Traumatic dental and facial injuries are frequent in sports and often cause esthetic, functional, psychological, and economic problems. The term “weekend ” is used to describe people who participate in physically demanding activities only on the weekend, or part-time. In this prospective cohort study, we examined the prevalence of dental trauma and knowledge of traumatic dental injuries among weekend warriors in Ankara, Turkey. A detailed questionnaire on mouthguard awareness and knowledge and experience of dental trauma was distributed to 1,007 weekend athletes participating in a soccer tournament. The results showed that 9.8% of participants had experienced orofacial trauma, 21.7% were aware of mouthguards, 2.9% reported using mouthguards, 15.4% were aware of the field of sports dentistry, and 19.6% were aware of emergency treatment for dental trauma. Participation in sports, especially contact sports, greatly increases the risk of dental injury. The present results show that knowledge of traumatic orofacial and dental injuries is limited among weekend warriors. Public health authorities should develop relevant educational programs, including broad dissemination of information on the risks of traumatic dental injuries and methods for protection against such injuries. (J Oral Sci 57, 191-194, 2015)

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This paper deals with images of the medieval 's residence in Kaoku-zakko and other early modern writings and examines what is common knowledge in the early modern period and what is characteristic of Kaoku-zakko.
In early modern period, it was common knowledge that 's residence had changed in Muromachi era. But that change was usually described by the introduction of Shoin and Genkan, and description by the change in style from Shinden-zukuri to Shoin-zukuri as in Kaoku-zakko was comparatively rare. The notion in Kaoku-zakko that 's residence in Kamakura era was different from contemporary court-noble's residence was also rare.

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This paper aims to examine the spatial composition of the small attached buildings in Iriki Fumoto, the most well preserved historic settlement of the Goshi (the persons who usually engaged in farming and sometimes worked as warriors in the Edo period) in Kagoshima domain, Japan, and to consider one of the historic residential properties from a socio-spatial perspective. Specifically, it deals with the stables and outside bath-well houses, which are expected to reflect their characters as farmers, with regard to the building layouts and design principles. Firstly, the authors investigate the building layout of the Goshi properties in the district to reveal two contrasting areas; the official public architecture of the ′s residence and the private architecture of the farmer. Then, they look into the building plans in detail, including stables, and outside bath-well houses. Here, the principle of arrangement of the rooms will be clarified for the existing 15 stables and 13 outside bath-well houses. In addition, the authors also consider the plans of the stables and outside bath-well houses with regard to their size, area of cattle booths and components to reveal the design process and planning characteristics. In conclusion, the results of the above studies will be summarized, referring to the architectural value of these heritage sites.

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The origins of the Paralympics lie in the Normandy landings at the end of the Second World War and the resulting rehabilitation of wounded servicemen and women, particularly those with spinal cord injuries. The first Paralympic Games in 1960 in Rome is also associated with the meeting of the World Veterans Federation held in Rome at around the same time. Furthermore, the 1964 Tokyo Paralympic Games had several participants who had been wounded as a result of World War II. In this way, the history of the Paralympic Games has been linked to war.

Even today, many countries, such as the US and the UK, have wounded servicemen and women among their Paralympic athletes. Some countries also provide special programs and funding for the participation of wounded servicemen and women in the Paralympics.

International sports competitions exist in part to inspire and encourage people who have been wounded in war. A typical example is the Invictus Games begun by Prince Harry of the British Royal Family, and the Games in the US, which inspired the Invictus Games. This article describes the history and current status of these two international competitions and includes a brief pre-World War II history of sports and physical education programs in Japan for those who were wounded in war.

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Studies by many literary and theatre scholars have demonstrated the relevance of Wole Soyinka’s plays to Africa’s sociopolitical realities. Nonetheless, sufficient critical attention has not been given to the relevance of Soyinka’s A Dance of the Forests (1973a) to the current sociopolitical situation in Africa. This study analyzes various themes of dystopia in Soyinka’s A Dance of the Forests and shows their relevance to the troubled condition of life in contemporary Africa. The study is premised on the idea that the significance of literary works, especially in Africa, goes beyond the period in which they are produced. Using postcolonial insights of Frantz Fanon and Homi Bhabha as a theoretical paradigm, the study contends that, although A Dance of the Forests is set against the background of Nigerian independence in 1960, the play’s representations of crises of governance are relevant to the socio-political upheavals in the 21st century Africa. While the play acknowledges the Western colonial factor, it demonstrates that political tyranny, social injustice, dehumanization, and other indices of dystopia prevalent in the continent predate as well as transcend Western colonialism. It shows that the state of dystopia in Africa has a link with the long-established culture of tyranny in the continent. The study shows that Soyinka’s A Dance of the Forests reveals that various African rulers (before and during colonialism, and after independence), together with their collaborators, within and outside the continent, support and implement dystopian policies which undermine the collective happiness of the ordinary people. By demonstrating that diverse elements of dystopia in Africa are not only generated by external factors but also deeply rooted in some aspects of Africa’s precolonial and post-independence leadership cultures, the playwright summons both African leaders and the led for critical self-examinations. The paper concludes that, rather than solutions from outsiders, Africans themselves should address the pervasive corruption and tyranny assailing their continent, and institute justice and equity in order to resolve its dystopian condition.

