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Purpose The purpose of this study is to clarify what is really needed to attract Muslim tourists by comparing the two main approaches to serving food with halal certification or with ingredient disclosure. Design/methodology/approach This research adopted a comparative analysis of a Group promoting “halal certification” and a Group promoting “ingredient disclosure” mainly from the tourists’ perspective. Taito Ward, Tokyo, encourages restaurants to obtain halal certification, while the approach of Takayama City is to disclose the ingredients. The study compares the advantages and disadvantages of these two approaches and also investigates factors influencing them. Findings This study revealed that Muslim tourists would like to see both halal certification and ingredient disclosure. The reason why Taito Ward and Takayama City pursue different strategies can be summarized in three points: the types of food offered in the two areas, the vastly different scales of the two areas as tourist destinations and the different perspectives of their respective advisors. Research limitations/implications The limitations of this study include the small sample size and the low diversity of the origins of Muslim tourists. However, this research is still significant because few academic studies on halal certification have been done from the tourists’ perspective. Originality/value There are many things that could be done to attract Muslim tourists. Even without halal certification, there are many restaurants that can cater to Muslims in Japan. A little consideration and thoughtfulness on the part of restaurants can enhance the probability of attracting Muslim tourists.

This study adopts Goffman’s concept of ‘passing’ to discuss the experiences of mixed children in Japan. Passing is ‘the management of undisclosed discrediting information about self’ and is...

The purpose of this study is to clarify the lives of Turkish residents in their enclave and examine to what extent, within the enclave, they manifest spatial assimilation theory. Three major findings were drawn from this research. First, the enclave has a high degree of homogeneity. The residents emigrated from the same province in Turkey, they share the same religion, and many of them engage in demolition work. These immigrants maintain the same mutual aid arrangements in the enclave as they practiced in Ordu Province, and the earlier arrivers have assisted the later arrivers through chain migration. The second finding is that the Turkish enclave only recently came into existence in the 2000s. It is the first place young immigrant Turks settle when they arrive in Japan, and so far the socioeconomic status and home ownership of the residents has not shown much improvement. Third, there have been a significant number of intermarriages between Turkish men and Japanese women. However, this cannot be taken as evidence of marital assimilation in which residents start to move beyond the borders of their enclave. Rather, many of the intermarriages can be attributed to the gender imbalance and the fact that some men sought out Japanese brides as a strategy for legally remaining in Japan. None of these intermarriages occurred as a result of a Turkish man moving out of the enclave in a process of spatial assimilation.

The purpose of this study is to examine the relationship between social and human capital regarding religious and language education among Japanese-Turkish families in Japan. The parents consider that it is their duty to pass on Islam to their children. Since Islamic education has a large influence on the children’s identity formation, parents give it a high priority. Concerning language, there is a tendency for the children to acquire Japanese as a primary language and English as a secondary language, despite the fathers’ desire to pass on Turkish. Turkish communities in Aichi Prefecture are composed of complex elements including place of origin, social and economic status, and ideologies of religious leaders followed. Intermarried families covered in this research obtain different social capital from each community. Even in the families who do not have the advantage of human capital, religious and language education is maintained in the community, where human and social capital mutually complement one a...

The Japanese term kokusaikekkon (intermarriage) refers to a marriage between persons of different nationalities. Even in statistics compiled by government agencies, intermarriage includes marriages between a Japanese person and a non-Japanese person who was born and educated in Japan. In the American context, Merton (1941) defines intermarriage as marriage between persons deriving from those different in-groups and out-groups other than the family which are culturally conceived as relevant to the choice of a spouse. In other words, for Merton, intermarriage comprises a number of subcategories, including interracial marriage, interethnic marriage, interfaith marriage, and intercultural marriage.

INTRODUCTIONIn Japan, there were 44,701 cross-border marriages in 2006-the highest number ever on record. Currently, one out of every 16 marriages in Japan is a cross-border marriage. This increase in cross-border marriages has also led to an increase in the number of CCKs (CrossCultural Kids) of these marriages. The number of CCKs in Japan more than doubled over a period of 20 years, from 10,022 in 1987 to 23,463 in 2006. It is clear, then, that Japan is witnessing a growth in the number of cross-border marriages and CCKs, but is Japan truly making progress in terms of multiculturalism? In this paper, I will examine Japanese sociocultural systems in the context of CCKs with Japanese and Brazilian parents for the following two reasons.First, from a historical perspective, the social acceptance of CCKs born from cross-border marriages can be seen as an index of the degree to which multiculturalism is progressing (Jansson, 1981). Therefore, this research will reveal whether the growing consensus that multiculturalism lags far behind despite the trend towards increased multiethnicity in Japan could be supported or otherwise.Secondly, Brazilians are the biggest ethnic group among newcomers in Japan. The total number of Brazilians registered as residents in Japan in 2006 was 312,979, accounting for 15.0% of all registered foreign residents, and ranking third next to Koreans (28.7%) and Chinese (26.9%) (The Immigration Bureau, 2007). The increase in the number of Brazilian residents in Japan accompanies the increase in the number of the marriage between Japanese and Brazilian and CCKs of these marriages.Most Brazilians living in Japan are of Japanese descent. As a result, there are a large number of couples comprising Japanese and Japanese-Brazilian among the cross-border marriages between Japanese and Brazilian. Cottrell (1990) stated that within the definition of crossborder or cross-national marriages, a cross-border marriage is not necessarily an interethnic marriage, but also includes marriages between two people of the same ethnic group but with different nationalities, and that a cross-border marriage is not necessarily an intercultural marriage. In the case of marriages between Japanese and Japanese-Brazilians, however, even if the marriage is within a single ethnic group, the social and cultural backgrounds of the parties socialized in each country differ, albeit to varying degrees. In this paper, I will look at marriages between Japanese and Japanese-Brazilians as cross-border marriages and marriages between two people with different nationalities and cultural backgrounds, and examine the conditions involving CCKs of these marriages. When considering CCKs with Japanese and Brazilian parents, rather than focusing on the contrasts between Brazilian and Japanese culture, I will investigate the path to multiculturalism. I hope that this research will contribute to the construction of a multicultural society.1LITERATURE REVIEWThe concept of CCK first came about in the literature on TCK (Third Culture Kid) in the United States. R. H. Useem coined the term TCK after spending a year in India in the early 1950s. Initially they used the term "third culture" to refer to the process of learning how to relate to another culture (Useem et al., 1963); in time they started to refer to children who accompany their parents into a different culture as TCK (Pollok, 2008). Later, the term TCK came to have an even broader application, referring in general to the children growing up in an interstitial culture, or culture between cultures (Pollok and Van Reken, 2002).Even among these children growing up in culture between cultures, however, there are many different circumstances in which these cultures intersect; for example, there are cases where children stay temporarily in the host society, with the understanding that they will return to their home country some day, in addition to children of cross-border marriages and children of immigrants (Cottrell, 2007). …

