When I come back to my house from university, supermarket or walk, I straightly go to the bathroom, gargle earnestly and wash my hands completely with hand soap. After sterilizing my hands, I put an antibacterial sanitary disposable plastic bag in my hand and return outside again to clean all the places and stuffs that I have touched. I sterilize all the germs, including good and bad bacteria without expression by using an absorbent cotton with antiseptic solution starting from digital number pad and its cover, handle of entrance door, electric switches, faucet of bathroom etc.  Then I sterilize my wallet, coin purse, keys and smartphone from my pocket. Now, even if I commit a crime, I'm confident that all the fingerprints and evidence left on the scene will be erased cleanly and never caught. I became an indiscriminate sterilizer now. I transformed into a sterilization geek now.  Till last month, I was laughing and chilling at people who were anti-bacterial and sterilizing anything. I have looked down on such people saying: “Are you tired of your fastidiousness?” “If you are aseptic, your immunity will be weakened and weakened, and you will become a Neuroses soon!” I was a little silly in my mind. However, life is interesting, and I became such “small fool” in myself now. Since Coronavirus is more cunning, worse and poor-quality opponent than a bacterium. So, it must be destroyed completely with zero-tolerance.  In order to prevent myself from being infected, and especially not to infect other people, we have to declare the war against all the germs. Even though we know that almost all the bacteria are not bad, but we must eradicate them on the pretext of extermination of germs. It’s like a war by between human beings. Especially in Japan, where the number of inspections is very few and cases of unknown transmission routes are very large, it will not be strange for anyone to be infected in anytime at any place. In a sense, it is not different from the war on terrorism. Since I have to forestall against germs and sterilize them, I had no choice to transform myself into “sterilization geek”.  As I often talk about the withdrawal problems in my university lectures, I have transformed myself into “withdrawal in my home”. I can understand feelings of others, who withdraw into their homes, through my experience of their withdrawal. They cannot go out despite they like to go out. They cannot go anywhere despite there are places where they want to visit. They cannot meet anybody despite there are people whom they like to meet. I could realize the state of impatient or uneasy mind. Even though the sunlight is pouring outside, we have to refrain ourselves from going out. This made me remember the lyrics of an old song “sigh again despite we are in spring…”.    A Japanese word “jishuku” (self-restraint) in dictionary means “to refrain from what you say and do willingly”, It is very ambiguous and awkward. It is up to us whether we are willing to refrain or not as there is no legal enforcement. It is not incomprehensible if there would be any person who says, “As we are in beautiful spring, let us go out!” I personally think that there is a lack of some sense of tension or crisis in Japan. This is big difference from other countries.  We are told that the number of people in the street in downtown, like Shinjuku, Shibuya and Ginza, decreased markedly. They restrained themselves from going out on their own discipline regardless of penalties like foreign countries. However, on the contrary, local shopping streets became busy. And, “shops for necessities of life” in super markets or home centers become amusement parks for children. I fully understand the feeling of parents who like to take their children out as they are not going to school. However, as an indiscriminate sterilizer, it is my honest feeling “Is Japan all right?” The decrease in the number of people who commute to work in the morning has not reached the target and looking at the line in front of the cash register in the supermarket, social distancing is not properly maintained as in overseas. I sigh again deeply saying “Is it really all right in Japan?”    I think their easygoing and non-cautious attitude arose from the attitude of leaders at questions and answers in the Diet where they read manuscripts by their monotonous voices. Such style of leaders’ speeches doesn’t reach people’s minds and hearts, such as other people's affairs, has been featured in the media of my country, Singapore, and is conspicuously noticeable in the current world situation. It's no wonder that you get lots of worried e-mails from your friends in Singapore every time the diet release or issue (“hasshutu” in Japanese) a monotonous declaration that are read hanging their heads. Are there anything that can be done about such “red-tape” word like “hasshutu” when everybody wants easy Japanese now?  I'm also curious about the polite words from the leaders which are too polite or courteous. I think "Thank you for your understanding" is still good, but "I would like to ask for your cooperation" may be too humble, and the sense of urgency may be diminished. If I speak to germs on my hands before sterilization that “Please understand and cooperate with me to kill you (germs)”, my feeling of indiscriminate sterilizer would be eased.  At any rate, I just pray for Japan, which keep following their old-fashioned or half-hearted style of countermeasures, to hold out against the coronavirus.   Anyway, my sterilization and withdrawal life would come to an end someday but I don’t know when. The intellectuals in the world, including SGRA, are telling that the change of power balance in the world, end of globalization, withdrawal of free market, the rise of autocracy, collapse of democracy, reorganization of economic activities, enlargement of racial and class gaps etc. There is no doubt that it will be a great test for humanity, and we will be faced with grand political, economic, cultural and social experiments, challenges and choices in the future. While working hard from my home, I am always thinking that by such changes or regardless of the changes, whether Corona will inevitably create a new type of human being due to those fluctuations or regardless of their transformation, whether history will reach a major turning point and whether I would transform myself after COVID-19.  SGRA Kawaraban 629 in Japanese (Original)  Sim_ChoonKiat / Associated Professor, Showa Women’s University, SGRA Researcher  Translated by Kazuo KawamuraEnglish checked by Sabina Koirala

