Hikikomoriひきこもり

『変わる』研修会　お知らせ

2012-01-13T16:02:00.002+09:00

ひきこもりまた若い者関心がある方々、

「変わる」に目標をして変われる方法を見つけていくという

研修会お知らせ～

平成２４年１月２６日（木）

時間：６pm～９ｐｍ

場所：　東京大学医学部３号館、Ｓ３０8

必要なもの：color pencils, or color pens, or crayons, or markers, etc.

会員：４～５人に限り( 現状を変わりたい方、自分に大切なものを探したい方、クロスー・ロードにいる方, 現在ロザリン含めて３人、もう一人受け入れます！）

変わりたい、だけど、変わらない。

変わりたい、だけど、行動力がない。

自分が何者なれるか、わからない。
自分のまましたいけど、現状を変わりたい。

変わらないと、焦る。

だんだん自分を嫌になって、自分には信じれない。

今度の研修会は、「変わる」に目標をして変われる方法を見つけていきたいと思います！今seasonはマインド・マップを使って、自分に大切なものを見つけていこう

この件でご興味、ご関心がある方はぜひロザリンまで連絡してください！

申し訳ないですが、今回当事者じゃない方は受け入れないので、すみません！
また参加者は自分自身に関して何か変わりたいことがないだと、参加できないです。
クリスチャンの方ぜひこの活動に参加している人たちのため祈ってください！ありがとうございます！

『ひきこもり研修会』参加者の募集

2011-12-20T12:20:00.001+09:00

来年から「ひきこもり研修会」を始めたいと思います。

「研修会」と「勉強会」の違うところは、参加者は当事者だけの限定です。

佐賀で、ひきこもり研究を経験が長い先生と話してみたら、とても共感した。共感するところは、ひきこもりは別に社交的能力低いではなくて、むしろ高いかもしれない。気を使うしすぎで、疲れた引きこもりを見られました。社交的能力高いけど、こだわりも高いひきこもりも見られました。そうしたら、回復プログラムでいくら社交的能力高めるでも、なかなかひきこもりを脱せないのケースが多くて。それは能力より、こころの気力の問題かもしれない。

変わりたい、だけど、変わらない。
変わりたい、だけど、行動力がない。
自分が何者なれるか、わからない。
自分のまましたいけど、現状を変わりたい。
変わらないと、焦る。
だんだん自分を嫌になって、自分には信じれない。

以上のシナリオをよくご存知ていますか？
これからの研修会は、「変わる」に目標をして変われる方法を見つけていきたいと思います！今seasonはマインド・マップを使って、自分に大切なものを見つけていこう！

参加者の募集：
平成２３年１２月１７日から平成２４年１月２０日まで

会員：４～５人に限り
資格：当事者に限り　(現状を変わりたい方、自分に大切なものを探したい方、クロスー・ロードにいる方）
研修会の期間：平成２４年１月から始め、５回ぐらい。
場所：　東京大学医学部３号館、Ｓ３０8

この件でご興味、ご関心がある方はぜひロザリンまで連絡してください！

初めの打ち合わせは１２月２２日(木）、6.30pm。

申し訳ないですが、今回当事者じゃない方は受け入れないので、すみません！クリスチャンの方ぜひこの活動に参加している人たちのため祈ってください！ありがとうございます！

ひきこもり勉強会SPECIAL　- ネット依存

2011-10-28T20:02:00.000+09:00

オーストリアの友達が来て、来週水曜日に国へ帰ります。
２００６－２００８に行ったひきこもり調査で、彼と友達になりました。
面接あと、彼は家から出て、社会に戻りましたが。
毎日１０時間ネットで遊びます、仕事ない日２０時間。

彼は秋葉原大好きで、良く外人専用お宅ネットを使います。
（そのサイトは外国人が計画して、アニメを充実して、英語で、日本のニュースはメインで、いろんな「珍しい」、おかしいニュースを乗っています。）
いろんなアニメとかネットも結構詳しいみたい、初音も知っています。
フィギュアもけっこもってます。
彼は国に帰るまえ、勉強会をしたいと思います。
彼の視野から、ネット依存を話します（また日本人とヨーロッパ人との違う）。
そして、彼の「ひきこもり」という生活も話してもらいます。
話は英語で行います。
ロザリンは日本語まだ不十分なんですけど、一生懸命通訳します。（＾＾）
（今回の勉強会は、学術ではない、根拠うではない話で、ご存知ください。）

彼は初対面にけっこう恥ずかしくて、緊張し。勉強会を参加したい方々は必ずロザリンに連絡してお願いします。（６人ぐらいちょうどいいです）

それで、ひきこもり勉強会SPECIALお知らせ！

来週火曜日の夕方、１１月１日、
場所：東京大学大学院医学部、三号館、S308
時間：７ｐｍ－８．３０ｐｍ
（ご自分でお弁当や飲み物を持参で参加してください。）

ネット依存をご関心方々はぜひ！

阿部行のOriginal アダム＆イヴ　＾＾

2011-09-07T21:12:00.001+09:00

第８回勉強会　(最終回）終わりました

2011-09-02T21:09:00.001+09:00

7月29日、第一期ひきこもり勉強会を終わりました！

第８回勉強会で、支援者の立場から支援事をお知らせ、また利用者たちの意見をもらって、楽しい時間を過ごしました。

参加者の感想は：

『当事者の立場や配属を考えなくてはならない企業の立場。両方の実情を今まで知らなかったことを聞けてよかった。』

『支援者のありかたについて、いろいろな立場から伺うことができ勉強になった。』

『様々な支援者の話が聞けて、よかったです。秋田のプログラムや保健所の話が聞けて、様々な取り組みを出来ていることを知り勉強になりました。』

『いろんなことか、なんむかつながっていて、ひきこもりの人たちのサポートがされているなあと思います。ただし、なんむかばらばらな感じもするし、それがいいのかもしれません。』

『具体的な働きの例をいろいろ知ることができてよかった。どんな社会的ニーズがあるのかを考えるうえで参考になった。』

『現場で働いている方の体験を聞くことができてとても参考になりました。』

今日の勉強会は役立つと思いますか？
役に立ちました　　　　　　6人
やや役に立ちました　　　０人
やや役に立たなかった　0人
役に立たなかった　　　　0人

これからの勉強会について何か希望がありますか？

『今回で終わりといつのが残念です。今までありがとうございました。』
『またこういう機会があればと思います。』
『II期が楽しみです。』
『また続けて勉強会をやっていってほしい。』

光希孤森

2011-09-02T14:11:00.001+09:00

秋田で十日間楽しかった。

まずこれを皆と分かち合うしよと思います。ユーススパーというところで皆と一緒に考えた文字です。『光希孤森』はなんでしょう？＾＾

ひきこもり勉強会第８回　（最後）

2011-07-19T19:47:00.002+09:00

若者の意識とひきこもりに興味を持ちの皆様、

こんにちは。

ひきこもり勉強会第８回　（最後）

次の勉強会は来週の金曜日になります。

Date：７月２９日

時間：７pm−９pm

場所：東京大学大学院医学部精神保健、３号館、S３０８

７月２９日の勉強会の予定：支援者の話し。

第１セッション：支援者の話し：今まで支援で起こる困難、足りないところ、ポログラム不足なところ　（同時に本人から感想、質問）

第２セッション：休憩

第３セッション：グループ．ディスカッション　

資料の準備を始め、いろいろな準備が必要ですので、事前にぜひロザリンまで連絡してください。

この勉強会のルール常識なんですけれども、

皆さんが分かっていると思いますが、

以下３点を必ず注意してください：

①．ディスカッションの内容は絶対内緒にする。

②．相手の話しを裁くことをしない。

③．相手を責める、相手の家族を責める、相手の友達を責める、一切禁じします。

よろしくお願いします！

飲み会の誘い

2011-06-29T18:32:00.000+09:00

明日の午後5時半で、サポートセンターやフリースペースを使ってる30代の男性を対象にして
新宿三丁目の土間庄助で集まって、食事をしながら、詳細のscheduleを相談したいと思います。
飲み放題の費用は、ロザリンが出しますよ！(参加者5人まで）

明日だけの参加でも構いませんので、ぜひ参加してみてください。

予約が必要なので、今日中にお返事をいただけるとうれしいです。

30代の男性を対象にして、募集したいと思います

2011-06-29T15:53:00.000+09:00

7月から12月まで、

サポートセンターやフリースペースを使ってる30代の男性を対象にして、募集したいと思いますが、

5～8人ぐらい、今後3，4回の集まり（話し合いの形）で、
いろいろ話したいと思います。

興味がある方ロザリンまでメールをしてくださいね。。

ひきこもり勉強会第7回の感想

2011-06-27T13:33:00.001+09:00

ひきこもり勉強会第７回は楽しかった！

秋田から三人が来てもらって、東京の参加者たちと一緒にいろいろな話や活動をできて楽しかったです！

参加者の感想は：

『ディスカッションがとてもよかったです。もう少し時間があればよかったと思いました。』

『マレーシアの男の話も、参加者の皆の話も、自分の体験と途中までは同じなのに、何故自分は「ひきこもり」にならなかったのだろう？おそらく、多くの人に「ひきこもり」になる可能性があるのではないか、「ひきこもり」という状態が必要になるケースと不要なケースがあるのだろうか？もっと考え見たい。』

