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East Asian Youth Cultures Spring 2015

Globalized Identities, Localized Practices, and Social Transitions

Dwayne Dixon, Author

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Conclusions: Gakkyuu Houkai and the Moral Panic of Education

As a conclusion to this path, I present the trailer (English subtitled) of a Japanese film from 2010. Kokuhaku (Confessions), based on Kanae Minato’s award-winning novel of the same name, is a melodrama of horror and mystery touches. It depicts the cause and aftermath of the breakdown of Yuko Moriguchi’s junior high class after she announces that her daughter was murdered by two of her students. The students, whom she refers to as “Student A” and “Student B,” remain free of penal action due to their age, and for that reason, she vows to enact revenge against them. Shortly afterward, Moriguchi resigns as homeroom teacher, and the class soon falls into disarray. Student A becomes caught up in sociopathic megalomania, Student B turns into a violent shut-in, and the rest of the class partakes in rampant bullying. All the while, the new homeroom teacher is unable to stop the class from falling into disarray.

Trailer for Kokuhaku (Confessions) (2010)

In one sense, Kokuhaku presents a situation so dark that it is nearly implausible, with one reviewer calling it “too grimly cynical to convince fully” (Huddleston 2011). Yet in another sense, Kokuhaku presents all the nightmarish fears that plague parents and the Japanese Ministry of Education alike: violent students, uncontrolled bullying, and ineffective teachers. The movie’s themes resonate with the phrase gakkyuu houkai, or “collapsing classrooms,” which became a household term in the early twenty-first century in Japan (Arai 2003: 370). As Andrea Arai describes, the media was filed with criticisms of youth’s diminishing “academic ability, physical strength and social skills” along with their increasing “excesses of desire for commodities and death” (Arai 2003: 370). As a general consensus, the Tokyo subway sarin attack in 1995 and the Kobe child murders in 1997, both carried out by fairly youthful bodies, are seen to have instigated the moral panic in Japan, one that Japan’s educational system was responsible for fixing (Arai 2003: 370).
As a result of Japan’s moral crisis, the Ministry of Education released a series of educational reforms, stating the following in their 1998 Educational Reform Programme:
While life [for children] has become affluent and education has quantitatively expanded, the educational influence of the home and local community has declined, excessive examination competition has emerged as educational aspirations have risen, and the problems of bullying, school refusal, and juvenile crime have become extremely serious. It cannot be denied that to date in Japan, education has tended to fall into the trap of cramming knowledge into children, while the ability to learn and think for oneself has been neglected. (Cave 2001: 175)
The educational reform that followed included five-day school weeks (as opposed to having class on Saturday mornings), more flexible course choices for high school students, and increased numbers of six-year secondary schools, which would take away the necessity for high school entrance examinations for several students (Cave 2001: 179-181). While the changes would take several years to implement, the idea was to alleviate the academic stress placed on Japanese students, which was seen as much of the cause for the moral deterioration of the nation’s youth.

The thought to carry from here then is to see how these responses from educational authorities work to change the way education shapes youth culture. In Japan, as schooling hours change and some high school examinations are eliminated, as authoritative institutions attempt to find ways to ease the hyper-competitive educational climate, youth culture and the ways education affects their spaces will change. And educational reform is not merely limited to Japan; South Korea, too, has seen changes in public policy to alleviate the problem of failing and unmotivated students (Kim 2003). Yet at the same time, as political institutions struggle to adapt to their ever-changing youth, so do the youth themselves, in ways that may even deem educational reform ineffective in achieving their goals. Hence, youth culture and education present just one society’s complex relationships, where each is able to both shape and be reshaped by the other.

References

Arai, Andrea. "Killing Kids: Recession and Survival in Twenty-first-century Japan." Postcolonial Studies, 2003, 367-79.

Cave, Peter. "Educational Reform in Japan in the 1990s: 'Individuality' and Other Uncertainties." Comparative Education 37, no. 2 (2001): 173-91. Accessed May 1, 2015. http://www.jstor.org/stable/3099656.

Huddleston, Tom. "Confessions." Time Out London. February 15, 2011. Accessed May 1, 2015.

Kim, Meesook. "Teaching And Learning In Korean Classrooms: The Crisis And The New Approach." Asia Pacific Education Review 4, no. 2 (2003): 140-50. Accessed May 1, 2015.
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