah and saw more records than ten men could carry There were
books piled up on tables book upon book Those records this people will yet have if they accept
of the Book of Mormon and observe its precepts and keep the commandmentsrdquo
Orson Pratt The Contributor September 1882
ldquoBut the grand repository of all the numerous records of the ancient nations of the
western continent was located in another department of the hill and its contents put under the
charge of holy angels until the day should come for them to be transferred to the sacred temple
of Zionrdquo
Orson Pratt in Journal of Discourses 1657
ldquoWill these things be brought to light Yes The records now slumbering in the hill
Cumorah will be brought forth by the power of God to fulfill the words of our text that lsquothe
knowledge of God shall cover the earth as the waters cover the great deeprdquo
Edward Stevenson Reminiscences of Joseph the Prophet 1877
ldquoIn his book Reminiscences of Joseph the Prophet and the Coming Forth of the Book
of Mormon Edward Stevenson relates an interview with David Whitmer in 1877 It was
likewise stated to me by David Whitmer in the year 1877 that Oliver Cowdery told him that the
Prophet Joseph and himself had seen this room and that it was filled with treasure and on a
table therein were the breastplate and the sword of Laban as well as the portion of gold plates
not yet translated and that these plates were bound by three small gold rings and would also
be translated as was the first portion in the days of Joseph When they are translated much
useful information will be brought to light But till that day arrives no Rochester adventurers
shall ever see them or the treasures although science and mineral rods testify that they are thererdquo
218
David Whitmer Deseret Evening News 16 August 1878
ldquoIn an interview with P Wilhelm Poulson David Whitmer gave another account of the
cave [Poulson] Where are the plates now [Whitmer] In a cave where the angel has hidden
them up till the time arrives when the plates which are sealed shall be translated God will yet
raise up a mighty one who shall do his work till it is finished and Jesus comes again [Poulson]
Where is that cave [Whitmer] In the State of New York [Poulson] In the Hill of Comorah
[Whitmer] No but not far away from that placerdquo
William Horne Dame Diary 14 January 1855
ldquoAttended meeting a discourse from W W Phelps He related a story told him by Hyrum
Smith which was as follows Joseph Hyrum Cowdery and Whitmere went to the hill Cormorah
As they were walking up the hill a door opened and they walked into a room about 16 ft square
In that room was an angel and a trunk On that trunk lay a book of Mormon and gold plates
Labanrsquos sword Aaronrsquos brestplaterdquo
Elizabeth Kane Journal 15 January 1873
ldquoAlthough not a member of the church Elizabeth Kane lived in St George Utah and
entertained the company of Brigham Young She recorded the following discussion I asked
where the plates were now and saw in a moment from the expression of the countenances
around that I had blundered But I was answered that they were in a cave that Oliver Cowdery
though now an apostate would not deny that he had seen them He had been to the cave
Brigham Youngrsquos tone was so solemn that I listened bewildered like a child to the evening witch
stories of its nurse Brigham Young said that when Oliver Cowdery and Joseph Smith were
in the cave this third time they could see its contents more distinctly than before It was
about fifteen feet high and round its sides were ranged boxes of treasure In the centre was a
large stone table empty before but now piled with similar gold plates some of which lay
scattered on the floor beneath Formerly the sword of Laban hung on the walls sheathed but it
was now unsheathed and lying across the plates on the table and One that was with them said
it was never to be sheathed until the reign of Righteousness upon the earthrdquo
httpsjosephsmithfoundationorghill-cumorah-cave
Wagonloads of plates in Cumorahrsquos cave
The following was originally printed in the March-April 2010 edition of Mormonism
Researched To request a free subscription please visit here
The Book of Mormon ends by describing the demise of the Nephite people at the hands
of their Lamanite counterparts For decades the descendants of Lehi the light-skinned Nephites
219
and the dark-skinned Lamanites warred against each other until both sides met for a final battle
in the ldquoland of Cumorahrdquo According to Moroni 66
And it came to pass that when we had gathered in all our people in one to the land of
Cumorah behold I Mormon began to be old and knowing it to be the last struggle of my
people and having been commanded of the Lord that I should not suffer the records which had
been handed down by our fathers which were sacred to fall into the hands of the Lamanites
(for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi
and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of
the Lord save it were these few plates which I gave unto my son Moroni
According to Mormon lore Smith claimed to receive the ldquofew platesrdquo from Moroni in
1827 and from them translated the Book of Mormon When he was finished translating the
plates he gave them back to the angel who he claimed ldquohas them in his chargerdquo (Joseph Smith
History 160) Many ask ldquoWhere are the gold plates nowrdquo ldquoAnd what of the many other
records that were supposedly lsquohid up in the Hill Cumorahrsquordquo
In his article ldquoCumorahrsquos Caverdquo printed in the Journal of Book of Mormon Studies
(v13 no1-2 2004) Cameron J Packerconcedes that several prominent Mormons spoke of
gold plates and other objects (such as the very sword Nephi used to kill Laban) that lay buried
within the famous hill located near the Smith home outside of Palmyra New York Packer asks
ldquoWas this a real cave that Joseph and others actually walked into or was it a visionary or
lsquovirtualrsquo experiencerdquo
Unfortunately most of the cave accounts come second or even third-hand For example
Parker cites the diary of William Horne Dame who recorded the words of WW Phelps who in
turn cited Hyrum Smith Phelps said that Joseph Smith Hyrum Smith Oliver Cowdery and
David Whitmer went to the Hill Cumorah and ldquowalked into a room about 16 ft square In that
room was an angel and a trunk On that trunk lay a Book of Mormon and gold plates Labanrsquos
sword Aaronrsquos breastplaterdquo
Brigham Young gave a somewhat similar second-hand account on June 17 1877
Oliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph
did not translate all of the plates there was a portion of them sealed which you can learn from
the Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to
carry them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver
went there the hill opened and they walked into a cave in which there was a large and spacious
room He says he whether they had the light of the sun or artificial light but that it was just as
light as day They laid the plates on a table it was a large table that stood in the room Under
220
this table there was a pile of plates as much as two feet high and there were altogether in this
room more plates than probably many wagon loads they were piled up in the corners and along
the walls The first time they went there the sword of Laban hung upon the wall but when they
went there again it had been taken down and laid upon the table across the gold plates it was
unsheathed and on it was written these words lsquoThis sword will never be sheathed again until
the kingdoms of this world become the kingdom of our God and his Christrsquordquo (Journal of
Discourses 1938)
David Whitmerrsquos testimony is a rare exception because he was one of the men who is
said to have actually entered such a cave His testimony slightly conflicts with Youngrsquos for he
stated in an 1878 interview printed in the Deseret Evening News that Smithrsquos gold plates were
indeed hidden but not in a cave in the Hill Cumorah Instead he said they were hidden ldquonot
far away from that placerdquo
Parker notes that Mormon Apostle Orson Pratt speaking in Ogden in 1873 spoke of
day when the plates ldquonow slumbering in the Hill Cumorahrdquo will be ldquobrought to lightrdquo When
that happens he said they will ldquohave the history of the Old Testament much more fully with
the addition of a great many prophecies that are not now contained in the recordrdquo
Such accounts leave us to believe that Smith and company literally saw tangible plates
and artifacts yet Heber C Kimball a member of the First Presidency under Brigham Young
used the word ldquovisionrdquo in 1856 when he spoke of ldquoJoseph Smith and othersrdquo seeing ldquomore
records than ten men could carryrdquo (Journal of Discourses 24105)
If this is the case then such a story really carries no more persuasive weight than the
testimony of the three witnesses who claimed to ldquohave seenrdquo the plates Smith received from
Moroni At first glance one might assume they too saw tangible gold plates However this
conclusion is dashed when we read in History of the Church 153 that it was only by prayer and
faith that they were ldquoable to obtain a view of themrdquo Why would prayer and faith be necessary
to see physical objects Furthermore page 55 clearly states they saw the plates in a vision
Mormon84 Therefore I will write and ahide up the records in the earth and whither I go it
mattereth not
Mormon75 Know ye that ye must come to the aknowledge of your fathers and repent
of all your sins and iniquities and bbelieve in Jesus Christ that he is the Son of God and that
he was slain by the Jews and by the power of the Father he hath risen again whereby he hath
gained the cvictory over the grave and also in him is the sting of death swallowed up
221
Mormon9 32 And now behold we have written this record according to our knowledge
in the characters which are called among us the areformed Egyptian being handed down and
altered by us according to our manner of speech
33 O ye wicked and perverse and stiffnecked people why have ye built up churches
unto yourselves to get gain Why have ye transfigured the holy word of God that ye might
bring damnation upon your souls Behold look ye unto the revelations of God for behold the
time cometh at that day when all these things must be fulfilled
34 Behold the Lord hath shown unto me great and marvelous things concerning that
which must shortly come at that day when these things shall come forth among you
The most important for the Book of Mormon is not reading but also learning how to
use for our daily lives That is including how to use the sword of Laban the Directors which
were given to Lehi (called Liahona) the Urim and Thummim and other records through the
Holy Ghost This will be discuss more later in conclusion section
Shreve (2017) reported that the wide availability of attractive readerrsquos editions of the
Book of Mormon armed with immaculate scholarly introductions framing it for non-Mormon
audiencesmdashnotably Hardyrsquos 2005 University of Illinois Press edition and Laurie Maffly-Kipprsquos
2008 Penguin edition which have made the Book of Mormonrsquos inclusion on American literature
syllabi that much easier Shreve (2017)wrote that perhaps the most conspicuous academic
embrace of the Book of Mormon is occurring inmdashof all placesmdashliberal secular Vermont where
Elizabeth Fenton is currently teaching a graduate seminar at the University of Vermont called
ldquoThe Book of Mormon and its Worldrdquo which all available evidence suggests is the first
literature course outside of Utah to focus exclusively on the Book of Mormon After requiring
students to spend three weeks reading the Book of Mormon in its entirety Fenton is devoting
the remainder of her course to a series of ldquomeditationsrdquo on potential historical and theological
contexts for the book Because it is a living religious text Fenton acknowledges that the book
must be taught ldquowith a certain generosityrdquo but she emphasizes that her course is focused
exclusively on intellectual questions rather than questions of faith Given the multitude of
preconceptions students have about the book distinctions like this are paramount in the the
Book of Mormon Gets the Literary Treatment JohnsonampJohnson (1999)traied to translate from
words on the Gold Plates to modern English version from existed copies from the Anthon
transcript through analizing various Native American and Egyptian languages Johnson
ampJohnson (1999) determined that was from Ether Chapter 63-13 as follows
3 And that it was the place of the New Jerusalem which should come down out of heaven
and the holy sanctuary of the Lord
222
4 Behold Ether saw the days of Christ and he spake concerning a New Jerusalem
upon this land
5 And he spake also concerning the house of Israel and the Jerusalem from whence
Lehi should comemdashafter it should be destroyed it should be built up again a holy city
unto the Lord wherefore it could not be a new Jerusalem for it had been in a time of
old but it should be built up again and become a holy city of the Lord and it should be
built unto the house of Israelmdash
6 And that a New Jerusalem should be built up upon this land unto the remnant of the
seed of Joseph for which things there has been a type
7 For as Joseph brought his father down into the land of Egypt even so he died there
wherefore the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem
that he might be merciful unto the seed of Joseph that they should perish not even as he
was merciful unto the father of Joseph that he should perish not
8 Wherefore the remnant of the house of Joseph shall be built upon this land and it shall
be a land of their inheritance and they shall build up a holy city unto the Lord like unto
the Jerusalem of old and they shall no more be confounded until the end come when the
earth shall pass away
9 And there shall be a new heaven and a new earth and they shall be like unto the old
save the old have passed away and all things have become new
10 And then cometh the New Jerusalem and blessed are they who dwell therein for it is
they whose garments are white through the blood of the Lamb and they are they who are
numbered among the remnant of the seed of Joseph who were of the house of Israel
11 And then also cometh the Jerusalem of old and the inhabitants thereof blessed are they
for they have been washed in the blood of the Lamb and they are they who were scattered
and gathered in from the four quarters of the earth and from the north countries and are
partakers of the fulfilling of the covenant which God made with their father Abraham
12 And when these things come bringeth to pass the scripture which saith there are they
who were first who shall be last and there are they who were last who shall be first
13 And I was about to write more but I am forbidden but great and marvelous were the
prophecies of Ether but they esteemed him as naught and cast him out and he hid himself
in the cavity of a rock by day and by night he went forth viewing the things which should
come upon the people
223
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints is the name of the Church Latter-day
Saints believe came by revelation from the Lord Jesus Christ Himself ldquoJesus Christ directed
us to call the Church by His name because it is His Church filled with His powerrdquo President
Russell M Nelson has said (News Room 2019)
Central teaching philosophy of the Church is service in love to the neighbors That is
why the Church has various welfare program not only for the members but also for the world
The welfare program of The Church of Jesus Christ of Latter-day Saints is not only a
way to help members in temporarily difficult circumstances but it also stresses self-reliance as
a way of life including education health employment family home production and storage
family finances and spiritual strength Life is not on this earth but also time for eternity This
is a vision for serving for others volunteerly (Takahashi 1998)
Baron (2004) analyzed the ethical and moral teachings of The Church of Jesus Christ
of Latter-day Saints and the process by which those teachings come forth A further aim is to
compare the process and outcome with other religious traditions and secular schools of thought
Chapter One introduces information about the growth and influence of the Church and the
Churchrsquos employment of the unique LDS concept of revelation The Church encourages its
members to be actively involved in politics education business science and sports in their
communities On the other hand the Church discourages any kind o f separatist movements
among its members
The second chapter deals with the relationship between religion and morality in general
and how it specifically relates to the Church Baron (2004) states that some of these traditions
have attempted to resolve the philosophic problems associated with the debate about divine
command The LDS Church hasnever addressed in any formal way the debate about why one
should obey God or how one could discern whether Godrsquos commands were good Chapter
Three focuses attention on specific social ethical teachings on abortion euthanasia capital
punishment and just war Baron (2004) reported that the Churchrsquos position then against
radical feminism highlights (a) the Churchrsquos view on women as children of God who equally
share in the blessings that are offered (b) the Churchrsquos view on what the ultimate solution to
the problem of exploitation of women and others ismdashthe regeneration of the inner person and
(c)that the base assumptions of radical forms of feminism are diametrically opposed to the
faith-based premises of the Church
224
ldquoThe aim of the Church is to help the people to help themselves Work is to be re-enthroned as
the ruling principle of the lives of our Church membershiprdquo mdashPresident Heber J Grant 1936
Brief Historical Timeline of the Church Welfare Plan
1936
bullPresident Heber J Grant announces the Church security plan in April general conference
bullBy October conference the General Church Welfare Committee was established
1937
bullThe first central bishopsrsquo storehouse is set up in Salt Lake City
1938
bullThe Church begins construction on Welfare Square
bullThe Church Security Plan is renamed the Church Welfare Plan
bullIn Salt Lake City the first Deseret Industries thrift store opens
1939
bullWelfare Squarersquos first storehouse is completed
bullThe Churchrsquos first Welfare Square cannery starts operating
1940
bullPresident David O McKay dedicates the Welfare Square grain elevator
1941
bullWelfare Squarersquos milk-processing plant begins operation
1945
bullThe Church ships large amounts of food clothing and other relief supplies to Europe at the
end of World War II
1948
bullA regional employment office is established in Salt Lake City
225
1960
bullThe Church completes a milk-processing plant on Welfare Square
1963
bullThe Deseret Pasta Plant begins producing pasta
bullThe new Welfare Square cannery is completed
1970s
bullThe Church expands welfare projects and production to Mexico England and the Pacific
Islands
1973
bullLDS Social Services (now LDS Family Services) is created as an official Church
corporation under the direction of Welfare Services
1976
bullWelfare facilities expand throughout the United States and Canada and a new bishopsrsquo
storehouse is completed on Welfare Square
1978
bullThe Emergency Response committee is formed
1980s
bullArgentina Chile Paraguay and Uruguay are the first countries to receive employment
centers outside the United States
1982
bullUS President Ronald Reagan visits Ogden Utahrsquos welfare facilities ldquoIf during the period
of the Great Depression every church had come forth with a welfare program founded on
correct principles hellip we would not be in the difficulty in which we find ourselves todayrdquo he
said (quoted by Thomas S Monson in ldquoA Provident Planmdasha Precious Promiserdquo Ensign
May 1986 62)
226
1983
bullThe Presiding Bishopric of the Church is designated to direct the welfare program
1985
bullThe Church Humanitarian Services program was inaugurated
1990s
bullThe Humanitarian Service Center was formed Surplus clothing and other good were sorted
for shipment around the world in response to poverty and disasters
1996
bullLDS Charities was formed to smooth the progress of humanitarian aid in several countries
bullWelfare Square renovation begins
1999
bullLDS Social Services expands its programs and becomes LDS Family Services
2001
bullWelfare Square was rededicated following its renovation
2003
bullWelfare Services launches providentlivingorg
bullHumanitarian Services outlines four major initiatives neonatal resuscitation training clean
water wheelchair distribution and vision treatment
2009
bullThe Church launches a new adoption website ItsAboutLoveorg
2010
bullEmployment Resource Services launches LDSjobsorg
(Timeline A Look Back at the Church Welfare Plan resource 2011)
227
Appendix 4 Biography
Ryo Takahashi PhD (Japan)
Ryo Takahashi was born on September 1 1961 in Koshimizu town Hokkaido Japan Ryo is a
Professor at Sendai University Director of Center for Gerontology at the Nippon Care-Fit
Service Institute He is a fellow of the International Association for the Scientific Study of
Intellectual Disabilities Ryo wants to empower all peoplersquos talents and individual values by
collaborative studying of death education His current goal is to establish Leonardo da Vinci
Center for Gerontology by creating unlimited networking with good people with
interdisciplinary area throughout the world for life long development of persons with all kind
of disabilities and all ages He believes that Art is whole human life for total learning process
Figure42 Ryo Takahashi
Ryo is Professor in the Department of Health and Welfare Science at Sendai University Ryo
is currently serving as a clinical professor at the AUSN volunterly as well Ryo graduated from
Sendai University in Physical Education with Bachelor of Arts Then he conitnued to study
Special Education at Joetsu University of Education Graduate School He has lived in the US
for graduate work at University of Utah Moreover Ryo has lived in India as Director of AU-
NCSA Center for Gerontology at Andhra University This experience concluded into Ryorsquos life
by the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhara University in
Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a hundred years
you must actrdquo Fulfill your hundred years of life by work such work as can truly be claimed
through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos
228
eye-balls and sitting with closed breath and staying far away from man do we gain this Truth
This work this toil is not for earning livelihoodrdquo He has completed with such philosophy with
PhD (Education) at Meisei University Graduate School in 2011 and PhD (Bioethics
Sustainability and Global Public Health)at American University of Sovereign Nations in 2019
This work should contribute for the world peace particularly toward the 2020 Olympics in
Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindred tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL Kigatsuku means ldquoan inner spirit to act without being
told what to do rdquo SOUL can be grown by See Observe Understand and Listen to learn each
other toward to 2030 The aim is set for putting poverty in museum by 2030 as Professor
Muhammad Yunus stated in his vision by creating new world In order to achieve such vison it
has to going back to fundamental roots of human beings It is important to searching real history
of roots of each country of tribal heritage including indigenous people including Ainu people
in mainly Hokkaido Japan
229
あとがき
本書は American University of Soveriegn Nations(生命倫理持続可能性グローバルパブリックヘルス2019)
博士論文 The Science Philosophy and Bioethics of Gerontology in the Context of Our Future An Individual and
Community Journey from Japan （温故知新ジェロントロジーの科学哲学生命倫理日本発信の「ひと」と「地域」への旅
路）を編集したものである タイトルの和訳には Philosophy of Gerontology の意味を「自論問路事爺論答路事時論問路事」
の哲学として表現している すなわち１自論問路事として自らこの問題の方向性（路）を考えること ２爺論答路事とし
て諸先輩がこれまで構築されてきた事柄に耳を傾けることそして３時論問路事として現代にあってジェロントロジーに求
められることは何かを探求することでこの時代に見つめ直すことである 筆者が学生時代に仙台大学で学び卒業論文とし
てまとめたテーマは「統合教育の原理」であった すなわち単に特別支援教育とは障がいのある子どもと健常な子ども達
の交流に留まるのではなく学際的な共育アプローチが全人類（全年齢男女全世界）において共通に必要な分野である
ことを探求した 上越教育大学大学院では 障がいのある本人と家族が地域で加齢とともにどのように生活していくかにつ
いて各施設の実態調査を実施した そこで学問とは単一のものではなく包括的に学ぶことの必要性を学んだ ユタ大学大
学院大学ではジェロントロジーという学問と出会い 高齢者と知的障がい者を含めた本人と家族の生活の質（Quality of
Life）を研究した 加えて 1992 年にメリーランド州バルチモアで開催された Association of Gerontology in Higher
Education(現在は Academy of Gerontology in Higher Education)のシンポジウムで一人の女性の大学院生が「ジェロントロ
ジーの哲学とはどういうものか」という質問に対してシンポジストの教授達が答えられない場面に遭遇し筆者自らが「ジ
ェロントロジー哲学」を極めることを決意したことを鮮明に覚えているその後インドのアンドラ大学 NCSA ジェロントロジー
センターのディレクターとしてジェロントロジーの哲学を探求への導かれた その時に タゴールが講演をした著書「MANひ
と」と出会い その当時の写真が本書の表紙を飾っている（タゴール(右)とラダクリシュナン(左 当時の学長後の大統領)
ジェロントロジー哲学の実践のために 2002 年に福島県郡山市で開催された国際知的障害研究協会(IASSID 現在は
IASSIDD)加齢QOL円卓会議で寬仁親王殿下のお成りご講演を頂いたことを皮切りに沖縄 インドのヴィシャーカパトナム
(2009)ロシアのサンクトペテルブルグ(2011)ダビンチプロジェクト 2012 と題して日本最古の大学と云われる足利学校が
所在する足利市と宇都宮市(2012)で国際会議を実施した この時点までは WHO（世界保健機関）を中心に活動を展開して
きたが今後教育の構築が必要と考え UNESCOの逸材を探したところ当時 UNESCOアジア太平洋地区の国々を担当して
た Darryl Macer 博士との出会うことができた その後メイサー博士が設立した大学院(American University of Soverign
Nations)にて生命倫理を学ぶきっかけとなりこの書籍が博士論文から誕生したのである 日本における教育を探求してい
く過程において武士道の研究に関わり修験道（山伏）の実践学に導かれて今日に至る その中でも大切なものおは「残心」
というなかに秘められた実践共育学である 残心とは「心が途切れることなく力を緩ゆる
めたり 寛くつろ
いでいながらも気配りや
思いやりの心を養い育てることである 残心とは 相手に対して誠実に礼を尽くし高ぶることなく試合稽古の相手がある事
に感謝する心である 残心とはどんな相手からも自らの技術の向上が出来かつ初心に帰る事ができる心そのもの」である
今後の課題はこの実践学を具現化して個人の安寧と地域国世界の平和と温故知新による草の根的な発展を自らの
先祖探求から繋げて様々な教育のなかに導入してことであると考えている その試みが全国から集まった開拓者の子孫
が住む北海道でありとくに自由民権運動が理由で左遷された歴史が埋もれている北見地方で 2020 年に青少年育成を
目的とした教育実践活動を実施することが将来に向けて大変意義の深いものと考える次第であるそしてその基盤には
先住民族の方々への感謝と歴史探究を含め真の国づくりが求められる この書籍は筆者の著作権保持のもとでドイツの
LAMBERT Academic Publishing(2019925)からも出版しており Amazon MoreBooks 等から購入することも可能である
これまでの人類の始祖からはじまり今日まで命が受け継がれてきたことに感謝し自らを研鑽しそれらの賜を捧げる
ことが私の使命であると考える次第である
以上
230
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future
An Individual and Community Journey
from Japan
温故知新ジェロントロジーの科学哲学生命倫理
日本発信の「ひと」と「地域」への旅路
自論問路事爺論答路事時論問路事
令和元(2019)年10月22日 初版1刷
「即位礼正殿の儀の行われる日」The Day of the core enthronement ceremony
髙橋 亮 編著者 (Ryo Takahashi）
発行所
989－1693
宮城県柴田郡柴田町船岡南2丁目２－１８
仙台大学 体育学部 健康福祉学科 高橋亮研究室
電話FAX (0224)55-1557 ro-takahashisendai-uacjp
製本印刷 アンリツ興産株式会社
243-0032 神奈川県厚木市恩名5-1-1
(アンリツ株式会社本社内)TEL 046-296-6736(代表)
copy2019 Ryo Takahashi
231
井口啓 Igucgi Kei (1925 年～ ) ガンジス川幻影 2011 年制
- 20190338_表1表4_v02pdf
- RyoGerontologyPhilosophy20191022pdf
-
2
Abstract
This book explores the foundations and essence of gerontology as the study of aging
Gerontology is not only an interdisciplinary and intra disciplinary study but also the
international and inter-professional study of aging to create awareness on the concept among
people throughout the globe This thesis considers the history of gerontology and the future
cycles of evolution in gerontology The philosophy of Gerontology is a practical philosophy to
explore the nature of humanity itself and to practice the learning Gerontology is the science of
human philosophy That is to say studies of practical application seeking various ways of life
that can help human beings live with peace and tranquility When the studies approached
globally with various languages and cultures and seek the true meaning of life and science
people can be one with the same ideal Gerontology also related to Science and Technology
The book also introduces two approaches to the foundations of values that determine
the quality of life One is a case study of the development of religion in Japan and another case
study is the faith of the Church of Jesus Christ of Latter-day Saints There is reference to the
inter-relationships of Ainu people and others in Japan and recommendations include the
holding of a international Summit in Kitami Hokkaido Japan in 2020
3
CHAPTER 1
1 Scope Aims and Objectives
11 The Essentials of Gerontology Scope Aims and Objective of the Bookhelliphelliphelliphelliphelliphellip 9
12 Methodology of the studyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
13 Research Questions and Objectiveshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip10
14 Organization of the book helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
15 Importancehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
16 Thesis Outlinehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip11
17 Limitationhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip12
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip13
22 Gerontology is Study of Quality of Life helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip14
23 Gerontology is the Philosophy of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip17
CHAPTER 3
3 History of Personal Philosophical Review of Gerontology
31 Worldwide History of Gerontologyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
32 History of the United States National Institute on Aginghelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip19
33 Academy for Gerontology in Higher Education (AGHE) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip28
34Special Interest Research Group on Aging with Intellectual Disabilities
(IASSID SIRGAID)helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip30
35 The Early History of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
36 Foot Steps of Societies of Gerontology in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip38
37 Gerontology of Professor Hiroshi Shibata Self Reviewing as a Case Studyhelliphelliphelliphellip43
38 Prospectus of Society for Applied Gerontology (SAG) ndashJapanhelliphelliphelliphelliphelliphelliphelliphelliphellip47
39 Care-Fit Translation of Gerontology in Japanesehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip49
310 Gerontology with SOULhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip50
4
CHAPTER 4
4 Family History as Genealogy
41 Family historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
42 Family History Libraryhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip58
43 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip59
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip63
52 The Takenouchi Documentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip64
53 Shugendo and Yamabushihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip66
54 Priesthood and Shamanishelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip68
55 The Case of Iohani Wolfgrammhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip69
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 73
62 Jomon Tunnel and Kusarizukahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
63 Kitami cityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
64 Hero in Kitamihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
65 Freedom and Peoplersquos Rights Movementhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip80
66 Chichibu Incident and Denzo Inouehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip84
CHAPTER 7
7 Bushido and Martial Arts
71 Leonardo da Vincirsquos Spirit and Arthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 87
72 Bushido and Martial Arts 武士道武術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 89
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 90
74 Kashima Shinryū 鹿島神流92
75 Hokushin Ittō-ryūKenjyutsu 北辰一刀流剣術helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphellip 94
76 The Book of Five Rings 五輪書helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip95
77 Yoroboshi 弱法師helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphelliphelliphelliphellip helliphellip 98
78 Andanate Cantabile アンダンテカンタービレhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 100
5
79 Judo 柔道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 114
710 Educational innovation 教育革新論helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 115
711 Shogido 将棋道helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 116
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethicshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip119
82 Bioethics as the Love of Lifehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 120
83 American University of Sovereign Nations (AUSN) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 121
84 Japan Advanced Institute of Science and Technology (JAIST) helliphelliphelliphelliphelliphelliphelliphelliphellip122
85 Public Health and Longevityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip126
CHAPTER 9
9 My Personal Journey in Gerontology
91 Introductionhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip127
92 Aims of Da Vinci Projecthelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
93 Da Vnci Project 2007 in Okinawa Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip128
94 Da Vinci Project 2009 in Visakhapatnam Indiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip130
95 Da Vinci Project 2011 in St Petersburg Russiahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip131
96 Sendai University Sports Sciencehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip136
97 Joetsu University of Education Graduate Schoolhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip139
98 University of Utah Gerontology Centerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip140
99 Andhra Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
910 Lebenshilfehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip145
911 Meisei Universityhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip146
912 Nippon Care-Fit Education Institutehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 147
913 Connecting Many Bridgeshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip147
914 Da Vinci Project 2012 in Tochigi Japanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip152
915 Proposal for the Kitami 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip153
6
CHAPTER 10
10 Conclusion and Recommendations
101 Conclusions159
102 Recommendations 2020 Summithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip162
11 Acknowledgmentshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 163
12 Referenceshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip164
13 Appendix
Appendix 1 My Family Historyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip187
Appendix 2 History of Joseph Smith Jr ampthe Church of Jesus Christ of Latter-day Saintshellip199
Appendix 3 The Book of Mormonhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Appendix 4 Biography of Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
7
List of Figures
Figure 1Ekken Kaibarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip31
Figure 2Dr Fujiro Amakohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip32
Figure 3Professor Izuo Terasawahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip33
Figure 4 Professor Kakusho Tachibanahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip35
Figure 5 Professor Chiyo Omachihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip37
Figure 6 Japan Society of Social Gerontology Membershelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip42
Figure 7Dr Hiroshi Shibatahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip44
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasuhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip57
Figure 9 KonosukeampTori Murakami Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip60
Figure 10 From Left Shigeru Murakami Koei Tori Isaburo and Masaehelliphelliphelliphelliphelliphelliphelliphellip60
Figure 11Iohani ampSalote Wolfgramm Familyhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip72
Figure 12 Jomon Tunnel Memorial Towerhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip75
Figure 13 Kusarizuka Memorial Stonehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip77
Figure 14Erekoku Hiramurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip79
Figure 15Ryoma Samamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 81
Figure 16Naohiro Sakamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip81
Figure 17Shinjo Yoshidahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip82
Figure 18Todenhei Dolls at Shinzenkou Buddist Templehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 19Hokkaido Todenhei Clubhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip83
Figure 20 Denzo Inoue (July201854-June231918) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 85
Figure 21 Denzo Inoue A few day before deathhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure22 Denzo Inouersquos Funeral at Shotokujihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip86
Figure 23Leonardo da Vincirsquos Self-portraithelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip88
Figure 24Tomb of Leonardo da Vinciin Francehelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip89
Figure 25Soukaku Takedahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip91
Figure 26Zenya Kuniihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip92
Figure 27Tesshu Yamaokahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip94
Figure 28Musashi Miyamotohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip97
Figure 29Ryo Takahashi with MrShushban Adhikari back paint Yoroboshi Kanpo Araihellip 99
Figure 30Kampo Araihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 31Kanzan Shimomurahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip 99
Figure 32Kei Iguchihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
8
Figure 33Boshizou (Mother and Child Image) helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip100
Figure 34DrJigoro Kanohelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip114
Figure 35Mr Kanji Ishiwarahelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip115
Figure 36 Tagore and Radha Krishnanhelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip141
Figure 37 Prince Tomohito Fukushima Munyu Feb22002helliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip149
Figure 38The 2002 Koriyama International Committee with Prince Tomohitohelliphelliphelliphelliphellip149
Figure 39Ryoma Sakamotorsquos Hand Writing Kakejiku (Hanging scrolls)helliphelliphelliphelliphelliphelliphellip158
Figure 40 Joseph Smith Jramp the Church of Jesus Christ of Latter-day Saintshelliphelliphelliphelliphelliphellip199
Figure 41 Anthon Transcript from the Golden Plateshelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip213
Figure 42 Ryo Takahashihelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphelliphellip227
9
CHAPTER 1
1 Scope Aims and Objective of the Book
11 Origins of the term ldquoGerontologyrdquo
The Scope of this study is a review of the philosophy of gerontology through a review of
the historical background including indigenous history to explore commonalities around the
world This study is also to develop effective and practical philosophy of gerontology towards
life in the advanced future
Gerontology is originally coming from the Greek words geron meaning ldquoold manrdquo and -
ology a suffix meaning ldquothe study ofrdquo Gerontology has characterized as an interdisciplinary
and multidisciplinary field including arts and scientific study of physical mental and social
changes that occur in aging process This is the study of the investigation of societal changes
from an economic historical and philosophical standpoint and the carrying out of policies and
procedures to aid older people with information from gerontology in mind People have been
interested with aging since ancient times and the earliest known discussion is on an Egyptian
papyrus the Edwin Smith Papyrus dating back to 2800-2700 BC Williams (2017) reported
as follows rdquoEgyptian society had highly developed family life and religious beliefs in an
afterlife Sons were expected to care for elderly parents especially the father and to maintain
their tombs Living to 110 years was considered the reward for a balanced and virtuous life
Aging was associated with illness and health beliefs centered on cleansing the body with ritual
sweating vomiting and bowel cleansing This is one of the most ancient existing medical
documents It contains the earliest known written remedy for aging titled The Book for
Transforming an Old Man into a Youth of Twenty
Chapter 3 in the book of Genesis in the Old Testament of the Bible writes as follows
ldquo22 And the Lord God said Behold the man is become as one of us to know good and
evil and now lest he put forth his hand and take also of the tree of life and eat and live
for ever
23 Therefore the Lord God sent him forth from the garden of Eden to till the ground from
whence he was taken
24 So he drove out the man and he placed at the east of the garden of Eden Cherubims
and a flaming sword which turned every way to keep the way of the tree of liferdquo
(Genesis 322-24 King James Version (KJV))
10
12 Methodology of the Study
The main method used in writing this study was literature review of online and offline
media sources assisted by qualitative research methodology through interviews A review and
summary of important research sources articles reports and books on the topics was
undertaken Primary sources are supplemented by interviews with some participants in the
academic world of gerontology as well
Most historical sites have been visited and local resources were collected by the author
Reviews were made to analyze past organized gerontology conferences to apply the practical
philosophy of gerontology During visits to historical sites related to this study original
resources were collected
13 Research Questions and Objectives
131 Research Objectives
The specific objectives are
(1) To briefly review the history of gerontology in USA
(2) To review the history of gerontology in Japan
(3) To review Family History as Genealogy
(4) To review links between Japanese religion and gerontology
(5) To review Ainu Peoplersquos Wisdom and Human Rights
(6) To review the Ainu Freedom and Peoplersquos Rights Movement
(7) To review Leonardo da Vincirsquos Spirit and Art
(8) To review Martial Arts
(9) To discuss Science and Technology in Bioethics
(10) To review how selected institutions may assist in these fields
(11) To review my personal journey and development as an example of thinking about
gerontology
132 Research Questions
Research questions of this study include how gerontology can be applied with bioethics
into educational settings Questions include how gerontology can make a movement to effect
individual life through developing human values in the advanced future as well
11
14 Organization of the book
This book is organized into eleven chapters and annexes
15Importance
The importance of the dissertation is that it will provide a comprehensive overview of
philosophical gerontology its impact on social science education welfare science sports
science and religious science as well
16Thesis Outline
Chapter 1 explains that gerontology is study of various subjects related to aging It is
necessary to explain its philosophy more since there is a lack of information about the
philosophy of gerontology It considers the aims and objectives of how to approach the
development of the philosophy of gerontology
Chapter 2 is a personal philosophical review of gerontology Gerontology is characterized
for studying the Quality of Life and developing a philosophy of life
Chapter 3 reviews the history of gerontology Gerontology is not only national and
international aging related studies but also it is an interdisciplinary study including persons
with intellectual disabilities
Chapter 4 explains that gerontology is not only research but also action for learning
ourselves Searching family history helps us to learn about who we are and our self values
Chapter 5 examines the fundamental history of religion in Japan All people have a family
from individual to family beyond their ancestors from the beginning on the earth Religion is
the unity of humankind with faith and belief
Chapter 6 examines that we can learn many things from Indigenous Peoplersquos lives and
culture It explains that many local histories have been forgotten that must keep wisdom and
knowledge from generation to generation
Chapter 7 explains that martial arts themselves include the philosophy of life that is
called Bu (shi)do It shows importance of learning artistic philosophy of life through keiko
(practice) which means to ponder and review from the past and ancient times with practical
philosophy
Chapter 8 examines about bioethics which includes Science and Technology as the
Love of Life This concept is applicable for developing more through academic learning
process
12
Chapter 9 is my personal journey in Gerontology Chapter 10 is reviewing my personal
journeydevelopment as an example of thinking about gerontology as and Recommendations
There is also significant material presented in the Appendix including my detailed
bibliograhy a historical account of the life of Jospeh Smith and the Golden Plates of the
Mormon faith that contains records of Godrsquos people history and culture This is another
example of what we can learn about keeping a journal and learning from the ancient persons
for improving our quality of life not only physically but also spiritually
17 Limitations
Limitations of the book are that it will not include a comparable study with other countries
Another limitation will be that the search for our own genealogy is still in process a process
that will continuously find more details towards the future to connect with Gerontological
Philosophy
13
CHAPTER 2
2 Personal Philosophical Review of Gerontology
21 The Essentials of Gerontology
Gerontology exists to learn more of the purpose of life in not only the terms of longevity
but also of the quality of life Gerontology is based on the comprehensive studies of aging
which is not only an interdisciplinary and intra disciplinary study but also the international and
inter-professional study of aging to create awareness of the concept among people throughout
the globe According to the Association of Gerontology in Higher Education (AGHE)
ldquoGerontology is the study of the aging processes and individuals as they grow from middle age
through later life It includes 1) the study of physical mental and social changes in older
people as they age 2) the investigation of the changes in society resulting from our aging
population 3) the application of this knowledge to policies and programsrdquo Geriatrics is ldquo1)
the study of health and disease in later life 2) the comprehensive health care of older persons
and the well-being of their informal caregiverrdquo Therefore it must be emphasized that geriatric
medicine is a very important aspect of gerontology as well This thesis contains a discussion of
how gerontology should be developed in the direction of philosophical discipline in connection
with the philosophy of science and technology
The philosophy of gerontology is not just theoretical philosophy but also practical
philosophy to explore the nature of humanity itself and to practice the learning The learning
requires collecting information and applied practice Gerontology is thus a science of human
philosophy That is to say studies of practical application seeking various ways of life that can
help human beings live with peace and tranquility Omi (2010) reported that Jokan Chikazumi
(1870-1941) devoted himself to the study of philosophy in his university student days but later
he abandoned it and became a religious person who values the experience of the individual
Jokan also had his followers speak from their own experience Chikazumis narratives became
the center and one speaking from experience inspired others to speak of their experience that
will be onersquos fundamental philosophy of gerontology
The word ldquoGerontologyrdquo is derived from the book that IIya Metchnikoff (1845-1916)
wrote in ldquothe nature of manrdquo in 1903 as follows ldquoRecognition of the true goal of life and of
science as the only means by which that goal may be attained would group themselves around
that as in former days men were held together by religion I think it extremely probable that
scientific study of old age and of death two branches of science that may be called gerontology
and thanatology will bring about great modification in the course of the last period of liferdquo
14
(Metchnikoff 1910) Metchnikoff is known as a zoologist and microbiologist When the studies
are approached globally with various languages and cultures and seeking the true meaning of
life and science people can be one with the same ideal
Gerontology is also related to Science and Technology which is called Gerontechnology
(Burdick 2006 Klimczuk 2012) It is necessary to develop a philosophy of gerontology within
Science and Technology together The Stanford Encyclopedia of Philosophy introduces the
Philosophy of Science and Technology as follows ldquoIt may come as a surprise to those fresh to
the topic that the fields of philosophy of science and philosophy of technology show such great
differences given that few practices in our society are as closely related as science and
technology Experimental science is nowadays crucially dependent on technology for the
realization of its research setups and for the creation of circumstances in which a phenomenon
will become observablerdquo (Franssen et al 2013) According to Wikipedia lsquothe phrase
philosophy of technology was first used in the late 19th century by German-born philosopher
and geographer Kapp (1877) There will be further discussion of this in chapter 8 which is
also related to the perspective values of Japan Advanced Institute of Science and Technology
(JAIST) toward to advanced future
22 Gerontology is Study of Quality of Life
Quality of life (QOL) is a measure of the colorfulness of life We can determine the quality
of our life by the colors in life The color tells us our feeling Japan has been influenced by the
US and the Europe after the World War II in the fields of research culture and values which
includes many influences on our perception of the quality and value of life We Japanese have
had our own culture and values and our own living philosophy which was called Kigatsuku
once upon a time but use of that term has been dwindling in modern Japan
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo and being aware
of or conscious of onersquos own surroundings and doing good without being asked This is
considered as the beauty of the Japanese spirit of service through Samurai Philosophy However
nowadays even Japanese people have forgotten it Rabindranath Tagore warned this onset of
change when he visited Japan on 2 July 1916 as follows At First I had my doubts I thought
that I might not be able to see Japan as she is herself but should have to be content to see the
Japan that takes an acrobatic pride in violently appearing as something else On my first arrival
in this country when I looked out from the balcony of a house on the hillside the town of
Kobemdashthat huge mass of corrugated iron roofsmdashappeared to me like a dragon with glistening
scales basking in the sun after having devoured a large slice of the living flesh of the earth
15
This dragon did not belong to the mythology of the past but of the present and with its iron
mask it tried to look real to the children of the agemdashreal as the majestic rocks on the shore as
the epic rhythm of the sea-waves Anyhow it hid Japan from my view and I felt myself like the
traveler whose time is short waiting for the cloud to be lifted and to have a sight of the eternal
snow on the Himalayan summit I asked myselfmdashWill the dense mist of the iron age give way
for a moment and let me see what is true and abiding in this land I was enveloped in a
whirlwind of reception but I had my misgivings and thought that this might be a violent
outbreak of curiositymdashor that these people felt themselves bound to show their appreciation of
a man who had won renown from Europe thus doing honour to the West in a vicarious formrdquo1
Tagores observation as a foreseer is greater than the Japanese modern economists
themselves as we can see in the following words You discover that nature reserves her power
in forms of beauty and it is this beauty which like a mother nourishes all the giant forces at
her breast keeping them in active vigour yet in repose You have known that energies of nature
save themselves from wearing out by the rhythm of a perfect grace and that she with the
tenderness of her curved lines takes away fatigue from the worlds muscles I have felt that you
have been able to assimilate these secrets into your life and the truth which lies in the beauty
of all things has passed into your souls A mere knowledge of things can be had in a short
enough time but their spirit can only be acquired by centuries of training and self-control
Dominating nature from outside is a much simpler thing than making her your own in loves
delight which is a work of true genius Your race has shown that genius not by acquirements
but by creations not by display of things but by manifestation of its own inner being This
creative power there is in all nations and it is ever active in getting hold of mens natures and
giving them a form according to its ideals But here in Japan it seems to have achieved its
success and deeply sunk into the minds of all men and permeated their muscles and nerves
Your instincts have become true your senses keen and your hands have acquired natural skill
The genius of Europe has given her people the power of organization which has specially made
itself manifest in politics and commerce and in coordinating scientific knowledge The genius
of Japan has given you the vision of beauty in nature and the power of realizing it in your life
And because of this fact the power of organization has come so easily to your help when you
needed it For the rhythm of beauty is the inner spirit whose outer body is organization2
1 Rabindranath Tagore Delivered for the Students of the Private Colleges of Tokyo and the Members of the Indo-
Japanese Association at the Keio Gijuku University on July 2 1916
2 httpwwwonline-literaturecomtagore-rabindranath4393
16
Tagore warned about Modern Japanese society as follows I am quite sure that there are
men in your nation who are not sympathetic with your national ideals whose object is to gain
and not to grow They are loud in their boast that they have modernized Japan While I agree
with them so far as to say that the spirit of the race should harmonize with the spirit of the time
I must warn them that modernizing is a mere affectation of modernism just as affectation of
poetry is poetizing It is nothing but mimicry only affectation is louder than the original and it
is too literal One must bear in mind that those who have the true modern spirit need not
modernize just as those who are truly brave are not braggarts Modernism is not in the dress
of the Europeans or in the hideous structures where their children are interned when they take
their lessons or in the square houses with flat straight wall-surfaces pierced with parallel lines
of windows where these people are caged in their lifetime certainly modernism is not in their
ladies bonnets carrying on them loads of incongruities These are not modern but merely
European True modernism is freedom of mind not slavery of taste It is independence of
thought and action not tutelage under European schoolmasters It is science but not its wrong
application in lifemdasha mere imitation of our science teachers who reduce it into a superstition
absurdly invoking its aid for all impossible purposes 3 For having real quality of life Japan
has to go back to the above principle what Tagore gave in his lecture to the students at the Keio
Gijuku University
The author Ryo Takahashi (2011b) was awarded PhD thesis entitled ldquoQOL Study of
Persons with Intellectual Disabilities and Their Families Comparative Study of Different
Culture Background including Religionsrdquo at Meisei University The aim of this research is to
discover the future of persons with intellectual disabilities (ID) through the perspectives of
QOL of individuals with ID and their families
The aims of the studies were as follows The first was to search the future perspectives of
life environment of persons with ID and their families through Attainment Satisfaction
Importance Opportunities Initiative and Stability of Family Quality of Life It was found that
the results of the study of individuals and their familiesrsquo needs both macro and micro range
QOL plan even at society and community as well It is recommended to use this concept not
only at community but also at state and country as well
The second was the study proceeded on adults with ID (30 +) by interviewing their aging
needs and future perspectives including marriage old age and death It was found that there
3 httpwwwonline-literaturecomtagore-rabindranath4393
17
were a general answer and a personal answer It is necessary to create a free environment to get
a feedback without any defense In order to achieve this approach it is important to use
empowerment approach which is changing educational approach from top to bottom and vice
versa It can be applied to family home educational and social settings This can be called
collaborative learning approach for all aging and disabilities
The third by comparative study of different cultures such as Indian and Japanese through
