This study examines the case of Chenjiagou, known as the birthplace of Tai chi in China, to explore the commodification of traditional culture and the mobility of both hosts and guests. Focusing on the individual practices of Tai chi masters. The study seeks to clarify how their activities have contributed to the sacralization and touristification of Chenjiagou. Conventional tourism studies have largely relied on a binary model of "mobile guests" and "stationary hosts." In contrast, this study challenges that framework by highlighting the active mobility and cultural practices of the hosts—namely, Tai chi masters. By doing so, it aims to provide a more multifaceted analysis of the internal dynamics within Chenjiagou. Since the 1980s, following the development of China's market economy, Tai chi has increasingly been utilized as a cultural resource. Within this context, Tai chi masters from Chenjiagou have engaged in various practices through their migration to urban areas, such as establishing training schools and recruiting disciples. Especially since the 2000s, the institutionalization of the master-disciple relationship and the formalization of initiation rituals have transformed these relationships into economic and tourism resources. Moreover, the emergence of home-based Tai chi class and small-scale events organized by individual masters have played a significant role in the creation of symbolic spaces and the attraction of tourism in local areas. Through this analysis, the study demonstrates that the commodification of traditional culture is not solely driven by national or local government policies, but is also shaped by the strategic mobility and relationship-building efforts of individual practitioners. This research offers a perspective that reinterprets host–guest relations in tourism as a more dynamic and reciprocal process. It also emphasizes the importance of focusing on individual-level practices in discussions of traditional culture and regional revitalization.

The expansion of global mobility has led to a growing number of women navigating childbirth and parenting across national borders. In Japan, the population of foreign residents surpassed 3.58 million in 2024. This study explores the experiences of Chinese immigrant women during pregnancy and childbirth, with a particular focus on the challenges posed by physical separation from their families due to migration. Key research questions include: What forms of support and constraints do Chinese immigrant women encounter during pregnancy and childbirth? How do they interpret these experiences? How does transnational mobility shape their childbirth-related narratives and practices? The findings highlight the pivotal role of kinship networks, the scarcity of spousal support, and limited public assistance in Japan. Case studies of two women illustrate how differing migration pathways influence their access to support networks. The analysis also uncovers contrasting views of traditional postpartum practices such as zuoyuezi: one perceives it as restrictive and unscientific, while the other embraces it as an expression of ethnic identity. Moreover, while public and private resources provided some support, traditional gender roles were often reinforced within immigrant families. These findings shed light on the complex interplay between international migration, women’s social status, and gender norms. While transnational mobility creates opportunities for transformation of social norms, it also perpetuates traditional values and exposes contradictions in evolving gender dynamics. This underscores the need for more inclusive and supportive systems to address the unique challenges faced by immigrant women in navigating pregnancy and childbirth.

通过对中国农村地区佛教寺院的调查 ， 本稿探讨佛教寺院如何应对日益严峻的人口减少 问题 。 以山西省 Y 县为例 ， 佛教寺院通过参与中国人民政治协商会议 ， 可以有效缓解这一危 机 。 研究表明 ， 具有政协委员身份的僧人可以在 Y 县人民政治协商会议上提交提案 ， 表达佛教 团体和当地居民的利益与需求 。 Y 县人民政治协商会议在审议僧人提交的提案后 ， 将联络地方 相关行政部门 ， 并向其寻求支持 。 在行政机关的协助下 ， 僧人提出的提案得以顺利落实 。 这些 提案的实施不仅改善了当地公共服务条件 ， 显著增加寺院信众和游客的数量 ， 从而保障寺院的 经济来源 。 此外 ， 担任政协委员的僧人还肩负着向其他僧人和信众以及普通居民传达政府政策 的责任 。 通过与政府的合作 ， 佛教寺院不仅可以获得活动所需资源 ， 还最大化地维持了自身的 可持续发展 。

