個人ごとながら、昨日は46年目になった亡父の回忌で檀家寺から住職も来てくれての法要。
　父は大正元年に産まれ祖父の末っ子として育ち、兄たちが相次いで家を離れた結果、家の経済的成り立ちを支え続けた人生。「小作」としての農地を祖父から受け継いだけれど、盛んに商品性の高い作物農業に邁進して、地域では「農業試験場」とまで言われ、それらの多くを成功させて基盤を固め、戦後の「農地解放」によって即座に地域のトップ自作農家になっていった。その後、より広い経済マーケットで自分を試したくなって札幌に徒手空拳で進出して、食品製造業で地歩を固めて行った。
　・・・というような来歴なのですが、その父が亡くなってからすでに半世紀近く。
　そういう父なので、わたしたち子ども世代は篤く弔う気持ちを持ち続けてきた。毎年必ず命日の法要を行い続けてきています。親への感謝は人間の基本。
　わたしたち兄弟くらいの世代ではこういう「家意識」は基底的で「もっとも優先すべき規範」というものなのですが、さて、こういう認識は今後の日本社会で「安定的」か、という大テーマであります。
　次兄から「家系史探索」のバトンタッチを受けてから、こうした「家」制度を尊重してきたのが日本社会の歴史的実相であることをまざまざと「深掘り探訪」してきていますが、しかし現代社会は必ずしもこういう先祖・家系意識に積極的・肯定的とは言えないと思う。
　むしろ「個人主義」が基調の社会であって、家制度、さらには寺院などに表出する「先祖意識」というもの、さらに墓制そのものも大きく揺らぎはじめている。わが家は札幌市の里塚霊園に墓域を持っていますが、周辺のお墓がどんどんとというか今や急激に「墓仕舞い」の趨勢になってきている。僧侶と話していても、ひしひしとそういう趨勢は感じさせられるという証言。
　この問題には少子化社会の進行と、そのなかでの先祖供養の負担感が逼迫してきていることを表しているのだろうと思います。家族意識というものも大きく変容してきている。しかし、日本社会はこれまでも多くの「ルネサンス」を何度も経験してきている。
　この問題がどういう未来になっていくのか、注視していく必要がありますね。

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[What Will Happen to the Family System and the Burial System?]
The “family system” has long been the highest value in Japanese society. It is now being severely shaken by the declining birthrate and the rise of individualism. So, what will tomorrow bring? …

　On a personal note, yesterday marked the 46th anniversary of my late father’s passing, and the head priest from our family temple came to conduct a memorial service.
　My father was born in the first year of the Taisho era and grew up as my grandfather’s youngest son. As his older brothers left home one after another, he spent his life sustaining the family’s financial stability. Although he inherited farmland from my grandfather as a “tenant farmer,” he threw himself wholeheartedly into growing high-value commercial crops. He became so renowned in the region that people even called his farm an “agricultural experiment station.” By successfully cultivating many of these crops, he solidified his foundation and, following the postwar “agricultural land reform,” immediately rose to become the region’s leading independent farmer. Later, wanting to test himself in a broader economic market, he ventured to Sapporo with nothing but the clothes on his back and gradually established a foothold in the food manufacturing industry.
　…That is the story of his life, and it has already been nearly half a century since my father passed away.
Given who he was, we, his children, have continued to hold a deep sense of reverence for him. We have continued to hold a memorial service on the anniversary of his death every single year. Gratitude toward one’s parents is a fundamental human value.
　For our generation—my siblings and I—this sense of “family” is fundamental and represents the “highest priority norm.” However, whether this mindset will remain “stable” in future Japanese society is a major question.
　Since taking over the baton of “family history research” from my second-eldest brother, I have been conducting in-depth investigations that have vividly revealed how respecting this “family” system has been a historical reality of Japanese society. However, I do not believe modern society is necessarily positive or supportive of this sense of ancestry and family lineage.
　Rather, it is a society rooted in “individualism,” and the “family system,” the “awareness of ancestors” manifested in temples and other institutions, and even the grave system itself are beginning to waver significantly. My family owns a plot at Satotsuka Cemetery in Sapporo, but the graves around us are increasingly—or rather, rapidly—being abandoned. Even when speaking with Buddhist priests, they attest to a palpable sense of this trend.
　I believe this issue reflects the progression of a low-birthrate society and the growing burden of honoring ancestors within that context. The concept of family is also undergoing significant transformation. However, Japanese society has experienced many “renaissances” throughout its history.
We need to keep a close eye on how this issue will unfold in the future.

