An Individual and Community Journey from Japan ᨾ▱᪂ࢪ࢙ࣟࣥࢺࣟࢪ࣮ࡢ⛉Ꮫ࣭ဴᏛ࣭⏕࿨೔⌮㸸᪥ᮏⓎಙࡢࡦ࡜ ࡜ ᆅᇦ࡬ࡢ᪑㊰ ⮬ㄽၥ㊰஦࣭√ㄽ⟅㊰஦࣭᫬ㄽၥ㊰஦

目次 20190338_表1表4_v02.pdf ········································································· 1 RyoGerontologyPhilosophy20191022.pdf ··································································· 2

The Science, Philosophy and Bioethics of Gerontology in the Context of Our Future: An Individual and Community Journey from Japan ᨾ▱᪂ࢪ࢙ࣟࣥࢺࣟࢪ࣮ࡢ⛉Ꮫ࣭ဴᏛ࣭⏕࿨೔⌮㸸᪥ᮏⓎಙࡢࡦ࡜ ࡜ ᆅᇦ࡬ࡢ᪑㊰ ⮬ㄽၥ㊰஦࣭√ㄽ⟅㊰஦࣭᫬ㄽၥ㊰஦

Ryo Takahashi 㧘ᶫ ு

The Science, Philosophy and Bioethics of Gerontology in the Context of Our Future: An Individual and Community Journey from Japan 温故知新ジェロントロジーの科学・哲学・生命倫理：日本発信の「ひと」と「地域」への旅路：自論問路事・爺論答路事・時論問路事

ｂｙ Ryo Takahashi 髙橋亮

Abstract This book explores the foundations and essence of gerontology, as the study of aging. Gerontology is not only an interdisciplinary and intra disciplinary study, but also the international and inter-professional study of aging to create awareness on the concept among people throughout the globe. This thesis considers the history of gerontology, and the future cycles of evolution in gerontology. The philosophy of Gerontology is a practical philosophy to explore the nature of humanity itself and to practice the learning. Gerontology is the science of human philosophy. That is to say, studies of practical application, seeking various ways of life that can help human beings live with peace and tranquility. When the studies approached globally with various languages and cultures, and seek the true meaning of life and science, people can be one with the same ideal. Gerontology also related to Science and Technology. The book also introduces two approaches to the foundations of values that determine the quality of life. One is a case study of the development of religion in Japan, and another case study is the faith of the Church of Jesus Christ of Latter-day Saints. There is reference to the inter-relationships of Ainu people and others in Japan, and recommendations include the holding of a international Summit in Kitami, Hokkaido, Japan, in 2020.

CHAPTER 1 1. Scope, Aims and Objectives 1.1. The Essentials of Gerontology: Scope, Aims and Objective of the Book……..………… 9 1.2. Methodology of the study……………………………………………………..………….10 1.3. Research Questions and Objectives…………………………………………………..…..10 1.4. Organization of the book ……………………………………………………..…....11 1.5. Importance…………………………………………………………………………….….11 1.6. Thesis Outline…………………………….……………………………………..….…….11 1.7. Limitation……………………………………………………………………………...…12

CHAPTER 2 2. Personal Philosophical Review of Gerontology 2.1. The Essentials of Gerontology…………………………………………………..……….13 2.2. Gerontology is Study of Quality of Life ………………………………………….……..14 2.3. Gerontology is the Philosophy of Life……………………………………….…………..17

CHAPTER 3 3. History of Personal Philosophical Review of Gerontology 3.1. Worldwide History of Gerontology……………………………………………….….….19 3.2. History of the United States National Institute on Aging……………………….……….19 3.3. Academy for Gerontology in Higher Education (AGHE) ………………………………28 3.4.Special Interest Research Group on Aging with Intellectual Disabilities (IASSID SIRGAID)……………………………………………………………………..30 3.5. The Early History of Gerontology in Japan…………………………………………..…31 3.6. Foot Steps of Societies of Gerontology in Japan……………………………………..…38 3.7. Gerontology of Professor Hiroshi Shibata Self Reviewing as a Case Study…………...43 3.8. Prospectus of Society for Applied Gerontology (SAG) –Japan………………………...47 3.9. Care-Fit Translation of Gerontology in Japanese………………………………………..49 3.10. Gerontology with SOUL……………………………………………………………….50

CHAPTER 4 4. Family History as Genealogy 4.1. Family history……………………………………………………………………………58 4.2. Family History Library………………………………………………………………..…58 4.3. My Family History…………………………………….……….…………….…………..59

CHAPTER 5 5. Japanese Religion and Gerontology 5.1. Jindaimoji ……………………………………………….……………….….…………...63 5.2. The Takenouchi Documents…………………………………….…………..…………....64 5.3. Shugendo and Yamabushi……………………………………….……….……….………66 5.4. Priesthood and Shamanis………………………………………….…….….…………….68 5.5. The Case of Iohani Wolfgramm…………………………………….….…………………69

CHAPTER 6 6. Ainu People’s Wisdom and Human Rights 6.1. Ainu are an Indigenous People in Japan…………………………………..…..….…..….. 73 6.2. Jomon Tunnel and Kusarizuka…………………………………………….….…………..75 6.3. Kitami city………………………………..………………………….……..…………….77 6.4. Hero in Kitami……………………………………………………………………………79 6.5. Freedom and People’s Rights Movement…………..……..….………….…….…………80 6.6. Chichibu Incident and Denzo Inoue………………………………………………………84

CHAPTER 7 7. Bushido and Martial Arts 7.1. Leonardo da Vinci’s Spirit and Art………………………………..……………..……… 87 7.2. Bushido and Martial Arts 武士道・武術……………………………………………… 89 7.3. Daitō-ryū Aiki-jūjutsu 大東流合気柔術……………………………………………… 90 7.4. Kashima Shinryū 鹿島神流...... 92 7.5. Hokushin Ittō-ryūKenjyutsu 北辰一刀流剣術………………………………… …… 94 7.6. The Book of Five Rings 五輪書……………………………………………………..….95 7.7. Yoroboshi 弱法師………………………………… …………… …………… …… 98 7.8. Andanate Cantabile アンダンテカンタービレ…………………………………… 100

7.9. Judo 柔道………………………………………………………………………… 114 7.10. Educational innovation 教育革新論……………………………………………… 115 7.11. Shogido 将棋道……………………………………………………………………… 116

CHAPTER 8 8. Bioethics 8.1. Science and Technology in Bioethics……………………………….….………….……119 8.2. Bioethics as the Love of Life……………………………………………………….….. 120 8.3. American University of Sovereign Nations (AUSN) ………………………….……… 121 8.4. Japan Advanced Institute of Science and Technology (JAIST) ………………….…….122 8.5. Public Health and Longevity……………………………………………………………126

CHAPTER 9 9. My Personal Journey in Gerontology 9.1. Introduction………………………………………………………………….………….127 9.2. Aims of Da Vinci Project………………………………………………………………..128 9.3. Da Vnci Project 2007 in Okinawa, Japan……………………………………………….128 9.4. Da Vinci Project 2009 in Visakhapatnam, India…………………………………………130 9.5. Da Vinci Project 2011 in St. Petersburg, Russia…………………………………………131 9.6. Sendai University Sports Science……………………………………………………….136 9.7. Joetsu University of Education Graduate School……………………………………….139 9.8. University of Utah Gerontology Center…………………………………………………140 9.9. Andhra University……………………………………………………………………….141 9.10. Lebenshilfe…………………………………………………………………………….145 9.11. Meisei University………………………………………………………………………146 9.12. Nippon Care-Fit Education Institute………………………………………………….. 147 9.13 Connecting Many Bridges……………………………………………..……….………147 9.14. Da Vinci Project 2012 in Tochigi, Japan……………………………………………….152 9.15. Proposal for the Kitami 2020 Summit………………………………………………….153

CHAPTER 10 10. Conclusion and Recommendations 10.1. Conclusions...... 159 10.2. Recommendations 2020 Summit………………………………………………………162 11. Acknowledgments…………………………………………………………….……... 163 12. References………………………………………...... ……………………………….164 13. Appendix Appendix 1: My Family History……………………………………………….….……..….187 Appendix 2 History of Joseph Smith Jr &the Church of Jesus Christ of Latter-day Saints….199 Appendix 3 The Book of Mormon…………………………….………………………….…213 Appendix 4: Biography of Ryo Takahashi………….….…………………………………….227

List of Figures Figure 1:Ekken Kaibara………………………………………………………………………31 Figure 2:Dr. Fujiro Amako……………………………………………………………………32 Figure 3:Professor Izuo Terasawa…………………………………………………………….33 Figure 4: Professor Kakusho Tachibana………………………………………………………35 Figure 5: Professor Chiyo Omachi……………………………………………………………37 Figure 6: Japan Society of Social Gerontology Members…………………………………….42 Figure 7:Dr. Hiroshi Shibata………………………………………………………………….44 Figure 8: Mr.Rabindranath Tagore gifted to Haya Akegarasu…………………………….….57 Figure 9: Konosuke&Tori Murakami Family…………………………………………….…..60 Figure 10: From Left Shigeru Murakami, Koei, Tori, Isaburo and Masae……………………60 Figure 11:Iohani &Salote Wolfgramm Family………………………………………………..72 Figure 12 Jomon Tunnel Memorial Tower…………………………………………………….75 Figure 13 Kusarizuka Memorial Stone………………………………………………………..77 Figure 14:Erekoku Hiramura………………………………………………………………….79 Figure 15:Ryoma Samamoto………………………………………………………………… 81 Figure 16:Naohiro Sakamoto………………………………………………………………….81 Figure 17:Shinjo Yoshida………………………………..….………………………………...82 Figure 18:Todenhei Dolls at Shinzenkou Buddist Temple……………………………………83 Figure 19:Hokkaido Todenhei Club…………………………………………………………...83 Figure 20 Denzo Inoue (July20,1854-June23,1918) ………….……………………………. 85 Figure 21 Denzo Inoue A few day before death………………………………………………86 Figure22 Denzo Inoue’s Funeral at Shotokuji……………………………………………..…86 Figure 23:Leonardo da Vinci’s Self-portrait………………………………………………….88 Figure 24:Tomb of Leonardo da Vinciin France……………………………….……………..89 Figure 25:Soukaku Takeda……………………………………………………………………91 Figure 26:Zenya Kunii…………………………………………………….……….………….92 Figure 27:Tesshu Yamaoka……………………………………………………………………94 Figure 28:Musashi Miyamoto………………………………………………………………...97 Figure 29:Ryo Takahashi with Mr.Shushban Adhikari back paint Yoroboshi Kanpo Arai….. 99 Figure 30:Kampo Arai………………………………………………………………………. 99 Figure 31:Kanzan Shimomura………………………………………………………………. 99 Figure 32:Kei Iguchi…………………………………………………………..…………….100

Figure 33:Boshizou (Mother and Child Image) ………………………………………….…100 Figure 34:Dr.Jigoro Kano………………………………….……………...... ……………….114 Figure 35:Mr. Kanji Ishiwara………………………………………………………….…….115 Figure 36: Tagore and Radha Krishnan…………………………………………….………..141 Figure 37: Prince Tomohito Fukushima Munyu Feb2,2002……………………….………...149 Figure 38:The 2002 Koriyama International Committee with Prince Tomohito…………….149 Figure 39:Ryoma Sakamoto’s Hand Writing Kakejiku (Hanging scrolls)………………….158 Figure 40: Joseph Smith Jr.& the Church of Jesus Christ of Latter-day Saints………………199 Figure 41: Anthon Transcript from the Golden Plates……………………………………….213 Figure 42: Ryo Takahashi………………………………..…………………………………..227

CHAPTER 1

1. Scope, Aims and Objective of the Book 1.1. Origins of the term “Gerontology” The Scope of this study is a review of the philosophy of gerontology through a review of the historical background including indigenous history to explore commonalities around the world. This study is also to develop effective and practical philosophy of gerontology towards life in the advanced future. Gerontology is originally coming from the Greek words geron, meaning “old man” and - ology, a suffix meaning “the study of”. Gerontology has characterized as an interdisciplinary and multidisciplinary field including arts and scientific study of physical, mental, and social changes that occur in aging process. This is the study of the investigation of societal changes from an economic, historical, and philosophical standpoint, and the carrying out of policies and procedures to aid older people with information from gerontology in mind. People have been interested with aging since ancient times, and the earliest known discussion is on an Egyptian papyrus, the Edwin Smith Papyrus, dating back to 2800-2700 B.C. Williams (2017) reported as follows: ”Egyptian society had highly developed family life and religious beliefs in an afterlife. Sons were expected to care for elderly parents, especially the father, and to maintain their tombs. Living to 110 years was considered the reward for a balanced and virtuous life. Aging was associated with illness and health beliefs centered on cleansing the body with ritual sweating, vomiting and bowel cleansing. This is one of the most ancient existing medical documents. It contains the earliest known written remedy for aging, titled The Book for Transforming an Old Man into a Youth of Twenty. Chapter 3 in the book of Genesis in the Old Testament of the Bible writes as follows “22. And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: 23. Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. 24. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life.” (Genesis 3:22-24 King James Version (KJV))

1.2. Methodology of the Study The main method used in writing this study was literature review of online and offline media sources, assisted by qualitative research methodology through interviews. A review and summary of important research sources, articles, reports, and books on the topics was undertaken. Primary sources are supplemented by interviews with some participants in the academic world of gerontology, as well. Most historical sites have been visited and local resources were collected by the author. Reviews were made to analyze past organized gerontology conferences to apply the practical philosophy of gerontology. During visits to historical sites related to this study original resources were collected.

1.3. Research Questions and Objectives 1.3.1. Research Objectives The specific objectives are: (1) To briefly review the history of gerontology in USA (2) To review the history of gerontology in Japan (3) To review Family History as Genealogy (4) To review links between Japanese religion and gerontology (5) To review Ainu People’s Wisdom and Human Rights (6) To review the Ainu Freedom and People’s Rights Movement (7) To review Leonardo da Vinci’s Spirit and Art (8) To review Martial Arts (9) To discuss Science and Technology in Bioethics (10) To review how selected institutions may assist in these fields (11) To review my personal journey and development as an example of thinking about gerontology

1.3.2. Research Questions Research questions of this study include how gerontology can be applied with bioethics into educational settings. Questions include how gerontology can make a movement to effect individual life through developing human values in the advanced future, as well.

1.4. Organization of the book This book is organized into eleven chapters and annexes.

1.5.Importance The importance of the dissertation is that it will provide a comprehensive overview of philosophical gerontology, its impact on social science, education, welfare science, sports science and religious science, as well.

1.6.Thesis Outline Chapter 1 explains that gerontology is study of various subjects related to aging. It is necessary to explain its philosophy more, since there is a lack of information about the philosophy of gerontology. It considers the aims and objectives of how to approach the development of the philosophy of gerontology. Chapter 2 is a personal philosophical review of gerontology. Gerontology is characterized for studying the Quality of Life and developing a philosophy of life. Chapter 3 reviews the history of gerontology. Gerontology is not only national and international aging related studies, but also it is an interdisciplinary study including persons with intellectual disabilities. Chapter 4 explains that gerontology is not only research, but also action for learning ourselves. Searching family history helps us to learn about who we are and our self values. Chapter 5 examines the fundamental history of religion in Japan. All people have a family from individual to family beyond their ancestors, from the beginning on the earth. Religion is the unity of humankind with faith and belief. Chapter 6 examines that we can learn many things from Indigenous People’s lives and culture. It explains that many local histories have been forgotten that must keep wisdom and knowledge from generation to generation. Chapter 7 explains that martial arts themselves include the philosophy of life that is called Bu (shi)do. It shows importance of learning artistic philosophy of life through keiko (practice) which means to ponder and review from the past and ancient times with practical philosophy. Chapter 8 examines about bioethics which includes Science and Technology as the Love of Life. This concept is applicable for developing more through academic learning process.

Chapter 9 is my personal journey in Gerontology. Chapter 10 is reviewing my personal journey/development as an example of thinking about gerontology as and Recommendations. There is also significant material presented in the Appendix including my detailed bibliograhy, a historical account of the life of Jospeh Smith and the Golden Plates of the Mormon faith that contains records of God’s people, history, and culture. This is another example of what we can learn about keeping a journal and learning from the ancient persons for improving our quality of life not only physically, but also spiritually.

1.7. Limitations Limitations of the book are that it will not include a comparable study with other countries. Another limitation will be that the search for our own genealogy is still in process, a process that will continuously find more details towards the future to connect with Gerontological Philosophy.

CHAPTER 2 2. Personal Philosophical Review of Gerontology 2.1. The Essentials of Gerontology Gerontology exists to learn more of the purpose of life in not only the terms of longevity, but also of the quality of life. Gerontology is based on the comprehensive studies of aging. which is not only an interdisciplinary and intra disciplinary study, but also the international and inter-professional study of aging to create awareness of the concept among people throughout the globe. According to the Association of Gerontology in Higher Education (AGHE), “Gerontology is the study of the aging processes and individuals as they grow from middle age through later life. It includes: 1) the study of physical, mental, and social changes in older people as they age 2) the investigation of the changes in society resulting from our aging population, 3) the application of this knowledge to policies and programs”. Geriatrics is “1) the study of health and disease in later life, 2) the comprehensive health care of older persons and the well-being of their informal caregiver.” Therefore, it must be emphasized that geriatric medicine is a very important aspect of gerontology as well. This thesis contains a discussion of how gerontology should be developed in the direction of philosophical discipline in connection with the philosophy of science and technology. The philosophy of gerontology is not just theoretical philosophy, but also practical philosophy to explore the nature of humanity itself and to practice the learning. The learning requires collecting information and applied practice. Gerontology is thus a science of human philosophy. That is to say, studies of practical application, seeking various ways of life that can help human beings live with peace and tranquility. Omi (2010) reported that Jokan Chikazumi (1870-1941) devoted himself to the study of philosophy in his university student days, but later he abandoned it, and became a religious person who values the experience of the individual. Jokan also had his followers speak from their own experience. Chikazumi's narratives became the center, and one speaking from experience inspired others to speak of their experience that will be one’s fundamental philosophy of gerontology. The word “Gerontology” is derived from the book that IIya Metchnikoff (1845-1916) wrote in “the nature of man” in 1903 as follows, “Recognition of the true goal of life and of science as the only means by which that goal may be attained would group themselves around that, as in former days men were held together by religion. I think it extremely probable that scientific study of old age and of death, two branches of science that may be called gerontology and thanatology, will bring about great modification in the course of the last period of life”

(Metchnikoff, 1910) . Metchnikoff is known as a zoologist and microbiologist. When the studies are approached globally with various languages and cultures, and seeking the true meaning of life and science, people can be one with the same ideal. Gerontology is also related to Science and Technology which is called Gerontechnology (Burdick 2006; Klimczuk 2012) . It is necessary to develop a philosophy of gerontology within Science and Technology together. The Stanford Encyclopedia of Philosophy introduces the Philosophy of Science and Technology as follows: “It may come as a surprise to those fresh to the topic that the fields of philosophy of science and philosophy of technology show such great differences, given that few practices in our society are as closely related as science and technology. Experimental science is nowadays crucially dependent on technology for the realization of its research setups and for the creation of circumstances in which a phenomenon will become observable” (Franssen et al., 2013). According to Wikipedia ‘the phrase "philosophy of technology" was first used in the late 19th century by German-born philosopher and geographer Kapp (1877) . There will be further discussion of this in chapter 8 which is also related to the perspective values of Japan Advanced Institute of Science and Technology (JAIST) toward to advanced future.

2.2. Gerontology is Study of Quality of Life Quality of life (QOL) is a measure of the colorfulness of life. We can determine the quality of our life by the colors in life. The color tells us our feeling. Japan has been influenced by the US and the Europe after the World War II in the fields of research, culture and values which includes many influences on our perception of the quality and value of life. We, Japanese have had our own culture and values, and our own living philosophy which was called Kigatsuku once upon a time; but use of that term has been dwindling in modern Japan. Kigatsuku means “an inner spirit to act without being told what to do,” and "being aware of, or conscious of, one’s own surroundings and doing good without being asked." This is considered as the beauty of the Japanese spirit of service through Samurai Philosophy. However, nowadays, even Japanese people have forgotten it. Rabindranath Tagore warned this onset of change when he visited Japan on 2 July 1916, as follows: "At First, I had my doubts. I thought that I might not be able to see Japan, as she is herself, but should have to be content to see the Japan that takes an acrobatic pride in violently appearing as something else. On my first arrival in this country, when I looked out from the balcony of a house on the hillside, the town of Kobe,—that huge mass of corrugated iron roofs,—appeared to me like a dragon, with glistening scales, basking in the sun, after having devoured a large slice of the living flesh of the earth.

This dragon did not belong to the mythology of the past, but of the present; and with its iron mask it tried to look real to the children of the age,—real as the majestic rocks on the shore, as the epic rhythm of the sea-waves. Anyhow it hid Japan from my view, and I felt myself like the traveler, whose time is short, waiting for the cloud to be lifted and to have a sight of the eternal snow on the Himalayan summit. I asked myself,—'Will the dense mist of the iron age give way for a moment, and let me see what is true and abiding in this land?' I was enveloped in a whirlwind of reception, but I had my misgivings and thought that this might be a violent outbreak of curiosity,—or that these people felt themselves bound to show their appreciation of a man who had won renown from Europe, thus doing honour to the West in a vicarious form."”1 Tagore's observation as a foreseer is greater than the Japanese modern economists themselves, as we can see in the following words. "You discover that nature reserves her power in forms of beauty; and it is this beauty which, like a mother, nourishes all the giant forces at her breast, keeping them in active vigour, yet in repose. You have known that energies of nature save themselves from wearing out by the rhythm of a perfect grace, and that she with the tenderness of her curved lines takes away fatigue from the world's muscles. I have felt that you have been able to assimilate these secrets into your life, and the truth which lies in the beauty of all things has passed into your souls. A mere knowledge of things can be had in a short enough time, but their spirit can only be acquired by centuries of training and self-control. Dominating nature from outside is a much simpler thing than making her your own in love's delight, which is a work of true genius. Your race has shown that genius, not by acquirements, but by creations; not by display of things, but by manifestation of its own inner being. This creative power there is in all nations, and it is ever active in getting hold of men's natures and giving them a form according to its ideals. But here, in Japan, it seems to have achieved its success, and deeply sunk into the minds of all men, and permeated their muscles and nerves. Your instincts have become true, your senses keen, and your hands have acquired natural skill. The genius of Europe has given her people the power of organization, which has specially made itself manifest in politics and commerce and in coordinating scientific knowledge. The genius of Japan has given you the vision of beauty in nature and the power of realizing it in your life. And, because of this fact, the power of organization has come so easily to your help when you needed it. For the rhythm of beauty is the inner spirit, whose outer body is organization."2

1. Rabindranath Tagore: Delivered for the Students of the Private Colleges of Tokyo and the Members of the Indo- Japanese Association, at the Keio Gijuku University on July 2, 1916 2 http://www.online-literature.com/tagore-rabindranath/4393/

Tagore warned about Modern Japanese society as follows: "I am quite sure that there are men in your nation, who are not sympathetic with your national ideals; whose object is to gain, and not to grow. They are loud in their boast, that they have modernized Japan. While I agree with them so far as to say, that the spirit of the race should harmonize with the spirit of the time, I must warn them that modernizing is a mere affectation of modernism, just as affectation of poetry is poetizing. It is nothing but mimicry, only affectation is louder than the original, and it is too literal. One must bear in mind, that those who have the true modern spirit need not modernize, just as those who are truly brave are not braggarts. Modernism is not in the dress of the Europeans; or in the hideous structures, where their children are interned when they take their lessons; or in the square houses with flat straight wall-surfaces, pierced with parallel lines of windows, where these people are caged in their lifetime; certainly modernism is not in their ladies' bonnets, carrying on them loads of incongruities. These are not modern, but merely European. True modernism is freedom of mind, not slavery of taste. It is independence of thought and action, not tutelage under European schoolmasters. It is science, but not its wrong application in life,—a mere imitation of our science teachers who reduce it into a superstition absurdly invoking its aid for all impossible purposes." 3 For having real quality of life Japan has to go back to the above principle what Tagore gave in his lecture to the students at the Keio Gijuku University. The author, Ryo Takahashi (2011b) was awarded Ph.D. thesis entitled “QOL Study of Persons with Intellectual Disabilities and Their Families: Comparative Study of Different Culture Background including Religions” at Meisei University. The aim of this research is to discover the future of persons with intellectual disabilities (ID) through the perspectives of QOL of individuals with ID and their families. The aims of the studies were as follows. The first was to search the future perspectives of life environment of persons with ID and their families through Attainment, Satisfaction, Importance, Opportunities, Initiative, and Stability of Family Quality of Life. It was found that the results of the study of individuals and their families’ needs both macro and micro range QOL plan even at society and community, as well. It is recommended to use this concept not only at community but also at state, and country as well. The second was the study proceeded on adults with ID (30 +) by interviewing their aging needs and future perspectives including marriage old age and death. It was found that there

3 http://www.online-literature.com/tagore-rabindranath/4393/

were a general answer and a personal answer. It is necessary to create a free environment to get a feedback without any defense. In order to achieve this approach, it is important to use empowerment approach which is changing educational approach from top to bottom and vice versa. It can be applied to family home, educational, and social settings. This can be called collaborative learning approach for all aging and disabilities. The third, by comparative study of different cultures such as Indian and Japanese through Family QOL survey and Individual study of adults with ID, it is found that there is a common ground of human needs and family and values. Religion exists for human unity and not for breaking. Misconception of religion may cause negative results. The Final aim is to consider the contents of FQOL survey through study of activities of the parent and family members. It is important to find their opinion not only from the survey itself, but also through interview process by rapport between the researchers and the family members. Their free comments were helpful resource for future research on QOL. QOL is real contents of the Philosophy of Gerontology. The next section will discuss about gerontology as Philosophy of Life.

2.3. Gerontology is the Philosophy of Life Gerontology is a creative learning focused on the multidisciplinary fields including the interdisciplinary, international, and interdisciplinary perspectives. The first approach of learning begins to listen, and learns though the processes for some experiences by communicating with various people, reading, research, and applied practice. It’s considered that the reserve of the knowledge cultivates applied skill, and become a universal power as “wisdom”. It means that gerontology is a creative learning to find out the possibilities. Dr. David Peterson, one of the founders for Academy of Gerontology in Higher Education (AGHE) explains gerontology by using five characters as “HILLS” from “Health”, “Intelligence”, “Leadership”, “Love”, and “Service”. He also says that the life grows with happiness when this principle is applied to all people. All 5 categories require the power of “tenderness” and “awareness” (Peterson 1980) . Birren and Schroot introduced, A History of Geropshychology in Autobiography that is included a part of Philosophy of gerontology, as well (Birren and Schroots 2000) . In this point, it is important to figure out relationships among philosophy, science and humanities. According to the Wikipedia (2018) , “Philosophy is the study of general and fundamental problems concerning matters such as existence, knowledge, values, reason, mind, and language”. Science (Wissenschaft: Age +Aging) is ‘a systematic enterprise that builds and

organizes knowledge in the form of testable explanations and predictions about the universe.’ And Humanities (Human Science) is ‘academic disciplines that study aspects of human society and culture. Nowadays, the humanities are more frequently contrasted with natural, and sometimes social, sciences as well as professional training.’ The philosophy of gerontology includes not only such above philosophical meanings, but also applied learning and studying process of Science and Humanities. That requires not only theoretical studies, but also applicable action for making to create better aging life, as well. Philosophy of gerontology is all age related practical pedagogy, which draws forth the significance of human existence with practical science for applying into Budo for various age persons with various conditions. Human capability can be recognizing from various viewpoints, and is related to knowing human potential. In this context, Howard Gardner (1983) provided the concept of seven types of intelligence as follows: “1) Verbal-Linguistic Intelligence: involves the spoken and written language. Learning through the speaking, writing, poetry, etc. 2) Logical-Mathematical Intelligence: involves the numbers and logic. Learning through the detecting patterns, scientific reasoning and deduction, etc. 3) Visual-Spatial Intelligence: involves the visual and special judgment. Learning through the conceiving objects from visual arts, images, and various view points, etc. 4) Bodily-kinesthetic Intelligence: involves body and physical movement. Learning through the physical experience and movement, etc. 5) Musical Intelligence: involves rhythmic patterns. Learning through the sound, rhythm, natural sound, etc. 6) Interpersonal Intelligence: involves verbal/nonverbal communication with others. Learning through the one-on-one relationship, group communication, etc. 7) Intrapersonal Intelligence: involves oneself and the mental reality. Learning through self-questioning, metathinking, instinct, etc.” In addition to the seven categories, Howard Gardner considers “8) Naturalist, 9) Spiritual, and 10) Existential intelligence” later on. As stated above, we may understand that humans have the collaborative learning approach with philosophy.

CHAPTER 3

3. History of Gerontology in USA and Japan 3.1 Gerontology and Geriatrics The modern history of gerontology can be learned through the history of gerontology in the United States of America (USA). Dr. Ignatz L. Nascher first coined the term "geriatrics. Nascher created the word from two Greek roots; geronto meaning "the old man," and iatrike, meaning "surgery, medicine, or the treatment of." Therefore, geriatrics means "treatment of the old man" (Freeman, 1960) . Tibbits (1960) stated the term "social gerontology," referring to the fact that aspects of gerontology include social factors and forces. Included among these social forces are roles and status of the old, how the old are viewed by society, and the degree to which normative aspects of aging determine the behavior of aging people (Cox & Newtson 1993).

3.2. History of the United States National Institute on Aging The National Institute on Aging (NIA) was established in 1974 in USA, but their origins reach back much farther. Teitelman and Parham (1990) compiled “Fundamentals of Geriatrics for Health Professionals” . In this book Dr. Erdman B. Palmore wrote forward as follows: “When I was an undergraduate at Duke (class of 1952), I doubt anyone had even heard of gerontology. Almost no one was identified as a gerontologist. ・・・When I was an undergraduate, there were no courses in gerontology. Now there are thousands of courses offered by most major (and many smaller) colleges and universities. When I was undergraduate, there was only one gerontological journal, the Journal of Gerontology, first published in 1945. Now, there are over forty professional journals and several dozen books in gerontology published each year.” This timeline below contains information about key dates in the history of the National Institute on Aging.4 1887 A federal research laboratory, known as the Laboratory of Hygiene, is established at the Marine Hospital, Staten Island, N.Y., in August, for research on cholera and other infectious diseases. It will be renamed the Hygienic Laboratory in 1891.

4 https://www.nia.nih.gov/about/history

1930 Congress changes the name of the Hygienic Laboratory to the National Institute of Health. 1937 The first Institute (Cancer) is established. 1940 A Unit on Aging is established in the NIH Division of Chemotherapy. Head: Edward J. Stieglitz 1941 The Unit on Aging (evidently, later the Gerontology Branch) moves to Baltimore City Hospital under the direction of Nathan Shock. 1941 Surgeon General Thomas Parran forms the National Advisory Committee on Gerontology. 1948 The Gerontology Branch is moved to the National Heart Institute. (Note: There had been an effort to establish an Institute of Aging with the Heart Institute as a subsidiary! This failed when a physician to the Senate opined “We don’t need research on Aging. All we need to do is go into the library and read what has been published.”) 1950 President Truman convenes the First National Conference on Aging. 1951 In his Trends in Gerontology, Dr. Shock outlines his recommendations for an Institute of Gerontology. 1956 Federal Council on Aging is convened. 1956 Department of Health, Education, and Welfare has a Special Staff on Aging; Center for Aging Research exists within the National Institute of Mental Health. 1958 Baltimore Longitudinal Study of Aging established. 1959 A Section on Aging established within NIMH (James E. Birren, head) . Aging research conducted through NIH intramural programs (Gerontology Branch of the National Heart Institute and NIMH Section on Aging) .

Almost 600 research and training grants on aging are under way through the Center for Aging Research, “the focal point for information on the NIH activities in gerontology.” 1961 First White House Conference on Aging recommends creation of an Aging Institute. Their report reads, in part, “a National Institute of Gerontology should be set up within the National Institutes of Health to conduct research on aging; Federal financial support should be increased for biomedical research in governmental agencies, universities, hospitals, research centers and for building necessary facilities; human population laboratories should be established to study problems associated with aging.” 1962 The Gerontology Research Center Nathan Shock Laboratory facility is donated to NIH by the

City of Baltimore (deed dated 12/6/62; recorded 2/1/63) .[i] 1963 The National Institute of Child Health and Human Development is established to focus on health issues across the life course, including in old age. President John F. Kennedy remarks, “For the first time, we will have an Institute to promote studies directed at the entire life process rather than toward specific diseases or illnesses.” 1965 The Older Americans Act establishes the Administration on Aging as “the Federal focal point for activities in aging.” 1967 The Gerontology Research Center in Baltimore, long a part of the National Heart Institute, is transferred to NICHD. 1968 The Division of General Medical Sciences has responsibility for research grant projects in aging. Aging-related research is conducted and supported throughout NIH – primarily NICHD, but also NCIA, NIAID, the National Heart Institute, and the National Institute of Arthritis and Metabolic Diseases. Construction of the Gerontology Research Center (GRC) in Baltimore is completed. December 2, 1971 The White House Conference on Aging once again recommends creation of a separate National Institute on Aging. 1973 President Richard Nixon vetoes a bill for the creation of a National Institute on Aging.

May 31, 1974 Public Law 93-296 authorizes the establishment of a National Institute on Aging and requires that the institute develop a national comprehensive plan to coordinate the HEW (Health, Education, Welfare) agencies involved in aging research. October 7, 1974 The National Institute on Aging is established. April 23, 1975 First meeting of the National Advisory Council on Aging. July 1, 1975 The Adult Development and Aging Branch and Gerontology Research Center are separated from their parent institute (NICHD) to become the core of the National Institute on Aging. May 1, 1976 Dr. Robert N. Butler appointed first NIA director. December 8, 1976 The research plan required by P.L. 93-296 goes to Congress. September 20, 1982 NIA Laboratory of Neurosciences Clinical Program admits the first inpatient to a new unit at the NIH Clinical Center. 1984 The first Alzheimer's Disease Centers are established. November 14, 1986 P.L. 99-660, section 951-952, authorizes the NIA’s Alzheimer’s Disease Education and Referral (ADEAR) Center as a part of a broad program to conduct research and distribute information about Alzheimer’s disease to health professionals, patients and their families, and the general public. 1987 The first annual Florence S. Mahoney Lecture on Aging is held. This series was created in honor of Mrs. Florence Stephenson Mahoney (1899-2002) , a woman who tirelessly campaigned for increased Federal spending for medical research and steadfastly championed for the creation of the NIA. NIA holds its first Summer Institute, a one-week event to provide junior investigators, particularly those from underrepresented groups, an opportunity to learn about the substance and methodology of aging research from recognized experts in the field.

November 4, 1988 P.L. 100-607 establishes the Geriatric Research and Training Centers (GRTC) . 1990 The GRTCs are expanded and renamed the Claude D. Pepper Older American Independence Centers and charged with conducting research in diseases that threaten independent living. 1992 The Health and Retirement Study, the leading source of combined data on health and financial circumstances of Americans over age 50 and a valuable resource to follow and predict trends and help inform policies for an aging America, is established. 1993 Six Edward Roybal Centers for Research on Applied Gerontology are authorized to convert research findings into programs that improve the lives of older people and their families. NIA funds six Exploratory Centers for Minority Aging and Health Promotion in collaboration with the NIH Office of Research on Minority Health. 1994 Nine demography of aging centers are funded to provide research on health, economics, and aging to make more effective use of data from several national surveys of health, retirement, and long-term care. 1995 Three Nathan Shock Centers of Excellence in Basic Biology of Aging are established to further the study of the basic processes of aging. 1996 NIA introduces its Exercise: A Guide from the National Institute on Aging, providing encouragement and evidence-based guidance for older adults to engage in exercise. 1997 The Resource Centers for Minority Aging Research (RCMAR) program is established to investigate the variability of health differences experienced across racial and ethnic groups, as well as the mentoring of new scholars in health disparities research. 1999 As part of NIA's 25th anniversary celebration, a strategic plan is formulated and made available for public comment. The plan addressees scientific topics holding the greatest promise for advancing knowledge in areas such as the basic biology of aging, geriatrics, and social and behavioral functioning.

2001 In a unique private-public partnership, NIA joins the Osteoarthritis Initiative to bring together resources and commitment to the search for biological markers of osteoarthritis. NIA and the Icelandic Heart Association announce collaboration on a vast study on the interactions of age, genes, and the environment. The collaboration extends 34 years of data on the health of 23,000 Icelandic residents into the new millennium. 2002 NIA begins to offer a selection of its award-winning health communications materials in Spanish. The SardiNIA Project, a study to determine the genetic bases for a number of age-related traits and conditions, begins. This five-year project is a collaboration between the NIA Intramural Research Program and the Italian National Research Council. 2003 NIA and the National Library of Medicine (NLM) launch NIHSeniorhealth.gov, a web site designed to encourage older people to use the Internet. The NIA, joined by the Alzheimer's Association, expands the Alzheimer's Disease Genetics Initiative to create a large bank of genetic materials and cell lines for study to speed up the discovery of risk-factor genes for late-onset Alzheimer's disease. NIA and the American Federation for Aging Research—in collaboration with the John A. Hartford Foundation, the Atlantic Philanthropies, and the Staff Foundation—establish the Paul B. Beeson Career Development Awards in Aging Research program, a public-private partnership to support clinically trained junior faculty to pursue careers in aging research. The NIA IRP’s Advanced Studies in Translational Research on Aging (ASTRA) unit, a state- of-the-art facility located at Baltimore's Harbor Hospital, opens in January and becomes the new home of the BLSA. 2004 NIA launches the Longevity Consortium, a network of investigators from several large-scale human cohort studies working in collaboration with individual basic biological aging researchers to facilitate the discovery, confirmation, and understanding of genetic determinants of healthy human longevity. NIA begins the Long Life Family Study, an international multicenter research project to examine families with high numbers of long-lived individuals to better understand the genetic and environmental contributions to exceptional long life in families.

NIA, in conjunction with other Federal agencies and private companies and organizations through the Foundation for the National Institutes of Health, leads the Alzheimer's Disease Neuroimaging Initiative. NIA launches Healthy Aging in Neighborhoods of Diversity across the Life Span (HANDLS) , a multidisciplinary community based, longitudinal, epidemiologic study examining the influences and interaction of race and socioeconomic status on the development of age- associated health disparities among socioeconomically diverse African Americans and whites in Baltimore. 2005 NIA’s Alzheimer’s Disease Preclinical Drug Development program is established. 2006 NIA leads the NIH conference “AD: Setting the Research Agenda a Century after Auguste D,” to assess the state of current Alzheimer's disease research and the most promising routes to progress. 2007 “Living Long and Well in the 21st Century: Strategic Directions for Research on Aging,” which outlines broad goals and objectives for aging research, is published. U.S. Secretary of State Condoleezza Rice sponsors the Summit on Global Aging in collaboration with NIA to call attention to challenges and opportunities worldwide from population aging. 2008 A Biology of Aging Summit is convened to review NIA’s research portfolio, identify areas of opportunity, and facilitate the formulation of cohesive and comprehensive plans for the future. NIA celebrates the fiftieth anniversary of the Baltimore Longitudinal Study of Aging. NIA’s five extramural programs (Aging Biology, Geriatrics and Clinical Gerontology, Neuroscience, Behavioral and Social Research, and Extramural Activities) are reorganized as divisions. 2009 An updated version of NIA’s award-winning exercise guide for older Americans is published. 2011 NIA launches the Go4Life campaign, to promote exercise and physical activity nationwide for people 50 and older, with public and private partners from a variety of aging, fitness, and provider organizations.

NIA and the Alzheimer’s Association lead an effort to update diagnostic guidelines for Alzheimer's disease to reflect the full spectrum of the disease, marking the first time in 27 years clinical and research criteria are changed. The National Alzheimer’s Project Act (NAPA) is signed into law requiring a coordinated national effort to find ways to treat or prevent Alzheimer’s disease and related dementias and to improve care and services. NIH, represented by NIA, participates in the federal Advisory Council on Alzheimer’s Research, Care, and Services. The Trans-NIH GeroScience Interest Group is formed, with leadership from the NIA. The group promotes discussion, sharing of ideas and coordination of activities within the NIH research community working on mechanisms underlying age-related changes, including those which could lead to increased disease susceptibility. 2012 HHS Secretary Kathleen Sebelius announces the NAPA-required National Plan to Address Alzheimer’s Disease. NIA plays a critical role in developing the first goal of the plan – To

Effectively Treat or Prevent Alzheimer’s by 2025. The NIA Intramural Research Program (IRP) is reorganized to recognize new paradigms in the field of aging research. The program now integrates labs and resources bringing together people who share a similar research interest, but are coming at it from different vantage points. NIA organizes the Alzheimer’s Disease Research Summit 2012: Path to Treatment and Prevention. Some 500 researchers and advocates attend the meeting, which results in recommendations aimed at advancing Alzheimer’s disease research. The International Alzheimer’s Disease Research Portfolio is launched. Built in collaboration with the Alzheimer’s Association, the database captures the full spectrum of research investment and resources and enables public and private funders of Alzheimer’s research to share and review funding data. NIA leads development of the NIH Toolbox for Neurological and Behavioral Function. Unveiled in 2012, the Toolbox offers researchers a free set of brief tests to assess cognitive, sensory, motor and emotional function in people from toddlers to older adults. 2013 NIA grantees publish landmark study in the New England Journal of Medicine, showing that costs for caring for dementia patients exceed those for heart disease, cancer, and many other conditions.

“Inside NIA: A Blog for Researchers” debuts in May. This popular weekly blog provides news about NIA policies, funding opportunities, and other topics specifically for the research community. In October, NIA hosts “Advances in Geroscience: Impact on Healthspan and Chronic Disease,” a scientific summit bringing together 50 renowned investigators to examine how the basic biology of aging drives chronic disease, organized by the trans-NIH GeroScience Interest Group. 2014 Follow-up results of the ACTIVE study reveal that older people retain the benefits of some types of cognitive training 10 years after the intervention. The NIH, 10 biopharmaceutical companies and several nonprofit organizations launched an unprecedented partnership to transform the current model for identifying and validating the most promising biological targets of disease for new diagnostics and drug development, the Accelerating Medicines Partnership (AMP) , including a project focused on Alzheimer’s disease. Initial results of the NIA-funded LIFE study show that a carefully structured, moderate physical activity program can reduce risk of losing the ability to walk without assistance, perhaps the single most important factor in whether vulnerable older people can maintain their independence. The NIH and the Patient-Centered Outcomes Research Institute (PCORI) joined for the first time to support a clinical trial to test individually tailored interventions to prevent fall-related injuries in older people. The award, made by the NIA and funded by PCORI as part of the Falls Injuries Prevention Partnership of the two organizations, totaled some $30 million over the five-year project. NIA celebrates its 40th anniversary with a scientific symposium held at the annual meeting of the Gerontological Society of America. 2015 On February 9–10, NIA convenes the Alzheimer’s Disease Research Summit 2015: Path to Treatment and Prevention to develop recommendations that provide a framework for a new

Alzheimer’s disease research agenda. In July, on behalf of NIH Director Dr. Francis Collins, NIA presents the first-ever NIH Professional Judgment Budget for Alzheimer’s disease and related dementias—commonly referred to as a Bypass Budget—which lays out NIH’s plan to speed discovery into these disorders.

