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本稿では、植民地統治下台湾の青年学校における教員待遇と配置の特徴を検討した。1939年に公布された台湾青年学校規則では専任指導員を置くべしと定めていたが、専任は指導員全体の1割強に過ぎず、不在の学校もあった。台湾の青年学校では教員の身分と待遇が不安定であり、資格や待遇について明確に規定されたのは1943年になってのことだった。さらに日本内地の青年学校は青年訓練所だけでなく実業補習学校も前身として組み込んでいたのに対して、台湾では実業補習学校を組み込まなかったために、専任教員の大半は体操及教練科の担当であり、農業科・家庭科・商業科・工業科となるにつれて手薄になっていく傾向がみられた。月40円以上の手当を受ける専任教員のべ90名を抽出したところ、在台内地人女性は2名、台湾人男性は11名に止まり、残りはすべて在台内地人男性であった。軍事教練中心の「安上がり」の学校という性格がこうした教員の待遇と配置にもあらわれている。, This paper examines the characteristics of teacher's treatment and placement in youth schools in Taiwan during Japanese colonial period. The Taiwan Youth School Regulations promulgated in 1939 stipulated that full-time instructors should be appointed, but only a little more than 10% of all instructors were full-time instructors, and some schools were absent. The status and treatment of teachers in Taiwanese youth schools was unstable, and it was not until 1943 that qualifications and treatment were clearly defined. In addition, while Japan's youth schools incorporated not only youth training institutes but also business supplementary schools as their predecessors, in Taiwan they did not incorporate business supplementary schools, so the majority of full-time teachers were in charge of gymnastics and training, and there was a tendency to become less effective as agriculture, home economics, commerce, and engineering became more and more numerous. When a total of 90 full-time faculty members received a monthly allowance of 40 yen or more were extracted, only 2 were Japanese women and 11 Taiwanese men, and the rest were all Japanese men. The character of a “cheap” school centered on military training is also reflected in the treatment and placement of these teachers.

[特集]国際シンポジウム「アジアの社会におけるヘルスケアの現在:子どもから高齢期まで」, This research was supported by JSPS KAKENHI, Grant Numbers 17K04128 and 20K02109.

本稿は,2021年度大阪教育大学教職大学院高度教職開発専攻教育実践力コース開講「他地域教育実践演習I・II」にて実施された授業実践についての報告である。当該授業の受講生であった第二稿者は,2021年12月〜2022年1月にかけて,台湾の高雄師範大学附属高級中学附設國小部5年生を対象に,図画工作科の授業を行った。当該授業は本来台湾への渡航を予定していたが,新型コロナウイルス感染拡大のため,オンデマンド型・同時双方向型,双方を活用した実践となった。実践を行うにあたり,児童の想像や表現がより広がるような授業を構想した。本稿には実践するまでの経緯,実践した上での課題と今後の展望についてまとめている。, The paper reports the lesson practice conducted in the course called "他地域教育実践演習 I・II (Overseas Practical Education Seminar I・II)" where graduate students give a series of lessons to elementary school students in Taiwan. This course was held in the United Graduate School of Professional Teacher Education of Osaka Kyoiku University in the academic year 2021-2022. The target students of the lessons were in their 5th grade of the elementary school attached to National Kaohsiung University in Taiwan, and the subject taught was arts and crafts. Due to the restrictions on international travels caused by COVID-19, the lessons were conducted online (asynchronous and synchronous). This paper will describe the process of devising the lesson that intended to expand children's imagination and expression, the challenges that arose during the practice, and the future prospects.

The purpose of this paper is to focus on the “newcomers” and their children, whose presence has been increasing since the 2000s, and to clarify how they are positioned in Taiwanese society through policy and textbook descriptions. The results of the analysis of the “Civics and Social Studies” textbooks, which are considered to reflect the most “multicultural” education in Taiwan, showed that the “newcomers” are positioned as one of the ethnic groups and that it is important to understand the different cultures of the “newcomers” and other ethnic groups to respect multiculturalism. However, the textbooks also stated that the “newcomers” were a group of ethnic groups. On the other hand, the textbooks do not mention specific images of “newcomers,” and portray biased images of “newcomers” in other parts of the text (pictures and columns), which may indicate a risk of discrepancy with reality. In addition, while the textbooks depict the “newcomers” as a symbol of Taiwan’s “pluralistic culture,” the focus is on how to guarantee the rights of the “newcomers” and other socially vulnerable groups, rather than on how to include the “newcomers” as a social minority and create a “community” for Taiwan as a whole. The focus is on how to guarantee the rights of the“ newcomers” and other socially vulnerable groups, rather than on how to imagine a single “community” that is inclusive of all Taiwanese “newcomers”. Such descriptions may lead students to perceive“ newcomers” as“ those who need to be taken into consideration” and may inculcate false stereotypes.

