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【日本王権の「板東」進出戦略 「上毛野氏」探訪-4】




日本の王権、皇室儀式にはいまも農業祭祀が色濃い。
弥生時代から王権の「東征」という事態が進行して
奈良盆地・纏向遺跡には3世紀中頃、250年代には到達していたと思う。
日本武尊の東国遠征という説話は、畿内地域での水田開発農業革命の成功から
さらに東国にそれを拡大させていく志向性の表現か。
そのことには鉄器の利用と水利農業土木技術がセットになっていただろう。
初期の水田耕作、土木改良については鉄器利用が最大の技術革新。
古墳の造営という宗教文化も、水利土木技術力を表現している。
飛鳥では苑池で「噴水」を実現するまでの技術力。
その土木工事の起動力たる鉄器はヤマト王権最大の「武器」だったことだろう。
現実に征服域を拡大させるには現地在地勢力を
鉄製武力で圧倒する必要もあったことだろう。
やがて日本刀を生み出す技術蓄積は古代から営々と築かれてきた。
ヤマト政権と一体となった上毛野氏は、そういう経済・軍事が一体化した
圧倒的侵攻力で土地利権を獲得していったのではないか。
この時代の経済条件を一変させるような「技術革新」進出だったのだと。
現実に農業鉄器(スキやクワ)道具は権力側が占有管理していたとされる。
鉄が日本列島内で生産されなかった時代にはその供給源として
韓半島地域が「経済安保」上の必須地域だったのだ。
日本の古代王権がなぜに韓半島の政治情勢に敏感に反応したか、
その実質はこうした事情だと推測できる。

そういう「鉄器支配」の視覚化が上の写真のような権力者衣装。
金ピカの王冠や靴などのキッチュぶりは「鉄の支配者」を表現していたか。
そしてもうひとつが戦争の軍事力としての「ウマ」。
鉄とウマという2大パワーで、自然崇拝型の暮らし段階の人々を
その権力下に集約していったのが実態と思われる。
もちろんウマは平時には農業生産力として「馬力」を発揮もした。
日本列島に馬が登場するのは古墳時代中ごろ、西暦5世紀のはじめ頃といわれる。
有名な『魏志倭人伝』にも弥生時代の日本に「馬なし」と記述がある。
競走馬理化学研究所とネブラスカ大学などのチームが日本在来馬8品種と
世界の32品種のDNAを比較し日本在来馬はモンゴル在来馬の祖先が
対馬を経由して輸入され、全国に広がった事がわかったのだという。
この「大室古墳」地域にはウマの埴輪がこれでもかと展示されている。
「まつろわぬ」板東の民にしてみると、こういう経済力に圧倒され、
土地の生産性を飛躍的に高めるワンセットの文明パワーと見えたに違いない。
明治期の北海道開拓をはるかに超える民族体験。
高温多湿という豊かな気候条件に恵まれ、人口密度も低かった板東の地域は
東アジア世界でも有数のフロンティアだった。

English version⬇

Japanese Kingship’s Strategy to Expand into the “Bando” Region: Exploring the “Kamitukeno Clan”-4
The power of iron tools, horsepower, and hydraulic and civil engineering to promote production and the economy dramatically increased agricultural productivity, and the idea of single-mindedness took root. …

Japanese royal and imperial rituals are still heavily influenced by agricultural rituals.
From the Yayoi period, the situation of the “Eastern Expedition” of the royal power progressed.
I believe that the Mimamukai site in the Nara Basin was reached in the middle of the 3rd century, in the 250s.
The story of the expedition to the east by the Japanese military leader Takemikazuchi is based on the success of the paddy field development and agricultural revolution in the Kinai region and its further expansion to the east.
The expedition to the east of Japan may be an expression of the desire to expand the success of the paddy field development agricultural revolution in the Kinai region to the east.
This would have involved the use of iron tools and water-use agricultural civil engineering technology.
The use of iron tools was the greatest technological innovation in early rice paddy cultivation and civil engineering improvements.
The religious culture of building kofun (burial mounds) also expresses the water-utilizing civil engineering technology capability.
In Asuka, the technological power went so far as to realize a “fountain” in a garden pond.
Iron tools, the driving force behind civil engineering, were probably the greatest “weapon” of the Yamato kingdom.
In order to expand the area of conquest in reality, it was necessary to overwhelm local forces with iron military might.
In order to expand the conquered area, it would have been necessary to overwhelm the local forces with iron military power.
The technical accumulation that would eventually produce the Japanese sword was built up over time since ancient times.
The Kamomono clan, which became one with the Yamato regime, was able to combine its economic and military power
The Jomuno clan, which was united with the Yamato regime, may have acquired land concessions through overwhelming invasive power.
It was a “technological revolution” that transformed the economic conditions of the period.
In reality, it is said that agricultural iron tools (suki and kuwa) were occupied and controlled by the powerful side.
When iron was not produced in the Japanese archipelago, the Korean peninsula was used as a source of supply.
The Korean peninsula was an essential region for “economic security” during the period when iron was not produced in the Japanese archipelago.
It is possible to speculate why Japan’s ancient kings were so sensitive to the political situation in the Korean peninsula.
The real reason for this can be inferred from this situation.

The visualization of such “iron rule” is the power costume shown in the photo above.
The kitschiness of the gilded crown and shoes may have been an expression of the “iron rulers.
Another is the “horse” as a military force in war.
The iron and the horse are the two major powers that brought the people in the nature-worshipping stage of life together under the power of the iron and the horse.
The reality seems to be that the two major powers, iron and horses, were used to consolidate people in the nature-worshipping stage of life under their power.
Of course, in times of peace, the horse also demonstrated its “horsepower” as an agricultural production force.
It is said that horses appeared in the Japanese archipelago around the middle of the Kofun period, at the beginning of the 5th century AD.
The famous “Biography of Wei Wei” also mentions that there were “no horses” in Japan during the Yayoi period.
A team from the Institute of Physical and Chemical Research for Racehorses, the University of Nebraska, and others compared the DNA of eight breeds of native Japanese horses with that of 32 breeds from around the world.
The team compared the DNA of eight breeds of native Japanese horses with that of 32 breeds from around the world, and found that the ancestors of the Mongolian native horses were imported via Tsushima.
They found that Japanese native horses were imported from Mongolia via Tsushima and spread throughout Japan.
In the Omuro Kofun area, there are many horse haniwa (terra-cotta tomb figurines) on display.
The people of Bando were overwhelmed by this kind of economic power.
The people of Bando must have been overwhelmed by this kind of economic power, and must have seen it as a set of civilization power that dramatically increased the productivity of the land.
The experience of the people far exceeded the development of Hokkaido during the Meiji period.
Blessed with rich climatic conditions of high temperature and humidity, and low population density, the Bando region was
It was one of the most prominent frontiers in the East Asian world.

【ヤマト王権・豪族の政戦痕跡 「上毛野氏」探訪-3】




上毛野氏というのは、古代日本史のなかで大きなプレーヤー。
渟〜ちぬの国と呼ばれた現在の堺などから泉南といわれる地域を
スタート地点にして東征の道筋そのまま、勢力を拡大させて
それぞれの地域で分家が進んでいったように思える。
白村江海戦(663年8月27日)の時期には上毛野稚子(わくご)は
新羅討伐「副将軍」として新羅に渡った。
普通に考えるとその軍勢を編成しまとめることに功績があった。
ヤマト政権としての新規支配地域・板東の勢力を糾合して
派遣軍全体において重要な立場だったといえるのだろう。
それだけの王権からの信頼と権益実態があったことも確かだと思う。
この時代の国際戦争、将軍役とは現地での交渉なども自由裁量があっただろうし、
また韓半島地域で人脈なども形成していたと考えるのが自然。
とくに白村江敗戦以降、百済の王民が多数、日本列島に帰化している。
かれらは当時の日本列島社会では識字率や教育水準でも先進性があり、
その後、記紀編纂や奈良期の律令国家体制成立にも主導的に関わった。
こうしたかれらとの繋がりも上毛野氏は強かったと思える。