The White House Conference on Aging showcases NIA’s Go4Life exercise and physical activity campaign. In September, NIA celebrates the first-ever Go4Life Month, encouraging partners, organizations, and individuals across the country to become more physically active, and sponsors A Capitol Walk with Go4Life and the Surgeon General on September 18. 2016 The Trans-NIH GeroScience Interest Group hosts the second geroScience summit, “Disease Drivers of Aging: 2016 Advances in Geroscience Summit” on April 13–14 at the New York

Academy of Sciences. Six papers by researchers working at or funded by the NIA presenting the opportunities and challenges of moving forward the multidisciplinary field of geroscience, are published in a special issue of the Journals of Gerontology: Series A – Biological Sciences and Medical

Sciences. In September, ADNI3 is announced, an expansion of the Alzheimer's Disease Neuroimaging Initiative (ADNI) , the landmark study investigating brain and fluid biomarkers of the disease. NIA launches an online version of the Health Disparities Research Framework to showcase priorities and investments in this research area and serve as a resource for scientists interested in investigating health disparities related to aging. 2017 Almost 300 researchers and private foundation representatives attend the NIA-hosted

Cognitive Aging Summit III, focusing on themes of cognitive and brain resilience and reserve. In June, a committee of the National Academies of Sciences, Engineering and Medicine releases “Preventing Cognitive Decline and Dementia: A Way Forward,” a report commissioned by the NIA. Sources (Freeman, 1980; Morley 2004; Smith 2014)

It’s a cardinal rule that a team is organized by people understanding the academic characteristics of gerontology on establishing the network for gerontological education. The representative academic organizations having these properties are as described below.

3.3. Academy for Gerontology in Higher Education (AGHE) The Academy for Gerontology in Higher Education (AGHE) was established to develop gerontological education in 1974 in the USA. The purpose of AGHE is to promote research and education, to develop the higher education associated to aging, and to provide resources to wide range of local community (Hickey 1978). Association for Gerontology in

Higher Education Changes Name has been changed to Academy for Gerontology in Higher Education (Kluss 2018) AGHE is the only formal organization to contribute the gerontology and geriatrics education in USA. It incorporated again with the Gerontological Society of America (GSA) in January, 1999. There were 269 member institutions as of November, 2004 (47 states, 7 foreign countries: Australia, Canada, Israel, Jamaica, Japan, Kenya, and Korea) Of these institutions, 83 have been for 20 years, and 71 have been for 10 years) and currently 135 organizations in 2019 (Mwangi, S. M. et al. 2012) The work is divided into committees, and the Mission of each committee is described below.5 The activity of each committee is developed by voluntary participation of members. At the present time 8 committees serve. 1. Faculty Development Committee：Plan and implement mechanisms for AGHE to assist in the development of faculty knowledge and skills in the area of gerontology and geriatrics. 2. Geriatric Education Committee：Encourage the involvement in AGHE of geriatric educators and faculty affiliated with geriatric education programs and providing resources. 3. Membership Committee：Plan and conduct membership recruitment. 4. Program Committee：Plan and implement the AGHE annual meeting. 5. Public Policy Committee：Plan and implement the public policy activities of the Association, particularly with respect to the federal government. 6. Publications Committee：Produce and update the membership list, and oversee the AGHE’s periodicals and website. 7. Academic Program Development Committee：Plan and implement mechanisms for AGHE to assist academic institutions to develop, strengthen, improve their gerontology, geriatrics, and aging-studies instructional programs. 8. Kindergarten-Grade 12 Task Force：Implement and development quality educational resources for teaching children about aging and pairing with elementary and high school teachers on a local level 12) . AGHE Committee can be chosen by individual members to serve voluntary working as much as s/he wants. The following units are names of the committees: 1) Academic Program

5 https://www.geron.org/aghe-current-members

Development, 2) Accreditation, 3) Advancement, 4) Age-Friendly 5) Design, Awards, 6) Business and Aging, 7) Faculty Development, 8) Fellows Subcommittee,9) Geriatric Education, 10) GGE Editorial Board, 11) Global Aging, 12) Long Range Planning, 13) Membership,14) Nominations, 15) Past Presidents Program, 16) Program of Merit, 17) Communication, Publication & Media Resource Committee, 18) Public Policy, 19) Student, 20) New Technologies and Education.

3.4. Special Interest Research Group on Aging with Intellectual Disabilities (IASSID SIRGAID) Special Interest Research Group (IASSID SIRGAID) is another group for international research on Aging and Intellectual Disabilities, that became active by a research group which was led by Dr. Matthew P. Janicki (Janicki 2010; Takahashi 2003) . The research group has research presentations and discussion at the round-table meeting every year. In 1995, it was formally affiliated as The Special Interest Research Group on Aging and Intellectual Disability (SIRGAID) with International Association for the Scientific Study of Intellectual Disabilities (IASSID) . SIRGAID has 3 basic principles in its activity. The first principle is to provide a focus for the worldwide exchange and dissemination of research and practice, as well as networking, in the field of aging and intellectual disability. “Aging” is meant in a broad sense, encompassing lifespan developmental issues as well as those related to old age. A wide variety of professional groups are potential contributors and no specific profession is considered to have predominance in this respect. The second principle is to promote cross-national, multidisciplinary collaboration in the area of aging and intellectual disability. The ultimate aim of the group is to improve the quality of life or and services for people with intellectual disabilities, their caregivers, and their families. The third principle is to provide a framework for the collation of information relating to the research interests, expertise, and publications of group members. Within the overall process of collaboration, the views and contributions of nonprofessionals including people with intellectual disabilities and their families and friends are a fundamental component, and will be given the priority they deserve. For the interdisciplinary research, SIRGAID consists of the professionals in various fields, such as psychology, social work, medical science, special education, neurology, public policy, pathology, sociology, nursing science, geriatrics, pedagogy, recreation therapy, clinical psychology, developmental disability, occupational therapy, educational psychology, speech pathology, jurisprudence, nutrition, educational science, human rights, biology, information

science, theology, art education・art therapy, philosophy, geoscience, anthropology, rehabilitation, and gerontology. Next, I’d like to examine how we should adopt these acquaintance systems to the educational activity. It’s very important that the corporate people think of what they can do in the future while they understand the following content. Even if most educational policies have been useful ones, it’s hard to say that the educational approach has been accepted for individual needs in the historical background. It will be understood by analyzing the historical processes of Japanese education.

3.5. The Early History of Gerontology in Japan “Gerontology” is generally translated as 老年学 (Rounengaku; Amako 1974,1952; Tachibana 1971) in Japan. It is composed of: 老 (Rou) meaning Old; 年（nen）meaning Year; 学 (Gaku) meaning science. The Japan Gerontology Society was founded in 1959. However, even before modern geriatrics and Gerontological society was founded in Japan Ekken Kaibara (1630-1714) introduced Gerontological Concept through the Book of Yojokun (Bodiford 2006; Kaibara 2009) .

Figure 1: Ekken kaibara（貝原益軒 1630-1714） (Shoun Kano 1694)

Ekken Kaibara（貝原益軒 1630-1714) was born in Fukuoka in Kyushu into a lower class samurai family. His mother died when he was five and he was largely educated by his father and brothers. He was employed by the Kuroda han lord when he was eighteen but this only lasted two years. He spent the next seven years as a masterless samurai. While in Kyoto he began to lecture on the Confucian classics and these remained the primary focus of his teaching and research when he returned to Kyushu. He became involved in a rigorous program of lecturing, tutoring, research, and travel that was to last for the next fifty years. During this time he was married to a very capable woman, Token, who seems to have helped in compiling his travelogues and may have co-authored Onna daigaku (Great learning for women) . They are an examporal couple with respect for each other and learning from each other. Ekken’s studies are practical learning (Jitsugaku) which ranged from “the experience and practice of ethics to manners, institutions, linguistics, medicine, botany, zoology, agriculture, production, taxonomy, food sanitation, law, mathematics (computation) , music, military tactics, astronomy, geography, history, archaeology, and genealogy. His writing about gerontology which is the best known is Yojokun (養生訓 Precepts for health care) ( Tucker 1988) . Fujiro Amako (尼子富士郎 1893～1972) is known as the first Japanese geriatrician. Dr. Amako practiced medical treatment at Yokufukai (浴風会) , the first Japanese home for the elderly which was established in 1925.

Figure 2: Dr. Fujiro Amako

This nursing home is now continuing as a part of Tokyo Metropolitan Geriatric Medical Center. The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established in 1872, a historical institution which was originally founded as a "sanatorium". Originally, The Tokyo Metropolitan Geriatric Hospital and Institute of Gerontology was established in 1972 and comprises a leading representative hospital (Tokyo Metropolitan Geriatric Hospital: TMGH) and an institute (Tokyo Metropolitan Institute of Gerontology: TMIG) for geriatric medicine and gerontology with many notable achievements. The TMGH and TMIG were combined to form the TMGH-IG in 2009 to become a local incorporated administrative agency; it moved to new hospital and research facility in 2013.

Figure 3: Professor Izuo Terasawa

Professor Izuo Terasawa (寺澤巌男 1880-1970) introduced developing gerontology with philosophical vision in early year of Geron (Motomura 2017) . Dr. Izuo Terasawa intoroduced Rounengaku (老年学) on the series of entitled Furou Chousei no Kenkyu (不老長生之研究 Study of perennial youth and long life) on the Taiyo (太陽 Sun) in 1921. (Maekawa 1950, Terasawa 1921) .

Dr. Terasawa’s work is recognized not only for developing theory of gerontology, but also he included importance of Humanities which are are academic disciplines that study aspects of human society and culture through historical persons, arts and Sculpture for learning of their philosophy and action. Professor Izuo Terasawa is well know in the field of Physical Education. Dr. Izuo Terasawa is introduced as one of the greatest contributors for school physical education (Maekawa 1950) . Dr. Terasawa’s profile is as follows: 1900 Graduated at Tokushima prefecture Shihan Gakko. 1907 Graduated at Tokyo Koutoh Shihan Gakko (Major in Kanji) . 1908 Graduated at Tokyo Koutoh Shihan Gakko (Major in Education) . 1911 Graduated at Kyoto Emperial University (Major in Philosophy) . 1915 Graduated at Kyusyu Imperial Medical Univeristy. Worked as a junior Assistant at Kyusyu Imperial Medical Univeristy. 1916 Worked as a assistant at Kyusyu Imperial University. 1918 Joshi Gakushuin Education Unit Commissioner. Ministry of Communications Cmmissioner. 1919 Tokyo Koutou Shihan Gakko Commissioner. Tokyo Imperial University Aviation Institute (Aeronautical psychology Study Commissioner) Professor at Tokyo Koutou Shihan Gakko Lecture at ArmyToyama Gakko Lecturer. 1929 Literature Dr. at Tokyo Imperial University entiled「Terms and conditions that affect the human work capacity: (Ningen Sagyounou ni Eikyousuru Syojyouken 人間作業能に影響する諸条件) 」 Visited United States of America, Germany, and Italy for studying pedagogy for two years. 1931 Tokyo Bunrika Daigaku (University) Preparatory Committee Commissioner. Council member at Tokyo Bunrika Daigaku (University) 1934 Research Commissioner at Tokyo Imperial University Aviation Institute. 1936 Chair of Department of Education at Tokyo Bunri Daigaku (University) 1938 Japan various studies Promotion Committee Faculty of Education Temporary Committee Professor Tokyo Bunrika Daigaku (University) concurrently Tokyo Koutou Shihan Gakkou 1939 Emeritus professor at Tokyo Bunrika Daigaku (University) 1944 Professor at Kyoritsu Women’s University

Professor Izuo Terasawa is the founder of Physical Education at University. Terasawa sensei has developed theories of Physical Education and and Psychology. In addition to the above fields Dr. Izuo Terasawa has developed study of gerontology. Professor Kakusho Tachibana recorded that he was directed about Aging Study by Professor Izuo Terasawa when Professor Kakusho started a studyat the Yokufuen which was the first Aging facility in 1928.

Kakusho Tachibana (橘覚勝 1900-1978) is known as one of the pioneer gerontologists in Japan. Dr. Tachibana’s speciality was Geriatric psychology at Osaka Univeristy and Soai Women’s University (Present nama Soai University) . Professor Tachibana published the first gerontology titled book “Rounengaku” (老年学) in Japan.

Figure 4: Professor Kakusho Tachibana

Professor Kakusho Tachibana’s Life History is below:

1900 Born on Feburary17, in Osaka 1912 Graduated at Osaka city Funaba Elementary School. (12) 1917 Graduated at Osaka-fu Tennouji Junior High School (17) 1920 Completed at Dai San High School (Pre University) (20)

1923 Graduated at Tokyo Imperial University Faculty of Literature Department of Psychology (23) Assistant Tokyo Imperial University Faculty of Literature 1927 The first research paper was published in “Shinrigaku Kenkyu (心理學研究) about

Geriatric Psychology 1928 Graduated at Tokyo Imperial University Graduate School Involved Research about Older persons in Yokufuen 1931 Professor at Public High School 1938 Disabled veterans occupation adviser 1941 Published “Rounenki” (Old Age 老年期, Koubundo） 1943 Published “Te” (Hand 手 Sougensha） 1947 Osaka Dai ni Shihan Gakko Professor 1948 Osaka University Assiatant Professor 1950 Psychology Second Department 1952 Awarded Doctral Degree titled thesis “Old Age Study” (老年期研究 Rounenki Kenkyu) from Tokyo University, worked as Professor at Osaka University 1955 Organized Geriatric Science Study Group (老年科学研究会) at Osaka

University

1956 Participated to The First Gerontology Conference in Tokyo

1958 Participated to Formation of Japan Gerontology Society 1963 Retired from Osaka University and awarded to Emeritus Professorship.

Professor at Soai Women’s University 1971 Aarded to Honors three such Sacred Treasure (叙勲三等瑞宝章) Published “Rounengaku” (Gerontology) by Seishin Shobbou 1972 Retired from Soai Women’s University 1975 Published “Oino Tankyu (Searcing Aging) by Seishin Shobo 1978 August 30th Passed away

(Motomura 2016, Yamamoto, Nakagawa, Gondou, Sato 2014) . As we see from the above, gerontology or Gerontological Science has been of interest to Medical Doctors and Social Scientists. When the first Japan Gerontology Society was organized in 1956, the first President was Dr. Hiroshige Shiota (1872-1965) . The name of the society was changed to Japan Socio-Gerontological Society in 1959.

Figure 5: Professor Chiyo Omachi Chiyo Omachi（大間知千代）was Professor Emeritus at Doho University, and Director General of Omachi Knowledge Folk Culture (Omachi 1996) , Institute of Gerontology. She graduated from Tsudajuku University. After serving as a welfare officer and a professor at Shukutoku University, she served as a member of the Chugoku Shinkin Welfare Council Geriatric Welfare Subcommittee, professor at Doho University, and department head for social welfare. Director of Japan Gerontological Society Director of Japan Socio-Gerontological Society Board, Director of French CIGS (International Society of Gerontological Society) . Dr. Omachi contributed significantly to the field of aging with the publication of her two-volume work, Social Welfare Gerontology. The two books are carefully structured to complement each other. Together they provide a comprehensive view of aging in Japan and comparisons of historical and current Japanese approaches to meeting the needs of older people with the approaches of several other developed nations. Professor Omachi identifies and analyzes the numerous and complex developments wliich have taken place over many years and which have made aging a problem for people and their families and for the institutions of society. Mrs. Omachi teaches much of the material dealing with gerontology programs outside of her homeland was also obtained through direct observation. Professor Omachi has been a student at American universities for many years, has participated in national and international meetings held on the European American and Asian continents (Omachi 1982;1984) . Sadamu Watanabe (渡辺定 1892-1976) was born on April 14 in 1892. Born in Tokyo, he graduated from Tokyo Imperial University. Dr. Watanabe worked as a medical director of Kyosai Seimei Insurance Company (later Yasuda Seimei) , a senior director of the Japan Medical Association, and a professor at Seijo University. In addition, at the Ministry of Health and Welfare Dr.Watanabe created vital statistics (cause of death) . Professor Watanabe established the Life Science Study Group in 1955. Dr. Watanabe was elected as President of Japan Socio-Gerontological Society in 1959. Yuzawa (2009) reported as follows, “Actually,

the Life Science Study Group, the Gerontology Society, Gerontological societies look like separate organizations, but the same person such as Dr. Sadamu Watanabe ' triggered movement through his powerful leadership and promotion for completing the the academies.” Yuzawa (2009) contined the following, “Sensei (Master Watanabe) was a tall boy and was bushy under the white hair, always celebrating a warm face. It was unparalleled that interests are wide.・・・As far as the subject is concerned, it doesn't matter what the academic framework is. He was trying to take all events with granted for developing Gerontological academy and society. Dr. Sadamu Watanabe died on June 17, 1976 at the age 84 years old. His nick name was called Joe as Kanji character can read this way in stead Sadamu. One of his popular book is “Life Prediction and Life Insurance寿命予測と生命保健”. (Matsumoto1974; Yuzawa 2009; Watanabe1957, 1959).

3.6. Foot Steps of Societies of Gerontology in Japan The following is history of footsteps of gerontology in Japan (Ozawa 2010) . 1953 February Geriatric Institute (老人病研究所 Roujinbyo Kenkyujo) , Study Group of Geriatrics （Ronjinbyo Kenkyukai 老人病研究会） 1953 April Japan life Science Association (Nihon Jyumyou Kagaku Kyoukai 日本寿命科学協会) 1954, July

Life Science Research Group (Jyumyougaku Kenkyukai 寿命学研究会) sponsored by Japan

Gerontology Society (Nihon Gerontology Gakkai 日本ジェロントロジー学会) 1956, December

The first Japan Gerontology Society Annual Meeting (第 1 回日本ジェロントロジー学会, Tokyo) 1957, November

The Second Japan Gerontology Society Annual Meeting (第 2 回日本ジェロントロジー学会, Osaka)

1958, November The Third Japan Gerontology Society Annual Meeting (第 3 回日本ジェロントロジ

ー学会, Nagoya) Changed the name as NihonRounen Gakkai (日本老年学会) 1959, November

The Japan Geriatrics Society (日本老年医学会) 1959November,

Japan Socio-Gerontological Society (日本老年社会科学会) 1972, April

Tokyo Metropolitan Institute of Gerontology

(Present: 東京都老人総合研究所現：東京都健康長寿医療センター研究所） 1981, May

Japan Society for Biomedical Gerontology (日本基礎老化学会) 1986, June

Japanese Psychogeriatric Society (日本老年精神医学会) 1990, September

The Japanese Society of Gerontology (日本老年歯科医学) 1993, June

The Dia Foundation for Research on Ageing Societies (ダイヤ高齢社会研究財団) 1995, January

Japan Academy of Gerontological Nursing (日本老年看護学会) 1995, July National Center for Geriatrics and Gerontology

(国立療養所中部病院長寿医療研究センター現：国立長寿医療研究センター） 2001, July

Japan Society of Care Management (日本ケアマネジメント学会) 2002 April J. F. Oberlin University Graduate School of Gerontology

(桜美林大学大学院国際学研究科老年学専攻) 2006, April The Institute of Gerontology of The University of Tokyo

(東京大学総括プロジェクト機構ジェロントロジー寄付研究部門 2006; 高齢社会総合研究機構,2009） 2006, October

Society for Applied Gerontology Japan (日本応用老年学会) Among the above history, the Japan Socio-Gerontological Society is considered as the fundamental academic association of gerontology. The Japan Socio-Gerontological Society has established as a scientific organization established in 1959．It explains that the Japan Socio- Gerontological Society has made public its research results, mainly from an interdisciplinary sociological and behavioral science standpoint regarding various issues relating to age and the aged, including health, medical care, nursing and welfare. The Society has about 1,500 members who are mainly consisting of researchers from universities and research institutes, and professionals in the fields of health, medical care, nursing and welfare including graduate students．Past Presidents are as follows:

長田久雄 Osada Hisao 第 60 回大会 2018 年 6 月 9 日（土）～10 日（日）東京都（桜美林大学）

鈴木隆雄 Suzuki Takao 第 59 回大会 2017 年 6 月 14 日（水）～16 日（金）愛知県（桜美林大学）

中谷陽明 Nakatani Youmei 第 58 回大会 2016 年 6 月 11 日（土）～12 日（日）愛媛県（松山大学）

高橋龍太郎 Takahashi Ryutaro 第 57 回大会 2015 年 6 月 12 日（金）～14 日（日）神奈川県（東京都健康長寿医療センター研究所）

大橋明 Ohashi Akira 第 56 回大会 2014 年 6 月 7 日（土）～8 日（日）岐阜県（中部学院大学人間福祉学部）

佐藤眞一 Sato Shinichi 第 55 回大会 2013 年 6 月 4 日（火）～6 日（木）大阪府（大阪大学大学院人間科学研究科）

堀内ふき HOriuchi Fuki 第 54 回大会 2012 年 6 月 9 日（土）～10 日（日）長野県（佐久大学）

今井幸充 Imai Yukimichi 第 53 回大会 2011 年 6 月 16 日（木）～17 日（金）東京都（日本社会事業大学大学院）

下方浩史 Shimokata Hiroshi 第 52 回大会 2010 年 6 月 17 日（木）～18 日（金）愛知県（国立長寿医療研究センター予防開発部）

長嶋紀一 Nagashima Kichi 第 51 回大会 2009 年 6 月 18 日（木）～20 日（土）横浜市（日本大学文理学部）

黒田研二 Kuroda Kenji 第 50 回大会 2008 年 6 月 27 日（金）～29 日（日）堺市（大阪府立大学）

佐藤克之 Sato Katsuyuki 第 49 回大会 2007 年 6 月 20 日（水）～22 日（金）札幌市（北翔大学大学院）

浅野仁 Asano Hitoshi 第 48 回大会 2006 年 6 月 24 日（土）～25 日（日）西宮市（関西学院大学）

柴田博 ShIbata Hiroshi 第 47 回大会 2005 年 6 月 15 日（水）～17 日（金）東京都（桜美林大学大学院）

芳賀博 Haga Hiroshi 第 46 回大会 2004 年 7 月 1 日（木）～2 日（金）仙台市（東北文化学園大学）

川村陽一 Kawamura Yoichi 第 45 回大会 2003 年 6 月 18 日（水）～20 日（金）名古屋市（社会福祉法人青山里会）

小川全夫 Ogawa Takeo 第 44 回大会 2002 年 7 月 4 日（木）～ 5 日（金）福岡市（九州大学）

白澤政和 Shirasawa Masakazu 第 43 回大会 2001 年 6 月 13 日（水）～15 日（金）大阪市（大阪市立大学）

中島紀恵子 Nakajima Kieko 第 42 回大会 2000 年 7 月 6 日（木）～ 7 日（金）札幌市 (北海道医療大学）

小國英夫 Oguni Hideo 第 41 回大会 1999 年 6 月 16 日（水）～18 日（金）京都市（四天王寺国際仏教大学）

崎原盛造 Sakihawa Seizo 第 40 回大会 1998 年 7 月 2 日（木）～ 3 日（金）那覇市（琉球大学）

根本博司 Nemoto hiroshi 第 39 回大会 1997 年 6 月 18 日（木）～20 日（金）東京都（明治学院大学）

1996 年 10 月 30 日（水）～11 月 1 日大島侑 Ooshima Tasuku 第 38 回大会岡山市（金）（岡山県立大学）

岩田克夫 Iwata Katsuo 第 37 回大会 1995 年 10 月 18 日（水）～20 日（金）大阪市（社会福祉法人聖徳会）

田宮崇 Tamiya Takashi 第 36 回大会 1994 年 9 月 29 日（木）～30 日（金）長岡市（社会福祉法人長岡福祉協会）

杉山善朗 Sugiyama Yoshio 第 35 回大会 1993 年 9 月 22 日（水）～24 日（金）札幌市（札幌医科大学）

川村耕造 Kawamura Kouzo （社会福祉法人青山里会）第 34 回大会 1992 年 10 月 29 日（木）～30 日（金）四日市市会長代行：川村陽一 Kawamura Yoichi

長谷川和夫 Hasegawa Kazuo 第 33 回大会 1991 年 11 月 4 日（月）～5 日（火）横浜市（聖マリアンナ医科大学）

渡辺孟 Watanabe Tsutomu 第 32 回大会 1990 年 10 月 11 日（木）～12 日（金）松山市（愛媛大学）

前田甲子郎 Maeda Koshiro 第 31 回大会 1989 年 11 月 14 日（火）～16 日（木）名古屋市（名古屋市立厚生院）

山口信治 Yamaguchi Shinji 第 30 回大会 1988 年 9 月 17 日（土）～18 日（日）京都市（佛教大学）

磯典理 Iso Norimichi 第 29 回大会 1987 年 10 月 1 日（木）～3 日（土）大阪市（大阪府立老人総合センター）

大坂巳年子 Osaka Mineko 第 28 回大会 1986 年 10 月 11 日（土）～12 日（日）熊本市 (熊本短期大学）

那須宗一 Nasu Soichi 第 27 回大会 1985 年 9 月 27 日（金）～29 日（日）東京都（淑徳大学）

湯沢雍彦 Yuzawa Yasuhiko 第 26 回大会 1984 年 10 月 4 日（木）～5 日（金）東京都（お茶の水女子大学）

塚本哲人 Tsukamoto Tetsundo 第 25 回大会 1983 年 10 月 27 日（木）～28 日（金）仙台市（東北福祉大学）

草間俊一 Kusama Shunichi 第 24 回大会 1982 年 10 月 28 日（木）～29 日（金）盛岡市（盛岡短期大学）

黒田俊夫 Kuroda Toshio 第 23 回大会 1981 年 10 月 15 日（木）～17 日（土）東京都（日本大学）

三吉明 Miyoshi Akira 第 22 回大会 1980 年 9 月 9 日（火）～10 日（水）札幌市（北星学園大学）

岡村重夫 Okamura Shigeo 第 21 回大会 1979 年 10 月 4 日（木）～5 日（金）大阪府（大阪市立大学）

後藤秀弘 Goto Hidehiro 第 20 回大会 1978 年 11 月 4 日（土）～5 日（日）仙台市（東北福祉大学）

大間知千代 Oomachi Chiyo 第 19 回大会 1977 年 9 月 28 日（水）～30 日（金）名古屋市（同朋大学）

志水清 Shimizu Kiyoshi 第 18 回大会 1976 年 10 月 10 日（日）～11 日（月）広島市（広島大学）

1975 年 10 月 31 日（金）～11 月 2 日那須宗一 Nasu Soicho 第 17 回大会東京都（土）（中央大学）

秦隆真 Hata Ryushin 第 16 回大会 1974 年 10 月 12 日（土）～13 日（日）京都府 (佛教大学)

内藤莞爾 Naito Kaini 第 15 回大会 1973 年 11 月 2 日（金）～3 日（土）福岡市 (九州大学）

吉田正吉 Yoshida Masakichi 第 14 回大会 1972 年 11 月 2 日（木）～3 日（金）四日市市（三重県立大学）

寺尾琢磨 Terao Takuma 第 13 回大会 1971 年 11 月 2 日（火）～3 日（水）東京都（慶應義塾大学）

榎本愛子 Enomoto Aiko 第 12 回大会 1970 年 11 月 7 日（土）～8 日（日）福岡市（福岡女子学院短期大学）

橘覺勝 Tachibana Kakusho 第 11 回大会 1969 年 11 月 21 日（金）～22 日（土）大阪市（相愛女子大学）

塚本哲人 Tsukaamoto Tetsundo 第 10 回大会 1968 年 11 月 2 日（土）～3 日（日）東京都（東洋大学）

1967 年 10 月 31 日（火）～11 月 1 日岸本鎌一 Kishimoto Kenichi 第 9 回大会名古屋市（水）（名古屋市立工業大学）

1966 年 11 月 22 日（火）～11 月 23 日雀部猛利 Taketoshi Sasabe 第 8 回大会大阪府（水）（神戸女学院大学）

1965 年 10 月 31 日（日）～11 月 1 日新明正道 Shinmei Masamichi 第 7 回大会仙台市（月）（東北大学）

北村直躬 Kitamura Naoya 第 6 回大会 1964 年 11 月 1 日（日）～2 日（月）熊本市（熊本女子大学）

臼井二尚 Usui Jisho 第 5 回大会 1963 年 11 月 4 日（月）～5 日（火）京都府（大谷大学）

舘稔 Tachi Minoru 第 4 回大会 1962 年 11 月 3 日（土）～4 日（日）東京都（人口問題研究所）

渡辺定 Watanabe Jo 第 3 回大会 1961 年 11 月 18 日（土）～19 日（日）東京都（寿命学研究会）

橘覺勝 Tachibana Kakusho 第 2 回大会 1960 年 11 月 14 日（月）大阪府（相愛女子大学）

渡辺定 Watanabe Jo 第１回大会 1959 年 11 月 7 日（火）～8 日（水）東京都（寿命学研究会） Figure 6: Japan Society of Social Gerontology

3.7. Gerontology of Professor Hiroshi Shibata Self Review as a Case Study The Society for Applied Gerontology-Japan was organized on October 2006. The first Chairman was Professor Hiroshi Shibata. The author also finds it very significant that Dr. Hiroshi Shibata is originally from my home town Kitami city, Hokkaido. Even we attended the same elementary school in Kunneppu town. The author made the first presentation about a Gerontology Curriculum in Higher Education at the 39th Japan Socio-Gerontological Society Conference on 18-20 June 1997 in Tokyo. Dr. Shibata commented that a gerontology curriculum does not exist in Japan. Therefore, it is very important to carry on this study. Then, Dr. Shibata came to me and complemented me on my presentation. After returning back to home in Fukushima I found Dr. Hiroshi Shibata’s Book including his profile mentioning that he graduated from Hokkaido University. I was inspired to write a letter of thanks to Dr. Shibata at the Tokyo Metropolitan Institute of Gerontology. After a few days I was teaching at Shirakawa School of Nursing. During the class one staff at Shirakawa School of Nursing told me that the phone call is from Dr. Hiroshi Shibata. The staff asked me if I am available to receive his phone call. I surprisingly got the call and talked with him. Dr. Shibata asked me whether I am from Kitami. I replied Yes and I told him that I was from Kunneppu Town and Dr. Shibata replied he was also from KunneppuTown. We both felt something special and Dr. Shibata asked me to visit his office in Tokyo. Since then we have been working closely through developing Gerontology Curriculum in Higher Education. Our ancestors were pioneers during the Meiji era from the mid-19th century to the early 20th century. Moreover, we both attended the same elementary school in Kunneppu town since Hiroshi’s grandfather was principal of Kunneppu Elementary School. My background came from music which was influenced by my father, Jun who was music teacher at Kunneppu Junior High School. I was an expert playing the Trombone and a good singer. Ryo practiced Judo from high school to university student days.

Figure 7: Dr. Hiroshi Shibata The Society for Applied Gerontology-Japan was organized on October 2006. The first Chairman was Hiroshi Shibata. Dr. Hiroshi Shibata’s philosophy has been developed through his whole life. This information can be applying to develop our own curriculum of person- centered programs in gerontology. The following is from Dr. Hiroshi Shibata’s self review paper which was sent to me: “I, Hiroshi Shibata was born in 1937 in Kunashir Island. I had lived in Kunashir Island from the age from 0 to the age of 6. My father worked at the Hokkaido Salmon Hatchery after graduating as a Fisheries expert unit at Hokkaido University. My mother graduated at Hokkaido Women’s school. She had managed a dressmaking shop before marriage. My paternal grandfather graduated from Sapporo Shihan Gakko (Education University) and worked as a principal at Kunnepu elementary School. My father’s grandmother attended Nihon Women’s University as one of the first students, but discontinued after 2 years due to heart beriberi. My mother’s grandfather graduated from Yamagata agricultural school and worked at Nokkeushi Town hall until their retirement. My maternal grandmother graduated at Yamagata Shihan Gakkou and worked at Hokuto Elementary School until her retirement. I was the oldest child of five siblings (Three boys and Two Girls) . At the age of seven I began to study at the elementary school where my grandfather was working as principal in 1944. It was far distance to walk for 4km. Since it was dangerous because sometimes a bear appeared on the road, I was taken care of by my grandparents. At the third term of 1944, my father was transferred to Chitose Salmon Hatchery, I moved to my parent’s house which was a far about

8km to his school by walking. Half way was an Ainu Village, and I was taken care of by older Ainu boys. That time was the most painful experience I had because my Ainu friends were discriminated by school teachers and others. But, as a boy I could not do anything. That was my youth’s experience with Ainu friends in Hokkaido. When I was Fifth years at the elementary school, my father transferred to Sapporo. Since then, I attended all schools in Sapporo until graduating from university. I loved to read novels a lot and not study from school text books. but somehow I was at the top grade in the class. In the second year of junior high school, I was delivering newspapers. At that time, my senior student robbed newspaper at a tenement house that I was very sad. I decided to search Judojo for practicing judo. I became a winner at high school competition. I attended Sapporo Nishi high School. The Sapporo Nishi High School was very popular for cultural activities and social movements from the era of old system. I participated in the judo club and chorus club as a non-registered member because it was required to pay a membership fee. So, I officially joined the literary club. When I looked at the trends of literature at the time, I had a conscious awareness about whether I could unify the literature of the crescent proletarian literature of expressions and the opposite sensory flow (Yasunari Kawabata and Riichi Yokomitsu) while being excellent in theme. In addition, I was interested in philosophical things, and was overwhelmed by aphorism (maxim) that Pascal 's Pangeh' s unorthodimental power is tyranny and powerless justice is powerless. It was behind the backwards to myself who could not protect the Ainu 's friends during my childhood. In this way, I began to conduct a study group on the paradigm of discipline of dialecticism with my colleagues in the literature department. Despite being a literary department, by shifting to the direction of doing social movements through student councils etc. by writing. In 1956, I entered Hokkaido University theory. At that time, five to six years had passed since the self-government association of the university of the whole country had been destroyed due to violent strategy in the student movement of the previous generation. As I entered at the University, I practiced Karate every day in the karate club and deprived of the self-governing body for rebuilding. A year has passed in the meantime. And I noticed that the necessary units to shift to undergraduate are extremely short. At the time of Hokkaido University, except for the Faculty of Medicine and Faculty of Fisheries, the shift to a special course would be decided by the results of the curriculum. In March 1959 I dropped out of Hokkaido University as I saw that I rebuilt the residence association. It will be accurate in view of the social situation that the activists of the student movement will be alienated from the job in the future.

In 1958, I re-entered at the Hokkaido University medical studies course. I thought about my future employment and I was planning to become a doctor of “demosika” that means "S/he couldn't become anything other than a teacher or doctor" or "that guy who doesn't know what s/he's doing and doesn't deserve to be here.". Since I studied what I needed desperately for a year and studied what I needed for the curriculum, I devoted myself to the student movement exclusively with no lecture attendance after enrolling (as I decided to go on to college) . It is a so-called security conflict. Most of the subjects and grades felt the lowest, but I believed that they passed. However, the scholarship of the scholarship for the scholarship who had been losing one year due to only one subject due to lack of physical practice time was stopped. With this, it would be three years behind schedule to enter the university first. Since the medical department was 6 years, I graduated from high school and took nine years and graduated gradually in 1965. After graduating from university, I entered an intern at the University of Tokyo hospital (Bunkyo) . At that time, the faculty of medicine was at the height of civilianization movement, creating a coalition of youth doctors, and became the first secretary general. In 1966, I entered as a unpaid medical doctor official at the University of Tokyo medicine department fourth medicine department. This is because the only university course that was conducting epidemiological studies on cardiovascular diseases was there. Beside clinical research, I engaged in targeted feeler work such as staff of the Tokyo Metropolitan Government Office where stroke is frequent. In 1972, with the aim of developing research, the institute moved to the newly launched Center for the elderly problem in Tokyo Metropolitan Government. The world 's first Tokyo Metropolitan Institute of Gerontological Research (consisting of 200 researchers) (NIA in the United States in 1974) , 703 bed geriatric hospital, and various elderly occupation facilities. I first worked at a senior hospital and then engaged in regional epidemiological research and health activities for seven years in order to make evidence for the elderly health law at Toda Municipal Health Administration Center. I witnessed the establishment of the Long-Term Health Act 1982 and took office as a full-time researcher (Deputy Counselor) of the Tokyo Metropolitan Institute of Gerontology. In 1984, I was appointed leader of interdisciplinary longitudinal research (Koganei research) consisting of medicine, sociology and psychology. It was accompanied by the shift of Shuichi Hatano 旗野脩一 Leader (Department of Epidemiology) . In 1988, Koganei's research won the Governor's Prize. Based on this, the Tokyo Metropolitan Government decided to secure research expenses of 100 million yen each year for

interdisciplinary longitudinal research (including intervention studies) every year till my retirement which has started since 1991. Since then, I was obliged to have a viewpoint to see medicine, sociology, psychology at equal intervals. The research method established here is still inherited from Tokyo Metropolitan Institute of Gerontology Research and others (Deputy in 1993; he is currently an emeritus staff member) . In 2002, I became a Professor at the J. F. Oberlin University Graduate School of Gerontology. (I am now a Professor Emeritus/Invited Professor.) I directed the first master's degree in interdisciplinary gerontology in 2002 and doctorates degree program in 2004. In 2006 the Japanese Applied Gerontological Society was established. I serve on the boards of five academic societies, including chairing the Society for Applied Gerontology-Japan. I am Chairman of the Gerontology Education Subcommittee of the Science Council of Japan, a Director of the Japan Foundation for Aging and Health, and a Director of the Sukoyaka Dietary Life Association (Shibata 2018; Shibata H & Shibata N 2018) . After transitioning to university, I am interested in how to make holistic how to develop the science of the transition to renaissance which has been developed by vertically downgrading and dividing elements. he thinks that gerontology commits to that mission. As Scott Bass says, "interdisciplinary" is not merely an omnibus but implies that we will get rid of the wall between academics. " (Bass & Ferraro2000) . In addition, innovation as Dragger or Boyer is also an important keyword. The viewpoint of education becomes important with discovery. I'm thinking about something more like recent days.” It is sure that this experience affected my own philosophy of gerontology, as well.

3.8. Prospectus of Society for Applied Gerontology (SAG) -Japan The purpose of SAG Japan is to provide assistance to professionals in a variety of fields such as industry, government, academia and the private-sector who are interested in improving services for an aged society. Providers of services to the aging and their families require wide- ranging expertise in gerontology. Our aim is to provide leadership as a network center for the development of programs for commercial provision, marketing, and service promotion and creation of social services that will combine commercial success with increased well-being and contributions to society. SAG explained about aims of the society as follows:6

6 http://www.sag-j.org/english/

“Schools of medicine, nursing science and welfare studies have traditionally been the centers of gerontology education up to the present in our country. In other words, education in Japan has been focused on solving the problems of sick, handicapped and economically disadvantaged persons. Perhaps this was unavoidable in a country that joined the ‘aging society club’ later than western countries. This medical focus has caused a significant delay in establishing structures and policies for aging populations in Japan. In the fields of developing ageing markets, services and product development, limited knowledge concerning applied gerontology is evident. Also, a sense of discrimination (ageism) can be detected in facilities for senior citizens and in regional continuing education programs. We would like to support programs and services vital to aged societies from the perspective of not only industry, government, and academia, but also private organizations and individual-level activities. In order to make these programs more effective and meaningful, it is necessary to create a system in which we can study applied gerontology systematically, and one in which people from various fields can exchange their wisdom, ideas and information. This, in a nutshell, is exactly the aim of our Society for Applied Gerontology. This society will provide a forum to present members’ research as other academic societies do, and we will also emphasize publishing and the exchanging of information along with various systematic training functions, so that members can improve their skills and understanding. We would also like to prepare retraining programs for people with various qualifications, and ‘skill up’ programs. We would like to further develop our applied gerontology activities through international exchanges. We would sincerely like to ask for the participation and cooperation of the people in all industry, government, academia and private- sector fields”. It is also translated as “創齢学 (Soureigaku) ”. This was originally created by Nippon Care-Fit Education Institute (Nippon Care-Fit Education Institute 2018). Ansello (2011) addressed on The Clark Tibbitts Lecture, given at the 37th annual meeting of the Association for Gerontology in Higher Education, entitled: What Colors Would We Add? The Curriculum Palette as follows: “The democratization of aging has spread across the world and the so-called globalization of aging has brought yet another lens to examine what we teach. Under the guidance of Dr. Ryo Takahashi of the nonprofit Nippon Care-Fit Service Association, a number of us Americans began collaborating with Southeast Asian colleagues about 2003, with the grand vision of bringing a set of curriculum standards to Japan. Although the overwhelming majority of

Japan’s medical schools had established geriatrics departments, there was at the time only one university with an educational gerontology program. Soon invited to help initiate or advance educational gerontology in Tokyo, Okinawa, Andhra Pradesh, and Abu Dhabi, I found myself more Marginal Gerontology critically examining core subject matter…. In India our hosts at Andhra University wished to initiate a yoga gerontology program, incorporating not our American concept of yoga as exercise but the sense of meditation, internal communion with a spirit, acceptance rather than resistance. I became aware that our content (subject matter) , our methods (research studies) , and our values (aging as decline) had limitations. Quantitative studies and descriptive statistics appraise the normative characteristics of groups, the collective of acquired behaviors and lifestyles”.

3.9. Care-Fit Translation of Gerontology in Japanese “創 (Sou)” in “創齢学” consists of “倉 (Kura) ” and “刀 (Katana) ”. “倉” means “path finding “or “pioneering”. “刀” has means “sword”, which stands for the action “to open the way”. “齢 (Rei) ” consists of “歯 (Ha) ”and “令 (Rei) ”. “齢” stands for “age”. This originated from the idea that strengthening one’s teeth leads to his/her longevity. “令”is a pictograph that shows people gathering and kneeling down to seek enlightenment. These words show that “創齢学 (Soureigaku=Creating Aging Learning or Study) ”is a type of learning in which people come together and teach each other ways of happiness and longevity. Gerontology has interdisciplinary, inter-professional and inter-national features. Given these factors, we sum up the research, application and applied practice of this learning and call it “創齢学 (Soureigaku) ” for gerontology with philosophical understanding in Japanese. Gerontology is for Improving Quality of Life by knowing individual’s genealogy. Above all things have been related to Family History. Gerontology is knowing his/her values who we are, where we are from, where we will go the life after death. That is reason why it is important to know of the History of ourselves. It is important to keep these pioneers’ SOUL as we call again, “Kigatsuku” means “an inner spirit to act without being told what to do”. SOUL can be grown by See, Observe, Understand, and Listen to learn each other. The philosophy of gerontology is a practical philosophy to explore a nature of humanity itself and practice the learning. Thus, the learning requires the collecting information and applied practice with Philosophy (Croom 2012) . Leonardo da Vinci is a great model that implemented it throughout his life (Bramly 1996. If we got his leaning as an

educational approach, it is regarded as fostering of creative personnel for their entire life. The next chapter discusses to verify how the principle relates to Leonardo da Vinci.

