{"id":711,"date":"2024-04-27T17:15:00","date_gmt":"2024-04-27T22:15:00","guid":{"rendered":"https:\/\/csalateral.org\/ccrrrc\/?post_type=ramp_article&p=711"},"modified":"2024-09-10T04:27:57","modified_gmt":"2024-09-10T09:27:57","slug":"criticize-racism-japan-racist-discourse-zainichi-special-privilege-ryang","status":"publish","type":"ramp_article","link":"https:\/\/csalateral.org\/ccrrrc\/articles\/criticize-racism-japan-racist-discourse-zainichi-special-privilege-ryang\/","title":{"rendered":"How Can We Criticize Racism in Japan? Racist Discourse of \u201cZainichi Special Privileges\u201d as Our Clue | \u65e5\u672c\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u3044\u304b\u306b\u6279\u5224\u3059\u3079\u304d\u304b\uff1f\u300c\u5728\u65e5\u7279\u6a29\u300d\u306a\u308b\u30ec\u30a4\u30b7\u30ba\u30e0\u8a00\u8aac\u3092\u624b\u304c\u304b\u308a\u306b"},"content":{"rendered":"\n
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Abstract<\/strong> Is it possible to conduct research on Japanese racism in the same way as we do for racism in the West? In this essay, which is written as a short accompanying piece to a longer research article titled, \u201cRacism in Japan and \u2018The 1952 System\u2019: Japanese Immigration Control Laws and the Rise of the \u2018Zainichi Privilege\u2019 Myth,\u201d Yong-Song Ryang argues for the conceptual fine-tuning of racism as necessary for those who practice critical anti-racism as well as for understanding the relationship of knowledge and power as inseparable from such practices. Based on his case study of right-wing organization Zaitokukai (short for Zainichi tokken o yurusanai shimin no kai, literally, the Association of Citizens against the Special Privileges of the Zainichi [diasporic Koreans in Japan]), Yong-Song Ryang offers a critical overview of the existing works on racism in Japan. Ryang calls for a more nuanced understanding of right-wing movements and the racist myth of ethnic minorities as privileged. He does so by taking into consideration the entangled effects of postwar Japanese nationalism, Japanese immigration law, and neoliberalism, both in the specific local context as well as the global context.<\/p>\n<\/blockquote>\n\n\n\n

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English translation by Ikumi Yoshida<\/a><\/p>\n\n\n\n

Editors\u2019 note: \u201cHow Can We Criticize Racism in Japan?\u201d is a short accompanying piece to Yong-Song Ryang\u2019s longer article, \u201cRacism in Japan and \u2018The 1952 System\u2019: Japanese Immigration Control Laws and the Rise of the \u2018Zainichi Privilege\u2019 Myth,” originally published in Japanese as \u201cNihon-gata Heitosup\u012bchi o Sasaeru 1952-Nen Taisei: \u2018Zainichi Tokken\u2019 o Umidasu Sengo Nihon no Ny\u016bkan H\u014dsei,\u201d in <\/em>Reishizumu wo Kangaeru, ed. Kiyohara Yu (Tokyo: Ky\u014dwakoku, 2021), 195\u2013213.<\/em> At the author\u2019s request and with permission from the publisher, the long essay, which was translated into English by Dina Hassan, is attached at the end of this essay for readers\u2019 reference. <\/em><\/p>\n\n\n\n

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\u65e5\u672c\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u3044\u304b\u306b\u6279\u5224\u3059\u3079\u304d\u304b\uff1f<\/p>\n\n\n\n

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\u3053\u306e\u5728\u7279\u4f1a\u306e\u53f0\u982d\u73fe\u8c61\u306b\u3064\u3044\u3066\u3082\u3001\u6b27\u7c73\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3068\u5171\u901a\u3059\u308b\u3001\u666e\u904d\u6027\u3092\u5f37\u8abf\u3057\u305f\u306e\u306f\u9152\u4e95\u76f4\u6a39\u3067\u3042\u308b\u30022<\/a><\/sup> \u9152\u4e95\u76f4\u6a39\u306f\u897f\u6d0b\u793e\u4f1a(the West\uff09\u3067\u306e\u6975\u53f3\u53f0\u982d\u73fe\u8c61\u3068\u306e\u5171\u901a\u6027\u3092\u307f\u3044\u3060\u3057\u3001\u300c\u73fe\u5728\u306e\u4eba\u7a2e\u4e3b\u7fa9\u306f\u3001\u307e\u3059\u307e\u3059\u300c\u81ea\u4ed6\u306e\u5225\u300d\u3092\u5f37\u8abf\u3057\u3001\u56fd\u6c11\u306e\u306a\u304b\u306b\u5165\u3063\u3066\u6765\u308b\u8005\u306b\u5bfe\u3059\u308b\u6392\u5916\u4e3b\u7fa9\u306e\u6027\u683c\u3092\u5f37\u3081\u3066\u304d\u3066\u3044\u308b\u300d\u3068\u6307\u6458\u3059\u308b\uff08\u9152\u4e95 2012: 41\uff09\u3002\u3060\u304c\u305d\u308c\u3060\u3051\u3067\u306a\u304f\u9152\u4e95\u306f\u3053\u308c\u3089\u30ec\u30a4\u30b7\u30ba\u30e0\u306b\u300c\u5e73\u7b49\u3078\u306e\u5e0c\u6c42\u304c\u8868\u73fe\u300d\u3055\u308c\u3066\u3044\u308b\u3068\u3044\u3046\u306e\u3067\u3042\u308b\u3002<\/p>\n\n\n\n

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1952\u5e74\u4f53\u5236\u3068\u306f\u3001\u5927\u6cbc\u4fdd\u662d\uff081978[1993]\uff09\u304c\u5b9a\u5f0f\u5316\u3057\u305f\u30011952\u5e74\u306e\u30b5\u30f3\u30d5\u30e9\u30f3\u30b7\u30b9\u30b3\u8b1b\u548c\u6761\u7d04\u767a\u52b9\u6642\u306b\u6210\u7acb\u3057\u305f\u3001(\uff11)\u5165\u7ba1\u4ee4\u3001(\uff12)\u5916\u56fd\u4eba\u767b\u9332\u6cd5\u3001(\uff13)\u300c\u6cd5\uff11\uff12\uff16\u300d\uff08\u5f8c\u8ff0\u306e\u901a\u308a\u30b5\u30f3\u30d5\u30e9\u30f3\u30b7\u30b9\u30b3\u8b1b\u548c\u6761\u7d04\u767a\u52b9\u6642\u306b\u65e5\u672c\u56fd\u7c4d\u3092\u55aa\u5931\u3055\u305b\u3089\u308c\u305f\u4eba\u3005\u306b\u3001\u5728\u7559\u8cc7\u683c\u306e\u306a\u3044\u307e\u307e\u3001\u66ab\u5b9a\u7684\u306a\u5728\u7559\u3092\u8a8d\u3081\u305f\u6cd5\u5f8b\uff09\u3068\u3044\u3046\uff13\u3064\u306e\u67f1\u3092\u6709\u3057\u305f\u3001\u6226\u5f8c\u5165\u7ba1\u6cd5\u306e\u57fa\u790e\u3067\u3042\u308b\u3002<\/p>\n\n\n\n