Family QOL survey and Individual study of adults with ID it is found that there is a common
ground of human needs and family and values Religion exists for human unity and not for
breaking Misconception of religion may cause negative results
The Final aim is to consider the contents of FQOL survey through study of activities of the
parent and family members It is important to find their opinion not only from the survey itself
but also through interview process by rapport between the researchers and the family members
Their free comments were helpful resource for future research on QOL QOL is real contents
of the Philosophy of Gerontology The next section will discuss about gerontology as
Philosophy of Life
23 Gerontology is the Philosophy of Life
Gerontology is a creative learning focused on the multidisciplinary fields including the
interdisciplinary international and interdisciplinary perspectives The first approach of
learning begins to listen and learns though the processes for some experiences by
communicating with various people reading research and applied practice Itrsquos considered
that the reserve of the knowledge cultivates applied skill and become a universal power as
ldquowisdomrdquo It means that gerontology is a creative learning to find out the possibilities Dr
David Peterson one of the founders for Academy of Gerontology in Higher Education (AGHE)
explains gerontology by using five characters as ldquoHILLSrdquo from ldquoHealthrdquo ldquoIntelligencerdquo
ldquoLeadershiprdquo ldquoLoverdquo and ldquoServicerdquo He also says that the life grows with happiness when
this principle is applied to all people All 5 categories require the power of ldquotendernessrdquo and
ldquoawarenessrdquo (Peterson 1980) Birren and Schroot introduced A History of Geropshychology
in Autobiography that is included a part of Philosophy of gerontology as well (Birren and
Schroots 2000) In this point it is important to figure out relationships among philosophy
science and humanities
According to the Wikipedia (2018) ldquoPhilosophy is the study of general and fundamental
problems concerning matters such as existence knowledge values reason mind and
languagerdquo Science (Wissenschaft Age +Aging) is lsquoa systematic enterprise that builds and
18
organizes knowledge in the form of testable explanations and predictions about the universersquo
And Humanities (Human Science) is lsquoacademic disciplines that study aspects of human society
and culture Nowadays the humanities are more frequently contrasted with natural and
sometimes social sciences as well as professional trainingrsquo
The philosophy of gerontology includes not only such above philosophical meanings but
also applied learning and studying process of Science and Humanities That requires not only
theoretical studies but also applicable action for making to create better aging life as well
Philosophy of gerontology is all age related practical pedagogy which draws forth the
significance of human existence with practical science for applying into Budo for various age
persons with various conditions
Human capability can be recognizing from various viewpoints and is related to knowing
human potential In this context Howard Gardner (1983) provided the concept of seven types
of intelligence as follows ldquo1) Verbal-Linguistic Intelligence involves the spoken and written
language Learning through the speaking writing poetry etc 2) Logical-Mathematical
Intelligence involves the numbers and logic Learning through the detecting patterns scientific
reasoning and deduction etc 3) Visual-Spatial Intelligence involves the visual and special
judgment Learning through the conceiving objects from visual arts images and various view
points etc 4) Bodily-kinesthetic Intelligence involves body and physical movement Learning
through the physical experience and movement etc 5) Musical Intelligence involves rhythmic
patterns Learning through the sound rhythm natural sound etc 6) Interpersonal Intelligence
involves verbalnonverbal communication with others Learning through the one-on-one
relationship group communication etc 7) Intrapersonal Intelligence involves oneself and the
mental reality Learning through self-questioning metathinking instinct etcrdquo In addition to
the seven categories Howard Gardner considers ldquo8) Naturalist 9) Spiritual and 10) Existential
intelligencerdquo later on As stated above we may understand that humans have the collaborative
learning approach with philosophy
19
CHAPTER 3
3 History of Gerontology in USA and Japan
31 Gerontology and Geriatrics
The modern history of gerontology can be learned through the history of
gerontology in the United States of America (USA) Dr Ignatz L Nascher first coined
the term geriatrics Nascher created the word from two Greek roots geronto meaning the old
man and iatrike meaning surgery medicine or the treatment of Therefore geriatrics
means treatment of the old man (Freeman 1960)
Tibbits (1960) stated the term social gerontology referring to the fact that aspects of
gerontology include social factors and forces Included among these social forces are roles and
status of the old how the old are viewed by society and the degree to which normative aspects
of aging determine the behavior of aging people (Cox amp Newtson 1993)
32 History of the United States National Institute on Aging
The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther Teitelman and Parham (1990) compiled ldquoFundamentals of Geriatrics
for Health Professionalsrdquo In this book Dr Erdman B Palmore wrote forward as follows
ldquoWhen I was an undergraduate at Duke (class of 1952) I doubt anyone had even heard of
gerontology Almost no one was identified as a gerontologist When I was an undergraduate
there were no courses in gerontology Now there are thousands of courses offered by most
major (and many smaller) colleges and universities When I was undergraduate there was only
one gerontological journal the Journal of Gerontology first published in 1945 Now there are
over forty professional journals and several dozen books in gerontology published each yearrdquo
This timeline below contains information about key dates in the history of the National
Institute on Aging4
1887
A federal research laboratory known as the Laboratory of Hygiene is established at the
Marine Hospital Staten Island NY in August for research on cholera and other infectious
diseases It will be renamed the Hygienic Laboratory in 1891
4 httpswwwnianihgovabouthistory
20
1930
Congress changes the name of the Hygienic Laboratory to the National Institute of Health
1937
The first Institute (Cancer) is established
1940
A Unit on Aging is established in the NIH Division of Chemotherapy Head Edward J
Stieglitz
1941
The Unit on Aging (evidently later the Gerontology Branch) moves to Baltimore City
Hospital under the direction of Nathan Shock
1941
Surgeon General Thomas Parran forms the National Advisory Committee on Gerontology
1948
The Gerontology Branch is moved to the National Heart Institute (Note There had been an
effort to establish an Institute of Aging with the Heart Institute as a subsidiary This failed
when a physician to the Senate opined ldquoWe donrsquot need research on Aging All we need to do
is go into the library and read what has been publishedrdquo)
1950
President Truman convenes the First National Conference on Aging
1951
In his Trends in Gerontology Dr Shock outlines his recommendations for an Institute of
Gerontology
1956
Federal Council on Aging is convened
1956
Department of Health Education and Welfare has a Special Staff on Aging Center for Aging
Research exists within the National Institute of Mental Health
1958
Baltimore Longitudinal Study of Aging established
1959
A Section on Aging established within NIMH (James E Birren head)
Aging research conducted through NIH intramural programs (Gerontology Branch of the
National Heart Institute and NIMH Section on Aging)
21
Almost 600 research and training grants on aging are under way through the Center for
Aging Research ldquothe focal point for information on the NIH activities in gerontologyrdquo
1961
First White House Conference on Aging recommends creation of an Aging Institute Their
report reads in part ldquoa National Institute of Gerontology should be set up within the
National Institutes of Health to conduct research on aging Federal financial support should
be increased for biomedical research in governmental agencies universities hospitals
research centers and for building necessary facilities human population laboratories should
be established to study problems associated with agingrdquo
1962
The Gerontology Research Center Nathan Shock Laboratory facility is donated to NIH by the
City of Baltimore (deed dated 12662 recorded 2163) [i]
1963
The National Institute of Child Health and Human Development is established to focus on
health issues across the life course including in old age President John F Kennedy remarks
ldquoFor the first time we will have an Institute to promote studies directed at the entire life
process rather than toward specific diseases or illnessesrdquo
1965
The Older Americans Act establishes the Administration on Aging as ldquothe Federal focal point
for activities in agingrdquo
1967
The Gerontology Research Center in Baltimore long a part of the National Heart Institute is
transferred to NICHD
1968
The Division of General Medical Sciences has responsibility for research grant projects in
aging Aging-related research is conducted and supported throughout NIH ndash primarily
NICHD but also NCIA NIAID the National Heart Institute and the National Institute of
Arthritis and Metabolic Diseases
Construction of the Gerontology Research Center (GRC) in Baltimore is completed
December 2 1971
The White House Conference on Aging once again recommends creation of a separate
National Institute on Aging
1973
President Richard Nixon vetoes a bill for the creation of a National Institute on Aging
22
May 31 1974
Public Law 93-296 authorizes the establishment of a National Institute on Aging and requires
that the institute develop a national comprehensive plan to coordinate the HEW (Health
Education Welfare) agencies involved in aging research
October 7 1974
The National Institute on Aging is established
April 23 1975
First meeting of the National Advisory Council on Aging
July 1 1975
The Adult Development and Aging Branch and Gerontology Research Center are separated
from their parent institute (NICHD) to become the core of the National Institute on Aging
May 1 1976
Dr Robert N Butler appointed first NIA director
December 8 1976
The research plan required by PL 93-296 goes to Congress
September 20 1982
NIA Laboratory of Neurosciences Clinical Program admits the first inpatient to a new unit at
the NIH Clinical Center
1984
The first Alzheimers Disease Centers are established
November 14 1986
PL 99-660 section 951-952 authorizes the NIArsquos Alzheimerrsquos Disease Education and
Referral (ADEAR) Center as a part of a broad program to conduct research and distribute
information about Alzheimerrsquos disease to health professionals patients and their families and
the general public
1987
The first annual Florence S Mahoney Lecture on Aging is held This series was created in
honor of Mrs Florence Stephenson Mahoney (1899-2002) a woman who tirelessly
campaigned for increased Federal spending for medical research and steadfastly championed
for the creation of the NIA
NIA holds its first Summer Institute a one-week event to provide junior investigators
particularly those from underrepresented groups an opportunity to learn about the substance
and methodology of aging research from recognized experts in the field
23
November 4 1988
PL 100-607 establishes the Geriatric Research and Training Centers (GRTC)
1990
The GRTCs are expanded and renamed the Claude D Pepper Older American Independence
Centers and charged with conducting research in diseases that threaten independent living
1992
The Health and Retirement Study the leading source of combined data on health and
financial circumstances of Americans over age 50 and a valuable resource to follow and
predict trends and help inform policies for an aging America is established
1993
Six Edward Roybal Centers for Research on Applied Gerontology are authorized to convert
research findings into programs that improve the lives of older people and their families
NIA funds six Exploratory Centers for Minority Aging and Health Promotion in collaboration
with the NIH Office of Research on Minority Health
1994
Nine demography of aging centers are funded to provide research on health economics and
aging to make more effective use of data from several national surveys of health retirement
and long-term care
1995
Three Nathan Shock Centers of Excellence in Basic Biology of Aging are established to
further the study of the basic processes of aging
1996
NIA introduces its Exercise A Guide from the National Institute on Aging providing
encouragement and evidence-based guidance for older adults to engage in exercise
1997
The Resource Centers for Minority Aging Research (RCMAR) program is established to
investigate the variability of health differences experienced across racial and ethnic groups
as well as the mentoring of new scholars in health disparities research
1999
As part of NIAs 25th anniversary celebration a strategic plan is formulated and made
available for public comment The plan addressees scientific topics holding the greatest
promise for advancing knowledge in areas such as the basic biology of aging geriatrics and
social and behavioral functioning
24
2001
In a unique private-public partnership NIA joins the Osteoarthritis Initiative to bring
together resources and commitment to the search for biological markers of osteoarthritis
NIA and the Icelandic Heart Association announce collaboration on a vast study on the
interactions of age genes and the environment The collaboration extends 34 years of data
on the health of 23000 Icelandic residents into the new millennium
2002
NIA begins to offer a selection of its award-winning health communications materials in
Spanish
The SardiNIA Project a study to determine the genetic bases for a number of age-related
traits and conditions begins This five-year project is a collaboration between the NIA
Intramural Research Program and the Italian National Research Council
2003
NIA and the National Library of Medicine (NLM) launch NIHSeniorhealthgov a web site
designed to encourage older people to use the Internet
The NIA joined by the Alzheimers Association expands the Alzheimers Disease Genetics
Initiative to create a large bank of genetic materials and cell lines for study to speed up the
discovery of risk-factor genes for late-onset Alzheimers disease
NIA and the American Federation for Aging Researchmdashin collaboration with the John A
Hartford Foundation the Atlantic Philanthropies and the Staff Foundationmdashestablish the
Paul B Beeson Career Development Awards in Aging Research program a public-private
partnership to support clinically trained junior faculty to pursue careers in aging research
The NIA IRPrsquos Advanced Studies in Translational Research on Aging (ASTRA) unit a state-
of-the-art facility located at Baltimores Harbor Hospital opens in January and becomes the
new home of the BLSA
2004
NIA launches the Longevity Consortium a network of investigators from several large-scale
human cohort studies working in collaboration with individual basic biological aging
researchers to facilitate the discovery confirmation and understanding of genetic
determinants of healthy human longevity
NIA begins the Long Life Family Study an international multicenter research project to
examine families with high numbers of long-lived individuals to better understand the genetic
and environmental contributions to exceptional long life in families
25
NIA in conjunction with other Federal agencies and private companies and organizations
through the Foundation for the National Institutes of Health leads the Alzheimers Disease
Neuroimaging Initiative
NIA launches Healthy Aging in Neighborhoods of Diversity across the Life Span (HANDLS)
a multidisciplinary community based longitudinal epidemiologic study examining the
influences and interaction of race and socioeconomic status on the development of age-
associated health disparities among socioeconomically diverse African Americans and whites
in Baltimore
2005
NIArsquos Alzheimerrsquos Disease Preclinical Drug Development program is established
2006
NIA leads the NIH conference ldquoAD Setting the Research Agenda a Century after Auguste
Drdquo to assess the state of current Alzheimers disease research and the most promising routes
to progress
2007
ldquoLiving Long and Well in the 21st Century Strategic Directions for Research on Agingrdquo
which outlines broad goals and objectives for aging research is published
US Secretary of State Condoleezza Rice sponsors the Summit on Global Aging in
collaboration with NIA to call attention to challenges and opportunities worldwide from
population aging
2008
A Biology of Aging Summit is convened to review NIArsquos research portfolio identify areas of
opportunity and facilitate the formulation of cohesive and comprehensive plans for the
future
NIA celebrates the fiftieth anniversary of the Baltimore Longitudinal Study of Aging
NIArsquos five extramural programs (Aging Biology Geriatrics and Clinical Gerontology
Neuroscience Behavioral and Social Research and Extramural Activities) are reorganized
as divisions
2009
An updated version of NIArsquos award-winning exercise guide for older Americans is published
2011
NIA launches the Go4Life campaign to promote exercise and physical activity nationwide for
people 50 and older with public and private partners from a variety of aging fitness and
provider organizations
26
NIA and the Alzheimerrsquos Association lead an effort to update diagnostic guidelines for
Alzheimers disease to reflect the full spectrum of the disease marking the first time in 27
years clinical and research criteria are changed
The National Alzheimerrsquos Project Act (NAPA) is signed into law requiring a coordinated
national effort to find ways to treat or prevent Alzheimerrsquos disease and related dementias and
to improve care and services NIH represented by NIA participates in the federal Advisory
Council on Alzheimerrsquos Research Care and Services
The Trans-NIH GeroScience Interest Group is formed with leadership from the NIA The
group promotes discussion sharing of ideas and coordination of activities within the NIH
research community working on mechanisms underlying age-related changes including those
which could lead to increased disease susceptibility
2012
HHS Secretary Kathleen Sebelius announces the NAPA-required National Plan to Address
Alzheimerrsquos Disease NIA plays a critical role in developing the first goal of the plan ndash To
Effectively Treat or Prevent Alzheimerrsquos by 2025
The NIA Intramural Research Program (IRP) is reorganized to recognize new paradigms in
the field of aging research The program now integrates labs and resources bringing together
people who share a similar research interest but are coming at it from different vantage
points
NIA organizes the Alzheimerrsquos Disease Research Summit 2012 Path to Treatment and
Prevention Some 500 researchers and advocates attend the meeting which results in
recommendations aimed at advancing Alzheimerrsquos disease research
The International Alzheimerrsquos Disease Research Portfolio is launched Built in collaboration
with the Alzheimerrsquos Association the database captures the full spectrum of research
investment and resources and enables public and private funders of Alzheimerrsquos research to
share and review funding data
NIA leads development of the NIH Toolbox for Neurological and Behavioral Function
Unveiled in 2012 the Toolbox offers researchers a free set of brief tests to assess cognitive
sensory motor and emotional function in people from toddlers to older adults
2013
NIA grantees publish landmark study in the New England Journal of Medicine showing that
costs for caring for dementia patients exceed those for heart disease cancer and many other
conditions
27
ldquoInside NIA A Blog for Researchersrdquo debuts in May This popular weekly blog provides
news about NIA policies funding opportunities and other topics specifically for the research
community
In October NIA hosts ldquoAdvances in Geroscience Impact on Healthspan and Chronic
Diseaserdquo a scientific summit bringing together 50 renowned investigators to examine how
the basic biology of aging drives chronic disease organized by the trans-NIH GeroScience
Interest Group
2014
Follow-up results of the ACTIVE study reveal that older people retain the benefits of some
types of cognitive training 10 years after the intervention
The NIH 10 biopharmaceutical companies and several nonprofit organizations launched an
unprecedented partnership to transform the current model for identifying and validating the
most promising biological targets of disease for new diagnostics and drug development
the Accelerating Medicines Partnership (AMP) including a project focused on Alzheimerrsquos
disease
Initial results of the NIA-funded LIFE study show that a carefully structured moderate
physical activity program can reduce risk of losing the ability to walk without assistance
perhaps the single most important factor in whether vulnerable older people can maintain
their independence
The NIH and the Patient-Centered Outcomes Research Institute (PCORI) joined for the first
time to support a clinical trial to test individually tailored interventions to prevent fall-related
injuries in older people The award made by the NIA and funded by PCORI as part of the
Falls Injuries Prevention Partnership of the two organizations totaled some $30 million over
the five-year project
NIA celebrates its 40th anniversary with a scientific symposium held at the annual meeting of
the Gerontological Society of America
2015
On February 9ndash10 NIA convenes the Alzheimerrsquos Disease Research Summit 2015 Path to
Treatment and Prevention to develop recommendations that provide a framework for a new
Alzheimerrsquos disease research agenda
In July on behalf of NIH Director Dr Francis Collins NIA presents the first-ever NIH
Professional Judgment Budget for Alzheimerrsquos disease and related dementiasmdashcommonly
referred to as a Bypass Budgetmdashwhich lays out NIHrsquos plan to speed discovery into these
disorders
28
The White House Conference on Aging showcases NIArsquos Go4Life exercise and physical
activity campaign In September NIA celebrates the first-ever Go4Life Month encouraging
partners organizations and individuals across the country to become more physically active
and sponsors A Capitol Walk with Go4Life and the Surgeon General on September 18
2016
The Trans-NIH GeroScience Interest Group hosts the second geroScience summit ldquoDisease
Drivers of Aging 2016 Advances in Geroscience Summitrdquo on April 13ndash14 at the New York
Academy of Sciences
Six papers by researchers working at or funded by the NIA presenting the opportunities and
challenges of moving forward the multidisciplinary field of geroscience are published in a
special issue of the Journals of Gerontology Series A ndash Biological Sciences and Medical
Sciences
In September ADNI3 is announced an expansion of the Alzheimers Disease Neuroimaging
Initiative (ADNI) the landmark study investigating brain and fluid biomarkers of the
disease
NIA launches an online version of the Health Disparities Research Framework to showcase
priorities and investments in this research area and serve as a resource for scientists
interested in investigating health disparities related to aging
2017
Almost 300 researchers and private foundation representatives attend the NIA-hosted
Cognitive Aging Summit III focusing on themes of cognitive and brain resilience and reserve
In June a committee of the National Academies of Sciences Engineering and Medicine
releases ldquoPreventing Cognitive Decline and Dementia A Way Forwardrdquo a report
commissioned by the NIA Sources (Freeman 1980 Morley 2004 Smith 2014)
Itrsquos a cardinal rule that a team is organized by people understanding the academic
characteristics of gerontology on establishing the network for gerontological education The
representative academic organizations having these properties are as described below
33 Academy for Gerontology in Higher Education (AGHE)
The Academy for Gerontology in Higher Education (AGHE) was established to
develop gerontological education in 1974 in the USA The purpose of AGHE is to promote
research and education to develop the higher education associated to aging and to provide
resources to wide range of local community (Hickey 1978) Association for Gerontology in
29
Higher Education Changes Name has been changed to Academy for Gerontology in Higher
Education (Kluss 2018)
AGHE is the only formal organization to contribute the gerontology and geriatrics
education in USA It incorporated again with the Gerontological Society of America (GSA) in
January 1999 There were 269 member institutions as of November 2004 (47 states 7 foreign
countries Australia Canada Israel Jamaica Japan Kenya and Korea) Of these institutions
83 have been for 20 years and 71 have been for 10 years) and currently 135 organizations in
2019 (Mwangi S M et al 2012)
The work is divided into committees and the Mission of each committee is described
below5 The activity of each committee is developed by voluntary participation of members
At the present time 8 committees serve
1 Faculty Development CommitteePlan and implement mechanisms for AGHE to
assist in the development of faculty knowledge and skills in the area of gerontology and
geriatrics
2 Geriatric Education CommitteeEncourage the involvement in AGHE of geriatric
educators and faculty affiliated with geriatric education programs and providing resources
3 Membership CommitteePlan and conduct membership recruitment
4 Program CommitteePlan and implement the AGHE annual meeting
5 Public Policy CommitteePlan and implement the public policy activities of the
Association particularly with respect to the federal government
6 Publications CommitteeProduce and update the membership list and oversee the
AGHErsquos periodicals and website
7 Academic Program Development CommitteePlan and implement mechanisms for
AGHE to assist academic institutions to develop strengthen improve their gerontology
geriatrics and aging-studies instructional programs
8 Kindergarten-Grade 12 Task ForceImplement and development quality
educational resources for teaching children about aging and pairing with elementary and high
school teachers on a local level 12)
AGHE Committee can be chosen by individual members to serve voluntary working as
much as she wants The following units are names of the committees 1) Academic Program
5 httpswwwgeronorgaghe-current-members
30
Development 2) Accreditation 3) Advancement 4) Age-Friendly 5) Design Awards 6)
Business and Aging 7) Faculty Development 8) Fellows Subcommittee9) Geriatric Education
10) GGE Editorial Board 11) Global Aging 12) Long Range Planning 13) Membership14)
Nominations 15) Past Presidents Program 16) Program of Merit 17) Communication
Publication amp Media Resource Committee 18) Public Policy 19) Student 20) New
Technologies and Education
34 Special Interest Research Group on Aging with Intellectual Disabilities (IASSID
SIRGAID)
Special Interest Research Group (IASSID SIRGAID) is another group for international
research on Aging and Intellectual Disabilities that became active by a research group which
was led by Dr Matthew P Janicki (Janicki 2010 Takahashi 2003) The research group has
research presentations and discussion at the round-table meeting every year In 1995 it was
formally affiliated as The Special Interest Research Group on Aging and Intellectual Disability
(SIRGAID) with International Association for the Scientific Study of Intellectual Disabilities
(IASSID)
SIRGAID has 3 basic principles in its activity The first principle is to provide a focus for
the worldwide exchange and dissemination of research and practice as well as networking in
the field of aging and intellectual disability ldquoAgingrdquo is meant in a broad sense encompassing
lifespan developmental issues as well as those related to old age A wide variety of professional
groups are potential contributors and no specific profession is considered to have predominance
in this respect The second principle is to promote cross-national multidisciplinary
collaboration in the area of aging and intellectual disability The ultimate aim of the group is to
improve the quality of life or and services for people with intellectual disabilities their care-
givers and their families The third principle is to provide a framework for the collation of
information relating to the research interests expertise and publications of group members
Within the overall process of collaboration the views and contributions of nonprofessionals
including people with intellectual disabilities and their families and friends are a fundamental
component and will be given the priority they deserve
For the interdisciplinary research SIRGAID consists of the professionals in various fields
such as psychology social work medical science special education neurology public policy
pathology sociology nursing science geriatrics pedagogy recreation therapy clinical
psychology developmental disability occupational therapy educational psychology speech
pathology jurisprudence nutrition educational science human rights biology information
31
science theology art educationart therapy philosophy geoscience anthropology
rehabilitation and gerontology
Next Irsquod like to examine how we should adopt these acquaintance systems to the
educational activity Itrsquos very important that the corporate people think of what they can do in
the future while they understand the following content Even if most educational policies have
been useful ones itrsquos hard to say that the educational approach has been accepted for individual
needs in the historical background It will be understood by analyzing the historical processes
of Japanese education
35 The Early History of Gerontology in Japan
ldquoGerontologyrdquo is generally translated as 老年学 (Rounengaku Amako 19741952
Tachibana 1971) in Japan It is composed of 老 (Rou) meaning Old 年（nen）meaning Year
学 (Gaku) meaning science The Japan Gerontology Society was founded in 1959 However
even before modern geriatrics and Gerontological society was founded in Japan Ekken Kaibara
(1630-1714) introduced Gerontological Concept through the Book of Yojokun (Bodiford 2006
Kaibara 2009)
Figure 1 Ekken kaibara（貝原益軒 1630-1714） (Shoun Kano 1694)
32
Ekken Kaibara（貝原益軒 1630-1714) was born in Fukuoka in Kyushu into a lower class
samurai family His mother died when he was five and he was largely educated by his father
and brothers He was employed by the Kuroda han lord when he was eighteen but this only
lasted two years He spent the next seven years as a masterless samurai While in Kyoto he
began to lecture on the Confucian classics and these remained the primary focus of his teaching
and research when he returned to Kyushu He became involved in a rigorous program of
lecturing tutoring research and travel that was to last for the next fifty years
During this time he was married to a very capable woman Token who seems to have helped
in compiling his travelogues and may have co-authored Onna daigaku (Great learning for
women) They are an examporal couple with respect for each other and learning from each
other Ekkenrsquos studies are practical learning (Jitsugaku) which ranged from ldquothe experience
and practice of ethics to manners institutions linguistics medicine botany zoology
agriculture production taxonomy food sanitation law mathematics (computation) music
military tactics astronomy geography history archaeology and genealogy His writing about
gerontology which is the best known is Yojokun (養生訓 Precepts for health care) ( Tucker
1988)
Fujiro Amako (尼子富士郎 1893～1972) is known as the first Japanese geriatrician Dr
Amako practiced medical treatment at Yokufukai (浴風会) the first Japanese home for the
elderly which was established in 1925
Figure 2 Dr Fujiro Amako
33
This nursing home is now continuing as a part of Tokyo Metropolitan Geriatric Medical
Center The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established
in 1872 a historical institution which was originally founded as a sanatorium Originally
The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established in
1972 and comprises a leading representative hospital (Tokyo Metropolitan Geriatric Hospital
TMGH) and an institute (Tokyo Metropolitan Institute of Gerontology TMIG) for geriatric
medicine and gerontology with many notable achievements The TMGH and TMIG were
combined to form the TMGH-IG in 2009 to become a local incorporated administrative agency
it moved to new hospital and research facility in 2013
Figure 3 Professor Izuo Terasawa
Professor Izuo Terasawa (寺澤巌男 1880-1970) introduced developing gerontology with
philosophical vision in early year of Geron (Motomura 2017) Dr Izuo Terasawa intoroduced
Rounengaku (老年学) on the series of entitled Furou Chousei no Kenkyu (不老長生之研究
Study of perennial youth and long life) on the Taiyo (太陽 Sun) in 1921 (Maekawa 1950
Terasawa 1921)
34
Dr Terasawarsquos work is recognized not only for developing theory of gerontology but also
he included importance of Humanities which are are academic disciplines that study aspects of
human society and culture through historical persons arts and Sculpture for learning of their
philosophy and action Professor Izuo Terasawa is well know in the field of Physical Education
Dr Izuo Terasawa is introduced as one of the greatest contributors for school physical education
(Maekawa 1950) Dr Terasawarsquos profile is as follows
1900 Graduated at Tokushima prefecture Shihan Gakko
1907 Graduated at Tokyo Koutoh Shihan Gakko (Major in Kanji)
1908 Graduated at Tokyo Koutoh Shihan Gakko (Major in Education)
1911 Graduated at Kyoto Emperial University (Major in Philosophy)
1915 Graduated at Kyusyu Imperial Medical Univeristy
Worked as a junior Assistant at Kyusyu Imperial Medical Univeristy
1916 Worked as a assistant at Kyusyu Imperial University
1918 Joshi Gakushuin Education Unit Commissioner
Ministry of Communications Cmmissioner
1919 Tokyo Koutou Shihan Gakko Commissioner
Tokyo Imperial University Aviation Institute
(Aeronautical psychology Study Commissioner)
Professor at Tokyo Koutou Shihan Gakko
Lecture at ArmyToyama Gakko Lecturer
1929 Literature Dr at Tokyo Imperial University entiled「Terms and conditions that affect
the human work capacity (Ningen Sagyounou ni Eikyousuru Syojyouken
人間作業能に影響する諸条件) 」
Visited United States of America Germany and Italy for studying pedagogy for two
years
1931 Tokyo Bunrika Daigaku (University) Preparatory Committee Commissioner
Council member at Tokyo Bunrika Daigaku (University)
1934 Research Commissioner at Tokyo Imperial University Aviation Institute
1936 Chair of Department of Education at Tokyo Bunri Daigaku (University)
1938 Japan various studies Promotion Committee Faculty of Education Temporary Committee
Professor Tokyo Bunrika Daigaku (University) concurrently Tokyo Koutou Shihan Gakkou
1939 Emeritus professor at Tokyo Bunrika Daigaku (University)
1944 Professor at Kyoritsu Womenrsquos University
35
Professor Izuo Terasawa is the founder of Physical Education at University
Terasawa sensei has developed theories of Physical Education and and Psychology
In addition to the above fields Dr Izuo Terasawa has developed study of gerontology
Professor Kakusho Tachibana recorded that he was directed about Aging Study by
Professor Izuo Terasawa when Professor Kakusho started a studyat the Yokufuen which was
the first Aging facility in 1928
Kakusho Tachibana (橘 覚勝 1900-1978) is known as one of the pioneer gerontologists
in Japan Dr Tachibanarsquos speciality was Geriatric psychology at Osaka Univeristy and Soai
Womenrsquos University (Present nama Soai University) Professor Tachibana published the first
gerontology titled book ldquoRounengakurdquo (老年学) in Japan
Figure 4 Professor Kakusho Tachibana
Professor Kakusho Tachibanarsquos Life History is below
1900 Born on Feburary17 in Osaka
1912 Graduated at Osaka city Funaba Elementary School (12)
1917 Graduated at Osaka-fu Tennouji Junior High School (17)
1920 Completed at Dai San High School (Pre University) (20)
36
1923 Graduated at Tokyo Imperial University Faculty of Literature Department of
Psychology (23)
Assistant Tokyo Imperial University Faculty of Literature
1927 The first research paper was published in ldquoShinrigaku Kenkyu (心理學研究) about
Geriatric Psychology
1928 Graduated at Tokyo Imperial University Graduate School
Involved Research about Older persons in Yokufuen
1931 Professor at Public High School
1938 Disabled veterans occupation adviser
1941 Published ldquoRounenkirdquo (Old Age 老年期 Koubundo）
1943 Published ldquoTerdquo (Hand 手 Sougensha）
1947 Osaka Dai ni Shihan Gakko Professor
1948 Osaka University Assiatant Professor
1950 Psychology Second Department
1952 Awarded Doctral Degree titled thesis ldquoOld Age Studyrdquo (老年期研究 Rounenki
Kenkyu) from Tokyo University worked as Professor at Osaka University
1955 Organized Geriatric Science Study Group (老年科学研究会) at Osaka
University
1956 Participated to The First Gerontology Conference in Tokyo
1958 Participated to Formation of Japan Gerontology Society
1963 Retired from Osaka University and awarded to Emeritus Professorship
Professor at Soai Womenrsquos University
1971 Aarded to Honors three such Sacred Treasure (叙勲三等瑞宝章)
Published ldquoRounengakurdquo (Gerontology) by Seishin Shobbou
1972 Retired from Soai Womenrsquos University
1975 Published ldquoOino Tankyu (Searcing Aging) by Seishin Shobo
1978 August 30th Passed away
(Motomura 2016 Yamamoto Nakagawa Gondou Sato 2014)
As we see from the above gerontology or Gerontological Science has been of interest
to Medical Doctors and Social Scientists When the first Japan Gerontology Society was
organized in 1956 the first President was Dr Hiroshige Shiota (1872-1965) The name of the
society was changed to Japan Socio-Gerontological Society in 1959
37
Figure 5 Professor Chiyo Omachi
Chiyo Omachi（大間知 千代）was Professor Emeritus at Doho University and Director
General of Omachi Knowledge Folk Culture (Omachi 1996) Institute of Gerontology She
graduated from Tsudajuku University After serving as a welfare officer and a professor at
Shukutoku University she served as a member of the Chugoku Shinkin Welfare Council
Geriatric Welfare Subcommittee professor at Doho University and department head for social
welfare Director of Japan Gerontological Society Director of Japan Socio-Gerontological
Society Board Director of French CIGS (International Society of Gerontological Society)
Dr Omachi contributed significantly to the field of aging with the publication of her
two-volume work Social Welfare Gerontology The two books are carefully structured to
complement each other Together they provide a comprehensive view of aging in Japan and
comparisons of historical and current Japanese approaches to meeting the needs of older people
with the approaches of several other developed nations Professor Omachi identifies and
analyzes the numerous and complex developments wliich have taken place over many years
and which have made aging a problem for people and their families and for the institutions of
society Mrs Omachi teaches much of the material dealing with gerontology programs outside
of her homeland was also obtained through direct observation Professor Omachi has been a
student at American universities for many years has participated in national and international
meetings held on the European American and Asian continents (Omachi 19821984)
Sadamu Watanabe (渡辺 定 1892-1976) was born on April 14 in 1892 Born in
Tokyo he graduated from Tokyo Imperial University Dr Watanabe worked as a medical
director of Kyosai Seimei Insurance Company (later Yasuda Seimei) a senior director of the
Japan Medical Association and a professor at Seijo University In addition at the Ministry of
Health and Welfare DrWatanabe created vital statistics (cause of death) Professor Watanabe
established the Life Science Study Group in 1955 Dr Watanabe was elected as President of
Japan Socio-Gerontological Society in 1959 Yuzawa (2009) reported as follows ldquoActually
38
the Life Science Study Group the Gerontology Society Gerontological societies look like
separate organizations but the same person such as Dr Sadamu Watanabe triggered
movement through his powerful leadership and promotion for completing the the academiesrdquo
Yuzawa (2009) contined the following ldquoSensei (Master Watanabe) was a tall boy and was
bushy under the white hair always celebrating a warm face It was unparalleled that interests
are wideAs far as the subject is concerned it doesnt matter what the academic
framework is He was trying to take all events with granted for developing Gerontological
academy and society Dr Sadamu Watanabe died on June 17 1976 at the age 84 years old His
nick name was called Joe as Kanji character can read this way in stead Sadamu One of his
popular book is ldquoLife Prediction and Life Insurance寿命予測と生命保健rdquo (Matsumoto1974
Yuzawa 2009 Watanabe1957 1959)
36 Foot Steps of Societies of Gerontology in Japan
The following is history of footsteps of gerontology in Japan (Ozawa 2010)
1953 February
Geriatric Institute (老人病研究所 Roujinbyo Kenkyujo) Study Group of Geriatrics
（Ronjinbyo Kenkyukai 老人病研究会）
1953 April
Japan life Science Association (Nihon Jyumyou Kagaku Kyoukai 日本寿命科学協会)
1954 July
Life Science Research Group (Jyumyougaku Kenkyukai 寿命学研究会) sponsored by Japan
Gerontology Society (Nihon Gerontology Gakkai 日本ジェロントロジー学会)
1956 December
The first Japan Gerontology Society Annual Meeting (第 1回日本ジェロントロジー学会 Tokyo)
1957 November
The Second Japan Gerontology Society Annual Meeting (第 2回日本ジェロントロジー学会 Osaka)
1958 November The Third Japan Gerontology Society Annual Meeting (第 3回日本ジェロントロジ
ー学会 Nagoya) Changed the name as NihonRounen Gakkai (日本老年学会)
1959 November
The Japan Geriatrics Society (日本老年医学会)
1959November
Japan Socio-Gerontological Society (日本老年社会科学会)
1972 April
39
Tokyo Metropolitan Institute of Gerontology
(Present 東京都老人総合研究所現東京都健康長寿医療センター研究所）
1981 May
Japan Society for Biomedical Gerontology (日本基礎老化学会)
1986 June
Japanese Psychogeriatric Society (日本老年精神医学会)
1990 September
The Japanese Society of Gerontology (日本老年歯科医学)
1993 June
The Dia Foundation for Research on Ageing Societies (ダイヤ高齢社会研究財団)
1995 January
Japan Academy of Gerontological Nursing (日本老年看護学会)
1995 July
National Center for Geriatrics and Gerontology
(国立療養所中部病院長寿医療研究センター現国立長寿医療研究センター）
2001 July
Japan Society of Care Management (日本ケアマネジメント学会)
2002 April
J F Oberlin University Graduate School of Gerontology
(桜美林大学大学院国際学研究科老年学専攻)
2006 April
The Institute of Gerontology of The University of Tokyo
(東京大学総括プロジェクト機構ジェロントロジー寄付研究部門 2006 高齢社会総合研究機構2009）
2006 October
Society for Applied Gerontology Japan (日本応用老年学会)
Among the above history the Japan Socio-Gerontological Society is considered as the
fundamental academic association of gerontology The Japan Socio-Gerontological Society has
established as a scientific organization established in 1959It explains that the Japan Socio-
Gerontological Society has made public its research results mainly from an interdisciplinary
sociological and behavioral science standpoint regarding various issues relating to age and the
aged including health medical care nursing and welfare The Society has about 1500
members who are mainly consisting of researchers from universities and research institutes
and professionals in the fields of health medical care nursing and welfare including graduate
studentsPast Presidents are as follows
40
第 60 回大会 2018 年 6 月 9 日（土）～10 日（日） 東京都 長田 久雄 Osada Hisao
（桜美林大学）
第 59 回大会 2017 年 6 月 14 日（水）～16 日（金） 愛知県 鈴木 隆雄 Suzuki Takao
（桜美林大学）
第 58 回大会 2016 年 6 月 11 日（土）～12 日（日） 愛媛県 中谷 陽明 Nakatani Youmei
（松山大学）
第 57 回大会 2015 年 6 月 12 日（金）～14 日（日） 神奈川県 高橋龍太郎 Takahashi Ryutaro
（東京都健康長寿医療センター研究所）
第 56 回大会 2014 年 6 月 7 日（土）～8 日（日） 岐阜県 大橋 明 Ohashi Akira
（中部学院大学人間福祉学部）
第 55 回大会 2013 年 6 月 4 日（火）～6 日（木） 大阪府 佐藤眞一 Sato Shinichi
（大阪大学大学院人間科学研究科）
第 54 回大会 2012 年 6 月 9 日（土）～10 日（日） 長野県 堀内ふき HOriuchi Fuki
（佐久大学）
第 53 回大会 2011 年 6 月 16 日（木）～17 日（金） 東京都 今井幸充 Imai Yukimichi
（日本社会事業大学大学院）
第 52 回大会 2010 年 6 月 17 日（木）～18 日（金） 愛知県 下方浩史 Shimokata Hiroshi
（国立長寿医療研究センター予防開発部）
第 51 回大会 2009 年 6 月 18 日（木）～20 日（土） 横浜市 長嶋紀一 Nagashima Kichi
（日本大学文理学部）
第 50 回大会 2008 年 6 月 27 日（金）～29 日（日） 堺市 黒田 研二 Kuroda Kenji
（大阪府立大学）
第 49 回大会 2007 年 6 月 20 日（水）～22 日（金） 札幌市 佐藤克之 Sato Katsuyuki
（北翔大学大学院）
第 48 回大会 2006 年 6 月 24 日（土）～25 日（日） 西宮市 浅野 仁 Asano Hitoshi
（関西学院大学）
第 47 回大会 2005 年 6 月 15 日（水）～17 日（金） 東京都 柴田 博 ShIbata Hiroshi
（桜美林大学大学院）
第 46 回大会 2004 年 7 月 1 日（木）～2 日（金） 仙台市 芳賀 博 Haga Hiroshi
（東北文化学園大学）
第 45 回大会 2003 年 6 月 18 日（水）～20 日（金） 名古屋市 川村 陽一 Kawamura Yoichi
（社会福祉法人青山里会）
第 44 回大会 2002 年 7 月 4 日（木）～ 5 日（金） 福岡市 小川 全夫 Ogawa Takeo
（九州大学）
第 43 回大会 2001 年 6 月 13 日（水）～15 日（金） 大阪市 白澤 政和 Shirasawa Masakazu
（大阪市立大学）
第 42 回大会 2000 年 7 月 6 日（木）～ 7 日（金） 札幌市 中島紀恵子 Nakajima Kieko
(北海道医療大学）
第 41 回大会 1999 年 6 月 16 日（水）～18 日（金） 京都市 小國 英夫 Oguni Hideo
（四天王寺国際仏教大学）
第 40 回大会 1998 年 7 月 2 日（木）～ 3 日（金） 那覇市 崎原 盛造 Sakihawa Seizo
（琉球大学）
41
第 39 回大会 1997 年 6 月 18 日（木）～20 日（金） 東京都 根本 博司 Nemoto hiroshi
（明治学院大学）
第 38 回大会 1996 年 10 月 30 日（水）～11 月 1 日
（金） 岡山市
大島 侑 Ooshima Tasuku
（岡山県立大学）
第 37 回大会 1995 年 10 月 18 日（水）～20 日（金） 大阪市 岩田 克夫 Iwata Katsuo
（社会福祉法人聖徳会）
第 36 回大会 1994 年 9 月 29 日（木）～30 日（金） 長岡市 田宮 崇 Tamiya Takashi
（社会福祉法人長岡福祉協会）
第 35 回大会 1993 年 9 月 22 日（水）～24 日（金） 札幌市 杉山 善朗 Sugiyama Yoshio
（札幌医科大学）
第 34 回大会 1992 年 10 月 29 日（木）～30 日（金） 四日市市
川村 耕造 Kawamura Kouzo
（社会福祉法人青山里会）
会長代行川村 陽一
Kawamura Yoichi
第 33 回大会 1991 年 11 月 4 日（月）～5 日（火） 横浜市 長谷川和夫 Hasegawa Kazuo
（聖マリアンナ医科大学）
第 32 回大会 1990 年 10 月 11 日（木）～12 日（金） 松山市 渡辺 孟 Watanabe Tsutomu
（愛媛大学）
第 31 回大会 1989 年 11 月 14 日（火）～16 日（木） 名古屋市 前田甲子郎 Maeda Koshiro
（名古屋市立厚生院）
第 30 回大会 1988 年 9 月 17 日（土）～18 日（日） 京都市 山口 信治 Yamaguchi Shinji
（佛教大学）
第 29 回大会 1987 年 10 月 1 日（木）～3 日（土） 大阪市 磯 典理 Iso Norimichi
（大阪府立老人総合センター）
第 28 回大会 1986 年 10 月 11 日（土）～12 日（日） 熊本市 大坂巳年子 Osaka Mineko
(熊本短期大学）
第 27 回大会 1985 年 9 月 27 日（金）～29 日（日） 東京都 那須 宗一 Nasu Soichi
（淑徳大学）
第 26 回大会 1984 年 10 月 4 日（木）～5 日（金） 東京都 湯沢 雍彦 Yuzawa Yasuhiko
（お茶の水女子大学）
第 25 回大会 1983 年 10 月 27 日（木）～28 日（金） 仙台市 塚本 哲人 Tsukamoto Tetsundo
（東北福祉大学）
第 24 回大会 1982 年 10 月 28 日（木）～29 日（金） 盛岡市 草間 俊一 Kusama Shunichi
（盛岡短期大学）
第 23 回大会 1981 年 10 月 15 日（木）～17 日（土） 東京都 黒田 俊夫 Kuroda Toshio
（日本大学）
第 22 回大会 1980 年 9 月 9 日（火）～10 日（水） 札幌市 三吉 明 Miyoshi Akira
（北星学園大学）
第 21 回大会 1979 年 10 月 4 日（木）～5 日（金） 大阪府 岡村 重夫 Okamura Shigeo
（大阪市立大学）
第 20 回大会 1978 年 11 月 4 日（土）～5 日（日） 仙台市 後藤 秀弘 Goto Hidehiro
（東北福祉大学）
42
第 19 回大会 1977 年 9 月 28 日（水）～30 日（金） 名古屋市 大間知千代 Oomachi Chiyo
（同朋大学）
第 18 回大会 1976 年 10 月 10 日（日）～11 日（月） 広島市 志水 清 Shimizu Kiyoshi
（広島大学）
第 17 回大会 1975 年 10 月 31 日（金）～11 月 2 日
（土） 東京都
那須 宗一 Nasu Soicho
（中央大学）
第 16 回大会 1974 年 10 月 12 日（土）～13 日（日） 京都府 秦 隆真 Hata Ryushin
(佛教大学)
第 15 回大会 1973 年 11 月 2 日（金）～3 日（土） 福岡市 内藤 莞爾 Naito Kaini
(九州大学）
第 14 回大会 1972 年 11 月 2 日（木）～3 日（金） 四日市市 吉田 正吉 Yoshida Masakichi
（三重県立大学）
第 13 回大会 1971 年 11 月 2 日（火）～3 日（水） 東京都 寺尾 琢磨 Terao Takuma
（慶應義塾大学）
第 12 回大会 1970 年 11 月 7 日（土）～8 日（日） 福岡市 榎本 愛子 Enomoto Aiko
（福岡女子学院短期大学）
第 11 回大会 1969 年 11 月 21 日（金）～22 日（土） 大阪市 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第 10 回大会 1968 年 11 月 2 日（土）～3 日（日） 東京都 塚本 哲人 Tsukaamoto Tetsundo
（東洋大学）
第 9 回大会 1967 年 10 月 31 日（火）～11 月 1 日
（水） 名古屋市
岸本 鎌一 Kishimoto Kenichi
（名古屋市立工業大学）
第 8 回大会 1966 年 11 月 22 日（火）～11 月 23 日
（水） 大阪府
雀部 猛利 Taketoshi Sasabe
（神戸女学院大学）
第 7 回大会 1965 年 10 月 31 日（日）～11 月 1 日
（月） 仙台市
新明 正道 Shinmei Masamichi
（東北大学）
第 6 回大会 1964 年 11 月 1 日（日）～2 日（月） 熊本市 北村 直躬 Kitamura Naoya
（熊本女子大学）
第 5 回大会 1963 年 11 月 4 日（月）～5 日（火） 京都府 臼井 二尚 Usui Jisho
（大谷大学）
第 4 回大会 1962 年 11 月 3 日（土）～4 日（日） 東京都 舘 稔 Tachi Minoru
（人口問題研究所）
第 3 回大会 1961 年 11 月 18 日（土）～19 日（日） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
第 2 回大会 1960 年 11 月 14 日（月） 大阪府 橘 覺勝 Tachibana Kakusho
（相愛女子大学）
第１回大会 1959 年 11 月 7 日（火）～8 日（水） 東京都 渡辺 定 Watanabe Jo
（寿命学研究会）
Figure 6 Japan Society of Social Gerontology
43
37 Gerontology of Professor Hiroshi Shibata Self Review as a Case Study
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Professor Hiroshi Shibata The author also finds it very significant that Dr
Hiroshi Shibata is originally from my home town Kitami city Hokkaido Even we attended the
same elementary school in Kunneppu town The author made the first presentation about a
Gerontology Curriculum in Higher Education at the 39th Japan Socio-Gerontological Society
Conference on 18-20 June 1997 in Tokyo Dr Shibata commented that a gerontology
curriculum does not exist in Japan Therefore it is very important to carry on this study Then
Dr Shibata came to me and complemented me on my presentation
After returning back to home in Fukushima I found Dr Hiroshi Shibatarsquos Book
including his profile mentioning that he graduated from Hokkaido University I was inspired
to write a letter of thanks to Dr Shibata at the Tokyo Metropolitan Institute of Gerontology
After a few days I was teaching at Shirakawa School of Nursing During the class one staff at
Shirakawa School of Nursing told me that the phone call is from Dr Hiroshi Shibata The staff
asked me if I am available to receive his phone call I surprisingly got the call and talked with
him Dr Shibata asked me whether I am from Kitami I replied Yes and I told him that I was
from Kunneppu Town and Dr Shibata replied he was also from KunneppuTown We both felt
something special and Dr Shibata asked me to visit his office in Tokyo Since then we have
been working closely through developing Gerontology Curriculum in Higher Education
Our ancestors were pioneers during the Meiji era from the mid-19th century to the early
20th century Moreover we both attended the same elementary school in Kunneppu town since
Hiroshirsquos grandfather was principal of Kunneppu Elementary School My background came
from music which was influenced by my father Jun who was music teacher at Kunneppu Junior
High School I was an expert playing the Trombone and a good singer Ryo practiced Judo
from high school to university student days
44
Figure 7 Dr Hiroshi Shibata
The Society for Applied Gerontology-Japan was organized on October 2006 The first
Chairman was Hiroshi Shibata Dr Hiroshi Shibatarsquos philosophy has been developed through
his whole life This information can be applying to develop our own curriculum of person-
centered programs in gerontology The following is from Dr Hiroshi Shibatarsquos self review paper
which was sent to me
ldquoI Hiroshi Shibata was born in 1937 in Kunashir Island I had lived in Kunashir Island from
the age from 0 to the age of 6 My father worked at the Hokkaido Salmon Hatchery after
graduating as a Fisheries expert unit at Hokkaido University My mother graduated at
Hokkaido Womenrsquos school She had managed a dressmaking shop before marriage My
paternal grandfather graduated from Sapporo Shihan Gakko (Education University) and
worked as a principal at Kunnepu elementary School My fatherrsquos grandmother attended Nihon
Womenrsquos University as one of the first students but discontinued after 2 years due to heart
beriberi My motherrsquos grandfather graduated from Yamagata agricultural school and worked
at Nokkeushi Town hall until their retirement My maternal grandmother graduated at
Yamagata Shihan Gakkou and worked at Hokuto Elementary School until her retirement I was
the oldest child of five siblings (Three boys and Two Girls) At the age of seven I began to
study at the elementary school where my grandfather was working as principal in 1944 It was
far distance to walk for 4km Since it was dangerous because sometimes a bear appeared on
the road I was taken care of by my grandparents At the third term of 1944 my father was
transferred to Chitose Salmon Hatchery I moved to my parentrsquos house which was a far about
45
8km to his school by walking Half way was an Ainu Village and I was taken care of by older
Ainu boys That time was the most painful experience I had because my Ainu friends were
discriminated by school teachers and others But as a boy I could not do anything That was
my youthrsquos experience with Ainu friends in Hokkaido
When I was Fifth years at the elementary school my father transferred to Sapporo Since
then I attended all schools in Sapporo until graduating from university I loved to read novels
a lot and not study from school text books but somehow I was at the top grade in the class In
the second year of junior high school I was delivering newspapers At that time my senior
student robbed newspaper at a tenement house that I was very sad I decided to search Judojo
for practicing judo I became a winner at high school competition I attended Sapporo Nishi
high School The Sapporo Nishi High School was very popular for cultural activities and social
movements from the era of old system I participated in the judo club and chorus club as a
non-registered member because it was required to pay a membership fee So I officially joined
the literary club When I looked at the trends of literature at the time I had a conscious
awareness about whether I could unify the literature of the crescent proletarian literature of
expressions and the opposite sensory flow (Yasunari Kawabata and Riichi Yokomitsu) while
being excellent in theme
In addition I was interested in philosophical things and was overwhelmed by
aphorism (maxim) that Pascal s Pangeh s unorthodimental power is tyranny and powerless
justice is powerless It was behind the backwards to myself who could not protect the Ainu s
friends during my childhood In this way I began to conduct a study group on the paradigm of
discipline of dialecticism with my colleagues in the literature department Despite being a
literary department by shifting to the direction of doing social movements through student
councils etc by writing
In 1956 I entered Hokkaido University theory At that time five to six years had passed
since the self-government association of the university of the whole country had been destroyed
due to violent strategy in the student movement of the previous generation As I entered at the
University I practiced Karate every day in the karate club and deprived of the self-governing
body for rebuilding A year has passed in the meantime And I noticed that the necessary units
to shift to undergraduate are extremely short At the time of Hokkaido University except for the
Faculty of Medicine and Faculty of Fisheries the shift to a special course would be decided by
the results of the curriculum In March 1959 I dropped out of Hokkaido University as I saw that
I rebuilt the residence association It will be accurate in view of the social situation that the
activists of the student movement will be alienated from the job in the future
46
In 1958 I re-entered at the Hokkaido University medical studies course I thought about
my future employment and I was planning to become a doctor of ldquodemosikardquo that means She
couldnt become anything other than a teacher or doctor or that guy who doesnt know what
shes doing and doesnt deserve to be here Since I studied what I needed desperately for a
year and studied what I needed for the curriculum I devoted myself to the student movement
exclusively with no lecture attendance after enrolling (as I decided to go on to college) It is a
so-called security conflict Most of the subjects and grades felt the lowest but I believed that
they passed However the scholarship of the scholarship for the scholarship who had been
losing one year due to only one subject due to lack of physical practice time was stopped With
this it would be three years behind schedule to enter the university first Since the medical
department was 6 years I graduated from high school and took nine years and graduated
gradually in 1965
After graduating from university I entered an intern at the University of Tokyo hospital
(Bunkyo) At that time the faculty of medicine was at the height of civilianization movement
creating a coalition of youth doctors and became the first secretary general In 1966 I entered
as a unpaid medical doctor official at the University of Tokyo medicine department fourth
medicine department This is because the only university course that was conducting
epidemiological studies on cardiovascular diseases was there Beside clinical research I
engaged in targeted feeler work such as staff of the Tokyo Metropolitan Government Office
where stroke is frequent In 1972 with the aim of developing research the institute moved to
the newly launched Center for the elderly problem in Tokyo Metropolitan Government The
world s first Tokyo Metropolitan Institute of Gerontological Research (consisting of 200
researchers) (NIA in the United States in 1974) 703 bed geriatric hospital and various elderly
occupation facilities I first worked at a senior hospital and then engaged in regional
epidemiological research and health activities for seven years in order to make evidence for the
elderly health law at Toda Municipal Health Administration Center I witnessed the
establishment of the Long-Term Health Act 1982 and took office as a full-time researcher
