ショウガイシャ ノ セイカツ ホショウ ト セイカツ シエン スウェーデン ノ コミューン デノ ジレイ ケンキュウ ニ モトヅイテ

This paper, which is based on my case study at Vaxjo University in Sweden from 2005 to 2006, aims to show new ways of life security and life support for the disabled in Japan through the participant observation of Swedish community. First, I introduce current situations of life security and life support for the disabled in Sweden by researching social welfare system for the disabled in Vaxjo Community. Second, referring to my interview records, I explain about how to support the disabled and their families by Stodenheten (the support center for the mental disabled in Vaxjo). Third, investigating possibilities of social work in a Swedish community, I try to search for new ways of life security and life support for the disabled in Japan

ニホン ニオケル スウェーデン フクシ ケンキュウ

This paper, which traces and arranges studies of Swedish social welfare in Japan, aims to find trends in the studies and place my study in them. Through tracing and arranging studies of Swedish social welfare in Japan from 1960s to the present, I find a trend in which macrostudies and microstudies have been developing. Macrostudies try to grasp social welfare policy and social institution in social whole system, and microstudies try to grasp social welfare policy and social institution in each life structure of family, facility and community. I think these studies should be advanced all the more

21セイキ ノ スウェーデン ノ ショウガイシャ フクシ セイサク ノ ホウコウセイ 2000ネン ノ コウドウ ケイカク ト ソノ ソウカツ

Swedish disability policies and practices provide alternative perspectives on national policies for disabled individuals in Japan. What can policy makers in Japan learn from Sweden? This paper discusses the future directions of the disability policies in Sweden, exploring the National Action Plan (2000) and summary report (2009). While the Japanese national plan-its goals and principles-includes the necessity of "normalizing" the life of the disabled, it is still extremely limited and isolating for these people to live comfortably without obstacles in Japanese society. On the other hand, the Swedish policies show the importance of cooperation among diverse social areas and people in order to strategically actualize the participation of disabled individuals. My finding also suggests that the challenges disabled individuals face are considered as "their problems" in Japan, while in Sweden the policy suggests that problems "are not limited to the disabled." With a strong national initiative and sense of responsibility, the Swedish government attempts to make "comfortable living social environments for everybody." This article suggests that it would be beneficial for Japanese policy makers to learn from the Swedish national policy designs and strategies

スピリチュアルケア ノ ショソウ 2 オオシタ リロン オ メグッテ

This is the second part of my project on spiritual care theory that is influenced by the Japanese Buddhist priest, Daien Oshita. The Oshita School of spiritual care has recently received attention in Japan\u27s terminal care training with the inclusion of the Japan Association of Spiritual Care Workers offering Oshita training programs to their care providers. In this paper I address two questions. What are the characteristics of Oshita\u27s perspective on spiritual care? And how has religion motivated the understanding of life in a particular culture that in turn is reflected in spiritual care? This theoretical understanding of spirituality differs from that of monotheistic Pure Land Buddhism of Shinran which is based on the idea of life as polytheistic and monistic. Despite that, the logical structure of Oshita theory contains aspects of dualistic monotheism, similar to Pure Land Buddhism of Shinran\u27s view, just as in Christianity and Islam. Analyses show that Oshita\u27s acknowledgement of the existence of dualistic transcendence, suggests a Japanese way of religious care-a polytheistic religious tolerance. This indicates that Oshita locates "religious care" in the "spiritual care of Buddhism," which is very similar to Yozo Taniyama\u27s concept of "religious care." Critiques suggest that there is a risk in increasing distress in the patient if s/he is unable to relate to the religious aspects of care and fails to experience it as natural and comfortable. It is important to understand the development of spiritual care while considering the reception of polytheistic religions within Japan\u27s historical context