● Announcement
My book, “Writers and Living Spaces,” has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 9月 10th, 2026 by 三木 奎吾
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　さて昨日の「こどもウォッチ」篇の続篇。
　あるスーパー〜宣伝になるので名は秘します（笑）〜に行くとときどきウットリと見てしまうコーナーがこちらの写真です。わたしは歩数をしっかり確保するために「歩いて」買い物をする機会も増えてきています。そういうなかですっかり「独自食品」を使った集客作戦の店舗に通わされている。
　格安カツ丼といえばだいたい察しはつくと思いますが、わたし的にはあのズッシリと重い「ぼた餅」に中毒化してしまって、一時期はヤバいことになっていた。いまは健康のために（泣く泣く）取りやめていますが、そのうち復活するかも知れません（笑）。
　で、そんな現金の要らない最新カートが走る店舗の片隅で、この「短冊」コーナーを発見し、いまや子どもたちの「文芸」を堪能させてもらうのが密かな贅沢になっている次第。「スーペイで スーッとペイペイ」う〜む。現代のキャッシュレスの波を、子どもたちは見事な五七五のリズムで乗りこなしている。昨日は赤くマーキングした秀作も発見した。「ぞくぞくと てんさい 現る 俳句かな」思わず、心の中で膝を打ってしまった。
　子どもたちにこういう機会を提供することはユニークな試み。子どもたちも良くしたもので、前述のような広告寸前の俳句なども散見される。また、店舗にとって不都合な俳句は削除されることもあるかも知れない。
　そういった制約条件は理解した上で、やはりこういう試行は興味深い。こどもたちの才能が磨かれていくきっかけになるかも知れない。すくなくとも一生懸命に文字で、自分の思ったことを表現する、そしてそれが多くの人の目に止まるという「コミュニケーション」の場というのはいいと思う。
　なんとか、自分で考えて「苦吟」してコトバを創造している様子を思うと、微笑ましい。
　わたしは、時間にゆとりがあって散歩での疲労を小休止させるタイミングで観察させてもらっている。
　やはり日本文化のなかで「俳句・短歌」というのはきわめてオリジナリティがある。短文でありながら、そのときの自分の心理を普遍的なコトバで表せる。長編文学とか物語ものに偏重するのが一般的だけれど、こういうこどもたちにも取り組める「文芸機会」というのはすばらしい。
　どうも「ぼた餅」以上に数寄にハマってしまっている（笑）。

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English version⬇

[“Kids’ Haiku” at a Local Supermarket—The Literary World (lol)]
Today, I’d like to talk about a unique communication strategy at a store that serves as a stopping point on my walks. “So that’s how they did it!” is my reaction…

　Now, here’s the sequel to yesterday’s “Kids Watch” post.
When I go to a certain supermarket—I’ll keep the name a secret so I don’t give them free publicity (lol)—there’s a section I sometimes find myself gazing at in awe, as shown in this photo. I’ve been “walking” to the store more often these days to make sure I get my daily step count. Because of that, I’ve completely gotten hooked on stores that use “unique food items” as a marketing strategy to draw in customers.
　You can probably guess what I’m talking about when I mention cheap katsu-don, but personally, I became addicted to those heavy, dense “botamochi,” and for a while, things got pretty out of hand. I’ve given them up (reluctantly) for the sake of my health, but I might make a comeback someday (lol).　Anyway, in a corner of one of these high-tech, ultra-cheap stores where the latest cashless shopping carts zip around, I discovered this “strip of paper” corner, and now, savoring the children’s “literary works” has become my secret luxury. Take a look. “With SuPay, pay with PayPay.” The kids are masterfully riding the wave of the modern cashless era with a splendid 5-7-5 rhythm. Yesterday, I finally discovered a masterpiece marked in red. “One after another, geniuses appear—is this a haiku?” I couldn’t help but applaud silently in my heart.
Providing children with opportunities like this is a unique endeavor. The kids are doing a great job, too; you can even spot haiku here and there that are practically advertisements for the store. It’s also possible that haiku deemed inconvenient for the store might get deleted.
Even with those constraints in mind, this kind of experiment is still fascinating. It might serve as a catalyst for honing the children’s talents. At the very least, I think it’s a wonderful form of “communication”—a space where they try their hardest to express their thoughts through writing, and where those words catch the eyes of many people.
It’s heartwarming to imagine them thinking for themselves, “struggling over every word,” and creating their own expressions.
I’ve been observing this whenever I have some free time and take a short break from my walk to rest my tired legs.
　Indeed, within Japanese culture, “haiku and tanka” possess a unique originality. Though they are short forms, they allow one to express one’s current state of mind using universal language. While there’s a general tendency to focus on long-form literature and narrative works, it’s wonderful to have “literary opportunities” like this that even children can engage with.
It seems I’ve become even more hooked on this “suki” than I am on “botamochi” (laughs).