(Deputy Counselor) of the Tokyo Metropolitan Institute of Gerontology In 1984 I was
appointed leader of interdisciplinary longitudinal research (Koganei research) consisting of
medicine sociology and psychology It was accompanied by the shift of Shuichi Hatano 旗野
脩一 Leader (Department of Epidemiology)
In 1988 Koganeis research won the Governors Prize Based on this the Tokyo
Metropolitan Government decided to secure research expenses of 100 million yen each year for
47
interdisciplinary longitudinal research (including intervention studies) every year till my
retirement which has started since 1991 Since then I was obliged to have a viewpoint to see
medicine sociology psychology at equal intervals The research method established here is still
inherited from Tokyo Metropolitan Institute of Gerontology Research and others (Deputy in
1993 he is currently an emeritus staff member)
In 2002 I became a Professor at the J F Oberlin University Graduate School of
Gerontology (I am now a Professor EmeritusInvited Professor) I directed the first masters
degree in interdisciplinary gerontology in 2002 and doctorates degree program in 2004 In
2006 the Japanese Applied Gerontological Society was established I serve on the boards of
five academic societies including chairing the Society for Applied Gerontology-Japan I am
Chairman of the Gerontology Education Subcommittee of the Science Council of Japan a
Director of the Japan Foundation for Aging and Health and a Director of the Sukoyaka Dietary
Life Association (Shibata 2018 Shibata H amp Shibata N 2018) After transitioning to university
I am interested in how to make holistic how to develop the science of the transition to
renaissance which has been developed by vertically downgrading and dividing elements he
thinks that gerontology commits to that mission As Scott Bass says interdisciplinary is not
merely an omnibus but implies that we will get rid of the wall between academics (Bass amp
Ferraro2000) In addition innovation as Dragger or Boyer is also an important keyword The
viewpoint of education becomes important with discovery Im thinking about something more
like recent daysrdquo
It is sure that this experience affected my own philosophy of gerontology as well
38 Prospectus of Society for Applied Gerontology (SAG) -Japan
The purpose of SAG Japan is to provide assistance to professionals in a variety of fields
such as industry government academia and the private-sector who are interested in improving
services for an aged society Providers of services to the aging and their families require wide-
ranging expertise in gerontology Our aim is to provide leadership as a network center for the
development of programs for commercial provision marketing and service promotion and
creation of social services that will combine commercial success with increased well-being and
contributions to society
SAG explained about aims of the society as follows6
6 httpwwwsag-jorgenglish
48
ldquoSchools of medicine nursing science and welfare studies have traditionally been the centers
of gerontology education up to the present in our country In other words education in Japan
has been focused on solving the problems of sick handicapped and economically disadvantaged
persons Perhaps this was unavoidable in a country that joined the lsquoaging society clubrsquo later
than western countries
This medical focus has caused a significant delay in establishing structures and policies
for aging populations in Japan In the fields of developing ageing markets services and product
development limited knowledge concerning applied gerontology is evident Also a sense of
discrimination (ageism) can be detected in facilities for senior citizens and in regional
continuing education programs We would like to support programs and services vital to aged
societies from the perspective of not only industry government and academia but also private
organizations and individual-level activities In order to make these programs more effective
and meaningful it is necessary to create a system in which we can study applied gerontology
systematically and one in which people from various fields can exchange their wisdom ideas
and information This in a nutshell is exactly the aim of our Society for Applied Gerontology
This society will provide a forum to present membersrsquo research as other academic societies
do and we will also emphasize publishing and the exchanging of information along with
various systematic training functions so that members can improve their skills and
understanding We would also like to prepare retraining programs for people with various
qualifications and lsquoskill uprsquo programs We would like to further develop our applied
gerontology activities through international exchanges We would sincerely like to ask for the
participation and cooperation of the people in all industry government academia and private-
sector fieldsrdquo
It is also translated as ldquo創齢学 (Soureigaku) rdquo This was originally created by Nippon
Care-Fit Education Institute (Nippon Care-Fit Education Institute 2018)
Ansello (2011) addressed on The Clark Tibbitts Lecture given at the 37th annual meeting
of the Association for Gerontology in Higher Education entitled What Colors Would We Add
The Curriculum Palette as follows
ldquoThe democratization of aging has spread across the world and the so-called globalization
of aging has brought yet another lens to examine what we teach Under the guidance of Dr Ryo
Takahashi of the nonprofit Nippon Care-Fit Service Association a number of us Americans
began collaborating with Southeast Asian colleagues about 2003 with the grand vision of
bringing a set of curriculum standards to Japan Although the overwhelming majority of
49
Japanrsquos medical schools had established geriatrics departments there was at the time only one
university with an educational gerontology program Soon invited to help initiate or advance
educational gerontology in Tokyo Okinawa Andhra Pradesh and Abu Dhabi I found myself
more Marginal Gerontology critically examining core subject matterhellip In India our hosts at
Andhra University wished to initiate a yoga gerontology program incorporating not our
American concept of yoga as exercise but the sense of meditation internal communion with a
spirit acceptance rather than resistance I became aware that our content (subject matter)
our methods (research studies) and our values (aging as decline) had limitations
Quantitative studies and descriptive statistics appraise the normative characteristics of groups
the collective of acquired behaviors and lifestylesrdquo
39 Care-Fit Translation of Gerontology in Japanese
ldquo創 (Sou)rdquo in ldquo創齢学rdquo consists of ldquo倉 (Kura) rdquo and ldquo刀 (Katana) rdquo ldquo倉rdquo means ldquopath
finding ldquoor ldquopioneeringrdquo ldquo刀rdquo has means ldquoswordrdquo which stands for the action ldquoto open the
wayrdquo ldquo齢 (Rei) rdquo consists of ldquo歯 (Ha) rdquoand ldquo令 (Rei) rdquo ldquo齢rdquo stands for ldquoagerdquo This originated
from the idea that strengthening onersquos teeth leads to hisher longevity ldquo令rdquois a pictograph that
shows people gathering and kneeling down to seek enlightenment These words show that ldquo創
齢学 (Soureigaku=Creating Aging Learning or Study) rdquois a type of learning in which people
come together and teach each other ways of happiness and longevity Gerontology has inter-
disciplinary inter-professional and inter-national features Given these factors we sum up the
research application and applied practice of this learning and call it ldquo創齢学 (Soureigaku) rdquo
for gerontology with philosophical understanding in Japanese Gerontology is for Improving
Quality of Life by knowing individualrsquos genealogy Above all things have been related to
Family History
Gerontology is knowing hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996 If we got his leaning as an
50
educational approach it is regarded as fostering of creative personnel for their entire life The
next chapter discusses to verify how the principle relates to Leonardo da Vinci
310 Gerontology with SOUL
Gerontology is not only study of aging but also study of SOUL People can be changed
by understanding self-value The following Kanji can explain how man can gain from light and
knowledge from Heaven symbolically It is a conspiracy letter「全」 Entrance of entrance
and Sagane tool From `` A place where tools are stored in a warehouse etc A new meaning
is revealed) and the kanji for `` all means `` all It was true It is a conference and phonetic
character `` Japanese Kanji 「金」Letters representing metal hieroglyphs and completely
covering and Included in the soil from the soil figurine hardened in a columnar shape to
celebrate the god of the land The kanji for ldquogoldrdquo meaning ldquometalrdquo was established These
two characters symbolizes the Urim and the Thummim which meaning uncertain possibly
Lights and Perfections
According to the Wikipedia (2019) ldquoUrim (אורים) traditionally has been taken to derive
from a root meaning lights these derivations are reflected in the Masoretic Text In consequence
Urim and Thummim has traditionally been translated as lights and perfections or by taking
the phrase allegorically as meaning revelation and truth or doctrine and truth This
symbolizes Lights are Holy Ghost and perfections are all wisdoms and knowledges of the
universes in the past the present and the future throughout the universes What these two stones
symbolized was explained in Revelation of the New testament of the Bible as followsrdquo10 Then
the white astone mentioned in Revelation 217 as it is written ldquoHe that hath an ear let him hear
what the Spirit saith unto the churches To him that overcometh will I give to eat of the hidden
manna and will give him a white stone and in the stone a new name written which no man
knoweth saving he that receiveth it will become a Urim and Thummim to each individual who
receives one whereby things pertaining to a higher order of kingdoms will be made known 10
Then a white stone mentioned in Revelation 217 will become a Urim and Thummim to each
individual who receives one whereby things pertaining to a higher order of kingdoms will be
made known And a white stone is given to each of those who come into the celestial kingdom
whereon is a new name written which no man knoweth save he that receiveth it The new name
is the key word (Doctrine ampCovenants 13010-11)
After reviewing my academic study at Sendai University There is a history even before
establishing Sendai University in 1967 At that time the title of the presentation at the Japanese
51
Association of Educational Psychology by Prof Ichiro Hozawa the founder of the University
caught my eyes (Hokzawa 1979) The title was ldquoYouth Sports and Religion 青年とスポーツと
宗教rdquo when the author investigated further about Prof Ichiro Hozawa Prof Fumiaki Iwata
Professor of Osaka Kyoiku University found a letter from Mr Ichiro Hozawa on the list where
Mr Jokan Chikazumis letters were collected I asked Professor Iwata on March 9 2019 and
received the following message ldquoProf Ryo Takahashi Fumiaki Iwata I am honored to be
interested in our research Almost all letters addressed to Chikazumi Jokan are converted to
electronic information and I have that data Mr Shinichi Chizumi the owner of the letter and
the owner of the letter has obtained permission to provide the data to those who wish to use it
for academic purposes only for academic purposes I have attached a copy of the letter because
it is clear that the above purpose is clear but unfortunately it does not seem to be what the
teacher expects If research progresses and some facts are found I would be happy if you could
tell merdquo
Looking at the contents it was written to Mr Jokan Chikazumi amp Mrs Madam who
supervises the student dormitory ldquoKudokaikanrdquo adjacent to Tokyo Imperial University from his
home in Sendai on a letter dated July 14 1939 (Showa 14) A polite sentence was written to
Mr Jokan Chikazumi (Iwata 2014) In that verse ldquoThank you for teaching us during the first
semester and with various concerns and considerations Thank you for your patience When I
read this letter Ichiro Hozawa was intuition that the person most impressed during his school
days was Mr Jokan Chikazumi And on the back of the letter is ldquoSendai Ryagakuin cho1
Hozawa Ichiro July 14thrdquo (Parksawa 1939) Ryogakuin is a shrine of the Shugendo Motoyama
school related to the Date family in Mutsunokuni Sendai (Katahira Aoba-ku Sendai Miyagi
Prefecture) In particular Eisin who opened Ryogakuin has been serving the Date family as
an exam since his ancestoral era It is said that he was also involved in this matter (Imaizumi
1937) After that it was found that in 1877 (Meiji 10) the Shousou sewing private school the
beginning of Hozawa Gakuen which is the origin of Sendai University education was opened
in 1877 (Meiji 10) Date 2015) Mr Jokan Chikazumi (April 24 1870 (May 24 1870) -
December 3 1941 (Showa 16)) was a priest who had a conversation with Dr Albert Einstein
because he wanted to know about Buddhism when he visited Japan In that talk Prof
Chikazumi explained Einsteins question ldquoWhat kind of person is the Buddhardquo With an
example of the legend of ldquoAbandoned Mountain (Ubasuteyama) rdquo (Horita 2016 Rosenkranz
2018 Sugimoto and Sato 2001) In other words in the Japanese unique word ldquoI want to liverdquo
there is an ldquointentional culturerdquo that includes invisible ldquocompassionrdquo and ldquoworkrdquo It also means
that it is given in the spirit However this culture is not Japans originality but it actually
52
includes the ldquolife (ki) culturerdquo that is indispensable for all human beings to live in an infinite
universe (Miyake 2008 2009 Takahashi 2012)
Many of Chikazumis disciples professed and accepted the values of education at a
private school at Shinsyu University (now Otani University) Among them Haya Akegarasu
has expressed the belief that ldquoReligion stands for spiritual experiments
Dr Haya Akegarasu (1877 July 12-1954 August 27) is a Buddhist monk of the Shinshu
Otani school Religious philosopher He studied under Kyosji Takahama and left many poems
and haiku In addition the same Kagas Tetsujo Fujiwara Daisen Takamitsu and Haya
Akegarasu are said to be the three Kagas three feathers (Akegarasu 1976C 1977 Matsuda
1997) In 1877 (Meiji 10) Prof Haya Akegarasu was born as the eldest son of Myotatsuji a
Shinshu Otani group in Kitayasuda (currently Hakusan City Kitayasuda) Ishikawa-gun
Ishikawa Prefecture His fathers Enen was known as a preacher and his mother Chiyono was
known to have been an enthusiastic mother in the education of Haya even though she was a
poor woman
It is no exaggeration to say that the philosophy of Haya Akegarasu is all covered in the
following waka (a 31‐syllable Japanese poem ) ldquoBillions of mothers are worth more than one
billion mothers
十億j u o k u
のno
人Hito
にni
十億J u o k u
のno
母Haha
あらaranmo
むもわがWaga
母Haha
にni
まさmasa
るru
母Haha
ありari
なむnan
や
All humanity grows as a human with the presence of a mother and the role of the mother
is the most important ldquomother and child loverdquo in the role of humanity (Omi 2013) The basics
of these teachings come from the relatives of the relatives and it can be said that they were
lifelong relatives (Shimonishi 2011) The lifelong philosophy of Professor Haya Akegarasu is
as follows ldquo汝n y o
自当知j i t o u c h i
rdquo (The person who tells the truth rsquos teachings himself puts his life on his
own ) You will be able to gather in two groups everyone who has been born In addition the
author has cast four wakas on the bells at Myotatsuji Temple I would like to introduce two
typical wakas among them ldquoThe life of the life and death swells and the water of life in Tokowa
begins to flowrdquo ldquoHate-unknown the sun shines quietly in the skyrdquo
The reason why Haya Akegarasu sensei was particularly interested in the fact that he
visited India on 13th of December 1927 and met Tagore the author met a booklet titled Men
人 So the author would like to introduce the reader about relationship of Tagore and Haya
Akegarasu
53
Haya Akegarasu (1877-1954) visited Tagores school in India on January 13 1927
when he was 50 years old with Mr Yasunori Teruoka Akegarasu wrote as follows ldquoThe school
of Sir Tagore is a school where you can study continuously from elementary school to university
and it has a hundred and thirty students The professor also has a world-famous scholar such as
Mr Shaasley There are a couple of people after drinking tea going out to the schoolyard and
going in front of the library it was just the poet Tagore who we came to visit There is an old
man with a good face of a soft item wearing a brown gown a one-story stone house with a
short gate When a person who seems to be a secretary went to the poet Sir Tagore was greeted
at the entrance When the seat was settled a gentle voice like that bell first of all I had a visit
about the Emperors break and asked where he had come After that I went to Japan twice and
talked about three to four decades about civilization of the present day starting with the fact
that Japan is a good place In short Western civilization is said to be narrow and cramped
mechanical or East is said to be spacious and spiritual (Byoudo 1972) At that time Mr Haya
envied the song The Himalaya road that swells in the mountains and goes high in the clouds
The English translation of this is translated as Round mountain Round mountain go up go up
Through cloud Oh Himalaya Road Sir Tagore was told that this was fine while holding a pencil
and drafting for a while
The beginning of Men in this book begins with the following text on Love ldquoThe
person who likes all things is always the person The person who likes the most is himself
When he becomes unpleasant everyone becomes noisy and everything is addicted It becomes
noisy A person is a spirit of all things not a person being the most precious of all things but
a life of all things A person is a spirit of all things and I am a spirit of all What I teach is that
people teach that each and every one is precious and important Below I would like to write
down the content that was particularly noticeable to the author among the ldquoMenrdquo ldquoThere is no
heartbreak for loveless things Those who fall in love seem to be more likely to those who are
obsessed with ownership and who are not devoted to love I love him Those who can believe
that they have moved to love can always be burned to whole body love without doubt The
content taken up after love is Death Mr Haya Akegarasu wrote ldquoDeath is the solution of
death If you always think about death the resolution of death will come naturally Those who
are on top of death are innocent Itrsquos greedless innocent and selflessrdquo After ldquoDeathrdquo
Akegarasu sensei summarized the relationship with people through ldquoJourneyrdquo as follows ldquoI
like traveling I calculated it at the end of last year and just visited the 188 th day of my trip to
the eighty-eight days trip This year Im starting to travel more Im very happy and Im happy
to go on a trip I think Ill love my family and my trip I cant go without a person who wants
54
to come I dont go to the places I dont like so I feel like my home wherever I go I always
get new knowledge when I travel people who are actually involved in the way In the meantime
it seems that by listening to that serious story you will benefit as much as reading I cant read a
book while traveling but there are certainly lessons to replace it I feel nostalgic for the good-
willed children who visited good knowledge everywhere There is Aoyama (Blue mountain) a
place where humans can reach and there is a knowledge of how good it is There are many
people who should listen to their heads This also includes the meaning of Take a cute child
to travel The trip teaches the importance of practical learning through experience
Next Haya Akegarasu sensei describes ldquoArtrdquo In other words ldquoArt must not be made
It must be born It must be the deepest human beings Nature is the greatest art Im glad to see
a picture Im glad to see a good letter Looking at a good picture and looking at a good letter
will give you the same inspiration as a good book The last topic is about ldquoLeadership and
Educationrdquo Regarding the leadership Akegarasu sensei wrote ldquoA person who is very sensitive
and has a sharp brain must be insensitive to the person who becomes the head of the person
There must be a sensitive place and if it is a sensitive person who is so enthusiastic
enough to wrap up the sharpness there is no problem In addition the person who becomes the
head of the horned person must think about how to pass all the opinions of people without
passing through their own opinions The longest person must strive to listen efficiently
Listening is more important than speaking You must listen to a lot of opinions make deep
insights into each one discover the unification point and manage the masses in your heart
A good principal is someone who learns well about what students do (Akegarasu 1950)
Accompanying this he states that it is also important that people always have a ldquoChallenge
Spiritrdquo Dont do anything because you can do it If you do it you may get stuck If you get
stuck you will open a new gate Has been Lastly Haya Akegarasu sensei sums up the
importance of ldquoLearningrdquo as ldquothe word Color Reading is a good word The word experience
is also a good wordrdquo You can understand that these seven features are the qualities and ways
to make people more being ldquoMenrdquo
Gerontology is generally referred to as ldquogeriatricsrdquo but in todays gerontology education
by creating life-long development from early childhood to adulthood create an age to build
ones own life It is a practical study that encompasses the philosophy of ldquoAgeologyrdquo In 2007
the United Nations Educational Scientific and Cultural Organization (UNESCO) published a
report on ldquoTeaching philosophy and learning to philosophizerdquo Based on this understanding it
is necessary to re-examine the view of life seen by the Japanese through research and history in
Japan This is because it also leads to re-examination of the gerontology philosophy When
55
considering re-examination of this philosophy from the world It may have a great impact on the
approach from education to mutual education It will also provide the basis for a lifelong
Gerontology co-education and research approach Future issues will be the same in Japans
gerontology research (Takahashi 2008 2009 Takahashi 2018 Takahashi amp Shibata 2019)
Shibata (2009) wrote the following comments on the role of Japanese Socio-
Gerontological Society at the 50th anniversary ldquoLooking at the activities of members of the
Socio-Gerontological Society there are few truly interdisciplinary ones Multidisciplinary and
Interdisciplinary are the origins of the interdisciplinary Japanese language In particular the
term Interdisciplinary has removed the academic barrier However there is not much research
such as ldquosociety of members of the Social Science Societyrdquo which is ldquoMultidisciplinary where
multiple academic systems conduct joint researchrdquo However it is not necessarily
ldquointerdisciplinary to share new knowledge through joint work of multiple academic systems
The author is always worried that there are very few members of the Society among the
audience of interdisciplinary programs of the Geriatric Society Humanities and science have
a binary conflict It is necessary for science to be measurable and reproducible However
humanities have the same value as science for humans and philosophy literature history and
psychology are also included in humanities in some fields The disappearance of the language
of culture (humanities) from the name of this society inevitably caused a major distortion in
this society Naturally almost no humanitarian achievements were announced and almost no
submissions were made The beginning of the study begins with watching and listening to
imitation and learning through the process of meeting various people reading and research
and experience through applied practice It can be considered that the power that can be applied
from the accumulation of knowledge is cultivated and can be reached as universal knowledge
In other words the author thinks that gerontology is a discipline that includes creative elements
that can draw out and find invisible possibilities
The word ldquoReligionrdquo in Japanese was translated as Religion at the end of the Edo period
and was adopted as the word for ldquoreligionrdquo in general and was said to have spread in the early
Meiji period (Hirabayashi 2015) The original English Religion is derived from the Latin
word ldquoreligiordquo and is a combination of the prefix re meaning ldquoagainrdquo and ldquoligarerdquo meaning
ldquoreconnectrdquo Reconnects Therefore it can be said that the original purpose of ldquoreligionrdquo is
the accumulation of ldquounderstanding human essencerdquo in the presence of ldquohuman liferdquo To that
end ldquoenlightenmentrdquo by ldquosoulrdquo is required instead of ldquounderstanding by knowledgerdquo by
memorizing ldquobrainrdquo The mediating power is ldquounderstanding by meditationrdquo obtained through
ldquoprayerrdquo ldquozenrdquo and ldquoyogardquo In conducting this research the author was inspired to do
56
comparative research between Japan and India and the culture that places importance on the
power of ldquoawarenessrdquo and ldquoimprovisationrdquo every year since 2003 mainly in South India It can
be said that the desire to feel something and explore something led to a comparative study
It can be said that the culture that existed in Japan in the past has lost something in the
influence of Western culture In this era I deepen my understanding of the existence of a person
with comprehensive interdisciplinary thoughts philosophy and belief in Japan from the Great
Men of the Spiritual World in Vol (Akegarasu 1976a) It is not just the quest for the Buddhists
of the Shinshu Otani sect that he believes but Haya Akegarasu the truth from the teachings of
Socrates Nichiren Shojin Saigyō Hoshi Honen Shonin Mahomet Yangming Wang Basho
Zhendo and Jesus Christ After researching it is in the point that the research of death was
written with the title of ldquothe problem of deathrdquo (Akegarasu 1976b)
To conclude this book I would like to conclude the text by quoting the diary that Tagore
wrote on the Tosamaru ship on May 1 1916 ldquoThe greatest mystery of the universe is not in
what is seen but in the viewer This mystery cannot be measured It has been tested for
thousands of years In the event the ldquopeople who seerdquo are trying themselves This ldquoIrdquo within
myself feels every day while walking among many other people The richest element of
literature is realized between one person and many other people It is a kind of emotion In other
words the purpose is not to be seen but to be seen (Rouyama 1961)
In conclusion Sir Tagore when parting with Haya Akegarasu gave a handwritten
message that gave the following poems in Bengali and English Kanazawa University Library
Haya Akegarasu Bunko which was founded in 1950 is located with 55000 rare books
The sun finds the same delight In the Japanese lotus As in the lotus that blossoms On
the Indian Lake Rabindranath Tagore Jan 131927 In other words the sun is like a lotus
blooming over a lake in India I find the same joy in the world rdquo (AkegarasuTeruoka 1926)
I conclude that I hope that a peaceful earth country will be built in which people in Japan and
around the world will find their own values and respect each other through learning acting and
sharing through the Science Philosophy and Bioethics of Gerontology in the Context of
Our Future
57
Figure 8 MrRabindranath Tagore gifted to Haya Akegarasu donated to
Kanazawa University Library September 29 1954 from Fusa Akegarasu
暁AKE
烏GARASU
総FUSA
58
CHAPTER 4
4 Family History as Genealogy
41 Family History
Family history is world widely known through the book called ldquoRoots The Saga of an
American Familyrdquo by Alex Haley (Haley 1976) This story is about Haleyrsquos ancestors One of
his oldest ancestorrsquos name is introduced as Kunta Kinte (1750ndash1822) a Gambian man who
was born in 1750 enslaved and taken to America and who died in 1822
It is important to learn oneself who we are as human beings It is called Genealogy work
Genealogy work is a part of gerontology This work is applied for school teaching and learning
within Positively Aging Curriculum (Lichtenstein et al 2001) This program has been
prepared for an innovative set of interdisciplinary teaching materials that uses examples from
geriatrics and gerontology to teach sixth through eighth grade curricular elements This study
was to determine if use of the Positively Agingreg teaching materials by regular classroom
teachers could change middle school students images of elders The author was invited to
participate to this workshop at Aging Research and Education Center of the University of Texas
Health Science Center at San Antonio
Greenberg (1982) reported that searching hisher own family history which is called as
Genealogy is very effective for keeping good memory for aging process through reminiscing
about family histories with the creation of a product which can be shared with relatives The
result is improved self-esteem and a feeling of accomplishment Genealogy projects can also
provide a means by which younger people can interact with and learn about older adults by
helping them with research or by undertaking class projects in gerontology classes This
program could be applying for community-based older adults and institutionalized older adults
as well Single session projects include using faces cut from magazines to create a family tree
mobile or chart and making cloth dolls which resemble family members Longer projects
include (1) moral wills (2) family charts (3) albums and booklets (4) oral histories (5)
joint interviews (6) collections of family documents and (7) newsletters Useful resources
are libraries genealogy societies and reunions
42 Family History Library
The Family History Library is located in Salt Lake City Utah in the United State of
America (USA) The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 This library is administrated by the Church of Jesus
59
Christ of Latter-day Saints (Appendix 1) It is known as the largest genealogical library in
the world and is open to the general public at no charge The library holds genealogical records
for over 110 countries territories and possessions Its collections include over 16 million rolls
of microfilmed records onsite and access the total collection of more than 24 million rolls of
microfilmed genealogical records 727000 microfiches 356000 books serials and other
formats 4500 periodicals 3725 electronic resources including subscriptions to the major
genealogical websites The library offers research assistance to help patrons trace their own
family history Professional genealogists and volunteers offer assistance in about 30 languages
which includes reading and translating genealogically relevant documents The author also had
opportunity to serve as a volunteer in Asian Collection Family History in Provo city and Salt
Lake City Utah from 1989 to 1994 The library also offers free one-on-one consultations on
difficult research problems Additionally there are classes on genealogical research topics free
to the public and classes available online Branches of the library are called Family History
Centers (FHC) While there are over 4400 family history centers operating in more than 134
countries there are only about 17 major regional branch library class facilities The others are
ward branch and stake facilities with at least one or more genealogical computers
43 My Family History
This learning process was examined for looking for effectiveness as a case study The
author was born in September 1 1961 (Year of Showa 36) in Koshimizu town Hokkaido
Japan by Masae Murakami Takahashi Masae was born on January 12 1941 (Showa 16)
Masaersquos both parents were born in Miyagi Prefecture Japan Masaersquos Father Kojiro Murakami
(December 261897 (Meiji 29) ndash June 41979 (Showa 54) ) was born in Numata Village
Murata Town by Konosuke Murakami (October 10 1861 (Bunkyu 1) ndash December 3 1934
(Showa 9) ) and Yoshino Hirama (September 18 1869 (Meiji 2) ndash April 29 1937 (Showa
12) ) in Numata Village Murata Town and died in Funaoka Shibata Town Miyagi Prefecture
(Figure 1 and Figure 2) Masaersquos mother Tori Yamaki (September4 1904 (Meiji 37) ndashJune
12 2002 (Heisei 14) ) was born in Koriyama Village Shiroishi City Miyagi Prefecture
Usually the family name is continuing from Fatherrsquos side family name but knowing motherrsquos
side is more important to know of your own roots since all people are born from women
60
Figure 9 From Left Kojiro Murakami Figure 10 From Left Shigeru Murakami Koei
Konosuke Yoshino Koichi and Isaburo Tori Isaburo and Masae
The birthday with name is also analyzed by many ways For example the Authorrsquos
birthday September 1 is the anniversary of The Great Kanto earthquake in 1923 in Japan It
must not forget the date because many people suffered and died because of the great earthquake
The earthquake had a magnitude of 79 on the moment magnitude scale This earthquake
devastated Tokyo throughout the Kanto region
The Japanese construction company Kajima Kobori Researchs concluded as the report
of September 2004 105385 deaths were confirmed in the 1923 quake The government
declared September 1 the anniversary of the quake as an annual Disaster Prevention Day in
1960 (1923 Great Kanto earthquake Wikipedia 2017)
The name with birthday is also analyzed to know oneself through Kabbalah (Hebrew
לה It is very limited information in Japanese Wikipedia but more than 40times much (קב
information in English Kabbalah (means to receive wisdom) is an esoteric method discipline
and school of thought that originated in Judaism Kabbalah Traditional practitioners believe
that the earliest origins pre-date world religions forming the primordial blueprint for Creations
philosophies religions sciences arts and political systems The Author proceeded to be
analyzed himself through mathematical Kabalarian Philosophy method The result was
follows
The date the Author was born indicates that he has a potential role as a teacher leader
and specialist inspiring and instructing others The qualities of his inner nature include
generosity a love for humanity and a desire to serve and help others To create a happy healthy
61
and successful life he must keep his emotions in check to avoid feeling too much the tensions
of living and the problems of others His compassion and appreciation of people could allow
him to do well in positions where he can serve and assist others such as in charitable institutions
hospitals in the legal industry or in the educational system to name a fewFollowing
musical artistic dramatic andor design pursuits could encourage his creativity originality
and imagination His inborn love of independence and freedom could be nurtured in situations
offering variety and opportunities for self-expression Within his potential is the appreciation
of the outdoors and all the beauties of nature This name creates a desire to marry and settle
down with a home and family early in life He is overly fond of heavy foods such as meat
potatoes breads and pastries and could suffer with stomach and intestinal disorders
constipation or boils There is also a tendency for him to worry over his responsibilities causing
mental confusion
The family name is the influence of your background your home environment the
quality of thoughts of the family the desires ambitions strengths and weaknesses and the
hereditary traits The surname of Takahashi creates a happy friendly expressive and
responsible family They have a sense of humor and love a good time but also take their
personal obligations and responsibilities seriously Having an optimistic outlook on life they
seldom become depressed Although members of this family may have had differences from
time to time they never hold a grudge They love to debate and argue but it is generally for the
sake of the mental challenge Being artistically creative people many of the members gravitate
to music drama dancing and art They could excel in positions of responsibility in sales
promotion teaching or in vocal expression positions that offer freedom from
monotony They are generous people and would give unstintingly to help someone out
However they must guard against being impatient and intolerant of the weaknesses of others
They enjoy eating especially the sweet and starchy foods which could cause liver disorders or
skin trouble This surname is good but would need to be combined with a balanced first name
I order to be an overall beneficial influence in a personrsquos life
Japanese has Kanji character which is originally from Chinese These character shows as
hieroglyph or pictograph Takahashi is written as 高橋 which means High Bridge lsquoTakarsquo means
High「髙」symbolized lsquoHigh Building on the Great High Gatewayrsquo lsquoHashirsquo means Bridge
「橋」symbolized the form of lsquothe Huge Tree covers all groundrsquo and lsquoThe Flag upon the
Temple on Highrsquo lsquoRyorsquo means 「亮」 lsquoBrightness Truth and The Highest Leader or Priest
who guides nations rsquo symbolized The person who offers kneel and pray in the Temple on Highrsquo
62
This way one who wants know self will find out who you are The following section will
discuss about development of philosophy of gerontology The following program is
programmed not only for member of the Church but all so those who are interested in Family
history Everybody can use the my ancestors section and can build a pedigree just like a
member can Those who are interested in using it to sign in to MOST sites that ask for an LDS
account sign-in General account is called a FamilySearch Account and can be created at
wwwFamilySearchorg After creating an account they need to call FamilySearch Support and
ask for access to newFamilySearchorg AND FamilySearch Family Tree that will give them
full access to on this sites This activity is helpful to understand self value and connection with
others beyond of nationalities Since the Authorrsquos original language is Japanese it is introduced
in Japanese for his relativesrsquo use in the future as well
My detailed family history is in Appendix 1 These activities are helpful to know oneself
who you are with respect of hisher ancestors This family history learning activity has already
included within the positively Aging program (Lichtenstein Marshall Pruski and Blalock
2001) The author hopes that the above sample can use for future educational activities from the
youth to the age
63
CHAPTER 5
5 Japanese Religion and Gerontology
51 Jindaimoji （神代文字）
The oldest recorded period in Japanese history is called the Jōmon period from 10000ndash
800 BC in Ancient Japan However there is no exact record to test the truthfulness There are
existing words like paintings in the caves These are called a hieroglyph a hieroglyphic or a
pictograph Gerontology is considered as human history The word is a central tool of
communication among the people That is why it is important to going to the depth of the
history of the words for learning of human nature and culture
The Jōmon jidai (縄文時代) is the time in Japanese prehistory traditionally dated
between BCE14000ndash300 BCE recently refined to about 1000 BCE during which Japan was
inhabited by a hunter-gatherer culture which reached a considerable degree of sedentism and
cultural complexity About 5000 years ago it is said to be a mural painting of the era when
Jomon people were in Hokkaido
More than 200 mural paintings carved a mysterious human figure (there are feathers there is
a horn) Jindai moji or Kamiyo moji (Japanese 神代文字 ldquocharacters of the Age of the Godsrdquo)
are characters said to have been used in ancient Japan Some have claimed since the mid-Edo
period that such ancient characters for example such as Chikushi characters and Hokkaido
characters have been found in archeological remains in Kofun and on mountains but all jindai
moji are generally considered to be forgeries No earthenware with such characters has ever
been found
The concept of jindai moji was first addressed at the end of the Kamakura period Urabe no
Kanekata (卜部兼方) mentioned in Shaku Nihongi that his father Urabe no Kanefumi argued
that the ancient Japanese could not have performed bone-style fortunetelling with turtle shells
(亀卜 Kameura turtle fortunetelling) as described in the Nihon Shoki without having a
writing system
If jindai moji had been in use before the Japanese became aware of Kanji it is impossible to
explain why they would have swiftly and totally abandoned such characters in favour of the
much more complex new characters derived from China It was reported in the late 19th century
64
that ancient characters had been found in Ryukyu and in Ezo and these claims received some
support from respectable mainstream scholars at least at the time7
The Hotsuma Tsutae (also Hotuma Tsutaye Japanese 秀真伝) is an elaborate epic poem of
Japanese legendary history which differs substantially from the mainstream version as recorded
in the Kojiki and the Nihon Shoki Its antiquity is undetermined
Although many proponents allege that the Hotsuma predates the mainstream mythology the
first known manuscript was dedicated to a shrine by Waniko Yasutoshi (also known as
Yunoshin Ibo) in 1775 Some excerpts were published and translated into modern Japanese in
1884 a printing which was noted by Hirata Atsutane in his work on jindai moji a Japanese
writing system developed prior to the use of Chinese characters but which otherwise ignored
the work Atsutanes Kokugaku was principally concerned with the Kojiki and the Hotsuma
Tsutae would have only muddled his theories Yasutoshis manuscript was almost lost but was
discovered and rescued in 1993 following the publication of some popular books on the subject
in the mid-20th century by Yoshinosuke Matsumoto
Although for the most part Japanese academics remain uninterested in this text some
scholars are of the opinion that it may have been written in the Edo period This is due to claims
that the text was written in an original Japanese alphabet - in academic circles the existence of
writing in Japan before the use of Chinese characters is denied also the alphabet does not reflect
the Old Japanese phonology but rather those of later stages of Japanese The general opinion is
that it is a false document However no definitive conclusion has yet been reached
52 The Takenouchi Documents
The present Koso Kotai Jingu shrine situated in Isohara Ibaragi Prefecture in Japan is
believed to be the oldest Shinto shrine in Japan dating back to the 5th generation of the Tenjin
era when the 1st divine ceremony was held The Takenouchi documents (竹内文書) are the
ancient historical records that have been secretly preserved and passed down from generation
to generation by the Takenouchi family the head of family being the chief priest of the Koso
Kotai Jingu shrine
The Takenouchi Documents are not in fact a single neatly compiled volume but the
general name of the historical record from the Divine era passed down within the Takenouchi
family The Takenouchi documents refer to not only written documents but also sacred
7 httpsenwikipediaorgwikiJindai_moji
65
treasures and articles The written record covers the genealogy of gods many different types of
divine characters ancient maps the genealogy of the Takenouchi family and the history of
mankind The contents cover the history of the entire universe and the time scale covers the
creation of the universe until the beginning of the recorded history This is indeed an
astronomical work This type of chronicle cannot be found anywhere else in the world because
no ancient documents can match the grand scale and scope of the Takenouchi Documents
Besides the documents sacred treasures and articles are essential to gain an understanding of
the history of gods which have been preserved in the Koso Kotai Jingu shrine
Kosaka (2002) introduced the history of Takenouchi Documents Kosaka explains
relationship between Takenouchi Document and Native Americanrsquos historical background
More than 2000 years ago the Takenouchi Documents were rewritten by Takenouchino Matori
(Hegurimo Matori) into modern Japanese characters Kana mixed with Chinese characters The
original documents were believed to have been written in Divine characters At first the author
explains about Mr Wado Kosakarsquos interest and life story
Wado Kosaka (1947-2002) was born in Aomori and raised in Abashiri during
elementary school age Boy Wado was interested in Archeology He has visited Abashiri City
folk museum The museum which talks about native district which displayed archaeology that
Kioe Yonemura who discovered moyoro shell mound and Okhotsk culture collected for many
years racial document Mr Kosaka went to the Museum regularly after school Kioe Yonemura
( 1892-1981米村 喜男衛) was Director of the museum Abashiri is famous for the newly-
discovered people and culture were named Moyoro people and Moyoro Culture As the
ruins of the Moyoro Culture have been successively unearthed in various parts along the coast
of the Okhotsk Sea the people are now called Okhotsk Culture people These findings
proved that AINU culture is not only one Indigenous Heritage but also many stories and culture
has also existed These understandings help to develop a grass roots approach for improving
the quality of community and peoplersquos lives That is why it is important to learn of our own
culture and history The next section will discuss about how science relates to Shugendo and
Yamabushi
66
53 Shugendo and Yamabushi
Japan Advanced Institute of Science and Technology (JAIST) is located in Nomi city
Ishikawa Prefecture within the Hokuriku region That is why JAIST is called Hokuriku
Advanced Institute of Science and Technology (北陸先端科学技術大学院大学) in Japan
Hokuriku means North Lands Hokuriku regions are located in the northwestern part of Honshu
includes the four prefectures of Ishikawa Fukui Niigata and Toyama in the main island of
Japan Nomi Town was established with the creation of the modern municipalities system on
April 1 1889 just one year before JAIST was established Then Nomi city was established on
February 1 2005 by combining three towns - Neagari yown Tatsunokuchi town and Terai town
These towns have been influenced by Mount Haku (Hakusan) faith (2702m High) Haku
means white and San means mountain
Mount Haku has been recognized as Sacred mountain from the ancient time even 717AD
Taichō (July 20 682 ndash April 20 767) was directed to consecrate the Mount Haku as the first
recorded person to reach the top of the Mount According to Priest Munehiro Yamazaki in
Shirayama Hime Shrine there are four special characters which cannot see in other mountains
(Hasegawa 2015) The first character is Mount Haku is the oldest ideology of syncretism of
God (Kami) and buddhas (Utsumi 1992) The second characteristic is God of Shirayama Hime
is God of Peace maker for all people In Ancient Japanese Record Kojiki God of Shirayama
Hime mediated during miscommunicating among God of Izanagi and God of Izanami
(Takase1977) The third characteristic is this mountain is known as cleanness not only
appearance but also inside without any garbage by mount climbers And finally the fourth
characteristic is God of Water which is created by four big rivers such as Tedori River Nagara
River shou Riber and Kuzuryu River These four rivers have enriched many peoplersquos lives
and have nurtured the soil of high culture standard (Kuroda 2010) The Mount Haku is the
temple of God because of that people to come to worship God by learning experience which is
called Shugendo 修験道 (Miyake 2017 Wakamori 1973) In the 7th century En no Gyoja is
widely considered as the patriarch or founder of Shugendo with doctrine Shugendo literally
means the path of training and testing or the way to spiritual power through discipline Such
philosophy was already settled within the JAIST area
JAIST is surrounded by such unaccountable nature and philosophy on the Mount Haku is
making action for welfare of peoplersquos peace and happiness It is important to make three stakes
for making three Godhead like principle in Academy such as a person who has a vision in local
community a person who has a vision in national and international community and a person
67
who a vison of universal academic curriculum and leadership The next section discusses from
the three characters who have associate to create JAIST toward to the advanced future action
(Shirayamahime Jinja2018 Yoshida 2007)
Shugendō (修験道 literally the way of shugen or ldquoen-practice) is a highly syncretic
religion that originated in Heian Japan Practitioners are called Shugenja (修験者) or
Yamabushi (山伏 literally mountain prostrate) Shugendō evolved during the seventh
century from an amalgamation of beliefs philosophies doctrines and ritual systems drawn from
local folk-religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana
The seventh-century ascetic and mystic En no Gyōja is widely considered as the patriarch of
Shugendō having first organized Shugendō as a doctrine Shugendō literally means the path
of training and testing or the way to spiritual power through discipline The Meiji
government which separated Shinto and Buddhism ruled out Shugendō as unacceptable
because of its amalgamation of the two religions and officially forbade it in 1872 With the
advent of religious freedom in Japan after World War II Shugendō was revived
In modern times Shugendō is practiced mainly through Tendai and Shingon temples Some
temples include Kimpusen-ji in Yoshino (Tendai) Ideha Shrine in the Three Mountains of
Dewa and Daigo-ji in Kyoto (Shingon) Shugendō practitioners are said to be descendants of
the Kōya Hijiri monks of the eighth and ninth centuries8
Hakusan Faith (白山信仰 Hakusan Shinkou) was began by a Buddhist monk Taicho
officially christened Mt Hakusan as a holy site in 717 Since then Mt Hakusan came to be
known widely in Japan as a place for religious training and also as a pilgrimage destination
especially around Kamakura and Muromachi periods （12th ndash 16th century） Mt Hakusan
was at its peak of popularity Many pilgrims from all over Japan made the pilgrimage to climb
Mt Hakusan The site was normally so crowded with pilgrims that it gave rise to a popular
Japanese expression still extant which goesldquo A thousand people climbing a thousand people
coming down and a thousand people gathered at the foot of the mountainrdquo The main
pilgrimage site was the Hakusan Okunomiya Shrine at the mountains summit where pilgrims
bowed and prayed before the sunrise
Hakusan-Chukyo Shrine in Itoshiro area is one of the most important spots for the Hakusan
belief In the precincts of the shrine there stand many big cedar trees over a thousand years
old which add a sense of majesty and tranquility to the atmosphere of the site Nagataki-
8 httpsenwikipediaorgwikiShugendC58D
68
Hakusan Shrine and Choryu Temple in Shirotori-cho are also historically significant sites in the
area In the nearby Wakamiya-Shukokan Museum and Hakusan Cultural Museum you can
view a large number of Buddhist statues and other works of art related to the Hakusan belief
and cultureNagataki Hakusan Shrine9
Kukurihime no Kami (菊理媛神) also Kukurihime no Mikoto (菊理媛命) is a Japanese
Shinto goddess venerated at Shirayama Hime Shrine in Hakusan Ishikawa Prefecture She is
mentioned in Nihongi but not in Kojiki She is also venerated at Yasukuni Shrine in Tokyo and
at Yōrō Shrine in Gifu Prefecture Kukuri appears very briefly during the myth of Yomi after
Izanagi used the great god Michikaeshi Ōkami to block the entry to Yomi no kuni Her words
are praised by Izanagi but what she said to him was not recorded (or erased) which is strange
since Kukurihime is worshipped in 3000 shrines across Japan and was latter merged with
Kannon Bosatsu10
54 Priesthood and Shamanism
William G Moorehead (1915) explains that Priesthood is springs out of the deepest need
of the human soul for hisher eternal salvation to be like God of the almighty The Catholic
Church defines that the priesthood is one of the three holy orders of the Church comprising the
ordained priests or presbyters
The Church of Jesus Christ of Latter-Day Saints describes that the priesthood is the eternal
power and authority of the Creator of the universes even it is called as Heavenly Father Through
this priesthood God created and governs the heavens and earth Through this power He redeems
and exalts His children on this universe He gives worthy priesthood holders authority to
administer ordinances of salvation as He does All His spiritual children can qualify to receive
these ordinances and access the power and blessings of the priesthood with their family from
the generations to the generations for time and eternity It is required individual faith and
worthiness unto God It is not the same as having a care license or graduate certificate from
university Priesthood is used for blessing people in need not only in present but also in the
past
Shamans claim to gain knowledge and the power to heal by entering into the spiritual world
or dimension Most shamans have dreams or visions that convey certain messages The shaman
9 httpwwwgujokankoucomen01_history01_01html
10 httpsenwikipediaorgwikiKukurihime
69
may have or acquire many spirit guides who often guide and direct the shaman in their travels
in the spirit world These spirit guides are always present within the shaman although others
encounter them only when the shaman is in a trance The spirit guide energizes the shaman
enabling them to enter the spiritual dimension The shaman heals within the spiritual dimension
by returning lost parts of the human soul from wherever they have gone The shaman also
cleanses excess negative energies which confuse or pollute the soul
A power of the priesthood is similar to act of Shaman Shamans act as mediators in
indigenous cultures The shaman communicates with the spirits on behalf of the community
including the spirits of the deceased The shaman has rights to communicate with both living
and dead to alleviate unrest unsettled issues and to deliver gifts to the spirits Shamans perform
a variety of functions depending upon their respective cultures such as healing leading a
sacrifice preserving the tradition by storytelling and songs fortune-telling and acting as a
spiritual guide Hori (1975) introduced about characters of Japanese Shamans that they do
not make their living from their shamanistic services They do however fall into a trance and
communicate messages from the spirit world through offering prayer and performing
divinations As a result their influence among the common people is very high with respect
55 The Case of Iohani Wolfgramm
The author wants to share personal experience with Elder Iohani Wolfgramm who had taught
me many about the priesthood during living in Salt Lake City Utah USA from 1990 to 1994
His life is written as ldquoMan of Faith and Vision 1911ndash1997rdquoby Tisina Wolfgramm Gerber who
is a daughter of Iohani and Salote Fakatou Wolfgramm (Gerber 1997)
The story of a remarkable soul of German and Tongan ancestry who grew up in Tonga
emigrated to America and raised a large loving family Iohani Wolfgramm loved God
Tisina Retumed to Life by lohani Wolfgramm
I was finishing up the monthly reports for the Foui Branch when the spirit told me to stop
and look out the window but I was too busy The second time the spirit spoke to me he
saidIohani stop now and look out the window Still I went on working The third time I felt
like someone was pushing me off the chair and told me to stop and look out the window I was
surprised to see a group of people hovering over something in the road and rushed out to find
my family Many people all at once were trying to tell me what had happened I could only see
the body of my little girl Tisina with her head crushed and lifeless body laying in the street
My wife Salote had crossed the street to go to the home of Lolo and Mataele about 230 in
the afternoon after sacrament meeting Malina Ana Sale and Tisina were told to wait until the
70
road was clear to cross They couldnt figure out how Tisina came loose from Malinas hand
and tried to run after her mother but she ran into the road and was hit by a car The driver was
unaware that he had hit Tisina and that her lifeless body was laying in the road The next car
was full of American soldiers who had just returned from a sight seeing tour of the village of
Haatafu and stopped immediately to help Malina was the first one to try to pick Tisinas body
off the street Sale ran to hold her little head up but was too scared Ana ran over and started
to lift Tisinas body and saw the blood coming out through her mouth nose ears and eyes She
was so frightened she dropped her and ran off Salote came running and saw the blood on her
face She fainted by the roadway Friends and neighbors came with a bucket of cold water to
pour over Salotes face then she finally came out of it
My missionary companion Samuela Vehikite brought a mat to carry Tisinas body inside their
