2nd Announcement for the “August 6th Anarchist Gathering” in 2015 in Hiroshima, Japan 2015年「8・6集会」参加の呼びかけ(2)

Dear Comrades & Friends!
 As posted previously(See 1st our "Invitation"), the Association for Anarchism Studies in Hiroshima decided at the ‘August 6th Gathering’ this year to invite a wide range of people with an interest in anarchism from within and without Japan to the ‘August 6th Gathering’ of 2015, as it will be 70 years since the atomic bomb was dropped on Hiroshima and Japan lost the war.
 Welcoming this invitation, the Kansai Anarchism Studies Group has decided to participate in organizing the ‘August 6th Gathering’ along with the Hiroshima group, and would like to specifically to encourage people with an interest in anarchism outside of Japan to participate.
 At the December meeting, which was held in Hiroshima, it was decided that the main theme of the ‘August 6th Gathering’ of 2015 would be “Action for Exchange and Solidarity.”
 Originally, the “August 6th Gathering” was proposed in 1984 by Japanese anarchists and a French anarchist who was studying in Hiroshima.
 From the following year, 1985, the 40th anniversary of atomic-
Hiroshima Gathering ca.1980's
bombing, the first “August 6th Gathering” was held. Thereafter, in spite of several years in which there was no meeting, comrades have gathered almost every year in Hiroshima to mee
 From the beginning, the “August 6th Gathering” has had a unified slogan: “Anti-War, Anti-Atomic Bomb, Anti-Nuclear Power, and Anti-State”. However, in the last 20 years, anarchism has become diverse, and we can see the emergence of a new generation of anarchists all over the world.
 Embracing this, we decided upon the main theme & purpose of this gathering: the meeting and exchange of diverse practices and ideas within and without Japan to promote the solidarity of anarchists all over the world.
 The most important principles of the “August 6th Gathering” are openness and diversity, based on friendship and solidarity; no one will be excluded. 
 For those who participate at the gathering, please prepare a report or small summary of personal or collective activities & thinking.
 The theme of this report can be a “traditional” one: anti-war, anti-atomic bomb, anti-nuclear and anti-state. In addition, the following are also welcome: the labor movement, feminism, the environment, anti-fascism, support for the poor, support for imprisoned people, communal living, various alternative ways of living, community gardening, vegan food, “Food Not Bombs”, animal rights, animal liberation, various demonstrations and rallies, many actions for art, managing infoshops and cafés, various media-based actions, thinking and acting in everyday life, the history of anarchism in local areas, or conceptions about the future.
 The meeting will be held from 13:00 to 17:00 on August 6, 2015 in Hiroshima City. Presentation time is less than 20 minutes per person. For now, only “The History of the August 6th Gathering” [Hachi-roku shūkai no rekishi] report by the Hiroshima anarchist group has been decided.
 If you wish to join the “August 6th Hiroshima Gathering” of 2015, please contact us via email: joh.most@gmail.com
 Concerning other information about the meeting location, schedule, and events, an announcement will be sent at a later date.
 To participants outside of Japan, we will send information about accommodation in Hiroshima City. For those who are planning to come to Hiroshima on August 6, 2015, please contact this mail address: joh.most@gmail.com

  したがって、報告のテーマは、反戦・反核・反国家という伝統的なテーマはもちろん、労働運動、フェミニズム、エコロジー、反ファシズム、貧困者の支援、投獄者の支援、共同生活、様々なオルタナティヴ、共同農園、ヴィーガン、Food Not Bombs、動物の権利の擁護、デモや集会、アートを通じた様々な活動、インフォショップやカフェの運営、様々なメディアによる活動、様々な日常生活における運動、各地のアナーキズムの歴史、運動の未来についての報告でも可能です。


English Translation of Ōsugi Sakae, My Escapes from Japan: A Japanese Anarchist on the Run in 1920s Shanghai and Paris will be published in November. 大杉栄『日本脱出期』の英訳が11月に刊行されます

“He handed me the bundle and I jumped on the train.
As it left the station, I saw W. on the platform, his hand raised to bid me farewell.
I signaled back the same; my final goodbye to the comrades in Japan.”  

