Field Study on Effects of Simulated Sea Level Rise on Main Processes of Organic Carbon in Kandelia obovata Mangrove Ecosystems

本研究以厦门曾营海岸三个不同高程样地的秋茄红树林为研究对象，在模拟海平面上升80cm红树林（SLR80cm）、模拟海平面上升40cm红树林（SLR40cm）以及对照红树林（SLR0cm，大约相当于福建九龙江口红树林的滩面高程），探讨海平面上升对秋茄（Kandeliaobovata，以前学名为Kandeliacandel）红树林生态系统主要有机碳过程的影响。 SLR80cm样地的植株矮小、林相稀疏，生长状况明显不如SLR40cm和SLR0cm样地。各样地植株的生物量以及年增量总体均呈现出SLR0cm>SLR40cm>SLR80cm的规律，且SLR80cm样地与SLR40cm和SLR0cm样地有...Three Kandelia obovata forests with different intertidal elevations, regarded as sea level rises (SLR) of 80 (lower elevation), 40 (middle elevation) and 0 (control, upper elevation) cm respectively, along the coastline of Zengying, Xiamen were studied to investigate the effects of SLR on main processes of organic carbon in mangrove ecosystems. Plants at SLR 80 cm plot were short and sparse, so t...学位：工学硕士院系专业：环境与生态学院_环境工程学号：3312012115163

Study on high density cultivation of red microalgae Porphyridium purpureum for Arachidonic acid production

非可再生化石资源的大量消耗导致了严重的环境问题和气候问题，这使得可再生且碳中性的生物质资源日益受到人们的关注。生物质可作为一种再生资源，在替代化石资源获取燃料、化学品和材料等领域具有广阔前景。其中，微藻具有将废弃物转化成生物燃料、食品、饲料原料以及其他高附加值生化产品的巨大潜能。海洋食物链中，微藻可作为多不饱和脂肪酸（PUFAs）的初级生产者，其种类繁多、含量丰富，具有诸多优点并且富产多种高附加值的生物活性物质。特别是近年来微藻已成为人们获取花生四烯酸（Arachidonicacid，ARA）非常重要的来源。ARA的传统来源是从动物肝脏、猪肾上腺、动物血液、鱼油和蛋黄等中提取的，但因其含量极低...As the rapid expansion of non-renewable fossil resources in recent years, a series of serious environmental and climate problems were breaken out, which make renewable and carbon neutral biomass resources increase people’s attention more and more. In the field of substituting the fossil resources for the production of fuels, chemicals and materials, biomass has broad prospects. Microalgae,which ha...学位：工程硕士院系专业：能源学院_工程硕士(材料工程)学号：3242013115230

在郷町桐生新町織屋吉田清助と株取得

近世史研究にあって身分制度については、長く硬直的な理解がつづいた。士農工商の身分制度が厳しく守られ、特に武士と百姓・町人間の身分移動はあり得ないというのが通説であった。しかし、村落史、都市史研究の進展の中から家や家族史研究の深化によって、身分間移動を示す史料の事実が明らかにされつつある。本稿が取り上げる北関東上州の在郷町桐生新町の織屋吉田家に江戸の武家株売買、譲渡に関する数点の文書を見出した。吉田家では武家株を買収して武家身分に上昇することはなかったが、これらは巨大政治都市江戸に生まれていた武家株売買の状況を示す実に貴重な情報史料である。売り物として登場する武家株は、「矢の根とぎ御用達」（蔵前取五九俵）代金六五〇両、打物御用達（三〇人扶持）一二五〇両の二株である。また、何百、何千両の大金が動く売買譲渡の手続きについては詳細な取り決めを定めており、紛争を回避する手段が講じられている。多くは買い手が売り手の家の養子となって継嗣するため、売り手側の借金の有無、扶養家族の有無によって金額、支払い手続きに様々な工夫がなされている。苟も御家人株とはいえ、幕臣の一翼を担い、それなりの由緒を誇りに世襲を原則とする武家が、金銭によって売買、取り引きされていることにまず驚かされる。このような事実をどのように理解すべきなのか、幕藩体制の内実を揺るがす事態ではないのか。先祖伝来の武家身分を株として売っても生計を立てねばならない窮迫せる武士と、経済的な実力を背景に金にものをいわせて由緒ある武家身分を手にいれようとする町人・百姓身分が存在したことは事実である。近世の身分の内実はどうであったのか、幕藩制の総体の理解にかかわって武家株売買の実態は究明されねばならない。In the study of near modern history, the understanding of the class system has long been inflexible. A common view was that there was rigid demarcation among the classes of warriors, farmers, artisans and tradesmen. They considered it impossible to change in social standing, particularly between warriors and farmers/townsmen could occur.However, deeper studies of family history as a result of advanced studies of village history and urban history have gradually clarified the fact from the historical materials that indicate the mobility between different social standings.At the Yoshida family, a weaver in a zaigo-cho Kiryu-shinmachi in Joshu (North Kanto) that the paper considers, the writer found several pieces of documents regarding the stock trades and transfer by samurai families in Edo.Although the Yoshida family did not rise to the status of warriors by acquiring samurai family stocks, these historical materials give us very important information about the real situation of exchanges of samurai family stocks that were already on the market in the political megalopolis Edo.The two following stocks appeared on the market : “Yanonetogi goyo-tashi” (Kuramaedori 59 bags of rice) for the price of 650 ryo and “Orimono goyo-tashi” (a ration for 30 persons) for the price of 1250 ryo. There were detailed arrangements for the procedures of trades and transfer in which a great deal of money was dealt with, and measures to avoid conflicts were devised. In many cases, as buyers would succeed the family of the seller as an adopted son, various means were contrived for the amount and payment procedures, depending whether sellers had debts or not, or whether they had a family to support or not.Furthermore, it is surprising that the title of the samurai family, which played the role of a vassal of the Shogun and continued to exist based upon heredity with a pride of its own lineage, was traded with money. How should we understand the situation like this? Wasn\u27t it the case that shook the foundation of the Tokugawa Shogunate system?The real situation was that two classes existed : the warriors, who suffered from financial difficulties and had to sell their status as samurai inherited for generations in the form of stocks for a living, and townspeople and farmers, who tried to acquire the traditional status of samurai by resorting to their financial power, namely, money.To know about the real conditions of social classes in the early modern times, the real face of the samurai family stock trade should be clarified in relation to the understanding of the Tokugawa Shogunate system as a whole