『話し合うことができて、親の気持ち、子の気持ちをより考えることができたので、良かったです。』

『親の話を子供の立場で話しているために、話の内容が、いつしか、子供の気持ちになってしまう。』

『親とのいろんな話を聞けました。もう少し自分の話や、質問したりできればよかったかなと思いました。』

『けっこう複雑な話も出来てちょっと難しかったです。でも自分のことも話か出来たし、ほかの皆さんと悩みとか共有できたかな。秋田の人とも会えて、嬉しいおどろきでした。』

『毎回いろんな人の個人的なお話を聞いて、何か自分に起ってどうリスクトするかとか聞いて役に立つと思う。実際Hikikomori重にに思っている人たちの話を聞いて良かった。』

今日の勉強会は役立つと思いますか？
役に立ちました　　　　　　6人
やや役に立ちました　　　1人
やや役に立たなかった　0人
役に立たなかった　　　　0人

これからの勉強会について何か希望がありますか？

『次で終わるけど、何かの形で会う機会を続けて持ちたい。』
『また参加したいです！』
『参加者の話と、自分は当事者ではないと考えている人、相方のストーリーを聞くことでの発見があるかもしれないネ。』
『特にない。』
『自分のことを話せる時間はあってよかった、これからもあった方がいいと思う。』
『次回の予定は既に決まっている通りでＯＫです。』

ひきこもり第７回：６月２４日

2011-06-21T02:48:00.000+09:00

若者の意識とひきこもりに興味を持ちの皆様、

ひきこもり勉強会第７回

次の勉強会は今週の金曜日になります。こんにちは。ひきこもり勉強会そろそろ最後の段階に入りました。（第８回で終わり）

６月２４日の勉強会の予定：親の話し。

7 pm−7.45 pm 勉強会今までのレビュー

7.45pm - 8.20pm ひきこもり親の話し：マレーシアの親の話しを紹介したいと思います〜　　　担当：ロザリン

8.20pm - 8.30pm 休憩

8.30pm - 9.00pm グループ．ディスカッション　

場所：東京大学大学院医学部　３号館、S３０８室

資料の準備を始め、いろいろな準備が必要ですので、事前にぜひロザリンまで連絡してください。

この勉強会のルール常識なんですけれども、

皆さんが分かっていると思いますが、

以下３点を必ず注意してください：

①．ディスカッションの内容は絶対内緒にする。

②．相手の話しを裁くことをしない。

③．相手を責める、相手の家族を責める、相手の友達を責める、一切禁じします。

よろしくお願いします！

ひきこもり勉強会第６回について

2011-05-14T09:17:00.002+09:00

ひきこもり勉強会第６回５月１３日にうまくいきました、参加者たちに感謝しています。

今回は当事者の話を聞きました、今度は親や兄弟の話を聞きたいと思います。
申し訳ないですけれども、第５回の内容を公開しません。

参加者の感想だけここに載せます：

今日の勉強会の感想
「たくさん話を聞けてよかったです。」　
「出席者のお話に無駄はありません。」
「少し話か偏りすぎたようですね。聞くことばかりでもう少し話し合いがほしかったです。」
「自分の環境と似な方がいて、すごく勉強になった。自分の経験が生かせたらと思って、発言してよかったです。」
「家族のことの根の深気を実感して考えさせられた。とても深いレベルでの話があったと思う。自分自身は発言しなかったがとても充実した当たったように思う。」
「親子の関係とその難しさを考えさせられた。？兄弟という親しい人との関係もさまになったなど・・・・・・人間として、血縁とは別に見れることができるようになると、見方も変化するかもしれない。時間も必要ですね。」
「いろいろとお話が聞けて、親とのことや兄弟のことなど振り返ることが出来て、つらい気持ちも起きましたが、良かったです。初めて参加しましたが、深い話を聞けて、考えることが出来て、これから生かせたろと思います。」
「話にくいことを話してもらって本当に良かったと思います。こんなに自分のつらい経験を話してもらえるとは思いませんでした。辛い経験をのりこえて今元気ているというのはすごいなあと思います。」
「最近１人でずっと考えていた。悶々としていた。今日、みんなの話を聞いて、自分のことが少し見つめなおすことができた。」
「親との関係についてのお話とても共感しました。自分の一番大きな問題でしたし、初めての参加でしたが皆さん自分の話を受け入れてくれてほっとしました。思い切って打ち合けれたのも正直な話をしてくれた仲間がいたからです。」

役立つと思いますか？
役に立ちました　９人／やや役に立ちました　１人／
やや役に立たなかった　０人／役に立たなかった　０人

これからの勉強会について何か希望がありますか？
「一度、場所（自然のある所）に集会出来れたら良いと思ういます。」
「特にはありません。」
今日みたいな会がまたあったらうれしいです。違った方々と話して、見たいです。」
「さまざまな立場の人の話をまた聞きたい。」
「このままで。新しい参加者の方にも今日のように話す機会を作れるといいですね。」
「特にはないです。」
「また参加したいです。」

ひきこもり勉強会第５回

2011-04-25T23:28:00.001+09:00

２０１１．０４．１５

ロザリン　ー　ひきこもりに陥る原因．理由

申し訳ないですが、このビデオ参加者を守るため、ロザリンだけ映しています。

ひきこもり勉強会第４回

2011-04-06T22:51:00.002+09:00

ひきこもり勉強会第４回に来れなかったメンーバのため、

このビデオを皆に作りました。

先週の発表はここに載せました。

１http://www.youtube.com/watch?v=j4wrR10oUiE&feature=related　

２http://www.youtube.com/watch?v=FnSHrlbsePk&feature=related

３http://www.youtube.com/watch?v=ezl_iAfr6IU&feature=related

４http://www.youtube.com/watch?v=bzmj3k5p5XU&feature=related

５http://www.youtube.com/watch?v=fp_NLvR8lRk

今度は４月１５日になります。

ロザリンの発表の予定ですが、当事者がたくさんくると思いますから、ビデオは撮りません。

場所：東大大学院医学部３号館S３０８（予定）

時間：７pm−９pm

勉強会前話し合いがありますが、６pmからお弁当を食べながら、話しましょう。

参加者から集まった意見

2011-03-10T22:40:00.001+09:00

ひきこもり勉強会第２回で、参加者から集まった意見、なかなか素敵な参加者たちと思います。

１．今日の勉強会の感想を聞かせてください。

「たくさん実体験やアドバイスが聞けて、ためになりました。」

「いろいろな立場の方とおはなすできて面白かった。また、様々な経験の話が勉強になった。勇気を出してご自分の話をして下さったに感謝したい。」

「いろいろな人たちとお話ができて楽しかった。有意義な時間を過ごしたと思う。でも、時間がもう少しほうしかった。ただの雑談になりがちなので、ロザリンのみんなに考えてほしいテーマを決めたほうがいいかも。」

「○○さんの話を聞いて、文化の違いからくる教育、環境でひきこもり、うつ病のとらえ方、予防できるかもしれない可能性が少し見れてまたような気がしました。グループで話し合う内容がこんなに違うんだと思いました。」

「引きこもりを経験した人から、ここへ集まった理由、経緯などがわかりよかった。」

「引きこもりに対する自分以外の人たちの考え方を聞けてよかった。ひきこもりは悪い面だけでなく、それによってホームレスになることやドラッグ、アルコールなどの中毒者になる危険を減らしているとも考えられる。ひきこもりという言葉にくっついているネガティヴなイメージを一度忘れて、考え直してみようと思う。」

「いろいろな人の話を聞けてよかったですが、できれば時間を半分位で人を入れ替えて話にもよかったのでは？」

「今日は皆様はっきり自分を言い出してくれて来られてる人の心が十分理解できました。」

「とても素敵な方ばかりでとても勉強になりました。わたし何か花の香りで人の気持ち方をいやしていける事があればいいなと思いました。」

「具体的な体験談を話したり聞いたりすることができて、とても実感がわいた。経験者の話、支援者の話、をたくさん知りたい。さまざまな状況があり、解決法は一つじゃないということが、心に響きました。悩んでることは話すと楽しいになるのは本当！！！」