\u3082\u3061\u308d\u30931952\u5e74\u4f53\u5236\u306f\u305d\u306e\u5f8c\u5e7e\u591a\u306e\u6cd5\u6539\u6b63\u3092\u7d4c\u3066\u304a\u308a\u5909\u5bb9\u3092\u9042\u3052\u3066\u304d\u305f\u3002\u4e00\u65b9\u3067\u5728\u65e5\u30b3\u30ea\u30a2\u30f3\u306a\u3069\u65e7\u690d\u6c11\u5730\u51fa\u8eab\u8005\u306b\u5bfe\u3057\u3066\u306f\u3001\u7279\u306b\u4e0a\u306e(3)\u300c\u6cd5\uff11\uff12\uff16\u300d\u306f1991\u5e74\u306e\u5165\u7ba1\u7279\u4f8b\u6cd5\u306b\u3088\u3063\u3066\u7279\u5225\u6c38\u4f4f\u8cc7\u683c\u304c\u8a8d\u3081\u3089\u308c\u308b\u3088\u3046\u306b\u306a\u3063\u305f\u3002\u4ed6\u65b9\u3067\u65e5\u672c\u7d4c\u6e08\u306e\u30b0\u30ed\u30fc\u30d0\u30eb\u5316\u306b\u4f34\u30441980\u5e74\u4ee3\u304b\u3089\u6025\u5897\u3057\u305f\u79fb\u4f4f\u52b4\u50cd\u8005\u306b\u5bfe\u3057\u3066\u306f\u3001\u7279\u306b1989\u5e74\u306b\u4e0a\u306e(1)\u306b\u3042\u305f\u308b\u5165\u7ba1\u6cd5\u306e\u6539\u6b63\u304c\u884c\u308f\u308c\u5efa\u524d\u3067\u306f\u5358\u7d14\u52b4\u50cd\u79fb\u5165\u3092\u539f\u5247\u7981\u6b62\u3059\u308b\u3082\u306e\u306e\u5b9f\u969b\u306b\u306f\u5b9a\u4f4f\u3084\u7814\u4fee\u3084\u7559\u5b66\u306a\u3069\u3068\u3044\u3063\u305f\u300c\u30b5\u30a4\u30c9\u30c9\u30a2\u300d\u304b\u3089\u306e\u8cc7\u672c\u306b\u3068\u3063\u3066\u597d\u90fd\u5408\u306a\u52b4\u50cd\u529b\u79fb\u5165\u3092\u59a8\u3052\u306a\u3044\u5165\u7ba1\u4f53\u5236\u304c\u3064\u304f\u3089\u308c\u305f\u3068\u8a00\u3063\u3066\u826f\u30444<\/a><\/sup>\u3002\u3082\u3061\u308d\u3093\u305d\u306e\u5f8c\u3082\u5165\u7ba1\u6cd5\u306f\u5bfe\u30c6\u30ed\u6226\u4e89\u3084\u5165\u7ba1\u884c\u653f\u306eIT\u5316\u306a\u3069\u306e\u6587\u8108\u3067\u4eca\u65e5\u307e\u3067\u5e7e\u5ea6\u3082\u6539\u6b63\u3055\u308c\u3066\u304d\u305f\u3002<\/p>\n\n\n\n

\u3057\u304b\u3057\u3001\u8cc7\u6599\u3092\u304a\u8aad\u307f\u3044\u305f\u3060\u3051\u308c\u3070\u304a\u308f\u304b\u308a\u306e\u3068\u304a\u308a\u3001\u79c1\u306f\uff08\u6881 2016,2020a,2020b\u306a\u3069\u3067\u3082\uff09\u3053\u306e1952\u5e74\u4f53\u5236\u304c\u3082\u3061\u308d\u3093\u6cd5\u6539\u6b63\u3092\u4f34\u3044\u306a\u304c\u3089\u3082\u3001\u4f9d\u7136\u3068\u3057\u3066\u65e5\u672c\u306e\u5165\u7ba1\u6cd5\u306e\u69cb\u9020\u3092\u7279\u5fb4\u3065\u3051\u3066\u3044\u308b\u3068\u3044\u3046\u610f\u5473\u3067\u3001\u73fe\u5728\u3082\u7d99\u7d9a\u3057\u3066\u3044\u308b\u3068\u8003\u3048\u3066\u3044\u308b\u3002\u305d\u306e\u8981\u70b9\u306f\u30011952\u5e74\u4f53\u5236\u304c\u3001\uff11\u3068\uff12\u304c\u5165\u7ba1\u6cd5\u3068\u3044\u3046\u4e00\u822c\u6cd5\u306a\u306e\u306b\u305f\u3044\u3057\u3066\u3001\uff13\u304c\u300c\u6cd5\uff11\uff12\uff16\u300d\u3068\u3044\u3046\u7279\u6b8a\u6cd5\u306e\u95a2\u4fc2\u306b\u3042\u308a\u3001\u3057\u305f\u304c\u3063\u3066\u4e00\u822c\u6cd5\u3092\u57fa\u6e96\u306b\u3057\u3066\u7279\u6b8a\u6cd5\u3067\u5b88\u3089\u308c\u305f\u4eba\u3005\uff08\u300c\u6cd5\uff11\uff12\uff16\u300d\u7cfb\u5217\u306e\u65e7\u690d\u6c11\u5730\u51fa\u8eab\u8005\uff09\u3092\u300c\u7279\u6a29\u8005\u300d\u3068\u3057\u3066\u653b\u6483\u3059\u308b\u3053\u3068\u306f\u5341\u5206\u306a\u6226\u7565\u7684\u5408\u7406\u6027\u304c\u5b58\u5728\u3059\u308b\u3001\u3068\u3044\u3046\u3053\u3068\u3067\u3042\u308b\u3002\u3055\u3089\u306b\u5165\u7ba1\u6cd5\u306e\u5916\u90e8\u306b\u3082\u3001\u5165\u7ba1\u6cd5\u306e\u57f7\u884c\u306b\u305f\u3044\u3059\u308b\u5b9f\u8cea\u7684\u306a\u6b6f\u6b62\u3081\u3068\u3057\u3066\u6a5f\u80fd\u3057\u3046\u308b\u4eba\u7a2e\u5dee\u5225\u7981\u6b62\u6cd5\u3084\u53cd\u30ec\u30a4\u30b7\u30ba\u30e0\u306e\u793e\u4f1a\u898f\u7bc4\u304c\u6226\u5f8c\u65e5\u672c\u793e\u4f1a\u3067\u306f\u3064\u304f\u3089\u308c\u305f\u306a\u304b\u3063\u305f\u305f\u3081\u306b\u3001\u5728\u65e5\u30b3\u30ea\u30a2\u30f3\u3078\u306e\u5dee\u5225\u653f\u7b56\u306f\u3001\u30a2\u30d1\u30eb\u30c8\u30d8\u30a4\u30c8\u653f\u7b56\u306e\u3088\u3046\u306a\u516c\u7684\u306a\u660e\u793a\u7684\u306a\u4eba\u7a2e\u5dee\u5225\u653f\u7b56\u306a\u3057\u306b\u3001\u5165\u7ba1\u4f53\u5236\uff081952\u5e74\u4f53\u5236\uff09\u306b\u3088\u3063\u3066\u305d\u308c\u3092\u4ee3\u7528\u3057\u3066\u304d\u305f\u3001\u3068\u3044\u3046\u3053\u3068\u3067\u3042\u308b\u3002<\/p>\n\n\n\n