Nobody in the world has ever imagined that the year 2020 would become the year like this. COVID-19, which have started in China, spread the world in an instant. Everybody cannot take their eyes off from the number of people, their countries and the world, who are infected and their daily life are also restricted. New word “korona-tukare “CORONA fatigue” is already born. Everybody, who is doing any prevention or measure against COVID-19, waits for its ending as soon as possible.As I have a feeling that measures against COVID-19 are different in countries, I would like to write here about the measures in universities.  We are now in March, but we cannot see any ending so the universities in the countries, which have a lot of infected person, are deciding to close schools. In America and England, universities front–loaded their spring holidays from mid- or end of March and students will take online classes after spring holidays up to the end of the grade. Some universities celebrate their graduation ceremonies in June by online. In China, classes are being taken online after this Chinese New Year. Korea is also the same. Reasons why those countries could change to online classes so easily are: infrastructures have been prepared already and they have been utilizing commonly.   Then, how about Japan?  Universities in Japan are still discussing about timing when they start new school term in April, not starting online classes. Amid such circumstances, the University of Tokyo decided that they will start their new term by online classes. At the other universities (private), they will make orientation for freshmen by online and are groping for new style of schooling on online systems. At the APU (Ritsumeikan Asia Pacific University) or AIU (Akita International University), both of them have a lot of foreign students and the students who come from other areas in Japan, have already declared that they will start new terms by online. It is important to keep students healthy and their campus sanitary. And, there are other important issues to be taken care appropriately like acceptance and sending of foreign students.   One thing to be considered is that universities must be the place where they give students chances to study whatever happens. For example, if starting of new term would delay, universities have to have supplemental lessons even if they have to extend summer vacation backward. Anyway, it is important to have no blank period. I do not say they will change to online classes immediately. They give assignments to students and receive the report from the students by mail. If there are circumstances for smartphone and internet, they can keep communications between universities and students. Amid COVID-19, if students cannot go out from their homes and they are not informed when universities will be opened, they may have spiritual isolation or loneliness.  For this paper, I checked in the websites of universities in America and Europe.  On their guidance for online classes, I could see a guideline by a hot line for students who have to stay home and feel lonely.  I found community information among students who help each other to get over such situation on online. I was impressed by their measures which are prepared not only for online classes but also for the aftercare of students.   On the Emergency Declaration by the Japanese Government, Kyoai Gakuen University,which I am belonging, began to examine online classes. Under spread of COVID-19, I have a feeling now that we must be prepared for the situation that universities open classes and give students assignment or issues at any time. SGRA Kawaraban 627 in Japanese (Original)  Xie_Zhihai / Associate Professor, KyoueiGakuen University,   Translated by Kazuo KawamuraEnglish checked by Sabina Koirala

We had two days roundtable discussions under the title “The South-East Asian Culture and Religious Dialogues” at the 5th Asia Future Conference at Bellevue Hotel Alabang, Metro Manila on January 10 and at University of the Philippines Los Banos on January 11, 2020.    As I have been interested in Asian economy and recent development of economies in newly developing area, I made a speech under the title “Social ethics and global economy”. So, I would like to comment on what I thought and felt at the roundtable discussions.    My understanding was very limited because of my English language skills and lack of knowledge about religion and societies in the South-East Asia. Therefore, the contents of the meeting are not introduced here. So you are requested to confirm the contents with the report by the chairman of the discussion session, Professor OGAWA Tadashi from Atomi University. I myself would like to know more deeply about economics, religions and social ethics once the reports will be issued officially.  I myself have found that economics today has a great impact on developing societies, yet their attention to them is extremely inadequate. The 2001 Nobel Prize winner in economics, Professor Joseph Stiglitz, describes the experience of his colleague, Professor Richard H. Thaler from the University of Chicago, that the perception of justice about economic behavior among students studying economics is far from the ordinary people.  According to his survey on pricing of shovels for shoveling after a storm, 82% of the general population answered that price increases were unfair, compared to just 24% of MBA students attending the University. The understanding of fairs in economics students is very different from that of social understanding. In fact, such cases are happening around us as a high-priced mask sale due to ongoing COVID 19. Professor Stiglitz sharply criticized that the economic affairs played a role in the collusion between wealthy people and politicians due to the widening income gap in American society.  