この上毛野氏関連の古墳から出土する考古発掘物からは
「双葉剣菱杏葉」形状のものが特徴的に確認されるのだという。
いわば氏族の「アイコン」というように推定できるということ。
その古墳群が国内で12基確認され、図に示した。
上毛野氏の起源地とされる泉南地域、北陸地域、そして群馬県などに確認され、
なんと、韓半島「松鶴洞1号墳」からも確認されているとのこと。
松鶴洞は釜山の近郊地域。
上毛野氏の事跡として崇神天皇(553-592年)のときに上毛野久比という人物が
中国の呉の国に派遣されて帰朝後、計量器「秤」を天皇に渡している。
秤の日本社会への導入初見とされている。
日本書紀の記述だが三国時代の呉(222-280年)とは時代的なズレがある。
解釈すれば呉の国と通称した地域名ということだろうか。
ちなみにこの崇峻天皇は蘇我氏に暗殺された天皇。
いずれにしても、上毛野氏が大陸や半島交流で重要な役割だったことは間違いない。
古代の纏向や飛鳥時代当時の王権の生々しい内情がうかがえる。

とくに強く興味を持たされるのが、韓半島での「古墳文化」との関連性。
韓半島では「前方後円墳」が南西部局限で現存するというが、
日本国内でも時限的に出現するこの古墳タイプが
韓国国内でなぜ出現するのか、多くの事実を証していると思える。
普通に考えればヤマト王権はこうした地域に権益を保持していて
その権益との関係で百済と強い紐帯関係を持っており、
その流れで当時の「世界大戦」白村江海戦に参戦したものだろう。
副将軍だった上毛野氏は古代史のなかでも重要な氏族といえるでしょうね。

English version⬇

Traces of the Yamato Royal Family’s Political Wars: Exploration of the “Kamitukeno Clan”-3
The distinctive icons of the clan have been confirmed in 12 domestic burial mounds and in a burial mound on the Korean peninsula. Is this evidence that they were the main players in ancient political battles? …

The Kamitukeno clan is a major player in ancient Japanese history.
They started from the area called Chinu-no-kuni, which is now known as Sennan from Sakai and other areas.
The Kamitukeno clan started out in the area known as “Chinu-no-kuni” and expanded their power along the path of the Eastern Expedition.
The division of the clan seems to have progressed in each region.
At the time of the Battle of Hakusukie (August 27, 663), Wakugo Kamitukeno was
went to Silla as a “vice general” to defeat Silla.
He was usually credited with organizing and consolidating that army.
He was in an important position in the overall dispatch of the army, denouncing the forces of Bando, the newly controlled area of the Yamato regime.
It could be said that he was in an important position in the entire dispatched army.
I think it is also certain that he had that much trust from the royal authority and the reality of his interests.
In the international wars of this era, the generals would have had free reign to negotiate in the field, and they would have had personal connections in the Korean peninsula.
It is also natural to assume that he had formed personal connections in the Korean peninsula.
In particular, after the defeat at the Paekchon River, many Baekje royalty were naturalized in the Japanese archipelago.
They were advanced in terms of literacy rate and education level in the Japanese society at that time.
Later, they played a leading role in the compilation of the Chronicles of Japan and the establishment of the Ritsuryo (law and order) state system in the Nara period.
It is likely that the Kamitukeno clan had strong ties with these people.

Archaeological artifacts excavated from burial mounds related to the Kamomono Clan have been found to contain the following items
The archaeological excavations from the burial mounds related to the Kamitukeno Clan are characterized by the shape of the “double-leafed sword-rhombus leaf”.
It can be presumed that this is an “icon” of the clan, so to speak.
Twelve such tumuli have been identified in Japan and are shown in the figure.
They are located in the Sennan area, the Hokuriku area, and Gunma Prefecture, where the Kamitukeno clan is said to have originated.
The tombs have also been confirmed from “Songhak-dong No. 1” on the Korean peninsula.
Songhak-dong is a suburb of Busan.
The Kamitukeno clan is known to have been founded by a man named Kubi Kamimono during the reign of Emperor Sojin (553-592).
He was sent to Wu, China, and upon his return to Japan, he gave the emperor a scale, a measuring instrument.
This is said to be the first time that scales were introduced into Japanese society.
Although this is a description from the Nihon Shoki, there is a time gap with Wu (222-280) of the Three Kingdoms period.
The name of the region commonly referred to as the Land of Wu may be interpreted as the name of the region.
Incidentally, this Emperor Soshun was the emperor who was assassinated by the Soga clan.
In any case, there is no doubt that the Kamitukeno clan played an important role in continental and peninsular exchanges.
This book gives us a vivid picture of the inner workings of the royal power at the time of the ancient Sumo Makumuki and Asuka periods.

Of particular interest is the connection with the “kofun culture” of the Korean peninsula.
In the Korean Peninsula, “forward-rear circular tombs” are said to exist only in the southwestern part of the peninsula.
Why do these burial mounds, which also appear in Japan on a limited basis, appear in Korea?
This is a proof of many facts as to why this burial mound type appears in Korea.
It is usually thought that the Yamato royalty had interests in these areas, and that Baekje was a part of the Yamato royalty.
The Yamato kingdom had strong ties with Baekje in relation to its interests in these areas, and this was the reason for the “World War” of the time.
This is probably the reason why they participated in the “World War” of the time, the Battle of Hakusukie.
The Kamitukeno clan, who were vice generals, are probably one of the most important clans in ancient history.

【日本武尊の嬬恋・あづまはや〜「上毛野氏」探訪-2】




〜日本武尊(ヤマトタケルノミコト)は東国遠征の帰りに亡き妻を思い出し、
東方を向いて嘆き悲しんだ。そして碓日坂においてその東側の土地を
「吾嬬(あづま)」と呼んだ。後になって東海道足柄峠、東山道碓氷峠の坂より
東の地域を「坂東」と呼ぶようになった。〜
この説話の場所についてはいくつかの説があるようだけれど、
古道としての東山道から群馬県から信濃へ抜ける周囲には
「嬬恋」「吾妻」というような地名も残っている。
日本武尊自体も輪郭線のハッキリしない人物だけれど、
ヤマト朝廷の東方領土拡大方針を考えれば、東征という事実はあったでしょう。
しかしそもそも「東」という漢字を訓で「あづま」となぜ読むのか、
これもしっかりとした定説があるわけではないという。う〜む、ナゾは深い。
古事記では日本武尊が相模から上総に渡る際、走水海(横須賀)の神が波を起こし
船は進退窮まった。そこで后の弟橘媛(オトタチバナヒメ)が
自ら命に替わって入水すると波は自ずから凪ぎ、一行は無事に上総国に渡れた。
日本武尊は現在の木更津市にしばらく留まり弟橘媛を思って歌にした。・・・

上写真はJR「大人の休日倶楽部〜大人になったらしたいこと」キャンペーンの
大室古墳を舞台にした吉永小百合さんのポスター。
別に日本武尊の「吾妻」弟橘媛連想ではありません(笑)。
なんとなくあづまという読みの起源にこういうロマンチズムがあるのは
いかにも論理よりも情を優先させる日本らしさも感じられるかと。
由来はともかくとして、その後の日本史の変遷でこういうロマンス譚が
広く普遍化したことの方がきわめて興味深いことかも知れない。
そしてやがて古墳時代に立ち至って、
上毛野氏が群馬県地域支配を確立した。
この上毛野氏の素性を見ていくと、日本武尊の東国制覇譚とも重なる。
いまの堺の街のあたりを始原地とする一族が、
ひたすら東進してきてこの地に勢力を築いている。
前方後円墳といういかにもヤマト王権の勢力拡大を象徴させる「土木建築」装置。
そして山を越えて信濃という東山道の地にも「大室古墳」がある事実。
神話の世界と考古発掘的事実の隘路がおぼろげに証立てられてくる気がする。

大室古墳資料館で、遅れてきたサユリスト(古っ)の部分を刺激された(笑)。
ここでこういう奇襲攻撃があるとは思わなかったので、
まったく不意を突かれておりました。
熟年層の旅行熱を刺激しようというJRの広告戦略はまったく正しい(笑)。