本文的目的在于探讨越境实践中中国已婚女性的主体性选择 ， 并讨论由此显现出的社会问题 。 关于在日移民女性 ， 特别是关于已婚女性主体性的研究 ， 大致可分为两个阶段 。 在 2000 年以前的 研究中 ， 有学者指出移民女性的主体性选择往往遭到忽视 ； 进入 2000 年以后 ， 关于移民女性的主 体性研究有所增加 ， 但研究主要在 “ 国家主义 ” 这一框架下进行 ， 导致她们在越境实践中的主体性 选择并未得到充分关注 。 本研究以居住在日本的中国已婚女性为研究对象 ， 通过两个越境生活实 践的具体案例来探讨这一问题 。 研究表明 ， 表面上她们通过越境实践 ， 一定程度上克服了日本社 会存在的性别规范以及结构性 、 制度性和文化性困境 。 然而 ， 这些实践本身受中日两国文化与制 度性结构的制约 ， 使她们的主体性选择仍受性别规范的影响 。 并且本文在最后对这些实践所揭示 的社会问题进行了探讨 。

The research site is located in Namor District, Oudomxai Province, in northern Laos. Oudomxai Province borders the Xishuangbanna region of Yunnan Province of China. This area has experienced significant population movement. Many Han Chinese, known as the Ho (also spelled Haw) , have settled in Laos since the 19th century. The Ho ethnic group originates from southwestern China, particularly Yunnan province. They are culturally and religiously diverse. While some of those collectively referred to as Ho are Chinese Muslims (particularly Hui), not all of them are Muslim. In Laos, the term “Ho” actually refers to a heterogeneous group of Chinese-origin residents, including Muslims, Buddhists, Taoists, and followers of Confucian traditions. Since the 2000s, there has been a notable increase in Chinese immigration. This trend is symbolized by the opening of National Route 13 in 2007 and the Laos-China Railway in 2021, reflecting the growing influence of China’s rapid economic development on Laos. Based on fieldwork data, this paper aims to elucidate changes in local societies in Laos through an analysis of Chinese immigration and reorganization of social relations. First, I introduce the field site and present case studies bases on interviews conducted during fieldwork. Then, I identify three distinct patterns among Chinese immigrants. In Ho society, mutual assistance among family members and kinship networks is commonly observed and forms a typical characteristic of their social organization.

This paper examines the changes in Laos society due to the expansion of the Sinophone world through interview surveys of restaurants, clinics, Chinese language schools, marriage agencies, and procedural agents in Oudomxay Province in northern Laos. This study focuses on the social relations between oldcomers Han Chinese of Lao nationality and newcomers Han Chinese of Chinese nationality.

This study explores the significance of villages from rural area, who do not live in their hometown, including female married out and migrant workers and so on, in sustaining rural communities, focusing on L Village in Anhui Province, China. By analyzing household registration data, fieldwork, and semi-structured interviews, the research investigates how migrants maintain connections with their native villages and families amidst challenges such as urbanization, depopulation, and aging. The findings highlight the centrality of land rights and clan relationships as mechanisms through which migrants continue to influence village society despite their geographic displacement. Migrants are shown to play vital economic and social roles in rural communities. Through remittances, caregiving, and participation in village and clan activities, they contribute to the maintenance of familial and communal structures. Their involvement underscores the persistence of symbolic and material ties to the village, which counterbalance the adverse effects of population outflows and agricultural decline. Moreover, the study reveals the dynamic interplay between traditional familial norms and evolving rural economic conditions, offering new perspectives on the reconfiguration of rural livelihoods. This research advances the discourse on rural sociology by shifting focus from resident populations to the overlooked yet indispensable contributions of migrants. By addressing their multifaceted roles in both the family and community spheres, the study underscores the necessity of including migrants in policy and theoretical discussions about rural sustainability and resilience. Future research should expand on these findings by conducting broader investigations into the socioeconomic impacts of migrants on rural systems. Such studies are essential for understanding the long-term implications of rural-urban linkages in the context of China’s rapid socio-economic transformation.

