イントネーションの文体的機能の一つに「あおりの文体的機能」が存在する。あおりの場面は通常の会話と異なり、大勢の人の反応をうかがいながら話す。本研究では、これを音声学的文体論の立場から「あおり音調」と命名し、

MC のあおりを分析した。あおりの特徴である音調を含むプロミネンスや発話速度等の相関性を検証し、

ライブ

MC におけるイントネーションの文体的機能についての解明を試みた。本研究で得られた結論は次の通りである。上昇音調を用いることは多いが、あおりの要因の一つに過ぎず、発話の内容次第では下降のあおりも可能である。プロミネンスだけではなく、マイクを通さない「生の声」という強調がされることがある。また、それぞれの特徴が相互に現れることで、あおりは現れる。

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Twitterにおける情報共有ネットワークは，時間や場所の制約を受けることなく発生するため産業応用上有用と思われる．そこで，流行の予測における具体的な因果関係や説明変数と目的変数の検討として，説明変数として

公演決定に関する告知tweet前の25か月間を，目的変数としてのいいね数の変動を取り上げる．本研究では，2017年にティストの，公式アカウントにおけるいいね数の時系列的変化に関する基礎的なデータ分析を試みた．その結果，対象のティストらのいいね数の経年変化は，線形的な上昇を示すことが確認できた．

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I compared the construction plan of Butokuden (i.e., an arena for Judo

Kendo) in Tokyo before World War II with the post-war Nippon Budokan competition. In designing the two gymnasiums, a great debate arose as to whether to use a bold non-pillar space with a steel structure, or a Japanese-style roof expression. Ultimately, the Japanese-style roof design was deemed easier to understand for Japanese people. I analyzed why Sutemi Horiguchi had a critical attitude toward this roof expression, as well as how Mamoru Yamada used this same roof expression to win the first prize in the Nippon Budokan competition.

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　　This paper considers the process of restructuring the views on Takenouchi-ryu, one of the Japanese traditional schools of martial arts, leading to its description as the oldest form of jiu-jitsu as the origin of jiu-jitsu. What authorities were used by Kobudo Takenouchi-ryu officials to develop publicize this idea? How were these authorities used? In addition, we discuss what factors led Kobudo Takenouchi-ryu officials to re-construct their self-representation through the publication of an official book on Kobudo Takenouchi-ryu, Nihon Jiu-jitsu no Genryu Takenouchi-ryu, in 1979. This paper makes a contribution to genealogical study of Kobudo, traditional martial ways in Japan, within Japanese cultural studies.
　　First, we analyzed three publications describing Takenouchi-ryu, written by Kobudo Takenouchi-ryu officials from 1973 to 1982. In these three publications, these officials used three classical scrolls of the school, written between 1714 to 1844, as legitimation of their discourse. However, critical research has not found the official discourse of Kobudo Takenouchi-ryu to be well founded in these classic books. It has been found that Kobudo Takenouchi-ryu officials in fact used another source of authorization, a history of Kodokan Judo written by Kodokan Judo officials.
　　Second, we analyzed five books describing the history of Kodokan Judo, published from 1868 to 1988. The results showed that the connection between Takenouchi-ryu Kodokan Judo was formed as part of the historical development of judo in Japan. According to this progressive view of history, judo developed from sumo to kumiuchi (a form of battlefield-oriented armored grappling), from kumiuchi to jiu-jitsu, from jiu-jitsu to judo. This genealogy was developed based on the ideas of Mamoru Sakuraba, the first to write a book on the history of judo, describing the historical development of Kodokan Judo. Sakuraba also regarded Takenouchi-ryu as jiu-jitsu. However, Sakuraba did not assign the origin of jiu-jitsu to this school. Sanzou Maruyama, who was the first to write an official history of Kodokan Judo, introduced Takenouchi-ryu into the historical development. Maruyama proposed the fact that Takenouchi-ryu was a school of kogusoku, kogusoku was the origin of jiu-jitsu, implying that Takenouchi-ryu was the origin of jiu-jitsu. It was clear that Maruyama was the first to consider Takenouchi-ryu to be the origin of jiu-jitsu, his view was fixed in subsequent descriptions of the history of Kodokan Judo.
　　Third, we analyzed six papers referring to Takenouchi-ryu, written by Jigoro Kano, the founder of Kodokan Judo, from 1888 to 1926. In these papers, Kano emphasizes the Japanese origins of jiu-jitsu among the grappling arts. Kano denies the legacy of Chin Genpin, a famous Chinese writer artist, as the originator of jiu-jitsu, instead placing Takenouchi-ryu at the center, which was regarded as a school of Kogusoku: grappling in light armor, either empty-handed or with a variety of short weapons. With this adoption of Takenouchi-ryu into the historical description of jiu-jitsu, Kano accepted two premises. The first was that Takenouchi-ryu is a school of jiu-jitsu. The second was that Takenouchi-ryu was founded in 1532. Almost all historical descriptions in Kodokan Judo take up these premises, making it common knowledge in the history of Kodokan Judo. However, the premises themselves have never been verified. There is a big issue with the second premise in particular. Takenouchi-ryu claims that it was founded in the sixth month of the Tenbun era. However, historical records show that the Tenbun era started in July, making the claim for 1532 as the foundational date of Takenouchi-ryu obviously suspicious.
(※Due to word limit in J-Stage, please refer to the PDF file below)

