Bulletin - 開智国際大学

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5

Kambala’s S dhananidhi

Critical Editions of the Sanskrit and Tibetan Texts of Chapters from 4 to 7 Tsunehiko Sugiki 19

47

75

95

127

137

143

Applied Linguistics: Effective Learning Pedagogical Strategies and Curriculum Design The Cutting

Edge of Civic and Citizen Education Hirona Matayoshi 155 Sociolinguistics: A Linguistic Analysis of the Era of Violence in African American Spirituals, Jazz, & Blues - Civil Action and Effective Citizenship Education through the Language War

Hirona Matayoshi 179

International Exchange with Soochow University

Elizabeth J. Lange Victor Gorshkov 203

209

290

307

308

THE BULLETIN OF KAICHI INTERNATIONAL UNIVERSITY No.15

Contents

Original ArticleDisabled Body” of the Robot: Stanis aw Lem’s “Terminus” Sho Sugawara 5

19

Note

The role of "particular" in “The judgement theory” of “Logic” of Hegel As preparations to systematize “concepts” used in the PYP of International Baccalaureate, I will

understand “the judgement theory” by focusing on the role of "Particular”. Katsurou Kitamura 47

Japanese Language and Literature Teaching Methodology

A study of Nurturing Practical Teaching Abilities Kazue Hattori 75

ReportA Study on the Effective Teaching Method of Wind and Percussion Instruments at Elementary

schools. Shuichi Ishida 95

A study on the body composition of the students of Kaichi International University

Sanae Takahashi 127

Psychoeducational program for promoting attitude toward nurturing the next generation in lifelong

learning course. Taeko Teramoto 137

Factors related to active learning in primary and secondary education. Taeko Teramoto 143

155

179

Others

, J 203

Consideration about unexpected traps accompanying with computerization of the working process in

scholarly publication. Shugo Takigawa 209

Translation Franz Grillparzer: Ein Bruderzwist in Habsburg. Japanische Übersetzung mit einem Nachwort

Yuichi Abe 290

Original Article Kanoko Okamoto’s Fifty-Three Stages on the T kaid and Y ko Tsushima’s Zushi

Analyzed through an Utamakura Descriptive Epithet Perspective Sayo Sasaki 307

Results of Educational Research 308

5

20 1

(1)

10

SF

Solaris 1961 G os Pana 1968

SF

(2)

AI

Disabled Body” of the Robot: Stanis aw Lem’s “Terminus”.

1

6

AI

“Patrol” “Odruch warunkowy”

“Rozprawa”

“Ananke”

“Wypadek” “Polowanie”

(3)

(4) J.

7

(5)

1“Terminus”

(6)

8

(7)

(8)

9

1916

19

19

0.4

(9)

(10)

10

(11)

SF

SF

1920 R.U.R.

robota

(12) R.U.R.

11

20

R.U.R.

SF

(13)

1920

(14)

1930

(15)

SF

(16)

SF

12

1950

1950

1950

(17)

(18)

(19)

(20)

13

SF

(21)

J.

(22)

14

(23)

(24)

25

3

(26)

15

(27)

1 Stanis aw Lem, Opowie ci o pilocie Pirxie,

Wydawnictwo Literackie, 1968OPP

1986 Wydawnictwo Literackie SF

2008

2

SF 2006 8

3 Ma gorzata Szpakowska, Dyskusje ze Stanis awem Lemem, Warszawa: Open, 1996: 103.

4 ibid., 93. 5 Jerzy Jarz bski, “Pirx i sekrety

cz owiecze stwa (pos owie),” Stanis aw Lem, Opowie ci o pilocie Pirxie, Kraków: Wydawnictwo Literackie, 2000: 443-448.

62007

7S

54(3)37-54 2010

8 OPP: 94-96; 155-157 9 OPP: 118; 192 10 OPP: 116; 189 11

2010 12 R.U.R.

2003 13

2004 5

Stanis aw Lem, Fantastyka i futurologia tom 2, Kraków: Wydawnictwo Literackie, 1989.

14 Richard Stites, Revolutionary Dreams: Uto-pian Vision and Experimental Life in the Rus-sian Revolution, New York: Oxford University Press, 1988: 148.

15Hubert Wilk, Kto wyr bie wi cej ode

mnie? Wspó zawodnictwo pracy robotników w Polsce w latach 1947 – 1955, Warszawa: Instytut Historii PAN i Wydawnictwo TRIO, 2011.

16 Astronauci1951

1949 55

17

1948

Wilk, op. cit.: 244, 277-279, 282-284.

18 OPP: 127; 206 19 OPP: 128; 207-208

16

20 OPP: 130; 210 21

Jarz bski, op. cit.: 446-447. 22 Jerzy Jarz bski, “Stanislaw Lem, Rationalist

and Visionary,” translated by Franz Rottensteiner, Science-Fiction Studies 4 (2): 110-126, 1977.

Stanis aw Lem, Solaris, Wydawnictwo Ministerstwa Obrony Narodowej, 1961.

2004 23 OPP: 136; 220-221 24 OPP: 136-137; 222-223 25 OPP: 136-137; 222 26 486-487 27 505

17

KAICHI INTERNATIONAL UNIVERSITY Bulletin No.15

Disabled Body” of the Robot: Stanis aw Lem’s “Terminus”

Sho Sugawara 1

Stanis aw Lem, one of the most famous Polish writers of the second half of the 20th century, consistently dealt with the problems of human cognition in his works, questioning the possibil-ity of contact with the incomprehensible “others.” His perspective and consideration are very suggestive for many contemporary sociological issues, such as the relationship and mutual un-derstanding between a caretaker and caregiver in caring for people with dementia. From this perspective, this paper examines the representation of the body of the robot in Lem’s

short story “Terminus” and considers the possibility of “acceptance” of the incomprehensible others. One of the most striking points of this story is that the body of Terminus—a robot—is presented as the body of an elderly person with dementia, and that Pirx—the protagonist—is forced to somehow respond to this robot’s “disabled” body. Considering the “responsibility” of human beings in the face of such a disabled body, this paper presents both the hope and diffi-culties inherent in the caring for people with dementia.

Key words ……………………………………………………

Stanis aw Lem, “Terminus”, science fiction, dementia, robot

1 Faculty of Liberal Arts Kaichi Intarnational University

Tsunehiko Sugiki: Kambala’s Sādhananidhi 19

Introduction

This paper intends to provide the first critical editions of Sanskrit and Tibetan texts of the

fourth, fifth, sixth, and seventh chapters of the Sādhananidhi ("A Store of Sādhana Prac-

tices")1 composed by Kambala, as well as a preliminary analysis of the contents of these

chapters, as part of a comprehensive study of the Cakrasaṃvara (or -śaṃvara) Buddhist

literature in medieval South Asia.

Kambala's Sādhananidhi is a commentary on the Herukābhidhānatantra (abbrev.

2015 9 23

4 7 * 1 The available Sanskrit manuscripts give the title Sādhananidhi to this work. However, according to the Tibetan translations that I used for the present edition, the title of this work is sGrub pa'i thabs kyi gleng gzhi and the translators’ transcription of its Sanskrit title is Sādhananidāna. I use the title given in the Sanskrit manuscripts in this paper.

Kambala’s Sādhananidhi Critical Editions of the Sanskrit and Tibetan Texts of Chapters from 4 to 7

Tsunehiko Sugiki*

This paper intends to provide the first critical editions of Sanskrit and Tibetan texts of

the fourth, fifth, sixth, and seventh chapters of the Sādhananidhi ("A Store of Sādhana

Practices") composed by Kambala, as well as a preliminary analysis of the contents of

these chapters, as part of a comprehensive study of the Cakrasaṃvara Buddhist literature

in medieval South Asia. Kambala's Sādhananidhi is a commentary on the

Herukābhidhānatantra. The fourth, fifth, sixth, and seventh chapters of Kambala’s

Sādhananidhi are commentaries on the fourth, fifth, sixth, and seventh chapters of the

Herukābhidhāna, respectively. The Major topics of these chapters are the visualization

practice of the twenty-four couples of male and female deities in one’s body, the funda-

mental mantra, and the visualization practice of the six armor deities for protecting

oneself.

Kambala, Sādhananidhi, Cakrasaṃvara, Herukābhidhāna, Buddhist Tantra

20

Herukābhidhāna), which is also named Cakrasaṃvara or Laghusaṃvara. 2 The

Herukābhidhāna is the earliest Tantra in the Cakrasaṃvara Buddhist tradition and was

probably compiled in the eastern area of the Indian subcontinent sometime between the

ninth and tenth centuries.3 The fourth, fifth, sixth, and seventh chapters of Kambala’s

Sādhananidhi are commentaries on the fourth, fifth, sixth, and seventh chapters of the

Herukābhidhāna, respectively.

1. Employed Materials

There are two Sanskrit manuscripts (abbrev. Skt ms(s).) of Kambala’s Sādhananidhi that

are available in National Archives in Kathmandu:

A: Nepal-German Manuscript Preservation Project (abbrev. NGMPP) no. B31/20,

National Archives in Kathmandu. Palm leaf (73 folios). No date (because the fi-

nal leaf that contains a colophon is missing).4 Chapter 4: 12r3-13r5. Chapter 5:

13r5-13r7. Chapter 6: 13r7-13v6. Chapter 7: 13v6-14r1.

B: NGMPP no. E2990/15, National Archives in Kathmandu. Palm leaf (Fragment: 2

folios). No date.

I used manuscript (A) for the present edition. Manuscript (B) is a fragment. The two

leaves that are available do not contain parts explaining chapters from 4 to 7. For this rea-

son, I did not use manuscript (B) in this paper, the purpose of which is to provide critical

editions of chapters from 4 to 7. It is reported by Szántó that some of this text (whose au-

thorship is, however, attributed to Devagupta5) survive in Skt Ms Goettingen Xc 14/30.6

This is not used in this edition. 2 This Tantra is named Herukābhidhāna in every chapter, and is also named Śrīcakrasaṃvara in chapter fifty-one, the final chapter, according to the extant Sanskrit manuscripts of this Tantra [Sugiki (2008 [2010])]. Sanskrit manuscripts of the Ḍākārṇavatantra indicate this Tantra by the name Laghusaṃvara [Sugiki (2007) 17 and 20 (note 4)]. The title Laghusaṃvara is also assigned to this Tantra by the Tibetan translators of it. 3 The date of compilation of the Herukābhidhāna has been analyzed and discussed in Gray (2007) 11-14, Szántó (2008) 216-217, Sanderson (2009) 158-165, Sugiki (2010) 507-510, and Gray (2012) 3-19. As for the place of compilation, see Sanderson (2009) 165-169. 4 I would like to express my thanks to Professor Harunaga Isaacson, who informed me of the existence of Sanskrit manuscript (A) in National Archives in Kathmandu when I was in Oxford from 1998 to 1999. 5 Devagupta composed a commentary on the Herukābhidhāna (whose Tibetan translation is available [D, Tohoku University Catalogue no. 1407]). It is similar to Kambala’s and can be considered to have been compiled in dependence on Kambala’s. As for Devagupta’s commentary, see also Gray (2007) 23. In the present paper, whose chief purpose is to make a Sanskrit edition of Kambala’s Sādhananidhi, I do not report readings in Devagupta’s commentary (because only its Tibetan translation is available to me). I would like to present a detailed study of textual relationship between these two works in the future. 6 Szántó (2012) 249.


The Tibetan translations (abbrev. Tib.) that I used for the edition are as follows:

D: Tohoku University Catalogue no. 1401. The Tanjur division of the sDe dge edition

of the Tibetan Tripiṭaka. Chapter 4: 14r1-14v3. Chapter 5: 14v3-14v6. Chapter 6:

14v6-15r6. Chapter 7: 15r6-15v1.

P: Otani University Catalogue no. 2118. The Tanjur division of the Peking edition of

the Tibetan Tripiṭaka. Chapter4: 88r1-89r7. Chapter 5: 89r7-89v3. Chapter 6:

89v3-90r4. Chapter 7: 90r4-90r6.

N: Vol. cha, 7, 67a-149a (No. 119) of the Narthang edition of the Tibetan Tripiṭaka

deposited in the library of the University of Tokyo. Chapter 4: 80v3-82r2. Chap-

ter 5: 82r2-82r6. Chapter 6: 82r6-82v6. Chapter 7: 82v6-83r1.

I used the sDe dge version (D) as the base text for edition because it preserves better

readings. However, D is devoid of leaves (13a and 13b) that are supposed to contain parts

from the beginning of the fouth chapter up to the passage laṃ laṃ pā ka zhes bya ba phrag par ni rdo rje bzang po dang of paragraph [4.8]. Hence, with regard to these sentences, the

edition is based only on P and N.

Many passages in the fourh chapter of the Sādhananidhi [4.4-14] closely resemble

those found in the fourteenth chapter of the Vajraḍākatantra (abbrev. Vajraḍāka) [Sanskrit

edition (abbrev. Skt ed.): Sugiki (2003a), 14.16-19] and Kṛṣṇācārya’s Śrīcakrasaṃva-rasādhana (abbrev. Cakrasaṃvarasādhana) [Skt ed.: Sugiki (2000), 35-37]. Most teachings

given in the six chapter of the Sādhananidhi [6.2-6.9] can be considered to the same in

content as those found in its second chapter [my unpublished Skt ed., 2.24-25, Skt ms. (A),

9b3-10a3]. In order to edit the Sanskrit text of the Sādhananidhi, I draw on Sanskrit edi-

tions of those three works in which parallel words or passages are found. The parallel

words or passages found in those works are noted in the Notes (Sanskrit Parallels) of the

present paper.

There are two critical editions of Sanskrit and Tibetan texts of the Herukābhidhāna:

(1) Janardan Shastri Pandey, Śrīherukābhidhānam Cakrasaṃvaratantram with the Vivṛti Commentary of Bhavabhaṭṭa, Vols. I and II (Sarnath: Central Institute of Higher Tibetan

Studies, 2002) and (2) David B. Gray, The Cakrasamvara Tantra (The Discourse of Śrī Heruka): Editions of the Sanskrit and Tibetan Texts (New York: The American Institute of

Buddhist Studies, Columbia University Center for Buddhist Studies and Tibet House US,

2012). I used Gray’s edition.

2. Peculiarities of Meter and Sandhi

All verses in the edited chapters can be considered to be śloka (verse no. 2c in 4.15 is

22

na-vipulā [although hypermetrical] and others are basically pathyā), but the metrical rule

is not always strictly followed. Overs or shorts of syllable, the omission or addition of a

pāda, and the reverse of the order of odd and even pādas often occur in verses in Buddhist

Tantric scriptures.7 Verses found in the Sādhananidhi are not exceptions. In the edition, I

have indicated hypermetrical pādas and hypometrical pādas by signs “e” and “o,” respec-

tively. I have shown the omission or addition of a pāda and the reverse of the order of odd

and even pādas by “◊” (representing the place of pāda division).

As for the sandhi rules, in the fourth chapter of the Sādhananidhi, initial and last

letters of personal names of deties, initial and last letters of names of holy sites, seed let-

ters (bīja), and the last letter of a word that comes before the names of deities and holy

sites and seed letters are released from the rules. The same peculiarities occur in parallel

passages found in the Vajraḍāka and Cakrasaṃvarasādhana (as for the parallels, see also

Note (Sanskrit Parallels)). Since we can not rule out a possibility that the peculiarities are

inherent to the passages shared by the three works, I have not applied the classical sandhi rules to these cases. (The peculiarities may occur to make the names of deities and sites

and seed letters clearer.) For example, bhrūmadhye rāmeśvare amitābha-kharvarī as-thimālāvahā (4.5) for bhrūmadhye rāmevare ’mitābha-kharvary asthimālāvahā. Its par-

alles found in the Vajraḍāka (14.17) and Cakrasaṃvarasādhana (35) are rāmeśvare amitābha-kharvarī asthimālāvahā and rāmeśvare bhrūmadhye amitābha-kharvarī as-thimālāvahā, respectively.

3. Editorial Policy and Conventions

As mentioned earlier, the Sādhananidhi is a commentary on the Herukābhidhāna. Words

that are quoted from the Herukābhidhāna, or pratīka, in the Sanskrit Sādhananidhi (and

equivalent words in its Tibetan translation) are indicated in italics with the signs and

numbers that represent the locations of those words in the Herukābhidhāna of Gray’s edi-

tion [Gray (2012)]. For example, “tato ḍākinyo bhuvanāni vijṛmbhayantī-(HA 4.1ab)-ti” in

the Sanskrit Sādhananidhi [4.1] means that the italicized words tato ḍākinyo bhuvanāni vijṛmbhayanti are quoted from HA 4.1ab, namely, the verse no. 1ab (viz., the first and sec-

ond pādas of the first verse) of the fourth chapter in the Herukābhidhāna (HA) of Gray’s

edition. If the words are quoted from prose sentences, I have indicated them by page and

line numbers. For example, “'dir (HA 5, p. 68, l. 11) zhes bya ba” in the Tibetan

Sādhananidhi [5] means that the word ’dir is quoted from line 11 on page 68, in the fifth

chapter, of the Herukābhidhāna (HA) of Gray’s edition.

Signs used for the critical apparatus (both in Sanskrit and Tibetan texts) are as fol-

7 With regard to the metrical irregularities found in the Buddhakapālatantra (a Buddhist Tantric scrip-ture), see Luo (2010) xliii-xliv.


lows:

ac ante correction

add. added in

cf. confer

conj. conjecture

corr. correction of orthographical variants

em. emendation

m.c. metri causa

n.e. no equivalent in

om. omitted in

pc post correction

r recto

v verso

◊ marks pāda division (pāda ◊ is odd pāda, and ◊ pāda is even

pāda)

pādae hypermetrical pāda

pādao hypometrical pāda .. an akṣara illegible due to blurring

. part(s) of an akṣara illegible due to blurring

++ an akṣara illegible due to damage of leaf

+ part(s) of an akṣara illegible due to damage of leaf

’ avagraha (in Sanskrit)

‹ › contain akṣaras added in manuscript

{ } contain akṣaras cancelled by means of small stroke(s)

{{ }} contain akṣaras cancelled by erasure

< > contain emendational additions

ʘ string-hole

˅ kākapāda added at the top of the line

/ daṇḍa or shad

// dvidaṇḍa or nyis shad ¦ line-filling sign (broken daṇḍa)

*word(s) Sanskrit word(s) reconstructed from Tibetan translation

I have marked accepted readings by a lemma sign ‘]’. This is followed by infor-

mation of how the readings were decided and by variant reading(s). For example, “pa-

da<ṃ> ] em.; pada A” in the Sanskrit Sādhananidhi [4.2] means: “The accepted reading

‘padaṃ’ is an emendation (em.) of A’s reading ‘pada’.”

Punctuation as well as division into verses or paragraphs is editorial. The used

24

punctuation marks are daṇḍas, double daṇḍas, and commas. (In Sanskrit prose passages, I

have used double daṇḍas at the end of a paragraph.) I have not reported conventional

daṇḍas except for those suggesting a different syntactical interpretation. I have consist-

ently applied the classical rules of sandhi except for cases that I mentioned earlier and

cases in which the rules are not applied to accommodate the meter. Orthographical vari-

ants that I have not reported are: gemination of consonants after –r, degemination of t be-

fore –v, nonoccurrence of avagraha, and nonapplication (or misapplication) of sandhi, ex-

cept for those suggesting a possibility of different interpretation. However, when they ap-

pear in the apparatus, I have noted them.

4. Major Topics in the Edited Chapters of the Sādhananidhi

The contents of the fourth, fifth, sixth, and seventh chapters of the Herukābhidhāna can be

summarized as follows. The fourth chapter, titled “Unity of Vīras and Yoginīs”

(vīrayoginyadvaya, Skt ed., p. 68, l. 6), teaches names of twenty-four Ḍākinīs, or magical

female beings, and their mantras (mantra). The fifth chapter, titled “Extraction of letters of

the fundamental mantra” (mūlamantrasyākṣaroddhāra, Skt ed., p. 77, l. 5), and the seventh

chapter, titled “Extraction of the mantra” (mantroddhāra, Skt Ed, p. 89, l. 5), expound let-

ters that constitute the fundamental mantra (mūlamantra).8 The sixth chapter, titled “Ex-

traction of the armor of six Vīras” (ṣaḍvīrakavacoddhāra, Skt ed., p. 78, l. 7), mainly ex-

plains the six armor mantras of Vīras (heroes).

Most chapters of Kambala’s Sādhananidhi are more than literal commentaries on the

Herukābhidhāna: Kambala often utilizes various ideas or teachings that do not appear (or

are only briefly mentiond) in the Herukābhidhāna in order to elucidate implied meanings

8 The fundamental mantra is also taught in the twenty-fifth chapter of the Herukābhidhāna. The fun-damental mantra is as follows: oṃ namo bhagavate vīreśāya mahākalpāgnisaṃnibhāya jaṭāmakuṭo- tkaṭāya daṃṣṭrākarālograbhīṣaṇamukhāya sahasrabhujabhāsurāya paraśupāśodyataśūlakhaṭvāṃga- dhāriṇe vyāghrājināmbaradharāya mahādhūmrāndhakāravapuṣāya kara kara kuru kuru bandha bandha trāsaya trāsaya kṣobhaya kṣobhaya hrauṃ hrauṃ hraḥ hraḥ pheṃ pheṃ phaṭ phaṭ daha daha paca paca bhakṣa bhakṣa vaśarudhirāntramālāvalambine gṛhṇa gṛhṇa saptapātālagatabhujaṃgasarpaṃ vā tarjaya tarjaya ākaṭṭa ākaṭṭa hrīṃ hrīṃ jñauṃ jñauṃ kṣmāṃ kṣmāṃ hāṃ hāṃ hīṃ hīṃ hūṃ hūṃ kili kili sili sili cili cili dhili dhili hūṃ hūṃ phaṭ. In his Sādhananidhi, Kambala comments that the former half of this mantra from namo bhagavate to mahādhūmrāndhakāravapuṣāya (before kara kara), in which eight fea-tures of the lord are recited, is named “Eight pada mantra” (aṣṭapadamantra) [5]. The mantra can be translated as follows: “Oṃ. Salute to the lord, who is the ruler of vīras; who has the appearance of the great fire at the end of a kalpa, who wears the crest of twisted hair, who looks violent and horrible with his mouth open to show the tusks, who is shining with one thousand arms, who holds up an axe and a rope and has a spear and a khaṭvāṅga staff, who wears a garment of the skin of a tiger, and who is mar-velously beautiful like the great smoke-colored darkness. Kara kara. Kuru kuru [or “Do, do”]. Bind, bind. Frighten, frighten. Shake, shake. Hrauṃ hrauṃ. Hraḥ hraḥ. Pheṃ pheṃ. Phaṭ phaṭ. Burn, burn. Roast, roast. Eat, eat. For [you who] cling to the fat, blood, and entrails. Grasp, grasp. Or, threaten, threaten the snakes residing in the seven underworlds. Heap, heap. Hrīṃ hrīṃ. Jñauṃ jñauṃ. Kṣmāṃ kṣmāṃ. Hāṃ hāṃ. Hīṃ hīṃ. Hūṃ hūṃ. Kili kili. Sili sili. Cili cili. Dhili dhili. Hūṃ hūṃ phaṭ.”


of passages in the Herukābhidhāna. Let us overview those teachings that appear in the

fourth, and sixth chapters of Kambala’s Sādhananidhi. (The fifth and seventh chapters are

literal commentaries.)

Internalized twenty-four couples of Vīra and Ḍākinī [4.1-4.14]

Kambala interprets the passages mentioning the names of twenty-four Ḍākinīs in the

fourth chapter of the Herukābhidhāna [4.1-4.3] as explaining a contemplation of the

twenty-four couples of Vīra (i.e., male deity) and Ḍākinī (or Vīreśvarī, i.e., female deity)

residing in twenty-four areas of one’s body. The twenty-four body areas are equated with

the twenty-four external holy sites, where the twenty-four couples are believed to reside.

The twenty-four Vīras take the form of various components that constitute one’s body. The

twenty-four Ḍākinīs assume the form of twenty-four inner channels (nāḍī) in one’s body.

The inner channels (viz., the Ḍākinīs) run through the twenty-four body areas (viz., inner

holy sites), and deliver, or are linked to, the body components (viz., the Vīras). The con-

templation starts with the visualization of twenty-four letters that are indicative of the

twenty-four holy sites. Each of the letters is the initial syllable of the name of each holy

site with ṃ (anusvāra) attached. For example, the letter that indicates the holy site named

Pullīramalaya is Puṃ. A practitioner visualizes the letters on particular areas of his body

in order. TABLE 1 shows details of the instruction. The twenty-four holy sites are grouped

into ten site categories such as the Pīṭhe, Upapīṭha, and so on.