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The myths of the people of ancient Iran contain references of many animals and among them the horse is of particular importance. In mythological terms, the horse appears as the symbole of the class. In the beliefs of the people of ancient Iran, the connection between the horse and the was related to the ambiguity of the horse. In the Avesta, this is shown by the use of -aspa (horse) in proper names and in the opposition of the white horse and the black horse.
Studies in ethnology show that the horse is frequently connected with deities of the wind. It is not unusual, for example, for a horse to serve as a sacrifice to the deity of the wind. In the Avesta, too, passages hinting at the ties between horses and the wind can be found. In Zoroastrianism, wind possesses opposing qualities. Vayu, the god of wind, presents a clear duality. The twin Mainyus of good and evil reside in Vayu, like Zurvan.
Wind is the demarcation between life and death, situated between this world and the after life, as demonstrated in the Haδoxt Nask and the Aogemadaeca. The horse, too, represents the character of being this boundary or being situated in the between. This point can be seen in the horse as a metamorphosis of Verethraghna as well as the Gushnasp fire venerated during the Sassanian dyansty. The proof for the tie with the boundary is the prayer on horseback frequently mentioned in the Avesta.

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Creatures differentiate themselves into various species through the process of evolution wherein individuals adapt to their environment. Similarly, products adapt to the environment of each country to evolve into products with completely different characteristics. This paper discusses computer role-playing games (CRPGs), which have evolved into different products in Japan from those in the West despite having the same roots. In the West, CRPGs emerged from table-top role-playing games (TRPGs) that reproduced it with video games. Through the technical developments thereafter, many TRPG fans became involved in the development. This was to recreate similar “fun” as TRPGs and emphasize “story developments based on the free selection of actions” and “realistic simulations in virtual worlds.” On the other hand, importation from Western CRPGs was the basis of Japanese CRPGs. Japan came into contact with CRPGs first instead of with TRPGs. The elements of CRPGs were different from the essential elements of TRPGs. The elements differed with regard to the following characteristics: (1) “fixed storylines” due to the technical limitations of CRPGs at the time; (2) the “systems that bring about character development by accumulating experience points and increasing the levels” were considered to be “fun”; (3) the anime-style character designs influenced by Japan’s manga and anime culture were further added and diffused as CRPG standards in Japan. This resulted in the genre known as Japanese role-playing games, which sought after a different type of “fun” that have heterogeneity compared with TRPG and CRPG in the West.

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Recently there comes a lot of debating about Judo suit and main points are its form and colour. We tried to reserach the historical changes of Judo suit, especially about its form and colour in Japan and the results are as follows;
(1) During the war pesiod, the put on a HAKAMA (a divided skirt forman's for mal wear) and a KOSODE (a wadded silk garment) under the armors. After the war ended, the sheds the armor and put on a HAORI (a Japanese half coat) instead of the armor on a HAKAMA and a KOSODE. The wore a JUBAN (a half undergarmet) and drawers as underwears and the colour of those wears were white with the raason of low cost without dyeing.
(2) When the practised KATA of Jnjutsu, they took off a HAORI and so the wears for the practice were KOSODE and HAKAMA. After the KATA practice, they did MIDARE-GEIKO (a practice of free fighting style) and then took off KOSODE and HAKAMA and wore half sleeves which were made wider and quilted to make it be stronger, and the form was as the same as JUBAN. They put on MOMOHIKI (drawers) too in the practice.
(3) The founder of Judo, Jigoro KANO mentioned Jude suit in his book that an upper garment could be white cotton in colour and trousers, MOMOHIKI with strings around the waist. Those which were mentioned by J. KANO are the technical terms of underwears, so that the origin of Judo suit could be recogrized as the underwears in Japanese culture. J. KANO maintained traditions of the white colour and improved of length of sleeves for prevention against injuries. And he established Dan and Kyu grading system with the various colours of the belts.
(4) There has been a traditional belief among Japanese peoqle that white colour means pureness and holiness which are much worthy to the life, so that could be the reason why the white colour of Judo suit could be maintained so far.