3.10. Gerontology with SOUL Gerontology is not only study of aging, but also study of SOUL. People can be changed by understanding self-value. The following Kanji can explain how man can gain from light and knowledge from Heaven symbolically. It is a conspiracy letter「全」. "Entrance of entrance" and "Sagane tool" From `` A place where tools are stored in a warehouse, etc. ''A new meaning is revealed) and the kanji for `` all '' means `` all ''It was true. It is a conference and phonetic character. `` Japanese Kanji 「金」Letters representing metal hieroglyphs and completely covering and Included in the soil from the "soil figurine hardened in a columnar shape to celebrate the god of the land" The kanji for “gold”, meaning “metal”, was established. These two characters symbolizes the Urim and the Thummim which meaning uncertain, possibly "Lights and Perfections. traditionally has been taken to derive (אּורִ ים) According to the Wikipedia (2019) “Urim from a root meaning lights; these derivations are reflected in the Masoretic Text. In consequence, Urim and Thummim has traditionally been translated as "lights and perfections", or, by taking the phrase allegorically, as meaning "revelation and truth", or "doctrine and truth" This symbolizes Lights are Holy Ghost and perfections are all wisdoms and knowledges of the universes in the past, the present and the future throughout the universes. What these two stones symbolized was explained in Revelation of the New testament of the Bible as follows:”10 Then the white astone mentioned in Revelation 2:17 as it is written “He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it., will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known. 10 Then a white stone mentioned in Revelation 2:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms will be made known; And a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word. (Doctrine &Covenants 130:10-11) . After reviewing my academic study at Sendai University. There is a history even before establishing Sendai University in 1967. At that time, the title of the presentation at the Japanese

Association of Educational Psychology by Prof. Ichiro Hozawa, the founder of the University, caught my eyes (Hokzawa 1979) . The title was “Youth, Sports and Religion 青年とスポーツと宗教”. when the author investigated further about Prof. Ichiro Hozawa, Prof. Fumiaki Iwata, Professor of Osaka Kyoiku University found a letter from Mr. Ichiro Hozawa on the list where Mr. Jokan Chikazumi's letters were collected. I asked Professor Iwata on March 9, 2019, and received the following message. “Prof. Ryo Takahashi, Fumiaki Iwata. I am honored to be interested in our research. Almost all letters addressed to Chikazumi Jokan are converted to electronic information and I have that data. Mr. Shinichi Chizumi, the owner of the letter and the owner of the letter, has obtained permission to provide the data to those who wish to use it for academic purposes only for academic purposes. I have attached a copy of the letter because it is clear that the above purpose is clear, but unfortunately it does not seem to be what the teacher expects. If research progresses and some facts are found, I would be happy if you could tell me”. Looking at the contents, it was written to Mr. Jokan Chikazumi & Mrs. Madam, who supervises the student dormitory “Kudokaikan” adjacent to Tokyo Imperial University from his home in Sendai on a letter dated July 14, 1939 (Showa 14) . A polite sentence was written to Mr. Jokan Chikazumi (Iwata 2014). In that verse, “Thank you for teaching us during the first semester, and with various concerns and considerations. Thank you for your patience. When I read this letter, Ichiro Hozawa was intuition that the person most impressed during his school days was Mr. Jokan Chikazumi. And on the back of the letter is “Sendai Ryagakuin cho1, Hozawa Ichiro, July 14th” (Parksawa 1939) . Ryogakuin is a shrine of the Shugendo Motoyama school related to the Date family in Mutsunokuni Sendai (Katahira, Aoba-ku, Sendai, Miyagi Prefecture) . In particular, Eisin, who opened Ryogakuin, has been serving the Date family as an exam since his ancestoral era. It is said that he was also involved in this matter (Imaizumi 1937) . After that, it was found that in 1877 (Meiji 10) , the Shousou sewing private school, the beginning of Hozawa Gakuen, which is the origin of Sendai University education, was opened in 1877 (Meiji 10) . Date 2015) . Mr. Jokan Chikazumi (April 24, 1870 (May 24, 1870) - December 3, 1941 (Showa 16)) was a priest who had a conversation with Dr. Albert Einstein because he wanted to know about Buddhism when he visited Japan. In that talk, Prof. Chikazumi explained Einstein's question “What kind of person is the Buddha?” With an example of the legend of “Abandoned Mountain (Ubasuteyama) ” (Horita 2016, Rosenkranz 2018, Sugimoto and Sato 2001) . In other words, in the Japanese unique word “I want to live”, there is an “intentional culture” that includes invisible “compassion” and “work”. It also means that it is given in the spirit. However, this culture is not Japan's originality, but it actually

includes the “life (ki) culture” that is indispensable for all human beings to live in an infinite universe. (Miyake 2008, 2009; Takahashi 2012) . Many of Chikazumi's disciples professed and accepted the values of education at a private school at Shinsyu University (now Otani University) . Among them, Haya Akegarasu has expressed the belief that “Religion stands for spiritual experiments. Dr. Haya Akegarasu (1877, July 12-1954, August 27) is a Buddhist monk of the Shinshu Otani school. Religious philosopher. He studied under Kyosji Takahama, and left many poems and haiku. In addition, the same Kaga's Tetsujo Fujiwara, Daisen Takamitsu, and Haya Akegarasu, are said to be the three Kaga's three feathers (Akegarasu 1976C, 1977; Matsuda 1997) . In 1877 (Meiji 10) , Prof. Haya Akegarasu was born as the eldest son of Myotatsuji, a Shinshu Otani group in Kitayasuda (currently Hakusan City, Kitayasuda) , Ishikawa-gun, Ishikawa Prefecture. His father's Enen was known as a preacher, and his mother Chiyono was known to have been an enthusiastic mother in the education of Haya, even though she was a poor woman. It is no exaggeration to say that the philosophy of Haya Akegarasu is all covered in the following waka (a 31‐syllable Japanese poem ) . “Billions of mothers are worth more than one billion mothers

juokuno Hitoni Juokuno Hahaaranmo Waga Hahani masa ru Hahaari nan 十億の人に十億の母あらむもわが母にまさる母ありなむや

All humanity grows as a human with the presence of a mother, and the role of the mother is the most important “mother and child love” in the role of humanity (Omi 2013) . The basics of these teachings come from the relatives of the relatives, and it can be said that they were lifelong relatives (Shimonishi 2011) . The lifelong philosophy of Professor Haya Akegarasu is

nyoj i t o u c h i as follows: “汝自当知” (The person who tells the truth ’s teachings himself puts his life on his own, ) ", You will be able to gather in two groups: everyone who has been born. In addition, the author has cast four wakas on the bells at Myotatsuji Temple. I would like to introduce two typical wakas among them. “The life of the life and death swells, and the water of life in Tokowa begins to flow” “Hate-unknown, the sun shines quietly in the sky”. The reason why Haya Akegarasu sensei was particularly interested in the fact that he visited India on 13th of December, 1927 and met Tagore the author met a booklet titled "Men: 人" . So the author would like to introduce the reader about relationship of Tagore and Haya Akegarasu.

Haya Akegarasu (1877-1954) visited Tagore's school in India on January 13, 1927, when he was 50 years old, with Mr. Yasunori Teruoka. Akegarasu wrote as follows: “The school of Sir Tagore is a school where you can study continuously from elementary school to university, and it has a hundred and thirty students. The professor also has a world-famous scholar such as Mr. Shaasley. There are a couple of people, after drinking tea, going out to the schoolyard and going in front of the library, it was just the poet Tagore, who we came to visit. There is an old man with a good face of a soft item wearing a brown gown .... a one-story stone house with a short gate When a person who seems to be a secretary went to the poet, Sir Tagore was greeted at the entrance.... When the seat was settled, a gentle voice like that bell, first of all, I had a visit about the Emperor's break and asked where he had come. After that, I went to Japan twice and talked about three to four decades about civilization of the present day, starting with the fact that Japan is a good place. In short, Western civilization is said to be narrow and cramped mechanical, or East is said to be spacious and spiritual. (Byoudo 1972). At that time, Mr. Haya envied the song. "The Himalaya road that swells in the mountains and goes high in the clouds" The English translation of this is translated as Round mountain, Round mountain, go up, go up, Through cloud, Oh Himalaya Road! Sir Tagore was told that this was fine while holding a pencil and drafting for a while. The beginning of "Men" in this book begins with the following text on "Love". “The person who likes all things is always the person. The person who likes the most is himself. When he becomes unpleasant, everyone becomes noisy, and everything is addicted. It becomes noisy. ... A person is a spirit of all things, not a person being the most precious of all things, but a life of all things. A person is a spirit of all things and I am a spirit of all. " What I teach is that people teach that each and every one is precious and important. Below, I would like to write down the content that was particularly noticeable to the author among the “Men”. “There is no heartbreak for loveless things. Those who fall in love seem to be more likely to those who are obsessed with ownership and who are not devoted to love .... I love him. Those who can believe that they have moved to love can always be burned to whole body love without doubt .... "The content taken up after love is" Death. " Mr. Haya Akegarasu wrote, “Death is the solution of death. If you always think about death, the resolution of death will come naturally. Those who are on top of death are innocent. It’s greedless, innocent, and selfless.” After “Death”, Akegarasu sensei summarized the relationship with people through “Journey” as follows. “I like traveling. I calculated it at the end of last year and just visited the 188 th day of my trip to the eighty-eight days trip. This year I'm starting to travel more. I'm very happy, and I'm happy to go on a trip, I think I'll love my family and my trip .... I can't go without a person who wants

to come. I don't go to the places I don't like, so I feel like my home wherever I go ... I always get new knowledge when I travel, people who are actually involved in the way In the meantime, it seems that by listening to that serious story, you will benefit as much as reading I can't read a book while traveling, but there are certainly lessons to replace it. I feel nostalgic for the good- willed children who visited good knowledge everywhere. There is Aoyama (Blue mountain) , a place where humans can reach, and there is a knowledge of how good it is. There are many people who should listen to their heads. "This also includes the meaning of" Take a cute child to travel. " The trip teaches the importance of practical learning through experience. Next, Haya Akegarasu sensei describes “Art”. In other words, “Art must not be made. It must be born. It must be the deepest human beings. Nature is the greatest art. I'm glad to see a picture. I'm glad to see a good letter. Looking at a good picture and looking at a good letter will give you the same inspiration as a good book. " The last topic is about “Leadership and Education”. Regarding the leadership, Akegarasu sensei wrote, “A person who is very sensitive and has a sharp brain must be insensitive to the person who becomes the head of the person. There must be a sensitive place, and if it is a sensitive person who is so enthusiastic enough to wrap up the sharpness, there is no problem. In addition, the person who becomes the head of the horned person must think about how to pass all the opinions of people without passing through their own opinions. The longest person must strive to listen efficiently. Listening is more important than speaking. You must listen to a lot of opinions, make deep insights into each one, discover the unification point, and manage the masses in your heart. ... A good principal is someone who learns well about what students do. (Akegarasu 1950). Accompanying this, he states that it is also important that people always have a “Challenge Spirit”. "Don't do anything because you can do it. If you do it, you may get stuck. If you get stuck, you will open a new gate. Has been. Lastly, Haya Akegarasu sensei sums up the importance of “Learning” as “the word Color Reading is a good word. The word experience is also a good word.” You can understand that these seven features are the qualities and ways to make people more being “Men”. Gerontology is generally referred to as “geriatrics”, but in today's gerontology education, by creating life-long development from early childhood to adulthood, create an age to build one's own life. It is a practical study that encompasses the philosophy of “Ageology”. In 2007, the United Nations Educational, Scientific and Cultural Organization (UNESCO) published a report on “Teaching philosophy and learning to philosophize”. Based on this understanding, it is necessary to re-examine the view of life seen by the Japanese through research and history in Japan. This is because it also leads to re-examination of the gerontology philosophy. When

considering re-examination of this philosophy from the world It may have a great impact on the approach from education to mutual education. It will also provide the basis for a lifelong Gerontology co-education and research approach. Future issues will be the same in Japan's gerontology research (Takahashi 2008, 2009; Takahashi 2018; Takahashi & Shibata, 2019) . Shibata (2009) wrote the following comments on the role of Japanese Socio- Gerontological Society at the 50th anniversary. “Looking at the activities of members of the Socio-Gerontological Society, there are few truly interdisciplinary ones. Multidisciplinary and Interdisciplinary are the origins of the interdisciplinary Japanese language. In particular, the term Interdisciplinary has removed the academic barrier. However, there is not much research such as “society of members of the Social Science Society”, which is “Multidisciplinary where multiple academic systems conduct joint research”. However, it is not necessarily “interdisciplinary to share new knowledge through joint work of multiple academic systems. The author is always worried that there are very few members of the Society among the audience of interdisciplinary programs of the Geriatric Society. ... Humanities and science have a binary conflict. It is necessary for science to be measurable and reproducible. However, humanities have the same value as science for humans, and philosophy, literature, history, and psychology are also included in humanities in some fields. ... The disappearance of the language of culture (humanities) from the name of this society inevitably caused a major distortion in this society. Naturally, almost no humanitarian achievements were announced, and almost no submissions were made. " The beginning of the study begins with watching and listening to imitation, and learning through the process of meeting various people, reading and research, and experience through applied practice. It can be considered that the power that can be applied from the accumulation of knowledge is cultivated and can be reached as universal knowledge. In other words, the author thinks that gerontology is a discipline that includes creative elements that can draw out and find invisible possibilities. The word “Religion” in Japanese was translated as Religion at the end of the Edo period, and was adopted as the word for “religion” in general, and was said to have spread in the early Meiji period (Hirabayashi 2015) . The original English, Religion, is derived from the Latin word “religio” and is a combination of the prefix re meaning “again” and “ligare” meaning “reconnect”. "Reconnects". Therefore, it can be said that the original purpose of “religion” is the accumulation of “understanding human essence” in the presence of “human life”. To that end, “enlightenment” by “soul” is required instead of “understanding by knowledge” by memorizing “brain”. The mediating power is “understanding by meditation” obtained through “prayer”, “zen” and “yoga”. In conducting this research, the author was inspired to do

comparative research between Japan and India, and the culture that places importance on the power of “awareness” and “improvisation” every year since 2003, mainly in South India. It can be said that the desire to feel something and explore something led to a comparative study. It can be said that the culture that existed in Japan in the past has lost something in the influence of Western culture. In this era, I deepen my understanding of the existence of a person with comprehensive interdisciplinary thoughts, philosophy, and belief in Japan from the "Great Men of the Spiritual World" in Vol. (Akegarasu 1976a) . It is not just the quest for the Buddhists of the Shinshu Otani sect that he believes, but Haya Akegarasu, the truth from the teachings of Socrates, Nichiren Shojin, Saigyō Hoshi, Honen Shonin, Mahomet, Yangming Wang, Basho, Zhendo, and Jesus Christ After researching, it is in the point that the research of death was written with the title of “the problem of death” (Akegarasu 1976b) . To conclude this book, I would like to conclude the text by quoting the diary that Tagore wrote on the Tosamaru ship on May 1, 1916. “The greatest mystery of the universe is not in what is seen, but in the viewer. This mystery cannot be measured. It has been tested for thousands of years. In the event, the “people who see” are trying themselves. This “I” within myself feels every day while walking among many other people. The richest element of literature is realized between one person and many other people. It is a kind of emotion. In other words, the purpose is not to be seen but to be seen. " (Rouyama 1961) . In conclusion, Sir Tagore, when parting with Haya Akegarasu, gave a handwritten message that gave the following poems in Bengali and English. Kanazawa University Library Haya Akegarasu Bunko which was founded in 1950 is located with 55,000 rare books. "The sun finds the same delight In the Japanese lotus, As in the lotus that blossoms On the Indian Lake. Rabindranath Tagore. Jan 13,1927. In other words, the sun is like a lotus blooming over a lake in India. I find the same joy in the world ” (Akegarasu・Teruoka 1926) . I conclude that I hope that a peaceful earth country will be built in which people in Japan and around the world will find their own values and respect each other through learning, acting and sharing through the Science, Philosophy and Bioethics of Gerontology in the Context of Our Future.

Figure 8: Mr.Rabindranath Tagore gifted to Haya Akegarasu, donated to Kanazawa University Library September 29, 1954 from Fusa Akegarasu AKEGARASUFUSA 暁烏総

CHAPTER 4 4. Family History as Genealogy 4.1. Family History Family history is world widely known through the book called “Roots: The Saga of an American Family” by Alex Haley (Haley 1976). This story is about Haley’s ancestors. One of his oldest ancestor’s name is introduced as Kunta Kinte (1750–1822) : a Gambian man who was born in 1750, enslaved and taken to America and who died in 1822. It is important to learn oneself who we are as human beings. It is called Genealogy work. Genealogy work is a part of gerontology. This work is applied for school teaching and learning within Positively Aging Curriculum (Lichtenstein et al., 2001). This program has been prepared for an innovative set of interdisciplinary teaching materials that uses examples from geriatrics and gerontology to teach sixth through eighth grade curricular elements. This study was to determine if use of the Positively Aging® teaching materials by regular classroom teachers could change middle school students' images of elders. The author was invited to participate to this workshop at Aging Research and Education Center of the University of Texas Health Science Center at San Antonio. Greenberg (1982) reported that searching his/her own family history which is called as Genealogy is very effective for keeping good memory for aging process through reminiscing about family histories with the creation of a product which can be shared with relatives. The result is improved self-esteem and a feeling of accomplishment. Genealogy projects can also provide a means by which younger people can interact with and learn about older adults by helping them with research or by undertaking class projects in gerontology classes. This program could be applying for community-based older adults and institutionalized older adults, as well. Single session projects include using faces cut from magazines to create a family tree, mobile, or chart and making cloth dolls which resemble family members. Longer projects include: (1) moral wills; (2) family charts; (3) albums and booklets; (4) oral histories; (5) joint interviews; (6) collections of family documents; and (7) newsletters. Useful resources are libraries, genealogy societies, and reunions.

4.2. Family History Library

The Family History Library is located in Salt Lake City, Utah in the United State of America (USA). The origins of the Family History Library can be traced to the founding of the Genealogical Society of Utah in 1894. This library is administrated by the Church of Jesus

Christ of Latter-day Saints (Appendix 1) . It is known as the largest genealogical library in the world and is open to the general public at no charge. The library holds genealogical records for over 110 countries, territories, and possessions. Its collections include over 1.6 million rolls of microfilmed records onsite and access the total collection of more than 2.4 million rolls of microfilmed genealogical records; 727,000 microfiches; 356,000 books, serials, and other formats; 4,500 periodicals; 3,725 electronic resources including subscriptions to the major genealogical websites. The library offers research assistance to help patrons trace their own family history. Professional genealogists and volunteers offer assistance in about 30 languages, which includes reading and translating genealogically relevant documents. The author also had opportunity to serve as a volunteer in Asian Collection Family History in Provo city and Salt Lake City, Utah from 1989 to 1994. The library also offers free one-on-one consultations on difficult research problems. Additionally, there are classes on genealogical research topics free to the public and classes available online. Branches of the library are called Family History Centers (FHC). While there are over 4,400 family history centers operating in more than 134 countries there are only about 17 major regional branch library class facilities. The others are ward, branch and stake facilities with at least one or more genealogical computers.

4.3. My Family History This learning process was examined for looking for effectiveness as a case study: The author was born in September 1, 1961 (Year of Showa 36) in Koshimizu town, Hokkaido, Japan by Masae Murakami Takahashi. Masae was born on January 12, 1941 (Showa 16) . Masae’s both parents were born in Miyagi Prefecture, Japan. Masae’s Father, Kojiro Murakami (December 26,1897 (Meiji 29) – June 4,1979 (Showa 54) ) was born in Numata Village, Murata Town by Konosuke Murakami (October 10, 1861 (Bunkyu 1) – December 3, 1934 (Showa 9) ) and Yoshino Hirama (September 18, 1869 (Meiji 2) – April 29, 1937 (Showa 12) ) in Numata Village, Murata Town and died in Funaoka, Shibata Town, Miyagi Prefecture (Figure 1 and Figure 2) . Masae’s mother, Tori Yamaki (September4, 1904 (Meiji 37) –June 12, 2002 (Heisei 14) ) was born in Koriyama Village, Shiroishi City, Miyagi Prefecture. Usually, the family name is continuing from Father’s side family name, but knowing mother’s side is more important to know of your own roots since all people are born from women.

Figure 9: From Left Kojiro Murakami, Figure 10: From Left Shigeru Murakami, Koei Konosuke, Yoshino, Koichi and Isaburo, Tori, Isaburo and Masae The birthday with name is also analyzed by many ways. For example, the Author’s birthday September 1 is the anniversary of The Great Kanto earthquake in 1923 in Japan. It must not forget the date because many people suffered and died because of the great earthquake. The earthquake had a magnitude of 7.9 on the moment magnitude scale. This earthquake devastated Tokyo throughout the Kanto region. The Japanese construction company Kajima Kobori Research's concluded as the report of September 2004, 105,385 deaths were confirmed in the 1923 quake. The government declared September 1, the anniversary of the quake, as an annual "Disaster Prevention Day" in 1960. (1923 Great Kanto earthquake: Wikipedia, 2017). The name with birthday is also analyzed to know oneself through Kabbalah (Hebrew: It is very limited information in Japanese Wikipedia, but more than 40times much . (קַבָּלָּה information in English. Kabbalah (means to receive wisdom) is an esoteric method, discipline, and school of thought that originated in Judaism. Kabbalah Traditional practitioners believe that the earliest origins pre-date world religions, forming the primordial blueprint for Creation's philosophies, religions, sciences, arts, and political systems. The Author proceeded to be analyzed himself through mathematical Kabalarian Philosophy method. The result was follows: The date the Author was born indicates that he has a potential role as a teacher, leader, and specialist inspiring and instructing others. The qualities of his inner nature include generosity, a love for humanity, and a desire to serve and help others. To create a happy, healthy,

and successful life, he must keep his emotions in check to avoid feeling too much the tensions of living and the problems of others. His compassion and appreciation of people could allow him to do well in positions where he can serve and assist others such as in charitable institutions, hospitals, in the legal industry, or in the educational system, to name a few.・・・Following musical, artistic, dramatic, and/or design pursuits could encourage his creativity, originality, and imagination. His inborn love of independence and freedom could be nurtured in situations offering variety and opportunities for self-expression. Within his potential is the appreciation of the outdoors and all the beauties of nature. This name creates a desire to marry and settle down with a home and family early in life. He is overly fond of heavy foods such as meat, potatoes, breads and pastries and could suffer with stomach and intestinal disorders, constipation or boils. There is also a tendency for him to worry over his responsibilities causing mental confusion. The family name is the influence of your background, your home environment, the quality of thoughts of the family, the desires, ambitions, strengths and weaknesses, and the hereditary traits. The surname of Takahashi creates a happy, friendly, expressive, and responsible family. They have a sense of humor and love a good time, but also take their personal obligations and responsibilities seriously. Having an optimistic outlook on life, they seldom become depressed. Although members of this family may have had differences from time to time, they never hold a grudge. They love to debate and argue but it is generally for the sake of the mental challenge. Being artistically creative people, many of the members gravitate to music, drama, dancing, and art. They could excel in positions of responsibility in sales, promotion, teaching, or in vocal expression, positions that offer freedom from monotony. ・・・They are generous people and would give unstintingly to help someone out. However, they must guard against being impatient and intolerant of the weaknesses of others. They enjoy eating, especially the sweet and starchy foods which could cause liver disorders or skin trouble. This surname is good but would need to be combined with a balanced first name I order to be an overall beneficial influence in a person’s life. Japanese has Kanji character which is originally from Chinese. These character shows as hieroglyph or pictograph. Takahashi is written as 高橋 which means High Bridge. ‘Taka’ means High「髙」symbolized ‘High Building on the Great High Gateway’. ‘Hashi’ means Bridge 「橋」symbolized the form of ‘the Huge Tree covers all ground’ and ‘The Flag upon the Temple on High’. ‘Ryo’ means 「亮」 ‘Brightness, Truth, and The Highest Leader or Priest who guides nations ’ symbolized The person who offers kneel and pray in the Temple on High’.

This way one who wants know self will find out who you are. The following section will discuss about development of philosophy of gerontology. The following program is programmed not only for member of the Church, but all so those who are interested in Family history. Everybody can use the "my ancestors:" section and can build a pedigree just like a member can. Those who are interested in using it to sign in to MOST sites that ask for an LDS account sign-in. General account is called a FamilySearch Account and can be created at www.FamilySearch.org. After creating an account they need to call FamilySearch Support and ask for access to new.FamilySearch.org AND FamilySearch Family Tree that will give them full access to on this sites. This activity is helpful to understand self value and connection with others beyond of nationalities. Since the Author’s original language is Japanese, it is introduced in Japanese for his relatives’ use in the future, as well. My detailed family history is in Appendix 1. These activities are helpful to know oneself who you are with respect of his/her ancestors. This family history learning activity has already included within the positively Aging program (Lichtenstein, Marshall, Pruski, and Blalock, 2001) . The author hopes that the above sample can use for future educational activities from the youth to the age.

CHAPTER 5

5. Japanese Religion and Gerontology 5.1. Jindaimoji （神代文字） The oldest recorded period in Japanese history is called the Jōmon period from 10,000– 800 BC in Ancient Japan. However, there is no exact record to test the truthfulness. There are existing words like paintings in the caves. These are called a hieroglyph, a hieroglyphic or a pictograph. Gerontology is considered as human history. The word is a central tool of communication among the people. That is why it is important to going to the depth of the history of the words for learning of human nature and culture. The Jōmon jidai (縄文時代) is the time in Japanese prehistory, traditionally dated between BCE14,000–300 BCE, recently refined to about 1000 BCE, during which Japan was inhabited by a hunter-gatherer culture, which reached a considerable degree of sedentism and cultural complexity. About 5000 years ago, it is said to be a mural painting of the era when Jomon people were in Hokkaido. More than 200 mural paintings carved a mysterious human figure (there are feathers, there is a horn) . Jindai moji or Kamiyo moji (Japanese: 神代文字 “characters of the Age of the Gods”) are characters said to have been used in ancient Japan. Some have claimed since the mid-Edo period that such ancient characters, for example such as Chikushi characters and Hokkaido characters, have been found in archeological remains, in Kofun and on mountains, but all jindai moji are generally considered to be forgeries. No earthenware with such characters has ever been found. The concept of jindai moji was first addressed at the end of the Kamakura period. Urabe no Kanekata (卜部兼方) mentioned in Shaku Nihongi that his father. Urabe no Kanefumi, argued that the ancient Japanese could not have performed bone-style fortunetelling with turtle shells (亀卜, Kameura, "turtle fortunetelling") , as described in the Nihon Shoki, without having a writing system. If jindai moji had been in use before the Japanese became aware of Kanji, it is impossible to explain why they would have swiftly and totally abandoned such characters in favour of the much more complex new characters derived from China. It was reported in the late 19th century

that ancient characters had been found in Ryukyu and in Ezo, and these claims received some support from respectable mainstream scholars, at least at the time.7 The Hotsuma Tsutae (also Hotuma Tsutaye, Japanese 秀真伝) is an elaborate epic poem of Japanese legendary history which differs substantially from the mainstream version as recorded in the Kojiki and the Nihon Shoki. Its antiquity is undetermined. Although many proponents allege that the Hotsuma predates the mainstream mythology, the first known manuscript was dedicated to a shrine by Waniko Yasutoshi (also known as Yunoshin Ibo) in 1775. Some excerpts were published and translated into modern Japanese in 1884, a printing which was noted by Hirata Atsutane in his work on jindai moji, a Japanese writing system developed prior to the use of Chinese characters, but which otherwise ignored the work. Atsutane's Kokugaku was principally concerned with the Kojiki and the Hotsuma Tsutae would have only muddled his theories. Yasutoshi's manuscript was almost lost, but was discovered and rescued in 1993 following the publication of some popular books on the subject in the mid-20th century by Yoshinosuke Matsumoto. Although for the most part Japanese academics remain uninterested in this text, some scholars are of the opinion that it may have been written in the Edo period. This is due to claims that the text was written in an original Japanese alphabet - in academic circles, the existence of writing in Japan before the use of Chinese characters is denied, also the alphabet does not reflect the Old Japanese phonology but rather those of later stages of Japanese. The general opinion is that it is a false document. However, no definitive conclusion has yet been reached.

5.2. The Takenouchi Documents The present Koso Kotai Jingu shrine, situated in Isohara, Ibaragi Prefecture in Japan, is believed to be the oldest Shinto shrine in Japan, dating back to the 5th generation of the Tenjin era when the 1st divine ceremony was held. The Takenouchi documents (竹内文書) are the ancient historical records that have been secretly preserved and passed down from generation to generation by the Takenouchi family, the head of family being the chief priest of the Koso Kotai Jingu shrine. The Takenouchi Documents are not in fact a single neatly compiled volume, but the general name of the historical record from the Divine era passed down within the Takenouchi family. The Takenouchi documents refer to not only written documents, but also sacred

7 https://en.wikipedia.org/wiki/Jindai_moji

treasures and articles. The written record covers the genealogy of gods, many different types of divine characters, ancient maps, the genealogy of the Takenouchi family and the history of mankind. The contents cover the history of the entire universe and the time scale covers the creation of the universe until the beginning of the recorded history. This is indeed an astronomical work. This type of chronicle cannot be found anywhere else in the world because no ancient documents can match the grand scale and scope of the Takenouchi Documents. Besides the documents, sacred treasures and articles are essential to gain an understanding of the history of gods which have been preserved in the Koso Kotai Jingu shrine. Kosaka (2002) introduced the history of Takenouchi Documents. Kosaka explains relationship between Takenouchi Document and Native American’s historical background. More than 2,000 years ago, the Takenouchi Documents were rewritten by Takenouchino Matori (Hegurimo Matori) into modern Japanese characters Kana mixed with Chinese characters. The original documents were believed to have been written in Divine characters. At first the author explains about Mr. Wado Kosaka’s interest and life story. Wado Kosaka (1947-2002) was born in Aomori and raised in Abashiri during elementary school age. Boy Wado was interested in Archeology. He has visited Abashiri City folk museum. The museum which talks about native district" which displayed archaeology that Kioe Yonemura who discovered moyoro shell mound and Okhotsk culture collected for many years, racial document. Mr. Kosaka went to the Museum regularly after school. Kioe Yonemura ( 1892-1981 米村喜男衛) was Director of the museum. Abashiri is famous for the newly- discovered people and culture were named "Moyoro people" and "Moyoro Culture". As the ruins of the Moyoro Culture have been successively unearthed in various parts along the coast of the Okhotsk Sea, the people are now called "Okhotsk Culture people". These findings proved that AINU culture is not only one Indigenous Heritage, but also many stories and culture has also existed. These understandings help to develop a grass roots approach for improving the quality of community and people’s lives. That is why it is important to learn of our own culture and history. The next section will discuss about how science relates to Shugendo and Yamabushi.

5.3. Shugendo and Yamabushi Japan Advanced Institute of Science and Technology (JAIST) is located in Nomi city, Ishikawa Prefecture within the Hokuriku region. That is why JAIST is called Hokuriku Advanced Institute of Science and Technology (北陸先端科学技術大学院大学) in Japan. Hokuriku means North Lands. Hokuriku regions are located in the northwestern part of Honshu includes the four prefectures of Ishikawa, Fukui, Niigata and Toyama in the main island of Japan. Nomi Town was established with the creation of the modern municipalities system on April 1, 1889 just one year before JAIST was established. Then, Nomi city was established on February 1, 2005 by combining three towns - Neagari yown, Tatsunokuchi town and Terai town. These towns have been influenced by Mount Haku (Hakusan) faith (2,702m High). Haku means white and San means mountain. Mount Haku has been recognized as Sacred mountain from the ancient time even 717AD. Taichō (July 20, 682 – April 20, 767) was directed to consecrate the Mount Haku as the first recorded person to reach the top of the Mount. According to Priest Munehiro Yamazaki in Shirayama Hime Shrine there are four special characters which cannot see in other mountains (Hasegawa 2015) . The first character is Mount Haku is the oldest ideology of syncretism of God (Kami) and buddhas (Utsumi 1992) . The second characteristic is God of Shirayama Hime is God of Peace maker for all people. In Ancient Japanese Record, Kojiki God of Shirayama Hime mediated during miscommunicating among God of Izanagi and God of Izanami (Takase1977) . The third characteristic is this mountain is known as cleanness not only appearance, but also inside without any garbage by mount climbers. And finally, the fourth characteristic is God of Water which is created by four big rivers such as Tedori River, Nagara River, shou Riber, and Kuzuryu River. These four rivers have enriched many people’s lives and have nurtured the soil of high culture standard (Kuroda 2010) . The Mount. Haku is the temple of God because of that people to come to worship God by learning experience which is called Shugendo 修験道 (Miyake 2017; Wakamori 1973) . In the 7th century En no Gyoja is widely considered as the patriarch or founder of Shugendo with doctrine. Shugendo literally means "the path of training and testing" or "the way to spiritual power through discipline. Such philosophy was already settled within the JAIST area. JAIST is surrounded by such unaccountable nature and philosophy on the Mount Haku is making action for welfare of people’s peace and happiness. It is important to make three stakes for making three Godhead like principle in Academy such as a person who has a vision in local community, a person who has a vision in national and international community, and a person

who a vison of universal academic curriculum and leadership. The next section discusses from the three characters who have associate to create JAIST toward to the advanced future action (Shirayamahime Jinja2018; Yoshida 2007) . Shugendō (修験道, literally "the way of shugen, or “en-practice") is a highly syncretic religion that originated in Heian Japan. Practitioners are called Shugenja (修験者) or Yamabushi (山伏, literally "mountain prostrate") . Shugendō evolved during the seventh century from an amalgamation of beliefs, philosophies, doctrines and ritual systems drawn from local folk-religious practices, pre-Buddhist mountain worship, Shinto, Taoism and Vajrayana. The seventh-century ascetic and mystic En no Gyōja is widely considered as the patriarch of Shugendō, having first organized Shugendō as a doctrine. Shugendō literally means "the path of training and testing" or "the way to spiritual power through discipline." The Meiji government, which separated Shinto and Buddhism, ruled out Shugendō as unacceptable because of its amalgamation of the two religions and officially forbade it in 1872. With the advent of religious freedom in Japan after World War II, Shugendō was revived. In modern times, Shugendō is practiced mainly through Tendai and Shingon temples. Some temples include Kimpusen-ji in Yoshino (Tendai) , Ideha Shrine in the Three Mountains of Dewa and Daigo-ji in Kyoto (Shingon) . Shugendō practitioners are said to be descendants of the Kōya Hijiri monks of the eighth and ninth centuries.8 Hakusan Faith (白山信仰 Hakusan Shinkou) was began by a Buddhist monk, Taicho, officially christened Mt. Hakusan as a holy site in 717. Since then, Mt. Hakusan came to be known widely in Japan as a place for religious training and also as a pilgrimage destination, especially around Kamakura and Muromachi periods （12th – 16th century）. Mt. Hakusan was at its peak of popularity. Many pilgrims from all over Japan made the pilgrimage to climb Mt. Hakusan. The site was normally so crowded with pilgrims that it gave rise to a popular Japanese expression, still extant, which goes“ A thousand people climbing, a thousand people coming down, and a thousand people gathered at the foot of the mountain”. The main pilgrimage site was the Hakusan Okunomiya Shrine at the mountain's summit, where pilgrims bowed and prayed before the sunrise. Hakusan-Chukyo Shrine in Itoshiro area is one of the most important spots for the Hakusan belief. In the precincts of the shrine, there stand many big cedar trees over a thousand years old, which add a sense of majesty and tranquility to the atmosphere of the site. Nagataki-

8 https://en.wikipedia.org/wiki/Shugend%C5%8D

Hakusan Shrine and Choryu Temple in Shirotori-cho are also historically significant sites in the area . In the nearby Wakamiya-Shukokan Museum and Hakusan Cultural Museum, you can view a large number of Buddhist statues and other works of art related to the Hakusan belief and culture.Nagataki Hakusan Shrine.9 Kukurihime no Kami (菊理媛神), also Kukurihime no Mikoto (菊理媛命) , is a Japanese Shinto goddess venerated at Shirayama Hime Shrine in Hakusan, Ishikawa Prefecture. She is mentioned in Nihongi, but not in Kojiki. She is also venerated at Yasukuni Shrine in Tokyo and at Yōrō Shrine in Gifu Prefecture. Kukuri appears very briefly during the myth of Yomi, after Izanagi used the great god Michikaeshi Ōkami to block the entry to Yomi no kuni. Her words are praised by Izanagi, but what she said to him was not recorded (or erased) , which is strange, since Kukurihime is worshipped in 3000 shrines across Japan, and was latter merged with Kannon Bosatsu.10

5.4. Priesthood and Shamanism William G. Moorehead (1915) explains that Priesthood is springs out of the deepest need of the human soul for his/her eternal salvation to be like God of the almighty. The Catholic Church defines that the priesthood is one of the three holy orders of the Church, comprising the ordained priests or presbyters. The Church of Jesus Christ of Latter-Day Saints describes that the priesthood is the eternal power and authority of the Creator of the universes even it is called as Heavenly Father. Through this priesthood, God created and governs the heavens and earth. Through this power He redeems and exalts His children on this universe. He gives worthy priesthood holders authority to administer ordinances of salvation as He does. All His spiritual children can qualify to receive these ordinances and access the power and blessings of the priesthood with their family from the generations to the generations for time and eternity. It is required individual faith and worthiness unto God. It is not the same as having a care license or graduate certificate from university. Priesthood is used for blessing people in need not only in present but also in the past. Shamans claim to gain knowledge and the power to heal by entering into the spiritual world or dimension. Most shamans have dreams or visions that convey certain messages. The shaman

9 http://www.gujokankou.com/en/01_history/01_01.html 10 https://en.wikipedia.org/wiki/Kukurihime

may have or acquire many spirit guides, who often guide and direct the shaman in their travels in the spirit world. These spirit guides are always present within the shaman, although others encounter them only when the shaman is in a trance. The spirit guide energizes the shaman, enabling them to enter the spiritual dimension. The shaman heals within the spiritual dimension by returning 'lost' parts of the human soul from wherever they have gone. The shaman also cleanses excess negative energies, which confuse or pollute the soul. A power of the priesthood is similar to act of Shaman. Shamans act as mediators in indigenous cultures. The shaman communicates with the spirits on behalf of the community, including the spirits of the deceased. The shaman has rights to communicate with both living and dead to alleviate unrest, unsettled issues, and to deliver gifts to the spirits. Shamans perform a variety of functions depending upon their respective cultures such as healing, leading a sacrifice, preserving the tradition by storytelling and songs, fortune-telling, and acting as a spiritual guide. Hori (1975) introduced about characters of Japanese Shamans that they do not make their living from their shamanistic services. They do, however, fall into a trance and communicate messages from the spirit world through offering prayer and performing divinations. As a result, their influence among the common people is very high with respect.