The keynote speaker at the Roundtable, Professor Bernard M. Villegas, Vice President of Asia-Pacific University, addressed the issue that economics is less interested in social issues or selfishness. Professor Villegas, as an educator with a Ph.D. in economics along with his experience of around half a century summed up the discussion, saying that economics has expedited subdivision and quantization too much. He emphasized the elegance of mathematical formulas in the analysis of economic phenomena. He was objectively criticized for competing, emphasizing market independence, and eliminating justice, social responsibility of human beings, and consideration of national regulations. At the same time, he persuasively stated that he, himself, practiced his teaching of economics, being based on the results of various sciences, for solution of poverty in the Philippines saying economics is “social science”.    The report by Ms. Sister Mary John Mananzan of St. Scholastica University in the Philippines dealing with the feminization of poverty in the Philippines, the report by Mr. Somboon Chun Prampuri of the social participation Buddhist network reporting on the social ethics and globalization of Buddhism in Thailand, and the report by Jamhari Siswant, Dean of the Sharif Hidayatura State Islamic University, reported on the latest Islamic movements in Indonesia. These all reports addressed the current challenges of religious people in Southeast Asia.  Listening to those opinions, I wondered if economics which I know now can respond to such opinions or reports. Religious social activities are aimed at living human beings. They are directly involved in fighting various types of discrimination, including absolute poverty and gender discrimination, in various environments and conditions. Many social activities in Southeast Asia are aimed at liberation from poverty and sex discrimination.  Come to think of it, Economics sees society from a distinctly different perspective. Economics describes complex social relationships as a model of a simple abstract market, and considers that society can maximize "efficiency" through that market. The market here equates society with an unclear distinction between idea and reality. Moreover, in the current mainstream economics, the real world is captured through mathematical models, and other social sciences are excluded. Of course, economics has grown greatly now, and various models have been created to approach reality. The principle model has been modified.  But what if these economics apply to the developing world? Economists who write development prescriptions have little knowledge of developing societies, and the prescriptions thus made are policies through developed countries and international development organizations. In conclusion, such models can be said to have been founded on simple and philosophical market models. When a policy fails, its cause has been sought in the developing society itself. The response to the Asian currency crisis of 1997 is a good example.  I dare to say that there is no distinction in economics between economy and society.  In economic globalization, economics has been involved in the development of developing regions and forced developing countries to liberalize and privatize. The various contradictions which come from such enforcement have been imposed to the weak.  The story jumps a little, but the global financial crisis that hit the US subprime loan crisis in 2008, and the birth of US President Trump in 2017, are the consequences of the failure of policy promoted by liberal economics. Also, it is ironic that China, under the Communist Party's government, which seemed to be unsuccessful, achieved amazing development and growth. Is it a counterattack by actual societies against mainstream economics? Every society need rules. However, the economics of the past half century have broken down the rules of society, expanded the income gap, deepened social division, and deteriorated the economy and society by treating it as regulation. Isn't that attachment a democratic crisis both inside and outside the United States?  When I expressed my opinion, at round-table conference, saying that economics now think about welfare on the assumption of abstract “model.” Sister Mary Mananzan showed a nasty look which pierced my heart sharply.  The word "economics is science" also comes to mind. However, economics as a social science must be self-restraint regarding the application of abstract models to the real world, and policies need not be created in cooperation with various sciences. There are words “Economics is Science”. However, economics, as a social science, should be self-controlled when its abstracted models will be applied to actual societies and its policies must be decided in cooperation with various sciences. No matter how much economics claims academic superiority, it is only dogmatic and arrogant. In international development and poverty development, a restraint attitude may be required more urgently than ever before.  It is not wrong at all that economics is certainly valid for partial, local analysis and policy. However, when trying to apply it to a developing society, special caution and restraint are required. However, if we apply to developing societies, we have to be careful and self-controlled. I think it was around the Asian currency crisis, but I remember the anecdote that economists once learned of the history and societies of developing countries obscure decision-making by a former prominent American economist. I realized from this round table discussion about my relationship with society. I would like to continue my study hereafter “social ethics and global economy” and its relation with sustainable and joint development.  Lastly, I express my thanks to all the people who organized the round table discussions, Dr. Bernardo M. Villegas who made a keynote speech, Prof. T. Ogawa and Dr. Ranjana Mukopadhyaya, who chaired the discussions, Project Coordinator, Dr. Brenda Tenegra, Dr. Ferdinando C. Maquito and Dr. Sonya Dale who interpreted for me.  SGRA Kawaraban 624 in Japanese (Original)  Hitoshi Hirakawa / Professor emeritus, Nagoya University, Director of Atsumi International Foundation  Translated by Kazuo KawamuraEnglish checked by Sabina Koirala  