２．今日の勉強会は役立つと思いますか？very good から　very bad まで、五つの選択。

very good　を選択人が４人

good　を選択人が7人

３．これからの勉強会について何か希望がありますか？

参加者からの意見をまとめ：

もっとたくさんの人の意見を聞きたい、話したい！　　　３人

"テーマ"を決めて、話する！　　２人

"講師"がほしい！　　　　　２人

ひきこもりの人たちに対してどんなサービスが行われているか（教育、医療、就職など広い意味で）　３人

ひきこもり勉強会第３回

2011-02-20T22:44:00.004+09:00

若者の意識とひきこもりに興味を持ちの皆さま、

今日は第三回の勉強会を行います。

2月２５日

場所：東京大学大学院医学部三号館、S308

時間：７ｐｍ－９ｐｍ

勉強会の内容

7pm－８.15ｐｍ

発表者：ロザリン

１．内閣府政策報告書-若者の意識に関する調査(ひきこもりに関する実態調査）　　　平成22年7月

２．シアトルで行ったひきこもりワークショップ　　　　　平成23年2月

8.15pm-8.20pm

8.20pm - 8.50pm

発表者：江上厚

秋田ひきこもり支援事業【なまはげキャンプ】五年間のまとめ

8.50pm - 9.00pm

いろいろな報告～＾＾

第二回ヒキコモリ勉強会開きます

2011-01-19T12:13:00.000+09:00

ひきこもり勉強会　第二回

日時：平成23年1月21日（金）　19：00～21：00

場所：東京大学本郷キャンパス、医学部3号館　

あけましておめでとうございます！今週の金曜日、1月21日、第二回ひきこもり勉強会を開きます。時間のできる方はぜひ参加してください！

12月10日に一回目のひきこもり勉強会は、ロザリンを含む15人が参加しました。土屋先生から世界精神保健調査の結果をふまえて、ただ引きこもりについてのことではなく、精神障害と発達障害のこともいろいろ話してくれました。また日本とほかの国の調査結果を比べて、いろいろ教えてくださり、とてもいい勉強になりました。

それで、参加者たちは「若者の意識に関する調査(引きこもりに関する実態調査）概要版」で使ったの調査票を自分で記入しました。ロザリンが受け取った調査票8枚あります。10枚以上集まったら、結果を検討し分析します。

12月の勉強会について、参加者江上さんからのメッセージ、

「今日はありがとう。とてもいい勉強になりました。土屋先輩にもお礼を言っておいてください・・・・・・参加者も国際色豊かだし、年齢、お仕事もさまざまでこれからの勉強会がとても楽しみです・・・・・・」

12月の勉強会では情報をたくさんもらったのですけれども、参加者たちお互いの交流があんまりできなかった。1月の勉強会では、日本精神保健調査の結果をもとにして、参加者たちが自分の経験と知ることによって、また大野先生監修したの冊子（心の健康を守るためのストレス・マネジメント）で「自分の考え方のくせ・ゆがみを知っておこう」、「行動や感情をコントロールできるようになろう」の二つの文章を使って、自由に話したいと思います。

今、次の勉強会を準備しているのですが、出席の予定を確認したいです。人数によって、次の勉強会の形が決まります。

（集会室使うとか、ゼミ室を使うとか、そのうえで、「ワールドカフェ」の形でやるとか、皆一緒に話するとか）

資料の準備をはじめ、いろいろな準備が必要ですので、事前にぜひロザリンまで連絡してください。

おいでになれない方も、ぜひ勉強会のために祈ってください！

ひきこもり勉強会を開きたいと考えています！

2010-11-20T00:48:00.001+09:00

勉強会の詳細を以下のように考えました。

勉強会の対象、

若者の意識とひきこもりに興味を持ちの皆様　

（学生、研究者、ひきこもり支援している人たち，または本人、親、友達もOKです！）

『テーマ』
ひきこもりの正しい理解と回復へのプロセス

勉強会内容について：
１．ひきこもりWMJHJ世界精神保健調査(日本版)結果　平成２０
2．若者の意識に関する調査(ひきこもりに関する実態調査）概要版　平成２２・2月　(内閣府)
３．ひきこもりと家族背景の関連について　
３. ひきこもりに陥る理由・原因について
４．ひきこもりの回復　ー　現場から学ぶ！

さらに、「恐怖症と不安に関する世界精神保健調査(日本版)結果」も担当の土屋先生にお願いしたいと考えています。

それで、興味をお持ちの方はロザリンまで連絡して下さい。

また、11月30日の夕方に、７：００ｐｍ－９：００ｐｍ、

本郷三丁目東大大学院医学部研究科精神保健　3号館　(懐徳門近く）で

ひきこもり勉強会に興味がある方を集めて、詳細のscheduleを相談したいと思っています。

random thoughts ~

2010-09-21T15:30:00.005+09:00

Experience in going out with hikikomori is always amazing. Most often, I myself would forget that my friend is a hikikomori in real life.

Sometimes I will feel myself more like a hikikomori than anyone else......

The most meaningful encouragement that I have from hikikomori research are:

1. when the person who has a hikikomori experience look into my eyes and say, "Thank you! I think you are suitable for this job! I think this is very important. Please do not give up, and please continue your research;"

2. when one begin to pour out what he/she has in his/her mind to me;

3. when one has enough trust in me and willing to go through the past with me;

4. a good time of sharing of an outdoor adventure or a meal together.

Hikikomori in the States?

2010-09-16T16:47:00.002+09:00

The symposium in Washington DC had not been of much help in terms of locating hikikomori in States. However, emails and contacts that I received convinced me that perhaps the hikikomori in the States are much more hidden.

Perhaps the Americans are more insensitive towards their tendencies to withdraw, or maybe there are more of indifference when it comes to social behavior of an individual. What do you think?

Helping Hikikomori

2010-04-29T04:09:00.005+09:00

Many people had asked me if I have a solution for hikikomori? I honestly do not know.

Causes and effects to hikikomori could be individual, yet an epidemiological evidence that would tell us the association of a causal factor to the behavior and the implication to the larger proportion of hikikomori could be found if we could employed the correct research method including adequate and appropriate sample to access. Then we can work on prevention and intervention and educate the public so that they know how to get involve or how to take care of themselves. If I try to satisfy you by telling you what I think hikikomori is without further epidemiological efforts are made (this is something that we are working on!) you will probably be satisfied because I am giving you a solution, or a suggestion that you can work on. But shouldn't you be careful in interpreting the information which is given to you, for it is subject to extreme bias for the cases that I share with you might not represent the hikikomori in large and limited to a certain individuals' experiences. It has no value to you unless the hikikomori you serve fall into the same category of the hikikomori that I serve. Forcing a theory is the least thing that I would like to do. Do you get what I mean?

However there are a certain issues that I can address here at present time.

Question: If there are different types of Hikikomori and different ways of helping Hikikomori to improve their conditions?
Answer: Yes, there are different types of Hikikomori. Both the sufferers and experts have several attempts in classifying themselves into different types or level (see my earlier work in discussion 4.3). However we should be aware that the word Hikikomori have often been misused, where there were even occasions where hikikomori was confused with soshoku-dansei 草食男性. As for ways to help hikikomori to improve their conditions, there is no one model approach that had been proven to have a significant success rate. Most of the reported "successful" cases or treatments were heavily biased and depending on what the experts said rather than true evidence. But certainly there are different ways to help different level of hikikomori to improve their condition, which the workers/volunteers need to experiment at present.

Question: "How ordinary people can contribute to Hikikomori people and their families? (ie. regular church members but not full-time workers)
Answer: This opinion is strictly personal perspective which do not represent any part of the research. There are two issues here, hikikomori him/herself and the family. Many people had neglected the sorrow and guilt of the family members as one shut him/herself in. Not seeing the person to face nor having a conversation with the person although you live under the same roof, it install a sense of frustration and guilt to the family members. Most of the time, the family members would have no idea of what they could do or what they should do. Some took aggressive approaches to drag them out from their bedrooms and force them to seek psychiatric treatment or psychology counseling session; some respect the individual decision and took it quietly; some seriously blame themselves for what may happened in the past that could have caused the withdrawal syndrome etc. Most try not to invite guests to their house in order to avoid stigma or fear to agonize the hikikomori individual. Strategy 1: Be-friend with the family members, take care of their needs and find times to pray together. 2: Encourage them to open their house for visitation. 3. Have normal conversation with the family while visiting them, drop by the door of the individual to say hello if it is permissible. (Note: DO NOT CRITICIZE!) 4. Continue to do that persistently once in a month or a week. Every time say hello to the person even if you feel that you are speaking to the air. Write a note or leave some food that you cook at the door. 5. Invite him/her to have lunch/dinner with you or watch a movie with you or maybe a haircut, or maybe a cell gathering (who knows?) Christians should pray in every step that you take in this outreach! Ask the Lord to reveal to you what is the next step, and what could be done.