\u5192\u982d\u306e\u3001\u9152\u4e95\u306e\u6279\u5224\u306b\u623b\u308d\u3046\u3002\u305f\u3057\u304b\u306b\u5728\u7279\u4f1a\u3089\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u306b\u3082\u3001\u300c\u5e73\u7b49\u3078\u306e\u5e0c\u6c42\u300d\u304c\u306a\u3044\u308f\u3051\u3067\u306f\u306a\u3044\u306e\u304b\u3082\u3057\u308c\u306a\u3044\u3002\u3060\u304c\u3001\u305d\u306e\u300c\u5e73\u7b49\u300d\u306f\u3001\u65b0\u81ea\u7531\u4e3b\u7fa9\u7684\u7d71\u6cbb\u6027\u306b\u3088\u3063\u3066\u3044\u308f\u3070\u8150\u6557\u3055\u305b\u3089\u308c\u3066\u3044\u308b\u306e\u3067\u306f\u306a\u304b\u308d\u3046\u304b\uff1f\u3000\u3055\u3089\u306b\u306f\u30011952\u5e74\u4f53\u5236\u3068\u3044\u3046\u65e5\u672c\u578b\u306e\u5165\u7ba1\u4f53\u5236\uff08\u3064\u307e\u308a\u5dee\u5225\u7981\u6b62\u6cd5\u3084\u591a\u6587\u5316\u4e3b\u7fa9\u653f\u7b56\u306a\u3057\u306b\u3001\u5165\u7ba1\u6cd5\u306b\u3088\u3063\u3066\u975e\u65e5\u672c\u56fd\u7c4d\u8005\u3092\u6271\u3046\u306e\u3092\u5927\u539f\u5247\u3068\u3057\u305f\u3046\u3048\u3067\u3001\u300c\u6cd5\uff11\uff12\uff16\u300d\uff08\u3044\u307e\u3067\u306f\u7279\u5225\u6c38\u4f4f\uff09\u306b\u3088\u3063\u3066\u7279\u5225\u6271\u3044\u3059\u308b\u3068\u3044\u3046\u4f53\u5236\uff09\u306e\u3046\u3048\u3067\u3001\u5165\u7ba1\u6cd5\u306e\u4e00\u822c\u6027\u306b\u3088\u3063\u3066\u3001\u7279\u5225\u6c38\u4f4f\u3092\u7279\u6a29\u8996\u3059\u308b\u3068\u3044\u3046\u3001\u5165\u7ba1\u4f53\u5236\u306e\u5f62\u614b\u306b\u5373\u3057\u305f\u5f62\u3067\u65b0\u81ea\u7531\u4e3b\u7fa9\u7684\u7d71\u6cbb\u6027\u304c\u4f5c\u52d5\u3057\u3066\u3044\u308b\u304b\u3089\u3053\u305d\u3001\u300c\u5728\u65e5\u7279\u6a29\u300d\u306a\u308b\u30ec\u30a4\u30b7\u30ba\u30e0\u8a00\u8aac\u304c\u731b\u5a01\u3092\u3075\u308b\u3046\u3053\u3068\u304c\u3067\u304d\u305f\u306e\u3067\u306f\u3042\u308b\u307e\u3044\u304b\uff1f\u3000\u3082\u3057\u3082\u65e5\u672c\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u306b\u3082\u6b27\u7c73\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3068\u540c\u3058\u3088\u3046\u306b\u300c\u666e\u904d\u4e3b\u7fa9\u300d\uff08\u300c\u5e73\u7b49\u3078\u306e\u5e0c\u6c42\u300d\uff09\u304c\u542b\u307e\u308c\u3066\u3044\u308b\u3068\u3057\u3066\u3082\u3001\u3060\u304b\u3089\u3053\u305d\u3001\u3058\u3063\u3055\u3044\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u73fe\u8c61\u304c\u3069\u306e\u3088\u3046\u306b\u73fe\u5b9f\u306e\u6a29\u529b\u95a2\u4fc2\u306e\u306a\u304b\u3067\u73fe\u308c\u3066\u3044\u308b\u306e\u304b\u3068\u3044\u3046\u7279\u7570\u6027\u3092\u898b\u843d\u3068\u3057\u3066\u306f\u306a\u3089\u306a\u3044\u3060\u308d\u3046\u3002<\/p>\n\n\n\n

\u8b1d<\/strong>\u8f9e<\/strong><\/h3>\n\n\n\n

\u672c\u7814\u7a76\u306fJSPS \u79d1\u7814\u8cbb23K12614\u306e\u52a9\u6210\u3092\u53d7\u3051\u305f\u7814\u7a76\u6210\u679c\u3092\u53cd\u6620\u3057\u305f\u3082\u306e\u3067\u3042\u308b\u3002<\/p>\n\n\n\n

\u53c2\u8003\u6587\u732e<\/p>\n\n\n\n

Etienne Balibar, “Racism and Nationalism”, E. Balibar and I. Wallerstein, eds, Race, Nation, Class: Ambiguous Identities <\/em>(London: Verso, 2011).<\/p>\n\n\n\n

\u30a8\u30c6\u30a3\u30a8\u30f3\u30cc\u30fb\u30d0\u30ea\u30d0\u30fc\u30eb, \u4f50\u85e4\u5609\u5e78\u8a33, 2012,\u300c\u30ec\u30a4\u30b7\u30ba\u30e0\u306e\u69cb\u7bc9\u300d(\u9d5c\u98fc\u54f2, \u9152\u4e95\u76f4\u6a39, \u30c6\u30c3\u30b5\u30fb\u30e2\u30fc\u30ea\u30b9\uff1d\u30b9\u30ba\u30ad, \u674e\u5b5d\u5fb3\u7de8, 2012, \u300e\u30ec\u30a4\u30b7\u30ba\u30e0\u30fb\u30b9\u30bf\u30c7\u30a3\u30fc\u30ba\u5e8f\u8aac\u300f, \u4ee5\u6587\u793e).<\/p>\n\n\n\n

\u660e\u77f3\u7d14\u4e00, 2010, \u300e\u5165\u56fd\u7ba1\u7406\u653f\u7b56\u2500\u2500\u300c1990\u5e74\u4f53\u5236\u300d\u306e\u6210\u7acb\u3068\u5c55\u958b\u300f, \u30ca\u30ab\u30cb\u30b7\u30e4\u51fa\u7248.<\/p>\n\n\n\n

