The disaster at the Tokyo Electric Power Company(TEPCO)’s Fukushima Daiichi Nuclear Power Plant following the Great East Japan Earthquake had a serious impact on nuclear power policy not only in Japan but also around the world . But in relevant reports from the Chinese media it can be seen that China will continue to promote nuclear power development in the future.
　This paper uses the critical discourse analysis approach to analyze the Chinese documentary “The Great Japan Earthquake Revelation Record.” The purposes are (1) to clarify what ideologies were behind the Chinese TV media’s attitudes toward nuclear power and the Fukushima Nuclear Power Plant; (2) to reveal the linguistic elements used to maintain them.
　In the analysis, I mainly use the theoretical framework of Topos (Wodak 2001,2010) and the Presumption (Fairclough 2003) to micro-analyze five discourse quotes by reporters and experts as well as voice-over in the documentary. The analysis showed that the documentary intends to (1)attribute the aggravated release of radioactive materials to TEPCO and the Japanese government, (2)Support continued operation of nuclear power plants, in addition, this paper analyzes the linguistic strategies which made the Chinese TV coverage more acceptable and convincing to the audiences.

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　One of the problems with the anti-porn feminist theory is that it narrows the diversity of women’s “perspective” of pornography by forever considering them as a “victim.” The theory thus fails to explain the existence of pornography for female “consumers.”
　Previous studies on pornography for women have found that (1) it does not reflect the “correct” image of women, (2) “women” have firmly distinctive sexual desires, and (3) it is based on the same values as pornography for men, but problems remain in its analyses. As a solution to these problems, this paper points out the importance of analyzing gendered genres and focuses on “how female fans interpret categories of adult video (pornographic film) for men/women and watch them.” 11 women were interviewed to conduct a survey.
　Findings of the survey are as follows: the female fans did not simply criticize porn for men, but naturally incorporate it into their fan activities because they are the “male actor’s fan” even though they are watching adult video for women, which itself was born from a criticism of mainstream porn. 　They (even women with traumatic experiences) watch adult films for men willingly, not reluctantly. In addition to cross-border watching, they question the necessity of such distinctions. In the context of genre studies, such fan practice is to deconstruct the genre by decoding. Hence, in the context of third wave feminism, this study seeks the possibility of reconstructing or subversiving femininity by focusing on “women” as “consumer” instead of “victim.”

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　“These men and women [LGBT persons] don’t bear children—that is, they are ‘unproductive,’ ”said the lawmaker Mio Sugita infamously. The logic of productivity such as Sugita’s marginalizes not only non-normative sexuality but anyone who does not procreate, including the aged. Aged LGBT persons are thus doubly marginalized as unproductive; moreover, they are rendered somewhat unrepresentable in our hegemonic cultural and political discourses, where old age and queer are predominantly positioned in antithetical terms.
　This study insists on the urgent need to develop the theory of queer ageing, one that examines old age and queer as intersecting variables rather than antithetical ones, and thus enables a collaborative resistance against the violence in the name of productivity. Aged LGBT persons have been made unimaginable through the ironic collaboration of homophobic discourses and mainstream queer theory, both of which generally identified queerness with immaturity or youth. The invisibilization of aged LGBT persons gained momentum in the 2000s through the ideology of positive ageing. Faced with an increasing pressure against old age, gerontologists endorsed productive or healthy ways of ageing; in so doing, they further stigmatized non-normative sexuality and lateonset disability. Produced amid the upsurge of positive ageing, the film The Curious Life of Benjamin Button purportedly destabilizes stereotypical representations of old age. Its “positive” portrayal of ageing, however, only provides the audience with an ideological pleasure of negating the fact of ageing. Moreover, such a negation is made possible by valorizing heteronormativity and compulsory able-bodiedness.
　Now, with LGBT Boomers facing retirement and the violence of productivity shamelessly legitimized, it pressingly befalls us to develop the discursive field of queer ageing and to resist the violence of productivity. Indeed, it’s about time.