house A van arrived with American soldiers and offered to take Tisina back to the army hospital
at Houma where an American doctor could see what could be done for the child I agreed so
they put Tisina inside their truck and started for Houma about a mile away Though shocked I
finally got my composure and ran after the truck and said Please stop please I just changed
my mind I forgot something very important to do for my daughter right now In my mind I
had forgotten to give Tisina a priesthood blessing I asked the soldiers if they would please back
up their truck and bring Tisina into the home right away At this time other churches had just
barely let their members out from church Sekona a Samoan call out and said lohani dont
try to act like God but send your daughter to the hospital and see if a doctor can help her
Many were afraid and some were very upset with me but I understood something that non-
members did not I called Samuela Vehikite to assist me by anointing the consecrated oil on
Tisinas head and as I began to utter the prayer I couldnt say a word My mouth was locked
My mind was blank No words would come but in a few minutes the spirit spoke to me in my
mind that there were so many unbelievers in and out of the house that had no faith that Tisina
would ever recover from her accident that I should send the people home
I immediately opened my eyes and asked the people if they wanted Tisina to came back to life
to please leave my home now so we can pray for her Oh my Non-members were furious and
started to spit at me Some picked up rocks and started throwing them at the house as they were
leaving calling me names I knew the American doctor might help Tisina walk again but how
about her brain I knew that only God who created her who gave her life would be the only
who that could help Tisina completely recover and bring her memory back to normal again
I asked Salote to go ahead and fix supper for the family but I would go and pray for Tisina
I prayed and prayed and thanked the Lord for all his blessings to us for sending us on the
71
mission but how I wouldnt like to part with any of my children yet because we have no white
material for her burial nor funeral cloth in Tongatapu but in Vavau we did I reminded the
Lord of how he saved the Israelites by parting the waters of the Red Sea how Christ raised
people from the dead and of the simple faith of a missionary who just had his daughter run
over by a car and had been killed you can understand of my love for her 1 reviewed how
Lazarus was raised after being in the tomb for four days through faith and the power of the
priesthood I prayed and thanked the Lord for those great prophets of old and their faith and
special callings in the church from Adam down to the prophet Joseph Smith I said I dont
want a funeral away from all my family and if this little girl has a special mission on the earth
to do please spare her life so she can fulfil that blessing and her mission I was on my knees
over four hours that evening Finally the Lord heard my prayer and said to me Tisina wont
be with you tonight but tomorrow
A humble and very sweet warm feeling came over my heart and a great worry and fear was
lifted from my shoulders that evening I thanked God for the answer that I received I opened
my eyes slowly filled with deep gratitude and tears of joy I went over to Salote and said Not
tonight but tomorrow Salote and the children didnt touch any food that evening Everyone
was shocked and felt so bad about Tisina
Samuela Vehikite and I waited and waited all night long and about 300 am we felt the
spirit fill our souls and knew that this was finally the right time for us to give Tisina her
priesthood blessing Samuela Vehikite anointed her and I sealed the blessing I thanked the Lord
and expressed his love to me in answering my prayers and said Tisina by the power of the
Melchizedek Priesthood which we hold we ask Thee our Heavenly Father to bless Tisina from
the top of her head all the way down to her toes that every bone muscle nerve blood vessel
skin nails hair or any part of her body that has been broken lost or damaged through the
power of the priesthood which we hold we command it to retum to its normal place and start to
function and to do their work that she will be able to stand and her body will be retumed and
renewed with all its
parts and start to function as they were before We promise you through the holy power of the
priesthood that when the sun rises in the morning you will be raised up together with the sun
And when other witnesses hear this testimony of Tisina they will also testify that Jesus is the
Christ and through him the Lord healed Tisina Not tonight but tomorrow Tisina will walk with
the rest of the family as the spirit whispers
After the blessing everyone knelt down before they went to bed and in a circle offered a prayer
then we retired I came in the room where Tisina still had her face covered with a cloth She
72
was still dead I picked her up and laid her little broken head on my arm and kept her body
close to me Hours seemed to pass I finally dozed off and on for about two more hours and
about 600 am I felt someone playing around my face and touching my hair I slowly opened
my eyes and to my surprise saw Tisina standing up playing with my face and hair with a big
smile on her face
I slowly reached out to feel Tisinas head It was normal I started to feel her hands legs
face-everything that had been promised had come true Samuela Vehikite remembered that in
her priesthood blessing that when the sun rose up in the morning she would be raised up
together with the sun So he opened the window shades and sure enough the sun had just barely
risen in the sky How excited we were to have our little daughter back with us again We sang a
special hymn to thank God for her retum and said a long prayer of thanksgiving by me
A few minutes later a knock came to our door Our Aunt Marie and Uncle Maile Niu brought
us Tisinas burial clothing and her burial box and asked where the dead child was I said she
was the one that answered the door They were shocked and so relieved to know that the Lord
had again blessed our family during our mission at Foui Maile Niu asked me what would be
a special wish Tisina would like today Tisina said Lets go for a picnic at the beach So the
family went to celebrate at Hahake beach I want to testify to any of you who might read this
story that it is true There were a few people who joined the church in Tonga because of seeing
how the hand of the Lord caused miracles to be given to his children on this earth When we
exercise our trust and faith in the Lord our lives and family are blessed by him11
Figure 11 Iohani and Salote Wolfgramm Family
11httpsjascribdcomdocument51125351Iohani-Wolfgramm-Man-of-Faith-and-Vision-1911-1997
73
CHAPTER 6
6 Ainu Peoplersquos Wisdom and Human Rights
61 Ainu are an Indigenous People in Japan
Japan enacted legislation on 19 April 2019 aimed at protecting and promoting the
culture of the Ainu ethnic minority through financial assistance while at the same time
stipulating for the first time that they are an ldquoindigenousrdquo people (Japan Times 2019)
Many persons immigrated to Hokkaido from the main island of Japan to join and
colonize the indigenous AINU people In 1899 the Japanese government passed an act
labelling the Ainu as former aborigines As the result the Japanese government taking the
land where the Ainu people lived and placing it from then on under Japanese control At this
same time the Ainu were granted automatic Japanese citizenship and also attempted to deny
them the status of an indigenous group Ainu history still exists with most place names of
locations in Hokkaido (Gouda 2013 Gouda 2011) That is why we may know the true history
of persons
Kato (2014) described about how the rights of indigenous people in the USA and that
Congress granted American Indians the right to manage excavation on their land and to demand
the return of archaeological resources excavated or removed from such land under the 1979
Archaeological Resources Protection Act NAGPRA also provides them with authority over
archaeological resources excavated or removed from Federal or tribal lands With the
introduction of the National Historic Preservation Act in 1992 Congress showed a deeper
understanding of the rights of Indian tribes to cultural heritage resources on their tribal lands
Then the 61st session of the United Nations General Assembly adopted the Declaration on the
Rights of Indigenous Peoples Although not legally binding as international law its stipulations
affirm a wide range of indigenous rights The declaration also states that indigenous people
have rights to resources constituting part of their archaeological heritage and member nations
are expected to develop necessary legal systems In academic circles scientific societies are
expected to clearly incorporate the declaration into their own codes of ethics and other
guidelines in 2007
Murakami (2019) reported that Japans Ainu recognition bill12 It is a first for Japan
that a bill to legally recognize the Ainu as the indigenous people of Japan is about to be
12 httpswwwjapantimescojpnews20190225referencejapans-ainu-recognition-bill-mean-hokkaidos-
indigenous-peopleXHig68dG1ZW
74
submitted to the Diet This bill includes clauses that oblige the government to adopt policies to
support and protect the cultural identity of the Ainu and ban discrimination against them The
aim of this bill is to create a society where people who identify as Ainu can be proud of their
roots without having to fear retribution or discrimination The bill also obliges the central and
local governments to draft and adopt policy measures to help the Ainu nurture their identity and
culture in general without defining the ethnic group by blood lineage
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was a Japanese prominent figure in the
movement to overthrow the Tokugawa to build the new world in Hokkaido Ryoma wrote in his
last letter a few days before his death lsquoI had dream to immigrate to Ezo to create New Countryrsquo
(Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and Masaomi Kitadai wrote their letter
that aborigines were forced to be slavery work more than South American Black people
However if pioneering Ezo land truly we must love natives to nature and work togetherrsquo
(Haraguchi 1996 ) The Hokkaido was explored by Ainu Then Japanese people came from
another islands after 12 century Ainu people has their own languages and cultures (Lam 2017)
Ainu means Man or real man Samurairsquos sward is called Katana This original meaning came
from Settlement Village or Clan However Japanese government has destroyed Ainu lives to
become themselves as Japanese That is human discrimination (Sarashina 1955) On the other
hand Dubreuil (2007) reported that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquo Dr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families Hokkosha who migrated from Kochi
Prefecture settled in Kitami Hokkaido Hokkosha was established by Naohiro Sakamoto
（Nov 5- 1853-Sep 61911） who was a nephew of Ryoma Sakamoto a hero of the Meiji
Restoration (Hashimoto 2013 Okamura 2000)
75
62 Jomon Tunnel (常紋トンネル) and Kusarizuka (鎖塚)
This tunnel for JR Line is well known among researcher of spiritual phenomenon Since
its construction in the 1910s a number of strange incidents have been reported including illness
of people working at the nearby station When a 1970 earthquake damaged this tunnel dozens
of human skeletons were found from the destroyed inner walls The truth seems to be that the
laborers who became seriously ill could have been buried here without treatment It would give
you a creep just to think about it but you will actually feel a gloomy air if you pass through this
tunnel by train and especially if you are very sensitive The Jomon Tunnel is a single-line non-
electric railway tunnel on the JR Hokkaido Ishikita Main Line It is located between Ikutawara
Station and Kinka Signal Field and passes through Tsunemon Majesty connecting Engaru-cho
and Kitami City On the Jinhua signal field side of this tunnel until 2017 there was a
Tsumonmon signal field near the entrance of the Nishirube side In 1912 (Taisho 1st year)
construction started at the Yubetsu Line Tsumonmon Road The name Tsunemon was named
from the Kitami side (former Rukabe-cho) in Tokoro-gun and the Engaru side (former
Ikutawara-cho) in Monbetsu-gun The Jomon Tunnel is famous for being built with terrible and
harsh octopus room labor Workers called ldquooctopusrdquo collected from the mainland killed more
than 100 people between a few meals and harsh labor between March 1912 and completion of
construction in October 1914
Figure12 Jomon Tunnel Memorial Tower
76
At the time of construction workers fell down one after another due to heavy labor and
lack of nutrition and the fallen workers were treated without corporal punishment and the
bodies were said to have been buried in tunnels or mountain forests near the site The prisoners
road is a common name for roads built by prisoners labor force in Hokkaido around the Meiji
20s A typical road is known from Sapporo to Asahikawa Kitami and Abashiri Infrastructure
development from the latter half of the Meiji 20s was not the expansion of roads but the
development of railways and the population increased making it possible for prisoners to
easily escape and escape from homes It is pointed out that prisoners should not be used as the
center of power and prison labor will decrease However the nature of forced labor will be
passed on to ldquooctopus room laborrdquo which was housed in the earthwork room and semi-forced
for civil engineering work (Koike 19771983) After the opening there were often sudden stop
accidents in the tunnel so as a memorial purpose the Japanese National Railways (National
Railways) Nakayubetsuhosen Line Ward in 1959 (Showa 34) with the cooperation of the mayor
of the time We made Kanwajizoson about 1 km from the tunnel to the Rubetsu Town side From
the vacant lot behind Jizoson about 50 remains have been excavated by the family members of
the JNR and a commemorative festival is held every June It was reported that an octopus
worker eradicated by a scoop etc was erected as a pillar in the tunnel to show off because he
did not follow the directors instructions but in 1968 (Showa 43) ) Repair work due to wall
damage caused by the Tokachi-oki earthquake in September 1970 60 cm from the brick wall
during the expansion of the third shelter from the entrance of Tomonmon Station in September
1970 A human bone with a damaged skull was found in the gravel at a depth of about a meter
and it became clear that the legend of the human pillar was true
A staff member in a track maintenance ward said ldquoEveryone said it was a ldquopeoplersquos
pillar rdquoldquoI think there are other possibilities of being buriedrdquo n the subsequent excavation 10
bodies were found and stored and the bones were placed in the ldquoTemmon Tunnel Tomb of the
Tomonmon Tunnelrdquo in the Tombetsu Town Cemetery Also in November 1980 in the form of
ldquoTsunenmonrdquo overlooking the Ishikita Main Line on the hill (the former site of Jinhua
Elementary School) on the west side of the Kinka Signal Station by Rukabe-ancho and the
memorial monument era A tunnel construction memorial monument was built (Jomon Tonnel
Wikipedia2019)
Kusarizuka means Chain Mound which was created by covering the soil on prisoners
who died while being attached to a chain in order for the prisoners at that time to mourn the
dead prisoners In these mounds of mounds the chains placed as landmarks of graves and the
77
human bones with chains were found by the settlers so they were called by the name of the
Kusarizuka as chain mound (Koike 19731974a19751977)
Figure13 Kusarizuka Memorial Stone
This road was constructed by using the 1115 prisoners of Kushiro Shuji and Abashiri
(currently Abashiri Prison) and Sorachi Shuji Kitami Pass-Abashiri began construction in April
1891 (Meiji 24) The Meiji government rigorously told Nuke to complete 160 kilometers by
the end of the year (before it could not be completed due to snow) which was completed in
December of the same year 211 prisoners and 6 guards were killed in harsh work over the
night in an inferior environment with no satisfactory sleep and in the spirit of white rice Those
who tried to escape were punished using ldquoswordsrdquo (making holes in the ears and linking the
feet and ears with chains) In order to prevent escape the prisoners were tied to each leg with a
chain of 4kg iron ball and the prisoners were also connected in pairs In some cases they
remained chained when they died (Tanno cho shoshi Henshuiinkai 1989)
63 Kitami city
Kitami city is located in Okhotsk Subprefecture Hokkaido Japan (Population 116984
on Aug 31 2019) Kitami has been world widely known through Curling winter Olympics
game The team Loco SolareTokoro Curling Club got bronze medals at Pyeong Chang 2018
Winter Olympics Hokkaido is literally meant Northern Sea Circuit which has been formerly
known as Ezo is the second largest island of Japan Population 5310559 on September 30
2018) The Hokkaido was occupied and explored by Ainu The Ainu are an indigenous people
of Japan The official number of the Ainu who are registered 25 thousand but unofficially is
78
estimated at 200 thousand due to many Ainu having been completely assimilated into Japanese
society As a result there is no official knowledge of their ancestry (Kitamishishi hensan iinkai
1981) Then Japanese people came from another islands after 12 centuries Ainu people have
their own languages and cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward
is called Katana This original meaning came from Settlement Village or Clan However
Japanese government has destroyed Ainu lives to become themselves as Japanese That is
human discrimination (Sarashina 1955) The most of all descendants who immigrated to
Hokkaido came from the main island of Japan except AINU people (Takahashi 2019 Takahashi
2017) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government took the land where
the Ainu people lived and placing it from then on under Japanese control At this same time
the Ainu were granted automatic Japanese citizenship (Gouda 2013 Gouda 2011) On the
other hand there are a few story of AINU in Kitami area because history has not been
continuously told from the generation to the generation That is reason why it is necessary to
learn and discuss of real history of ourselves to create the better world and society throughout
young generations History of Kitami city is as follows
1872 The village of Notsukeushi-mura (ノツケウシ村) founded
1875 Notsukeushi-mura was given the kanji 野付牛村
1910 Train service arrives (then called the Ikeda Railway Line) connecting the village to
Sapporo
1915 The villages of Rubeshibe and Oketo were split off
1916 Became Notsukeushi Town
1921 The villages of Tanno and Ainonai were split off
1942(June10) Kitami becomes a city
1956 The village of Ainonai was merged into Kitami
2006 The towns of Rubeshibe Tanno and Tokoro (all from Tokoro District) merged with the
city of Kitami to form the new city of Kitami
Regarding to higher education Kitami is home to the Kitami Institute of Technology an
engineering university that originally opened in 1960 and the Japanese Red Cross Hokkaido
College of Nursing established in 1999 by the Japanese Red Cross through consolidation of
several other institutions as well
79
64 Hero in Kitami
There is one name Erekoku Hiramura who was recorded as the first resident in Kitami
area (This area was called Notsukeushi) since 1886 Erekoku (about 1840 - about1921) guided
leaders of pioneer Geological survey for making traffic roads by tasting water in rivers in 1921
(Oketo cho 1957 Takahashi 2019) Since 1919 Hiramura Elecoque has settled down in the
Kitami region and is located in several places around the Tokoro River He built a hut and lived
hunting for deer and bears In the summer of 1894 Erekoku killed jailbreak prisoners in
Abashiri Prison at a hunting hut near the Aino River He was also the owner of an anecdote that
he received a letter of appreciation from the director of Abashiri police
Figure 14 Erekoku Hiramura (Oketo 1957)
On September in 1900 railway road from the road agency to determine the line Tokachis
Ribetsu from Toribetsu River to the Kitami region to conduct a land survey When it became
Notsuke who received a tangle Satoshi Sawamoto from Ushimuraya and Komaji Maeda went
to the petition （Kitamishishi hensan iinkai 1981647-649) However before the guidance was
different from common sense from the middle of the field when people were goes through the
mountains they got lost in the area Erekok said that they can stand in the top of the mountain
through the dense forest Elecoque got a sad face ldquoIf you believe in people leave it from me
Mr Maeda you are not ready yet that Erekoku said This time Erekoku took the lead in
exploring the water system that poured into the Ribetsu River Erekoku was the lifesaver of
Sawamoto and Maeda and is behind the development of Notsukeushi You can say that it is a
80
person who has rendered and distinguished services Maeda relied on civilizations instruments
and magnets When I got into a trouble I was saved by Ainus wisdom and experience If this
trip was unsuccessful the railway did not come to Notsukeushi Villege Maybe if they were
suffering in a dense forest It would have been the worst result of losing two precious leaders
In 1908 he settled down in a hunting hut near the Aino River and became the pioneer of Oketo
Town It is said that he returned to his hometown Piratori (平取) in 1921 and died on
Nobember2 in 1930 at the age of 81 (Tamaru 2018)
65 Freedom and Peoplersquos Rights Movement
Ryoma Sakamoto (Jan 3 1836 ndash Dec 10 1867) was another hero as a Japanese
prominent figure in the movement to overthrow the Tokugawa to build the new world in
Hokkaido Ryoma wrote in his last letter a few days before his death I had dream to immigrate
to Ezo to create New Countryrsquo (Miyaji 1995) Ryomarsquos associates Enzo Kishimoto and
Masaomi Kitadai wrote their letter that aborigines were forced to be slavery work more than
South American Black people However if pioneering Ezo land truly we must love natives to
nature and work togetherrsquo (Haraguchi 1996 Miyaji 1995)
Ryomarsquos words are well known as follows
ldquoYou can say freely about me Only I know what I will do
世Y o
のn o
人Hito
はw a
我ware
をw o
何Nan
とt o
もm o
言わばi w a b a
言えi e
我ware
なすn a s u
事koto
はw a
我ware
のみぞn o m i z o
知るs i r u
rdquo
Dubreuil (2007) reports that Samurairsquos culture and way of life is originally from Ainu
Wilford (1989) introduced as follows ldquoDr Brace and his co-authors M L Brace and W R
Leonard said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the
eastern frontier the area around present-day Tokyo generals usually recruited armies from the
very residents meant to be controlled the Ainu This practice had gone on for nearly two
centuries and these recruited warriors became the revered samurai sword-wielding knights in
armor whose exploits led to six centuries of military rule in Japanrdquo
Finally Ryomarsquos vison was continued to his relatives and associates as Hokkosha In
1897 a group of immigrants comprising 112 families (about 650 people) Hokkosha who
migrated from Kochi Prefecture settled in Kitami Hokkaido Hokkosha was established by
Naohiro Sakamoto（坂本直寛 Nov 5 1853 - Sep 6 1911） who was a nephew of Ryoma
Sakamoto a hero of the Meiji Restoration (Hashimoto 2013 Okamura 2000 Takahashi 2017)
It is important to live all together in peace and harmony regardless n the community That is
81
necessary to build up such community with ideal philosophy One of the concepts of the
philosophies is called gerontology Gerontology is science of human philosophy The next
section introduces about Philosophy of Gerontology (Takahashi 2019)
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement (自由民権運動 Jiyū Minken Undō) (abbreviated as Freedom
Party (自由党 Jiyūtō) ) was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation (Bowen1980Takahashi 2019) The Movement prompted the Meiji
government to establish a constitution in 1889 and a diet in 1890 on the other hand it failed to
loosen the control of the central government and its demand for true democracy remained
unfulfilled with ultimate power continuing to reside in the Meiji (ChōshūndashSatsuma) oligarchy
because among other limitations the Meiji Constitution enfranchised only men who paid a
substantial amount in property taxes as a result of the Land Tax Reform in 187313
Figure 15 Ryoma Sakamoto (1836 ndash1867) Figure 16 Naohiro Sakamoto (18531-1911)
There was another pioneer from another parts of Japan which is called Tondenhei
13 httpsenwikipediaorgwikiFreedom_and_People27s_Rights_Movement
82
(Tondenhei Wikipedia 2019) The tondenhei (屯田兵 Soldiers stationed in the fields) were
military settler colonists recruited after the Meiji Restoration to develop and defend Japans
northern frontier in Hokkaido against foreign nations particularly Imperial Russia The first
recruits in Japan were those who ended up as samurai whose feudal lords who had opposed the
Meiji forces and whose domains were abolished leaving them without gainful employment In
1875 the first group of almost 200 tondenhei and their families arrived in Hokkaido and settled
in the Kotoni district of Sapporo Within two years more than 2000 tondenhei families had
arrived in Hokkaido Tondenhei System (totally 7337 soldiers) have been continued from 1875
to 1899 for almost 24 years (Uehara 1973)
There were 600 Tondenhei families in Nokkeushi ( Kitami) area Priestess Yoshida
Shinjo (吉田信静 Real Name Takahashi Haru 髙橋はる Born1879 GifuOogaki ) at
Shinzenkou buddist Temple（信善光寺） inspired to create Tondenehi dolls (65cm each) for
expressing appreciation of their pioneer work in Nokkeushi (Kitami) from 1932-1935
With the help of other people Shinjo Yoshida asked Tamasho Shokai in Nagoya to
produce 75 dolls modeled after real soldiers The dolls that are still exhibited in the temple have
been designated as a cultural asset by the city as they are valuable materials to learn about
Tondenhei
Figure 17 Right Shinjo Yoshida
83
Figure 18 Tondenhei Dolls at Shinzenkou Buddist Temple
Figure 19 Hokkaido Tondenhei Club (2012)
84
Endo (2007) reports that the colonial militia who settled in Kitami and Kami -Yubetsu
basin in Meiji 30 era had the identification their the militia settlement of the Newfield In this
basin each the militia settlement was formed by some small communities which had a
shrine The colonial settlement in small communities built a new shrine there though they
have already built a shrine by Meiji Government in the militia settlement
66 Chichibu incident and Denzo Inoue
In the Chichibu region the Liberal Party members who were in contact with the idea of
liberal civil rights organized a ldquoPeoples Party along with farmers who suffered from tax
increases and debts which was called Chichibu incident on October 31 to November 9 in 1884
(Meiji 17) This is based on the resolution petition activities and negotiations with high interest
loans were unsuccessful and uprising was proposed to appeal to the government for tax
reduction postponement of compulsory education deferred debt The purpose of the uprising
was not to commit violence to destroy high interest loans and government office books and to
petition the government for tax reductions However the government who knew the uprising
and its scale quickly with telegraphs that had already been established at that time sent some
police forces and military police The Chichibu Refugee leadership was virtually collapsed and
subdued on November 4th After that the leaders and participants who were the main ones
were captured one after another Five police officers were killed in this incident
After the incident about 14000 people were punished and seven of them were
sentenced to death by Eisuke Tashiro Orihei Kato Shuzaburo Arai Yoshikichi Takagishi
Shusaku Sakamoto Kanpei Kikuchi and Denzo Inoue (However Inoue and Kikuchi were
ruled in the absence trial Inoue escaped to Hokkaido and died there in 1918 Kikuchi was
later arrested in Kofu but was sentenced to life imprisonment and jailed in 1905 Died in
1914)
85
Figure 20 Denzo Inoue (July20 1854 ndash June 23 1918)
Denzo Inoue（井上伝蔵） was born in Shimoyoshida-mura Musashikuni (Chichibu
City Gunka-ken) As he moved to Tokyo for business he resonated with the Liberal Civil
Rights Movement and joined the Liberal Party Denzo served as a position of accountant (Koike
1974b 1976) Although he was sentenced to death in an absence trial he was submerged in
Hokkaido He had opened a bookstore in Ishikari Hokkaido 1905 (Meiji 38) the enforcement
of the ldquoDefendant Regulations for Licensed Personsrdquo enforced the regulations In 1918 (Taisho
7) Denzo was full of turbulence while being taken care by his wife and children who were
married from Chichibu and his wife who had been renamed (Fusajiro Ito) ended his life in
Kitami city Immediately before his death Denzo told his children before he came to Hokkaido
about his life (Nakajima 2004)
According to the testimony of Setsu Sato the third girl in the People who lived in the
Chichibu Refugee Party issued in August 1977 it was supposed to be I made the past just
before death It was said that Denzo who had realized his death in a hospital room in Sapporo
was confessing his real name and the truth of the Chichibu incident to his wife Miki and eldest
son Hiromu (洋) for three days Denzo Inoue testified that he escaped from arrest and moved
to Hokkaido where he lived under a false name for 33 years(Toi 1982)
86
Figure 21 Denzo Inoue A few day before death
Returning from Sapporo to Notsukeushi (Kitami) the place where Denzo died on
June 23 1918 was 1-7 Kita 2-jo Nishi (the corner of the former Marusho Department Store
where the building is currently under construction) There is no document that clearly shows
the date of the funeral Denzos temporary funeral was held on June 25 at the former Shotokuji
Temple (旧聖徳寺) in Kita 3jo Higashi 5-chome (北見市北 2条東 5丁目)(Aarai 1981)
Because all the bereaved families were transferred from here around 1923 Denzo Inoue
s grave is located in Yoshida-cho Chichibu City The train station is located to Nishi Chichibu
Station and going to Yoshida Town by bus It crossed a short bridge across the river on the other
side passed by the farmer and arrive to the grave of Denzo Inoue (Tamaru 2012)
Figure 22 Denzo Inouersquos Funeral at Shotokuji
87
CHAPTER 7
7 Art and Martial Arts
71 Leonardo da Vincirsquos Spirit and Art
Gerontology is known hisher values who we are where we are from where we will go
the life after death That is reason why it is important to know of the History of ourselves It is
important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo means ldquoan inner spirit
to act without being told what to dordquo SOUL can be grown by See Observe Understand and
Listen to learn each other The philosophy of gerontology is a practical philosophy to explore a
nature of humanity itself and practice the learning Thus the learning requires the collecting
information and applied practice with Philosophy (Croom 2012) Leonardo da Vinci is a great
model that implemented it throughout his life (Bramly 1996) If we got his leaning as an
educational approach it is regarded as fostering of creative personnel for their entire life The
next section discusses how the principle relates to Leonardo da Vinci
Beginning to think about relationship between Art and Martial Arts was reading the
book entitled ldquoHow to Think Like Leonardo da Vinci Seven Steps to Genius Every Dayrdquo (Gelb
2000) My interest in reading this book is not only title of the book but also the authorrsquos
background Gelb was majored in a Bachelor of Arts in Psychology and Philosophy from Clark
University and a masters degree in Mind and Body Education from Goddard College Gelb is
a certified teacher of the Alexander Technique Gelb holds a fifth degree black belt in Aikido
This last word Aikido that gave me an inspiration Aikido is not a Martial Art It is Budo In
other word martial art can learn technically only but Budo is a way of living Aikido is not
competitive and each partner must not try to hold each other as hard as we possibly can
Everyone has a limit as to how much power they can deal with The purpose is not only to make
oneself physically stronger but also to make oneself mentally stronger Aikidorsquos goals are
achieved though keiko Keiko (稽) means to learn from the past what to do now
That is similar meaning to Onkochishin (温故知新) which means ldquoattempt to discover
new things by studying the past through scrutiny of the oldrdquo That is a way of how to think like
Lenardo da Vinci I would like to review of the life of Leonardo da Vinci
88
Figure 23 Leonardo da Vincirsquos Self-portrait
Leonardo da Vinci was born on 15 April 1452 in the town of Vinci which is 40km north
away from Firenze Italy (Takahashi 2005) The marriage of his father who was a public notary
and his mother who is a daughter of farmer were unacceptable in public according to the
tradition of marriage at the time However Leonardo grew up with profound attachment from
his mother He is said to cultivate his creativity of all things from the natural province because
hes deeply attached to the nature When people think about Leonardo da Vinci he is best
remembered as a painter of The Last Supper and Mona Lisa But Leonardo also have shown
additional ability in architecture interior decorating engineering mathematics astronomy
weapon aviation photo logy geology municipal engineering anatomy childrens literature
philosophy nutrition music and theology He said Its possible to know everything
Leonardo had an anecdote about the learning related human in his mid-fifties A solitary
old man aged about 100 was hospitalized at the hospital Santa Maria Nuova When he visited
the hospital he always heard and learned the hopeful reminiscing in youth by the old man and
he witnessed the death of the old man The story was not over here He took him in and
continued to study the human though the anatomy to explore the mysteries of life as the
advanced age (Reti 1975) That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
89
apologized to God and human that he would die while he left so many unfinished works On
the other hand he mentioned that I must be done I always want to continue being useful
existence before his death (Da Vinci 1954) These his ideas were the mind of contribution to
society and really looked like philosophy of gerontology It also means that Leonardo was a
pioneer as a Gerontologist Human is that existence that can grow consistently as far as the
human seeks something Leonardo wrote Iron rusts from disuse water loses its purity from
stagnation even so does inaction sap the vigor of the mind He died at Clos Luc Amboise
France on May 2 1519 at age 67 JAIST has symbol of the JAIST philosophy in the library
This calls Novum Organum by Francis Bacon The next section discusses about such philosophy
Figure 24 Tomb of Leonardo da Vinci in France (copy Ryo Takahashi)
72 Bushido and Martial Arts 武士道武術
Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that
historically Budo has had a very broad meaning Even nowadays Budo is still used in a broad
way in that there is still a tendency for it to be used to defi ne a culture of spirituality and moral
values It is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く
means ldquoan inner spirit to act without being told what to dordquo SOUL can be grown by See
Observe Understand and Listen to learn each other
90
Zanshin 残心 is also a central philosophy of Bushido Zanshin is a way of Yawara
Zanshin is unconditional SOUL to grow for caring and concerning others even relaxing dairy
living Zanshin is to polite to others with humble heart to express thanks Zanshin is a way of
learning from everybody to grow oneself and going back to basic principle mind
Gerontology is a study to be humanlike human The study introduces to find a
philosophy of gerontology based on individual historical back ground which can be applied to
all humans in the world The author began to teach Judo for junior high students withwithout
disabilities At first they had been totally separately practiced Judo After teaching principle of
teaching of Dr Jigoro Kano such as ldquoOneself and others prosperityrdquo All studentsrsquo attitudes
have been changed for having Keiko all together Students in Special class had been changed
and their skills had improved One of them was selected as Vice Admiral for Judo competition
and he got black belt as well We have been making action to improve students possible talent
by calling Da Vinci Project 2012
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation was announced as follows
Be it known unto all nations and interested persons that on March 3 2007 the International
Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in Okinawa
Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is made in
support of the Da Vinci Project which is a universal approach that recognizes the importance
of all age groups accepting the dignity and value of older adults The theme of this international
synthesis meeting reflects the essential components of the proclamation Youth is a Gift Age is
an Art The Proclamation recognizes the importance of implementing an interdisciplinary
curriculum that reflects the complex nature of aging and implementing a curriculum that
reflects the life span for persons with and without disabilities within settings the home
education public life and the work place
73 Daitō-ryū Aiki-jūjutsu 大東流合気柔術
Takeda Sokaku (武田 惣角 October 10 1859 ndash April 25 1943) was known as the founder
of a school of jujutsu known as Daitō-ryū Aiki-jūjutsu Sokaku Takeda was born in the Aizu
domain (Fukushima Prefecture) Sōkaku grew up in the time of the Boshin War The second
son of Takeda Sōkichi a samurai of the Takeda clan who worked his farm and taught at a local
school in a Buddhist temple His mother Tomi Kurokochi was a daughter of Dengoro
Kurokochi a Yari and Kenjutsu master It is believed that Sōkaku received his first martial arts
training from his father who had a dojo on their property Sōkichi was apparently expert in the
91
use of both sword and spear and had once been a sumo wrestler of ozeki rank It is believed
that Sōkaku was exposed to the teachings of Hōzōin-ryū Takada-ha and Ono-ha Ittō-ryū
schools of spear and swordsmanship respectively (Ikezuki 2012)
Sōkaku then left to go on a period of austere training where he travelled fought and
trained at the schools of many teachers a not uncommon practise of the time Reputedly
Sōkaku spent some time as a live-in student of Kenkichi Sakakibara headmaster of the
Jikishinkage-ryū and considered to be one of the most famous and skilled swordsmen of the era
Unfortunately there exist no known historical documents to confirm this relationship and so it
is a matter of debate What is known however is that Sōkaku engaged in many matches and
duels with both shinai and live blades and was considered a swordsman of great skill in a period
of time when such things were beginning to be forgotten
With the outlawing of the samurai class and the prohibition against carrying swords
(Haitōrei Edict) apparently Sokaku decided to emphasize the empty handed jujutsu oriented
techniques of his ancestors art These apparently were oshiki-uchi or secretteachings of the
Aizu clan up to that point These along with other skills he had acquired were combined to
create an art which he christened first Daitō-ryū jūjutsu later Daito-ryu Aiki Jujyutsu
Figure 25 Sokaku Takeda
In about 1875 rumor reached Sōkaku that Saigō Takamori had launched his rebellion in
Satsuma against the forces of the new Meiji government He decided immediately that he would
92
go to lend his support He made it as far as Kyushu but was unable to reach his destination so
he returned to Osaka where he spent the next ten years as a guest in the Kyōshin Meichi-ryū
dojo of swordsman Momonoi Shunzo14
Sōkaku lived a somewhat itinerant life travelling the length and breadth of the country
giving seminars in martial arts to military officers police officers and martial arts enthusiasts
often of high social standing He left extensive records of those he taught in his eimeiroku and
shareikoku - attendance and fee ledgers (Ikezuki 2019)
74 Kashima Shinryū 鹿島神流
Kashima Shinryu is a Japanese koryū martial art whose foundation dates back to the
early 16th century The art developed some notoriety in Japan during the early 20th century
under Kunii Zenya (國井善弥 1894-1966) the 18th generation sōke(Kaku 2009 Shimomura
2001)
Figure 26 Zenya Kunii
14httpsenwikipediaorgwikiTakeda_SC58Dkaku
93
Zenya Kunii sensei continued to win while receiving many other style matches as he
wanted and was unbeaten throughout his life Because of its overwhelming ability of Musashi
it was called by the nickname ldquoModern Musashirdquo (meaning Musashi Miyamoto in Showa)
There is historical episode as follows After the end of the Pacific War (Daito War)
GHQ offered a match between a US Marines bayonet instructor and a Japanese martial artist
It is a battle that takes pride and honor of Japanese martial arts and it cannot be defeated For
this reason it was required that the fighting martial artist should be a master of battle In addition
the US Marine Corps bayonet instructors were trained in manual martial arts so they were
required to be strong not only with swords but also without weapons Under these conditions
Junzo Sasamori who was a politician (Minister of State) and a martial artist was set up on
Zenya Kunii who was considered heresy Kunii witnesses a US Marine instructor with a
wooden sword and a bayonet As soon as the match starts Kunii gives up on the opponents
attack puts it in a state where he cannot move with a wooden sword This was an overwhelming
difference and was enough to make the US Marine instructor lose It is noteworthy that Zenya
Kunii was chosen as an actual master in a battle that honored the Japanese martial arts(Nagano
2017)
During his training he became an apprentice of a martial artist named Shonoshin Sasaki
who was a member of the Shinin-ryu license The day after Zenya became an apprentice Sasaki
gives Zenya an instruction ldquoWhat to bring and what to dordquo Even if you say what you have
no idea whatsoever but this is a training for acquiring the mind and eye that senses what the
other party is thinking The mentors command gradually became ambiguous as ldquowhat and what
whatrdquo but Kunii was able to grasp the mentors intention with a considerable probability It was
said that this training was utilized in the ability to read the movements of the other party in
advance which can be called Kigatsu SOUL with Zanshin Spirit Kigatsuku means ldquoan inner
spirit to act without being told what to dordquo(Okazaki 1992)
The current sōke is the 21st generation Kunii Masakatsu While the line is still headed
by the Kunii family the title of sōke is now largely honorific and the responsibility for the
preservation and transmission of the ryūha now lies in the shihanke line currently represented
by the 19th generation Seki Fumitake (關 文威 1937- )
The characters Kashima 鹿島 are in honor of the deity enshrined in the Kashima Shrine
located in Kashima Ibaraki Prefecture who is supposed to have provided the divine inspiration
(shin 神) for Kashima Shin-ryū The earliest elements of the school are credited to Kashima no
Tachi fencing techniques passed down by the priests of the Kashima Shrine following their
94
creation by Kuninazu no Mahito in the 7th century At the same time the traditional martial
arts of Japan began at the Kashima Grand Shrine
Humitake Seki sensei explains about Martial Art of the Kashima Grand Shrine from the
Bible (Seki 2013) Seki (2013) concluded that the great moral law of ldquoAcceptance and
Resorptionrdquo cherished by the ldquowarrior of virtue ldquorepresents an approach not only to ldquoLiferdquo but
also to Social Interaction of All Formsrdquo The universe has continuously evolved from the time
of its creation until the present day
Figure27 Tesshu Yamaoka
75 Hokushin Ittō-ryū Kenjyutsu 北辰一刀流剣術
Yamaoka Tesshū (山岡鉄舟) was born on June 10 1836 Tokyo Japan and died July 19 1888
(aged 52) He is also the founder of the Itto Shoden Muto-ryu school of swordsmanship
(Yamaoka2003) Tesshu was born in Edo (present-day Tokyo) as Ono Tetsutaro where his
father was a retainer of the Tokugawa shogunate and his mother was the daughter of a Shinto
priest from Kashima Shrine Yamaoka practiced swordsmanship from the age of nine starting
in the Jikishinkage-ryū tradition After that he learned Hokushin Ittō-ryū from Inoue Hachirō
who was asked by Yamaoka Tesshūs father to teach his son Later his family moved to
Takayama where he began the Nakanishi-ha Ittō-ryū style of fencing When he was seventeen
he returned to Edo and joined the governments Kobukan Military Institute and the Yamaoka
95
School of Spear Fighting under Yamaoka Seizan Not long after Yamaoka had joined the dojo
Seizan died Yamaoka went on to marry Seizans sister in order to carry on the Yamaoka name
From an early age Yamaoka showed dedication and talent in the practice of martial arts As he
grew up he became well known for several things his swordsmanship calligraphy drinking
and sleeping
In 1856 he became supervising instructor of swordsmanship at the Kobukan In 1863
he became supervisor of the Roshigumi (a force of rōnin or masterless samurai serving as a
mercenary auxiliary force to the Shogunal army) In 1868 he was appointed chief of the
Seieitai an elite bodyguard for the 15th Shōgun Tokugawa Yoshinobu He went to Sunpu to
negotiate with Saigō Takamori and brought about Saigōs meeting with Katsu Kaishū thereby
contributing to the surrender of Edo Castle to imperial forces After the Meiji Restoration he
became an official of the Shizuoka Domain followed by a posting as governor of the short-
lived Imari Prefecture Later he served in the court of Emperor Meiji as a chamberlain and
close aide Yamaoka died at the age of fifty-two on July 19 1888 of stomach cancer Before his
death he is said to have composed his death poem first then sat formally and closed his eyes
slipping into death
Yamaoka studied the art of swordsmanship thoroughly until the morning of March 30
1880 at the age of 45 when he became enlightened while in meditation From this point on
Yamaoka worked to maintain a dojo for his style of combat known as no-sword The point in
which a samurai realizes that there is no enemy and that purity of the style is all that is needed
He is famous for his range of Zen art works
Although he lived well after the Golden Age of Zen Yamaoka appears in a handful of
modern kōan Three popular koan featuring Yamaoka are listed below
Nothing Exists featuring a young and precocious Yamaoka
76 The Book of Five Rings 五輪の書
Miyamoto Musashi (宮本武蔵) was born in 1584 in Hraarima Province or Mimasaka
Province Japan and died on 13 June 1645 (aged 60ndash61) in Higo Province Japan (Kikuchi
2003) Musashi was known as a Japanese swordsman philosopher strategist writer and rōnin
Musashi as he was often simply known became renowned through stories of his unique
double-bladed swordsmanship He was the founder of the Niten-Ichi-Ryū-School or Nito-
Ichi-ryū style of swordsmanship and in his final years authored The Book of Five Rings (五
輪の書 Go Rin No Sho) and Dokkōdō (The Path of Aloneness) (Miyamoto 2002Miyamoto
96
2005 Sueyoshi 2010)) The Both documents were given to Terao Magonojō the most
important of Musashis students seven days before Musashis death The Book of Five Rings
deals primarily with the character of his Niten-Ichi-Ryū-School in a concrete sense eg his own
practical martial art and its generic significance The Path of Aloneness on the other hand deals
with the ideas that lie behind it as well as his lifes philosophy in a few short aphoristic
sentences The five books refer to the idea that there are different elements of battle just as
there are different physical elements in life as described by Buddhism Shinto and other
Eastern religions The five books below are Musashis descriptions of the exact methods or
techniques which are described by such elements
When referring to such books it refers to Niten No Ichi Ryu or Ni Ten Ichi Ryu
which literally translates to Two heaven one school Alternative translations include Two
Swords One spirit Each of contains the philosophy of life These are summary of each book
The Book of Earth 地の巻 chapter serves as an introduction and metaphorically
discusses martial arts leadership and training as building a house This book explains knowing
the smallest things and the biggest things the shallowest things and the deepest things can be
imagined as wholistic imagenation to think of value of nature
The Book of Water 水の巻 chapter describes Musashis style Ni-ten ichi-ryu or Two
Heavens One Style It describes some basic technique and fundamental principles In all
forms of strategy it is necessary to maintain the combat stance in everyday life and to make
your everyday stance your combat stance You must research this well For maintaining hisher
ability zooming out and zooming in are necessary You must not lost in the trees or the forest
In strategy it is important to see distant things as if they were close and to take a distanced
view of close things(Uozumi 2016) Focus on victory over yourself first Study strategy over
the years and achieve the spirit of the warrior Today is victory over yourself of yesterday
tomorrow is your victory over lesser men(Kikuchi 2003)
The Book of Fire 火の巻 chapter refers to the heat of battle and discusses matters
such as different types of timing The essence of this book is heshe must train a day and a night
in order to make a moment decisions This teaches how to necessary to continue daily training
as part of normal life with your spirit unchanging
The Book of Wind 風の巻 chapter is something of a pun since the Japanese character
can mean both wind and style It discusses what Musashi considers to be the failings of
various contemporary schools of sword fighting Wind means old traditions present-day
97
traditions and family traditions of strategy whichi may change in a difference situation This
teaches that heshe must simply keep your spirit true to realise the virtue of strategy
The Book of the Void 空の巻 chapter is a short epilogue describing Zen-influenced
thoughts on consciousness and the correct mindset(Miyamoto 2005) The Way of strategy is
following to the way of nature When heshe appreciates the power of nature knowing rhythm
and feeling of any situation she will be able to hit the unnecessary things and keep in peace
and harmony
Figure 28 Musashi Miyamoto
98
77 Yoroboshi 弱法師
Kanzan Shimomura (1873-1930 下村観山) was the pseudonym of a nihonga painter in
Meiji through to the early Shōwa period Japan His real name was Shimomura Seizaburō His
one of the well known paint is Yoroboshi which is known by Noh 能
Nohrsquos original meaning came from the Sino-Japanese word for skill or talent is a
major form of classical Japanese musical drama that has been performed since the 14th century
This was developed by Kanami and his son Zeami This is the oldest major theatre art that is
still regularly performed in Japan
Noh Yoroboshi means Stumbling Beggar Priest Takayasu no Michitoshi has casted
out his son Shuntoku-maru due to untrue story telling that he has heard about him Later when
he finds that the charges were wrong he went to Tennoji temple to offer ptayer to the poor in
hopes that this will bring happiness to his son Then he there met the blind stumbling beggar
who is versed in the temples history and in Buddhist thought He later realizes that it is his own
son Waiting till dark to reveal himself they are at last happily reunited and the father brought
his son home
Kanzanrsquos Yoroboshi paint is now national treasure When Rabindranath the the Asian
first Nobel prize winner visited Japan for giving lectures he was introduced the Paint by
Tomitaro (Sankei) Hara (1868-1939原 富太郎 (三渓) ） one of the influential businesspersons
in Japan Tagorersquos soul was caught by this paint When Kanpo Arai （1878-1945 荒井寛方）
visited Tagorersquos house in India Kanpo painted the copied Yoroboshi which is now treasure in
Bala Bhavana at Visva-Bharati University in Shantiniketan Santiniketan 731235 India When
the author visited the university we were invited to see the paint for next visit on Feb14th 2010
by Mr Nilanjan Banerge and Mr Shushoban Adhikari
99
Figure29 RyoTakahashi with Mr Shushoban Adhikari and the back painting by
Yoroboshi Kanpo Arai
Later the paint was created similarly from the Kanporsquos paint by Yoko Tanaka on
Dec102010 (Tagore 1934 Takahashi 2011Takahashi 2010)
Figure 30 Kanpo Arai Figure 31 Kanzan Shimomura
100
78 Andante Cantabile
Iguchi Kei (1925- ) is a Western-style painter born in Kanagawa Prefecture Currently
resides in Ome City Tokyo Graduated from the oil painting department of Tokyo Fine Arts
School (currently Tokyo University of Arts) Studied under Umehara Ryuzaburo Major
awards received include a Hungary Millenium Art honorary award a grand prize culture award
a State Tretyakov Gallery award a Thailand Minister of Education award an Urbino (Italy) art
festival Raphael grand prize and many others Currently a member of Kofukai and former
director and president of Ochanomizu Art Institute
Figure32Kei Iguchi Figure 33 Boshi zou (Mother and Child Image)
After listening to Mr Kei Iguchirsquos (井口啓 Age 94 on March 11 2019) life review the
author coordinated to creat his life on picture book for all ages which is called Andante
Cantabile by MiyaoiK宮負惠子 ampMiyaoi K宮負恵一 2011 Essay Sumiko Konno
こんのすみこ Illustrate Yoko Tanaka 田中洋子ampAyame Takahashi 髙橋亜野芽
Calligrapher Tenmai Akustu阿久津天舞 Picture book is not only generally useful to learn
of a story by children but also for aging person as well thourgh reviewing hisher life as
Reminiscence When I was having dinner with Mr Kei Iguchi for listening about Mr Kei
Iguchirsquos story one idea was coming that his life could be shared this picture book for older
people who had the similar experience during a war as well(Bulter1963) This is another case
approach to understand of individual life through Gerontological approach whichi is called
reminicience though ART as follows
101
Andante Cantabile
One autumnrsquos day under a clear blue sky
I was sitting on the side of the road reminiscing in thought about things long past
At the end of the Taisho period
I was born near Tokyo as a poor child
ldquoToru Toru the dragonfly passesrdquo
Every time I would walk down the road the neighbors adults and children alike would make
fun of my name like that I was born as an undernourished child so I was skinny and had a
big head and when I feebly walked down the road I looked like a dragonfly
There were also older people who would try to trip me on purpose so walking outside was a
risk in itself
102
My mother had to work from morning to night in order to feed us so going to buy supper was
always my duty
No matter how much I was made fun of or teased
every day I had to go and buy our food
On the walk home that day it suddenly began to sprinkle rain
I panicked and tried to rush home as fast as I could but the moment I began to run my getarsquos
strap broke and I fell face-first into the mud The vegetables and other food
that I had bought for supper with a portion of our precious money
that we had so little of were also covered in dirt
I could not even find the strength to stand up with my heart broken
as I felt so sad mortified and dreary
It was just then that I heard a gentle and pleasant tune playing from a storersquos radio
It was a melody that sunk deep into my heart
103
(Music for Piano Andante Cantabile by PI Tchaikovsky Zen-On Music)
And through the dusk hardly guided by and street lights
I left my tears and rushed home encouraged by that song
This was when I first found out how beautifully and gently music could resound
in onersquos heart
During this painful and sad era
My mother risked her life to give birth to me Then she also risked her life to raise me Even
though I knew this there were many times
104
that I wanted my life to end during that time
However because of music I began to feel the presence of a world
that the eye could not see and was captivated by the beauty of music
listening to all types of it with great interest
And though I had always been bullied I gradually came to have
a strong heart which did not loose to bullying
After a while a friend introduced me to art and I decided to study to become an artist
The financial support came from my mother who worked hard to pay for me who had found
something that I really wanted to do
We were still poor but our hearts grew warmer
It was the first day I was able to enter a university of arts
As I was walking in the premises I heard that melody that I could never forget coming from
the University of Music
That melody that had saved me and had sank into my heart
Before I realized I was standing in the auditorium and there I saw a tall man conducting the
student orchestra
I stood there in awe and listened as the notes spun out of
the conductorrsquos baton as if they were magic
This was indeed the melody that changed my fate Tchaikovskyrsquos Andante Cantabile
