There are approximately 2, 000 Chinese people living in Yokohama's Chinatown, including those who are naturalized Japanese citizens. The Chinatown was estabished in a foreign settlement in Yokohama after the port was opened in 1859 (Fig. 3). An earthquake which occurred in the Kanto Province in 1923 and the war damage in 1945 destroyed the Chinatown completely. However, the Chinese settlers recovered from these disasters, and reconstructed their Chinatown quickly. The tourism for the Chinatown was being promoted rapidly around 1970, and that made the Chinatown one of the most important tourists' attractions in Yokohama.
The aim of this thesis is to show how the Chinese people in Japan have adapted themselves to Japanese society. In order to attain this goal, I analyzed Yokohama's Chinatown, the biggest Chinatown in Japan, from economic, social, and cultural points of view.
The Chinese settlers launched into business fields in which competition with the Japanese was not so severe. Before World War II, they were distinguished in the Santogyo: Chinese restaurant business, hair-dressing business, and tailoring business. They made the best use of their traditional skills in their professions (Fig. 6). Right after World War II, the Chinatown became a street market. Some Chinese made fortunes under the special circumstances of being a victorious nation's citizens, whereas the Japanese were defeated nation's citizens. After the Korean War, the number of bars and restaurants owned by Chinese people increased in the Chinatown. These days, however, shops which sell Chinese products, folkcrafts, and confectioneries are increasing with the development of tourism. As of 1976, there are 199 Chinese owned shops in Yokohama's Chinatown, and 95 of them are Chinese restaurants (Table 3. Fig. 7). The Chinese settlers made a great use of their cultural backgrounds by making an under commercialized ethnic town in Yokohama. This is one of the most distinctive forms of their accommodation to Japanese society.
In the society of a Chinatown, relationships among blood relatives and people who had had the same geographical background were maintained closely, in order to help each other overcome disadvantages in a foreign society. Yokohama's Chinatown has consisted of people mostly from Canton province (Fig. 9). Although there are still various organizations of people who are from the same province or who have the same professions, the degree of their dependence on these organizations is decreasing.
Yokohama's Chinatown was a base of Chinese immigration and dispersion to the various areas after entering Japan until World War II. Therefore, the place was then predominated by Chinese culture and its traditions. However, due to the end of new immigration after World War II and an increase of their Japanese-born offsprings their traditional culture has suffered a great change. An example is language, where Japanese is more commonly spoken than Chinese in a Chinese family. The Chinese culture and traditions are being reduced to a shell in the Chinatown, whereas the place looks more and more exotic outwardly because of tourism.

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This paper traces in Sarah Josepha Hale’s two editions of her novel Northwood (first published in 1827, and second in 1852), her ideological transition from Enlightenment republicanism to Victorian ideology, and examines “benevolence” as a feminized influence. Hale was best known as editor of Godey’s Lady’s Book, the most widely read women’s magazine of its day. This position enabled her for almost half a century to espouse the doctrine of separate spheres; Hale was one of major figures who exerted a profound influence on the gender ideology and white, middle-class women’s culture of Victorian America.

The idea of a “woman’s sphere” whose prescriptions advised women to stay out of affairs, was once thought to reflect reality, but it is now recognized as a rhetorical construct or discursive formations. As many studies have shown, a number of while women in the antebellum era amply demonstrated their rise to political consciousness by their active participation in social reforms. Hale did encourage them, trying to expand female influence on American society. Why, then, did Hale advocate the “spheres”?

An explanation for this contradiction can be found in the cultural shift away from post-Revolutionary Enlightenment and towards Victorian notions. Hale’s writings before the 1830s reveal a grounding in the concept of republican patriotism and Enlightenment values, which defined woman as a rational being, on the same social plateau as man. She continued to rely on certain virtues of republicanism, but gradually “converted” to Victorian notions which emphasized sexual difference, and after the 1830s to the idea of gendered separate spheres. The early nineteenth century was indeed in the midst of the upheavals in social, political, and economic systems, and the nation came to be perceived as one threatened by chaotic competition or “corruption.” Woman thereupon was redefined as man’s opposite and alternative: a spiritual and moral being, free from corruption, while man was regarded as materialistic and “corrupt” because of his presence in the political/commercial domain. The “woman’s sphere” that Hale secured for antebellum women, therefore, was an insistence on the difference in gender based on morality and spirituality.

Hale’s strong belief in spirituality inspired her to publicize in writing her political consciousness, but no one has yet clarified what she meant by it. The two texts of Northwood infer that it be seen as a synonym for evangelical benevolence, which indicated “helping the poor” or, people would then have it, “doing good” as an inheritance from “Republican Mothers.” In the first edition, Hale equates “charity” with republican benevolence, which expresses an impulse to administer personal service; it engages individuals in direct acts of compassion and connectivity with other people. In the second text, however, her usage of benevolence is gendered and altered from republican charity to Victorian philanthropy. This stance enabled Hale to declare a political solution to slavery (in her case, the colonization of Liberia), and provided her with a rationale for white women to enter the public sphere. With philanthropy as a collective form of gendered benevolence, Hale advanced “woman’s influence” and encouraged white women of impeccable social standing to act as crusaders in the age of “Benevolent Empire.“

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The purposes of this study are to seek after the relation between living life style and housework according to social change in modern age, and to consider the aspect of the gradual development about the way of housework. In this paper, I will consider housework of the Isas whose master was a village headman in former times and house has been designated to the valuable cultural asset since 1975. Contents Preface 1. Outline of the Isas' house and the Isas' living life in modern age. 2. Changing process of housework. 3. Subjects for consideration on housework from a standpoint of preservation.

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