English version⬇

Azumahaya, Tsumagoi of Nihonmuson – Exploring the “Jomono Clan”-2
JR’s advertising strategy of stimulating the travel fever of the mature demographic is correct (laugh). Romance tale in the origin of the kun reading of Azuma. Japanese people put their emotions first. …

〜On his way back from an expedition to the east, Yamatotakeru no Mikoto remembered his deceased wife.
He turned to the east and grieved. He called the land to the east of Usuhizaka
Azuma,” he called the land to the east of Usuhizaka. Later, the area east of the slopes of Ashigara Pass on the Tokaido Highway and Usui Pass on the Higashiyama Highway was called “Banto.
The area to the east of the Tokaido Ashigara Pass and the Usui Pass on the Higashiyama Road came to be called “Banto. ~.
There are several theories as to the location of this story.
There are several theories about the location of this story, but the area surrounding the Higashiyama Pass, which was an ancient road that led from Gunma Prefecture to Shinano, is called
There are also place names such as “Tsumagoi” and “Azuma” in the area surrounding the Higashiyama Road, which runs from Gunma Prefecture to Shinano.
Nihon no Musunon himself is also a man of indistinct outline, but he was a member of the Yamato court.
However, considering the Yamato court’s policy of territorial expansion in the east, there must have been a fact of an expedition to the east.
However, there is a solid theory as to why the kanji for “east” is read as “Azuma” in kun (Japanese).
There is no solid theory as to why the Chinese character for “east” was read as “Azuma” in kun. The riddle is deep.
According to the Kojiki, when the Japanese god Takemikoto crossed over from Sagami to Kamisusa, the god of the sea at Sosui (Yokosuka City) caused the waves to rise up.
The ship was in a difficult situation. The ship was in a difficult situation.
The waves calmed down and the group was able to cross safely to the Land of Kaminoso.
The group was able to safely cross over to Kisarazu, where they stayed for a while and wrote a poem in memory of Ototachibana Ehime.

The photo above is from JR’s “Otona no Himitsu Club – What I want to do when I grow up” campaign.
The photo above is a poster of Sayuri Yoshinaga with Omuro Kofun as a stage.
It is not an association with “Azuma” Otomotachibana Ehime, the Japanese goddess of war (laugh).
Somehow, this kind of romanticism in the origin of the reading “Azuma” is
I think it is a Japanese way of prioritizing emotion over logic.
Regardless of the origin, it is interesting to note that this kind of romance tale became widespread and universal in the course of subsequent changes in Japanese history.
It is perhaps more interesting to note that this kind of romance tale became widespread and universal in the course of subsequent Japanese history, regardless of its origin.
And then, as we come to the Kofun period
The Kamomono clan established control over Gunma Prefecture in the Kofun period.
The Kamimono clan’s background overlaps with the tale of the conquest of the eastern part of Japan by the Japanese warrior warrior Takemikoto.
A clan that originated in what is now Sakai City
The family originated in the area around Sakai, and moved eastward to establish their power in this area.
The “civil engineering” device of a front-recession burial mound symbolizes the expansion of the Yamato kingdom’s power.
And then there is the fact that there is also an Omuro Kofun Tumulus in Shinano, a place across the mountains along the Higashiyama Road.
I feel that the bottleneck between the world of mythology and the facts of archaeological excavation is vaguely evident.

In a place like the Omuro Kofun Tumulus Museum, I was stimulated by my late arrival as a “Sayurist” (laugh).
I didn’t expect this kind of surprise attack here, so
We were caught totally by surprise.
JR’s advertising strategy of stimulating the travel fever of the matured generation is absolutely right (laugh).

【古代関東の大豪族「上毛野氏」古墳群探訪-1】




さてようやく建築と歴史探訪篇に復帰です。
奈良県地域が纏向遺跡の時代、実在が確かとされる10代の崇神天皇の
居館建築について復元模型などで考えて見たのですが、一方で
関東の古代豪族について、とくに古代関東中心とされる群馬(上野国)地域の
様子を探ってみたいとずっと考えていました。
ようやくその念願びフックを掛ける機会が先日あったので、
資料を突き合わせながら、ブログ記事執筆を通して深掘り探索したい。
やはり1500年程度以前なので建築的痕跡が残るのは古墳。
群馬県には8000を超える古墳があり奈良・宮崎の両県と並ぶ『古墳県』。
奈良は飛鳥や纏向などの古代国家の中枢地域であり、
宮崎県もまた天孫降臨・東征出発の擬定地とされるので蓋然性があるけれど、
翻って関東の群馬県がなぜかくも、と驚かされる。
歴史事実では白村江敗戦の日本軍中枢に関東豪族・上毛野氏の名前が出る。
この古代大豪族は時代的にこれらの古墳群被葬者の可能性が高い。
そういう関東古代史でも中核的な遺跡として「大室遺跡」がある。
群馬県前橋市近郊にある遺跡で「二子古墳」群が存在する。
古墳に隣接して「関根家」という古民家もあって地域での暮らしぶりも
想像力が掻き立てられる住宅建築空間もある。
歴史の体験感を掘り起こすには、やはり現地体験は不可欠であり、
たとえ後世であってもその地の建築に触れることで探究のリアリティが芽吹く。
この地に来て遺跡が多くの地域のみなさんから愛されている様子もわかる。

そんな「大室公園」に集約された遺跡・古民家を探究してみたい。
まずは古墳の様子であります。
被葬者として想定される「上毛野氏」の由来。
〜景行天皇55年に彦狭島王が「東山道十五国都督」に任命。しかし途中で没したため、
子の御諸別王(みもろわけのおう)が東国に赴いて善政をしき、蝦夷を討った。
これをもって御諸別王が実質的な「毛野」経営の祖(毛野氏の祖)と考えられていて、
上野国・佐位荘(さいのしょう)の権現山にあるお社に祭られた伝承がある。〜
という記録。天皇家との関係系図では以下とされる。

年表を確認すると500年代から600年代にかけてこの地に古墳築造されている。
〜毛野氏族の分布、毛野氏は吉備氏の分流という説が有力。
和泉国の沿岸の古称「渟〜ちぬ」地方が起源地域。現在の大阪湾の東部、
堺市から岸和田市を経て泉南郡に至る一帯。
そこから摂津・河内➡近江➡北陸道(能登)➡信濃➡毛野地方(上野・下野)に
到る経路をとって畿内から東国へ勢力を広げた。〜
少なくとも400〜500年代までにはこの群馬県地域まで進出したものと思える。
同じ名前「大室古墳群」が長野県にも存在するので、この経路は信憑性が高い。
<以下、あす以降に続く>

English version⬇

Exploration of the ancient burial mounds of the “Jomono Clan,” a powerful family in the ancient Kanto region.
The central region of the ancient Kanto region is the Gunma Prefecture area, down from the Shinshu area. Traces of the ancient powerful clan are evidenced in the dense concentration of kofun tumuli. …

Finally, we are back to architecture and history.
I have been thinking about the architecture of the residence of the 10th Emperor Sojin, who is believed to have existed during the period when the area of Nara Prefecture was known as the Mukai ruins.
I have been thinking about the architecture of the residence of the 10th Emperor Sojin, who is believed to have existed at the time of the Momamukai site in Nara Prefecture.
On the other hand, I have been thinking about the ancient powerful families in Kanto, especially in the Gunma (Ueno Province) area, which is considered to be the center of ancient Kanto.
I have always wanted to explore the ancient powerful families of Kanto, especially in Gunma (Ueno Province), the center of ancient Kanto.
I finally had a chance to put the hook on this long-cherished desire the other day, so I decided to write a blog post about it.
I would like to explore it in depth through writing blog posts, while comparing the data.
As I said, since it is about 1,500 years old or earlier, architectural traces remain in the burial mounds.
Gunma Prefecture has more than 8,000 kofun tumuli, making it “Kofun Prefecture” along with Nara and Miyazaki prefectures.
Nara is the center of the ancient state of Asuka and Mukai, and Miyazaki Prefecture is the center of the ancient state of Asuka and Mukai.
Miyazaki Prefecture is also a probable site of the descent of the grandchildren and the departure of the Eastern expedition.
However, it is surprising why Gunma Prefecture is located in the Kanto region of Japan.
According to historical facts, the name of the Kamomono clan, a powerful family in the Kanto region, appears at the center of the Japanese army after the defeat at the Hakumura River.
It is highly likely that this ancient powerful clan was buried in these burial mounds in that period.
The Omuro Ruins are one of the core ruins in the ancient history of the Kanto region.
The tombs are located in the suburbs of Maebashi City, Gunma Prefecture, and include the Futago tumulus cluster.
Adjacent to the burial mounds is an old private house called “Sekine House,” which is a residential building space that stirs the imagination.
There is also a residential architectural space that stirs the imagination.
To uncover a sense of historical experience, it is essential to experience the site.
Even if the architecture is from a later time, the reality of the exploration will sprout when you come into contact with the local architecture.
Coming to this site, we can see how the ruins are loved by many local residents.

