The purpose of this paper is to reveal the process of how Thai massage, Thailand’s traditional physical therapy, established itself as the most popular tourist attraction that represents the country. Since the 1990s, the Thai government has institutionalized Thai massage as the "Thai medicine" and utilized it for primary health care. Based on this background, previous studies have probed Thai massage only as a medicinal practice or treatment. Only few attempts have been made so far to treat Thai massage as one of the tourist attractions. However, today the importance of Thai massage has grown; it has been treated not only as a medicinal practice but also as a resource for tourist attractions. Then, how has Thai massage, which was originally a traditional medicinal practice, has established its significant presence in the country’s tourism industry and been regarded as a tourist attraction?
　　The current paper addresses this question by (1)showing the relationship between the development of tourism in Thailand and Thai massage, (2) analyzing the acculturation process of Thai massage under the influence of foreign "tourists gaze", and (3) elucidating how Thai massage is used as the central resource by the Thai government in the country’s health tourism industry.
　　In conclusion, (1) Thai massage was first recognized by foreigners as the representation of massage parlor that served as a brothel and gave the impression of activities related to prostitution. (2) However, since the 1980s, Thai Massage started to be regarded as a therapeutic method globally because foreign practitioners who learned Thai massage found its value as "eastern health therapy." (3) Such a presence of the foreigners helped Thai massage to be acknowledged as the core resource of health tourism industry by the Thai government. Thai massage developed its cultural maturity within the value system that foreign tourists gaze have created. In addition, it can be said that by allowing non-Thais to practice the method, Thai massage has developed itself into a national culture from a mere health therapy. In the real situation of tourism, an acculturation model like this will mostly likely appear again, and the current study holds significance in terms of providing one of the theoretical models for similar cases.

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　　This study aims to clarify the formation of the concept of sumo as an everyday word and focuses the change in the meaning of sumo in Japanese dictionaries published since the modern age.
　　The word "sumo" has been represented as the reconstructed Japanese culture since the modern age. The process of reconstruction overlaps with that of the aimed production of the modern Japan. Both these processes were devices for the creation of national culture needed in the modern nation. 　　The modern meaning of sumo has been produced since this word first appeared in Genkai (1889). In Genkai, two meanings are showed: (a) "sumai-no-sechie" (the ritual in imperial sumo wrestling) in ancient times; and (b) "O-zumo," implied by "kanjin-zumo," carried out to collect donations toward the construction or repair of shrines, temples, bridges, and other public works in the Edo era. Sumai-no-sechie guaranteed legitimacy on the basis of historical facts. On the other hand, the evaluation of O-zumo was affected by the historical background. These two different understandings of the concept were inherited to early dictionaries of the Showa era.
　　The evaluation of O-zumo was transformed into the dictionary of Jien (1935) and incorporated in the genealogy of sumo from part of the mythology. Therefore, the formation of the "sumo" concept as an everyday word is clarified in this study.

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　　This research defined the word "Folk Entertainment Martial arts" as the martial arts which was handed 　down within folk entertainment.
　　The martial arts study domain handled the study of martial arts mainly. "Budo" concept shown in a martial arts study was insisted on for 1910-1920 years by Hiromichi Nishikubo and Dai Nippon Butoku Kai. They said that the martial arts are celestial, and the martial arts carried out like the entertainment are denied. In addition, "Kobudo" concept shown in the 1930s, it excludes the entertainment character, too. However, in the early modern times, farmers were handed down a variety of martial arts that matched their lifestyle. In other words "Budo" concept and "Kobudo" concept are concluded by removing the character of the entertainment. In this article, I find the character of the entertainment as the martial arts which were handed down within folk entertainment.
　　On the other hand, the study of the folk entertainment has been studied in folklore. It is pointed out that folk entertainment show in front of many people and the players are conscious of "the viewpoint of the third party". In other words, this shows "the character of the entertainment" that "Budo" and "Kobudo" concept removed.
　　The following the two point engaged in the practice.
① The martial arts and the traditional martial arts concept removed intentionally the character of the entertainment.
② the character of the entertainment have openness to the public and contriving conscious of "the eyes of the third party"
　　It becomes "the martial arts base a martial arts school and have the character of the entertainment. I defined such a martial arts as "entertainment martial arts". When I examined a case using this "Folk entertainment martial arts" concept, the following point was provided. The cases are Hasegawaryu Bojyutsu and "Boufuri" in the Tayama hanaodori.
I. The festival values the most is dedicate for the god of a shrine.
II. In the form have the technique of body to be conscious "the viewpoint of the third".
　　It cannot point out from "Budo" and "Kobudo" concept. In addition, this case can point out that "Budo" and "Kobudo" concept was formed arbitrarily. The device of "Folk entertainment martial arts" may have a different intention to kill. This is the way of the martial arts tradition unlike "Budo" and "Kobudo".