Recently, the educational problems of children with non-Japanese Muslim fathers and Japanese mothers have come to light in Japan. There has been an increase in the number of transnational families in which the Japanese mother and children have moved to an Islamic country for the Islamic education of the children while the non-Japanese father remains in Japan to work. In this paper, I conduct a case study analysis of families comprising Pakistani husbands and Japanese wives, who selected Sharjah in the United Arab Emirates (UAE) as the new place of residence for the wife and children, in view of the difficulties in transmitting Islamic values to the children while living in Japan. In this paper, I focus on the educational problems among Muslim children, and attempt to clarify the types of educational strategy that have been developed using social capital arising from social networks. They have selected an educational strategy with a view toward a transnational social space.

夫外国人・妻日本人の国際結婚に対する社会の寛容度を、筆者が1996年に行った調査から得られたデータを用いて検証した。一元配置の分散分析の結果、夫がアジア人の方が欧米人よりも妻の両親の結婚に対する反対の度合いが高いことがわかった。また、夫の両親の結婚に対する反対の度合いと夫の宗教・夫の出身地域との関連が認められた。宗教的内婚の規範性が最も強いのはユダヤ教であり、イスラム教、ヒンズー教、仏教、キリスト教、無宗教の順に続いている。これを夫の出身地域別にみると、ユダヤ教徒 (2人) は欧米人であるが、イスラム教徒・ヒンズー教徒・仏教徒のほとんどがアジア人であり、キリスト教徒・無宗教のほとんどが欧米人である。二元配置の分散分析の結果から明らかになったことは、夫の両親の反対の度合いが最も高いのは、夫の学歴が比較的低いアジア人の場合であり、夫の両親の反対の度合いが最も低いのは、夫の学歴が比較的低い欧米人の場合であるということである。

To investigate an accurate profile of vitamin C deficiency, ascorbate deficiency was caused in the inherently scorbutic rat [Osteogenic Disorder Shionogi (ODS)], and changes in the level of the vitamin in 12 tissues of the animals (plasma, liver, stomach, small and large intestines, lung, heart, kidney, adrenal gland, spleen, muscle, and brain) were followed based on the specific method (Kishida et al. Anal. Chem. 1992, 64, 1505-1507). The level of ascorbate in plasma decreased most rapidly, and the rate of decline of the vitamin was the slowest in the brain among the 12 tissues. Based on the kinetic profile of ascorbate decay, these tissues were classified into four groups. After 25 days of ascorbate deficiency, indicators of oxidative stress changed significantly compared with the control group. The indices included increased lipid hydroperoxide level determined by the specific method (Tokumaru et al. Anal. Chim. Acta 1995, 307, 97-102) in the brain, elevated thiobarbituric acid-reactive substances (TBARS) and glutathione peroxidase activity in the heart, and the fall of glutathione in plasma and the liver.

In relation to the beginning of Japan's total population decline, the problem of regional disparity has been attracting a great deal of attention in the country. Have the destination choices of foreign residents in recent years contributed to reducing such disparity? The purpose of this study is to analyse the destination choices of new immigrants and foreign residents moving within Japan in the period 2005–2010, using microdata from the 2010 Population Census. The results are compared with those obtained from the period 1995–2000. Three major findings are obtained: First, the empirical validities of three theoretical perspectives (effect of labour market conditions, attraction to co-ethnic communities, and spatial distribution of marital opportunities) are confirmed to a similar extent in this study as in the previous period. Second, the pull effect of the service industry is much larger than that of the manufacturing industry, for both new immigration and internal migration. Finally, although there is an obvious distance–decay tendency in internal migration, foreign residents (particularly Chinese residents) have shown the tendency of dispersal, including suburbanization. However, if the destination choices of foreign residents observed in 2005–2010 as a whole continue into the future, they would eventually worsen rather than alleviate the disparity. Copyright © 2015 John Wiley & Sons, Ltd.