On December 11, 1922, Ōsugi Sakae snuck out of his house in Tokyo, ducking the watchful eyes of the police, to begin a journey to Europe to attend an international anarchist congress. This final work by Ōsugi, published in October 1923, is a collection of his writings about that trip (interspersed with memories of an earlier “escape” from Japan). The trip takes him first to Shanghai and then on to Lyon and Paris. Along the way, he meets Russian émigrées, Chinese and Korean nationalists, French bureaucrats, prostitutes, and midinettes, prison guards and inmates, and a cabaret dancer named Dolly. It was Ōsugi’s last fling, just a few months before his life was cut short at the age of thirty-eight by the military police in Tokyo on September 16, 1923.

AUTHOR: Ōsugi Sakae  
TRANSLATION with an INTRODUCTION: Michael Schauerte  
AFTERWORD:Kondō Kenji, Ōsugi Yutaka
ISBN: 978-4-907511-14-2 
FIRST PRINTING:November 2014

Publisher: DOYOSHA LLC 
Price: JPY 2,300
Translator’s Introduction (Michael Schauerte)
Ōsugi Sakae Chronology (1885-1923)
Escaping Japan
The Toilets of Paris
Prison Songs
Prison Life until Deportation
Assorted Stories from My Trip Overseas
A Note to My Comrades
Afterword to the 1923 ARS Edition (Kond
ō Kenji)
Afterword to the English Edition (
Ōsugi Yutaka)
Chronology of
Ōsugi’s “Escapes” (1920-23) 

About the Author:
ŌSUGI SAKAE was born in 1885, the son of a career military officer, and grew up in Niigata Prefecture. Moved to Tokyo in 1901 after expulsion from Nagoya Military Cadet School; enrolled the following year in Foreign Language College. In 1904, came into contact with the socialist movement through Heimin shimbun (Commoners’ News), a radical, anti-war newspaper edited by Kōtoku Shūsui and Sakai Toshihiko. Married Hori Yasuko in 1906 and was arrested that year for taking part in a demonstration against a streetcar fare hike. Other arrests and prison sentences followed, including a sentence of two-and-a-half years for involvement in the 1908 Red Flag Incident. Released from prison in late 1910, around the time Kōtoku and other radicals were sentenced to death for their alleged involvement in a plot to assassinate the emperor. In 1912, helped to revive the chilled radical movement through establishing the literary journal Kindai shisō (Modern Thought) with Arahata Kanson. The journal was published until 1916. That same year his love affairs with Itō Noe and Kamichika Ichiko led to a public scandal that ended his marriage. Subsequently began living with Itō, with whom he established the journal Bunmei hihyō in 1918. Traveled to Shanghai in 1920 to attend the Comintern’s Conference of Far-Eastern Socialists. Attempted to form a “united front” with communists in 1921 through the newspaper Rōdō undō (The Labor Movement), but soon parted ways with them. Departed Japan at the end of 1922 clandestinely to travel to Shanghai and then went on to Europe, where he hoped to attend an international anarchist conference. Arrested in France the following year for an incendiary speech delivered at a May Day meeting. Returned to Japan in July following his deportation from France. Abducted by the military police on September 16, 1923, and murdered along with Itō and his six-year-old nephew. A translator of numerous books, including Kropotkin’s Mutual Aid, Darwin’s The Origin of Species, and Fabre’s Souvenirs entomologiques. His own works include Sei no tōsō (Struggle for Life; 1914), Rōdō undo no tetsugaku (Philosophy of the Labor Movement; 1916), Kuropotokin kenkyū (Studies of Kropotkin; 1920), and Seigi o motomeru kokoro (Justice-Seeking Spirit; 1921); and the memoirs Gokuchūki (Prison Memoirs; 1919) and Jijoden (Autobiography; 1923). 