安政五年のコレラと吉田神社の勧請 : 駿州駿東郡下香貫村・深良村のコレラ騒動

人々は生命の危機に曝らされ、生活共同体の存亡の局面に立たされたときどのような行動に走るのであろうか。もとより、本来生命を保護し、共同体を行政の一環として支配する体制が人々の不安を解消し得ない非日常の時空においてである。本稿は安政五年（一八五八）突如人々を襲ったコレラの脅威に人々がどのように立ち向かったのか、いやいかにしてこの災厄から逃れようとしたのかを、克明に実証しようとしたものである。安政五年は黒船という「異」の襲来と嘉永末年から安政初年にかけて連続して天地を揺がし、地を震わせた大地震・大津波の恐怖の未だ覚めやらぬ時であった。そこにコレラが襲いかかった。即死病といわれ次々と感染しては大量死に至る惨状は医療行為によって対応することは困難となり、ありとあらゆる神・仏、流行神、呪術を動員して、これに当たることとなった。本稿は、人々の動向を駿河国駿東郡下香貫村（現沼津市下香貫）と深良村（現裾野市深良）で検証する。この二つの事例を取り上げたのはもちろん動向を記録した史料に恵まれたこともあるが、共通して京都吉田大元宮の勧請によってコレラの災厄を除こうしたことに注目したからである。何故に吉田神社の勧請に走ったのか。村共同体の意志決定の過程、吉田神社の神道支配の流れに着目しつつ、コレラの非日常の時空に置かれた人々の不安とそれに立ち向かう人々のエネルギーを掘り起こしたい。吉田神社の勧請は京都往復の路銀はもちろん祈祷料、鎮札などの宗教儀礼に金がかかる。下香貫村、深良村両村とも莫大な金銭の喜捨を村人に求め、最高級の七両二分の祈祷（小箱）をお願いし、帰村後は吉田宮まで造営し、コレラはじめ災厄除けの宮を勧請している。What sort of behavior do people exhibit when their lives are at risk and the survival of their community is at stake? Of course, systems that govern a community as part of its administration whose original duty is to protect life are placed in an abnormal time and space in which they are unable to relieve the anxieties of the people.In this paper I attempt to provide detailed evidence on the cholera outbreak of 1858 that suddenly posed a threat to people\u27s lives and how the people responded to this and how they attempted to escape from this crisis. 1858 was the year of the invasion of the black ships, or "foreigners", and was also a time when the fear of large earthquakes and large tsunami that had continued to shake the land in the early and mid 1850 s had not yet abated.It was at such a point in time that cholera made its onslaught. Said to cause instantaneous death and as a sickness that was highly contagious, there was little that medical practices could do for this condition that led to mass fatalities. Thus, every possible Shinto, Buddhist and popular deity, as well as the supernatural, was mobilized to fend off impending catastrophe.In this paper, I study the actions of the people who lived in Shimo-kanuki village, Sunto County, Suruga Province (present-day Shimo-kanuki, Numazu City) and Fukara village (present-day Fukara, Susono City). Although the existence of recorded histories detailing the actions of the villagers is incidental to the selection of these two villages for this study, the main reason for their selection is that both these villages sought to escape from the calamity of cholera by means of the transfer of deities from Yoshida Daigengu.But why did they turn to transferring deities from Yoshida Jinja Shrine? I explore this question by exposing the anxieties of these people who, as a result of the cholera outbreak, were situated in an abnormal time and space, together with the energies of these people as they faced the threat of cholera, while examining the process of decision making in the village communities and the dominance of Shinto by Yoshida Jinja Shrine.The transfer of deities from Yoshida Jinja Shrine required money, including that for religious practices such as prayer fees and chinsatsu, not to mention the costs of going to and from Kyoto. The two villages of Shimo-kanuki and Fukara demanded alms from their inhabitants amounting to enormous sums of money and requested the highest grade of prayer (kobako). After returning to their villages they went so far as to build Yoshida shrines, which they designated as shrines for preventing calamities such as cholera

船舶レーダ画像を用いた砕氷船の能力に応じた航路選択

GRENE北極気候変動研究事業研究成果報告会日時：2016年3月4日（金）　14：30-16：30 (Core time 14：.30-15：40)会場：国立国語研究所　2Fホワイ

ウシ ノ イブクロ ノ ヒミツ : ダイイチイ ノ コウミョウナ キノウ ニ ミセラレテ

山形大学農学部編『庄内の農業・食糧を考える : 山形大学農学部公開講座』(山形大学農学部, 1988年)p.61-70所