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In this study, through the perspective outlined below, I discuss how the number of “martial ways" adherents expanded after the Meiji era, in which the warrior class, the primary supporter of the martial arts, collapsed,

was altered into a form more befitting a modern state, as well as how these arts developed into the aspect of national culture known as “martial ways."

1. The decline

return of martial arts in the early Meiji era

1) The police increasingly became an entry route into the martial arts, through the recruitment of famous martial artists successful in kenjyutsu shows called Gekiken kogyo

increased martial arts training for police officers; this was achieved by connecting the liberal democratic movement with martial artists honing the movement toward martial arts training among civil rights advocates.

2) Martial arts were often practiced within the imperial court, perhaps for the purpose of appealing to the identity of the state. The incorporation of the martial arts, which was a part of the traditional warrior culture, into the functions of the imperial court may have been a strategy for establishing the modern imperial system.

) Jigoro Kano rationalized systematized the learning teaching of Judo founded Kodokan Judo as a method of the education for youth in the modern state.

2. The Invention of “Martial Ways"

1) “Martial ways" were invented in Japan for ensuring the survival of Japan's ancient traditional culture by preserving old customs

integrating these with the national awareness that had demonstrated dissatisfaction with the policies of extreme Europeanization prevalent since the Meiji Restoration; further, it was done to express Japan's cultural identity as a venerable state to foreign countries.

. The Expansion of Classes Accepting Martial Ways

As has been noted, “martial ways," invented in the modern age, has been adopted as a broad national culture. This is indicated by various aspects, such as the creation of an association of martial arts organizations, the establishment of Dai Nippon Butoku Kai in 1895 for the education in

preservation of the martial arts, the movement to incorporate martial arts into regular school curricula, the activities of youth associations groups formed for the development of local youth.

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　Background Purpose: Approximately 10 years have passed since martial arts became compulsory in junior high school health physical education, but there has not yet been sufficient verification of the resulting changes in learning outcomes class conditions (class environment). To further improve martial arts classes in the future, it is important to examine the changes attributable to the introduction of compulsory martial arts. For this purpose, we investigated learning outcomes class conditions before after the introduction of compulsory martial arts classes.
　Methods: The study subjects were junior high school pupils who took judo or kendo in health physical education classes during the pre-compulsory post-compulsory periods. An online survey was used to obtain data on personal attributes, learning outcomes, class conditions. A total of 1,220 students (608 before 612 after the change to compulsory physical education) were included in the analysis.
　Results Discussion: We compared the learning outcomes class conditions before after the mandatory course was established. The results showed that those who took the course after it became mandatory had better learning outcomes. A higher percentage of students reported that the class atmosphere was more cheerful, that the teaching method was more creative in incorporating game elements, that they had more time for physical exercise. We then examined the class conditions affecting learning outcomes, found that classes with a cheerful atmosphere classes incorporating game elements influenced learning outcomes.
　Conclusion: It was confirmed that making martial arts compulsory had changed learning outcomes class conditions. Pupils who took the class after it had become compulsory showed higher learning outcomes. After the introduction of compulsory martial arts, the atmosphere of the classes had become brighter, the teaching methods had become more creative in incorporating game elements ensuring more time for physical exercise. The teaching phase had focused on acquisition of basic skills did not include simple games. In addition, it was shown that creation of classes with a cheerful atmosphere game elements may have led to higher learning outcomes, that there were differences between boys girls in their perception of learning outcomes the main teaching conditions that affect them.