\u9152\u4e95\u76f4\u6a39, 2012, \u300c\u30ec\u30a4\u30b7\u30ba\u30e0\u30fb\u30b9\u30bf\u30c7\u30a3\u30fc\u30ba\u3078\u306e\u8996\u5ea7\u300d(\u9d5c\u98fc\u54f2, \u9152\u4e95\u76f4\u6a39, \u30c6\u30c3\u30b5\u30fb\u30e2\u30fc\u30ea\u30b9\uff1d\u30b9\u30ba\u30ad, \u674e\u5b5d\u5fb3\u7de8, 2012, \u300e\u30ec\u30a4\u30b7\u30ba\u30e0\u30fb\u30b9\u30bf\u30c7\u30a3\u30fc\u30ba\u5e8f\u8aac\u300f, \u4ee5\u6587\u793e).<\/p>\n\n\n\n

\u6a0b\u53e3\u76f4\u4eba, 2014, \u300e\u65e5\u672c\u578b\u6392\u5916\u4e3b\u7fa9\u2500\u2500\u5728\u7279\u4f1a\u30fb\u5916\u56fd\u4eba\u53c2\u653f\u6a29\u30fb\u6771\u30a2\u30b8\u30a2\u5730\u653f\u5b66\u300f\u540d\u53e4\u5c4b\u5927\u5b66\u51fa\u7248\u4f1a.<\/p>\n\n\n\n

\u6881\u82f1\u8056, 2016, \u300e\u65e5\u672c\u578b\u30d8\u30a4\u30c8\u30b9\u30d4\u30fc\u30c1\u3068\u306f\u4f55\u304b\u2500\u2500\u793e\u4f1a\u3092\u7834\u58ca\u3059\u308b\u30ec\u30a4\u30b7\u30ba\u30e0\u306e\u767b\u5834\u300f\u5f71\u66f8\u623f.<\/p>\n\n\n\n

\u6881\u82f1\u8056, 2021,\u300c\u65e5\u672c\u578b\u30d8\u30a4\u30c8\u30b9\u30d4\u30fc\u30c1\u3092\u652f\u3048\u308b\u4e00\u4e5d\u4e94\u4e8c\u5e74\u4f53\u5236\u2500\u2500\u300c\u5728\u65e5\u7279\u6a29\u300d\u3092\u751f\u307f\u51fa\u3059\u6226\u5f8c\u65e5\u672c\u306e\u5165\u7ba1\u6cd5\u5236\u300d, \uff08\u6e05\u539f\u60a0\u7de8, 2021,\u300e\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u8003\u3048\u308b\u300f, \u5171\u548c\u56fd\uff09.<\/p>\n\n\n\n

\u6881\u82f1\u8056, 2020a, \u300e\u30ec\u30a4\u30b7\u30ba\u30e0\u3068\u306f\u4f55\u304b\u300f, \u7b51\u6469\u66f8\u623f.<\/p>\n\n\n\n

\u6881\u82f1\u8056, 2020b, \u300c\u4e00\u4e5d\u4e94\u4e8c\u5e74\u4f53\u5236\u3068\u73fe\u4ee3\u65e5\u672c\u306e\u65b0\u81ea\u7531\u4e3b\u7fa9\u7684\u30ec\u30a4\u30b7\u30ba\u30e0\u306b\u95a2\u3059\u308b\u4e00\u8003\u5bdf\u300d\uff08\u4e00\u6a4b\u5927\u5b66\u5be9\u67fb\u535a\u58eb\u5b66\u4f4d\u8ad6\u6587\u3001\u672a\u520a\u884c\uff09.<\/p>\n\n\n\n

\u53e4\u8cc0\u5149\u751f, 2015, \u300c\u6b27\u5dde\u306b\u304a\u3051\u308b\u53f3\u7ffc\u30dd\u30d4\u30e5\u30ea\u30b9\u30c8\u653f\u515a\u306e\u53f0\u982d\u300d, \u5c71\u5d0e\u671b\u7de8,\u300e\u5947\u5999\u306a\u30ca\u30b7\u30e7\u30ca\u30ea\u30ba\u30e0\u306b\u6297\u3057\u3066\u300f,\u5ca9\u6ce2\u66f8\u5e97.<\/p>\n\n\n\n

\u5c0f\u5800\u771e\u88d5, 2012, \u300c\u30dd\u30d4\u30e5\u30ea\u30ba\u30e0\u306e\u65e5\u82f1\u6bd4\u8f03\uff1a\u30cd\u30aa\u30fb\u30ea\u30d9\u30e9\u30eb\u7684\u30dd\u30d4\u30e5\u30ea\u30ba\u30e0\u3068\u3044\u3046\u65e5\u672c\u306e\u300c\u7279\u8272\u300d\u300d, \u7acb\u547d\u9928\u6cd5\u5b662012 \u5e745 \u30fb6 \u53f7\uff08345\u30fb346\u53f7\uff09<\/p>\n\n\n\n

\u5927\u6cbc\u4fdd\u662d, 1978, \u300c\u51fa\u5165\u56fd\u7ba1\u7406\u6cd5\u5236\u306e\u5236\u5b9a\u904e\u7a0b\u2500\u2500\u4e00\u4e5d\u4e94\u4e8c\u5e74\u4f53\u5236\u306e\u524d\u53f2\u2500\u2500\u300d, \u5bfa\u6ca2\u4e00\u4ed6\u7de8, \u300e\u56fd\u969b\u6cd5\u5b66\u306e\u518d\u69cb\u7bc9\uff08\u4e0b\uff09\u300f, \u6771\u5927\u51fa\u7248\u4f1a, \uff08\u518d\u9332\uff1a1993, \u300e\u65b0\u7248\u3000\u5358\u4e00\u6c11\u65cf\u793e\u4f1a\u306e\u795e\u8a71\u3092\u8d85\u3048\u3066\u2500\u2500\u5728\u65e5\u97d3\u56fd\u30fb\u671d\u9bae\u4eba\u3068\u51fa\u5165\u56fd\u7ba1\u7406\u4f53\u5236\u300f\u6771\u4fe1\u5802.)<\/p>\n\n\n\n

<\/div>\n\n\n\n

English translation by Ikumi Yoshida<\/h2>\n\n\n\n

Is it possible to conduct research on Japanese racism in the same way as we do for racism in the West? Should we find commonalities between these two or focus more on the differences or specificities? Researchers may ask these questions as they tackle the topic of racism in Japan. To be clear, I do not intend to essentialize racism in Japan as well as in the West nor am I asking readers to simply compare the two. My intention is rather to emphasize that we should not look away when we are forced to confront these questions while researching Japanese racism, because power relations limit other choices for us. As \u00c9tienne Balibar suggests, the category of racism itself has been reproduced on the level of knowledge-power in post-World War II anti-racist practices.5<\/a><\/sup> He also argued that racism and nationalism complement each other.6<\/a><\/sup><\/p>\n\n\n\n

With this, I write to argue for the conceptual fine-tuning of racism as necessary for those who practice critical anti-racism as well as for understanding the relationship of knowledge and power as inseparable from such practices. Cases in point are not just the more visible examples of antisemitism or anti-Black discrimination but also the military aggression and genocide in Palestine, which are rooted in race-based violence. We need to define their cause in the concept of racism and analyze it in such a framework.7<\/a><\/sup> Nevertheless, in so doing, we are faced with the dual challenge of recognizing the singularity of local phenomena while verbalizing them clearly and with care, while situating them in the framework of a universal criticism against racism. Even with the rise of new ultra-right-wing movements in the twenty-first century, which is so sensational that researchers cannot avoid talking about them, we must ask the critical questions I raised above.\u00a0<\/p>\n\n\n\n