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The above is the beginning of Achilles' answer to the speech of Odysseus, a member of the delegation sent by Agamemnon. It is my intention to examine some essential problems by interpreting these lines, especially the last two lines 312-313. These two lines, though unspecific in expression, reveal Odysseus' cunning technique of persuading Achilles while at the same time 'cheating' Agamemnon. Odysseus, as a member of the delegation, conveys almost verbatim the conditions of reconciliation offered by Agamemnon. Nevertheless, concealing Agamemnon's acknowledgement of his own 'blindness of mind' and his intention to make Achilles yield to his power as overlord, Odysseus extends the request for Achilles to return in order to secure 'the safety of all the Achaeans' an axiom, so to speak, common to Achilles and to Agamemnon. Furthermore, Odysseus adds a few other tempting and encouraging words. The -hero, Achilles, angered by Agamemnon, had retired from the battle-field. From the standpoint, the bestowing of honour should be proportionate to his achievements on the field of battle. Achilles' anger and retirement were caused by the violation of this fundamental rule, and, moreover, by his having been deprived of the girl, Briseis, who had belonged to him. Hearing the speech of Odysseus, Achilles conceived that Agamemnon had 'cheated' him and now intended to 'cheat' again. But, in fact, Agamemnon had no intention of 'cheating'. The subordination of -heroes to the power of the overlord was considered by him to be quite proper. If so, whence arose this discrepancy in their conceptions? Although it is true that the personal excellence of a -hero such as Achilles afforded his side constant advantage over the foe, this in itself was not sufficient to sack the firm citadel of Troy. On the other hand, although the power of an overlord such as Agamemnon was, of course, necessary to organize the allied forces of the Achaeans, it could do nothing more. That is to say, there was a basic need to change the whole method and strategy of conducting the war. Nevertheless, no improvements were made in the armaments nor in the organization or strategy of the armed forces. Here we can find the reason why the two heroes persisted in maintaining their widely divergent opinions. (In this examination of the above problems I have purposely not mentioned the story of the wooden horse.)