I would like to explore such ruins and old houses concentrated in “Omuro Park.
First of all, let us look at the ancient burial mounds.
The origin of the “Jomono clan” assumed to be the buried person.
~ In the 55th year of Emperor Keiko’s reign, King Hikosajima was appointed as “Governor of the Fifteen Provinces of the Eastern Mountain Province”. However, he died on the way.
His son, King Omorowabetsu, went to the east, governed well, and defeated the Emishi.
This is why he is considered to be the actual founder of the “Moya” clan (the founder of the Moya clan).
According to legend, he was worshipped at a shrine on Mt. Gongen in Sainosho, Ueno Province. 〜The record of the shrine is as follows.
The following is a record of the family’s relationship to the Emperor. According to the genealogy of the relationship with the Emperor family

According to the chronology, burial mounds were built in this area between the 500s and 600s.
〜The distribution of the Mono clan, and the theory that the Mono clan is a branch of the Kibi clan, are the most popular.
The ancient name “Nu” or “Chinu” region on the coast of Izumi-no-kuni was the area of origin. The eastern part of present-day Osaka Bay.
The area from Sakai City through Kishiwada City to Sennan-gun.
The area from there to Settsu/Kawachi ➡ Omi ➡ Hokuriku Road (Noto) ➡ Shinano ➡ Kono region (Ueno/Shimono).
The area was then divided into Settsu/Kawachi, Omi, Hokuriku (Noto), Shinano, and Keino regions (Ueno and Shimono). 〜From the
It is thought that they advanced to this area of Gunma Prefecture by at least the 400s to 500s.
This route is highly plausible, since there is a tomb with the same name “Omuro Kofun” in Nagano Prefecture.
<The following will be continued from tomorrow onward.

【川崎大師・四天王と平和の女神像】




わたしは住宅建築を中心に人間文化を探求するのがライフワーク。
個人住宅がメインで通常の現代住宅の他に、
古民家で暮らしていた昔人と仮想的対話、想像力を巡らし、
いろいろな暮らしの痕跡をみつめるのが本旨と思っています。

そういうふうに「取材」を考えて行くと昔人の生き様に
いろいろな思惟が沸き起こって来る。
そういうなかで宗教はきわめて濃密なものと位置づけられる。
日本では神社と仏教という宗教が根付いている。
神社の場合は参詣の対象として塑像のような存在はあまりない。
あえていえば「注連縄」がそういうものに相当するか。
建築については出雲大社などの社が象徴的だけれど、
むしろ、大神神社のように自然の山体そのものが相当するように
根深く太陽神信仰、自然崇拝の祖型を強く感じる。
一方仏教では、多彩な建築群と多くの仏像群が尊崇を集めてきている。
わが家の家系は、一時期仕事上の関わりから浄土真宗に宗旨が変わり、
その後真言宗に復元している。いま現在は真言宗徒。
わたし自身は家の末っ子なのでそこまでの属性意識はありません。
多くの日本人と同様「つかず離れず」というスタンスだと思います。
歴史好きなので宗教施設から多くの「機微」を探れるとも思っています。
でも、学生時代に興味を持って「般若心経」を独習したことがあって
そこに描かれているお釈迦さんの宗教観自体には尊崇の気持ちはある。
さすがに仏教全宗派共通の教えだけに普遍性が強く感じられる。

加齢と共に東京出張のときには仏閣の周辺が朝の散歩で行ける地が
宿泊地域として選択するようになっている。
比較的に多いのが川崎周辺、そうですね、川崎大師・平間寺。
年寄りは早起きなので、ホテルを出て電車に乗って川崎大師駅へ。
参道を歩いて5分ほどで、早朝の「朝勤」に参加することができる。
まぁ別に読経に参加するのではないのですが、
多数のお坊さんたちの読経に合わせて、小さく般若心経を唱えさせてもらう。
盛大な香の香りと盛大な読経の音声で一種のカタルシスを感じる。
特段、願い事があるワケでも呪詛の願いがあるワケでもなく(笑)
いわば宗教的雰囲気に浸る時間を過ごせるということでしょうか。
日本人はこういう時間を普遍的に経験しながら生き暮らしてきた。
そういう平均的ニッポン人の感覚を維持したいということか。
自分でもよくわかりませんが、自己充足感は得られる。
1128年創建という平間寺・川崎大師。
弘法大師空海が海中に投げ込んだ仏像を、漁師で暮らしていた平間氏が
この川崎の近海で網にすくい上げたことを縁起とする寺。
浅草寺の縁起とも不思議とそっくりの創建譚。
その真偽とは関わりなく、それを信じ続けた900年を超える人々の営為に
なにか癒される思いがします。

English version⬇

Kawasaki Daishi, Statue of the Four Heavenly Kings and the Goddess of Peace.
Religion and Humanity. An opportunity to talk with the ancients. We are thinking beings. It is an opportunity to calmly accept the religious views of our ancestors and explore the history of the world. The statue of the Four Heavenly Kings and the Statue of the Goddess of Peace at Kawasaki Daishi.

My life’s work is an exploration of human culture with a focus on residential architecture.
In addition to the usual modern houses, I also work on the construction of private residences.
I also engage in virtual dialogues with the people of the past who lived in old houses.
My main purpose is to have a virtual dialogue with people who used to live in old houses, as well as ordinary modern houses.

When I think of “reporting” in this way, various thoughts about the way of life of the people of old come to me.
I think that the main purpose of this project is to explore the traces of the lifestyles of the people of the past.
In this context, religion is positioned as something extremely dense.
In Japan, the religions of Shinto shrines and Buddhist temples are deeply rooted.
In the case of shrines, there are not many plastic statues as objects of worship.
If I were to venture a guess, I would say that shimenawa (sacred straw ropes) are equivalent to such objects.
As for architecture, Izumo-taisha and other shrines are symbolic.
But, rather, the natural mountain itself, as in the case of Ogami Shrine, is equivalent to such a shrine.
I strongly feel the ancestral form of deep-rooted sun god belief and nature worship.
In Buddhism, on the other hand, a wide variety of architecture and many Buddhist statues have been revered.
My family’s religious affiliation was changed to Jodo Shinshu at one time due to work-related reasons, but was later restored to Shingon.
Later, it was restored to the Shingon sect. I myself am the youngest child in the family, so I have been a member of the Shingon sect for a while.
I myself am the youngest child in my family, so I am not conscious of that much of an attribute.
Like most Japanese people, I think I have a “stay close to the people” attitude.
I am also a history buff, so I think I can find many “subtleties” in religious sites.
However, when I was a student, I was interested in learning the “Heart Sutra” on my own.
I have a sense of reverence for the religious views of the Buddha himself as depicted in it.
As one would expect from a teaching common to all Buddhist sects, I feel a strong sense of universality.