The Zaitokukai (short for Zainichi tokken o yurusanai shimin no kai<\/em>, literally, the Association of Citizens against the Special Privileges of the Zainichi [diasporic Koreans in Japan]) was founded in 2007 with a manifesto calling for the explicit discrimination against ethnic minorities.8<\/a><\/sup> <\/p>\n\n\n\n

In discussing the Zaitokukai phenomenon, it is Naoki Sakai who emphasizes the commonalities between Western racism and Japanese racism.9<\/a><\/sup> From such a standpoint, Sakai argues that \u201ccontemporary racism increasingly emphasizes distinguishing between fellow countrymen and foreigners (jika no betsu<\/em>) and the characteristic of exclusionism targeting those [foreigners] who come into the national community is becoming stronger.\u201d10<\/a><\/sup> However, he does not end there and further argues that, in such racism, a \u201cpursuit of equality is expressed\u201d: <\/p>\n\n\n\n

\n

The fact is, even in racism which aims to eliminate and exclude minority groups, there is a point which expresses people\u2019s aspiration for equality. We should not overlook this spark of some sort of universalism. However, their universalism assumes certain membership of qualified ethnic groups as holding rights to equality. Their (e.g. Zaitokukai and similar groups) xenophobia asserts that some unqualified individuals are enjoying the result of authority of equality as though they are qualified. In this sense, Zaitokukai\u2019s racism rings the same as European right-wingers\u2019 logic that we saw in the anti-migration movement.11<\/a><\/sup> <\/p>\n<\/blockquote>\n\n\n\n

By arguing that racism, which occurs at the edge of the nation, comes with the internal pursuit of equality, Sakai warns us that we should not look at racism as obvious discrimination but also as an idea of complex universalism (i.e. the pursuit of equality). Furthermore, Sakai points out that if we are to criticize racism, we should not stop at criticizing hateful forms of exclusion, but to further observe \u201chumanism\u201d hidden in racism. In this sense, I agree with him on his argument. However, I also argue that Sakai\u2019s claim overlooks something crucial. More specifically, even if Zaitokukai\u2019s racism and Western racism share a trait in their universal pursuit of equality, I still see a unique aspect in Zaitokukai\u2019s racism. <\/p>\n\n\n\n

\"Right-wing
Figure 1.<\/strong> Racist demonstration by Zaitokukai in Tokyo, October 14, 2018. Photo by author.<\/figcaption><\/figure>\n\n\n\n

To help elaborate, I will now turn to my discussion of a scholar focusing on the unique aspects of Zaitokukai\u2019s racism, contrary to Sakai\u2019s approach: Higuchi Naoto, author of Japan\u2019s Ultra-Right<\/em>. This book analyzes the specificity of Zaitokukai.12<\/a><\/sup> Higuchi outlines racism in Japan in the geopolitical context of Cold War Asia, arguing in the conclusion of Japan\u2019s Ultra-Right <\/em>that,<\/p>\n\n\n\n

\n

Japanese-style exclusionism is a dynamic of xenophobia defined by its relationship with neighboring nations and has its base in the result of colonial rules and the Cold War. Although the direct targets tend to be foreigners living in Japan, what runs deep is not negative stereotypes against foreigners but the historical relations with other nations. For this, Japanese-style exclusionism cannot be accounted for by an increase of foreigners or competition over employment opportunities as in the case of many other countries.13<\/a><\/sup> <\/p>\n<\/blockquote>\n\n\n\n

Higuchi\u2019s conclusion rightfully points out that present day racism in Japan cannot be understood without taking into consideration the Cold War structure of East Asia, which sustains the Korean War power structure. At the same time, however, the Cold War as a geopolitical cause of racism alone cannot explain why a similar rise of right-wing organizations did not appear in the twentieth century (their increased presence on the Internet may partially explain this, but still cannot fully explain the entirety of this phenomenon). Furthermore, what this argument overlooks is the fact that the racist discourse of \u201cZainichi special privileges\u201d had not existed in the immediate post-war period but instead started to be utilized as an extremely important medium of the new ultra-right movement primarily in the early twenty-first century. We should not just point out the inherent aspect of universalism found in racism or the local geopolitical background for the situation. Rather, what we need at this time more than ever is research, which helps us understand differences as well as commonalities, including universalism shared between racism in Japan and in the West. <\/p>\n\n\n\n

We could say that there are two reasons why this racist discourse of \u201cZainichi special privileges\u201d has become one of the most crucial means of mobilization for the Japanese ultra-right. One is neoliberalism and the other is the 1952 Japanese immigration system (also known as the Alien Registration Act: Act No. 125 of 1952). I will not delve too much into neoliberalism here.14<\/a><\/sup> Still, the discourse of \u201cZainichi special privileges\u201d is not mere discrimination against or disinformation about ethnic minorities but is strongly connected to neoliberal governmentality, which utilizes the market as a true indicator of equality.15<\/a><\/sup> It is true that racism relates to neoliberalism even in the Euro-American societies. However, while the European ultra-right focuses more on welfare chauvinism, members of the Japanese ultra-right tend to be extremely neoliberal.16<\/a><\/sup> Only in twenty-first century Japan, where neoliberal governmentality is operating efficiently, has this peculiar racist discourse of \u201cZainichi special privileges\u201d become effective (by \u201cpeculiar,\u201d I mean to suggest the contradiction inherent in the racist discourse, which argues that the most powerless ethnic minorities in Japan are in fact the most powerful).<\/p>\n\n\n\n

Second is the 1952 immigration system (for which, I attach my previously published article, \u201cRacism in Japan and \u2018The 1952 System\u2019\u201d below to give context for the readers). Legal scholar Onuma Yasuaki formulated the 1952 system, enacted during Treaty of Peace, becoming the foundation of Japan\u2019s post-war immigration control law.17<\/a><\/sup> This law consisted of three main parts: Immigration Control Order, Alien Registration Act, and Act no. 126 of 1952. The third in particular gave provisional residence status to those who had lost Japanese citizenship when the Treaty took effect.)18<\/a><\/sup> <\/p>\n\n\n\n

The 1952 system has been altered multiple times. Those from the former colonies including Zainichi Koreans were stripped of Japanese citizenship following the ratification of the Treaty of Peace with Japan under the Special Act on the Immigration Control of 1952. However, following a revision in the law in 1991, they were granted special permanent residency. Meanwhile, as the global neoliberal economy had an impact on Japan, the number of migrant workers increased sharply in the 1980s, which led the Immigration Control Order to be amended in 1989, closing the door on underpaid, deskilled workers in principle. Nevertheless, a \u201cside-door\u201d was left open by allowing for settlement, vocational training, or educational exchange. This way, the immigration control system was altered to let an exploitable labor flow into Japan.19<\/a><\/sup> Until now, Japan has reformed the immigration law numerous times under the label of \u201canti-terrorism\u201d or through the digitization of immigration controls. <\/p>\n\n\n\n

