Daisaku Ikeda’s Philosophy of Soka Education in Japan: A Narrative Analysis of Culturally Specific Language in Practice

• In Event: A Cosmopolitan Curriculum of Value Creation: Examining Daisaku Ikeda’s Philosophy of Education

Abstract

The third panelist presents findings from a critical narrative inquiry of two teachers’ narratives of their understanding and practice of Daisaku Ikeda’s philosophy of Soka, or value-creating, education in relation to narratives of their experiences as students at the Soka schools he founded. Narrative analysis not only provides these teachers’ views of Soka education in their own voices, but it also allows for critical inquiry into the implicit though culturally specific language they use to articulate it. Such analysis is lacking in the extant literature on Soka education and Ikeda studies.
Using research methods of narrative inquiry (Cortazzi, 1993; Reissman, 2008) and a conceptual framework of notions of relational and narrative knowing (Hollingsworth, Dybdahl & Minarik, 1993; Olsen & Craig, 2001; Webb & Blond, 1995) and caring in the educational context (Ikeda, 2006; 2010b; Noddings, 1984/2003; 2003), this study centered on two main questions: How do graduates of the Soka schools who went on to become teachers understand through their lived experiences what Soka education means to them? How might their understanding of Soka education inform their practice as teachers?
Tsunesaburo Makiguchi (1981-88), founder of the tradition of Soka education, stated that the aim of education ought to be the happiness of the learner. Noddings (2003) explores happiness as an essential component to intellectual and moral growth and argues that caring human relationships contribute to interpersonal growth and individual happiness. To foster happy children, it is necessary for teachers to guide not only their intellectual but their moral growth as well. This begins with the teacher and student relationship (Ikeda, 2006). According to Noddings (2003), continuous relationships between teachers and students help promote students’ academic and social life. For Ikeda (2006; 2010b), it also helps promote social justice and liberation.
Findings reveal that the teachers’ narratives both triangulate the implicit though culturally specific language used to articulate Ikeda’s philosophy of Soka education and suggest the participants’ teaching embodies this philosophy. Furthermore, findings showed that, while these teachers’ personal human relationships with their own teachers during their student days were relevant, within the culturally specific context of the school, it was their relationship with Ikeda himself, the school founder, that had the greatest impact on their values, conceptions of education and ways of teaching.

Author

• Julie Nagashima, University of Pittsburgh