Hikikomori (ひきこもり or 引き籠もり Hikikomori, literally “pulling inward, being confined”, i.e., “acute social withdrawal”) is a Japanese term to refer to the phenomenon of reclusive adolescents or young adults who withdraw from social life, often seeking extreme degrees of isolation and confinement. The term hikikomori refers to both the sociological phenomenon in general as well as to people belonging to this societal group.
The Japanese Ministry of Health, Labour and Welfare defines hikikomori as people who refuse to leave their house and, thus, isolate themselves from society in their homes for a period exceeding six months. The psychiatrist Tamaki Saitō defines hikikomori as “A state that has become a problem by the late twenties, that involves cooping oneself up in one’s own home and not participating in society for six months or longer, but that does not seem to have another psychological problem as its principal source.”
More recently, researchers have suggested six specific criteria required to “diagnose” hikikomori: 1) spending most of the day and nearly every day confined to home, 2) marked and persistent avoidance of social situations, 3) symptoms interfering significantly with the person’s normal routine, occupational (or academic) functioning, or social activities or relationships, 4) perceiving the withdrawal as ego-syntonic, 5) duration at least six months, and 6) no other mental disorder that accounts for the social withdrawal and avoidance. While the degree of the phenomenon varies on an individual basis, in the most extreme cases, some people remain in isolation for years or even decades. Often hikikomori start out as school refusals, or futōkō (不登校) in Japanese (an older term is tōkōkyohi (登校拒否)). The Ministry of Health estimates that about 3,600,000 hikikomori live in Japan, about one third of whom are aged 30 and older.
While many people feel the pressures of the outside world, hikikomori react by complete social withdrawal. In some cases, they lock themselves in their room, apartment or house for prolonged periods, sometimes measured in years. They usually have few, if any, friends. While hikikomori favor indoor activities, some venture outdoors on occasion. The withdrawal from society usually starts gradually. Affected people may appear unhappy, lose their friends, become insecure, shy, and talk less.
According to government figures released in 2010, there are 700,000 individuals living as hikikomori with an average age of 31. Still, the numbers vary widely from expert to expert. Among these are the hikikomori that are now in their 40s and have spent 20 years in isolation, this group is generally referred to as the “firstgeneration hikikomori,” and there is concern about their reintegration into society in what is known as “the 2030 problem,” when they are in their 60s and their parents begin to die off.
Additionally the government estimates 1.55 million people to be on the verge of becoming hikikomori. Originally psychologist Tamaki Saitō, who first coined the phrase, estimated that there may be over one million hikikomori in Japan, or approximately 1% of the total Japanese population, but considering that hikikomori adolescents are hidden away and their parents are often reluctant to talk about the problem, it is extremely difficult to gauge the number accurately. People who have all the characteristics of a Hikikomori have also begun to emerge in France and the USA. 2/9
Theories on cause
PDDs and autism spectrum disorders
Hikikomori is similar to the social withdrawal exhibited by some people with pervasive developmental disorders (PDDs), a group of disorders that include Asperger syndrome, PDD-NOS and “classic” autism. This has led some psychiatrists to suggest that hikikomori sufferers may be affected by PDDs and other disorders that affect social integration, but that their disorders are altered from their typical Western presentation because of the social and cultural pressures unique to Japan. Suwa & Hara (2007) discovered that 5 of 27 cases of hikikomori had a high-functioning pervasive developmental disorder (HPDD) and used a vignette to illustrate the difference between primary hikikomori (without any obvious mental disorder) and hikikomori with HPDD; furthermore, 10 out of 27 had primary hikikomori.
According to Michael Zielenziger’s book, Shutting out the Sun: How Japan Created its Own Lost Generation, the syndrome is more closely related to Posttraumatic stress disorder. The author claimed that the hikikomori interviewed for the book had discovered independent thinking and a sense of self that the current Japanese environment could not accommodate. The syndrome also closely parallels the terms “avoidant personality disorder” and “social anxiety disorder” (also known as “social phobia”).
Social and cultural influence
Sometimes referred to as a social problem in Japanese discourse, hikikomori has a number of possible contributing factors. Though acute social withdrawal in Japan appears to affect both genders equally, because of differing social expectations for maturing boys and girls, the most widely reported cases of hikikomori are from middle- and upper-middle-class families whose sons, typically their eldest, refuse to leave the home, often after experiencing one or more traumatic episodes of social or academic failure. In The Anatomy of Dependence (Tokyo: Kodansha, 1973, translated by John Bester), Takeo Doi identifies the symptoms of hikikomori, and explains its prevalence as originating in the Japanese psychological construct of amae (in Freudian terms, “passive object love”, typically of the kind between mother and infant).