5.5. The Case of Iohani Wolfgramm The author wants to share personal experience with Elder Iohani Wolfgramm who had taught me many about the priesthood during living in Salt Lake City, Utah, USA from 1990 to 1994. His life is written as “Man of Faith and Vision 1911–1997”by Tisina Wolfgramm Gerber who is a daughter of Iohani and Salote Fakatou Wolfgramm (Gerber 1997) . The story of a remarkable soul of German and Tongan ancestry who grew up in Tonga, emigrated to America and raised a large, loving family. Iohani Wolfgramm loved God. Tisina Retumed to Life by lohani Wolfgramm I was finishing up the monthly reports for the Fo'ui Branch when the spirit told me to stop and look out the window, but I was too busy. The second time the spirit spoke to me he said,"Iohani, stop now and look out the window." Still I went on working. The third time I felt like someone was pushing me off the chair and told me to stop and look out the window. I was surprised to see a group of people hovering over something in the road and rushed out to find my family Many people, all at once, were trying to tell me what had happened, I could only see the body of my little girl Tisina with her head crushed and lifeless body laying in the street. My wife Salote had crossed the street to go to the home of Lolo and Mataele about 2:30 in the afternoon after sacrament meeting. Malina, Ana, Sale, and Tisina were told to wait until the

road was clear to cross. They couldn't figure out how Tisina came loose from Malina's hand and tried to run after her mother, but she ran into the road and was hit by a car. The driver was unaware that he had hit Tisina and that her lifeless body was laying in the road. The next car was full of American soldiers who had just returned from a sight seeing tour of the village of Ha'atafu and stopped immediately to help. Malina was the first one to try to pick Tisina's body off the street. Sale ran to hold her little head up but was too scared. Ana ran over and started to lift Tisina's body and saw the blood coming out through her mouth, nose, ears, and eyes. She was so frightened she dropped her and ran off. Salote came running and saw the blood on her face. She fainted by the roadway. Friends and neighbors came with a bucket of cold water to pour over Salote's face, then she finally came out of it. My missionary companion Samuela Vehikite brought a mat to carry Tisina's body inside their house. A van arrived with American soldiers and offered to take Tisina back to the army hospital at Houma where an American doctor could see what could be done for the child. I agreed, so they put Tisina inside their truck and started for Houma about a mile away. Though shocked, I finally got my composure and ran after the truck and said, "Please stop, please. I just changed my mind. I forgot something very important to do for my daughter right now." In my mind, I had forgotten to give Tisina a priesthood blessing. I asked the soldiers if they would please back up their truck and bring Tisina into the home right away. At this time, other churches had just barely let their members out from church. Sekona, a Samoan, call out and said, "lohani, don't try to act like God, but send your daughter to the hospital and see if a doctor can help her." Many were afraid and some were very upset with me, but I understood something that non- members did not. I called Samuela Vehikite to assist me by anointing the consecrated oil on Tisina's head, and as I began to utter the prayer, I couldn't say a word. My mouth was locked. My mind was blank. No words would come, but in a few minutes the spirit spoke to me in my mind that there were so many unbelievers in and out of the house that had no faith that Tisina would ever recover from her accident, that I should send the people home. I immediately opened my eyes and asked the people if they wanted Tisina to came back to life to please leave my home now so we can pray for her. Oh my! Non-members were furious and started to spit at me. Some picked up rocks and started throwing them at the house as they were leaving, calling me names. I knew the American doctor might help Tisina walk again, but how about her brain? I knew that only God who created her, who gave her life, would be the only who that could help Tisina completely recover and bring her memory back to normal again. I asked Salote to go ahead and fix supper for the family, but I would go and pray for Tisina. I prayed and prayed and thanked the Lord for all his blessings to us, for sending us on the

mission, but how I wouldn't like to part with any of my children yet because we have no white material for her burial nor funeral cloth in Tongatapu, but in Vava'u we did. I reminded the Lord of how he saved the Israelites by parting the waters of the Red Sea, how Christ raised people from the dead, and of the simple faith of a missionary who just had his daughter run over by a car and had been killed, you can understand of my love for her. 1 reviewed how Lazarus was raised after being in the tomb for four days, through faith and the power of the priesthood. I prayed and thanked the Lord for those great prophets of old and their faith and special callings in the church from Adam down to the prophet Joseph Smith. I said, "I don't want a funeral away from all my family, and if this little girl has a special mission on the earth to do, please spare her life so she can fulfil that blessing and her mission." I was on my knees over four hours that evening. Finally, the Lord heard my prayer and said to me, "Tisina won't be with you tonight, but tomorrow." A humble and very sweet warm feeling came over my heart and a great worry and fear was lifted from my shoulders that evening. I thanked God for the answer that I received. I opened my eyes slowly, filled with deep gratitude and tears of joy. I went over to Salote and said, "Not tonight, but tomorrow." Salote and the children didn't touch any food that evening. Everyone was shocked and felt so bad about Tisina. Samuela Vehikite and I waited and waited all night long, and about 3:00 a.m. we felt the spirit fill our souls and knew that this was finally the right time for us to give Tisina her priesthood blessing. Samuela Vehikite anointed her and I sealed the blessing. I thanked the Lord and expressed his love to me in answering my prayers and said, "Tisina, by the power of the Melchizedek Priesthood which we hold, we ask Thee, our Heavenly Father, to bless Tisina from the top of her head all the way down to her toes, that every bone, muscle, nerve, blood vessel, skin, nails, hair or any part of her body that has been broken, lost or damaged, through the power of the priesthood which we hold we command it to retum to its normal place and start to function and to do their work, that she will be able to stand and her body will be retumed and renewed with all its parts and start to function as they were before. We promise you through the holy power of the priesthood that when the sun rises in the morning, you will be raised up together with the sun. And when other witnesses hear this testimony of Tisina, they will also testify that Jesus is the Christ and through him the Lord healed Tisina. Not tonight, but tomorrow Tisina will walk with the rest of the family as the spirit whispers." After the blessing everyone knelt down before they went to bed and in a circle offered a prayer, then we retired. I came in the room where Tisina still had her face covered with a cloth. She

was still dead. I picked her up and laid her little broken head on my arm and kept her body close to me. Hours seemed to pass. I finally dozed off and on for about two more hours and about 6:00 a.m. I felt someone playing around my face and touching my hair. I slowly opened my eyes and to my surprise saw Tisina standing up playing with my face and hair, with a big smile on her face. I slowly reached out to feel Tisina's head. It was normal. I started to feel her hands, legs, face-everything that had been promised had come true. Samuela Vehikite remembered that in her priesthood blessing that when the sun rose up in the morning she would be raised up together with the sun. So he opened the window shades and sure enough, the sun had just barely risen in the sky. How excited we were to have our little daughter back with us again. We sang a special hymn to thank God for her retum, and said a long prayer of thanksgiving by me. A few minutes later a knock came to our door. Our Aunt Marie and Uncle Maile Niu brought us Tisina's burial clothing and her burial box and asked where the dead child was. I said she was the one that answered the door. They were shocked and so relieved to know that the Lord had again blessed our family during our mission at Fo'ui. Maile Niu asked me what would be a special wish Tisina would like today? Tisina said, "Let's go for a picnic at the beach." So the family went to celebrate at Hahake beach. I want to testify to any of you who might read this story that it is true. There were a few people who joined the church in Tonga because of seeing how the hand of the Lord caused miracles to be given to his children on this earth. When we exercise our trust and faith in the Lord, our lives and family are blessed by him.11

Figure 11: Iohani and Salote Wolfgramm Family

11https://ja.scribd.com/document/51125351/Iohani-Wolfgramm-Man-of-Faith-and-Vision-1911-1997

CHAPTER 6 6. Ainu People’s Wisdom and Human Rights 6.1. Ainu are an Indigenous People in Japan Japan enacted legislation on 19 April 2019 aimed at protecting and promoting the culture of the Ainu ethnic minority through financial assistance, while at the same time stipulating for the first time that they are an “indigenous” people (Japan Times 2019). Many persons immigrated to Hokkaido from the main island of Japan to join and colonize the indigenous AINU people. In 1899, the Japanese government passed an act labelling the Ainu as "former aborigines". As the result, the Japanese government taking the land where the Ainu people lived and placing it from then on under Japanese control. At this same time, the Ainu were granted automatic Japanese citizenship, and also attempted to deny them the status of an indigenous group. Ainu history still exists with most place names of locations in Hokkaido (Gouda 2013; Gouda 2011). That is why we may know the true history of persons. Kato (2014) described about how the rights of indigenous people in the USA, and that Congress granted American Indians the right to manage excavation on their land and to demand the return of archaeological resources excavated or removed from such land under the 1979 Archaeological Resources Protection Act. NAGPRA also provides them with authority over archaeological resources excavated or removed from Federal or tribal lands. With the introduction of the National Historic Preservation Act in 1992, Congress showed a deeper understanding of the rights of Indian tribes to cultural heritage resources on their tribal lands. Then, the 61st session of the United Nations General Assembly adopted the Declaration on the Rights of Indigenous Peoples. Although not legally binding as international law, its stipulations affirm a wide range of indigenous rights. The declaration also states that indigenous people have rights to resources constituting part of their archaeological heritage, and member nations are expected to develop necessary legal systems. In academic circles, scientific societies are expected to clearly incorporate the declaration into their own codes of ethics and other guidelines in 2007. Murakami (2019) reported that Japan's Ainu recognition bill.12 It is a first for Japan that a bill to legally recognize the Ainu as the indigenous people of Japan is about to be

12 https://www.japantimes.co.jp/news/2019/02/25/reference/japans-ainu-recognition-bill-mean-hokkaidos- indigenous-people/#.XHig68dG1ZW

submitted to the Diet. This bill includes clauses that oblige the government to adopt policies to support and protect the cultural identity of the Ainu and ban discrimination against them. The aim of this bill is to create a society where people who identify as Ainu can be proud of their roots without having to fear retribution or discrimination. The bill also obliges the central and local governments to draft and adopt policy measures to help the Ainu nurture their identity and culture in general, without defining the ethnic group by blood lineage. Ryoma Sakamoto (Jan 3, 1836 – Dec. 10, 1867) was a Japanese prominent figure in the movement to overthrow the Tokugawa to build the new world in Hokkaido. Ryoma wrote in his last letter a few days before his death, ‘I had dream to immigrate to Ezo to create New Country.’ (Miyaji 1995) Ryoma’s associates, Enzo Kishimoto and Masaomi Kitadai wrote their letter that aborigines were forced to be slavery work more than South American, Black people. However, if pioneering Ezo land truly, we must love natives to nature and work together.’ (Haraguchi 1996 ) . The Hokkaido was explored by Ainu. Then Japanese people came from another islands after 12 century. Ainu people has their own languages and cultures (Lam 2017) . Ainu means Man or real man. Samurai’s sward is called Katana. This original meaning came from Settlement, Village, or Clan. However, Japanese government has destroyed Ainu lives to become themselves as Japanese. That is human discrimination (Sarashina 1955). On the other hand, Dubreuil (2007) reported that Samurai’s culture and way of life is originally from Ainu. Wilford (1989) introduced as follows “ Dr. Brace and his co-authors, M. L. Brace and W. R. Leonard, said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the eastern frontier, the area around present-day Tokyo, generals usually recruited armies from the very residents meant to be controlled, the Ainu. This practice had gone on for nearly two centuries, and these recruited warriors became the revered samurai, sword-wielding knights in armor whose exploits led to six centuries of military rule in Japan”. Finally, Ryoma’s vison was continued to his relatives and associates as Hokkosha. In 1897, a group of immigrants comprising 112 families, Hokkosha, who migrated from Kochi Prefecture, settled in Kitami, Hokkaido. Hokkosha was established by Naohiro Sakamoto （Nov. 5-, 1853-Sep. 6,1911）, who was a nephew of Ryoma Sakamoto, a hero of the Meiji Restoration (Hashimoto 2013; Okamura 2000) .

6.2. Jomon Tunnel (常紋トンネル) and Kusarizuka (鎖塚) This tunnel for JR Line is well known among researcher of spiritual phenomenon. Since its construction in the 1910s, a number of strange incidents have been reported, including illness of people working at the nearby station. When a 1970 earthquake damaged this tunnel, dozens of human skeletons were found from the destroyed inner walls. The truth seems to be that the laborers who became seriously ill could have been buried here without treatment. It would give you a creep just to think about it, but you will actually feel a gloomy air if you pass through this tunnel by train, and especially if you are very sensitive. The Jomon Tunnel is a single-line non- electric railway tunnel on the JR Hokkaido Ishikita Main Line. It is located between Ikutawara Station and Kinka Signal Field, and passes through Tsunemon Majesty, connecting Engaru-cho and Kitami City. On the Jinhua signal field side of this tunnel, until 2017, there was a Tsumonmon signal field near the entrance of the Nishirube side. In 1912 (Taisho 1st year) , construction started at the Yubetsu Line Tsumonmon Road. The name Tsunemon was named from the Kitami side (former Rukabe-cho) in Tokoro-gun and the Engaru side (former Ikutawara-cho) in Monbetsu-gun. The Jomon Tunnel is famous for being built with terrible and harsh octopus room labor. Workers called “octopus” collected from the mainland, killed more than 100 people between a few meals and harsh labor, between March 1912 and completion of construction in October 1914.

Figure12 Jomon Tunnel Memorial Tower

At the time of construction, workers fell down one after another due to heavy labor and lack of nutrition, and the fallen workers were treated without corporal punishment, and the bodies were said to have been buried in tunnels or mountain forests near the site. The prisoner's road is a common name for roads built by prisoners' labor force in Hokkaido around the Meiji 20s. A typical road is known from Sapporo to Asahikawa, Kitami, and Abashiri. Infrastructure development from the latter half of the Meiji 20s was not the expansion of roads, but the development of railways, and the population increased, making it possible for prisoners to easily escape and escape from homes. It is pointed out that prisoners should not be used as the center of power, and prison labor will decrease. However, the nature of forced labor will be passed on to “octopus room labor”, which was housed in the earthwork room and semi-forced for civil engineering work (Koike 1977;1983) . After the opening, there were often sudden stop accidents in the tunnel, so as a memorial purpose, the Japanese National Railways (National Railways) Nakayubetsuhosen Line Ward in 1959 (Showa 34) with the cooperation of the mayor of the time We made Kanwajizoson about 1 km from the tunnel to the Rubetsu Town side. From the vacant lot behind Jizoson, about 50 remains have been excavated by the family members of the JNR, and a commemorative festival is held every June. It was reported that an octopus worker eradicated by a scoop, etc., was erected as a pillar in the tunnel to show off because he did not follow the director's instructions , but in 1968 (Showa 43) ) Repair work due to wall damage caused by the Tokachi-oki earthquake in September 1970, 60 cm from the brick wall during the expansion of the third shelter from the entrance of Tomonmon Station in September 1970 A human bone with a damaged skull was found in the gravel at a depth of about a meter, and it became clear that the legend of the human pillar was true. A staff member in a track maintenance ward said, “Everyone said it was a “people’s pillar ”,“I think there are other possibilities of being buried.” n the subsequent excavation, 10 bodies were found and stored, and the bones were placed in the “Temmon Tunnel Tomb of the Tomonmon Tunnel” in the Tombetsu Town Cemetery. Also, in November 1980, in the form of “Tsunenmon” overlooking the Ishikita Main Line on the hill (the former site of Jinhua Elementary School) on the west side of the Kinka Signal Station, by Rukabe-ancho and the memorial monument era. A tunnel construction memorial monument "was built (Jomon Tonnel Wikipedia2019) . Kusarizuka means Chain Mound which was created by covering the soil on prisoners who died while being attached to a chain, in order for the prisoners at that time to mourn the dead prisoners. In these mounds of mounds, the chains placed as landmarks of graves and the

human bones with chains were found by the settlers, so they were called by the name of the Kusarizuka as chain mound (Koike 1973;1974a;1975;1977).

Figure13 Kusarizuka Memorial Stone This road was constructed by using the 1115 prisoners of Kushiro Shuji and Abashiri (currently Abashiri Prison) and Sorachi Shuji. Kitami Pass-Abashiri began construction in April 1891 (Meiji 24). The Meiji government rigorously told Nuke to complete 160 kilometers by the end of the year (before it could not be completed due to snow), which was completed in December of the same year . 211 prisoners and 6 guards were killed in harsh work over the night, in an inferior environment with no satisfactory sleep, and in the spirit of white rice. Those who tried to escape were punished using “swords” (making holes in the ears and linking the feet and ears with chains). In order to prevent escape, the prisoners were tied to each leg with a chain of 4kg iron ball, and the prisoners were also connected in pairs. In some cases, they remained chained when they died (Tanno cho shoshi Henshuiinkai 1989).

6.3. Kitami city Kitami city is located in Okhotsk Subprefecture, Hokkaido, Japan (Population 116,984 on Aug 31, 2019) . Kitami has been world widely known through Curling winter Olympics game. The team, Loco Solare/Tokoro Curling Club got bronze medals at Pyeong Chang 2018 Winter Olympics. Hokkaido is literally meant "Northern Sea Circuit" which has been formerly known as Ezo is the second largest island of Japan Population 5,310,559 on September 30, 2018) . The Hokkaido was occupied and explored by Ainu. The Ainu are an indigenous people of Japan. The official number of the Ainu who are registered 25 thousand, but unofficially is

estimated at 200 thousand, due to many Ainu having been completely assimilated into Japanese society. As a result, there is no official knowledge of their ancestry (Kitamishishi hensan iinkai 1981). Then Japanese people came from another islands after 12 centuries. Ainu people have their own languages and cultures (Lam 2017) . Ainu means Man or real man. Samurai’s sward is called Katana. This original meaning came from Settlement, Village, or Clan. However, Japanese government has destroyed Ainu lives to become themselves as Japanese. That is human discrimination (Sarashina 1955) . The most of all descendants who immigrated to

Hokkaido came from the main island of Japan except AINU people (Takahashi 2019; Takahashi 2017) In 1899, the Japanese government passed an act labelling the Ainu as "former aborigines", with the idea they would assimilate. As the result, the Japanese government took the land where the Ainu people lived and placing it from then on under Japanese control. At this same time, the Ainu were granted automatic Japanese citizenship (Gouda 2013; Gouda 2011) . On the other hand, there are a few story of AINU in Kitami area because history has not been continuously told from the generation to the generation. That is reason why it is necessary to learn and discuss of real history of ourselves to create the better world and society throughout young generations. History of Kitami city is as follows: 1872: The village of Notsukeushi-mura (ノツケウシ村) founded

1875: Notsukeushi-mura was given the kanji 野付牛村.

1910: Train service arrives (then called the Ikeda Railway Line), connecting the village to Sapporo. 1915: The villages of Rubeshibe and Oketo were split off. 1916: Became Notsukeushi Town. 1921: The villages of Tanno and Ainonai were split off. 1942(June10): Kitami becomes a city. 1956: The village of Ainonai was merged into Kitami. 2006: The towns of Rubeshibe, Tanno and Tokoro (all from Tokoro District) merged with the

city of Kitami to form the new city of Kitami. Regarding to higher education Kitami is home to the Kitami Institute of Technology, an engineering university that originally opened in 1960, and the Japanese Red Cross Hokkaido College of Nursing, established in 1999 by the Japanese Red Cross through consolidation of several other institutions, as well.

6.4. Hero in Kitami There is one name, Erekoku Hiramura who was recorded as the first resident in Kitami area (This area was called Notsukeushi) since 1886. Erekoku (about 1840 - about1921) guided leaders of pioneer Geological survey for making traffic roads by tasting water in rivers in 1921 (Oketo cho 1957; Takahashi 2019) . Since 1919, Hiramura Elecoque has settled down in the Kitami region, and is located in several places around the Tokoro River. He built a hut and lived hunting for deer and bears. In the summer of 1894, Erekoku killed jailbreak prisoners in Abashiri Prison at a hunting hut near the Aino River. He was also the owner of an anecdote that he received a letter of appreciation from the director of Abashiri police.

Figure 14: Erekoku Hiramura (Oketo 1957) On September in 1900, railway road from the road agency to determine the line Tokachi's Ribetsu from Toribetsu River to the Kitami region to conduct a land survey. When it became Notsuke who received a tangle Satoshi Sawamoto from Ushimuraya and Komaji Maeda went to the petition （Kitamishishi hensan iinkai 1981:647-649). However, before the guidance was different from common sense, from the middle of the field, when people were goes through the mountains they got lost in the area. Erekok said that they can stand in the top of the mountain through the dense forest. Elecoque got a sad face, “If you believe in people, leave it from me. Mr. Maeda you are not ready yet that Erekoku said. This time, Erekoku took the lead in exploring the water system that poured into the Ribetsu River. Erekoku was the lifesaver of Sawamoto and Maeda and is behind the development of Notsukeushi. You can say that it is a

person who has rendered and distinguished services. Maeda relied on civilization's instruments and magnets. When I got into a trouble, I was saved by Ainu's wisdom and experience. If this trip was unsuccessful, the railway did not come to Notsukeushi Villege. Maybe, if they were suffering in a dense forest, It would have been the worst result of losing two precious leaders. In 1908, he settled down in a hunting hut near the Aino River and became the pioneer of Oketo Town. It is said that he returned to his hometown Piratori (平取) in 1921 and died on

Nobember2 in 1930 at the age of 81 (Tamaru 2018).

6.5. Freedom and People’s Rights Movement Ryoma Sakamoto (Jan 3, 1836 – Dec. 10, 1867) was another hero as a Japanese prominent figure in the movement to overthrow the Tokugawa to build the new world in Hokkaido. Ryoma wrote in his last letter a few days before his death, I had dream to immigrate to Ezo to create New Country.’ (Miyaji 1995) Ryoma’s associates, Enzo Kishimoto and Masaomi Kitadai wrote their letter that aborigines were forced to be slavery work more than South American, Black people. However, if pioneering Ezo land truly, we must love natives to nature and work together.’ (Haraguchi 1996; Miyaji 1995) . Ryoma’s words are well known as follows: “You can say freely about me. Only I know what I will do

YonoHito waware woNan tomo i w a b a ieware n a s u koto waware n o m i z o s i r u 世の人は我を何とも言わば言え我なす事は我のみぞ知る”.

Dubreuil (2007) reports that Samurai’s culture and way of life is originally from Ainu. Wilford (1989) introduced as follows “Dr. Brace and his co-authors, M. L. Brace and W. R. Leonard, said that when the emperor in Kyoto wanted to subdue unruly inhabitants on the eastern frontier, the area around present-day Tokyo, generals usually recruited armies from the very residents meant to be controlled, the Ainu. This practice had gone on for nearly two centuries, and these recruited warriors became the revered samurai, sword-wielding knights in armor whose exploits led to six centuries of military rule in Japan”. Finally, Ryoma’s vison was continued to his relatives and associates as Hokkosha. In 1897, a group of immigrants comprising 112 families (about 650 people), Hokkosha, who migrated from Kochi Prefecture, settled in Kitami, Hokkaido. Hokkosha was established by

Naohiro Sakamoto（坂本直寛 Nov. 5, 1853 - Sep. 6, 1911）, who was a nephew of Ryoma

Sakamoto, a hero of the Meiji Restoration (Hashimoto 2013; Okamura 2000, Takahashi 2017) . It is important to live all together in peace and harmony regardless n the community. That is

necessary to build up such community with ideal philosophy. One of the concepts of the philosophies is called gerontology. Gerontology is science of human philosophy. The next section introduces about Philosophy of Gerontology (Takahashi 2019) . The Freedom and People's Rights Movement, Liberty and Civil Right Movement, or Free Civil Right Movement (自由民権運動 Jiyū Minken Undō) (abbreviated as Freedom Party (自由党 Jiyūtō) ) was a Japanese political and social movement for democracy in the 1880s. It pursued the formation of an elected legislature, revision of the Unequal Treaties with the United States and European countries, the institution of civil rights, and the reduction of centralized taxation (Bowen1980;Takahashi 2019). The Movement prompted the Meiji government to establish a constitution in 1889 and a diet in 1890; on the other hand, it failed to loosen the control of the central government and its demand for true democracy remained unfulfilled, with ultimate power continuing to reside in the Meiji (Chōshū–Satsuma) oligarchy because, among other limitations, the Meiji Constitution enfranchised only men who paid a substantial amount in property taxes, as a result of the Land Tax Reform in 1873.13

Figure 15: Ryoma Sakamoto (1836 –1867) Figure 16: Naohiro Sakamoto (18531-1911) There was another pioneer from another parts of Japan which is called Tondenhei

13 https://en.wikipedia.org/wiki/Freedom_and_People%27s_Rights_Movement

(Tondenhei Wikipedia 2019) . The tondenhei (屯田兵 Soldiers stationed in the fields) were military settler colonists recruited after the Meiji Restoration to develop and defend Japan's northern frontier in Hokkaido against foreign nations, particularly Imperial Russia. The first recruits in Japan were those who ended up as samurai whose feudal lords who had opposed the Meiji forces and whose domains were abolished, leaving them without gainful employment. In 1875, the first group of almost 200 tondenhei and their families arrived in Hokkaido and settled in the Kotoni district of Sapporo. Within two years, more than 2,000 tondenhei families had arrived in Hokkaido. Tondenhei System (totally 7,337 soldiers) have been continued from 1875 to 1899 for almost 24 years (Uehara 1973) .

There were 600 Tondenhei families in Nokkeushi ( Kitami) area. ・Priestess Yoshida

Shinjo (吉田信静 Real Name Takahashi Haru 髙橋はる Born1879 Gifu,Oogaki ) at

Shinzenkou buddist Temple（信善光寺） inspired to create Tondenehi dolls (65cm each) for expressing appreciation of their pioneer work in Nokkeushi (Kitami) .from 1932-1935. With the help of other people, Shinjo Yoshida asked Tamasho Shokai in Nagoya to produce 75 dolls modeled after real soldiers. The dolls that are still exhibited in the temple have been designated as a cultural asset by the city as they are valuable materials to learn about Tondenhei.

Figure 17: Right Shinjo Yoshida

Figure 18: Tondenhei Dolls at Shinzenkou Buddist Temple

Figure 19: Hokkaido Tondenhei Club (2012)

Endo (2007) reports that the colonial militia who settled in Kitami and Kami -Yubetsu basin in Meiji 30 era had the identification their the militia settlement of the Newfield. In this basin, each the militia settlement was formed by some small communities, which had a shrine ．The colonial settlement in small communities built a new shrine there though they have already built a shrine by Meiji Government in the militia settlement．

6.6. Chichibu incident and Denzo Inoue In the Chichibu region, the Liberal Party members who were in contact with the idea of liberal civil rights organized a “People's Party along with farmers who suffered from tax increases and debts which was called Chichibu incident on October 31 to November 9 in 1884 (Meiji 17). This is based on the resolution, petition activities and negotiations with high interest loans were unsuccessful, and uprising was proposed to appeal to the government for tax reduction, postponement of compulsory education, deferred debt. The purpose of the uprising was not to commit violence to destroy high interest loans and government office books, and to petition the government for tax reductions. However, the government who knew the uprising and its scale quickly with telegraphs that had already been established at that time sent some police forces and military police. The Chichibu Refugee leadership was virtually collapsed and subdued on November 4th. . After that, the leaders and participants who were the main ones were captured one after another. Five police officers were killed in this incident. After the incident, about 14,000 people were punished, and seven of them were sentenced to death by Eisuke Tashiro, Orihei Kato, Shuzaburo Arai, Yoshikichi Takagishi, Shusaku Sakamoto, Kanpei Kikuchi and Denzo Inoue (However, Inoue and Kikuchi were ruled in the absence trial. Inoue escaped to Hokkaido and died there in 1918. Kikuchi was later arrested in Kofu, but was sentenced to life imprisonment and jailed in 1905. Died in 1914).

Figure 20: Denzo Inoue (July20, 1854 – June 23, 1918) Denzo Inoue（井上伝蔵） was born in Shimoyoshida-mura, Musashikuni (Chichibu

City, Gunka-ken). As he moved to Tokyo for business, he resonated with the Liberal Civil Rights Movement and joined the Liberal Party. Denzo served as a position of accountant (Koike 1974b; 1976). Although he was sentenced to death in an absence trial, he was submerged in Hokkaido. He had opened a bookstore in Ishikari, Hokkaido, 1905 (Meiji 38), the enforcement of the “Defendant Regulations for Licensed Persons” enforced the regulations. In 1918 (Taisho 7), Denzo was full of turbulence while being taken care by his wife and children who were married from Chichibu, and his wife who had been renamed (Fusajiro Ito) ended his life in Kitami city. Immediately before his death, Denzo told his children before he came to Hokkaido about his life (Nakajima 2004). According to the testimony of Setsu Sato, the third girl in the "People who lived in the Chichibu Refugee Party" issued in August 1977, it was supposed to be "I made the past just before death". It was said that Denzo, who had realized his death in a hospital room in Sapporo, was confessing his real name and the truth of the Chichibu incident to his wife, Miki and eldest son, Hiromu (洋) for three days. Denzo Inoue testified that he escaped from arrest and moved to Hokkaido, where he lived under a false name for 33 years(Toi 1982).

Figure 21: Denzo Inoue A few day before death Returning from Sapporo to Notsukeushi (Kitami), the place where Denzo died on June 23, 1918 was 1-7 Kita 2-jo Nishi (the corner of the former Marusho Department Store where the building is currently under construction). There is no document that clearly shows the date of the funeral. Denzo's temporary funeral was held on June 25 at the former Shotokuji

Temple (旧聖徳寺) in Kita 3jo Higashi 5-chome (北見市北 2 条東 5 丁目)(Aarai 1981).

Because all the bereaved families were transferred from here around 1923, Denzo Inoue 's grave is located in Yoshida-cho, Chichibu City. The train station is located to Nishi Chichibu Station and going to Yoshida Town by bus. It crossed a short bridge across the river on the other side, passed by the farmer, and arrive to the grave of Denzo Inoue (Tamaru 2012).

Figure 22: Denzo Inoue’s Funeral at Shotokuji

CHAPTER 7 7. Art and Martial Arts 7.1. Leonardo da Vinci’s Spirit and Art Gerontology is known his/her values who we are, where we are from, where we will go the life after death. That is reason why it is important to know of the History of ourselves. It is important to keep these pioneers’ SOUL as we call again, “Kigatsuku” means “an inner spirit to act without being told what to do”. SOUL can be grown by See, Observe, Understand, and Listen to learn each other. The philosophy of gerontology is a practical philosophy to explore a nature of humanity itself and practice the learning. Thus, the learning requires the collecting information and applied practice with Philosophy (Croom 2012). Leonardo da Vinci is a great model that implemented it throughout his life (Bramly 1996). If we got his leaning as an educational approach, it is regarded as fostering of creative personnel for their entire life. The next section discusses how the principle relates to Leonardo da Vinci. Beginning to think about relationship between Art and Martial Arts was reading the book entitled “How to Think Like Leonardo da Vinci: Seven Steps to Genius Every Day” (Gelb 2000). My interest in reading this book is not only title of the book, but also the author’s background. Gelb was majored in a Bachelor of Arts in Psychology and Philosophy from Clark University, and a master's degree in Mind and Body Education from Goddard College. Gelb is a certified teacher of the Alexander Technique. Gelb holds a fifth degree black belt in Aikido. This last word Aikido that gave me an inspiration. Aikido is not a Martial Art. It is Budo. In other word, martial art can learn technically only, but Budo is a way of living. Aikido is not competitive and each partner must not try to hold each other as hard as we possibly can. Everyone has a limit as to how much power they can deal with. The purpose is not only to make oneself physically stronger but also to make oneself mentally stronger. Aikido’s goals are achieved though keiko. Keiko (稽) means to learn from the past what to do now. That is similar meaning to Onkochishin (温故知新) which means “attempt to discover new things by studying the past through scrutiny of the old”. That is a way of how to think like Lenardo da Vinci. I would like to review of the life of Leonardo da Vinci.

Figure 23: Leonardo da Vinci’s Self-portrait Leonardo da Vinci was born on 15 April 1452, in the town of Vinci which is 40km north away from Firenze, Italy (Takahashi 2005). The marriage of his father who was a public notary and his mother who is a daughter of farmer were unacceptable in public according to the tradition of marriage at the time. However, Leonardo grew up with profound attachment from his mother. He is said to cultivate his creativity of all things from the natural province because he's deeply attached to the nature. When people think about Leonardo da Vinci, he is best remembered as a painter of "The Last Supper" and "Mona Lisa". But Leonardo also have shown additional ability in architecture, interior decorating, engineering, mathematics, astronomy, weapon, aviation, photo logy, geology, municipal engineering, anatomy, children's literature, philosophy, nutrition, music, and theology. He said "It's possible to know everything." Leonardo had an anecdote about the learning related human in his mid-fifties. A solitary old man aged about 100 was hospitalized at the hospital Santa Maria Nuova. When he visited the hospital, he always heard and learned the hopeful reminiscing in youth by the old man, and he witnessed the death of the old man. The story was not over here. He took him in and continued to study the human though the anatomy to explore the mysteries of life as the advanced age (Reti 1975). That is to say, he explored "What is the human? What is the life? What is the health?" under his theme of lifetime learning. In later life, he regretted and

apologized to God and human that he would die while he left so many unfinished works. On the other hand, he mentioned that "I must be done. I always want to continue being useful existence." before his death (Da Vinci 1954) . These his ideas were the mind of contribution to society and really looked like philosophy of gerontology. It also means that Leonardo was a pioneer as a Gerontologist. Human is that existence that can grow consistently as far as the human seeks something. Leonardo wrote "Iron rusts from disuse; water loses its purity from stagnation... even so does inaction sap the vigor of the mind.". He died at Clos Luc, Amboise, France, on May 2, 1519 at age 67. JAIST has symbol of the JAIST philosophy in the library. This calls Novum Organum by Francis Bacon. The next section discusses about such philosophy.

Figure 24: Tomb of Leonardo da Vinci in France (© Ryo Takahashi)

7.2. Bushido and Martial Arts 武士道・武術 Martial Arts is originally called in Japanese as Budo. Sasaki (2008) stated that historically, Budo has had a very broad meaning. Even nowadays, Budo is still used in a broad way, in that there is still a tendency for it to be used to defi ne a culture of spirituality and moral values. It is important to keep these pioneers’ SOUL as we call again, “Kigatsuku”気が付く means “an inner spirit to act without being told what to do”. SOUL can be grown by See, Observe, Understand, and Listen to learn each other.

Zanshin 残心 is also a central philosophy of Bushido. Zanshin is a way of Yawara. Zanshin is unconditional SOUL to grow for caring and concerning others even relaxing dairy living. Zanshin is to polite to others with humble heart to express thanks. Zanshin is a way of learning from everybody to grow oneself and going back to basic principle mind. Gerontology is a study to be humanlike human. The study introduces to find a philosophy of gerontology based on individual historical back ground which can be applied to all humans in the world. The author began to teach Judo for junior high students with/without disabilities. At first they had been totally separately practiced Judo. After teaching principle of teaching of Dr. Jigoro Kano such as “Oneself and others prosperity.” All students’ attitudes have been changed for having Keiko all together. Students in Special class had been changed and their skills had improved. One of them was selected as Vice Admiral for Judo competition and he got black belt, as well. We have been making action to improve students possible talent by calling Da Vinci Project 2012. “Da Vinci Project 2012” Okinawa Proclamation was announced as follows: Be it known unto all nations and interested persons that on March 3, 2007, the International Gerontology Synthesis Meeting, sponsored by the Care-Fit Service Association in Okinawa, Japan, issued the Okinawa Proclamation on Respect for Aging. This proclamation is made in support of the Da Vinci Project, which is a universal approach that recognizes the importance of all age groups accepting the dignity and value of older adults. The theme of this international synthesis meeting reflects the essential components of the proclamation: Youth is a Gift. Age is an Art. The Proclamation recognizes the importance of implementing an interdisciplinary curriculum that reflects the complex nature of aging and implementing a curriculum that reflects the life span for persons with and without disabilities within settings the home, education, public life, and the work place.

7.3. Daitō-ryū Aiki-jūjutsu 大東流合気柔術 Takeda Sokaku (武田惣角, October 10, 1859 – April 25, 1943) was known as the founder of a school of jujutsu known as Daitō-ryū Aiki-jūjutsu. Sokaku Takeda was born in the Aizu domain (Fukushima Prefecture) . Sōkaku grew up in the time of the Boshin War. The second son of Takeda Sōkichi, a samurai of the Takeda clan who worked his farm and taught at a local school in a Buddhist temple. His mother, Tomi Kurokochi, was a daughter of Dengoro Kurokochi, a Yari and Kenjutsu master. It is believed that Sōkaku received his first martial arts training from his father who had a dojo on their property. Sōkichi was apparently expert in the

use of both sword and spear, and had once been a sumo wrestler of ozeki rank. It is believed that Sōkaku was exposed to the teachings of Hōzōin-ryū Takada-ha and Ono-ha Ittō-ryū, schools of spear and swordsmanship respectively (Ikezuki 2012). Sōkaku then left to go on a period of austere training where he travelled, fought and trained at the schools of many teachers, a not uncommon practise of the time. Reputedly, Sōkaku spent some time as a live-in student of Kenkichi Sakakibara, headmaster of the Jikishinkage-ryū and considered to be one of the most famous and skilled swordsmen of the era. Unfortunately there exist no known historical documents to confirm this relationship and so it is a matter of debate. What is known, however, is that Sōkaku engaged in many matches and duels with both shinai and live blades and was considered a swordsman of great skill in a period of time when such things were beginning to be forgotten. With the outlawing of the samurai class and the prohibition against carrying swords (Haitōrei Edict) apparently Sokaku decided to emphasize the empty handed, jujutsu oriented, techniques of his ancestor's art. These apparently were 'oshiki-uchi', or secretteachings of the Aizu clan, up to that point. These, along with other skills he had acquired, were combined to create an art which he christened first 'Daitō-ryū jūjutsu' later Daito-ryu Aiki Jujyutsu.

Figure 25: Sokaku Takeda In about 1875, rumor reached Sōkaku that Saigō Takamori had launched his rebellion in Satsuma against the forces of the new Meiji government. He decided immediately that he would

go to lend his support. He made it as far as Kyushu but was unable to reach his destination, so he returned to Osaka where he spent the next ten years as a guest in the Kyōshin Meichi-ryū dojo of swordsman Momonoi Shunzo.14 Sōkaku lived a somewhat itinerant life, travelling the length and breadth of the country giving seminars in martial arts to military officers, police officers and martial arts enthusiasts, often of high social standing. He left extensive records of those he taught in his eimeiroku and shareikoku - attendance and fee ledgers (Ikezuki 2019).

7.4. Kashima Shinryū 鹿島神流 Kashima Shinryu is a Japanese koryū martial art whose foundation dates back to the early 16th century. The art developed some notoriety in Japan during the early 20th century under Kunii Zenya (國井善弥 1894-1966) , the 18th generation sōke(Kaku 2009, Shimomura 2001) .

Figure 26: Zenya Kunii

14https://en.wikipedia.org/wiki/Takeda_S%C5%8Dkaku

Zenya Kunii sensei continued to win while receiving many other style matches as he wanted, and was unbeaten throughout his life. Because of its overwhelming ability of Musashi , it was called by the nickname “Modern Musashi” (meaning Musashi Miyamoto in Showa). There is historical episode as follows: After the end of the Pacific War (Daito War), GHQ offered a match between a US Marines bayonet instructor and a Japanese martial artist. It is a battle that takes pride and honor of Japanese martial arts, and it cannot be defeated. For this reason, it was required that the fighting martial artist should be a master of battle. In addition, the US Marine Corps bayonet instructors were trained in manual martial arts, so they were required to be strong not only with swords but also without weapons. Under these conditions, Junzo Sasamori, who was a politician (Minister of State) and a martial artist was set up on Zenya Kunii, who was considered heresy. Kunii witnesses a US Marine instructor with a wooden sword and a bayonet. As soon as the match starts, Kunii gives up on the opponent's attack, puts it in a state where he cannot move with a wooden sword. This was an overwhelming difference, and was enough to make the US Marine instructor lose. It is noteworthy that Zenya Kunii was chosen as an actual master in a battle that honored the Japanese martial arts(Nagano 2017). During his training, he became an apprentice of a martial artist named Shonoshin Sasaki, who was a member of the Shinin-ryu license. The day after Zenya became an apprentice, Sasaki gives Zenya an instruction: “What to bring and what to do.” Even if you say "what", you have no idea whatsoever, but this is a training for acquiring the mind and eye that senses what the other party is thinking. The mentor's command gradually became ambiguous as “what and what, what”, but Kunii was able to grasp the mentor's intention with a considerable probability. It was said that this training was utilized in the ability to read the movements of the other party in advance which can be called Kigatsu SOUL with Zanshin Spirit. Kigatsuku means “an inner spirit to act without being told what to do.”(Okazaki 1992) The current sōke is the 21st generation, Kunii Masakatsu. While the line is still headed by the Kunii family, the title of sōke is now largely honorific, and the responsibility for the preservation and transmission of the ryūha now lies in the shihanke line, currently represented by the 19th generation, Seki Fumitake (關文威 1937- ) . The characters Kashima 鹿島 are in honor of the deity enshrined in the Kashima Shrine located in Kashima, Ibaraki Prefecture, who is supposed to have provided the divine inspiration (shin 神) for Kashima Shin-ryū. The earliest elements of the school are credited to Kashima no Tachi, fencing techniques passed down by the priests of the Kashima Shrine following their

creation by Kuninazu no Mahito in the 7th century. At the same time, the traditional martial arts of Japan began at the Kashima Grand Shrine. Humitake Seki sensei explains about Martial Art of the Kashima Grand Shrine from the Bible (Seki 2013) . Seki (2013) concluded that the great moral law of “Acceptance and Resorption” cherished by the “warrior of virtue “represents an approach not only to “Life” but also to Social Interaction of All Forms”. The universe has continuously evolved from the time of its creation until the present day.

Figure27: Tesshu Yamaoka 7.5. Hokushin Ittō-ryū Kenjyutsu 北辰一刀流剣術 Yamaoka Tesshū (山岡鉄舟) was born on June 10, 1836 Tokyo, Japan and died July 19, 1888 (aged 52) . He is also the founder of the Itto Shoden Muto-ryu school of swordsmanship (Yamaoka2003) . Tesshu was born in Edo (present-day Tokyo) as Ono Tetsutaro, where his father was a retainer of the Tokugawa shogunate and his mother was the daughter of a Shinto priest from Kashima Shrine. Yamaoka practiced swordsmanship from the age of nine, starting in the Jikishinkage-ryū tradition. After that he learned Hokushin Ittō-ryū from Inoue Hachirō, who was asked by Yamaoka Tesshū's father to teach his son. Later his family moved to Takayama where he began the Nakanishi-ha Ittō-ryū style of fencing. When he was seventeen, he returned to Edo and joined the government's Kobukan Military Institute and the Yamaoka

School of Spear Fighting under Yamaoka Seizan. Not long after Yamaoka had joined the dojo, Seizan died, Yamaoka went on to marry Seizan's sister in order to carry on the Yamaoka name. From an early age, Yamaoka showed dedication and talent in the practice of martial arts. As he grew up, he became well known for several things: his swordsmanship, calligraphy, drinking and sleeping. In 1856, he became supervising instructor of swordsmanship at the Kobukan. In 1863, he became supervisor of the Roshigumi (a force of rōnin or "masterless samurai" serving as a mercenary auxiliary force to the Shogunal army) . In 1868, he was appointed chief of the Seieitai, an elite bodyguard for the 15th Shōgun Tokugawa Yoshinobu. He went to Sunpu to negotiate with Saigō Takamori, and brought about Saigō's meeting with Katsu Kaishū, thereby contributing to the surrender of Edo Castle to imperial forces. After the Meiji Restoration, he became an official of the Shizuoka Domain, followed by a posting as governor of the short- lived Imari Prefecture. Later, he served in the court of Emperor Meiji as a chamberlain and close aide. Yamaoka died at the age of fifty-two on July 19, 1888 of stomach cancer. Before his death, he is said to have composed his death poem first, then sat formally and closed his eyes, slipping into death. Yamaoka studied the art of swordsmanship thoroughly until the morning of March 30, 1880, at the age of 45, when he became enlightened while in meditation. From this point on, Yamaoka worked to maintain a dojo for his style of combat known as "no-sword" The point in which a samurai realizes that there is no enemy and that purity of the style is all that is needed. He is famous for his range of Zen art works. Although he lived well after the "Golden Age of Zen", Yamaoka appears in a handful of modern kōan. Three popular koan featuring Yamaoka are listed below. Nothing Exists, featuring a young and precocious Yamaoka.

7.6. The Book of Five Rings 五輪の書 Miyamoto Musashi (宮本武蔵) was born in 1584 in Hraarima Province or Mimasaka Province, Japan and died on 13 June 1645 (aged 60–61) in Higo Province, Japan (Kikuchi 2003) . Musashi was known as a Japanese swordsman, philosopher, strategist, writer and rōnin. Musashi, as he was often simply known, became renowned through stories of his unique double-bladed swordsmanship. He was the founder of the Niten-Ichi-Ryū-School or Nito- Ichi-ryū style of swordsmanship, and in his final years authored The Book of Five Rings (五輪の書 Go Rin No Sho) , and Dokkōdō (The Path of Aloneness) (Miyamoto 2002,Miyamoto

2005, Sueyoshi 2010)) . The Both documents were given to Terao Magonojō, the most important of Musashi's students, seven days before Musashi's death. The Book of Five Rings deals primarily with the character of his Niten-Ichi-Ryū-School in a concrete sense e.g. his own practical martial art and its generic significance; The Path of Aloneness on the other hand, deals with the ideas that lie behind it, as well as his life's philosophy in a few short aphoristic sentences. The five "books" refer to the idea that there are different elements of battle, just as there are different physical elements in life, as described by Buddhism, Shinto, and other Eastern religions. The five books below are Musashi's descriptions of the exact methods or techniques which are described by such elements. When referring to such books, it refers to "Niten No Ichi Ryu" or "Ni Ten Ichi Ryu", which literally translates to, "Two heaven, one school". Alternative translations include "Two Swords, One spirit". Each of contains the philosophy of life. These are summary of each book. The Book of Earth 地の巻 chapter serves as an introduction, and metaphorically discusses martial arts, leadership, and training as building a house. This book explains knowing the smallest things and the biggest things, the shallowest things and the deepest things can be imagined as wholistic imagenation to think of value of nature. The Book of Water 水の巻 chapter describes Musashi's style, Ni-ten ichi-ryu, or "Two Heavens, One Style". It describes some basic technique and fundamental principles. "In all forms of strategy, it is necessary to maintain the combat stance in everyday life and to make your everyday stance your combat stance. You must research this well." For maintaining his/her ability zooming out and zooming in are necessary. You must not lost in the trees or the forest: "In strategy it is important to see distant things as if they were close and to take a distanced view of close things."(Uozumi 2016). Focus on victory over yourself first: "Study strategy over the years and achieve the spirit of the warrior. Today is victory over yourself of yesterday; tomorrow is your victory over lesser men."(Kikuchi 2003) The Book of Fire 火の巻 chapter refers to the heat of battle, and discusses matters such as different types of timing. The essence of this book is he/she must train a day and a night in order to make a moment decisions. This teaches how to necessary to continue daily training as part of normal life with your spirit unchanging." The Book of Wind 風の巻 chapter is something of a pun, since the Japanese character can mean both "wind" and "style" It discusses what Musashi considers to be the failings of various contemporary schools of sword fighting. Wind means old traditions, present-day

traditions, and family traditions of strategy whichi may change in a difference situation. This teaches that he/she must simply keep your spirit true to realise the virtue of strategy. The Book of the Void 空の巻 chapter is a short epilogue, describing, Zen-influenced thoughts on consciousness and the correct mindset.(Miyamoto 2005). The Way of strategy is following to the way of nature. When he/she appreciates the power of nature, knowing rhythm and feeling of any situation, s/he will be able to hit the unnecessary things and keep in peace and harmony.