MICHAEL SCHAUERTE is a translator and writer. Has lived for the past twenty years in Japan. Graduated from Kenyon College in 1991 and received an MA from Hitotsubashi University in 2001. Writings on Ōsugi Sakae include “Shijin toshite no Ōsugi Sakae” (Ōsugi Sakae as Poet), published in the 2013 book Ōsugi Sakae to nakamatachi (Ōsugi Sakae and Friends). Regularly writes for the Socialist Standard. Now makes his home in Miyazaki Prefecture with his wife and two daughters.
ŌSUGI YUTAKA is the son of Ōsugi Sake’s younger brother, Isamu. A graduate of Tokyo Metropolitan University. Worked for the television broadcasting company TBS until his retirement in 1999. His detailed chronology of the life of Ōsugi Sakae, Nichiroku: Ōsugi Sakae Den (A Record of the Life of ?sugi Sakae), was published in 2009. Currently a part-time instructor at Tōhō Gakuen and Tokiwa University.

from Webpage of DOYOSHA LLC


大杉栄全集 刊行開始 


評論 「発刊事情」「本能と創造」「唯一者-マクス・スティルナー論」「道徳の創造」 「奴隷根性論」 「青鞜社講演会」 「創造的進化 - アンリ・ベルグソン論」 「腹がへったあ! Si vis pacem, para bellun.」「征服の事実」「Traduttore, Traditore - 七死刑囚物語を読んで」「生の拡充」、「野獣」「鎖工場」「時が来たのだ -相馬御風君に与ふ」「知識的手淫」 「正気の狂人」 「賭博本能論」など 
翻訳 「オーソリテの話 ムルタトウーリ」 「生の試み アナトール・フランス」「怪物 コロレンコ」 「石垣 アンドレイエフ」 「倉の中の男 オクタヴ・ミルボオ」「生の道徳 ジャン・マリイ・ギイヨオ」 「労働者と白き手の人 トウルゲーニエフ」 「反逆者の心理 ジョルジュ・パラント」など 


研究会の本を刊行しました! 『グローバル・アナーキズムの過去・現在・未来~現代日本の新しいアナーキズム』 Just Published!! Global Anarchism: Past, Present and Future - New Anarchism in Japan


田中ひかる・飛矢崎雅也・山中千春編著, 2014年9月10日, 発行:関西アナーキズム研究会, A5判 176ページ, 価格 ¥1500 イレギュラー・リズム・アサイラム三月書房(京都)で発売中です! 前半は日本語、後半はその英語版です。
160-0022 東京都新宿区新宿1-30-12-302,  [Tel] 03-3352-6916
[E-mail] irregular (at) sanpal.co.jp,  Open 13:00 – 20:00(月・水曜除く)

〒604-0916 京都市中京区寺町通二条上ル西側 TEL 075-231-1924
営業時間 ◇平日・11:00am~07:00pm(火曜・定休)

Just Published!! Global Anarchism: Past, Present and Future -New Anarchism in Japan, published by Association for Anarchism Studies Kansai/ Japan, September 10, 2014, 176pp. 
First part is in Japanese, and the second part is whole translation in English.
Ed. by Hikaru Tanaka, Masaya Hiyazaki and Chiharu Yamanaka
Price: 1,500 JPYen  Please get at Irregular Rhythm Asylum!!
Access: IRA (1-30-12-302 Shinjuku, Tel +81 (3) 3352 6916) is open every day (13:00 – 20:00) except Mondays and Wednesdays
[E-mail] irregular (at) sanpal.co.jp 

