TUGAS ANALISIS JURNAL

SOSIOLOGI ANTROPOLOGI GIZI

FOOD SOVEREIGNTY AND EDUCATION :

HARMONIZATION IN JAPAN

Dosen Pengampu :
Adilita Pramanti
Angga Prasetyo Adi

Disusun Oleh :
Kelompok 14

1. Fathimah Raidatul Jannah P21331119027

2. Fransiskus Julio Alfonso P21331119028

SARJANA TERAPAN GIZI DAN DIETETIKA

POLITEKNIK KESEHATAN KEMENTERIAN KESEHATAN JAKARTA II

2020
 FOOD SOVEREIGNTY AND EDUCATION :
HARMONIZATION IN JAPAN

A. Introduction
Today, according to the figurative expression of J. Ritzer, "the world
has turned into a food thawing pot". Even after "sushi separates from Japanese
roots", "repeatedly stating and repeating local flavor preferences in
combination with cosmopolitan tastes eventually turns into a complex system -
hybrid food appears as an integral part of" flowing "food, including a
combination of two and two. more nutrients possessed by different cultures.
"For example, rolls (" Philadelphia "," California "," Alaska ") are foreign
products in the name (in Japanese there is no" l "sound) and in organoleptic
taste preferences Japanese people, because they contain a lot of fat in
mayonnaise and cheese, but Japanese flexibility has accepted the fact that rolls
are now regarded as Japanese food.
Japan's growing industrial sector wins, and the food market is
vulnerable to global business attacks, food giants and large retailers use
"openness. "world agriculture to impose a private global regulatory model,
becoming an agent that controls the prod food consumption and consumption.
"Ultra-imperial agri-food" is guided by the principle of maximizing profits
through the merciless exploitation of ecosystems, monoculture cultivation, and
the destruction of biodiversity from food products. Opposing a process that
undermines the sustainability of the global environment is possible only thanks
to the food sovereignty strategies of actors such as La Via Campesina, First
Food, Slow Food, GRAIN, and others.
The socio-cultural landscape identity of Japan is reflected in the
principles of food sovereignty. Among them are food education ( 食 育 -
shokuiku), local labor movement (地産 地 消 - tisan-tisho - "locally produced,
consumed locally") and regional rankings that sell food ( 緑 提 灯 - midori
chotin - "green light "") According to the researchers, the concept of shokuiku
leads to the restoration of [Yaguchi] food sovereignty, Japanese identity and
reverses the process of "food colonization". Shokuiku is translated as "food
 education" and consists of two characters: 食 (shoku) - food, food , прип (iku)
- education, training, enlightenment.The concept morphological framework
shows the cognitive basis that gave rise to the formula "education through
nutrition." But my shokuiku is not equivalent to diet.The author of this term is
S. Ishizuka, a doctor of the imperial army, respected as the father of a
macrobiotic diet based on Buddhist tradition.
The idea of shokuiku was integrated into the patrimonial tradition, since
ancient times connecting people and power n highest - it symbolizes the early
rituals of the sowing campaign starting from the first private rice seed planting
by the Japanese king. Concerned about urbanization and the escape of young
people from rural areas, environmentalists propose radical measures to save
flooded land from degradation. So, school students are given part-time work
("arbaito") in the fields on Sundays. An example of the emperor who went to
the fields was intended, in particular, to inspire youth to work voluntarily, to be
supported, in a way, with good rewards.