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 9月 8th, 2026 by 三木 奎吾
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　昨日も書きましたが、祖母の出生当時の曾祖母を中心にした「直系尊属」についての除籍謄本申請を行っている様子をみて、わが家の親族・次兄から「あのご先祖も、幕末〜明治の活動期なので、ギリギリ、公的な戸籍制度記述に記録が残っているのでは？」という提起。
　話し合いの結果、日本戸籍制度の最初期のわが家系の状況を再度深掘り探査することにしました。
　ダメであればまぁ仕方ないけれど、せっかく方法論は出来上がってきて、またノウハウもできてきている中で、チャレンジすることは意義があると思い、その準備活動を本日朝、クリアしました。
　５月には故地の寺院を訪ねて江戸期の過去帳の記載内容について「問合せ」を行ったことで、300年以上前の「一統」と思える方からの感動のコンタクトが実現したりした。そういった「響き」はまことに高齢期の人間の心情を激しく刺激する。実際に認知機能の活性化をもたらすようにも思える。個人的にわたしは、一時期健康面で危機がありましたが、その後、回復期に次兄から家系史探究「業務引継」命令を受けたことで、健康面により一層前向きに努められるようになってきて、気分が高揚しているとも思える。
　歴史好きな日本人の多くにとって従来の「信長だ、秀吉だ、家康だ」というステージ意識環境は相対的に比重が低下してきて、こういう戸籍制度の充実を活用するニューステージが大きく開かれてきているように思えています。「脳活」にも非常に好適な領域だと思う次第。
　・・・一方、そういう脳味噌のヒートアップを静めるには写真のような自然風景が癒やしてくれる。
　こちらは、ときどきお邪魔する北海道中部の「美唄」の日帰り温泉施設の周辺の環境。夏の終わりから秋のイマドキですが、普段の散歩歩数と比べて少ないと考えての散歩道中。
　無事にきのうも12,000歩ほどの歩数確保できましたが、道すがらセミの合唱が盛大に聞こえておりました。また飛び交うトンボたちは、みなほぼ「オスメスつがい」で群舞していた。
　いかにも「いのちの絶叫」感があって、家系史探究とも響き合っていると感じられた。
　いまできることをやる、という単純なことが人間の変わらぬさだめ、なのでしょうね。

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English version⬇

[Exploring Family History with a “Just Go for It” Attitude When Applying for a Certified Copy of a Discharged Family Register]
As I sit face-to-face with the entries in the family register, lost in deep thought, there are moments when I suddenly have an epiphany. Is this the “echo of life”? Even cicadas and dragonflies teach me profound lessons. …