This paper attempts to clarify the relationship between "Taiwanese," "Chinese" and "Han people" as concepts of integration through history textbooks of senior secondary schools in Taiwan, and also in China. Textbooks are official knowledge and suggests parts of what kind of integration the governments consider. The following three points have clarified in this research. First, the commonly used Han nationality (Hanzu) refers to the Han people (Hanren) of Mainland China, while the Han people of Taiwan are referred to as Han people in Taiwanese textbooks. In this case, the Han people in Taiwan were emphasized as being much newer than the indigenous people, having migrated 400 years ago. Secondly, Chinese textbooks are trying to measure integration by diluting the Han majority. This is in contrast to the many Chinese documents and academic papers. Third, in Taiwan, rather than Han people as used in history textbooks, Hakka people, Minnan people, and Mainland people are used as subordinate concepts of Han people in general. The reason why these terms do not appear in the history textbooks is the history of the Han people is only 400 years old at most, and that of the Mainland people is only a several decades., 本研究は，公益財団法人JFE21 世紀財団による2019 年度アジア歴史研究助成によるものである。

[特集]国際シンポジウム「パートナーシップと家族の形をめぐって」

本論では台湾の中学校必修科目「公民と社会」の教科書分析を通して、多文化・多言語と共生する台湾社会における異文化理解教育の特徴を明らかにすることができた。「公民と社会」の中の異文化と関わる内容を分析し、(1)異文化への認識、(2)異なる文化を体現するもの、(3)台湾に暮らしている外国出身の人々に関する事情、という3つの視点からその特徴を明らかにした。「公民と社会」においては、子どもに異文化を理解させるため、目に見えるものと目に見えないものがあるという文化の基本概念だけではなく、異なる文化と出会ったり接したりする際に重要な態度までも述べられている。また、日本の異文化理解教育と異なり、台湾では、自国の文化を他国へ発信することを求めたり、自国の文化を学ぶことの重要性を強調したりはしていない。本論における考察は、今後の異文化理解に関する授業開発に生かしていきたい。, In this paper, we were able to clarify the characteristics of crosscultural understanding education in Taiwanese society that coexists with multiple cultures and languages through the textbook analysis of the compulsory subject "Civics and Society" in Taiwan's junior high school. We analyzed the contents related to different cultures in "Civics and Society" and clarified their characteristics from the following three perspectives: (1) recognition of different cultures, (2) embodying different cultures, (3) circumstances related to people from foreign countries living in Taiwan. In "Civics and Society", not only the basic concept of culture that there are visible and invisible, but also important attitudes when encountering and interacting with different cultures are stated. Also, unlike Japan's cross-cultural understanding education, Taiwan does not require that its own culture be disseminated to other countries or emphasize the importance of learning its own culture. I would like to make use of the considerations in this paper for future lesson development related to understanding different cultures., 実践論文(Practice-Based Article)

