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京都大学 / 0048 / 新制・課程博士 / 博士(農学) / 甲第22896号 / 農博第2439号 / 新制||農||1083(附属図書館) / 学位論文||R3||N5316(農学部図書室) / 京都大学大学院農学研究科森林科学専攻 / (主査)教授 德地 直子, 教授 神﨑 護, 教授 吉岡 崇仁 / 学位規則第4条第1項該当 / Doctor of Agricultural Science / Kyoto University / DGAM

The Irish singing session has provided a safe community where singers of all abilities are welcome to share with and learn from one another. Through British occupation and into independence, the Irish session has transformed tremendously from its original form. Still, the session carries on the Irish tradition of music learning and enculturation through oral transmission. Singing sessions provide a unique opportunity for the many songs of Irish history to be sung and learned; passed down from generation to generation! Singers learn new songs through listening to and watching other singers, imitating material, experimenting with new ideas, and discussing musical performances with others. Session leaders may attempt to create an encouraging and accepting environment where singers feel secure, resulting in the unbridled sharing of singers’ deep connections with a song. Such methods, including personal choice and a safe environment, have been observed through field research and have shown to positively affect singers and communities related to singing sessions in County Clare, Ireland. In this study, I pose that the methods used in singing sessions may also be beneficial when adapted for use in the music classroom. / Music Education

No / Traditional Chinese medicine (TCM) investigates the clinical diagnosis and treatment regularities in a typical schema of personalized medicine, which means that individualized patients with same diseases would obtain distinct diagnosis and optimal treatment from different TCM physicians. This principle has been recognized and adhered by TCM clinical practitioners for thousands of years. However, the underlying mechanisms of TCM personalized medicine are not fully investigated so far and remained unknown. This paper discusses framework of TCM personalized medicine in classic literatures and in real-world clinical settings, and investigates the underlying mechanisms of TCM personalized medicine from the perspectives of network medicine. Based on 246 well-designed outpatient records on insomnia, by evaluating the personal biases of manifestation observation and preferences of herb prescriptions, we noted significant similarities between each herb prescriptions and symptom similarities between each encounters. To investigate the underlying mechanisms of TCM personalized medicine, we constructed a clinical phenotype network (CPN), in which the clinical phenotype entities like symptoms and diagnoses are presented as nodes and the correlation between these entities as links. This CPN is used to investigate the promiscuous boundary of syndromes and the co-occurrence of symptoms. The small-world topological characteristics are noted in the CPN with high clustering structures, which provide insight on the rationality of TCM personalized diagnosis and treatment. The investigation on this network would help us to gain understanding on the underlying mechanism of TCM personalized medicine and would propose a new perspective for the refinement of the TCM individualized clinical skills.

<p>Validerat; 20110819 (cani)</p>

Today we have many alternative medicines, not a few of which connect back to aboriginal cultures. Some of these alternative medicines were born under the influence of European imperialism, as they were not "alternative" until modern empires and modern medicine came to these distant regions. The present study begins with a broad question: how did conceptions of the relationship between modern Western medicine and traditional local non-Western medicine come to be? To explore the historical origins of these two conceptions, I focus herein on Japanese colonial Taiwan (1895–1945), where modern medicine became dominant while traditional medicine also flourished. My research finds that the historical realities of colonial Taiwan were not reflected in the progressive narrative of medicine. According to this narrative, modern medicine became dominant around the world while traditional medicines were swept into the ash heap of history because only modern medicine was the true, effective science of preventing, diagnosing, and treating physical ailments. The history of colonial Taiwan teaches us a much different lesson: practitioners of traditional medicine there were a significant part of the public health system during the colonial period. For example, they rallied against the plague in the late 19th century, diagnosing and treating patients when antibiotics had yet to be developed. Even so, the island witnessed an institutional medical shift, in which licensed practitioners of modern medicine deified modern medicine and denigrated traditional medicine, labeling the latter "primitive" and "non-medicine." In response, practitioners of traditional medicine produced new narratives aiming to challenge this colonial boundary between medicine and non-medicine. These practitioners' fundamental argument was that traditional medicine, though epistemologically different from modern medicine, was still legitimate medicine. From this effort, we now have the widely held belief today that both modern medicine and traditional medicine are legitimate, but distinct, medicines. This historical outcome of colonial resistance occurred worldwide. In my study, I identify the social, political, and colonial contexts of medical resistance in Japanese Taiwan, revealing their roots in issues related to inequality, distrust, economic affordability, and conceptions of body and health care. / Doctor of Philosophy / In this study, I explore conceptions of modern and traditional medicine through a historical lens, and break down two related myths: the first myth is the progressive narrative of modern medicine, which holds that modern medicine became dominant because of its medical superiority; and the second myth is the narrative held by extremist supporters of traditional medicine, who insist that only millennia-old traditional medicine can resolve human ailments without giving rise to untoward side effects and exorbitant costs. I show that, in the case of Japanese colonial Taiwan (1895–1945), both modern and traditional medicine flourished. The history of colonial Taiwan shows us that modern medicine on the island became dominant for two main reasons: first, the public health system successfully dealt with epidemics, which were the most significant threat to life at that time; and second, the colonial government recognized only modern medicine and labeled traditional medicine a non-medicine despite relying on its practitioners in the pre-antibiotic age. The history of colonial Taiwan also shows us that traditional medicine is not "old wisdom" unchanged for thousands of years. Beginning in the 19th century, practitioners of Taiwanese traditional medicine re-constituted it for colonial consumption, arguing that traditional medicine was also true medicine, though epistemologically distinct from modern medicine. This conception of traditional medicine has since informed many current views of traditional medicine. In 2018, the World Health Organization (WHO) published the eleventh revision of the International Classification of Diseases (ICD-11), which, for the first time, featured a chapter on traditional Chinese medicine covering such topics as diagnostic techniques for Qi, blood, and fluid disorders. This inclusion of traditional medicine into the ICD-11 is a major step forward in this process of medical integration and may help resolve the historical confrontation between modern and traditional medicine. However, the WHO decision limits recognition of traditional medicine to Chinese medicine, excluding all other kinds of traditional medicine. Thus, the historical question of whether or not traditional medicine is a true medicine remains ultimately unanswered.