Figure 28: Musashi Miyamoto

7.7. Yoroboshi 弱法師 Kanzan Shimomura (1873-1930 下村観山) was the pseudonym of a nihonga painter in Meiji through to the early Shōwa period Japan. His real name was Shimomura Seizaburō. .His one of the well known paint is Yoroboshi which is known by Noh 能. Noh’s original meaning came from the Sino-Japanese word for "skill" or "talent", is a major form of classical Japanese musical drama that has been performed since the 14th century. This was developed by Kanami and his son Zeami. This is the oldest major theatre art that is still regularly performed in Japan. Noh Yoroboshi means "Stumbling Beggar Priest". Takayasu no Michitoshi has casted out his son, Shuntoku-maru, due to untrue story telling that he has heard about him. Later, when he finds that the charges were wrong, he went to Tennoji temple to offer ptayer to the poor in hopes that this will bring happiness to his son . Then, he there met the blind "stumbling beggar" who is versed in the temple's history and in Buddhist thought. He later realizes that it is his own son. Waiting till dark to reveal himself, they are at last happily reunited and the father brought his son home. Kanzan’s Yoroboshi paint is now national treasure. When Rabindranath, the the Asian first Nobel prize winner visited Japan for giving lectures, he was introduced the Paint by Tomitaro (Sankei) Hara (1868-1939 原富太郎 (三渓) ）, one of the influential businesspersons in Japan. Tagore’s soul was caught by this paint. When Kanpo Arai （1878-1945 荒井寛方） visited Tagore’s house in India, Kanpo painted the copied Yoroboshi which is now treasure in Bala Bhavana at Visva-Bharati University in Shantiniketan, Santiniketan 731235, India. When the author visited the university, we were invited to see the paint for next visit on Feb14th, 2010 by Mr. Nilanjan Banerge and Mr. Shushoban Adhikari.

Figure29: RyoTakahashi with Mr. Shushoban Adhikari, and the back painting by Yoroboshi Kanpo Arai Later, the paint was created similarly from the Kanpo’s paint by Yoko Tanaka on Dec10,2010 (Tagore 1934 Takahashi 2011,Takahashi 2010) .

Figure 30: Kanpo Arai Figure 31: Kanzan Shimomura

7.8. Andante Cantabile Iguchi Kei (1925- ) is a Western-style painter, born in Kanagawa Prefecture. Currently resides in Ome City, Tokyo. Graduated from the oil painting department of Tokyo Fine Arts School (currently Tokyo University of Arts) . Studied under Umehara Ryuzaburo. Major awards received include a Hungary Millenium Art honorary award, a grand prize culture award, a State Tretyakov Gallery award, a Thailand Minister of Education award, an Urbino (Italy) art festival Raphael grand prize, and many others. Currently a member of Kofukai, and former director and president of Ochanomizu Art Institute.

Figure32:Kei Iguchi Figure 33: Boshi zou (Mother and Child Image) After listening to Mr. Kei Iguchi’s (井口啓 Age 94 on March 11, 2019) life review the author coordinated to creat his life on picture book for all ages which is called Andante Cantabile by Miyaoi,K.宮負惠子, &Miyaoi, K 宮負恵一. 2011 Essay: Sumiko Konno こんのすみこ; Illustrate: Yoko Tanaka 田中洋子&Ayame Takahashi 髙橋亜野芽; Calligrapher: Tenmai Akustu 阿久津天舞. Picture book is not only generally useful to learn of a story by children, but also for aging person, as well thourgh reviewing his/her life as Reminiscence. When I was having dinner with Mr. Kei Iguchi for listening about Mr. Kei Iguchi’s story, one idea was coming that his life could be shared this picture book for older people who had the similar experience during a war, as well(Bulter1963). This is another case approach to understand of individual life through Gerontological approach whichi is called reminicience though ART as follows:

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Andante Cantabile

One autumn’s day under a clear blue sky I was sitting on the side of the road, reminiscing in thought about things long past. At the end of the Taisho period I was born near Tokyo as a poor child

“Toru, Toru, the dragonfly passes” Every time I would walk down the road, the neighbors, adults and children alike would make fun of my name like that. I was born as an undernourished child so I was skinny and had a big head and when I feebly walked down the road, I looked like a dragonfly. There were also older people who would try to trip me on purpose so walking outside was a risk in itself.

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My mother had to work from morning to night in order to feed us so going to buy supper was always my duty. No matter how much I was made fun of, or teased, every day I had to go and buy our food. On the walk home that day, it suddenly began to sprinkle rain. I panicked and tried to rush home as fast as I could but the moment I began to run, my geta’s strap broke and I fell, face-first into the mud. The vegetables and other food that I had bought for supper with a portion of our precious money that we had so little of were also covered in dirt.

I could not even find the strength to stand up with my heart broken as I felt so sad, mortified and dreary. It was just then that I heard a gentle and pleasant tune playing from a store’s radio. It was a melody that sunk deep into my heart.

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(Music for Piano Andante Cantabile by P.I. Tchaikovsky Zen-On Music) And through the dusk, hardly guided by and street lights, I left my tears and rushed home, encouraged by that song. This was when I first found out how beautifully and gently music could resound in one’s heart.

During this painful and sad era. My mother risked her life to give birth to me. Then she also risked her life to raise me. Even though I knew this, there were many times

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that I wanted my life to end during that time. However, because of music, I began to feel the presence of a world that the eye could not see and was captivated by the beauty of music, listening to all types of it with great interest. And though I had always been bullied, I gradually came to have a strong heart which did not loose to bullying. After a while a friend introduced me to art, and I decided to study to become an artist. The financial support came from my mother who worked hard to pay for me, who had found something that I really wanted to do. We were still poor, but our hearts grew warmer.

It was the first day I was able to enter a university of arts. As I was walking in the premises, I heard that melody that I could never forget coming from the University of Music. That melody that had saved me and had sank into my heart. Before I realized, I was standing in the auditorium and there I saw a tall man conducting the student orchestra. I stood there in awe and listened as the notes spun out of the conductor’s baton as if they were magic. This was indeed the melody that changed my fate, Tchaikovsky’s Andante Cantabile. My chest grew warm at this dream-like reunion.

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The conductor was the young conductor of the musical department. Right after that, we became friends. He taught me how to play the violin, we rode our bikes together through the mountains and he even invited me to a Christmas party at his house.

Through him, I also made other friends. Surrounded by music, art and friends, it was the first time in my life I was happy. The Andante cantabile had invited me into a world full of music, art and love.

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Not long after, the sad war began, we were the victims of air-raids and my wife and I were on the verge of death due to illness.

Hearing this, my conductor friend who had rushed to our aid gathered our friends from the music and art departments and supported us with food and medicine. Our lives had been saved by them. Then the war ended and as peace was slowly beginning to return.

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As Japan was also reviving, I participated in an overseas tour which involved visiting places such as China and the Soviet Union.

I joined because I wanted to see the country, Russia, were the Andante cantabile originated. The first port of call, China, was in the midst of the Cultural Revolution and through the streets, the Red Guard paraded, waving the analects of Mao Ze-don. The young Red Guard destroyed and shattered millenniums of tradition and culture. To me, who was one of the youngest in the tour, the Red Guards were friendly and acted like children. A mandarin gave me an expensive-looking golden badge as a symbol of friendship.

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When we were headed to Russia on a Soviet plane, solders from Vietnam were also aboard with us. With their appearances that smelt like a battlefield and under their fierce glances, I flinched. The solders reminded me of the tension that I had forgotten about in the peaceful country of Japan. There is still war going on in the world. Tchaikovsky was the composer of the Andante Cantabile which had once saved me. His country, Russia was called the Soviet Union and Saint Petersburg was called Leningrad at the time. I did a little bit of sightseeing but after a while I separated from the tour and went to the State Hermitage Museum.

One of the reasons that I decided to participate on this trip was to see Rembrandt’s collection. I stood still in front of Rembrandt’s works.

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Rembrandt narrated the process of aging through his self-portraits. As if saying, “You are now young but one day you will grow old.” “The old man wearing a red vest” asked me a question. “What is it you are looking for?” I could not help but feel that and I stood there in front of t hat picture for a very long time.

I left the museum at closing time and it was already pitch-black outside. I tried to get back to the hotel as fast as I could by taking a taxi, since I was already very late, but every one that passed by was full. I tried to ask the policemen the directions to my hotel but because I couldn’t speak Russian, they didn’t listen to me. The sullen-faced workers quickly passed by, trying to get home as fast as they could. There was no way I to ask these people with such serious expressions. I was so nervous that I could not speak. It began to chill as the autumn in Russia was already close to winter.“What should I do, if I don’t get back tonight to the hotel…” The tour group had planned to leave in the morning to Moscow and then connect to Japan. As I was feeling shaken, nothing but time passed by. There were no people around anymore either. If I were left in this country which had a different system and a language that I couldn’t understand, I would never be able to get back to Japan. I was in a panic. And just at that moment, the moon rose in the pitch-black sky and I saw a silhouette surface with the light behind it.

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The shadow of the moonlight like a halo belonged to a young man who was slightly intoxicated. “I must rely on this person.” I jumped out in front of the young man and desperately said, “~hotel. ~hotel.” Speechlessly watching me who was waving a map around and repeating the name of the hotel, the man tilted his head a little then grasped my arm and began to walk. “Hotel, hotel,” I repeated as he pulled me along and I followed.

After walking a few minuets and walking down some stairs, we arrived at a Russian pub. The smell of vodka and the clammy heat. The steam from a samovar and the smoke of tobacco. The sound of frying sausages, and people, people, people.

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The workers who had not even looked up before were swinging back glasses of vodka with flushed faces. I was squashed into the counter and a glass of vodka was placed before me. The young man motioned for me to drink. With the first mouthful of the strong alcohol, my throat felt as if it were burning and my feelings were lifted. When my body was warm and I was feeling better, The young man took a piece of chocolate out from his pocket and broke it in half and gave one piece to me. His blue eyes were smiling gently. The sweetness and slight bitterness spread in my mouth. Maybe I don’t have to go back to Japan….I was feeling as if nothing mattered anymore.

It was just then. The young man took my arm and pulled me outside. The moon shone brightly. And then, the young man stopped a taxi that was passing by. He opened the door and pushed me in next to the passengers that were already there and began talking to the driver in Russian. It was about the name of my hotel. Right after, he signaled to the driver to go. “Just a second.” “Something as my thanks” I said and dug through my pockets but could not find any rubles but only coins. Then I remembered the Chinese mandarin’s gold badge on my coat. I took the badge off, and set it into the young man’s hands.

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The young man’s eyes were surprised. His eyes and my eyes met and before we could say something, the taxi took off. Thanks to that man, I was able to return to Japan. I thought that maybe the young man with the gentle eyes and the silhouette shone by the moon was an angel sent by God.

It has been decades since then and I am now the old man in the red vest as painted by Rembrandt. Now, I paint every single day. I have grapple with my work painting and erasing. For what? Searching for what? I want to relate my life to the old man in the red vest. “Searching for something that the eye cannot see,” this is my answer. When I close my eyes and listen to the Andante Cantabile that my friend conducts, I can hear the voices of my friends who have already passed on. My important friends that supported me. “Also for the people who do not believe that there is something that exists that the eye cannot see.” The Andante Cantabile has guided me this far. Singing at the pace of walking… Searching for something the eye cannot see…

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I am still walking now.

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Figure 34: Dr.Jigoro Kano 7.9. Judo 柔道 Kanō Jigoro (嘉納治五郎) was born on 28 October 1860 in Mikage, Ubara-gun, Settsu Province, Tokugawa Japan and died on 4 May 1938 (aged 77) aboard MV Hikawa Maru. Kanō Jigorō was a Japanese educator and athlete, the founder of Judo. Judo was the first Japanese martial art to gain widespread international recognition, and the first to become an official Olympic sport (Toudo2014) . Dr. Kano developed Judo for pedagogical innovations for attributing for developing characteristics and attitude by using black and white belts, and the introduction of dan ranking to show the relative ranking among members of a martial art style. Well-known mottoes attributed to Kanō include "maximum efficiency with minimum effort" (精力善用 seiryoku zenyō) and "mutual welfare and benefit" (自他共栄 jita kyōei) (Kano 1934) . In his professional life, Kanō was an educator. Important postings included serving as director of primary education for the Ministry of Education (文部省 Monbushō) from 1898 to 1901, and as president of Tokyo Higher Normal School from 1901 until 1920. He played a key role in making judo and kendo part of the Japanese public school programs of the 1910s. Kanō was also a pioneer of international sports. Accomplishments included being the first Asian member of the International Olympic Committee (IOC) (he served from 1909 until 1938) ; officially representing Japan at most Olympic Games held between 1912 and 1936; and serving as a leading spokesman for Japan's bid for the 1940 Olympic Games (Murata 2001; Murata 2011; Nakamura 2007) .

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Figure 35: Kanji Ishiwara 7.10. Educational innovation Kanji Ishiwara (石原莞爾 Ishiwara Kanji, 18 January 1889 – 15 August 1949) was a general in the Imperial Japanese Army in World War II. He and Itagaki Seishirō were the men primarily responsible for the Mukden Incident that took place in Manchuria in 1931. Ishiwara was born in Tsuruoka City, Yamagata Prefecture, into a samurai class family. His father was a police officer, but as his clan had supported the Tokugawa bakufu and then the Northern Alliance during the Boshin War of the Meiji Restoration, its members were shut out of higher government positions. At 13, Ishiwara was enrolled in a military preparatory school. He was subsequently accepted at the 21st class of the Imperial Japanese Army Academy and graduated in 1909. He served in the IJA 65th Infantry Regiment in Korea after its annexation by Japan in 1910, and in 1915, he passed the exams for admittance to the 30th class of the Army Staff College. He graduated second in his class in 1918. Ishiwara spent several years in various staff assignments and then was selected to study in Germany as a military attaché. He stayed in Berlin and in Munich from 1922 to 1925, focusing on military history and military strategy. He hired several former officers from the

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German General Staff to tutor him, and by the time that he returned to Japan, he had formed a considerable background on military theory and doctrine. Prior to leaving for Germany, Ishiwara had converted to Nichiren Buddhism. Nichiren had taught that a period of massive conflict would precede a golden era of human culture in which the truth of Buddhism would prevail. Japan would be the center and main promulgator of the faith, which would encompass the entire world. Ishiwara felt that the period of world conflict was fast approaching, and Japan, relying upon its vision of the kokutai and its sacred mission to "liberate" China, would lead a unified East Asia to defeat the West.Ishiwara was also the leader of a semi-religious and Pan-Asianist organization, the East-Asia League Movement (Ishiwara 1986) .

7.11.Shogido Do or”do”means road. This kanji character is made up of a combination of “neck 首” and “shinyu”. In this case, “neck” refers to humans, and “shinyu 之” is a combination of letters that go when it stops, so it seems that “road” is the place where humans go back and forth which means life. Furthermore, it seems that the theory that the path is the best thing that humans have gained by repeating the same thing over and over again has developed from that meaning. From the above reasons we Japanese use many do such as Judo 柔道,Karatedo 空手道,Kendo 剣道,Sumodo 相撲道,Kyudo 弓道,Aikido 合気道,Shorinjikenpo 少林寺拳法,Nainata なぎなた,Jukendo 銃剣道,Kado 華道,Sado 茶道,shodo 書道,and Shogido 将棋道. After the World WarII, the Allied Supreme Command (GHQ) tried to clean up Japan's feudal remains and militaristic remains. GHQ had a central department called the Civil Administration Bureau, which was responsible for post-war Japan's demilitarization and democratization. The director, Brigadier Whitney, played a decisive role in the creation of the Japanese Constitution, but he was examining not only political administration but also Japanese culture in general. At first, Kabuki was prohibited to perform. In other words, performances such as “Kanjincho and “Chusingura” were prohibited. The reason for this is, for example, that Chushingura is a story to defeat, the enemy of the deceased lord. Shogi was no exception. At this time, on behalf of the shogi world, Kozo Masuda, deputy general manager of Kansai headquarters went to GHQ for explanation. GHQ questions have begun. “There are kendo and judo in Japan, such as martial arts and samurai. Isn't the general public doing this to prepare for the war?”

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Another question comes. “Japanese chess, unlike our chess, use their opponent's pieces as their own soldiers. This conflicts with the Geneva Convention that prohibited the abuse of wartime prisoners and is a violation of wartime laws and regulations.” Masuda answered. “The samurai's word“ take ”is written as“ stop ”the “Spear (Hoko) ”. Bushido is a way to train yourself by silently training, rather than swaying the spear. " Another question comes. “Japanese chess, unlike our chess, use their opponent's pieces as their own soldiers. This conflicts with the Geneva Convention that prohibited the abuse of wartime prisoners and is a violation of wartime laws and regulations.” Masuda replied. “It’s not good to have a joke. It’s not the slaughter of the POW that you don’t use the pieces you ’ve taken in chess. This is the idea of respecting abilities and giving work to each other, and even if they move from the enemy to their allies, they will continue to work in the original post of Kin as gold and Hisya 飛車 as flying. Isn't its true democracy? "…A unique Japanese culture is alive here, using the pieces that were taken again in their original positions. Most of the land wars in Europe were between different ethnic groups. There is only one option to conquer or be conquered… (Oouchi 1996;1993;1987). However, in Japan, there were far more power struggles with the same ethnic group than with each other… “Our chess has a queen, but Shogi does not. This is against democracy. Men and women are equal.” Masuda refuted. “Almost all of you do democracy, but where in chess is democracy? If the king is in danger, the queen is going to run away as a shield. `` I don't take women and children, but when I fell down, I escaped women and children, and then I was stubbornly clean, that's why the chess didn't have a queen. Whitney is said to have been impressed with Masuda's attitude and the story and asked to lend his wisdom about democratization in Japan. Masuda responded. “Use your Koma 駒 which means your possessions.” Masuda was often invited to GHQ after this meeting, accompanied by Prime Minister Shigeru Yoshida (at that time). He said that he deepened his friendship with Edwin O. Reischauer as the United States Ambassador to Japan. (http://www.eonet.ne.jp/~camus/Japanese/shogi/sengo.htm) Professor Hiroyuki Iida was asked at the lecture about significance of professional players. Question was follows: With the advancement of Shogi AI technology, the judgment criteria are not professional, and the calculation results of Shogi software are prioritized? Professor Iida answered as follows: “AI cannot think of common sense. So, I don't know the exact timing of termination. If it is a human being, it will go up to 200 hands with a lot of 80 hands. The following is a personal review by Professor Iida as follows: If human beings do not do anything that stretches up to 200 hands, they end up with 80 hands, admitting defeat

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with a spirit similar to Bushido. To do something strange is to go against the road. In other words, what AI can do is just a “shogi” that follows the rules, what humans do is shogi as a road, that is, “shogi do (road)” (Iida&Nakagawa 2012; Iida 2007). “Shogi” and “Shogido” are different. Therefore, as long as AI cannot think of common sense, there is a significance of professional players. However, AI may come to think of common sense from technologies such as deep learning in the future. Tsuzuki (2016) reported Bushido and Budo has philosophical thought “do”as moral thought. Eight Budos 武道八道 and Kado 華道,Sado 茶道,Shodo 書道 were considered as Moral Education in Japan. PrinceTomohito Mikasanomiya explained that Japanese Shoji has been developed as

“Shogido” which means the way of Life. (Hiroyuki Iida:https://twishort.com/pjymc Professor Takayuki Ajimine explains about educational effectiveness through Shogido under the titled as Numerous experiences gained through pointing to shogi. Shogi cannot play without an opponent. Move forward one by one with the opponent in front of you, and walk along the long road one step at a time. Therefore, accepting the opponent and waiting for the opponent's turn is a natural thing (Ajimine 2014). In addition, by playing shogi, you will learn to face yourself and think carefully, and to learn the custom of accumulating thoughts. The strictness of making all decisions of the mover at your own risk, thinking about the meaning of the opponent's hand, and drawing intent will naturally take place. By pointing to shogi, you will learn as a real experience that you and yourselves can grow spiritually. ・・・ Moreover, Shogi is a game that begins and ends with thanks. First of all, there is a thank-you for the beginning and thank you for the end, next is when defeating to say and express thank you and for losing yourself saying thank you, and then counting each piece together, and finally to each other and expressively saying thank you very much in deed from bottom of their hearts. (Ajimine,Tanikawa,Moriuchiand Habu 2016).

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CHAPTER 8 8. Bioethics 8.1. Science and Technology in Bioethics There are several definitions of Bioethics from various dictionaries such as 1. “A field of study concerned with the ethics and philosophical implications of certain biological and medical procedures, technologies, and treatments, as organ transplants, genetic engineering, and care of the terminally ill”. (The Random House Dictionary, © Random House, Inc. 2017) 2. “The study of ethical problems arising from biological research and its applications in such fields as organ transplantation, genetic engineering, or artificial insemination”. (Collins English Dictionary 1986) 3. “Biology combined with diverse humanistic knowledge forging a science that sets a system of medical and environmental priorities for acceptable survival". (U.S. biochemist Van Rensselaer Potter II (1970) 4. “The study of the ethical and moral implications of new biological discoveries and biomedical advances, as in the fields of genetic engineering and drug research”. 5. “The study of the ethical and moral implications of medical research and practice”. (The American Heritage® Science Dictionary 2002) 6. “The application of ethics to the science and practice of biology, especially as modern science is applied to human life and reproduction”. (The New Dictionary of Cultural Literacy, Third Edition 2005) Fritz Jahr is the first person to use the specific term “bioethics” in 1927 (Muzur and Rincic 2011; Steger 2015) . Potter (1971) never mentioned Fritz Jahr, suggesting he did not know the 8 papers Jahr wrote on bioethics in German, unless he failed to cite them. The history of scientific method is of course centuries old and also relevant. Francis Bacon was born on 22 January 1561 and died on 9 April 1626. Francis was known as an English philosopher, statesman, scientist, jurist, orator, and author. He had served both as Attorney General and as Lord Chancellor of England. After his death, he remained extremely influential through his works, especially as philosophical advocate and practitioner of the scientific method during the scientific revolution. During the Renaissance, Francis Bacon became one of the first modern authors to reflect on the impact of technology on society. Novum Organum is known as new instrument of science, which was introduced in the title page. The title page of Novum Organum shows a galleon passing between the mythical

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Pillars of Hercules that stand either side of the strait of Gibraltar which mars the exit from the well-charted waters of the Mediterranean into the Atlantic Ocean. Bacon tried to show that empirical investigator will break out the old scientific ideas and leading to greater understanding of the world and heavens (Bacon 1985) . This tile page was liberally copied from Andrés García de Céspedes published in 1606. The Latin tag across the bottom - Multi pertransibunt and augebitur scientia-is taken from the Old Testament, Book of Daniel, Chapter 12 Verse 4 ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ (Holy Bible 1979) . In other words, it means’ Many will pass through and knowledge will be greater.’

8.2. Bioethics as the Love of Life Macer (1998) stated Bioethics for both a word and a concept as follows: “The word comes to us only from 1970 (Potter 1971) , yet the concept comes from human heritage thousands of years old (Macer 1994) . It is the concept of love, balancing benefits and risks of choices and decisions. This heritage can be seen in all cultures, religions, and in ancient writings from around the world. We in fact cannot trace the origin of bioethics back to their beginning, as the relationships between human beings within their society, within the biological community, and with nature and God, are formed at an earlier stage then our history would tell us”. Macer (1998) described at least three ways to view bioethics as the love of life as follows: “1. Descriptive bioethics is the way people view life, their moral interactions and responsibilities with living organisms in their life. 2. Prescriptive bioethics is to tell others what is ethically good or bad, or what principles are most important in making such decisions. It may also be to say something or someone has rights, and others have duties to them. 3. Interactive bioethics is discussion and debate between people, groups within society, and communities about 1 and 2 above.” Bioethics is considered as Philosophy of Gerontology itself because it is human related applied inter and multidisciplinary study. In other word, gerontology is also the love of life (Macer 2018) . Love could be stated as L=Lives 命 (Inochi) which is symbolized wearing sacred hat to offer special pray to the almighty on the sacred prayer altar. O= The name of the Phoenician

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letter was “eyn”, meaning "eye", and indeed its shape originates simply as a drawing of a human eye (possibly inspired by the corresponding Egyptian hieroglyph. Moreover, Om which is a sacred sound and a spiritual icon 目 (Me) symbolized, V=Virtue 徳 (Toku) symbolized power of Man with heart and ambition, and E=Essence 源 (Minamoto) symbolized Source of waterfall. From the above Love means “Lives of Single Eye Glory of Essence.”

8.3. American University of Sovereign Nations (AUSN) The American University of Sovereign Nations (AUSN) is focused on global education of Bioethics including Science and Technology. Professor Darryl Macer is the founder of AUSN. Dr. Macer had been served in UNESCO for 9 years as UNESCO Regional Adviser for Social and Human Sciences in Asia and the Pacific. Professor Macer was responsible for UNESCO's programs in bioethics, ethics of science and technology, philosophy, gender studies, youth and social development for an area including two thirds of the world's population (Macer 2012). The bioethics degree prohrams gathered many faculty teaching bioethics from around the world, and rapidly developed: “AUSN only gained its license for degree programs in April 2014, already two postgraduate degree programs, the Masters in Bioethics and Global Public Health (MBGPH) , and the PhD in Bioethics, Sustainability, and Global Public Health (Specialization 1: Bioethics and Global Public Health; or Specialization 2: Sustainability, Peace and Global Development) , are the largest Masters and Doctoral programs in Bioethics in the world in terms of student enrollment. A broad perspective from cultures and peoples all around the world is taken. AUSN is able to continue thanks to the goodwill of 80 faculties all around the world” (American University of Sovereign Nations 2018) It is important to consider such field into all related research, science and education. The Mission of American University of Sovereign Nations (AUSN) is “to advance the education, health, safety, welfare, and well-being of populations and the environment throughout the world, by providing our graduates with the highest level of knowledge, skills, and creative and analytical critical-thinking ability, necessary to become future leaders, academicians, scholars, and clinical practitioners, who are dedicated to the promotion of respect for human rights, fundamental freedoms, peace, the sense of human dignity, and the promotion of understanding, tolerance and friendship amongst all nations and all Peoples”. With above understanding of human value the one can develop their own philosophy of living

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for their lifelong span career since people can learn continuously. This study is called gerontology (Le Blanc 2017) .

8.4. Japan Advanced Institute of Science and Technology (JAIST) Japan Advanced Institute of Science and Technology (JAIST) was founded in 1990 as the first independent national graduate school, to carry out graduate education based on research at the highest level in advanced science and technology. JAIST aims at establishing an ideal model of graduate education for Japan (Takahashi 2018) The Mission of JAIST is follows: “JAIST endeavors to foster leaders capable of contributing to the making of a future world by creation of science and technology, through its most advanced education and research in an ideal academic environment”. The Goals of JAIST are as follows: 1) JAIST develops leaders in society or industry who hold credible expertise in the frontier science and technology, broad perspectives, high level of autonomy and communication ability, through its systematic advanced graduate education. 2) JAIST, to contribute to societies with research outcomes, creates a center of excellence for advancement of researches for solving problems of our world and society and develops new fields through a variety of basic researches. 3) JAIST fosters active global human resources by promoting faculty and student exchanges with leading institutes overseas and globalizing its education and research. President Tetsuo Asano states vision to 2020 as follows: JAIST broadly accepts people with diverse backgrounds from all sections of society, and contributes to creating innovations in education and local community development, by taking advantage of its characteristics as a graduate university, developing global human resources, taking an active role in industry and the world, and pursuing research for the resolution of social issues in a multidisciplinary setting. Vision: By 2020, JAIST will be established itself as a needs-oriented research university with its integrated graduate school approach, and create an environment where graduates, with their master’s or doctoral degrees and the intellectual toughness they developed at JAIST, will be able to take core active roles in all fields and industries throughout the world. (Asano 2015) JAIST characterizes the following five points such as １．Flexible, High Function, 2. Regional Relation, 3. Open Campus, Open Network, 4. Nature Neighborhood, 5. High Tech, High Touch. It is clearly understood from President Asano’s message for JAIST entrance ceremony entitled ‘Important for changing something’ on April 4th in 2014 as follows:

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“The US society gave highly evaluation on curriculum vitae of those who graduated several universities with degrees. It is wonderful that all of you, JAIST master course students came here from different universities in different environments with respect.… Since the world’s situation are continuously changing variously, we all need to accept such changing for applying into the society to see success ourselves even President Asano has been changing his specialized fields with his desire”. President Asano additionally said, “All of you also desire to come to become idealized yourselves. When you got compromise feeling, remember why you came to JAIST. If you have weak field, what you need is easy thing to do. That is keep in your study for expanding to open up your academic fields. Please communicate with various people for developing yourself to be a better human being. Please enjoy to spend your time for your academic life.” (JAIST 2014) . JAIST has awarded total 882 Doctoral degrees as follows: 342 (43 in English) Doctor of Philosophy (Information Science) , 180 ( 23 in English) Doctor of Philosophy（Knowledge Science, 360 ( 40 in English) Doctor of Philosophy Materials Science. Since JAIST has been involved with bio-science and biotechnology, it is important to consider bioethics for educating scientists and educators because all studies are related to human natures and values. There was Philosophy to choose such mission of JAIST where persons had vision for the future. The next section discusses about foundation of JAIST where it is located in Hokuriku, Japan. JAIST will be welcomed thirty-year anniversary in 2020. It is important to think of the future advance, but also going back to the principle in the beginning. JAIST 20th Anniversary Repository informed about history of JAIST how it has been established. There are three key persons who have worked in each role to achieve this sacred mission. These persons are Mr. Tomonari Matsusaki (1913-1988) , Mr. Tominaga Keii (1921- 2007) and Mr. Yoshiro Mori (1937- ) . Mr. Tominari Matsusaki was mayor of Tatsunokuchi Town from 1964-1988 for 24years. Mr. Matsusaki was raised in a hot spring ryokan (Japanese Style Hotel) established in 1836. Mr.Tominari studied Applied Chemistry at Tokyo Imperial University and returned to work at his ryokan. It is well known that one of the famous Novelist, Kyoka Izumi (1873 –1939) used to stay often at this ryokan (Tanemura 1996) . Mr. Matsusaki, as Tatsunokuchi Town Mayor raised hand attract a new concept university and Mr. Yoshiro Mori (Chairman/Representative Director of the Japan-India Association; Prime Minister2000-2001; Minister of Education 1983-1984) made happened to established JAIST since 1974 up to 1990 (Mori 2013; 1999) .

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Mr. Matsusaki’s philosophy was strong human love and respect. Mr.Matsusaki quoted the following words in 1987 (Maesaka 1989) ‘Adult men die, but their village are still remained’. ‘Judges are mortal for what to know yourself.’ Finally, Mr. Tominaga Keii was selected to be the first President of JAIST. Mr. Keii was not only a well known chemist, but also a leader in educational administration (JAIST 2010; Keii 1997; 1984) . In one of his papers he predicts the future visions of JAIST for 15 years from 2018. 1) It is important to make the statement that JAIST is established as a graduate Institute for making Peace and harmony for all human beings. This institute must have philosophy for collaborative learning approach from youth to age including k-12 as lifelong span developmental curriculum. 2) Future responsibility has to be kept within the institute toward to 15 years in advance lively. It may not be survived as a national university in 40 years ago. The ministry of Education and Science has plan to a combined university from National and Private universities. Therefore, it is necessary to educate business oriented entrepreneur and various field leaders. 3) Developing Glocal (Global and Local) Curriculum may be necessary for involving people in the community for turning out various masters of wining, playing, understanding and arts. In other words, JAIST must have a role to contribute local and historical fostering human resources. Moreover, JAIST must be a role model to be applied contributing Graduate school style toward to another community and countries, as well. 4) It is important to broader aspect of Global Community Center (GCC) . GCC has a role for developing grass roots by promoting international, interdisciplinary and inter-industrial exchange of culture, science and research though fostering human recourses and human bonding as an international collaborative community Center. This must be fundamental philosophy of JAIST. In other words, it is important to recognize roles and philosophy of Japan, advanced, educational Institute and Technology. Japan has mission to build up peace in the world setting. Advance means not only developing future advanced science and technology, but also digging up ancient wit and wisdom for restoring culture and history. Institute itself has mission to train science and technology to be a leader in the fields, but also it is important to educate MAN with understanding bioethics (Tagore, 2002; 1934; Takahashi 2011) . That means MAN is not only biological existence, but also mental, intellectual, spiritual, and culturally eternally progress and grow for leading the world. This is one of the missions and character of JAIST as an original advanced Institute for being various Master of wining (Meijin 名人) , Master of Playing

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(Tastujin 達人) and Master of Understanding (Tetsujin 鉄人) and Master of Eternal ARTs (Sennin 仙人) as stated Youth is a gift and Age is an Art (Iida 2018;2007; Iida & Nakagawa 2012) . JAIST has concluded a Memorandum of Agreement on Double Master's Degree Program with Indian Institute of Technology Gandhinagar since August 28, 2017. IIT Gandhinagar is known as one of the twenty-three institutes of Indian Institutes of Technology, which is recognized for its high standard of research all over the world. IIT Gandhinagar was founded in 2008 and is located in Palaj, Gandhinagar, which is one of the oldest living cities in India. Relationship of India and Japan was established in 1903 by former Prime Minister Shigenobu Ōkuma, Viscount Moriyoshi Nagaoka, Viscount Eiichi Shibusawa and others to encourage India-Japan friendship. Then, the Japan- India Association was authorized as a foundation by Ministry of Foreign Affairs in 1939. Rabindranath Tagore, the first Nobel Prize Winner in Asia was one of the most influential person from India to Japan (Tagore Kinenkai 1961) . With the above concept the author organized the conference at Andhra Univeiry in India by inviting Dr. A.P.J. Abdule Kallam, Former President of India. (Ansello 2010, 2009; Kallam 2009; Takahashi 2009) In the vison of IIT Gandhinagar quotes from GITANJALI by Tagore as follows: “Where the mind is without fear and the head is held high, where knowledge is free. Where the world has not been broken up into fragments by narrow domestic walls. Where words come out from the depth of truth, where tireless striving stretches its arms toward perfection. Where the clear stream of reason has not lost its way into the dreary desert sand of dead habit. Where the mind is led forward by thee into ever widening thought and action. In to that heaven of freedom, my father, LET MY COUNTRY AWAKE!” (Tagore 2008) . It is concluded as follows by Tagore from His Book titled MAN. ‘So Isa Upanisad says, “You have to live a hundred years, you must act,” Fulfill your hundred years of life by work, such work as can truly be claimed through belief and result to express the truth of “I am He.” Not by turning up one’s eye-balls and sitting with closed breath and staying far away from man do we gain this Truth. This work, this toil is not for earning livelihood. Developing an original philosophy of gerontology with Science and Technology will be the most effective action to bring people to educate and contribute to the future advanced society to the society and the world. Using existed resource is the key to success from the ancient to the future from the youth to the old.

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8.5. Public Health and Longevity Living a healthy life should be associated with a longer life expectancy. The life expectancy of Japanese people is one of the longest in the world. Merrill (2004) introduced Life Expectancy among persons of Later-Day Saints (LDS) and Non-LDS in Utah. There is a longer discussion of the hisotry and development of the faih of LDS in Appendix 2. Merrill (2004) focused that LDS Church doctrine promotes longer life among its members by discouraging use of tobacco, alcohol, coffee, and tea and recommending a nutritious diet (Doctrine and Covenants 1986a); encouraging marriage and family whenever possible (Duke 1992; Grassli 1992); encouraging education (Doctrine and Covenants 1986b); and encouraging religious activity (Doctrine and Covenants 1986c). Studies have shown that LDS are less likely than their non-LDS counterparts to smoke cigarettes, drink alcohol, coffee, or tea, and are more likely to be married, have fewer sexual partners, have more pregnancies, are slightly older at first pregnancy, are less likely to use birth control pills, and have fewer miscarriages and hysterectomies, have more years of schooling, and are more likely religiously active (Merrill, Lyon, and Jensen 2003, Merrill and Thygerson 2001, West, Lyon, and Gardner 1980). Merrill (2004) concluded that LDS males and females experience higher life and age- conditional life expectancy compared with non-LDS in Utah. Only some of the higher life expectancy in LDS is explained by historically lower use of tobacco among LDS. Tobacco- related deaths had a larger impact on the difference in life expectancy when conditioned on older ages because of the long latency period often involved with these tobacco-related diseases. Cannon and Stockton (2010) reported that members of the Church of Jesus Christ of Latter-Day Saints males live 10 years longer than other U.S. white males. The females of the Church live more than five years longer than other U.S. white females. Those are the among the results of a 25-year study into the health habits and the longevity of the Church of Jesus Christ of Latter-Day Saints of lifestyle by UCLA professors James E. Enstrom and Lester Breslow, who summarized their research with that conclusion.

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CHAPTER 9 9. My Personal Journey in Gerontology and the Da Vinci Program 9.1. Introduction India is well known as the place where people have the highest YOGA of SOUL life expectancies in the world. Thus, it is the most suitable region to implement gerontology. The word "gerontology" was first proposed by Metchnikov, a Russian Biologist (1845 - 1916) , in 1903; coined in English from the Greek word geron (gen. gerontos) "old man," from PIE base *ger (e) "to become ripe, grow old." Today, gerontology stands as an interdisciplinary study dedicated to aligning theory with practice or praxis. The Association for Gerontology in Higher Education was established in 1974, in USA and has grown internationally to become a global leader in advancing education on aging. In Japan, a course of gerontology is currently offered only at the Graduate School of Obirin University (M.A. Program since 2002, Ph.D. Program since 2004) . It is said that gerontology is not only the interdisciplinary study, but also the international and inter-professional study of aging. However, in current academic education, the business network concerned with the interprofessional approach to address aging issues in societies has not been enriched. As a consequence of this, we must develop and implement collaborative learning that is inherent in advanced gerontology throughout Japan as well as in the world to enhance our aging future. A "cafeteria curriculum" which refers to the self-directed curriculum is one key to achieving collaborative learning on aging. The cafeteria curriculum is embraced as a learning practice in the business world. Introduction of the curriculum would bring up the human resources capable of providing personalized service with a quick judgment. Therefore, a universal approach that focuses on the earth and space environment point of view is required. The Synthesis Conference will examine two perspectives regarding the whole concept of human aging with lifelong educational views for our earth: (1) gerontology as the study of aging throughout the entire life course; and (2) Gerontological Education delivery through enhanced IT educational development, interdisciplinary practice, business networking, and environmental resources.

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9.2. Aims of Da Vinci Project The Synthesis Conference will also mark the inception of the Leonardo da Vinci Project Model as it applies to aging; an educational model of interdisciplinary, international, and inter- professional study that is being adapted for education on aging. Who we are: We are a group of people having the enthusiasm and spirit to work on expanding the Leonardo da Vinci Project 2012. We are from various disciplines and professions, working with diverse populations. We have been impacted by the post modern thought and excited by the wide range of innovative interventions/strategies that have emerged in response to the social, political, and economic conditions people face today and we are trying to review them utilizing a broad Gerontological perspective. The objective of AU-NCSA Center for Gerontology - India is to promote the quality of life of elderly persons through interdisciplinary research involving professionals in various fields related to gerontology and to promote exchange of up-to-date knowledge and skills. The Center for gerontology is established at the Andhra University (AU) in the year 2007wide a Memorandum of Understanding signed between Nippon Care-Fit Service Association (NCSA) - India and A U on the 3rd of August 2007.

9.3. Da Vinci Project 2007 in Okinawa, Japan The Synthesis Conference was intended for those who wish to learn more about aging and creating a viable and welcoming society in which the positive aspects of aging (gerontology) can be infused through daily life activities and sought to: 1) Bring together a diverse group of participants from various disciplines related to education and health care, including health care practitioners, trainers, educators, scholars, researchers, students, artists, performers, community organizers, and etc.; 2) Promote the cafeteria curriculum to suit individual needs and capabilities; 3) Explore and co-create SOUL model (See-Observe-Understand-Learn) for building up knowledge regarding aging and disabilities; and 4) Provide a rich atmosphere for learning, collaborating and supporting The meetings have focused on the industry-government-academia unification and also especially on the fusion of business, education and IT in order to build a collaborative-learning society through the comprehensive power of ART. (ART = Atmosphere + Read + The = Read The Atmosphere (The word “atmosphere” in this case implies the meaning of the word “qi”, which refers to “vital energy”, “natural phenomenon under heaven” or “invisible power/force”.) ) This is named generically as Da Vinci Project. In this project, Da Vinci’s

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lifelong, practical and empirical learning will be put together as cafeteria curriculum, which was proceeded on April 14th 2012 in commemoration of the 560th year since his birth. In order to lay its foundation, Gerontology International Synthesis Meeting held March 2007 in Okinawa has issued the following statement:

“Da Vinci Project 2012” Okinawa Proclamation Be it known unto all nations and interested persons that on March 3, 2007, the International Gerontology Synthesis Meeting, sponsored by the Care-Fit Service Association in Okinawa, Japan, issued the Okinawa Proclamation on Respect for Aging. This proclamation is made in support of the Da Vinci Project, which is a universal approach that recognizes the importance of all age groups accepting the dignity and value of older adults. The theme of this international synthesis meeting reflects the essential components of the proclamation: Youth is a Gift. Age is an Art. The Proclamation recognizes the importance of: Implementing curriculum that is interdisciplinary and reflects the complex nature of aging. Implementing a curriculum that reflects the life span for persons with and without disabilities within settings including the home, education, public life, and the work place. Through this proclamation, we encourage collaborative relationships between business, government, education and all organizations related to aging and disabilities throughout the universe. In addition this collaboration also recognizes the importance of individual creativity, art and science in achieving universal understanding of See, Observe, Understand and Listen (SOUL) which is called KIGATSUKU, which means an inner spirit to act without being told what to do. Therefore, may all persons and organizations with an interest in the welfare of our universe strive to work toward developing applied knowledge that integrates the best wisdom about older persons with the SOUL. Okinawa Da Vinci Project 2012 Representatives: International Action of the Future Based on these successes, Nippon Care-Fit Service Association established care-Fit USA in the State of Utah, United States of America. From the necessity to train State employees according to the Americans with Disabilities Act of 1990 on the software side, Governor Jon M. Huntsman Jr. signed the executive order on October 19th 2007. Today, the Association’s business is developing also in Taiwan and India. On September 22nd 2007, AU-NCSA Gerontology Center was established in Andhra University of Andhra Pradesh, India. This center has role to function as a universal model of Indian Gerontological research and practice, and develop glocal (global + local) activities. In order to lay the foundation, Asia’s initial grass root

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International Gerontology Synthesis Meeting was held on March 12-14th 2009 by the help of AGHE (Association for Gerontology in Higher Education) and IASSID (International Association for the Scientific Study of Intellectual Disabilities) . With this as a turning point, Da Vinci Project will develop full-scale Gerontological education, not only in India but countries all over the world.