As I get older, when I go on business trips to Tokyo, I choose a place where I can go for a morning walk around Buddhist temples and shrines.
I have come to choose places to stay where I can take a morning walk around Buddhist temples when I go on business trips to Tokyo.
The most common places are in the Kawasaki area, such as Kawasaki Daishi and Hirama-ji Temple.
Old people are early risers, so we left the hotel and took the train to Kawasaki Daishi Station.
A five-minute walk down the approach to the temple allows you to participate in the early morning “morning service.
Well, not really to participate in the sutra reading.
I am allowed to chant a small Hannya Shingyo (Heart Sutra) to the accompaniment of numerous monks reading the sutra.
The grand fragrance of the incense and the loud sound of the sutra chanting give me a kind of cathartic feeling.
I don’t have any particular wish or curse to make (laughs).
(laughs) I guess you could say that I can spend time immersed in a religious atmosphere.
Japanese people have lived their whole lives experiencing this kind of time universally.
Do you want to maintain this sense of the average Japanese person?
I am not sure myself, but I do feel a sense of self-sufficiency.
Hirama Temple and Kawasaki Daishi Temple were founded in 1128.
The statue of Buddha was thrown into the sea by Kobo Daishi Kukai, and Hirama, who lived as a fisherman
The temple is said to have its origin in the fact that the Hirama clan, who lived as fishermen, scooped up the Buddha image into a net in the waters near Kawasaki.
The tale of the founding of the temple is strangely similar to the legend of Sensoji Temple.
Regardless of its authenticity, the activities of the people who have believed in it for more than 900 years
I feel something healing in the work of the people who believed in it for more than 900 years.

【江戸期と似た清朝初期・1740年代北京「大衆社会」】




日本史はある意味、世界と日本社会の交流が反映したもの。
卑弥呼・邪馬台国の時代から日本にとっては中国は最大の影響要素。
世界的にも珍しい「鎖国」という外交方針まで取った淵源には、
日本的な平和主義伝統があるのではないかと思っています。
江戸期の鎖国は欧米植民地競争と距離を置くことが大きかったけれど、
古代での白村江敗戦からの国防体制強化、平安期の「国風化」やさらに、
元寇への国防対応などの動きには、日本の国防施策の主対象として
中華国家への海洋国家としての対応方針が示されていると思う。
中華思想という周辺国にとっては迷惑そのものの「俺様思想」
「ジャイアン思想」からの国内平和を獲得するには
つかず離れずの外交方針がいちばん適切だと言えるのでしょう。
一番いいのは中華皇帝的独裁専制から民主主義に変わってくれることですが、
それは見果てぬ夢とも思われる。
それが難しいとすれば、なるべく冷静な平和主義がかの国に於いて
安定して継続してくれることを願うしかない。
日本での江戸幕府時期、中国での清の成立時期という
1740年の頃は、日本の鎖国もあって比較的にそういった平和実現の時期か。

1740年代に成立した北京の旧正月の市井のにぎわいを描く「慶豊図鑑」には、
同時期日本の江戸大衆社会状況とよく似た描写があふれている。
縦28.6cm、横512.4cmという超ワイド画面一杯に人々の多様な生き様があふれる。
清朝最盛期である乾隆帝は、この市中のにぎわいをあらわした作品を気に入っていた。
即位したばかりの乾隆元年(1736)正月、元時代の画家・銭選による
「慶豊図巻」を献上され、宮廷画家の陳枚にこれをもとに下描を作るよう命じた。
同年10月完成した画稿を確認した皇帝はその出来に満足し、この通の「慶豊図巻」は
乾隆5年(1740)12月完成と落款にあるので、別本と思われますが、
作者に同じ陳枚が名を連ねているので、乾隆2年本の成果が何らかの形で、
本巻にも反映されているとされる。
何度も「慶豊図巻」を作らせた乾隆帝が、この主題に大きな関心があったのは確か。


こういう市井の様子を子細に見ていると、
平和を愛好するふつうの人々の幸せな様子が伝わってくる。
同時期の江戸社会での浮世絵表現などとも近似した空気感が支配的。
画業としては、タテ28.6cm程度の紙面キャンバスに細密画さながら、
まことに多様な人々の人生をそこに表現していることに
深く感動させられる。・・・台湾脅迫のようなことは止めて、
この江戸ー清朝初期のような平和共存が現代でも実現して欲しいと強く思う。

English version⬇

[Beijing “mass society” in the early Qing Dynasty and 1740s, similar to the Edo period.
Is the Chinese ideology an ideology that perceives the loss of its power base through restrained diplomacy? The peaceful bustle of the city, similar to ukiyoe prints. …

In a sense, Japanese history reflects the interaction between the world and Japanese society.
From the time of Himiko and the Yamataikoku, the movements of China have been the greatest influencing factor for Japan.
The fact that Japan even adopted a diplomatic policy of “seclusion,” which is rare in the world
I believe that the Japanese tradition of pacifism may have been at the root of this policy of seclusion, which is rare in the world.
Although the isolation of Japan during the Edo period was largely due to the distance it gained from Western colonial competition
The strengthening of the national defense system after the defeat at the Hakumura River, the “kokufu-ka” of the Heian period (794-1185), and the defense against the
In addition, the national defense against the Genko Invasions was the main target of the Japanese national defense policy.
I believe that the policy of responding to the Chinese nation as a maritime nation is shown in these movements.
The Chinese ideology, which is a nuisance to neighboring countries, is a domestic peace policy from the “I-idea” and
In order to achieve domestic peace from the “Gian idea,” it is necessary to have a foreign policy of “stay the course.
The best way to achieve domestic peace from the “Chinese idea,” which is a nuisance to neighboring countries, is a diplomatic policy of staying out of the way.
The best thing would be for China to change from an imperialist dictatorship to a democratic state.
But that seems to be an unrealistic dream.
If that is difficult, we can only hope that calm pacifism will remain stable in the country as long as possible.
If that is difficult, we can only hope that the calm pacifism will continue in the country as long as possible.
The time of the Edo Shogunate in Japan and the establishment of the Qing Dynasty in China
The period around 1740 was a relatively peaceful period due in part to Japan’s isolation.

In the “Qingfeng Zujian,” which depicts the bustle of the streets during the Chinese New Year in Beijing in the 1740s
It is full of depictions similar to the social conditions of the Edo masses in Japan during the same period.
The 28.6 cm (H) by 512.4 cm (W) extra-wide screen is filled with a variety of people’s lifestyles.
The Ch’ien-lung Emperor at the height of the Qing Dynasty loved this work depicting the bustling city life.
In the first lunar month of 1736, just after his accession to the throne, he presented the “Qingfeng Scroll” by Qian Chan, a painter of the Yuan dynasty.
The Ch’ien-lung Emperor was presented with “Qing-feng Scroll” by Qian Chien, a painter of the Yuan dynasty, in the first lunar month of 1736, and ordered the court painter Chen Hae to create a draft based on it.
In October of the same year, the emperor was satisfied with the finished manuscript, and this version of the “Qingfeng Scroll” was completed in the 5th year of the Qianlong reign (1740).
This copy of “Qingfeng Scroll” was completed in December 1740, so it is thought to be a different edition.
However, since the same artist, Chen Pai, is listed as the author of this scroll, it is likely that the results of the Qianlong 2 volume were somehow reflected in this volume.
However, since the same Chen Paik is listed as the author, it is believed that the results of the Qianlong 2 book are somehow reflected in this volume.
It is certain that the Ch’ien-lung Emperor, who had the “Qing-feng illustrated scroll” produced several times, had a great interest in this subject matter.

When you look closely at the city streets like this, you can see the happiness of ordinary, peace-loving people.
The peace-loving people of the city are happy.
The dominant atmosphere of this work is similar to that of ukiyoe prints of the same period in Edo society.
As for the work itself, it is a miniature painting on a 28.6-cm-wide canvas.
I am deeply moved by the variety of people’s lives expressed in these works.
I was deeply moved by the fact that he was able to express so many different people’s lives on a 28.6cm-wide canvas. I’m not trying to blackmail Taiwan, but I’m just trying to show you what it was like in the Edo period.
I strongly hope that peaceful coexistence like that of the Edo and early Qing dynasties can be realized even today.

