国の定める文化財保護法において、「記録作成等の措置を講ずべき無形の民俗文化財」として選定されている沖縄の

という地域文化をいかにデジタルアーカイブ化するかについて検討し、その構成内容・記録撮影の方法について解説した。具体的には、沖縄県宜野湾市大山に伝わるをテーマとし、大綱の制作工程、祭祀儀礼を含む一連の行事、及び撮影方法について、歴史的背景とともにアーカイブ化した。こうした地域文化情報のデジタルアーカイブ開発を通して、いかに地域文化の継承・発展に寄与し得るかという視点から、クリエイティブ・コモンズが提供するCCライセンスの重要性について報告した。

はじめに稲作文化として発祥してきた

行事の歴史を示す文化資料として、綱の材料となる稲藁の栽培環境（稲田）の様子や綱作り作業で用いられる脱穀機による藁鋤き作業とともに、大綱の形態が示す稲作文化としての儀礼的意味あいについて紹介した。

更に、稲作農耕と

前の一連の祭祀儀礼の様子についても、大山区民が継承してきた精神性を示す重要な文化情報の一つとしてアーカイブした。このほか、行事としては、綱を担いで集落を練り歩く道ジュネ―（スネイ）にはじまり、本番前の示威行為とされる旗頭の上げ合い勝負のガーエーや両綱をぶつけ合うダイナミックなアギエーと呼ばれる勝負も、の特徴を示す文化情報として記録した。

最後に、

行事の撮影記録について、撮影者10人による多方向撮影（10点）について解説した。

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沖縄を代表するエスニックスポーツのひとつにがある。旧暦6月、7月、8月を中心に各地で行なわれ、詳細な報告書・論文等が数多く出されてきたが、未だ悉皆調査には至っていない。しかし他のエスニックスポーツと同様、社会状況の変化等により変容、廃止を余儀なくされたも少なくなく、早急な記録化が望まれている。
沖縄の網岡引きは1994年に国の「記録作成等の措置を講ずべき無形の民俗文化財」に選択され、現在、沖縄県教育委員会では「沖縄の習俗記録作成事業調査委員会」を組織し、県内全域の調査を進めている。調査の成果は今後、報告書にまとめられる予定であり、沖縄の研究に大きく寄与するものと期待される。そこで本稿では2000年度から始められた「沖縄の習俗記録作成事業」について、その概要を紹介したい。

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 Today, there are regional variations in the types of traditional Japanese tugs-of-war. Clarifying the significance and issues of traditional Japanese tugs-of-war passed down from generation to generation through children who perform them is meaningful in understanding how traditional sport and game culture can contribute to regional development.
 The purpose of this study was to examine the actual condition and cultural features of a traditional tug-of-war event known as Inaba no shobu-tsunahiki (literally means a tug-of-war performed in Inaba Province that uses tugs made of iris) held in the Mizushiri district of Ketaka town as a traditional ceremony of tango-no-sekku (the boys' festival on May 5^th according to the lunar calendar), and to clarify the cultural significance of this event from the standpoint of regional development through traditional sports.
 The materials used in this study were collected mainly through fieldwork and interviews with the tug-of-war participants and investigations of historical materials.
 With regard to the significance of traditional sports culture, it has been considered that traditional Japanese stick games have played an important part in regional development. Similarly, the present findings indicate that this traditional tug-of-war has important significance for the modern community. Inaba no shobu-tsunahiki in the Mizushiri district evolved from the region's nature and history and reflects the identity of the local residents. As the tug-of-war is performed by children and supported by the adults, it plays an important role in community continuation and development, enhancing the local sense of togetherness and revitalizing the link between generations.
 In the aforementioned aspects, we can find the modern significance of traditional sports and games.

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In the southern part of Okinawa main island, there are many villages to have had a traditional tug of war as an annual event. The tug of war takes a structure that two groups compete with each other, so the antagonism between the two leads to the violence with body contact at times. But the violence in the tug of war has been eliminated in many villages up to the present. Pointed out by the preceding studies of the violence in festivals or sports, the elimination of the violence was caused by the modernization of the society. However, in some cases, the villages where the violence seen in the tug of war have been eliminated adjoin the villages where the violence is in existence. So it seems hard to think that the modernization caused the elimination of the violence.
The purpose of this study is to specify the violence in the tug of war in Haebaru-cho, Okinawa prefecture and the factors of its acculturation. To attain the purpose, I give consideration based on fieldworks over a 4-month period in total. As for the definition of the violence of this study, I quote one by K.Sugawara, “all physical acts that intend to give physical harm directly on the body of another person.”
The main results of this study are as follows :
1) Such acts as beating, kicking, pushing down, throwing down to the ground, striking with a stick come under the violence in the tug of war.
2) In the tug of war that people in a village are divided into two groups according to Munchus, patrilineal descent groups, the violence relates to the antagonism between Munchus.
3) From 1960s to 1970s the violence was eliminated in most of the villages in Haebaru-cho. The considered factors of it are school education, growing interest in education, popularization of higher education, social concern about the violence, increase in population, change of industrial structure, and change in children's play.
4) As for the tug of war in Kyan, Haebaru-cho, one of the acts which did not fall under the category of the violence has changed into the violence. I considered the factors as follows :
(1) Newspaper accounts which put emphasis on the violence as a feature of the tug of war in Kyan.
(2) The interruption of the young men's association activity.
5) For young men in Kyan, the violence is an experience for socialization and for developing their identification to the village.
6) For people in Kyan, the violence is a good opportunity to be conscious of and realize their ideal which is the equality in social status and role performance. Therefore they appreciate the violence seen in the tug of war.
7) It may safely be assumed that the violence in Kyan functions as cultural focus which is resistant to the rapid change in the social conditions.
Judging from the results mentioned above, the main factor of the acculturation of the violence in the tug of war is whether the violence functions as cultural focus in a village or not. And the modernization of the society pointed out by the preceding studies is the only clue to the acculturation of the violence.