TABLE 1

Internal Forms of Twenty-four Couples of Vīra and Ḍākinī

Letters Body ar-

eas

Holy sites Couples of

Vīra&Ḍākinī

Body components

Pīṭha

1 Puṃ Head Pullīramalaya Khaṇḍakapālin&

Pracaṇḍā

Fingernails and

teeth

2 Jāṃ Top of

the head

Jālandhara Mahākaṅkāla&

Caṇḍākṣī

Head hair and

body hair

3 Oṃ Right ear Oḍḍiyāna Kaṅkāla&

Prabhāvatī

Skin and scurf

4 Aṃ Back of

the head

Arbuda Vikaṭadaṃṣṭrin&

Mahānāsā

Flesh

Upapīṭha

5 Goṃ Left ear Godāvarī Surāvairin&

Vīramatī

Muscle

26

6 Rāṃ Between

the eye-

brows

Rāmeśvara Amitābha&

Kharvarī

Bones

7 Deṃ Eyes Devīkoṭa Vajraprabha&

Laṅkeśvarī Liver

8 Māṃ Roots of

arms

Mālava Vajradeha&

Drumacchāyā

Heart

Kṣetra

9 Kāṃ Armpits Kāmarūpa Aṅkurika&

Airāvatī

Eyes

10 Oṃ Breasts Oḍra Vajrajaṭila&

Mahābhairavā

Bile

Upakṣetra

11 Triṃ Navel Triśakuni Mahāvīra&

Vāyuvegā

Lung

12 Koṃ Tip of

the nose

Kausala

(= Kosala)

Vajrahūṃkāra&

Surābhakṣī

Intestines

Chandoha

13 Kaṃ Mouth Kaliṅga Subhadra&

Śyāmādevī

Lines of ribs

14 Laṃ Throat Lampāka Vajrabhadra&

Subhadrā

Stomach

Upacchandoha

15 Kaṃ Heart Kāñcī Mahābhairava&

Hayakarṇā

Feces

16 Hiṃ Penis Himālaya Virūpākṣa&

Khagānanā

Middle of the

hair parting

Melāpaka

17 Preṃ Genital

organ

Pretādhivāsinī Mahābala&

Cakravegā

Phlegm

18 Gṛṃ Anus Gṛhadevatā Ratnavajra&

Khaṇḍarohā

Pus

Upamelāpaka

19 Sauṃ Thighs Saurāṣṭra Hayagrīva&

Śauṇḍinī

Blood

20 Suṃ Shanks Suvarṇadvīpa Ākāśagarbha&

Cakravarmiṇī

Sweat


Śmaśāna

21 Naṃ Toes Nagara Śrīheruka&

Suvīrā

Fat

22 Siṃ Soles Sindhu Padmanarteśva-

ra&

Mahābalā

Tears

Upaśmaśāna

23 Maṃ Big toes Maru Vairocana&

Cakravartinī

Saliva

24 Kuṃ Knees Kulatā Vajrasattva&

Mahāvīryā

Snivel

Kambala’s instructuion summarized above is in accordance with the general ideas on

the internal mandala (maṇḍala) of twenty-four holy sites that can be found in many scrip-

tures belonging to the Cakrasaṃvara Buddhist tradition.9 Of those scriptures, teachings

found in the fourteenth chapter of the Vajraḍākatantra and in Kṛṣṇācārya’s Cakrasaṃva-rasādhana can be considered to be most closely related to Kambala’s instruction [See Note

(Sanskrit Parallels) of the present paper].

Visualization of the six armor seals [6.2-6.9 and 2.24-2.25]

This is also a quite popular practice in the Cakrasaṃvara Buddhist tradition. A

practitioner visualizes the six armor seals (kavacamudrā)10 on particular areas of his body

to protect himself from evils. The six seals mean six deities, whose major function is pro-

tection and who are respectively named Vajrasattva, Vairocana, Padmanarteśvara, Heruka,

Vajrasūrya, and Paramāśvavajra (or Paramāśva according to Tib: rta mchog, which is more

general). Each deity has his own consort female deity. Although the visualization practice

of the six armor deities are taught (or mentioned) in chapters 6, 8, and 13 in the

Herukābhidhāna, Kambala expounds the practice in chapter 6 [6.2-6.9] of his

Sādhananidhi. He also explains a visualization practice of the six armor deities in chapter

2 [2.24-2.25: See Note (Sanskrit Parallels)], which can be considered to be the same in

content. Details of the practice of armor deities taught in chapters 2 and 6 can be summa-

rized as follows:

All six armor deities have one face with three eyes and a tuft of hair at the top. The

face is ugly with fearsome tusks, and a cloth ornament is attached to the tuft of hair. They

all have four arms and hold a bell (ghaṇṭā) with their first left hand, a staff (khaṭvāṅga)

with a skull bowl (kapāla) with their second left hand, and a drum (ḍamaru) with their 9 As for forms and types of the internal mandala and their history in the Cakrasaṃvara Buddhist tradi-tion, see Sugiki (2003b), and Sugiki (2007) 135-192. 10 The word “six armor seals” (kavacamudrā) appears in chapter 2 of the Sādhananidhi [2.24].

28

second right hand. They are adorned with all good ornaments, stand in the Alidha (ālīḍha)

posture, and wear an Akṣobhya crown. Features differing between the six deities are as

follows:

(1) Vajrasattva is visualized at the heart. His seed letters and symbol are Oṃ Ha and

a Vajra (vajra), respectively. He is white in color. With his first right hand he holds a Vajra

while embracing Vārāhī, who is red.

(2) Vairocana is visualized in the head. His seed letters and symbol are Namaḥ Hi

and a disk (cakra). He is yellow in color. With his first right hand he holds a disk while

embracing Yāminī, who is dark blue.

(3) Padmanarteśvara is visualized on the top of the head. His seed letters and symbol

are Svāhā Hu and a lotus (padma). He is red in color. With his first right hand he holds a

lotus while embracing Mohanī, who is white.

(4) Heruka is visualized on the shoulders. His seed letters and symbol are Vauṣaṭ He

and a Vajra. He is dark blue in color. With his first right hand he holds a dark blue Vajra

whose mouth is wide open (nīlakarālavajra). With the same hand he embraces Saṃcālanī,

who is green.

(5) Vajrasūrya is visualized in the eyes. His seed letters and symbol are Hūṃ Hūṃ

Ho and a jewel (ratna). He is red (like molten gold) in color. With his first right hand he

holds a jewel while embracing Saṃtrāsanī, who is gray (or is of light color like the sky).11

(6) Paramāśvavajra is visualized in the forehead permeating all limbs of the body.12

His seed letters and symbol are Phaṭ Haṃ and a crossed Vajra (viśvavajra). He is green in

color. With his first right hand he holds a crossed Vajra while embracing Caṇḍikā, who is

gray.

The six consort female deities mentioned above (i.e., Vārāhī, Yāminī, Mohanī,

Saṃcālanī, Saṃtrāsanī, and Caṇḍikā) have one face with three eyes and are complete with

four arms. They are naked, with their hair unbound, and are adorned with the five symbols

(pañcamudrā). With their first two hands they hold a drum (right) and a bell (left). With

their second two hands they hold a knife (karttikā) (right) and a staff with a skull bowl

(left). 13

11 Saṃtrāsanī is gray according to chapter 2 [2.24] and is of light color like the sky according to chap-ter 6 [6.7]. 12 Paramāśvavajra is described as permeating all limbs of the body in chapter 2 [2.24] and is taught to be visualized in the forehead in chapter 6 [6.8]. 13 Chapter 2 futher teaches that the same six armor female deities ― separate from their consort male deities ― are then visualized on areas of the body (probably the body areas of the practitioner’s female partner for her protection): (1) Vajravārāhī (transformed from the seed letters Oṃ Vaṃ) at the navel area; (2) Yāminī (from Hāṃ Yoṃ) at the heart; (3) Mohanī (from Hrīṃ Moṃ) in the mouth; (4) Saṃcālanī (from Hreṃ Hrīṃ) in the head; (5) Saṃtrāsanī (from Hūṃ Hūṃ) on the top of the head; and (6) Caṇḍikā (from Phaṭ Phaṭ) permeating all limbs of the body [2.27]. This is not taught in chapter 6.

Features of the six armor female deities are also explained in chapter 8 [Skt ms (A), 16a6-b5]. However, with regard to the features of Vārāhī, chapter 8 gives a different explanation. In chapter 8 she has three faces and six arms.


5. Sanskrit and Tibetan Editions of Chapter 4

tato ḍākinyo bhuvanāni vijṛmbhayantī-(HA 4.1ab)-ti / tatra bhuvanāni sarvanāḍyāni,

teṣu vividham āropaṇaṃ vijṛmbhaṇaṃ pīṭhavīravīreśvarīṇām ity arthaḥ / [4.1]

/ de nas mkha' 'gro ma rnams kyis // sa rnams la ni rol pa ste /(HA 4.1ab) zhes bya ba

de la / sa rnams ni rtsa rnams thams cad de / de rnams su rol pa ni gnas rnams su dpa' bo

dang dpa' mo'i dbang phyug ma rnams rnam pa sna tshogs kyis gtsubs shing gnas so zhes

bya ba'i don no // [4.1]

**********

mahāvīrye-(HA 4.1c)-ti padaṃ viparyāsena draṣṭavyam iti / 14 cittacakram āditaḥ,

pracaṇḍām āditaḥ, anulomavilomena, nyāsa evaṃ prakurvīta / vākkāyacakrayor yāvan

mahāvīryāntāḥ pratiṣṭhitāḥ /15 [4.2]

brtson chen (HA 4.1c) zhes bya ba ni go bzlog pa'i tshig tu blta bar bya ste / thog mar thugs

kyi 'khor lo la rab tu gtum mo dang por sbyar nas /16 lugs su 'byung ba dang lugs las bzlog

pa dgod cing rab tu sprul pa / de ltar gsung dang sku'i 'khor lo la yang ji srid brtson chen

ma'i mthar thug pa rnams rab tu gnas pa'o // [4.2]

**********

yathā bāhyaṃ tathādhyātmaṃ ◊ kāyavākcittamadhyataḥ //1//17 [4.3]

/ sku gsung thugs kyi dbus su ni / ji ltar phyi rol nang de bzhin /1/

zhes pa / [4.3]

**********

tatra puṃ, śirasi pullīramalaye khaṇḍakapālinaḥ pracaṇḍā nakhadantavahā /18 jāṃ,

śikhāyāṃ jālandhare mahākaṅkāla-caṇḍākṣī keśaromavahā /19 oṃ, dakṣiṇakarṇe oḍḍiyāne

14 iti ] A; n.e. Tib. pada<ṃ> ] em.; pada A. 15 -cakrayor ] A; 'khor lo la yang Tib. mahāvīryāntā<ḥ> pratiṣṭhitā<ḥ> ] conj. (ji srid brtson chen ma'i mthar thug pa rnams rab tu gnas pa'o Tib); mahāvīryāntā pratiṣṭhitaṃ A. 16 rab tu gtum mo ] em.; rab tu gtum pa DPN. 17 zhes pa add. Tib. 18 <puṃ> ] em. (puṃ Tib, but pu in both P and N); om. A. -vahā ] em.; vāhā A. cf. -vahā Vajraḍāka (14.16) and Cakrasaṃvarasādhana (35). 19 mahākaṅkāla- ] em.; mahākaṅkālaś A. cf. mahākaṅkāla- Vajraḍāka (14.16) and Cakrasaṃva-rasādhana (35). -roma- ] corr.; loma A. cf. -roma- Vajraḍāka (14.16) and Cakrasaṃvarasādhana

30

kaṅkāla-prabhāvatī tvaṅmalavahā /20 aṃ, pṛṣṭhavaṃśe arbude vikaṭadaṃṣṭri-mahānāsā

piśitavahā /21 pīṭham /22 [4.4]

de la / puṃ pu llī ra ma la ya zhes mgo bor ni thod pa'i dum bu can dang rab tu gtum

ma ste /23 so dang sen mo 'bab pa'o // dzāṃ dzā la ndha ra zhes bya ba'i spyi gtsug tu ni

keng rus chen po dang gtum mig ma ste / skra dang spu 'bab pa'o // auṃ au ḍi yā na zhes

bya ba ni rna ba g'yas par keng rus dang 'od ldan ma ste /24 pags pa dang dri ma 'bab pa'o //

aṃ a rbu da zhes bya ba rgyab kyi char ni mche ba rnam par gtsigs pa dang sna chen mo

ste /25 sha 'bab pa / gnas so // [4.4]

**********

goṃ, vāmakarṇe godāvarī surāvairi-vīramatī naharuṃ vahati sarvadā /26 rāṃ, bhrūmadhye

rāmeśvare amitābha-kharvarī asthimālāvahā / 27 deṃ, cakṣuyor devīkoṭe vajraprabha-

laṅkeśvarī bukkaṃ vahati / 28 māṃ, bāhumūle mālave vajradeha-drumacchāyā

hṛnmaṇḍajāvahā /29 upapīṭham //30 [4.5]

(35).

20 kaṅkā<la>-prabhāvatī ] em. (keng rus dang 'od ldan ma Tib); kaṃkāprabhāmatī A. prabhāvatī for prabhāmatī Herukābhidhāna (4.4). cf. kaṅkālaprabhāvatī Vajraḍāka (14.16) and Cakrasaṃvarasādhana (35). 21 pṛṣṭhavaṃśe ] em. (rgyab kyi char Tib); pādapṛṣṭhavaṃśe A. arbude ] em.; arbuda A. cf. arbude Vajraḍāka (14.16) and Cakrasaṃvarasādhana (35). vikaṭadaṃṣṭri- ] em.; vikaṭadaṃṣṭriṇa A. cf. vikaṭadaṃṣṭri- Vajraḍāka (14.16) and Cakrasaṃvarasādhana (35). piśitavahā ] em. (sha 'bab pa Tib); pittav{i}hā Aac; pittavahā Apc. In A, a letter hrī is noted below the letter pi of pitta. cf. piśitavahā Va-jraḍāka (14.16) and Cakrasaṃvarasādhana (35). 22 pīṭha<m> ] em.; pīṭha A. cf. pīṭha Vajraḍāka (14.16). 23 pu<ṃ> ] em.; pu PN. pu llī ra ma la ya ] em.; pu lli ra ma la yar PN. 24 au<ṃ> ] em.; au PN. au ḍi yā na ] corr.; au ḍi yā ṇi P; au ḍi yā ne N. 25 a<ṃ> ] em.; a PN. 26 go<ṃ> ] em.; go A. surāvairi- ] conj.; surāvairiṇa A; lha'i dgra Tib. cf. surāvairi- (surāvairiṇa in both Tokyo Skt ms and Kolkata Skt ms) Vajraḍāka (14.16) and (surāveriṇa in Skt ms) Cakrasaṃvara- sādhana (35). naharuṃ ] A (rgyus pa Tib). In A, letters sa sa are noted below haru of naharuṃ. cf. naharūṃ Vajraḍāka (4.16) and naharuṃ Cakrasaṃvarasādhana (35). According to Edgerton (1953) Vol.2, 292, both “naharū” and “naharu” mean “sinew,” which accords with Tib. Letters "sa sa" are noted below the letters ha ru of naharu A.

27 rā<ṃ> ] em.; rā A. rāmeśvare ] em.; rāmeśvara A. cf. rāmeśvare Vajraḍāka (14.16) and Cakrasaṃvarasādhana (35). amitābha- ] em. ('od dpag med Tib); ami˅tā Aac; ami‹bha›tā Apc. cf. amitābha- Vajraḍāka (14.16) and Cakrasaṃvarasādhana (35). -mālā- ] em. (phreng ba Tib); malo A. cf. -mālā- Vajraḍāka (14.16) and Cakrasaṃvarasādhana (35). 28 vajraprabha- ] em. v{r}ajraprabho Aac; vajraprabho Apc. cf. vajraprabha- Vajraḍāka (14.16) and va-jraprabhaṃ Cakrasaṃvarasādhana (35). bukkaṃ ] Aac; ‹kvākvalā› bukkaṃ Apc. cf. bukkaṃ Va-jraḍāka (14.16) and Cakrasaṃvarasādhana (35). 29 hṛnmaṇḍajā- ] em.; hṛtsaṇajā A; snying Tib. cf. hṛnmaṇḍajā- Vajraḍāka (14.16) and Cakrasaṃvara- sādhana (35). 30 upapīṭham ] em.; upapīṭhaḥ A.


goṃ go dā ba rī zhes bya ba ni rna ba g'yon par ni lha'i dgra dang dpa' bo'i blo ma ste /31

thams cad du rgyus pa 'bab pa'o // rāṃ rā me shwa ra zhes bya ba smin ma'i dbus su ni 'od

dpag med dang mi'u thung ma ste / rus pa'i phreng ba 'bab pa'o // deṃ de wi ko ṭi zhes bya

ba mig gnyis su ni rdo rje 'od dang lang ka'i dbang phyug ma ste /32 mchin pa 'bab pa'o //

māṃ mā la wa zhes bya ba la lag pa'i rtsa ba gnyis su ni rdo rje sku dang shing gi grib ma

ste /33 snying 'bab pa'o // nye ba'i gnas so // [4.5]

**********

kāṃ, kakṣayoḥ kāmarūpe aṅkurika-airāvatī cakṣur vahati sā nityam /34 oṃ, stana-

yugale oḍre vajrajaṭila-mahābhairavā pittavahā /35 kṣetram /36 [4.6]

kāṃ kā ma rū pa zhes bya ba ni mtshan khung gnyis su ni myu gu can dang sa srungs

ma ste /37 rtag tu mig 'bab pa'o // oṃ o ḍra zhes bya ba nu ma gnyis su ni rdo rje ral pa

dang 'jigs byed chen mo ste /38 mkhris pa 'bab pa'o // zhing ngo // [4.6]

**********

triṃ, nābhau triśakunau mahāvīra-vāyuvegā phupphusavahā /39 koṃ, nāsikāgre kausale

vajrahūṃkāra-surābhakṣī antramālāvahā /40 upakṣetram /41 [4.7]

triṃ tri sha ku ni zhes bya ba lte bar ni dpa' bo chen po dang rlung gi shugs ma ste /42 glo

ba 'bab pa'o // koṃ ko sa la zhes bya ba sna'i rtse mor ni rdo rje hūṃ mdzad dang chang

'thung ma ste / rgyu ma'i phreng ba 'bab pa'o // nye ba'i zhing ngo // [4.7]

**********

kaṃ, mukhe kaliṅge subhadra-śyāmādevī pārśvatantuvahā / 43 laṃ, kaṇṭhe lampāke

31 go<ṃ> ] em.; go PN. go dā ba rī ] corr.; go da ba ri PN. 32 de<ṃ> ] em.; de PN. 33 mā<ṃ> ] em.; mā PN. 34 kā<ṃ> ] em.; kā A. 35 oḍre ] em.; oḍra A. cf. oḍre Vajraḍāka (14.18) and Cakrasaṃvarasādhana (36). vajrajaṭila- ] em. vajrajaṭilo A. cf. vajrajaṭila- Vajraḍāka (14.18) and Cakrasaṃvarasādhana (36). 36 kṣetra<m> ] em.; kṣetra A. cf. kṣetra Vajraḍāka (14.18). 37 kā ma rū <pa> ] em.; ka ma ru PN. 38 o<ṃ> ] em.; o PN. o ḍra ] em.; o ṭe PN. chen mo ] P; chen ma N. 39 mahāvīra- ] em. (dpa' bo chen po Tib); mahāvairi A. cf. mahāvīra- Vajraḍāka (14.18) and Cakrasaṃvarasādhana (36). 40 kausale ] em.; kauśala A. cf. kośale Vajraḍāka (14.18) and kosale Cakrasaṃvarasādhana (36). 41 upakṣetra<m> ] em.; upakṣetra A. cf. upakṣetra Vajraḍāka (14.18). 42 tri<ṃ> ] em.; tri PN. 43 kaliṅge ] em.; kaliṃga A. cf. kaliṅge Vajraḍāka (14.18) and Cakrasaṃvarasādhana (36). sub-

32

vajrabhadra-subhadrā udaraṃ vahati gardabhī /44 chandohaḥ / [4.8]

kaṃ ka li ngga zhes bya ba khar ni shin tu bzang po dang sngo bsangs lha mo ste / rtsib

logs kyi chu rgyus 'bab pa'o // laṃ laṃ pā ka zhes bya ba phrag par ni rdo rje bzang po

dang shin tu bzang mo ste /45 lto ba 'bab pa'o // tshan do ha'o //46 [4.8]

**********

kāṃ, hṛdaye kāñcī mahābhairava-hayakarṇā viṣṭhāvahā / 47 hiṃ, meḍhre himālaye

virūpākṣa-khagānanā sīmantamadhyagā /48 upacchandohaḥ // [4.9]

kāṃ kā nytsī zhes bya ba snying gar ni 'jigs byed chen po dang rta rna ma ste /49 bshang ba

'bab pa'o // hiṃ hi ma la ya zhes bya ba chu sor ni mig mi bzang dang bya gdong ma ste /50

mdoms 'bab pa'o //51 nye ba'i tsha ndo ha'o //52 [4.9]

**********

preṃ, liṅge pretādhivāsinī mahābala-cakravegā śleṣmavahā /53 gṛṃ, gude gṛhadevatā

ratnavajra-khaṇḍarohā pūyavahā /54 melāpakaḥ / [4.10] hadra- ] em.; subhadraḥ A. cf. subhadra- Vajraḍāka (14.18) and Cakrasaṃvarasādhana (36). 44 la<ṃ> ] em.; la A. lampāke ] em.; lampāka A. cf. lampāke Vajraḍāka (14.18) and Cakrasaṃva-rasādhana (36). gardabhī ] A; n.e. Tib. cf. gardabhī Vajraḍāka (14.18) and Cakrasaṃvarasādhana (36). 45 Passages from the beginning of this chapter up to the words “rdo rje bzang po dang” of this sentence are missing in D. 46 tshan do ha ] PN; go tsha ndo ha D. 47 kāṃ ] em.; kaṃ A. kāñcī ] A. cf. kāñcyāṃ Vajraḍāka (14.18) and kāñcī- Cakrasaṃvarasādhana (36). The word “kāñcī,” a holy site (equated with the heart), is not locative, but it is possible: It modifies “mahābhairava-hayakarṇā,” and the sentence “hṛdaye kāñcī mahābhairava-hayakarṇā viṣṭhāvahā” means “In the heart, [accompanied by her husband] Mahābhairava, Hayakarṇā, [who is the goddess of] Kāñcī, conveys feces.” 48 hi<ṃ> ] em.; hi A. sīmantamadhya- ] em.; śīmāntamadhya A. cf. sīmantamadhya- Vajraḍāka (14.18) and Cakrasaṃvarasādhana (36). 49 kā nytsī ] em.; kā nytsir DPN. snying gar ] D; snying kar PN. 'jigs byed chen po ] em.; 'jigs byed chen mo DPN. 50 hi<ṃ> ] em.; hi DPN. hi ma la ya ] D; hi ma PN. 51 mdoms ] D; 'doms PN. 52 tshan do ha ] D; mtshan do ha PN. 53 pre<ṃ> ] em.; pre A. pretādhivāsinī ] A; pre ta pu rī zhes te yi dags gnas pa zhes bya ba Tib. cf. pretādhivāsinī- Cakrasaṃvarasādhana (37) and pretādhivāsinyāṃ (but pretādhivāsinyī in Skt ms from Kolkata and pretādhivāsini in Skt ms from Tokyo University suggest a possibility of edition as pretādhivāsinī) Vajraḍāka (14.19). The word “pretādhivāsinī,” a holy site (equated with the genital or-gan), is not locative, but it is possible: It modifies “mahābala-cakravegā,” and the sentence “liṅge pretādhivāsinī mahābala-cakravegā śleṣmavahā” means “In the genital organ, [accompanied by her husband] Mahābala, Cakravegā, [who is the goddess of] Pretādhivāsinī, transports phlegm.” 54 gṛhadevatā ] A. cf. gṛhadevatā Vajraḍāka (14.19) and gṛhadevatā- Cakrasaṃvarasādhana (37). The word “gṛhadevatā,” a holy site (equated with the anus), is not locative, but it is possible: It modifies “ratnavajra-khaṇḍarohā,” and the sentence “gude gṛhadevatā ratnavajra-khaṇḍarohā pūyavahā” means


preṃ pre ta pu rī zhes te yi dags gnas pa zhes bya ba mtshan ma ni stobs po che dang

'khor lo'i shugs ma ste /55 bad kan 'bab pa'o // gṛṃ gṛ ha de ba tā zhes bya ba bshang ba'i

lam du ni rin chen rdo rje dang dum skyes ma ste /56 rnag 'bab pa'o // 'dus pa'o // [4.10]

**********

sauṃ, ūrudvaye saurāṣṭre hayagrīva-śauṇḍinī raktavahā /57 suṃ, jaṅghayoḥ suvarṇadvīpe

ākāśagarbha-cakravarmiṇī prasvedavahā /58 upamelāpakaḥ / [4.11]

sauṃ sau rā ṣṭra zhes bya ba brla gnyis su ni rta mgrin dang glang sna ma ste / khrag 'bab

pa'o // suṃ su ba rṇa dwī pa zhes bya ba byin pa gnyis su ni nam mkha'i snying po dang

'khor lo'i go cha ma ste / rngul 'bab pa'o // nye ba'i 'dus pa'o // [4.11]

**********

naṃ, aṅgulīṣu nagare śrīheruka-suvīrā medovahā /59 siṃ, sindhupādapṛṣṭhe padmana-

rteśvara-mahābalā aśru vahati /60 śmaśānam /61 [4.12]

naṃ na ga ra zhes bya ba sor mo rnams su ni dpal he ru ka dang shin tu dpa' mo ste / tshil

'bab pa'o // siṃ si ndhu zhes bya ba rkang pa'i bol la ni pa dma gar gyi dbang phyug dang

stobs chen ma ste / mchi ma 'bab pa'o // dur khrod do // [4.12]

**********

maṃ, aṅguṣṭhau maru, vairocana-cakravartinī kheṭavahā /62 kuṃ, kulatāyāṃ jānau vajra-

sattva-mahāvīryā bālasiṃhāṇavāhinī /63 upaśmaśānam //64 [4.13]

“In the anus, [accompanied by her husband] Ratnavajra, Khaṇḍarohā, [who is of the goddess of] Gṛhadevatā, transports pus.” 55 pre ta pu rī ] corr.; pre ta pu ri DPN. shugs ma ] DN; shugs can ma P. ste ] DN; te P. 56 lam du ni ] D; lam du PN. 57 sau<ṃ> ] em.; sau A. saurāṣṭre ] em.; saurāṣṭra A. cf. saurāṣṭre Vajraḍāka (14.19) and -saurāṣṭre Cakrasaṃvarasādhana (37). hayagrī<va>- ] em. (rta mgrin Tib); hayagrī A. cf. hayagrīva- Vajraḍāka (14.19) and Cakrasaṃvarasādhana (37). 58 -dvīpe ākāśa- ] em.; dvī¦pokāśa A. cf. -dvīpe ākāśa- Vajraḍāka (14.19) and Cakrasaṃvarasādhana (37). 59 aṅgulīṣu ] corr.; aṃgurīṣu A. nagare ] em.; nagara A. medo- ] em.; medā A. cf. medo- (medā- Tokyo Skt ms) Vajraḍāka (14.19) and (medā- Skt ms) Cakrasaṃvarasādhana (37). 60 aśru ] em.; aśrum A. cf. aśru Vajraḍāka (14.19) and Cakrasaṃvarasādhana (37). 61 ‹śmaśānam› ] Apc (dur khrod do Tib); om. Aac. 62 kheṭa- ] em.; kheṭā A. cf. kheṭa- Vajraḍāka (14.19) and Cakrasaṃvarasādhana (37). 63 kula<tāyāṃ>- ] em.; kula A; ku lu tā Tib. cf. kulatāyāṃ Vajraḍāka (14.19) and Cakrasaṃvarasādhana (37). bālasiṃhāṇa- ] corr. (sna chu dang snabs Tib); bālasiṃhāna Aac; bālasiṃghāna Apc. cf.