Other Japanese commentators such as academic Shinji Miyadai and novelist Ryū Murakami, have also offered analysis of the hikikomori phenomenon, and find distinct causal relationships with the modern Japanese social conditions of anomie, amae and atrophying paternal influence in nuclear family child pedagogy. Young adults may feel overwhelmed by modern Japanese society, or be unable to fulfill their expected social roles as they have not yet formulated a sense of personal honne and tatemae – one’s “true self” and one’s “public façade” – necessary to cope with the paradoxes of adulthood.
The dominant nexus of hikikomori centers on the transformation from youth to the responsibilities and expectations of adult life. Indications are that advanced industrialised societies such as modern Japan fail to provide sufficient meaningful transformation rituals for promoting certain susceptible types of youth into mature roles. As do many societies, Japan exerts a great deal of pressure on adolescents to be successful and perpetuate the existing social status quo. A traditionally strong emphasis on en.wikipedia.org/wiki/Hikikomori complex social conduct, rigid hierarchies and the resulting, potentially intimidating multitude of social expectations, responsibilities and duties in strong emphasis on complex social conduct, rigid hierarchies and the resulting, potentially intimidating multitude of social expectations, responsibilities and duties in Japanese society contribute to this pressure on young adults. Historically, Confucian teachings de-emphasizing the individual and favoring a conformist stance to ensure social harmony in a rigidly hierarchized society have shaped much of the Sinosphere, possibly explaining the emergence of the hikikomori phenomenon in other East Asian countries.
In general, the prevalence of hikikomori tendencies in Japan may be encouraged and facilitated by three primary factors: 1. Middle class affluence in a post-industrial society such as Japan allows parents to support and feed an adult child in the home indefinitely. Lower-income families do not have hikikomori children because a socially withdrawing youth is forced to work outside the home. 2. The inability of Japanese parents to recognize and act upon the youth’s slide into isolation; soft parenting; or even a codependent collusion between mother and son, known as amae in Japanese. 3. A decade of flat economic indicators and a shaky job market in Japan makes the pre-existing system requiring years of competitive schooling for elite jobs appear like a pointless effort to many.
While Japanese fathers of the current generation of youth still enjoy lifetime employment at multinational corporations, incoming employees in Japan enjoy no such guarantees in today’s job market. (See Freeters and NEET for more on this.) Some younger Japanese people begin to suspect that the system put in place for their grandfathers and fathers no longer works, and for some, the lack of a clear life goal makes them susceptible to social withdrawal as a hikikomori. Japanese education system See also: Kyoiku mama The Japanese education system, like those found in China, Singapore and South Korea, puts great demands upon youth. A multitude of expectations, high emphasis on competition, and the rote memorization of facts and figures for the purpose of passing entrance exams into the next tier of education in what could be termed a rigid pass-or-fail ideology, induce a high level of stress.
Echoing the traditional Confucian values of society, the educational system is still viewed as playing an important part in society’s overall productivity and success. In this social frame, students often face significant pressure from parents and the society in general to conform to its dictates and doctrines. These doctrines, while part of modern Japanese society, are increasingly being rejected by Japanese youth in varying ways such as hikikomori, freeter, NEET (Not currently engaged in Employment, Education, or Training), and parasite singles.
The term “Hodo-Hodo zoku” (the “So-So tribe”) applies to younger workers who refuse promotion in order to minimize stress and maximize free time. Beginning in the 1960s, the pressure on Japanese youth to succeed began successively earlier in their lives, sometimes starting before pre-school, where even toddlers had to compete through an entrance exam for the privilege of attending one of the best pre-schools. This was said to prepare children for the entrance exam of the best kindergarten, which in turn prepared the child for the entrance exam of the best primary school, junior high school, high school, and eventually for en.wikipedia.org/wiki/Hikikomori their university entrance exam. Many adolescents take one year off after high school to study exclusively for the university entrance exam, and are known as ronin.
More prestigious universities have more difficult exams. The most prestigious university with the most difficult exam is the University of Tokyo. Since 1996, the Japanese Ministry of Education has taken steps to address this ‘pressure-cooker’ educational environment and instill greater creative thought in Japanese youth by significantly relaxing the school schedule from six day weeks to five day weeks and dropping two subjects from the daily schedule, with new academic curricula more comparable to Western educational models.
However, Japanese parents are sending their children to private cram schools, known as juku, to ‘make up’ for lost time. After graduating from high school or university, Japanese youth also have to face a very difficult job market in Japan, often finding only part-time employment and ending up as freeters with little income, unable to start a family. Another source of pressure is from their co-students, who may harass and bully (ijime) some students for a variety of reasons, including physical appearance (especially if they are overweight or have severe acne problems), wealth, educational or athletic performance. Some have been punished for bullying or truancy, bringing shame to their families. Refusal to participate in society makes hikikomori an extreme subset of a much larger group of younger Japanese that includes parasite singles and freeters.
