The Ambivalent Character of <i>Inochi no Anzen-Kyoiku</i> (Life Safety Education): Possibilities and problems with the Japanese Ministry of Education, Sports, Science and Technology's educational material on the prevention of domestic and sexual violence

<p> This study aims to explore the possibilities and problems of the model educational text for inochi no anzen-kyoiku (life safety education). The text provides education on the prevention of domestic and sexual violence. It was published by the Japanese Ministry of Education, Sports, Science and Technology in April 2021 as part of an ongoing governmental effort to reduce violence and expand support for domestic and sexual violence survivors. The text is expected to raise public awareness about violence, as it is the first Japanese educational policy program focused on violence prevention. However, it has faced severe criticism by researchers and practitioners involved in comprehensive sexuality education for its failure to provide the basic sexual knowledge necessary for sexual self-determination and consent. This paper seeks to make a contribution to existing literature by carefully examining how domestic and sexual violence and its impact are depicted and conceptualized in the model text's material. From a quantitative and qualitative analysis based on intersectional feminist theory that defines violence as a product of a “matrix of domination” in which multiple axes of power such as gender, sexuality, race, class, ability, etc., are intertwined with each other, the following points were elucidated.</p><p> On the one hand, the Ministry of Education, Sports, Science and Technology's material conveys a clear message which aims to break down victim-blaming myths regarding sexual assaults. This is an accomplishment of long-time grassroots feminist movements that support domestic and sexual violence survivors. Further, it is remarkable progress considering the critical lack of sexuality education in Japanese school settings. On the other hand, this material conceals the reality of violence by and against LGBTQ people by repeatedly using gender binary illustrations based on heterosexist and cisgenderist assumptions. Additionally, domestic and sexual violence are presented not as the expression of structural power relations in the interlocking systems of society but as a simple personal issue that can be solved through individual efforts aimed at creating healthy relationships. We can argue that the model material's ambivalent character is closely linked with danjo-kyodo-sankaku (creating a gender-equal society), a unique Japanese umbrella policy discourse whose official English translation is “gender equality,” but whose actual meaning is quite different. This concept, which has been used to maintain “partnerships between men and women,” or heterosexual family relationships, rather than eliminating discrimination against women, necessarily limits the possibilities for transformative education to end domestic and sexual violence. To make inochi no anzen-kyoiku more radical, it is necessary for the Japanese government to overcome the above-mentioned issues by constructing an effective educational system that promotes comprehensive sexuality and gender equality education.</p>