34

maṃ ma ru zhes bya ba mthe bong gnyis la ni rnam par snang mdzad dang 'khor los sgyur

ma ste /65 mchil ma 'bab pa'o // kuṃ ku lu tā zhes bya ba pus mo gnyis la ni rdo rje sems

dpa' dang brtson 'grus chen mo ste /66 sna chu dang snabs 'bab pa'o // nye ba'i dur khrod

ste /67 [4.13]

**********

cittavākkāyacakreṣu yathākramāt khecarīṃ bhūcarīṃ cintayet pātālavāsinīṃ ca /68

etāḥ siddhās tu vai pūrvam (HA 4.4d) iti /69 caturviṃśati (HA 4.4e) pradhānaṃ kṛtvā,

sumerureṇusaṃkhyātāḥ, tābhis tāsāṃ grahaṇam /70 asaṃkhyā buddhakoṭaya iti nyāyāt /71

[4.14]

thugs dang gsung dang sku rnams rim pa ji lta ba bzhin du mkha' spyod ma dang sa la

spyod ma dang sa 'og na gnas par bsam mo // 'di dag sngon gyi grub pa yin (HA 4.4d) zhes

bya ba la / nyi shu rtsa bzhi (HA 4.4e) gtso bor byas pas ni ri rab kyi rdul gyi grangs snyed

rnams bzung ste /72 de rnams bsdus so // sangs rgyas bye ba grangs med pa'o zhes bya ba

ni rigs pa'o // [4.14]

**********

svanāmoccāraṇamantrāṇām (HA 4.5a) iti /73

oṃkāradīpakā mantrāḥ ◊ /74

svanāmoccāraṇasahitāe ◊ hūṃ-hūṃ-phaṭ-kārāntayojitāḥe /

◊ jāpya eṣa vidhikramaḥ //2//

svanāme-(HA 4.5a)-ti vīravīreśvarīṇām /75 oṃ ḍākinīye hūṃ hūṃ phaṭ ityādi / oṃ kara

bālasiṃhāṇa- Vajraḍāka (14.19) and Cakrasaṃvarasādhana (37). 64 upaśmaśāna<m> ] em.; upaśmaśāna A. cf. upaśmaśāna Vajraḍāka (14.19). 65 'khor los sgyur ma ] D; 'khor lo sgyur ma PN. 66 ku lu tā ] corr.; ku lu ta DPN. 67 ste ] DN; te P. 68 * bhūcarīṃ cintayet pātālavāsinīṃ ca ] conj. (sa la spyod ma dang sa 'og na gnas par bsam mo Tib); +ū++++++++++++++lavāsinī A. 69 etā<ḥ siddhā>s tu ] etās tu A. cf. etāḥ siddhās tu Herukābhidhāna (4.4). 70 This sentence apears to mean "caturviṃśati (= caturviṃśatiḍākinīḥ) pradhānaṃ kṛtvā, yā anyāḥ su-merureṇusaṃkhyātāḥ ḍākinyas tābhis (= caturviṃśatiḍākinībhis) tāsāṃ grahaṇam." tābhis ] A; bzung ste Tib. 71 -koṭaya iti ] corr.; koṭayar iti A. 72 byas pas ni ] PN; byas pas na D. bzung ste ] DN; gzung ste P. 73 -ccāraṇa*mantrāṇām <iti> ] em. (brjod pa'i sngags zhes bya ba ni Tib); ccāraṇā ma++++ A. cf. svanāmoccāraṇamantrāṇāṃ Herukābhidhāna (4.5a). 74 *oṃkāra- ] em.; ++kāra A; oṃ gyi Tib. cf. oṃkāra Herukābhidhāna (4.6a). 75 -vīreśvarīṇām ] A; dpa' mo'i dbang phyug ma rnams kyi mchog Tib.


kara khaṇḍakapāli-pracaṇḍe hūṃ hūṃ phaṭ ityādi /76 athavā hṛdayamantravidarbhitaṃ

māṇḍaleyasahitaṃ mūlamantraṃ japet // [4.15]

rang ming brjod pa'i sngags (HA 4.5a) zhes bya ba ni /

/ gsal byed oṃ gyi sngags dang ni // lhan cig tu ni rang ming brjod /

/ hūṃ hūṃ phaṭ ni mthar sbyar te /77/ cho ga de ltar rim bzhin bzlas //2//

zhes pa'o // rang ming (HA 4.5a) zhes bya ba ni dpa' bo dang dpa' mo'i dbang phyug ma

rnams kyi mchog ste / oṃ ḍā ki nī ye hūṃ hūṃ phaṭ /78 ces bya ba la sogs pa dang /79 oṃ

ka ra ka ra kha ṇḍa ka pā li na pra tsa ṇḍī ye hūṃ hūṃ phaṭ /80 zhes bya ba la sogs pa'o //81

yang na snying po'i sngags dang spel ma'am dkyil 'khor pa'i lha dang gcig pa'i rtsa ba'i

sngags bzlas te / [4.15]

**********

◊ abhinnāṅgaśaṅkhavalayena tue

śāntikaṃ buddhayogena ◊ /82

pauṣṭike ratnaḍākaṃ tu ◊ vaśye padmapāṇināo //3//

uccāṭayed aśvarājenae ◊ dveṣe akṣobhyanāyakaḥ /83

◊ sarve sarvārthasampadaś

cakriṇaś cakrayogāto ◊ //4//84

iti // [4.16]

/ yan lag ma nyams dung phreng dang // sangs rgyas rnal 'byor gyis zhi ba /

/ rgyas pa rin chen mkha' 'gro ste // dbang la phyag na pa dma 'o //3//

/ bskrad pa rta yi rgyal po ste // dbye ba mi bskyod gtso bos so /

/ kun tu kun don phun tshogs la // 'khor lo can gyi 'khor lo sbyar //4//85

zhes so // [4.16]

**********

śrīherukābhidhāne sādhananidhau pañjikāyāṃ caturthapaṭalavyākhyā //86

76 khaṇḍakapāli- ] em.; khaṇḍakapālina A. -pracaṇḍe ] A; pra tsa ṇḍī ye Tib. 77 hūṃ hūṃ ] PN; huṃ hūṃ D. 78 ḍā ki nī ye ] DN; ḍā ki nā ye P. hūṃ hūṃ ] P; huṃ hūṃ DN. 79 ces bya ba ] D; zhes bya ba PN. 80 hūṃ hūṃ ] P; huṃ hūṃ DN. 81 zhes bya ba ] D; ces bya ba PN. 82 -śaṅkha- ] Apc; śaṃ{la} Aac. 83 uccāṭayed ] em.; uccā¦ʘṭāyed A. 84 -sampadaś ] em.; sampadāś A. 85 sbyar ] D; sbyor PN.

36

dpal he ru ka zhes bya ba'i dka' 'grel gyi sgrub pa'i thabs kyi gleng gzhi las le'u bzhi pa'i

rnam par bshad pa'o //87


tataḥ sarvadharmodayaṃ viśvam (HA 5.1a) iti /88 sarve dharmā [stobs bcu dang mi 'jigs

pa la sogs pa ste / de rnams kyi 'byung gnas pas na 'dir chos kyi 'byung gnas zhes bya'o //

sna tshogs ni brtan pa dang g'yo ba'i bdag nyid do // lte bar mi shigs dge (HA 5.1b) shes bya

ba la / mi shigs dge ba ni rdo rje 'dzin pa ste / dge ba rnams 'dzin pa'i phir ro // de bas na

chos kun gcig tu bsdu bar bya (HA 5.1d) shes bya ste / bri bar bya (HA 5.1c) zhes bya ba

dang 'brel to // 'dir (HA 5, p. 68, l. 11) zhes bya ba ni]89 dharmodayāyām / tatrastha (HA

5.3a) iti tricakrātmayogavān /90 prastared (HA 5.2d) iti svaravarṇānāṃ prakaraṇam /91

caturthasya yaḥ pañcamam (HA 5.3c) ityādīnām uddharaṇaṃ bhagavato 'ṣṭapadamantram

/92 kara kare-(HA 5, p. 76, l. 2)-tyādinā sahitaṃ mūlamantram //93 [5]

de nas thams cad chos 'byung bar sna tshogs (HA 5.1a) zhes bya ba la / chos thams cad

ni stobs bcu dang mi 'jigs pa la sogs pa ste / de rnams kyi 'byung gnas pas na 'dir chos kyi

'byung gnas zhes bya'o // sna tshogs ni brtan pa dang g'yo ba'i bdag nyid do // lte bar mi shigs dge (HA 5.1b) shes bya ba la /94 mi shigs dge ba ni rdo rje 'dzin pa ste / dge ba rnams

'dzin pa'i phir ro // de bas na chos kun gcig tu bsdu bar bya (HA 5.1d) shes bya ste / bri bar bya (HA 5.1c) zhes bya ba dang 'brel to //95 'dir (HA 5, p. 68, l. 11) zhes bya ba ni chos kyi

'byung gnas la'o // der gnas (HA 5.3a) zhes bya ba ni 'khor lo gsum gyi sbyor ba dang ldan

pa'o // rab rgyas bya (HA 5.2d) zhes bya ba ni yi ge rnams phreng du bya ba'o //96 bzhi pa yi ni lnga pa dang (HA 5.3c) zhes bya ba la sogs pa rnams kyis bcom ldan 'das kyi sngags

kyi tshigs bcad brgyad pa dang / ka ra ka ra (HA 5, p. 76, l. 2) zhes bya ba la sogs pa dang

bcas pas rtsa ba'i sngags btu ba'o // [5]

**********

86 -nidhau ] A; gleng gzhi las Tib. caturtha- ] em.; caturthaḥ A. 87 dka' 'grel ] PN; dka' 'brel D. 88 sarvadharmodayaṃ ] A. cf. sarvadharmodaye Herukābhidhāna (5.1a). 89 The sentences put in the parentheses (between “stobs bcu dang mi 'jigs pa la sogs pa ste” and “'dir zhes bya ba ni”) are omitted in A and supplemented from Tib. 90 tatrastha iti ] conj.; tatrastho ti A. cf. tatrastham Herukābhidhāna (5.3a) 91 prastared ] A (rab rgyas bya Tib). cf. prastare Herukābhidhāna (5.2d). 92 ityādīnām ] Apc; i// //tyādinām Aac. 93 mūlamantram ] A; rtsa ba'i sngags btu ba'o Tib. 94 lte bar ] PN; gang gi lte bar D. 95 'brel ] PN; 'grel D. 96 rab rgyas bya ] PN; rab rgyas D. zhes bya ba ] D; zhes bya PN.


śrīherukābhidhāne sādhananidhau pañjikāyāṃ pañcamapaṭalavyākhyā //97

dpal he ru ka zhes bya ba'i dka' 'grel sgrub pa'i thabs kyi gleng gzhi las le'u lnga pa'i rnam

par bshad pa'o //98


ataḥ paraṃ dvāviṃśatyakṣaraṃ hṛdayaṃ saptākṣaram upahṛdayam (HA 6.1ab) iti

vakṣyamāṇakam //99 [6.1]

/ gzhan yang yi ge nyi shu gnyis // snying po yig bdun nye snying po /(HA 6.1ab) zhes

bya ba ni 'og nas bshad par bya'o // [6.1]

**********

yavargāṣṭamaṃ bījam (HA 6.1c) iti dvādaśahakāraḥ /100 akṣarāntaritaṃ kṛtve-(HA

6.2a)-ti dīrghamātrāsahitena madhyasthitena /101 oṃ ha / namaḥ hi / svāhā hu /102 vauṣaṭ

he / hūṃ hūṃ ho /103 phaṭ haṃ // [6.2]

ya tshan brgyad pa'i sa bon (HA 6.1c) zhes bya ba ni ha yig bcu gnyis so // dor byas pa

(HA 6.2a) zhes bya ba ni dbyangs yig ring po rnams dang lhan cig gyur pa'i dbus na gnas

pa rnams te / oṃ-ha na-maḥ-hi swā-hā-hu bau-ṣhaṭ-he hūṃ-hūṃ-ho phaṭ-haṃ rnams so

//104 [6.2]

**********

hṛdi hakāravajrapariṇataṃ vajrasattvaṃ sitam ekamukhaṃ caturbhujam,105 dakṣiṇe

97 -nidhau ] A; gleng gzhi las Tib. 98 zhes bya ba'i ] DN; zhes ba'i P. 99 a‹taḥ› ] Apc; a{tha} Aac. dvāviṃśatyakṣaraṃ ] em. (yi ge nyi shu gnyis Tib); dvātriṃśatyakṣaraṃ A. cf. dvāviṃśatyakṣaraṃ Herukābhidhāna (6.1). 100 yavargāṣṭamaṃ ] A. cf. yavargāc cāṣṭamaṃ Herukābhidhāna (6.1c). 101 akṣarā- ] A; n.e. Tib. 102 nama<ḥ> ] em. (na maḥ Tib); nama A. cf. namaḥ Herukābhidhāna (6.3a). hu ] em. (hu Tib); huṃ A. 103 hūṃ hūṃ ] em. (hūṃ hūṃ Tib); huṃ huṃ A. cf. hūṃ hūṃ Herukābhidhāna (6.3a). 104 hūṃ hūṃ ] PN; huṃ hūṃ D. 105 vajrasattva<ṃ> sita<m> ] em. (rdo rje sems dpa' dkar po Tib); vajrasatvam iti A. cf. oṃ ha vajra-sattvaṃ sitaṃ Sādhananidhi (2.24).

38

vajraḍamaruṃ vāme ghaṇṭākhaṭvāṅgakapāladharam,106 raktavārāhyāliṅgitam /107 [6.3]

snying gar yi ge ha dang rdo rje yongs su gyur pa las rdo rje sems dpa' dkar po / zhal

gcig pa phyag bzhi pa / phyag g'yas na rdo rje dang rnge'u chung /108 g'yon pa na dril bu

dang kha ṭwāṃ ga dang thod pa 'dzin pa / rdo rje phag mo mdog dmar mo la 'khyud pa'o //

[6.3]

**********

śirasi hikāracakrapariṇataṃ vairocanaṃ pītam, dakṣiṇe cakram, aparaṃ pūrvavat,

nīlayāminyāliṅgitam / [6.4]

mgo bor yi ge hi dang 'khor lo yongs su gyur pa las rnam par snang mdzad ser po /109

phyag g'yas na 'khor lo /110 gzhan ni sngar bstan pa bzhin te / gshin rje ma mdog sngon mo

la 'khyud pa'o // [6.4]

**********

śikhāyāṃ hukārapadmapariṇataṃ padmanarteśvaraṃ raktam, 111 dakṣiṇe padmam,

sitamohanīkaṇṭhadharam,112 pūrvavad apare /113 [6.5]

spyi gtsug tu yi ge hu dang pa dma yongs su gyur pa las pa dma gar gyi dbang phyug dmar

po /114 phyag g'yas na pa dma bsnams pa / rmongs byed ma mdog dkar mo'i mgrin pa nas

'dzin pa ste / gzhan ni sngar bstan pa bzhin no // [6.5]

**********

skandhadvaye hekāravajrapariṇataṃ herukaṃ nīlaṃ haritasaṃcālanīkaṇṭhadharam, 115

dakṣiṇe karālavajram, śeṣaṃ pūrvavat / [6.6]

106 <ghaṇṭā-> ] em. (dril bu Tib); om. A. cf. vāme ghaṇṭā sarveṣām (meaning that all the six armor dei-ties including Vajrasattva have a bell in their left hands) Sādhananidhi (2.25). 107 -vā<rā>hyā- ] em.; bāhyā A; rdo rje phag mo Tib. cf. raktavarṇavārāhyāliṅgitam Sādhananidhi (2.24). 108 rnge'u chung ] DP; rnge chung N. 109 yongs su gyur pa ] DN; gyur pa P. 110 phyag g'yas ] D; phyag PN. 111 hukāra<padma>- ] em. (yi ge hu dang pa dma Tib); hukāra A. cf. svāhā hu padmasūryavidhānena padmanarteśvaraṃ Sādhananidhi (2.24). 112 -mohanī- ] em.; mohinī A. 113 pūrvavad apare ] Apc; pūrvava{ta} pare Aac. 114 hu ] PN; hūṃ D. 115 -saṃcālanī- ] em.; sañcālinī A. -kaṇṭhadharam ] A; 'khyud pa Tib.


phrag pa gnyis su ni yi ge he dang rdo rje yongs su gyur pa las he ru ka mdog sngon po /

phyag g'yas na rdo rje gdengs pa bsnams pa yang dag par skyod ma mdog ljang gu la

'khyud pa'o //116 lhag ma sngar bstan pa bzhin no // [6.6]

**********

cakṣuṣor hokāraratnapariṇataṃ vajrasūryaṃ taptacāmīkaram, 117 dakṣiṇe ratnadharam,

gaganaśaucasaṃtrāsanyāliṅgitam,118 śeṣaṃ pūrvavat / [6.7]

mig gnyis su ni yi ge ho dang rin po che yongs su gyur pa las rdo rje nyi ma gser bsregs

pa'i mdog can / phyag g'yas na rin po che bsnams pa /119 skrag byed ma nam mkha' ltar

mthing skya'i mdog can la 'khyud pa ste / lhag ma ni sngar bstan pa bzhin no //120 [6.7]

**********

lalāṭe haṃkāraviśvavajrapariṇataṃ paramāśvavajram, 121 dakṣiṇe viśvavajram,

dhūmracaṇḍikāliṅgitam, pūrvavad apare / [6.8]

dpral bar yi ge haṃ dang sna tshogs rdo rje yongs su gyur pa las rta mchog /122 phyag g'yas

na sna tshogs rdo rje bsnams pa / gtum mo du ba'i mdog can la 'khyud pa ste / gzhan snga

ma bzhin no // [6.8]

**********

sarvālaṃkārabhūṣitāḥ sarva ālīḍhāsanasaṃsthitā jaṭāmukuṭāṅkapaṭṭakā iti //123 [6.9]

thams cad kyang rgyan kun gyis brgyan zhing g'yas brkyang ba'i gnas pas gnas pa ral pa'i

cod pan dar gyis bcings pa'o // [6.9]

116 skyod ma ] D; bskyod ma PN. 117 cakṣuṣor ] conj.; cakṣuṣo A. 118 gaganaśauca- ] em.; gaganaśaura A; nam mkha’ ltar mthing skya Tib. cf. dhūmrasaṃtrādanyāliṅgitam Sādhananidhi (2.24). -saṃtrāsanyā- ] em.; santrāsi¦nī A. 119 bsnams pa ] D; bsnams PN. 120 bzhin no ] D; bzhin PN. 121 paramāśvavajram ] A; rta mchog Tib. cf. paramāśvavajraṃ Sādhananidhi (2.24). 122 ha<ṃ> ] em.; hi D; ha PN. 123 *ālīḍhāsanasaṃsthitā ] conj. (g'yas brkyang ba'i gnas pas gnas pa Tib); ālī++++++++ṃsthitāḥ A. cf. ālīḍhāsanasaṃyutāḥ Sādhananidhi (2.25). jaṭāmukuṭāṅkapaṭṭakā ] em.; jaṭāmukuṭāṅgapaṭṭakā A; ral pa'i cod pan dar gyis bcings pa Tib. cf. jaṭāmukuṭāṅkapaṭṭakā (whose Tib is also the same ral pa'i cod pan dar gyis bcings pa) Sādhananidhi (2.25).

40

**********

śrīherukābhidhāne sādhananidhau pañjikāyāṃ ṣaṣṭhapaṭalavyākhyā //124

dpal he ru ka zhes bya ba'i dka' 'grel sgrub pa'i thabs kyi gleng gzhi las le'u drug pa'i rnam

par bshad pa'o //


tataḥ svarāṇām (HA 7.1a) iti pañcamapaṭaloccā++++++++++++++++++++++ṃ /125

trayodaśenaive-(HA 7.1a)-ti okāreṇa / dvitīyākṣaram (HA 7.1b) iti pāṭhānukrameṇa

makāraḥ /126 [dbyangs yig bcu gcig (HA 7.1c) ni e'o /]127 ṣaṣṭhamaṃ (HA 7.1d) takāraḥ /128

anenānukrameṇa sarveṣāṃ yojaneti // [7]

de nas dbyangs yig (HA 7.1a) ces bya ba la le'u lnga par bstan pa'i gsal byed dang

dbyangs su sbyar bar bya ste / bcu gsum nyid (HA 7.1a) ces bya ba ni yi ge o'o // yi ge gnyis pa (HA 7.1b) zhes pa ni / rim pa ji lta ba bzhin yi ge ma'o // dbyangs yig bcu gcig (HA 7.1c)

ni e'o // yi ge drug pa (HA 7.1d) ni ta ste / rim pa 'di nyid kyis thams cad la sbyar bar bya'o

zhes so // [7]

**********

śrīherukābhidhāne sādhananidhau pañjikāyāṃ saptamapaṭalavyākhyā //129

dpal he ru ka zhes bya ba'i dka' 'grel sgrub pa'i thabs kyi gleng gzhi las le'u bdun pa'i rnam

par bshad pa'o //130

Notes (Sanskrit Parallels)

4.4-4.14: The Vajraḍāka, chapter 14, Skt ed., 14.16-19, and the Cakrasaṃvarasādhana, Skt

ed., 35-37 124 -nidhau ] A; gleng gzhi las Tib. 125 -ccā++++++++++++++++++++++ṃ ] A; bstan pa'i gsal byed dang dbyangs su sbyar bar bya ste Tib. 126 pāṭhānukrameṇa ] A; rim pa ji lta ba bzhin Tib. 127 The sentence put in parentheses is omitted in A and supplemented from Tib. 128 ṣaṣṭhama<ṃ> ] em.; ṣaṣṭhama A. 129 -nidhau ] A; gleng gzhi las Tib. 130 thabs kyi ] D; thabs kyis PN.