B. Contents
Eating habits and ritual complexes, as well as rituals related to eating
have long been obtained in the Land of the Rising Sun, a character which is
almost a sect protected by tradition. Food is a priority in the structure of
Japanese identity.
 Dogen Zenji (1200-1253), who brought Zen Buddhism from China to Japan,
is known as the author of a series of lectures on "Shogogenzo", a unique
work of world philosophy on cooking methods and food products. Dogen
teaches respect for kitchen utensils, chooses chopsticks carefully,
"sincerely," and recommends those who adhere to temple cooking.
 Hayashi Radzan (1583-1657), founder of the Zhushi class of neo-Confucian
philosophy schools, who created Notes of Cook's treatise, which instilled
aesthetic principles for eating to foster gratitude for humans and nature,
making the same contribution to the conceptualization of art culinary
delights and especially shikibote (ritual kitchen knives).
 According to the figurative expression of J. Ritzer, "the world has turned
into a food thawing pot". For example, rolls ("Philadelphia", "California",
"Alaska") are foreign products in the name (in Japanese there is no "l"
sound) and in Japanese organoleptic taste preferences, because they contain
a lot of fat in mayonnaise and cheese . But Japanese flexibility has accepted
the fact that rolls are now considered Japanese food.
 In 2007, with state support and the Japanese Foundation (practically a
division of the Ministry of Foreign Affairs), a campaign was launched to
promote "ancient Japanese cuisine".
 In 2008, the Japanese Overseas Restaurant Association attempted to create a
licensing and quality control system , but stopped once the contradiction
between culinary traditions and new outdated trends revealed. Hybrids of
authentic cuisine and unusual worlds have become the hallmark of Japanese
identity: "In a sense, Japanese culture is like a sponge, which, absorbing
various stimuli from the external environment, itself change under their
influence".

SUSTAINABLE COMMUNITIES : PROBLEMS AND PROSPECTS

ARE ACTUALLY FOR DEVELOPMENT
After spending much effort to preserve culinary identities, Japanese
people lose sight of the issue of food sovereignty :
1. Prosperity grows, but the share of the agricultural sector in GDP falls from
12,8% in the 1960s to 1,2% in 2016.
2. Fertile land has decreased from 6,09 million hectares in 1961 to 4,44 million
hectares in 2017, and abandoned land has tripled since 1975 (400 thousand
hectares) causing a reduction in the number of agricultural workers, from
13,4 million people in 1960 (30,2% of the workforce) to 2,2 million in 2016
(3,4%) and only 21% of farmers received the main income from agricultural
production.
3. Payments in the agricultural sector are 40% lower than the national average,
which exacerbates farmers' job dissatisfaction. Therefore, the average age of
 employees in this sector in 2013 was that older age was more dominant than
productive age.
4. Dependence on food imports, about 60% of calories consumed come from
abroad. Over the past 20 years, the food self-sufficiency index has remained
around 40%, while it remains low compared to French figures (128%), the
United States (122%), Germany (84%) and the United Kingdom (70%). The
structural crisis peaked amid the activities of importers (mainly the US).
According to data for 2018, the US share in Japanese imports amounts to
more than 50% for products such as soybeans (71,6%) and wheat (50,4%).

As part of the Second Food Regime (which ran from the mid-1940s to
the 1970s), Washington made surplus products a "geopolitical weapon,"
embodied by analogy with Marshall Aid, "Reverse course". The law adopted in
the 1950s by North American authorities regulates the provision of food
"assistance" on the condition of cash or credit payments to countries in need.
The trend towards planetary regulation increased in the 1980s with the
advent of the Third Food Regime. The ban on protectionism and the escalation
of free trade changed the contours of world agriculture, and the Uruguay
GATT round forced Tokyo to reach an agreement with lower tariffs and lower
subsidies. Japan's growing industrial sector wins, and the food market is
vulnerable to global business attacks. Food giants and large retailers use the
"openness" of world agriculture to force the private global regulatory model
into an agent that controls food production and consumption.

