The Dark Void of Social Isolation and Loneliness ― Walking Shadows and Death’s Witness

R3 Files Podcast ― The Success of Failure

As a follow on from the last installment which focused on a unique and challenging aspect of social isolation called Hikikomori which first came to prominence in Japanese society during the early 1970s, I continue the discussion by exploring the sharp proliferation of Hikikomori cases which coincided with the economic downturn in Japan during the early 1990s and the ensuing era of globalization.

In part four of this episode I begin by introducing alternative perspectives to the understanding of Hikikomori as a social withdrawal problem. For instance, many researchers and health practitioners have argued there is growing evidence of Hikikomori as a global phenomenon thus challenging previous narratives of Hikikomori as a culture-bound syndrome specific to Japan. One such viewpoint is that Hikikomori should be considered purely as a self-imposed lifestyle, based on individuals who refuse to adapt to the mainstream social norms of a globalized Japanese society. Also, that, Hikikomori and internet addiction are closely related. In addition there is the argument, that Japan has a cultural pre-disposition to the phenomenon of Hikikomori based on its isolationist past. Nevertheless, despite the consideration of various alternative perspectives, the presence of Hikikomori is now a major source of concern for policymakers in Japan. This is largely because it disproportionately affects young people vulnerable to psychological distress and social stigma, thereby excluding them mainstream society.

However in reality, as time progresses the phenomenon of Hikikomori becomes less of a youth problem and more of an aging dilemma. Indeed, a new term has now emerged known as the “80—50” problem which has profound implications for social isolation at a global level. The “80—50” problem refers to ‘aging’ children now in their fifties whose only means of financial support are parents who are presently in their eighties. This suggests it is imperative for authorities to gain the gradual trust of Hikikomori by removing barriers to contact, using a wide variety of options so that reclusive people do not fall through the cracks, otherwise they run the risk of dying alone in destitution.

Indeed, within Japanese society there is a separate term reserved for the harrowing phenomenon of dying alone. It is known as Kodokushi and specifically means ‘Lonely Death’ referring to people dying alone and remaining undiscovered for lengthy periods of time. Ultimately, this leads to a sobering conclusion that the “80—50 problem” may morph into a 90—60 problem and possibly beyond, unless changes are implemented to support the eroding framework of family within Japanese society. A stark and foreboding reminder perhaps, of the inevitable outcome when the nexus between society and family finally disintegrates.

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