Studies on Leprosaria in Japan

本研究的主要目的是了解日本麻风囚犯的生活世界。根据《麻风病防治法》（1996年废除），麻风病患者在麻风病中被隔离了近90年。为此，研究人员于1998-99年访问了熊本菊池keifuen国立疗养院和冲绳宫古南见国立疗养院的囚犯。冲绳的独特条件——文化背景和美国陆军的存在——对宫古南城的囚犯很有帮助。因为宫古岛的人对汉森病的传染性比较少偏见，所以患者本人没有受到歧视。美国陆军把这个工作场所给了从汉森病中康复的囚犯。基地的人对汉森氏病没有偏见。此外，研究人员还检查了从1960年代中期到1970年代中期在菊地教院的囚犯“菊地教院”的出版物的内容。在此期间，囚犯们想要提高他们的生活水平。没有像50年代末那样严重的病人运动，也没有像现在这样坦白自己的生活史。但在日本的短诗中表达的是生活在与世隔绝的疗养院的感觉。几位投稿人的生平故事都是通过对唐卡的考察呈现出来的。一个被他的家人拒绝了。对他来说，这是一次非常悲伤的经历。现在，对这一研究的方法论讨论依赖于对疾病经历的研究，尤其是A.Kleinman的疾病叙述视角。他认为，治疗师应该通过病人对自己的叙述来构建病人的微型民族志，并通过文化表征、集体经验和个人经验的框架来分析这种叙述。对于想要了解患者的研究人员来说，治疗者的这种观点似乎是有用的。

The main purpose of this study is to grasp the life-world of inmates of leprosaria in Japan. Hansen's disease patients were isolated in leprosaria for almost 90 years under the Leprosy Prevention law (repealed in 1996) According to this purpose, the researcher interviewed to the inmates of both national sanatorium Kikuchi-keifuen in Kumamoto and national sanatorium Miyako-nanseien in Okinawa in 1998-99. The unique conditions of Okinawa's -- both cultural background and the existence of the U.S.Army -- were helpful for inmates in Miyako-nanseien. Because the people in Miyako island had relatively a little prejudice to Hansen's Disease that is contagious, the patient himself was not discriminated. The U.S.Army gave the place to work to inmates who recovered from Hansen's Disease. People of the base had no prejudice to Hansen's Disease.Also, the researcher examined the contents of the publications of the inmates, 'Kikuchi-no', at Kikuchi-keifuen from the middle of 1960's to the middle of 1970's. In this period, the inmates want to improve their level of living. There was not severe patient-movement against to the institution like in the end of 1950's any more and was not the confession of their life history as they show now. But the feeling of living at the isolated sanatorium expressed in tanka (Japanese poems). Several contributors' life stories were appeared through examining the tanka. One was denyed by his family. It was very sad experience for him.The methodological discussion of this research now depends on the study of illness experiences, especially on A.Kleinman's illness-naratives perspective. He insists that a healer should construct the mini-ethnography on a patient through his/her narratives on himself/herself, with analyzing the narratives by frameworks consist of cultural representations, collective experiences, and individual experiences. It seemed that such view pont for healer is useful for researchers who want to understand sufferers.