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Lecturer: Ogawa Naoyuki (Special Research Fellow, Minamishima Cultural Institute/Professor Emeritus, Kokugakuin University)
Commentator: Karimata Keiichi (Research Fellow, South Island Cultural Institute/Professor Emeritus, Okinawa International University)
Chair: Hiroki Taba (Nanjima Cultural Research Institute/Professor, Okinawa International University)

　Origuchi Nobuo's “rare people” theory was presented in Taisho 13 (1924), and 100 years have passed since then. This novel cultural theory is still attracting interest, and there are many people who develop cultural theory by incorporating it into their own theories. This kind of “rare people” theory was conceived from the “Manyoshu” East Song and the Imperial Court's Nakamon Rite, etc., and actual images were obtained through folklore visits in Yaeyama, Okinawa in Taisho 12 (1923), and a theory theory was formed by adding visiting gods customs from various parts of the archipelago to this. Orikoku's cultural theory is characterized by symbolically capturing several notable events and rationalizing them using semantic methods, and it can be said that “rare” models are constructed by combining Yaeyama's Akamata Chromata, Mayunganashi, and Angama. There are a number of issues, such as the need to verify whether the constructed “rare” model matches reality, but the content of Orikuchi's “rare” theory has three stages: the “other cracks” theory, the visiting theism theory, and the “Okina” theory.
The “Other Cracks” theory is a theory of the occurrence of wandering people (cruising heroes) during the formation of ancient nations. The visitation theology and the “Okina” theory are theories of the occurrence of literature and performing arts based on the confrontation (interplay) between the visiting gods and the spirits of the land, and there is a stage where “Okina” and the “lord of the rich” of Okinawa are established by stopping and developing these visiting gods, and the theory of occurrence can be said to be the basic theory of cultural formation.
Orikaku's “rare people” theory includes a number of logics, such as the theory of the world as the source of the visiting gods, the repose (tamafuri) theory, which is the act of this god, and even the festival theory due to the coming of this god, but the lecture once again confirms the formation process of the “rare” theory and that this theory has such stages. Also, I would like to examine the various issues involved in constructing this theory and the effectiveness of this theory.

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