In this paper, by using the way of oral history and statistical data,I examine what kind of policies in Okinawa City, which economically depends on military bases and tried to shift from the base economy to the tourism economy, and I also consider what kind of problems may arise another subjects. This paper aims to how the relationship between Okinawan people and military police personnel has historically changed through practical problems in making Okinawa City a tourist destination. As the above mentioned, I considered through the following two kinds of facilities: “A-Sign Club” which was an amusement facility for military police personnel and civilian employees after the war period until before the reversion of Okinawa to Japan, and “Post Reversion A-Sign Club” which has existed since the reversion of Okinawa by following almost same type of “A-Sign Club” until the present day.

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The word, ʻresilienceʼ has been common to use in terms of various risk management policies for decades. Governments, international organizations, and think tanks value resilience as the concept enabling people and communities to overcome crises and to be stronger than before. By reviewing previous studies, which are concerned with the concept of resilience, this paper examines the reason why the concept is frequently being referred to by various organizations. This paper also explores what kind of individual and community the governing practices, which hold up the concept of resilience, attempt to create.
The fact in the background of the surge of resilience is that, so-called complexity turn is becoming dominant in natural sciences and social theories. Complexity turn suggests that natural and social threats are to be actualized as non-linear emergence. That non-linearity brings radical uncertainty, which is different from statistical risk thinking, to the world. The discourse of resilience has been mobilized in the cause of governing complexity. Since prevention and prediction are unable to work out adequate responses to such non-linear complexity, resilience as the notion of crisis management attempts to make individuals and communities out of the woods by exposure and adaptation to adversities. Thus, previous studies criticized the notion as neo-liberal governmentality: the project replacing the responsibilities of government for risk management with the responsibilities of individuals and communities. However, as being observed in the UK’s Community Resilience Programme, resilience includes the new aspect of practices governing people through rehearsals.

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As Australian thinker Deborah Bird Rose has noted in her portrait of human-animal encounters titled “Cosmopolitics: The Kiss Of Life” (2012), in the twentieth-one century the human-animal boundary has become a site of extreme contestation in the realm of ecological thought. Moving in the direction of these encounter stories, in this paper I give an animalist interpretation of Mexican painter Frida Kahlo (1907-1954) works and life to explore alternative and intercultural relationships to nonhuman beings. To illustrate this point, I will analyze Frida Kahlo’s self-portraits, Fulang-Chang and I (1937) and Self-Portrait with Small Monkey (1945) comparing them with Alexandre-François Desportes Self-Portrait in Hunting Dress (ca. 1699) a paradigmatic self-portrait from the animalier tradition. Through this analysis, I will examine how Frida Kahlo’s self-portraits suggest a bondedtogether composition based on her links to the nahualism common in Mexico’s countryside. This study aims to exemplify how modern arts can be an effective way in which non-conventional artists contribute to ecological thought by shaping intercultural and alternative visions of animals.

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