To be clear, even after multiple revisions of the law, I strongly believe that this law serves as the backbone of the structure of Japanese immigration control. While the Immigration Control Order and the Alien Registration Act are immigration laws, which is part of the general law, the Act No. 126 of 1952 is a form of special law. This fact has been used as a favored logic to attack those protected by the special law based on the belief that they are \u201cprivileged\u201d in contrast to those who are only protected by the general law. To make matters even worse, with no law to prohibit racial discrimination, the post-war immigration system including the 1952 system has been utilized as an alternative tool to legitimize discrimination against Zainichi Koreans, even without having an overt discrimination policy like apartheid. <\/p>\n\n\n\n

Let us return to Sakai\u2019s argument. It may be true that Zaitokukai\u2019s racism involves some kind of \u201cpursuit of equality.\u201d But what kind of \u201cequality\u201d is it? Equality sullied by neoliberal governmentality? How about the effects of the 1952 system, which affects the \u201cspecial resident status (tokubetsu eij\u016b<\/em>)\u201d in Act no. 126 targeting non-Japanese citizens in the immigration law as a special case without anti-discrimination or multiculturalism policies? Such an immigration control system adheres to a \u201cprivileged\u201d clause of the special resident status against the general quality of the law, enabling neoliberal governance to function effectively in accordance with the structure of immigration controls. Hasn\u2019t this whole system been the cause of the racist discourse of Zainichi special privileges to spread with such force? Even if Japan\u2019s racism includes \u201cuniversalism\u201d (as in a \u201cpursuit of equality\u201d) in the same way as the racism in the West, then all the more, we should not overlook the particularity of actual racist phenomenon manifesting itself in power relations.20<\/a><\/sup><\/p>\n\n\n\n

Acknowledgements<\/h3>\n\n\n\n

This essay is based on research funded by Grants-in-Aid for Scientific Research (KAKENHI) 23K12614.<\/p>\n\n\n\n

Appendix<\/h3>\n\n\n\n

Yong-Song Ryang, \u201cNihon-gata Heitosup\u012bchi o Sasaeru 1952-Nen Taisei: \u2018Zainichi Tokken\u2019 o Umidasu Sengo Nihon no Ny\u016bkan H\u014dsei,\u201d in Reishizumu wo Kangaeru<\/em>, ed. Kiyohara Yu (Tokyo: Ky\u014dwakoku, 2021), 195\u2013213, trans. Dina Hassan.<\/a><\/p>\n\n\n\n