2019 年の反政府運動と 2020 年の国家安全法施行後 、 政治的および社会的な変動が続く 中 、 近年 、 香港からの移住者が著しく増加している。 日本はこれらの移住者にとって主要な 目的地となり、 香港の住民が日本に定住する数は今後も増加すると予測されている。 東京と 大阪は、 豊富な職業および教育の機会があるため、 特に人気のある都市となっている。さら に、これらの都市には、 香港人の宗教的な傾向に対応する国際キリスト教会が多く存在して いる。 本研究は、これらの主要な都市に焦点を当てるのではなく、 北海道を対象とした予備 的な研究として、 香港ディアスポラ研究の発展に貢献することを目的としている。 日本で 5 番目に大きな都市で、 人口は約 190 万人である札幌は、 香港コミュニティの成長が見られる 場所となっており、この現象は著者自身が観察したものである。なぜこれらの人々は札幌を 「新たな故郷」として選んだのか？ 彼らは異国の地でどのような課題に直面しているの か？ 本研究は、 札幌における信仰と宗教生活の維持に関する問題を掘り下げ、 宗教的な視点 を提供することを目指している。 分析に使用するデータは、 教会での参加型観察および、 当 地に住む香港コミュニティのメンバーへのインタビューから得られたものである。

日本作为非传统意义上的移民国家 ， 为缓解国内少子高龄化现象引发的中低端劳动力不 足的问题 ， 出台了外国人技能实习制度与特定技能制度 ， 大规模引进外籍劳动者以支撑日本 经济社会发展的需要 。 有观点认为 ， 特定技能制度自 2019 年实施以来不断扩大引进工种 ， 并 规定满足一定条件的外籍劳动者可申请在日无限期居留 ， 是促成日本转型移民国家的重要推 手 。 对此 ， 本文认为 ， 其制度设计仍未能打破以往的引进政策体系所存在的结构性矛盾 ， 并 未实现移民政策的法则转变 。 本文聚焦近年日本离岛冲永良部地区的特定技能制度的实施情 况 ， 以学者项飙提出的国际社会学概念 “ 迁移基础设施 ”（Migration Infrastructure） 为分析 框架 ， 探讨冲永良部地区特定技能外籍劳动者的移居课题与特定技能制度在制度设计上的缺 陷

21 世纪 ， 通过互联网这一媒介 ， 将展现街头文化一样的视频得以向全球传播 。 而 “ 社会 语录 ” 这一实践性视频 ， 也成为了年轻人街头文化的一部分 。 这同样可以被看作是数字化世 界中的一种街头文化形式 ， 同时也是用户发挥创意表达技艺性活动的一种体现 。 然而 ， 以往 的研究并未对 “ 社会语录 ” 的内容本身进行深入探讨 。 此外 ， 在探讨 “ 社会语录 ” 这一视频 时 ， 由于依赖于德 · 塞尔托的文化研究理论 ， 往往将其简单地归结为 “ 抵抗 ” 这一二元对立 的概念 。 因此 ， 仅仅以 “ 抵抗 ” 来加以解读 ， 就掩盖了其他与抵抗相关的视角 。 因此 ， 本文 主张基于德 · 塞尔托的视角 ， 深入考察具体的内容实践形式 ， 从中重新思考德 · 塞尔托的 “ 抵 抗 ” 概念的必要性 。

This paper utilizes the method of content analysis to examine the film Forgiven Children, focusing on a 13-year-old boy who committed murder. It investigates how the boy, as represented in the film, was treated by those around him and how his image was constructed by others. Through this analysis, two points were clarified. Firstly, within a societal context characterized by an escalating clamor for more stringent penalties for juvenile offenders, the boy's portrayal transcended the simplistic labels of "delinquent" or "perpetrator." Instead, his image was multifaceted, evolving in a manner contingent upon the specific circumstances. Secondly, while the boy's culpability for the murder was indisputable, the prevailing narrative surrounding his "innocence" remained tenuous. Instead, the concept of "innocence" persists in being reimagined by specific actors. This observation underscores the notion that perspectives on children are not monolithic or unidirectional, but rather, they are multifaceted and susceptible to variation depending on the context and the individuals involved.