9.4. Da Vinci Project 2009 in Visakhapatnam, India The above conference was organized by AU-NCSA Center for Gerontology which was established between the Andhra University and Nippon Care-Fit Service Association. The theme of the conference was Youth is a gift and Age is an Art. Dr. APJ Abdul Kalam, Former President of India was Chief guest as the key note speaker. Dr. Kalam gave talk on the title Ageless Heroes (Kalam 2009) . Dr. Kalam made the following statement to the audiences, " I am sure, the gerontologists assembled here will create a socio-psychological model for making the aged and experience people as an asset for the community. The intervention could be design based on the circumstances and the situation in which the individuals are placed. Preparing for such a situation needs tackling of the problem right from the young age. The parents have to provide a conducive atmosphere for the growth of the children. This also will need training of the parents on good parenting. Simultaneously, there is a need for training the teachers to make the students as enlightened citizens apart from providing them with professional knowledge. Also, the corporates and the government would also need training packages for preparing the citizens for the old age. A combined effect of all these actions can lead to generate ageless heroes in our society". Dr. Edward F. Ansello greeted participants as AGHE representative on behalf of Dr. Marilyn R. Gugliucci as President of gave address entitled the Gerontology Curriculum Palette as an Aid to Understanding as a part of project, which is called the Da Vinci Kigatsuku Cafeteria curriculum 2012. As special guests from Tokyo, Japan Mr. and Mrs. Kei Iguchi participated with his painting, Evening Prayer, which was use as our conference art. The painting was donated to the Visakhapatnam Museum. 18 members of the Echu Yatsuko Owara Dojo from Toyama, Japan performed special traditional dance, which express thanks to God for fruitful harvest. All members came to Visakhapatnam for this conference with their own cost willingly for express their love and charity to people in India as representatives from Toyama, Japan. During valedictory session Prof. Beela Satyanarayana, Vice Chancellor, Andhra University made special announcement that there would be the first Center for Gerontology program with

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originated programs may be established as model program not only in India, but also universal setting with YOGA concept. The author, Ryo Takahashi has been working to develop such philosophy by working with wonderful colleagues in the field of Gerontology. Professor Edward F. Ansello introduced such collaborative working in his special recognition award’s address at The Clark Tibbitts Lecture, given at the 37th annual meeting of the Association for Gerontology in Higher Education, Cincinnati, OH, March 17–20, 2011. Prof. Edward F. Ansello (2011) wrote as follows: ‘Under the guidance of Dr. Ryo Takahashi of the nonprofit Nippon Care-Fit Service Association, a number of us Americans began collaborating with Southeast Asian colleagues about 2003, with the grand vision of bringing a set of curriculum standards to Japan. Although the overwhelming majority of Japan’s medical schools had established geriatrics departments, there was at the time only one university with an educational gerontology program. Soon invited to help initiate or advance educational gerontology in Tokyo, Okinawa, Andhra Pradesh, and Abu Dhabi, I found myself more critically examining core subject matter. Before transplanting our standards, I asked myself if the traditional focus of the core curriculum (biomedical, social, psychological) were so relevant in these contexts and were sufficient to pass the litmus tests of helping those who are not old understand it better and those who are old seek what they may be looking for. I found in these cultural contexts, lifestyles and values different from what I had known and, in many ways, different from each other. High technology, spirituality, religion, and music seemed to influence daily life more....In India our hosts at Andhra University wished to initiate a yoga gerontology program, incorporating not our American concept of yoga as exercise but the sense of meditation, internal communion with a spirit, acceptance rather than resistance. I became aware that our content (subject matter) , our methods (research studies) , and our values (aging as decline) had limitations. Quantitative studies and descriptive statistics appraise the normative characteristics of groups, the collective of acquired behaviors and lifestyles. Even individualized qualitative studies may seldom pierce the external.” (pp.206- 208) .

9.5. Da Vinci Project 2011 in St. Petersburg, Russia Gerontology was introduced by Ilya Mechnikov (1845-1916). Mechnikov was born in Ukraine. Ilya entered Kharkiv Lycée in 1856 where he developed his interest in biology. Then, he was convinced by his mother to study natural sciences instead of medicine in 1862. He enrolled at Kharkiv University for natural sciences, completing his four-year degree in two

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years. In 1864 he went to Germany to study marine fauna on the small North Sea island of Heligoland. In 1867 Mechnikov returned to Russia to get his doctorate with Alexander Kovalevsky (1840-1901) from the University of St. Petersburg. Because of the above reasons, the author decided to connect with the Philosophy of Mecnikov’s Gerontology in St. Peterburg, Russia (Stambler 2015) . The Conference Theme was ''Youth is a gift Age is an art'' on April 11-13, 2011. Background of the Conference Aims and Organizers were as follows: “Some facts from the Report of the Commissioner for Human Rights in the Russian Federation in 2009, recently published (May 2010) . It would be very important to take them in roundtable discussions and presentations, especially Convention, right for rehabilitation and family carer support: Insufficiency of conceptual frameworks of social welfare system leads to the extremely low level of compensation payments to non-working caregivers for disabled or elderly. In 2009 these payments amounted to 1200 rubbles (40 USD) per month. Mr. Lukin, the Commissioner for Human Rights says, "It is impossible to understand based on what ideas and calculations this amount was accepted. It is many times smaller than the subsistence minimum. According to the rules of the monthly compensation payments to non-working caregivers for disabled citizens (approved by RF Government Decree in 2007) , even this paltry sum is not paid if a caregiver gets unemployment benefit, the maximum value of which is 4900 rubbles (160 USD) . Moreover, if the object of care - a person with disability - will find a feasible paid work, the person exercising care for him, according to the same rules of compensation looses this1200 rubbles compensation. In reality it means, that people with severe motor disabilities, who could work at home, for example, by internet, can not do it, because their mothers will not have even this small compensation for caring for them. Mr. Lukin says: "The main reason for such humiliating low levels of these compensations, is that neither the state nor the society do not understand the simple and obvious truth: a person voluntarily taking care of the disabled or elderly person is taking the part of the social functions of the state, often to the detriment of own desires and interests. Such self-sacrifice deserves more understanding and, of course, adequate financial incentives". Equality of rights regarding citizens with disabilities is achieved mostly through the provision of social security services, as well as benefits. According to the Commissioner, the main benefit would be to finance government programs for the disabled as a priority, rather than as a residual.

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The Commissioner has stressed the difficult situation in rehabilitation of people with disabilities. Many of them, especially middle-aged and elderly, generally do not have individual programs of rehabilitation, which does not allow them to learn, work, or receive rehabilitation. Many complaints come about the content of such programs. The total number of rehabilitation facilities is about 18% of the demand. In practice, this means LINES to institutions! At present, Russia has 1,683 institutions for senior citizens and disabled persons located in 4333 buildings, 667 of which are in need of major repairs, and some are in bad condition and could collapse at any moment. The Commissioner also said: Russian Federation signed the UN Convention on the Rights of Persons with Disabilities in September 2008. This event would be welcome, if not inexplicable delay in the ratification of this Convention. Meanwhile, no decisions are made on development of national legislation and policies concerning people with disabilities. The St. Petersburg Association of societies of parents with disabled children (GAOORDI) 15 is one of the largest unions of disability organisations in Russia. It integrates efforts of 80 NGOs aiming on full inclusion of people with disabilities to society. It has it's representatives in St. Petersburg. The Coordinating Council of People with Disabilities, Inter-departmental Commission of Organization of Recreation and Employment for Children and Youth, Commission of Human Rights and Public Council of St. Petersburg. GAOORDI co-operates with disability NGOs in Moscow, Tomsk, Krasnoyarsk, Yuzhno-Sakhalinsk, Ekaterininburg, Samara, Saratov, Petrozavodsk and others regions of Russia. GAOORDI has successful 18 years-history of work for rights of people with disabilities. However, there are still lot of problems, and the most important and painful from these problems is the total absence of community residential services. Our children have the only one possibility - institution, and for most of them it will be the only chance to live their life after we are gone. Most parents, who have organized GAOORDI, are now older persons and our children are also not so young anymore. (Message from Margarita Urmancheeva, President of St. Petersburg Association of societies of parents with disabled children "GAOORDI") . The actual Program was planned with a two-day intensive workshop on children, their disabilities, and inclusion with education facilities. Course A was a two day workshop, and Courses B, C, D, & E were half-day workshops on the topics listed below. Course A: The school inclusion of children with developmental disabilities.

15 http://www.gaoordi.ru/international/eng/id/000324.shtml

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Two days - (Principal faculty: Giorgio Albertini, M.D., IRCCS San Raffaele, Rome, Italy) GENERAL ISSUES Definition of inclusion (objectives and strategies) Focus on children with cerebral palsy or motor control disorders, children with intellectual disabilities with special reference to Down syndrome, to fragile X syndrome and other genetic syndromes. Children with specific language disorders, specific learning disabilities, autism spectrum disorders, visual impairments, hearing loss and with traumatic pathology acquired in childhood. The relationship between the rehabilitation team and school Analysis of the school environment to easy integration and the inclusion. Educational activities. Compensatory tools Audience: Educators and habilitation professionals or parents interested in the school age children with disabilities, as well as students of psychology, physiotherapy, developmental neuropsychomotricity, speech therapists, medicine, primary education.

Course B: Issues related to the aging of adults with disabilities Half-day - (Principal faculty: Matthew Janicki, Ph.D., & Ronald Lucchino, Ph.D.) GENERAL ISSUES Aging through the life span Age-associated conditions Options for support and residences for older adults Dementia and related problems of older age Audience: Parents, psychologists, medical professionals, educators, therapists, students

Course C: Individual and family quality of life Half day - (Principal faculty: Roy I Brown, Ph.D., & Ivan Brown, Ph.D.) GENERAL ISSUES Factors affecting personal quality of life Exploring quality services Enabling families to experience higher quality of life Life span issues in quality of life Audience: Parents, psychologists, medical professionals, educators, therapists, students

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Course D: Exercise and nutrition health education curriculum Half-day - (Principal faculty: Beth Marks, Ph.D., University of Illinois at Chicago) GENERAL ISSUES Wellness promotion via physical activity, exercise, and healthy food choices Exercise and nutrition goals Mastering practical aspects of an exercise routine, including dressing appropriately, using proper breathing techniques, and doing cool-down exercises Learning how medications may affect body, physical activity, and eating habits Identifying foods that make up a well-balanced diet Locating places to exercise and use equipment safely Improving self-advocacy and self-esteem to make good choices and stay healthy Audience: Parents, psychologists, medical professionals, educators, therapists, students

Course E: Community Organizing Half-Day - (Principal faculty: Patrick Clark, Ph.D., President of Down Syndrome International)

GENERAL ISSUES Developing local organizations that advocate for people with disabilities Construction of membership groups and defining purpose and activities Interacting with governmental and non-governmental bodies as advocates Setting up services and organizing programs Audience: Parents, psychologists, medical professionals, educators, therapists, students Registration fee: Parents: Donations as wish for lecturers and participants April 11, 2011 April 12, 2011 April 13, 2011 Morning 9:00 – 12:00 Academy Workshop #1 Academy Workshop #2 Academy Workshop #5 Panel Sessions Plenary and Working Groups Lunch Afternoon 13:30 – 16:30 Academy Workshop #3 Academy Workshop #4 Academy Workshop #6 Panel Sessions Plenary and Working Groups Evening 17:00 - Opening and Plenary Session Evening Roundtable Discussions Closing Reception

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9.6. Sendai University Sports Science Sendai originally means “Forever and Ever.” Sendai University is the only university specialized in physical education and sports and health sciences in northern Japan. It is in Sendai City in Miyagi Prefecture, Japan This University has strived to focus its full attention on the relationship between physical activity and bodily function since 1967 by studying various subjects related to sports science. The Sendai University will be celebrated for 50th university founding commemoration in 2017. The mission of the University is deeply rooted in the educational principle summarized as "Practical Science and Ingenuity based on Originality". This is inherited from Miyoji Hozawa (1823-1875) 's philosophy. He was a highly respected pioneer in women's high school education in modern Japan. 1n 1879 it was founded as the oldest private educational organization called, Hozawa Gakuen (Educational Institute) , in Sendai city, Miyagi Prefecture, Japan. Miyoji Hozawa was a descendant of Hidesato Fujiwara（Unknown Birth year-991）. Hidesato served under Emperor Suzaku (923 –952) . Hidesato fought alongside Taira no Sadamori in 940 in suppressing the revolt of Taira no Masakado (About 903-940). Hidesato was called the Father of Martial arts and Ancient practice. Sendai University has been using a creativity oriented educational method in view of creating human resources in relation to the power of sports. Hozawa Gakuen has been offering courses at both Meisei high school and Sendai University. Meisei high school has three courses such as Cooking Course; CareandWelfare Course; and Ordinary Courses which include (Information Presentation; Design Art; General; Health and Sports). Meisei High School Men’s basketball team has won the national championship three times in the past. Ichiro Hozawa (1917-1990) is founder of Sendai University. Professor Ichiro Hozawa graduated from Tokyo Imperial University. Hozawa (1943) studied phsychology including research on airborne airborne monitoring by means of dredging. During studying at the university. Ichiro lived in the Student Dome near Tokyo Imperial University. Ichiro’s one of the influencing persons was Joukan Chikazumi (Hozawa1934). Ichiro’s letter has been kept in Osaka Kyouiku University as a letter to Chikazumi Joukan on July 14, 1934. Jokan Chikazumi was a monk of Shinshu Otani sect (Iwata 2014;Iwata&Oomi 2010) . Hozawa (1981) Kaigaku Tosho Oboegaki Atarashii Rekishi no Souzou wo Mezashite, (First memorandum of study, aiming at the creation of a new history 開学当初覚書，新しい歴史の創造をめざして，Sendai University News,2).

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President Ichiro Hozawa was a special researcher at Tokyo Institute of Technology Aeronautical Research Institute (Hozawa 1943and engaged in teaching at Aoyama Gakuin University and Tsudajuku University. At the same time as the opening of the university, he was appointed chief professor of physical education psychology laboratory. Since then, for over 14 years, 250 students have been taught through graduation thesis. It is also known that there are many young researchers who have made good use of his pocket money, such as when there are insufficient research funds, study groups, and business trips at academic societies (Matsui 1981) . The message on applying for the establishment of a university is reported as follows. "When I heard the first report of the establishment of the university directly from the Ministry of Education's official in charge of the establishment of the university by phone, it was as if a hit came in this one-shot opportunity, but I was at batted, but the oil sweat "If I had cold sweat on my back, the ball I hit while shaking my feet soared and jumped up ... I was sitting on the spot with a telephone handset." On the background of this background, President IchiroHozawa said, "In fact, when setting up Sendai University, document applications were made twice. With the prestigious universities of 6 Tokyo Universities and other universities, the establishment of a Faculty of Physical Education is now seen, and foresight already established 50 years ago by Prof. Ichiro Hozawa has survived as today's Sendai University that we must never forget. To tell this story, Prof. Ichiro Hozawa was titled “Youth / Sports / Religion” in the final lecture of the university. This content is introduced by Prof. Hozawa at the Japanese Society for Educational Psychology in 1979. 1. The road is close, "I have been teaching more than 30 years since I taught youth psychology while standing at the university's platform, but instructed by Professor Kintoshi Matsumoto in 1950 Mr. Kanetoshi Matsumoto was appointed as a professor at the time of the establishment of the Faculty of Education at Tohoku University. From now on, while continuing to move between Aoyama Gakuin University and TsudaJuku University, every year we had continued to burn new ambitions to create new lecture sheets. In a word, “It’s the feeling of unknown people ”. 2. Adolescents and sports “The latest information in the US is that more than 40% of children showed some signs of heart disease such as adult disease, and sports were reported to be the most effective way to treat them. Although it is unavoidable that concrete responses to sudden changes in children's living environment are unavoidable, scientific research should be made positively. That would be one of those social demands. " 3.Youth and religion “The Ministry of Education in Japan has launched a system that is a common primary test for university entrance examinations as a measure to alleviate the hell

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of the entrance examination. It has been implemented since 1979. An entrance examination between a national public university and a private university. In this method, a clear line was drawn, and private university students were excluded .... The results surprisingly suggested that the aggregated numbers suggested a steep slope towards Christianist universities. Whether it should be regarded as a phenomenon showing resistance to dehumanization, which depends on a computer as a selection method, should be considered over the course of this system in the future, In general, I am very interested in addressing this issue in terms of youth and religion. " 4. Sports and religion “I'm currently giving lectures to the physical education students I am teaching in the theme of the relationship between sports and religion, but as far as they are concerned, their interest in religion seems to be extremely low. Religious education is no wonder if it is seen that practices that have been expelled from post-war school education and estranged in home education have emerged, but in the field of physical education, social education is important. The trend that sex is being recognized rapidly is that it will be holy toward the future if it is noted that issues such as rehabilitation as a current issue of promoting health and beauty and rehabilitation for the physically and mentally handicapped are being resolved. The pursuit of religious values will come to the world of sports. " Taiji Hozawa, Chairman (1946- ) of Hozawa Gakuen and Special Adviser to Sendai University on Educational Matters) states that sports build character and can be put into practice on an everyday basis. This is the reason why, Sendai University has the mission to provide the best holistic human education through the beautiful elements of sports, and demonstrating how these can help human beings to grow physically and mentally. Sendai University has dedicated itself to educating its students in such a way. Sendai University is one of the 24 universities of Sports Science in that are in Japan. This paper explains about Sendai University and activities from official reports and a part from the sections found on the University home page which can be checked and for students who are interested in the exchange program, as well. The Sports and Health Sciences Research Practice Institute was established in April 2013. The research institute is designed to implement sport and health science research in a practical way across all the departments of the university. It achieves its mission by taking advantage of all the intellectual resources available throughout the university. Its primary missions include comprehensive inter-department research, joint research with various outside institutions, utilizing research outcomes to promote quality educational programs that support local societies, and overseeing and executing the university's volunteer activities. Currently, the institute is carrying out a talent discovery project to seek out promising elementary and junior

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high school students and a health promotion and support program. The support program is in collaboration with local municipalities, other organizations, and volunteer health maintenance services of victims of the Great East Japan Earthquake. This paper has introduced the Sendai University. This university’s name, SENDAI, characterizes the above students as the representatives of the university. The word SENDAI can have definition as follows: Sports +Education+Nations+Diligence+Action+Intelligence. Sendai University welcomes sharing talent, times, and contribution for building up good people, community, and society. Finally, it has been wonderful to work together with all the among students and staff. We hope to continue such collaboration and to study and work together toward to the next century until 2067 when we commemorate the 100th anniversary of Sendai University.

9.7. Joetsu University of Education Graduate School Reflecting the fact that the education is a great concern among a wide range of people in Japan, the educational system and teaching materials have demonstrated remarkable development. Teachers responsible for school education, which is positioned in the center of the Japanese educational system, are strongly required to have superior qualifications and capabilities as experts, including a general education backed by their sense of mission and human love as educators, deep understanding of pedagogical philosophy and methodologies and of human growth and development, academic ability specialized in the subject areas that they teach, excellent teaching skills, and so on. In response to such social needs of the times, which remain unchanged until today, Joetsu University of Education was founded on October 1st, 1978 as a national university that aims to promote the theoretical and practical studies regarding school education, incorporating the Graduate School of Education, which intends to provide mainly school teachers for primary and secondary education with opportunities in academic research and training, along with the College of Education, offering undergraduate courses to train future teachers of primary education. Joetsu University of Education aims to foster teachers as educators with "creativity," a "sense of mission," and a "love for mankind." In the various disciplines of institutional pedagogy, aiming at integrating both theoretical and practical research, the University promotes state-of-the-art interdisciplinary research.

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9.8. University of Utah Gerontology Center The Center on Aging has a 40-year history at the University of Utah. The Rocky Mountain Gerontology Program/Center began on campus in 1972 as part of a five school consortium in Utah. Funding was provided by the Administration on Aging to help universities recruit and prepare both students and faculty to establish academic programs on aging. While the consortium was dissolved in 1979, gerontology at the U of U survived a few uncertain years with Richard Connelly as the Acting Director and officially relocated in 1982 to the College of Nursing. The 1980s were very good for the Center. Two large multi-year grants allowed the Center to grow in national stature and provided funding to maintain and build the faculty resources needed to survive. ・・・From 1985 to 1992 the Center also functioned as the regional Geriatric Education Center with funding from the Bureau of Health Professions. Along with these collaborative outreach programs the faculty obtained research funding from the Administration on Aging, the National Center for Nursing Research and the National Institute on Aging. These studies on family caregiving, intergenerational relationships and spousal bereavement resulted in numerous articles, chapters, books and professional presentations that brought national and international recognition to the faculty, Center and College. The 1987 Encyclopedia of Aging identified the Center as one of 11 early programs that grew in national stature during this time. In 1993 the Center became only the second university in an 8-state region to offer a Master of Science Degree in gerontology. See this link to the Gerontology Interdisciplinary Program's Web site. In June 2004 its name was changed from the Gerontology Center to the Center on Aging to reflect the desire to become more comprehensive and expand the scope of its service and research activities. A strategic planning process was completed in 2005 resulting in a change in its organizational structure to position the center to have a broad institutional impact and allow it to become more comprehensive and interdisciplinary. The Center's Mission is to unite aging-related research, education, and clinical programs at the University of Utah with the goal of synergizing the growth and progress of interdisciplinary aging research to help people lead longer and more fulfilling lives, and support the development of multidisciplinary aging clinical and training programs. There are now over 110 faculty members of the Center - there were five in October 2005 - representing 10 of the University's Schools and Colleges.

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9.9. Andhra University Tagore gave his marvelous lectures Even to the students at the Andhra University in 1933, on December 8th, 9th, and 10th. 'Man' the first lecture is about the Eternal Man within each human being. The second lecture is about the ‘supreme Man' who is and 'immediate object of the most intimate awareness' and 'challenges man to strike after perfection. The last piece, 'I am He' is about the divine man in our own thoughts and actions'. Tagore introduced the Isa Upanishad as saying: “If you have to live a hundred years, you must act, accordingly.” Fulfill your hundred years of life by work, such work as can truly be claimed through belief and result to express the truth of (Soham) “I am He.” Not by turning up one’s eye-balls and sitting with closed breath and staying far away from man do we gain this Truth.” Thus, this should be considered as the universal quality of life for aging societies for Japan as well as India as a family of countries (Takahashi 2011a) .

Figure 36: The Nobel laureate Rabindranath Tagore visited Andhra University Visakhapatnam, at the invitation of Dr S. Radha Krishnan the then Vice Chancellor of Andhra University.

The Gerontology International Synthesis Conference 2009 was held at Andhra University on March 12-14. This conference was organized by AU-NCSA Center for Gerontology which was established between the Andhra University and Nippon Care-Fit Service Association. Ryo Takahashi was the Director. This conference was supported by

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Association of Gerontology in Higher Education (AGHE) and International Association for the Scientific Study of Intellectual Disabilities (IASSID). The theme of the conference was Youth is a gift and Age is an Art. Dr. APJ Abdul Kalam, Former President of India was Chief guest as the keynote speaker. Dr. Kalam gave talk on the title Ageless Heroes. Dr. Kalam made the following statement to the audiences, "I am sure, the gerontologists assembled here will create a socio-psychological model for making the aged and experience people as an asset for the community. The intervention could be design based on the circumstances and the situation in which the individuals are placed. Preparing for such a situation needs tackling of the problem right from the young age. The parents have to provide a conducive atmosphere for the growth of the children. This also will need training of the parents on good parenting. Simultaneously, there is a need for training the teachers to make the students as enlightened citizens apart from providing them with professional knowledge. Also, the corporates and the government would also need training packages for preparing the citizens for the old age. A combined effect of all these actions can lead to generate ageless heroes in our society". Dr. Edward F. Ansello greeted as AGHE representative on behalf of Dr. Marilyn R. Gugliucci as President of gave address entitled the Gerontology Curriculum Palette as an Aid to Understanding as a part of project, which is called the Da Vinci Kigatsuku Cafeteria curriculum 2012. As special guests from Tokyo, Japan Mr.and Mrs. Kei Iguchi participated with his paint, Evening Prayer, which was use as our conference art. The paint was donated to the Visakhapatnam Museum. 18 members of the Echu Yatsuko Owara Dojo from Toyama, Japan performed special traditional dance, which express thank to God for fruitful harvest. All members came to Visakhapatnam for this conference with their own cost willingly for express their love and charity to people in India as representatives from Toyama, Japan. During the second day of this cultural exchange program, Dr. Chilukuri Santamma, retired professor in Physics at the Andhra University was awarded as the first Golden Age in Visakhapatnam. Dr. Santamma is a daughter of Vangala Vanajakshamma 101 years old with good health and wife of Chilukuri Subramanya Satri (Former professor in Telgu at Andhra University) . During the valedictory session Prof. Beela Satyanarayana, Vice Chancellor, Andhra University made special announcement that there will be the first Center for Gerontology program with originated programs will be established as model program not only in India, but also universal setting with YOGA concept. And the most important result was coming from

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parents and family of persons with Intellectual Disabilities will be establishing Parents and Family Association for Aging and Disabilities through learning of concept of Aging and Disabilities from first workshop, which was given lectures by Dr. Matthew P. Janicki and Ronald Lucchino (IASSID) . Rutsuko Aizawa provided many art therapy workshops not only conference time at Lebenshilfe, but also at a different school even after conference. Ansello (2009) reported valedictory Comments at Andhra University as follows: I am pleased to have the opportunity to offer comments about this inaugural conference now concluding. First, I, too, wish to add my appreciation for the leadership and vision so well demonstrated by Andhra University. I am honored to have been a part of this auspicious beginning. I would like to speak briefly on four matters: 1) a reiteration of the vision of the DaVinci Kigatsuku project; 2) observations about the papers given during this conference; 3) a perspective on our meeting with the Vice-Chancellor, Professor Beela Satyanarayana; and 4) next steps for India. 1. The Vision of the DaVinci Kigatsuku Project. The project's name reflects the incredible insights of the great Renaissance artist and inventor, Leonardo DaVinci, who saw with "SOUL" (See-Observe-Understand-Learn) in ways that others did not, and the Japanese word that suggests doing the right thing without being told to do so. Colleagues from several nations have been working together under the inspiration of Dr. Ryo Takahashi and Nippon Carefit Service Association to do the right thing in gerontological education; for the world is growing older, and a longer life should be seen not as a problem but as an opportunity. The DaVinci Kigatsuku project asks three questions: How can we develop a philosophy that recognizes the worth of a person with age or with a disability? How shall we modify our current gerontology curriculum to reflect this philosophy and, thereby, recognize individuation in the life course and the importance of both the internal and the external in the lives of humans as they grow older? How can we help make this gerontology curriculum relevant to the whole life course and relevant globally? 2. Observations about Conference Papers. Presentations by colleagues at this meeting were first rate. They were thoughtful, well delivered, and, at times, inspirational. I was personally impressed that so many seemed to relate to what I call the "curriculum palette." In Okinawa in 2007 we acknowledged publicly that a curriculum about gerontology should include more than just an expanded core of subject matter. Adding business, technology, the humanities and the arts augments the subject matter of the core curriculum but may not be equally relevant

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in every cultural context. Adding an interior focus to the study of human life and human aging, however, complements and helps to further the approaches to understanding. Meditation, yoga, introspection, Eastern and Western spirituality and more should be part of the array, part of what we are calling the cafeteria curriculum or the curriculum palette. With such a curriculum palette at hand, gerontological educators anywhere might select carefully the "colors" most relevant to the cultural canvas on which they work. At this Andhra conference I heard presentations about the role of yoga, music, spirituality, and various forms of medicine in gerontology; about a life span approach for business and information technology; about interdisciplinary approaches to caregiving; and so much more that was relevant to developing a curriculum palette for

India. 3. Our Meeting with the Vice-Chancellor. The Vice-Chancellor "gets it." By this I mean that he has insight and a vision for how Andhra University and this DaVinci Kigatsuku project can work together to establish gerontology at the university. For our meeting he convened knowledgeable faculty members, people with talent and valuable skills. The Vice-Chancellor understands the importance of gerontology for India, with its growing aging population. He sees the relevance of gerontology to so many disciplines within the university and how, together, they can contribute to a fuller understanding of the life course. Importantly, he appreciates the opportunity that Andhra University now has to play a leadership role not only across all of India but also across Southeast Asia through gerontological distance education. 4.The Next Steps for India I see several positive actions ahead. Allow me to share four. First, my colleagues and I have great faith in the leadership of Professor M.V.R. Raju, Head of the Department of Psychology at Andhra University. We believe that his initiative will advance the gerontology program at this university and will help establish Andhra in a pivotal position for all of India. Second, the project team (Takahashi, Janicki, Lucchino, Ansello) will work to submit session proposals to the Gerontological Society of America (GSA) and to the Association for Gerontology in Higher Education (AGHE) so that we might share information about this undertaking here in India with colleagues in America and across the world at the GSA annual meeting in November 2009 and the AGHE annual meeting in February 2010. Third, my American colleagues and I will explore the role of gerontological distance education as a means of reaching out from

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Andhra to all of India and to the developing nations in the region. Dr. Ron Lucchino has a strong background in distance education and my own university, Virginia Commonwealth University, is well know for its work in this matter. We hope that we will be able to partner with our colleagues here in India. Fourth, the project hopes to establish collaboration with the World Health Organization (WHO) to reach institutions in developing countries with our message of the curriculum palette in gerontology and to introduce a focus on gerontology within the WHO itself. Both Drs. Ryo Takahashi and Matthew Janicki have histories of successful interactions with WHO. I look forward to seeing you, my friends, again as we work together in this worthy

project. Thank you.

9.10. Lebenshilfe Lebenshilfe India, in Visakhapatnam, Andra Pradesh, takes its name from the original Lebenshilfe in Germany, founded in 1958 by Tom Mutters. After studying Special Education in America, Lebenshilfe India founder late Dr. Saraswathi Devi Tallapragada (Sarah) took intensive training at Lebenshilfe Germany. Dr T. Saraswathi Devi M.A; PhD, was Founder & Executive Director Lebenshilfe (regd) India, Distinguished Member Scientific Committee (EJID- European Journal of Intellectual Disability) Switzerland, Intensive in-service trainee Lebenshilfe Germany in the field of mental retardation, Member, I ASE 9 USA) . On her return to India, with support of the original organization, Sarah founded Lebenshilfe India in 1980. The mission of the Lebenshilfe is to convert the mentally challenged into more useful contributors to the society. The main objective is to enrich the lives of people with Intellectual Disabilities in order to enhance human dignity, human respect, human values, quality of life and possibilities creation for independent living through income generation. Compare the life of a child with mentally challenged growing up in the slums of urban India or in an isolated village to that of a student at Lebenshilfe, who might practice arithmetic and reading in the morning, and pretend to be tiger for the Tiger Dance, play the tabla, or meticulously paint a bright green wooden pepper in the afternoon. Sarah, members of Lebenshilfe India Board, volunteers and 110 teacher/training/aid staff, Lebenshilfe India is providing such opportunities to 350 children with mentally challenged in school, of which 100 children stay in the hostel on premise. The following presentation was published on May 2, 2018 by TED.

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German, Lebenshilfe means Life Help. At Lebenshilfe India, intellectually impaired children from the poorest segments of society are becoming happy, independent adults through a unique synthesis of special education methods from around the world, specialized training in local folk arts, and a distinctive program using the arts as therapy. Dr. T. Saraswathi Devi has spent her life for the under-privileged that generally affect the poor children. After her Masters degree in Political Science with two diplomas in Theatre Arts from Andhra University, she obtained special education and did an intensive study (or along with) in-service training in the field of mental retardation from USA and Germany. Her academic life was followed by the founding of ‘Lebenshilfe for the Mentally Challenged’ where the children are given round the clock care by 120 committed and dedicated staff. On her return to India, with support of the original organization, Sarah founded Lebenshilfe India in 1980. She has been invited to present papers in over 20 international conventions. She was also invited to Montpellier, France to submit two papers during the 12th IASSID World Congress in June, 2004.

9.11. Meisei University Meisei University was inaugurated in 1964 with five departments of Faculty of Physical Sciences and Engineering at the Hino Campus. In the next year, three Departments of the Faculty of Humanities and Social Sciences were established with the Department of Economics added the next year. The parent body of Meisei University is Meisei Gakuen Institute, which has provided a fulfilling educational experience on the primary and secondary levels in Fuchu City, Tokyo, since 1923. Meisei, incidentally, denotes the planet Venus in an ancient reading taken from classical Chinese. In 1967, the University was licensed to start Distance Education with a single Department of Psychology and Pedagogy. The next year saw the establishment of various postgraduate courses. In 1987, Iwaki Meisei University was opened in Fukushima Prefecture, north of Tokyo, as a brother University in the same family. In 1992, Meisei University opened another new campus in Ome City, with two more faculties, the Faculty of Informatics and the Faculty of Japanese Culture. It is also noted that Meisei University is one of the first higher educational institutions in the country to offer Postgraduate Distance Education. The University Library has valuable rare book collections, including several earliest editions of William Shakespeare. The Shakespeare collection is presently gathering of 20,000 volumes with the core being a substantial number of books acquired from the Folger Shakespeare Libray, which is the largest Shakespeare research library in the world. The

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collection includes 12 First Folios, the standard text for Shakespeare’s dramas published in 1623, more than at the British Museum. Quarto volumes of the scripts for the dramas published during Shakespeare’s life time, Professor Jiro Ozu’s extensive collection, various modern and contemporary editions of his work, and various research documents. Thus far, three volumes of Shakespeare and Shakespeareans have been published, an annotated listing of individual volumes and editions in the collection. Moreover, at the University Library, there is the Tokyo Lincoln Center with a valuable collection of documents and memorabilia related to the remarkable President of the United States.

9.12. Nippon Care-Fit Education Institute Nippon Care-Fit Service Association (NCSA) was established as a nonprofit organization on November 1, 1999 as the International Year of Older Persons. An establishment purpose of NCSA is to create the safe social and psychological environments for senior citizens, people with disabilities, and children by providing a personal care service that let them fit to each one with development of the skill for social care service. This is because the welfare service moves away from “the period of treatment” toward “the period of service” with implementation of the nursing care insurance system. So, NCSA think that it contributes new social structural change to develop the social and psychological environments for all people through the collaborative learning and enlightenment activities of gerontology. NCSA aims to produce condensed acts at the point of contact with important society with the feeling of awe to living in a way of thinking of gerontology. In addition, NCSA strongly has hospitality mind based on mutual trust and mutual aid, and act under the mission for the emergent “Successive Vision” in the 21st century 2) . In April 2005, the Gerontology Center was established in the NCSA.

9.13. Connecting Many Bridges I began to study applied integrated education in Department of Sports Science at Sendai University. My real schoolhood dream was to create beautiful music as conductor of Brass band orchestra at High School level because of influence of his father, Jun Takahashi (July 9, 1935 (Showa 10) ) . Jun was the first student Brass band conductor at Hokkaido Engaru High School. I learned the beauty of the sound and harmony since childhood. I love both sports and music so that I can apply both together for improving quality of Life.

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I decided to choose martial art such as Judo for his specialty at University club. Professor Yaichi Wakai (Major in Educational Administration) was the Life long time mentor for the Author. Professor Wakai later became President of Joestu University of Education. In addition, Professor Ken Sato (Disabilities Science) and Professor Mikio Sato (Education in History) assisted to learn of Integrated Education. After graduating at Sendai University, I searched my genealogy and I found my mother’s side ancestor was living the place where Sendai University was located in Funaoka, Shibata Town, Miyagi afterwards. Sendai University real became the university of SOUL for his ancestral community. I decided to continue to study Special Education at Joetsu University of Education Graduate School for learning Living style of Persons with Intellectual disabilities and their parents and family. Professor Yoshio Muranaka (Visually Impaired Education and Science) was a mentor for master thesis. Professor Isamu Arakawa (Hearing Impaired Education and Special Education in History) and Shunichiro Takagi (Medicine for Children and Persons with Disabilities) were also influencing the study of Aging with Intellectual disabilities and their families. Then, I continued to study at University of Utah Graduate school of Education with Gerontology Certificate Program. Professor John McDonnell (Special Education) is a mentor for his Ph.D. program of Special Education. Professor Dale A Lund (Gerontology) was advised Gerontology Introduction. At the same time Professor Matthew P. Janicki (Aging with intellectual disabilities) became a life long time mentor about the study of Aging with intellectual disabilities worldwide. Professor Edward Ansello (Gerontology) and Professor Harvey L. Sterns (Gerontology) and Professor Thomas Fairchild (Gerontology) have been lifelong mentors of Gerontology. After returning from the U.S.A. Professor Kunijiro Tashiro (Social Work) became grass roots welfare mentor. Moreover, Professor Hiroshi Shibata (Gerontology and Geriatrics) became very special mentor of Gerontology in Japan because Dr. Shibata’s home town was the same as mine in Kuneppu town in Hokkaido during his childhood as same as I lived. With the above their direction I developed my own philosophy within Gerontology. Then, Nen Hatanaka (Founder of Nippon Care-Fit Education Institute) became the author’s partner to develop as acting gerontology through Care-Fitter training by introducing by verifying how the principle relates to Leonardo da Vinci as an example that people have a universal mind (International Longevity Center Japan Ed.: Exploring Gerontology, 2001) .

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Figure37: Prince Tomohito Lecture in Koriyama, Fukushima (寬仁親王殿下新聞記事 (Fukushima Minyu 福島民友 2002.3.15.)

Figure 38: The 2002 Koriyama International Committee with Prince Tomohito

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In considering the Japanese university education, the imperial university system was founded in 1886, and to enter the imperial university became an elite track. The imperial university was classified into 5 colleges (changed to faculties later) depending on law, medicine, engineer, literatures, and science. The main purpose of establishment was to train the elite bureaucrat under the statement, “Imperial University has as its goal the teaching of, and the fundamental research into, arts and sciences necessary for the state.” (Japanese Imperial University Law). The modern Japanese university was modeled on European university education, but the purpose was quite different. In Europe, some universities were founded around the 12–13th century AD. The characteristic of European University was to pursue the learning freely or autonomously without the protection from authority. This difference may cause one of the fact that the educational method for freewheeling thinking and creative ability is late in Japanese education. The educational design pursued in the world including Japan is a concept of collaborative learning with grass-roots international support in future. It means to go forward a collaborative project related to education and corporation under the international field of vision while we understand own culture. For this creation, a collaborative learning center for coordination with all sectors of corporation, public, school, and citizen as well as university will be needed. If the research and collaborative learning activity will develop in the center, the international, inter-professional, and interdisciplinary activity based on the principle of education of gerontology will be also important challenge. While such new development is demanded, a corporation finally entered to “university business” which was accepted only private university operated by educational corporation except public university in Japanese higher education. The graduate school of Digital Hollywood was established with 57 students in April, 2004, Chiyoda, Tokyo under the law of designated structural reform district 17) . We had an idea that it was not entrusted for education in a competitive market firmly because a company pursued a profit till now. In fact, there were 721 profit-oriented universities by corporation in 2000, USA. If the corporation was established an university in designated structural reform district, the university can develop out of the subsidies of private schools and tax exemptions, and have a great obligation of allotment to the stockholders. In general, the profit corporation will prevail in the competition between the non-profit corporation and profit corporation. However, it seems to expect fostering human resources who can immediately respond to social needs like a cafeteria of restaurant to entry to university business. Furthermore, the learning is important to take in cultural element because of human education. In other word, human is to be artificial or creative existence. The art is mirroring our humanity. Therefore,

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what we should do for cultivation of human resources is an approach of collaborative learning into educational integration with nature and museum in mind. There is significant opportunity for integration of museum and university education. Museums can be divided into 9 main categories, such as general museum, science museum, historical museum, art museum, open air museum, zoo, arboretum, zoological and botanical garden, and aquarium. Creating an environment is necessary if people come into contact with culture. The museum must be prepared so that the visitors can learn something subjectively. We introduce “hospitality” as a method of collaborative leaning to staff including curator, and need to set up the instructional system in the future. Also, we have to develop a museum curriculum and consider introducing it for all people who work in the related institutes of museum, such as curator . In consequence, the network of museum is necessary to prepare from the viewpoint of transmitting to the region and abroad. The university requires not only for research factor, but also an educational facility focused on an environment to learn curiosity for all people. The Leonardo da Vinci’s educational significance adapts to these matters. If the network of museum exposes the learning opportunity for international, interdisciplinary, and inter-professional as well as for domestic, the collaborative learning activity of human may be succeeded as creative educational activity in infinitum. So, we’d like to think about a possible orientation how we can develop the significance. An important thing for human growth is to seek the learning and growth through the viewpoint of human study. And, it will have a great influence on not only school education but also all personnel training to bring up a leader involved in education. The most suitable organization to unite the world is United Nations University (UNU). Next, we’d like to consider an actual condition of UNU. There are also opportunities of employment related to overseas training of temporary staffing. There are many technical colleges and vocational colleges all around the world. As one example, United Nations University (UNU) was established as an international community of scholars to contribute in the academic level for the goal of United Nations (UN), human peace and development. The scheme of establishing UNU was approved in the general assembly in 1972, and started the activity in September, 1975. A name “university” of UNU imply the UN’s mission “to contribute, through research and capacity building, to efforts to resolve the pressing global problems that are the concern of the United Nations, its Peoples and Member States” unlike the general meaning of university. UNU at headquarters in Tokyo operates through the worldwide network with UNU institutes and partners 23). UNU has no student body in the traditional sense. Its few students are postgraduate or young postdoctoral researchers, mainly from developing countries, who receive advanced

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training as UNU Fellows or participate in UNU training courses, seminars and workshops. Thus, UNU will be desired to enhance through the cooperation with the private educational・ industrial organizations to sort out the educational support system for each individual more and more in the future. Additionally, there is the demerit that a prospective UNU Fellow cannot apply directly to the UNU for postgraduate training even if candidates are excellent marks at school. Fellows are chosen after recommendations from their home institutions, which must be working in an area of concern to the UNU, and they are extremely difficult to bring out individual ability because they must be working in an area of concern to the UNU. Therefore, it will be urgent need to develop educational support activity from an international standard under the cooperation with a private enterprise by training education to be concerned with the open employment for more people as well as in domestic in the future. University education must be an organization in which everyone can learn. It’s important to consider not only the educational content, but also an approach of research presentation in academic meeting. An approach of creative art makes it possible. Therefore, to develop an environment for coexistence between art and learning develops a creative person like Leonardo da Vinci. The most important factor is to continue the research and collaborative learning with creator of entire universe in mind. When we seek who humankind is, we may find proper purpose and significance of gerontology. Seeking a purpose of life and practicing it refers to gerontology education and theory of practice and collaborative learning of Leonardo da Vinci. The future aim is to develop the domestic and worldwide network for achieving these matters. Finally, I desire to establish Leonardo da Vinci Gerontology Center which is a major base to participate great product while world takes each other’s hands in April 15th, 2012 (10:30a.m.) 25) as 560th anniversary of Leonardo da Vinci’s birthday.

