半乾燥地域である西アフリカ・サヘル地域の人々の主な生業は農耕と牧畜であるが、不規則な降雨や農作物への病害虫被害などにさらされ、しばしば干ばつや飢餓に見舞われる。本研究は、このような問題を抱えるサヘル地域の村落に暮らす2 つの民族（農耕を主な生業とするハウサと牧畜を主な生業とするフルベ）の生業を捉え、それぞれが認識した「危機の年」とその対処行動、村落の立地条件や民族による「危機の年」の認識と対処行動の違いを明らかにすることを目的とした。調査地はニジェール南部の州テッサウア県テッサウア・コミューンに位置するハウサの2 村落とフルベの1 村落である。調査は各村25 世帯ずつに対し、主に質問票による聞き取りを行った。聞き取りの内容は、ハウサとフルベが認識した｢危機の年｣とその対処行動、世帯の基本情報などである。調査の結果、主要な「危機の年」には現地呼称が付され、その経験は口承により記憶されていたことがわかった。ハウサの村落間においても「危機の年」の認識は異なり、その認識の違いは村落の立地条件、漁労や野菜栽培のような副生業による「危機」への対処の仕方の違いを反映していることが示唆された。ハウサとフルベという異なる民族間において認識された「危機の年」は共通し、それはフルベの「危機の年」の判断基準が家畜の損失に加えハウサと同じく収穫の多寡となっていたからであり、「危機の年」の認識における民族間比較を通じて、フルベの生業が定住による家畜の飼養と農耕というハウサに類似した形態にあることを捉えることができた。そして、「危機の年」の対処行動においては、各対処行動の内容を捉え、「危機の年」による差異、地域的差異、民族的差異により取られた対処行動が異なることがわかった。また、対処行動にはいくつかの優先順位があることがわかり、「危機の年」には各世帯の困窮度に合わせた対処行動が取られることが示唆された。

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This study was performed to clarify the issue of Japan’s participation in the Games of the New Emerging Forces (GANEFO) held in Indonesia in 1963. Indonesia, which was officially banned by the International Olympic Committee from participating in the Olympic games due to its rejection of Taiwanese and Israeli participation in the 4th Asian Games in 1962, launched GANEFO as an alternative international sporting competition. Despite the fact that Indonesia invited Japan to GANEFO, the invitation was sent to neither the Japan Amateur Sports Association (JASA) nor the Japan Olympic Committee, but instead to the Ministry of Foreign Affairs (MFA). This was because GANEFO was, by nature, inseparable from Indonesian national policy, and Indonesia suggested that Japan participate in the newly launched competition as a political request. The MFA preferred to avoid political intervention in sport and left the decision to JASA. However, the cabinet of Prime Minister Hayato Ikeda tried to address GANEFO’s request in view of the relationship between Japan and Indonesia that existed in those days and the upcoming meeting between Prime Minister Ikeda and President Sukarno. In principle, Ikeda’s cabinet needed to refrain from intervening in GANEFO (as it was a matter of sport), but in practice it was unavoidable for the cabinet to deal with GANEFO’s request because of the highly political nature of the issue.

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In this thesis, I discuss the projected-image practices of Thai filmmaker, Apichatpong Weerasethakul. Above all, his practices have been derived largely from his projectedimage practice, mainly by Ji-hoon Kim. Although these deal with Apichatpong’s projected-image practices in the framework of “cinematic” video installation, he only analyzes feature films so as to derive the characteristics of Apichatpong’s works from them. For this reason, previous research has overlooked his practices wherein the different elements of projected image/screen/viewer are intertwined. I examine the discussion of “cinematic” video installation, which is based on the preceding research, including the relationship between exhibition space and viewers by considering the installation work Phantoms of Nabua. This work attempts to contest the exhibition space and the local (Nabua village in Northeast Thailand). By intertwining multiple light sources/projected images/screens of this work, the viewer in the exhibition space is virtually placed in the local “site.” In this way, the viewer’s “decentralization” is promoted. Furthermore, by casting projection lights on the viewers, they appear as ghosts. Apichatpong’s practices are to reveal the presentation/ representation between cinema and installation. Finally, the overlapping of the “site” and ghosting of the viewer, allow for a reconsideration of the viewer him/herself in the installation art.

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This study analyzes newspaper articles in Chinese concerning the 1964 Tokyo Olympic Games （Tokyo Olympics）. The objective of the study is to clarify the media perspectives of mainland China and Hong Kong, a region which was under the sovereignty of the U.K., and both of which were under different political systems. The historical materials examined include articles of “Renmin Ribao” from mainland China and“ Wenhui Bao” from Hong Kong published in 1964 when the Tokyo Olympics were held. This study shows that China then non-participating in the Tokyo Olympics for political reasons. Among them were articles criticizing the IOC and President Avery Brundage concerning the participation issue of Indonesia and North Korea to the Tokyo Olympics. The study suggests that the articles, based on the tone of the press that the One China principle had to be maintained, were published to strengthen Chinese nationalism by politically utilizing the Tokyo Olympics. The “Wenhui Bao” stayed in line with Renmin Ribao politically, but published a number of articles covering the Tokyo Olympics including comprehensive reports and objective evaluations concerning the organization, operation and competitions of the Tokyo Olympics from the perspective of a region that participated in the Tokyo Olympics.

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Selon la théorie essentiellement typologique de S. Trimingham concernant l'islamisation en Afrique occidentale, trois types d'islamisation ont eu cours, d'ordre commercial, clerical et militaire, mais les deux premiers restent les plus fondamentaux.
Ce sont pourtant surtout les activités commerciales plus ou moins liées au commerce à longue distance qui ont constitué la base de l'islamisation jusqu'à la formation d'Etats islamiques au Moyen âge comme les Empires du Ghana, du Mali, du Songhay et du Kanemou-Bornou. Mais l'islam y resta marginal et, selon la terminologie de Trimingham, au niveau de “class religion”, sa sphère se limitant à certains groupes commerciaux plus ou moins étrangers aussi bien qu' à une partie de la population appartenant à la couche sociale et politique supérieure accessible aux premiers groupes. Qualifiant cette islamisation superficielle, Trimingham emploie deux termes très significatifs: “imperial cult” et “cult of the trading and clerical classes”.
L'Afrique occidentale a pourtant connu un changement radical lors du jihad peul aux XVIIIe-XIXe siècles. L'islamisation devenue militaire se développa, pourtant, dans son essence, sur la prise d'initiative des groupes cléricaux indigènes-torobé. Le militarisme islamique s'explique plutôt par le prosélytisme puritaniste de ces groupes. La théocratie islamique des Etats peul ainsi apparus annonce l'Ere islamique du “state religion”.
Cette théorie typologique de Trimingham, bien qu'acceptable sur le fond, présente certains points discutables. Dans le numéro précédent de ce Journal, M. Takezawa critique, à tort, Trimingham sur sa négligence de l'islamisation commerciale et sur sa méthode “historiste”. Mais au contraire, s'il y a des points discutables, us concernent plutôt sa méthode trop “typologique” ou trop structurale et la négligence, conséquence de sa méthode, à propos du rôle peul dans le jihad peul. Celui-ci doit être considéré dans ses phénomènes totaux. Plus particulièrement, la collaboration ayant exists, bien que plus ou moins antagoniste et tendue, entre les groupes cléricaux dirigeants (torobé ou toronkawa) et les peul éleveurs, leurs rapports dynamiques sont à élucider.

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