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　This paper clarifies how French theorist, Jean Baudrillard elaborated his political theory in the face of the event in May 1968. ʻMay 68ʼ had a great influence on subsequent social movements due to its movement style, such as direct activism, anti-authoritarianism and autogestion. But at the same time, May 68 has been the target of criticism, especially since ʻOccupy Wall Streetʼ, some left-wing theorists point out the limitations of May 68.
　Therefore, this paper attempts to reconsider the significance of May 68 today re-reading Baudrillardʼs theory of May 68. First, while examining the discourses over May 68 today, I will clarify the significance of re-reading Baudrillardʼs theory of May 68. Second, while using ʻpluralityʼ, ʻutopiaʼ and ʻsingularityʼ as key concepts, I will analyze the features of Baudrillardʼs theory. Third, I will examine the entanglement between Baudrillardʼs theory of May 68 and his theory of consumer society. Finally, I will clarify that the most important of Baudrillardʼs theory of May 68 is to focus on the process of propagation of revolution.

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　This paper focuses on the situation of folk-song communities and clarifies how they have changed in pre-and post-reversion of Okinawa. In general, today's folk-song clubs are discussed in terms of tourism and art to benefit Okinawa. However, the history of folk pub can be traced back to the folk club, the predecessor of the folk pub, which formed a strong sense of community, gemeinschaft, through mutual communication between local performers and customers in the 1960s. The folk song club had a space which had nothing to do with tourism. However, since Okinawa returned to Japan in 1972, the number of tourists visiting folk song club from mainland Japan has gradually shifted from the local people to tourists and along with this, the system, music, and environment of the folk song club have changed.
　Before the reversion of Okinawa, the folk pub used to have communities with strong “performance and audience” solidarity, but after the reversion it has weakened. This has a lot to do with changes on the customer basis but there are other factors that strengthen or loosen the community ties. What is important is not only human relationship but also the relationship between people and stuff for the formation of a community. Taking into account the perspective of ANT, this paper clarifies the process of community change in pre-and post-reversion of Okinawa.

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　The history of whitesʼ scientific discourse on blacks (U.S. descendants of enslaved Africans)ʼ mother tongue, called black language, in the United States can be divided into four periods: 1st period: Abnormal English View; 2nd period: Error English View; 3rd period: Deficient English View, Deviant English View; and 4th period: Ethnic English View and Distinct Language View. Each period corresponds to a particular social change and structure and a recurrent surge in the demand for racial equality among blacks with white privileges threatened. This process has led to incremental, not fundamental, shifts in the scientific discourse on black language.
　This study examines the Deficient English View in the third period. I hypothesize that the View is a paradigm which derived from the interplay of the Cold War, the Brown court decision on school segregation in 1954, the successive civil rights legislation in the mid-1960ʼs and a subsequent rise in the demand for rights and equality, and counter efforts to protect white privileges, but which white elites constructed nearly unilaterally. It discusses the Viewʼs five features, partly seen across periods, in terms of interest convergence theory (Bell 1980, 2004)―colorblind discourse, black language as error, black language as pathology, black language to be eradicated, and evasive correlation analysis. This perspective allows me to situate the View under a holistic, critical lens, which claimed itself severed from the pre-WWII biological determinism, clarifying the way it rationalized racism and helped maintain the existing social structure.

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　Nihon University, the largest private university in Japan, ran the school system with its board of directors using sports organizations to suppress and censor various student activities. And eventually, in 1968, when the National Tax Service exposed the fact that the board of directors in the university amassed a slush fund worth some two billion yen, students formed the organization of NichidaiZenkyōtō then and built barricades and began to struggle to dismantle the university system.
　However, in 2018 on the occasion of its 50th anniversary, an illegal tackle was carried out by a player of Nihon Universityʼs American football team. This incident revealed various problems within the organizational structure of the athletic department as well as of the whole university. In this regard, it is indispensable to pay attention to the current activities of Reunion of Nihon Univ. 930. In other words, those members of the Reunion have continued to devote themselves as activists to record keeping in order to objectively examining themselves as an object of History. Through the reaction of the Reunion on current Nihon University issues, it is necessary to concentrate on the continuity of NichidaiZenkyōtō and its aspects. The reason is that the alumni association has made a conscious effort to record the genealogy of the Nichidai student movement.
　This paper follows how the Reunion of the Nihon University 930 has developed its discipline to write NichidaiZenkyōtō gathered in the campus-related activism in the late 1960s. Furthermore, this study reviews the patterns and significance of NichidaiZenkyōtō based on direct interviews with the participants in these Reunion activities.

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