Director Anno Hideaki's series Neon Genesis Evangelion caused a sensation when it first aired on TV Tokyo in 1995 and has become one of the most influential anime ever made. Since its premiere, fans across the globe have debated the possible interpretations of the complex plot, but little has been said about how composer Sagisu Shiro's score might contribute to understanding the series. Anno's rehabilitation in a Jungian clinic and subsequent personal study of human psychology plays heavily into understanding the main character Ikari Shinji, and music has much to contribute to appreciating Shinji's view of the world. Shinji is an impressionable fourteen-year old boy, so his musical interpretations of the people and things around him do not always match reality. Sagisu's music gives the viewers welcome insight into Shinji's thoughts and feelings as he matures throughout the series.

京都大学 / 0048 / 新制・課程博士 / 博士(農学) / 甲第20635号 / 農博第2242号 / 新制||農||1052(附属図書館) / 学位論文||H29||N5079(農学部図書室) / 京都大学大学院農学研究科食品生物科学専攻 / (主査)教授 入江 一浩, 教授 平井 伸博, 教授 田中 千尋 / 学位規則第4条第1項該当 / Doctor of Agricultural Science / Kyoto University / DGAM

After Japan occupied Manchuria in 1931, Ishii Shiro created Unit 731 and began testing biological weapons on unwilling human test subjects. The history of Imperial Japan’s human experiments was one in which Ishii and Unit 731 was the principal actor, but Unit 731 operated in a much larger context. The network in which 731 operated consisted of Unit 731 and all its sub-units, nearly every major Japanese university, as well as many people in Japan’s scientific and medical community, military hospitals, military and civilian laboratories, and the Japanese military as a whole. Japan’s racist ultra-nationalist movement heavily influenced these institutions and people; previous historians have failed to view Japan’s human experiments in this context. This thesis makes use of a combination of declassified United States government and military documents, including court documents and the interviews conducted during the Unit 731 Exhibition that traveled Japan in 1993 and 1994, and then recorded by Hal Gold in his book, Unit 731 Testimony, along with a number of secondary sources as supporting material. Each of these sources has informed this work and helped clarify that Unit 731 acted within a broader network of human experimentation and exploitation in a racist system, which normalized human atrocities. Attitudes of racism and superiority do not necessarily explain every action taken by Japanese military personnel and scientists, nor did every individual view their actions or the actions of their countrymen as morally correct, but it does help explain why these acts occurred. What enabled many Japanese scientists was the racist ideology of the ultra-nationalist movement in Japan.

The aim of the study is to analyse the learning process of the Dorze weaving in Ethiopia and its implications on Education for Sustainable Development, ESD. My two main questions are: 1. How do the Dorze understand their learning process in weaving? 2. What conclusions concerning education for sustainable development applied on textile handicraft can be drawn from the findings of my case study?   In order to answer these questions I have made a field study on the Dorze (the weavers) in Addis Ababa in Ethiopia for 10 weeks. The study has a socio-cultural and narrative approach and the method used are interviews, observations and review of documents. The result is presented in a “metastory” where I retell the stories and introduce the results of the study and that gives answers to question 1. UNESCO’s recommendations on ESD are used to analyse the findings and give the answer to question 2. The result shows that the learning process depends on the environment with its people, who have gathered knowledge of raw material and techniques for generations but the latter also needs to develop to meet new challenges. “Shiro Meda” is the centre of learning. To grow up in “Shiro Meda” it becomes natural to work with textile production, accept a special lifestyle with clear gender differences and a hierarchical structure. The educational model of spinning and twisting are “learning by doing”, whereas young boys start practising weaving under the leadership of an older teacher step by step.   From an ESD perspective the Dorze education is holistic, practical, individualized, and contains some problem solving even if the students are not participating in decisions on how they learn. The education is highly integrated in the daily life of the weaving community and is also relevant to the surrounding local community. Moreover the education transfers a historical legacy of cultural continuity, and has shown itself to be dynamic and adaptable to change. A weakness in this traditional knowledge system is the low profit the weavers are making and the set hierarchical and gender rules which need to be developed in order to be sustainable for future challenges. The final discussion highlights the relevance of my findings for a Swedish learning context. / 2010ht4661