【清時代の絵画「慶豊図巻」1740年代の北京市街】




中国軍はいま台湾封鎖して周囲に実弾射撃を行い、
ペロシさんを迎えた台湾の人々に恫喝を加え続けている。
自分より弱い者へは居丈高に恫喝を加えるという
まるでマンガのジャイアンのようで非常識な「国家」姿勢。
共産党独裁の中国国家の危険性が世界全体に露わになったと言える。

そういうなかで東京国立博物館では日中国交正常化50周年で
特別デジタル展「故宮の世界」展が開かれている。
しかし通常の展示催事と比較して、会場面積規模は1/4程度。
どのような経緯でこういった小規模開催となったのか、不思議。
この故宮・紫禁城建築のVR画像展も日本の凸版印刷の技術で開催なので
どのような芸術面での外交経緯だったのか、興味深い。
いまのところ、このあたりの情報は出てきていないのですが今後注視したい。
で、東京国立博物館はこのデジタルVR展だけではさすがにまずいと考えて
同時開催として「清朝宮廷の書画と工芸」と銘打って東京国立博物館が
所蔵・管理する清朝宮廷美術作品(これは実物)も展示していた。
日本絵画や西洋絵画については国内で目に触れる機会も多く、また、
日本国内での収蔵作品もたいへん多様で多いのですが
一方で中国絵画については日本ではあまり接する機会がない。
今回は展示自体が非常にさみしいものだったからか、
写真撮影については全許諾されていたので、たっぷり撮影させていただいた。
そのなかでも中国・清の時代に描かれた「慶豊図巻」が素晴らしかった。
画材テーマは1740年当時の都・北京の正月の市街のにぎわいぶり。
伝統的な独裁国家らしく皇帝・乾隆帝治政が素晴らしいので民も豊かである
といういやらしい「工作」的意図があけすけに語られている。
別に美術鑑賞としては支配者の見栄は耳にしたくはない(笑)。
「慶豊図巻」には5メートル以上、華やかな都市北京の賑やかさが緻密に描かれる。
前文に清朝重臣
の書家・梁詩正が乾隆帝自作の詩を書いている。
(3枚目の写真参照ください。)
ここに満月を寿ぐ句や「皇都」の言葉が見られる。
以上のことからこの長巻には、
元宵節(旧暦1月15日の祭)を迎えた北京が描かれているとわかる。

テーマ的には日本の「洛中洛外図」と同様のものでしょう。
日本の場合は襖絵として描かれるけれど、中国では長大な巻物表現。
洛中洛外図では賀茂川に掛かる橋や名所などが描かれて
建築と人間模様風俗が表現される。名所などの特定はわからないけれど、
この「慶豊図巻」でも制作意図はこれと同様のようです。
門構えや四合院的な建築周囲の塀囲い、建築外観が面白い。
また道路も非常に幅広な大路が舞台として表現されている。
移動手段として大小の馬高の馬が描かれているけれど、小さい方は馬ではなく、
違う動物種のようにも思われる。ほぼ人間程度の大きさの動物か。
中国版・洛中洛外図から、時代の空気感も読んでみたい。

English version⬇

Qing Dynasty painting “Qingfeng Scroll,” City of Beijing in the 1740s.
A Qing Dynasty version of the painting “Scenes in and around the City of Beijing”. The architecture and districts, as well as the general “customs” of the people who lived in the era, overflow onto the screen. A trip through time and space. The work is a short trip through time and space.

The Chinese military is now blockading Taiwan, firing live ammunition into the surrounding area and continuing to intimidate the Taiwanese people who greeted Pelosi.
The Chinese military is now blockading Taiwan, firing live ammunition around the island, and continuing to intimidate the Taiwanese people who welcomed Pelosi.
It is an insane “national” posture that stoutly adds argument to those who are weaker than oneself.
It is an insane “national” posture like Gian of the cartoon.
It can be said that the danger of the Chinese nation of the communist dictatorship was exposed to the whole world.

In such a situation, the Tokyo National Museum is holding a special digital exhibition
The special digital exhibition “The World of NPM” is currently being held at the Tokyo National Museum.
Compared to a normal exhibition, however, the size of the exhibition space is only about 1/4 of that of a regular exhibition.
One wonders how it came to be held on such a small scale.
The exhibition of VR images of the Palace Museum and the Forbidden City was also held using Japanese letterpress printing technology, so I wonder what kind of artistic diplomacy was involved.
It would be interesting to know how the artistic diplomacy was conducted.
So far, no information has emerged in this area, but we will keep a close eye on it in the future.
The Tokyo National Museum has decided that this digital VR exhibition alone is not good enough.
The Tokyo National Museum, however, thought it would be a bad idea to hold a concurrent exhibition titled “Calligraphy, Painting, and Crafts of the Qing Dynasty Court.
The museum also exhibited actual works of art from the Qing court that are in the Tokyo National Museum’s collection and under its management.
There are many opportunities to see Japanese and Western paintings in Japan.
Japanese and Western paintings are often seen in Japan, and the collection in Japan is very diverse and large.
On the other hand, there are few opportunities to come into contact with Chinese paintings in Japan.
Perhaps it was because the exhibition itself was very lonely.
I was allowed to take plenty of photographs, as I had full permission to do so.
Among them, the “Qing Feng Scroll” painted in the Qing Dynasty of China was wonderful.
The theme of the painting was the bustling city of Beijing during the New Year in 1760.
The people were prosperous because of the emperor Qianlong’s rule, as in a traditional dictatorship.
The work is openly intended to be a disgusting “manipulation” of the people’s wealth.
As an art appreciator, I do not want to listen to the pretensions of the rulers (laugh).
The “Qingfeng Scroll” is more than 5 meters long, and depicts the bustle of the gorgeous city of Beijing in great detail.
The preamble is a poem by Liang Shi-zheng, a calligrapher and senior official of the Qing Dynasty, written by the Ch’ien-lung Emperor himself.
(See the third photo.) Here is a poem that celebrates the full moon.
(See the third photo.) Here we can see phrases celebrating the full moon and the words “the imperial capital.
Based on the above, this long scroll is dated to the
The theme of this long scroll is the Japanese “Lantern Festival” in Luochu.

Thematically, it is probably similar to the “Rakuchu Rakugai-zu” in Japan.
In Japan, it is depicted as a sliding door painting, but in China, it is a long scroll representation.
In Rakuchu-Rakugai-zu, bridges over the Kamo River and famous places of interest are depicted.
The Raku-chu-Rakugai-zu depicts architecture, human figures, and customs. Although we do not know the specifics of the places of interest
but it seems that the intent of this “Keiho” scroll is the same as this one.
The gate, the fence around the building in the style of a shikai-in (a traditional Japanese-style house), and the exterior appearance of the building are interesting.
The roads are also represented as a stage with very wide avenues.
Although horses of various sizes and heights are depicted as means of transportation, the smaller ones do not appear to be horses at all.
The smaller one is not a horse, but seems to be a different animal species. The smaller one is not a horse at all, but seems to be a different animal species.
I would like to read the atmosphere of the period from the Chinese version of Rakuchu-Rakugaizu.

【現代生活のキモ「給湯器」 交換設置完了!】



先月半ば過ぎにわが家&兼用事務所で発生した給湯器故障、おシャカ事件。
寒冷地タイプは室外ではなく室内設置なのですが、
とくにほとんどを占める石油熱源タイプでは故障すると、
室内に石油臭いニオイが発生する結果になる。
「おいおい、この設備クライシス真っ只中で・・・」と直感的に危惧した。
ご存知のように感染症蔓延、ウクライナ危機と連動して
世界的に建材の生産流通が大きく変調事態にさらされている。
とくに給湯器は・・・と言われていたことが即座にアタマをよぎった。
検査の結果、前の給湯器は20年超の寿命越え機種ということで
みごとな「おシャカ」、天寿まっとうということで即交換をお願いした。
給湯という機能は現代生活では不可欠な設備機器であり、
夏場なので調理などでは必要性はそう高くないけれど、
お風呂についてはほぼ代替手段がない、というキモの設備であります。
連絡してから、工務店さんも必死に代替品を探して頂いた結果、
なんと九州で「室内設置タイプの給湯器」を発見していただき、
即座に注文し8月4日入荷、即設置工事。
寒冷地タイプの室内置き給湯器は、九州では需要が少ないけれど
万が一の需要に備えて市中在庫されていたヤツがあったのですね。
市場構造を知るいい機会、面白い市場状況ですね。