Notes<\/h2>\n\n\n
<\/div>
  1. \u3082\u3061\u308d\u3093\u4e0a\u306e\u3088\u3046\u306b\u554f\u3044\u3092\u7acb\u3066\u305f\u304b\u3089\u3068\u3044\u3063\u3066\u3001\u79c1\u306f\u65e5\u672c\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3068\u3001\u6b27\u7c73\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3068\u3092\u5bfe\u7acb\u3055\u305b\u3066\u672c\u8cea\u5316\u3055\u305b\u3088\u3046\u3068\u3057\u3066\u3044\u308b\u306e\u3067\u3082\u306a\u3051\u308c\u3070\u3001\u4e21\u8005\u306e\u5171\u901a\u6027\u3068\u5dee\u7570\u3092\u3084\u306f\u308a\u5bfe\u7acb\u3055\u305b\u3066\u3069\u3061\u3089\u304b\u3092\u9078\u3070\u305b\u3088\u3046\u3068\u3057\u3066\u3044\u308b\u306e\u3067\u3082\u306a\u3044\u3002\u79c1\u306f\u305f\u3060\u3001\u65e5\u672c\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u7814\u7a76\u3059\u308b\u3046\u3048\u3067\u3001\u79c1\u305f\u3061\u304c\u307e\u3055\u3057\u304f\u5dfb\u304d\u8fbc\u307e\u308c\u3066\u3044\u308b\u6a29\u529b\u95a2\u4fc2\u304c\u3001\u4e0a\u306e\u3088\u3046\u306a\u554f\u3044\u306b\u5411\u304d\u5408\u3046\u3053\u3068\u3092\u5f37\u3044\u308b\u3068\u3044\u3046\u72b6\u6cc1\u304b\u3089\u76ee\u3092\u305d\u3089\u3057\u305f\u304f\u306f\u306a\u3044\u3060\u3051\u3067\u3042\u308b\u3002
    \u3000\u30d0\u30ea\u30d0\u30fc\u30eb\uff082012\uff09\u306f\u30ec\u30a4\u30b7\u30ba\u30e0\u3068\u3044\u3046\u30ab\u30c6\u30b4\u30ea\u30fc\u305d\u308c\u3058\u305f\u3044\u304c\u7b2c\u4e8c\u6b21\u4e16\u754c\u5927\u6226\u5f8c\u306e\u53cd\u30ec\u30a4\u30b7\u30ba\u30e0\u5b9f\u8df5\u3092\u80cc\u666f\u3068\u3057\u305f\u77e5-\u6a29\u529b\u306e\u6b21\u5143\u3067\u751f\u7523\u3055\u308c\u3066\u3044\u308b\u3068\u793a\u5506\u3057\u3066\u3044\u308b\u3002\u307e\u305f\u30d0\u30ea\u30d0\u30fc\u30eb\u306f\u3088\u304f\u77e5\u3089\u308c\u305f\u3088\u3046\u306b\u3001\u30ec\u30a4\u30b7\u30ba\u30e0\u304c\u30ca\u30b7\u30e7\u30ca\u30ea\u30ba\u30e0\u3068\u76f8\u4e92\u306b\u88dc\u5b8c\u3057\u5408\u3046\u3068\u6307\u6458\u3057\u305f\uff08Balibar(2011)\uff09\u3002\u3053\u308c\u3089\u3092\u8e0f\u307e\u3048\u3001\u672c\u7a3f\u306e\u7acb\u5834\u306f\u30ec\u30a4\u30b7\u30ba\u30e0\u3068\u3044\u3046\u6982\u5ff5\u3092\u5fc5\u8981\u3068\u3059\u308b\u306e\u306f\u3001\u3080\u3057\u308d\u73fe\u5b9f\u306e\u4e16\u754c\u5404\u5730\u306eracial discrimination\uff08\u4eba\u7a2e\u5dee\u5225\u64a4\u5ec3\u6761\u7d04\u304c\u7981\u6b62\u3059\u308b\u884c\u70ba\uff09\u3092\u6279\u5224\u3057\u3088\u3046\u3068\u3059\u308b\u4eba\u3005\u306e\u5b9f\u8df5\u3068\u305d\u308c\u3068\u4e0d\u53ef\u5206\u306e\u95a2\u4fc2\u306b\u3042\u308b\u77e5-\u6a29\u529b\u306e\u95a2\u4fc2\u3060\u3068\u3044\u3046\u7acb\u5834\u306b\u7acb\u3063\u3066\u3044\u308b\u3002\u3053\u3053\u306b\u3001\u53cd\u30bb\u30e0\u4e3b\u7fa9\u3084\u53cd\u9ed2\u4eba\u306b\u9650\u3089\u308c\u305a\u3001\u305f\u3068\u3048\u3070\u30d1\u30ec\u30b9\u30c1\u30ca\u3067\u306e\u30b8\u30a7\u30ce\u30b5\u30a4\u30c9\u306a\u3069\u3001\u4e16\u754c\u5404\u5730\u3067\u983b\u767a\u3059\u308bracial discrimination\u3068\u305d\u306e\u539f\u56e0\u3092\u300c\u30ec\u30a4\u30b7\u30ba\u30e0\u300d\u3068\u3044\u3046\u6982\u5ff5\u3067\u5b9a\u7fa9\u3065\u3051\u3001\u5206\u6790\u3059\u308b\u5fc5\u7136\u6027\u304c\u3042\u308b\uff08\u6881 2020b\uff09\u3002\u305f\u3060\u3057\u305d\u306e\u969b\u3001\u7279\u5b9a\u306e\u56fd\u30fb\u5730\u57df\u3067\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u73fe\u8c61\u3092\u3001\u666e\u904d\u7684\u306a\u30ec\u30a4\u30b7\u30ba\u30e0\u6279\u5224\u306e\u7406\u8ad6\u7684\u67a0\u7d44\u307f\u304b\u3089\u5206\u6790\u3059\u308b\u3068\u540c\u6642\u306b\u3001\u30ed\u30fc\u30ab\u30eb\u306a\u73fe\u8c61\u306e\u7279\u7570\u6027(singularity)\u3092\u62b9\u6d88\u3055\u305b\u305a\u3080\u3057\u308d\u305d\u308c\u3092\u660e\u78ba\u306b\u8a00\u8a9e\u5316\u3055\u305b\u306d\u3070\u306a\u3089\u306a\u3044\u3068\u3044\u3046\u96e3\u554f\u304c\u3001\u4e16\u754c\u5404\u5730\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u7814\u7a76\u3059\u308b\u79c1\u305f\u3061\u306b\u7a81\u304d\u3064\u3051\u3089\u308c\u3066\u3044\u308b\u306e\u3067\u306f\u306a\u304b\u308d\u3046\u304b\u3002     ↩<\/a><\/span><\/li>
  2.  \u30b3\u30fc\u30cd\u30eb\u5927\u5b66\u4eba\u6587\u5b66\u90e8\u6559\u6388\u306e\u9152\u4e95\u76f4\u6a39\u306f\u65e5\u672c\u3067\u306f1980\u5e74\u4ee3\u5f8c\u534a\u304b\u3089\u3001\u300e\u6b7b\u7523\u3055\u308c\u65e5\u672c\u8a9e\u30fb\u65e5\u672c\u4eba\u300f\uff08\u65b0\u66dc\u793e\uff09\u306a\u3069\u306e\u591a\u6570\u306e\u8457\u4f5c\u3067\u3001\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u7cbe\u529b\u7684\u306b\u6279\u5224\u3059\u308b\u8ad6\u8005\u3068\u3057\u3066\u77e5\u3089\u308c\u3066\u304d\u305f\u3002 ↩<\/a><\/span><\/li>
  3. \u793e\u4f1a\u5b66\u8005\u306e\u6a0b\u53e3\u76f4\u4eba\u306f\u6a0b\u53e3(2014)\u3067\u3001\u305d\u308c\u307e\u3067\u7814\u7a76\u304c\u306a\u304b\u3063\u305f\u30012000\u5e74\u4ee3\u5f8c\u534a\u304b\u3089\u53f0\u982d\u3057\u3066\u304d\u305f\u65e5\u672c\u306e\u6975\u53f3\u73fe\u8c61\u3092\u3001\u82f1\u8a9e\u570f\u306e\u6975\u53f3\u7814\u7a76\u7406\u8ad6\u3068\u3001\u5728\u7279\u4f1a\u3068\u3044\u3046\u6975\u53f3\u56e3\u4f53\u53c2\u52a0\u8005\u3078\u306e\u8cea\u7684\u8abf\u67fb\u3092\u901a\u3058\u3066\u5206\u6790\u3057\u305f\u3002 ↩<\/a><\/span><\/li>
  4. \u672c\u7a3f\u306e\u7acb\u5834\u3068\u306f\u7570\u306a\u308b\u304c\u3001\u660e\u77f3(2010)\u306f\u4e00\u822c\u79fb\u4f4f\u52b4\u50cd\u8005\u3092\u5bfe\u8c61\u3068\u3057\u305f\u5165\u7ba1\u4f53\u5236\u3092\u300c1990\u5e74\u4f53\u5236\u300d\u3068\u5b9a\u5f0f\u5316\u3057\u3066\u3044\u308b\u3002\u660e\u77f3(2010)\u306f\u5728\u65e5\u30b3\u30ea\u30a2\u30f3\u306a\u3069\u306e\u65e7\u690d\u6c11\u5730\u51fa\u8eab\u8005\u306b\u5bfe\u3059\u308b\u5165\u7ba1\u653f\u7b56\u3092\u5206\u6790\u306e\u5bfe\u8c61\u3068\u3057\u3066\u3044\u306a\u3044\u3002 ↩<\/a><\/span><\/li>
  5. Etienne Barib\u0101ru, \u201cReishizumu no K\u014dchiku,\u201d trans. Sat\u014d Yoshiyuki, in Reishizumu Sutad\u012bzu Jodatsu<\/em>, ed. Ukai Satoshi, Sakai Naoki, Tessa Morris-Suzuki, Lee Hyoduk (Tokyo: Iwanami Shoten, 2012), 265\u201396. ↩<\/a><\/span><\/li>
  6. \u00c9tienne Balibar, \u201cRacism and Nationalism,\u201d in Race, Nation, Class: Ambiguous Identities<\/em>, ed. \u00c9tienne Balibar and Immanuel Wallerstein (London: Verso, 2011), 37\u201368. ↩<\/a><\/span><\/li>
  7. Yong-Song Ryang, \u201c1952-nen Taisei to Gendai Nihon no Shin Jiy\u016b Shugi-teki Reishizumu ni Kansuru Ikkatsu\u201d (PhD diss., Hitotsubashi University, 2011). ↩<\/a><\/span><\/li>
  8. Naoto Higuchi, Nihon-gata Haigai- shugi: Zaitokukai, Gaikokujin Sansei Ken, Higashi-Ajia Chiseigaku<\/em> (Aichi: Nagoya Daigaku Shuppankai, 2014). ↩<\/a><\/span><\/li>
  9. Naoki Sakai is known for his scholarship, which has criticized racism since the late 1980s. See, for instance, his book Shisan sareru Nihongo \/ Nihonjin<\/em> (Stillbirth of the Japanese Language and People) published by Shin\u2019y\u014dsha. ↩<\/a><\/span><\/li>
  10. Naoki Sakai, \u201cReishizumu Sutad\u012bzu e no Shiza,\u201d in Reishizumu Sutad\u012bzu Jodatsu<\/em>, eds. Ukai Tetsu, Sakai Naoki, Tessa M\u014drisu-Suzuki, Yi Hyangdeok Hen (Tokyo: Iwanami Shoten, 2012), 41. ↩<\/a><\/span><\/li>
  11. Sakai, \u201cReishizumu Sutad\u012bzu e no Shiza,\u201d 40\u20131. ↩<\/a><\/span><\/li>
  12. Sociologist Higuchi Naoto has conducted qualitative research on participants in ultra-right organization Zaitokukai and draws from studies on far-right politics to analyze Japan\u2019s ultra-right phenomenon, which emerged in the late 2000s. See Naoto Higuchi, Nihon-gata Haigai-shugi.<\/em> ↩<\/a><\/span><\/li>
  13. Higuchi, Nihon-gata Haigai-shugi<\/em>, 204. ↩<\/a><\/span><\/li>
  14. See Ryang, \u201c1952-nen Taisei.\u201d ↩<\/a><\/span><\/li>
  15. See Michel Foucault, The Birth of Biopolitics: Lectures at the Coll\u00e8ge de France, 1978-1979 <\/em>(London: Palgrave Macmillan). ↩<\/a><\/span><\/li>
  16. See Kobori Masahiro, \u201cPopyurizumu no Nichi-Ei Hikaku: Neo-Riberaru-teki Popyurizumu to Iu Nihon no \u2018Tokushoku,\u2019\u201d Ritsumeikan H\u014dgaku<\/em> 5\u20136 (2012): 3417\u201343; Koga Mitsuo, \u201c\u014csh\u016b ni Okeru Uyoku Popurisuto Seit\u014d no Tait\u014d,\u201d in Kimy\u014d na Nashonarizumu no Jidai: Haigai-shugi ni K\u014dshite<\/em>, ed. Yamazaki Nozomu (Tokyo: Iwanami Shoten, 2015), 139\u201364. ↩<\/a><\/span><\/li>
  17. Editor\u2019s note<\/em>: Treaty of Peace, also known as the Treaty of San Francisco, was signed in 1951 by Japan and the Allied Powers, which ended Japanese imperial rule in its occupied territories and redefined its position as a war criminal responsible for the redress regarding its occupation of much of East and Southeast Asia, as well as for the POWs from the Allied countries. ↩<\/a><\/span><\/li>
  18. \u014cnuma Yasuaki, \u201cShutsuny\u016bkoku Kanri H\u014dsei no Seiteikatei: 1952-nen Taisei no Zenshi,\u201d Kokusai H\u014dgaku no Saik\u014dchiku <\/em>(ge), ed. Terazawa Hajime et al. (Tokyo: T\u014ddai Shuppankai, 1978; repr. in Shinban Tan\u2019itsu Minzoku Shakai no Shinwa o Koete: Zainichi Kankoku Ch\u014dsenjin to Shutsuny\u016bkoku Kanri Taisei<\/em>, Tokyo: T\u014dshind\u014d, 1993), 257\u2013328. ↩<\/a><\/span><\/li>
  19. I do not share the same view, but Akashi (2010) argued that the immigration system concerning the general migrant workers should be called \u201cthe 1990 system (1990nen taisei<\/em>).\u201d Akashi\u2019s analysis does not focus on those who are from the former colonies, such as Zainichi Koreans. See Jun\u2019ichi Akashi, Ny\u016bkoku Kanri Seisaku: \u201c1990-nen Taisei\u201d no Seiritsu to Tenkai <\/em>(Kyoto: Nakanishiya Shuppan, 2010). ↩<\/a><\/span><\/li>
  20. Much of this article also draws from the author\u2019s own research on racism and Zainichi, which has been widely read in Japan. See Yong-Song Ryang, Nihon-gata Heitosup\u012bchi to wa Nani ka: Shakai o Hakai Suru Reishizumu no T\u014dj\u014d<\/em> (Tokyo: Kage Shob\u014d, 2016); Yong-Song Ryang, Reishizumu to wa Nani ka<\/em> (Tokyo: Chikuma Shob\u014d, 2020); Yong-Song Ryang, \u201cNihon-gata Heitosup\u012bchi o Sasaeru Ichiky\u016bgo-ni Nen Taisei: \u2018Zainichi Tokken\u2019 o Umidasu Sengo Nihon no Ny\u016bkan H\u014dsei,\u201d in Reishizumu wo Kangaeru<\/em>, ed. Kiyohara Yu (Tokyo: Ky\u014dwakoku, 2021), 195\u2013213. ↩<\/a><\/span><\/li><\/ol><\/div>","protected":false},"excerpt":{"rendered":"

