This paper proposes a surface-similarity based method for recognizing textual entailment (RTE) in Japanese. First, we experimentally show that there is a positive correlation between semantic similarity (textual entailment) and surface similarity between sentences. The most effective measure of surface similarity for RTE is the character overlap ratio, which achieves classification accuracy of 78.3%. Based on the result, we design a two-step RTE system for binary classification. The first step classifies a given text pair into positive or negative entailment based on the character overlap ratio. If the pair is classified into the positive class, the second step examines whether the assigned class should be flipped or not by using heuristic rules that detect the mismatch of named entities and numbers. In addition to the RTE system, we also implement the MC system that classifies a given text pair into one of four classes (forward entailment, bidirectional entailment, contradiction, and the others), by combining a contradiction detector and the RTE system. In the RITE-2 formal run, the RTE system was ranked 7th among 42 systems at the RTE task, and the MC system was ranked first among 21 systems at the MC task. These results show that the surface-similarity based method achieves high performance in RTE.

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This study is the result of field research in Jintian-Zhen (金田鎮), which is well-known as the birthplace of the Taiping movement. Because of a lack of information, it has been very difficult to study the history of Guangxi society and the early days of Taiping. The author collected new materials during several visits to Jintian-Zhen between 1987 and 1990. The goal of the study was to illuminate the historical and social-anthropological features of the settlement in Jintian and, in particular, the social order that elite migrants established. The migration of Chinese into Jintian started in the 16th century with the supression of a resistance movement by the local Yao (瑤) minority. Many of the early migrants were Chinese bureaucrats seeking refuge from the conflicts indemic to the period between the Ming (明) and Qins (清) dynasties. The migrants occupied an extensive land area under the protection of the local goverment and forced tenant farmers to bring land under cultivation for the commercial purpose of selling rice at Guangdong (廣東). Jintian's development was thus different from that of Zijing (紫荊) where the Hakka Chinese (客家) language group settled. These differences suggest that there were several patterns in the settlement and cultivation of the frontier area, and, further, that these differences have greatly influenced the range of races and language groups in the area, as well as the extensiveness of the Baishangdi-hui (拝上帝会) activities. The early Chinese migrants who settled in Jintian made great efforts to build up their politcal and economic bases by using various social networks such as tongxiang (同郷) and the tongzu (同族). In particular, the lineage organizations of the Chinese migrants to Jintian, in spite of their small size compared with that in Guang-dong, led to great distinctions between migrants groups in terms of their population and property, as well as the political influence that was acquired by seholar bureaucrats and their lineage schools. Thus, powerful lineages took leadership in Jintian by using lineage organizations to establish and maintain law and order to their own advantage. Thus, newly-rising lineages such as the family of Huang-tizheng (黄体正) of Gucheng (古程) village, who was the organizer of "An Liang yue" (安良約), the Baojia (保甲) organization before Taiping, regarded marriage and association with powerful lineages as the most important means to elevate their family social status. The participants' lists of joint enterprise activities, such as the establishment of or repairs to the Sanjie (三界) shrine, clearly indicate the social status and rank of each lineage in the Jintian area. The seventy leaders of "An Liang yue", who opposed Taiping, were the same people that had close relationships to each other through marriage, goverment service, schools and literary circles. In this paper it is argued that the Jintian settlement society may be characterized by the idea of "sheng guang fa cai" (昇官發財), which means the acquisition of wealth through the perquisities of bureacuratic posts. This feature is different from that of Jiangzhe (江浙), a more mature province where the literary elite (文人) held substantive power. The Chinese migrants to the Guangxi frontier area ardently sought a stable foundation of economic and political security, as did the officers and troops of the Taiping army through "sheng guang fa cai". The examination for bureaucratic posts was regarded as the means for the control and integration of settlement society by powerful families. Jintian is a society where this "Ke ji" type elite group ruled, and where members of the Baishangdihui were persecuted by them.

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This study is based on new materials obtained during field research at Jiangkou Zhen(江口鎮), situated near the homeland of the Taiping, on several visits between the years 1987 and 1993. Up until now, a lack of information has made it difficult to study the history of Guangxi society and the early days of the Taiping. The aim of this article is to ascertain the histroical and socio-anthropological features of the social networks formed by the newly-risen lineage groups which migrated there. The migration of these lineage groups to Jiangkou started in the 15th century, before the beginning of Chinese migration to Jintian(金田). Many from Minnan(〓南). They were unsuccessful at first because, unlike the bureaucratic immigrants to Jintian, they lacked political power. The reason for their eventual economic success was their pattern of action, known as wen^2 xig^6(〓食) in Cantonese, according to which they pursued several different occupations at the same time in order to increase the possibility of success, while reducing the danger of complete failure. This pattern of wen^2 xig^6 was and important feature of Chinese society, especially amongy middle and low class migrants in frontier areas. After achieving economic success, they tried to join the Kuji(客籍) elite group of bureaucratic immigrant lineages. But many of the newly-lineage groups failed,because their lineage organizations were not sufficieytly cohesive. As a result, some low class members took part in the Taiping movement as a form of wen^2 xig^6. The upper and middle class members formed social networks, such as Miaohui(廟会) and Jiebaixiongdi(結〓兄弟), with corresponding class members of other lineages in order to empete against the political powar of the Kuji elite group. The period of the Taiping movement offered them a favourable opportunity for political success. They organized Tuanlian(團練), using thier economic power freely and fighting against the Taiping, and obtained the political position they had been seeking, although at the sacrifice of their fellaw members bho died in battle. To the Chinese people, a man's life was not meaningful until his lineage prospered so that religious services for the ancestors could be performed by the following generations.

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