My chest grew warm at this dream-like reunion
105
The conductor was the young conductor of the musical department
Right after that we became friends He taught me how to play the violin we rode our bikes
together through the mountains and he even invited me to a Christmas party at his house
Through him I also made other friends Surrounded by music art and friends
it was the first time in my life I was happy
The Andante cantabile had invited me into a world full of music art and love
106
Not long after the sad war began we were the victims of air-raids
and my wife and I were on the verge of death due to illness
Hearing this my conductor friend who had rushed to our aid gathered our friends from the
music and art departments and supported us with food and medicine
Our lives had been saved by them
Then the war ended and as peace was slowly beginning to return
107
As Japan was also reviving I participated in an overseas tour which involved visiting places
such as China and the Soviet Union
I joined because I wanted to see the country
Russia were the Andante cantabile originated
The first port of call China was in the midst of the Cultural Revolution
and through the streets the Red Guard paraded waving the analects of Mao Ze-don The
young Red Guard destroyed and shattered millenniums of tradition and culture
To me who was one of the youngest in the tour the Red Guards were friendly and acted like
children A mandarin gave me an expensive-looking
golden badge as a symbol of friendship
108
When we were headed to Russia on a Soviet plane solders
from Vietnam were also aboard with us
With their appearances that smelt like a battlefield and under their fierce glances
I flinched The solders reminded me of the tension that I had forgotten
about in the peaceful country of Japan There is still war going on in the world
Tchaikovsky was the composer of the Andante Cantabile which had once saved me
His country Russia was called the Soviet Union and Saint Petersburg was called Leningrad at
the time I did a little bit of sightseeing but after a while I separated from the tour and went to
the State Hermitage Museum
One of the reasons that I decided to participate on this trip was to see
Rembrandtrsquos collection
I stood still in front of Rembrandtrsquos works
109
Rembrandt narrated the process of aging through his self-portraits
As if saying ldquoYou are now young but one day you will grow oldrdquo
ldquoThe old man wearing a red vestrdquo asked me a question
ldquoWhat is it you are looking forrdquo
I could not help but feel that and I stood there in front of t
hat picture for a very long time
I left the museum at closing time and it was already pitch-black outside
I tried to get back to the hotel as fast as I could by taking a taxi since
I was already very late but every one that passed by was full
I tried to ask the policemen the directions to my hotel but because
I couldnrsquot speak Russian they didnrsquot listen to me
The sullen-faced workers quickly passed by trying to get home as fast as they could There
was no way I to ask these people with such serious expressions
I was so nervous that I could not speak It began to chill as the autumn in Russia was already
close to winterldquoWhat should I do if I donrsquot get back tonight to the hotelhelliprdquo
The tour group had planned to leave in the morning to Moscow
and then connect to Japan As I was feeling shaken nothing but time passed by
There were no people around anymore either
If I were left in this country which had a different system and a language that
I couldnrsquot understand I would never be able to get back to Japan I was in a panic
And just at that moment the moon rose in the pitch-black sky
and I saw a silhouette surface with the light behind it
110
The shadow of the moonlight like a halo belonged to a young man who was slightly
intoxicated
ldquoI must rely on this personrdquo I jumped out in front of the young man and desperately said
ldquo~hotel ~hotelrdquo
Speechlessly watching me who was waving a map around and repeating the name of the
hotel the man tilted his head a little then grasped my arm and began to walk
ldquoHotel hotelrdquo I repeated as he pulled me along and I followed
After walking a few minuets and walking down some stairs
we arrived at a Russian pub The smell of vodka and the clammy heat
The steam from a samovar and the smoke of tobacco
The sound of frying sausages and people people people
111
The workers who had not even looked up before were swinging back glasses of vodka with
flushed faces I was squashed into the counter
and a glass of vodka was placed before me
The young man motioned for me to drink
With the first mouthful of the strong alcohol my throat felt
as if it were burning and my feelings were lifted
When my body was warm and I was feeling better
The young man took a piece of chocolate out from his pocket and broke it in half and gave
one piece to me His blue eyes were smiling gently
The sweetness and slight bitterness spread in my mouth
Maybe I donrsquot have to go back to JapanhellipI was feeling as if nothing mattered anymore
It was just then The young man took my arm and pulled me outside
The moon shone brightly And then the young man stopped a taxi that was passing by He
opened the door and pushed me in next to the passengers
that were already there and began talking to the driver in Russian
It was about the name of my hotel Right after
he signaled to the driver to go ldquoJust a secondrdquo
ldquoSomething as my thanksrdquo I said and dug through my pockets
but could not find any rubles but only coins
Then I remembered the Chinese mandarinrsquos gold badge on my coat
I took the badge off and set it into the young manrsquos hands
112
The young manrsquos eyes were surprised His eyes and my eyes met
and before we could say something the taxi took off
Thanks to that man I was able to return to Japan
I thought that maybe the young man with the gentle eyes and the silhouette shone by the
moon was an angel sent by God
It has been decades since then and I am now the old man
in the red vest as painted by Rembrandt
Now I paint every single day I have grapple with my work painting and erasing
For what Searching for what I want to relate my life to the old man in the red vest
ldquoSearching for something that the eye cannot seerdquo this is my answer
When I close my eyes and listen to the Andante Cantabile that my friend conducts
I can hear the voices of my friends who have already passed on
My important friends that supported me
ldquoAlso for the people who do not believe that there is something
that exists that the eye cannot seerdquo
The Andante Cantabile has guided me this far Singing at the pace of walkinghellip
Searching for something the eye cannot seehellip
113
I am still walking now
114
Figure 34 DrJigoro Kano
79 Judo 柔道
Kanō Jigoro (嘉納 治五郎) was born on 28 October 1860 in Mikage Ubara-gun Settsu
Province Tokugawa Japan and died on 4 May 1938 (aged 77) aboard MV Hikawa Maru Kanō
Jigorō was a Japanese educator and athlete the founder of Judo Judo was the first Japanese
martial art to gain widespread international recognition and the first to become an official
Olympic sport (Toudo2014) Dr Kano developed Judo for pedagogical innovations for
attributing for developing characteristics and attitude by using black and white belts and the
introduction of dan ranking to show the relative ranking among members of a martial art style
Well-known mottoes attributed to Kanō include maximum efficiency with minimum effort
(精力善用 seiryoku zenyō) and mutual welfare and benefit (自他共栄 jita kyōei) (Kano
1934)
In his professional life Kanō was an educator Important postings included serving as
director of primary education for the Ministry of Education (文部省 Monbushō) from 1898
to 1901 and as president of Tokyo Higher Normal School from 1901 until 1920 He played a
key role in making judo and kendo part of the Japanese public school programs of the 1910s
Kanō was also a pioneer of international sports Accomplishments included being the
first Asian member of the International Olympic Committee (IOC) (he served from 1909 until
1938) officially representing Japan at most Olympic Games held between 1912 and 1936 and
serving as a leading spokesman for Japans bid for the 1940 Olympic Games (Murata 2001
Murata 2011 Nakamura 2007)
115
Figure 35 Kanji Ishiwara
710 Educational innovation
Kanji Ishiwara (石原 莞爾 Ishiwara Kanji 18 January 1889 ndash 15 August 1949) was a
general in the Imperial Japanese Army in World War II He and Itagaki Seishirō were the men
primarily responsible for the Mukden Incident that took place in Manchuria in 1931 Ishiwara
was born in Tsuruoka City Yamagata Prefecture into a samurai class family His father was a
police officer but as his clan had supported the Tokugawa bakufu and then the Northern
Alliance during the Boshin War of the Meiji Restoration its members were shut out of higher
government positions
At 13 Ishiwara was enrolled in a military preparatory school He was subsequently
accepted at the 21st class of the Imperial Japanese Army Academy and graduated in 1909 He
served in the IJA 65th Infantry Regiment in Korea after its annexation by Japan in 1910 and in
1915 he passed the exams for admittance to the 30th class of the Army Staff College He
graduated second in his class in 1918
Ishiwara spent several years in various staff assignments and then was selected to study
in Germany as a military attacheacute He stayed in Berlin and in Munich from 1922 to 1925
focusing on military history and military strategy He hired several former officers from the
116
German General Staff to tutor him and by the time that he returned to Japan he had formed a
considerable background on military theory and doctrine
Prior to leaving for Germany Ishiwara had converted to Nichiren Buddhism Nichiren
had taught that a period of massive conflict would precede a golden era of human culture in
which the truth of Buddhism would prevail Japan would be the center and main promulgator
of the faith which would encompass the entire world Ishiwara felt that the period of world
conflict was fast approaching and Japan relying upon its vision of the kokutai and its sacred
mission to liberate China would lead a unified East Asia to defeat the WestIshiwara was also
the leader of a semi-religious and Pan-Asianist organization the East-Asia League Movement
(Ishiwara 1986)
711Shogido
Do orrdquodordquomeans road This kanji character is made up of a combination of ldquoneck首rdquo
and ldquoshinyurdquo In this case ldquoneckrdquo refers to humans and ldquoshinyu之rdquo is a combination of letters
that go when it stops so it seems that ldquoroadrdquo is the place where humans go back and forth
which means life Furthermore it seems that the theory that the path is the best thing that
humans have gained by repeating the same thing over and over again has developed from that
meaning From the above reasons we Japanese use many do such as Judo柔道Karatedo 空手
道Kendo 剣道Sumodo 相撲道Kyudo 弓道Aikido 合気道Shorinjikenpo 少林寺拳
法NainataなぎなたJukendo 銃剣道Kado華道Sado茶道shodo書道and Shogido将
棋道 After the World WarII the Allied Supreme Command (GHQ) tried to clean up Japans
feudal remains and militaristic remains GHQ had a central department called the Civil
Administration Bureau which was responsible for post-war Japans demilitarization and
democratization The director Brigadier Whitney played a decisive role in the creation of the
Japanese Constitution but he was examining not only political administration but also Japanese
culture in general
At first Kabuki was prohibited to perform In other words performances such as
ldquoKanjincho and ldquoChusingurardquo were prohibited The reason for this is for example that
Chushingura is a story to defeat the enemy of the deceased lord Shogi was no exception At
this time on behalf of the shogi world Kozo Masuda deputy general manager of Kansai
headquarters went to GHQ for explanation GHQ questions have begun ldquoThere are kendo and
judo in Japan such as martial arts and samurai Isnt the general public doing this to prepare
for the warrdquo
117
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda answered ldquoThe
samurais wordldquo take rdquois written asldquo stop rdquothe ldquoSpear (Hoko) rdquo Bushido is a way to train
yourself by silently training rather than swaying the spear
Another question comes ldquoJapanese chess unlike our chess use their opponents pieces
as their own soldiers This conflicts with the Geneva Convention that prohibited the abuse of
wartime prisoners and is a violation of wartime laws and regulationsrdquo Masuda replied ldquoItrsquos
not good to have a joke Itrsquos not the slaughter of the POW that you donrsquot use the pieces you rsquove
taken in chess This is the idea of respecting abilities and giving work to each other and even
if they move from the enemy to their allies they will continue to work in the original post of
Kin as gold and Hisya 飛車 as flying Isnt its true democracy hellipA unique Japanese culture
is alive here using the pieces that were taken again in their original positions Most of the land
wars in Europe were between different ethnic groups There is only one option to conquer or
be conqueredhellip (Oouchi 199619931987) However in Japan there were far more power
struggles with the same ethnic group than with each otherhellip ldquoOur chess has a queen but Shogi
does not This is against democracy Men and women are equalrdquo Masuda refuted ldquoAlmost all
of you do democracy but where in chess is democracy If the king is in danger the queen is
going to run away as a shield `` I dont take women and children but when I fell down I
escaped women and children and then I was stubbornly clean thats why the chess didnt have
a queen Whitney is said to have been impressed with Masudas attitude and the story and asked
to lend his wisdom about democratization in Japan Masuda responded ldquoUse your Koma 駒
which means your possessionsrdquo Masuda was often invited to GHQ after this meeting
accompanied by Prime Minister Shigeru Yoshida (at that time) He said that he deepened his
friendship with Edwin O Reischauer as the United States Ambassador to Japan
(httpwwweonetnejp~camusJapaneseshogisengohtm)
Professor Hiroyuki Iida was asked at the lecture about significance of professional
players Question was follows With the advancement of Shogi AI technology the judgment
criteria are not professional and the calculation results of Shogi software are prioritized
Professor Iida answered as follows ldquoAI cannot think of common sense So I dont know the
exact timing of termination If it is a human being it will go up to 200 hands with a lot of 80
hands The following is a personal review by Professor Iida as follows If human beings do
not do anything that stretches up to 200 hands they end up with 80 hands admitting defeat
118
with a spirit similar to Bushido To do something strange is to go against the road In other
words what AI can do is just a ldquoshogirdquo that follows the rules what humans do is shogi as a
road that is ldquoshogi do (road)rdquo (IidaampNakagawa 2012 Iida 2007)
ldquoShogirdquo and ldquoShogidordquo are different Therefore as long as AI cannot think of common
sense there is a significance of professional players However AI may come to think of
common sense from technologies such as deep learning in the future Tsuzuki (2016) reported
Bushido and Budo has philosophical thought ldquodordquoas moral thought Eight Budos 武道八道
and Kado 華道 Sado 茶道 Shodo 書道 were considered as Moral Education in Japan
PrinceTomohito Mikasanomiya explained that Japanese Shoji has been developed as
ldquoShogidordquo which means the way of Life (Hiroyuki Iidahttpstwishortcompjymc
Professor Takayuki Ajimine explains about educational effectiveness through
Shogido under the titled as Numerous experiences gained through pointing to shogi Shogi
cannot play without an opponent Move forward one by one with the opponent in front of you
and walk along the long road one step at a time Therefore accepting the opponent and waiting
for the opponents turn is a natural thing (Ajimine 2014) In addition by playing shogi you
will learn to face yourself and think carefully and to learn the custom of accumulating thoughts
The strictness of making all decisions of the mover at your own risk thinking about the
meaning of the opponents hand and drawing intent will naturally take place By pointing to
shogi you will learn as a real experience that you and yourselves can grow spiritually
Moreover Shogi is a game that begins and ends with thanks First of all there is a thank-you
for the beginning and thank you for the end next is when defeating to say and express thank
you and for losing yourself saying thank you and then counting each piece together and finally
to each other and expressively saying thank you very much in deed from bottom of their hearts
(AjimineTanikawaMoriuchiand Habu 2016)
119
CHAPTER 8
8 Bioethics
81 Science and Technology in Bioethics
There are several definitions of Bioethics from various dictionaries such as
1 ldquoA field of study concerned with the ethics and philosophical implications of certain
biological and medical procedures technologies and treatments as organ transplants genetic
engineering and care of the terminally illrdquo (The Random House Dictionary copy Random House
Inc 2017)
2 ldquoThe study of ethical problems arising from biological research and its applications in such
fields as organ transplantation genetic engineering or artificial inseminationrdquo (Collins
English Dictionary 1986)
3 ldquoBiology combined with diverse humanistic knowledge forging a science that sets a system
of medical and environmental priorities for acceptable survival (US biochemist Van
Rensselaer Potter II (1970)
4 ldquoThe study of the ethical and moral implications of new biological discoveries and
biomedical advances as in the fields of genetic engineering and drug researchrdquo
5 ldquoThe study of the ethical and moral implications of medical research and practicerdquo
(The American Heritagereg Science Dictionary 2002)
6 ldquoThe application of ethics to the science and practice of biology especially as modern
science is applied to human life and reproductionrdquo (The New Dictionary of Cultural Literacy
Third Edition 2005)
Fritz Jahr is the first person to use the specific term ldquobioethicsrdquo in 1927 (Muzur and
Rincic 2011 Steger 2015) Potter (1971) never mentioned Fritz Jahr suggesting he did not
know the 8 papers Jahr wrote on bioethics in German unless he failed to cite them The history
of scientific method is of course centuries old and also relevant
Francis Bacon was born on 22 January 1561 and died on 9 April 1626 Francis was
known as an English philosopher statesman scientist jurist orator and author He had served
both as Attorney General and as Lord Chancellor of England After his death he remained
extremely influential through his works especially as philosophical advocate and practitioner
of the scientific method during the scientific revolution During the Renaissance Francis Bacon
became one of the first modern authors to reflect on the impact of technology on society
Novum Organum is known as new instrument of science which was introduced in the
title page The title page of Novum Organum shows a galleon passing between the mythical
120
Pillars of Hercules that stand either side of the strait of Gibraltar which mars the exit from the
well-charted waters of the Mediterranean into the Atlantic Ocean Bacon tried to show that
empirical investigator will break out the old scientific ideas and leading to greater understanding
of the world and heavens (Bacon 1985) This tile page was liberally copied from Andreacutes Garciacutea
de Ceacutespedes published in 1606 The Latin tag across the bottom - Multi pertransibunt and
augebitur scientia-is taken from the Old Testament Book of Daniel Chapter 12 Verse 4 lsquoBut
thou O Daniel shut up the words and seal the book even to the time of the end many shall
run to and fro and knowledge shall be increasedrsquo (Holy Bible 1979) In other words it meansrsquo
Many will pass through and knowledge will be greaterrsquo
82 Bioethics as the Love of Life
Macer (1998) stated Bioethics for both a word and a concept as follows ldquoThe word
comes to us only from 1970 (Potter 1971) yet the concept comes from human heritage
thousands of years old (Macer 1994) It is the concept of love balancing benefits and risks of
choices and decisions This heritage can be seen in all cultures religions and in ancient
writings from around the world We in fact cannot trace the origin of bioethics back to their
beginning as the relationships between human beings within their society within the biological
community and with nature and God are formed at an earlier stage then our history would tell
usrdquo
Macer (1998) described at least three ways to view bioethics as the love of life as
follows
ldquo1 Descriptive bioethics is the way people view life their moral interactions and
responsibilities with living organisms in their life
2 Prescriptive bioethics is to tell others what is ethically good or bad or what principles are
most important in making such decisions It may also be to say something or someone has rights
and others have duties to them
3 Interactive bioethics is discussion and debate between people groups within society and
communities about 1 and 2 aboverdquo
Bioethics is considered as Philosophy of Gerontology itself because it is human related
applied inter and multidisciplinary study In other word gerontology is also the love of life
(Macer 2018)
Love could be stated as L=Lives 命 (Inochi) which is symbolized wearing sacred hat to
offer special pray to the almighty on the sacred prayer altar O= The name of the Phoenician
121
letter was ldquoeynrdquo meaning eye and indeed its shape originates simply as a drawing of a human
eye (possibly inspired by the corresponding Egyptian hieroglyph Moreover Om which is a
sacred sound and a spiritual icon 目 (Me) symbolized V=Virtue 徳 (Toku) symbolized power
of Man with heart and ambition and E=Essence源 (Minamoto) symbolized Source of waterfall
From the above Love means ldquoLives of Single Eye Glory of Essencerdquo
83 American University of Sovereign Nations (AUSN)
The American University of Sovereign Nations (AUSN) is focused on global education
of Bioethics including Science and Technology Professor Darryl Macer is the founder of
AUSN Dr Macer had been served in UNESCO for 9 years as UNESCO Regional Adviser for
Social and Human Sciences in Asia and the Pacific Professor Macer was responsible for
UNESCOs programs in bioethics ethics of science and technology philosophy gender studies
youth and social development for an area including two thirds of the worlds population (Macer
2012)
The bioethics degree prohrams gathered many faculty teaching bioethics from around
the world and rapidly developed ldquoAUSN only gained its license for degree programs in April
2014 already two postgraduate degree programs the Masters in Bioethics and Global Public
Health (MBGPH) and the PhD in Bioethics Sustainability and Global Public Health
(Specialization 1 Bioethics and Global Public Health or Specialization 2 Sustainability Peace
and Global Development) are the largest Masters and Doctoral programs in Bioethics in the
world in terms of student enrollment A broad perspective from cultures and peoples all around
the world is taken AUSN is able to continue thanks to the goodwill of 80 faculties all around
the worldrdquo (American University of Sovereign Nations 2018)
It is important to consider such field into all related research science and education
The Mission of American University of Sovereign Nations (AUSN) is ldquoto advance the
education health safety welfare and well-being of populations and the environment
throughout the world by providing our graduates with the highest level of knowledge skills
and creative and analytical critical-thinking ability necessary to become future leaders
academicians scholars and clinical practitioners who are dedicated to the promotion of
respect for human rights fundamental freedoms peace the sense of human dignity and the
promotion of understanding tolerance and friendship amongst all nations and all Peoplesrdquo
With above understanding of human value the one can develop their own philosophy of living
122
for their lifelong span career since people can learn continuously This study is called
gerontology (Le Blanc 2017)
84 Japan Advanced Institute of Science and Technology (JAIST)
Japan Advanced Institute of Science and Technology (JAIST) was founded in 1990 as
the first independent national graduate school to carry out graduate education based on research
at the highest level in advanced science and technology JAIST aims at establishing an ideal
model of graduate education for Japan (Takahashi 2018)
The Mission of JAIST is follows ldquoJAIST endeavors to foster leaders capable of
contributing to the making of a future world by creation of science and technology through its
most advanced education and research in an ideal academic environmentrdquo
The Goals of JAIST are as follows
1) JAIST develops leaders in society or industry who hold credible expertise in the frontier
science and technology broad perspectives high level of autonomy and communication ability
through its systematic advanced graduate education
2) JAIST to contribute to societies with research outcomes creates a center of excellence for
advancement of researches for solving problems of our world and society and develops new
fields through a variety of basic researches
3) JAIST fosters active global human resources by promoting faculty and student exchanges
with leading institutes overseas and globalizing its education and research
President Tetsuo Asano states vision to 2020 as follows JAIST broadly accepts people
with diverse backgrounds from all sections of society and contributes to creating innovations
in education and local community development by taking advantage of its characteristics as a
graduate university developing global human resources taking an active role in industry and
the world and pursuing research for the resolution of social issues in a multidisciplinary setting
Vision By 2020 JAIST will be established itself as a needs-oriented research university
with its integrated graduate school approach and create an environment where graduates with
their masterrsquos or doctoral degrees and the intellectual toughness they developed at JAIST will
be able to take core active roles in all fields and industries throughout the world (Asano 2015)
JAIST characterizes the following five points such as １Flexible High Function 2 Regional
Relation 3 Open Campus Open Network 4 Nature Neighborhood 5 High Tech High Touch
It is clearly understood from President Asanorsquos message for JAIST entrance ceremony entitled
lsquoImportant for changing somethingrsquo on April 4th in 2014 as follows
123
ldquoThe US society gave highly evaluation on curriculum vitae of those who graduated
several universities with degrees It is wonderful that all of you JAIST master course students
came here from different universities in different environments with respecthellip Since the
worldrsquos situation are continuously changing variously we all need to accept such changing for
applying into the society to see success ourselves even President Asano has been changing his
specialized fields with his desirerdquo President Asano additionally said ldquoAll of you also desire to
come to become idealized yourselves When you got compromise feeling remember why you
came to JAIST If you have weak field what you need is easy thing to do That is keep in your
study for expanding to open up your academic fields Please communicate with various people
for developing yourself to be a better human being Please enjoy to spend your time for your
academic liferdquo (JAIST 2014) JAIST has awarded total 882 Doctoral degrees as follows 342
(43 in English) Doctor of Philosophy (Information Science) 180 ( 23 in English) Doctor of
Philosophy（Knowledge Science 360 ( 40 in English) Doctor of Philosophy Materials Science
Since JAIST has been involved with bio-science and biotechnology it is important to consider
bioethics for educating scientists and educators because all studies are related to human natures
and values
There was Philosophy to choose such mission of JAIST where persons had vision for
the future The next section discusses about foundation of JAIST where it is located in Hokuriku
Japan
JAIST will be welcomed thirty-year anniversary in 2020 It is important to think of the
future advance but also going back to the principle in the beginning JAIST 20th Anniversary
Repository informed about history of JAIST how it has been established There are three key
persons who have worked in each role to achieve this sacred mission These persons are Mr
Tomonari Matsusaki (1913-1988) Mr Tominaga Keii (1921- 2007) and Mr Yoshiro Mori
(1937- )
Mr Tominari Matsusaki was mayor of Tatsunokuchi Town from 1964-1988 for 24years
Mr Matsusaki was raised in a hot spring ryokan (Japanese Style Hotel) established in 1836
MrTominari studied Applied Chemistry at Tokyo Imperial University and returned to work at
his ryokan It is well known that one of the famous Novelist Kyoka Izumi (1873 ndash1939) used
to stay often at this ryokan (Tanemura 1996) Mr Matsusaki as Tatsunokuchi Town Mayor
raised hand attract a new concept university and Mr Yoshiro Mori (ChairmanRepresentative
Director of the Japan-India Association Prime Minister2000-2001 Minister of Education
1983-1984) made happened to established JAIST since 1974 up to 1990 (Mori 2013 1999)
124
Mr Matsusakirsquos philosophy was strong human love and respect MrMatsusaki quoted the
following words in 1987 (Maesaka 1989) lsquoAdult men die but their village are still remainedrsquo
lsquoJudges are mortal for what to know yourselfrsquo Finally Mr Tominaga Keii was selected to be
the first President of JAIST Mr Keii was not only a well known chemist but also a leader in
educational administration (JAIST 2010 Keii 1997 1984)
In one of his papers he predicts the future visions of JAIST for 15 years from 2018
1) It is important to make the statement that JAIST is established as a graduate Institute for
making Peace and harmony for all human beings This institute must have philosophy for
collaborative learning approach from youth to age including k-12 as lifelong span
developmental curriculum
2) Future responsibility has to be kept within the institute toward to 15 years in advance lively
It may not be survived as a national university in 40 years ago The ministry of Education and
Science has plan to a combined university from National and Private universities Therefore it
is necessary to educate business oriented entrepreneur and various field leaders
3) Developing Glocal (Global and Local) Curriculum may be necessary for involving people
in the community for turning out various masters of wining playing understanding and arts In
other words JAIST must have a role to contribute local and historical fostering human resources
Moreover JAIST must be a role model to be applied contributing Graduate school style toward
to another community and countries as well
4) It is important to broader aspect of Global Community Center (GCC) GCC has a role for
developing grass roots by promoting international interdisciplinary and inter-industrial
exchange of culture science and research though fostering human recourses and human
bonding as an international collaborative community Center This must be fundamental
philosophy of JAIST
In other words it is important to recognize roles and philosophy of Japan advanced
educational Institute and Technology Japan has mission to build up peace in the world setting
Advance means not only developing future advanced science and technology but also digging
up ancient wit and wisdom for restoring culture and history Institute itself has mission to train
science and technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics (Tagore 2002 1934 Takahashi 2011) That means MAN is not only
biological existence but also mental intellectual spiritual and culturally eternally progress and
grow for leading the world This is one of the missions and character of JAIST as an original
advanced Institute for being various Master of wining (Meijin 名人) Master of Playing
125
(Tastujin 達人) and Master of Understanding (Tetsujin 鉄人) and Master of Eternal ARTs
(Sennin 仙人) as stated Youth is a gift and Age is an Art (Iida 20182007 Iida amp Nakagawa
2012)
JAIST has concluded a Memorandum of Agreement on Double Masters Degree
Program with Indian Institute of Technology Gandhinagar since August 28 2017 IIT
Gandhinagar is known as one of the twenty-three institutes of Indian Institutes of Technology
which is recognized for its high standard of research all over the world IIT Gandhinagar was
founded in 2008 and is located in Palaj Gandhinagar which is one of the oldest living cities in
India Relationship of India and Japan was established in 1903 by former Prime Minister
Shigenobu Ōkuma Viscount Moriyoshi Nagaoka Viscount Eiichi Shibusawa and others to
encourage India-Japan friendship Then the Japan- India Association was authorized as a
foundation by Ministry of Foreign Affairs in 1939 Rabindranath Tagore the first Nobel Prize
Winner in Asia was one of the most influential person from India to Japan (Tagore Kinenkai
1961) With the above concept the author organized the conference at Andhra Univeiry in India
by inviting Dr APJ Abdule Kallam Former President of India (Ansello 2010 2009 Kallam
2009 Takahashi 2009)
In the vison of IIT Gandhinagar quotes from GITANJALI by Tagore as follows ldquoWhere
the mind is without fear and the head is held high where knowledge is free Where the world
has not been broken up into fragments by narrow domestic walls Where words come out from
the depth of truth where tireless striving stretches its arms toward perfection Where the clear
stream of reason has not lost its way into the dreary desert sand of dead habit Where the mind
is led forward by thee into ever widening thought and action In to that heaven of freedom my
father LET MY COUNTRY AWAKErdquo (Tagore 2008) It is concluded as follows by Tagore
from His Book titled MAN
lsquoSo Isa Upanisad says ldquoYou have to live a hundred years you must actrdquo Fulfill your
hundred years of life by work such work as can truly be claimed through belief and result to
express the truth of ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with closed breath
and staying far away from man do we gain this Truth
This work this toil is not for earning livelihood
Developing an original philosophy of gerontology with Science and Technology will be
the most effective action to bring people to educate and contribute to the future advanced society
to the society and the world Using existed resource is the key to success from the ancient to
the future from the youth to the old
126
85 Public Health and Longevity
Living a healthy life should be associated with a longer life expectancy The life
expectancy of Japanese people is one of the longest in the world
Merrill (2004) introduced Life Expectancy among persons of Later-Day Saints (LDS)
and Non-LDS in Utah There is a longer discussion of the hisotry and development of the faih
of LDS in Appendix 2 Merrill (2004) focused that LDS Church doctrine promotes longer life
among its members by discouraging use of tobacco alcohol coffee and tea and recommending
a nutritious diet (Doctrine and Covenants 1986a) encouraging marriage and family whenever
possible (Duke 1992 Grassli 1992) encouraging education (Doctrine and Covenants 1986b)
and encouraging religious activity (Doctrine and Covenants 1986c) Studies have shown that
LDS are less likely than their non-LDS counterparts to smoke cigarettes drink alcohol coffee
or tea and are more likely to be married have fewer sexual partners have more pregnancies
are slightly older at first pregnancy are less likely to use birth control pills and have fewer
miscarriages and hysterectomies have more years of schooling and are more likely religiously
active (Merrill Lyon and Jensen 2003 Merrill and Thygerson 2001 West Lyon and Gardner
1980)
Merrill (2004) concluded that LDS males and females experience higher life and age-
conditional life expectancy compared with non-LDS in Utah Only some of the higher life
expectancy in LDS is explained by historically lower use of tobacco among LDS Tobacco-
related deaths had a larger impact on the difference in life expectancy when conditioned on
older ages because of the long latency period often involved with these tobacco-related diseases
Cannon and Stockton (2010) reported that members of the Church of Jesus Christ of
Latter-Day Saints males live 10 years longer than other US white males The females of the
Church live more than five years longer than other US white females Those are the among
the results of a 25-year study into the health habits and the longevity of the Church of Jesus
Christ of Latter-Day Saints of lifestyle by UCLA professors James E Enstrom and Lester
Breslow who summarized their research with that conclusion
127
CHAPTER 9
9 My Personal Journey in Gerontology and the Da Vinci Program
91 Introduction
India is well known as the place where people have the highest YOGA of SOUL life
expectancies in the world Thus it is the most suitable region to implement gerontology The
word gerontology was first proposed by Metchnikov a Russian Biologist (1845 - 1916) in
1903 coined in English from the Greek word geron (gen gerontos) old man from PIE base
ger (e) to become ripe grow old Today gerontology stands as an interdisciplinary study
dedicated to aligning theory with practice or praxis The Association for Gerontology in Higher
Education was established in 1974 in USA and has grown internationally to become a global
leader in advancing education on aging In Japan a course of gerontology is currently offered
only at the Graduate School of Obirin University (MA Program since 2002 PhD Program
since 2004)
It is said that gerontology is not only the interdisciplinary study but also the
international and inter-professional study of aging However in current academic education
the business network concerned with the interprofessional approach to address aging issues in
societies has not been enriched As a consequence of this we must develop and implement
collaborative learning that is inherent in advanced gerontology throughout Japan as well as in
the world to enhance our aging future A cafeteria curriculum which refers to the self-directed
curriculum is one key to achieving collaborative learning on aging The cafeteria curriculum is
embraced as a learning practice in the business world Introduction of the curriculum would
bring up the human resources capable of providing personalized service with a quick judgment
Therefore a universal approach that focuses on the earth and space environment point of view
is required
The Synthesis Conference will examine two perspectives regarding the whole concept
of human aging with lifelong educational views for our earth (1) gerontology as the study of
aging throughout the entire life course and (2) Gerontological Education delivery through
enhanced IT educational development interdisciplinary practice business networking and
environmental resources
128
92 Aims of Da Vinci Project
The Synthesis Conference will also mark the inception of the Leonardo da Vinci Project
Model as it applies to aging an educational model of interdisciplinary international and inter-
professional study that is being adapted for education on aging
Who we are We are a group of people having the enthusiasm and spirit to work on
expanding the Leonardo da Vinci Project 2012 We are from various disciplines and professions
working with diverse populations We have been impacted by the post modern thought and
excited by the wide range of innovative interventionsstrategies that have emerged in response
to the social political and economic conditions people face today and we are trying to review
them utilizing a broad Gerontological perspective The objective of AU-NCSA Center for
Gerontology - India is to promote the quality of life of elderly persons through interdisciplinary
research involving professionals in various fields related to gerontology and to promote
exchange of up-to-date knowledge and skills The Center for gerontology is established at the
Andhra University (AU) in the year 2007wide a Memorandum of Understanding signed
between Nippon Care-Fit Service Association (NCSA) - India and A U on the 3rd of August
2007
93 Da Vinci Project 2007 in Okinawa Japan
The Synthesis Conference was intended for those who wish to learn more about aging
and creating a viable and welcoming society in which the positive aspects of aging
(gerontology) can be infused through daily life activities and sought to
1) Bring together a diverse group of participants from various disciplines related to education
and health care including health care practitioners trainers educators scholars researchers
students artists performers community organizers and etc
2) Promote the cafeteria curriculum to suit individual needs and capabilities
3) Explore and co-create SOUL model (See-Observe-Understand-Learn) for building up
knowledge regarding aging and disabilities and
4) Provide a rich atmosphere for learning collaborating and supporting
The meetings have focused on the industry-government-academia unification and also
especially on the fusion of business education and IT in order to build a collaborative-learning
society through the comprehensive power of ART (ART = Atmosphere + Read + The = Read
The Atmosphere (The word ldquoatmosphererdquo in this case implies the meaning of the word ldquoqirdquo
which refers to ldquovital energyrdquo ldquonatural phenomenon under heavenrdquo or ldquoinvisible
powerforcerdquo) ) This is named generically as Da Vinci Project In this project Da Vincirsquos
129
lifelong practical and empirical learning will be put together as cafeteria curriculum which
was proceeded on April 14th 2012 in commemoration of the 560th year since his birth In order
to lay its foundation Gerontology International Synthesis Meeting held March 2007 in
Okinawa has issued the following statement
ldquoDa Vinci Project 2012rdquo Okinawa Proclamation
Be it known unto all nations and interested persons that on March 3 2007 the
International Gerontology Synthesis Meeting sponsored by the Care-Fit Service Association in
Okinawa Japan issued the Okinawa Proclamation on Respect for Aging This proclamation is
made in support of the Da Vinci Project which is a universal approach that recognizes the
importance of all age groups accepting the dignity and value of older adults The theme of this
international synthesis meeting reflects the essential components of the proclamation Youth is
a Gift Age is an Art
The Proclamation recognizes the importance of
Implementing curriculum that is interdisciplinary and reflects the complex nature of
aging Implementing a curriculum that reflects the life span for persons with and without
disabilities within settings including the home education public life and the work place
Through this proclamation we encourage collaborative relationships between business
government education and all organizations related to aging and disabilities throughout the
universe In addition this collaboration also recognizes the importance of individual creativity
art and science in achieving universal understanding of See Observe Understand and Listen
(SOUL) which is called KIGATSUKU which means an inner spirit to act without being told
what to do Therefore may all persons and organizations with an interest in the welfare of our
universe strive to work toward developing applied knowledge that integrates the best wisdom
about older persons with the SOUL
Okinawa Da Vinci Project 2012 Representatives International Action of the Future
Based on these successes Nippon Care-Fit Service Association established care-Fit
USA in the State of Utah United States of America From the necessity to train State employees
according to the Americans with Disabilities Act of 1990 on the software side Governor Jon
M Huntsman Jr signed the executive order on October 19th 2007 Today the Associationrsquos
business is developing also in Taiwan and India On September 22nd 2007 AU-NCSA
Gerontology Center was established in Andhra University of Andhra Pradesh India This center
has role to function as a universal model of Indian Gerontological research and practice and
develop glocal (global + local) activities In order to lay the foundation Asiarsquos initial grass root
130
International Gerontology Synthesis Meeting was held on March 12-14th 2009 by the help of
AGHE (Association for Gerontology in Higher Education) and IASSID (International
Association for the Scientific Study of Intellectual Disabilities) With this as a turning point
Da Vinci Project will develop full-scale Gerontological education not only in India but
countries all over the world
94 Da Vinci Project 2009 in Visakhapatnam India
The above conference was organized by AU-NCSA Center for Gerontology which was
established between the Andhra University and Nippon Care-Fit Service Association The
theme of the conference was Youth is a gift and Age is an Art Dr APJ Abdul Kalam Former
President of India was Chief guest as the key note speaker Dr Kalam gave talk on the title
Ageless Heroes (Kalam 2009) Dr Kalam made the following statement to the audiences I
am sure the gerontologists assembled here will create a socio-psychological model for making
the aged and experience people as an asset for the community The intervention could be design
based on the circumstances and the situation in which the individuals are placed Preparing for
such a situation needs tackling of the problem right from the young age The parents have to
provide a conducive atmosphere for the growth of the children This also will need training of
the parents on good parenting Simultaneously there is a need for training the teachers to make
the students as enlightened citizens apart from providing them with professional knowledge
Also the corporates and the government would also need training packages for preparing the
citizens for the old age A combined effect of all these actions can lead to generate ageless
heroes in our society
Dr Edward F Ansello greeted participants as AGHE representative on behalf of Dr
Marilyn R Gugliucci as President of gave address entitled the Gerontology Curriculum Palette
as an Aid to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mr and Mrs Kei Iguchi participated with his
painting Evening Prayer which was use as our conference art The painting was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thanks to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra University
made special announcement that there would be the first Center for Gerontology program with
131
originated programs may be established as model program not only in India but also universal
setting with YOGA concept
The author Ryo Takahashi has been working to develop such philosophy by working
with wonderful colleagues in the field of Gerontology Professor Edward F Ansello introduced
such collaborative working in his special recognition awardrsquos address at The Clark Tibbitts
Lecture given at the 37th annual meeting of the Association for Gerontology in Higher
Education Cincinnati OH March 17ndash20 2011 Prof Edward F Ansello (2011) wrote as
follows
lsquoUnder the guidance of Dr Ryo Takahashi of the nonprofit Nippon Care-Fit Service Association
a number of us Americans began collaborating with Southeast Asian colleagues about 2003
with the grand vision of bringing a set of curriculum standards to Japan Although the
overwhelming majority of Japanrsquos medical schools had established geriatrics departments
there was at the time only one university with an educational gerontology program Soon invited
to help initiate or advance educational gerontology in Tokyo Okinawa Andhra Pradesh and
Abu Dhabi I found myself more critically examining core subject matter Before transplanting
our standards I asked myself if the traditional focus of the core curriculum (biomedical social
psychological) were so relevant in these contexts and were sufficient to pass the litmus tests of
helping those who are not old understand it better and those who are old seek what they may
be looking for I found in these cultural contexts lifestyles and values different from what I had
known and in many ways different from each other High technology spirituality religion and
music seemed to influence daily life moreIn India our hosts at Andhra University wished to
initiate a yoga gerontology program incorporating not our American concept of yoga as
exercise but the sense of meditation internal communion with a spirit acceptance rather than
resistance I became aware that our content (subject matter) our methods (research studies)
and our values (aging as decline) had limitations Quantitative studies and descriptive statistics
appraise the normative characteristics of groups the collective of acquired behaviors and
lifestyles Even individualized qualitative studies may seldom pierce the externalrdquo (pp206-
208)
95 Da Vinci Project 2011 in St Petersburg Russia
Gerontology was introduced by Ilya Mechnikov (1845-1916) Mechnikov was born in
Ukraine Ilya entered Kharkiv Lyceacutee in 1856 where he developed his interest in biology Then
he was convinced by his mother to study natural sciences instead of medicine in 1862 He
enrolled at Kharkiv University for natural sciences completing his four-year degree in two
132
years In 1864 he went to Germany to study marine fauna on the small North Sea island of
Heligoland In 1867 Mechnikov returned to Russia to get his doctorate with Alexander
Kovalevsky (1840-1901) from the University of St Petersburg Because of the above reasons
the author decided to connect with the Philosophy of Mecnikovrsquos Gerontology in St Peterburg
Russia (Stambler 2015)
The Conference Theme was Youth is a gift Age is an art on April 11-13 2011 Background
of the Conference Aims and Organizers were as follows
ldquoSome facts from the Report of the Commissioner for Human Rights in the Russian Federation
in 2009 recently published (May 2010) It would be very important to take them in round-
table discussions and presentations especially Convention right for rehabilitation and family
carer support Insufficiency of conceptual frameworks of social welfare system leads to the
extremely low level of compensation payments to non-working caregivers for disabled or elderly
In 2009 these payments amounted to 1200 rubbles (40 USD) per month Mr Lukin the
Commissioner for Human Rights says It is impossible to understand based on what ideas and
calculations this amount was accepted It is many times smaller than the subsistence minimum
According to the rules of the monthly compensation payments to non-working
caregivers for disabled citizens (approved by RF Government Decree in 2007) even this paltry
sum is not paid if a caregiver gets unemployment benefit the maximum value of which is 4900
rubbles (160 USD) Moreover if the object of care - a person with disability - will find a
feasible paid work the person exercising care for him according to the same rules of
compensation looses this1200 rubbles compensation In reality it means that people with severe
motor disabilities who could work at home for example by internet can not do it because
their mothers will not have even this small compensation for caring for them Mr Lukin says
The main reason for such humiliating low levels of these compensations is that neither the
state nor the society do not understand the simple and obvious truth a person voluntarily taking
care of the disabled or elderly person is taking the part of the social functions of the state often
to the detriment of own desires and interests Such self-sacrifice deserves more understanding
and of course adequate financial incentives
Equality of rights regarding citizens with disabilities is achieved mostly through the
provision of social security services as well as benefits According to the Commissioner the
main benefit would be to finance government programs for the disabled as a priority rather than
as a residual
133
The Commissioner has stressed the difficult situation in rehabilitation of people with
disabilities Many of them especially middle-aged and elderly generally do not have
individual programs of rehabilitation which does not allow them to learn work or receive
rehabilitation Many complaints come about the content of such programs The total number of
rehabilitation facilities is about 18 of the demand In practice this means LINES to
institutions At present Russia has 1683 institutions for senior citizens and disabled persons
located in 4333 buildings 667 of which are in need of major repairs and some are in bad
condition and could collapse at any moment
The Commissioner also said Russian Federation signed the UN Convention on the Rights
of Persons with Disabilities in September 2008 This event would be welcome if not
inexplicable delay in the ratification of this Convention Meanwhile no decisions are made on
development of national legislation and policies concerning people with disabilities
The St Petersburg Association of societies of parents with disabled children (GAOORDI)
15 is one of the largest unions of disability organisations in Russia It integrates efforts of 80
NGOs aiming on full inclusion of people with disabilities to society It has its representatives
in St Petersburg The Coordinating Council of People with Disabilities Inter-departmental
Commission of Organization of Recreation and Employment for Children and Youth
Commission of Human Rights and Public Council of St Petersburg GAOORDI co-operates
with disability NGOs in Moscow Tomsk Krasnoyarsk Yuzhno-Sakhalinsk Ekaterininburg
Samara Saratov Petrozavodsk and others regions of Russia GAOORDI has successful 18
years-history of work for rights of people with disabilities However there are still lot of
problems and the most important and painful from these problems is the total absence of
community residential services Our children have the only one possibility - institution and
for most of them it will be the only chance to live their life after we are gone Most parents
who have organized GAOORDI are now older persons and our children are also not so young
anymore (Message from Margarita Urmancheeva President of St Petersburg Association of
societies of parents with disabled children GAOORDI)
The actual Program was planned with a two-day intensive workshop on children their
disabilities and inclusion with education facilities Course A was a two day workshop and
Courses B C D amp E were half-day workshops on the topics listed below
Course A The school inclusion of children with developmental disabilities
15 httpwwwgaoordiruinternationalengid000324shtml
134
Two days - (Principal faculty Giorgio Albertini MD IRCCS San Raffaele Rome Italy)
GENERAL ISSUES
Definition of inclusion (objectives and strategies)
Focus on children with cerebral palsy or motor control disorders children with intellectual
disabilities with special reference to Down syndrome to fragile X syndrome and other genetic
syndromes Children with specific language disorders specific learning disabilities autism
spectrum disorders visual impairments hearing loss and with traumatic pathology acquired in
childhood
The relationship between the rehabilitation team and school
Analysis of the school environment to easy integration and the inclusion
Educational activities
Compensatory tools
Audience Educators and habilitation professionals or parents interested in the school age
children with disabilities as well as students of psychology physiotherapy developmental
neuropsychomotricity speech therapists medicine primary education
Course B Issues related to the aging of adults with disabilities
Half-day - (Principal faculty Matthew Janicki PhD amp Ronald Lucchino PhD)
GENERAL ISSUES
Aging through the life span
Age-associated conditions
Options for support and residences for older adults
Dementia and related problems of older age
Audience Parents psychologists medical professionals educators therapists students
Course C Individual and family quality of life
Half day - (Principal faculty Roy I Brown PhD amp Ivan Brown PhD)
GENERAL ISSUES
Factors affecting personal quality of life
Exploring quality services
Enabling families to experience higher quality of life
Life span issues in quality of life
Audience Parents psychologists medical professionals educators therapists students
135
Course D Exercise and nutrition health education curriculum
Half-day - (Principal faculty Beth Marks PhD University of Illinois at Chicago)
GENERAL ISSUES
Wellness promotion via physical activity exercise and healthy food choices
Exercise and nutrition goals
Mastering practical aspects of an exercise routine including dressing appropriately using
proper breathing techniques and doing cool-down exercises
Learning how medications may affect body physical activity and eating habits
Identifying foods that make up a well-balanced diet
Locating places to exercise and use equipment safely
Improving self-advocacy and self-esteem to make good choices and stay healthy