日本が戦前の50年間，植民地とした台湾で，ミンゾク学（民俗学・民族学）が内地との関係の中で，どのように形成されていったかを，研究者の動向と物質文化研究に着目しながら検討をおこなった。黎明期に重要な研究者として，鳥居龍蔵と伊能嘉矩があげられる。両者とも濃淡はあるものの，柳田国男と交わっている。柳田は台湾総督府による台湾原住民調査の成果を参照しながら，山人論を構想したことは注目される。日本国内での台湾への注目は，当時の民俗学関係雑誌に掲載された論文からも明らかである。台湾でも『南方民俗』，『民俗台湾』といったミンゾク学関連の学術雑誌が刊行された。台湾では研究者の人数も限られていたため，多分野の研究者との関係は密接であった。『民俗台湾』を主宰した金関丈夫は，柳田国男に敬意を払う一方で，物質文化にも着目し柳宗悦の民芸運動にも共感した。『民俗台湾』の主要メンバーであった池田敏雄は，金関の独特なスタンスを継承し，戦後は民芸運動や日本のミンゾク学と関わった。これらのことから，植民地時代台湾のミンゾク学の形成と発展は，日本民俗学と深く関係しており，一方で研究者のネットワークを考慮するならば，民芸運動からの影響もあったことを確認した。日本民俗学と民芸との接点について論じられることは僅少であるが，台湾の状況を見ると，地方で没交渉ではなく双方に影響を与えあったのではないかと考えられる。, This paper examines the emergence and development of Minzoku studies (folklore/ethnology) in Taiwan during the Japanese colonial period, with focus on the trend of researchers and material culture studies. In initial stage, TORII Ryuzo and INO Kanori were significant scholars who had relationship with YANAGITA Kunio, the founder of Japanese Folklore. YANAGITA also read the reports of field surveys on Taiwan indigenous people, that supported him to conceptualize SANJIN (mountain people) theory. There were many articles on Taiwan in Japanese folklore/ethnology journals, which showed Japanese researchers also had paid attention to Taiwan. In Taiwan, the magazine Nanpo Minzoku (Southern ethnos) and Minzoku Taiwan (Folk Taiwan) were launched. Researchers in Japan and Taiwan were closely related. KANASEKI Takeo, was a major member of Minzoku Taiwan, respected YANAGITA as well as YANAGI Muneyoshi who was the leader of the MINGEI (folk art) movement. IKEDA Toshio, another major member, succeeded KANASEKIʼs stance and participated in Japanese folklore studies and folk art movement in postwar Japan. As described above, the development of Taiwan folklore studies during the colonial period were closely and mutually related to Japanese folklore studies, that would be same to the folk art movement although not many mentioned., 特集 : 東アジアの民俗学 --歴史と課題, Special Issue : Histories and agendas of East Asian Folklore Studies

YOSHID Hatsusaburo (1884-1955) drew many bird's-eye views against the background of the spread of railways in the Meiji era and the travel boom of the Taisho era. It was commissioned byrailroad companyies, hotels, and local governments in various regions. His works were mass-produced and used as tourist maps. At the request of the Taiwan Bank, set of 4 postcards entitled A Bird's-Eye View of the Island of Taiwan in 1937 was published. At that time, Taiwan was a part of Imperial Japan. He has visited Taiwan only once. That year is 1935 when Government-General Taiwan held on Taiwan 40 Anniversary Exhibition. His bird's-eye view called the same title as these postcards was exhibited in there. Therefore, it is possible A Bird's-Eye View of the Island of Taiwan drew in 1935 became the prototype of one published in 1937. This paper analyzes A Bird's-Eye View of the Island of Taiwan in terms of theme and style to explore how he expressed Taiwan occupied by Imperial Japan.

In March 1897, the first Investigation of Kotosho（Lanyu）was conducted by the Goverment-General of Taiwan. It is known that various investigations were conducted on the life of the Yami people and the environment of the island. However, it is not well known that many photographs were taken by investigators. This paper clarifies the photographer and the content of the photographs through the photographs taken in the investigation. As a result, it was revealed that Arita Shunko had photographed the scenery of each area, the scenery of the settlement, houses, Yami people, researchers, specimens, and so on.

The summary of International Symposium on Materiome Research 2019, which was held on August 22, 2019, is reported. In the symposium, there were 14 invited talks from National Chiao Tung University in Taiwan, and Muroran Institute of Technology in Japan. The difference in the research system in the university between Taiwan and Japan is discussed., 特集

This paper deals with education-related policy documents, courses of studies and civics textbooks of senior high schools to clarify the concept of ‘Taiwan citizen’. There are following three findings as a result of the analysis. First, academic ability and the ‘Taiwan citizen’ have been strongly linked at the policy level, and, accordingly, the realization of the ‘citizen’ means to improve academic ability. Second, what was clarified through the analysis of the textbooks was that ‘Taiwan citizen’, ‘we’, and ‘our country’ was strongly tied. In other words, ‘Taiwan citizen’ is a concept close to ‘nation’, and, in this sense, it cannot be said that the concept of ‘Taiwan citizen’ has changed significantly. Thirdly, there are various sub-items under the concept of the ‘Taiwan citizen’, and, among them, ‘multiculturalism’ and ‘multicultural society’ has been newly added and emphasized as the items of ‘Taiwan citizen’ in recent years. One of the findings from the textbook analysis is that while multicultural education in Taiwan was traditionally for indigenous people, it is more conscious of coexistence with new residents coming from Southeast Asian countries, which suggests the flexibility of Taiwan's concept of ‘citizen’., 本研究はJSPS科研費JP19H01639の助成を受けたものです。