Contents (English Translation from p.93):
Introduction by Hikaru Tanaka, Masaya Hiyazaki and Chiharu Yamanaka
Documents of International Symposium "Global Anarchism: Past, Present and Future. Connecting Asia to the World"
 Introduction to the Symposium by Hikaru Tanaka  
 Between Revolution and War - From the Perspective of Osugi's Theory of "Expansion of Life" by Masaya Hiyazaki
 Thoughts on Uprising-Sakae Osugi's Inerpretation of the Rice Riots by Yasushi Kurihara
 Rereading the History of Japanese Anarchism in the Context of Global Anarchism History by Hikaru Tanaka
 Global Anarchism and Will of the Earth -Implication of Eastern Resorance by Takuro Higuchi
 Global Anarchism and Asia by Gabriel Kuhn
 Comments on the Presentations by Chiharu Yamanaka
 Exploring Anachy's Present and Future by Norihito Nakata

Gabriel Kuhn and New Anarchism in Japan
 Report on my visit to Japan in November 2013 by Gabriel Kuhn
 Gabriel Kuhn, Pirates and Anarchism by Shinsuke Komoda
Contributors & Translator
Reference Materials

目次 (日本語パート 91ページまで) 
蜂起の思想-大杉栄の米騒動論-・・・・・・・・・栗原 康



2015年 「8・6集会」への誘い Invitation to the "August 6" Anarchist Gathering in 2015 at Hiroshima/ Japan


連絡先 joh.most@gmail.com

The Association for Anarchism Studies in Hiroshima decided at the 'August 6th Gathering' this year to invite a wide range of people with an interest in anarchism from within and without Japan to the 'August 6th Gathering' of 2015, as it will be 70 years since the atomic bomb was dropped on Hiroshima and since Japan lost the war.
 Welcoming this invitation, the Kansai anarchism studies group has decided to participate in organizing the 'August 6th Gathering' along with the Hiroshima anarchism research group, and would like to specifically call out to people with an interest in anarchism outside of Japan.
 The Kansai anarchism studies group is accepting applications to the 2015 'August 6th Gathering.' If you would like to participate please contact us by emailing the address below.
 We are also accepting applications from groups or individuals who are able to participate as co-organizers of this event along with us.
 And we are looking for people who can translate English to Japanese and Japanese to English, for people to assist participants from abroad and for people to help with setting up the venue and other administrative tasks. We are especially looking for people who live on or around Hiroshima and who are able to converse directly with members of the Hiroshima anarchism research group throughout the following year.
 If you are interested please contact the same email address as the one below:
 Though the schedule for the gathering is not set, from the morning and through to the evening of the day we plan on a demonstration in Hiroshima city, a gathering and discussion, and presentations on anarchist movements in Japan and around the world.
 The Association for Anarchism Studies in Kansai is mainly planning on presentations of academic research.
 We are looking for spoken presentations in Japanese and English that are about 20 minutes long. Themes are things that have to do with August 6th such as: Hiroshima and anarchism, nuclear weapons/nuclear energy and anarchism, war and peace and anarchism.
  We look forward to you participation. Let us meet on August 6th in Hiroshima next year.
 Contact email address: joh.most@gmail.com

Libera Volo, No.29 August 1, 1991, p.1)


"Bakunin and Japanese anarchist" presented on July 12, 2014 at the “International Conference for Bicentennial of Mikhail Bakunin,” Pryamukhino, Russia.

"Bakunin and Japanese anarchist" presented by Hikaru Tanaka, on July 12, 2014 at the “International Conference for Bicentennial of Mikhail Bakunin,” Pryamukhino, Russia. 

1. Publications on Bakunin in Japan after Second World War
 After the Second World War, a relatively large number of articles about Bakunin were published in the Japanese anarchist papers and magazines. In 1956, one of the newspapers of Japan Anarchist Federation featured Bakunin, to commemorate the 80th year since his death. But, it was only after the 1960s that there were more texts on Bakunin published in Japanese.

 In 1961, there was a biography of Bakunin published, which was written by an Japanese anarchist, Osawa Masamichi (1933-). He wrote this book relying on the biography written by E.H. Carr, which was translated in Japanese soon thereafter by Osawa and which was published in 1965.

