@article{oai:kuis.repo.nii.ac.jp:00000256,
 author = {奧島, 美夏 and オクシマ, ミカ and Okushima, Mika},
 journal = {異文化コミュニケーション研究},
 month = {Mar},
 note = {P(論文), Because of the inflow of "new-comers" or migrant workers since the late 1970s, religious diversification has been increasing in Japan. Unlike in receiving countries in the West, there have been no significant religious conflicts between these new-comers and established residents of the host society for the following reasons: (1) The culturally pluralistic climate in Japan tolerates various religions, beliefs and thoughts; and (2) About 90% of the total migrants (exceeding 2 million in 2005) came from East Asia (South and North Korea, China), Southeast Asia (the Philippines, Thailand, Vietnam, et al.), and South America (Brazil and Peru). In all of these countries, Buddhism and Christianity is dominant just as has been true in Japan. Instead, the problems until now have been diffidence, bias, or indifference by the Japanese towards the non-Western migrants themselves, combined with strong restrictions on immigration and employment opportunities. Therefore, in place of the national government, religious organizations, willingly or not, have come to protect the migrants and promote communication between them and the Japanese, acting like local governments of industrial areas and NGOs. Both the existing and the migrant-based Christian churches especially have initiated substantial, mental and other supports. This has occurred, on the one hand, because of the growing ecumenical movement of support for the migrants in the world, and also because the Japanese churches since the 80s have been multi-nationalized, not only in their congregations but also in their clergy as a result of aging and the low birth rate. Even the Indonesian migrants, who experienced a drastic population growth beginning only in the late 90s, rapidly developed four independent churches in twenty-one-locations -- specifically, they were Catholic, Evangelical (inter-denominational), Neo-Pentecostal (Charismatic), and Reformed-Nationalis (Minahasan). This resulted even though these migrants until the end of 80s had had only one joint prayer organization (which was under the protection of the Indonesian Embassy). A further challenge for these churches is now to work on the adaptation of the Indonesians in Japan, in improving their language skills and job conditions, and in promoting inter-religious solidarity., 論文, Article},
 pages = {35--111},
 title = {日本のキリスト教会とインドネシア人 : 制度的背景と課題},
 volume = {18},
 year = {2006}
}