で、さすがに築30年の建物なので更新工事ではいくつかの
「え、なにこれ?」という配管各所でのトラブルもありました。
まったく使用していなかった吐水口周辺で「逆流」現象が起こっていた。
既存給湯配管全体を健全化しないと設備更新できない。それも同時に改修。
使用する燃焼空気を外部から取得し、排気も外部に出すFFタイプなので、
外部工事も一部で発生するなど、工事は結局半日かかり。
ようやくなんとか完了させることができました。
ただ同じ灯油ボイラーということで室内物置設置の床暖房ボイラーのメンテも
同時に依頼していたのですが、こちらは
同じボイラーだけれど給湯と暖房では専門業者さんが違うのでと断られた。
これもはじめて市場実態を知らされた部分。
・・・ということで、ようやくわが家に給湯環境が復活した。
この間、2週間前後、お風呂はクルマで10分ほどの
日帰り温泉施設に日参しておりました(笑)。
こちらはこちらで普段から親しんでいる施設なので
緊急避難ながら、それはそれなりに楽しんでもいたのですが、
やはり給湯は現代生活には不可欠なライフラインと深く実感。
時期を同じくしてわが家ではトイレのメンテやブラインドの変調なども発生。
維持管理ということが現代生活では重要性が高くなっていることを体感できた。
世界的な建材・設備類の市場変調は長引く可能性が高いので
普段からのメンテナンスチェック、非常に大切だと思います。

English version⬇

The key to modern life, the water heater, has been replaced and installed!
We are now free from our daily visits to a hot spring spa, which is only a 10-minute drive away. Facilities are truly important lifelines. Maintenance and upkeep are essential.

A water heater failure occurred at our house & dual-use office just after the middle of last month, an Oshaka incident.
The cold-weather type water heaters are installed indoors, not outdoors.
When the oil heat source type, which accounts for most of the water heaters, malfunctions, it results in the smell of oil inside the room.
When the oil heat source type, which accounts for most of the water heaters, malfunctions, a petroleum smell is generated indoors.
I was intuitively concerned, “Oh, come on, we are in the midst of an equipment crisis….
As you know, in conjunction with the spread of infectious diseases and the crisis in Ukraine
The global production and distribution of building materials is undergoing major changes.
The fact that the water heater, in particular, was said to be in a bad shape immediately crossed my mind.
The results of the inspection showed that the previous water heater was a model with a life expectancy of more than 20 years.
We immediately asked them to replace the old hot-water heater, as it had passed the end of its life expectancy.
Hot water heating is an indispensable function in modern life.
Although it is not so necessary for cooking in the summer time, there is almost no alternative for bathing.
But for bathing, there is almost no alternative.
After we contacted the construction company, they desperately searched for an alternative.
They found an indoor water heater in Kyushu, and ordered it immediately.
We ordered it immediately, and it arrived on August 4, and was installed immediately.
Although there is little demand for cold-weather type indoor water heaters in Kyushu, the city has a large inventory of them in case there is a demand.
We were surprised to learn that some of them had been stocked in the market in case of demand.
This is a good opportunity to learn about the market structure, and an interesting market situation.

And, as one would expect from a 30-year-old building, there were a few “what’s this?
What’s this? There were also some problems in the plumbing.
There was a “backflow” phenomenon around a water outlet that had not been used at all.
The entire existing hot water piping had to be made sound before the facility could be renewed. That was also renovated at the same time.
The combustion air is obtained from outside and the exhaust air is also discharged outside.
The work took half a day, with some external work also required.
Finally, we managed to complete the work.
However, we had also requested the maintenance of the floor heating boiler installed in the indoor storage room at the same time, since it was the same kerosene boiler.
We had also requested maintenance for the floor heating boiler installed in the indoor storage room at the same time.
I had also requested maintenance for a floor heating boiler installed in a storage room at the same time.
This was also the first time we were informed of the market reality.
So, finally, the hot water supply environment was restored in our house.
During this period, we took a bath at a one-day hot spring facility about 10 minutes away by car for about two weeks.
I had been visiting a one-day spa facility about a 10-minute drive away (laugh).
(Laughs.) This is a facility that I am familiar with on a regular basis.
I enjoyed it in its own way, but
I realized that hot water supply is an indispensable lifeline in modern life.
At the same time, we also had to do maintenance on the toilets and modifications to the blinds.
I realized that maintenance and management are becoming more and more important in modern life.
Since there is a high possibility that the global market for building materials and equipment will remain unchanged for a long period of time, it is very important to keep up with maintenance checks.
I think it is very important to check maintenance on a regular basis.

【北京故宮・玉座まわり「鶴の狛犬」発見】



日本の神社には「狛犬」が付き物ですね。
建築としての神社というか、その空間性は好きなのですが、
必ずしも規格性とか統一性はないと一般的に言われます。
犬が一般的な意匠であることは疑いがないけれど、
イヌとは言っても、ほとんどライオンのようでもあり、
意匠性から考えると、エジプトのスフィンクスの普遍デザイン化とも思える。
神格に対してそれを守護して仕える存在ということなのでしょうか。
日本の古墳文化では中国の兵馬俑のような埴輪兵士像が一般的。
それとして意識的にとらえてきたことはなかったのですが、
ほとんど見るべきものがないかと思っていたCGグラフィックでの
東京国立博物館での北京故宮展示会で発見したのが上の写真。
なんと、鶴のワンペアが狛犬のように玉座左右に鎮座されている。

左右に離れて置かれている状態だったのですが、
画面上では近接させて一対の彫像をクルーズアップさせてみた。
こういう狛犬使用は、たしかいくつかの日本の神社建築でもみた記憶がある。
WEB上で調べてみたら、日本一の大鈴で有名とされる
鹿児島県出水の箱﨑八幡神社に下の写真のような狛犬。
中国北京の故宮、紫禁城の創立は以下のようなWiki記述。
〜1644年、明へ反旗を翻した李自成は北京を占領し紫禁城の一部を焼き尽くした。
しかし満州人・清王朝は李自成を北京から駆逐し紫禁城を再び修繕した。
火事から残された建物はそのまま明の時の漢民族風に維持し、
新しく改築された建物は満州風の特徴を加え、満漢両方特徴が揃った宮殿に。
その後、紫禁城は様式は変わらなく、現代に至る。〜
とされているようです。
一方の箱﨑八幡神社は島津家始祖の忠久が1180年代ころに創建の説。
時代相を考えると日本の現存「鶴」狛犬の方が古いのかも知れない。
故宮の方は1368年の明の建国時点で祖型がつくられたと考えても
日本の箱﨑八幡神社「鶴」狛犬に軍配が上がるのか。
まぁこういうことは検証のしようもないのですが、
東アジア世界では狛犬的風習がながく存在し続けてきたことは想像できる。
愛護的、もしくは神威をアピールする目的からライオンから鶴まで
モチーフはいろいろに変化しつつ、現代まで連なってきたのでしょう。

さて、現代世界ではアメリカのペロシ下院議長が訪台し、
そこから中国の国内情勢の緊張状態もあって戦争寸前の緊張が続いている。
中国の強権国家ぶりはアメリカに対しては張り子の虎に終始したが、
その汚名をそそぐというゆがんだ「中華皇帝」の暴走があり得る。と、見ていたら
日本のEEZ内海域に中国の実弾ミサイルが放たれた。
日米同盟としてどう対応するべきか?
国際関係最大の危険因子の動向に否応なく対応しなければならない。
危機に当たって冷静に毅然とした対応を祈念する次第。

English version⬇

Discovery of “crane guardian dogs” around the throne in the Palace Museum in Beijing
The decoration of “komainu” (guardian dogs) was universally practiced in the East Asian world. Furthermore, might they have their roots in the Sphinx? Stimulating the imagination. …

Japanese shrines are accompanied by “komainu” (guardian dogs).
I like shrines as architecture, or rather their spatiality.
It is generally said that they are not necessarily standardized or unified.
Though there is no doubt that the dog is a common design
I would say it is a canine, but it almost looks like a lion.
In terms of design, it seems to be a universal design adaptation of the Egyptian sphinx.
Does it mean that it is a being that protects and serves a deity?
In Japanese tumulus culture, terra-cotta statues of soldiers like the Chinese terracotta warriors are common.
I have never consciously regarded them as such.
I had wondered if there was almost nothing to see in the CG graphics.
The photo above was discovered at the Beijing Palace Museum exhibition at the Tokyo National Museum.
To my surprise, one pair of cranes are seated on either side of the throne like komainu (guardian dogs).