ザイニチ コリアン コウレイシャ ノ カイゴ モンダイ フタツ ノ シャカイ チョウサ ニ モトヅイテ

This paper, which is one of preparative works for a whole study of care issues for the elderly Koreans in Japan, aims to show some care issues based on two social researches. In Chapter 1, through introducing the 2007 survey report on the elderly Korean residents\u27 welfare in the Senshu region, I show a general view of care issues with which they and their families are faced. In Chapter 2, by analyzing eight interview records, I try to find out concrete care issues in their life histories and in their living at social welfare facilities where they are taken care of. And finally in Chapter 3, I search for problems which arise in their using the Long-term Care Insurance System and possibilities of care methods respecting ethnic identity issues

チテキ ショウガイシャ ノ ケンリ ヨウゴ スウェーデン ゼンコク チテキ ショウガイシャ キョウカイ FUB ノ カツドウ オ テガカリニ キタガワ ノリオ キョウジュ タイニン キネンゴウ

This paper aims to discuss problems in advocacy for the intellectual disabled and show some directions in solving problems. First, I overview histories of Swedish social welfare and The Swedish National Association for Persons with Intellectual Disability (FUB). Second, I introduce organization and activities of FUB. Third, based on discussions of Swedish social welfare and FUB, I show some directions in realizing independent living of the intellectual disabled

スピリチュアルケア ノ ショソウ 1 クボテラ リロン オ メグッテ キタガワ ノリオ キョウジュ タイニン キネンゴウ

In this paper, theory of spiritual care by Toshiyuki Kubotera, in conjunction with his concepts of spiritual pain, and of spiritualitys discussed. In the first section, Kubotera\u27s theoretical distinction between spiritual pain, on the one hand, and religious and psychological pain, on the other, is critically examined. It is present author\u27s opinion, from his clinical experiences as professional spiritual care provider in Buddhist tradition, that the patient\u27s inner experiences cannot be divided. In clinical care setting we may need to free ourselves from Kubotera\u27s framework. Kubotera argues that "crisis of death" leads to the awakening of the spirituality. He pointed out two foci of the awakening, namely "Transcendental others" and "the ultimate self". Shin Buddhism, however, teaches us that these foci are not mutually exclusive. By knowing one, the other emerges.. In the second section, Kubotera\u27s two types of spiritual care are discussed: they are "problem solving-type" and "support-type". He empathizes "acceptance/listening/empathy" as the skills required for the spiritual care providers. It seems to be more appropriate to have substantial discussion of psychological and spiritual burden on the part of the care provider who works with those skills. The third section deals with spiritual care practices in Japanese medicine. Educational program for professional spiritual care providers, which is led by Kubotera and his colleagues, is introduced. Because non-religious hospital (Fuchu Hospital) and hospital of municipal government (Sakai Municipal Hospital) are the training sites for this program, his efforts are regarded as models through which spiritual care practice will increase in general hospitals in Japan in the future. It is this paper\u27s intention to examine Kubotera\u27s theory in order to clarify its potentiality for the development of spiritual care in Japan. Although the present author was able to put some critical comments, there is no doubt that Kubotera is one of Japan\u27s frontier practitioners and theorists of spiritual care

シャカイ フクシ シセツ ノ ケア ノ アリカタ ニ カンスル イチ コウサツ シセツ ケア ト コミュニティ ケア ノ レキシテキ チョウリュウ カラ ツガネザワ トシヒロ キョウジュ マツモト シンイチ キョウジュ ニシカワ カズトシ キョウジュ タイニン キネンゴウ

Consideration of the ideal way of caring for social welfare facilities in Japan is added from the current of the community care and the institutional care. Care in social welfare institution has become a nucleus in the field of the elderly and the disable person, etc. in Japan. On the other hand, Community" is being asked to the ideal way of social welfare by the key word now. The ideal way of not the exception but the care in the future is asked in social welfare institution

チテキ ショウガイシャ フクシ ニオケル ノーマライゼーション ト QOL

Independent living of the intellectual disabilities has not advanced compared with the physical disabilities because of their economical state and their insufficient abilities of the self-decision. I take historical reviews of the principle of normalization in chapter 1, and of the concept of quality of life in chapter 2. In chapter 3, I assume the condition to build up the concept of quality of life of intellectual disabilities by referencing the development of normalization and quality of life mentioned in chapter 1 and 2