カレンダー

いままでどこの居場所にいても続かない人、
常に自分はここにいていいなのかを悩んでいる人
言葉が見つけない、自分のことを主張しづらい人
未来に不安を感じて、常に絶望的な気分にとらわれる人
人間関係苦手が、友達がいてうらやましいなと思っている人

イベントカレンダーをクリックするとイベント詳細情報を表示されます。興味があるものがあれば、気楽に遊びに来て下さい。

Furatto, is a hikikomori community located in Omagari, Daisen City, Akita Prefecture, Japan. If you need help, please feel free to contact us by email. 1coin.furatto@gmail.com (English, Japanese, Chinese, Malay are ok)



相談に関して

※2019年4月から居場所(13:00 -17:00)の時間を加えて、新規相談者のため、相談の時間を増設します。新規の方は木~月午前部(11:00-13:00)と午後部(17:00-19:00)、ふらっとの利用について、または不登校やひきこもりの相談について受付しています。予約を優先しますが、ふら~と飛び込みは可能です。電話の受付時間は11:00~19:00。メール相談はいつでもオッケーです。※店長Rの相談日は金、日。初めての方も気楽にいらっしゃい~(^^)
※支援者の方の見学や研修など事前に店長Rの了解を得ることが必要。



ふらっとの行事

13:00~17:00 木曜日 音楽の日(ギター、ミュシカールなど) 金曜日 創作の日(料理、編み物、切り絵、折り紙、木工など) 土曜日 35カフェの日、勉強会の日(当事者勉強会、カフェ講座、人間関係など) 日曜日 のんびりの日は基本、たまに研修会など 月曜日 大人の日、パステルアート、おしゃべりの日、抹茶の日。

ふらっとはありのままに自然体を望んでいます。1人でひきこもっていて退屈と感じた方、少しでも人とつながってい見たい方、ひきこもりの状況に縛れたと感じた方はぜひふらっとに一度遊びに来てみてくださいね。月曜日は大人のスタッフ、それ以外はピアスタッフが対応しています。


事務室

秋田大学大学院医学系研究科 助教 ロザリン・ヨン 公衆衛生学修士(香港大学), 精神保健博士(東京大学) 
/ ロザリン研究室(地域作り・若者メンタルヘルス・ひきこもり・自殺予防対策)/ 特定非営利活動法人光希屋(家)
/ 大仙市子供・若者総合相談センター/ 「つながる」「つなぐ」「つながり続ける」/ロザリンの論文集(←ここに押して!)
連絡先:1coin.furatto@gmail.com

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Wednesday, March 4, 2009

One Million Hikikomori in Japan?

Hikikomori is a culture-bound syndrome found almost exclusively in Japan, most commonly among male teenagers and young adults, especially eldest sons, although a quarter of cases are female. It is characterized by extreme social withdrawal and near-total social withdrawal”(Oxford Reference Online Premium)


Although the phenomenon had received a large amount of attention from media and scholars, opinions varied when it comes to etiology , defining cases and treatment clauses.  There are still much to be explore in the study of hikikomori. While with the limited data we have in hand, there is a need to be cautious with how to deal with it. 


Currently there are different estimations of the prevalence of hikikomori in Japan, from 50,000 - 168,000,000 over more than seven written reports/opinions from 1999 - 2007.  One must not forget that these numbers were estimations mostly subjected to ecology fallacy. The reason to this is due to (i) the inconsistent definitions given to hikikomori; (ii) the expert’s opinions/clinical experience but not community study.


With these biases, we need to be aware of (a) the reported figures and (b) the suggested causes and (c) interventions that currently practice. Always check the source of information, keep praying as you skim through the evidence, allow the Holy Spirit to guide you in this search. 


Based on the nature of the phenomenon, there have been great limitations on what the research can do, yet it does not discount the need to discover what is really going on in the field. The fear and anxiety embedded in the public about hikikomori, and the seemingly epidemic trend, is a challenge to us to explore the phenomenon further. Perhaps these questions can help us to understand the hikikomori better: What is it like to live with hikikomori? Is it a cultural-bound disease? Is it another form of depression? Is it a new sort of behavior prompted by the pressure of work?


Our study conducted from 2006-2008 had observed 168 subjects of hikikomori, using a grounded theory approach with mixed-methods qualitative study had answered a few questions as below: (i)Hikikomori should not be taken lightly nor be considered comparable to depression, agoraphobia or other mental illness; (ii) Hikikomori should not be taken as simple as social withdrawal as the term, hikikomori has a much deeper meaning embedded to it; (iii)most Hikikomori are deeply unhappy about life and have a low quality of life and poor self-esteem, suggesting early intervention is most like to be beneficial; (iv) Hikikomori is not a cultural-bound social illness limited only to Japanese, but a growing cross-cultural phenomenon. 



There are several limitations to the study, yet to date it is one of the very first few qualitative studies aiming to explore the very basic elements of hikikomori including their own perspectives. 


The challenges before us is to examine: (i) if hikikomori is distinct from other mental illness? if yes, how much difference; (ii) future intervention - timing and methods; (iii) the appropriateness of current interventions; (iv)   the health and emotional status of the hikikomori; (v)influence of social-structural change on hikikomori; and (vi) how and why internet features are used among hikikomori.


There is still a long way to go before we can have a clear and distinct picture of what Hikikomori is about, and how do we as Christian workers could come into the picture for help. What we could and should do is to be equipped, always be prepared to reach out to these people through prayers and genuine love and concern. And as we do, simply let our ‘yes’ be ‘yes’, ‘no’ be ‘no’, for the Lord humble us before Him. Allow Him to lead us into humbleness, so that the people that we reach out to will be healed by the love and understanding of Christ. 


Re: 1.Dziesinski, M. 2005; 2.Isobe, U.C. 2004, 3.Itou, J. 2003; 4.Jones, M. 2006; 5.Okuma, H. 2005, 6. 川上2006; 7.Yong,2008; 8. Mat5:37

1 comment:

Anonymous said...

I'm going to post this as a link in my FB account. Something I think my friends need to know about.

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