The main motive for modern Japan's interest in Inner Mongolia was the Mongolian animal husbandry resources. After the Russian Japanese War, with the establishment of the "South Manchuria Railway" in 1906, Japan officially began the investigation of animal husbandry resources in eastern Inner Mongolia.

　Since then, Japan has carried out large-scale livestock variety improvement in eastern Inner Mongolia until the end of the war, and developed it into a major raw material supplier of modern wool industry. In fact, Japan's interest in Mongolian livestock resources seems to have sprouted as early as the early Meiji period. Until the Russian Japanese War, Japan has been trying to introduce Mongolian sheep into Japan.

　In this context, Japan's focus on animal husbandry resources in eastern Inner Mongolia began with various practical investigations of animal husbandry in the region.

　This paper will combine the fact that Japan began to pay attention to the animal husbandry resources of Mongolia from the early Meiji period. In view of the complex social situation of eastern Inner Mongolia as Japan's animal husbandry resource center at that time, including the process and results of systematic animal husbandry resource investigation in eastern Inner Mongolia since the early 20th century, and try to discuss Japan's understanding of animal husbandry resources in the early stage of entering Inner Mongolia.

　This paper is to focus on the treatment practices of Dai medicine of the Dai people living in Xishuangbanna, Yunnan Province, China. I discuss the Medical Pluralism in the area by examining the treatment methods and contents of Ethnic medicine, the relationship between ethnic doctors and patients, the purpose of their visits and reasons, through field research. Besides, I considered the meaning and significance of ethnicity for those who practice ethnomedicine.

Through this paper, I found that the people who use Dai medicine do so for economic, linguistic, geographical, and cultural reasons; that it is used not only by the local Dai people, but also by Dai, Han, and other ethnic groups in other regions, as well as people outside the country and that it is used in a complex, multidisciplinary manner. I have pointed out that people who use ethnomedicine are not concerned with which ethnicity the medicine is from, but rather with its therapeutic effects.

The precedent studies about the Chinese patrilineal kinship insist that ancestors who left more kinship common property become objects of more active ancestor worship and that through the segmentation of lineage, the voice among the kinship is enlarged, the members of the lineage are organized, the common property of the lineage is accumulated, and rituals for specific ancestors are performed. In this way, previous studies have emphasized the economic and political elements of ancestral rituals.

However, these studies have focused on large-scale patrilineal kinship organizations in southeastern China. On the other hand, this paper focuses on small patrilineal kinship in northern China. The case in this paper confirms that there is little economic and political element in ancestral rituals, as well as the history of patrilineal family migration. Methods of ancestral rituals have also tended to be increasingly simplified in recent years. On the other hand, the culture of patrilineal relatives has been handed down and reconstructed. This paper attempts to analyze the actual situation of the transmission and reconstruction of patrilineal kinship organizations not from the viewpoint of economic and political factors, but from cultural one.