Perhaps what is more feasible is Helping to prevent people around you to fall into hikikomori. Causes to hikimori are varies in individuals, and most of the time there would be multiple causes and takes one event to trigger the action of self-isolation. Although we have no clue of true association of hikikomori at this moment, but there were several suggested factors which had caused hikikomori. In my previous finding, elements like 'coping difficulties' , 'unable to trust' and 'question of existence' dominate the experience of hikikomori. We could probably start to work from there. Many factors would cause such elements, such as bullying (physical or verbal); overloaded job demands; future uncertainties; no friends etc. Ordinary people are the best to pick up these signs, because they sit next to you, it is just that the ordinary people need to pick up some observation skill and be more sensitive towards facial expressions and body languages! You can talk to them, be friend them, help to share some of their work loads, install positive ideas, pray for them......(where Christians would have a great resource in positive thinking!)

Certainly there are direct ways to do something as well! For example, in the instance of bullying (which I will use Miller's comment as he responded to an interview from Mainichi Japan): Take action yourself, and also encourage your kids to do the same if they witness bullying. A simple comment like "Cut it out" or "Leave him alone" could help change the dynamic when someone is being picked on. Mind the words that we use and statements that we made about a person. Speak positively rather negatively. It does help to prevent many people in falling into depression when unpleasant circumstances appear.

Question: What can/should the church do in response?
Answer: Church should mobilize the members to reach out to hikikomori, raising prayers and awareness to erase stigma and increase social support for the family. However there is one thing that we need to keep in mind: We can increase awareness about hikikomori in pulpit talk, but we have to be aware what we say. Are we increasing stigma towards hikikomori with our speeches and choices of word, or are we helping the members to see what they really suffer and how we could reach out to them? Many churches tend to take one side of story, often experts' opinions rather than their own experiences when relating to the issue of hikikomori. Labeling 60% or 80% of the Japanese population are hikikomori simply because they are not communicating with each other could be impressive when missionaries try to raise support or understanding back home to continue their work in Japan, or raising more awareness towards the depressing needs in Japan, but this untrue remark disgrace the credibility of Christian field workers because we are indeed over exaggerating the data and not very true to our words. I would myself doubt how true is the truth that these people preach if I myself is not a believer. We have to remember real hikikomori are indeed minority in Japan although no doubts in Japan and the same in most industrialized and computer advanced countries including South Korea, people are growing numb to human interaction. And we should not neglect the cases of hikikomori in other countries though they do no receive the same level of attention in Japan.

Hope this helps! Feedback is welcomed!

What is Your Main Concern?

2010-04-23T13:33:00.003+09:00

Question: If you can know one thing out of the hikikomori research, what would you want to know about? Or put it this way, what is your main concern about hikikomorii? I'll try to accommodate these question into my research. Contribution of ideas are welcome, and if you would like to get involve in a certain degree, please drop me a line. Thank you! Email me: yangjinhong@gmail.com

Breakthrough 2

2009-12-17T02:36:00.001+09:00

PP cannot come to Malaysia because he had an accident. When he gets well, we will probably meet in Tokyo during April. PP really needs to get away, and probably seeing Sakura is a good therapy for him.

S is still working on her schedule. She continues to go to different support station, hoping to get rid of hikikomori, although each time she comes back with disappointment and more questions.

Haven't seen Z online these days, yet plans to visit her in Feb and bring her back to Malaysia together with me is set.

There are new breakthroughs again, as we started our own hikikomori group online. Somehow it gave me some ideas how we can walk with them when I reach Tokyo. I need support on this matter. If the church or some Christian businessmen can come together and set up something for them in Tokyo, probably that would be wonderful. A concept of social entrepreneur .......

Let's pray with me, if you are following this blog! Let me know if you can help!

Breakthrough

2009-12-03T00:56:00.000+09:00

PP is coming to meet me in Malaysia for Christmas, and S-chan is coming over in January. These are good moves! Even for non-hikikomori, taking a trip alone to a foreign country takes great courage! Let's pray that the Lord will uphold them in their trip, and may their visits in Malaysia will open their eyes for an entire new world. Let's ask the Lord of Harvest for a BREAKTHROUGH!!!

Meeting with people of hikikomori

2009-10-20T14:32:00.000+09:00

I am writing this article as a Christian at the same time a researcher of the topic of hikikomori.

At a small town, I had this opportunity to stay with a hikikomori family where two sisters are hikikomori. The family had been mentally isolated for more than fifteen years. Both sisters actively seek counseling from specialists, hospitals, books, yet except being labeled as hikikomori, and being hospitalized for further treatment. Although both sisters have not physically isolated themselves at present, but they are strongly convinced that they are hikikomori, as they were labeled as hikikomori when they went for treatment. Hikikomori became an excuse of self-limiting in their situation.

There are two things that I observed in the field about Hikikomori:

(1) when ijime(school bullying) is listed as a factor, there is a need for further clarification. At many times, it could be cultural clash between rural and urban; or plain misunderstanding; or verbal assaults. “People laughed at my appearance. They think I am funny.” “I was slow in action, and they were all very fast, and I was scolded because I was slow.” "Maybe someone had said something about her face, she didn't like it." Some may had taken this as a form of ijime, but it is also about common interaction between people and acceptance of others in different perspectives and cultural settings.

(2) the fear of Potential Hikikomori: I found the fear of "potential hikikomori" could probably be a confusion between the concept of “inner child” in Christian healing and deliverance with “hikikomori”. We need to understand that hikikomori is a condition rather than a disease. People who are NEET (Not in Education,Employment nor Training) are not Hikikomori, because these people may not be isolating themselves. People who are unable to mix well with others, or people who find it hard to trust others do not make them a Hikikomori. Only when one totally isolate oneself physically with the duration of 6 months an above the person is considered as a Hikikomori. There is only Hikikomori or Not Hikikomori. The concept of "potential Hikikomori" is a rather vague concept, that most often lead to misunderstanding.

We need to understand that social problem is all over the world. Since the fall of mankind, we felt isolated from God. This is exactly why we need God and to come back to Him through Jesus Christ! Yet in the field, I have observed Christians who believed themselves as “potential hikikomori" and due to their "potential Hikikomori" they believe they cannot come before God. It is important to understand it is SIN that blinded our eyes to the presence of a loving God who can LOVE us despite our WEAKNESSES. The concept of inner child in healing and deliverance is actually to help us to understand our human weakness and vulnerability so that we can pursue God! The concept of inner child is not to tell us that we are "potential Hikikomori" nor for self-pity, and it is definitely not to justify our weak relationship with God!

Sin is the root of bitterness. Unforgiveness and failing to see people and things through God’s perspective is the sin that had caused us to be bitter in our lives! The root of bitterness is not mental illness, and definitely not “hikikomori”. In the life of believers, pursuing God, dying to ourselves daily is our main duty! If we can’t have fellowship with other people, it is not because we are

“hikikomori”, but simply because there are issues with trust and coping with people and situation.

Those are things that the church need to walk together with that person to deal with it. The power of suffering Christ can exchange the deepest wound of man, to warm the most isolated heart and dead spirit. The most powerful tools of the church are: interceding, fellowshipping with genuine love and caregiving. Trusting the Lord will bring forth healing and transformation of those who are poor in spirit! Mat 5: 3

Thesis Available for View

2009-10-01T23:19:00.000+09:00

Exploring Hikikomori: A Mixed-Methods Qualitative Research http://hub.hku.hk/handle/123456789/55192

You are welcome to make reference to this material, and please feel free to discuss with me with any issue that you have doubt.

Definition of Health

2009-07-01T01:01:00.000+09:00

In the view of health of the World Health Organization:

Health is the extent to which an individual or group is able: to satisfy needs, to realize aspirations, to change or cope with their environment.

Research had shown that hikikomori have difficulties in coping and poor existentialism. In another word, they were not able to satisfy needs, to realize aspirations nor to change or cope with their environment. We should probably be more conscious about the emotional and social dimensions of health. Hikikomori is definitely a health problem that should not be ignored.

References: 1.) Pencheon D. et.al., Oxford Handbook of Public Health Practice. Oxford University Press 2005. Chapter 1.4, Peter Gentle. Assessing Health Status; 2.) Yong K.F. Exploring Hikikomori-A Mixed-methos Qualitative Research. Hong Kong University, 2008

NEEDING FEEDBACK!!!

2009-06-22T16:31:00.000+09:00

If you see the case of Hikikomori in your country/local area that you stay, can you please write to me? yangjinhong@gmail.com

What do you think about the phenomenon of "Hikikomori"?

Are you one of them?

Are you afraid that your friends or your family members are possibly stuck in this situation?