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In contemporary budo studies, budo education that aims for personal development presupposes the theory of the mind-body relationship with a holistic view of both dimensions. A characteristic of this method is the emphasis placed on the physical body with a “body → mind” vector in which the body changes the mind. The educational objective of psychological influences is to deepen

enhance the mind. The mind is defined as having two kinds of spirituality: “artistic seeking of a Way” “ethical moral”. It is generally accepted in Japan that the educational power of budo is based on this logic.

The purpose of this research is to examine whether the logic of budo identified here is applicable outside Japan. In other words, the question “Can the educational power of budo work overseas?” will be examined using specific

extreme international examples.

Not much time has passed in Eastern Europe since the regime change in 1989

the outbreak of the Yugoslavia Conflict in 1991. There is a man who has experienced walking the line between life death, but who is still young in good health. He has been practising budo for a long time as a means of spiritual nourishment. The subject of this research is Soldier-A, a former combatant in the Yugoslavia Conflict.

In this research, transcripts of an interview conducted for a Hungarian radio programme, memoirs written voluntarily by the subject, a transcript of a ZOOM interview,

email interviews were analysed.

A qualitative analysis of the aforementioned text was conducted in the conventional philological method,

the thought process of the subject was clarified.

Soldier-A, formerly a combatant in the Yugoslavia Conflict, started budo mainly due to his poor family environment. He then served as s a sniper during the conflict. Soldier-A has experienced killing enemy combatants in mortal combat,

this ultimately led to a sense of alienation after the conflict, as well as suffering from sleep disorders nightmares, mental problems suicide attempts. It became clear that budo helped Soldier-A overcome these problems.

This paper confirmed that extreme mental disorders developed through wartime experience that required therapy can be helped through the practice of budo. Soldier-A’s example shows that budo training can lead to the restoration of humanity in a manner similar to which has already been proposed by earlier scholars in Japan.

Thus, in this case study from Eastern Europe, we could confirm that the logic of budo education, as touted in budo studies, in Japan is applicable outside Japan as well. In other words, “The educational power of budo works overseas.”

Furthermore, it is possible to develop through budo in Christian cultures. Japanese martial arts philosophy also functions in the Descartesian world of mind-body dualism. As practice progresses, it becomes apparent that “artistic

seeking of a Way” was followed by “ethical moral,” likewise that the content of “artistic seeking spirituality” deepened evolved as the practice progressed.

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The Education Ministry revised the term from Combat Sports to Budo in a course of study at 1990. The purpose of this revision is to pay respect on japanese culture tradition. I wold like to point what a school judo should be as Budo. The results are as following.
1) Kuzusi Tukuri has been valued in judo for a long time. At this revision I would like to point Kuzusi Tukuri throwing him lppon in teaching.
2) kata, whic literally means form has been traditionarily practiced in jujitu judo. At this time we would create Kata according to pupil's progress.
) The concept of ju propounded by Lao Tsu represented the fluidity, adaptability kaleidoscopic movement characheristic of water. I would like to explain Principle of ju in teaching.
4) I would like to teach a salute controling one's mind body in addition to respecting one's partner.
) I would like to unify the judo's term, for example Uchikomi, Randori Maemawari Ukemi etc, at this revision.

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