The Vajraḍāka pullīramalaye khaṇḍakapālinaḥ pracaṇḍā nakhadantavahā /

jālandhare mahākaṅkāla-caṇḍākṣī keśaromavahā / oḍyāyane kaṅkāla-prabhāvatī

tvaṅmalavahā / arbude vikaṭadaṃṣṭri-mahānāsā piśitavahā / pīṭha // godāvaryāṃ

surāvairi-vīramatī naharūṃ vahati sarvadā /i) rāmeśvare amitābha-kharvarī asthi-

mālāvahā / devikoṭe vajraprabha-laṅkeśvarī bukkaṃ vahati nityaśaḥ / mālave

vajradeha-drumacchāyā hṛnmaṇḍajāvahā //16// ity evaṃ kathitā devi cittacakrasya

khecarī / samāpattyā vyavasthitā //17// kāmarūpe aṅkurika-airāvatī cakṣur vahati sā

nityam / oḍre vajrajaṭila-mahābhairavā pittavahā prakīrtitā / kṣetra // triśakunau

mahāvīra-vāyuvegā phupphusavahā / kośale vajrahūṃkāra-surābhakṣī antramālāvahā /

upakṣetra // kaliṅge subhadra-śyāmādevī pārśvatantuvahā samākhyātā / lampāke

vajrabhadra-subhadrā udaraṃ vahati gardabhī / chandoha // kāñcyāṃ

bhairava-hayakarṇā viṣṭhāvahā prakīrtitā / himālaye virūpākṣa-khagānanā sīmanta-

madhyagā vyavasthitā / upacchandoha // vākcakrasya bhūcarī samāpattyā vyavasthitā

//18// pretādhivāsinyāṃ mahābala-cakravegā śleṣmaṃ[= śleṣmānaṃ] vahati sarvadā /ii)

gṛhadevatā ratnavajra-khaṇḍarohā pūyaṃ vahati nityaśaḥ / saurāṣṭre

hayagrīva-śauṇḍinī raktavahā prakīrtitā / suvarṇadvīpe ākāśagarbha-cakravarmiṇī

prasvedavahā tathā / melāpakopamelāpakaṃ matam // nagare mārāri-suvīrā medovahā

/iii) sindhudeśe padmanarteśvara-mahābalā aśru vahati nityaśaḥ / śmaśāna // maru

vairocana-cakravartinī kheṭavahā prakīrtitā / kulatāyāṃ vajrasattva-mahāvīryā

bālasiṃhāṇavāhinī / upaśmaśāna // kāyacakrasya pātālavāsinī samāpattyā vyavasthitā

//19// [Note] i) surāvairi- ] em.; surāvairiṇa- Skt ed. (surāvairiṇa- in both Tokyo Skt ms and Kolkata Skt

ms.) ii) pretādhivāsinyāṃ ] Skt ed. However, pretādhivāsini in Tokyo Skt ms and pretādhivāsinyī

in Kolkta Skt ms also suggest a possibility of pretādhivāsinī, which accords with the reading in Skt

ms of the Sādhananidhi (4.10). As for the two Skt mss of the Vajraḍāka, see Sugiki (2003a). iii)

medo- ] em.; meda- Skt ed. (Tokyo Skt ms medā- and Kolkata Skt ms meda-.)

The Cakrasaṃvarasādhana pullīramalaye śirasi khaṇḍakapālinaḥ pracaṇḍā nakha-

dantavahā /i) jālandhare śikhāyāṃ mahākaṅkāla-caṇḍākṣī keśaromavahā /ii) oḍyāyane

dakṣiṇakarṇe kaṅkāla-prabhāvatī tvaṅmalavahā /iii) arbude pṛṣṭhavaṃśe

vikaṭadaṃṣṭri-māhānāsā piśitavahā /iv) pūrvādidikṣu vilomataḥ // godāvaryāṃ

vāmakarṇe surāvairi-vīramatī naharuṃ vahati sarvadā /v) rāmeśvare bhrūmadhye

amitābha-kharvarī asthimālāvahā / devīkoṭe cakṣurdvaye vajraprabhaṃ laṅkeśvarī

bukkaṃ vahati / mālave bāhumūle vajradeha-drumacchāyā hṛnmaṇḍajāvahā /

aiśānyādau, vidikṣu // cittacakrasya khecaryaḥ samāpattyā vyavasthitāḥ //35// kāmarūpe

tathā kakṣau aṅkulika-airāvatī cakṣur vahati sā nityam / oḍre stanayugale vajra-

jaṭila-mahābhairavā pittavahā /vi) nābhau triśakunau mahāvīra-vāyuvegā phupsavahā /vii)

kosale nāsikāyāṃ vajrahūṃkāra-surābhakṣī antramālāvahā / pūrvādidikṣu // kaliṅge

42

mukhe subhadra-śyāmādevī pārśvatantusamākhyātā / lampāke kaṇṭhe vajra-

bhadra-subhadrā udaraṃ vahati gardabhī / kāñcīhṛdaye mahābhairava-hayakarṇā

viṣṭhāvahā / himālaye meḍhre virūpākṣa-khagānanā sīmantamadhyagā / pūrvavad

vidikṣu // vākcakrasya bhūcaryaḥ samāpattyā vyavasthitāḥ //36// pretādhivāsinīliṅge

mahābala-cakravegā śleṣmaṃ[= śleṣmānaṃ] vahati sarvadā / gṛhadevatāgude tu

ratnavajra-khaṇḍarohā pūyaṃ vahati nityaśaḥ / ūrusaurāṣṭre tu hayagrīva-sauṇḍinī

raktavahā prakīrtitā / jaṅghadvaye tu suvarṇadvīpe ākāśagarbha-cakravarmiṇī prasve-

davahā / pūrvādidikṣu // aṅgulyāṃ nagare mārāri-suvīrā medovahā /viii) pādapṛṣṭhe tu

sindhudeśe padmanarteśvara-mahābalā aśru vahati nityam / aṅguṣṭhe tu marau

vairocana-cakravartinī kheṭavahā /ix) jānau kulatāyāṃ vajrasattva-mahāvīryā

bālasiṃhāṇavāhinī / pūrvavad vidikṣu // kāyacakrasya pātālavāsinyaḥ samāpattyā

vyavasthitāḥ //37// [Note] i) -danta- ] em.; -dantā- Skt ed and Skt ms. ii) -roma- ] em.; -romā- Skt ed and Skt ms. iii)

-mala- ] em.; -malā- Skt ed and Skt ms. iv) pṛṣṭhavaṃśe ] em.; pṛṣṭhavaṃśe tu Skt ed and Skt ms.

vikaṭadaṃṣṭri- ] em.; vikaṭadaṃṣṭrī Skt ed and Skt ms. piśita- ] em.; piśitā- Skt ed and pisitā Skt

ms. v) surāvairi- ] em.; surāvairiṇa- Skt ed and surāveriṇa- Skt ms. vi) pitta- ] em.; pittā- Skt ed

and Skt ms. vii) phupphusa- ] em.; phupphusā Skt ed and phuphusā Skt ms. viii) medo- ] em.;

medā Skt ed and Skt ms. ix) kheṭa- ] em.; kheṭā Skt ed and khetā Skt ms.

6.2-6.9: The Sādhananidhi, chapter 2, unpublished Skt ed., 2.24-2.25, Skt ms (A).,

9v3-10r3, and Tib: D, 10v4-11r4, P, 84v8-85v1, and N, 77v1-78r2

tadanu kavacamudrāṃ cintayet //i) cittavajrādhastād dhṛdaye padmasthaṃ candrava-

jravidhānena oṃ ha vajrasattvaṃ sitaṃ raktavarṇavārāhyāliṅgitam /ii) śirasi kāyavajro-

pari padmasthaṃ candracakravidhānena namaḥ hi vairocanaṃ pītaṃ

nīlayāminyāliṅgitam /iii) śikhāyāṃ padmasthaṃ svāhā hu padmasūryavidhānena padma-

narteśvaraṃ raktaṃ sitamohanyāliṅgitam /iv) skandhadvaye padmasthaṃ vajrasūrya-

vidhānena vauṣaṭ he herukaṃ nīlaṃ haritasaṃcālanyāliṅgitam /v) cakṣurdvaye padma-

sthaṃ sūryaratnavidhānena hūṃ hūṃ ho vajrasūryaṃ raktaṃ dhūmrasaṃtrāsa-

nyāliṅgitam /vi) phaṭ haṃ viśvavajrasūryapariṇaṭaṃ paramāśvavajraṃ sarvāṅge vāyum

iva haritaṃ dhūmracaṇḍikāliṅgitam //24//vii) vajrasattvādayo vīrā ekavaktrāś catu-

rbhujās trinetrā vikṛtadaṃṣṭrākarālāsyāḥ sarvālaṃkārabhūṣitā jaṭāmukuṭāṅkapaṭṭakā

ālīḍhāsanasaṃyutāḥ /viii) mūlāliṅganabhuje yathānukramato draṣṭavyā vajracakra-

padmanīlakarālavajraratnaviśvavajrāḥ /ix) vāme ghaṇṭā sarveṣām / aparabhujadvaye

kapālakhaṭvāṅgaḍamarukādharāḥ //x) vārāhyādayo devyaḥ tadvad ekavaktrāś caturbhu-

jās trinetrā nagnikā muktakeśī ca pañcamudrāvibhūṣitā vāme ghaṇṭākapāla-

khaṭvāṅgadharā dakṣiṇe ḍamarukarttikā advayayogasamāpannāḥ sugatasaṃgama-

satsukhāḥ //xi) vajrasattvādidevatāḥ sarve 'kṣobhyamukuṭāḥ //25//xii) [Note] i) cintayet ] Apc (bsam par bya Tib); cantayet Aac. ii) -dhastād dhṛdaye ] em. ('og tu snying

ga'i Tib); dhastā dṛdaye A. oṃ ha ] em. (oṃ ha Tib); oṃ haḥ A. padma<stha>ṃ ] em. (pa dma


and gnas pa'i Tib); padmaṃ A. vajrasattvaṃ ] em.; vajrasatvaḥ A. iii) nama<ḥ> hi ] em.; nama

haḥ Aac; nama hiḥ Apc; na ma hi (D) and ma ma hi (PN) Tib. -yāminyā‹liṅgitam› ] Apc.;

yāminyā{ge} Aac. iv) hu ] em. (hu Tib); huṃ A. -mohanyā- ] em.; mohinyā A. v) <herukaṃ> ]

conj. (he ru ka Tib); om. A. -saṃcālanyā- ] em.; saṃcālinyā A. vi) sūryaratna- ] em.; sūryāratna

(or sūrya / ratna) A. hūṃ hūṃ ho ] em.; huṃ huṃ hoḥ A. vajrasūrya<ṃ> ] em.; vajrasūrya A.

-saṃtrāsanyā- ] em.; saṃtrāsinyā A. vii) vāyum iva ] A; rlung gi khams ltar khyab pa Tib.

haritaṃ ] em.; haritaḥ A. viii) vajrasattvā- ] Apc.; {sa}vajrasatvā Aac. -laṃkāra- ] em.;

laṃkālaṃkāra A. ix) -padma- ] em.; padmā (or padma /) A. –viśvavajrā<ḥ> ] em.; viśvavajra A.

x) -dharāḥ ] em.; karāḥ A. xi) devyaḥ ] Apc.; devy{ā}ḥ Aac. –samāpannā<ḥ> ] em.; samāpannā

A. sugata- ] A; shin tu chags pas Tib. xii) -devatāḥ ] Apc.; deva(one unreadable letter) Aac.

Acknowledgements

This research was partially supported by the Grant-in-Aid for Scientific Research (C) numbered

24520055 (2014 and 2015) from the Ministry of Education, Culture, Sports, Science and Technology in

Japan. I am responsible for any mistakes found in this paper. However, I would like to express my

heartfelt thanks to Mr. Joseph M. Logan for having assisted me with the English and to the reviewers

for suggestions and advices.

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Vol. 2: Dictionary. New Haven: Yale University Press.

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for Buddhist Studies and Tibet House US.

Gray, David B. (2012). The Cakrasamvara Tantra (The Discourse of Śrī Heruka): Editions of the Sanskrit

and Tibetan Texts. New York: The American Institute of Buddhist Studies, Columbia University

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tary of Bhavabhaṭṭa Vols. I and II. Sarnath: Central Institute of Higher Tibetan Studies.

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san-gakuhō (Journal of Chisan Studies) 49, 45–62.

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Practices Concerned. Chisan-gakuhō (Journal of Chisan Studies) 52, 53–106.

Sugiki, Tsunehiko. (2003b). Five Types of Internal Maṇḍala Described in the Cakrasaṃvara Buddhist

Literature: Somatic Representations of One's Innate Sacredness. Tōyōbunka Kenkyūjo Kiyō (The

Memoirs of the Institute of Oriental Culture) 144, 276-202 (157-231).

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kyo: Tōshindō.

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course of Śrī Heruka): A Study and Annotated Translation. Journal of International Association of

Buddhist Studies, Vol. 31, 505-541.

Szántó, Peter Dániel. (2008). Book Review: David B. Gray: The Cakrasamvara Tantra (The Discourse

of Śrī Heruka): A Study and Annotated Translation. Tantric Studies, 1, 215–219.

Szántó, Peter Dániel. (2012). Selected Chapters from the Catuṣpīṭhatantra (2/2) Appendix Volume with

Critical Editions of Selected Chapters Accompanied by Bhavabhaṭṭa’s Commentary and A Bibli-

ography, Ph.D thesis submitted to Oxford University.



4 7

1

……………………………………………………


47

IBPYP ( )

Contents basedConcept based Concept based

PYP

IB PYPPYP Making

the PYP happen ( ) The role of "particular" in “The judgement theory” of “Logic”

of Hegel. *1 Katsurou Kitamura

1

48

“Central to the philosophy of the PYP is the principle that purposeful, structured inquiry is a powerful vehicle for learning that promotes meaning and understanding, and challenges students to engage with significant ideas. Hence in the PYP there is also a commitment to a cconcept-driven curriculum as a means of supporting that inquiry.” Making the PYP happen , 2009, p.15

PYP

engage

PYP

PYP

( 3)

Making the PYP happen

PYP

concept based learning

PYP

PYP

PYP

PYPForm

Form

Function

49

PYP ;Form, Function, Causation, Con-

nection, Change, Perspective, Responsibility, Reflection


A set of eight concepts was drawn up, each of

which, it is felt, is of major importance in the

design of a transdisciplinary curriculum. These

concepts are:

• form

• function

• causation

• change

• connection

• perspective

• responsibility

• reflection.

Making the PYP happen , 2009, p .16

related concepts

( 4)

(PYP)

Concept based learning

( 5)

PYP

( 6)

PYP

50

( ) ( )

( )

( )( )

() ( )

51

1975 1978 1989 3

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1991

1996

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p.121

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63

( )

Causation

( )

64

( 10)

PYP

PYP

PYP

PYP


65

What is it like?

The understanding that everything has a

form with recognizable features that can be ob-

served, identified, described and categorized.

This concept was selected because the

ability to observe, identify, describe

and categorize is fundamental to human learning

within and across all disciplines.

Properties, structure, similarities, differences,

pattern

How does it work?

The understanding that everything has a

purpose, a role or a way of behaving that can be

investigated.

This concept was selected because the

ability to analyse function, role, behaviour and the

ways in which things work is fundamental to

learning within and across all disciplines.

Behaviour, communication, pattern, role, systems.

Why is it like it is?

The understanding that things do not

just happen, that there are causal relationships at

work, and that actions have consequences.

This concept was selected because of the

importance of prompting students to ask “Why?”

and of helping them to recognize that actions and

events have reasons and consequences. The analy-

sis of causal relationships is significant within and

across all disciplines.

Consequences, sequences, pattern, impact.

66

How is it changing?

Definition The understanding that change is the

process of movement from one state

to another. It is universal and inevitable.

This concept was selected, not only be-

cause it is such a universal feature of all existence,

but also because it has particular relevance to stu-

dents developing international-mindedness who are

growing up in a world in which the pace of change,

both local and global, is accelerating.

Adaptation, growth, cycles, sequences, transfor-

mation.

How is it connected other

things?

The understanding that we live in a

world of interacting systems in which the actions

of any individual element affect others.


importance of appreciating that nothing exists in a

vacuum but, rather, as an element in a system; that

the relationships within and among systems are

often complex, and that changes in one aspect of a

system will have consequences, even through

these nay not be immediately apparent; that we

must consider the impact of our actions on others,

whether at the immediate, personal level or at the

level of far-reaching decisions affecting environ-

ment and communities.

Systems, relationship, networks, homeostasis, in-

terdependence

67

What are the points of view?

The understanding that knowledge is

moderated by perspectives; different perspectives

lead to different interpretations, understandings

and findings; perspectives may be individual,

group, cultural or disciplinary.


compelling need to develop in students the

disposition towards rejecting simplistic, biased

interpretations, towards seeking and considering

the points of view of others, and towards

developing defensible interpretations.

Subjectivity, truth, beliefs, opinion, prejudice

What is our responsibility?

The understanding that people make

choices based on their understandings, and the

actions they take as a result do make a difference.


need to develop in students the disposition towards

identifying and assuming responsibility, and to-

wards taking socially responsible action. This con-

cept is directly linked to the action component, one

of the essential elements in the

PYP curriculum.

Rights, citizenship, values, justice, initiative.

68

How do we know?

The understanding that there are differ-

ent ways of knowing, and that it is important to

reflect on our conclusions, to consider our methods

of reasoning, and the quality and the reliability of

the evidence we have considered.

This concept was selected for a series of

interrelated reasons. It challenges the students to

examine their evidence, methods and conclusions.

In doing so, it extends their thinking into the higher

order of metacognition, begins to acquaint them

with what it means to know in different disciplines,

and encourages them to be rigorous in examining

evidence for potential bias or other inaccuracy.

Review, interpretation,

evidence, responsibility, behavior.

(International Baccalaureate Making the PYP happen pp.18-20 )

69

PYP

( )

PYP-

Concepts

70

Change

Change

Change

Change

Change

Changerelated concept

Substance

PYP

Making the PYP happen Key Concepts related concepts

interaction


ConceptsConcept related

conceptConcepts

PYPrelated concept

1

IB International Baccalaureate 1968

71

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3

4 PYP Concept key question

Function


The concepts that are central to the curricu-lum are presented in the form of key questions. It is these questions, used flexibly by teachers and students when planning an inquiry-based unit, that shape that unit, giving it direction and purpose. It is in this sense that the key questions, and the concepts to which they re-late, are said to drive the PYP curriculum.

5 PYP Concept-based-learning

PYP ()

(2001 No.21)

( )

( 2003

8

6

72

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( p.126)

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p.192

p.192

10( )

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International Baccalaureate Making the PYP

happen 2009 G.W.F. ( )

, 1972 G.W.F.

, 1969 1989

1957 1975 1978

3, 1989

1991

1996

1972 1985

74


The role of "particular" in “The judgement theory” of “Logic” of Hegel

As preparations to systematize “concepts” used in the PYP of International

Baccalaureate, I will understand “the judgement theory” by focusing on the role of "Particular”.

Katsurou Kitamura 1

International Baccalaureate “Primary years programme” is "Concept-Based" curriculum. Since its paraphernalia is solid, "Concept - based" curriculum of International Baccalaureate is very much better than the method of learning other constructivism. Among them, “Concepts based learning” is especially important. However, in "The eight concepts" to be used for it, the rela-tionship between them is not defined. So, I want to put the role, limits and relationship of the concepts of “Primary years programme” in the process of deepening of recognition. Therefore, in order to clarify the relationship between various concepts, in particular, the position, the role and limitations of each concept, I reread “the judgement theory" in “The logic” of Hegel to epistemological. And, as the preparatory work, I want to try the epistemological overview of “The judgement theory” of Hegel. To do so, I must understand “The judgement theory” by fo-cusing on the role of “particular”.

Key words ……………………………………………………

International Baccalaureate, Concept-based-learning, The process of deepening of recognition, Concrete universal, Particular

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Japanese Language and Literature Teaching Methodology

A study of Nurturing Practical Teaching Abilities

Kazue Hattori 1

As teachers of elementary and secondary levels, our mission is to guide children to discover issues and solve them by themselves in order to cultivate children to become self-fulfilled, as well as contribute to society by extending their abilities and potential while cooperating and collaborating with people through life. Teachers with practical teaching abilities, those who are able to provide guidance to students through the stages of devel-opment of children, are currently in demand.

However, it is not easy for university students, those who desire to be teachers, to ac-quire practical teaching abilities naturally through working in future educational environ-ments. The base of practical teaching abilities should be nurtured for four years in uni-versity. The university provides the instruction for “the subjects related to teacher teach-ing” and “the courses related to certain subject areas” by dividing the four-year course into five stages in order to acquire practical teaching abilities. This study will examine the purpose and content of each of the five stages and consider the importance of a trial lesson, which is introduced in “Japanese Language and Literature Teaching Methodology” ( in-structed by the author ) to learn practical teaching abilities.

In addition to this, this study will refer to “Active Learning,” a method of instruction that encourages children to learn independently, which is currently proposed to be intro-duced to elementary and secondary education.

Key words ……………………………………………………

Practical Teaching Abilities, the Subjects Related to Teacher Teaching,

Japanese Language and Literature Teaching Methodology, Trial Lesson, Active Learning

1 Faculty of Liberal Arts kaichi International University

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Applied Linguistics: Effective Learning Pedagogical Strategies and Curriculum Design -The Cutting Edge of Civic and Citizen Education

Matayoshi, Hirona 1 1

KeywordsCivil and Citizen Education, Effective Learning Strategies, Active Learning, Evidence-Based Practices, Applied Linguistics

Switzerland is well known for being the founding father of the International Baccalaureate but it is also well known for the educational mentality of solidarity. We can embrace the power of their solidarity from reading their motto, Unus pro omnibus, omnes pro uno”, can be translated from Latin to English as “One for All, All for One” (Le News. 2015). Switzerland is also extremely famous for having four national or official languages which repre-sents their respect for diversity. It was because of this motto or mentality they survived World War II. They demonstrated Effective Evidence - Based Control and Defense in “warfare” by not allowing any war planes fly over their country. In other words, during World War II they decided they had “no Allies” but “all enemies” so without discrimination they shot at every plane that flew over their sky including both the German and the United States Air Forces (Helmreich, 2000).

The neutrality of Switzerland was assured by an Effective Evidence – Based Strategy of evolutional and progressive mentality. They found that in a materialistic and capitalistic world, they needed to collect and guard the world’s finance by establishing the Swiss Bank. They learned that the strongest religion on earth is “money” and “greed”. They learned that money has a tendency to quench our thirst for greed and banks have become humanity’s churches to worship the accumulating digits in our bank accounts. They learned that protecting the wealth of the rich was the best way to defend their country. In other words, it would be literally insane to go after the Swiss be-cause they have the bank accounts as an ultimate “hostage”. They proved this in World War II and their effective evidence based strategy continues today. What is even more unique is that in 2013, Switzerland announced their next Effective Evidence – Based Strategy in “welfare” instead. They surprisingly announced, “Switzerland’s Pro-posal to Pay People for Being Alive” in the “The New York Times”. The life style of Switzerland triggered other governments to rethink their education policies under the concept of civics (Lowrey, 2013).

Last year, in November 2014, the United States Department of Education published their new education policy. The policy title was “Effective Professional Learning Strategies and Their Use in Future Ready Districts” (Duncan, 2014). The policy was published to encourage researchers to be effective professionals teaching students within the realm of civic education. The purpose was to establish educational readiness for educators to use in the future. This policy was originally established for all the districts and states within the United States but the policy has now taken a wider turn. The policy now includes countries abroad. The Switzerland’s motto, Unus pro om-nibus, omnes pro uno”, has influenced UNESCO, the UN, and the EU, especially Oxford University, to adopt this educational policy (Sylva, Retrieved: July 1, 2015). The policy discusses about Effective Learning or Evi-dence-Based Practices that can be used in reflective learning to foster citizen education both locally and international-ly. This paper will discuss about the historical evolution from Civil Education, to Citizen Education, to Active Learning, and to the Effective Learning Strategies that has just begun, in 2015, which is also known as Evi-dence-Based Practices. The paper will also discuss about curriculum design and the future endeavors of the lan-guage curriculum in Japan.

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Introduction 2

Education is like a motherly instinct or a common sense. A mother educates her children to prepare them with all the inequali-ties of life. She nurtures her baby with end-less love, milk, and never ending poddy train-ing. Then, during the same time, the child grows at each age or level and the mother teaches the child with a progressive education to assure and prepare the child to become a re-sponsible citizen of society. She holds the child’s hand to lead the child and also comfort the child so that it may improve, not just the well-being of the child but to build a social standing as well to pursue the freedom and happiness by becoming self-sufficiently capa-ble or independent. The mother also has great expectations for her child and she realizes that the child must let go of her hand, at one point, to progressively increase their financial stand-ing as well as preserving their own welfare as a nation’s citizen. This motherly instinct is to make sure that we, as citizens, can live and comfortably contribute with each other without political conflicts. A mother hopes that her child will not be a menace to society but con-tribute as a respectable human being who doesn’t need mommy’s hand anymore. Edu-cators and governments refer to this pedagogy as Citizen Education.

Some may say, Dr. Benjamin Spock’s “Baby and Childcare” is outdated but his basic loving philosophy provided us with the legacy of the common sense of empathy and love. He made sure that we could embrace each other in diversity and international understanding. Until he died in 1998, he continued to make revisions to fit the times, each new edition pro-vided growth for our individuality and it is still

the best childcare book to read (Barnes, 1998). He must have believed that education had to be progressive. He helped mothers all around the world. Dr. Spock contributed in the develop-ment of our individuality to teach us to let go of our mother’s hand and stand on our two feet to establish our citizenship in our communities all around the world”. He may have been the leading educator for International Citizenship Education.

