A Japanese student named Sakiko Aida had the opportunity to travel to Puerto Rico with her colleagues from Milbridge University, to study and research Puerto Rican cultures and their economic lives. As for the structure of the novel, it is made up of the diaries of two female students: Sakiko and Julia. The novel says that understanding different cultures mutually is not a simple problem and to carry it out we must cross the borders of differences: races, cultures, differentiating oneself from others, discrimination and so on. A mestiza consciousness of Gloria Anzaldúa creates the powerful energy to break down the subject-object dualistic thinking and to show through the images how duality is transcended, adding to the self the third element which is greater than united some separated cultures.

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Japanese students need to gain experience studying abroad to foster global human resources. However, the number of overseas students has declined since 2004. As internationalization progresses, it is necessary to develop global human resources to coexist with people with diverse cultural backgrounds. The purpose of this paper is to present a practical inter-cultural education method for the question of how to develop global human resources in university education. This paper examines the relationship between Community Engagement (CE) aimed at improving the Intercultural Communicative Competence (ICC) required for global human resources, as well as communication skills, and relationship-building skills. This study shows that active participation in CE enhances the experience and improves communication skills, thus reducing anxiety about different cultures. This paper suggests that CE has positive effects on raising communicative competence and generating self-confidence. The author also emphasizes that CE can have the effect of acquiring the competence to be a global human resource since both the intercultural understanding and communication skills can be finally improved.

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Today, we discuss separately on the ethics of the dual (typically Levinasian ethics) and on the ethics of the multiplicity (contemporary ethics since Kant). But can we discuss on the contemporary ethics without reference to the ethics of the dual? Can it treat the other essentially? It seems that Hannah Arendt answers these questions in her way. We should be discreet in treating the other in a universal manner. The ethics of the dual is superior to the ethics of the multiplicity, and the latter cannot be justified only if it is based on the former.

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グローバル社会における S N S などのデジタルなメディアは、情動を引き起こし、我々の生きる場を大きく変容させている。情報は我々を触発し、様々な境界を超越しながら我々に行動を起こすよう導いていく。新型コロナウイルス感染症の拡大にも見てとれるように、とりわけ恐怖は状況を一変させる力がある。恐怖という感情は今やアフェクト、情動として我々の身体に影響を与えているのである。情動は人々を特定の政治的、経済的、文化的実践へと駆り立てる。問題なのは、その情動こそが無意識な場で作用し、既に構築された権力基盤をさらに強化してしまうことである。本論では、デジタルな時代において情動、特に恐怖というものがいかに我々の文化を構築しているのかを理論的に明らかにするため、情動のメカニズムを文化やアイデンティティとの関連において検討する。情動理論は、現在問い直しが図られているアイデンティティの政治に新たな視点を与えるだろう。そこで、媒介作用によって生産されるアイデンティティではなく、情動に触発し、触発される身体がいかに政治的な役割を果たせるのか、その身体運動の破片からいかにアイデンティティの可能性が導けるのかにも言及する。

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One of the most significant trends in recent higher education is that many worldwide universities are focused on the theoretical and practical development of Community-University Engagement (CUE). This paper examines the role and purpose of CUE and the importance of partnership in the program. The partnership should be the process of shaping a genuinely mutual understanding between university, students, and community to achieve some common goals: the integration of teaching with research, enhancing learning and teaching knowledge and skills, transferring or democratizing education for community development, students’ confidence building, achieving empowerment and personal autonomy, etc. It is also recognized that the partnership is a process of sharing all methods of decision-making openly, by which we can share leadership, and the outcomes or benefits. In this paper, we also propose the significance of “inclusive” partnership and moral activities that are toleration, patience, mutual respect, reciprocity, and trust.

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This paper aims to clarify the importance and difficulty of social participation learning including PBL (Problem-based learning) and active learning. Social participation learning makes learners to deepen their understanding of disciplinary knowledge, learn generic skills, and feel their citizenship in their community. In Japan’s school education context, this type of education is often confused to the education for “Global Human Resources”, that does not include citizenship education nor value education, but we should distinguish them for make clear the educational purpose of social participation learning. The school side has often prepared the program so well that in the local community, students are not required to behave as members, and local people treat them as guests. This is an inevitable tendency because of the bureaucracy of the school education, and this makes social participation learning difficult. What is essentially required is to join the community and lead a daily life with local people for a long term. Without achieving non-formal, soft and flexible social participation activities in the management of formal and rigid school education, it would be impossible to construct social participation learning in line with its original purpose.