Hikikomori tend to be financially supported by their parents, or by receiving social assistance. They seldom work since jobs usually require socialization. Although rare, some hikikomori have become extremely wealthy. For example, starting with 1.6 million yen (apr. US$14,000) in 2000, Takashi Kotegawa (Japanese: 小手 川 隆) grew his account in the JASDAQ Securities Exchange 10,000 fold over 7 years to 17 billion yen (apr. US$152 million). He first gained fame in Japan after he managed to profit 2 billion yen (apr. US$20 million) in 10 minutes from a Mizuho Securities order blunder
Japanese financial crisis
Some organizations such as the non-profit Japanese organization NPO lila have been trying to combat the financial burden the hikikomori phenomenon has had on Japan’s economy.
In popular culture
Hikikomori characters have been prominently featured in recent Japanese media. The 2002 novel Welcome to the N.H.K. stars one, and the 2005 manga series Sayonara, Zetsubou-Sensei has one of the teacher main character’s students as one. Both these stories have received popular anime adaptations. Other examples include the main characters of Anohana: The Flower We Saw That Day and Denpa Onna to Seishun Otoko. The 2006 manga series Onani Master en.wikipedia.org/wiki/Hikikomori
Kurosawa features a main character that becomes one and concentrates on how it affects her family. In the 2011 novel Ready Player One, two of Kurosawa features a main character that becomes one and concentrates on how it affects her family. In the 2011 novel Ready Player One, two of the secondary characters are hikikomori, and the events of the novel purportedly caused the number of hikikomori young men and women to increase by “millions.”
Hikikomori-related Japanese terms
Amae Freeter Fushūgaku Kodokushi NEET Parasite singles
Agoraphobia Asperger syndrome Autism spectrum disorder (ASD) Avoidant personality disorder Body dysmorphic disorder Delayed sleep phase syndrome Depression Dysthymia PDD-NOS Post traumatic stress disorder Schizoid personality disorder Shyness Social anxiety disorder Social phobia Taijin kyofusho en.wikipedia.org/wiki/Hikikomori 6/9
Cocooning Hermit Loner Loneliness Quarter life crisis Recluse Resocialization School refusal Selective mutism Shame society Solitude Twixter UFSI
1. ^ Itou, Junichirou. 2003. Shakaiteki Hikikomori Wo Meguru Tiiki Seisin Hoken Katudou No Guide-line (Guideline on Mental Health Activities in Communities for Social Withdrawal).” Tokyo: Ministry of Health, Labor, and Welfare. 2. ^ Saitō, Tamaki. 2012. Social Withdrawal: Adolescence without End. Trans. Jeffrey Angles. Minneapolis: University of Minnesota Press. 3. ^ Teo, Alan R and Albert Gaw. 2010. Hikikomori, a Japanese Culture-Bound
Syndrome of Social Withdrawal? A Proposal for DSM-5.” Journal of Nervous and Mental Disease 198(6): 444-449. 4. ^ http://www.sankakucomplex.com/2010/02/06/japan-has-3600000-hikikomori/ 5. ^ Teo, Alan R. 2012. Social isolation associated with depression: A case report of hikikomori.” International Journal of Social Psychiatry. 6. ^ http://vickery.dk/hikikomori 7. ^ a b c Hoffman, Michael. “Nonprofits in Japan help ‘shut-ins’ get out into the open” (http://www.japantimes.co.jp/text/fd20111009bj.html) . The Japan Times Online. The Japan Times. http://www.japantimes.co.jp/text/fd20111009bj.html. Retrieved 21 October 2011. 8. ^ Saitō, Tamaki. 1998. Hikikomori kyūshutsu manyuaru (How to Rescue Your Child from “Hikikomori”). Tokyo: PHP Kenkyūjo. 9. ^ “Des cas d’hikikomori en France”, Le Monde, Science & Techno section, p. 3, June 9, 2012 10. ^ Kary, T., Total Eclipse of the Son: Why are millions of Japanese youths hiding from friends and family? (http://psychologytoday.com/articles/pto-2550.html) , Psychology Today Magazine, Jan/Feb 2003 11. ^ Suwa, Mami; Koichi Hara (2007-03-01). “‘Hikikomori’among Young Adults in Japan : The importance of differential diagnosis between primary Hikikomori and Hikikomori with High-functioning Pervasive Developmental Disorders.” (http://aska-r.aasa.ac.jp/dspace/bitstream/10638/956/1/0026-003-200703-094-101.pdf) . 医療 福祉研究 (Medical and Welfare Research) 3: 94–101. ISSN 1349-7863 (//www.worldcat.org/issn/1349-7863) . http://askaen.wikipedia.org/wiki/Hikikomori 7/9