 Under the influence of the globally spread student revolts starting in 1968, even in Japan, as well as in Europe and in the United States, more people became interested in anarchism. Because of this, after 1968, many translations of Bakunin’s works were published and sold better than before. This made Bakunin more popular in Japan.

 Especially important among these publications, are the 6 volumes of “Bakunin’s collected works” published in 1973. This collection was translated and published by the associated scholars of history of Russian thought. The initiative of this collaborative work of translation was taken by Sakon Takeshi (1936-2002) who translated the biography of Bakunin by Natalia Pirumova, which was also published in 1973.

 One of the leaders of revolutionary anarchist group of high school student in Osaka, Chisaka Kyoji (1950-), who insisted on struggling for an anarchist revolution relying on Bakunin’s revolutionary vanguard secret organization tactics. This is an example, which indicates that the publications of 1970s influenced on Japanese social movement. Chisaka named himself “Bakuninist.”

 The next generation who were interested in anarchism in the 1980s like myself, have learned the anarchism, through reading the Japanese translation of Bakunin’s and Kropotkin’s works which were published in the 1970s. The almost all texts on Bakunin which are available today in Japan were published in 1970s except for the texts by Ōsugi Sakae, which were written in 1920s.

2. Ōsugi’s Interpretation on the thought and life of Bakunin

 These texts on Bakunin by Ōsugi are written from his unique perspective and are easy to understand. Through these texts, Ōsugi made Bakunin’s thought and life very popular in Japan and they are still cited and referenced today.

 Before Ōsugi played an active part in Japanese anarchist movement, Japanese anarchists split from social democrats. After that, in 1910, many anarchists and socialists were accused of high treason and persecuted and as a result in 1911 twelve anarchists were executed.

 After this persecution, there emerged the movement of younger anarchists including Ōsugi. He was different from the older generation, and also among the younger generation. He could read French and English very well, and he kept informed about the situation of anarchists in Europe and in the United States through French and English anarchist magazines and newspapers.

 Besides, his texts are easy to read even today, with clear cut discussion, and also they gave to Japanese reader always many unique perspectives.

 For this reason, his essays were very popular, not only among anarchists, but also among people outside the movement. In such populations, there were even admirers for his texts. And even some commercial papers requested him to write articles.

 The period when Ōsugi published some articles and books on Bakunin was only two years and three months. It was before he was killed by police when he was only 38 years old, in September 1923, along with his partner Itō Noe (1895-1923), when she was 28 years old. Why had Ōsugi written about Bakunin only in these two years and three months?

  Around 1920, Ōsugi expected the revolution to occur in Japan, like in Russia. He thought that to lead the revolution successfully, Japanese anarchists need to associate even with Bolsheviks or Marxists in Russia and in Japan.

 In 1920, when the Comintern, the Third International, invited Japanese socialists and anarchists to an international gathering in China, Ōsugi was the only Japanese anarchist who accepted this invitation, went to China and attended the meeting at the risk of being arrested. After this meeting, he agreed to collaborate with some Japanese Bolsheviks to publish a journal in Tokyo, but because of the betrayal by Bolsheviks, the conflict begun between Ōsugi and Bolsheviks.

  After 1922, when Ōsugi learned from the European anarchist papers that the Bolsheviks are suppressing anarchists in Russia, he began to criticize Bolshevism. From then Ōsugi attacked the supporters of Bolshevism in magazines and papers, and the fierce controversy between Ōsugi and Bolsheviks deepened the conflict.