　As I mentioned yesterday, after seeing me apply for a copy of the family register extract focusing on my great-grandmother—who was alive when my grandmother was born—a relative from my family, my second older brother, suggested, “Since that ancestor was active during the late Edo to Meiji periods, might there be records of her in the official family register system, just barely?”
After discussing it, we decided to delve deeper into the circumstances of our family line during the very early days of Japan’s family registration system.
　If it doesn’t work out, well, that’s just how it goes—but since we’ve already developed a methodology and gained the necessary know-how, I felt it was worthwhile to take on the challenge, and I completed the preparatory work this morning.
　In May, I visited a temple in my ancestral hometown to inquire about entries in the Edo-period death registers, which led to a deeply moving connection with someone who appears to be a direct descendant from over 300 years ago. Such “resonance” truly stirs the emotions of an elderly person. It actually seems to help stimulate cognitive function. Personally, I went through a health crisis for a while, but afterward, during my recovery, my second older brother ordered me to “take over” the family history research project. This has allowed me to approach my health with an even more positive attitude, and I feel my spirits have been lifted.
　For many history-loving Japanese people, the traditional focus on figures like “Nobunaga, Hideyoshi, and Ieyasu” has become relatively less significant, and it seems a new stage—one that makes full use of the improved family registry system—is opening up. I believe this is an area particularly well-suited for “brain stimulation.”
　…On the other hand, natural scenery like the one in the photo soothes and calms that mental excitement.
　This is the scenery around a day-trip hot spring facility in “Bibai,” in central Hokkaido, which I visit from time to time. It’s currently late summer turning into early fall, and I was taking a walk, though I kept the distance shorter than my usual daily step count.
　I managed to reach about 12,000 steps again yesterday, and along the way, I could hear the cicadas singing in full force. Also, the dragonflies flitting about were almost all dancing in groups of “male-female pairs.”
　It felt very much like a “cry of life,” and I sensed a resonance with my exploration of family history.
　Doing what we can right now—that simple act is, I suppose, humanity’s unchanging destiny.

● Announcement
My book, “Writers and Living Spaces,” has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 9月 6th, 2026 by 三木 奎吾
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　昨日は「四百年間のいのちの履歴書」探究の「親族会議」。
　北海道に居て一族の故地、広島県東部地域での消息を跡づけてきています。基本的な「視点」としてこうした「故地」をどう考えるかというポイントがある。
　そもそも北海道に根付いて以降の、ひたすら未来志向の考え方もある。それは日々毎日の日常生活に正面から取り組んでいれば、むしろ自然な考え方。自分のルーツがどこから来たかという視点は普段はスルーする考え方。わたし自身、次兄から言われて家系史の探究をバトンタッチされるまでは、ひたすらこういう考えだった。
　一方で「家」ということを血の流れ、生き抜いた人物たちの叫び声として受け止める考え方もある。いわば「伝統的家族意識」とでも言える考え方。
　このふたつの思念の間で揺れ動いているのでしょう。わたしなどは「家」というとらえ方自体、住宅雑誌を創業した人間として、物理的空間性としての認識を最重要な領域として生きてきた。そういう現実から少し離れてきて、徐々に「伝統的家族意識」の領域について向かい合いはじめている。
　昨日の親族会議でも、このふたつの考え方のうち、伝統的家族意識の志向性探究に向かい合い続けていた。ただ、わたしは北海道土着的な考えが基本だけれど、そうでない人もいる。会話していてときどき「へ〜え、そういう考え方するんだぁ」と内心驚いたりもしていた。どうも話していて、人生選択のはじめの段階で故地の方に「根がらみ」の宿縁を感じていて、ごく自然にそちらに惹かれて行っている様子がわかった。むしろそれを超えて北海道で暮らしたのにはわたしの父の影響があったというのだ。それにも驚かされていた。
　わが家系は広島県のそれも東部地域に深く縁がある家系。
　こういった「相違」が徐々に深く理解してきたことで、むしろより「透明性」が高まっていくと思える。わたし自身は北海道ネイティブでそのままの志向で生きてきて、むしろ汎日本的なこの地域の風土性こそが好き。そこから家系の先人の生き様から透明なエキスを紡ぎ出したい、ということ。
　こういったふたつの志向性を踏まえながら、未来志向の方向で取り組みたいと思わされた。
　＜写真は日々の散歩道のナナカマド。好きな色合い・・・＞

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拙書「作家と住空間」幻冬舎から電子書籍で発刊
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English version⬇

[Thoughts on the Northern Lands Turning the Color of Mountain Ash and My Still-Hot Hometown]
Hokkaido is a mini “melting pot” of people who have moved there from other regions. Two distinct mindsets emerge from their lives there. …