The concept of a country and its citi-zenship came forth from as early as the ancient Greek history. Socrates was put on trial for his controversial views on how to educate the youth. He provided ancient Greece with the concept of civic education. However, his ed-ucation was too “avant-garde” or new age at the time. In the long run, he got himself “hemlocked” for polluting the minds of the youth. Although, he was a revolutionary ed-ucator, he brought forth the challenge of “free-dom of speech” in democracy. We can’t help for wondering if only Socrates had the capabil-ity to access the internet, may be his final out-come would have been a little bit different. However, Socrates was the epitome of what today’s “active global citizen” is all about.

The Pedagogical Evolution After centuries have passed us by, we

arrive in the 80’s. The old floppy disks were too big, personal computers were not mobile, and lap tops were down right heavy. Today, in the year 2015, technology has significantly changed. We have exchanged our big personal computers with tiny mobile iPads that we can carry along and use even on the plane. We are constantly connected on-line with our iPhones to eloquently surf the ocean of the World Wide

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Web any time we please, of course, as long as we have Wi-Fi. Times have changed, teach-ing strategies have changed, and learning methods have also changed. Today, the policy has changed, in profound harmonic progression. At least, that is what some would want us to think. We have a revised the old Civic and Citizen Education to what we call, now, the Effective Learning Strategy or Evidence-Based Practices.

Pedagogical Revolution and History 3

The United States went through sev-eral wars in history and somehow the concept of civil education froze in time. It was around the Vietnam War that this happened when peo-ple lost faith in the government. There were, way too many, body bags and too many dis-traught mothers, trapped in melancholy, for they had lost their sons. Parents were sick and tired of war and they wanted their children safe away from the pain. In 1978, “Citizen Educa-

tion” became the new trend ( The Proceedings of Citizen Education Conference”, 1978). The trend began through the United States Congress decision. They were concerned with a new policy to educate society as an interactive body to collaborate with each other and to effectively contribute to American democratic society. As time went by the policy continued to evolve until, the Department of Education then pub-lished an outline for a guideline to use Effec-tive Learning Strategies as a toolkit. The pur-pose was to unite educational professionals lo-cally and internationally to develop better cur-ricula for all. This Effective Learning policy began in 2010 called the Effective Evi-dence-Based Practices (Means, 2010). How-ever, the concept in itself began way back in

1992 called the Evidence Based Medicine (Guyatt, 1992). Well, this policy has now resurrected from domestic civic education and revived as an international educational phe-nomenon. However, they had the idea from the medical community but they didn’t have a Dr. Spock “childcare” book to go along as a standardized manual for education.

The whole original purpose was to educate the citizens of the United States with appropriate values to accept the responsibilities of the “adult world”. The idea was accepted and adopted today because it reflects upon the international problems that we face with educa-tional curricula that are not united as one.

Today, both domestic and internation-al students need to be educated with prob-lem-solving, decision-making, empathy, equal-ity, rationality, loyalty, individuality, integrity, and the commitment to justice and democracy as well. At the time, that this policy was made, it was also the beginning of globalization since the policy was centering on educating the people with concerns with global understanding and multiculturalism. Well, this educational strategy is continued today.

The problems we, as humanity, face are that many educational institutions stress their preparation on students passing examina-tions whether than focusing on promoting skills for the students to survive in the work place. Students will pass each exam with each level and they sooner or later graduate then become unprepared professional citizens. The prob-lem is that they have the knowledge but they are not ready for the work place for they were educated to pass exams. The citizens are only prepared for a closed local mind-set but not an international mind-set to deal with technologi-

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cal, political, and financial challenges with ac-tive global solutions.

The students were educated to follow instructions but that produced citizens without responsibility and the notion that problems can be hidden under the rug became the apathetical norm or standard. This neglect, in the long run, caused more problems. This is because the problems were collecting like a fur ball, caught in the cat’s throat. The only way a cat can resolve a “fur ball problem” is to face the facts and spit the “wrong” out. This is what educators and governments discovered and they started to move quickly to establish an orga-nized civic education for all.

Citizenship Education has evolved, connecting the concept of globalization and multiculturalism. Around the 1900s, the edu-cational policy was named, “Direct Method” (Richards, 1992; p. 109). In the 60’s the edu-cational policy changed its name to “Active Teaching” (Richards, 1992; p. 5) in the 80’s. Then later into the pre-millennium to the mil-lennium it changed to “Active Learning” within the realm of Citizen Education (“What Is Ac-tive Learning?” 2008).

Active Learning is not a new concept nor a new educational policy since it all began since the beginning of time (Corrigan, 2013). According to the legend of Christianity, Jesus Christ learned to be a carpenter through helping his father Joseph by being his apprentice. Apprentices were a form of Active Learning. Today, in Japan, many universities have just begun with Active Learning and not quite adapting to the complexity of the new United States Education policy. The United States State Department then renamed the policy from “Active Learning” in 2014 and changed the

name to “Effective Learning Strategies or Evi-dence-based Practices” in 2014 (Duncan, 2014). Active Learning is included into the new Effec-tive Learning Policy of Civic and Citizen Edu-cation. Effective Learning Strategies or Evi-dence-based Practices has just begun in 2015.

The New 2015 Effective Learning Strat-egies or Evidence-based Practices Cur-riculum Design 4

We first need to define Curriculum Design. An original definition of Curriculum Design is that it is the design of the overall ed-ucational academic procedure in itself. The design must fit the goals and objectives of the government educational policy as well as the needs of the employees and the future endeav-ors of the students. The design must establish professional citizens motivated by a mission that can lead them to become good citizens and flourish in their pursuit of happiness in our democratic way of life. A curriculum design is kind of like a road map for the future. That map is not fixed nor should it be overly exag-gerated but flexible enough so we can learn from our mistakes and revise it to make it better. The map must have goals and objectives to lead our citizens to their personal dreams or out-come. Our students will become future lead-ers in their personal professional careers to answer to their vocations. The curriculum is the university's reasonable and clear mission, vision, and moral value. The following is an original curriculum assessment that was based upon the United States Department of Educa-tion Office of Technology’s, “Professional Learning Strategies Self-Assessment Tool”

( Professional Learning Strategies as a Tool”, 2014; p 4).

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Curriculum Assessment 5

1. The Curriculum must be Evidence-Based Learning centering instruction upon active learning.

2. The curriculum must be planned to be use-ful, be able to review it, every new discov-ery is the research of the faculty that will assist the progression of the students.

3. The curriculum must have the opportunity to have an assessment and be freely revised to fit each course.

4. Researchers must be free when applying for grants to assist the university as well as pro-vide the students with learning possibilities.

5. The curriculum must have an evaluation to review and revise.

6. The curriculum must be rational. Each course must have a progression in a distinct sequence toward an outcome.

7. The quality of the curriculum must never fall back but be a constant development for the future.

8. The curriculum must be diverse. We live in a cross-cultural global economy and stu-dents must be prepared for not just the do-mestic community but for the international community as well.

9. Each faculty member must be able to freely be involved in management for they are the experts and they are the guardians of the school mission.

10. Assessments must demonstrate the pro-gram's possibility or strengths.

11. Assessments must provide revision and re-form possibilities.

12. The Curriculum must lead to a higher qual-ity of educational acquisition.

(The top Curriculum Assessment is an original assessment list made by Hirona Matayoshi. The list was based upon the United States De-partment of Education Office of Technology’s, “ Professional Learning Strategies Self-Assessment Tool” published in 2014

( Professional Learning Strategies as a Tool”, 2014; p 4).

According to the “Evaluation of Evi-dence-Based Practices in Online Learning – A Meta-Analysis and Review of Online Learning Studies”, there are three categories of Effec-tive Learning Citizen Education strategy: Expository, Active, and Interactive.

Expository learning strategy is separated into two categories: 6

The new learning strategy consists of two categories named Synchronous and Asyn-chronous. Expository Synchronous learning emphasizes on controlled on-line lecture mate-rials whereas Expository Asynchronous learn-ing emphasizes on on-line free learning. This method assures the students with guidance while also reflecting upon what they have learned (Means, 2010; p. 5).

Active learning is also separated into two categories: Synchronous and Asynchro-nous. Active Synchronous learning empha-sizes on solving problems on the net through interfacing with professionals on-line whereas Active Asynchronous learning emphasizes on activities with the on-line professional to suc-ceed in understanding activities that are pre-sented to them (Means, 2010; p. 5).

Interactive learning strategy is, again, separated into two categories: Synchronous and Asynchronous. Interactive Synchronous

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learning emphasizes on dealing with other stu-dents in a lecture-based class while completing an assignment or completing an on-line simula-tion project whereas Interactive Asynchronous learning emphasizes on discussions and learn-ing about methods for professional develop-ment (Means, 2010; p. 5).

To make the strategy complete we need to think how the language can be utilized. Therefore, language is a tool an individual can be equipped with but not everyone can pick up the tool to properly use it. In the long run, sometimes the language may simply become a life experience for us to say, "I once studied French and German but I failed both of these subjects in high school".

When applying the strategies we al-ways have to first consider the fact that all classes are limited to 90 minutes each for 15 times a semester in Japan. Each course must have a planned clear theme. When designing a course it is like imagining a perfect scenario of how the course will proceed. It is very similar to how teachers make syllabi. That same process is designing a curriculum. We have to start with the separating of the levels from Basic, Intermediate, and Advanced. Some universities go further with their plan-ning from Basic, Introductory, Pre-Intermediate, Intermediate, Upper-Intermediate, Pre-Advanced,

Advanced, and to Upper-Advanced. The teacher must not just think about the text but also consider about authentic materials such as the newspapers, magazines, and the internet to provide the students with “up to date” infor-mation. The classrooms must be well digital-ly equipped for the teachers to use a variety of tools of technology to promote a welcoming environment for the students to learn.

Motivation Motivation is another problem in ed-

ucation. The teacher must be flexible to deal with a variety of students with a variety of per-sonalities and backgrounds. Teachers must initiate group work as a student challenge with new themes every week to prevent the students from boredom. When a student starts snooz-ing that is the alarm bell ringing to wake up the teacher to make a change in the strategy. Stop the preaching and get the students involved.

The Mission The mission of the school should

never be unreasonable and not exaggerated. The mission must have clear reasonable goals with a clear outcome for the future. The mis-sion must appeal to the students like a motto. The mission statement is like a university mot-to that will be remembered for it will be the students’ pride in their “alma mater”. This motto is the vocation of the university and the teachers.

The Core Values The core values of a university are the

values or the morality that leads the students to their personal goals and objectives that will lead the students to their outcome and answer their dreams. The core values must be listed like the “Ten Commandments” for these values are what make the foundation of the university. These values are like a contract between the school, the student, and the expectations of the parents.

The School Calendar Including Academics

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Academic Information should be set without sudden changes. The students need to balance their academic life with their private life. Many students work part-time and they need the flexibility to wisely schedule their time.

Recreation Events: Contests & University Festivals

Contests and festivals are very im-portant for they are not just a motivation insti-gator but they promote competition amongst the students. The important factor is that stu-dents must feel comfortable. Teachers must make sure that they are somehow teaching and assisting the students with the knowledge to compete so that they can compete with each other for some sort of dream for example, a prize. That prize is connected to motivation.

Teaching Styles Teaching styles are different with each class and there is no fixed style that can be tailored for “all” but a collection of styles should shift within a classroom to continue the student mo-tivation.

LectureLecture style is needed at times as a

direct approach but not used to bore the stu-dents to death. The lecture style should be used to instigate an issue, like an introduction, where the teacher provides the information to the students but also allow the students to elab-orate over the issue that is discussed in class.

Active-Learning Active-learning consists of an active

approach of having the students lead the class.

A good strategy would be to have the students use all of their sensory senses to understand the issue that is discussed in class such as using their sight, smell, taste, touch, hearing, and in-cluding their sense to make predictions. Teachers usually use digital tools such as slides, DVDs, videos, and the internet to teach stu-dents in a familiar setting. Teachers also ask for responses and challenge the students’ way of thinking through questioning or another style called the “Socratic Method” that is used in a variety of universities in the United States.

Evidence - Based Teaching Strategies The most important issue for students

to be able to learn is to provide the students with first-hand experience through research, discussions, and debates. Students need to participate and practice to be able to acquire the knowledge that they are aiming for. In the end, the whole purpose of a course is to find the joy in the effort of the learning process. Therefore, a short or long study abroad pro-gram, international or domestic internships (government and private sector), and domestic cultural volunteer work would provide the stu-dents with the apprentice experience which is the basis of Evidence – Based Teaching Strate-gies.

FeedbackFeedback is one of the most important

strategies to measure the student’s ability in acquiring what they have learned in the course. Some teachers prefer tests, quizzes, presenta-tions, and report papers at the end of the se-mester. Some teachers provide the students with quick assurance that everything is going well while other teachers prefer keeping the

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information as a form of suspense to prevent the students from being unmotivated. Some teachers like to motivate their students with a question to ask how the students feel about their own work so that the student can evaluate their own progress. In any case, the teachers care and hope that the students can understand with a mutual understanding.

Learning Environment The learning environment is very

important. Digital tools such as computers, slides, overhead projectors, video & DVD players, CD players, television, and the internet must be a part of the facility or furnished “within” the classroom for the teachers to freely use. Mobility in the classroom is an-other issue because some classes have the seat bolted into the classroom floor and those are for the Lecture Style but not for Active Learn-ing style. It is also not for Evidence - Based Teaching Strategies either. Seats and desks must be mobile in every possible way to pro-mote a comfortable and free atmosphere in the classroom for the teacher to make demonstra-tions so that the students can actively learn.

After School Learning (Homework & Adding To The Inquiring Mind)

Students will always come up and ask teachers about wanting to learn about some-thing but they simply want to get more ideas of how the teacher learned themselves. Teachers should provide other activities that motivate the students to continue their learning. A study session, will initiate a place for the students to learn and do research while providing the stu-dents with another opportunity of learning without grades or barriers of the teacher. The

students must be able to find the joy in the process of learning. Some teachers make suggestions such as free learning sites on the internet or suggesting books to read for a life-time learning strategy to gain knowledge for a life time.

The reason why the traditional curric-ula needed to be changed to fit civic and citi-zenship education is that the learning materials, such as using just textbooks, only contained a one-sided view of the world. The students, today, need a wider spectrum of intelligence to embrace ethical decisions when faced with fear and resentment on the internet and within life. Fear and resentment can trigger violence. Then violence can trigger crime. Unfortu-nately, the internet contains too much violence within the concept of freedom of speech. Ed-ucators and governments have found that the youth need to know that violence is not a solu-tion nor is it a resolution.

Teachers also need to transform and expand their student’s views to see the interna-tional community as part of their local world. To do this, teaching materials and resources must have an endless variety, in content, and a vast connection with all the communities of the world.

The Concept of Education in the 21st Cen-tury: Global Diversity (Roekel, 2015) 7

We have to rethink about the concept of education. Education is not just passing exams. As educators, we need to prepare the students with multicultural ethics so that the students could be enlightened to envision themselves as global citizens as we need to share “the mother earth” we live upon. Let’s face it, she’s everybody’s mom and we are at

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her natural beckoning. In a way, it is like Marvin Gaye’s question that was pointed out in his song called “Mercy Mercy Me (The Ecolo-gy) where he sings “What’s going on?”

Teachers will be needing assistance and training to manipulate on-line learning strategies so the teachers will be comfortable with the materials and resources. As teachers we must understand that the students are al-ready on-line. The television was once the student “babysitter” for busy moms but, today, the babysitter is the internet. This means we have a vast interactional multimedia ability to combine with the world on the internet. Communities have a common good and the students must able to discuss, investigate, rec-ognize, and internationally work with each oth-er to find a “way” to prevent and resolve prob-lems. The students need to know the rules of society or the politics that surrounds and pro-tects us through legal rights. The students need to be able to take the responsibility and just reach out with “accessing each other” while surfing the waves of the Web.

The United Nations also supports this policy to prevent violations of human rights in promoting youthful progress and prosperity, in ethical decision-making and prevention of vio-lence, under a united global value. In a way, Citizenship Education is a tool to prevent apa-thetical terrorism to spread the universal empa-thy of diversity (“Priority #3”, 2006).

Citizenship Education must be seen as a “de facto education” that will not just instruct students with textbooks but also other materials or resources that will promote active civic training to enable linking the local with the in-ternational communities. To do this the stu-dents become a necessary element and their

needs must be met. Each student is a USB of knowledge. They need to be informed and be able to professionally strive to become active citizens to assist and participate in their own local community as well as participating as ac-tive global citizens. As USBs they will be able to share with other USBs all over the world. In a way, they are the “key” to the fu-ture. They are the “hope” in Pandora’s Box.

For example, Citizenship Education will then assure indigenous cultures to interna-tionally provide knowledge so that the interna-tional community can provide a resolution to the problems that several cultures may be expe-riencing. The point is to explore realities of societies, appropriately making an assessment so that the students, at the same time, can un-derstand, inquire, and research to find the common good. Just as much there is a common bad there is a common good. The point is to find that “common agreement” to resolve each challenge as a civic skill to understand the ne-cessity to accept global issues as an active global citizen with empathy and not apathy.

What are civic skills? An original definition of Civic skills

is the concept of critical-thinking skills. Crit-ical-thinking skills consists of a variety of skills such as identifying an issue, describing it, ex-plaining it, analyzing it, discussing the process to reach an outcome that will resolve the prob-lem. An example of critical-thinking skills would be the understanding of how democracy is represented in legal issues such as court cas-es and how government agencies help the pop-ulation in need. Moreover, community ser-vice is a good example of civic skills. Com-munity skills can be acquired by students vol-

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unteering to work with NGOs, NPOs, non-governmental organizations, and partici-pating in internships to promote active citizen-ship which is also a civic skill.

In order for “Evidence-Based Professional Learning” to actually work, we need to list the following necessary strategies. The following is a list of original Evidence-Based Profession-al Learning Strategies based upon “The Aus-tralian Society For Evidence Based Teaching Strategies for Those Who Care About Student Results” (Killian, 2015) : 1. Universities need to coincide with the local

governmental and national education policy.

2. Class content goals need to be met. 3. Need to be up to date in content

knowledge. 4. Professor uses progressive Effective Evi-

dence-Based practices. 5. Professor uses efficient time to achieve

class content and goals. 6. Instruction must contain active-learning by

the students. 7. Students, in groups, must cooperate in col-

laborative discussion. 8. Students must learn from collaborating

with others, such as utilizing internships. 9. Face-to-face and on-line collaborations to

find out what they have learned. 10. A continuation of a long-time project like

volunteer work. 11. Projects should be within the school year. 12. Getting feedback through analysis and re-

flecting. 13. Getting new and professional input from a

variety of students, including teachers. 14. Collecting and evaluating data.

15. Analyzing the data for decision-making. 16. Using the research data for a final report. 17. The student has achieved in writing a high

standard thesis. 18. The student is well rated in their achieve-

ments. 19. The student is actively eager to continue

community work. 20. The student achieves leadership.

The list above was an original list of strate-gies written by Hirona Matayoshi and based upon “The Australian Society For Evidence Based Teaching- Top 10 Evidence Based Teaching Strategies for Those Who Care About Student Results”.

The following are original positive empathetic keystone terms to give us a clear overview: 1. Local Environment learning 2. Comfortable Learning environment 3. Policy Application 4. Motivating Leadership 5. Community Service Volunteer 6. Resources, Data, and Documentation 7. Achievement in norms & values 8. International Citizenship Awareness

The following are edited original negative apa-thetic keystone terms that may have been used in the 1940s during the Nazi Regime in Ger-many (Parker, 2014; p. 3):

1. Authoritarianism2. Militarism3. Totalitarianism 4. Hegemony 5. Racism (Parker, 2014, p. 3)

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Hopefully, by comparing the two pos-itive and negative keystone lists, you may see how important standardized citizen education and development can be. The concept of Cit-izen Education is to protect the global demo-cratic way of life to prevent the victimization of propaganda, in other words, wrong education.

The History of the African American Struggle in Civic and Citizen Education 8

President John F. Kennedy once said,

“It ought to be possible, for American students of any color to attend any public institution they select without having to be backed up by troops.”

(“10 Best quotes by John Kennedy”, 2013)

The American Civic Education policy took a lot of effort to establish a foundation for a solution to have a racial balance in schools so that no child would be left behind. That solu-tion was the “Boston Busing Desegregation” policy (Irons, 2015). It was a positive and powerful policy to make sure that “No Student Was Left Behind”. Racism had an apathetic way to “not” allow certain students to attend school. Therefore, the Civic Education made sure the African American students were bused to school and placed into school with troops. Civic Education knew that sometimes the only way to fight against discrimination and apathy was to have empathy to force the apathy down the throats of racism itself. It is kind of like the “fur ball in the cat’s throat” analogy but reversed. In other words, the officials segre-gated the racists and forced equality down their throats. The policy became an educational legacy of equality at its best and that is what global citizenship education is all about. No

one is left behind. The desegregation made sure that all

Americans whether they were Caucasian or African American were given an equal oppor-tunity to have a fact-to-face learning atmos-phere established to be reinforced for the common good. Reverend Martin Luther King Jr.’s movement and support for the promotion of equality, liberty, and fraternity to bus the Af-rican Americans into Caucasian schools was the demand of a common good in the American Educational policy so that the African Ameri-cans were no longer apathetically neglected. This was a movement of “Unus pro omnibus, omnes pro uno” which can be translated from Latin to English as “One for All, All for One.”

However, that was back in history when we had “superheroes”. Even today there are racial conflicts that need to be educa-tionally solved. Unfortunately, in 2015, we have found the grim reality that not all policies can be perfect and we need revisions while we will continue to widely educate liberty, frater-nity, and equality.

Just recently on the news, on June 22, 2015, a Caucasian man named Dylann Storm Roof (21years-old) shot and killed nine Afri-can Americans in “The Emanuel AfricanMethodist Episcopal Church” in Charleston, South Carolina (“Charleston Bans Protests at Funerals of Church Shooting Victims”, 2015). The shooting took place because of a failure of Civic and Citizen Education. Even today, the United States is still dealing with civil rights issues that have still not yet been completely resolved. The suspect was a student who fell between the cracks. He was a high school dropout and without a job (“Dylann Roof: the cold stare of a killer with a history of drug

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abuse and racism”, 2015). He was known by his friends, for his racial jokes and became de-lusional through the bad influence of self-education by reading radical racial su-premacist views on an extremist homepage (Sandoval & Rosenberg, 2015).

The Apathetical Pedagogical Violence To get an insight of how bad it still is.

According to The Washington Post, hate groups are concentrated in the southern part of the United States. Why do hate crimes happen? It seems that supremacists breed themselves, it is not necessarily because of low economic standards, but because of a lack of civic and citizen education. As for who are the victims, they are the minorities of the majorities. Ac-cording to “The Washington Post”, African Americans experience the most of the hate crimes. According to the Federal Bureau of Investigation (FBI) in 2012, out of every one million African Americans 50 have become victims to a hate crime (Ingraham, 2015).

The statistics are scary but they do shine upon the reality of why civic and citizen-ship education is very important and that, at times, the education needs to be revised to make sure the minds of the young are not, in any way, negatively influenced like the de-ranged Dylann Storm Roof.

We have now learned the history and the evolution from Civic and Citizen Education that evolved into Active Learning Education, and reformed into to today's Effective Learning Strategic Education.

Japan’s Future Shift in the National Education Policy 9

After World War II, the United States General

Headquarters (GHQ) set the policy for Citi-zenship Education in Japan (Ikeno, 2005). Ironically speaking, the system was just like the Citizenship Education system that the United States used after the Vietnam War which was previously discussed.

The shift was from Experienced Based Education, during the war to an Abil-ity-Oriented Education. The shift was to acknowledge Japan as a whole country or na-tion to make sure that democracy was imbed-ded in the minds of the people (Ikeno, 2005). The good thing about this system is that it did quite well. We’ve got a good safe environ-ment with tiny problems in our society and our Ministry of Education made sure we could make a living in the cities and neon lights so we can shop till we drop. The epitome of democracy is materialism and capitalism which made this country, Japan, great. The only problem was the original Citizenship Education somehow or another shifted toward Moral Ed-ucation.

Moral Education Religion is like a pair of shoes ... Find one

that fits for you, but don't make me wear your shoes.”

George Carlin (Carlin, 2015)

People usually do not want to be preached when it comes to morals. The prob-lem with Moral Education is that “no one” can be a “genuine” example of a “true moral indi-vidual” and it is very hard to set a standard when it comes to morals. Another point is that according to the Japanese Constitution Ar-ticle 20, religion has to be separated from the “state” and the concept of “morals” has a very

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religious connotation connected to it which can be problematic to people who believe in the Freedom of Religion that is guaranteed in the Constitution (Takeshita, p. 18). In other words, to provide you with a good analogy, it’s kind of like when a strange person comes up knocking on your door and, out of the blue, starts preaching to be the “standard moral of society” and your immediate response is to politely smile, but abruptly shut the door in the person’s face. Well, that’s the reality about morality, “no one is moral” and “no one can claim mo-rality”. Sometimes, morality can be really tediously annoyingly outdated and people usu-ally don’t want to hear preachers on their high pedestals.