They were placed far apart on the left and right sides.
On the screen, I brought them closer together and cruised up the pair of statues.
I remember seeing this kind of use of komainu in some Japanese shrine buildings.
I found on the web that there is a shrine in Hakozaki, Izumi, Kagoshima Prefecture, which is famous for its large bell, the largest in Japan.
I found on the web that Hakozaki Hachiman Shrine in Izumi, Kagoshima Prefecture, which is famous for the largest bell in Japan, has a guardian dog like the one in the photo below.
The Forbidden City, a palace in Beijing, China, was founded in 1644, according to the following Wiki article.
〜In 1644, Li Jicheng’s army, rebelling against the Ming Dynasty, occupied Beijing and burned a part of the Forbidden City.
However, the Manchu and Qing dynasties drove Li Jisheng out of Beijing and rebuilt the Forbidden City.
The buildings that survived the fire were maintained in the Han Chinese style of the Ming Dynasty, while the newly renovated buildings were restored in the Manchu style.
The newly reconstructed buildings were given Manchu features, creating a palace with both Manchu and Han characteristics.
The style of the Forbidden City remained unchanged until the present day. 〜The Forbidden City is said to have been built in the Manchurian style.
The Forbidden City is said to have been built in the same style as the Forbidden City.
Hakozaki Hachiman Shrine, on the other hand, is said to have been built around the 1180s by Tadahisa, the founder of the Shimazu family.
Considering the period, the existing “crane” guardian dogs in Japan may be older.
The NPM may be considered to have been ancestral at the time of the founding of the Ming Dynasty in 1368, but it is not clear whether this is the case or not.
Does this mean that the “crane” guardian dogs of the Hakozaki Hachiman Shrine in Japan are older than those of the NPM?
Well, there is no way to verify this.
We can imagine that in East Asia, the custom of using guardian dogs has been in existence for a long time.
The motifs have varied from lions to cranes, but the modern-day guardian dogs have always been a symbol of the gods’ power and authority.
The motifs have changed in various ways, and have continued to the present day.

Now, in the modern world, we are witnessing the visit of U.S. Speaker of the House Pelosi to Taiwan.
The tension in the world today is on the verge of war due to the visit of US Speaker Pelosi to Taiwan and the tense domestic situation in China.
China’s powerful state has been a tiger in the face of the U.S., but it is now on the verge of war.
The warped “emperor of China” who wants to clear his name could go out of control. And, if we were to look at it.
A live Chinese missile was released into Japan’s EEZ.
How should we respond as the Japan-U.S. alliance?
We must respond to the trend of the greatest risk factor in international relations without hesitation.
I pray for a calm and resolute response to the crisis.

【気温39度から24度の世界へ 断熱のススメ】



東京から帰還して即座にクールダウンの異界世界へ。
きのうは朝から普段の温度環境のなかに復帰して仕事していましたが、
わが家兼用事務所はコンクリートブロック外断熱の世界。
3階建て86坪のうち1階ワンフロア30坪ほどのスペース。
夏期にはたまにエアコン冷房を1日あたり1時間くらい運転。
空気温を下げると言うより活動結果の体感温クールダウンさせるに近い。
じっとデスクワークしていれば、気温感は消えていく。
たまに日射外気に接して帰ってくると、冷涼な空気が迎えてくれる。
東京にいる間、建築としての熱環境についての対話もあったのですが、
ふとわが家の夏の室内気候について話すことになると
いまさらながらコンクリートブロック外断熱のいごこちパワーを思い知る。
蒸暑地域でも石蔵建築などでは窓からの日射を制限した環境で
ひんやりとした空間を実現できるけれど、
あのような「蓄冷作用」が夏には体感できるのです。
一方で冬には「蓄熱作用」が働いて「じんわり」と効いてくれる。
もう当たり前の日常感覚なのでそういう常識世界にいると
39度という蒸暑のなかで、なにも防御を考えない、
断熱を考えない建築思想が日本社会の普遍だということを忘れてしまうのです。
「東京近郊のわが家の吹き抜けに面した2階は灼熱地獄で・・・」
というような実感を関東のひとから話されて
今更ながら驚かされる思いがします。
「え、どうしてなの?」という心理。
別に「吹き抜け」が悪いのではなく、断熱の思想が根付いていない。
耐え忍ぶ、ということを美徳として考えているからなのか、
ことしについてはエアコン使用に対してすら「節電」警告まで出ている。
日本社会には多くの技術知見は存在しているのに
非科学的な情緒としか思えないことが大きく足を引っ張っているように思える。
人間環境についての冷静なジャッジメントをすべきだと思います。
断熱にしろ、エネルギー選択にしろ非常識な考え方は除外すべきでしょう。

ということで、東京から帰ってきたけれど、
昨日も今日も東京の人と打合せアポイントが入ってくる。
「いやぁ、大変ですね、39度なんですね」と同情するコトバが出てしまう。
ここ数十年、夏期の蒸暑の頃には関東以南を歩くことはなかった。
一応、合計で8年以上の夏期蒸暑地居住経験もあるので
たぶん無意識のうちにそういう気候条件を避けてきていたのか。
久しぶりに蒸暑気候の時期に行って見て、断熱の知恵と力を
もっと広げていく努力が必要なのだなと痛感させられましたね。

English version⬇

[From 39 degrees Celsius to 24 degrees Celsius, Insulation Recommendations
I am amazed at how people can stand the heat and humidity. I am still surprised at how they can withstand the heat and humidity. I am still surprised at how they can endure such a hot and humid climate.

I returned from Tokyo and immediately went into the otherworldly world of cool down.
Yesterday morning I was back to work in my normal temperature environment.
My home and office is a world of concrete block exterior insulation.
It is a three-story building with a floor space of about 1.5 square meters.
During the summer, I occasionally run the air conditioning for about one hour per day.
It is not so much to lower the air temperature as it is to cool down the temperature of the body as a result of activity.
If you sit still and work at your desk, the temperature sensation disappears.
When I return to the outside air once in a while, I am greeted by cool air.
While I was in Tokyo, there was some dialogue about thermal environment as architecture.
I suddenly found myself talking about the summer indoor climate of our house.
I am reminded of the power of concrete block exterior insulation.
Even in hot and humid regions, stone warehouses can provide a cool space by limiting the amount of sunlight coming in through the windows.
and cool spaces can be realized.
In the summer, you can experience that kind of “cold-storage” effect.
On the other hand, in winter, the “heat storage effect” works to create a “warm” effect.
If you are in such a world of common sense, you may not be able to feel the heat of the summer in the heat of 39°C.
In the heat and humidity of 39 degrees Celsius, we do not think of any protection.
In the heat and humidity of 39 degrees Celsius, we forget that the architectural philosophy of Japanese society is universal.
In my house in the suburbs of Tokyo, the second floor facing the stairwell is a scorching hell…”
I was surprised to hear such a realization from someone in the Kanto area.
I am still surprised.
Why is that?” I am not saying that “stairwells” are bad.
It is not that “atrium” is bad, but rather that the idea of insulation has not taken root.
Perhaps it is because people think of endurance as a virtue.
This year, there are even warnings to save electricity even when using air conditioners.
Although there is a great deal of technological knowledge in Japanese society
However, what can only be considered unscientific sentiments seem to be dragging down the Japanese society.
We should make calm judgments about the human environment.
Whether it is insulation or energy choices, insane ideas should be ruled out.

So, I’m back from Tokyo, but
Yesterday and today, I have meeting appointments with people in Tokyo.
I can’t help but say sympathetically, “Oh, my God, it’s 39 degrees Celsius.
For the past few decades, I have not walked south of the Kanto region during the hot and humid summer season.
I have lived in hot and humid areas in summer for more than eight years in total.
I have been avoiding such climatic conditions, perhaps unconsciously.
I have not been to a hot and humid climate for a long time, and I think I need to make an effort to expand the wisdom and power of insulation.
I was made keenly aware of the need to make more efforts to expand the wisdom and power of insulation.