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1.はじめに 今日の都市計画において、行政やプランナーなどの専門家だけではなく、市民との協働により計画を推進することが重要である。しかし、市民と専門家の並列的な関係により、計画が人々のニーズを十分に満たすことができない中で、その過程において個人の意見をどのように反映することができるかが、ひとつの大きな課題となる。本論では、都市計画における市民参加の原点となる近代都市計画家パトリック ゲディス(1854-1932)の理論である「生命の表記」に焦点を当て、その中における市民参加の位置づけを明らかにする。また、ゲディスの考え方を継承した都市計画家であるアーサー グリクソンの理論との比較を通して、近代からポスト近代の計画論において、個人と計画者が引き離されてきた過程について検証する。さらに、現代の都市計画が抱える問題を踏まえ、近代のゲディス理論が今日においで期待される役割とその可能性について検証する。なお、個人と計画者との関係を検討するための基盤として「近代化理論」と「従属理論」を用いて分析を行う。2.パトリック ゲディスの「生命の表記」 ゲディスは、1905年に「生命の表記」と呼ばれる思考機械を発表している。それは、生命の発展過程を示す4つの概念:「行為」(科学に基づく人間の活動の把握)、「事実」(日々の生活における「場所」の個人的な認識)、「夢」(個々の認識を超えた、人々が共感できる世界の構築)、「業績」(「夢」に基づく新たな世界の構築)によって構成される。「事実」では、都市の中での人々の活動を捉えるため、彼は「場所」(地理学)、「仕事」(経済学)、「人」(人類学)を社会学の基礎的概念として位置づけている。それ以降の「事実」「夢」「業績」は、これら3つとその組み合わせによるダイアグラムが徐々に発展していく過程を示している。さらに、この4段階の概念を1サイクルとする過程を繰り返すことにより、都市が進化しながらひとつのゴールへと収束していく。「生命の表記」の中でゲディスが思い描いていたものは、個人による場所の認識から政治的な議論までの道筋を構築することであったと言える。彼は、個人が地域に興味を持ち参加する市民となるよう、感情面での動機付けを行うと同時に、市民を新たな都市づくりを実現するための原動力として、重要な役割を担うよう位置づけていることが分かる。それは、市民とプランナーが、人間と自然との調和という社会が目指すべき共通の目標を抱き、言わば同一の社会観を有していることを前提としている。3.アーサー グリクソンのゲディス理論の解釈 ゲディス以後、生命の表記は、都市計画家であるアーサー グリクソンの理論の中に引用されている。1953年に発表した著書である『地域計画と開発』の中で、彼は独自の地域計画プロセスの枠組みを示している。彼の理論は、ゲディスが定義した4段階の概念のうち、一番初めの「行為」、つまり科学による人間活動の把握のみを用いている。それを含む計画過程として4つのステージ:自然科学の視点による「基本的過去」、社会科学の視点による「歴史的過去」と、それらの統合による「現在の文化的景観」、さらにそれが導き出す「計画的行動を設定している。ゲディスの「場所-仕事-人」は、社会科学の視点による「歴史的過去」として位置づけられており、より基礁的な学問としての自然科学による視点とあわせて、地域の現状を把握しようとしている点では、実証主義に基づくゲディスの理論と共通すると考えられる。しかしながら、ゲディスの生命の表記とグリクソンによる新たなアクションとしての都市計画プロセスとの相違点は、前者が、「行為」、「事実」、「夢」、「業績」からまた「行為」へと戻る循環するプロセスとして記述されているのに対して、後者は、「計画的行動」で終わる1サイクルとして表現されていることである。また、ゲディスの「行為」とグリクソンの「歴史的過去」の過程における「場所」、「仕事」、「人」を比較した場合、グリクソンの定義が、より詳細な専門的調査に基づく科学的データを重視しでいる。4.「近代化理論」としての生命の表記 今日の社会において、プランナーと市民の並列的な関係に基づく計画は、必ずしも人々のニーズを満たすことを保証しているとは限らない。ゲディス以後の都市計画のモデルでは、プランナーと市民の並列した位置づけと視点が明確に示されており、今日の計画理論にも共通して見られることが分かる。ゲディス理論の継承者であるグリクソンが描いた人と自然との調和に基づく地域づくりのプロセスでも、積極的に自らの生活の場を改善しようとする市民の力に依存することはなく、住民は、専門家としてのプランナーの意思決定に消極的に従うものとして位置づけられてしまった。ゲディスが「事実」の中で示した「感覚」、「経験」、「感情」といった日常の言認こよる地域の認識は、すべて専門のプランナーによる技術的な言語による地域の把握に吸収されている。このことは、ゼネラリストとしてのゲディスの理論がスペシャリストによる計画に移行する過程を示す一つの根拠として捉えることが出来る。今日、ゲディスの理論が過小評価されている理由として、市民プランナーの並列的な関係から捉えることができる。都市計画家ジョン・アボットは、近代からポスト近代に至る計画論を、「近代化理論」と「従属理論」として整理している。「近代化理論」では、その主たる目的を経済的、社会的発展と位置づけ、市民はその目的達成のために計画に参加するように位置づけられている。この視点に基づいた場合、ゲディスの理論は、人と自然との調和を目指すことをすべての個人にとっての共通の目的であると前提とすることにより、「行為」から「事実」の過程において、調査に基づく客観的な地域の把握と個人の知覚、経験、感情による主観的な地域の理解とが同一であると考えられており、それが「夢」としての新たな計画を導き出している。しかしながら、この問題点は、仮にこれら2つの認識に差異が生じた場合には、専門性とそれに基づく技術的言語が日常言語による主観的な認識を軽視する傾向にあること、またこうした専門性は、必ずしも複数の異なる住民の地域間のずれを調整する機能を持っていないことである。したがって、現代におけるゲディスの理論は、2つの問題を示していると言える。ひとつは、すべての人々が共有できる都市の姿が存在することを前提とすることはもはや出来ないということ、もうひとつは、プランナーが持つ専門的言語の優位性が、市民を都市計画から遠ざけていることである。5.結論:今日におけるゲディス理論の再評価 「近代化理論」としてのゲディスの理論が目指すプランナーと市民との同一の社会観の構築は、もはや今日の都市計画理論として応用できるものではない。しかしながら、彼が唱える「生命の表記」は、プランナーの価値観のみに依存することなく、個人が地域に対する自らの価値観を構築するための、個人の発展プロセスとして捉えることは可能である。このゲディス理論の解釈は、地域の経済的発展を第一の目的として置かず、その代わりに地域住民の異なる価値観や利益追求が共存できるように地域社会のエンパワーメントを推進し、個人のニーズを満たすための理論として定義することができると考える。このことにより、今日の都市計画の枠組みを、専門家による客観的態度と個人の主観的な自己表示的態度から捉え、その中で、ゲディスの「生命の表記」を、個人が自ら快適な生活の場、仕事の場を追求するためのひとつの手法として位置づけることが可能となる。さらに、より包括的な意味における都市計画には、これら2つの態度とそれぞれの価値規範を超えた公共圏の構築が必要であり、その中で両者の具体的な合意形成を行うことが求められる。

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A fossil shrimp-like crustacean is described from the Gwin Coal Seam of Alabama, U.S.A., Anthracophausia rheamsi n. sp. The specimen represents the first Late Carboniferous arthropod recognized from the Black Warrier Basin and supports affinities with contemporaneous rocks in Illinois, U.S.A., and Scotland, U.K.

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