Sustainable Shared Growth Policy Brief #2COMMUNITY CURRENCY IN A DISASTER: 3.11 TWICE REMEMBERED by Max Maquito and Joffre BalceApril 20, 2020Summary. The Policy Brief’s aim is to glean lessons from the March 2011 tsunami disaster that struck Japan that are relevant to the current pandemic. Buttressing the extensive hard infrastructure was the soft infrastructure embodied in the social capital of Japanese communities which contributed to the simultaneous diminished vulnerability and improved resiliency of these communities. This paper further focuses on community currencies as a policy instrument whose functions are to enhance social capital and hasten the movement of money, thereby contributing to reducing vulnerability and enhancing resiliency of communities.Policy Brief 

 It was in the afternoon, when I arrived at Nagasaki. It has been raining on and off all day.  And, it was already after 19:30 when I arrived at hotel after finishing supper following visit to Dejima and the Oh-ura Cathedral. I had a plan to visit Inasa-yama (Mt. Inasa) first. However, my fatigue and rain made me being bewildered and tried to persuade myself to give up.  According to my checking on internet how to enjoy night view of Inasa-yama, people say “it is difficult to visit there without car”, or “recommend to use tour bus”.  Actually, I persuaded myself to give up saying “the number of public bus is limited”, “I have to worry about the way back to hotel at night”, “it will be possible tomorrow” and “it will be OK without enjoying night view” etc..  When did look I persuade myself to give up what I like to do or what I want to have before starting?  It becomes my fetters if I would examine and think beforehand too much. Or, I put off because there are too many things to do knowing that I have to do. I have to use bigger energy if I like to shift my idea to action. Or, if I cannot keep my promise due to my putting off, I would become “kana-shibari” (old hag syndrome) by sense of guilt and fear like an ostrich (burying it’s head in the sand while leaving other parts exposed). It is a vicious circle that lack of ability of taking action becomes bigger due to stress by my putting off and self-hatred.  It becomes clear that if I plan to go tomorrow, it would mean I do not go by 100%.  In conclusion, I left hotel having mobile map only (not following a route on network).  There is a Japanese word “houkou-onchi” (no sense of direction). There seems no relations between direction and the sense of hearing or space and sound. If we think of a metaphor “architecture is a frozen music”, I think it very exquisite expression.  I was turning around repeatedly on the same route, like from walking to streetcars, walking to bus, walking to ropeway, and I was heading to opposite directions.  Strange to say, my stress, fear or uneasiness, has been disappearing after leaving hotel.  When I got off ropeway, I heard a cheer from a distance and saw a lot of people moving at the foot of a mountain. It was a finishing of any concert. When lift doorsof the observation platform open, I could see a glorious view of the Nagasaki Port,which is long horizontally and folded with mountains. Shadow of the port on the sea-surface is very conspicuous. That’s the port Nagasaki ! It is the one of the best 3 night views in Japan. When I enjoyed such view and went to the elevator hall, I heard explosive sound and I could look back gigantic fireworks which was lighted from a vessel below. It was very exciting to see fireworks on the sea which continued for about twenty minutes. It was the first time for me to “look down” fireworks from above.    Once I take the first step, mind and body become lightened. And, once I keep walking, there would be nothing useless even if it may not be shortcut. If I take any action, everything would go better. Why do I take such action from the beginning ? There would be many reasons depending on people who are lacking of action. On the way back to hotel, I realized that if I think of too much what I would do, it is a reason of lacking of action. The more you think, the more you afraid of your failure. And you will have a negative image in your future. You will have a pressure on what you think it important or difficult and it takes time to take action. It is said that reason for such thinking too much comes from “perfectionism” or “PCN (Procrastination Syndrome)”  Everybody may have such “syndrome” more or less, and if someone feel seriously for such syndrome, he would make cause trouble to surroundings.  It is natural to make trouble in his daily works and living. Especially, his confidence will be damaged and it is not good for his mental health.  Then, how to solve or improve it?  When I left hotel, I did not imagine to look down fireworks from the top of “Inasa-yama”. But, I thought I would damage myself if I do not take action to leave hotel by momentum. After leaving hotel, I have been losing way all the way and could not care about myself to be able to reach “Inasa-yama” or not. It was good to give no time to myself beforehand. Once I take one step forward, only action will follow. I think it most difficult to open “Word file” when I try to write an essay or a thesis after deadline. I feel it torturous to read my unfinished essay. But, once I can clear such psychological barriers, task itself would not distress me. Rather, it may make me pleasure like night view from the top of Inasa-yama and fire-works and make me feel “I am glad I could come here”. By the way, it rained very heavily ever recorded next day in Kyushu and all the trains in Nagasaki stopped. If I have postponed my schedule saying “I would go tomorrow”, I missed the chance to see such wonderful views.    SGRA Kawaraban 622 in Japanese (Original)  Wu Xiaoxiao /2018 Raccoon, Associate Fellow, Curator of Tokyo National Museum,  Translated by Kazuo KawamuraEnglish checked by Sabina Koirala