「第3次AIブーム」が徐々に落ち着きをみせはじめるなかで、このAIブームを振り返り、現在のAI技術の特質と限界を明らかにするとともに、ビジネスでの活用方法について検討した。また、台湾のAIへの取り組みと、AIを活用した自動会話プログラム「チャットボット」等を開発する企業の分析から 、日本企業の学ぶべき点を探った。, As the "third AI boom" gradually began to settle down, we looked back on this AI boom, clarified the characteristics and limitations of current AI technology, and examined how to utilize it in business. We also explored what Japanese companies should learn from the analysis of Taiwan's AI initiatives and the companies that develop AI-based automatic conversation programs such as "chatbots.", 鈴木良始教授古稀祝賀記念号(Honorable issue in commemoration of Prof. Yoshiji Suzuki's 70 years of age)

The full-scale leprosy relief services in Taiwan was carried out by two facilities, a government-run Rakusei-in established by the Taiwan Governor’ s Office and a Rakuzan-en founded by the Canadian Presbyterian missionary and physician Gushue-Taylor. The role played by Gushue-Taylor and Rakuzan-en, a manifestation of his idea of medical relief, was very different from that of the foreign missionaries who contributed to leprosy relief in Japan. His work as a physician was a unique effort aimed at rehabilitating non-severe patients while complementing the leprosy policy of the Government-General of Taiwan. This time, the writer had the opportunity to visit the old Rakuzan-en, which is now Happy Mount Colony, so In this paper, I would like to evaluate the history of Rakusan-en..

磯 永吉（1886－1972）は，戦前の台湾において稲の品種改良に従事し，試行錯誤の末に台湾の気候風土に最も適した品種「蓬莱米」の開発に成功した農学者である．蓬莱米の開発は，台湾の農業を大きく発展させただけでなく，当時食糧不足に陥っていた日本の危機を救う等，多大な貢献に寄与した． さて，磯 永吉が広島県福山市の出身という縁から，2020年７月13日から31日までの期間，福山市立大学附属図書館において，特別展示【台湾蓬莱米の父 磯 永吉】が開催された．そこでは，御遺族から貸与頂いた磯 永吉の著書や写真をはじめとする多数の貴重な資料が展示された．しかしながら，特別展は短期間に加えて， コロナ禍という状況下であったこともあってか，広く周知されるまでには至らなかった．一過性のものに終わらせないためにも，本稿では展示資料を中心として，磯 永吉の生涯とその功績について，改めて論述しておきたい．, Mr. Eikichi ISO (1886-1972), a Japanese aguriculturalist, was engaegd in rice-breed improvement in Taiwan, and was, through trials and errors, successful in giving birth to a new rice-breed “Hourai” that came to fit the Taiwanese climate. The improved rice-breed “Hourai” contributed not only to the development of Taiwan’s agriculture but also to the rice provision to the Japanese people during their food shortage period. As Mr. ISO’s hometown was Fukuyama, Hiroshima prefecture, the Fukuyama City University Library held a special display titled “Mr.Eikichi ISO: The Father of Taiwan Hourai Rice-Breed” from July 13 to 31, 2020. This display was made possible by his bereaved family provided the library with a lot of his valuable materials including writings and photo-graphs. As the display period was short and took place during the current worldwide epidemic of New Corona Virus (COVID-19) as well, most people unfortunately missed it. This paper therefore, aims once again to discuss Mr. ISO’s life and accomplishments as are told through the many display materials.