9.14. Da Vinci Project 2012 in Tochigi, Japan Hare (2013) introduced about old history of aging philosophy through the entitled the Timeless Appeal of “Narayama Bushi-kō” by Shichiro Fukazawa. This was a reflection on the widespread appeal and enduring significance of Fukazawa Shichirō’s debut novel Narayama Bushi-kō (楢山節考, The Ballad of Narayama) . A brief introduction of the novel’s historical background is followed by an examination of its main characters and themes in the light of Fukazawa’s character and philosophy of life. Some parallels with modern society are then suggested before concluding with a short discussion of Fukazawa’s unique storytelling techniques. Hare (2013) explains about Narayama Bushi-ko as follows:

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Based on a well-known Japanese legend, Narayama Bushi-kō is set at an indeterminate time in the past in a nameless, remote, impoverished Japanese mountain village. Food is so scarce in “Yonder Village” that infanticide is common practice and custom dictates that the elderly, on reaching the age of 70, must be accompanied by a family member on a “pilgrimage” to Mount Narayama and left there to die. The narrative focuses on grandmother Orin’s preparation for the pilgrimage in the months leading up to her seventieth birthday and culminates in her son Tatsuhei’s solitary return from the Mountain to the family home, where Orin’s personal belongings have already been claimed by her grandchildren. Since its publication in the influential literary magazine Chūo Kōron in 1956, when Narayama Bushi-kō rocked the Japanese literary world with the raw immediacy of both its style and subject matter, the novel and its film adaptions have continued to fascinate a wide spectrum of readers and cinema-goers throughout the decades into the 21st century.

9.15. Proposal for the Kitami 2020 Summit The author has been appointed as a professor at the American University of Sovereign Nations (AUSN), which was developed and is led by President Darryl Macer in Arizona, USA. AUSN represents a monumental historic development: this project represents the development of the First-ever Master of Public Health (MPH), Bioethics (MBGPH) and PhD programs to be located on Native American Sovereign Land. There is one philosophy calls the “7th generation” principle taught by Native Americans that in every decision, be it personal, governmental or corporate, we must consider how it will affect our descendants seven generations into the future. A generation is generally considered to be 25 years, so that’s 175 years (Takahashi 2014). Finally, learning of disaster management should be considered lifelong span development for all human beings for building up Peace and Harmony in one Universe. This will conclude of the words of Rabindranath Tagore gave lectures titled “MAN” at the Andhra University in Visakhapatnam on December 8-10 in 1933. “By the Lord, “You have to live a hundred years, you must act,” Fulfill your hundred years of life by work, such work as can truly be claimed through belief and result to express the truth of (Soham) “I am He.” Not by turning up one’s eyeballs and sitting with closed breath and staying far away from man do we gain this Truth. This work, this toil is not for earning livelihood (Tagore 2009; Takahashi 2011).” This work should contribute for the world peace particularly toward to 2020 the time of Olympics in Tokyo. The main aim of the Olympics is unified spiritual, national heritage and remove racial belief, honor, poets and writer have chance to express themselves to large audience, seen as

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festival, have peace, remove social evils. 2020 must be the first line of real no discrimination of all nations, kindreds, tongues, and people for working and helping together for peace and harmony through KIGATSUKU SOUL. Kigatsuku means “an inner spirit to act without being told what to do.” SOUL can be grown by See, Observe, Understand, and Listen to learn each other toward to 2030. The aim is set for putting poverty in museum by 2030 as Professor Muhammad Yunus stated in his vision. In order to achieve such vison it has to going back to fundamental roots of human beings (Yunus 2006) . It is important to searching real history of roots of each country of tribal, heritage such as AINU people and Native Americans. As we mentioned before Youth is a gift and Age is an art, it is important to make focus to nurture the youth to be a leader of their societies. For this reason, Professor Darryl Macer has developed the training program called Youth Peace Ambassadors (YPA) International. Professor Darryl Macer initiated the YPA and Youth Looking Beyond Disaster (LBD) programs through UNESCO and Eubios Ethics Institute in cooperation with partner institutions in 2010. The First Youth Peace Ambassadors Workshop was held in Hiroshima, Japan with cooperation between UNESCO, Eubios Ethics Institute, Hiroshima Peace Culture Foundation and UNITAR. Then, the Second Youth Peace Ambassador Training Workshop was held in Phnom Penh on March 2011 with cooperation between RUSHSAP at UNESCO Bangkok, Cambodian Institute for Cooperation and Peace (CICP) and Eubios Ethics Institute. The Third Youth Peace Ambassador Training Workshop was held in Penang, Malaysia on November 2011, with cooperation between RUSHSAP at UNESCO Bangkok, Eubios Ethics Institute, USM and AIU. There were over 110 participants. The Fourth Youth Peace Ambassador Training Workshop was held in Hiroshima and Etajima on March 2012, with cooperation between RUSHSAP at UNESCO Bangkok, Eubios Ethics Institute, Hiroshima Peace Culture Foundation and UNITAR. The Olympic Youth Peace Ambassador Training Workshop was held in London on August 2012. The Fifth Youth Peace Ambassador Training Workshop was held in Thailand on November 2012, with cooperation between RUSHSAP at UNESCO Bangkok, Eubios Ethics Institute, Oran Patana Foundation, The International Peace and Development Ethics Centre, Thammasat University Hospital and JCI Thailand. The Sixth Youth Peace Ambassador Training Workshop (YPA6) was held in Bangkok and Kaeng Krachan on May 2013. The Youth Peace Ambassadors Festival at Chulalongkorn University was held on May 2013. Japanese Youth Peace Workshop: Bioethics for the Future was held on August 2013 at the United Nations University Institute of Advanced Studies (UNU-IAS) , Yokohama, Japan. Seventh International Youth Peace Ambassador

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Training Workshop (YPA7) Kathmandu and Lumbini was held in Nepal on January 2014. Ninth International Youth Peace Ambassador Training Workshop (YPA9) was held in Scottsdale, Arizona on August 2014. Tenth International Youth Peace Ambassador Training Workshop was held on 20-25 May 2015 at Faculty of Medicine and Health Sciences, Universitas Jenderal Soedirman (UNSOED), Purwokerto; and Bandung, Indonesia. There continue to be active YPA and LBD training workshops, and in 2020 one will be held in Kitami. Because of cooperation between Eubios Ethics Institute and UNESCO, we could associated the name "UNESCO" to some of these events in 2010 and 2012. Eubios Ethics Institute funded a number of UNESCO activities from 1992 to March 2013. Although it was encouraged the creativity of people for the activities inspired by these programs, and open to a broad range of partners with similar goals, the originators of ideas, programs, materials and goals should be acknowledged. Even after Professor Darryl Macer moved from UNESCO Bangkok to establish a new University, American University of Sovereign Nations (AUSN) in March 2013, it has been still continuing the above activities. With these above experience all together it is planning to develop gathering events such as called, International Youth Peace Ambassador Summit and Training Workshop (YPA) and Summit of Indigenous Leaders in Kitami city (Okhotsk Area) , Hokkaido, Japan on August 17-22, 2020. There are reasons why it will be held such Summits regarding to the topics of Environment, Education, Disaster Management, and Human Rights including Indigenous peoples in Okhosk Area. The first reason is Hokkaido was place of Indigenous people such as call Ainu before the pioneers moved to Hokkaido from the mainland in Japan. The second, this land was chosen to establish a new country during the Movement for Civic Rights and Freedom in the 1880s. The third, Kitami city in Okhosk area has been blessed with many natures. On the other hand, there are many natural disasters, as well. Finally, there is a relative history of Ashio copper mine pollution incident during 1880s. People of Ashio area had moved to Saroma town near Kitami city as Disaster Victims. This is not still ended up of the influence of this pollution. This should be considered in harm caused by radiation in Fukushima, Japan after the Great East Japan Earthquake in March 11, 2011. Finally, why Budo Enbu kai（Martial Art Competition）for Shogido 将棋道, Kado 華道, Judo 柔道, and Kendo 剣道 is planed is reviewing acting philosophy of Bushido which is required with Meditation, Prayer, or Yoga or Zen practice. This must be the central of Bushido (Benesch 2014; Uchida 2013).

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With all above histories, teaching principle and philosophy the gerontology concept has been set up. The following conference has been preparing now. Topics are chosen as follows: Bioethics, Education, Human Rights (Indigenous people), Disasters Management and Environment (Takahashi 2014). All participants are welcomed to gathering to Kitami city, Hokkaido, Japan during the year of Tokyo Paralympics and Olympics in 2020. Based on the principles of the above philosophy the following summits and activities are planned in Kitami, Hokkaido, Japan as follows. International Youth Peace Ambassador Summit and Indigenous Leaders’ Summit: Training Workshop (YPA）in Kitami 2020 are planning with philosophy of Samurai Spirit with no power and no authority but truthfulness and action on Aug 17-22, 2020 after Tokyo Olympics (July 24-Aug 9) and before the Paralympics (Aug 25 – Sep 6) in Japan for a creating new world in 2030 in Hokkaido, Japan (Takahashi 2019; Takahashi 2017). The gathering location for applying the above philosophy is chosen to be in Kitami city, Hokkaido on Aug 17-22 in 2020 because Kitami city in Hokkaido is not only the author’s homeland, but also it was opened the land by Pioneers with the help of Ainu, Indigenous people in Japan. These pioneers came to Hokkaido to create new world with the Movement for Civic Rights and Freedom in the 1880s from the various areas in Japan. With all above histories, teaching principles and philosophy of gerontology has been set up. The following conference is being prepared now. Topics include Education, Human Rights (Indigenous people). Disasters Management and Environment (Takahashi, Anderson, Coover, Kikuchi, Scott, and Smith, 2014). All participants are welcomed to gather to Kitami city, Hokkaido, Japan during the year of Tokyo Paralympics and Olympics in 2020. We will learn from Mr Atsushi Monbetsu to make a living as a hunter, it is essential to teach as many people as possible about hunting culture. He remarks, “We must never forget our appreciation for life. Now that I make my living with a gun, the value of life is even closer to my heart.” Moreover, we will learn from Mr.Masao Shishida in Akan Kotan. Mr.Nishida is the great-grandson of Mr. Uekichi Nishida, who was forcibly moved from Kushiro to the upper Seturi River (currently Tsurui Village) in 1890. He learns Ainu culture in his life. In 1973, succeeded to Kotan's house and entered a full-fledged Ainu culture activity as President of the Akan Ainu Culture Conservation Society and Lake Akan Ainu Association while running a folk art store. Mr.Nishida Actively participates in domestic and overseas performances as a dancer of Ainu traditional dance, a performer of Eucalyptus drama, and a performer of Ainu folklore puppet drama. In recent years, not only the locals, but also the Kamuinomi priests in each region,

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instructing juniors with an easy-to-understand tone and work, has contributed to the promotion of Ainu culture by fostering successors and raising awareness of Ainu culture. Overall the 2020 Kitami conference to be held 17-22 August 2020 includes an: International Gerontology Conference: Theme: Youth is a Gift and Age is an Art International Youth Peace Ambassador Training Workshop (YPA20）Summit and Indigenous Leaders’ Summit International Shogido, Budo Keiko Enbukai for All People Location: Kitami city Art Culture Hall Purposes: Training future leaders from Youth Activities: Youth Summit about Environment, Prevention from Disaster, Education, Human rights for Indigenous people; Shogido, Budo Keiko Enbukai for persons with intellectual disabilities Hokkaido Sakamoto Ryoma Cup (Shogido, Kdo, Judo; Kendo. Draft Day by Day Draft Agenda Aug17 (Mon) Shogido (Japanese Chess) workshop and competition at Kitami Art Culture Hall Aug 18 (Tue) Welcome Kado, Budo and Keiko Enbukai at Kitami City Budokan Keynote Lecture: Princess Akiko of Mikasa World Indigenous Culture Exchange Festival Prayer for World and Peace at Kitami Art Culture Hall Aug 19 (Wed) International Summit round-table meeting at Napal Kitami (Hokkaido Youth Support Activity Center) Aug 20 (Thurs) International Summit Roundtable Meeting at Napal Kitami Aug 21 (Fri) Field Trip in Abashiri Area Aug 22 (Sat) Field Trip in Aakan Area Sight Seeing: Hokkaido Museum Northern People http://hoppohm.org/index2.htm Abashiri Prison Musium http://www.kangoku.jp/ Moyoro Shell Mound Museum http://moyoro.jp/ Akanko Ainu Kotan http://www.akanainu.jp/

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Figure 39: Ryoma Sakamoto’s Hand Written hanging Scrolls “Samurai dies and hides, and people die and retain their names, but it is not a coincidence that people leave their fame in future generations. If you come to the ruins of the Minato River where the Southern Dynasty Chushin Dainanko died in the war, the river flowed into the heavens, and it has not changed. Although the lifetime of a person is limited, the fame of a fine person will never run out forever. The spirit of pure loyalty, like the great prince, is passed on forever and never forgotten”.by Nariaki Tokugawa.

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CHAPTER 10 10. Conclusions and Recommendations 10.1. Conclusions (1) The National Institute on Aging (NIA) was established in 1974 in USA, but their origins reach back much farther. The Academy for Gerontology in Higher Education (AGHE)was established to develop gerontological education in 1974 in the USA. The purpose of AGHE is to promote research and education, to develop the higher education associated to aging, and to provide resources to wide range of local community. Special Interest Research Group (IASSID SIRGAID) is another group for international research on Aging and Intellectual Disabilities. (2) The Japan Gerontology Society was founded in 1959. However, even before modern geriatrics and Gerontological society was founded in Japan Ekken Kaibara (1630-1714) introduced Gerontological Concepts through the Book of Yojokun. The Society for Applied Gerontology-Japan was organized on October 2006. The purpose of SAG Japan is to provide assistance to professionals in a variety of fields such as industry, government, academia and the private-sector who are interested in improving services for an aged society. Providers of services to the aging and their families require wide-ranging expertise in gerontology. (3) Family history is known world wide through the book called “Roots: It is important to learn oneself who we are as human beings. It is called Genealogy work. Genealogy work is a part of Gerontology. This work is applied for school teaching and learning within Positively Aging Curriculum. The Family History Library is located in Salt Lake City, Utah in the United State of America. The origins of the Family History Library can be traced to the founding of the Genealogical Society of Utah in 1894. The Church of Jesus Christ of Latter-day Saints administrates this library. It is known as the largest genealogical library in the world and is open to the general public at no charge including online program. (4) The Jōmon jidai is the time in Japanese prehistory, traditionally dated between BCE14,000– 300 BCE, recently refined to about 1000 BCE, during which Japan was inhabited by a hunter- gatherer culture, which reached a considerable degree of sedentism and cultural complexity. About 5000 years ago, it is said to be a mural painting of the era when Jomon people were in Hokkaido. The Mount. Haku is the temple of God because of that people to come to worship God by learning experience, which is called Shugendo. Shugendō is a highly syncretic religion that originated in Heian Japan. Shugendō evolved during the seventh century from an amalgamation of beliefs, philosophies, doctrines and ritual systems drawn from local folk-

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religious practices, pre-Buddhist mountain worship, Shinto, Taoism and Vajrayana. These may be linked among the Japanese religion and philosophy of gerontology. (5) Japan enacted legislation on April 19 in 2019 aimed at protecting and promoting the culture of the Ainu ethnic minority through financial assistance, while at the same time stipulating for the first time that they are an “indigenous” people. Ainu explored the Hokkaido. Then Japanese people came from other islands after 12 century. Ainu people has their own languages and cultures (Lam 2017). Ainu means Man or real man. Samurai’s sward is called Katana. This original meaning came from Settlement, Village, or Clan. However, Japanese government has destroyed Ainu lives to become themselves as Japanese. (6) In 1899, the Japanese government passed an act labelling the Ainu as "former aborigines", with the idea they would assimilate. As the result, the Japanese government taking the land where the Ainu people lived and placing it from then on under Japanese control. At this same time, the Ainu was granted automatic Japanese citizenship, effectively denying them the status of an indigenous group. Samurai’s culture and way of life is originally from Ainu. This practice had gone on for nearly two centuries, and these recruited warriors became the revered samurai, sword-wielding knights in armor whose exploits led to six centuries of military rule in Japan”. The Freedom and People's Rights Movement, Liberty and Civil Right Movement, or Free Civil Right Movement was a Japanese political and social movement for democracy in the 1880s. It pursued the formation of an elected legislature, revision of the Unequal Treaties with the United States and European countries, the institution of civil rights, and the reduction of centralized taxation. (7) Leonardo da Vinci had an anecdote about the learning related human in his mid-fifties. A solitary old man aged about a hundred years old was hospitalized at the hospital Santa Maria Nuova. When he visited the hospital, he always heard and learned the hopeful reminiscing in youth by the old man, and he witnessed the death of the old man. The story was not over here. He took him in and continued to study the human though the anatomy to explore the mysteries of life as the advanced age. That is to say, he explored "What is the human? What is the life? What is the health?" under his theme of lifetime learning. In later life, he regretted and apologized to God and human that he would die while he left so many unfinished works. (8) Martial Arts is originally called in Japanese as Budo. Sasaki (2008) stated that historically, Budo has had a very broad meaning. Even nowadays, Budo is still used in a broad way, in that there is still a tendency for it to be used to defi ne a culture of spirituality and moral values. It is important to keep these pioneers’ SOUL as we call again, “Kigatsuku”気が付く means “an

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inner spirit to act without being told what to do”. SOUL can be grown by See, Observe, Understand, and Listen to learn each other. Zanshin 残心 is also a central philosophy of Bushido. Zanshin is a way of Yawara. Zanshin is unconditional SOUL to grow for caring and concerning others even relaxing dairy living. Zanshin is to polite to others with humble heart to express thanks. Zanshin is a way of learning from everybody to grow oneself and going back to basic principle mind. (9) It is important to recognize roles and philosophy of Japan, advanced, educational Institute and Technology. Japan has mission to build up peace in the world setting. Advance means not only developing future advanced science and technology, but also digging up ancient wit and wisdom for restoring culture and history. Institute itself has mission to train science and technology to be a leader in the fields, but also it is important to educate MAN with understanding bioethics. That means MAN is not only biological existence, but also mental, intellectual, spiritual, and culturally eternally progress and grow for leading the world. (10) It is said that gerontology is not only the interdisciplinary study, but also the international and inter-professional study of aging. However, in current academic education, the business network concerned with the interprofessional approach to address aging issues in societies has not been enriched. Because of this, we must develop and implement collaborative learning that is inherent in advanced gerontology throughout Japan as well as in the world to enhance our aging future. A "cafeteria curriculum" which refers to the self-directed curriculum is one key to achieving collaborative learning on aging. The cafeteria curriculum is embraced as a learning practice in the business world. Introduction of the curriculum would bring up the human resources capable of providing personalized service with a quick judgment. Therefore, a universal approach that focuses on the earth and space environment point of view is required. (11) The educational design pursued in the world including Japan is a concept of collaborative learning with grass-roots international support in future. It means to go forward a collaborative project related to education and corporation under the international field of vision while we understand own culture. For this creation, a collaborative learning center for coordination with all sectors of corporation, public, school, and citizen as well as university. If the research and collaborative learning activity will develop in the center, the international, inter-professional, and interdisciplinary activity based on the principle of education of gerontology will be also important challenge. The most important feature of gerontology is the research and practice to raise individual quality of life based on current living circumstances, placing the right people in the right jobs.

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It is required to apply the power of “awareness” according to each country or environment. Therefore, in order to carry the project forward, it is important to focus on developing the potential ability of awareness, which is naturally possessed by human being (SOUL Theory), before acquiring cultures around the world. SOUL Theory is a hands-on theory, which argues that developing synthetic abilities of Seeing, Observing, Understanding and Listening develops the potential ability of human nature. To fuse these studies together inter-disciplinary, inter- professionally and inter-nationally, Nippon Care-Fit Service Association (NCSA) hosted the international meetings through NCSA Center for Gerontology from 2009 as reviewed in Chapter 9. These above details are considered as Philosophy of gerontology. Gerontology is called in Japan by various names such as geriatrics, longevity studies, Age Ring studies, gerontology, Happy &Aging studies, natural life sciences, and age studies. The term “gerontology” is derived from Ilya Ilyich Mechnikov (1845-1916) in the book “The Nature of Man: Studies in Optimistic Philosophy” “The basis of research is the real life and scientific objectives when we take a comprehensive approach to research based on various languages and cultures, including religious and philosophical fundamental ideas from various perspectives. People can become one towards one ideal." (Metchnikoff & Mitchell, 1903) .

10.2. Recommendations I recommended the following action for developing applied gerontology in future. 1) It is important to develop our own philosophy of life instead of learning the philosophy of others. 2) Active learning with collaborative learning is necessary to develop unlearned experience to share each other in national and international setting with culture difference. 3) It is important to breakout the barriers of academic fields to make and find commonality to unite as one living and acting community. 4) It is most important to find our self-value with a mind of respect of others by searching family history and keeping our own living history as a journal toward to the journal in the context of our future as an individual and community journey from Japan as a central of the SUN shining.

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11. Acknowledgements I thank God, my Savior Jesus Christ and the Holy Ghost. My companion Sumiko Konno Takahashi 髙橋（紺野）寿美子, our children, Shinri 真理 and his wife Yumi 祐美, and their daughters Yui 優衣 and Kaho 佳歩, our daughter Ai 愛 and her husband Takeshi Oda 小田猛, our daughter Ayame 亜野芽, Son Ko 光 and daughter Erin えりん and three miscarried babies. I thank my parents Jun and Masae Takahashi 髙橋閏・正枝, Parents in law Shigeji and Yaiko Konno 紺野重治・ヤイ子. My brothers Kan and his wife Yumi 髙橋寛・祐美子 and Sei Takahashi 髙橋整. Professor Hiroyuki Iida 飯田弘之 at Japan Advanced Institute of Science and Technology to encourage me to write of this topics with future advanced vison. I thank President Darryl Macer at American University of Sovereign Nations who has mentored me for learning of the bioethics with the philosophy of gerontology in the broadest, widest and deepest meanings. I also thanks to the committee members of approved this study as follows:Professor Darryl Macer, Professor Chutatip Umavijani, Professssor Arura Sivakami Ananthakrishnan, and Professor Raffaele Mantegazza. I thank Dr. Chiiho Sano 佐野ちいほ who graduated with Ph.D. from Nara Institute of Science and Technology for sharing her graduate experience. Finally, I thank to Professor Hiroshi Shibata 柴田博 who has been a mentor to develop such concept of philosophy of gerontology as Editor of HSOA Journal of Gerontology and Geriatric Medicine. Leonardo da Vinci, Rabindranath Tagore, Professor Hirosuke Shimada 島田博祐, Professor Yaichi Wakai 若井彌一, Professor Kunijiro Tashiro 田代国次郎, Professor Mikio Sato 佐藤幹男, Professor Yoshio Muranaka 村中義夫, Professor Kikuya Chiba 千葉喜久也, and Professor Tasuku Sato 佐藤佑, Professor Edward F.Ansello, Professor Thomas J. Fairchild, Professor Matthew P Janicki、Professor Hervy L.Sterns, Professor Roy Brown, Professor John McDonnell, Professor Dale A Lund, Professor J. Richard Connelly, Mr. Nen Hatanaka 畑中稔, and all students at Sendai University and collegues at American University of Soverign Nations. I will return all glories unto God.

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Appendix 1: My Family History 高橋亮家族歴史（Ryo Takahashi Family History Chart）

Father 父髙橋閏（Jun Takahaashi）誕生 Born1935 年 7 月 9 日 Hokkaido 死亡 Died 2019 年 6 月 5 日 Monbetsu-gun Monbetsu -cho 北海道紋別郡紋別町父イコール音楽の人生であった。小さい時から吹奏楽に親しみ父の姿を見て成長してきた。父は中学校の音楽の教師として生田原中学校、訓子府中学校の吹奏楽部の顧問として指導をしていて生徒の皆様と一緒に遊んで貰った記憶がある。お正月になると卒業生が家に来て食事をしたり、カルタをしたりとても楽しかった思い出がある。また、吹奏楽部の合宿に母と一緒に行って練習を見てお手伝いをして音楽の完成へのプロセスを学ぶことができ感動した。父が働いている訓子府中学校の吹奏楽部に入部して 2 年生、3 年生の時北海道新聞社主催のアンサンブルコンクールの全道大会に父の引率で札幌に行けたことも本当に楽しい思い出である。父がピアノのレッスンを自宅で行っている時に待っている間、父に白菜の漬物をご飯にまるめて「あーん」といって貰った想い出がとても懐かしい (Ryo)。

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Grand Father (Father side)祖父高橋時也 (Takahashi Tokiya) 誕生 Born1892 年 4 月 22 日 Akita-ken Senpoku-gun Okigou-Mura 秋田県仙北郡沖郷村死亡 Died1959 年 2 月 5 日北海道生田原字生田原 601 番地父時也は道内外の出張の多い職業柄子供一人ひとりの土産が大変なのでレコード（SP 版）（軽音楽、歌詞のない曲）洋楽を１枚全員分として恒例化し当時の電蓄で家族全員で聴くことが慣習化していた。然し閏は末っ子であったことから特別扱いで「兵隊」さんの衣服、ゲートル、軍靴、背のう、鉄砲など一式をその都度買い揃ええてくれた。正月はお膳料理で席順も決まり、上座中央に末っ子の閏は末席で隣に母親と続いた。お酒が入ると上機嫌な父であった。高校 3 年の 5 月祖父は脳溢血で右手、右足が不自由になり、風呂に入れてあげるのに一苦労した。閏が指導、指揮していた遠軽高校吹奏楽部を自宅まで招待し庭先で 25 名が並んで、父親に聴かせたことも親孝行の一つであった。父は感激の涙を見せた (Jun)。

Grand Mother (Father side) 祖母西部きぬ（Nishibu Kinu）誕生 Born1899 年 9 月 25 日 Gifu-ken Mugi-gun Shimonoho-Mura151 岐阜県武儀郡下之保村 151 番地死亡 Died1969 年 8 月 8 日北海道網走市閏は小学校 3 年生頃まで「夜尿症」で、よく布団を濡らしていた。夜トイレに行かせるため、母親のそばに寝かされていた。幼少時に「中耳炎」治療のため始終病院に連れられて帰宅途中の菓子屋で好物を買ってもらえるのが楽しみであった。母も優しく叱られた覚えは全くなかった。高校入学式に同伴帰りに食べた富士の家「かつ丼」がとても美味しかった。母はお琴（生田流）父は尺八（都山流）で正月（元旦）には「春の海」などを「弾き初め」として毎年聴かされた。母は肝臓癌のため札幌医大で手術を受けたが経過が悪しく１ケ月後に死亡した (Jun)。

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Great Grand Father (Father side)曾祖父髙橋栄昭 (Takahashi Eisyo) 誕生 Born1863 年 1 月 6 日 Akita-ken Senpoku-gun Simizu-Mura Okigou50Banchi 秋田県仙北郡清水村沖郷 50 番地(現秋田県大仙市清水乙泉 105) 死亡 Died1900 年 3 月 16 日 HokkaidoAbashiri-Cho Minami3jyoNishi1Chome 北海道網走町南 3 条西 1 丁目栄昭は、本籍は秋田県仙北郡清水村沖郷五十番地である。明治 18 年 2 月 12 日藤原リエと結婚するが明治 28 年 10 月 5 日離婚する。そして明治 33 年 3 月 16 日秋田郡廣山田村楢山五番地田中知安長女のチヨと結婚し北海道網走郡北見町で届け出をしている。チヨは昭和 14 年 3 月 24 日午前 8 時に北海道網走町南三条西一丁目一番地において死亡（同居者チヨが届け出している）。二人の間に榮が明治 34 年 3 月 11 日に誕生しているが同年 3 月 26 日に死亡している（午後 6：40 北海道北見国網走郡北見町南通裏二丁目 2 番地小松半蔵・ヤエ三女のトク（明治 29 年 10 月 20 日）を養女として迎えている）。栄昭（朝吉）は明治２８年に北海道へ渡っている。1914（大正 3）年 4 月 1 日栄昭 52 歳にて佐呂間村初代村長となる (大正 3 から 10 年まで）。書の号を「仙渓」とする (Jun)。

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Great Grand Mother (Father side)曾祖母田中チヨ（Tanaka Chiyo）誕生 Born 1868 年 12 月 15 日 Akita-KenMinamiAkita-Gun 秋田県南秋田郡死亡 Died1939 年 3 月 24 日 HokkaidoAbashiri-Gun Abashiri-Cho Minami 3jyo Nishi 1Chome1Banchi 北海道網走郡網走町南 3 条西 1 丁目 1 番地 Married 1900 年 3 月 16 日本籍秋田県南秋田郡の田中チヨ（33 歳）と栄 37 歳）が結婚する。住所は北海道北見国網走郡北見町南通裏２丁目２番地。この地において明治三十五年（1902）３月 17 日、チヨは長男榮を生んだが同月２６日死亡してしまった。翌 36 年（1903）3 月 4 日、上川郡旭川町小松半蔵の三女トク（７歳）を養女にした。（この娘は妻チヨの実子である。）北見町は佐呂間町の隣であり、北見町を中心に栄昭の仕事を支えていたことが窺える。大正 10（1921）年 6 月、栄昭は佐呂間村長を辞して、網走に住んだ。昭和 3 年 2 月 21 日、網走町の住所で栄昭は死亡した。届け出は妻のチヨである。チヨはお寺で葬式を行った後、お骨を抱いて栄昭の生家（清水村）を訪ねた。チヨは昭和 14（1939）年 3 月 24 日娘トクに看取られ亡くなった。享年 72 歳 (Ryo)。

Great Grand Father (Father side)曾祖父西部彦右衛門（Nishibu Hikouemon）誕生 Born 1860 年 1 月 25 日 Gifu-KenMugi-Gun Shimonoho-Mura151i 岐阜県武儀郡下之保村 151 番地死亡 Died1936 年 11 月 19 日 Hokkaido Shari-Mura Akkanbetsugenya 北海道斜里村飽寒別原野北海道斜里村の駅前で旅館業を営んでいた。彦右衛門は安政七年満延１（１８６０）年１月２５日に岐阜県武儀郡下之保１５１番に父西部彦右衛門と母土屋まつのもとに生まれる (Ryo)。

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Great Grand Mother (Father side)曾祖母笠野てつ（Kasano Tetsu）誕生 Born1860 年 1 月 29 日 Gifu-Ken Mugi-Gun SHimonoho-Mura 岐阜県武儀郡下之保村死亡 Died1939 年 3 月 22 日 Hokkaido Shari-MuraAkkanbetsugenya 北海道斜里村飽寒別原野満延１（1860）年 1 月 29 日に岐阜県武儀郡下之保村で父笠野吉弥、母二俣キウ（天保 3 年）1831 年 3 月 17 日」に生まれた。キウの父は二俣善兵衛」です。キウは、明治 12（1879）年 3 月 10 日に結婚している。昭和 14（1939）年 3 月 22 日に北海道斜里郡飽寒別原野で亡くなった (Ryo)。

Mother 母村上正枝（Murakami Masae）誕生 Born1941 年 1 月 12 日 Hokkaido Shari-Gun Koshimizu-Mura ooaza Yanbetsu-Mura Aza Kamitokusawara1316Banchi 北海道斜里郡小清水村大字止別村字上砥草原 1316 番地母はいつも命がけで頑張る気性で尊敬している。私が病気になった時に母の作ってくれたお茶漬けを食べれば必ず治るといつも思っていた。学校に行く前に夕食に食べたいメニューを伝えておくといつもスパゲティ、お寿司、カレー、豚汁、ハンバーガーなど食べるのが楽しみであった。弁当はいつも自慢でみんなに羨ましがられていた。小学生の頃牛乳を一升瓶で黒川さんに買いに行き、破卵を買いに行かされた。破卵を買いに行ったときに帰りに転んでしまい卵が割れてしまい母に叱られると思ったけれどもこれから注意するように言われただけで驚いた。高校生の時は、何かの買い物のために一万円をもらってバスに乗って行ったときに、どこかに落としてしまったけれど、正直に話したら怒られなかったので驚いた。自分の行いたいことを結局はいつも応援してくれたように感じている (Ryo)。

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Grand Father (Mother side)祖父村上幸治郎（Murakami Kojiro）誕生 Born1896 年 12 月 26 日 Miyagi-Ken Shibata-Gun Numata-Mura23 宮城県柴田郡沼田村二十三番地死亡 Died1979 年 6 月 4 日 Hokkaido Koshimizu-Cho 北海道斜里郡小清水町浪曲が趣味。トリが出産を迎えていても何回も外出していたという。長女、次女が弟妹たちの出産にトリの指示で泣きながら取り上げたという。釧路で貧困の中魚店を営むもサービス過剰で失敗。トリの兄が小清水砥草原果樹の大木のある土地を紹介。大農園を夢みて 5 人の子供をリヤカーにのせて移住。その後は失敗しながらも年中果樹（りんご、なし、プラム、ぐすべり、苺などの豊富な果物を保存し長女、次女、三女の料理熱心なことも有り、大勢の家族（8 人の子供）に恵まれ近隣からは羨ましがられていたが、実際は農協からの借財で苦労していたようである。最終的には家族の街へ出て食堂、店を経営するが本人は、頑固に 1 人農業に従事していたようである。週末は街の特養ホームにて死去 (Masae)。

Grand Mother (Mother side)祖母八巻トリ（Yamaki Tori）誕生 Born1904 年 9 月 4 日 Miyagi-KenKatta-Gun Kooriyama-Mura34Banchi 宮城県刈田郡郡山村 34 番地死亡 Died 2002 年 6 月 12 日 Hokkaido Shari-Gun Koshimizu-Cho 北海道斜里郡小清水町寺子屋で教育する末っ子として育つ。父は０歳で死亡。母は１歳で死亡。長兄（八巻重治郎）は厳しい教育から逃れるため北海道で大農園を夢みて渡道。トリの父母が死したのをきっかけに、自分が教育するといい、トリの養母（お手伝い）から奪い７歳のトリを 1 人で札幌へ、その後浦士別（清浦）で開拓する重治郎の子守りとして、おしんのような生活をさせられ、兄の子守りに明け暮れ 10 代（16 歳位）で村上幸治郎の妻となる。5 男 4 女の子供に恵まれ苦労の生涯の中老後は幸せな生涯を終える (Masae)。

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Great Grand Father (Mother side)曾祖父村上幸之助（Murakami Kounosuke）出生 Born1860 年 10 月 10 日 Miyagi-Ken Shibata-Gun Numata-Mura23 宮城県柴田郡沼田村二十三番地死亡 Died1934 年 12 月 3 日 Hokkaido Abashiri-Gun Abashiri-Cho 北海道網走郡網走町宮大工として日本で三本の指に入るといい続けていたようだが、老後は酒に溺れ息子（幸治郎）長男、次男に毎日酒を買入れさせアル中のようだったらしい。本人（幸之助）は「今でこそ落ちぶれ果てたが、この体には高貴な血が脈々と流れている・・・」と一日中言い続けていたと云われる。終末は徘徊もあり幸治郎の長女次女が、終日付き添って捜し歩いたらしい。村上天皇の末裔であったといわれているが、宮城県村田町沼田の村上金榮とご子息は村上水軍の末裔ではないかと考えているがはっきりした資料は存在していない (Masae)。

Great Grand Mother (Mother side)曾祖母平間よしの（Hirama Yoshino）出生 Born1869 年 9 月 18 日 Miyagi-Ken Shibata-Gun Numata-Mura 18 Banchi 宮城県柴田郡沼田村 18 番死亡 Died 1937 年 4 月 29 日 Miyagi-Ken Shibata-Gn Funaoka-Mura Aza Shimokouji9Banchi 宮城県柴田郡船岡村字下小路九番地父平間源吉と母小野せきのもとに三男二女の長女として誕生した。明治 20（1887）年 10 月 7 日に村上幸之助と結婚した。昭和 12（1937）年 4 月 29 日午前三時に 68 歳で亡くなっている。死亡の場所は宮城県柴田郡船岡村字下小路九番地において死亡届同居者渡邊直次郎届け出。よしのの父平間源吉は天保 14（1843）年 3 月 9 日に柴田郡沼田村 18 番地に生まれ、大正 9（1920）年 3 月 13 日 77 歳で北海道雨龍郡一己村十五番地で死亡している。母小野せきは、弘化 3（1846）年 12 月 10 日宮城県柴田郡大谷村 79 番地に小野勝蔵と夫人

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のもとに生まれた。昭和 5（1930）年 12 月 4 日に北海道雨龍郡一己村十五番地で死亡している (Ryo)。曾祖父八巻源治 (Yamaki Genji)出生 Born 1861 年 11 月 18 日 Miyagi-Ken Katta-Gun Kooriyama-Mura 宮城県刈田郡郡山村死亡 Died 1904 年 12 月 13 日 Miyagi-Ken Katta-Gun Kooriyama-Mura 宮城県刈田郡郡山村寺子屋学校の先生をしていたと聴いている。字の上手な人であった。文久 1（1861）年 11 月 18 日に宮城県刈田郡郡山村字下関下十八番地にて父八巻亀治と母のもとに生まれた。明治 13（1880）年 3 月 18 日に佐藤りいと結婚した。亮の祖母トリが明治 37（1904）年 9 月 4 日に生まれたが 3 ケ月後に亡くなっている。享年４３歳。戒名は空哉道乗信士である。お寺は、宮城県白石市字不澄ケ池 68 番地、真言宗智山派延命寺電話 02242-6-3216 このお寺には大相撲行司初代木村庄之助の墓がある（現白石市字半沢屋敷前１佐藤大八郎家先祖佐藤家には庄之助が当時使用した衣装・軍配などの持ち物や行司道具一式が大切に保存されている（Ryo）。

Great Grand Mother (Motherside)佐藤りい (Sato Rii) 出生 Born 1862 年 10 月 21 日 Miyagi-Ken Katta-Gun Inusotoba-Mura 宮城県刈田郡犬卒都婆村死亡 Died 1907 年 2 月 13 日宮城県刈田郡郡山村夫婦仲良く上品だった。文久２（1862）年 10 月 21 日に父佐藤寅吉と母のもとに宮城県刈田郡大卒都婆村で生まれる。明治 40 (1907)年 2 月 13 日に亡くなっている（45 歳） (Ryo)。

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紺野寿美子家族歴史（Sumiko Konno Family History Chart）

Father in Law 父紺野重治コンノシゲジ（Konno Sｈigeji）出生 Born1929 年 4 月 5 日 Fukushima-Ken Adachi-Gun Niidono-Mura 福島県安達郡新殿村死亡 Died1982 年 2 月 10 日 Fukushima-Ken Adachi-Gun Iwashiro-Machi 福島県安達郡岩代町父はとても穏やかな人だったことを覚えています。口数が少なく怒鳴り声をあげたのを聴いたことはありません。地元の農協の所長をしていました。一緒に働いているひとをとても大切にしていました。私の小さい頃農家の人たちが農協からお金を借りるのに私の家に夜来て、父が書類をつくってあげていました。52 歳の時、肝硬変でこの世を去りました。お酒の飲み過ぎが原因でした (Sumiko)。

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Mother in Law 母紺野 (佐久間)ヤイ子 (Konno Yaiko) 出生 Born1932 年 4 月 16 日 Fukushima-Ken Nihonmatsu-Shi NishiNiidono 福島県二本松市西新殿母は、町の役場に勤めていました。家の中のことは祖母がやっていました。母は、9 人兄弟姉妹の長女です。家族を支えるために役場で働き、また兄弟姉妹を助けていました。私が伝道に出るときも結婚するときも大変反対しましたが、伝道中もいろいろと荷物をおくってくれたり、結婚後も「こんなにいい人と結婚できて良かった」と言ってくれました。私の夫ととても仲が良いです。定年退職後は畑をつくり、近所の人々を病院につれていったり、かいものにつれていったり（自動車が運転できるので）奉仕しています。（本人は奉仕という考えはなく、あたりまえにやっています）祖母（カネ）が寝たきりになった時、半年ほどでしたが、中心的に介護をしていました。奉仕の人だと思います（Sumiko）

Grand Father in Law 祖父紺野長光（Konno Nagamitsu）出生 Born1894 年 12 月 20 日 Fukushima-Ken Adachi-Gun Tozawa-Mura 福島県安達郡戸沢村死亡 Died1975 年 9 月 22 日 Fukushima-Ken Adachi-Gun Iwashiro-Machi 福島県安達郡岩代町私の祖父は長いこと呉服屋さんで番頭さんをしていました。祖母（カネ）と結婚する時岩代町東新殿にきて二人でお店を開きました。なんでも屋（雑貨、食品、文房具、ガソリン、ガラス、なべ、かま、くわ、などなんでも）、何でも売っていました。「仏の長さん」といわれていました。とても優しい人でした。お金がない人には、お金をとらずかしてあげていましたが（祖母が言うにはっ誰も返しにこなかったそうです）。８０歳の時眠りながら死んでいきました。私が小学生の時で、朝、ごはんなのでおじいちゃんを呼んできてといわれて、おじいちゃんのところへいったら、動かず、静かに死んでいきました。祖父の死を迎える姿は私もあこがれであり模範です。私も死ぬまで元気で、体と内蔵と脳の機能が一緒に留まってくれればと思っている (Sumiko)。

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Grand Mother in Law 義理母鴫原カネ (Shigihara Kane) 出生 Born1902 年 7 月 30 日 Fukushima-Ken Adachi-Gun Tozawa-Mura 福島県安達郡戸沢村死亡 Died1995 年 9 月 8 日 Fukushima-Ken Iwashiro-Machi 福島県安達郡岩代町祖母の名前カネは、祖母の両親が「一生お金に困らないように」という願いを込められてつけられたそうです（祖母によると）。最初の結婚で一男をもうけましたが、夫が事故（大工で高い所から落ちた）で亡くなり、夫の家から出されました。子供もおいて出なくてはならず、とてもつらかったとのことでした。その後、長光（祖父）さんと結婚し５人の子供に恵まれました。最初の夫の子と 5 人の子供たちはとても仲の良い兄弟姉妹になりました。最初の子供が戦争に行くとき、東京から松島の駐屯地に行く途中、二本松駅に５分ぐらい止まるので息子に会いに 20km 以上の山道を歩いて駅まで行ったそうです。私は祖母に育てていただきました。時間にとても厳しく、嘘をつかないこと、お金を大切にすること、熱心に働くこと、生きるべきことを教えてくださいました。祖母は死ぬ前に暑い夏では皆さんに迷惑をかける、秋の収穫期にも申し訳ないと言って暑い夏を過ぎ、稲刈りの前に死んでいきました。一生懸命家族のために生きていった（Sumiko）。 Great Grand Gather in Law 曾祖父紺野松治 (Konno Matsuji) 出生 Born1894 年 12 月 20 日 Fukushima-Ken Adachi-Gun Tozawa-Mura 福島県安達郡戸沢村死亡 Die1941 年 4 月 16 日福島県安達郡戸沢村慈寛院誠心温松清居士おとなしい、親切な人だった (Sumiko)。 Great Grand Father in Law 曾祖母本田ウメ（HONDA UME）出生 Born1864 年 10 月 8 日 Fukushima-Ken Adachi-Gun KamiOota-Mura 福島県安達郡上太田村死亡 Died1929 年 1 月 21 日 Fukushima-Ken Adachi-Gun Tozawa-Mura 福島県安達郡戸沢村 (Sumiko)。 Great Grand Father in Law 曾祖父鴫原忠左衛門 (SHIGEHARA CHUUZAEMON) 出生 Born1859 年 12 月 5 日 Fukushima-Ken Adachi-Gun Tozawa-Mura 福島県安達郡戸

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沢死亡 Died1929 年 11 月 17 日 Fukushima-Ken Adachi-Gun Tozawa-Mura 福島県安達郡戸沢 (Sumiko)。 Great Grand Father in Law 曾祖母遠藤イナ（ENDOU INA）出生 Born1859 年 12 月 5 日 Fukushima-Ken Adachi-Gun Tazawa 福島県安達郡田沢死亡 Died1927 年 12 月 26 日 Fukushima-Ken Adachi-Gun Tozawa-Mura 福島県安達郡戸沢 (Sumiko)。

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Appendix 2: History of Joseph Smith Jr& the Church of Jesus Christ of

Latter-day Saints

Figure40: Joseph Smith Jr. Joseph Smith Jr. (December 23, 1805 – June 27, 1844) was an American religious leader and founder of Mormonism and the Latter Day Saint movement. When he was 24, Smith published the Book of Mormon. By the time of his death, 14 years later, he had attracted tens of thousands of followers and founded a religion that continues to the present. Joseph was born in Sharon, Vermont. By 1817, he had moved with his family to the burned-over district of western New York; an area of intense religious revivalism during the Second Great Awakening. Smith said he experienced a series of visions, including one in 1820 during which he saw "two personages" (presumably God the Father and Jesus Christ), and another in 1823 in which an angel directed him to a buried book of golden plates inscribed with a Judeo-Christian history of an ancient American civilization. In 1830, Smith published what he said was an English translation of these plates called the Book of Mormon. The same year he organized the Church of Christ, calling it a restoration of the early Christian church. Members of the church were called as a member of the Church of Jesus Christ of Latter Day Saints (Crompton 2001).