Audience Parents psychologists medical professionals educators therapists students
Course E Community Organizing
Half-Day - (Principal faculty Patrick Clark PhD President of Down Syndrome International)
GENERAL ISSUES
Developing local organizations that advocate for people with disabilities
Construction of membership groups and defining purpose and activities
Interacting with governmental and non-governmental bodies as advocates
Setting up services and organizing programs
Audience Parents psychologists medical professionals educators therapists students
Registration fee
Parents Donations as wish for lecturers and participants
April 11 2011 April 12 2011 April 13 2011
Morning
900 ndash 1200 Academy Workshop 1 Academy Workshop 2 Academy
Workshop 5 Panel Sessions Plenary and Working Groups
Lunch
Afternoon
1330 ndash 1630 Academy Workshop 3 Academy Workshop 4 Academy
Workshop 6 Panel Sessions Plenary and Working Groups
Evening
1700 - Opening and Plenary Session Evening Roundtable Discussions Closing Reception
136
96 Sendai University Sports Science
Sendai originally means ldquoForever and Everrdquo Sendai University is the only university
specialized in physical education and sports and health sciences in northern Japan It is in Sendai
City in Miyagi Prefecture Japan This University has strived to focus its full attention on the
relationship between physical activity and bodily function since 1967 by studying various
subjects related to sports science The Sendai University will be celebrated for 50th university
founding commemoration in 2017
The mission of the University is deeply rooted in the educational principle summarized
as Practical Science and Ingenuity based on Originality This is inherited from Miyoji
Hozawa (1823-1875) s philosophy He was a highly respected pioneer in womens high school
education in modern Japan 1n 1879 it was founded as the oldest private educational
organization called Hozawa Gakuen (Educational Institute) in Sendai city Miyagi Prefecture
Japan Miyoji Hozawa was a descendant of Hidesato Fujiwara（Unknown Birth year-991）
Hidesato served under Emperor Suzaku (923 ndash952) Hidesato fought alongside Taira no
Sadamori in 940 in suppressing the revolt of Taira no Masakado (About 903-940) Hidesato
was called the Father of Martial arts and Ancient practice Sendai University has been using a
creativity oriented educational method in view of creating human resources in relation to the
power of sports
Hozawa Gakuen has been offering courses at both Meisei high school and Sendai
University Meisei high school has three courses such as Cooking Course CareandWelfare
Course and Ordinary Courses which include (Information Presentation Design Art General
Health and Sports) Meisei High School Menrsquos basketball team has won the national
championship three times in the past
Ichiro Hozawa (1917-1990) is founder of Sendai University Professor Ichiro Hozawa
graduated from Tokyo Imperial University Hozawa (1943) studied phsychology including
research on airborne airborne monitoring by means of dredging During studying at the
university Ichiro lived in the Student Dome near Tokyo Imperial University Ichirorsquos one of
the influencing persons was Joukan Chikazumi (Hozawa1934) Ichirorsquos letter has been kept in
Osaka Kyouiku University as a letter to Chikazumi Joukan on July 14 1934 Jokan Chikazumi
was a monk of Shinshu Otani sect (Iwata 2014IwataampOomi 2010)
Hozawa (1981) Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite (First
memorandum of study aiming at the creation of a new history 開学当初覚書新しい歴史の
創造をめざしてSendai University News2)
137
President Ichiro Hozawa was a special researcher at Tokyo Institute of Technology
Aeronautical Research Institute (Hozawa 1943and engaged in teaching at Aoyama Gakuin
University and Tsudajuku University At the same time as the opening of the university he was
appointed chief professor of physical education psychology laboratory Since then for over 14
years 250 students have been taught through graduation thesis It is also known that there are
many young researchers who have made good use of his pocket money such as when there are
insufficient research funds study groups and business trips at academic societies (Matsui
1981) The message on applying for the establishment of a university is reported as follows
When I heard the first report of the establishment of the university directly from the Ministry
of Educations official in charge of the establishment of the university by phone it was as if a
hit came in this one-shot opportunity but I was at batted but the oil sweat If I had cold sweat
on my back the ball I hit while shaking my feet soared and jumped up I was sitting on the
spot with a telephone handset On the background of this background President IchiroHozawa
said In fact when setting up Sendai University document applications were made twice With
the prestigious universities of 6 Tokyo Universities and other universities the establishment of
a Faculty of Physical Education is now seen and foresight already established 50 years ago by
Prof Ichiro Hozawa has survived as todays Sendai University that we must never forget To
tell this story Prof Ichiro Hozawa was titled ldquoYouth Sports Religionrdquo in the final lecture of
the university This content is introduced by Prof Hozawa at the Japanese Society for
Educational Psychology in 1979
1 The road is close I have been teaching more than 30 years since I taught youth psychology
while standing at the universitys platform but instructed by Professor Kintoshi Matsumoto in
1950 Mr Kanetoshi Matsumoto was appointed as a professor at the time of the establishment
of the Faculty of Education at Tohoku University From now on while continuing to move
between Aoyama Gakuin University and TsudaJuku University every year we had continued
to burn new ambitions to create new lecture sheets In a word ldquoItrsquos the feeling of unknown
people rdquo
2 Adolescents and sports ldquoThe latest information in the US is that more than 40 of
children showed some signs of heart disease such as adult disease and sports were reported to
be the most effective way to treat them Although it is unavoidable that concrete responses to
sudden changes in childrens living environment are unavoidable scientific research should be
made positively That would be one of those social demands
3Youth and religion ldquoThe Ministry of Education in Japan has launched a system that
is a common primary test for university entrance examinations as a measure to alleviate the hell
138
of the entrance examination It has been implemented since 1979 An entrance examination
between a national public university and a private university In this method a clear line was
drawn and private university students were excluded The results surprisingly suggested that
the aggregated numbers suggested a steep slope towards Christianist universities Whether it
should be regarded as a phenomenon showing resistance to dehumanization which depends on
a computer as a selection method should be considered over the course of this system in the
future In general I am very interested in addressing this issue in terms of youth and religion
4 Sports and religion ldquoIm currently giving lectures to the physical education students
I am teaching in the theme of the relationship between sports and religion but as far as they are
concerned their interest in religion seems to be extremely low Religious education is no
wonder if it is seen that practices that have been expelled from post-war school education and
estranged in home education have emerged but in the field of physical education social
education is important The trend that sex is being recognized rapidly is that it will be holy
toward the future if it is noted that issues such as rehabilitation as a current issue of promoting
health and beauty and rehabilitation for the physically and mentally handicapped are being
resolved The pursuit of religious values will come to the world of sports
Taiji Hozawa Chairman (1946- ) of Hozawa Gakuen and Special Adviser to Sendai
University on Educational Matters) states that sports build character and can be put into practice
on an everyday basis This is the reason why Sendai University has the mission to provide the
best holistic human education through the beautiful elements of sports and demonstrating how
these can help human beings to grow physically and mentally Sendai University has dedicated
itself to educating its students in such a way Sendai University is one of the 24 universities of
Sports Science in that are in Japan
This paper explains about Sendai University and activities from official reports and a part from
the sections found on the University home page which can be checked and for students who are
interested in the exchange program as well
The Sports and Health Sciences Research Practice Institute was established in April
2013 The research institute is designed to implement sport and health science research in a
practical way across all the departments of the university It achieves its mission by taking
advantage of all the intellectual resources available throughout the university Its primary
missions include comprehensive inter-department research joint research with various outside
institutions utilizing research outcomes to promote quality educational programs that support
local societies and overseeing and executing the universitys volunteer activities Currently the
institute is carrying out a talent discovery project to seek out promising elementary and junior
139
high school students and a health promotion and support program The support program is in
collaboration with local municipalities other organizations and volunteer health maintenance
services of victims of the Great East Japan Earthquake This paper has introduced the Sendai
University This universityrsquos name SENDAI characterizes the above students as the
representatives of the university The word SENDAI can have definition as follows Sports
+Education+Nations+Diligence+Action+Intelligence
Sendai University welcomes sharing talent times and contribution for building up
good people community and society Finally it has been wonderful to work together with all
the among students and staff We hope to continue such collaboration and to study and work
together toward to the next century until 2067 when we commemorate the 100th anniversary of
Sendai University
97 Joetsu University of Education Graduate School
Reflecting the fact that the education is a great concern among a wide range of people in
Japan the educational system and teaching materials have demonstrated remarkable
development Teachers responsible for school education which is positioned in the center of
the Japanese educational system are strongly required to have superior qualifications and
capabilities as experts including a general education backed by their sense of mission and
human love as educators deep understanding of pedagogical philosophy and methodologies
and of human growth and development academic ability specialized in the subject areas that
they teach excellent teaching skills and so on
In response to such social needs of the times which remain unchanged until today Joetsu
University of Education was founded on October 1st 1978 as a national university that aims to
promote the theoretical and practical studies regarding school education incorporating the
Graduate School of Education which intends to provide mainly school teachers for primary
and secondary education with opportunities in academic research and training along with the
College of Education offering undergraduate courses to train future teachers of primary
education
Joetsu University of Education aims to foster teachers as educators with creativity a
sense of mission and a love for mankind In the various disciplines of institutional
pedagogy aiming at integrating both theoretical and practical research the University promotes
state-of-the-art interdisciplinary research
140
98 University of Utah Gerontology Center
The Center on Aging has a 40-year history at the University of Utah The Rocky
Mountain Gerontology ProgramCenter began on campus in 1972 as part of a five school
consortium in Utah Funding was provided by the Administration on Aging to help universities
recruit and prepare both students and faculty to establish academic programs on aging While
the consortium was dissolved in 1979 gerontology at the U of U survived a few uncertain years
with Richard Connelly as the Acting Director and officially relocated in 1982 to the College of
Nursing The 1980s were very good for the Center Two large multi-year grants allowed the
Center to grow in national stature and provided funding to maintain and build the faculty
resources needed to survive From 1985 to 1992 the Center also functioned as the regional
Geriatric Education Center with funding from the Bureau of Health Professions Along with
these collaborative outreach programs the faculty obtained research funding from the
Administration on Aging the National Center for Nursing Research and the National Institute
on Aging These studies on family caregiving intergenerational relationships and spousal
bereavement resulted in numerous articles chapters books and professional presentations that
brought national and international recognition to the faculty Center and College The 1987
Encyclopedia of Aging identified the Center as one of 11 early programs that grew in national
stature during this time
In 1993 the Center became only the second university in an 8-state region to offer a
Master of Science Degree in gerontology See this link to the Gerontology Interdisciplinary
Programs Web site In June 2004 its name was changed from the Gerontology Center to the
Center on Aging to reflect the desire to become more comprehensive and expand the scope of
its service and research activities A strategic planning process was completed in 2005 resulting
in a change in its organizational structure to position the center to have a broad institutional
impact and allow it to become more comprehensive and interdisciplinary The Centers Mission
is to unite aging-related research education and clinical programs at the University of Utah
with the goal of synergizing the growth and progress of interdisciplinary aging research to help
people lead longer and more fulfilling lives and support the development of multidisciplinary
aging clinical and training programs There are now over 110 faculty members of the Center -
there were five in October 2005 - representing 10 of the Universitys Schools and Colleges
141
99 Andhra University
Tagore gave his marvelous lectures Even to the students at the Andhra University in
1933 on December 8th 9th and 10th Man the first lecture is about the Eternal Man within
each human being The second lecture is about the lsquosupreme Man who is and immediate object
of the most intimate awareness and challenges man to strike after perfection The last piece I
am He is about the divine man in our own thoughts and actions Tagore introduced the Isa
Upanishad as saying ldquoIf you have to live a hundred years you must act accordinglyrdquo Fulfill
your hundred years of life by work such work as can truly be claimed through belief and result
to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos eye-balls and sitting with
closed breath and staying far away from man do we gain this Truthrdquo Thus this should be
considered as the universal quality of life for aging societies for Japan as well as India as a
family of countries (Takahashi 2011a)
Figure 36 The Nobel laureate Rabindranath Tagore visited Andhra University
Visakhapatnam at the invitation of Dr S Radha Krishnan the then Vice Chancellor of
Andhra University
The Gerontology International Synthesis Conference 2009 was held at Andhra
University on March 12-14 This conference was organized by AU-NCSA Center for
Gerontology which was established between the Andhra University and Nippon Care-Fit
Service Association Ryo Takahashi was the Director This conference was supported by
142
Association of Gerontology in Higher Education (AGHE) and International Association for
the Scientific Study of Intellectual Disabilities (IASSID) The theme of the conference was
Youth is a gift and Age is an Art
Dr APJ Abdul Kalam Former President of India was Chief guest as the keynote speaker
Dr Kalam gave talk on the title Ageless Heroes Dr Kalam made the following statement to
the audiences I am sure the gerontologists assembled here will create a socio-psychological
model for making the aged and experience people as an asset for the community The
intervention could be design based on the circumstances and the situation in which the
individuals are placed Preparing for such a situation needs tackling of the problem right from
the young age The parents have to provide a conducive atmosphere for the growth of the
children This also will need training of the parents on good parenting Simultaneously there
is a need for training the teachers to make the students as enlightened citizens apart from
providing them with professional knowledge Also the corporates and the government would
also need training packages for preparing the citizens for the old age A combined effect of all
these actions can lead to generate ageless heroes in our society
Dr Edward F Ansello greeted as AGHE representative on behalf of Dr Marilyn R
Gugliucci as President of gave address entitled the Gerontology Curriculum Palette as an Aid
to Understanding as a part of project which is called the Da Vinci Kigatsuku Cafeteria
curriculum 2012
As special guests from Tokyo Japan Mrand Mrs Kei Iguchi participated with his paint
Evening Prayer which was use as our conference art The paint was donated to the
Visakhapatnam Museum 18 members of the Echu Yatsuko Owara Dojo from Toyama Japan
performed special traditional dance which express thank to God for fruitful harvest All
members came to Visakhapatnam for this conference with their own cost willingly for express
their love and charity to people in India as representatives from Toyama Japan
During the second day of this cultural exchange program Dr Chilukuri Santamma
retired professor in Physics at the Andhra University was awarded as the first Golden Age in
Visakhapatnam Dr Santamma is a daughter of Vangala Vanajakshamma 101 years old with
good health and wife of Chilukuri Subramanya Satri (Former professor in Telgu at Andhra
University)
During the valedictory session Prof Beela Satyanarayana Vice Chancellor Andhra
University made special announcement that there will be the first Center for Gerontology
program with originated programs will be established as model program not only in India but
also universal setting with YOGA concept And the most important result was coming from
143
parents and family of persons with Intellectual Disabilities will be establishing Parents and
Family Association for Aging and Disabilities through learning of concept of Aging and
Disabilities from first workshop which was given lectures by Dr Matthew P Janicki and
Ronald Lucchino (IASSID) Rutsuko Aizawa provided many art therapy workshops not only
conference time at Lebenshilfe but also at a different school even after conference
Ansello (2009) reported valedictory Comments at Andhra University as follows
I am pleased to have the opportunity to offer comments about this inaugural conference now
concluding First I too wish to add my appreciation for the leadership and vision so well
demonstrated by Andhra University I am honored to have been a part of this auspicious
beginning I would like to speak briefly on four matters 1) a reiteration of the vision of the
DaVinci Kigatsuku project 2) observations about the papers given during this conference 3)
a perspective on our meeting with the Vice-Chancellor Professor Beela Satyanarayana and
4) next steps for India
1 The Vision of the DaVinci Kigatsuku Project
The projects name reflects the incredible insights of the great Renaissance artist and
inventor Leonardo DaVinci who saw with SOUL (See-Observe-Understand-Learn)
in ways that others did not and the Japanese word that suggests doing the right thing
without being told to do so Colleagues from several nations have been working
together under the inspiration of Dr Ryo Takahashi and Nippon Carefit Service
Association to do the right thing in gerontological education for the world is growing
older and a longer life should be seen not as a problem but as an opportunity The
DaVinci Kigatsuku project asks three questions How can we develop a philosophy that
recognizes the worth of a person with age or with a disability How shall we modify
our current gerontology curriculum to reflect this philosophy and thereby recognize
individuation in the life course and the importance of both the internal and the external
in the lives of humans as they grow older How can we help make this gerontology
curriculum relevant to the whole life course and relevant globally
2 Observations about Conference Papers
Presentations by colleagues at this meeting were first rate They were thoughtful well
delivered and at times inspirational I was personally impressed that so many seemed
to relate to what I call the curriculum palette In Okinawa in 2007 we acknowledged
publicly that a curriculum about gerontology should include more than just an
expanded core of subject matter Adding business technology the humanities and the
arts augments the subject matter of the core curriculum but may not be equally relevant
144
in every cultural context Adding an interior focus to the study of human life and human
aging however complements and helps to further the approaches to understanding
Meditation yoga introspection Eastern and Western spirituality and more should be
part of the array part of what we are calling the cafeteria curriculum or the curriculum
palette With such a curriculum palette at hand gerontological educators anywhere
might select carefully the colors most relevant to the cultural canvas on which they
work At this Andhra conference I heard presentations about the role of yoga music
spirituality and various forms of medicine in gerontology about a life span approach
for business and information technology about interdisciplinary approaches to
caregiving and so much more that was relevant to developing a curriculum palette for
India
3 Our Meeting with the Vice-Chancellor
The Vice-Chancellor gets it By this I mean that he has insight and a vision for how
Andhra University and this DaVinci Kigatsuku project can work together to establish
gerontology at the university For our meeting he convened knowledgeable faculty
members people with talent and valuable skills The Vice-Chancellor understands the
importance of gerontology for India with its growing aging population He sees the
relevance of gerontology to so many disciplines within the university and how together
they can contribute to a fuller understanding of the life course Importantly he
appreciates the opportunity that Andhra University now has to play a leadership role
not only across all of India but also across Southeast Asia through gerontological
distance education
4The Next Steps for India
I see several positive actions ahead Allow me to share four First my colleagues and
I have great faith in the leadership of Professor MVR Raju Head of the Department
of Psychology at Andhra University We believe that his initiative will advance the
gerontology program at this university and will help establish Andhra in a pivotal
position for all of India Second the project team (Takahashi Janicki Lucchino
Ansello) will work to submit session proposals to the Gerontological Society of America
(GSA) and to the Association for Gerontology in Higher Education (AGHE) so that we
might share information about this undertaking here in India with colleagues in
America and across the world at the GSA annual meeting in November 2009 and the
AGHE annual meeting in February 2010 Third my American colleagues and I will
explore the role of gerontological distance education as a means of reaching out from
145
Andhra to all of India and to the developing nations in the region Dr Ron Lucchino
has a strong background in distance education and my own university Virginia
Commonwealth University is well know for its work in this matter We hope that we
will be able to partner with our colleagues here in India Fourth the project hopes to
establish collaboration with the World Health Organization (WHO) to reach
institutions in developing countries with our message of the curriculum palette in
gerontology and to introduce a focus on gerontology within the WHO itself Both Drs
Ryo Takahashi and Matthew Janicki have histories of successful interactions with
WHO
I look forward to seeing you my friends again as we work together in this worthy
project Thank you
910 Lebenshilfe
Lebenshilfe India in Visakhapatnam Andra Pradesh takes its name from the original
Lebenshilfe in Germany founded in 1958 by Tom Mutters After studying Special Education
in America Lebenshilfe India founder late Dr Saraswathi Devi Tallapragada (Sarah) took
intensive training at Lebenshilfe Germany Dr T Saraswathi Devi MA PhD was Founder amp
Executive Director Lebenshilfe (regd) India Distinguished Member Scientific Committee
(EJID- European Journal of Intellectual Disability) Switzerland Intensive in-service trainee
Lebenshilfe Germany in the field of mental retardation Member I ASE 9 USA)
On her return to India with support of the original organization Sarah founded
Lebenshilfe India in 1980 The mission of the Lebenshilfe is to convert the mentally challenged
into more useful contributors to the society The main objective is to enrich the lives of people
with Intellectual Disabilities in order to enhance human dignity human respect human values
quality of life and possibilities creation for independent living through income generation
Compare the life of a child with mentally challenged growing up in the slums of urban India
or in an isolated village to that of a student at Lebenshilfe who might practice arithmetic and
reading in the morning and pretend to be tiger for the Tiger Dance play the tabla or
meticulously paint a bright green wooden pepper in the afternoon Sarah members of
Lebenshilfe India Board volunteers and 110 teachertrainingaid staff Lebenshilfe India is
providing such opportunities to 350 children with mentally challenged in school of which 100
children stay in the hostel on premise The following presentation was published on May 2
2018 by TED
146
German Lebenshilfe means Life Help At Lebenshilfe India intellectually impaired
children from the poorest segments of society are becoming happy independent adults through
a unique synthesis of special education methods from around the world specialized training in
local folk arts and a distinctive program using the arts as therapy Dr T Saraswathi Devi has
spent her life for the under-privileged that generally affect the poor children After her Masters
degree in Political Science with two diplomas in Theatre Arts from Andhra University she
obtained special education and did an intensive study (or along with) in-service training in
the field of mental retardation from USA and Germany Her academic life was followed by the
founding of lsquoLebenshilfe for the Mentally Challengedrsquo where the children are given round the
clock care by 120 committed and dedicated staff On her return to India with support of the
original organization Sarah founded Lebenshilfe India in 1980 She has been invited to present
papers in over 20 international conventions She was also invited to Montpellier France to
submit two papers during the 12th IASSID World Congress in June 2004
911 Meisei University
Meisei University was inaugurated in 1964 with five departments of Faculty of Physical
Sciences and Engineering at the Hino Campus In the next year three Departments of the
Faculty of Humanities and Social Sciences were established with the Department of Economics
added the next year
The parent body of Meisei University is Meisei Gakuen Institute which has provided
a fulfilling educational experience on the primary and secondary levels in Fuchu City Tokyo
since 1923 Meisei incidentally denotes the planet Venus in an ancient reading taken from
classical Chinese In 1967 the University was licensed to start Distance Education with a single
Department of Psychology and Pedagogy
The next year saw the establishment of various postgraduate courses In 1987 Iwaki
Meisei University was opened in Fukushima Prefecture north of Tokyo as a brother University
in the same family In 1992 Meisei University opened another new campus in Ome City with
two more faculties the Faculty of Informatics and the Faculty of Japanese Culture It is also
noted that Meisei University is one of the first higher educational institutions in the country to
offer Postgraduate Distance Education
The University Library has valuable rare book collections including several earliest
editions of William Shakespeare The Shakespeare collection is presently gathering of 20000
volumes with the core being a substantial number of books acquired from the Folger
Shakespeare Libray which is the largest Shakespeare research library in the world The
147
collection includes 12 First Folios the standard text for Shakespearersquos dramas published in
1623 more than at the British Museum Quarto volumes of the scripts for the dramas published
during Shakespearersquos life time Professor Jiro Ozursquos extensive collection various modern and
contemporary editions of his work and various research documents Thus far three volumes of
Shakespeare and Shakespeareans have been published an annotated listing of individual
volumes and editions in the collection
Moreover at the University Library there is the Tokyo Lincoln Center with a valuable
collection of documents and memorabilia related to the remarkable President of the United
States
912 Nippon Care-Fit Education Institute
Nippon Care-Fit Service Association (NCSA) was established as a nonprofit
organization on November 1 1999 as the International Year of Older Persons An establishment
purpose of NCSA is to create the safe social and psychological environments for senior citizens
people with disabilities and children by providing a personal care service that let them fit to
each one with development of the skill for social care service This is because the welfare
service moves away from ldquothe period of treatmentrdquo toward ldquothe period of servicerdquo with
implementation of the nursing care insurance system So NCSA think that it contributes new
social structural change to develop the social and psychological environments for all people
through the collaborative learning and enlightenment activities of gerontology NCSA aims to
produce condensed acts at the point of contact with important society with the feeling of awe
to living in a way of thinking of gerontology In addition NCSA strongly has hospitality mind
based on mutual trust and mutual aid and act under the mission for the emergent ldquoSuccessive
Visionrdquo in the 21st century 2) In April 2005 the Gerontology Center was established in the
NCSA
913 Connecting Many Bridges
I began to study applied integrated education in Department of Sports Science at Sendai
University My real schoolhood dream was to create beautiful music as conductor of Brass
band orchestra at High School level because of influence of his father Jun Takahashi (July 9
1935 (Showa 10) ) Jun was the first student Brass band conductor at Hokkaido Engaru High
School I learned the beauty of the sound and harmony since childhood I love both sports and
music so that I can apply both together for improving quality of Life
148
I decided to choose martial art such as Judo for his specialty at University club
Professor Yaichi Wakai (Major in Educational Administration) was the Life long time mentor
for the Author Professor Wakai later became President of Joestu University of Education In
addition Professor Ken Sato (Disabilities Science) and Professor Mikio Sato (Education in
History) assisted to learn of Integrated Education After graduating at Sendai University I
searched my genealogy and I found my motherrsquos side ancestor was living the place where
Sendai University was located in Funaoka Shibata Town Miyagi afterwards Sendai
University real became the university of SOUL for his ancestral community
I decided to continue to study Special Education at Joetsu University of Education
Graduate School for learning Living style of Persons with Intellectual disabilities and their
parents and family Professor Yoshio Muranaka (Visually Impaired Education and Science)
was a mentor for master thesis Professor Isamu Arakawa (Hearing Impaired Education and
Special Education in History) and Shunichiro Takagi (Medicine for Children and Persons with
Disabilities) were also influencing the study of Aging with Intellectual disabilities and their
families Then I continued to study at University of Utah Graduate school of Education with
Gerontology Certificate Program Professor John McDonnell (Special Education) is a mentor
for his PhD program of Special Education Professor Dale A Lund (Gerontology) was advised
Gerontology Introduction At the same time Professor Matthew P Janicki (Aging with
intellectual disabilities) became a life long time mentor about the study of Aging with
intellectual disabilities worldwide Professor Edward Ansello (Gerontology) and Professor
Harvey L Sterns (Gerontology) and Professor Thomas Fairchild (Gerontology) have been
lifelong mentors of Gerontology After returning from the USA Professor Kunijiro Tashiro
(Social Work) became grass roots welfare mentor Moreover Professor Hiroshi Shibata
(Gerontology and Geriatrics) became very special mentor of Gerontology in Japan because Dr
Shibatarsquos home town was the same as mine in Kuneppu town in Hokkaido during his childhood
as same as I lived With the above their direction I developed my own philosophy within
Gerontology Then Nen Hatanaka (Founder of Nippon Care-Fit Education Institute) became
the authorrsquos partner to develop as acting gerontology through Care-Fitter training by
introducing by verifying how the principle relates to Leonardo da Vinci as an example that
people have a universal mind (International Longevity Center Japan Ed Exploring
Gerontology 2001)
149
Figure37 Prince Tomohito Lecture in Koriyama Fukushima
(寬仁親王殿下 新聞記事 (Fukushima Minyu福島民友 2002315)
Figure 38 The 2002 Koriyama International Committee with Prince Tomohito
150
In considering the Japanese university education the imperial university system was
founded in 1886 and to enter the imperial university became an elite track The imperial
university was classified into 5 colleges (changed to faculties later) depending on law medicine
engineer literatures and science The main purpose of establishment was to train the elite
bureaucrat under the statement ldquoImperial University has as its goal the teaching of and the
fundamental research into arts and sciences necessary for the staterdquo (Japanese Imperial
University Law) The modern Japanese university was modeled on European university
education but the purpose was quite different In Europe some universities were founded
around the 12ndash13th century AD The characteristic of European University was to pursue the
learning freely or autonomously without the protection from authority This difference may
cause one of the fact that the educational method for freewheeling thinking and creative ability
is late in Japanese education
The educational design pursued in the world including Japan is a concept of
collaborative learning with grass-roots international support in future It means to go forward a
collaborative project related to education and corporation under the international field of vision
while we understand own culture For this creation a collaborative learning center for
coordination with all sectors of corporation public school and citizen as well as university
will be needed If the research and collaborative learning activity will develop in the center the
international inter-professional and interdisciplinary activity based on the principle of
education of gerontology will be also important challenge While such new development is
demanded a corporation finally entered to ldquouniversity businessrdquo which was accepted only
private university operated by educational corporation except public university in Japanese
higher education The graduate school of Digital Hollywood was established with 57 students
in April 2004 Chiyoda Tokyo under the law of designated structural reform district 17) We
had an idea that it was not entrusted for education in a competitive market firmly because a
company pursued a profit till now In fact there were 721 profit-oriented universities by
corporation in 2000 USA If the corporation was established an university in designated
structural reform district the university can develop out of the subsidies of private schools and
tax exemptions and have a great obligation of allotment to the stockholders In general the
profit corporation will prevail in the competition between the non-profit corporation and profit
corporation However it seems to expect fostering human resources who can immediately
respond to social needs like a cafeteria of restaurant to entry to university business Furthermore
the learning is important to take in cultural element because of human education In other word
human is to be artificial or creative existence The art is mirroring our humanity Therefore
151
what we should do for cultivation of human resources is an approach of collaborative learning
into educational integration with nature and museum in mind
There is significant opportunity for integration of museum and university education
Museums can be divided into 9 main categories such as general museum science museum
historical museum art museum open air museum zoo arboretum zoological and botanical
garden and aquarium Creating an environment is necessary if people come into contact with
culture The museum must be prepared so that the visitors can learn something subjectively We
introduce ldquohospitalityrdquo as a method of collaborative leaning to staff including curator and need
to set up the instructional system in the future Also we have to develop a museum curriculum
and consider introducing it for all people who work in the related institutes of museum such as
curator In consequence the network of museum is necessary to prepare from the viewpoint of
transmitting to the region and abroad The university requires not only for research factor but
also an educational facility focused on an environment to learn curiosity for all people
The Leonardo da Vincirsquos educational significance adapts to these matters If the
network of museum exposes the learning opportunity for international interdisciplinary and
inter-professional as well as for domestic the collaborative learning activity of human may be
succeeded as creative educational activity in infinitum So wersquod like to think about a possible
orientation how we can develop the significance An important thing for human growth is to
seek the learning and growth through the viewpoint of human study And it will have a great
influence on not only school education but also all personnel training to bring up a leader
involved in education The most suitable organization to unite the world is United Nations
University (UNU) Next wersquod like to consider an actual condition of UNU
There are also opportunities of employment related to overseas training of temporary
staffing There are many technical colleges and vocational colleges all around the world As
one example United Nations University (UNU) was established as an international community
of scholars to contribute in the academic level for the goal of United Nations (UN) human
peace and development The scheme of establishing UNU was approved in the general
assembly in 1972 and started the activity in September 1975 A name ldquouniversityrdquo of UNU
imply the UNrsquos mission ldquoto contribute through research and capacity building to efforts to
resolve the pressing global problems that are the concern of the United Nations its Peoples and
Member Statesrdquo unlike the general meaning of university UNU at headquarters in Tokyo
operates through the worldwide network with UNU institutes and partners 23)
UNU has no student body in the traditional sense Its few students are postgraduate or
young postdoctoral researchers mainly from developing countries who receive advanced
152
training as UNU Fellows or participate in UNU training courses seminars and workshops Thus
UNU will be desired to enhance through the cooperation with the private educational
industrial organizations to sort out the educational support system for each individual more and
more in the future Additionally there is the demerit that a prospective UNU Fellow cannot
apply directly to the UNU for postgraduate training even if candidates are excellent marks at
school Fellows are chosen after recommendations from their home institutions which must be
working in an area of concern to the UNU and they are extremely difficult to bring out
individual ability because they must be working in an area of concern to the UNU Therefore
it will be urgent need to develop educational support activity from an international standard
under the cooperation with a private enterprise by training education to be concerned with the
open employment for more people as well as in domestic in the future
University education must be an organization in which everyone can learn Itrsquos
important to consider not only the educational content but also an approach of research
presentation in academic meeting An approach of creative art makes it possible Therefore to
develop an environment for coexistence between art and learning develops a creative person
like Leonardo da Vinci The most important factor is to continue the research and collaborative
learning with creator of entire universe in mind When we seek who humankind is we may find
proper purpose and significance of gerontology Seeking a purpose of life and practicing it refers
to gerontology education and theory of practice and collaborative learning of Leonardo da Vinci
The future aim is to develop the domestic and worldwide network for achieving these matters
Finally I desire to establish Leonardo da Vinci Gerontology Center which is a major base to
participate great product while world takes each otherrsquos hands in April 15th 2012 (1030am)
25) as 560th anniversary of Leonardo da Vincirsquos birthday
914 Da Vinci Project 2012 in Tochigi Japan
Hare (2013) introduced about old history of aging philosophy through the entitled the
Timeless Appeal of ldquoNarayama Bushi-kōrdquo by Shichiro Fukazawa This was a reflection on the
widespread appeal and enduring significance of Fukazawa Shichirōrsquos debut novel Narayama
Bushi-kō (楢山節考 The Ballad of Narayama) A brief introduction of the novelrsquos historical
background is followed by an examination of its main characters and themes in the light of
Fukazawarsquos character and philosophy of life Some parallels with modern society are then
suggested before concluding with a short discussion of Fukazawarsquos unique storytelling
techniques Hare (2013) explains about Narayama Bushi-ko as follows
153
Based on a well-known Japanese legend Narayama Bushi-kō is set at an indeterminate
time in the past in a nameless remote impoverished Japanese mountain village Food is so
scarce in ldquoYonder Villagerdquo that infanticide is common practice and custom dictates that the
elderly on reaching the age of 70 must be accompanied by a family member on a ldquopilgrimagerdquo
to Mount Narayama and left there to die The narrative focuses on grandmother Orinrsquos
preparation for the pilgrimage in the months leading up to her seventieth birthday and
culminates in her son Tatsuheirsquos solitary return from the Mountain to the family home where
Orinrsquos personal belongings have already been claimed by her grandchildren Since its
publication in the influential literary magazine Chūo Kōron in 1956 when Narayama Bushi-kō
rocked the Japanese literary world with the raw immediacy of both its style and subject matter
the novel and its film adaptions have continued to fascinate a wide spectrum of readers and
cinema-goers throughout the decades into the 21st century
915 Proposal for the Kitami 2020 Summit
The author has been appointed as a professor at the American University of Sovereign
Nations (AUSN) which was developed and is led by President Darryl Macer in Arizona USA
AUSN represents a monumental historic development this project represents the development
of the First-ever Master of Public Health (MPH) Bioethics (MBGPH) and PhD programs to
be located on Native American Sovereign Land
There is one philosophy calls the ldquo7th generationrdquo principle taught by Native Americans
that in every decision be it personal governmental or corporate we must consider how it will
affect our descendants seven generations into the future A generation is generally considered
to be 25 years so thatrsquos 175 years (Takahashi 2014)
Finally learning of disaster management should be considered lifelong span
development for all human beings for building up Peace and Harmony in one Universe This
will conclude of the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhra
University in Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a
hundred years you must actrdquo Fulfill your hundred years of life by work such work as can truly
be claimed through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning
up onersquos eyeballs and sitting with closed breath and staying far away from man do we gain this
Truth This work this toil is not for earning livelihood (Tagore 2009 Takahashi 2011)rdquo This
work should contribute for the world peace particularly toward to 2020 the time of Olympics
in Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
154
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindreds tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL
Kigatsuku means ldquoan inner spirit to act without being told what to dordquo SOUL can be
grown by See Observe Understand and Listen to learn each other toward to 2030 The aim is
set for putting poverty in museum by 2030 as Professor Muhammad Yunus stated in his vision
In order to achieve such vison it has to going back to fundamental roots of human beings (Yunus
2006) It is important to searching real history of roots of each country of tribal heritage such
as AINU people and Native Americans
As we mentioned before Youth is a gift and Age is an art it is important to make focus
to nurture the youth to be a leader of their societies For this reason Professor Darryl Macer has
developed the training program called Youth Peace Ambassadors (YPA) International
Professor Darryl Macer initiated the YPA and Youth Looking Beyond Disaster (LBD) programs
through UNESCO and Eubios Ethics Institute in cooperation with partner institutions in 2010
The First Youth Peace Ambassadors Workshop was held in Hiroshima Japan with cooperation
between UNESCO Eubios Ethics Institute Hiroshima Peace Culture Foundation and UNITAR
Then the Second Youth Peace Ambassador Training Workshop was held in Phnom Penh on
March 2011 with cooperation between RUSHSAP at UNESCO Bangkok Cambodian Institute
for Cooperation and Peace (CICP) and Eubios Ethics Institute The Third Youth Peace
Ambassador Training Workshop was held in Penang Malaysia on November 2011 with
cooperation between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute USM and AIU
There were over 110 participants
The Fourth Youth Peace Ambassador Training Workshop was held in Hiroshima and
Etajima on March 2012 with cooperation between RUSHSAP at UNESCO Bangkok Eubios
Ethics Institute Hiroshima Peace Culture Foundation and UNITAR The Olympic Youth Peace
Ambassador Training Workshop was held in London on August 2012 The Fifth Youth Peace
Ambassador Training Workshop was held in Thailand on November 2012 with cooperation
between RUSHSAP at UNESCO Bangkok Eubios Ethics Institute Oran Patana Foundation
The International Peace and Development Ethics Centre Thammasat University Hospital and
JCI Thailand The Sixth Youth Peace Ambassador Training Workshop (YPA6) was held in
Bangkok and Kaeng Krachan on May 2013 The Youth Peace Ambassadors Festival at
Chulalongkorn University was held on May 2013 Japanese Youth Peace Workshop Bioethics
for the Future was held on August 2013 at the United Nations University Institute of Advanced
Studies (UNU-IAS) Yokohama Japan Seventh International Youth Peace Ambassador
155
Training Workshop (YPA7) Kathmandu and Lumbini was held in Nepal on January 2014 Ninth
International Youth Peace Ambassador Training Workshop (YPA9) was held in Scottsdale
Arizona on August 2014 Tenth International Youth Peace Ambassador Training Workshop was
held on 20-25 May 2015 at Faculty of Medicine and Health Sciences Universitas Jenderal
Soedirman (UNSOED) Purwokerto and Bandung Indonesia There continue to be active
YPA and LBD training workshops and in 2020 one will be held in Kitami
Because of cooperation between Eubios Ethics Institute and UNESCO we could
associated the name UNESCO to some of these events in 2010 and 2012 Eubios Ethics
Institute funded a number of UNESCO activities from 1992 to March 2013 Although it was
encouraged the creativity of people for the activities inspired by these programs and open to a
broad range of partners with similar goals the originators of ideas programs materials and
goals should be acknowledged Even after Professor Darryl Macer moved from UNESCO
Bangkok to establish a new University American University of Sovereign Nations (AUSN) in
March 2013 it has been still continuing the above activities With these above experience all
together it is planning to develop gathering events such as called International Youth Peace
Ambassador Summit and Training Workshop (YPA) and Summit of Indigenous Leaders in
Kitami city (Okhotsk Area) Hokkaido Japan on August 17-22 2020
There are reasons why it will be held such Summits regarding to the topics of
Environment Education Disaster Management and Human Rights including Indigenous
peoples in Okhosk Area The first reason is Hokkaido was place of Indigenous people such as
call Ainu before the pioneers moved to Hokkaido from the mainland in Japan The second this
land was chosen to establish a new country during the Movement for Civic Rights and Freedom
in the 1880s The third Kitami city in Okhosk area has been blessed with many natures On
the other hand there are many natural disasters as well Finally there is a relative history of
Ashio copper mine pollution incident during 1880s People of Ashio area had moved to Saroma
town near Kitami city as Disaster Victims This is not still ended up of the influence of this
pollution This should be considered in harm caused by radiation in Fukushima Japan after the
Great East Japan Earthquake in March 11 2011
Finally why Budo Enbu kai（Martial Art Competition）for Shogido将棋道 Kado華道 Judo
柔道 and Kendo剣道 is planed is reviewing acting philosophy of Bushido which is required
with Meditation Prayer or Yoga or Zen practice This must be the central of Bushido (Benesch
2014 Uchida 2013)
156
With all above histories teaching principle and philosophy the gerontology concept has been
set up The following conference has been preparing now Topics are chosen as follows
Bioethics Education Human Rights (Indigenous people) Disasters Management and
Environment (Takahashi 2014) All participants are welcomed to gathering to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
Based on the principles of the above philosophy the following summits and activities
are planned in Kitami Hokkaido Japan as follows International Youth Peace Ambassador
Summit and Indigenous Leadersrsquo Summit Training Workshop (YPA）in Kitami 2020 are
planning with philosophy of Samurai Spirit with no power and no authority but truthfulness and
action on Aug 17-22 2020 after Tokyo Olympics (July 24-Aug 9) and before the Paralympics
(Aug 25 ndash Sep 6) in Japan for a creating new world in 2030 in Hokkaido Japan (Takahashi
2019 Takahashi 2017)
The gathering location for applying the above philosophy is chosen to be in Kitami city
Hokkaido on Aug 17-22 in 2020 because Kitami city in Hokkaido is not only the authorrsquos
homeland but also it was opened the land by Pioneers with the help of Ainu Indigenous people
in Japan These pioneers came to Hokkaido to create new world with the Movement for Civic
Rights and Freedom in the 1880s from the various areas in Japan
With all above histories teaching principles and philosophy of gerontology has been set
up The following conference is being prepared now Topics include Education Human Rights
(Indigenous people) Disasters Management and Environment (Takahashi Anderson Coover
Kikuchi Scott and Smith 2014) All participants are welcomed to gather to Kitami city
Hokkaido Japan during the year of Tokyo Paralympics and Olympics in 2020
We will learn from Mr Atsushi Monbetsu to make a living as a hunter it is essential to
teach as many people as possible about hunting culture He remarks ldquoWe must never forget our
appreciation for life Now that I make my living with a gun the value of life is even closer to
my heartrdquo Moreover we will learn from MrMasao Shishida in Akan Kotan MrNishida is the
great-grandson of Mr Uekichi Nishida who was forcibly moved from Kushiro to the upper
Seturi River (currently Tsurui Village) in 1890 He learns Ainu culture in his life In 1973
succeeded to Kotans house and entered a full-fledged Ainu culture activity as President of the
Akan Ainu Culture Conservation Society and Lake Akan Ainu Association while running a folk
art store MrNishida Actively participates in domestic and overseas performances as a dancer
of Ainu traditional dance a performer of Eucalyptus drama and a performer of Ainu folklore
puppet drama In recent years not only the locals but also the Kamuinomi priests in each region
157
instructing juniors with an easy-to-understand tone and work has contributed to the promotion
of Ainu culture by fostering successors and raising awareness of Ainu culture
Overall the 2020 Kitami conference to be held 17-22 August 2020 includes an
International Gerontology Conference Theme Youth is a Gift and Age is an Art
International Youth Peace Ambassador Training Workshop (YPA20）Summit and Indigenous
Leadersrsquo Summit
International Shogido Budo Keiko Enbukai for All People
Location Kitami city Art Culture Hall
Purposes Training future leaders from Youth
Activities Youth Summit about Environment Prevention from Disaster Education Human
rights for Indigenous people Shogido Budo Keiko Enbukai for persons with intellectual
disabilities Hokkaido Sakamoto Ryoma Cup (Shogido Kdo Judo Kendo
Draft Day by Day Draft Agenda
Aug17 (Mon) Shogido (Japanese Chess) workshop and competition at Kitami Art Culture Hall
Aug 18 (Tue) Welcome Kado Budo and Keiko Enbukai at Kitami City Budokan
Keynote Lecture Princess Akiko of Mikasa
World Indigenous Culture Exchange Festival Prayer for World and Peace at Kitami Art
Culture Hall
Aug 19 (Wed) International Summit round-table meeting at Napal Kitami (Hokkaido Youth
Support Activity Center)
Aug 20 (Thurs) International Summit Roundtable Meeting at Napal Kitami
Aug 21 (Fri) Field Trip in Abashiri Area
Aug 22 (Sat) Field Trip in Aakan Area
Sight Seeing Hokkaido Museum Northern People httphoppohmorgindex2htm
Abashiri Prison Musium httpwwwkangokujp
Moyoro Shell Mound Museum httpmoyorojp
Akanko Ainu Kotan httpwwwakanainujp
158
Figure 39 Ryoma Sakamotorsquos Hand Written hanging Scrolls
ldquoSamurai dies and hides and people die and retain their names but it is not a coincidence
that people leave their fame in future generations If you come to the ruins of the Minato
River where the Southern Dynasty Chushin Dainanko died in the war the river flowed into
the heavens and it has not changed Although the lifetime of a person is limited the fame of
a fine person will never run out forever The spirit of pure loyalty like the great prince is
passed on forever and never forgottenrdquoby Nariaki Tokugawa
159
CHAPTER 10
10 Conclusions and Recommendations
101 Conclusions
(1) The National Institute on Aging (NIA) was established in 1974 in USA but their origins
reach back much farther The Academy for Gerontology in Higher Education (AGHE)was
established to develop gerontological education in 1974 in the USA The purpose of AGHE is
to promote research and education to develop the higher education associated to aging and to
provide resources to wide range of local community Special Interest Research Group (IASSID
SIRGAID) is another group for international research on Aging and Intellectual Disabilities
(2) The Japan Gerontology Society was founded in 1959 However even before modern
geriatrics and Gerontological society was founded in Japan Ekken Kaibara (1630-1714)
introduced Gerontological Concepts through the Book of Yojokun The Society for Applied
Gerontology-Japan was organized on October 2006 The purpose of SAG Japan is to provide
assistance to professionals in a variety of fields such as industry government academia and the
private-sector who are interested in improving services for an aged society Providers of
services to the aging and their families require wide-ranging expertise in gerontology
