Property fabrication, as an attempt to create private property or its equivalent entity, is a technology indispensable for frontier industrial maneuvers. Envisaging the extension of land cover reflecting human activity as "landscape," the present conditions of the Amazonian ground surface, upon which geometric patterns of property have been deeply inscribed, can be perceived as a "frontier industrial landscape"： a geospheric configuration on the earth of the "Anthropocene." This study is built on a methodology of "techno-ecography" to demonstrate mechanisms through which this specific landscape emerges. Technological and ecological descriptions are inextricably combined in this approach because property fabrication unfolds in accordance with biophysical characteristics of the humid tropics in which anthropogenic intervention causes sequential alterations. The case study examines agrarian settlements informally constructed by immigrant colonists in the upper Xingu basin and elaborates the evolvement of their property-based projects multiply operated through agro-extractivism, production of semiotic artifacts, and bureaucratic entrepreneurship. This investigation traces chains of "translation" among these projects and the administrative/juridical institutions schematized to consolidate property regime.

　In the West Fataleka area located in the northern part of Malaita Island in the Solomon Islands, commercial logging activity driven by economic growth in Asian countries is spreading. This phenomenon has also been promoted by indigenous people's interest in claiming their ancestral land. However, it is difficult to identify true ownership of the land due to inconsistency in historical memories.

　This paper primarily focuses on the indigenous people's quest for true knowledge about their ancestral land. The keystone is the "unintelligibility" of land. As Fataleka people experience their self-knowledge as magically connected to their ancestral land, what is considered true （mamana） is contingent on the state of the land. This is congruent with the anthropological discussions on Pacific mana, whose existence was retrospectively abducted.

　Finally, this paper argues that the equivocal nature of truth is a basal condition for everyone who faces difficulties with claiming their ancestral land and thus provides an insight into rebuilding our theory on Melanesian land issues.

　This article narrates a ‘long-term relationship' between an anthropologist and the people in their research field from the local people's memories.

　Late professor Tadahiko Hara had conducted his fieldwork in the 1960s in Bangladesh （East Pakistan at that time） and written the ethnography "Paribar and Kinship in a Moslem Rural Village in East Pakistan （1967）." It became the first ethnography to describe their kinship and religious value in the area of Bangladesh. The authors of this paper visited Gohira Village, Hara's research site，and interviewed the local people about their memories with him. Their narratives，after 50 years of his fieldwork，bring his lively presence. Some of them recall not only his ethnographic fieldwork but also their relationship with him and the influence they had received from him.

　This article emphasizes the significance of local people's encounters with an anthropologist and reexamines the ethnography from the contemporary local people's perspectives. It should be an example of rethinking of the former ethnography after the 70s' discussion of Writing Culture.

　In recent years, catastrophes, both natural and man-made, have struck frequently in many parts of the world. These events have adversely impacted not only people and communities but also cultural heritage. As a collaboration between anthropologists and architects, this special issue focuses on cultural heritage in relation to tourism and disaster risk reduction from the viewpoint of resilience. Defining the term resilience as a capacity for adapting to changes in existing conditions, papers in this special issue discuss social, cultural, and political resilience in relation to disaster risk reduction by examining the cases of Mount Fuji in Japan, Lijiang and Beichuan in China, Bali in Indonesia, Patan in Nepal, and Bergama in Turkey. In so doing, they uncover the ethnographic meanings of “living together with cultural heritage” in the intertwined context of cultural heritage, tourism and disaster risk reduction in the age of global disaster.

　"Resilience" is an important concept in disaster risk reduction. In 2015, the International Expert Meeting on Cultural Heritage and Disaster Resilient Communities was held for "Cultural Heritage and Disaster Resilient Communities" at the Third United Nations World Conference on Disaster Risk Reduction in Sendai, Japan. In the context of the disaster risk reduction study, the authors explore the use of social spaces for community recovery in the three disaster affected World Heritage Sites: Patan in Nepal, Lijian in China, and Bergama in Turkey. The authors call such spaces "resilient spaces" and adress following questions: How we can integrate resilient spaces into disaster risk reduction plan, and how we can incorporate everyday routines into the advance disaster risk reduction plan? In doing so, we pursue the ways to regenerate post-disaster community life, as well as to sustain its World Heritage tourism.