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【はじめに，目的】患者の動作・運動指導において言語教示の重要性が唱えられている一方で，運動を促す際の指導者と学習者の言語認識の一貫性については，今日のリハビリテーション分野での研究は十分であるとは言えない状況にある。そこで，本研究では異なる言語表現が筋収縮に与える影響と言語を用いた筋収縮感覚を他者と共有可能であるか調査する。【方法】健常男性12名を対象とした。2人1組とし両者をフィットネスチューブの両端を把持した状態で向き合わせ，言語教示を提示し，肘関節屈曲運動を5秒間行う牽引側，閉眼にて開始肢位を保つ受け手側とした。教示内容は形容詞表現「速く・強く」，「遅く・強く」，擬態語表現「びゅんっと」，「ぎゅーっと」，比喩的表現「でピストルの合図と同時に綱を引くように（以下，）」，「何とか持ち上がるくらいの重いダンベルを手前に引くように（以下，ダンベル）」の6種類とした。各施行終了後，速度・強度を（Visual analogue scale：VAS）を用いて主観的感覚を調査した。また受け手側には9種類の教示を提示し，筋運動感覚から牽引側の教示内容を予測させた。なお，表面筋電図の測定は右上腕二頭筋，右上腕三頭筋長頭，右上腕三頭筋外側頭とした。統計解析は，各教示間における筋出力の比較にKruskal-Wallis testを用いた。有意差を認めた場合にSteel-Dwass testによる多重比較を行った。比較する際の教示は受け手側の予測に合わせて牽引側，受け手側それぞれ行った。【結果】受け手が回答した予測教示について，一致した正答率は「」の67％が最も高く，対照的に「びゅんっと」の25％が最も低かった。各教示間のVAS速度，VAS強度，上腕二頭筋平均振幅の牽引側においては，VAS速度で各教示間に多くの有意差が認められたが，VAS強度において，有意差は認められなかった。また，客観的指標である上腕二頭筋平均振幅においては，「遅く強く」「」間，「ぎゅーっと」「」間でのみ有意差が認められた（p＜0.01，p＜0.05）。受け手側においては，VAS速度に，「びゅんっと」「」間，「びゅんっと」「ダンベル」間を除き，牽引側と同様の有意差が認められた。VAS強度においては，形容詞・擬態語間，擬態語・比喩間に有意差が認められたが，形容詞・比喩間で有意差は認められなかった。上腕二頭筋平均振幅においては，「」「ダンベル」間で有意差が認められた（p＜0.05）。【結論】治療意図による言語の使い分けの必要性が示唆された。また適切な比喩的表現は牽引側，受け手側，両者にとって最も統一した筋収縮活動を起こした。このことから，運動指導を担う理学療法士には他者と共有しうる多彩な比喩表現の必要性が示唆された。

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Tug-of-war in Tonaki village, Shimajiri, Okinawa is held annually on the 25th day of the 6th lunar month with Kashiki festival. It is the purpose of this paper to consider the expected roles or functions in Kashiki tug-of-war from the two contexts that of inside and of outside of Tonaki village. Because of tourism movement in recent years, many tug-of-war festivals in other Okinawa villages are now following to solar calender. However, Tonaki village keeps to take place Kashiki tug-of-war according to the lunar calender even though the new event "Tonaki festival", which was created to promote tourism, was added. And also the village gives his prior attention to home-grown people in Kashiki tug-of-war. From these aspects, Kashiki tug-of-war seems to be maintained in some sort of 'closed' context for insiders. In other words, despite promotion of tourism, Kashiki tug-of-war is being "not for sale" for the tourists. Tonaki villagers not only dodge the expectations of tourists and of ex-home-grown people, but also take advantage of those expectations into their context to maintain their traditional value or tradition itself in the modern world.

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