 In December of 1922, Ōsugi received a letter from France. A French anarchist invited Ōsugi to the International Anarchist Congress, which would be held in Berlin in 1923. Ōsugi got a false passport very quickly, and “escaped” from Japan, and traveled to France by way of China. But the international conference was repeatedly delayed. Ōsugi was very frustrated by this waiting time, and ascended on the platform of workers gathering for May Day in Saint-Denis, Paris, and talked about “May Day in Japan.” He was arrested on the spot and was deported to Japan. 
Sakae Ōsugi ca.1922
 This international anarchist congress was originally proposed in 1922, at the international gathering for 50th anniversary of the anti-authoritarian conference in Saint-Imier, or the conference by the “Bakunin-fraction” of the First international. We can say that the Ōsugi’s travel to France or “escape” from Japan was indirectly connected to Bakunin’s legacy.
 Ōsugi wanted to meet with Russian anarchists like Nestor Makhno and Volin, i.e Vsevolod Mikhailovich Eikhenbaum in Berlin to hear the story about anarchist revolution in Russia. One of his greatest concerns in this period was how the Japanese revolution could be lead successfully, and he probably hoped to learn from the experience of anarchists in Russian revolution. Ōsugi named his third child “Nestor,” born in 1923. This indicates how Ōsugi respected Makhno and Russian anarchists.

 From the same perspective, Ōsugi was interested in Bakunin, but Ōsugi described Bakunin not only as a revolutionary, but as a likable human being. Ōsugi wrote as follows:

 "Kropotkin described Bakunin as a good and innocent man who hopes only for peace and freedom. But with such description, it’s impossible to me to have feeling of affection towards Bakunin. I like better the texts which describe Bakunin as a man who disturbs even the peace and order among the anarchists and as a man who seemed even to the anarchists as a rebel within their relations. I like more the text which describes Bakunin as a natural born rebel, as anarchist who is not punctual, and lived so irresponsibly. When I read such descriptions of Bakunin, I always feel as if I am meeting an old friend. When I remember the life of Bakunin, I cannot help but smile to myself".

 Ōsugi portrayed Bakunin, also in other texts, not only as a revolutionary or as an anarchist, but as a human being who is hard to hate and who has many faults. Ōsugi published some biographies of Bakunin in magazines and newspapers from 1921 to 1923. Before the biography by E.H.Carr which was published in 1965, Ōsugi’s biographies were the only Japanese texts, which had detailed descriptions and were also readable and interesting.

 Before the 1920s, Ōsugi had written more biographies and texts on Pyotr Kropotkin, like his predecessor Kōtoku Shūsui (1871-1911). Like him and the socialists of the older generation, Ōsugi and younger generation also learned about anarchism mostly through Kropotkin’s texts.

 Here, I would like to indicate, why Ōsugi researched on Bakunin and wrote many essays and biographies of Bakunin. Firstly, it was because Ōsugi wanted to find in the life and thought of Bakunin some suggestions of how to successfully lead the revolution in Japan; secondly, it was because of his fighting with the Bolsheviks in Japan that he needed to learn about the experience of Bakunin, who fought with Marx and his supporters, the authoritarians in the First International.

 After 1968, 45 years after the death of Ōsugi, in the turbulence of the student revolt, there was growing interest in Bakunin. The reason why the students wanted to know about Bakunin’s life and thought seems to be almost the same as Ōsugi’s reasons. The students searched for successful revolution, and they struggled with authoritarian socialists.

 Then what about today? In these past 20 years, because of the neo-liberal policies of the Japanese government, the population of the working-poor has increased and the gap between poor and rich has expanded and become very clear.

 In this situation, in the past 10 years in Japan, the mass-movement of racists has emerged. This movement is supported by so many working poor people who have no hope for a better future. This movement especially target to the permanent resident Korean people who have been living in Japan for three to four generations

 On the other hand, in the past 10 years, younger people who show rebellious spirit by putting on various demonstrations against the government on the street like “Amateur Revolt,” are appearing. Especially after the disaster of the nuclear power plant in Fukushima on March 11 of 2011, in Japan, there are many younger people have begun to revolt against the government and bureaucracy with demonstrations on the street. These days, there are emerging the people amongst Japanese people, who prefer confusion and disorder, and rebelling against authority and social order. Younger Japanese were once characterized as obedient people to government or as people who easily accommodated themselves to the social order, but it seems like they are changing.

 In these past three years it seems that the population of rebellious people continues to grow. With direct actions on the streets, they show their feeling of protest against the attitudes of politicians, bureaucrats, and the executives of power companies and of global corporations.