Hikikomori: A person who shut him/herself in for more than six months, without engaging in any social activities (including work, studies, training, social event), without any inter-personal relationship other than family members.

I am hoping to measure the aspects of social structural change/cultural issues/family dynamics which happen with this phenomenon. So, if you have any opinions in this area, let's talk!

The Story of Tetsu

2009-04-11T02:54:00.000+09:00

On the way of meeting hikikomori in Japan, there are difficult cases as well as healed cases. I'll continue to share whenever it is possible as the privacy of the clients is preserved and the ethics is not broken.

What I am going to share with you here is a success story in a church.

Tetsu had an terrible accident and out of the consequences, he was drop out from the school. He tried hard. He wanted to go into the university, he loves the children, he wants to become a teacher. Feeling bitter and angry about his situation, he had no way to go but hid himself in the room. His English teacher started to invite him to church after he found out Tetsu's situation. He went back and forth into hikikomori during that year, the same with his faith. He was attracted to the church because it was fun, and the church gave him a sense of family. He started to attend church and the church's activities. But very soon, he fell back into hikikomori situation. The many doubts and uncertainties of his future continue to haunt him. The activities in the church and the accompany of people does not satisfy him anymore.

The church with their unfailing love tried again. Tetsu, once again being fed by the Word, had more questions. Confining in his room, he thought and thought about it, and out of a sudden, all things started to fall in place and made sense. He shared, "I was setting my eyes on man, and now I am setting my eyes on God."

He has not give up his dream of becoming a teacher. But through the struggle, he finally got to a point that 'going into the university is not the only way to become a teacher'. Because of his love for the children, he wants to pursue his dream! He will take God's strength and try to live as best as he can! This sudden realization brought him out from the room.

Tetsu is still finding problem communicating with people outside the church, but then he is trying now. He said, "I'm not sure if I will become a hikikomori once again in the future, but I will walk on this road (the way of Christ) and try to live my best out of it." Now, Tetsu has 4 objectives that he wants to reach. 1. Love God more ~ read the bible and understand the Word more and more; 2. Love people around him; 3. Find a permanent job by next year; 4. Take driving class and get a license so that he can help to drive the church van.

Tetsu gave me permission to tell his story. He loves GOD, and he is grateful about Jesus that brought him out from his despair. The meeting with Tetsu encouraged me, and somehow warmed my heart. It is not only about the story that he tells, but the comfortable smile that hung on his face, the qualities that I see in him: 優しい soft yet persistence, seems weak but growing strongly. Aside of labor of love, a lot of prayers were been sown, I believed.

Please pray with me if you believe. Let's walk with him, and encourage him with our prayers and support!!!

The Triangle Relation　三角関係

2009-04-06T14:21:00.000+09:00

Coping = 『......』をうまく対処する

Trust = 信頼

Existence = 存在感

From this research (Yong 2008), with 168 cases being observed or interviewed, "Coping", "Trust" and "Existence" appeared strongly as the basic elements of what the hikikomories think.

During the process of categorising and conceptualizing the obtained data, coping difficulties seemed to dominate the feelings and claims behind what was being coded and being grouped into categories. The repeated message seemed to be, "I can't cope!"

Some see "me" as the main cause of blame, e.g. "I am a defective product", it is "my" weak personality that had made "me" unable to keep up with the competitive market demands. Some see that it is all about "others" that had forced him/her into hikiomori, for instance "The world is too harsh", "I am overloaded". However in some cases, both "me" and "not-me" probably had the same weight.

The issue of "trust" was developed from both elements of "fear" and "disappointment". Being able or unable of trust, could be driven from fear and disappointment from past experience.

The "concept of time", feelings of "dissatisfaction" of hikikomori situation, and "death thoughts" questioned the "existence" of hikikomori.

『うまく対処できない』ー　自分の問題とか，自分以外の問題とか，悩んでる事です。

『信頼できない』ー　何か怖いとか，何かがっかりしているとか、そして信頼できない。

『存在感弱い』ー　今の状態に不満を抱いているとか、時間をあんまり感じてないとか、死にたいとか、自分の存在の意味に疑問がある事です。

引きこもりの原因と理由は別々にあります。でも，ただ一つの理由のために引きこもりにならないと思う。『うまく対処できない』と『信頼できない』と『存在感弱い』は三角関係が有るとかないとかまだわからないけど、ただ１６８人の引きこもりの状態にいるの人に感じられた事です。そして，その三面からちゃんと考えて，よく祈れば，引きこもりの気持ちを理解できるかもしれない。

THE STAY......

2009-04-03T16:58:00.000+09:00

It was really amazing that I was able to stay with Sakichan, and to my surprise, both sisters are caught in the situation of hikikomori. I hope I can write more, but then for ethical reasons, and to protect the cases, I would have to be patience and to filter before I upload this experience of the stay onto the blog. It will take some times, perhaps a month, or 3 months or half year later to upload a full version to the blog.

From now on, this blog will be a journey of searhing hikikomori, or working with hikikomori.

Sakichan had been caught into this situation, wandering in and out of NEET, hikikomori, Freeter for about 20 years now. She likes to get out from this situation, and began to do a lot of research by herself. She is active in the internet, active in the DayCare Center, but she has fear when it comes to real connection. I am the first one from the "hikikomori circle" that she agrees and like to see. We don't know the reasons for her to see me, or why she could take me as a friend, or how the trust could be built.

When Sakichan brought me home, she didn't expect her sister will also became my friend later. However, we started to build our friendship very soon on the first day when I reached her home. There were some comments from them, which I think could be a hints of why the family had opened their hearts to me: i. honesty; ii. righteousness; iii. professional. I think the above three comments were developed on the basis of my strong emphasis on "Let's YES be YES, and NO be NO". I didn't hide anything from them.

Another thing that I had not expect was the chance to explain the findings and the results of the study to the family, and invited them to comment and challenge the conclusions. I didn't even expect that I will show the Hiki T-Shirt that I made to them. And their first responds was laughing like crazy! Hahaha!!! What a fun! I don't know how long have it been that the family had not laughed like this. But then, it was seems to be really enjoying 楽しかった(tanoshikatta).

Sakichan said, "If it is written, 「HIKIKOMORI WE ARE」, it will defintely sells well in YAHOO SALES net!"

But then, the words, 「WE CARE」, I guess, somehow was very powerful. She was in a deep thought after the laugh. I explained to her that this is the T-shirt that I purposely made it for the conference in Walnut Creek, California on last February, so that the people that come for the Hikikomori workshop will remember the connections of the emotions/situations that we found in the research of hikikomori by end of 2008. Although it cost a lot to print the T-shirt, but I think it is worth to invest on this, and people can begin to share it with others and perhaps help to lift up the burdens of people who are struggling with hikikomori.

She felt the love though it is hard for her to believe that why people are praying for them, why people in the far away land are concern about them, but then, she seems to felt the love, 重い感じ, it was heavy.

And perhaps of this "heaviness", the drop of love was able to drip into the little room in her heart......

We do not know...... but let's wait and see what Sakichan is going to do next.

While we wait, let's PRAY!!!

A new participant observation Mar 27-31

2009-03-27T00:51:00.001+09:00

The day has come that finally I am going to start a "real" participant observation with a hikikomori person. Then this question was posted, "by living with a hikikomori - doesn't it mean by definition that that person is no longer a hikikomori because he/she is mixing with you?"

Hmm... we will have to think carefully how to conduct this observational study and how we should deal with all these questions as well...... ^^ But then having being able to be friended with this subject through the virtual participant observation after two years, I am overwhelmed of this invitation to visit her. She could probably no longer classified as "hikikomori" after this visit, but then it is rewarding and it is pretty exciting to see how the Lord will lead us from there.

I'll let you know what happen next!!! and what kind of support that I will need in order to continue this study, or in this out reach to the hikikomori!

The planned period of stay would be from Mar 27 to Mar 31. Please keep me in your prayers!!!

One Million Hikikomori in Japan?

2009-03-04T16:20:00.000+09:00

“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

Estimations is easily fallacy

2009-02-15T01:26:00.000+09:00

Estimation of Hikikomori Numbers

1,000,000 (1999, Tamaki Saito)

800,000 - 1,400,000 (2001, Ogi Naoki)

1,000,000 (2001, Kiyoshi Kaneyoshi)

150,000 - 360,000 (2003, WMHJ 川上)

50,000 - 1,000,000 (2005, Dziesinski)

100,000 - 320,000 (2006, Jones)

60% of the population (2007, Hattori Yuichi)

These numbers were estimations mostly subject to ecology fallacy. Many had reported this based on an instinct out of clinical experience rather than true facts. The reason to this is due to (I) the inconsistent definitions given to hikikomori; (II) the experts' opinions/clinical experience but not community study.