CONTEMPORARY COMMUNITIES : URGENT ISSUES AND

PROSPECTS FOR DEVELOPMENT
The concept of food sovereignty formulated in Central America in the
1980s became a radical response to the restructuring of agricultural production
and food imports initiated by the US in the region. The potential idea of food
sovereignty is based on the following ten postulates :
1. Strengthening local food systems so that it supports small farmers
2. Local control over biological resources and territories
3. Transition to agroecological principles of food production, achieving self-
sufficiency and food security
4. Respecting cultural customs, share local knowledge and develop skills in
food production
5. Combat soil degradation, protect biodiversity, reduce greenhouse gas
emissions and GMO resistance
6. Strengthen state responsibility to provide food for vulnerable groups
7. Strengthen the position of non-governmental organizations at all levels
decision making
8. Guaranteed international legal priorities from the right to food and food
sovereignty over macroeconomic policies and trade liberalization
9. Special socio-cultural food status
10. Protection against female gender discrimination

The identity of the Japanese sociocultural landscape is reflected in the

principles of sovereignty food. Among them are food education ( 食 育 -
shokuiku), local labor movement (地産 地 消 - tisan-tisho - "locally produced,
consumed locally") and regional rankings that sell food ( 緑 提 灯 - midori
chotin - "green light "") According to the researchers, the concept of shokuiku
leads to the restoration of [Yaguchi] food sovereignty, Japanese identity and
reverses the process of "food colonization".
Shokuiku is translated as "food education" and consists of two
characters: 食 (shoku) - food, food , прип (iku) - education, training,
enlightenment.The concept morphological framework shows the cognitive
basis that gave rise to the formula "education through nutrition". But my shoku
is not equivalent to diet. The author of this term is S. Ishizuka, a doctor of the
imperial army, respected as the father of a macrobiotic diet based on Buddhist
tradition. Inspired by the writings of G. Spencer, he wrote at the end of the 19th
century about the task of parents to give children an education based on
shokuiku - the essence of people's wisdom to enhance body, knowledge and
morality.
 The demand for my shokuiku ideas was discovered in the 1990s thanks
to fans like Yu.Hattori, T. Sunada, J. Murota, M. Adati. Thus, journalist T.
Sunada uses the term shokuiku, which represents nutrition education abroad.
The shokuiku idea was integrated into the patrimonial tradition, since ancient
times which connected society and supreme power.
Concerned about urbanization and the escape of young people from
rural areas, environmentalists propose radical measures to save flooded land
from degradation. So, school students are given part-time work ("arbaito") in
the fields on Sundays. An example of the emperor who went to the fields was
intended, in particular, to inspire youth to work voluntarily, to be supported, in
a way, with good rewards.
The concept of official shokuiku status was obtained in July 2005,
when the Basic Law on Food Education No. 63 adopted ( 食 育 基 本 法 -
Shokuiku kihon-ho). The opening of this law formulates the essence of the
country's food strategy: shokuiku is needed for the development of Japan in the
21st century as a basis for intellectual, moral and physical education of the
younger generation. To overcome the consequences of an unbalanced diet
(overweight or anorexia) and dependence on unhealthy foods and imported
products, Japanese people must master their own "food route".
Food education begins in kindergarten. Educators involve children in
cooking, considering seasonality. For example, among the summer culinary
festivals, Nagashi-somen (current noodles), children and parents, armed with
chopsticks, must catch the noodles that flow through them and feast on
partying, dipping them into the sauce where the ice cubes float. Children are
told beforehand about summer vegetable properties to cool the body.
The shokuiku system also includes pensioners. For example, in Saku
(Nagano Prefecture), there is a high mortality rate due to stroke. The city
mayor makes a commission - not only from doctors, but also from housewives,
who each represent 30-50 families. After examining living conditions, the
commission asked residents to reduce their consumption of well-known local
herbs and pickles - and the statistics changed dramatically.
Alternative views or conceptual vulnerabilities?
Shokuiku is a tool that can reduce government criticism of food policy,
and a structure known as self-motivation is used to maintain a high level of
responsibility in society. As a result, the rules established by the Basic Law on
Food Education are considered as general civil duties, and not as rights. The
inhabitants of the Japanese islands are trying to increase the index of food self-
sufficiency by using domestic products, even though their sometimes higher
prices are not compensated by the government.
Under the pressure of globalization, fast food replaces the symbols of
civilization "chopsticks" (rice, seafood, soy) and even Japanese food (sushi,
sashimi, natto soybean paste, miso soup, etc.). The growth of individualism in
Japanese society sometimes leads to escape - a decline in communication
among young people to the rejection of the principle of shared dining.
However, it is important that young generation and social maladaptation are
more like demonstrations of external involvement in global pop culture, while
in reality young people respect the ritual side of national culinary culture,
especially its symbols, such as rice.
Japan's food vulnerability motivates the authorities to pursue an anti-
crisis program, a tool which is the concept of shokuiku. The functional
peculiarities of the shokuiku concept correlate with the principles of the food
sovereignty strategy. The epistemological identity of the two concepts is
defined in five parameters as an equivalent of the food sovereignty strategy -
the core of the Fourth Food Regime (Table 1).
Principle Food Sovereignty Shokuiku
Education respect
Transition to
for nature, and
agroecological
Environmentalism / Co- promotion of
production,soil
evolutionism environmentally
degradation, biodiversity
friendly production /
protection
consumption
Strengthening local food Revitalizing rural
systems: bringing communities,
Localization of
producers and consumers strengthening
production and
closer, narrowing the gap systems for
consumption
between cities and informing consumer
villages food producers
Decentralization of Decentralization of Integration
 competence of three
power and good
authority / subsidiarity ministries and
distribution of material
broadcast authorities
Original stationary
culture, promotion
Respect cultural
of food together
practices, share
Multiculturalism / with family,
knowledge and develop
Polycentrism promotion of
skills for the production
Japanese diet and
of power products
lifestyle of self-
sufficiency in food
Homemade food
Increasing the ratio
sustainability is the
Food sovereignty of food self-
foundation of food
sufficiency
sovereignty
Ensuring food
Revolutionary green
security,
resistance - soil
Information
Food security contaminated with
engineering genetics
genetically modified
about dangerous
pesticides
food additives