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　　This study clarifies the social role of capoeira in Brazil from 2003 forward. It simultaneously considers the educational contents and the problems of educational practices based on the educational policies of capoeira.
　　This study first reviews the national identity of Brazil and the social role of capoeira. The logic of unifying Brazil has changed from "the homogeneity of races" to "multiculturalism." "Afro-Brazil" that originated with African slaves has been authorized as part of the nation’s identity. Capoeira, the symbolic martial art of Afro-Brazilian culture, is officially recognized as the national sport in the Brazilian constitution now. Moreover, it was approved as part of the intangible national cultural heritage in 2008. For this reason, the historical and cultural value of capoeira has been reassessed. What is more, a law amendment in 2003 made the teaching of the history and culture of Afro-Brazil and Africa obligatory. And some educational policies were settled on from 2004 to 2010. With the aim of starting the education of Afro-Brazil and Africa, the curriculum and plan was published by Ministry of Education. In addition, the practical system and the view of constructing the educational contents were established by Secretary of Education of State or Municipal of Rio de Janeiro.
　　This study then examines the actual teaching of capoeira, including the problems of educational practices related to it. According to the author’s observation, the capoeira education of the C kindergarten in Rio de Janeiro was arranged for the content adapted for the age of children. It was constructed mainly with the view point of physical education. On the other hand, some papers that treated a practical case, insisted on the possibility of the educational contents of the other elements of capoeira. For example, they were songs, musical instruments and oral stories of history and poetry of songs. Moreover, other papers suggested that the education by the expression form of Afro-Brazilian culture would combat their prejudice about the culture and society in Brazil.
　　However, it was pointed three problems as follows: 1.the situation that the practice didn’t reach the educational policy, 2. The tendency of difficulty relate to the infiltration of the new policy at the school., 3.strengthen the teamwork of local area.
　　Finally, Capoeira is influenced much from the ideology that intend re-creating the national identity of Brazil. And capoeira is located as the content of school education. Because the construction of the educational contents and practice is the germinal stage, and is waited the preparation of systems for the expansion of practice is necessary.

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　　A club activity at school is popular in Japan. The social concern with corporal punishment in athletic clubs has been growing. Over the past few decades, a considerable number of studies have been conducted on it. Those previous studies have been based on the assumption that it has no room to accept from the viewpoint of social ethics. This assumption prevents us understanding it; therefore I would like to handle it as one of club’s culture in this article, by freeing itself from the viewpoint of social ethics. It is important to take this point of view.
　　Corporal punishment is criticized around the world now. However, many teachers keep inflicting it on club members in athletic clubs. We can interpret this contradiction in the following way: they may give a peculiar value to it. In order to understanding the meaning of corporal punishment, it is necessary to discuss an "emic" viewpoint. There has been no study that tried to discuss it from this viewpoint.
　　Therefore, to understand corporal punishment in athletic clubs concretely, in this study the case of A high school women’s handball club is discussed with the method of fieldwork. In addition, this study focuses on the background of the corporal punishment and tries to find out the mechanism for acceptability of it.
　　As a consequence, the club members believe that it is necessary for their growth to endure the corporal punishment. The result clearly shows that they interpret it as the way of self-discipline and self-cultivation.

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