投稿論文, 現在の台湾では母乳促進の政策がとられ、産後1か月の完全母乳率は67.2%と高い。女性た ちは妊娠期から母乳に関する教育と指導を受け、人工乳ではなく母乳哺育をしようと考えるよう になっている。本稿では、2017年10月以降に出産した30人の台湾人女性に哺育中の経験につ いてインタビューし、母乳の持つ意味、母乳哺育の身体経験、母乳をめぐるトラブル、哺乳の方 法、母乳哺育を続ける理由を明らかにした。 その結果、多くの女性たちは直接子どもに授乳せずに、搾乳器で搾り出してから哺乳瓶で与 えていることがわかった。この方法は、パートナーや親と育児の分担を可能にし、飲んだ量がわ かることで安心感を得られ、女性がスムーズに職場に復帰するのを可能にしていた。その一方で、 女性達は過剰に搾乳することで、乳房に様々なトラブルを生じていた。女性達は、「母乳で哺育 することが何より大事だ」という意識を内面化し、母乳哺育を実践することでエンパワーされる と同時に、多大な犠牲を払っていると感じていた。政府の母乳政策は、「母乳哺育は自然で、赤 ちゃんにとって最高の栄養」だとしているが、現代の女性たちにとって母乳哺育は学習するもの で、文化的に構築された行為になっている。また、哺乳のトラブルや乳腺炎などは医療によって 解決される医学的問題と見なされるようになっていることから、母乳哺育は自然なものであるよ りは、政府の政策や近代医療と大きく関係する行為であると言える。 Currently, Taiwan has a policy of promoting breastfeeding and the rate of exclusive breastfeeding at one month postpartum is as high as 67.2%. Women are educated and gain knowledge about breastfeeding during pregnancy and many prefer breastfeeding to formula feeding. In this article, I interviewed 30 Taiwanese women who gave birth after October 2017 about their breastfeeding experiences. Their experiences covered such aspects as perceptions of breastfeeding, their physical experiences, problems arising from breastfeeding, plural breastfeeding methods they took and reasons for continuing breastfeeding. The interview showed that many women bottle fed the baby after expressing their breastmilk instead of feeding directly from their breasts. This method allowed the sharing of childcare with partners and parents, gave them a sense of assurance by knowing how much the baby drank, and allowed women to return to work smoothly. On the other hand, women had various problems with their breasts due to excessive frequency of pumping and producing large amount of breastmilk. Women felt both empowered and a sense of huge sacrifice by practicing breastfeeding, as they have internalized the idea that breastfeeding is the best for the baby. The government's breastfeeding policy states that “breastfeeding is natural and breastmilk is the best food for the baby," but for modern women breastfeeding is culturally constructed rather than natural, as women need to learn how to breastfeed. Furthermore, the fact that troubles regarding breastfeeding including mastitis are increasingly seen as medical problems that can be solved by medical treatment illustrates that breastfeeding is closely related to government policy and modern medical care rather than a natural act of women.

The purpose of this study is to clarify the features of Taiwanese sport organizations as nongovernmental ones, focusing on the Chinese Taipei Olympic Committee and the Republic of China Sport Federation from a viewpoint of “publicness,” and to make a suggestion about Japanese sport organizations. In this study three standpoints of “publicness” are used, which are the types of bottom-up or top-down, the “new public commons,” and “publicness” based on sport culture. Especially the first and second standpoints are used.The Chinese Taipei Olympic Committee dispatches the Taiwanese athletes to the international sport events hosted by the IOC, based on the Olympic model that is not restricted by the frame of the states, which means that the CTOC is regarded as the symbolic organization that generates a national identity as “Taiwan” or “Republic of China.” The Republic of China Sport Federation builds the “new public commons” and contributes to making a civil society, because the ROC Sport Federation develops the autonomous projects working with the government sector, the private sector and the community sector. In 2013, the Sport Affairs Council and the Department of Physical Education were integrated to the Sports Administration and it was located under the Ministry of Education, which might mean that Taiwanese sports policies were actually conducted in educational administration. Being under the concept of the “new public commons,” it may be needed that the CTOC and the ROC Sport Federation as nongovernmental sport organizations should not be obedient to the Sports Administration, but rather influence it by the civil hegemony.

OUCHI Ushinosuke, a Graduate of Schule des Vereins für deutsche Wissenschaften, （The German Studies Society School） held several key Bureaucratic Positions in Colonial Taiwan and Kwanto Leased Territory with GOTO Shimpei. He wrote numerous Books and Reports on Japanese Colonial Rule and his Opinions of how it should be conducted. This Paper examines OUCHI’s Writings and attempts at clarifying the Perceptions of Colonial Rule held by Japanese Bureaucrats and its Reality in Prewar Japan., 大内丑之助は，独逸学協会学校専修科を経て高等文官試験に首席合格し，司法省判事，会計検査院検査官，法制局参事官など多彩な経験をした後，後藤新平に見出され日本の植民地・影響圏の統治実務を担当した植民地官僚であった。彼は台湾総督府参事官，関東都督府外事総長，大連民政署長などの外地行政実務を担当しながら，報告書や雑誌において日本の植民地統治政策のあり方を論じた。本稿は，大内の経歴と著作物を検討することを通じて，戦前期日本の植民地官僚がどのような統治認識を有していたかを析出し，日本の植民地統治の実態を明らかにしようとする試みである。