　Yesterday was a “family meeting” as part of our exploration of “A 400-Year History of Life.”
　Living in Hokkaido, I’ve been tracing the history of my clan’s ancestral homeland in eastern Hiroshima Prefecture. A key “perspective” involves how we view this “ancestral homeland.”
　On the one hand, there’s a mindset that’s been purely forward-looking ever since we put down roots in Hokkaido. That’s actually a natural way of thinking if you’re fully engaged in your day-to-day life. The perspective of where one’s roots lie is something we usually overlook. I myself held this view exclusively until my second older brother told me to take over the baton of researching our family history.
　On the other hand, there is also a way of thinking that perceives the “family” as the flow of blood and the cries of those who have lived through the generations. It is, so to speak, a “traditional sense of family.”
　I suppose I am wavering between these two ways of thinking. As for me, having founded a home design magazine, I’ve always viewed “family” primarily through the lens of physical space—that’s been the most important aspect of my life. Now, stepping back a bit from that reality, I’m gradually beginning to engage with the realm of “traditional family consciousness.”
At yesterday’s family meeting, too, I continued to explore the orientation toward traditional family consciousness—one of these two perspectives. However, while my own outlook is rooted in Hokkaido’s local traditions, others hold different views. While talking, I sometimes found myself thinking, “Huh, so that’s how they think,” and was secretly surprised. As we spoke, it became clear that from the very beginning of their life choices, they had felt a deep, fated connection to their ancestral homeland and had been drawn there quite naturally. In fact, they said it was my father’s influence that led them to go beyond that and live in Hokkaido. That surprised me as well.
　My family has deep ties to the eastern region of Hiroshima Prefecture.
　As I’ve gradually come to understand these “differences” more deeply, I feel that my “transparency” has actually increased. I myself am a native of Hokkaido and have lived my life true to that inclination; in fact, I love the pan-Japanese character of this region’s culture. From there, I want to distill a pure essence from the way of life of my family’s ancestors.
　Taking these two perspectives into account, I felt compelled to move forward with a forward-looking approach.
　

● Announcement
My book, “Writers and Living Spaces,” has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 9月 4th, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »

　さて、昨日の続篇。茶会というような高邁な会合については凡百としてはまったく不明を恥じるしかありませんが、一方、そこで供された料理については、超興味津々・・・。
　〜天正18年（1590）利休69歳の茶会では「串アワビ」「鮒（ふな）のなます」「ミソヤキ汁」「飯」という1汁2菜に、「麩の焼」と「シイタケ」が菓子として出されています。＜え？シイタケが菓子？＞
　1603年にイエズス会によって刊行された『日匍（にっぽ）辞書』に、ミソヤキ汁は「豆腐と細かく切った大根とが入っている汁の料理」、麩の焼は「小麦のふすまで作った一種の小餅」とあります。
　利休の茶会料理や菓子を再現する上では、それらの記述を参考にしました。〜との解説。
　「小麦のふすま」の解説は以下。〜「ふすま」とは小麦粒の表皮部分のこと。小麦一粒の中で15％程しかない希少な部位を製粉したもの。小麦は「表皮」「胚乳」「胚芽」の3つで構成しており、普段目にする小麦粉は「胚乳」部分のみを使用しています。胚乳は糖質・タンパク質が多く含まれているため、パンに使うと膨らみやすく、中身が白く仕上がります。小麦の風味や味がよく出やすいのが胚乳ですが、高カロリー。
　一方、ふすまは糖質が胚乳の半分以下で食物繊維やビタミンが豊富に含まれており、パンの中身まで茶色く仕上がるのが特徴。低糖質な上、ごぼうの5倍に相当する食物繊維が含まれているため、ダイエットだけでなく健康志向の方にもおすすめ。〜　う〜む、魅力的。こんなのあるんだぁ、であります。
　1汁2菜のメインの方ですが、串アワビは港・堺としては地場の特産なのか。また「鮒のなます」とは、中国から伝わった当時は、生肉や生魚を細かく切った料理ということで、淡水魚の鮒を多少，酢で味付けしたような食感だったと思える。ミソヤキ汁というヤツの食感にもそそられる。豆腐はまんまとして、大根を細かく切って、というあたりにオモシロさを感じる。目視としては上に大根が芸術的に載っかっているけれど、案外さらに味噌椀の下の方に沈殿するように隠れていて箸で探り当てたとき、その調理の仕方にさらにめぐり会う「快感」があるのでは、と妄想が刺激されます（笑）。
「お、こっちでは案外細かく切ってあるな」とか「お、千切りかよ、その手か？」など・・・。
　昨日のブログでも、書を見ながらの内語対話的「仕掛け」と思いましたが、こういう料理でも「仕掛け」はたしかに可能だろうなと思われた。利休さんは、当然そういう部分でも創意を凝らしたのでしょうね。う〜む、茶はわからないけれど、料理は味わってみたいなぁ・・・調理と「食」の深遠な道楽。