With these biases, we need to be aware of (a) the figures and (b) the suggested causes and (c) interventions that currently practice. May the Lord lead us to His humble practice, shalom!

Questions......

2009-02-15T00:41:00.000+09:00

Is Hikikomori a self-imposed isolation? Is it a fact of losing out in the tides of the constant changing social structure? Is it a voluntary behavior or involuntary behavior? What are the current interventions? Is what we believe of the facts today is true? Is family a part of the intervention?

Themes

2009-02-13T00:33:00.000+09:00

Bookmarks Designed for Hikikomori Awareness

2008-10-25T03:03:00.000+09:00

Thesis - Acknowledgement

2008-10-25T02:56:00.000+09:00

Acknowledgement

This thesis is completed with prayers of many and sacrificial love of my family and friends. I would like to thank all my fellow friends who had helped me in brainstorming, recruiting participants, and providing information for this study. However, there are a few people that I would like to specially acknowledge and extend my heartfelt gratitude who have made the completion of this research possible:

I want to thank the Department of Community Medicine of Hong Kong University for giving me permission to commence this thesis in the first instance, to do the necessary research work. I have furthermore to thank my supervisor Prof. Richard Fielding for he had given me his full support in guiding me with stimulating suggestions and encouragement to go ahead in all the time of research for and writing of this thesis. I am bound to Prof. Victor Wong Cheong Wing from the University of Baptist Hong Kong of the help and inspiration he extended. I am deeply indebted to my friend Prof. Lee V. Hamilton from the University of Baptist Hong Kong for the help in proofreading and given me various suggestions on how to improve the writing of this thesis.

My colleagues from the Department of Community Medicine had supported me in various areas of this research work. I want to thank them for all their help, support, interest and valuable hints. Especially I am obliged to Miss Patsy Chau Y.K. and Dr. Janice M. Johnston. Miss Joyce Fung H.Y. for her great help in administrative work.

My special thanks to the following people, Miss Vivian Chan W.Y. and Miss Wihelmina Ko Yuk Hang who had extended their help of the illustrations; Miss Hori Yukiko, Mr. Onishi Toshisada and Miss Connie Mak, Mr. Matthias Buerki, Miss Barbara Chan CY, Miss Flora Wu Da Dong, Miss Genie Au Lok Sang, Mr. Alex Wong Weng Wah, Mr. Shane D. Wright had gave me their greatest support in brainstorming and often of great help in difficult times.

I would like to thank Full Gospel Assembly Kuala Lumpur of their prayers and financial support in making the printing of the bookmarks available. Most especially to my family and friends: Catherine, Sun Sun, Peter, Boh Yean and Bee Ngee. And to God, who made all things possible.

Exploring Hikikomori - A Mixed Methods Qualitative Research

2008-10-25T02:51:00.000+09:00

Abstract

Introduction: Hikikomori, a term referred to a person who is in social withdrawal, and who has strictly confined him/herself in a room or house for a continuous period of six months or more, had attracted significant media and academic attention. Hikikomori have no previous diagnosis of existing mental-illness, and because of abrupt onset and association with negative media reports, the phenomenon had created tension and raised public health concerns. The interesting phenomena that arose with this problem among academics were debates about etiology and interventions. This study used a mixed-methods qualitative approach to explore hikikomori.

Purpose: This study was designed to explore the nature of hikikomori experience and investigated the phenomenon of hikikomori, comparing and contrasting findings with the previous studies and claims, using grounded theory analysis of qualitative data.

Methods: A mixed-methods approach was necessarily adopted to recruit the sample. Snowball sampling methods and virtual participant observation approaches were adopted to circumvent the difficulties in both identifying and recruiting participants.

Data analysis: Grounded theory approach to qualitative analysis.

Results: Eight respondents were recruited using snowball sampling methods, and 160 participants were observed of the virtual participant observation method. Analysis produced three emergent themes, “Coping”, “Trust”, and “Existence”. Each theme comprised one or more categories, which in turn evidenced a number of different elements. Definitive characteristics of hikikomori were obtained from respondents through virtual participant observation. The emergent theoretical framework and the list are mutually supportive in the results obtained from this study, which suggested emotional pain exists in hikikomori in relation to human relationships. The results of the present study suggest that hikikomori is characterized by more diffuse features, including difficulties in coping with people or tasks, difficulties with trust, unhappiness about life and poor concept of time. There was no evidence of violent or aggressive behaviours.

Conclusion: The findings in this study suggest that hikikomori should not be taken lightly nor be considered comparable to depression, agoraphobia or other mental illness. The differences between self-perceived and other-perceived characteristics of hikikomori suggest existing interventions may be inappropriate, and challenges the perspective of time and target subjects. Data suggested that most Hikikomori are deeply unhappy about life and have a low quality of life and poor self-esteem, suggesting early intervention is most likely to be beneficial. The data also suggests that hikikomori is not a cultural-bound social illness limited only to Japanese, but a growing cross-cultural phenomenon.

Hikikomori Sekai

2008-03-30T19:48:00.000+09:00

If you study these three "productions", you might discover some interesting ideas and facts...... And you might find the three ex-hikikomori would have a very different story to tell.

The World of Ours, a disturbing movie by Ryo Nakajima, an ex-hikikomori (duration unknown).

Nippon Hikikomori Kyokai, a humorous anime picturing the thoughts and lives of Hikikomori and Otaku, by Tatsuhiko

Tatsumoto, an

ex-hikikomori (4

years).

Elemental, a philosophical "production" site by

Mark Kay, an ex-hikikomori (8 years)

2007-07-09T11:23:00.000+09:00

This interview was done with a caregiver to a Hikikomorian sister in Busan, Korea.

The interview was based on six questions. When, What, Why, How, Expectations.
Q1. How long your sister had been a "Hikikomori"?
A1: Almost more than 2 years now.

Q2: What does she do?
A2: Watching TV, especially sports. Doing internet.

Q3: Do you know the reasons for her to withdraw herself from connecting with people?
A3: My sister attended a church, and she was working in a mission organization, making "video animation" before she bacame a "hikikomori". She heard many people fighting each other in the company, many rejections, and saw a lot of bad things. Individually, she went through a lot of rejectio from step-mother, and elder sister inlaw. So, she had a bitter root in her heart, towards people, and God.

Can I tell you my story? (interviewer nodded, as a sign of "go ahead")

Actually , the family went through a lot of tribulation. My father is a drunker, and he died in 2003. My mother had mental disease since our childhood. The curse, passing down from old generation. Generation curses, have you heard?

Let me explain... My father's father was a drunker, and he despise woman. Then, my father hated my grandfather, but when he grew up, he became a drunker too, and despise woman. My mother's mother was a buddhist, my mother too. My mother once loved a poor young man, and my grandmother against it. Then, my mother broke up with the poor young man, and tried to suicide. However, my grandmother arranged my mother to marry with my father. After the marriage, she realized that my father was a drunker and he hated woman. She endured the relationship because of her pregnancy. Because of this relationship, my mother had mental illness, and always being hospitalized. My father brought home a stepmother when I went to university. She rejected us, and we also hated her.

Finally I met Jesus Christ, and I forgave my father. But not long after that, my mom died in the mental hospital. It was very painful to me.

My sister dropped out from university. After mom died, sister came to church. I'm not sure if she's born again, but she attended church right after mom's death in 1995.

After my brother married, my sister stayed with them. My sister inlaw not Christian. Brother at that time not Christian, they cannot understand me and my sister. My sister worked with mission organization, her salary 300,000 won (about 300 US), very low in Korea. My brother's wife cannot understand. But my sister thought God brought her to the mission organization.

After my father died, my step mother refused to return to us what he left for us. As a result, my brother bankrupt, me and my sister had economic hardship. Finally 3 years ago, my sister became a Hikikomori.

She also has sickness, inflamation in bowel. She was very thin, and she was hospitalized, the doctor told her that was not curable.

So, she hide herself in the house, and she stays with me now. About 2 years she not going out at all. Now, she goes to market with me, and she speaks only to the seller. Now she often smile, and she talks. But she still has no friends. She had one very intimate friend, but she cut all relationship. She recently told me that her intimate friend was working together with her in the same mission organization.

Q4: How come she changed? From not going out at all, to going out with you to the market?
A4: I think it's God's grace. I prayed for that! Ia ttended Benny Hyn's conference in Bangalore, India 2004. I have confidence God will heal my sister!

I think she was young at that time, as a spiritual baby, and she worked hard for the mission organization. Her burden was great. The pastor and co-workers made her felt guilty when she tried to quit. Such as making her feel that she was not a good Christian, and not following God's will...... She only told me these recently. I always though it was only because of my step mother.

