This study intends to clarify our cultural uniqueness in terms of swordsmanship. I understand there are various side phases in our cultural stage of swordsmanship, and I would like to define one of them to be a particular perception, in which a sword is considered as a pious item. With a general contemplation for the concepts of sword in the swordsmanship, I have realized there is one important matter. It is a notion suggesting that swords are related with gods. However, this type of notion is not only particularly related to the swordsmanship, but also is pertinent with ordinary matters to the certain point in Japanese society. A huge cultural foundation definitely exists in the background : I can clearly verify it in regard to the Shintoism. Originally, the relationship between the Shintoism and the swordsmanship is profound. I want to advert to the Shintoism (piety for Shinto shrine), and clarify the "concepts of sword" that lie in it.

Summarizing the points that have been elucidated in this theory, the following are the notions :

1) In regard to the religious belief for Atsuta Shrine, the divineness of "Kusanagino—Tsurugi" originates in an ancient mythology such as "Repelling of Yamatano—Orochi" or "Yamato-Takeru's Conquering Of Eastern Enemy."

2) The Kusanagino-Tsurugi in the mythology functions as the symbol of god in Atsuta Shrine.

3) In regard to the religious belief for Isonokami Shrine, "Futsunomitamano-Tsurugi" is narrated its divineness in "Legend of Jinnmu's Conquering of Eastern Enemy," and the sword called "Hebino Aramasa" is narrated its religious devotion in the mythology such as "Repelling of Yamatano-Orochi."

4) This Futsunomitamano—Tsurugi performs its part as the symbol of god of Futsunomitama, and the sword called Hebino Aramasa performs as the symbol of god of Futsushimitama.

5) As for piety for Kashima Shrine, the divineness of Futsunomitamano—Tsurugi is originated in an ancient mythology, for example, "Jinnmu's Conquering of Eastern Enemy."

6) And "Futsunomitamano-Tsurugi" fulfills the part as god of Takemikazuchi, the god of festival for Kashima shrine.

Conclusively, it has been clarified that swords are determined to be symbols of gods with the reason that it has basically been confirmed by our ancient mythology.

Sports games have had many prohibitions. For example, three steps with carrying the ball were prohibited in Basketball. In addition, you were not able to touch the net when you attempt to block the opponent's attack in Volleyball.

These prohibitions were believed to be severe and to be undoubted so that they were called taboos in sports. Taboo was, however, known as a special prohibition among other prohibitions in social anthropology. According to the structuralist analysis in social anthropology, taboos were found in ambiguous boundaries between two or more verbal categories that consist of our perception of the world. These taboos were thought that they were the markers showing some dangers for a society.

With this character on mind, taboo had a possibility to become a tool of analysis for classifying prohibitions in a sport.

Therefore, this study attempted to find taboos in soccer for investigating the validity of the tool; taboo. As the results of this study, handling the ball was distinguished from other prohibitions as a taboo. In addition, there were two different kinds of handling and this result was in accordance with the historical study of handling in soccer. One handling was strongly prohibited for distinguishing the role of goalkeeper from the field player. The other was, however, not strongly prohibited, because this handling had permitted as the fair catch.

This study successfully investigated the validity of taboo as a tool of analysis for classifying prohibitions in sports rules.

The purpose of this study is to find how the act of two-joint muscles effect to another joint so that knee extension and flexion moment measured with changing knee and ankle angles. The developed isometric moment were measured under the three patterns of the ankle with plantarflexion, dosiflexion and free position.

The results obtained as follows ;

(1) Knee extension moment showed higher value at free position, and it showed significantly higher value for dorsiflex position in knee joint angle was 130deg, 140deg, respectively.

(2) Knee flex moment showed higher value at 140deg of knee joint angle in all ankle patterns. When knee joint angle was 110, 120deg, free position was significantly higher value for plantarflex position.

(3) When it was not constrained ankle position, gastrocnemius and rectus femoris were to be synagist muscles for knee extension movement.

(4) It was desirable that ankle joint position was to fix dorsiflex than anatomical position like a one-joint muscle in knee flexion movement, It seems to be more advantageous in the mechanics of musculoskeletal system.

"Falling" as included within the Conceptual Periphery of "Riding" : The Conceptual Relationship between "Riding" and "Falling" in Skiing.

The purpose of this paper is to consider the possibilities (perspectives) regarding the creation of a innovative ski-instruction system which evaluates the actual significance of skiing.

Thus far, research on skiing has focused on the downhill descent of the skier (hereinafter riding".) Correspondingly, ski instruction has regarded "falling" as a failure of movement and therefore, instruction is focused on learning the skills necessary to overcome "falling."

However, "falling" must be understood as an integral part of "riding." Moreover, "falling" should be contrasted to "riding," but rather should be conceptualized as existing on the outside periphery of "riding." This focus on the conceptual relationship between "riding" and "falling" would contradict conventional disciplines in the area of ski instruction, and therefore the conceptual relationship between "riding" and "falling" would give birth to a new discipline (ski—instruction system).

Future ski instruction research should focus research efforts on including "falling" within the acceptable boundaries of stable "riding" , while clarifying the proper mechanisms of stable "riding." Furthermore, it is vital to pursue new directions in viewing the mechanisms which sustain the possibilities of "falling" (catastrophes).

The future of ski instruction calls for the creation of a new ski-instruction system which focuses not on how to avoid falling, but rather on a system which incorporates "falling" into the ski—instruction system. Moreover, it is also important to strive to establish a TOPOS that includes the possibilities of "falling" (catastrophe) into the system.