Why do urban youngster approach religious facilities and engage in volunteer activities? What are the social motivations and causes behind their seemingly religious actions? This paper examines the relationship between urban youngster, religion, and religious activities from the subjective perspective of young people, taking the volunteer activities at urban temples in Shenzhen, Guangdong Province, China as example. The two temples surveyed had long-time and stable volunteer activities, and both had a certain number of urban youngsters participating in short-term or long-term volunteer activities. The research method used was fieldwork consisting of participant observation and semi-structured interviews. Based on interview data collected through fieldwork, this paper also attempts to categorize young volunteers in 6 types. Type 1 refers to volunteers who are expected to change their urban living situation. Type 2 is the volunteers driven by curiosity. Type 3 is the volunteers with some clearly social purpose. Type 4 is the volunteers who fills the free time in their life. Many of them are young housewives. Type 5 is the religious volunteers. Type 6 is the volunteer leader. Overall, from this perspective, it can be said that urban youngster's participation in volunteer activities is a strategy to respond to the situation of their urban life. This strategy includes two aspects: face the difficulties head-on and avoidance of difficulties. On the other hand, the motivation for urban youngster to participate in volunteer activities is directed more toward their own needs for urban life and a sense of special experience. Therefore, volunteering at temples actually constitutes a channel for urban youngster to develop, complement, and adjust their urban life. However, while urban youngster's participation in religious activities may not be simply a religious act, it also includes the possibility of an affinity with religion.

The aim of this study was to collect and analyze data posted by current truant pupils on SNS (X, formerly Twitter) to identify their characteristics and explore clues for providing effective support. The analysis revealed that characteristic words such as “like,” “live,” “hate,” “die,” and “fear” were frequently used, offering insight into their emotions and thoughts. Posts by truant pupils often expressed enthusiasm for their hobbies and interests, which not only provided them with temporary comfort and a sense of purpose but also served as a bridge to connect with the outside world. Conversely, contrasting expressions like “live” and “die” reflected their ongoing search for self-worth and the meaning of life. Many posts also highlighted struggles with anxiety and self-doubt, as well as a perceived lack of self-control, indicating that truancy negatively affects their self-esteem and social adjustment. It was suggested that applying resilience theory in support efforts could be effective in enhancing the self-efficacy of truant pupils. This study faced limitations, including incomplete data coverage and the inherently brief and non-contextual nature of SNS posts. Future research will incorporate complementary methods, such as interviews, to achieve a deeper understanding of the issues faced by truant pupils.

In China, a multi-ethnic country, the issue of ethnic minority education has been discussed for a long time. The Hui in Xi'an are a representative group of ethnic minorities living in urban areas, and their ethnic education is unique. The Hui people, who believe in Islam, have a distinct cultural and religious identity which are primarily preserved and transmitted through family education. However the increasing accessibility of compulsory education and higher enrollment rates of Hui students in universities suggest that school education may also influence their religious consciousness to some extent. This study focuses on both family education and school education among the Hui people. It analyzes the impact of family and school education on the religious consciousness of Hui college students, using Bourdieu's theories of "field" and "habitus" to analyse.

在现代社会 ， 性教育领域由于涉及道德 、 规范和意识形态等层面 ， 成 为广泛关注的焦点 。 在中国 ， 受传统社会观念的影响 ， 加之性教育尚未作为一门独立课程得到系统化开设 ， 其发 展状况并不乐观 。 然而 ， 这并不意味着青年仅限于被动接受自上而下的性教育内容 ， 他们在 多样化的社会环境中可能通过其他途径获取相关知识和认知 。 本研究通过半结构式访谈 ， 探 讨了在自上而下的性教育受到局限的背景下 ， 中国青年是如何采取相应的行动的 。 结果显示 ， 青年主要通过以下三种方式进行抵抗 ： 【在认知或态度上表现出拒绝】 ， 【选择替代性路径 获取相关知识】 ， 【通过偏离既有规范的行为方式进行反抗】 。

本研究は 、 日本型海洋動物飼育理念を導入する過程において生じる知識移転に必要な人 材育成の方法と環境 、 移転成功となる要因を明らかにし 、 問題点と限界を提示する 。 なお 、 日本型飼育理念を動物との向きあう姿勢から 、 餌管理 、 健康管理 、 治療およびトレーリン グ 、 人材育成など飼育における考えと定義する 。 具体的には 45 人の若者を対象とし 、 日本 型海洋動物飼育理念の導入期間 （2 年間 ） において 、 研修先 （ 日本 ） とホーム （ 当該水族 館 ） で起きた様々な人的衝突 （ 日中間の仕事観 、 価値観などの差異による衝突 ） に焦点を 当てる 。 生き物を扱うといった特殊な専門知識の移転において 、 知識移転における言葉と 文化の壁 、 日中間飼育理念のコンフリクトの分析を通じて 、 知識移転における人材育成の 課題と限界を提示し 、 実務的な貢献を果たしたい 。