C. Closing
1. Conclusions
Japan's growing industry sector wins, and food markets are
vulnerable to global business attacks. Food giants and large retailers use the
"openness" of world agriculture to force the private global regulatory model
into an agent that controls food production and consumption.
According to the researchers, the concept of shokuiku leads to the
restoration of [Yaguchi's] food sovereignty, Japanese identity and reverses
the process of "food colonization".
Shokuiku is translated as "food education" and consists of two
characters: 食 (shoku) - food, food, прип (iku) - education, training,
enlightenment. The morphological framework of the concept indicates a
cognitive basis that gave rise to the formula "education through nutrition".
But shokuiku is not equivalent to diet. The author of this term is S. Ishizuka,
a doctor of the imperial army, respected as the father of a macrobiotic diet
based on Buddhist tradition. Inspired by writings G. Spencer, he wrote at the
end of the 19th century about the task of parents to give children an
 education based on shokuiku - the essence of people's wisdom to improve
body, knowledge and morality.
Shokuiku becomes a tool that can reduce government criticism of
food policy, and structure known as self-motivation is used to maintain a
high level of responsibility in society, as a result, the rules established by the
Basic Law on Food Education are considered a general civil duty, and not as
a right. People of the Japanese islands are trying to increase their self-
sufficiency index food with men use domestic products, even though their
sometimes higher prices are not compensated by the government.

2. Suggestions
The emergence of a new food regime must stop the life process of
neoliberalization, especially the growth of individualism and moral
devaluation, and be able to strengthen food security under the pressure of
globalization through supporting national food traditions and must
strengthen the foundation of Japanese identity. Because the food security of
an area is affected by a stable situation in the fulfillment of food, food
availability, and access to distribution. In addition, the theory of
McDonaldization and community adaptation in a region is also a driver of
food sovereignty in an area so that it is true if food education is given early,
which makes Japan carry out food self-sufficiency through local production.