The point of Citizenship Education is not morality pushed into your face but the ac-ceptance in diversity. However thankfully, the old moral trend evolved, and Japan's Ministry of Education is promoting Active Learning which does have a certain amount of diversity in consideration. Recently, the Japan’s Minis-try of Education did announce that private schools could consider religion as a moral standard as long as religion is a separated as a course that can be chosen which very much represents freedom of choice and freedom of religion (The Ministry of Education, Culture,

Sports, and Technology-Japan.

", 2013). The irony is that the United States has already moved on to another civil policy which is a more effective international approach.

What is Evidence-Based Teaching Strat-egies?

1. Clarified goals 2. Show and Sharing information 3. Questioning to see if the student under-

stood 4. Use graphics to visualize 5. Practice and Feedback 6. Time flexibility 7. Group work 8. Problem and content solving 9. Making connections

(Killian, 2015)

The funding of universities is another problem, in Japan. Some schools have a lack of technology therefore are unable to acquire the supplies for a complete effective approach. In the United States, the Bill Gates Founda-tion is helping schools from a variety of back-grounds to bring them the equality of competi-tion by providing them funding to furnish the schools with up to date equipment (Bill & Melinda Gates Foundation, 2015).

English Education in Japan 10

In Japan, a curriculum revolution is on its way. The Japanese Ministry of Education just started with a new policy called “Global 30” to pro-vide a network among universities to unite and establish courses that are taught only in English (The Ministry of Education, “Global 30”, 2015). They have just begun a genuine concept of “No Child Left Behind For Active Global Citizen-ship” (Levine & Warren, 2015. Including the U.S. Department of Education, 2015).

The reason the Ministry of Education quickly maneuvered its new policy was be-cause of an embarrassing news article that stated that the high school teachers couldn’t get more than 550 on their TOEFL (PBT) score

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(Motoyama , 2013) The irony is that the article was written in 2013 and yet even today, the students, in Japan, are still not educationally equipped with the ability of the English Lan-guage.

How did this happen? What’s Going On?

Many of the high schools, in Japan, were not educating the students according to the Japan's Ministry of Education policy. Therefore, many students who couldn’t get into the prestigious universities in Japan end up in non-prestigious universities. The non-prestigious universities are stuck with ac-cepting students from correspondence (distant education) schools. The non-prestigious uni-versities are then faced with, the reality, that they have to teach students who are often illit-erate in English. There seems to be a barrier between good high schools and not so good high schools (correspondence education). The good high school graduates go on to prestigious universities and are linguistically well educated. Whereas, the “not so prestigious” high schools are centering their education to pass exams but they are neglecting to teach the students Eng-lish. The reason is simply that the high school teachers have a tendency to use “na-tive-speakers” as an excuse for not teaching the students in English (Motoyama, 2013).

In Japan, “native-speakers” are used as kind of like the “baby-sitter” analogy that was discussed above. The Japanese teachers struggle with an inferiority complex in their pronunciation and English capabilities. There-fore, the teachers feel uncertain when teaching English conversation and end up teaching grammar instead. Some of them do not even

bother to teach reading or writing. The reality is that the high school teachers have given up and are neglecting to do their job. The reality is that these high school teachers should not even get a license, in the first place, if they can’t achieve a 550 on their TOEFL score. The problem is that this has to do with the prejudice and stereotypes. The prejudice and stereo-typing is done by commercialization strategies like the analogy of the “moral standard preach-er”. Of course, this commercialization or propaganda annoys the teachers themselves because it is very discriminatory and unfair. Many English conversation schools spend time with falsifying advertisements like using the term “native-speakers” like an “old moral standard” which neglects their own students and the citizens of Japan in their future en-deavors as English speakers. Old moral standards are outdated and they are often a contradiction that angers people and educators who care about their students. Instead of al-ienating with the so-called myth of “na-tive-speakers” it would rather be more produc-tive to embrace the diversity which educators should do. It is very unfair and this prejudice is made by this form of false advertisement of neglect. The concept of “native-speakers” is a clear myth. English belongs to the world and English should not be a tool of discrimination and prejudice in the classroom but a tool for Global Citizenship.

The reality is that the high schools or the correspondence education teachers are go-ing to have to quickly learn to survive. The coming of age in Japan will change to 18 years-old next year (“The Education Newspa-per”, 2015). When this happens all high schools in Japan will be responsible for their students’

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education. The non-prestigious universities have been ridiculed and labeled “F Rank” uni-versities because their students were not well educated in the high schools. They will also have to stop making excuses to neglect teach-ing the students who are physically and men-tally challenged. The author was surprised to read the Ministry of Education, Culture, Sports, Science, and Technology Japan article named,

3(Retrieved, 2015). The article was full

of excuses and didn’t even talk about the con-tent of the curriculum. However, thankfully, the ministry does acknowledge the problems with the correspondence schools. In a way, maybe, these students need to be “bused” into their original full-time schools in equality. The high schools will sooner or later, in the near future, have to be “aware” that they will be labeled and listed on the internet as well. All the universities know which high school has a lack of determination. We can easily make a list and checking it twice because we will find out who is naughty and nice.

Hopefully, in the future, the new Ef-fective Strategies such as Evidence-Based Practice will promote the concept of “World English” and dissolve the inferiority complex of the Japanese English teachers to bring forth a sense of global diversity so that “all of us” can realize that “no one” is a “native” English speaker because “everyone” is an English speaker. English belongs to “everyone” who speaks it. This goes right back to the “One for All, All for One” analogy.

English is an equal opportunity. No “one” should be neglected and teachers shouldn’t depend so much on a mythical “ex-cuse” called “Native-speaker”. If you catch a

cab in the United States, you’ll be lucky if the cab driver speaks English. The real funny thing is that, somehow or another, you will al-ways arrive at your destination. That’s the reality of communication. Communication is diverse. Humanity will always find a way. Therefore, let’s not leave anyone behind. Recently, according to the Asahi Digital News, the Ministry of Education announced on August 6, 2015, in commemoration of Hiro-shima Peace Memorial Day, that they will con-sider introducing Civic Education in the high schools. The Civic curriculum will consist of three courses. The three courses are Modern Society, Ethics, and Political Economy. Within Modern Society, the students will learn about World History, Japanese History, and Geography. Within Japanese History, the stu-dents will be expected to learn about their iden-tity while in the Political Economics courses the students will be provided with the knowledge of consumer labor, and sovereignty as well. The purpose is to make sure the stu-dents can develop as an independent work force

in the future ( , Retrieved: 2015).

Kaichi International University 11

Our university is thankfully going through an educational change. We edited the curriculum, keeping in mind, that some of the university students needed to be tested for placement in different leveled English courses. We separated the levels into Beginners, Inter-mediate, and Advanced Levels. The four skills (Speaking, Listening, Reading, and Writ-ing) were also separated the levels which is equivalent to that of the best universities in Ja-pan. We made the placement test to test the

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student's level of English proficiency and sepa-rated them according to their levels but the problem was deeper. The test didn't test the writing skills. Therefore, we went right back to the drawing board to add another section to test to be able to evaluate writing skills with an essay.

Once we tested whether they could read or write we also found that there was the factor of chance. Yes, out of four choices, some of the students were gifted with the for-

tunate 25% lucky chance of the power of guessing". Some of the students were guess-ing the correct answers which led to the student misplacement. Luckily, the essay question we used to test writing skills, pretty much, cleared the problem. However, we still have to check the essays one by one to judge the placement for each of the students.

Some of the students have problems reading. This is the unfortunate reality and evidence that the correspondence high schools are not following the Ministry of Education's policy and standards. Hopefully, in the future, the Ministry would find a way to check if all the high schools are putting a “real” effort not to leave any student behind. Therefore, if Ac-tive Learning is a necessary norm or civil poli-cy then the high schools must be pushed to fol-low as “One for All, All for One” as well.

We started Active Learning last year. Today, with the cooperation of all the English teachers, the students are continuing to catch up in all four skills of English. We are very grateful for these English teachers who assisted our students and for not giving up but continu-ing in their effort and diligence to provide the students with the equal opportunity. Our sec-ond year students can read and write in English.

They can have simple conversations. They may not be great but they learned and that means everything.

We are continuing the struggle to have the students catch up with the best effort possible but I'm sure we will prevail.

ConclusionAs you may see, nothing has really

changed, in the education policies, but the “cut-ting-edge” of Civic and Citizen Education has become a clear mission for all educators around the world. We as educators have the history of all the techniques that are old and new. Sometimes, we have to stop the preaching and learn to embrace diversity so we can learn from each other in global governance. However for educational policies to work, governments who make the policies, must make checks & bal-ances to see whether “all” high schools are liv-ing up to the policy standards to fit public af-fairs. The universities are doing their best but we need the back up from all of the high schools. The whole point of any educational policy is to make sure not one student is left behind in apathy. Each level in the curriculum must lead to another level to accomplish high standards in education and citizenship. To do so, we need to give the students an equal op-portunity at our best.

“Unus pro omnibus, omens pro uno” “All for One, One for All”.

Notes(1) The author, Hirona Matayoshi ,

has done extensive research on the Ryukyuan Kingdom Curriculum that was published in The Journal of Rikkyo University Language Center in 2005. The title of the article was “Societal

171

Bilingualism – A Historical Linguistical Cur-ricular Contribution” pp. 55-65. The author also coined the term “Linguistical” in the article by publishing it. The research is based upon old records of the bilingual education that took place during the Ryukyu Kingdom. The edu-cation system educated both the wealthy and the poor in equality. In a way, we may see it might have been at least one of beginnings of civic education.

(2) Based upon the book written by Dr. Benjamin Spock called, “Baby and Childcare”. Dr. Spock’s book was a household manual for civic education all over the world back in the 60s and 70s. The author’s parents had the original English version in the bookcase. Later in life, while reading the book, the author found her parent’s notes verifying that they used the manual to educate her through Dr. Spock’s cur-riculum.

(3) Based upon the author’s research in curriculum planning scheme and adapting it into the new curriculum being introduced in this article.

(4) Curriculum development is very difficult. The whole purpose is to be able to plan ahead and to see the whole process with a clear vision of the future.

(5) As the reader can see in the article, planning a curriculum is like a flow chart of things and goals that need to be met. Therefore, depend-ing upon one strategy is not a good idea. Per-sonalities vary and so do students. Therefore, the old Active-Learning was good for promot-ing participation and motivation but not neces-sarily educationally informative. Depending upon the subject being learned, students need to be lectured sometimes. Education is not just fun and games it has to be reinforced.

(6) Effective Learning Strategies, on the other hand, uses all of the educator experience to guide the students to be good citizens in our communities. The strategy itself must adapt to all students to provide them with an equal opportunity.

(7) Civic Education is a necessary norm in all soci-

eties. Effective Learning Strategies (Evi-dence-based Practices) will provide the students in the survival skills by learning about being a member and a powerful voice within a commu-nity. This is what Global Citizenship is about.

(8) If an educational system is unfair then problems arise. This is why Global Citizenship Educa-tion within Effective Learning Strategies is necessary. The Evidence-based Practices are an answer to mutual communication through a global understanding that we share this mother earth to prevent conflict.

(9) Japan has just started with the promotion of Active-Learning. However, we need to quickly adjust to the new movement as a jour-ney. Many of the prestigious universities are participating in the “Global 30” policy where all of their classes are done in English to pro-mote Global Citizenship. In the future, the author is very eagerly waiting for all schools to have a form of real bilingual education where we as citizens of the world would be able to es-tablish a bridge without barriers to establish mutual cross-cultural understanding.

(10) However, there are problems that need to be faced with. In television commercials and posters on the train, we are constantly bom-barded with advertisements about learning from native-speakers and how we should yearn to become native-speakers. In a way, this adver-tisement propaganda is very much false. The students are not yearning to become foreign na-tionals. They look up to Japanese nationals who have an equal stance with the global community. Majority of the students simply want to learn because they have an image of themselves becoming bilingual. They want to keep their identity and not throw it away. To give the reader a better understanding. Girls are given blonde Barbie dolls to look up to. Boys are expected to look up to Clark Kent in Superman. The author prefers her old “Licca doll” with dark and sometimes black hair since that is the hair she has. The author became bi-lingual not because of Barbie but because her role-model looked a lot like her. Licca may be bicultural but she’s bilingual and a Japanese na-

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tional which is a symbol of what many of the students feel comfortable with. She represents all cultures including us.

(11) The author will continue her research at Kaichi International University. Her plans are to overview the curriculum change in the univer-sity since we have just begun the shift toward Active-Learning. The author plans to publish an article next year, again, to review our pro-gression toward the future toward Global Citi-zenship Education.

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Sociolinguistics: A Linguistic Analysis of the Era of Violence in African American Spirituals, Jazz, & Blues - Civil Action and Effective Citizenship Education through the Language War

Matayoshi, Hirona 1

This paper is a linguistic critical analysis by reflecting upon Robin Tolmach Lakoff’s sociolinguistic analysis

within her brilliant understanding of linguistics in her book, “The Language War”. She portrays her understanding of

linguistics though current events in time. She discusses about how politics and the people are entwined within the

“Language War”. Although her book was written in the year 2000, we are continuing her theory. We will add new

current event issues to her theory while reflecting along with her book. According to Professor Lakoff, the purpose

of linguistics is to translate and interpret the meanings of events for the next generation. Therefore, the writer of this

article will follow Professor Lakoff’s strategies while explaining past issues toward recent issues that are occurring in

the news so we can understand the meaning of the “Language War”. We must first look at the “Language War” in

the testimony of violence within African American Blues, Jazz, and Spirituals. African American Blues, Jazz, and

Spirituals are historical voices, resources, databases of witnesses, and victims of the past. These voices screamed out

the inequality of generations. In a way, they are still surviving a "Language War" even today. They screamed for

help in protest and yet due to those who perpetuated the violence of segregation, intimidation, and discrimination that

took place, “no one” could help them but continued to avoid the problem. It was as if they were absent apathetic by-

standers in denial and neglect. The reason is because prejudice and bigotry became the thorn of evil stuck in between

the heart of empathy to produce apathy. Those who perpetuated violence under the power of mass persuasion acted

in collective behavior. To understand the meanings and the backgrounds of many of these exquisitely deep profound

lyrics or language of Blues, Jazz, and Spirituals, we must also understand the history of what happened to the African

Americans. The United States is often viewed as a melting pot due to the history of the settlers who were faced with

the difficulties in assimilating into the European society. However, these same apathetic amnesiac settlers then colo-

nized the American Indians and their land to build what they thought was a paradise with slavery. Professor Robin

Tolmach Lakoff, coined the process of what America was caught up in as the “Language War”. In this “Language

War”, no one understood the cycle of harassment which just continued like a domestic violence. According to Profes-

sor Lakoff, the “Language War” triggered the importance of the civil rights movement in the late 60s. Out of the

blues came forth a muse. Her name was Billie Holiday. This report is also to acknowledge the 100th year com-

memoration of the memory of Billie Holiday for the power of her voice gave birth to civil action that fought that Lan-

guage War.

KeywordsSociolinguistic, Civil Action, Effective Citizenship Education, Linguistic Analysis, Language War

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Introduction An original definition of a "Language

War" is the conflict of political communication in other words excuses for hate crimes. It is a conflict of those who “belong” and those who are labeled “foreign”. This labeling of "foreign-ness" or "differences" is a form of shaping public attitudes like a form of propaganda to acknowledge an excuse for mass mob violence and abuse. It is more psychologically violent than any other biological war for it is an overall abuse that lasts for generations damaging the foundations of humanity’s existence not just physically but mentally. (2)

The “Language Wars” destroy cultures in order to build their culture upon another by ne-glecting another. In a way it is also a linguistic colonialization. This sacrifice is always used as an excuse or a form of amnesia. It is very simi-lar to how people claim to be a certain religion like calling themselves "Christians". However, in the same breathe, instead of following the philosophy of turning the other cheek, they fall into a convenient amnesia and forget all their philosophies with the doctrines like the Crusades. In result, they murdered under a fake new phi-losophy by using their own god's name as an ex-cuse. This is what a Language War is all about. They labeled and killed under the excuse by us-ing God's name in vain. They completely went through a convenient amnesia and forgot the Ten Commandments of "Though shall not kill" (“Catechism of the Catholic Church”, Exodus 20 2-17). (3)

World history is still based upon that vi-olence. The dreams and expectations to find a paradise of freedom and equality as if a religion or as the engine that moved the pioneers to es-cape, to find other green pastures, and yet at the

same time they also sacrificed the indigenous people's human rights for their own freedom. The European explorers destroyed the indigenous people through using biological warfare such as small pox infested blankets (“The Story Of … Smallpox – and other Deadly Eurasian Germs”, 2005). They may have been ignorant of the concept of “disease or epidemics” but then when they found the power as a source for “alienation”, they used the epidemic in the form of “deceased blankets” to destroy a civilization. They did it to gain the dream of political power to control. Language Wars are not just blows to your face as a violent reaction but it is a loss of communica-tion in historical amnesia. This amnesia shines a morbid glow of inequality which has been a constant issue that has never been solved since the beginning of time. (4)

The fruit of the knowledge of good and evil“If there’s any interaction between genes and languages, it is often Languages that influence genes, since linguistic differences between popu-lations lessen the chance of genetic exchange between them.”

– Luigi Luca Cavalli-Sforza. (5)

(Sforza, Goodreads, 2015)

According to the geneticist, Luigi Luca Cavalli-Sforza, humanity started in Africa with a single woman who had a gene called “mitochon-dria”. She was named “Mitochondrial Eve”. Her daughters bore more children, in repetition, generations of the descendants of Eve then made civilization as we know now. Even now her blood line still continues to flourish. Her blood line traveled and passed down to every woman

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on earth. She became the great ancestor of all women. The Mitochondria DNA is only passed through women and not through men. Thus, the so called "Adam" line has been broken (Lewin, pp.54-55).

Referring back to the Luigi Luca Caval-li-Sforza’s quote, we are related to the almighty “Grandma Eve”, in our blood, we carry the mi-tochondria of centuries which means, we are a data base or a USB memory stick of Eve's history or “her-story”. Those genes are codes or lan-guages. When you think about it, she was a great woman, in a way, for she may have been the holy womb and “holy grail” that passed down the beauty and symmetry of the double helix of genetics. Our body cells remember her for she is still in our genetic building blocks. Our ge-netics or tree of life is like a ladder that was made for us to be established in her form like a copied manuscript. Of course she is the only specimen that genetics have found and that there were probably others or copied manuscripts just like her. Unfortunately, humanity has a brain that has a tendency to forget very quickly by labeling and classifying differences even though we are basically from one big family. Human's strug-gle with this racial amnesia somehow, led us to forget our origin in Africa. It is like how Pro-fessor Lakoff mentioned about the lineage of po-litical correctness leading us to the civil rights movement through a war of words that has been imbedded into our DNA for us to interpret and read between the lines.

The Origin of The Language Wars (6)

“Those who can make you believe absurdities, can make you commit atrocities.”

-Voltaire(Voltaire, Goodreads, 2015)

Professor Lakoff discusses about how the Language War began though mythology. The biblical story of "The Tower of Babel" written in the “Old Testament”, best represents the begin-ning of the Language Wars. According to the story, humanity all spoke the same language. Unfortunately, humanity had the bad idea to try to communicate with the big man upstairs, “God”. Well, humanity continuing its bad idea, started building this huge communication tower until one day, God looked over his shoulder most likely in retaliation remarking, "No way". God destroyed the tower and dispersed those who built the thing in the first place (Knight, Genesis 11:9). When he did this the Language War be-gan. Instead of one language he brought forth the complete linguistic chaos on earth. In other words, all hell broke loose. Again, this is the Christian God of turning the other cheek while at the same time not acknowledging his own chil-dren as his own by labeling them “different”, “strange”, or “foreign”.

According to Dante's "Divine Comedy", he uses Pope Gregory the Great’s sixth century definition of the Seven Deadly Sins to express the concept of hell (“The Seven Deadly Sins”, 2001) . The legend about the Tower of Babel de-scribes a God who was portrayed as “the dude” who contradicted himself. This is the God who committed several of the seven deadly sins such as "greed" to keep power, control when he looked over his shoulder, "jealous" was when God found the people built the tower, "pride" the sarcasm of God thinking “No way”, and God himself expressed his "wrath" by destroying the tower to disperse humanity in revenge in retalia-tion. In a way, this story represents how perse-cution began by the dividing of languages and

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the division of ethnic groups. Ironically, perse-cution, segregation, and apartheid originated in the bible or the “Old Testament”.

According to this myth or mythology, our languages separated and provided us with a wall between our own family members in segre-gation. Wars and conflicts under the concept of greed brought forth and dug a gigantic chasm between humanity to build battlements within civilization to exclude another from another. In a way, the Language Wars became an excuse under a self-made amnesia to protect the unique-ness from the so called label of "evil foreign-ness". This concept was also mentioned in Professor Lakoff’s book about dismissing or the alienation of the female gender.

Before 1865 the so called "privileged" or the slave owners kidnapped the ancestors of to-day's African Americans and enslaved them un-der this concept of the “protecting of uniqueness” began with prejudice and segregation (Earle, pp. 66). Some of the slaves were "allowed" to go to church. The reason why quotations are used is for us to see the inequality that took place at the time where human rights were ignored and peo-ple were "allowed" to have a spiritual moment in their lives. They were also “allowed” to sing but not in their traditional African beat, rhythm, and song. They were allowed into the church to learn the "white man's" way of life and so they would “conform” to their “owners”. In other words, they were educated to submit under cap-tivity. To override this difficult situation, the African Americans quickly learned to use the church meetings to their advantage. They be-gan singing about their daily life to send out messages and inspire empathy with others. In the process they could escape from their hard-ships, establish a group or collective therapeutic

ground, and to overcome their mental trauma. In the end, they were able to heal their physical and psychological wounds through their souls and blues. This is how the music of spirituals, blues, and jazz began. It all began through sor-row and civil duty to make others aware that they were not alone. In a way, it was a form of Citi-zenship Education. According to Professor Lakoff, language is more than words for these words are worth fighting for and that is what civil action is all about.

The Power of Civil Action (7)

What did Professor Lakoff mean? The best quote that provides the reader a preview of the "Harlem Renaissance" and an insight into the problems with “racial amnesia”, would be the magnificent African American activist and poet Langston Hughes (Earle, pp. 118-123). The following is his quote:

I swear to the Lord I still can't see Why democracy means Everybody but me.

-Langston Hughes (Hughes, 2015)

His quote triggered the idea of question-ing the civic system of the society of that time. This later led to civil action to promote and pro-tect the civil rights movement for not just all Americans but for all citizens of the world. Students were given the equal opportunity to study in an equal atmosphere to pursue their hap-piness under the Constitution of the United States of America. African American students were bused into Caucasian schools for the opportunity of equality under democracy.

The Civil Rights Act for African Ameri-cans in the United States was enacted in 1964.

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The act banned segregation in education (Earle, pp. 112). Reverend Martin Luther King Jr. in-fluenced President Lyndon Johnson to act quick-ly to support and the African Americans fought for their right to vote with the Voting Rights Act in 1965 (Earle, pp. 113). This is what Professor Lakoff meant.

The Voice of Civil Action: The 100 Year Commemoration of The Memory of Billie Holiday (8)

If humanity's Grandma Eve (used as a metaphor) were here today, we can wonder and ponder for an answer or may be an apology for we can be sure she would have tears in her eyes to see what we have become. Her grandchil-dren are struggling today. She passed her mi-tochondria to her following generations with all the expectations of survival, dreams for the hope of green pastures, and yet her grandchildren haven't quite got her message. It is a form of amnesia. Have we answered her dreams? Not yet, but we are still trying to pass down her mes-sage or “her-story”. Billie Holiday had Moth-er's Eve's (referring to Adam and Eve) blues and she was good at spreading the word throughout the world. She took her civil duty quite seri-ously and she learned about the power of the mu-sic media and like what Professor Lakoff dis-cusses about within the Languages Wars that it is necessary to maintain the equality within the sta-tus quo. Billie Holiday was not just maintaining the status quo but she was a “Joan of Arc” in re-taliation to awaken the minds of the following generations. In a way, using Lakoff’s interpretation of the times, Billie Holiday was one of the muses for the Harlem Renaissance (Earle, pp. 120). According to Professor Lakoff, there is a reality

that we refer to as the “linguistic markedness”. Billie Holiday sang about that reality. She sang of resistance and resilience. Her most famous song was "Strange Fruit". She wasn't just sing-ing about the hardships of being African descent and slavery but she sang about the outcome of Eve's children. She sang it in didactic agitation. She was literally and poetically opening “Pan-dora's Box” with her vocal crowbar. She wanted to let all the evils out including everything be-cause she was yearning for that last moment of “hope”.

"One day a whole damn song fell into place in my head."