16Joseph Smith tells of his ancestry, family members, and their early abodes—An unusual excitement about religion prevails in western New York—He determines to seek wisdom as directed by James—The Father and the Son appear, and Joseph is called to his prophetic ministry. (Verses 1–20.)

16 Reference source: Extracts from the History of Joseph Smith, the Prophet, The Pearl of Great Price

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1 Owing to the many reports which have been put in circulation by evil-disposed and designing persons, in relation to the rise and progress of The Church of Jesus Christ of Latter- day Saints, all of which have been designed by the authors thereof to militate against its character as a Church and its progress in the world—I have been induced to write this history, to disabuse the public mind, and put all inquirers after truth in possession of the facts, as they have transpired, in relation both to myself and the Church, so far as I have such facts in my possession. 2 In this history I shall present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at present exist, being now [1838] the eighth year since the organization of the said Church. 3 I was born in the year of our Lord one thousand eight hundred and five, on the twenty- third day of December, in the town of Sharon, Windsor county, State of Vermont. … My father, Joseph Smith, Sen., left the State of Vermont, and moved to Palmyra, Ontario (now Wayne) county, in the State of New York, when I was in my tenth year, or thereabouts. In about four years after my father’s arrival in Palmyra, he moved with his family into Manchester in the same county of Ontario— 4 His family consisting of eleven souls, namely, my father, Joseph Smith; my mother, Lucy Smith (whose name, previous to her marriage, was Mack, daughter of Solomon Mack); my brothers, Alvin (who died November 19th, 1823, in the 26th year of his age), Hyrum, myself, Samuel Harrison, William, Don Carlos; and my sisters, Sophronia, Catherine, and Lucy. 5 Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, “Lo, here!” and others, “Lo, there!” Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist. 6 For, notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased; yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended

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than real; for a scene of great confusion and bad feeling ensued—priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. 7 I was at this time in my fifteenth year. My father’s family was proselyted to the Presbyterian faith, and four of them joined that church, namely, my mother, Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia. 8 During this time of great excitement my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. 9 My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. 10 In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? 11 While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. 12 Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible.

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13 At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to “ask of God,” concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. 14 So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. 15 After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. 16 But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction—not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being—just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. 17 It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two Personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name and said, pointing to the other—This is My Beloved Son. Hear Him! 18 My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the Personages who stood above me in the light, which of all the sects was right (for at this time it had never entered into my heart that all were wrong)—and which I should join. 19 I was answered that I must join none of them, for they were all wrong; and the Personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that: “they draw near to me with their lips, but their hearts are far from me, they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.”

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20 He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, “Never mind, all is well—I am well enough off.” I then said to my mother, “I have learned for myself that Presbyterianism is not true.” It seems as though the adversary was aware, at a very early period of my life, that I was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? Why the opposition and persecution that arose against me, almost in my infancy? Some preachers and other professors of religion reject the account of the First Vision—Persecution is heaped upon Joseph Smith—He testifies of the reality of the vision. (Verses 21–26.) 21 Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them. 22 I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects—all united to persecute me. 23 It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. 24 However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the

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account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. 25 So it was with me. I had actually seen a light, and in the midst of that light I saw two Personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision; and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it; at least I knew that by so doing I would offend God, and come under condemnation.

26 I had now got my mind satisfied so far as the sectarian world was concerned—that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true—that a man who lacked wisdom might ask of God, and obtain, and not be upbraided. Moroni appears to Joseph Smith—Joseph’s name is to be known for good and evil among all nations—Moroni tells him of the Book of Mormon and of the coming judgments of the Lord and quotes many scriptures—The hiding place of the gold plates is revealed— Moroni continues to instruct the Prophet. (Verses 27–54.) 27 I continued to pursue my common vocations in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to affirm that I had seen a vision. 28 During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-three—having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me—I was left to all kinds

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of temptations; and, mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature; which, I am sorry to say, led me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins. A disposition to commit such was never in my nature. But I was guilty of levity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was called of God as I had been. But this will not seem very strange to any one who recollects my youth, and is acquainted with my native cheery temperament. 29 In consequence of these things, I often felt condemned for my weakness and imperfections; when, on the evening of the above-mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to prayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I previously had one. 30 While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. 31 He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. 32 Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me. 33 He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. 34 He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also

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said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; 35 Also, that there were two stones in silver bows—and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim—deposited with the plates; and the possession and use of these stones were what constituted “seers” in ancient or former times; and that God had prepared them for the purpose of translating the book.

36 After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi; and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus: 37 For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble; for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch. 38 And again, he quoted the fifth verse thus: Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord. 39 He also quoted the next verse differently: And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so, the whole earth would be utterly wasted at his coming. 40 In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ; but the day had not yet come when “they who would not hear his voice should be cut off from among the people,” but soon would come. 41 He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. 42 Again, he told me, that when I got those plates of which he had spoken—for the time that they should be obtained was not yet fulfilled—I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates

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were deposited, and that so clearly and distinctly that I knew the place again when I visited it. 43 After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so until the room was again left dark, except just around him; when, instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. 44 I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. 45 He commenced, and again related the very same things which he had done at his first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before. 46 By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father’s family), to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other motive than that of building his kingdom; otherwise I could not get them. 47 After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me for the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night. 48 I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my strength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but,

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in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything. 49 The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received. 50 I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there. 51 Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth. 52 Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. 53 I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates. 54 Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner his kingdom was to be conducted in the last days.

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Joseph Smith marries Emma Hale—He receives the gold plates from Moroni and translates some of the characters—Martin Harris shows the characters and translation to Professor Anthon, who says, “I cannot read a sealed book.” (Verses 55–65.) 55 As my father’s worldly circumstances were very limited, we were under the necessity of laboring with our hands, hiring out by day’s work and otherwise, as we could get opportunity. Sometimes we were at home, and sometimes abroad, and by continuous labor were enabled to get a comfortable maintenance. 56 In the year 1823 my father’s family met with a great affliction by the death of my eldest brother, Alvin. In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stoal, who lived in Chenango county, State of New York. He had heard something of a silver mine having been opened by the Spaniards in Harmony, Susquehanna county, State of Pennsylvania; and had, previous to my hiring to him, been digging, in order, if possible, to discover the mine. After I went to live with him, he took me, with the rest of his hands, to dig for the silver mine, at which I continued to work for nearly a month, without success in our undertaking, and finally I prevailed with the old gentleman to cease digging after it. Hence arose the very prevalent story of my having been a money-digger. 57 During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there I first saw my wife (his daughter), Emma Hale. On the 18th of January, 1827, we were married, while I was yet employed in the service of Mr. Stoal. 58 Owing to my continuing to assert that I had seen a vision, persecution still followed me, and my wife’s father’s family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbill, in South Bainbridge, Chenango county, New York. Immediately after my marriage, I left Mr. Stoal’s, and went to my father’s, and farmed with him that season. 59 At length the time arrived for obtaining the plates, the Urim and Thummim, and the breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected. 60 I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous

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exertions were used to get them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangements, the messenger called for them, I delivered them up to him; and he has them in his charge until this day, being the second day of May, one thousand eight hundred and thirty-eight. 61 The excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating falsehoods about my father’s family, and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna county, in the State of Pennsylvania. While preparing to start—being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise—in the midst of our afflictions we found a friend in a gentleman by the name of Martin Harris, who came to us and gave me fifty dollars to assist us on our journey. Mr. Harris was a resident of Palmyra township, Wayne county, in the State of New York, and a farmer of respectability. 62 By this timely aid was I enabled to reach the place of my destination in Pennsylvania; and immediately after my arrival there I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife’s father, in the month of December, and the February following. 63 Sometime in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the characters, I refer to his own account of the circumstances, as he related them to me after his return, which was as follows: 64 “I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthon, a gentleman celebrated for his literary attainments. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just

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leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him. 65 “He then said to me, ‘Let me see that certificate.’ I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, ‘I cannot read a sealed book.’ I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation.” Oliver Cowdery serves as scribe in translating the Book of Mormon—Joseph and Oliver receive the Aaronic Priesthood from John the Baptist—They are baptized, ordained, and receive the spirit of prophecy. (Verses 66–75.) 66 On the 5th day of April, 1829, Oliver Cowdery came to my house, until which time I had never seen him. He stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there the family related to him the circumstances of my having received the plates, and accordingly he had come to make inquiries of me. 67 Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to write for me. 68 We still continued the work of translation, when, in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying: 69 Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth until the sons of Levi do offer again an offering unto the Lord in righteousness. 70 He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me.

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71 Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me—after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same Priesthood— for so we were commanded.* 72 The messenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchizedek, which Priesthood, he said, would in due time be conferred on us, and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger, and baptized. 73 Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation. 74 Our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood.

75 We had been threatened with being mobbed, from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife’s father’s family (under Divine providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings, as far as in them lay.

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Appendix 3 The Book of Mormon

Figure 41: Anthon Transcript from the Golden Plates The Book of Mormon is the keystone of the religion I believe in. According to the story, the angel first visited Smith's bedroom late at night, on September 22 in 1822 or 1823. Moroni told Smith that the plates could be found buried in a prominent hill near his home, later called Cumorah, a name found in the Book of Mormon. The following are some extracts from the History of Joseph Smith, the Prophet. 17Joseph Smith tells of his ancestry, family members, and their early abodes—An unusual excitement about religion prevails in western New York—He determines to seek wisdom as directed by James—The Father and the Son appear, and Joseph is called to his prophetic ministry. (Verses 1–20.) As another witness, Oliver Cowdery describes these events thus: “These were days never to be forgotten—to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or, as the Nephites would have said, ‘Interpreters,’ the history or record called ‘The Book of Mormon.’ “To notice, in even few words, the interesting account given by Mormon and his faithful son, Moroni, of a people once beloved and favored of heaven, would supersede my present design; I shall therefore defer this to a future period, and, as I said in the introduction, pass more directly to some few incidents immediately connected with the rise of this Church,

17 6.2. Extracts from the History of Joseph Smith, the Prophet, The Pearl of Great Price

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which may be entertaining to some thousands who have stepped forward, amid the frowns of bigots and the calumny of hypocrites, and embraced the Gospel of Christ. “No men, in their sober senses, could translate and write the directions given to the Nephites from the mouth of the Savior, of the precise manner in which men should build up His Church, and especially when corruption had spread an uncertainty over all forms and systems practiced among men, without desiring a privilege of showing the willingness of the heart by being buried in the liquid grave, to answer a ‘good conscience by the resurrection of Jesus Christ.’ “After writing the account given of the Savior’s ministry to the remnant of the seed of Jacob, upon this continent, it was easy to be seen, as the prophet said it would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further it was as easy to be seen that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the Gospel. For the question might be asked, have men authority to administer in the name of Christ, who deny revelations, when His testimony is no less than the spirit of prophecy, and His religion based, built, and sustained by immediate revelations, in all ages of the world when He has had a people on earth? If these facts were buried, and carefully concealed by men whose craft would have been in danger if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given ‘Arise and be baptized.’ “This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon Him in a fervent manner, aside from the abodes of men, condescended to manifest to us His will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the Gospel of repentance. What joy! what wonder! what amazement! While the world was racked and distracted—while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld, our ears heard, as in the ‘blaze of day’; yes, more—above the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, ‘I am thy fellow-servant,’ dispelled every fear. We listened, we gazed, we admired! ’Twas the voice of an angel from glory, ’twas a message from the Most High! And as we heard we rejoiced, while His love enkindled upon our souls, and we were wrapped in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk no more to rise, while fiction and deception had fled forever! “But, dear brother, think,

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further think for a moment, what joy filled our hearts, and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the Holy Priesthood as he said, ‘Upon you my fellow-servants, in the name of Messiah, I confer this Priesthood and this authority, which shall remain upon earth, that the Sons of Levi may yet offer an offering unto the Lord in righteousness!’ “I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as they were delivered by the power of the Holy Spirit! Man may deceive his fellow-men, deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave; but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind. The assurance that we were in the presence of an angel, the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me past description, and I shall ever look upon this expression of the Savior’s goodness with wonder and thanksgiving while I am permitted to tarry; and in those mansions where perfection dwells and sin never comes, I hope to adore in that day which shall never cease.”—Messenger and Advocate, vol. 1 (October 1834), pp. 14–16. 1John4:12 No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. First vision of Joseph Smith15years old 1Peter:1:8 Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory:

Golden Plates History Brigham Young, Journal of Discourses, 17 June 1877 “Oliver Cowdery went with the Prophet Joseph when he deposited these plates. Joseph did not translate all of the plates; there was a portion of them sealed, which you can learn from the Book of Doctrine and Covenants. When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious

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room. He says he did not think, at the time, whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than probably many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went again it had been taken down and laid upon the table across the gold plates; it was unsheathed, and on it was written these words: “This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ.” I tell you this as coming not only from Oliver Cowdery, but others who were familiar with it, and who understood it just as well as we understand coming to this meeting. . . . [Don] Carlos Smith was a young man of as much veracity as any young man we had, and he was a witness to these things. Samuel Smith saw some things, Hyrum saw a good many things, but Joseph was the leader.” Other Accounts: Manuscript History of Brigham Young, 5 May 1867 “President [Heber C.] Kimball talked familiarly to the brethren about Father Smith, [Oliver] Cowdery, and others walking into the hill Cumorah and seeing records upon records piled upon table[s,] they walked from cell to cell and saw the records that were piled up. . . .”

Wilford Woodruff Journal, 11 December 1869 “In his journal, Wilford Woodruff recounted what he had heard Brigham Young say about the cave: President Young said in relation to Joseph Smith returning the Plates of the Book of Mormon that He did not return them to the box from wh[ence?] He had Received [them]. But He went [into] a Cave in the Hill Comoro with Oliver Cowdry and deposited those plates upon a table or shelf. In that room were deposited a large amount of gold plates Containing sacred records and when they first visited that Room the sword of Laban was Hanging upon the wall and when they last visited it the sword was drawn from the scabbard and [laid?] upon a table and a Messenger who was the keeper of the room informed them that that sword would never be returned to its scabbard untill the Kingdom of God was Esstablished upon the Earth and untill it reigned triumphant over Evry Enemy. Joseph Smith said that Cave Contained tons of Choice Treasures and records.”

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Jesse Nathaniel Smith Journal, February 1874 “A southern Utah Saint, Jesse Nathaniel Smith, heard Brigham Young speak in Cedar City, Utah, and recorded: I heard him [Brigham Young] at an evening meeting in Cedar City describe an apartment in the Hill Cumorah that some of the brethren had been permitted to enter. He said there was great wealth in the room in sacred implements, vestments, arms, precious metals and precious stones, more than a six-mule team could draw.” Heber C. Kimball, Journal of Discourses, 28 September 1856 “In response to a Brother Mills’s statement about the handcart pioneers, Heber C. Kimball said: How does it compare with the vision that Joseph and others had, when they went into a cave in the hill Cumorah, and saw more records than ten men could carry? There were books piled up on tables, book upon book. Those records this people will yet have, if they accept of the Book of Mormon and observe its precepts, and keep the commandments.” Orson Pratt, The Contributor, September 1882 “But the grand repository of all the numerous records of the ancient nations of the western continent, was located in another department of the hill, and its contents put under the charge of holy angels, until the day should come for them to be transferred to the sacred temple of Zion.” Orson Pratt, in Journal of Discourses, 16:57 “Will these things be brought to light? Yes. The records, now slumbering in the hill Cumorah, will be brought forth by the power of God, to fulfill the words of our text, that ‘the knowledge of God shall cover the earth, as the waters cover the great deep.” Edward Stevenson, Reminiscences of Joseph, the Prophet, 1877 “In his book Reminiscences of Joseph, the Prophet, and the Coming Forth of the Book of Mormon, Edward Stevenson relates an interview with David Whitmer in 1877: It was likewise stated to me by David Whitmer in the year 1877 that Oliver Cowdery told him that the Prophet Joseph and himself had seen this room and that it was filled with treasure, and on a table therein were the breastplate and the sword of Laban, as well as the portion of gold plates not yet translated, and that these plates were bound by three small gold rings, and would also be translated, as was the first portion in the days of Joseph. When they are translated much useful information will be brought to light. But till that day arrives, no Rochester adventurers shall ever see them or the treasures, although science and mineral rods testify that they are there.”

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David Whitmer, Deseret Evening News, 16 August 1878 “In an interview with P. Wilhelm Poulson, David Whitmer gave another account of the cave: [Poulson]: Where are the plates now? [Whitmer]: In a cave, where the angel has hidden them up till the time arrives when the plates, which are sealed, shall be translated. God will yet raise up a mighty one, who shall do his work till it is finished and Jesus comes again. [Poulson]: Where is that cave? [Whitmer]: In the State of New York. [Poulson]: In the Hill of Comorah? [Whitmer]: No, but not far away from that place.” William Horne Dame Diary, 14 January 1855 “Attended meeting a discourse from W. W. Phelps. He related a story told him by Hyrum Smith which was as follows: Joseph, Hyrum, Cowdery and Whitmere went to the hill Cormorah. As they were walking up the hill, a door opened and they walked into a room about 16 ft square. In that room was an angel and a trunk. On that trunk lay a book of Mormon and gold plates, Laban’s sword, Aaron’s brestplate.” Elizabeth Kane Journal, 15 January 1873 “Although not a member of the church, Elizabeth Kane lived in St. George, Utah, and entertained the company of Brigham Young. She recorded the following discussion: I asked where the plates were now, and saw in a moment from the expression of the countenances around that I had blundered. But I was answered that they were in a cave; that Oliver Cowdery though now an apostate would not deny that he had seen them. He had been to the cave. . . . Brigham Young’s tone was so solemn that I listened bewildered like a child to the evening witch stories of its nurse. . . . Brigham Young said that when Oliver Cowdery and Joseph Smith were in the cave this third time, they could see its contents more distinctly than before. . . . It was about fifteen feet high and round its sides were ranged boxes of treasure. In the centre was a large stone table empty before, but now piled with similar gold plates, some of which lay scattered on the floor beneath. Formerly the sword of Laban hung on the walls sheathed, but it was now unsheathed and lying across the plates on the table; and One that was with them said it was never to be sheathed until the reign of Righteousness upon the earth.” https://josephsmithfoundation.org/hill-cumorah-cave/ Wagonloads of plates in Cumorah’s cave? The following was originally printed in the March-April 2010 edition of Mormonism Researched. To request a free subscription, please visit here. The Book of Mormon ends by describing the demise of the Nephite people at the hands of their Lamanite counterparts. For decades the descendants of Lehi, the light-skinned Nephites

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and the dark-skinned Lamanites, warred against each other until both sides met for a final battle in the “land of Cumorah.” According to Moroni 6:6: And it came to pass that when we had gathered in all our people in one to the land of Cumorah, behold I, Mormon, began to be old; and knowing it to be the last struggle of my people, and having been commanded of the Lord that I should not suffer the records which had been handed down by our fathers, which were sacred, to fall into the hands of the Lamanites, (for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi, and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of the Lord, save it were these few plates which I gave unto my son Moroni. According to Mormon lore, Smith claimed to receive the “few plates” from Moroni in 1827 and from them translated the Book of Mormon. When he was finished translating the plates he gave them back to the angel who he claimed “has them in his charge” (Joseph Smith History 1:60). Many ask, “Where are the gold plates now?” “And what of the many other records that were supposedly ‘hid up in the Hill Cumorah’?” In his article “Cumorah’s Cave,” printed in the Journal of Book of Mormon Studies (v.13, no.1-2, 2004), Cameron J. Packerconcedes that several prominent Mormons spoke of gold plates and other objects (such as the very sword Nephi used to kill Laban.) that lay buried within the famous hill located near the Smith home outside of Palmyra, New York. Packer asks, “Was this a real cave that Joseph and others actually walked into, or was it a visionary, or ‘virtual,’ experience?” Unfortunately, most of the cave accounts come second or even third-hand. For example, Parker cites the diary of William Horne Dame who recorded the words of W.W. Phelps, who in turn cited Hyrum Smith. Phelps said that Joseph Smith, Hyrum Smith, Oliver Cowdery, and David Whitmer went to the Hill Cumorah and “walked into a room about 16 ft. square. In that room was an angel and a trunk. On that trunk lay a Book of Mormon and gold plates, Laban’s sword, Aaron’s breastplate.” Brigham Young gave a somewhat similar, second-hand account on June 17, 1877: Oliver Cowdery went with the Prophet Joseph when he deposited these plates. Joseph did not translate all of the plates; there was a portion of them sealed, which you can learn from the Book of Doctrine and Covenants. When Joseph got the plates, the angel instructed him to carry them back to the hill Cumorah, which he did. Oliver says that when Joseph and Oliver went there, the hill opened, and they walked into a cave, in which there was a large and spacious room. He says he whether they had the light of the sun or artificial light; but that it was just as light as day. They laid the plates on a table; it was a large table that stood in the room. Under

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this table there was a pile of plates as much as two feet high, and there were altogether in this room more plates than probably many wagon loads; they were piled up in the corners and along the walls. The first time they went there the sword of Laban hung upon the wall; but when they went there again it had been taken down and laid upon the table across the gold plates; it was unsheathed, and on it was written these words: ‘This sword will never be sheathed again until the kingdoms of this world become the kingdom of our God and his Christ.’” (Journal of Discourses 19:38) David Whitmer’s testimony is a rare exception because he was one of the men who is said to have actually entered such a cave. His testimony slightly conflicts with Young’s for he stated in an 1878 interview printed in the Deseret Evening News, that Smith’s gold plates were indeed hidden, but not in a cave in the Hill Cumorah. Instead, he said they were hidden, “not far away from that place.” Parker notes that Mormon Apostle Orson Pratt, speaking in Ogden in 1873, spoke of day when the plates, “now slumbering in the Hill Cumorah,” will be “brought to light.” When that happens, he said, they will “have the history of the Old Testament much more fully, with the addition of a great many prophecies that are not now contained in the record.” Such accounts leave us to believe that Smith and company literally saw tangible plates and artifacts, yet Heber C. Kimball, a member of the First Presidency under Brigham Young, used the word “vision” in 1856 when he spoke of “Joseph Smith and others” seeing “more records than ten men could carry” (Journal of Discourses 24:105). If this is the case then such a story really carries no more persuasive weight than the testimony of the three witnesses who claimed to “have seen” the plates Smith received from Moroni. At first glance one might assume they too saw tangible gold plates. However, this conclusion is dashed when we read in History of the Church 1:53 that it was only by prayer and faith that they were “able to obtain a view of them.” Why would prayer and faith be necessary to see physical objects? Furthermore, page 55 clearly states they saw the plates in a vision. Mormon8:4 Therefore I will write and ahide up the records in the earth; and whither I go it mattereth not. Mormon7:5 Know ye that ye must come to the aknowledge of your fathers, and repent of all your sins and iniquities, and bbelieve in Jesus Christ, that he is the Son of God, and that he was slain by the Jews, and by the power of the Father he hath risen again, whereby he hath gained the cvictory over the grave; and also in him is the sting of death swallowed up.

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Mormon9: 32 And now, behold, we have written this record according to our knowledge, in the characters which are called among us the areformed Egyptian, being handed down and altered by us, according to our manner of speech. 33 O ye wicked and perverse and stiffnecked people, why have ye built up churches unto yourselves to get gain? Why have ye transfigured the holy word of God, that ye might bring damnation upon your souls? Behold, look ye unto the revelations of God; for behold, the time cometh at that day when all these things must be fulfilled. 34 Behold, the Lord hath shown unto me great and marvelous things concerning that which must shortly come, at that day when these things shall come forth among you. The most important for the Book of Mormon is not reading, but also learning how to use for our daily lives. That is including how to use the sword of Laban, the Directors which were given to Lehi (called Liahona), the Urim and Thummim, and other records through the Holy Ghost. This will be discuss more later in conclusion section. Shreve (2017) reported that the wide availability of attractive reader’s editions of the Book of Mormon armed with immaculate scholarly introductions framing it for non-Mormon audiences—notably Hardy’s 2005 University of Illinois Press edition and Laurie Maffly-Kipp’s 2008 Penguin edition which have made the Book of Mormon’s inclusion on American literature syllabi that much easier. Shreve (2017)wrote that perhaps the most conspicuous academic embrace of the Book of Mormon is occurring in—of all places—liberal secular Vermont, where Elizabeth Fenton is currently teaching a graduate seminar at the University of Vermont called “The Book of Mormon and its World,” which all available evidence suggests is the first literature course outside of Utah to focus exclusively on the Book of Mormon. After requiring students to spend three weeks reading the Book of Mormon in its entirety, Fenton is devoting the remainder of her course to a series of “meditations” on potential historical and theological contexts for the book. Because it is a living religious text, Fenton acknowledges that the book must be taught “with a certain generosity,” but she emphasizes that her course is focused exclusively on intellectual questions rather than questions of faith. Given the multitude of preconceptions students have about the book, distinctions like this are paramount in the the Book of Mormon Gets the Literary Treatment. Johnson&Johnson (1999)traied to translate from words on the Gold Plates to modern English version from existed copies from the Anthon transcript through analizing various Native American and Egyptian languages. Johnson &Johnson (1999) determined that was from Ether Chapter 6:3-13 as follows: 3 And that it was the place of the New Jerusalem, which should come down out of heaven, and the holy sanctuary of the Lord.

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4 Behold, Ether saw the days of Christ, and he spake concerning a New Jerusalem upon this land. 5 And he spake also concerning the house of Israel, and the Jerusalem from whence Lehi should come—after it should be destroyed it should be built up again, a holy city unto the Lord; wherefore, it could not be a new Jerusalem for it had been in a time of old; but it should be built up again, and become a holy city of the Lord; and it should be built unto the house of Israel— 6 And that a New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph, for which things there has been a type. 7 For as Joseph brought his father down into the land of Egypt, even so he died there; wherefore, the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem, that he might be merciful unto the seed of Joseph that they should perish not, even as he was merciful unto the father of Joseph that he should perish not. 8 Wherefore, the remnant of the house of Joseph shall be built upon this land; and it shall be a land of their inheritance; and they shall build up a holy city unto the Lord, like unto the Jerusalem of old; and they shall no more be confounded, until the end come when the earth shall pass away. 9 And there shall be a new heaven and a new earth; and they shall be like unto the old save the old have passed away, and all things have become new. 10 And then cometh the New Jerusalem; and blessed are they who dwell therein, for it is they whose garments are white through the blood of the Lamb; and they are they who are numbered among the remnant of the seed of Joseph, who were of the house of Israel. 11 And then also cometh the Jerusalem of old; and the inhabitants thereof, blessed are they, for they have been washed in the blood of the Lamb; and they are they who were scattered and gathered in from the four quarters of the earth, and from the north countries, and are partakers of the fulfilling of the covenant which God made with their father, Abraham. 12 And when these things come, bringeth to pass the scripture which saith, there are they who were first, who shall be last; and there are they who were last, who shall be first. 13 And I was about to write more, but I am forbidden; but great and marvelous were the prophecies of Ether; but they esteemed him as naught, and cast him out; and he hid himself in the cavity of a rock by day, and by night he went forth viewing the things which should come upon the people.

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The Church of Jesus Christ of Latter-day Saints The Church of Jesus Christ of Latter-day Saints is the name of the Church Latter-day Saints believe came by revelation from the Lord Jesus Christ Himself. “Jesus Christ directed us to call the Church by His name because it is His Church, filled with His power,” President Russell M. Nelson has said (News Room 2019). Central teaching philosophy of the Church is service in love to the neighbors. That is why the Church has various welfare program not only for the members, but also for the world. The welfare program of The Church of Jesus Christ of Latter-day Saints is not only a way to help members in temporarily difficult circumstances, but it also stresses self-reliance as a way of life, including education, health, employment, family home production and storage, family finances, and spiritual strength. Life is not on this earth, but also time for eternity. This is a vision for serving for others volunteerly (Takahashi 1998). Baron (2004) analyzed the ethical and moral teachings of The Church of Jesus Christ of Latter-day Saints and the process by which those teachings come forth. A further aim is to compare the process and outcome with other religious traditions and secular schools of thought. Chapter One introduces information about the growth and influence of the Church and the Church’s employment of the unique LDS concept of revelation. The Church encourages its members to be actively involved in politics, education, business, science, and sports in their communities. On the other hand, the Church discourages any kind o f separatist movements among its members. The second chapter deals with the relationship between religion and morality in general and how it specifically relates to the Church. Baron (2004) states that some of these traditions have attempted to resolve the philosophic problems associated with the debate about divine command. The LDS Church hasnever addressed in any formal way the debate about why one should obey God, or how one could discern whether God’s commands were good. Chapter Three focuses attention on specific social ethical teachings on abortion, euthanasia, capital punishment, and just war. Baron (2004) reported that the Church’s position, then, against radical feminism highlights (a) the Church’s view on women as children of God who equally share in the blessings that are offered, (b) the Church’s view on what the ultimate solution to the problem of exploitation of women and others is—the regeneration of the inner person, and (c)that the base assumptions of radical forms of feminism are diametrically opposed to the faith-based premises of the Church.

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“The aim of the Church is to help the people to help themselves. Work is to be re-enthroned as the ruling principle of the lives of our Church membership.” —President Heber J. Grant, 1936

Brief Historical Timeline of the Church Welfare Plan 1936 •President Heber J. Grant announces the Church security plan in April general conference. •By October conference, the General Church Welfare Committee was established.

1937 •The first central bishops’ storehouse is set up in Salt Lake City.

1938 •The Church begins construction on Welfare Square. •The Church Security Plan is renamed the Church Welfare Plan. •In Salt Lake City, the first Deseret Industries thrift store opens.

1939 •Welfare Square’s first storehouse is completed. •The Church’s first Welfare Square cannery starts operating. 1940 •President David O. McKay dedicates the Welfare Square grain elevator.

1941 •Welfare Square’s milk-processing plant begins operation.

1945 •The Church ships large amounts of food, clothing, and other relief supplies to Europe at the end of World War II.

1948 •A regional employment office is established in Salt Lake City.

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1960 •The Church completes a milk-processing plant on Welfare Square.

1963 •The Deseret Pasta Plant begins producing pasta. •The new Welfare Square cannery is completed.

1970s •The Church expands welfare projects and production to Mexico, England, and the Pacific Islands.

1973 •LDS Social Services (now LDS Family Services) is created as an official Church corporation under the direction of Welfare Services.

1976 •Welfare facilities expand throughout the United States and Canada, and a new bishops’ storehouse is completed on Welfare Square.

1978 •The Emergency Response committee is formed.

1980s •Argentina, Chile, Paraguay, and Uruguay are the first countries to receive employment centers outside the United States.

1982 •U.S. President Ronald Reagan visits Ogden, Utah’s welfare facilities. “If, during the period of the Great Depression, every church had come forth with a welfare program founded on correct principles … we would not be in the difficulty in which we find ourselves today,” he said (quoted by Thomas S. Monson in “A Provident Plan—a Precious Promise,” Ensign, May 1986, 62).

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1983 •The Presiding Bishopric of the Church is designated to direct the welfare program.

1985 •The Church Humanitarian Services program was inaugurated.

1990s •The Humanitarian Service Center was formed. Surplus clothing and other good were sorted for shipment around the world in response to poverty and disasters.

1996 •LDS Charities was formed to smooth the progress of humanitarian aid in several countries. •Welfare Square renovation begins.

1999 •LDS Social Services expands its programs and becomes LDS Family Services.

2001 •Welfare Square was rededicated following its renovation.

2003 •Welfare Services launches providentliving.org. •Humanitarian Services outlines four major initiatives: neonatal resuscitation training, clean water, wheelchair distribution, and vision treatment.

2009 •The Church launches a new adoption website, ItsAboutLove.org.

2010 •Employment Resource Services launches LDSjobs.org. (Timeline: A Look Back at the Church Welfare Plan resource 2011)

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Appendix 4: Biography Ryo Takahashi, Ph.D. (Japan) Ryo Takahashi was born on September 1, 1961 in Koshimizu town, Hokkaido, Japan. Ryo is a Professor at Sendai University. Director of Center for Gerontology at the Nippon Care-Fit Service Institute. He is a fellow of the International Association for the Scientific Study of Intellectual Disabilities. Ryo wants to empower all people’s talents and individual values by collaborative studying of death education. His current goal is to establish Leonardo da Vinci Center for Gerontology by creating unlimited networking with good people with interdisciplinary area throughout the world for life long development of persons with all kind of disabilities and all ages. He believes that Art is whole human life for total learning process

. Figure42 Ryo Takahashi Ryo is Professor in the Department of Health and Welfare Science at Sendai University. Ryo is currently serving as a clinical professor at the AUSN volunterly, as well. Ryo graduated from Sendai University in Physical Education with Bachelor of Arts. Then, he conitnued to study Special Education at Joetsu University of Education Graduate School. He has lived in the US for graduate work at University of Utah. Moreover, Ryo has lived in India as Director of AU- NCSA Center for Gerontology at Andhra University. This experience concluded into Ryo’s life by the words of Rabindranath Tagore gave lectures titled “MAN” at the Andhara University in Visakhapatnam on December 8-10 in 1933. “By the Lord, “You have to live a hundred years, you must act,” Fulfill your hundred years of life by work, such work as can truly be claimed through belief and result to express the truth of (Soham) “I am He.” Not by turning up one’s

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eye-balls and sitting with closed breath and staying far away from man do we gain this Truth. This work, this toil is not for earning livelihood.” He has completed with such philosophy with Ph.D (Education) at Meisei University Graduate School in 2011 and Ph.D. (Bioethics, Sustainability and Global Public Health)at American University of Sovereign Nations in 2019. This work should contribute for the world peace, particularly toward the 2020 Olympics in Tokyo. The main aim of the Olympics is unified spiritual, national heritage and remove racial belief, honor, poets and writer have chance to express themselves to large audience, seen as festival, have peace, remove social evils. 2020 must be the first line of real no discrimination of all nations, kindred, tongues, and people for working and helping together for peace and harmony through KIGATSUKU SOUL. Kigatsuku means “an inner spirit to act without being told what to do .” SOUL can be grown by See, Observe, Understand, and Listen to learn each other toward to 2030. The aim is set for putting poverty in museum by 2030 as Professor Muhammad Yunus stated in his vision by creating new world. In order to achieve such vison it has to going back to fundamental roots of human beings. It is important to searching real history of roots of each country of tribal heritage including indigenous people including Ainu people in mainly Hokkaido, Japan.

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あとがき本書は, American University of Soveriegn Nations(生命倫理、持続可能性,グローバルパブリックヘルス，2019) 博士論文 The Science, Philosophy and Bioethics of Gerontology in the Context of Our Future: An Individual and Community Journey from Japan （温故知新ジェロントロジーの科学・哲学・生命倫理：日本発信の「ひと」と「地域」への旅路）を編集したものである. タイトルの和訳には Philosophy of Gerontology の意味を「自論問路事,爺論答路事,時論問路事」の哲学として表現している. すなわち,１．自論問路事として自らこの問題の方向性（路）を考えること, ２．爺論答路事として諸先輩がこれまで構築されてきた事柄に耳を傾けること,そして,３．時論問路事として,現代にあってジェロントロジーに求められることは何かを探求することでこの時代に見つめ直すことである. .筆者が学生時代に仙台大学で学び卒業論文としてまとめたテーマは,「統合教育の原理」であった. すなわち,単に特別支援教育とは障がいのある子どもと健常な子ども達の交流に留まるのではなく,学際的な共育アプローチが全人類（全年齢、男女、全世界）において共通に必要な分野であることを探求した.. 上越教育大学大学院では, 障がいのある本人と家族が地域で加齢とともにどのように生活していくかについて,各施設の実態調査を実施した. そこで学問とは単一のものではなく包括的に学ぶことの必要性を学んだ. ユタ大学大学院大学では,ジェロントロジーという学問と出会い, 高齢者と知的障がい者を含めた本人と家族の生活の質（Quality of Life）を研究した.加えて 1992 年にメリーランド州バルチモアで開催された Association of Gerontology in Higher Education(現在は Academy of Gerontology in Higher Education)のシンポジウムで一人の女性の大学院生が「ジェロントロジーの哲学とはどういうものか？」という質問に対してシンポジストの教授達が答えられない場面に遭遇し,筆者自らが「ジェロントロジー哲学」を極めることを決意したことを鮮明に覚えている。その後インドのアンドラ大学 NCSA ジェロントロジーセンターのディレクターとしてジェロントロジーの哲学を探求への導かれた. その時に, タゴールが講演をした著書「MAN ひと」と出会い,. その当時の写真が本書の表紙を飾っている（タゴール(右)とラダクリシュナン(左当時の学長,後の大統領). ジェロントロジー哲学の実践のために 2002 年に福島県郡山市で開催された国際知的障害研究協会(IASSID 現在は IASSIDD)加齢・QOL 円卓会議で寬仁親王殿下のお成りご講演を頂いたことを皮切りに沖縄, インドのヴィシャーカパトナム (2009)、ロシアのサンクトペテルブルグ(2011)、ダビンチプロジェクト 2012 と題して日本最古の大学と云われる足利学校が所在する足利市と宇都宮市(2012)で国際会議を実施した. この時点までは WHO（世界保健機関）を中心に活動を展開してきたが今後,教育の構築が必要と考え UNESCO の逸材を探したところ当時 UNESCO アジア太平洋地区の国々を担当してた Darryl Macer 博士との出会うことができた. その後メイサー博士が設立した大学院(American University of Soverign Nations)にて生命倫理を学ぶきっかけとなり,この書籍が博士論文から誕生したのである. 日本における教育を探求していく過程において,武士道の研究に関わり修験道（山伏）の実践学に導かれて今日に至る. その中でも大切なものおは「残心」

ゆるくつろというなかに秘められた実践共育学である.. 残心とは「心が途切れることなく、力を緩めたり、寛いでいながらも気配りや

思いやりの心を養い育てることである. 残心とは, 相手に対して誠実に礼を尽くし,高ぶることなく試合・稽古の相手がある事に感謝する心である. 残心とはどんな相手からも自らの技術の向上が出来,かつ初心に帰る事ができる心そのもの」である. 今後の課題は,この実践学を具現化して個人の安寧と地域、国、世界の平和と温故知新による草の根的な発展を自らの先祖探求から繋げて様々な教育のなかに導入してことであると考えている. その試みが全国から集まった開拓者の子孫が住む北海道であり、とくに自由民権運動が理由で左遷された歴史が埋もれている北見地方で 2020 年に青少年育成を目的とした教育実践活動を実施することが将来に向けて大変意義の深いものと考える次第である。そしてその基盤には先住民族の方々への感謝と歴史探究を含め真の国づくりが求められる. この書籍は筆者の著作権保持のもとでドイツの LAMBERT Academic Publishing(2019/9/25)からも出版しており Amazon, MoreBooks 等から購入することも可能である.. これまでの人類の始祖からはじまり今日まで命が受け継がれてきたことに感謝し,自らを研鑽しそれらの賜を捧げることが私の使命であると考える次第である. 以上

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令和元(2019)年10月22日初版1刷

「即位礼正殿の儀の行われる日」The Day of the core enthronement ceremony

髙橋亮編著者 (Ryo Takahashi）

発行所

〒989－1693

宮城県柴田郡柴田町船岡南2丁目２－１８

仙台大学体育学部健康福祉学科高橋亮研究室

電話/FAX (0224)55-1557 [email protected]

製本印刷アンリツ興産株式会社

〒243-0032 神奈川県厚木市恩名5-1-1

(アンリツ株式会社本社内)TEL 046-296-6736(代表)

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井口啓 Igucgi Kei (1925 年～ ) ガンジス川幻影 2011 年制

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