本稿は植民地期台湾の一地域にとって「御真影」がいかなる役割を担ったのかということを，学校沿革誌，郡誌，当該時期の戸口統計等の資料を手がかりに検討したものである。第一に，台湾における御真影は，朝鮮への下付と異なり，戦闘状況下の日本軍の展開に合わせて開始された。1920年代以降学校への下付は中等教育機関から広まりだしたものの，公学校（台湾人初等教育機関）へはほとんど下付されなかった。第二に，新化尋常小学校は，「御真影奉護」の人員確保を考えれば，教員数の減少は避けねばならかったが，1930年代には新化街の日本人人口が減少していた。学級編成および教員の数を確保できたのは，台湾人児童の尋常小学校在籍数に支えられたことが推定される。第三に，新化尋常小学校への御真影下付が同校だけにとどまらず，新化公学校と農業補習学校児童生徒に対する一定の役割も担った。その人数を見れば天皇・皇后写真による「教育」の対象は台湾人児童が圧倒的多数である。御真影を下付されていない学校の児童生徒に対して，「紀元節」「四方拝」（一月一日）などの学校儀式のあと尋常小学校まで移動して拝礼を実施する，奉護燈設置の寄付金を拠出させるなどの要求がなされた。一方では学校として御真影下付校に選ばれないという構造的な劣位への配置と同時に，他方で天皇崇敬教育のために御真影およびその奉護設備を利用した「教育」には巻き込まれたことを具体的な事象をもって示した。, From the late 19th century to the almost first half of 20th century, Japan's schools are known that they received Emperor and Empress's official photos from the Ministry of Imperial House. The photos that called Goshin'ei were very strictly and carefully reserved, supervised by school staffs and made full use of for the school rituals. But recent research is making it clear that prudent and deliberate observation in accordance with the actual situation in those days are needed before settling into short paradigm like "Tennōsei [Emperor System] Ideology".Based on understanding described above, this paper examined the social and educational role of the Japanese Emperor's photos in colonized Taiwan through making use of school official documents, the materials in local office and population statistics in those days.Taiwanese schools in Xinhua haven't been selected as the school that could receive the Emperor's photo, on the one hand. Taiwanese children were, however, involved in "education" by Goshin'ei , on the other. The reason for this is firstly because Taiwanese common school are placed next to the Japanese school and secondly because Xinhua normal elementary school, which had been established for children of Japanese residents in Xinhua area, received the photos.This kind of intricate social structure cannot always be applied for all Taiwanese schools. However, the case in Xinhua shows one characteristic conformation in colonial education.

“Under the Rising Sun” is the very first story in Satō Haruo’s anthology, Musha, published in 1936. “Under the Rising Sun” was first released in a new-year special issue of the women’s magazine, Josei, in January 1928, under the original title “Kidan” (“A Strange Story”) and then retitled when Musha was published. “Under the Rising Sun” is about a couple, the Matsubaras, who come from rural Japan. The Matsubaras are sent to India and Africa as slaves during the early Meiji period. Eventually, they are set free and go to Taiwan, a new colony of the Japanese Empire, to acquire their own farm. Unfortunately, they are killed by Taiwanese thieves in the end. The storyteller is a government officer of the Governor-General of Taiwan, who recounts the story to a reporter. Previous research on Satō Haruo’s Taiwan-related works have focused on the relationship between “colonists” and “natives.” Some examine Satō’s thoughts on China or ancient Chinese writing style (kanbunchō) used in his works. However, this article is about the difference between the colonists. In the first place, this article analyzes why Satō changed the title for the publication of Musha. Furthermore, I argue that “Under the Rising Sun” is a story about something that cannot fit into the dichotomy of “Japan” and “China” or “suzerain” and “colony.” Colonists are not monolithic. There are many differences between them, determined in part by factors including core-periphery positionality, region, gender, and class. Through this analysis of “Under the Rising Sun,” this article reveals these problems.

高等教育機関への経常的な補助金が年々削減されている台湾では，外部資金の調達が各大学の一課題となっている．その中でも，寄付金は比較的自由に運用できる財源であることから，各大学にとって優先して獲得すべき外部資金である．本研究は，台湾・香港・マカオ官立大学の収入構造に着目し，大学の資金調達に関わる寄付推進策の経緯，実際の取組みの事例比較を通じて，中華圏三地域の大学の寄付事情について明らかにした．その結果，香港とマカオでは企業からの寄付が多く，台湾では卒業生からの寄付が多いことが分かった．さらに台湾では，寄付する理由として，「資金運用の適切性」，「寄付金の使い道の明示」などが挙げられ，寄付したくない理由として，「資金運用の不透明性」が挙げられた．寄付金獲得を展開するためには，「各地域の特徴を踏まえた寄付金獲得活動を行う」「資金運用について詳細に公開をする」ことが必要であると示唆された．, The purpose of this investigation was to build the blueprint of public higher education’s fundraising，especially the donation in Taiwan，HongKong，Macao.In the future，the survival of Higher Education Insitutions，HEIs depends more on the donation of the populace. If the donations of HEIs are unstable， the result might affect the operation of the organization. The paper was also aimed to understand the needs of the information of the donators through empirical researches. Meanwhile， this paper also explores whether the transparency of information weather affect the donated behaviors or not.

