This report researches the structural and character change of agricultural community in Hokkaido, and investigates direction of reorganization.
　　　　The Hokkaido’s agricultural community is easily affected by the shape of agricultural productions due to characteristic organization of agricultural union-based formation.
　　　　After the high growth period of economy in Hokkaido, agricultural production’s exemption, specialization, unification progressed, and variety of productive organizations were established. In the meantime, many people abandoned farming, and the progressive hollowing out and decreasing of agricultural union-base communities were needed to confront with its realignment．
　　　　The realignment of the agricultural community in Hokkaido was characteristic of agricultural productivity and its lifestyle. This concerns wide-area and comprehensive community organization, and the focus was the community itself.
　　　　Currently, the study of planned realignment of community becomes an important assignment for the recreation of agricultural community depopulation.

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　　　　The aim of this paper is to clarify what condition is needed in order to make a dialogue between farmers and the state in China today. Because of the household contract system for collective farmland, individuals are acknowledged to pursue their own profit by the government. This strengthened the importance of the “private” in China.
　　　　However, people of the farming villages received less benefit from the land reform and following economic development than the city. The relative poverty became so serious that the government had to proclaim new policy for the farming village.Although the State was able to grasp people’s life through the People’s Commune until the end of late 1970’s, now there is no way but having dialogue between farmers and the State in order to understand the people’s life and to make policy worthy.
　　　　This paper focused on a practice of dialogue between farmers and the administration in X village, Tianjin-City. The practice actually fell down because of the loss of the People’s Commune. As a result of the respect of “private”, the presence of “public” disappeared. People in X village realized that it is important to restore the role of “public” such as integrating people’s opinion on coordinating people’s life.

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　　　　The objective of this article is to show how easily and quickly the 3-year-long farming training for Japanense youth pioneering brigades in Manchuria failed and how foolhardly the project was.
　　　　The training institutions were essential for smoothly establishing large-scale agriculture. In those days, Japanese peasants in Japan never desired large-scale agricultural management.
　　　　Japanese youth pioneering brigades entered the agricultural training institutions in Manchuria. The groups were organized by people from various prefectures （the hybrid squadrons）. The hybrid squadrons were sent to Manchuria yearly from 1938 to 1940.
　　　　This was one way to deal with the agricultural failures of experimental groups of adult emigrant groups, who went to Manchuria from 1932 to 1935. The colonization was carried out to make the colonists carry part of the burden of controlling Manchuria and defending against the Soviet Union, and to establish a self-supporting buffer state.
　　　　In order to establish agricultural management as demanded by agricultural policy, it was essential to establish a system of cooperation. Especially in case of emigration of youth pioneering brigades, the cooperation of the peasants and their families was essential. But, in the hybrid squadrons, the following items 1-4 failed: （1） establishment of strong leadership, （2） formation of a group consciousness that could work in agriculture, （3） learning agricultural skills in Manchuria, and （4） establishing a lifestyle suitable for the Manchurian climate.
　　　　At last, the training failed, and the agricultural settlements didn’t come into existence. On the contrary, in the emigration of youth pioneering brigades in the hybrid squadrons, because they were underage and immature in body and mind, the establishment of the above-mentioned items （1） through （4） was much more difficult than for the adult immigrant groups. As a result, their ability in agriculture already declined before their movement to settlements, and it was far inferior to the adult emigrants who formed settlements as soon as they settled in Manchuria.

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　　　　Enosho is a category of paintings drawn since the Edo era, depicting Japanese agriculture and rural society prior to modernization. Today in Japan, similar paintings depicting Japanese modern rural life, “Gendai Enosho” are drawn by aged people from rural based on their experiences. Because Enosho in Edo and modern era was depicting things at the time of creation, it has been recognized as historical records. On the other hand, Gendai Enosho is drawn based on painters’ memory, so it can be recognized as representation of painters’ contemporary interpretation of modern rural life. Previous studies investigated the feature of representation of rurality in various mass media, but it seems that the character of Gendai Enosho as representation is different from such media in its aims and contents.
　　　　This paper aims to examine the feature of Gendai Enosho as representation of modern rural life. For this purpose, “Yamazato Monogatari” , a book of paintings by Akio Nakamura, was selected as an example of Gendai Enosho, and clarified the feature of representation by examining Akio’s personal history and his aims of drawings, and contents of his paintings. Akio was born in 1925 to a farming family in countryside of Hida-Takayama. After the Second World War, he moved to Tokyo and became a police officer. After his retirement, he began to paint “Yamazato Monogatari” for sharing his memories with his generation in his country. In this book, he re-evaluated the local endemism and farmer’s creativity in modern rural life comparing with uniformity and specialization in consumption in present urban city, and depicted the modern rural life and values artistically and realistically.
　　　　The feature of Gendai Enosho as representation is that common people from rural has re-elvaluated modern rural life from present viewpoint for people in the local community. Unlike vague rurality in mass media, the representation in Gendai Enosho proposes concrete and persuasive value of modern rural life in each local society.

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