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In the Japanese language found on the internet, it’s not hard to find words used between parentheses, which are usually used to express the feelings and emotions of the user. However, not all of these words are directly connected to feelings and emotions despite the actual words representing specific reactions strongly linked to emotions. Sometimes these words are used to emulate a real conversation as opposed to written language on a computer by making the reader aware of how the writer is reacting to an event or opinion. In this article, the usage of such expressions is discussed from a different perspective from that of previous research, leading to the discovery of new effects such as emulating not only a real conversation, but also a conversation that can be seen as a representation of a TV scene or a picture.

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This research analyzes role exchanges in topics between speaker and listener, and clarifies the discourse development styles of refusal to requests seen in native Japanese and Chinese speakers. As a result, compared to Japanese people, the exchange of listening and speaking roles is frequent in Chinese people. A participant who had taken the listener role often makes an utterance appropriate for the speaker role. Japanese native speakers are predominant in the styles of discourse development of regression for detecting cooperative or competitive role type, in which consideration is given to the maintaining the relationship of “other-oriented perspectives”. In contrast, Chinese native speakers are predominant in the discourse development style where the speaker role is a competitive type role, and consideration is needed in order to make communication with the “self-oriented intention”. The above results suggest that psychological motives toward our-self and those toward others of “self- and other-oriented perspectives” have a great influence on the discourse development style, and the differences need to be conveyed in learners’ education as an important point.

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Chinese employees who work in Japanese enterprise, how do they use the Japanese honorific expression and female language such as the treatment in job sites? The research tries to have a perspective favorable to business activities or not, based on Chinese employees honorific avoidance and female language usage, explore business in the Japanese education how to teach honorific and women language. The upshot indicates that Chinese staffs have a tendency to consciously use the honorific for giving a good impression. On the other hand, there are a lot of people consider that escape using the honorific is close to business activities and it's beneficial. Without the honorific is dangerous due to we can understand Japanese culture from the honorific. In Japanese language education, it's necessary to teach solid Japanese honorific knowledge. Specific scenes take roleplaying method is effective. Women language cannot be taught specially as it's not used in business activities.

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Interview surveys targeting Chinese employees working for Japanese companies were conducted. As a result, firstly, it can be said that Chinese employees are adapting to Japanese corporate culture, practicing behavior that is considered favorable in situations, such as “report, communication, consultation” “respond to instructions” and “work outside the scope of their duties” Moreover, regarding “reactions to praise” “problem report” they also are practicing behavior that is considered to be favorable as usual, similar to the cases of Japanese companies operating in China. The only behavior that has been cultivated in Chinese culture that has shown few changes is the “opinions on instructions”. Compared to the cases of Japanese companies operating in China, it is shifting to a favorable direction overall as Japanese corporate culture and Japanese behavior. This is thought to be due to an understanding of Japanese culture while staying in Japan and its application to the work environment in Japan.

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In this study, I survey the types of conflict these employees encounter with regard to systems and work-styles at Japanese companies caused by cultural differences. This survey covered eight topics: “lifetime employment,” “seniority system,” “paid leave system,” “workplace assignment/job rotation,” “reporting/contacting/consultation,” “work outside of job scope,” “reporting work mistakes,” and “unconvincing instructions.” The results of the survey show that it is difficult for Chinese employees working at Japanese companies to accept management systems such as seniority by length of service and lifetime employment. It is easier for them to accept business customs involving work-related communication, such as reporting/contacting/consultation and working outside of their job scope.

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Interview surveys targeting Chinese employees working for Japanese companies were conducted. As There is such a point of view in calligraphy criticism. What determines the quality of a calligrapher's work is not the work itself, but the character, character, and political position of the calligrapher. To put it another way: If the calligrapher is a noble person, then his writing must be excellent. Even if he doe s not understand calligraphy at all, it will not affect his high evaluation in the field of calligraphy. Conversely, if this person is not of good character and is not a good politician, even if his calligraphy skills are comparable to Wang Xizhi, he will not be recognized by people. I have doubts about the development and application of the above viewpoints in the field of calligraphy, which are closely related to traditional Chinese philosophical Confucianism, and whether calligraphy, which is now an independent discipline, still needs such a unified evaluation system. Therefore, the purpose of this article is to sort out from the perspective of Confucianism and the ontology of calligraphy, to explore how the above-mentioned viewpoints come into being, and the evolution process, and finally hope to make this theory more clearly affect the creative activities of calligraphy today.

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This article examines how Murakami's travels and physical activities, such as running, influenced his literary works, and what his travels and physical activities, such as running, convey to us. Haruki Murakami's travel and treadmill running discourse, his sayings about physical activity, his famous sayings, and the proverbs he quotes were collected and analyzed. The results are as follows. A review of his travel and sports running discourse revealed several characteristics. ①sensationalism, ②nostalgia, ③a body that resonates with wandering, ④People of each country (human observation), ⑤curiosity(This paper describes each of them in detail). At the end of this article, we show some examples of tours in which Haruki Murakami travels and runs.

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