(3) Family history is known world wide through the book called ldquoRoots It is important to
learn oneself who we are as human beings It is called Genealogy work Genealogy work is a
part of Gerontology This work is applied for school teaching and learning within Positively
Aging Curriculum The Family History Library is located in Salt Lake City Utah in the United
State of America The origins of the Family History Library can be traced to the founding of
the Genealogical Society of Utah in 1894 The Church of Jesus Christ of Latter-day Saints
administrates this library It is known as the largest genealogical library in the world and is
open to the general public at no charge including online program
(4) The Jōmon jidai is the time in Japanese prehistory traditionally dated between BCE14000ndash
300 BCE recently refined to about 1000 BCE during which Japan was inhabited by a hunter-
gatherer culture which reached a considerable degree of sedentism and cultural complexity
About 5000 years ago it is said to be a mural painting of the era when Jomon people were in
Hokkaido The Mount Haku is the temple of God because of that people to come to worship
God by learning experience which is called Shugendo Shugendō is a highly syncretic religion
that originated in Heian Japan Shugendō evolved during the seventh century from an
amalgamation of beliefs philosophies doctrines and ritual systems drawn from local folk-
160
religious practices pre-Buddhist mountain worship Shinto Taoism and Vajrayana These may
be linked among the Japanese religion and philosophy of gerontology
(5) Japan enacted legislation on April 19 in 2019 aimed at protecting and promoting the culture
of the Ainu ethnic minority through financial assistance while at the same time stipulating for
the first time that they are an ldquoindigenousrdquo people Ainu explored the Hokkaido Then Japanese
people came from other islands after 12 century Ainu people has their own languages and
cultures (Lam 2017) Ainu means Man or real man Samurairsquos sward is called Katana This
original meaning came from Settlement Village or Clan However Japanese government has
destroyed Ainu lives to become themselves as Japanese
(6) In 1899 the Japanese government passed an act labelling the Ainu as former aborigines
with the idea they would assimilate As the result the Japanese government taking the land
where the Ainu people lived and placing it from then on under Japanese control At this same
time the Ainu was granted automatic Japanese citizenship effectively denying them the status
of an indigenous group Samurairsquos culture and way of life is originally from Ainu This practice
had gone on for nearly two centuries and these recruited warriors became the revered samurai
sword-wielding knights in armor whose exploits led to six centuries of military rule in Japanrdquo
The Freedom and Peoples Rights Movement Liberty and Civil Right Movement or
Free Civil Right Movement was a Japanese political and social movement for democracy in the
1880s It pursued the formation of an elected legislature revision of the Unequal Treaties with
the United States and European countries the institution of civil rights and the reduction of
centralized taxation
(7) Leonardo da Vinci had an anecdote about the learning related human in his mid-fifties A
solitary old man aged about a hundred years old was hospitalized at the hospital Santa Maria
Nuova When he visited the hospital he always heard and learned the hopeful reminiscing in
youth by the old man and he witnessed the death of the old man The story was not over here
He took him in and continued to study the human though the anatomy to explore the mysteries
of life as the advanced age That is to say he explored What is the human What is the life
What is the health under his theme of lifetime learning In later life he regretted and
apologized to God and human that he would die while he left so many unfinished works
(8) Martial Arts is originally called in Japanese as Budo Sasaki (2008) stated that historically
Budo has had a very broad meaning Even nowadays Budo is still used in a broad way in that
there is still a tendency for it to be used to defi ne a culture of spirituality and moral values It
is important to keep these pioneersrsquo SOUL as we call again ldquoKigatsukurdquo気が付く means ldquoan
161
inner spirit to act without being told what to dordquo SOUL can be grown by See Observe
Understand and Listen to learn each other Zanshin 残心 is also a central philosophy of Bushido
Zanshin is a way of Yawara Zanshin is unconditional SOUL to grow for caring and concerning
others even relaxing dairy living Zanshin is to polite to others with humble heart to express
thanks Zanshin is a way of learning from everybody to grow oneself and going back to basic
principle mind
(9) It is important to recognize roles and philosophy of Japan advanced educational Institute
and Technology Japan has mission to build up peace in the world setting Advance means not
only developing future advanced science and technology but also digging up ancient wit and
wisdom for restoring culture and history Institute itself has mission to train science and
technology to be a leader in the fields but also it is important to educate MAN with
understanding bioethics That means MAN is not only biological existence but also mental
intellectual spiritual and culturally eternally progress and grow for leading the world
(10) It is said that gerontology is not only the interdisciplinary study but also the international
and inter-professional study of aging However in current academic education the business
network concerned with the interprofessional approach to address aging issues in societies has
not been enriched Because of this we must develop and implement collaborative learning that
is inherent in advanced gerontology throughout Japan as well as in the world to enhance our
aging future A cafeteria curriculum which refers to the self-directed curriculum is one key to
achieving collaborative learning on aging The cafeteria curriculum is embraced as a learning
practice in the business world Introduction of the curriculum would bring up the human
resources capable of providing personalized service with a quick judgment Therefore a
universal approach that focuses on the earth and space environment point of view is required
(11) The educational design pursued in the world including Japan is a concept of collaborative
learning with grass-roots international support in future It means to go forward a collaborative
project related to education and corporation under the international field of vision while we
understand own culture For this creation a collaborative learning center for coordination with
all sectors of corporation public school and citizen as well as university If the research and
collaborative learning activity will develop in the center the international inter-professional
and interdisciplinary activity based on the principle of education of gerontology will be also
important challenge
The most important feature of gerontology is the research and practice to raise individual
quality of life based on current living circumstances placing the right people in the right jobs
162
It is required to apply the power of ldquoawarenessrdquo according to each country or environment
Therefore in order to carry the project forward it is important to focus on developing the
potential ability of awareness which is naturally possessed by human being (SOUL Theory)
before acquiring cultures around the world SOUL Theory is a hands-on theory which argues
that developing synthetic abilities of Seeing Observing Understanding and Listening develops
the potential ability of human nature To fuse these studies together inter-disciplinary inter-
professionally and inter-nationally Nippon Care-Fit Service Association (NCSA) hosted the
international meetings through NCSA Center for Gerontology from 2009 as reviewed in
Chapter 9 These above details are considered as Philosophy of gerontology Gerontology is
called in Japan by various names such as geriatrics longevity studies Age Ring studies
gerontology Happy ampAging studies natural life sciences and age studies The term
ldquogerontologyrdquo is derived from Ilya Ilyich Mechnikov (1845-1916) in the book ldquoThe Nature of
Man Studies in Optimistic Philosophyrdquo ldquoThe basis of research is the real life and scientific
objectives when we take a comprehensive approach to research based on various languages
and cultures including religious and philosophical fundamental ideas from various
perspectives People can become one towards one ideal (Metchnikoff amp Mitchell 1903)
102 Recommendations
I recommended the following action for developing applied gerontology in future
1) It is important to develop our own philosophy of life instead of learning the philosophy of
others
2) Active learning with collaborative learning is necessary to develop unlearned experience
to share each other in national and international setting with culture difference
3) It is important to breakout the barriers of academic fields to make and find commonality to
unite as one living and acting community
4) It is most important to find our self-value with a mind of respect of others by searching
family history and keeping our own living history as a journal toward to the journal in the
context of our future as an individual and community journey from Japan as a central of
the SUN shining
163
11 Acknowledgements
I thank God my Savior Jesus Christ and the Holy Ghost My companion Sumiko Konno
Takahashi 髙橋（紺野）寿美子 our children Shinri 真理 and his wife Yumi 祐美 and their
daughters Yui優衣 and Kaho佳歩 our daughter Ai愛 and her husband Takeshi Oda小田猛
our daughter Ayame亜野芽 Son Ko光 and daughter Erinえりん and three miscarried babies
I thank my parents Jun and Masae Takahashi髙橋閏正枝 Parents in law Shigeji and
Yaiko Konno紺野重治ヤイ子 My brothers Kan and his wife Yumi髙橋寛祐美子 and Sei
Takahashi髙橋整 Professor Hiroyuki Iida飯田弘之 at Japan Advanced Institute of Science
and Technology to encourage me to write of this topics with future advanced vison
I thank President Darryl Macer at American University of Sovereign Nations who has
mentored me for learning of the bioethics with the philosophy of gerontology in the broadest
widest and deepest meanings I also thanks to the committee members of approved this study
as followsProfessor Darryl Macer Professor Chutatip Umavijani Professssor Arura Sivakami
Ananthakrishnan and Professor Raffaele Mantegazza
I thank Dr Chiiho Sano佐野ちいほ who graduated with PhD from Nara Institute of
Science and Technology for sharing her graduate experience Finally I thank to Professor
Hiroshi Shibata 柴田博 who has been a mentor to develop such concept of philosophy of
gerontology as Editor of HSOA Journal of Gerontology and Geriatric Medicine Leonardo da
Vinci Rabindranath Tagore Professor Hirosuke Shimada島田博祐 Professor Yaichi Wakai若
井彌一 Professor Kunijiro Tashiro田代国次郎 Professor Mikio Sato佐藤幹男 Professor
Yoshio Muranaka村中義夫 Professor Kikuya Chiba千葉喜久也 and Professor Tasuku Sato
佐藤佑 Professor Edward FAnsello Professor Thomas J Fairchild Professor Matthew P
JanickiProfessor Hervy LSterns Professor Roy Brown Professor John McDonnell
Professor Dale A Lund Professor J Richard Connelly Mr Nen Hatanaka 畑中稔 and all
students at Sendai University and collegues at American University of Soverign Nations I will
return all glories unto God
164
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残心 剣に学んだ人生) KendoNippon
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IshiwaraK(2011)SaishuSensouron(Final war theory 最終戦争論) Chuou Bunko
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Memoirs of Osaka Kyoiku University IUnit59(1)121-140
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Iwanami Shoten
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Komukai A(1996)The United Nations University A possibility for Networked University
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Kouno Y(1995)Bujutsu no ShinNingengaku Ushinawareta Nihonjin no Chietowa(Bujutsu
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北海道と北陸地方との比較―資料から見た北陸から学ぶもの) 8655-75
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Le Blanc LHIII(2017)DrDarryl R J Macer and the Global Expansion of Bioethics Education
Dissertation American University of Sovereign Nations
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of Older People The Gerontologist 41(3)322ndash332
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Macer DRJ(2013b)Oceania In H A M J ten Have and B Gordijn (Editors-in-Chief)
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Macer DRJ(2014 May)Ethical Conditions for Transnational Gestational Surrogacy in
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World In E E Lemcio A Man of Many Parts Eugene OR Wipf and Stock Publishers
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Macer DR J(2015b)Bioethics is Love of Life An Alternative Textbook (2nd Ed)
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Macer DRJ (Ed)(2015c)Bioethics Across Cultures (2nd Ed) Christchurch NZ
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Macer DRJ(2017a)We Can and Must Rebuild the Bridges of Interdisciplinary Bioethics The
American Journal of Bioethics 179 1-4 DOI 1010801526516120171353178
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Global Bioethics The American Journal of Bioethics 1710 63-65 DOI
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Macer DRJ(2018)Application of the Essence of Bioethics as Love of Life to Some Dilemmas
of Our Future Dissertation American University of Sovereign Nations
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大河のごとき礎を聖園農園と北光社の開拓者精神―先人たちの子孫を訪ねてー)
Self-publishing
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10(3) 61ndash82
Metchnikoff EampMitchell C (1910) Nature of Man or Studies in Optimistic Philosophy
GPPutnamrsquos Son Yew York and London Knickerbocker Press297-298
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Miyagi T(2006)Yamabushi Nyumon( Yamabushi Introduction山伏入門) Tankosya
Miyamoto M(2005)The Book of Five Rings(Translated by Cleary T) Shambhala
Mwangi SMYamashita TEwen HHManning LKampKunkel SR(2012)Globalization of
Gerontology Education Current Practices and Perceptions for Graduate
Gerontology Education in the United States Gerontol Geriatr Educ 33(2)
198ndash217
Miyake A(1995)Zeami wa Tensai de Aru(Zeaki is genius世阿弥は天才である) Soushisya
Miyake H(2006)Kingendai no Sangakushukyou to Shugendo Meijiseitoku Kinen Gakkai
Bulletin 4342-61
Miyake H(2017)Shugendo（修験道） Kodansha gakujutsu bunko Tokyo Japan
Miyamoto M(2002)Gorin no Sho(The Book of Five Rings 五輪書)(Trans T Kamiko)
Tokumabuko
Miyamoto M(2005)The Book of Five Rings (Trans T Cleary) Shambhala
Miyaji S(1995)Ryoma no Tegami（龍馬の手紙） PHP Bunko
Mizuguchi H(1998)Ooinaru Genei Mansyu Kenkoku Daigaku(The Great Illusion Manshu
Kenkoku University大いなる幻影 満州建国大学) KouyouShuppansha
Mori Y(1999)Anatani Oshierare Hashiri Tsuzukemasu (あなたに教えられ走り続けます I will
Run with Your Instruction) Hokkokushinbunsya Ishikawa Japan
175
Mori Y(2013)Watashino Rirekisyo (私の履歴書 My Resume) Nihon Keizai Shinbunsha
Tokyo Japan
Morley JE(2004)A Brief History of Geriatrics Journals of Gerontology Medical Sciences 59
1132-1152
Moorehead WG(1915)Priesthood Encyclopedias International Standard Bible Encyclopedia
Motomura M(2017)Gerontology in Modern Japan A study on Terasawa Izuorsquos ideas on
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ぐって） Journal of Humanities and Social Sciences Published by Graduate School
of Humanities and Social Sciences Okayama University 43 21-40
Munro NG(2011)Ainu Creed and Cult VolIV The Routledge Japan Library
Munsterberg H(1904)The Principles of Art Education The Prang Educational Company
Murakami H(2008)Masakadoki（将門記） Yamakawa Shuppan
Murakami M(1928)HaradaKai（原田甲斐）Tamaiseibundo
Murata N(2001)Kano Jigoro Hanshi ni Manabu(嘉納治五郎範士に学ぶ)Nihon Budoukan
Murata N(2011)Judo no Kokusaika Sono Rekishi to Kadai(Internationalization of judo
History and issues 柔道の国際化 その歴史と課題) Nipponn Budokan
Muzur AampRincic I(2011)Fritz Jahr(1895-1953) A life story of the ldquoinventorrdquo of bioethics and
tentative reconstruction of the chronology of the discovery of his work
Mwangi SM1 Yamashita T Ewen HH Manning LK Kunkel SR(2012)Globalization of
Gerontology Education Current Practices and Perceptions for Graduate Gerontology
Education in the United States Gerontology amp geriatrics education 33(2)198-217
Nagamine H(1987)Takeuchi Kiyomaro Den(Biography of Takeuchi Kiyomaro 武内巨麿伝)
Hachiman Shoten
Nagano S(2017)Nippon Bujutsu Tatsujin Retsuden KengoJugoshowa no Bujin(Japanese
Martial Arts Tatsujin Story TellingSwordsman Jugo Showas Bujin 日本武術達人
列伝 剣豪柔豪昭和の武人) Gyobunsha
Naito MampMatsuoka M(2016)Kodai Kinzoku Kokkaron(Ancient Metal National Theory 古代
金属国家論) Rittousha
Nakajima K(2004)Inoue Denzo to Sono Jidai(inoue Denzo and His Times 井上伝蔵とその時
代) Saitama Shibunsha
Nakajima R(1959)Fundosjikou(Fundoshi Thought ふんどし考) Yuzankaku
176
Nakamura H(1999)Hakubutukande Nanigawakaruka(博物館学で何がわかるか What We
can Learn from Museum) Fuyou Shobo
Nakamura T(2007)Ima Naze Budo ka-Bunka to Dendou wo Tou(Why Budo in Modern Days-
Ask Culture and Tradition 今なぜ武道か-文化と伝統を問う) Nippon Budokan
Nihon Gakujutsu Kaigi（2011）Ainu seisaku no Arikata to Kokuminteki Rikai(アイヌ政策の
あり方と国民的理解) Chikikenkyu iinkai Jinruigaku Bunkakai
Nippon Budo Gakkai(2019) Nippon Budo Gakkai SOuritsu 50 Shunen Kinenshi(50th
Anniversary Magazine of Japanese Academy of Budo 日本武道学会創立 50 周年
記念誌) Nippon Budo Gakkai
Nippon Care-Fit Service Association(2012)Da Vinci Kigatsuku Project 2012 Gerontology
International Conference Report (ダヴィンチ気がつくプロジェクト 2012 ジ
ェロントロジー国際総合会議報告書) Nippon Care-Fit Service Association 11-
20
Noguchi M(2001)FujiwaraHidesato（藤原秀郷） Yoshikawa Kobunkan
Noss DSampNossJB(1994)A History of the Worldrsquos ReligionsMacmillan Publishing Company
Okamura I(2000)KitamiBookletNo6 Kitami(Kunneppu Genya)wo Hiraita Tosa no
Ikotsusoutachi（北見（くんねっぷ原野）を拓いた 土佐の異骨相たち）
HokumoukenKitami Culture Center
Okamura T(1999)Ken no Michi Hito no Michi 23rd Hito wo Ete Kendo wa Subarasii(剣の道
人の道 第 23 回人を得て剣道はすばらしい) Gekkan Budo 30-39
Okamura T(1999)Ken no Michi Hito no Michi(Sword way man way 剣の道 人の道)
Nipponbudokan
Okamura T(2006)Hyakusai Madeno Kendo(Kendo up to 100 years old 百歳までの剣道)
Taiiku to Sports Syuppansya
Okazaki C(1992) Spit and Mud and Kigatsuku MayEnsign 96
Omachi A(1996)Konin no Minzokugaku(Folklore of Marriage 婚姻の民俗学)Iwasaki
Bijyutsu Sya
Omachi C(1962)Gerontology Practiced in Japan the Gerontologist 2(2)74ndash76
Omachi C(1982)Social Gerontology and Social Welfare Gerontolgy (Rounen Fukushigaku 老
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177
Omachi C(1984)Social Gerontology and Social Welfare Gerontology (Rounen Fukushigaku 老
年福祉学) VolumeI Chubu Nihon Kyouiku Bunkakai of geriatrics 4717-23
Omi T(2010)Tetsugaku kara Taikene Chimazumi Jokan no Shukyou Shisou(From Philosophy
to Experience The Religious Thought of Chikazumi Jokan 哲学から体験へ-近角
常観の宗教思想) Journal of religious studies 84(1) 75-100
Omoto K(2003)Nihon Bunka toshiteno Shogi(Shogi as Japanese culture 日本文化としての
将棋) Sangensya
Omoto K(2019)Hito to Bunka(Men and Culture ヒトと文化) Chikuma shoten
Ooka S (1975)Masakadoki(将門記) Chuokoubun
Oouchi N(1987)Ketsudan Surutoki(When you make a decision 決 断 す る と き)
Chikumabunko
Oouchi N(1993)Shogi no Sekai(Shogi World 将棋の世界) Kadokawa Sensyo
Oouchi N(1996)Asia Shoubu no Tabi(A Game Trip to Asia アジア勝負の旅) Asahi
Sonorama
Parker A J(2015)A Universal Perspective Kabalarian Philosophy Ltd
Perterson DA(1980)Who are the educational Gerontologists Educational Gerontology
5(1)65-77
Potter VR(1971) Bioethics Bridge to the Future Englewood Cliffs NJ Prentice Hall
Prince Akiko of Mikasa(2015)Nippon Bi no Kokoro(Japanese Art Untold Stories 日本美のこ
ころ)shoggan
Reti L(1975)Unknown Leonardo In Kenichi Ono(trans) Iwanami Shoten Tokyo Japan
Rouyama Y(1961) Tagore to Nihon eno Keikoku (Tagore and Warning to Japan Tagores
Centennial Commemorative Proceedings タゴールと日本への警告 タゴール生誕
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Saito S(1931)Ito Shichijuro no Chusetsu(Faithfulness of Ito Shichijuro伊東七十郎の 忠節)
Saito Sojiro sensei Kouenkai 8-10
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Saito S(1970)Sendaihagi Jitsuwa(先代萩実話) Kinkoudo
178
Sasaki T(2008)Budo (the martial arts) as Japanese culture The outlook on the techniques and
the outlook on the human being Archives of Budo 4 46-49
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history book 奥州小原田村佐藤家由緒書)
Sato N(1952)Sato keroku Jisho( Sato citation book 佐藤家録時書)
Sato S(2016)Koureishashinrigaku no Rekishi to Tenkai(History and Development of the
elderly psychology高齢者心理学の歴史と展開) Aging and Health 7912-15
Sato T(1977) Shashinshu KusarizukaJomon Tonnel(Photo collection KusarizukaJomon
Tunnel 写真集 鎖塚常紋トンネル) Ohotsuku Minshushikouza
Sato T (2014) Heisei26nen Souritsu20syunen Kinensi Budokan eno Michi(Heisei26nen the
20th Anniversary of the Budokan Memorial Book Road to the Budokan 平成 26年
創立 20周年記念誌武道館への道) Kitamishi Budo Shinkoukyougikai
Seitan 150 shunen Kinen Shuppan Iinkai(2011)Kigai to Koudou no Kyouikusya Kano
Jogoro(気概と行動の教育者 嘉納治五郎) Tsukuba Shuppansya
Seki H(2013) Ethics in the Traditional Martial Art of the Kashima Grand Shrine amp in the Bible
Eubios Journal of Asian and International Bioethics 23 158-160
Seki Y(2010)Kieta Emishitachi no Nazo(Mystery of Tohoku who disappearedas Emishi 消え
た蝦夷たちの謎)popurasya
Senboku T(2008)Kitabe no No ni Inoru(Pray to the field of the north side 北辺の野に祈る)
Seiunsha
Shibata H(2000)Shibata Hiroshi Hakushi Taishokukinengyousekishu(柴田博博士退職記念
行跡集)Tokyo Metropolitan Institute of Gerontology
Shibata H(2004)Whole concept of Gerontology(老年社会科学から社会老年学へ) Geriatric
Social Science 26(3)351-358
Shibata H(2009) Nihon Rounen syakai kagakkai50syunen wo mukaete(Celebrating the 50th
anniversary of the Japan Socio-Gerontological Society) Japan Socio-Gerontological
Society日本老年社会科学会 50 周年を迎えて) Vol 31 No 1 76-77
Shibata H(2015)My Struggle for Gerontology Over the Past Half Century(老年学と格闘した
半世紀) Human Arts and Science 289-18
Shibata H(2018)Malnutrition in Japan Threatens Longevity Food Intakes and long Life
Lambert Academic Publishing
179
Shibata H amp Shibata N(2018)Malnutrition in Japan is Threatening Longevity
in the Future Top 5 Contributions on Geriatric Research Chapter 05 1-18
Shimomura A(2001)Kunii Zenya(國井善弥)Kakutou K Magajin No29 80-83
Shinohara T(1986) Persons who contributed to geriatric psychiatry Amako Fujiro A great man
who originated and nourished geriatric medicine in Japan（老年精神医学に貢献し
た人々第 13 回 尼子富士郎 我が国老年医学を生み育んだ偉人 ）
Gerontopsychiatry 3(2)268-281
Shirai N(2010)Hokkaido Kaitakusyaseisin to Kirisutokyou(Hokkaido pioneer spirit and
Christianity北海道開拓者精神とキリスト教)Hokkaido Daigaku Syuppansya
Shishida F(2005)Budo no Kyouikuryoku(武道の教育力) Nihon Tosho Center
Smith PR(2014)A Historical Perspective in Aging and Gerontology HFO Vakalahi et al(eds)
The Collective Spirit of Aging Across Cultures International Perspectives on
Aging9Springer 7-27
Steger F(2015)Fritz Jahrrsquos(1895-1953)European concept of bioethics and its application
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Sansom G(1963)A History of Japan 1615-1867 Stanford California Stanford University
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Sarashina G(1955)Kuma Matsuri Iomante（熊祭イオマンテ） Yu Shobou
Sato K(1995)Date Masamune no Tegami（伊達政宗の手紙） Shinchousha
Smith A(2013)Fukushima evacuation has killed more than earthquake and tsunami survey says
Archived from the original on 2013-10-27 Retrieved 11 September2013
Stambler I(2015)Elie Metchnikoff-The Founder of Longevity Science and a Founder of
Modern MedicineIn Honor of the 170th Anniversary Advances in
Gerontology5(4)201ndash208
Sueyoshi S(2010)Reigando no Himitsu Kumamoto no Musashi wo Aruku(Secret of Reigando
Walking way of Musashi in Kumamoto 霊巌洞の秘密―熊本の武蔵を歩く) Mind
Suitoh M(1998)Think about Museum（博物館を考える 新しい博物館学の模索）
Yamakawa Shuppansha
Sumar S(2013)Yoga for the Special Child Yoga for the Special Child LLC
Suzuki S(2002)Meiji Tenno Gyoukou to Chihou Seiji(Meiji Emperor Imperial visit and local
politics 明治天皇行幸と地方政治) Nihon Keizai Hyouronsya
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Tachibana K(1971)Rounengaku Sono Mondai to Kousatsu(老年学その問題と考察)
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Tagore R(1934)Man Andhara University Press Visakhapatnam India
Tagore Kinenkai(1961)Tagore Seitan Hyakunen Kinen Ronbun ShuTokyo Japan
Tagore R(1967)Towards Universal Man Asia Publishinh House
Tagore R(2002) Man Rupa New Delhi India
Tagore R(2008) Gitanjali Rupa New Delhi India
Takahashi R(1995)Research Direction and assignment of elderly people with intellectual
disabilities in USA(アメリカの高齢知的障害者に関する研究動向と課題)
Grass-roots Welfare 2397-108
Takahashi R(1998)Research direction about care for elderly developmental disorder- Research
assignment in the world（高齢発達障害者への介護福祉研究動向世界日本に
おける研究課題） Research on care in Tohoku 1 51-57
TakahashiR Shibata H(1999)Gerontology of Higher Education in USA Japanese Journal of
Gerontology（アメリカ合衆国の老年学教育） 21(3)358-371
Takahashi R(2000)The Activity of AGHE and Future Assignment in Japan Research paper
about probability of Gerontology in Japan（アメリカにおける高等教育ジェロン
トロジー協会の活動と日本における今後の課題） International Longevity
Center Japan Tokyo Japan
Takahashi R(2000)The International Studies of the Aging with Intellectual Disability（知的障
害者のエイジングに関する研究の国際的動向 ） Japanese Journal on
Developmental Disabilities 22(2) 104-112
Takahashi R(2003)International Association for the Scientific Study of Intellectual
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際加齢知的障害クオリティオブライフ円卓会議の実践報告と課題）
Bulletin of Takasaki University of Health and Welfare 2109-123
Takahashi R(2008)My Testimony of the Savior Mormon Pioneers of Japanese Ancestry Their
Conversion Stories(Atkins DHampAtkins TH Compiled ampEdited ) Self publication
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Takahashi R(2010) Journal(Feb14)49 63-64
Takahashi R (Ed)(2011)Hito Man（ひと MAN） Hon no Izumisha Tokyo Japan
181
Takahashi R Anderson DR Coover S Kikuchi KScott RampSmith RR(2014)The FEMA and
CERTTraining Guidance and Managements an Analysis on Cross-Culture
Perspectives Odisha Journal of Social Science1(2)14-28
Takahashi R(2016)Sendai University Faculty of Sports Science Department of Health and
Welfare Science 20th Anniversary Foot Step and Future Prospect Faculty of Sports
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33-44
Takahashi R (2016)Vision for Gerontological Society in Hokkaido from 2020 to 2030 to Stand
within the Grass Roots Welfare Society Odisha Journal of Social Science Vol3(1)16-
22
Takahashi R(2018)Philosophy of Gerontology with Science and Technology Personal
View of Bioethics amp Gerontology in Advanced Future Journal of Gerontology
amp Geriatric Medicine 4 019
Takahashi T(1981)Fukushima Jiyuu Minkenshi( History of Fukushima free citizenship 福島
自由民権史) Rekishi Shunjuusha
Takarajima Hensyubu(Ed)(2008)Ishiwara Kanji(石原莞爾) Takarajima Sugoi Bunko
Bessatus
Takase S(1977)HakusanTateyama to Hokuriku Shugendo(白山立山と北陸修験道)
Meicho Shupan Tokyo Japan
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Tanaka Y(2012)Arai Kanpo ldquoYoroboshirdquomosya no seisaaku to sonokatei(Arai Kanpo
ldquoYoroboshirdquo Replication working process 荒井寛方弱法師模写の制作とその過程)
Journal of Gerontology Renaissance 439-46
Tanno cho shoshi Henshuiinkai(1989)Tanno no yoake（breaking Dawnof Tanno 端野の夜明
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Teitelman JLampParham IA(1990)Fundamentals of Geriatrics for Health Professionals Green
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Toudo Y(2007)Judo no Rekishi to Bunka(History and Culture ofJudo 柔道の歴史と文
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Toi S(1982)Chichibu Konmingun no Tatakai to Saigo (Fight and End of Chichibu
Konmingun 秩父困民軍の戦いと最後) Shinjinbutsuouraisha
Toudo Y(2014)Judo Sono Rekishi to Gihou(Judo History and Technique 柔道 その歴史と
技法) Nippon Budokan
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Ueki T(2008)Gakumon no Bouryoku(Academic violence-why Ainu cemetery was ridiculed
学問の暴力―アイヌ墓地はなぜあばかれたか) Shumpuco
Ueno K(1979)Omachi Atsuzo Nihon Minzokugaku no Essennsu(Essence of Japanese folklore
大間知篤三 日本民俗学のエッセンス)223-242
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Global Environment UNESCO Publishing
Ugami Y(2013)Uwajimahan（宇和島藩） Gendaishokan
Uozumi T(2016)Miyamoto Musashi Gorin no Sho(Miyamoto Musashi The Book of Five Rings
宮本武蔵 五輪の書) NHK Text
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Van Rensselaer Potter V R(1971)Bioethics Bridge to the Future (Biological Science) Prentice
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Wakamori T(1973)Shugendoshi(History of Shugend 修験道史)Kenkyu Toyobunko211
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Causes Of Death In The Japanese Journal of Gerontology Volume 14 Issue 3 299ndash
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Williams ME(2017) Growing Old in Ancient Cultures Are there themes in history that can
inform our aging The Art and Science of Aging Well
Yamamoto K Nakagawa TGondou KSato S(2014)Rounen shinrigaku no SenkushaTachibana
Kakusho no Ashiato (A Pioneer of Geriatric psychology Foot Steps of Tachibana
Kakusho 老年心理学の先駆者橘覚勝の足跡) Behavioral sciences of life aging
sickness and death 17-189-14
Yamamoto S(1969)Momino Kiwa Nokotta（樅の木は残った） Koudansha
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Yanakamura to Moro Chikasuke Wo Katarukai(2001)Yanaka mura sonchou Moro Chikasuke
Matsueitachi no Ashio Koudokujiken（谷中村村長 茂呂近助－末裔たちの足尾
鉱毒事件） Zuisousha
Yonemura K(1943)Kitami Kyodoshi Banashi(北見郷土史話)Kitami Kyodo Hakubutsukan
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会発足と渡辺定先生) Japanese journal of gerontology31(1)40-42
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opening-records-from-1966-1975
Care-Fithttpwwwcarefitorgproject_3symposium
Date Sodo
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Immigrants be ambitious
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Family History Library
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Graduate Shool of Digital Hollywood 2006GUIDE
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Iida H(2018)Research Unit of Computors Games
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indigenous people httpswwwjapantimescojpnews20190225referencejapans-
na (nd) ldquoThe History of Gerontology (Aging)rdquo what-when-how Retrieved 2017-04-19
from httpwhat-when-howcomagingthe-history-of-gerontology-aging
International Roundtable of Aging with Intellectual Disabilities and Quality of Life
httpswwwiassiddorguploadslegacypdfnewsletter-oct-02pdf
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ost=ciniiandorder_no=andppv_type=0andlang_sw=andno=1451436569andcp=
Ito Shichijuro Shigetaka
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JAIST (2014) JAIST Entrance Ceremony
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Japans Ainu recognition bill What does it mean for Hokkaidos indigenous people
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mean-hokkaidos-indigenous-peopleXJSH-MdG1ZU
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187
Appendix 1 My Family History
高橋 亮 家族歴史（Ryo Takahashi Family History Chart）
Father 父 髙橋 閏（Jun Takahaashi）誕生 Born1935年 7月 9日 Hokkaido
死亡 Died 2019年 6月 5日 Monbetsu-gun Monbetsu -cho北海道紋別郡紋別町
父イコール音楽の人生であった小さい時から吹奏楽に親しみ父の姿を見て成長してきた
父は中学校の音楽の教師として生田原中学校訓子府中学校の吹奏楽部の顧問として指
導をしていて生徒の皆様と一緒に遊んで貰った記憶があるお正月になると卒業生が家に
来て食事をしたりカルタをしたりとても楽しかった思い出があるまた吹奏楽部の合宿に母
と一緒に行って練習を見てお手伝いをして音楽の完成へのプロセスを学ぶことができ感動し
た 父が働いている訓子府中学校の吹奏楽部に入部して 2年生3年生の時北海道新聞社
主催のアンサンブルコンクールの全道大会に父の引率で札幌に行けたことも本当に楽しい
思い出である父がピアノのレッスンを自宅で行っている時に待っている間父に白菜の漬物
をご飯にまるめて「あーん」といって貰った想い出がとても懐かしい (Ryo)
188
Grand Father (Father side)祖父 高橋時也 (Takahashi Tokiya)
誕生 Born1892年 4月 22日 Akita-ken Senpoku-gun Okigou-Mura秋田県仙北郡沖郷村
死亡 Died1959年 2月 5日北海道生田原字生田原 601番地 父時也は道内外の出張の多
い職業柄子供一人ひとりの土産が大変なのでレコード（SP 版）（軽音楽歌詞のない曲）洋
楽を１枚全員分として恒例化し当時の電蓄で家族全員で聴くことが慣習化していた然し閏
は末っ子であったことから特別扱いで「兵隊」さんの衣服ゲートル軍靴背のう鉄砲など
一式をその都度買い揃ええてくれた正月はお膳料理で席順も決まり上座中央に末っ子
の閏は末席で隣に母親と続いたお酒が入ると上機嫌な父であった高校 3 年の 5 月祖父
は脳溢血で右手右足が不自由になり風呂に入れてあげるのに一苦労した閏が指導
指揮していた遠軽高校吹奏楽部を自宅まで招待し庭先で 25 名が並んで父親に聴かせた
ことも親孝行の一つであった父は感激の涙を見せた (Jun)
Grand Mother (Father side) 祖母 西部きぬ（Nishibu Kinu）
誕生 Born1899 年 9 月 25 日 Gifu-ken Mugi-gun Shimonoho-Mura151 岐阜県武儀郡下之
保村 151番地
死亡 Died1969年 8月 8日北海道網走市
閏は小学校 3 年生頃まで「夜尿症」でよく布団を濡らしていた夜トイレに行かせるため母
親のそばに寝かされていた幼少時に「中耳炎」治療のため始終病院に連れられて帰宅途
中の菓子屋で好物を買ってもらえるのが楽しみであった母も優しく叱られた覚えは全くなか
った高校入学式に同伴帰りに食べた富士の家「かつ丼」がとても美味しかった母はお琴
（生田流）父は尺八（都山流）で正月（元旦）には「春の海」などを「弾き初め」として毎年聴か
された母は肝臓癌のため札幌医大で手術を受けたが経過が悪しく１ケ月後に死亡した
(Jun)
189
Great Grand Father (Father side)曾祖父 髙橋栄昭 (Takahashi Eisyo)
誕生 Born1863年 1月 6日 Akita-ken Senpoku-gun Simizu-Mura Okigou50Banchi秋田県
仙北郡清水村沖郷 50番地(現 秋田県大仙市清水乙泉 105)
死亡 Died1900 年 3 月 16 日 HokkaidoAbashiri-Cho Minami3jyoNishi1Chome 北海道網走
町南 3 条西 1 丁目 栄昭は本籍は秋田県仙北郡清水村沖郷五十番地である明治 18年
2月 12日藤原リエと結婚するが明治 28年 10月 5日離婚するそして明治 33年 3月 16日
秋田郡廣山田村楢山五番地田中知安長女のチヨと結婚し北海道網走郡北見町で届け出を
しているチヨは昭和 14 年 3 月 24 日午前 8 時に北海道網走町南三条西一丁目一番地に
おいて死亡（同居者チヨが届け出している）二人の間に榮が明治 34 年 3 月 11 日に誕生し
ているが同年 3 月 26 日に死亡している（午後 640 北海道北見国網走郡北見町南通裏二
丁目 2 番地小松半蔵ヤエ三女のトク（明治 29 年 10 月 20 日）を養女として迎えている）
栄昭（朝吉）は明治２８年に北海道へ渡っている1914（大正 3）年 4月 1日栄昭 52歳にて佐
呂間村初代村長となる (大正 3から 10年まで）書の号を「仙渓」とする (Jun)
190
Great Grand Mother (Father side)曾祖母 田中チヨ（Tanaka Chiyo）
誕生 Born 1868年 12月 15日 Akita-KenMinamiAkita-Gun秋田県南秋田郡
死亡 Died1939 年 3 月 24 日 HokkaidoAbashiri-Gun Abashiri-Cho Minami 3jyo Nishi
1Chome1Banchi北海道網走郡網走町南 3条西 1丁目 1番地 Married 1900年 3月 16日
本籍秋田県南秋田郡の田中チヨ（33 歳）と栄 37 歳）が結婚する住所は北海道北見国網走
郡北見町南通裏２丁目２番地この地において明治三十五年（1902）３月 17 日チヨは長男
榮を生んだが同月２６日死亡してしまった翌 36 年（1903）3 月 4 日上川郡旭川町小松半
蔵の三女トク（７歳）を養女にした（この娘は妻チヨの実子である）北見町は佐呂間町の隣
であり北見町を中心に栄昭の仕事を支えていたことが窺える大正 10（1921）年 6 月栄昭
は佐呂間村長を辞して網走に住んだ昭和 3 年 2 月 21 日網走町の住所で栄昭は死亡
した届け出は妻のチヨであるチヨはお寺で葬式を行った後お骨を抱いて栄昭の生家（清
水村）を訪ねたチヨは昭和 14（1939）年 3 月 24 日娘トクに看取られ亡くなった享年 72 歳
(Ryo)
Great Grand Father (Father side)曾祖父 西部彦右衛門（Nishibu Hikouemon）
誕生 Born 1860年 1月 25日 Gifu-KenMugi-Gun Shimonoho-Mura151i岐阜県武儀郡下之
保村 151番地
死亡 Died1936年 11月 19日 Hokkaido Shari-Mura Akkanbetsugenya 北海道斜里村飽寒
別原野 北海道斜里村の駅前で旅館業を営んでいた
彦右衛門は安政七年満延１（１８６０）年１月２５日に岐阜県武儀郡下之保１５１番に父西部彦
右衛門と母土屋まつのもとに生まれる (Ryo)
191
Great Grand Mother (Father side)曾祖母 笠野てつ（Kasano Tetsu）
誕生 Born1860 年 1 月 29 日 Gifu-Ken Mugi-Gun SHimonoho-Mura 岐阜県武儀郡下之保
村
死亡 Died1939 年 3 月 22 日 Hokkaido Shari-MuraAkkanbetsugenya 北海道斜里村飽寒別
原野 満延１（1860）年 1 月 29 日に岐阜県武儀郡下之保村で父笠野吉弥母二俣キウ（天
保 3年）1831年 3月 17日」に生まれたキウの父は二俣善兵衛」ですキウは明治 12（1879）
年 3月 10日に結婚している昭和 14（1939）年 3月 22日に北海道斜里郡飽寒別原野で亡
くなった (Ryo)
Mother 母 村上正枝（Murakami Masae）
誕生 Born1941年 1月 12日 Hokkaido Shari-Gun Koshimizu-Mura ooaza Yanbetsu-Mura
Aza Kamitokusawara1316Banchi北海道斜里郡小清水村大字止別村字上砥草原 1316番地
母はいつも命がけで頑張る気性で尊敬している 私が病気になった時に母の作ってくれた
お茶漬けを食べれば必ず治るといつも思っていた学校に行く前に夕食に食べたいメニュー
を伝えておくといつもスパゲティお寿司カレー豚汁ハンバーガーなど食べるのが楽し
みであった弁当はいつも自慢でみんなに羨ましがられていた小学生の頃牛乳を一升瓶で
黒川さんに買いに行き破卵を買いに行かされた破卵を買いに行ったときに帰りに転んで
しまい卵が割れてしまい母に叱られると思ったけれどもこれから注意するように言われただけ
で驚いた高校生の時は何かの買い物のために一万円をもらってバスに乗って行ったとき
にどこかに落としてしまったけれど正直に話したら怒られなかったので驚いた自分の行
いたいことを結局はいつも応援してくれたように感じている (Ryo)
192
Grand Father (Mother side)祖父 村上幸治郎（Murakami Kojiro）
誕生 Born1896 年 12 月 26 日 Miyagi-Ken Shibata-Gun Numata-Mura23 宮城県柴田郡沼
田村二十三番地 死亡 Died1979 年 6 月 4 日 Hokkaido Koshimizu-Cho 北海道斜里郡小
清水町 浪曲が趣味トリが出産を迎えていても何回も外出していたという長女次女が弟
妹たちの出産にトリの指示で泣きながら取り上げたという釧路で貧困の中魚店を営むもサー
ビス過剰で失敗トリの兄が小清水砥草原果樹の大木のある土地を紹介大農園を夢みて 5
人の子供をリヤカーにのせて移住その後は失敗しながらも年中果樹（りんごなしプラム
ぐすべり苺などの豊富な果物を保存し長女次女三女の料理熱心なことも有り大勢の家
族（8人の子供）に恵まれ近隣からは羨ましがられていたが実際は農協からの借財で苦労し
ていたようである最終的には家族の街へ出て食堂店を経営するが本人は頑固に 1 人農
業に従事していたようである週末は街の特養ホームにて死去 (Masae)
Grand Mother (Mother side)祖母 八巻トリ（Yamaki Tori）
誕生 Born1904年 9月 4日 Miyagi-KenKatta-Gun Kooriyama-Mura34Banchi宮城県刈田
郡郡山村 34番地 死亡 Died 2002年 6月 12 日 Hokkaido Shari-Gun Koshimizu-Cho北
海道斜里郡小清水町 寺子屋で教育する末っ子として育つ父は０歳で死亡母は１歳で死
亡長兄（八巻重治郎）は厳しい教育から逃れるため北海道で大農園を夢みて渡道トリの
父母が死したのをきっかけに自分が教育するといいトリの養母（お手伝い）から奪い７歳の
トリを 1人で札幌へその後浦士別（清浦）で開拓する重治郎の子守りとしておしんのような
生活をさせられ兄の子守りに明け暮れ 10代（16歳位）で村上幸治郎の妻となる5男 4女
の子供に恵まれ苦労の生涯の中老後は幸せな生涯を終える (Masae)
193
Great Grand Father (Mother side)曾祖父 村上幸之助（Murakami Kounosuke）
出生 Born1860年 10月 10日 Miyagi-Ken Shibata-Gun Numata-Mura23
宮城県柴田郡沼田村二十三番地 死亡 Died1934 年 12 月 3 日 Hokkaido Abashiri-Gun
Abashiri-Cho 北海道網走郡網走町 宮大工として日本で三本の指に入るといい続けていた
ようだが老後は酒に溺れ息子（幸治郎）長男次男に毎日酒を買入れさせアル中のようだっ
たらしい本人（幸之助）は「今でこそ落ちぶれ果てたがこの体には高貴な血が脈々と流れ
ている」と一日中言い続けていたと云われる終末は徘徊もあり幸治郎の長女次女が終
日付き添って捜し歩いたらしい村上天皇の末裔であったといわれているが宮城県村田町
沼田の村上金榮とご子息は村上水軍の末裔ではないかと考えているがはっきりした資料は
存在していない (Masae)
Great Grand Mother (Mother side)曾祖母 平間よしの（Hirama Yoshino）
出生 Born1869年 9月 18日 Miyagi-Ken Shibata-Gun Numata-Mura 18 Banchi宮城県柴
田郡沼田村 18番 死亡 Died 1937年 4月 29 日 Miyagi-Ken Shibata-Gn Funaoka-Mura
Aza Shimokouji9Banchi 宮城県柴田郡船岡村字下小路九番地
父平間源吉と母小野せきのもとに三男二女の長女として誕生した明治 20（1887）年 10月 7
日に村上幸之助と結婚した昭和 12（1937）年 4月 29日午前三時に 68歳で亡くなってい
る死亡の場所は宮城県柴田郡船岡村字下小路九番地において死亡届同居者渡邊直次
郎届け出よしのの父平間源吉は天保 14（1843）年 3月 9日に柴田郡沼田村 18番地に生
まれ大正 9（1920）年 3月 13日 77歳で北海道雨龍郡一己村十五番地で死亡している母
小野せきは弘化 3（1846）年 12月 10日宮城県柴田郡大谷村 79番地に小野勝蔵と夫人
194
のもとに生まれた昭和 5（1930）年 12月 4日に北海道雨龍郡一己村十五番地で死亡して
いる (Ryo)
曾祖父 八巻源治 (Yamaki Genji)出生 Born 1861年 11月 18日 Miyagi-Ken Katta-Gun
Kooriyama-Mura 宮城県刈田郡郡山村 死亡 Died 1904年 12月 13 日 Miyagi-Ken
Katta-Gun Kooriyama-Mura宮城県刈田郡郡山村 寺子屋学校の先生をしていたと聴いて
いる字の上手な人であった文久 1（1861）年 11月 18日に宮城県刈田郡郡山村字下関
下十八番地にて父八巻亀治と母のもとに生まれた明治 13（1880）年 3月 18日に佐藤りい
と結婚した亮の祖母トリが明治 37（1904）年 9月 4日に生まれたが 3ケ月後に亡くなってい
る享年４３歳戒名は空哉道乗信士であるお寺は宮城県白石市字不澄ケ池 68番地
真言宗智山派延命寺電話 02242-6-3216 このお寺には大相撲行司初代木村庄之助の墓が
ある（現 白石市字半沢屋敷前１佐藤大八郎家先祖佐藤家には庄之助が当時使用した衣
装軍配などの持ち物や行司道具一式が大切に保存されている（Ryo）
Great Grand Mother (Motherside)佐藤りい (Sato Rii)
出生 Born 1862年 10月 21日 Miyagi-Ken Katta-Gun Inusotoba-Mura宮城県刈田郡犬
卒都婆村 死亡 Died 1907年 2月 13日 宮城県刈田郡郡山村 夫婦仲良く上品だった文
久２（1862）年 10月 21日に父佐藤寅吉と母のもとに宮城県刈田郡大卒都婆村で生まれる
明治 40 (1907)年 2月 13日に亡くなっている（45歳） (Ryo)
195
紺野寿美子 家族歴史（Sumiko Konno Family History Chart）
Father in Law父 紺野重治コンノ シゲジ（Konno Sｈigeji）
出生 Born1929年 4月 5日 Fukushima-Ken Adachi-Gun Niidono-Mura福島県安達郡新殿
村
死亡 Died1982年 2月 10日 Fukushima-Ken Adachi-Gun Iwashiro-Machi福島県安達郡岩
代町 父はとても穏やかな人だったことを覚えています口数が少なく怒鳴り声をあげたのを
聴いたことはありません地元の農協の所長をしていました一緒に働いているひとをとても
大切にしていました私の小さい頃農家の人たちが農協からお金を借りるのに私の家に夜来
て父が書類をつくってあげていました52歳の時肝硬変でこの世を去りましたお酒の飲
み過ぎが原因でした (Sumiko)
196
Mother in Law母 紺野 (佐久間)ヤイ子 (Konno Yaiko)
出生 Born1932年 4月 16日 Fukushima-Ken Nihonmatsu-Shi NishiNiidono
福島県二本松市西新殿 母は町の役場に勤めていました家の中のことは祖母がやってい
ました母は9人兄弟姉妹の長女です家族を支えるために役場で働きまた兄弟姉妹を
助けていました私が伝道に出るときも結婚するときも大変反対しましたが伝道中もいろい
ろと荷物をおくってくれたり結婚後も「こんなにいい人と結婚できて良かった」と言ってくれま
した私の夫ととても仲が良いです定年退職後は畑をつくり近所の人々を病院につれて
いったりかいものにつれていったり（自動車が運転できるので）奉仕しています（本人は奉
仕という考えはなくあたりまえにやっています）祖母（カネ）が寝たきりになった時半年ほど
でしたが中心的に介護をしていました奉仕の人だと思います（Sumiko）
Grand Father in Law祖父 紺野長光（Konno Nagamitsu）
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1975年 9月 22日 Fukushima-Ken Adachi-Gun Iwashiro-Machi
福島県安達郡岩代町 私の祖父は長いこと呉服屋さんで番頭さんをしていました祖母（カ
ネ）と結婚する時岩代町東新殿にきて二人でお店を開きましたなんでも屋（雑貨食品文
房具ガソリンガラスなべかまくわなどなんでも）何でも売っていました「仏の長さ
ん」といわれていましたとても優しい人でしたお金がない人にはお金をとらずかしてあげ
ていましたが（祖母が言うにはっ誰も返しにこなかったそうです）８０歳の時眠りながら死んで
いきました私が小学生の時で朝ごはんなのでおじいちゃんを呼んできてといわれてお
じいちゃんのところへいったら動かず静かに死んでいきました祖父の死を迎える姿は私
もあこがれであり模範です私も死ぬまで元気で体と内蔵と脳の機能が一緒に留まってくれ
ればと思っている (Sumiko)
197
Grand Mother in Law義理母 鴫原カネ (Shigihara Kane)
出生 Born1902年 7月 30日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Died1995年 9月 8日 Fukushima-Ken Iwashiro-Machi福島県安達郡岩代町
祖母の名前カネは祖母の両親が「一生お金に困らないように」という願いを込められてつ
けられたそうです（祖母によると）最初の結婚で一男をもうけましたが夫が事故（大工で
高い所から落ちた）で亡くなり夫の家から出されました子供もおいて出なくてはならずと
てもつらかったとのことでしたその後長光（祖父）さんと結婚し５人の子供に恵まれまし
た最初の夫の子と 5人の子供たちはとても仲の良い兄弟姉妹になりました最初の子供
が戦争に行くとき東京から松島の駐屯地に行く途中二本松駅に５分ぐらい止まるので息
子に会いに 20km以上の山道を歩いて駅まで行ったそうです私は祖母に育てていただき
ました時間にとても厳しく嘘をつかないことお金を大切にすること熱心に働くこと生
きるべきことを教えてくださいました祖母は死ぬ前に暑い夏では皆さんに迷惑をかける
秋の収穫期にも申し訳ないと言って暑い夏を過ぎ稲刈りの前に死んでいきました一生
懸命家族のために生きていった（Sumiko）
Great Grand Gather in Law曾祖父 紺野松治 (Konno Matsuji)
出生 Born1894年 12月 20日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
沢村 死亡 Die1941年 4月 16日福島県安達郡戸沢村 慈寛院誠心温松清居士おとなしい
親切な人だった (Sumiko)
Great Grand Father in Law曾祖母 本田ウメ（HONDA UME）
出生 Born1864年 10月 8日 Fukushima-Ken Adachi-Gun KamiOota-Mura福島県安達郡
上太田村 死亡 Died1929年 1月 21日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県
安達郡戸沢村 (Sumiko)
Great Grand Father in Law曾祖父 鴫原 忠左衛門 (SHIGEHARA CHUUZAEMON)
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸
198
沢 死亡 Died1929年 11月 17日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡
戸沢 (Sumiko)
Great Grand Father in Law 曾祖母 遠藤 イナ（ENDOU INA）
出生 Born1859年 12月 5日 Fukushima-Ken Adachi-Gun Tazawa福島県安達郡田沢 死亡
Died1927年 12月 26日 Fukushima-Ken Adachi-Gun Tozawa-Mura福島県安達郡戸沢
(Sumiko)
199
Appendix 2 History of Joseph Smith Jramp the Church of Jesus Christ of
Latter-day Saints
Figure40 Joseph Smith Jr
Joseph Smith Jr (December 23 1805 ndash June 27 1844) was an American religious
leader and founder of Mormonism and the Latter Day Saint movement When he was 24 Smith
published the Book of Mormon By the time of his death 14 years later he had attracted tens
of thousands of followers and founded a religion that continues to the present Joseph was born
in Sharon Vermont By 1817 he had moved with his family to the burned-over district of
western New York an area of intense religious revivalism during the Second Great Awakening
Smith said he experienced a series of visions including one in 1820 during which he saw two
personages (presumably God the Father and Jesus Christ) and another in 1823 in which an
angel directed him to a buried book of golden plates inscribed with a Judeo-Christian history of
an ancient American civilization In 1830 Smith published what he said was an English
translation of these plates called the Book of Mormon The same year he organized the Church
of Christ calling it a restoration of the early Christian church Members of the church were
called as a member of the Church of Jesus Christ of Latter Day Saints (Crompton 2001)
16Joseph Smith tells of his ancestry family members and their early abodesmdashAn
unusual excitement about religion prevails in western New YorkmdashHe determines to seek
wisdom as directed by JamesmdashThe Father and the Son appear and Joseph is called to his
prophetic ministry (Verses 1ndash20)
16 Reference source Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
200
1 Owing to the many reports which have been put in circulation by evil-disposed and
designing persons in relation to the rise and progress of The Church of Jesus Christ of Latter-
day Saints all of which have been designed by the authors thereof to militate against its
character as a Church and its progress in the worldmdashI have been induced to write this history
to disabuse the public mind and put all inquirers after truth in possession of the facts as they
have transpired in relation both to myself and the Church so far as I have such facts in my
possession
2 In this history I shall present the various events in relation to this Church in truth and
righteousness as they have transpired or as they at present exist being now [1838] the eighth
year since the organization of the said Church
3 I was born in the year of our Lord one thousand eight hundred and five on the twenty-
third day of December in the town of Sharon Windsor county State of Vermont hellip My father
Joseph Smith Sen left the State of Vermont and moved to Palmyra Ontario (now Wayne)
county in the State of New York when I was in my tenth year or thereabouts In about four
years after my fatherrsquos arrival in Palmyra he moved with his family into Manchester in the
same county of Ontariomdash
4 His family consisting of eleven souls namely my father Joseph Smith my mother
Lucy Smith (whose name previous to her marriage was Mack daughter of Solomon Mack)
my brothers Alvin (who died November 19th 1823 in the 26th year of his age) Hyrum
myself Samuel Harrison William Don Carlos and my sisters Sophronia Catherine and
Lucy
5 Some time in the second year after our removal to Manchester there was in the place
where we lived an unusual excitement on the subject of religion It commenced with the
Methodists but soon became general among all the sects in that region of country Indeed the
whole district of country seemed affected by it and great multitudes united themselves to the
different religious parties which created no small stir and division amongst the people some
crying ldquoLo hererdquo and others ldquoLo thererdquo Some were contending for the Methodist faith
some for the Presbyterian and some for the Baptist
6 For notwithstanding the great love which the converts to these different faiths
expressed at the time of their conversion and the great zeal manifested by the respective clergy
who were active in getting up and promoting this extraordinary scene of religious feeling in
order to have everybody converted as they were pleased to call it let them join what sect they
pleased yet when the converts began to file off some to one party and some to another it was
seen that the seemingly good feelings of both the priests and the converts were more pretended
201
than real for a scene of great confusion and bad feeling ensuedmdashpriest contending against
priest and convert against convert so that all their good feelings one for another if they ever
had any were entirely lost in a strife of words and a contest about opinions
7 I was at this time in my fifteenth year My fatherrsquos family was proselyted to the
Presbyterian faith and four of them joined that church namely my mother Lucy my brothers
Hyrum and Samuel Harrison and my sister Sophronia
8 During this time of great excitement my mind was called up to serious reflection and
great uneasiness but though my feelings were deep and often poignant still I kept myself aloof
from all these parties though I attended their several meetings as often as occasion would
permit In process of time my mind became somewhat partial to the Methodist sect and I felt
some desire to be united with them but so great were the confusion and strife among the
different denominations that it was impossible for a person young as I was and so
unacquainted with men and things to come to any certain conclusion who was right and who
was wrong
9 My mind at times was greatly excited the cry and tumult were so great and incessant
The Presbyterians were most decided against the Baptists and Methodists and used all the
powers of both reason and sophistry to prove their errors or at least to make the people think
they were in error On the other hand the Baptists and Methodists in their turn were equally
zealous in endeavoring to establish their own tenets and disprove all others
10 In the midst of this war of words and tumult of opinions I often said to myself What
is to be done Who of all these parties are right or are they all wrong together If any one of
them be right which is it and how shall I know it
11 While I was laboring under the extreme difficulties caused by the contests of these
parties of religionists I was one day reading the Epistle of James first chapter and fifth verse
which reads If any of you lack wisdom let him ask of God that giveth to all men liberally
and upbraideth not and it shall be given him
12 Never did any passage of scripture come with more power to the heart of man than
this did at this time to mine It seemed to enter with great force into every feeling of my heart I
reflected on it again and again knowing that if any person needed wisdom from God I did for
how to act I did not know and unless I could get more wisdom than I then had I would never
know for the teachers of religion of the different sects understood the same passages of
scripture so differently as to destroy all confidence in settling the question by an appeal to the
Bible
202
13 At length I came to the conclusion that I must either remain in darkness and confusion
or else I must do as James directs that is ask of God I at length came to the determination to
ldquoask of Godrdquo concluding that if he gave wisdom to them that lacked wisdom and would give
liberally and not upbraid I might venture
14 So in accordance with this my determination to ask of God I retired to the woods
to make the attempt It was on the morning of a beautiful clear day early in the spring of
eighteen hundred and twenty It was the first time in my life that I had made such an attempt
for amidst all my anxieties I had never as yet made the attempt to pray vocally
15 After I had retired to the place where I had previously designed to go having looked
around me and finding myself alone I kneeled down and began to offer up the desires of my
heart to God I had scarcely done so when immediately I was seized upon by some power which
entirely overcame me and had such an astonishing influence over me as to bind my tongue so
that I could not speak Thick darkness gathered around me and it seemed to me for a time as if
I were doomed to sudden destruction
16 But exerting all my powers to call upon God to deliver me out of the power of this
enemy which had seized upon me and at the very moment when I was ready to sink into despair
and abandon myself to destructionmdashnot to an imaginary ruin but to the power of some actual
being from the unseen world who had such marvelous power as I had never before felt in any
beingmdashjust at this moment of great alarm I saw a pillar of light exactly over my head above
the brightness of the sun which descended gradually until it fell upon me
17 It no sooner appeared than I found myself delivered from the enemy which held
me bound When the light rested upon me I saw two Personages whose brightness and glory
defy all description standing above me in the air One of them spake unto me calling me by
name and said pointing to the othermdashThis is My Beloved Son Hear Him
18 My object in going to inquire of the Lord was to know which of all the sects was right
that I might know which to join No sooner therefore did I get possession of myself so as to be
able to speak than I asked the Personages who stood above me in the light which of all the
sects was right (for at this time it had never entered into my heart that all were wrong)mdashand
which I should join
19 I was answered that I must join none of them for they were all wrong and the
Personage who addressed me said that all their creeds were an abomination in his sight that
those professors were all corrupt that ldquothey draw near to me with their lips but their hearts
are far from me they teach for doctrines the commandments of men having a form of godliness
but they deny the power thereofrdquo
203
20 He again forbade me to join with any of them and many other things did he say unto
me which I cannot write at this time When I came to myself again I found myself lying on my
back looking up into heaven When the light had departed I had no strength but soon
recovering in some degree I went home And as I leaned up to the fireplace mother inquired
what the matter was I replied ldquoNever mind all is wellmdashI am well enough offrdquo I then said to
my mother ldquoI have learned for myself that Presbyterianism is not truerdquo It seems as though the
adversary was aware at a very early period of my life that I was destined to prove a disturber
and an annoyer of his kingdom else why should the powers of darkness combine against me
Why the opposition and persecution that arose against me almost in my infancy
Some preachers and other professors of religion reject the account of the First
VisionmdashPersecution is heaped upon Joseph SmithmdashHe testifies of the reality of the vision
(Verses 21ndash26)
21 Some few days after I had this vision I happened to be in company with one of the
Methodist preachers who was very active in the before mentioned religious excitement and
conversing with him on the subject of religion I took occasion to give him an account of the
vision which I had had I was greatly surprised at his behavior he treated my communication
not only lightly but with great contempt saying it was all of the devil that there were no such
things as visions or revelations in these days that all such things had ceased with the apostles
and that there would never be any more of them
22 I soon found however that my telling the story had excited a great deal of prejudice
against me among professors of religion and was the cause of great persecution which
continued to increase and though I was an obscure boy only between fourteen and fifteen years
of age and my circumstances in life such as to make a boy of no consequence in the world yet
men of high standing would take notice sufficient to excite the public mind against me and
create a bitter persecution and this was common among all the sectsmdashall united to persecute
me
23 It caused me serious reflection then and often has since how very strange it was
that an obscure boy of a little over fourteen years of age and one too who was doomed to the
necessity of obtaining a scanty maintenance by his daily labor should be thought a character
of sufficient importance to attract the attention of the great ones of the most popular sects of
the day and in a manner to create in them a spirit of the most bitter persecution and reviling
But strange or not so it was and it was often the cause of great sorrow to myself
24 However it was nevertheless a fact that I had beheld a vision I have thought since
that I felt much like Paul when he made his defense before King Agrippa and related the
204
account of the vision he had when he saw a light and heard a voice but still there were but
few who believed him some said he was dishonest others said he was mad and he was
ridiculed and reviled But all this did not destroy the reality of his vision He had seen a
vision he knew he had and all the persecution under heaven could not make it otherwise
and though they should persecute him unto death yet he knew and would know to his latest
breath that he had both seen a light and heard a voice speaking unto him and all the world
could not make him think or believe otherwise
25 So it was with me I had actually seen a light and in the midst of that light I saw
two Personages and they did in reality speak to me and though I was hated and persecuted
for saying that I had seen a vision yet it was true and while they were persecuting me
reviling me and speaking all manner of evil against me falsely for so saying I was led to say
in my heart Why persecute me for telling the truth I have actually seen a vision and who
am I that I can withstand God or why does the world think to make me deny what I have
actually seen For I had seen a vision I knew it and I knew that God knew it and I could
not deny it neither dared I do it at least I knew that by so doing I would offend God and
come under condemnation
26 I had now got my mind satisfied so far as the sectarian world was concernedmdashthat
it was not my duty to join with any of them but to continue as I was until further directed I had
found the testimony of James to be truemdashthat a man who lacked wisdom might ask of God
and obtain and not be upbraided
Moroni appears to Joseph SmithmdashJosephrsquos name is to be known for good and evil
among all nationsmdashMoroni tells him of the Book of Mormon and of the coming judgments
of the Lord and quotes many scripturesmdashThe hiding place of the gold plates is revealedmdash
Moroni continues to instruct the Prophet (Verses 27ndash54)
27 I continued to pursue my common vocations in life until the twenty-first of September
one thousand eight hundred and twenty-three all the time suffering severe persecution at the
hands of all classes of men both religious and irreligious because I continued to affirm that I
had seen a vision
28 During the space of time which intervened between the time I had the vision and the
year eighteen hundred and twenty-threemdashhaving been forbidden to join any of the religious
sects of the day and being of very tender years and persecuted by those who ought to have
been my friends and to have treated me kindly and if they supposed me to be deluded to have
endeavored in a proper and affectionate manner to have reclaimed memdashI was left to all kinds
205
of temptations and mingling with all kinds of society I frequently fell into many foolish errors
and displayed the weakness of youth and the foibles of human nature which I am sorry to say
led me into divers temptations offensive in the sight of God In making this confession no one
need suppose me guilty of any great or malignant sins A disposition to commit such was never
in my nature But I was guilty of levity and sometimes associated with jovial company etc not
consistent with that character which ought to be maintained by one who was called of God as
I had been But this will not seem very strange to any one who recollects my youth and is
acquainted with my native cheery temperament
29 In consequence of these things I often felt condemned for my weakness and
imperfections when on the evening of the above-mentioned twenty-first of September after I
had retired to my bed for the night I betook myself to prayer and supplication to Almighty God
for forgiveness of all my sins and follies and also for a manifestation to me that I might know
of my state and standing before him for I had full confidence in obtaining a divine manifestation
as I previously had one
30 While I was thus in the act of calling upon God I discovered a light appearing in
my room which continued to increase until the room was lighter than at noonday when
immediately a personage appeared at my bedside standing in the air for his feet did not
touch the floor
31 He had on a loose robe of most exquisite whiteness It was a whiteness beyond
anything earthly I had ever seen nor do I believe that any earthly thing could be made to
appear so exceedingly white and brilliant His hands were naked and his arms also a little