-Billie Holiday (Holiday, “Brainy Quote”, 2015)

The following lyrics are from a famous historical reality of violence toward minorities or indigenous people. The genre of this song is Blues. The song was written by Abel Meeropol also known by his pen name Lewis Allan and sung by Billie Holiday (Holiday, Billie. “Billie Holiday” CD lyric card).

The Blues (9)

"Strange Fruit"

Southern trees bear a strange fruit, Blood on the leaves and blood on the root,

Black bodies swinging in the southern breeze, Strange fruit hanging from the popular trees.

Pastoral scene of the gallant south, The bulging eyes and twisted mouth,

Scent of sweat magnolias, sweet and fresh, Then the sudden smell of burning flesh.

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Here is fruit for the crows to pluck, For the rain to gather, for the wind to suck,

For the sun to rot, for the trees to drop, Here is a strange and bitter crop.

(Holiday, Billie. “Billie Holiday” CD lyric card).

These were people with names and fami-lies who were forced to their deaths by the ugly reality of prejudice, racism, fear politics, wrong education (propaganda), and the government at the time was responsible for these wrongful deaths. The duty of the government, according to the Constitution of life, liberty, and the pursuit of happiness, was to provide the people with an equal environment of happiness but failed to do so. The voice of this song is so beautiful and yet so eerie. The song is a haunting image that gradually dawns upon you to become a surreal vision representing the meaning of the "Blues".

As you may see the power of the voice, in the words, are beyond the sound. Without even knowing the song just by reading it or de-coding the emotions within the words we can get a clear picture of what was going on. "Strange Fruit" was an allegory of life of the oppressed and the sins of the oppressors. It is a clear lesson of horror. It is the horror of the outcome of Eve's grandchildren. The genre was "Blues" but it was sung as ballad or a story. In a way, it is an autobiography or a biography of the author and many others who have been vic-timized. The song contains an eerie sense of resilient anger with a pursuit for justice. Each word has a connotation connected to it which reflects negative vibrations to the soul of blues. Each word was clearly chosen to represent that anger in denotation. It is also an elegy for those

who were murdered. It is an epigram which deals with satire. We can see as if watching it on the news or on film.

Each poetic device is within this one sin-gle song. It is a master piece of poetic antholo-gy. Let's look at the lyrics, again. We will first count the Rhyme by using the alphabet then we will dissect each poetic literary art that was used to produce such profound excellence of the Harlem Renaissance.

"Strange Fruit"

Southern trees bear a strange fruit, (a) Blood on the leaves and blood on the root, (a)

Black bodies swinging in the southern breeze, (b) Strange fruit hanging from the popular trees. (b)

Pastoral scene of the gallant south, (c) The bulging eyes and twisted mouth, (c)

Scent of sweat magnolias, sweet and fresh, (d) Then the sudden smell of burning flesh. (d)

Here is fruit for the crows to pluck, (e) For the rain to gather, for the wind to suck, (e)

For the sun to rot, for the trees to drop, (f) Here is a strange and bitter crop. (f)

The Rhyme count is aabb, ccdd, eeff. Therefore, it is neither an “Italian sonnet” nor a “Shakespearean sonnet” but an original ac-ceptance of both which conveys the didactic message to the reader and listener. It represents an understanding of humanity as one. It was written so that anyone could remember the words and easily to reproduce the song, in repetition, to spread the word. It was very much like a hymn, chant, or prayer from a psalm.

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Unfortunately, it is still not clear whether Abel Meeropol, actually wrote the lyrics alone since there have been other sources who claim a different story. However, in a way, due to the historical language war in the United States, Meeropol needed to be the writer. He was an English teacher and songwriter. If it wasn’t then Billie Holiday would be in danger. More-over, we also have to understand that Meeropol was of Jewish background. Therefore, he un-derstood discrimination and he also must have been as frustrated with the inequalities through his own experience in life and in history (Moore, 2010).

Nonetheless, Abel Meeropol used the pen name, "Lewis Allen", to distance and protect himself, so he wouldn't be seen as an “outsider” and a “foreigner”. Therefore, we can see how dangerous it was for both of them. In a way, we can presume that Meeropol was not just protect-ing himself but he, also willingly, protected Billie Holiday. Just the thought of that would bring tears to anyone's eyes. He was a true "man". He was one of the many sons of Grandma Eve. He was also a great linguist who not just taught Eng-lish and wrote songs but he fought for civil rights. He fought for Billie Holiday which means he fought for everybody (Moore, 2010).

Billie Holiday gave the song life. She provide the song with even more passion of re-sistance and resilience, in protest, for "Strange Fruit" was definitely an ultimate weapon as a Linguistic Resistance to not just to support the African Americans but to support all who have been victims of the Language War even today. On the other hand, it was essential at the time, to share the burden for that sharing of empathy for a cause made sure we can listen and read the ex-cellence of the singer Billie Holiday, today.

Thus, in terms who wrote the song or is not really an issue. However, it would be a justice to say both of them wrote it and "God bless their souls". Let’s dissect the song to see the Blues.

We can also see the Assonance in the lyrics:

"Strange Fruit"

"Southern trees bear a strange fruit,"

The constant sound of "s" is like the hushing sound of “sh” like the snake in Eden protecting the fruit of good and evil. The sound "s" is the sound of the snake communicating a secret. The secret holds the truth. In this case, the truth is the witnessing of an evil of murder. The song begins with a faraway vision of some-thing harmless but something to fear for the fruit is not normal but "strange".

"Blood on the leaves and blood on the root,"

The constant sound of "bl" and "oo" ap-pears to represent the sadness in the movement of the mouth when these words are pronounced. It is also very difficult to pronounce like an intimi-dation for trees do not have blood and yet the root is personified to have blood like it was a living human being. The word "leaves" repre-sents the leaves on the tree but also represents the criminals “leaving”. Theoretically, we can im-agine the criminals were covered with the antag-onist's blood when they were leaving and the blood was smeared on the “leaves of the trees” including the “blood pool” that was left on the roots. The word "roots" has two meanings. One meaning is “the roots” of a tree or a plant but also “the roots” of humanity or DNA. Just

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by reading this phrase we have become witnesses to a crime.

"Black bodies swinging in the southern breeze,"

This phrase is a clear descriptive state-ment representing the African Americans who were hung by the neck in the deep southern part of the United States. The Deep South still has racial problems or amnesia. The historical remnants of the 1862 Confederate army that later evolved into the Klu Klux Klan could be defined as a terroristic organization that still causes problems today (Earle, 2000). They are still very powerful in these areas. The old Confed-erate states are still considered the “deep south” and they are still notoriously prejudice areas of the United States. As you can see again, the "s" appears to represent the snake that protected the fruit knowledge of good and evil. The imagery is very vivid with the southern cruel fragrance of death, and murder can be smelled throughout this one line. The words "southern breeze" is satiri-cal, sarcastic, and yet represents the melancholy and mourning of how life can be taken away by a breeze. In other words, the horror of public mob mood swings could make anyone a victim.

"Strange fruit hanging from the popular trees."

The personified satire is used by repre-senting the bodies as fruit. The “Strange Fruit” could be considered as representing the bible story of Adam and Eve taking the bite out of the fruit of the knowledge of good and evil. The “Fruit” itself is not evil but the fact that the per-sonification of the fruit being hanged by another person as a “strange fruit” is the evil. The “strange” is the representation of alienation, ne-

glect, ostracized, foreignness, scapegoated, and labeled with stereotypical prejudice for the fruit was a human being. This evil came from the concept of “white supremacy” that took place at the time. White supremacy was the political agenda that was led by propaganda by those who claim to be Christian like the Crusade. The mental bite that the reader takes from the fruit leaves us with the bitter taste of evil and the dou-ble standard of the so called church goers of that time in the United States.

The people who killed the African Americans, like a “witch hunt”, claimed to be in search of salvation. They had families and yet due to prejudice, bigotry, and predetermined mentality of evil they murdered by their own ge-netic brothers according to the geneticist, Luigi Luca Cavalli-Sforza. When we look at genetics it is really sad since originally we were born from the same mother who passed down her mito-chondria to all women on earth. All of us women are copies of Mitochondrial Eve.

"Pastoral scene of the gallant south,"

The word "Pastoral" fits in quite ironi-cally with excellent satirical poise. The word, “Pastoral” provides the reader with a serene pu-rity of a rural country side on one side which blinds the reader and listener to neglect what is really happening in the “not so pure” reality of horror. The term "gallant" is supposed to rep-resent the good and the brave but in fact the so called good and brave Christians, at the time, were the murderers. They lynched and mur-dered innocent African Americans for selfish political reasons as a language war. It is the imagery of good that is depicted and portrayed

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yet we know that this view is a form of amnesia being forced upon you.

"The bulging eyes and twisted mouth,"

The descriptions of the dead bodies pro-vides the reader with the horror of the reality of the twisted mentality of those who murdered and terrorized. The reader can see a forbidden scene that no news program would ever dare show the viewers. It is the view of the guilt, in hell, and yet it is covered with the amnesiac pastoral sce-ne.

"Scent of sweat magnolias, sweet and fresh."

The scent or fragrance of magnolias are not fresh nor are they sweet but very distinctively strong. The scent is more like a punch in the face. The concept of this strong scent of magnolias represents the cover-up of crime or the negli-gence that took place. It also represents how people can always neglect a crime without con-cern the following day. Bystanders quickly forget like experiencing amnesia.

"Then the sudden smell of burning flesh."

The lynching that took place, at the time, were beyond comprehension. It was a mob harassment of torture and violence. Tarring and feathering were used as a public humiliation spectacle by using heated tar or asphalt which is similar to petroleum or gasoline poured upon the victim. The feathers were used like a wick of a candle that would ignite. The victims were lit-erally burned alive in the sun and the breeze that would add oxygen into the flame. As you can see the in the previous line, the author used the

word “scent” but changed the word to “smell” which the reader can imagine the smell by their own personal experience. The author has awakened our sense of smell for it is the smell of “trouble”. It is like an SOS that represents, “Save Our Souls”.

"Here is fruit for the crows to pluck,"

Meanwhile, at the crime scene the crows or police officers or maybe the criminal them-selves are mutilating the bodies. This phrase represents the tar and feathering torture that was a notorious way that the Klu Klux Klan often performed upon their victims (Jeffries, 2007).

"For the rain to gather, for the wind to suck,"

The victims were left without proper burial. This represents the sadness of the vic-tims who were used and abused.

"For the sun to rot, for the trees to drop,"

Their silent witnesses who didn't inter-vene were the sun and the trees who continued to perpetuate the abuse with nature erasing the real-ity of the violence. However, the sadness is that nature's child was being victimized and Mother Earth couldn't protect her offspring. The word "drop" can be interpreted as dropping the bodies but it can also be seen as another personification as the trees or nature dropping their heads in apology and devastation for nature couldn’t do anything. Mitochondrial Eve or Mother Nature was watching her own children in sadness.

"Here is a strange and bitter crop."

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The last phrase represents how prejudice and bigotry can mistreat another by not evening admitting to their own humanity by referring to them as a “strange fruit” which is like a labeling another person as “foreign” or even a “crop”. In a way, the “strange fruit” is the representation of an “outcast”. The word "bitter" means the bitter reality where the “strange crop” is not nec-essarily the dead but also those perpetrators who are the “real strange and bitter crop” for they murdered in cold blood because of hate. This provides the reader with the bitter reality that evil does not come from an external source but from the cruel and negligence of humanity. Human-ity can easily look away or avoid when they are faced with seeing horror as if experiencing some sort of amnesia but if this was you, would you still look away?

The violence, at the time, came from hate crimes and these hate crimes were not dealt with but pushed and covered under a thin carpet of apathetic neglect to refrain from realizing that no one is better than the other. Humanity came from one mother. This ironic “bitter crop” or perpetrators were also the children of Eve too. They murdered their own relatives. That is the sadness and the bitter fragrance that is left with the reader after we read these surreally magnifi-cently maleficent lyrics of history opened before our eyes. It is the horror of the "The Heart of Darkness". The color of skin is not an issue for we are all human. We can see our own evil in the lyrics. If you have a chance to listen to Bil-lie Holiday's "Strange Fruit" you can actually hear her cry in every note. It is a master piece of pure Blues. If you do have racial amnesia, hopefully it will wake you up so you will have time to close the lid of Pandora’s Box.

To understand how Billie Holiday was made to sing this song is to understand her ge-netics. She was brought up by singing Spiritu-als in church.

Spirituals are songs that originated in Africa. Africa is where Apartheid or segrega-tion all began. People were classified under labels of "foreignness" so that the so called Christians could enslave, use, and abuse Africans as slaves before 1865 (“African American Spir-ituals, 2001). Apartheid continued until 1994 (“The End of Apartheid”, 2009). Professor Lakoff viewed this cry of soul as a linguistic hu-man rights movement.

Personal Reflections of History in the 90s.

“You better watch out, there’s a stranger in town.”

By The band TOTO (Retrieved, 2015).

To provide the reader with a deeper un-derstanding of what a Language War is all about and why we should read Professor’s Lakoff’s book, is to look into history. In 1992, the author of the article, Hirona Matayoshi, was in college at time. She remembers her dorm mates (dor-mies) who were African American pointing to the television, in the common room of her dorm. They were calmly watching the television while the rest of us from a variety of cultures and na-tionalities began to gather, in the common, room with concern. The news program was a live coverage of Rodney King being lynched by Caucasian police officers (Garner, 2012). We all sat in front of the television devastated to see violence live in front of our eyes. We sat there in diversity. On the television, we watched live footage of riots throughout the United States,

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mostly in Los Angeles. One of the dorm mates quietly said, “The City of Angels … ”. We witnessed the Los Angeles Riot on TV. At the time of the riots, even the east coast of the United States was on curfew. The author’s old friend at NYU had his head hit from behind because he was Asian (Japanese). The author didn’t know about what happened to her high school friend at NYU until a few days later.

Just about a month ago before the riot, the author’s dorm planned a party for her and we were supposed to go out that night. However, on that day, her “dormies” were begging her not to leave campus due to the Los Angeles Riots. She told them, "I'm Japanese, there's no prob-lem!" I didn’t know about what was happening at NYU. They told her, "Girl, you go out there tonight, it don't matter what your color is, what nationality you are, you are not us and you are not them. Being not one of "anybody" is the problem!"

The author’s “dormies” pointed at the news, the subtitles warned Asian students to keep in doors because somehow the anger of the "Language War" was spreading out to innocent bystanders. In other words, innocent bystand-ers are the scapegoats or the outcasts. For some reason, Asians were targeted, including Japanese students, with the Language War, as well. The reason why Japanese students were in danger was because of appearance which is very connected to the rest of Asia. The so called “look” was neither Caucasian nor African American. At the time, Japan and Korea’s economy was in a full bloom “Bubble” which caused envy and an-ger. That is why her friend at NYU was a vic-tim of the Language War.

As you can imagine, that was the first time, the author realized that riots are like a fire

out of control and everybody was in danger. Her “dormies” said to her, "You'll be singled out and believe us, you're safer on campus. Riots are very different from demonstrations. Demonstrations are peaceful. Riots are violent. Plus, we already ordered pizza and the kegs are on us! The party is 'in and on' the house!" She laughed at the joke because she knew they were trying to provide her with an understanding and assurance that everything “was going to be al-right”. However, that was a first time and mo-ment to have actually experienced real deep ra-cial issues. Luckily, the author had good dorm mates that gave her assurance of a safe haven in New Haven, Connecticut which was what she really needed at the time to feel safe on campus with her friends and those who cared about me with empathy. That was also the night when our university gates closed to the public. In neutrality, the university protected the students in silence and prayer. They reinforced the campus with guards during the night.

Oddly enough, maybe it was the author’s Okinawan indigenous background that provided her with scheme or the background knowledge to understand that single moment of jeopardy. That was the day, she realized how deep the concept of "difference", "foreignness", and “outsider” was and is. The author’s dormies, at the time, not just protected her from her ignorance of “not knowing” about the true meaning of the fruit of good and evil but we were protecting each other under the solidarity of our campus “holy” grounds of academics. It was that moment in time that she was introduced to Billie Holiday’s music and song, “The Strange Fruit”. The author received Effective Citizenship Education within her own dorm. In a way, it may have been a reunion with the author’s own Grandma Eve in

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her DNA. The author’s dormies made sure that she understood the Blues, Spirituals, and Jazz. They awakened her amnesia. That moment has been vividly engraved in her mind and vision for it has lived somehow within her and revived within the author’s heart to encourage her to write this report. That scene has been engraved in her mitochondria DNA to the point that she feels the soul and the blues. In a way, for all of us at the time, we survived the Language War.

“Sticks and stones may break my bones but words will never hurt me!”

-Nursery Rhyme (Martin, 2015)

This is great quote that you hear on the play grounds in the United States. It is also mentioned in Professor Lakoff’s book. Howev-er, words do cut like a knife. Just a few days ago, the of the author got a phone call from an old friend talking about the news and referring to African American history about how things have changed from the old Jim Crow Days to the Los Angeles Riots to today's 2015 Baltimore Protests. These protests have turned into riots over the murder of Freddie Gray. The riots took place against the police officers in the United States, again in repetition. The author’s old dormies and her are getting older but we are not growing apart for we saw the same history take place, again. History has a tendency to repeat itself. The author’s old friends are far away in America, Europe, Africa, Asia, and the author is here in Japan. However, in solidarity of “One for All, All for One” again, we were “there” watching the same live footage but this time on the internet. Maybe it was the awakening of our mitochondria Grandma Eve whispering in our ears to wake up

from the amnesia, stop repeating history and learn from "her-story".

The Spiritual (10)

Billie Holiday also sang Jazz. One of her famous songs was "Summertime". It was originally a Bahamian spiritual lullaby called "All My Trials" (Webster, 2015). Many artists have covered this song and the oldest one that the author heard was Harry Belafonte's "All My Tri-als" in 1959.

You can watch it on YouTube. http://youtu.be/6iLiwycXQoA.

We will begin analyzing the song through the rhyme scheme first. Both of these songs best represent the racial boundaries be-tween those who have experienced violence.

“All My Trials”

Hush little baby, don't you cry (a) You know your mama was born to die (a)

All my trials, Lord, soon be over (b)

The river of Jordan is muddy and cold (c) Well it chills the body but not to the soul (c)

I've got a little book with pages three (d) And every page spells liberty (d)

If living were a thing that money could buy (a) Then the rich would live and the poor would die (a)

There grows a tree in Paradise (e) And the pilgrims call it the Tree of Life (e)

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(Belafonte, 2015)

The Rhyme scheme is aa b cc dd aa ee. Let's look at the lyrics again to analyze it.

Hush little baby, don't you cry (a)

The imagery that is used is a mother holding her baby in her hands as if cuddling it gently like a Michelangelo's "Pieta". The Pieta is a sculpture of Mother Mary holding Jesus on her lap. In the lyrics, the mother is trying to calm the crying baby.

You know your mama was born to die (a)

The mother is trying to reason with the baby who doesn't have the knowledge to reason. The baby is pure from good and evil. The mother is in a difficult position for she must tell the baby that she will die and that the baby too was born to die as well. This represents the in-equality of those who can survive but those who were born to face prejudice and segregation.

All my trials, Lord, soon be over (b)

The mother prays and assures the Lord that all of her challenges and persecution will have a quick ending. She is not just telling her child that she has a way out but she is also telling others through this song that freedom is in the hands of time. The sorrow of the mass will come to an end. The “trials” represents the hardship that people go through life.

The river of Jordan is muddy and cold (c)

The Jordan River is a symbol of freedom in Christianity. The mother is teaching the child that she is now in the passage of being free from her pains. The water is cold and muddy but she has to accomplish her journey. She is go-ing to escape.

Well it chills the body but not to the soul (c)

She assures the baby that the water is cold but it doesn't freeze her soul. The mother is hinting to wait until the water is not too cold to make the escape. It is a hidden code or map that she incognito hides within the song. She is also telling others not to lose hope. When the water warms, that is the time to escape.

I've got a little book with pages three (d)

The mother assures the baby that she has a guide book of three pages to guide her. She is telling others that this song is a code. It is a map used during the “Underground Railway” to free the African Americans from slavery.

And every page spells liberty (d)

The guide book is telling her there is freedom over the river. She is telling others that once they cross over to the Bahamas they will reach a river that will lead them to a freedom.

If living were a thing that money could buy (a)

She also tells her child that if life could be bought which means that life, of course, can-not be bought. Humanity is free.

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Then the rich would live and the poor would die (a)

She says that if it were true that the rich would live long then that would mean that the poor would soon die. If life could be bought then life would have never begun in the first place. She is telling others to hang on and live to escape.

There grows a tree in Paradise (e)

The mother tells the child. She can see the trees in paradise which means she was suc-cessful in her “Exodus” with the child. She is also telling others who are the pilgrims to come as well.

And the pilgrims call it the Tree of Life (e)

She is not just telling her child this but she is telling other people who were listening to the song that once they arrive they will see a big tree that is referred to as the “Tree of Life” that marks the spot of transaction toward freedom. Again, the word “pilgrims” represent “settlers” but not European but African settlers who had escaped alive.

When you understand that this song was written before the research of Mitochondrial Eve was even discovered gives you goose bumps. A mother is assuring her baby, that everything is going to be alright and that she will be waiting for the child's time on the other side of the river with the tree of life. It was originally a tradi-tional folk song written in the Bahamas. The Bahamas was also a victim of slavery under Brit-ish rule until 1834 when they abolished slavery

(Grannum, 2011). When the British abolished slavery the Bahamas became a freedom island. The song may have been written as an African American "Underground Railroad" coded lyric or song, with a map, to cross the ocean and escape to the Bahamas, a free island (The Embassy of the United States Nassau Bahamas, 2011). Thus, this mother was not just talking about freedom but connecting lost families in a Tree of Life (“Spirituals As Coded Communication”, 2014). She may have been the voice of Grand-ma Eve reaching out over the boundaries to save others.

The Jazz (11)

Let's compare it with the lyrics of "Summer-time" written by George Gershwin.

Summertime, (a) And the livin' is easy (b) Fish are jumpin' (c)

And the cotton is high (a)

Oh, Your daddy's rich (d) And your mamma's good lookin (c)

So hush little baby (b) Don't you cry (a)

One of these mornings (e) You're going to rise up singing (f) Then you'll spread your wings (e)

And you'll take to the sky (a)

But until that morning (f) There's a'nothing can harm you (g)

With your daddy and mammy standing by (a)

Summertime, (a)

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And the livin' is easy (b) Fish are jumpin' (c)


Your daddy's rich (d) And your mamma's good lookin' (c)


(Holiday, Billie. “Billie Holiday” CD lyric card)

The Rhyme scheme is abca dcba efea fga abca dc ba. The music was written by George Gershwin, DuBose Heyward wrote the lyrics based on the epic "All My Trials", and Billie Holliday sang it in 1936 (Holiday, Billie. “Bil-lie Holiday” CD lyric card). The genre was and is jazz.

Summertime, (a)

The image is like a Haiku. The author is providing the reader with a season. Summer is the season that everyone can survive.

And the livin' is easy (b)

Summer is the season of ease. No mat-ter where you are in the world, summer is well spent near a window or in a shade just relaxing and sweating.

Fish are jumpin' (c)

In a river, stream, creek, pond, or ocean there is always fish and no matter how old you get fish are fun to watch and they are delicious

with high protein. This stanza also represents that the hardship or winter is over and life be-comes easier to live.


Cotton is something you may not see that often in Japan. The author had the chance of touching cotton, when she was in Washington D.C. a long time ago. A colleague who was African American was telling her about picking cotton when she was a little girl. The author was surprised because she thought, at the time, that picking cotton was only in the history books. The colleague laughed and told the author her age. She looked young and the author didn't think that she was older than her parents, but she explained to me that cotton picking continued until the late 60s. A few days later, the col-league brought a branch of the cotton plant to the office since she thought that it was important for the author to learn. She brought gloves and showed the author how to pick cotton out of the hard thinned shells. She told the author that, both of us have the luxury of gloves but back in the old days, there were no gloves. Picking cotton is literally a dangerous hard labor. With-out the gloves the thorny shells would tear your hands apart. In the song, it sings about the cot-ton plant being high which means that it is time for it to be harvested to sell for money but it also is a satire for pain in the labor or in child labor. The baby may have been a new born.

Oh, Your daddy's rich (d)

The song sings about being rich under the concept of hard working.

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And your mamma's good lookin (c)

The mother is very cute for she refers to herself as beautiful. Therefore, maybe the baby is a little girl. The mother is telling her daugh-ter that when she grows up she will find a man who is rich and hardworking because she will be beautiful like her mother.

So hush little baby (b)

Thus, the mother is calming the baby not to cry.

Don't you cry (a)

The mother is emphasizing about no worries. Therefore the baby doesn't need to cry.

One of these mornings (e)

The mother says that someday.

You're going to rise up singing (f)

The baby is going to wake up. The baby will sing.

Then you'll spread your wings (e)

Then the baby will be free.

And you'll take to the sky (a)

To travel anywhere the baby wants to go.

But until that morning (f)

However, until that morning her parents are going to protect her.