Q5: Can you share with us your feelings being have to look after a Hikikomori family member?
A5: I thought it was a heavy burden because I had to support my sister economically. But now I think my thouight didn't comply with God's words. Now I accept it as God's plan to make me pure and I feel I have to fight against the evil spirit who attacked my family

Q6: How do you think you can be support better by the community?
A6: I think it's more of a evil attack towrds the family So I think the first is to pray, most important one. I think in the case of my sister, she was attacked by the religious spirit, in the mission organization. Isn't that spirit of withcraft? A spirit in using other things to control people, but not with the Holy Spirit. "If you are not involve in this movement, you are guilty for not following God!" This person became guilty, and another person is in control.

What can I do?

2007-06-18T00:41:00.001+09:00

Where can I run to?

Who can I run to?

I can't even run to myself......

Who can help me?

What can I do?

By Ramone - May 21 & 23, 2007

親への怒りと殺意 Hatred Towards Parents and Intention To Kill

2007-05-22T19:55:00.000+09:00

親への怒りと殺意

私のクライアントの七割近くが親への怒りを表現します。研究所以外のケースを見ても，引き蘢りは親への怒りが強く，そのことをしきりに口にします。「親は自分のことしか考えていない」「親は俺のことを理解してくれなかった」などの表現の背後には，親に甘えられなかった恨みがあります。こうした怒りが蓄積すると親への殺意になります。親への殺意は引き蘢りの心を蝕み、親を殺すかもしれないと密かに恐れたり，そんな自分に罪悪感を持ったり，あるいはさらに感情をマヒさせます。引き蘢りが感情を取り戻したとたんに親への殺意に苦しむのはよくあるパターンです。親への殺意は引きこもり治療の重要なポイントです。

服部雄一Hattori Yuichi is a psychologist. In His book, “Hikikomori and Family Trauma”, under the section of ‘Hikikomori Therapy’, there is a subtitle: The hatred 怒りagainst their parents and intention of killing 殺意 them.

By the statements that stated by his clients, like “ My parents only care about themselves,” “My parents had never try to understand me.”… he believes that Hikikomorians have strong resentment and hatred against their parents for being neglected.

Yuichi believed that the accumulative anger in them shaped an intention to kill. Because of the strong intention of kill their parents consumed their hearts, it resulted in feelings of fear and guilt. This also further paralyzes the emotion of Hikikomorians.

Yuichi believed that It’s often seen that once a Hikikomorian regains his emotions, he will suffer from the desire to kill his parents. Therefore he believed (dealing with their )desire to kill parents plays an important role in treating Hikikomori.

With this believe, Yuichi actually would go further in probing his clients such as,
“Had you ever thought about of killing your parents?”
“The way you spoke suggested a feeling of hatred.”
“By what means that you thought of killing them?”
“Can you elaborate more?”
“In other words, you had not only thought about killing them, but you had also thought about the ways of killing them.”

For whatever reasons of that, personally I think this was a dangerous approach. A suggesting approach could lead the person to respond and fantasy in a certain way. Perhaps Yuichi justified this with his experience, and perhaps this therapy approach was as if peeling the emotions layer by layer, as in opening the secret hidden boxes one by one.

It was clear that in the book of Michael Zillenger, he had quoted these emotions of hatred and intention of killing their parents quite strongly among those who he had interviewed. But could these be a suggested effect by questions being asked? Or these are really the underline problem of the phenomena. Family dynamic does exist, but to what extend? Hatred against parents could be understood, but to explore the intention of killing with the questions shaped as above could be misleading. Thus, the finding could shift to one end.

Well, in terms of individual choice of therapeutic methods, I agree that Yuichi has his freedom and ethic rights to explore the problem as long as it is based on individual tailor judgment. However, a research without proper designed questions will lead to invalidity of the findings. When an experience of individual is being extrapolated to the population, it can easily be an error of ecology fallacy. As a researcher, or a public worker, we need to be extra careful in this area.

The Need of Careful Assessment of Hikikomori rather than loose "expert's" opinion

2007-05-20T13:25:00.000+09:00

The loose definition of "Hikikomori", and simplistic in putting on the caps of "causation factors" , "behavior patterns", "emotion inclination" to them is irresponsible.

A clear definition of "Hikikomori" needs to be define. A careful research needs to be carry out to test the theories and hypothesis that one made. The celebration of the event, and authors or caregivers because of the "unusual", "unique" phenomena, and tends to pin down one nation, one culture, probably slapping the nation on both side of her cheeks, is not sustainable in the long run, and the mentioned cause and factors remained no weight in public health intervention or policy implementation.

Social withdrawal, NEETs, depression, schizoprenia are all differet thing. In terms of sociology, or mental health or public health, these terms and needs of intervention need to be spell out clearly.

I celebrate the fact that people are taking concern on this event, and these people comes from different angle. Psychiatrist, economist, journalist, clinical psychologist, social workers, volunteers from different religion background, each tried to gage the problem in their own perspective. And of course works were motivated by different interest.

I believe that as a public health worker, we need to seriously and carefully look into these claims, and the magnitude of effect that had occured through media publications, voices and academic reports in the recent ten years. If the majority of these people who entrapped in social withdrawal are youths, it could become a major problem in the future 20-30 years. The burden on healthcare increase, the GDP could be affected, the single unmarry rate could increase, and so on.

It is important at this stage, that we need to ask these questions:
"What is happening here?"
"Who are being affected?"
"When did this start happening?"
"Where are the places having the problem? Does the phenomena has an origin? Or its a natural phenomena all across?"
"Why is it important?"
"How people are coping with this?"

These are basically my questions. However, with the loose cry, and aggresive claims over the issue with strong prejudice and individual perceptions make the case far more interesting and challenging.

In order to answer these questions, perhaps we need people who are likely minded to start accessing the questions from different angle. Only thourough examination of the phenomena with careful assessments on bits and pieces will carry weight and thus expand its influential effect. Generalisability of a theory is important to understand the phenomena and generate effective intervention or prevention scheme.

Confusion of Hikikomori and NEETs

2007-05-18T02:18:00.000+09:00

Hikikomori or NEET are often being confused altogether in terms of their nature or interpretation.

Ishikawa Ryoko tried to help us to gain a clearer picture in this confusion. She interviewed people who regard themselves as "hikikomori," and point out the negative effects, especially for such individuals, caused by the confusion of the concepts of "hikikomori" with "NEETs."

"Hikikomori," which refers to youth in a state of social withdrawal, has been noted since the latter half of the 1990s in Japan. In recent years, the concept of "NEETs" has also come to attract attention. "NEETs" refers to young people who are "not in education, employment, or training."

The concept of "hikikomori" has been partly incorporated into discussions about "NEETs," and it is commonly said that the two can be discussed in the same context.

It seems to be some organizations dealing with "hikikomori" have started to support "NEETs."

According to the author, this confusion has a direct effect on individuals who consider themselves to be "hikikomori." Therefore, it is necessary to distinguish the two concepts.

In her interviews, what was revealed was that,

people who consider themselves to be "hikikomori" see themselves as inferior and withdraw from relationships with others because though they have difficulty working, they worry excessively that "working is the natural state for an adult." Their self-esteem cannot be restored immediately even if they participate in a self-help group. Informants re-construct stories about themselves and their lives and come to see the norm of life-courses in relative terms, and regain self-esteem from this. However, this can lead to a decline in their motivation to start working. Moreover, informants cannot overcome their distrust and fear of society. Therefore, sufferers of "hikikomori" seek a new way of life as they again ask themselves various questions, such as, "why must we work?" "What do I want to do?" "Who am I?" and so on. As they think through these questions, they resolve to make a fresh start. This process of struggle is in essence the process of recovery from "hikikomori."

Ryoko felt that the current measures for "NEETs," and "hikikomori" are very different. Confusing two concepts will :
1)deprive people suffering from "hikikomori" of the opportunity for recovery
2)lead them to abandon their own efforts voluntarily.

Re: Confusion of the Concepts of "Hikikomori" and "NEETs : Seen from the Perspective of People Who Regard Themselves as "Hikikomori". Ishikawa Ryoko. Tokyo Metropolis University.

Interview with Kobayashi

2007-03-27T13:10:00.000+09:00

Kobayashi thinks that Hikikomori people are stupid. They themselves and their parents are the one to be blamed. First, they refuse to face the reality. Second, the parents allowed them to be Hikikomori. The parents had failed to install right values into their childhood which had subsequently caused the withdrawn action of their children as their grew up.

She doesn't think that Hikikomori is common in Japan, at least she doesn't know any. Although Hikikomori is going to continue to be a problem, but then it would not be a threat to the society, for the society has enough normal people to contribute to it, and thus maintain its functionality.

In the same time, Kobayashi would believe that this phenomenon had always been there. It was the attention of the media that brought them to light.

