The author summarizes technical development of mass production of high quality quartz crystals in Toyo Communication Equipment Co. Ltd where he worked since 60 years ago. In the project, reactors have been increased to volume of 650 mmφ x 14 m long with overcome of many problems such as sealing structure and temperature control system. Episodes on seed crystals, high quality crystals for optical applications, colored crystals, accidents and awards are also presented.

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Our recent observation on the morphology of natural and synthetic quartz crystals is reviewed. The basal face in natural quartz crystal from Four Peaks(Arizona), Sichuan (China) and Nose (Osaka), the Japanese twin from Narushima (Nagasaki) and the abacus ball-type crystals from Dal’negorsk (Russia) are mentioned. On the synthetic quartz crystals, it is stressed that mixed dislocations play a different role in the growth mechanism between the smooth interfaces (r, z, m) and the rough interface (Z). Mixed dislocations form spiral growth hillocks (r, z, m), and show two-dimensional morphological instability to form cobble II (Z). Adsorption of Al impurity along steps on the vicinal face of growth hillocks on the m face controls the macro-morphology (enlargement of the S face).

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多くの昆虫は天空の偏光パターンから方向を検出する。偏光のe-ベクトル方向の情報は，複眼の偏光受容に特化した領域［dorsal rim area（DRA）］で検出される。DRAで検出されたe-ベクトル情報は，その後，視葉の視髄（medulla）で３種類の情報に収斂されることから，人間の３色型色覚のように３種類の異なるニューロンの応答比率によって符号化される（即時型検出；instantaneous method）と考えられる。Medullaの３種類の情報から任意のe-ベクトル方向を符号化するニューラルネットワークを構築し，その動作を検証した結果，様々な自然条件の刺激に対して高い精度で体軸方向を検出できることが明らかとなった。また，コオロギ脳内神経細胞からの細胞内記録により，ネットワーク構築の際に想定したものと同じ応答特性を持つニューロン群が見つかった。これらのニューロンは特定のe-ベクトル方向に対して強い興奮性の応答を示し，脳内でコンパスの働きをすることが示唆される。さらに，ミツバチの吻伸展反射を利用して偏光刺激のe-ベクトル方向を弁別させる学習実験を行った結果，彼らが偏光刺激をスキャンすることなく90°異なるe-ベクトル方向を弁別することが明らかとなった。これらの一連の結果は，昆虫がinstantaneous methodに基づく偏光視システムを持つことを強く示唆している。

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One of the leading challenges for contemporary anthropology is to try to contribute to an understanding of continuity and change of culture and society, especially at the conjuncture of colonial and post-colonial contact situations. This paper explores variation and change in Aboriginal people's definition of Aboriginal culture, as a function of their differential historical relationship to their primordial past, or their sense of attachment to the ritual sites, their community and their own people. Among Bundjalung people who have maintained the all-Aboriginal Pentecostal Christian fellowship for three quarters of a century in rural New South Wales of Australia, Christians who keep to the strict Pentecostal doctrines reject Aboriginal "culture". The term "culture" is two-fold in its usage among them. Within the Aboriginal domain, culture means witchcraft practised on the basis of the traditional Aboriginal knowledge of "clever men" or witch doctors, which they strongly reject and fear. On the other hand, the Bundjalung Christians are familiar with the national discourse of Aboriginal culture that is a channel to self-empowerment and material benefits. This category of "culture", however, is also of great concern to the Bundjalung Christians, as Pentecostals regard desires for secular success and material benefits as the channel through which the Devil insinuates into people's everyday life. Hence they reject revitalisation of Aboriginal culture, as well as traditional cultural knowledge. However, the practice is not the rejection of Aboriginality. In Bundjalung society, Christianity is needed by those who are deeply embedded in the lived reality of everyday life in the Aboriginal social domain that is based on the blackfellas mode of thought. The Bundjalung Christians' emphasis is always on each individual's spiritual warfare against the Devil. Fear urges them to renounce "culture" which falls into two categories as mentioned above. Loss of knowledge related to the djurebil (sacred places), at which both beneficent magic and destructive magic used to be performed, has enhanced fear as generations have passed. Throughout the process of the collapse of traditional social institutions, especially rites related to localised spiritual beings, Christianity has functioned as protection against evil spirits which are considered to have been left intact. This paper seeks to develop discussion of such variation and the historical processes involved. The Bundjalung case brings into focus the process in which conquered indigenes try to redefine their own self to bring the devastating effects of the colonial contact under their control by accepting the exogenous God.

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