　The Japanese government believed that Mount Fuji could have been approved as a World Natural Heritage site but this belief was not supported by UNESCO's World Heritage Committee. The government then put Mount Fuji forward as a Cultural site instead by emphasizing the mountain's religious and artistic value. This shift successfully resulted in the inscription of "Fujisan, Sacred Place and Source of Artistic Inspiration" on the World Heritage List. By focusing on an asset of Fujisan, Miho-no-Matsubara pine-tree grove, this paper examines the dynamics of cultural landscapes. The existence of Miho-no-Matsubara depends on the disaster risk management of the Abe River, and the popular images of Mount Fuji and Miho-no-Matsubara have been formed by the gaze of travelers passing through the Tokaido Highway. In addition, Miho-no-Matsubara as a barrier along the shoreline has reduced disaster risk and has protected local environments. The case of Miho-no-Matsubara will enrich the discussion of resilient cultural landscapes.

　In 2012, the cultural landscape formed by subak, the Balinese irrigation system, was designated as a United Nations Educational, Scientific and Cultural Organization （UNESCO） World Heritage Site （WHS）. However, rice farming based on subak has been declining as tourism has increased in Bali. While UNESCO's WHS designation promotes the preservation of cultural heritage, it often triggers negative impacts on the site location due to insufficient planning and uncontrolled tourism. To overcome this issue, UNESCO has introduced Community-Based Tourism （CBT） as a part of community heritage management for WHS in Southeast Asia. In this context, CBT is promoted to strengthen community resilience in confronting the negative impacts of tourism development. By focusing on the case of Jatiluwih village, one of the WHS in Bali, this paper examines how interactions with external actors in introducing CBT have provided an opportunity for the subak community to reevaluate their cultural practices and social roles as they prepare for future social changes.

　This paper focuses on the relationship between earthquake ruins and tourism in the post-disaster reconstruction of the 2008 Sichuan earthquake. Tourism has become an important pillar for post-earthquake economic recovery, and earthquake ruins have been regarded as one of the new forms for tourism resources. The Chinese government promoted large-scale post-disaster development and declared accomplishment of recovery in two and a half years, advertising the victory of China's distinctive socialism overcoming the earthquake, under the strong leadership of the Chinese Communist Party. Earthquake ruins have become a place to show the fast and strong national resilience as "red tourism " destinations. However, people do not recover their livelihood at the same speed and in the same manner as the government declared. This paper examines the gap between national resilience and livelihood resilience of local people in the post-disaster reconstruction process after the Sichuan earthquake and explores the significance of earthquake ruins tourism.

　Anthropological fieldwork constitutes a dynamic process of the co-creation of knowledge and understanding between fieldworkers and informants by mixing and/or hybridizing different cultures. A crucial role for anthropology is its introduction of transcultural experiences to the public by fieldworkers. Accordingly, the authors conducted a workshop for Japanese elementary students about Baka hunting and gathering society in Africa. This paper examines how the workshop utilized play-acting in improvisational theater methods to increase the students' understanding and insight into other cultures. Play-acting enabled students to gain insight into “the otherness in self” by thinking of another culture as if it were their own. Specifically, through analysis of the video recorded classroom activities and interactions among students, lecturers, and performers, this paper explores how the field emerged during the workshop process.

　This paper aims, with reference to Shibusawa Foundation for Ethnological Studies' Archives, to envisage activities of Japanese Society of Ethnology (1934-2004, later Japanese Society of Cultural Anthropology) in the 1930s through the 1960s. Focusing on its reorganization from a voluntary society into an incorporated foundations (1942), and restoration back to a voluntary society (1964), this paper discussed 1) how its museum-related estates were inherited on occasion of the first reorganization; 2) the society's intention of establishing the museum in 1937; 3) why and how the society was slightly renamed around 1946, and 4) the society's intention of the second reorganization in 1964. As a result, the relevance of museum activities proved to be much larger than the society members had ever estimated. The society was reconciling two different functions as volunteer society and as incorporated foundation, until it transferred the latter to Shibusawa Foundation for Ethnological Studies.