サイズの生物学によれば, 時間は体重の 1/4 乗に比例し, 体重当たりのエネルギー消費量は体重の 1/4 乗に反比例する。よって, 動物の時間の速度はエネルギー消費量に比例するという関係が得られる。 この関係は現代人の社会生活の時間にもあてはまると考えた。そしてエネルギーによりつくり出された異常に速い時間が現代人のストレスの源になっていると心配した。現代人はエネルギーを使って時間をつくり出す。一つにはコンピュータなどの時間加速装置を用いて余暇を生み出している。もう一つは医療により死という不活発な時間を活発なものに変換している。こうして人工的に生み出された時間とどうつきあうかは, 高次脳機能障害の治療に関わる方々にとっても, 大きな課題であろう。

This paper researches the spread of consumer culture into Japan’s hinterland during the pre－WWII period and considers the historical significance of that spread through an examination of the gift culture and clothing purchases of wealthy people. Wealthy people frequently purchased gifts for ceremonial occasions and also exchanged or presented seasonal gifts at the mid－year and end of the year. Such purchasing expanded in the early 20th century, and as department stores in particular began selling gift coupons, traditional choices were supplanted by either useful goods or gift coupons as the main type of gift. This new gift economy itself began to supplement the market economy. Moreover, the gifts that wealthy people gave to the ordinary classes or to local communities provided aid in times of social crisis and promoted improvements in infrastructure and thus played the role of ameliorating the regional and income－based gaps in standards of living.

Wealthy people’s consumption behavior included both personal consumption for their own families and social consumption for their local communities, so their significant outlays on ceremonial occasions and their contributions to the local community can both be regarded as social consumption. In addition, from the 1920s on, department stores actively expanded into the provinces

and became involved in outreach sales and in doing the work involved in ceremonial events. Local wealthy people made use of such services, with the result that department－store culture became to penetrate countryside areas where there were no “brick－and－mortar” stores. The general public in local agricultural areas gradually became less resistant to consumption for ceremonies and events.

These developments laid the foundation for rural people to be comfortable with consuming when their incomes rose with the post－WWII land reform and the spread of consumer culture into rural districts.

This paper analyzes the relationship between digital fabrication and fandom learning represented in ethnographic case studies of six informants aged 21-24 participating in common-based peer production group, a craftwork group in a college. Learning as digital fabrication and social fabrication is a new wave culture of mavens, who are devoted to an alternative to mass production and the mission of "how to make (almost) anything". In addition, craftwork (especially, "Costume Play") with digital fabricators is a valuable venue for observing about, for example, appropriation, boundary crossing, poaching, and so on. First we frame this work as an effort to think about their making and learning using the concept of "appropriation" [20] from Wertch. Then we share an overview of Cosplay in "Fab society" in Japan, in particular our methodology based on shadowing and participant observation. Using Tsuchikura's methodology[18], we group our findings in three different categories: (1) learning as appropriation of meanings of new technologies, (2) appropriation of waiting time and (3) learning from and taking interest in cross-cultural practices through participation in local and small fandom group.