In travel agency, tour planning is conducted by combining some tourist attractions on tourism service system. However, this system cannot meet various tourist needs and evaluate feasibility of some tours quickly. Therefore we aim to solve this system's problems by structuration conducted in product variety design. In this study, we conducted structuralize tourism service system in order to support travel agency planning tours.

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In the first half of the 12th century, the Fâtimid dynasty in Egypt hastily changed her course on the decline through the domestic discords and the invasion of the crusades, but we have few historical materials on that period and it is not elucidated sufficiently yet.
Usâma ibn Munqidh (1095-1188) was an eminent warrior and man of letters, paticularly a poet, keeping friendly relations with Caliphs, Wazîrs, Amîrs and Francs in Syria, Egypt in those days. His memoirs, kitâb al-I'tibâr, give us valuable sources in elucidating this age.
By his memoirs, we can see many phases of Arabic society itself and those of military and cultual contacts between the Islamic world and Europe in those days, such as the living forms of Syrian amîrs and their civic life including hawking and methods of medical treatment, various forms of war and diplomacy, and the hasty changes of conflicting interests at home and abroad among Arabic powers, Frankish powers and the Byzantine empire.

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本シンポジウムのテーマである「歴史経験の語られ方、記憶のされ方」について、済州4・3を事例として報告した。済州4・3をめぐる語りは、語り手である個人、その家族あるいは親戚姻戚が何をしていたのか、どこにいたのか、どのように犠牲となったかといった事件当時だけではなく、事件後にこれらの人びとがどこでどのように暮らしたのかによっても規定される。他二本の報告は、東北大震災（金菱報告）と三池炭鉱報告（松浦報告）であった。各報告と合わせて議論することにより、歴史経験の語られ方、記憶のされ方についての論点として気づいたことがある。それは、歴史経験や記憶を開いていく場をどのように設定するのか、別の表現をとるとすればpublic memoryの時間軸をどう設定するのか、空間をどこまで広げるのか、つまりpublicと形容する時どのような枠組みを前提として論ずるのかということだ。この問いは、ある地域のある時期における歴史経験が、後の生活にいかなる影響を及ぼすのかという視点を複眼的に置くことなくしては深めることが困難なものである。この気づきを踏まえて、済州4・3とはいかなる歴史経験であり、体験者や遺族などがどのように語り、さらに済州4・3から何を語りうるのか、本稿は在日済州島出身者の生活史調査からの試論である。

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Several studies were carried out concerning threshold of tuberculin reaction. Recently attention has been paid to the threshold of immediate type of skin reaction (end point of antigen dilution) and its clinical significance. In this paper following points were studied and discussed: cause of individual difference in the threshold of skin test, advantage of the use of threshold dilution as a method of skin test in asthmatic patients, and change of the threshold values following hyposensitization. As concerned flare of the immediate skin reaction, either reaction by standard antigen dilution or threshold measurement showed skin sensitivity to antigen. There was no difference in skin sensitivity to histamin between in house dust-positive subjects and house dust-negative ones, and there was no significant correlation between sensitivity (threshold values) to histamin and that to house dust in asthmatic patients. Prausnitz-Kustner titers proved to be variable even with the serum from a single patient. It was concluded statisically that comparison of Prausnitz-Kustner titers of different sera should be carried out on a same reccipient, and it was demonstrated by P-K test that threshold of skin reactions in asthmatic patient was significantly correlated to the amount of reagin in the serum. Blocking antibody was tested during hyposensitization in ten asthmatic patients. The relationship between changes in threshold and blocking antibody titer suggested a possibility that hyposensitization caused production of blocking antibody, consumption and production of reagin. As the consequence of these possible reactions, threshold values and intensity of the standard skin reaction would change, however the former showed more sensitive change than the latter.

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In course of the early centuries of Arab rule Andalus had been steadily Arabicied and Islamicized. But even in the latter half of the ninth century the Arabs and the muwalladun, the Muslim indigenous people, had not yet lost their identity and hated each other. On the other hand the muwallad noblemen, who had concluded treaties with the Arabs at the time of their conquest, largely preserved their traditional prerogatives over their men and continued to rule their vast domains on condition that they should pay tributes to the Arab authority in token of the allegiance. Sometimes they stopped paying tributes and attacked cities, villages, and highways under the governmental rule. Under the rather strong rule of Hakam I and Abd al-Rahman II. helped by the foreign mercenaries and the muwallad noblemen incorporated in the governmental army, the Umayyads steadilv strengthened their rule over the muwallad noblemen and threatened their traditional status. Many muwallad noblemen reacted by taking arms against the Umayyads. Among them were Banu Qasi of Tudela, Banu Marwan of Merida, Daysam b. Ishaq of Tudmir, and Umar b. Hafsun of Reiyo. Umar succeeded in gainig support of his men and the indigenous people of the adjacent regions, both muwalladun and Christians, by appealing to their anti-Arab feeling. He armed them and settled them in the forts on tops of the mountains. Many other muwallad noblemen imitated him and allied with him. Thus Umar succeeded in founding a rather large state and even planned to supplant the the Umayyads for a while. On the other hand the Islamicization and the mingling of Arabs and muwalladun completed in the capital Cordoba and its environs. They had demanded the Umayyad amirs to respect Islam and shari a and even rioted against Hakam I. Later in the amirate of Abdullah the Umayyads succeeded in embodying themselves as Islamic State and began to gain the support of all the Muslims, both Arabs and muwalladun, Even Umar's muwallad men began to waver. Umar increasingly had to rely on the Christians. This is why he converted to Christianity. His conversion in its turn led to the defection of his muwallad men. After Abd al-Rahman III destroyed his state he took the title of the caliph, and thereby completing the Islamicization of the State.

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In ancient Japan, the concept of gods had been changed as passing of time. From this fact, it is expected that Japanese primitive faith had been changed, as sword culture was transmitted from China. In this paper, we describe transformation of primitive belief and foundation of unique Japanese sword culture, in the process of accepting sword culture.
The summary is as follows:
1. Sword culture influenced ancient Japanese mental world, and changed belief in the fire. This belief in the fire changed from destructive to constructive and part of this had been absorbed in the concept of sword.
2. Originally, ancient people believed in god of snake that supported farming. But, as the time went by, power of god of snake had declined, and this faith was absorbed in the concept of the sword.
3. Power of god of thunder had decline, too. The belief in this had concentrated at peculiar god “Takemikazuchi”, and this had been related to sword.
4. The sword came to absorb concepts of fire and snake. And related to “Takemikazuchi”, it was recognized as god itself.
5. From the above discussion, it is assumed that there is a unique Japanese way of thinking that sword is related to god. This is thought to be a foundation of concept of sword in Japan.

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