Hikikomori people and their parents probably had grown up in an easy time, particularly post war, that they had no sense of appreciation of things, because things came too easy to them.

The school system could be strengthen, meanwhile Kobayashi sees people blaming each other when there is a problem.

Perceptions had changed, social values changed, the "western" individualistic values had came in, and Japanese people had took it in a surface value, "selective adaptation", which they incorporate only the idea of being individual, but rejected responsibility of being independent that comes along with individualism. The parents had allowed the children to stay with them in the same house until they are 30's to 40's.

The freedom of individualistic choices had caused the social perception to change, and being a hikikomori is not so much of a taboo these days, just the same way as being gay. People stood up to talk about their choices, and speak about their their conditions. And there why it had came into light. Kobayashi believed that the problem of Hikikomori had always been there, it is just people who chose to hide themselves. But as the influence/affluence of media, it became an issue as it is today.

Interestingly, when the Hikikomori people and the psychiatrist or clinical psychologist had blamed the issue at the cause of "community", Kobayashi thinks that it is because of the lost sense of traditional value of community, that had been overtaken by then sense of individualistic ideas but discounting the responsibility is the main cause of the problem.

In respond to the articles in Lancet Vol359, Watts pg.1131: Kobayashi agreed that Hikikomori is a product of "the affluence technology, and convenience of modern Japanese life". However, as when the blame shifted to "the pressure to conform in Japan", she thinks that was just not true, and people who had said that must be out of fashion. She thinks that the pressure to conform in Japan is not as much as 20 years back. Today, because of the adaptation of individualistic ideology, Japan had became more tolerate, and people are free to choose. For example, the Japanese used to work in a company after their graduation from a life-time. Therefor the pressure to conform to the value of the corporation was higher, and as well as could be seen. But in the modern days, people do not work for the same company for a life time anymore, they change job to seek better opportunities. So, there is less pressure to conform. She argued that the idea of Kudo had, "Here you have to be like other people and if you aren't then you feel a sense of loss, of shame, so you withdraw." she doesn't see this in the young ones, and she doesn't believe that that is exactly what is in their mind. It could be, but it only plays a minor aspect of it.

In respond to the claim that the young people currently in their twenties has extra burdens on them because of the demographic shift in Japan, so probably Hikikomori is a reflection of the insecurities of a society. Kobayashi does not agree that is what in the mind of the teens playing Hikikomori. She does not see and think that the young people had think thus far ahead, she believes that these young ones are caught up in the social level, or personal level as they were growing up.

Speaking about the idea of "love" (relationship of parents and children) is the essence of allowing Hikikomori to continue, Kobayashi strongly against it, and thinks that is "delusion of love" instead.

Coming from a city which treasured the traditional values more than other big cities, the social bonds and neighborhood support reflects the meaning of a society.
That is unique of Japanese, and good or bad depends on the direction of who is leading it. War was a good example of the negative aspect of a strong social-bond and neighborhood support when the direction was misled by people, and post-war rehabilitation of Japan was a good example of positive aspect of it, when all Japanese work hard together to rebuild the country. This can be seen in the fast economic recovery in Japan after war while compare with China.

Kobayashi also sees the lost of respect to their fathers in this new generation. While compare to 20 years before, fathers were being respected, and looked up to.

Judge on her experience in living in Japan, States and Hong Kong, she believes that Hikikomori happens everywhere, it is universal. It is certainly not a typical Japanese borne disease, but of all modern societies. She predicted that as China comes into her complacency in next 20 years, they will be certainly a problem of Hikikomori in the country.

Questions in discussion:

1. Freedom to exercise choice: We might thought that people has free will. But in fact, people might not have an equal chance to exercise choice.
Kobayashi thinks that Hong Kong is not a place where people can exercise their choice freely. Things are being preplanned and arranged, set by the authorities. In contrast, the government Japan are genuinely for their people, and people could make their choice.

2. An implication of negligence of father at home where education of the children is traditional done by the mother. Kobayashi argued that it had always been the same, but at olden days, the children respected their father, and now no more.

3. In view of Social support system for Hikikomori.Kobayashi thinks that having a support system will help the parents in discussing their worries and problems with the other. It also helps the Hikikomori sufferers to speak up and share their problems.

WITHDRAWING FROM THE WORLD

2007-02-17T12:35:00.000+09:00

The pressures to perform in school and on the job in Japan are legendary, as are the pressures that parents put on their children to keep up appearances. Saito notes another syndrome among young people called "hikikomori" - a withdrawal from society for months or, in some cases, years at a time. Often hikikomori sufferers confine themselves to a bedroom in their parents' home, where many Japanese tend to live until they are married. By some estimates, about 1.2 million young people or about 1 percent of the total have slipped into this state of self-imposed isolation, cutting off contact with the outside, and barely communicating with those around them. As one recovered hikikomori sufferer described the condition in an interview with a Japanese paper, she became much like a "family pet" in the household who did little more than eat and sleep.

In Japan, even for the home-bound, the Internet is one way to communicate. With about 40 percent of the population online, it is one of the world's most wired nations. In addition, there are 1.5 mobile phones for every person in Japan, so trains, shopping malls and schools are beeping with calls, or humming with quiet "instant messaging."

While there is companionship to be found electronically, the online world has its perils.

The inability to express themselves or rebel has fueled the euphoria that Japanese young people feel when they log on and talk to strangers, says Mitsuyo Ohira, a lawyer who wrote the best-selling book "And So Can You" about survival of her own suicide attempts as a teen.

"In the virtual realm of the Internet ... many such youngsters feel they can open up to strangers because everyone is "faceless," so to speak," she said, speaking with the daily Asahi Shimbun about the recent suicides. "They reveal their honest thoughts and their Net buddies reciprocate. This convinces them they have finally met their true soulmates for the first time in their lives. But unfortunately, this is an illusion."

Re: http://www.suicidereferencelibrary.com/test4~id~590.php (2004)

2007-02-09T00:04:00.000+09:00

Many wanted to live a meaningful life. They don't see how they can fit in the society. They don't know how to live a meaningful life. So, they shut themselves in, hoping to think and come out with a solution, to live a meaningful life. Unfortunately, most ended up living in their room, and they themselves didn't like it too.

2007-02-08T17:47:00.000+09:00

Okuyama believed that only pressure from the outside will force Japan to seriously confront its own societal dysfunction.

The more outsiders can expose and explain Japna's social ills, the more likely Japan's government will be shamed into becoming more responsive and seek help from outside experts.

Japanese are often fixated on what others, especially Westerners, think of them; and just as "keeping up appearances" is a strong constraint in domestic society, they are sometimes ready to bring their nation in line with certain global norms if sufficient pressure is applied.

Re: Shutting out the Sun, Michael Zielenziger. Chapter 3, A Long Tunnel, 2nd scene.

Hikikomoriひきこもり

『変わる』研修会 お知らせ

『ひきこもり研修会』参加者の募集

ひきこもり勉強会SPECIAL - ネット依存

阿部行のOriginal アダム＆イヴ ＾＾

第８回勉強会 (最終回）終わりました

光希孤森

ひきこもり勉強会第８回 （最後）

飲み会の誘い

30代の男性を対象にして、募集したいと思います

ひきこもり勉強会第7回の感想

ひきこもり第７回：６月２４日

ひきこもり勉強会第６回について

ひきこもり勉強会第５回

ひきこもり勉強会第４回

参加者から集まった意見

ひきこもり勉強会第３回

第二回ヒキコモリ勉強会開きます

ひきこもり勉強会を開きたいと考えています！

random thoughts ~

Hikikomori in the States?

Helping Hikikomori

What is Your Main Concern?

Breakthrough 2

Breakthrough

Meeting with people of hikikomori

Thesis Available for View

Definition of Health

NEEDING FEEDBACK!!!

The Story of Tetsu

The Triangle Relation 三角関係

THE STAY......

A new participant observation Mar 27-31

One Million Hikikomori in Japan?

Estimations is easily fallacy

Questions......

Themes

Bookmarks Designed for Hikikomori Awareness

Thesis - Acknowledgement

Exploring Hikikomori - A Mixed Methods Qualitative Research

Hikikomori Sekai

What can I do?

親への怒りと殺意 Hatred Towards Parents and Intention To Kill

The Need of Careful Assessment of Hikikomori rather than loose "expert's" opinion

Confusion of Hikikomori and NEETs

Interview with Kobayashi

WITHDRAWING FROM THE WORLD

『変わる』研修会　お知らせ

ひきこもり勉強会SPECIAL　- ネット依存

阿部行のOriginal アダム＆イヴ　＾＾

第８回勉強会　(最終回）終わりました

ひきこもり勉強会第８回　（最後）

The Triangle Relation　三角関係