海外教育実習体験(台湾)プロジェクトとは,大阪教育大学大学院に所属する院生が,台湾南部の高雄師範大学附属小学校において研究授業を行うものである。本稿では平成30年度VI期生3 グループの内,β班の実践内容を紹介する。本授業は美術の授業として2018年10月19日に2 時間続きで実施されたものであり,同校4 年生を対象に行われた妖怪をモチーフとしたカードづくりの実践である。本実践において,β班のメンバーは,日本・台湾両地域で親しみのある妖怪を用いることで,異文化においても実践可能な表現活動プログラムを考究した。また児童の自由な表現を促すために,妖怪というモチーフを用い,日常の風景を異なる視点から捉え直す活動を導入し,自ら構想し,思考する力の育成を目指した。, An Overseas Teaching Practicum in Taiwan is that master's course students of Osaka Kyoiku University teach classes at an elementary school attached to National Kaohsiung Normal University. This paper covers the lesson plan of 2018 Generation III group β.This lesson was conducted as a class of art on October 19, 2018. It is a practice of making cards with the motif of the Youkai(Monster) and performed for the fourth grader. In this lesson, group β considered expression programs that could be practiced in different cultures by using familiar Youkais in both Japan and Taiwan. In addition, in order to promote free expressions of children, using the motifs of the Youkai. We introduced an activity to recapture everyday scenery from a different point of view, and aimed to foster the ability of children to think on their own.

台湾において, アフリカやアジアにおける他の植民地帝国と同様, 日本統治期50年間にわたり, いわゆる「原住民」とその社会に関する膨大な人類学的調査が実施された。帝国日本の他の版図と比較すると, 台湾における人類学研究はより大きな地位を占めた。同地での植民地人類学は主に, 漢族系台湾人ではなく, オーストロネシア語系の台湾先住民族を調査し, 植民地当局の言う「原住民」こそが土着の台湾人であると考えたのである。本稿の主要課題は, 台湾先住民族に関する植民地学知を総合的に取り扱いながら, 日本の植民地人類学者らが台湾先住民族をいかに捉えたか, 台湾総督府がこの一連の表象をいかに再生産したか, さらに, こうした表象が独立後もいかに内面化され, いかに存続しているかを明らかにすることにある。連綿と続く単一的な国民観・民族観は今日の人文社会科学によって解体され, 国民というアイデンティティは構築されたものとして把握・批判されているが, 少数民族のアイデンティティは従来通り自然視されている。19世紀に形成された国民国家・植民地主義という近代パラダイムの中で考察され続けていることが, 現在の人類学や人類学者による「人類学史」の限界であろう。台湾山岳の先住民族に対する植民地言説と実践を歴史的に検討することは, 植民地科学の一側面を照らすだけでなく, 植民地主義とアイデンティティの形成というより広義なグローバルヒストリーという課題に貢献できよう。, The fifty years of Japanese colonial rule in Taiwan, between 1895 and 1945, sawmassive field surveys of colonial society and "aborigine" populations, similar to other contemporary colonial empires in Africa and Asia. Anthropology occupied a centrality reached in no other Japanese colony. She focused on these many indigenous minorities of Austronesian languages who lived in Taiwan, alongside the Han Chinese communities, to affirm these groups, which were referred to as "aborigines", as the only true Taiwanese. The central question of this article, which will summarize Japanese colonial intelligence towards indigenous populations, concerns the way in which Japanese colonial anthropologists apprehended the indigenous populations of Taiwan, the reproduction by the colonial power of these representations, and finally their internalization and perpetuation in post-colonial era. At a time when, today, social sciences are deconstructing the idea of nations as continuous and homogeneous communities, the identity of ethnic minorities remains perceived as a natural fact and is still grasped within the 19th century paradigm of national and colonial modernity. The historical study of colonial discourses and practices towards the alpine populations of Taiwan will shed light on a particular aspect of the history of applied science and colonization, while completing the overall history of the forging of identities in colonial situations., 特集 : 人種主義と反人種主義の越境と転換, Special Issue: Transformation of Racism and Anti-Racism Across Borders

