I use my accumulated research findings and digital data of African dances concerning dances as a class material for development education. The objective of research is to think about the new way of sport anthropology using this material. There are 6 aspects to this theme as follows: I Sport anthropology and development education II Dance research ill Development education IV Class material of African (Nigerian) dances and society V Teaching plan VI Digital recording of African dances using motion capture.
　　The target pupils are those in higher grades at elementary school. -Dance and music in sub-Saharan Africa are chosen. Because senior children at elementary school are often said to be in a "period of explosive development of geographical cognition and affection". In the geography textbooks used in Japanese elementary school, less space is devoted to Africa than to any other region of the world. Most descriptions of Africa place an emphasis on poverty, famine and refugees, and this contributes to the spread of a negative image of the region, thereby preventing children from gaining a sound understanding of developing countries. The contents of DVD material divides into 3 points:l) Let's see life, 2) Let's listen music, 3) Let's watch dance. And.third point divides into 4 points:1) Kabulu (male), 2) Kabulu (female) , 3) motion captured Kabulu (male), 4) motion captured Kabulu (female). Each Motion captured Kabulu divides into front, side and top. Teaching plan divides into 3 points: ①Developing interest in Africa···①・1) Learn about African nature and history,①・2) Learn about Nigerian life,①・3) Learn about relations between Africa and Japan.②Learning relations between Africa and Japan···②・1) Learn about relations between Africa and Japan in everyday life,②・2) Learn about the activities of the Japan International Cooperation Agency (JICA)，②・3) Learn about Nigerian dance and music.③Experiencing and thinking …③・1) Experience African dance and drums,③・2) Thinking about African traditional cultures,③・3) Thinking about international cooperation. Reproducing motions from various angles helps viewers better understand dance motions and features. This is helpful for learning how to dance and for teaching motions used in dance.

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　　Taiwan has a long history of being colonized by foreign powers. Beginning in the 17th century the island was occupied and ruled by Holland, China and Spain, thus many cultural influences were absorbed under the colonization. The occupation by Japan after the war between Japan and China in 1895 had a deep impact on the introduction of modern sports in T叫wan. It can even be said that the history of modern sports and physical education began under the Japanese rule. The development of baseball can be seen within this context.
　　In 1923, a Taiwanese team was sent to the All Japan Middle School Baseball Tournament (Koshien game) for the first time, but until 1930 there were All—Japanese players in the school teams participating in the event. The situation radically changed in 1931, when a team of the Chiayi Agriculture and Forestry School (Kano) reached the final of the 17th Koshien game. The team raised lots of attention and discussion for its combination of players which included Japanese, Chinese and Taiwan Aborigines.
　　Japanese media especially paid attention on Kano baseball team which was composed of Taiwanese in majority, and emphasized the distinction that the team was consisted of three ethnic groups. Due to the victory in Koshien game, in 1937 a student of Kano named Lln Mu-Tson created the term "Kano-spirit", afterward it was also called "Kano-tamashi". The discourse of Kano-spirit had become an expression of identity among students and alumni, the spirit was still embracing and passing on even after the school upgraded to Chiayi University in 2000. This research aims for reconstructing the formation of Kano-spirit, which was initiated by the team coach Kondo Heitaro in the basis of "Model of Japanese spirit".
　　Kano is the most famous and influential baseball team among Taiwan sports during the period of Japanese colonial rule. This paper aims at finding the background and formation of the team identity, namely Kano Spirit. The following are the 3 conclusions:
l. Kano Spirit was formed after Kano won the second place at the 17th All Japan Middle School Tournament (Koshien game) in 1931, which was mainly developed by the coach Kondo Heitaro's spiritual baseball, equalitarian, and ability-oriented training concepts.
2. The team was composed of Japanese, Chinese and Taiwan Aborigines. Its excellent performance in the 17th Koshien game was thought to be the best model for Assimilation Policy, which was practiced since 1918 by Japanese Government.
3. The term Kano-spirit first showed on literature in 1937, even though Kano changed its name to Chiayi University in 2000, the spirit passed on continually. Not only limited to baseball, alumni also apply Kano-spirit to achieve personal success in all the other fields in modern society.