  Japanese society is still very conservative, but something has changed after Fukushima disaster. We know the economic growth has been one of the central values of the Japanese people after 1945. But from the demonstration on the street against nuclear power is now emerging the words “Not money, but life” or “Life over money.” This expresses a very different values and ideals than before.

 I think it is possible to say that a “new anarchism” is emerging in a Japanese style. Even if we don’t call them “anarchist”, they are revolting against authority with direct action, like anarchists of past and present. And I think that they are the people who are in need now of the philosophy and attitudes embodied by Bakunin.
 I will conclude this presentation by citing with following words written by Ōsugi in1921. Here he tried to explain the reason why he was fascinated by Bakunin: 
 "Younger people who begin to learn about anarchism, they all suffer from “Bakunin-fever.” 20 years ago, I also suffered from this disease. But if people are wise, they will awake from this fever very soon. I was also not such a foolish guy, and after that, I became really fascinated by the scholarly life and attitude of Kropotkin. But in the last few years, I have been getting the feeling of becoming younger, and I have been caught up by the “Bakunin-fever” again. Bakunin lived in the age of disorder and instability. He lived in the age when the old regime of feudalism had broken, but the new capitalist system was not yet established. After that, Kropotkin lived in the age of capitalism, when so many people thought that capitalist system would never collapse and that this system would bring them peace, stability and prosperity forever. But, wouldn’t not seem the World War, the German revolution and Russian revolution take this capitalist world to an age of disorder and instability once again? To bring them, in the end, to a new system of justice and freedom?" 

 However, this prophecy of Ōsugi was not fulfilled. Two years later, he was killed as a victim of state repression. After that, Japan was going directly into the age of militarism and war of aggression, but I think in these words Ōsugi suggests one of the ways in which the thought and life of Bakunin can be understood with a sense of reality. Finding such a sense of reality in the thought and life of people who lived more than hundred years ago, it is depends on our imagination and sensibility. I think that this is something that Ōsugi has taught us.


研究報告会「トランスパシフィック・サンディカリスムとは何か」2014年6月7日(土)大阪教育大学天王寺キャンパスにてConference: "What is Trans Pacific Syndicalism?" on Saturday of June 7, 2014 at Tennoji Campus of Osaka Kyoiku University



場所:大阪教育大学天王寺キャンパス 西館第3講義室


13:00-13:15 : 田中ひかる(大阪教育大学)「趣旨説明 トランスパシフィック・サンディカリズムとはなにか」

2.第1講演 13:15-15:15 : マニュエル・ヤン「ユニオンとサンディカリズムの語源をたどる」(仮)


3.15:20-16:20 2講演 酒井隆史(大阪府立大)「大阪におけるトランスパシフィック・サンディカリズム」(仮)

4.16:20-17:20 3講演 篠田徹(早稲田大学)「IWWを通して見たトランス・パシフィック運動史」(仮)

17:20-18:00質疑と討論/ おわりのあいさつ

Our Conference "What is Transpacific Syndicalism?" will be held from 13 pm to 18 pm on Saturday of 7th June, 2014 at Daisan Kogishitu of Tennoji Campus of Osaka Kyoiku University. Who interested in this thema are welcome. 
Timeline and Reporter: 
1.Hikaru Tanaka (Osaka Kyoiku University)"What is Transpacific Syndicalism?"
2.Manuel Yang "Looking for origins of the words 'Union' and 'Syndicalism'"(13:15-15:15)
3. Takashi Sakai (Osaka Prefecture University)"Transpacific Syndicalism in Osaka"
4. Toru Shinoda (Waseda University) "The History of Transpacific 
Movement and IWW" 
cantact: Joh.most@gmail.com Access:See the map

主催:科学研究費研究会「近現代アメリカ社会運動史の再検討-大西洋世界と太平洋世界をつなぐ視点から-」(研究代表者 田中ひかる・課題番号24320148)