本論は、『漢珍日日新報データベース』によって『台湾日日新報』を調査し、永井郁子（1893～1983）の台湾楽旅の実態を解明することを目的とする。調査の結果、記事81点が見出されること、そこから永井の台湾楽旅は第一回（1928）、第二回（1930）、第三回（1933）、第四回（1936）および第五回（1937）の5度に及ぶこと、永井の台湾行きは詐欺事件に端を発していること、これらの記事から第一回6件、第二回4件、第三回22件、第四回1件、第五回2件、合計35件の独唱会の存在が知られること、とはいえ、それらは実際に永井が行なった演奏会のせいぜい半数程度しか報道していないこと、内6つの演奏会については演奏曲目の詳細が明らかになり、他の3つについてはプログラム構成の大枠が知られること、第三回については当時の拓務相永井柳太郎の勧めで渡台し、多数の小学校・公学校・高等女学校・師範学校で独唱会を行なって、永井柳太郎作詞、宮良長包作曲の〈新日本建設の歌〉を歌い、かつ児童生徒に歌わせたこと、永井の渡台を組織したのは台湾総督府の官僚を中心とする永井郁子女史後援会であったことが明らかになった。, This paper aims to clarify the performing tours to Taiwan by the Soprano singer NAGAI Ikuko (1893-1983) as reported by the Taiwan Nichinichi Sinpou (Taiwan Daily Newspaper) using the database prepared by the Transmission Books & Microinfo. The results of this research are as follows: 1) There are eighty one articles in Taiwan Nichinichi Sinpou related to her. 2) Nagai made Taiwan tours five times in 1928, 1930, 1933, 1936 and 1937. 3) Her tours resulted from a fraud case. 4) Thirty five recitals are reported in these articles (six for the first tour, four for the second, twenty-two for the third, one for the fourth and two for the fifth). 5) These numbers represent no more than half of the actual recitals given by Nagai in Taiwan. 6) The details of the prgram are reported for six concerts and the structure design is reported for three. 7) She made her third Taiwan tour on the advise of the Minister of Colonial Affairs, NAGAI Ryutaro, giving recials in many schools (elementary, girls’, and normal schools), singing the ‘Song of the Construction of New Japan’ with the lyrics by NAGAI Ryutaro, the music by MIYARA Choho. 8) NAGAI Ikuko’s Supporters’ Association was established for her second Taiwan tour in 1930 and its main members were officers of the Taiwan Governor’s Office. It is also to be mentioned that in February 1932 NAGAI Ikuko made the school boys and girls not only listen to but also sing together the ‘Song of the Construction of New Japan’, whose text is nationalistic and agressive. From today’s point of view, this appears to be an anticipation of the Japanization education to come in Taiwan in September 1932.

本論文は「九州地区国立大学教育系・文系研究論文集」Vol.9, No.1(2022年/10月）に査読を経て受理された。

In this paper, we investigated the educational challenges facing New Immigrant Children in Taiwan and the support provided to them, through interviews with children and their school officials in Yunlin County and Chiayi County, Taiwan. Through the series of interviews, we discovered that school students and their teachers all felt there was no problem for the New Immigrant Children living in Taiwan, as they grew up in Taiwan and could speak Chinese. However, the support provided by schools to them cannot be considered sufficient from the perspective of multicultural and multilingual education. Without considering their multicultural and multilingual backgrounds, the education system may be pressuring the children to integrate and adapt to Taiwanese society in the name of equality and fairness. In conclusion, we indicated that instead of aiming directly at language acquisition, under the principle of aiming for language equality, schools should embrace the diverse cultures and languages of New Immigrant Children more.

Childbirth in Taiwan is highly medicalized and the declining status of midwives is considered to be one big factor behind this. After Taiwan became Japan's first colony in 1895, the development of western medicine progressed considerably. In addition to establishing licensure system for Midwives, formal education and training was required to become a midwife. Although the statutory status of midwives was lower than doctors in the colonial government, they had a leading role in attending births because they were women, their number was much larger than that of doctors and their skills were superior. However, the implementation of doctor's law under the Kokuminto government changed the relationship between midwives and doctors. The introduction of policies concerning family planning and medical insurance also contributed to lowering status of midwives. To sum, medicalization of childbirth, coupled with gender-insensitive aspect of modern medicine and subsequent health policies became both a reason and a result of the declining status of midwives by raising that of doctors in return.