    Is it possible to conduct research on Japanese racism in the same way as we do for racism in the West? In this essay, which is written as a short accompanying piece to a longer research article titled, \u201cRacism in Japan and \u2018The 1952 System\u2019: Japanese Immigration Control Laws and the Rise of the \u2018Zainichi Privilege\u2019 Myth,\u201d Yong-Song Ryang argues for the conceptual fine-tuning of racism as necessary for those who practice critical anti-racism as well as for understanding the relationship of knowledge and power as inseparable from such practices. Based on his case study of right-wing organization Zaitokukai (short for Zainichi tokken o yurusanai shimin no kai, literally, the Association of Citizens against the Special Privileges of the Zainichi [diasporic Koreans in Japan]), Yong-Song Ryang offers a critical overview of the existing works on racism in Japan. Ryang calls for a more nuanced understanding of right-wing movements and the racist myth of ethnic minorities as privileged. He does so by taking into consideration the entangled effects of postwar Japanese nationalism, Japanese immigration law, and neoliberalism, both in the specific local context as well as the global context. <\/p>\n","protected":false},"author":1,"featured_media":712,"template":"wp-custom-template-article-east-asia","ramp_assoc_topic":[7],"ramp_focus_tag":[65,66,64,63,62,61],"associated-profiles":[28],"article-types":[],"class_list":["post-711","ramp_article","type-ramp_article","status-publish","has-post-thumbnail","hentry","ramp_assoc_topic-east-asia","ramp_focus_tag-japanese-racism","ramp_focus_tag-korean-diaspora","ramp_focus_tag-neoliberalism","ramp_focus_tag-right-wing-racism","ramp_focus_tag-zainichi","ramp_focus_tag-zaitokukai"],"yoast_head":"\nHow Can We Criticize Racism in Japan? Racist Discourse of \u201cZainichi Special Privileges\u201d as Our Clue | \u65e5\u672c\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u3044\u304b\u306b\u6279\u5224\u3059\u3079\u304d\u304b\uff1f\u300c\u5728\u65e5\u7279\u6a29\u300d\u306a\u308b\u30ec\u30a4\u30b7\u30ba\u30e0\u8a00\u8aac\u3092\u624b\u304c\u304b\u308a\u306b - Cultural Constructions of Race and Racism Research Collective<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/csalateral.org\/ccrrrc\/articles\/criticize-racism-japan-racist-discourse-zainichi-special-privilege-ryang\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"How Can We Criticize Racism in Japan? Racist Discourse of \u201cZainichi Special Privileges\u201d as Our Clue | \u65e5\u672c\u306e\u30ec\u30a4\u30b7\u30ba\u30e0\u3092\u3044\u304b\u306b\u6279\u5224\u3059\u3079\u304d\u304b\uff1f\u300c\u5728\u65e5\u7279\u6a29\u300d\u306a\u308b\u30ec\u30a4\u30b7\u30ba\u30e0\u8a00\u8aac\u3092\u624b\u304c\u304b\u308a\u306b - Cultural Constructions of Race and Racism Research Collective\" \/>\n<meta property=\"og:description\" content=\"Is it possible to conduct research on Japanese racism in the same way as we do for racism in the West? 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