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English version⬇

[Recreating the Food Served at Rikyu’s “Tea Ceremony” When He Was 69—Mmm…]
I don’t really understand the profound world of the tea ceremony, but I react strongly to the details of the meal (lol). There’s something deeply profound about this miso soup made with tofu and finely chopped daikon radish. …

　Now, continuing from yesterday. As an ordinary person, I must admit I know next to nothing about such lofty gatherings as tea ceremonies, but on the other hand, I’m incredibly curious about the dishes served there…
　~At a tea ceremony held in Tenshō 18 (1590), when Rikyū was 69 years old, the menu consisted of “skewered abalone,” “marinated crucian carp,” “miso-yaki soup,” and “rice”—one soup and two side dishes—with “grilled fu” and “shiitake mushrooms” served as sweets.
　The *Nippo Jisho* (Japanese Dictionary), published by the Jesuits in 1603, describes miso-yaki soup as “a soup dish containing tofu and finely chopped daikon radish,” and fu-no-yaki as “a type of small rice cake made from wheat bran.”
　We referred to these descriptions when recreating the dishes and sweets served at Rikyu’s tea ceremonies. —Explanation.
The explanation for “wheat bran” is as follows: “Bran” refers to the outer layer of the wheat kernel. It is made by milling this rare part, which accounts for only about 15% of a single wheat kernel. Wheat consists of three parts: the “bran,” “endosperm,” and “germ.” The wheat flour we commonly see is made using only the “endosperm.” Since the endosperm is rich in carbohydrates and protein, it causes bread to rise easily and results in a white interior. While the endosperm brings out the wheat’s flavor and aroma well, it is high in calories.
　On the other hand, bran contains less than half the carbohydrates of the endosperm and is rich in dietary fiber and vitamins; it’s characterized by giving the bread a brown color all the way through. Not only is it low in carbohydrates, but it also contains five times as much dietary fiber as burdock root, making it recommended not only for those on a diet but also for health-conscious individuals. ~ Hmm, that sounds appealing. I didn’t know something like this existed.
　As for the main dish in the “one soup, two side dishes” set, I wonder if the abalone skewers are a local specialty here in Sakai, a port city. Also, “funa no namasu” (pickled crucian carp)—when this dish was first introduced from China, it referred to dishes made with finely chopped raw meat or fish, so I imagine it had a texture similar to freshwater crucian carp lightly seasoned with vinegar. The texture of the “miso-yaki soup” also sounds intriguing. I find it interesting that the tofu is left whole, while the daikon radish is finely chopped. Visually, the daikon is artfully arranged on top, but I can’t help but imagine that it’s actually hidden, settled at the bottom of the miso bowl—and that there’s a “thrill” in discovering it with your chopsticks and encountering that cooking technique all over again (laughs).
“Oh, they’ve cut it surprisingly finely here,” or “Oh, julienned? Is that the trick?” and so on…
In yesterday’s blog post, I thought of this as a kind of “gimmick” involving an internal monologue while reading the text, but it struck me that such “gimmicks” are certainly possible with dishes like this as well. I imagine Rikyu must have poured his creativity into those details as well. Hmm… I don’t know much about tea, but I’d love to try the food… The profound pleasures of cooking and “eating.”

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Posted on 9月 2nd, 2026 by 三木 奎吾
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