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　　The purpose of this study is to clarify how the significance and the function of Kobudo have been recognized since the Meiji era. The study points focused on ① the process of the foundation of the Institute of Kobudo Promotion of Japan (IKP) by Gaku Matsumoto and also the process involved in the advocacy of Kobudo by Gaku Matsumoto, and ② the activities of the IKP. As a result, the following was revealed.
　　① As a pre-history of the foundation of IKP, "the convention of the dedicated Kata exhibition" held by Ohshima on November 3"' in 1930 was examined. It was indicated that this was the first convention consisting of the various schools of Bujutsu as key players since the Meiji era, though the term Kobudo was not used in this convention. Matsumoto then founded the IKP with the support of Ohshima in 1935. Moreover Matsumoto was disappointed by the Budo players in the Showa- tenran-jiai (a match held in the presence of the Emperor in Showa) and felt keenly the necessity to revive the "legitimate Budo" that was asserted by Kawauchi. Matsumoto criticized the then competition-oriented Budo as a sport and meanwhile he advocated the legitimacy of Kobudo and its revival.
　　② IKP promoted the wide spread of Kobudo to pre-adult boys and girls by introducing Kobudo to the school curriculum. Furthermore Matsumoto intended to promote an intimate knowledge of Kobudo to the local inhabitants by supplanting the Bujutsu which existed locally through holding a dedicated Kata exhibition in the region and by founding a branch office of IKP in each prefecture. Furthermore Matsumoto and BUICHI Otani created a form of gymnastics based on kobudo. That gymnastics was named "Kenkokutaiso" by Matsumoto, and was created as an easy method of Kobudo.
　　It is concluded that the point of change in the revival of Kobudo happened in the convention of the dedicated Kata exhibition in 1930 and in the Budo contest for the Emperor Showa in 1934, and these events led Kobudo to reorganize as a legitimate national culture in comparison with Budo. Kobudo was then expected to function for the people as their self-awakening as Japanese in the concept of the enlightened movement in Japan in 1930.

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　　This is an ethnological study of a traditional annual event held at Kuriyama in Hokkaido called the Banrnochi contest. This contest is a competition over the lifting rice bales by young villagers. In Kuriyama, these contests have been held for more than 100 years ever since the local peasants migrated from mainland Japan. There used to be many similar styles of competition all over Hokkaido, but there has not been any event except that of Kuriyama for at least the last three decades. However the contest at Kuriyama also disappeared in 2003. The reason for its longer existence was a strong bond between people in the traditional agricultural community in the town. Most of the villagers migrated from the same areas of Honshu, Toyoma and Ishikawa, during the decade of 1890-1900. Since then they have lived together and helped each other not only on farming, but also in many aspects of life in their traditional agricultural community, such as religious faith, tax payment, village festivals, welfare for the aged, entertainments and risk preparedness. These social events and community organizations established a stable relationship for the villagers and became parts of their self identity. But on the other hand, the stable relationship made the Banrnochi contest resistant to necessary change following the changes of village lifestyle and so it was abandoned.
　　In this ethnological study the Banrnochi festival, a farming competition in Kuriyama Hokkaido, was observed and the causes of its disappearance were explored through informant interviews

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　　China's'open door' economic policy and the move to promote tourism in ethnic minority regions have provided strong impetus to development through tourism in the Miao prefecture of Xiangxi. Festivals and traditional events that were once forcefully banned have been revived, but the development of tourism has relegated them to commonplace traditional cultural events. What's more, now that China has in large part replaced its planned social economy with a market economy, ethnic cultures are undergoing change and numerous unexpected cultural phenomena are appearing.
　　With Miao ethnic policies under national government direction and the cultures of ethnic minority groups being marketed in accordance with tourism development, it is impossible for the Miao to preserve their traditional culture. For the purpose of furthering tourism development, regional administrations and tourism-related entities are commercializing a Miao history and culture that is distinct from those of the surrounding Han people to get large numbers of tourists and generated economic gains.
　　To understand the ethnic sports of the Miao, this research will look at festivals of the sacrificial ox in the "gou-liu" Miao village. In the "gou-liu" Miao village, located in the Southern Great Wall district where this research is being conducted, the ancestral festival of the sacrificial ox has been revived for tourism development after fifty years of being banned. This festival is now being held annually over a 2-day period during the tourism season and features singing, martial arts and dance. In Miao tourism villages, the traditional Miao martial arts are being regularly held as intangible cultural treasures of the Miao. These Miao martial arts being performed at the festivals are introduced as part of the Miao's own traditional culture despite the fact that, excluding displays of shamanism, they are almost identical to the mode of expression of the modern Taolu practice forms of the Han people's martial arts.
　　In this paper, I look at the traditional Miao martial arts, and show the process of inventing the traditional martial arts as tourism resources by tourism development of the Chinese government.
　　The Miao martial arts shows are given the name of the traditional Miao martial arts by positive mutual relations and development actives of the Chinese government, a local government, and private organizations. The national policy called ethnic tourism development is a big driving force that invented the traditional martial arts.

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