The present study focused on correlation between basketball tactics used in Japan during 1930s and early 1940s, and was intended to clarify the background of how the various zone defense, those which had rarely been adopted until then, came to be adopted.

The study results can be summarized as follows.

In Japan of 1930s, the man-to-man defense was adopted as defensive tactics in most of basketball teams, and few teams adopted the zone defense. For this reason, in Japan at that time, the zone-attack, an offensive tactics to break zone defense, had declined. In addition, by the frequent use of the ball screen play as offensive tactics, effectiveness of zone defense became more easily recognized. Moreover, in Japan, a lot of teams adopted the fast break, and the need for the zone defense enable to attempt the fast break with a defense formation had been growing, in late 1930s.

Through this process of dissemination, the zone defense was first adopted by a Japanese team from late 1930s, and by early 1940s, the zone defense had become one of the main defense tactics. The zone defense adopted in Japan since the end of 1930s include not only 3-2 zone defense, which were adopted in 1924, but those like 2-3 zone defense, or 2-1-2 zone defense were also adopted.

The purpose of this study is to clarify to what degree the descriptions relating to two types of spirituality, namely (1) artistic and truth-seeking spirituality and (2) ethical and moral spirituality, can be confirmed in swordsmanship texts (densho) from the early modern era and in what sort of language they were described.

First, a comprehensive selection is made from descriptions in each swordsmanship text relating to spirituality and the descriptions are then classified depending on whether they relate to artistic and truth-seeking spirituality or ethical and moral spirituality. Then, a thorough investigation of the spirituality in these passages is made considering “the points of argument made", the language used as “main concepts", and “the background of ideological foundations" that are deeply interconnected with these main concepts. A comparison of descriptions relating to spirituality in each swordsmanship text in the beginning, middle, and later periods of the early modern age is also made. The tendencies of each period are then clarified.

The results of this study are as follows:

1. ‌Descriptions related to ethical and moral spirituality throughout the early modern era could be verified only in a few cases. Beginning in the modern period, this spirituality is even believed to be the objective of ascetic trainings as the feature of Budo (martial arts), but there is not much emphasis on this in the swordsmanship texts of the early modern era. However, it was possible to confirm that the seed of problem awareness related to ethical and moral spirituality already existed in the beginning of the early modern era.

2. ‌As for artistic and truth- seeking spirituality in the beginning of the early modern era, the concept of “absentmindedness" was often explicated and this tendency was passed on to the middle period. Also, from the middle of the early modern era onward, theory focused on qi (ki) was developed and it was possible to confirm the existence of diverse terminology used to express qi along with this development.

3. ‌The influence of religion on ideological background is clearly seen throughout the early modern era. In particular, there was a thorough Buddhist influence on artistic and truth- seeking spirituality. In addition to Buddhism, a Confucian and Daoist influence can be seen from the middle period onward. Regarding ethical and moral spirituality, a consistent Confucian influence is observed from the beginning of the early modern era.

The purpose of this study was to review motor tasks necessary for criterion-referenced evaluation in Judo lessons of junior high school physical education and then determines what constitutes the study notebooks. Motor tasks were classified into 19 motor aspects of techniques: four Ukemi techniques, 11 Nage-waza techniques, and four Katame-waza techniques. In total, 89 motor tasks were created, of which 24 were Ukemi techniques, 51 were Nage-waza techniques, and 14 were Katame-waza techniques. Content validity for all 89 motor tasks was confirmed by the five physical education specialists using the Delphi method. Each motor task of the Judo study notebook is presented as stop-motion illustrations of movement skills and cues for the techniques. Illustrating the cues for the techniques enables common understanding of the entire motor task to be learned and visualization of that task. Since students will self-assess their skill in class under a teacher's guidance, the following four-point entry column was established: “Can definitely perform," “Can perform," “Cannot perform," and “I don't know." In conclusion, regarding the 89 motor tasks composed for four Ukemi techniques, 11 Nage-waza techniques, and four Katame-waza techniques for Judo lessons in junior high school physical education, stop-motion illustrations of movements and descriptions of cures have been confirmed to possess content validity, and study notebooks were created from motor task content adapted for learning evaluation compliant with Judo benchmarks.