above the wrist so also were his feet naked as were his legs a little above the ankles His
head and neck were also bare I could discover that he had no other clothing on but this robe
as it was open so that I could see into his bosom
32 Not only was his robe exceedingly white but his whole person was glorious beyond
description and his countenance truly like lightning The room was exceedingly light but
not so very bright as immediately around his person When I first looked upon him I was
afraid but the fear soon left me
33 He called me by name and said unto me that he was a messenger sent from the
presence of God to me and that his name was Moroni that God had a work for me to do
and that my name should be had for good and evil among all nations kindreds and tongues
or that it should be both good and evil spoken of among all people
34 He said there was a book deposited written upon gold plates giving an account of
the former inhabitants of this continent and the source from whence they sprang He also
206
said that the fulness of the everlasting Gospel was contained in it as delivered by the Savior
to the ancient inhabitants
35 Also that there were two stones in silver bowsmdashand these stones fastened to a
breastplate constituted what is called the Urim and Thummimmdashdeposited with the plates
and the possession and use of these stones were what constituted ldquoseersrdquo in ancient or former
times and that God had prepared them for the purpose of translating the book
36 After telling me these things he commenced quoting the prophecies of the Old
Testament He first quoted part of the third chapter of Malachi and he quoted also the fourth
or last chapter of the same prophecy though with a little variation from the way it reads in our
Bibles Instead of quoting the first verse as it reads in our books he quoted it thus
37 For behold the day cometh that shall burn as an oven and all the proud yea and
all that do wickedly shall burn as stubble for they that come shall burn them saith the Lord of
Hosts that it shall leave them neither root nor branch
38 And again he quoted the fifth verse thus Behold I will reveal unto you the
Priesthood by the hand of Elijah the prophet before the coming of the great and dreadful day
of the Lord
39 He also quoted the next verse differently And he shall plant in the hearts of the
children the promises made to the fathers and the hearts of the children shall turn to their
fathers If it were not so the whole earth would be utterly wasted at his coming
40 In addition to these he quoted the eleventh chapter of Isaiah saying that it was about
to be fulfilled He quoted also the third chapter of Acts twenty-second and twenty-third verses
precisely as they stand in our New Testament He said that that prophet was Christ but the day
had not yet come when ldquothey who would not hear his voice should be cut off from among the
peoplerdquo but soon would come
41 He also quoted the second chapter of Joel from the twenty-eighth verse to the last
He also said that this was not yet fulfilled but was soon to be And he further stated that the
fulness of the Gentiles was soon to come in He quoted many other passages of scripture and
offered many explanations which cannot be mentioned here
42 Again he told me that when I got those plates of which he had spokenmdashfor the
time that they should be obtained was not yet fulfilledmdashI should not show them to any person
neither the breastplate with the Urim and Thummim only to those to whom I should be
commanded to show them if I did I should be destroyed While he was conversing with me
about the plates the vision was opened to my mind that I could see the place where the plates
207
were deposited and that so clearly and distinctly that I knew the place again when I visited
it
43 After this communication I saw the light in the room begin to gather immediately
around the person of him who had been speaking to me and it continued to do so until the room
was again left dark except just around him when instantly I saw as it were a conduit open
right up into heaven and he ascended till he entirely disappeared and the room was left as it
had been before this heavenly light had made its appearance
44 I lay musing on the singularity of the scene and marveling greatly at what had
been told to me by this extraordinary messenger when in the midst of my meditation I
suddenly discovered that my room was again beginning to get lighted and in an instant as
it were the same heavenly messenger was again by my bedside
45 He commenced and again related the very same things which he had done at his
first visit without the least variation which having done he informed me of great judgments
which were coming upon the earth with great desolations by famine sword and pestilence
and that these grievous judgments would come on the earth in this generation Having related
these things he again ascended as he had done before
46 By this time so deep were the impressions made on my mind that sleep had fled from
my eyes and I lay overwhelmed in astonishment at what I had both seen and heard But what
was my surprise when again I beheld the same messenger at my bedside and heard him
rehearse or repeat over again to me the same things as before and added a caution to me
telling me that Satan would try to tempt me (in consequence of the indigent circumstances of
my fatherrsquos family) to get the plates for the purpose of getting rich This he forbade me saying
that I must have no other object in view in getting the plates but to glorify God and must not
be influenced by any other motive than that of building his kingdom otherwise I could not get
them
47 After this third visit he again ascended into heaven as before and I was again left
to ponder on the strangeness of what I had just experienced when almost immediately after the
heavenly messenger had ascended from me for the third time the cock crowed and I found that
day was approaching so that our interviews must have occupied the whole of that night
48 I shortly after arose from my bed and as usual went to the necessary labors of the
day but in attempting to work as at other times I found my strength so exhausted as to render
me entirely unable My father who was laboring along with me discovered something to be
wrong with me and told me to go home I started with the intention of going to the house but
208
in attempting to cross the fence out of the field where we were my strength entirely failed me
and I fell helpless on the ground and for a time was quite unconscious of anything
49 The first thing that I can recollect was a voice speaking unto me calling me by name
I looked up and beheld the same messenger standing over my head surrounded by light as
before He then again related unto me all that he had related to me the previous night and
commanded me to go to my father and tell him of the vision and commandments which I had
received
50 I obeyed I returned to my father in the field and rehearsed the whole matter to him
He replied to me that it was of God and told me to go and do as commanded by the messenger
I left the field and went to the place where the messenger had told me the plates were deposited
and owing to the distinctness of the vision which I had had concerning it I knew the place the
instant that I arrived there
51 Convenient to the village of Manchester Ontario county New York stands a hill
of considerable size and the most elevated of any in the neighborhood On the west side of
this hill not far from the top under a stone of considerable size lay the plates deposited in
a stone box This stone was thick and rounding in the middle on the upper side and thinner
towards the edges so that the middle part of it was visible above the ground but the edge all
around was covered with earth
52 Having removed the earth I obtained a lever which I got fixed under the edge of
the stone and with a little exertion raised it up I looked in and there indeed did I behold the
plates the Urim and Thummim and the breastplate as stated by the messenger The box in
which they lay was formed by laying stones together in some kind of cement In the bottom
of the box were laid two stones crossways of the box and on these stones lay the plates and
the other things with them
53 I made an attempt to take them out but was forbidden by the messenger and was
again informed that the time for bringing them forth had not yet arrived neither would it until
four years from that time but he told me that I should come to that place precisely in one year
from that time and that he would there meet with me and that I should continue to do so until
the time should come for obtaining the plates
54 Accordingly as I had been commanded I went at the end of each year and at each
time I found the same messenger there and received instruction and intelligence from him at
each of our interviews respecting what the Lord was going to do and how and in what manner
his kingdom was to be conducted in the last days
209
Joseph Smith marries Emma HalemdashHe receives the gold plates from Moroni and
translates some of the charactersmdashMartin Harris shows the characters and translation to
Professor Anthon who says ldquoI cannot read a sealed bookrdquo (Verses 55ndash65)
55 As my fatherrsquos worldly circumstances were very limited we were under the necessity
of laboring with our hands hiring out by dayrsquos work and otherwise as we could get opportunity
Sometimes we were at home and sometimes abroad and by continuous labor were enabled to
get a comfortable maintenance
56 In the year 1823 my fatherrsquos family met with a great affliction by the death of my
eldest brother Alvin In the month of October 1825 I hired with an old gentleman by the name
of Josiah Stoal who lived in Chenango county State of New York He had heard something of
a silver mine having been opened by the Spaniards in Harmony Susquehanna county State of
Pennsylvania and had previous to my hiring to him been digging in order if possible to
discover the mine After I went to live with him he took me with the rest of his hands to dig for
the silver mine at which I continued to work for nearly a month without success in our
undertaking and finally I prevailed with the old gentleman to cease digging after it Hence
arose the very prevalent story of my having been a money-digger
57 During the time that I was thus employed I was put to board with a Mr Isaac Hale
of that place it was there I first saw my wife (his daughter) Emma Hale On the 18th of January
1827 we were married while I was yet employed in the service of Mr Stoal
58 Owing to my continuing to assert that I had seen a vision persecution still followed
me and my wifersquos fatherrsquos family were very much opposed to our being married I was therefore
under the necessity of taking her elsewhere so we went and were married at the house of Squire
Tarbill in South Bainbridge Chenango county New York Immediately after my marriage I
left Mr Stoalrsquos and went to my fatherrsquos and farmed with him that season
59 At length the time arrived for obtaining the plates the Urim and Thummim and
the breastplate On the twenty-second day of September one thousand eight hundred and
twenty-seven having gone as usual at the end of another year to the place where they were
deposited the same heavenly messenger delivered them up to me with this charge that I
should be responsible for them that if I should let them go carelessly or through any neglect
of mine I should be cut off but that if I would use all my endeavors to preserve them until
he the messenger should call for them they should be protected
60 I soon found out the reason why I had received such strict charges to keep them safe
and why it was that the messenger had said that when I had done what was required at my hand
he would call for them For no sooner was it known that I had them than the most strenuous
210
exertions were used to get them from me Every stratagem that could be invented was resorted
to for that purpose The persecution became more bitter and severe than before and multitudes
were on the alert continually to get them from me if possible But by the wisdom of God they
remained safe in my hands until I had accomplished by them what was required at my hand
When according to arrangements the messenger called for them I delivered them up to him
and he has them in his charge until this day being the second day of May one thousand eight
hundred and thirty-eight
61 The excitement however still continued and rumor with her thousand tongues was
all the time employed in circulating falsehoods about my fatherrsquos family and about myself If I
were to relate a thousandth part of them it would fill up volumes The persecution however
became so intolerable that I was under the necessity of leaving Manchester and going with my
wife to Susquehanna county in the State of Pennsylvania While preparing to startmdashbeing very
poor and the persecution so heavy upon us that there was no probability that we would ever be
otherwisemdashin the midst of our afflictions we found a friend in a gentleman by the name of
Martin Harris who came to us and gave me fifty dollars to assist us on our journey Mr Harris
was a resident of Palmyra township Wayne county in the State of New York and a farmer of
respectability
62 By this timely aid was I enabled to reach the place of my destination in
Pennsylvania and immediately after my arrival there I commenced copying the characters
off the plates I copied a considerable number of them and by means of the Urim and
Thummim I translated some of them which I did between the time I arrived at the house of
my wifersquos father in the month of December and the February following
63 Sometime in this month of February the aforementioned Mr Martin Harris came to
our place got the characters which I had drawn off the plates and started with them to the city
of New York For what took place relative to him and the characters I refer to his own account
of the circumstances as he related them to me after his return which was as follows
64 ldquoI went to the city of New York and presented the characters which had been
translated with the translation thereof to Professor Charles Anthon a gentleman celebrated
for his literary attainments Professor Anthon stated that the translation was correct more
so than any he had before seen translated from the Egyptian I then showed him those which
were not yet translated and he said that they were Egyptian Chaldaic Assyriac and Arabic
and he said they were true characters He gave me a certificate certifying to the people of
Palmyra that they were true characters and that the translation of such of them as had been
translated was also correct I took the certificate and put it into my pocket and was just
211
leaving the house when Mr Anthon called me back and asked me how the young man found
out that there were gold plates in the place where he found them I answered that an angel
of God had revealed it unto him
65 ldquoHe then said to me lsquoLet me see that certificatersquo I accordingly took it out of my
pocket and gave it to him when he took it and tore it to pieces saying that there was no such
thing now as ministering of angels and that if I would bring the plates to him he would
translate them I informed him that part of the plates were sealed and that I was forbidden
to bring them He replied lsquoI cannot read a sealed bookrsquo I left him and went to Dr Mitchell
who sanctioned what Professor Anthon had said respecting both the characters and the
translationrdquo
Oliver Cowdery serves as scribe in translating the Book of MormonmdashJoseph and Oliver
receive the Aaronic Priesthood from John the BaptistmdashThey are baptized ordained and receive
the spirit of prophecy (Verses 66ndash75)
66 On the 5th day of April 1829 Oliver Cowdery came to my house until which time I
had never seen him He stated to me that having been teaching school in the neighborhood
where my father resided and my father being one of those who sent to the school he went to
board for a season at his house and while there the family related to him the circumstances of
my having received the plates and accordingly he had come to make inquiries of me
67 Two days after the arrival of Mr Cowdery (being the 7th of April) I commenced to
translate the Book of Mormon and he began to write for me
68 We still continued the work of translation when in the ensuing month (May 1829)
we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for
the remission of sins that we found mentioned in the translation of the plates While we were
thus employed praying and calling upon the Lord a messenger from heaven descended in a
cloud of light and having laid his hands upon us he ordained us saying
69 Upon you my fellow servants in the name of Messiah I confer the Priesthood of
Aaron which holds the keys of the ministering of angels and of the gospel of repentance and
of baptism by immersion for the remission of sins and this shall never be taken again from the
earth until the sons of Levi do offer again an offering unto the Lord in righteousness
70 He said this Aaronic Priesthood had not the power of laying on hands for the gift of
the Holy Ghost but that this should be conferred on us hereafter and he commanded us to go
and be baptized and gave us directions that I should baptize Oliver Cowdery and that
afterwards he should baptize me
212
71 Accordingly we went and were baptized I baptized him first and afterwards he
baptized memdashafter which I laid my hands upon his head and ordained him to the Aaronic
Priesthood and afterwards he laid his hands on me and ordained me to the same Priesthoodmdash
for so we were commanded
72 The messenger who visited us on this occasion and conferred this Priesthood upon
us said that his name was John the same that is called John the Baptist in the New Testament
and that he acted under the direction of Peter James and John who held the keys of the
Priesthood of Melchizedek which Priesthood he said would in due time be conferred on us
and that I should be called the first Elder of the Church and he (Oliver Cowdery) the second
It was on the fifteenth day of May 1829 that we were ordained under the hand of this messenger
and baptized
73 Immediately on our coming up out of the water after we had been baptized we
experienced great and glorious blessings from our Heavenly Father No sooner had I baptized
Oliver Cowdery than the Holy Ghost fell upon him and he stood up and prophesied many
things which should shortly come to pass And again so soon as I had been baptized by him I
also had the spirit of prophecy when standing up I prophesied concerning the rise of this
Church and many other things connected with the Church and this generation of the children
of men We were filled with the Holy Ghost and rejoiced in the God of our salvation
74 Our minds being now enlightened we began to have the scriptures laid open to our
understandings and the true meaning and intention of their more mysterious passages revealed
unto us in a manner which we never could attain to previously nor ever before had thought of
In the meantime we were forced to keep secret the circumstances of having received the
Priesthood and our having been baptized owing to a spirit of persecution which had already
manifested itself in the neighborhood
75 We had been threatened with being mobbed from time to time and this too by
professors of religion And their intentions of mobbing us were only counteracted by the
influence of my wifersquos fatherrsquos family (under Divine providence) who had become very friendly
to me and who were opposed to mobs and were willing that I should be allowed to continue
the work of translation without interruption and therefore offered and promised us protection
from all unlawful proceedings as far as in them lay
213
Appendix 3 The Book of Mormon
Figure 41 Anthon Transcript from the Golden Plates
The Book of Mormon is the keystone of the religion I believe in According to the story
the angel first visited Smiths bedroom late at night on September 22 in 1822 or 1823 Moroni
told Smith that the plates could be found buried in a prominent hill near his home later called
Cumorah a name found in the Book of Mormon
The following are some extracts from the History of Joseph Smith the Prophet 17Joseph
Smith tells of his ancestry family members and their early abodesmdashAn unusual excitement
about religion prevails in western New YorkmdashHe determines to seek wisdom as directed by
JamesmdashThe Father and the Son appear and Joseph is called to his prophetic ministry (Verses
1ndash20)
As another witness Oliver Cowdery describes these events thus ldquoThese were days
never to be forgottenmdashto sit under the sound of a voice dictated by the inspiration of heaven
awakened the utmost gratitude of this bosom Day after day I continued uninterrupted to write
from his mouth as he translated with the Urim and Thummim or as the Nephites would have
said lsquoInterpretersrsquo the history or record called lsquoThe Book of Mormonrsquo
ldquoTo notice in even few words the interesting account given by Mormon and his
faithful son Moroni of a people once beloved and favored of heaven would supersede my
present design I shall therefore defer this to a future period and as I said in the introduction
pass more directly to some few incidents immediately connected with the rise of this Church
17 62 Extracts from the History of Joseph Smith the Prophet The Pearl of Great Price
214
which may be entertaining to some thousands who have stepped forward amid the frowns of
bigots and the calumny of hypocrites and embraced the Gospel of Christ
ldquoNo men in their sober senses could translate and write the directions given to the
Nephites from the mouth of the Savior of the precise manner in which men should build up His
Church and especially when corruption had spread an uncertainty over all forms and systems
practiced among men without desiring a privilege of showing the willingness of the heart by
being buried in the liquid grave to answer a lsquogood conscience by the resurrection of Jesus
Christrsquo
ldquoAfter writing the account given of the Saviorrsquos ministry to the remnant of the seed of
Jacob upon this continent it was easy to be seen as the prophet said it would be that darkness
covered the earth and gross darkness the minds of the people On reflecting further it was as
easy to be seen that amid the great strife and noise concerning religion none had authority from
God to administer the ordinances of the Gospel For the question might be asked have men
authority to administer in the name of Christ who deny revelations when His testimony is no
less than the spirit of prophecy and His religion based built and sustained by immediate
revelations in all ages of the world when He has had a people on earth If these facts were
buried and carefully concealed by men whose craft would have been in danger if once
permitted to shine in the faces of men they were no longer to us and we only waited for the
commandment to be given lsquoArise and be baptizedrsquo
ldquoThis was not long desired before it was realized The Lord who is rich in mercy and
ever willing to answer the consistent prayer of the humble after we had called upon Him in a
fervent manner aside from the abodes of men condescended to manifest to us His will On a
sudden as from the midst of eternity the voice of the Redeemer spake peace to us while the
veil was parted and the angel of God came down clothed with glory and delivered the anxiously
looked for message and the keys of the Gospel of repentance What joy what wonder what
amazement While the world was racked and distractedmdashwhile millions were groping as the
blind for the wall and while all men were resting upon uncertainty as a general mass our eyes
beheld our ears heard as in the lsquoblaze of dayrsquo yes moremdashabove the glitter of the May sunbeam
which then shed its brilliancy over the face of nature Then his voice though mild pierced to
the center and his words lsquoI am thy fellow-servantrsquo dispelled every fear We listened we gazed
we admired rsquoTwas the voice of an angel from glory rsquotwas a message from the Most High And
as we heard we rejoiced while His love enkindled upon our souls and we were wrapped in the
vision of the Almighty Where was room for doubt Nowhere uncertainty had fled doubt had
sunk no more to rise while fiction and deception had fled forever ldquoBut dear brother think
215
further think for a moment what joy filled our hearts and with what surprise we must have
bowed (for who would not have bowed the knee for such a blessing) when we received under
his hand the Holy Priesthood as he said lsquoUpon you my fellow-servants in the name of Messiah
I confer this Priesthood and this authority which shall remain upon earth that the Sons of Levi
may yet offer an offering unto the Lord in righteousnessrsquo
ldquoI shall not attempt to paint to you the feelings of this heart nor the majestic beauty and
glory which surrounded us on this occasion but you will believe me when I say that earth nor
men with the eloquence of time cannot begin to clothe language in as interesting and sublime
a manner as this holy personage No nor has this earth power to give the joy to bestow the
peace or comprehend the wisdom which was contained in each sentence as they were delivered
by the power of the Holy Spirit Man may deceive his fellow-men deception may follow
deception and the children of the wicked one may have power to seduce the foolish and
untaught till naught but fiction feeds the many and the fruit of falsehood carries in its current
the giddy to the grave but one touch with the finger of his love yes one ray of glory from the
upper world or one word from the mouth of the Savior from the bosom of eternity strikes it
all into insignificance and blots it forever from the mind The assurance that we were in the
presence of an angel the certainty that we heard the voice of Jesus and the truth unsullied as it
flowed from a pure personage dictated by the will of God is to me past description and I shall
ever look upon this expression of the Saviorrsquos goodness with wonder and thanksgiving while I
am permitted to tarry and in those mansions where perfection dwells and sin never comes I
hope to adore in that day which shall never ceaserdquomdashMessenger and Advocate vol 1 (October
1834) pp 14ndash16
1John412 No man hath seen God at any time If we love one another God dwelleth in
us and his love is perfected in us
First vision of Joseph Smith15years old
1Peter18 Whom having not seen ye love in whom though now ye see him not yet
believing ye rejoice with joy unspeakable and full of glory
Golden Plates History Brigham Young Journal of Discourses 17 June 1877
ldquoOliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph did not
translate all of the plates there was a portion of them sealed which you can learn from the
Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to carry
them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver went
there the hill opened and they walked into a cave in which there was a large and spacious
216
room He says he did not think at the time whether they had the light of the sun or artificial
light but that it was just as light as day
They laid the plates on a table it was a large table that stood in the room Under
this table there was a pile of plates as much as two feet high and there were altogether in
this room more plates than probably many wagon loads they were piled up in the corners
and along the walls The first time they went there the sword of Laban hung upon the
wall but when they went again it had been taken down and laid upon the table across the
gold plates it was unsheathed and on it was written these words ldquoThis sword will never
be sheathed again until the kingdoms of this world become the kingdom of our God and
his Christrdquo
I tell you this as coming not only from Oliver Cowdery but others who were familiar
with it and who understood it just as well as we understand coming to this meeting [Don]
Carlos Smith was a young man of as much veracity as any young man we had and he was a
witness to these things Samuel Smith saw some things Hyrum saw a good many things but
Joseph was the leaderrdquo
Other Accounts Manuscript History of Brigham Young 5 May 1867
ldquoPresident [Heber C] Kimball talked familiarly to the brethren about Father Smith
[Oliver] Cowdery and others walking into the hill Cumorah and seeing records upon records
piled upon table[s] they walked from cell to cell and saw the records that were piled up rdquo
Wilford Woodruff Journal 11 December 1869
ldquoIn his journal Wilford Woodruff recounted what he had heard Brigham Young say
about the cave President Young said in relation to Joseph Smith returning the Plates of the
Book of Mormon that He did not return them to the box from wh[ence] He had Received
[them] But He went [into] a Cave in the Hill Comoro with Oliver Cowdry and deposited those
plates upon a table or shelf In that room were deposited a large amount of gold plates
Containing sacred records and when they first visited that Room the sword of Laban was
Hanging upon the wall and when they last visited it the sword was drawn from the scabbard
and [laid] upon a table and a Messenger who was the keeper of the room informed them that
that sword would never be returned to its scabbard untill the Kingdom of God was Esstablished
upon the Earth and untill it reigned triumphant over Evry Enemy Joseph Smith said that Cave
Contained tons of Choice Treasures and recordsrdquo
217
Jesse Nathaniel Smith Journal February 1874
ldquoA southern Utah Saint Jesse Nathaniel Smith heard Brigham Young speak in Cedar
City Utah and recorded I heard him [Brigham Young] at an evening meeting in Cedar City
describe an apartment in the Hill Cumorah that some of the brethren had been permitted to enter
He said there was great wealth in the room in sacred implements vestments arms precious
metals and precious stones more than a six-mule team could drawrdquo
Heber C Kimball Journal of Discourses 28 September 1856
ldquoIn response to a Brother Millsrsquos statement about the handcart pioneers Heber C
Kimball said How does it compare with the vision that Joseph and others had when they went
into a cave in the hill Cumorah and saw more records than ten men could carry There were
books piled up on tables book upon book Those records this people will yet have if they accept
of the Book of Mormon and observe its precepts and keep the commandmentsrdquo
Orson Pratt The Contributor September 1882
ldquoBut the grand repository of all the numerous records of the ancient nations of the
western continent was located in another department of the hill and its contents put under the
charge of holy angels until the day should come for them to be transferred to the sacred temple
of Zionrdquo
Orson Pratt in Journal of Discourses 1657
ldquoWill these things be brought to light Yes The records now slumbering in the hill
Cumorah will be brought forth by the power of God to fulfill the words of our text that lsquothe
knowledge of God shall cover the earth as the waters cover the great deeprdquo
Edward Stevenson Reminiscences of Joseph the Prophet 1877
ldquoIn his book Reminiscences of Joseph the Prophet and the Coming Forth of the Book
of Mormon Edward Stevenson relates an interview with David Whitmer in 1877 It was
likewise stated to me by David Whitmer in the year 1877 that Oliver Cowdery told him that the
Prophet Joseph and himself had seen this room and that it was filled with treasure and on a
table therein were the breastplate and the sword of Laban as well as the portion of gold plates
not yet translated and that these plates were bound by three small gold rings and would also
be translated as was the first portion in the days of Joseph When they are translated much
useful information will be brought to light But till that day arrives no Rochester adventurers
shall ever see them or the treasures although science and mineral rods testify that they are thererdquo
218
David Whitmer Deseret Evening News 16 August 1878
ldquoIn an interview with P Wilhelm Poulson David Whitmer gave another account of the
cave [Poulson] Where are the plates now [Whitmer] In a cave where the angel has hidden
them up till the time arrives when the plates which are sealed shall be translated God will yet
raise up a mighty one who shall do his work till it is finished and Jesus comes again [Poulson]
Where is that cave [Whitmer] In the State of New York [Poulson] In the Hill of Comorah
[Whitmer] No but not far away from that placerdquo
William Horne Dame Diary 14 January 1855
ldquoAttended meeting a discourse from W W Phelps He related a story told him by Hyrum
Smith which was as follows Joseph Hyrum Cowdery and Whitmere went to the hill Cormorah
As they were walking up the hill a door opened and they walked into a room about 16 ft square
In that room was an angel and a trunk On that trunk lay a book of Mormon and gold plates
Labanrsquos sword Aaronrsquos brestplaterdquo
Elizabeth Kane Journal 15 January 1873
ldquoAlthough not a member of the church Elizabeth Kane lived in St George Utah and
entertained the company of Brigham Young She recorded the following discussion I asked
where the plates were now and saw in a moment from the expression of the countenances
around that I had blundered But I was answered that they were in a cave that Oliver Cowdery
though now an apostate would not deny that he had seen them He had been to the cave
Brigham Youngrsquos tone was so solemn that I listened bewildered like a child to the evening witch
stories of its nurse Brigham Young said that when Oliver Cowdery and Joseph Smith were
in the cave this third time they could see its contents more distinctly than before It was
about fifteen feet high and round its sides were ranged boxes of treasure In the centre was a
large stone table empty before but now piled with similar gold plates some of which lay
scattered on the floor beneath Formerly the sword of Laban hung on the walls sheathed but it
was now unsheathed and lying across the plates on the table and One that was with them said
it was never to be sheathed until the reign of Righteousness upon the earthrdquo
httpsjosephsmithfoundationorghill-cumorah-cave
Wagonloads of plates in Cumorahrsquos cave
The following was originally printed in the March-April 2010 edition of Mormonism
Researched To request a free subscription please visit here
The Book of Mormon ends by describing the demise of the Nephite people at the hands
of their Lamanite counterparts For decades the descendants of Lehi the light-skinned Nephites
219
and the dark-skinned Lamanites warred against each other until both sides met for a final battle
in the ldquoland of Cumorahrdquo According to Moroni 66
And it came to pass that when we had gathered in all our people in one to the land of
Cumorah behold I Mormon began to be old and knowing it to be the last struggle of my
people and having been commanded of the Lord that I should not suffer the records which had
been handed down by our fathers which were sacred to fall into the hands of the Lamanites
(for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi
and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of
the Lord save it were these few plates which I gave unto my son Moroni
According to Mormon lore Smith claimed to receive the ldquofew platesrdquo from Moroni in
1827 and from them translated the Book of Mormon When he was finished translating the
plates he gave them back to the angel who he claimed ldquohas them in his chargerdquo (Joseph Smith
History 160) Many ask ldquoWhere are the gold plates nowrdquo ldquoAnd what of the many other
records that were supposedly lsquohid up in the Hill Cumorahrsquordquo
In his article ldquoCumorahrsquos Caverdquo printed in the Journal of Book of Mormon Studies
(v13 no1-2 2004) Cameron J Packerconcedes that several prominent Mormons spoke of
gold plates and other objects (such as the very sword Nephi used to kill Laban) that lay buried
within the famous hill located near the Smith home outside of Palmyra New York Packer asks
ldquoWas this a real cave that Joseph and others actually walked into or was it a visionary or
lsquovirtualrsquo experiencerdquo
Unfortunately most of the cave accounts come second or even third-hand For example
Parker cites the diary of William Horne Dame who recorded the words of WW Phelps who in
turn cited Hyrum Smith Phelps said that Joseph Smith Hyrum Smith Oliver Cowdery and
David Whitmer went to the Hill Cumorah and ldquowalked into a room about 16 ft square In that
room was an angel and a trunk On that trunk lay a Book of Mormon and gold plates Labanrsquos
sword Aaronrsquos breastplaterdquo
Brigham Young gave a somewhat similar second-hand account on June 17 1877
Oliver Cowdery went with the Prophet Joseph when he deposited these plates Joseph
did not translate all of the plates there was a portion of them sealed which you can learn from
the Book of Doctrine and Covenants When Joseph got the plates the angel instructed him to
carry them back to the hill Cumorah which he did Oliver says that when Joseph and Oliver
went there the hill opened and they walked into a cave in which there was a large and spacious
room He says he whether they had the light of the sun or artificial light but that it was just as
light as day They laid the plates on a table it was a large table that stood in the room Under
220
this table there was a pile of plates as much as two feet high and there were altogether in this
room more plates than probably many wagon loads they were piled up in the corners and along
the walls The first time they went there the sword of Laban hung upon the wall but when they
went there again it had been taken down and laid upon the table across the gold plates it was
unsheathed and on it was written these words lsquoThis sword will never be sheathed again until
the kingdoms of this world become the kingdom of our God and his Christrsquordquo (Journal of
Discourses 1938)
David Whitmerrsquos testimony is a rare exception because he was one of the men who is
said to have actually entered such a cave His testimony slightly conflicts with Youngrsquos for he
stated in an 1878 interview printed in the Deseret Evening News that Smithrsquos gold plates were
indeed hidden but not in a cave in the Hill Cumorah Instead he said they were hidden ldquonot
far away from that placerdquo
Parker notes that Mormon Apostle Orson Pratt speaking in Ogden in 1873 spoke of
day when the plates ldquonow slumbering in the Hill Cumorahrdquo will be ldquobrought to lightrdquo When
that happens he said they will ldquohave the history of the Old Testament much more fully with
the addition of a great many prophecies that are not now contained in the recordrdquo
Such accounts leave us to believe that Smith and company literally saw tangible plates
and artifacts yet Heber C Kimball a member of the First Presidency under Brigham Young
used the word ldquovisionrdquo in 1856 when he spoke of ldquoJoseph Smith and othersrdquo seeing ldquomore
records than ten men could carryrdquo (Journal of Discourses 24105)
If this is the case then such a story really carries no more persuasive weight than the
testimony of the three witnesses who claimed to ldquohave seenrdquo the plates Smith received from
Moroni At first glance one might assume they too saw tangible gold plates However this
conclusion is dashed when we read in History of the Church 153 that it was only by prayer and
faith that they were ldquoable to obtain a view of themrdquo Why would prayer and faith be necessary
to see physical objects Furthermore page 55 clearly states they saw the plates in a vision
Mormon84 Therefore I will write and ahide up the records in the earth and whither I go it
mattereth not
Mormon75 Know ye that ye must come to the aknowledge of your fathers and repent
of all your sins and iniquities and bbelieve in Jesus Christ that he is the Son of God and that
he was slain by the Jews and by the power of the Father he hath risen again whereby he hath
gained the cvictory over the grave and also in him is the sting of death swallowed up
221
Mormon9 32 And now behold we have written this record according to our knowledge
in the characters which are called among us the areformed Egyptian being handed down and
altered by us according to our manner of speech
33 O ye wicked and perverse and stiffnecked people why have ye built up churches
unto yourselves to get gain Why have ye transfigured the holy word of God that ye might
bring damnation upon your souls Behold look ye unto the revelations of God for behold the
time cometh at that day when all these things must be fulfilled
34 Behold the Lord hath shown unto me great and marvelous things concerning that
which must shortly come at that day when these things shall come forth among you
The most important for the Book of Mormon is not reading but also learning how to
use for our daily lives That is including how to use the sword of Laban the Directors which
were given to Lehi (called Liahona) the Urim and Thummim and other records through the
Holy Ghost This will be discuss more later in conclusion section
Shreve (2017) reported that the wide availability of attractive readerrsquos editions of the
Book of Mormon armed with immaculate scholarly introductions framing it for non-Mormon
audiencesmdashnotably Hardyrsquos 2005 University of Illinois Press edition and Laurie Maffly-Kipprsquos
2008 Penguin edition which have made the Book of Mormonrsquos inclusion on American literature
syllabi that much easier Shreve (2017)wrote that perhaps the most conspicuous academic
embrace of the Book of Mormon is occurring inmdashof all placesmdashliberal secular Vermont where
Elizabeth Fenton is currently teaching a graduate seminar at the University of Vermont called
ldquoThe Book of Mormon and its Worldrdquo which all available evidence suggests is the first
literature course outside of Utah to focus exclusively on the Book of Mormon After requiring
students to spend three weeks reading the Book of Mormon in its entirety Fenton is devoting
the remainder of her course to a series of ldquomeditationsrdquo on potential historical and theological
contexts for the book Because it is a living religious text Fenton acknowledges that the book
must be taught ldquowith a certain generosityrdquo but she emphasizes that her course is focused
exclusively on intellectual questions rather than questions of faith Given the multitude of
preconceptions students have about the book distinctions like this are paramount in the the
Book of Mormon Gets the Literary Treatment JohnsonampJohnson (1999)traied to translate from
words on the Gold Plates to modern English version from existed copies from the Anthon
transcript through analizing various Native American and Egyptian languages Johnson
ampJohnson (1999) determined that was from Ether Chapter 63-13 as follows
3 And that it was the place of the New Jerusalem which should come down out of heaven
and the holy sanctuary of the Lord
222
4 Behold Ether saw the days of Christ and he spake concerning a New Jerusalem
upon this land
5 And he spake also concerning the house of Israel and the Jerusalem from whence
Lehi should comemdashafter it should be destroyed it should be built up again a holy city
unto the Lord wherefore it could not be a new Jerusalem for it had been in a time of
old but it should be built up again and become a holy city of the Lord and it should be
built unto the house of Israelmdash
6 And that a New Jerusalem should be built up upon this land unto the remnant of the
seed of Joseph for which things there has been a type
7 For as Joseph brought his father down into the land of Egypt even so he died there
wherefore the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem
that he might be merciful unto the seed of Joseph that they should perish not even as he
was merciful unto the father of Joseph that he should perish not
8 Wherefore the remnant of the house of Joseph shall be built upon this land and it shall
be a land of their inheritance and they shall build up a holy city unto the Lord like unto
the Jerusalem of old and they shall no more be confounded until the end come when the
earth shall pass away
9 And there shall be a new heaven and a new earth and they shall be like unto the old
save the old have passed away and all things have become new
10 And then cometh the New Jerusalem and blessed are they who dwell therein for it is
they whose garments are white through the blood of the Lamb and they are they who are
numbered among the remnant of the seed of Joseph who were of the house of Israel
11 And then also cometh the Jerusalem of old and the inhabitants thereof blessed are they
for they have been washed in the blood of the Lamb and they are they who were scattered
and gathered in from the four quarters of the earth and from the north countries and are
partakers of the fulfilling of the covenant which God made with their father Abraham
12 And when these things come bringeth to pass the scripture which saith there are they
who were first who shall be last and there are they who were last who shall be first
13 And I was about to write more but I am forbidden but great and marvelous were the
prophecies of Ether but they esteemed him as naught and cast him out and he hid himself
in the cavity of a rock by day and by night he went forth viewing the things which should
come upon the people
223
The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints is the name of the Church Latter-day
Saints believe came by revelation from the Lord Jesus Christ Himself ldquoJesus Christ directed
us to call the Church by His name because it is His Church filled with His powerrdquo President
Russell M Nelson has said (News Room 2019)
Central teaching philosophy of the Church is service in love to the neighbors That is
why the Church has various welfare program not only for the members but also for the world
The welfare program of The Church of Jesus Christ of Latter-day Saints is not only a
way to help members in temporarily difficult circumstances but it also stresses self-reliance as
a way of life including education health employment family home production and storage
family finances and spiritual strength Life is not on this earth but also time for eternity This
is a vision for serving for others volunteerly (Takahashi 1998)
Baron (2004) analyzed the ethical and moral teachings of The Church of Jesus Christ
of Latter-day Saints and the process by which those teachings come forth A further aim is to
compare the process and outcome with other religious traditions and secular schools of thought
Chapter One introduces information about the growth and influence of the Church and the
Churchrsquos employment of the unique LDS concept of revelation The Church encourages its
members to be actively involved in politics education business science and sports in their
communities On the other hand the Church discourages any kind o f separatist movements
among its members
The second chapter deals with the relationship between religion and morality in general
and how it specifically relates to the Church Baron (2004) states that some of these traditions
have attempted to resolve the philosophic problems associated with the debate about divine
command The LDS Church hasnever addressed in any formal way the debate about why one
should obey God or how one could discern whether Godrsquos commands were good Chapter
Three focuses attention on specific social ethical teachings on abortion euthanasia capital
punishment and just war Baron (2004) reported that the Churchrsquos position then against
radical feminism highlights (a) the Churchrsquos view on women as children of God who equally
share in the blessings that are offered (b) the Churchrsquos view on what the ultimate solution to
the problem of exploitation of women and others ismdashthe regeneration of the inner person and
(c)that the base assumptions of radical forms of feminism are diametrically opposed to the
faith-based premises of the Church
224
ldquoThe aim of the Church is to help the people to help themselves Work is to be re-enthroned as
the ruling principle of the lives of our Church membershiprdquo mdashPresident Heber J Grant 1936
Brief Historical Timeline of the Church Welfare Plan
1936
bullPresident Heber J Grant announces the Church security plan in April general conference
bullBy October conference the General Church Welfare Committee was established
1937
bullThe first central bishopsrsquo storehouse is set up in Salt Lake City
1938
bullThe Church begins construction on Welfare Square
bullThe Church Security Plan is renamed the Church Welfare Plan
bullIn Salt Lake City the first Deseret Industries thrift store opens
1939
bullWelfare Squarersquos first storehouse is completed
bullThe Churchrsquos first Welfare Square cannery starts operating
1940
bullPresident David O McKay dedicates the Welfare Square grain elevator
1941
bullWelfare Squarersquos milk-processing plant begins operation
1945
bullThe Church ships large amounts of food clothing and other relief supplies to Europe at the
end of World War II
1948
bullA regional employment office is established in Salt Lake City
225
1960
bullThe Church completes a milk-processing plant on Welfare Square
1963
bullThe Deseret Pasta Plant begins producing pasta
bullThe new Welfare Square cannery is completed
1970s
bullThe Church expands welfare projects and production to Mexico England and the Pacific
Islands
1973
bullLDS Social Services (now LDS Family Services) is created as an official Church
corporation under the direction of Welfare Services
1976
bullWelfare facilities expand throughout the United States and Canada and a new bishopsrsquo
storehouse is completed on Welfare Square
1978
bullThe Emergency Response committee is formed
1980s
bullArgentina Chile Paraguay and Uruguay are the first countries to receive employment
centers outside the United States
1982
bullUS President Ronald Reagan visits Ogden Utahrsquos welfare facilities ldquoIf during the period
of the Great Depression every church had come forth with a welfare program founded on
correct principles hellip we would not be in the difficulty in which we find ourselves todayrdquo he
said (quoted by Thomas S Monson in ldquoA Provident Planmdasha Precious Promiserdquo Ensign
May 1986 62)
226
1983
bullThe Presiding Bishopric of the Church is designated to direct the welfare program
1985
bullThe Church Humanitarian Services program was inaugurated
1990s
bullThe Humanitarian Service Center was formed Surplus clothing and other good were sorted
for shipment around the world in response to poverty and disasters
1996
bullLDS Charities was formed to smooth the progress of humanitarian aid in several countries
bullWelfare Square renovation begins
1999
bullLDS Social Services expands its programs and becomes LDS Family Services
2001
bullWelfare Square was rededicated following its renovation
2003
bullWelfare Services launches providentlivingorg
bullHumanitarian Services outlines four major initiatives neonatal resuscitation training clean
water wheelchair distribution and vision treatment
2009
bullThe Church launches a new adoption website ItsAboutLoveorg
2010
bullEmployment Resource Services launches LDSjobsorg
(Timeline A Look Back at the Church Welfare Plan resource 2011)
227
Appendix 4 Biography
Ryo Takahashi PhD (Japan)
Ryo Takahashi was born on September 1 1961 in Koshimizu town Hokkaido Japan Ryo is a
Professor at Sendai University Director of Center for Gerontology at the Nippon Care-Fit
Service Institute He is a fellow of the International Association for the Scientific Study of
Intellectual Disabilities Ryo wants to empower all peoplersquos talents and individual values by
collaborative studying of death education His current goal is to establish Leonardo da Vinci
Center for Gerontology by creating unlimited networking with good people with
interdisciplinary area throughout the world for life long development of persons with all kind
of disabilities and all ages He believes that Art is whole human life for total learning process
Figure42 Ryo Takahashi
Ryo is Professor in the Department of Health and Welfare Science at Sendai University Ryo
is currently serving as a clinical professor at the AUSN volunterly as well Ryo graduated from
Sendai University in Physical Education with Bachelor of Arts Then he conitnued to study
Special Education at Joetsu University of Education Graduate School He has lived in the US
for graduate work at University of Utah Moreover Ryo has lived in India as Director of AU-
NCSA Center for Gerontology at Andhra University This experience concluded into Ryorsquos life
by the words of Rabindranath Tagore gave lectures titled ldquoMANrdquo at the Andhara University in
Visakhapatnam on December 8-10 in 1933 ldquoBy the Lord ldquoYou have to live a hundred years
you must actrdquo Fulfill your hundred years of life by work such work as can truly be claimed
through belief and result to express the truth of (Soham) ldquoI am Herdquo Not by turning up onersquos
228
eye-balls and sitting with closed breath and staying far away from man do we gain this Truth
This work this toil is not for earning livelihoodrdquo He has completed with such philosophy with
PhD (Education) at Meisei University Graduate School in 2011 and PhD (Bioethics
Sustainability and Global Public Health)at American University of Sovereign Nations in 2019
This work should contribute for the world peace particularly toward the 2020 Olympics in
Tokyo The main aim of the Olympics is unified spiritual national heritage and remove racial
belief honor poets and writer have chance to express themselves to large audience seen as
festival have peace remove social evils 2020 must be the first line of real no discrimination
of all nations kindred tongues and people for working and helping together for peace and
harmony through KIGATSUKU SOUL Kigatsuku means ldquoan inner spirit to act without being
told what to do rdquo SOUL can be grown by See Observe Understand and Listen to learn each
other toward to 2030 The aim is set for putting poverty in museum by 2030 as Professor
Muhammad Yunus stated in his vision by creating new world In order to achieve such vison it
has to going back to fundamental roots of human beings It is important to searching real history
of roots of each country of tribal heritage including indigenous people including Ainu people
in mainly Hokkaido Japan
229
あとがき
本書は American University of Soveriegn Nations(生命倫理持続可能性グローバルパブリックヘルス2019)
博士論文 The Science Philosophy and Bioethics of Gerontology in the Context of Our Future An Individual and
Community Journey from Japan （温故知新ジェロントロジーの科学哲学生命倫理日本発信の「ひと」と「地域」への旅
路）を編集したものである タイトルの和訳には Philosophy of Gerontology の意味を「自論問路事爺論答路事時論問路事」
の哲学として表現している すなわち１自論問路事として自らこの問題の方向性（路）を考えること ２爺論答路事とし
て諸先輩がこれまで構築されてきた事柄に耳を傾けることそして３時論問路事として現代にあってジェロントロジーに求
められることは何かを探求することでこの時代に見つめ直すことである 筆者が学生時代に仙台大学で学び卒業論文とし
てまとめたテーマは「統合教育の原理」であった すなわち単に特別支援教育とは障がいのある子どもと健常な子ども達
の交流に留まるのではなく学際的な共育アプローチが全人類（全年齢男女全世界）において共通に必要な分野である
ことを探求した 上越教育大学大学院では 障がいのある本人と家族が地域で加齢とともにどのように生活していくかにつ
いて各施設の実態調査を実施した そこで学問とは単一のものではなく包括的に学ぶことの必要性を学んだ ユタ大学大
学院大学ではジェロントロジーという学問と出会い 高齢者と知的障がい者を含めた本人と家族の生活の質（Quality of
Life）を研究した 加えて 1992 年にメリーランド州バルチモアで開催された Association of Gerontology in Higher
Education(現在は Academy of Gerontology in Higher Education)のシンポジウムで一人の女性の大学院生が「ジェロントロ
ジーの哲学とはどういうものか」という質問に対してシンポジストの教授達が答えられない場面に遭遇し筆者自らが「ジ
ェロントロジー哲学」を極めることを決意したことを鮮明に覚えているその後インドのアンドラ大学 NCSA ジェロントロジー
センターのディレクターとしてジェロントロジーの哲学を探求への導かれた その時に タゴールが講演をした著書「MANひ
と」と出会い その当時の写真が本書の表紙を飾っている（タゴール(右)とラダクリシュナン(左 当時の学長後の大統領)
ジェロントロジー哲学の実践のために 2002 年に福島県郡山市で開催された国際知的障害研究協会(IASSID 現在は
IASSIDD)加齢QOL円卓会議で寬仁親王殿下のお成りご講演を頂いたことを皮切りに沖縄 インドのヴィシャーカパトナム
(2009)ロシアのサンクトペテルブルグ(2011)ダビンチプロジェクト 2012 と題して日本最古の大学と云われる足利学校が
所在する足利市と宇都宮市(2012)で国際会議を実施した この時点までは WHO（世界保健機関）を中心に活動を展開して
きたが今後教育の構築が必要と考え UNESCOの逸材を探したところ当時 UNESCOアジア太平洋地区の国々を担当して
た Darryl Macer 博士との出会うことができた その後メイサー博士が設立した大学院(American University of Soverign
Nations)にて生命倫理を学ぶきっかけとなりこの書籍が博士論文から誕生したのである 日本における教育を探求してい
く過程において武士道の研究に関わり修験道（山伏）の実践学に導かれて今日に至る その中でも大切なものおは「残心」
というなかに秘められた実践共育学である 残心とは「心が途切れることなく力を緩ゆる
めたり 寛くつろ
いでいながらも気配りや
思いやりの心を養い育てることである 残心とは 相手に対して誠実に礼を尽くし高ぶることなく試合稽古の相手がある事
に感謝する心である 残心とはどんな相手からも自らの技術の向上が出来かつ初心に帰る事ができる心そのもの」である
今後の課題はこの実践学を具現化して個人の安寧と地域国世界の平和と温故知新による草の根的な発展を自らの
先祖探求から繋げて様々な教育のなかに導入してことであると考えている その試みが全国から集まった開拓者の子孫
が住む北海道でありとくに自由民権運動が理由で左遷された歴史が埋もれている北見地方で 2020 年に青少年育成を
目的とした教育実践活動を実施することが将来に向けて大変意義の深いものと考える次第であるそしてその基盤には
先住民族の方々への感謝と歴史探究を含め真の国づくりが求められる この書籍は筆者の著作権保持のもとでドイツの
LAMBERT Academic Publishing(2019925)からも出版しており Amazon MoreBooks 等から購入することも可能である
これまでの人類の始祖からはじまり今日まで命が受け継がれてきたことに感謝し自らを研鑽しそれらの賜を捧げる
ことが私の使命であると考える次第である
以上
230
The Science Philosophy and Bioethics of
Gerontology in the Context of Our Future
An Individual and Community Journey
from Japan
温故知新ジェロントロジーの科学哲学生命倫理
日本発信の「ひと」と「地域」への旅路
自論問路事爺論答路事時論問路事
令和元(2019)年10月22日 初版1刷
「即位礼正殿の儀の行われる日」The Day of the core enthronement ceremony
髙橋 亮 編著者 (Ryo Takahashi）
発行所
989－1693
宮城県柴田郡柴田町船岡南2丁目２－１８
仙台大学 体育学部 健康福祉学科 高橋亮研究室
電話FAX (0224)55-1557 ro-takahashisendai-uacjp
製本印刷 アンリツ興産株式会社
243-0032 神奈川県厚木市恩名5-1-1
(アンリツ株式会社本社内)TEL 046-296-6736(代表)
copy2019 Ryo Takahashi
231
井口啓 Igucgi Kei (1925 年～ ) ガンジス川幻影 2011 年制
- 20190338_表1表4_v02pdf
- RyoGerontologyPhilosophy20191022pdf
-
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