This study attempted to explore the understanding of the social education subject by redrawing the self-formation of a successor of folklore.

  Social education research focuses on the part of the learning subject that overcomes contradictions and the framework given by society in describing the learning-educating subject facing the society. However, are learners straightforward overcomers of the contradictions they face? This study not only describes the subject who faces the structure from a social structural understanding but also tries determining the learning subject in the activities of the subject who “takes on” the “irrational” situation over time.

  Specifically, the project attempted to understand the self-formation of ABE Yae, a poetess, as she faced irrational situations from tanka poems she composed from 24 to 60 years of age, as well as from her history as a successor. We found the method the subject “continues to take on” the mission of being the successor and mechanism of how tanka culture brought various relations to her daily life and gave her room to continue facing irrationality.

  A new constitution was enacted during the occupation period in Japan to advance the democratization. To popularize the Constitution, Kenpo Fukyu Kai was founded, an organization that used various media to facilitate the understanding of constitutional ideals. Therefore, they used theater as one of the means of spreading awareness of the Constitution.

  At that time, all scripts had to be censored. Most scripts were missing; however, some scripts censored in the Kyushu area were included in the Theater Museum collection. Moreover, a group of scripts was associated with the organization. Therefore, this study aimed to clarify the characteristics of these scripts.

  The traces of struggles to connect constitutional ideas and articles with specific daily life situations were found in these manuscripts; hence, making people understand the Constitution was difficult. In particular, there was a strong interest in choosing the newly established House of Councilors and women’s rights. The results show how people were aware of the Constitution at that time. Plays about the Constitution are still performed even today, featuring their pioneering forms.

  This study focuses on the U.S. occupation periods in Amami and Okinawa and aims to identify commonalities and differences in the postwar youth group movements on each island. It also aims to determine differences in the youth group movements in Amami and Okinawa, which have been combined, and confirm the uniqueness of the youth group movements in each region.

  When considering the uniqueness of the youth group movement in Amami and Okinawa, a total view of the islands should be taken while keeping in mind the geographical division of the four archipelagic government systems. The establishment of the Ryukyuan Government in 1952 placed Amami and Okinawa under the same administrative regime, at least temporarily. The 1950s was the period of occupation and a time when Amami and Okinawa’s movements to return to their homeland overlapped. Although interlocking movements occurred during the same period, most studies tended to discuss Amami and Okinawa separately.

  Therefore, this study focuses on the unique youth group movements in Amami and Okinawa during the occupation period from the islands and municipalities to the unit youth group stage. It examines the unique nature of the youth group movements in Amami and Okinawa, considering the multilayered nature and differences of the youth group movements under the U.S. occupation.

  This study aimed to clarify an aspect of the role of religion in prewar social education organizations by identifying the relationship between the Federation of Boy Scouts in Japan and Boy Scouts troops affiliated with religious groups. While focusing on the relationship between the Boy Scout troops in Konkokyo, Honganji-ha, and Ohtani-ha sects and the Federation of Boy Scouts in Japan, this study examined the consistency between religion and emperor ideology and found the following findings. First, the Boy Scouts in Europe and the United States of America were based on Christian ideology; however, during the process of organizing the Boy Scouts in Japan, sectarianism was eliminated. Second, religious organizations adopted the methods of the Boy Scouts to improve traditional religious education and sought to organize themselves in their own way such as altering Scout Promise and Law. Third, the Boy Scouts encouraged all participants to clarify their faith and belong to a religious order as part of their educational policy. However, the Boy Scout troops that systematically belonged to a religious sect depended on the existence of the Federation of Boy Scouts in Japan, a national organization, and threatened the absoluteness of the emperor’s ideology. Thus, the relationship between the emperor system ideology and religion created tension in the Federation of Boy Scouts in Japan.

  The purpose of this study is to investigate how teachers and students discovered and realized the value of cooperation among the school, the home, and the local communities during the evacuation of the Elementary School Affiliated with the Tokyo First Normal School (now formally referred to as The Setagaya Elementary School affiliated with Tokyo Gakugei University).

  An analysis of school and local communities historical records, revealed that the evacuation of Tokyo First Normal School was aided by cooperative relationships among or within local communities, which had been established before the acceptance of evacuees. Furthermore, during the evacuation, teachers frequently issued mentioning correspondence details of the student’s daily lives to establish cooperative relationship between the school and students’ families. Finally, while being supported by locals, teachers and students discovered that the local community was kind and sincere, which was unusual in Tokyo before the evacuation.

  These experiences were catalysts to introspect their ways of life for teachers and students. Their perceptions of their relationships with the local communities, on the contrary, were fleeting and rigid. Furthermore, it is proposed that people’s discovery of the value of local communities is insufficient to establish kinship or relationship between people and local communities.