There's a'nothing can harm you (g)

The baby’s mommy and daddy are going to protect her.

With your daddy and mammy standing by (a)

And the baby’s mommy and daddy will be watching over her.

Summertime, (a) And the livin' is easy (b)

Fish are jumpin' (c) And the cotton is high (a)

Your daddy's rich (d) And your mamma's good lookin' (c)


The upper stanzas are emphasis of re-minding the baby to keep quiet and that there is nothing to cry about. In comparison, both "All My Trials" and "Summertime" contain contro-versial issues. The original, "All My Trials", was an authentic lullaby of the Bahamas. Whereas, "Summertime", although a very beau-tiful song, was an adaptation of the "All My Tri-als" copied into "Summertime" and written by a Caucasian author and not an African American author. The song is also connected to the play "Porgy and Bess". Some African American critics claim that the play was a derogatory racial portrayal of African Americans and their com-munity. Harry Belafonte who sang "All My

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Trials" was not happy at all with the new version “Summertime” (Duncan, 1935).

However, when you peel away all the taboo and controversial issues away from the song, "Summertime", then we can get a different view. Many artists from a variety of ethnic backgrounds have sung this song. Each one of them has their own style which should be ac-cepted as different flavor of a great cuisine and no matter how the taste changes it is a great song. However the author admits, that she prefers Bil-lie Holiday and Ella Fitzgerald singing "Sum-mertime" the best. These two magnificent muses have the voice and the mood that moves the soul. Both of them fought to get generations of Mother Eve’s “voices” out.

"Three hundred years of humiliation, abuse, and deprivation cannot be expected to find voice in a whisper".

- Reverend Martin Luther King Jr. (12)

(Trustees of Dartmouth College, 2015)

In other words, Reverend Martin Luther King Jr.’s quote can be interpreted as "How dare you tell the people to hush! They experienced way too much violence". We discussed the "foreignness" issue before but to make an even clearer view of the concept of “foreignness”, it is not just “foreign” but the concept of an “outcast”. Therefore, when we discussed about the contro-versial "Summertime", we must also understand that racism and prejudice hurts everyone. Whether the play "Porgy and Bess" intended to be controversial, the author would say no. The writers, at the time most likely didn't even think about hurting someone but they did. Prejudice is taught and learned. It is not innate. Just as

much as the pain of the violence is not innate but taught and learned.

Conclusion (13)

“Wisdom must yield to superstition’s rules, Who arms with bigot zeal the hand of fools.”

- Voltaire(Voltaire, Goodreads, July 2, 2015)

After the death of Eric Garner on July 17, 2014 (Fessenden, 2015) and the 2015 Charleston Church Massacre (“Dylann Roof…”, 2015), we still see racial tensions in the United States. Eric Garner was detained and held down by patrol officers (Fessenden, 2015). In the process, he choked to death and according to video footage, his last words were "I can't breathe" (“I can’t breathe…” video, 2014). The horror still continues in 2015. The death of Freddie Gray (Karimi, 2015) and the Ferguson shooting (“Feds:..”, 2015) which is another racial controversy that led to riots or the “Language War” in the United States in 2015. The police choking of Eric Garner triggered the artist, Ri-hanna, to recently release her new song "Ameri-can Oxygen" on YouTube. In the song, Rihan-na sings about the hardships of African American History and violence. She also sings about how the United States, as a melting pot, continues the pursuit of the freedom of happiness under the Constitution. However, she is not American but she is from Barbados which brings out the free-dom of speech in her cynical words of choice.

In one phrase of the song "American Oxygen", Rihanna sings:

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"Young boy, hustling … Tryna get the wheels in motion … But he can be anything at all … Every breath I breathe ... chasin' this American Dream ... American Oxy-gen".

Like we can see in Rihanna’s song, “Young boy, hustling…Tryna get the wheels in motion…But he can be anything at all”, the phrase can be interpreted as a double entendre. All we can think is the sadness of Eric Garner taking his last breath of the "American Dream" with the "American Oxygen" for he could be “anything at all”. It would be very difficult to look into the eyes of the generations of Mito-chondrial Eve and to explain what happened to her generation of offspring in history. There is no such thing as the "American Oxygen". We all breathe oxygen that belongs to humanity. It belongs to all of us equally as a "world dream" for it is the “World Oxygen” of freedom and equality. It is the same oxygen in Barbados and all over the world including Okinawa and Japan.

Why is it important to study African American Spirituals, Jazz, and Blues? Well, it's simple. Through reading Professor Lakoff’s book “The Language War” we not only learn about history but we can learn to reflect upon our daily lives. We have all become victims within life. We are victimized just watching the news to see pain. However, it is a nice feeling to know we are not alone and like Professor Lakoff points out to the reader that somethings are lin-guistically worth fighting for. To study it is Civil Action and Effective Citizenship Education in itself. These are the codes and the language of the soul that we all have within our hearts. We are going through a transitional moment in

history called Globalization. In globalization, we are bombarded with the “Language War” while we are also expected to be universally designed to overcome our differences, to live with our di-versity, and to provide each other the dignity in human rights. We are all equal yet we have not yet reached the dreams of Reverend Martin Lu-ther King Jr. nor have we answered to our moth-er, Grandma Eve's expectations yet. When we reach that moment, then that will be the day of true achievement of global communication with Effective Global Citizenship Education. We would triumph over the Language War. We will finally be able to unite with a common un-derstanding and our language wars will come to an end in peace.

Just like Professor Lakoff, we are all po-tential Mitochondrial Eves waiting in the "pa-tience of evolution" like any mother for us to answer to her dreams of hope. Our chromo-somes and DNA are still under experiment like “All My Trials”. We just have to find a way with trial, empathy, and not to apathetically ig-nore our mistakes but to admit it, move on in an-ticipation, with better outcomes and results.

“At sixteen, you still think you can escape from your father. You aren’t listening to his voice speaking through your mouth, you don’t see how your gestures already mirror his; you don’t see him in the way you hold your body, in the way you sign your name. You don’t hear his whis-per in your blood.”

- Salmon Rushdie (Salmon Rushdie, Goodreads, 2015)

Notes(1) The author, Hirona Matayoshi ,

has previously done research on testimonies of violence including African American Blues, Jazz,

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Spirituals, and violence that happened during the Battle of Okinawa, Japan. The author has done extensive research on historical voices, resources, databases of witnesses, and victims of the past not just American minorities but also minorities in Japan. The author also researched about Billie Holiday including old and recent civil rights movements in the United States and Japan. The author compiled and published all of the research above in the Osaka University Graduate School named “Kotoba to Hanpuku 4” in 2008. The ti-tle of the article is “Societal Bilingualism: The Power of Language in Repetition” pp. 11-23..

(2) Based upon an original overall summary of Pro-fessor’s Lakoff’s book. Lakoff, Robin Tolmach (2000) . “The Language War”. University of California Press Ltd.: 2000.

(3) Based upon an original summary of Professor

Lakoff’s book, Chapter “Language –The Power We Love To Hate” pp. 17-20.

(4) Based upon an original interpretation of Professor

Lakoff’s book, Chapters “Apologies As Language Politics” and “The Unapology”. pp. 23-41. Ba-sically, the whole concept of what we would call amnesia comes from the neglect from feeling guilty so instead of apologizing for that specific guilt, people have a tendency to conveniently forget the guilt altogether instead.

(5) Luigi Luca Cavalli-Sforza is one of the most fa-

mous validated geneticist who researches about mitochondrial genomes. In Professor Lakoff’s book, Chapter “Numerous Validated Scholarly Studies” pp. 232-235, she refers to DNA and how society depends upon DNA behaviors label-ing individuals with sometimes bias views rather than understanding the inner beauty.


Lakoff’s book, Chapter “Here She is …Myth America” pp. 186-187. In addition, this section is an original interpretation of Chapter “Intro-duction – What I Am Doing Here, And How Am I Doing It” pp. xi -9. Professor Lakoff discusses about the Civil Rights Movement in the 60s and how analysis of language is not necessarily scien-tific but discovering the controversy and using the

forensic mind to dispute issues with argumenta-tion.


Lakoff’s book, Chapter “Identity Crisis” pp. 32-41. Professor Lakoff discusses about how words are painful and that these words have be-gun from the beginning of time such as the testi-monies from the Old Testament. However, there will always be a time when a person can take just so much until they break and fight back. That is the civil rights movement. That is the epitome of the meaning of expressing the blues.


Lakoff’s book, Chapter “The Neutrality Of The Status Quo” pp. 42-47, she talks about labeling and marking and coined the term “markedness” to represent the markedness of a role. Billie Holi-day was that role-model like mitochondria “Eve”, “Grandma”, and women all over the world such as Billie Holiday during the civil rights move-ment of the 60s.

(9) The author, Hirona Matayoshi, has previously

done research on testimonies of violence includ-ing African American Blues, Jazz, and Spirituals and violence that happened during the Battle of Okinawa, Japan. The author has done extensive research on historical voices, resources, databases of witnesses, and victims of the past not just American minorities but also minorities in Japan. The author also researched about Billie Holiday including old and recent civil rights movements in the United States and Japan. The author compiled and published all of the research above in the Osaka University Graduate School Journal named “Kotoba to Hanpuku 4” in 2008. The ti-tle of the article is “Societal Bilingualism: The Power of Language in Repetition” (pp. 11-23.)


Lakoff’s book, Chapter “The Uncommonness of Commonness” pp. 48-56. Professor Lakoff discusses about those who are not recognized and how it can bring forth outrage.


Lakoff’s book, Chapter “Enough Blame To Go Around” pp. 238-247. Professor Lakoff men-

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tions the labeling of blaming minorities and how linguistically the African Americans fought back through Ebonics with the power of sound with Spirituals, Gospel, blues, and Jazz.


Lakoff’s book, Chapter “ Apologies and Lan-guage Politics” pp. 23-29. Professor Lakoff discusses about Reverend Martin Luther King and how he fought just like other “markedness” or role models who may have been chosen to lead others toward a “Summertime”.


Lakoff’s book, Chapter “We Are The World” pp. 56-62. Matayoshi, the author of this article, concluded with a famous new role model or “markedness”, Rihanna, to represent the whole picture of the new generation taking the role of the “markedness” who are fighting against the “Language War” to bring forth a “A New Ameri-ca”.

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A picture tells a thousand words –

an international letter exchange project makes a thousand friends.

At an international festival at a university

campus in Japan, a visitor was greeted like a queen

by a Chinese student dressed in a luxurious and

ornate robe with long dangling sleeves. The

exaggerated flowing gestures in arm and body

movements resembled that of a lion dance to

welcome guests to the Chinese pavilion. The warm

spirit of this exquisite greeting touched the heart of

the visitor and it became one of those unforgettable

moments that could not be erased from memory. It

was in the same vein that we wanted to greet our

guests from Soochow University, China here at

Kaichi International University.

It was about the same time a year earlier that we

greeted a group of students from the same

university (refer to Gorshkov & Lange, 2015). At

that time, with the backdrop of our university’s

previous name being Nihonbashi Gakkan

University and its connection to the famous

historical Japanese Nihonbashi Bridge in the

middle of Tokyo (depicted in many post cards

representing the history of Japan and painted by

such famous ukiyoe artists as Utagawa Hiroshige,

Kawase Hasui and Torii Kiyonaga), we designed a

friendship poster with a large dominant bridge

spanning across the two halves (see Pictures 1 &

2).

Picture 1 – Bridge poster in a gesture of goodwill and desire for long-term friendship between the two universities

Photographed by Elizabeth Lange

In a gesture of goodwill and desire for long-term

friendship and just like two friends wearing one

piece each of a single pair of earrings, we made

this bridge poster and put corresponding logos and

messages on the different halves respectively,

drawing pictures and decorating them with stickers

on our half of the poster for them before they

arrived; and, during the event, they did the same on

2015 9 23

*1 , J.

*2

International Exchange with Soochow University

Elizabeth J. Lange 1

Victor Gorshkov 2

204

their half for us. Later, when formal speeches were

given, the poster was ceremoniously cut in half –

their half for us and our half for them – with the

bridge of friendship on both halves, symbolizing a

long-lasting friendship between the two

universities.

Picture 2 – Chinese students decorating their part of the poster (21 July 2014)

Photographed by Ayumi Takahashi

Apart from that, during their short 2014 visit, the

special lecture hall where we gathered became a

hive of Japanese-culture-related activities –

calligraphy (see Picture 3), origami, trying on

yukatas for a photo op (Picture 4) and writing of

some messages on paper with an image of the

Nihonbashi Bridge on top. Thus, the friendship

between the two schools was established.

Picture 3 – Calligraphy experience for Soochow University students (21 July 2014)


This year their visit fell at the timely time of the

Tanabata Star Festival (or Qixi Festival in

Chinese which originally inspired this festival in

different countries in Asia) celebrated yearly

when two stars in the sky, represented in a legend

as lovers, can meet and people celebrate by

writing their wishes on colorful strips of paper

and decorate bamboo branches with them1.

With the courtesy of the Jackel and Co

(nicknames for our most valuable

grounds-and-events helpers on campus), two huge

bamboo branches from the nearby bamboo forest

on the university grounds were brought in to

decorate the back of the hall where we would meet.

On strips of colored paper, we put our tanabata

wishes up in advance – wishes, hopes and dreams

from the gatekeeper, librarians, office staff, and

teachers and students (see Picture 5).

Picture 4 – Trying on yukatas

Photographed by Elizabeth Lange

Other than the tanabata-related activities, what

was new was that many of our students had

prepared friendship letters – all ready in special

envelopes to dear friend from Soochow University.

Kaichi students were provided with a template to

prepare their letters but many of them preferred to

arrange their original pieces of writing. They

mostly introduced themselves, wrote a few words

about their hometowns, hobbies, local food and

traditions popular in their culture. Many of the

students colored their letters with pictures and

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Picture 7 – Soochow students writing replies


We had to rush around distributing more pens and

paper to the various tables. Soon the room was

alive with enthusiasm and involvement – with the

various cultural activities and English letter writing.

In a very short time, our letterbox was filled with

friendship letters – one from each of the students,

assistants and teachers from Soochow University.

With great anticipation, we had a quick look at

them before passing them onto our students – each

in a special envelope. The letters included thanks to

the President for her welcome speech; reflections

on their impressions of Japan such the friendliness

and helpfulness of local people, delicious local

food, the convenience of the transportation system,

and the shockingly clean city environment (e.g. “…

it was so clean and I even don’t have to clean my

shoes”); drawings of various sorts especially

anime; responses of delight to the letter contents

from our students including the little gifts they had

enclosed such as the origami and manga drawings;

replies to questions; and various electronic

platforms to continue future correspondence and

friendship. A lot of Soochow students wrote about

Japanese anime sharing their favorite anime

characters and asking related questions to Kaichi

students.

In fact, with the start of the new fall semester,

what surpassed all beginnings was the returning of

the letters from the Soochow students and teachers!

Hands were outstretched as they were passed one

by one to their respective recipients each in a

special return envelope. The Kaichi students

carefully took them out, and unfolded what might

have been their first such letter from someone of

another nationality and in a foreign language. Most

had been written in English, and a few were a

mixture of languages – English, Japanese, and

Chinese, if not all in Chinese characters – much to

the delight of the Chinese students studying at

Kaichi but who suddenly had the task of conveying

the messages of the letters and poems alike.

Picture 8 – Some letters from Soochow students


Soon students huddled around in groups picking

up the various copies of all the friendship letters

made available for sharing and there was no

distracting them as they were engrossed with

exchange of banter full of intriguing observations

and questions about their contents. Right on task,

however, one student slipped out his smart phone

and began typing in the long reply address that his

friendship letter counterpart had supplied him with

but was disconcerted when with several attempts it

was returned as a non-address!! Trying to hide his

disappointment he was rescued when a classmate

from China kindly pointed out that he had mistaken

207

the handwritten qq for 99 and, with a new attempt,

was satisfied after checking several times that

finally the message to connect with his new friend

in China must have gotten through!

As an overall impression, the students were very

enthusiastic about taking part in this letter writing

project and appeared to enjoy the opportunity to

express themselves in this real need for language

exchange for friendship and learning about another

culture through English. It certainly provided a

framework for active, interactive and cross-cultural

language learning as an example of integrative

motivation under the umbrella setting of the

Soochow University visit (see Gorshkov & Lange,

2015).

As a Soochow University student aptly wrote in

his letter, “…Today, we come here – your

university, to become a bridge between China and

Japan. I hope to be friends with you and learn

about each other more these days.”

Acknowledgments The authors express their sincere gratitude to the

university staff members, International Exchange

Committee members and all those people involved

who helped with the organization of these

International Exchange Programs. Our special

thanks go to Ms. Ayumi Takahashi who kindly

provided some pictures for our publication. We

also thank Ms. Hong Zi, coordinator for Student

Training and Student Exchange, Undergraduate

Academic Affairs Office, Soochow University, for

her assistance and help in getting permission to

apply photos and letters for the purposes of this

publication.

The authors also wish to thank an Australian

student at the Maisie Kaufmann Learning Centre in

Maryborough, Queensland, Australia for inspiring

yet another set of international dear friend letter

exchanges, this time between Japan and China (the

first set being between Australia and Japan, the

second between Japan and Laos – after his

spontaneous and heartfelt letter “To my dear

Japanese friends” (see Lange, 2011 for further

details).

For details, please refer to The Weaver Girl and the Cowherd piece of artwork in the Long Corridor of the Summer Palace in Beijing depicting this meeting when magpies so lovingly spanned their wings together to form a bridge across a river so the lovers could meet.

Notes1. The first International Exchange Program between

Kaichi International University, Japan (former Nihonbashi Gakkan University) and Soochow University, China was organized on 21 July 2014 following the signing of the official exchange agreement between the two universities. (For more details on this program, please refer to Gorshkov & Lange, 2015.)

2. The second International Exchange Program between Kaichi International University (Japan) and Soochow University (China) was organized on 17 July 2015.

3. More photos of the two exchange program events can be found by visiting Kaichi International University’s official homepage and Facebook account.

4. This paper is prepared within the framework of the 2015 Kaichi International University Research Budget Funding “Activating Students’ English Skills through International Letter Exchange Writing.”

References 1. Gorshkov, V., & Lange, E. (2015). Motivating factors

in bridging English communication and international understanding. Nihonbashi Gakkan University Bulletin, 14, 107-119.

2. Lange, E. (2011). Process writing as applied to international letter exchanges through Teachers Helping Teachers (THT). Teachers Helping Teachers:The Proceedings of 2011 Conferences, Seminars and Workshops.75-91. Kobe, THT. ISBN 4-931-42432-5 C3482http://tht-japan.org/publications/2010/075_091_lange.pdf

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Consideration about unexpected traps accompanying with computerization of the working process in

scholarly publication.

Shugo Takigawa 1

Recently, the progress of ICT is generating not only convenience but various problems in the field of scholarly publication. This paper is case study of some failures which I experienced as one university teacher: the confusion by programs of Spelling and Grammar checking, the transmission of inappropriate manuscript by an attached file, and the bugs of USB flash drive with a password function. We need to learn from unexpected mistakes, for academic freedom.

Key words ……………………………………………………

scholarly publication, proofreading assistance, erroneous transmission of data, password protecting flash drives, risk management of data

1 Faculty of Liberal Arts kaichi International University

223

2

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erke. Hrsg. von R

udolf Franz. 4. Bd. Leipzig, W

ien: Bibliogra-

phisches Institut o. J. (Meyers K

lassiker-Ausgaben)

3

4Franz Grillparzer: Säm

tliche Werke. A

usgewählte B

riefe, Gespräche, B

erichte. H

rsg. von Peter Frank und Karl Pörnbacher. M

ünchen (Hanser) 1964. B

d. 3, S. 1075.

5

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acht gleich“. Grillparzers G

eschichtsdramen, S.

55, in: Gerhand N

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ärtigkeit, Freibuurg i. B. (R

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a und geschichtliche Begebenheit. E

in B

eitrag zum Them

a „Grillparzer und G

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eubuhr (H

g.): Geschichtsdram

a, Darm

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uchgesellschaft) 1980. S. 189-207.

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rillparzer, a.a.O. (A

nm.9), B

d. 8, S. 176f.

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in treuer Diener seines H

errn, Vers 2002, in: F. G., a.a.O

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D. 1, S. 1162.

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Kanoko Okamoto’s Fifty-Three Stages on the T kaid and Y ko Tsushima’s Zushi Analyzed through an Utamakura

Descriptive Epithet Perspective

Sayo Sasaki 1

Kanoko Okamoto’s Fifty-Three Stages on the T kaid portrays people traveling on the old T kaid road, as the title implies. Y ko Tsushima’s Zushi is modelled on the legends of “Sansh the Bailiff,” popularized through the “Sansh the Bailiff” medieval ballads. Among the themes portrayed in the texts is the history and culture of the T hoku region, depicted in the form of a journey through the area, particularly Tsugaru. Just as Kanoko embellishes her text with a wealth of citations from works of

classical literature, Tsushima uses classical literature and legends as both a foundation and a driving force. This paper identifies common techniques between the two, focusing on utamakura descriptive epithets. This paper also examines the different levels of citation technique used in Fifty-Three Stages on the T kaid , published during the wartime structure and Zushi , written in the 1980’s . Further, this paper comparatively examines the differences in travel locations and family values in order to highlight the changes in awareness that occurred within a period of approximately half a century. From the texts’ relationship with classical literature and the focus on

utamakura descriptive epithets, the author was able to provide specific examples of the creation of a history of modern literature from an historical analysis perspective

Key words ……………………………………………………

Famous utamakura descriptive epithets, typification, adjacency, “Sansh the Bailiff” legends, elder sister and younger brother



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Kanoko O

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s Fifty-Three Stages on the Tkaid

and Yko Tsushim

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nalyzed through an Utam

akura Descriptive E

pithet Perspective- Sayo Sasaki

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“THE CURRENT STATE OF E-BOOKS AND DIGITAL LIBRARIES OF JAPAN”,Issues in Information Systems, Volume 16, Issue IV, pp. 48-57, Oct. 2015

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“THE CURRENT STATE OF E-BOOKS AND DIGITAL LIBRARIES OF JAPAN”,International Association for Computer Information Systems 2015, St. PetersburgMarriott Clearwater, FL. USA, 10th Oct. 2015

Oblation, Non-conception, and Body: Systems of Psychosomatic Fire Oblation inEsoteric Buddhism in Medieval South Asia. Homa Variations: The Study of RitualChange across the Longue durée (Edited by Richard K. Payne and Michael Witzel),Oxford University Press, pp. 167-213, November 20, 2015.

Brill's Encyclopedia of Buddhism, Vol. 1 (Edited by Jonathan A. Silk andOskar Von Hinüber), Brill, pp. 360-366, October 21, 2015.

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"Early separation to promote relationship of mother with postpartum depression andbaby with feeding disorder", Poster presentation, Zero to Three 30th NationalTraining Institute, Washington State Convention Center, Seattle, Washington,December 2-4, 2015.

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Applied Sociolinguistics: Bilingualism as a Tool for Expression The Ryukyu RyukaRenaissance – A Poetic Commentary 14 pp.87-106 2015.2.

“Motivating factors in bridging English communication and internationalunderstanding” Nihonbashi Gakkan University Bulletin No.14 pp. 107-119,2015.2.

Promoting Global Communication through English ( 2015.11.6 13 20.( 3

“Inward Foreign Entry of Banks into Russia’s Banking Sector,” Journal ofComparative Economic Studies, March 2015.

Practice of Administration of Trade Remedies in Japan: the Case of CountervailingDuties, Proceedings of the International conference on "Evolution of the world tradesystem: problems and development prospects, " Sankt-Petesburg State University, pp.305-311 29-30 October 2015, (In Russian)

Japan’s Special Tariff System: Theoretical and Empirical Analysis, MirovayaEkinomika I Mezhdunarodnye Otnosheniya [World Economy and InternationalRelations

“Motivating factors in bridging English communication and internationalunderstanding,” Nihonbashi Gakkan University Bulletin , No.14, pp. 107-119, 2015.2.

“Japanese Banks' Foreign Expansion: The Case of Russia,” ICCEES IX WorldCongress , Makuhari, Japan, 2015.8.3-7.

VictorGorshkov

Elizabeth Lange

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“Motives of inward banking FDI and the role of institutional environment in Russia,”International conference on “Sustainability of the Russian economy: betweenmodernization and crisis”

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2015.3.6 7.

'Trade policy and utilization of trade remedies: the experience of Japan,'' 3 2015.11.17.

Promoting Global Communication through English ( 2015.11.6 13 20. 3

Globalization and Business( 2015.6.14.

FUN MOOC (France Universite Numerique, Massive Open Online Courses)“ Politicsand Economics of International Energy” FUN MOOC

“ Politics and Economics of International Energy” ( )2015 1 3 .

"The change of volunteer students and users: Evaluations of volunteering program inelementary school in Japan", Poster Session, InPACT2015 (InternationalPsychological Applications Conference and Trends), Hotel Slon, Ljubljana, May 4,2015.

VictorGorshkov

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ISSN 1348-0154

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Bulletin - 開智国際大学

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