The effects of traditional internet (e.g. email and web browsing) and social media (e.g. Facebook, Google +, Twitter etc.) remain a valuable area of study among scholars seeking to understand civic engagement (e.g. volunteering, attending political rallies, protesting about local issues etc.). Building off the work of previous researchers who sought to identify connections between traditional internet, social media and civic engagement, this study adds to that body of knowledge by examining whether social media has independent effects on offline civic engagement beyond those of traditional internet. In addition to this, because age is an important factor in the use of traditional internet or social media, this study also investigated whether social media use is reducing the traditional age effect in civic engagement. Lastly, the study also examined the relationship among several dimensions of social capital including group membership, discussion networks, trust and norms of reciprocity which have been linked to offline civic engagement by some scholars, although, some scholars have questioned how some of these social capital measures (e.g. trust, norms of reciprocity) affect online civic engagement. I tested several hypotheses about these relationships using data collected from a 2012 survey of residents in the geographic area of Blacksburg and Montgomery County, VA. The statistical analyses entailed building a series of structural equation models and regression models to predict the civic engagement of these residents. The results provide evidence that: 1) social media has additional effects on offline civic engagement beyond those of traditional internet. 2) That social media was a strong mediator of the relationship between group membership and offline civic engagement; and 3) discussion networks and offline civic engagement. The study did not find any relationship between trust, social media and offline civic engagement. Nonetheless, compared to all other forms of engagement, the study was able to demonstrate that social media may represent a breakthrough in our understanding of how developments in information and technology are shaping and influencing young adults' civic engagement. / Ph. D.

The essence of an architectural intervention is the reconciliation of the joint between the old and the new, the historic, and the present. / Master of Architecture

How to better integrate urban texture, architecture, and culture organically, and use the architecture as a carrier to transmit more humanistic information? In today's society, people have a variety of ways to explore the culture and understand the culture. However, the most direct experience is a personal experience. As the most important carrier of human activities, architecture cannot be overlooked. From the direct sensory experience and indirect behavioral patterns, architecture is involved in human activities and ways of thinking all the time. Therefore, the combination of culture and architecture organically will give people a better way and angle to understand the culture. The relationship between local culture and local architecture is inextricably linked. However, how to integrate foreign culture into local architecture will be a very difficult problem. Directly transplanting buildings and cultural elements from a foreign culture to a local city will make the building incompatible with the original urban texture. It is not easy for local residents to accept this foreign culture from the aesthetic perspective or psychological perspective. In my thesis, I hope to design a cultural center that can match the texture of the local city and reflect the foreign culture through my thinking about the architecture and the understanding of the foreign culture: design a Chinese cultural center in Chinatown, Washington DC, to find out a reasonable way for cultural communication. / Master of Architecture / With the convenience of information dissemination and the rapid trend of globalization, the distance between people has gradually shortened. However, the way to bring human distance closer together must be the deeper understanding and mutual recognition of each other. As the most important carrier of human activities, architecture's ability to transmit cultural information is obvious. However, designing a foreign cultural center to enhance cultural communication based on the local urban environment requires consideration of more factors. Foreign buildings contain foreign cultures that make them unsuitable for being displayed too directly in the local urban environment. Therefore, how to deal with the relationship between foreign culture and local architecture more reasonably is the crucial part. It is necessary to consider the local architectural environment as well as think about the deep content of the foreign culture both in the design of the building and the site. This project will provide an opportunity to transform this conflict and contradiction to better integrate the site, architecture, and culture.

Tuti is an Island at the confluence of the Blue and the White Niles in Khartoum city, the capital of Sudan. The intention of this thesis is to design a bridge on the blue Nile which links the Contemporary world of Khartoum, the urban conurbation, to the Vernacular world of Tuti Island, the rural settlement. In addition, the project aims to provide a space that welcomes the bridge and to be a meeting plaza for both worlds. It is also intended to provide the Island with landmarks to be used as a point of reference. These landmarks from an integral part of the main theme running through the design from the edge of the Island to the center. This theme incorporates the essential design elements of the Islamic traditional house, which are the courtyard (the core of the house), scattered rooms which form the courtyard, and the wall that encloses the house. These landmarks are: the edge sit,representing the first landmark housing a threshold, a wall enclosing the courtyard, a market and a mosque which is the predominant building; a library, a plaza, the center plaza that accommodates a renovated buildings. The end result would be the linking the fast life of Khartoum to the quite and settled life of Tuti. / Master of Architecture