今回の青森−道南観桜旅、青森からフェリーで帰還後、夫婦旅の定番・函館市内の「谷地頭温泉」へ。この温泉は「公営温泉」として長く函館市が経営していた歴史があり市民に親しまれてきた。歴史的には以下のよう。（概略Wiki記述より）
　〜1878年の函館大火のあと当時湿地帯であった谷地頭地区が宅地造成され1881年竣工。翌1882年事業家・勝田銀蔵によって温泉掘削が行われた。その源泉に対し戦後直後、函館水道局（現、函館市企業局上下水道部）に新しい湯元の開発が持ちかけられた。ちょうど湯の川温泉の温泉供給管に付着するガリ対策の目処がついたこともあり、1949年8月にかつてあった料亭「浅田楼」の土地（谷地頭町25番地）購入する施策案が函館市議会で決議。翌1950年に市民より谷地頭町17番地も寄付され1951年ボーリングを実施して源泉開発が行われ、1953年2月に市営谷地頭温泉として開業した。しかし1998年をピークに利用者数が落ち込み、翌1999年から赤字が続いていたため、2013年4月に函館市から株式会社ケーケーエムに建物等が売却され民営化されて今日に至っている。〜

　ちょうどわたし自身の生年時期に公営温泉として開業し、約60年後の今から12年ほど前に役割を終え民営化されたのだが、なにか自分自身の人生行路と並行するような感覚がある。
　実はわたしは函館に奇縁があって、子種に恵まれなかった函館在住の叔父がわたしを養子に欲しがっていたのだ。叔父の姉である母は末子であるわたしを連れて各地を探訪したけれど、函館にはなんども訪問した記憶がある。母はわたしに一生残る特異なコトバの記憶を残した。それが「叔父さんのところに養子に行くか？」という打診。わたしは即座に「絶対イヤだ！」と叫んでいた。その肉声はいまも心底に横たわっている。
　・・・それでその件は沙汰止みになったのだけれど、当のわたしの内部には記憶が深く沈殿せざるを得なかった。五稜郭やこの谷地頭温泉、函館の庶民感覚への「愛着」の断片に、そのことが関わっているように思える人生を過ごしてきた。「もしもあのとき」心理。そして母の心事にこころが至っての愛惜の情感。
　谷地頭の温泉に浸かって「地元民」的にいっとき過ごすことが、いつか定番化した。
　ふと、温泉の暖簾に目が止まってカメラに収めていた（笑）。この和歌は男女の縁を詠ったとされ、事実、女風呂にも十二単のような衣装の女性が描かれた暖簾があったけれど、和歌の意味、言の葉がより深く、感受されていた。・・・

English version⬇
　
Hakodate is the local people’s staple ‘Yajigashira Onsen’.
A sense of affection for Hakodate ‘Jimottee’ and a faint, deep sense of impermanence. The words of the phrase ‘Seho-yami iwa ni sekaruru’ (‘I will never give up on a rock’) after going through life’s journey. …

　On this Aomori-Donan cherry blossom viewing trip, after returning by ferry from Aomori, we went to Yajigashira Onsen in Hakodate City, a regular destination for couples travelling together. This hot spring has a long history of being run by Hakodate City as a “public hot spring” and is well known to citizens. The history is as follows. (From Wiki description)
– After the Great Hakodate Fire of 1878, the Yajigashira area, which was a swampy area at the time, was developed into a housing estate, which was completed in 1881. The following year, 1882, the hot spring was drilled by the entrepreneur Katsuta Ginzo. Immediately after the war, the Hakodate Waterworks Bureau (now the Water Supply and Sewerage Department of the Hakodate Municipal Enterprise Bureau) was approached to develop a new hot spring source for the source. In August 1949, the Hakodate City Council passed a resolution to purchase the land (25 Yajigashira-cho) of the Asadaro ryotei (Japanese-style restaurant), which had previously been located there. The following year, in 1950, citizens donated 17 Yajigashira-cho, and in 1951, drilling was carried out to develop the source, which was opened as the municipal Yajigashira Onsen in February 1953. However, the number of visitors peaked in 1998 and the spa had been losing money since 1999, so in April 2013 the building was sold by Hakodate City to KKM Co. ~

　It was opened as a public hot spring just at the time of my birth, and about 60 years later, about 12 years ago, it finished its role and was privatised, but I have the feeling that it parallels my own life path.
　In fact, I have an unusual connection to Hakodate, where my uncle, who lived in Hakodate and was not blessed with any children, wanted to adopt me. My mother, my uncle’s sister, took me, his youngest child, to visit many places, and I remember visiting Hakodate many times. My mother left me with a memory of a peculiar word that will stay with me for the rest of my life. She asked me if I wanted to be adopted by my uncle. I immediately said, ‘Absolutely not’. I immediately shouted, “Absolutely not! I immediately shouted, “Absolutely not! That voice still lies deep in my heart.
　… and so the matter was put to rest, but the memory had to settle deep down inside me. I have spent my life feeling that it is part of my “attachment” to Goryokaku, this Yajigashira hot spring and the common people’s sense of Hakodate. The ‘what if then’ mentality. And the feeling of regret when one’s heart is touched by one’s mother’s affairs.
　Soaking in the hot springs of Yajigashira and spending a few moments in a “local” way became a regular occurrence.
　Suddenly, my eyes stopped on the noren (curtain) of the hot spring and I took a picture of it with my camera (laughs). This waka poem is said to be about the bond between a man and a woman, and in fact, there was a curtain in the women’s bath with a woman dressed in a juni-hitoe-like costume, but the meaning and words of the poem were more deeply felt and appreciated. …　
　

Posted on 4月 27th, 2025 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

　一昨日は夜に函館にフェリーで到着。で、観桜ツアーとして昨日は道南・松前に移動。
　なんですが、わたし的には道中から海上に遠望されていた山影に見入っていた。そうなんです、これまでもたぶん気付いてはいたハズだけれど、津軽海峡はるかに「岩木山」が見えていたのです。写真はiPhone撮影でおぼろげですが・・・。
　昔人は現代人よりもはるかに「遠望視力」が優れていた。このように岩木山が見えることとこの地に本州津軽地域での内戦敗残の結果、逃れてきた武装勢力である「安東氏勢力」にとって、父祖の地の象徴である岩木山が辛うじて遠望できることをどのように受け止めていたか。そういう心象について、はじめて気付かされていた。
　津軽半島西端の十三湊という北方アジア世界との交易拠点を長く支配してきた勢力・安東氏。
　この士族の栄枯盛衰の推移は北海道人としては、北海道に残る数少ない明治期以前の日本史との接点として関心はあった。そしてそれなりに道南の故地を探訪したりもしてきたのだけれど、このように岩木山の山影が海上はるかに見える場所がこの松前なのだと今更ながら気付いて、はじめてかれらの心象風景が覚醒。まさに点が線として繋がった気がしていた。
　北海道人としてはなぜかれらが北海道のもっと広闊な地域に展開せずに、ひたすら本州を見晴るかす「さいはて」の地にこだわり続けていたのか、不思議だった。そういう安東氏一統のこころにはこの岩木山が大きく存在したことがわかったのですね。
　かつて父祖が支配していた失地を遠く望みつつ、そのノスタルジーが強く沈殿し続けていたのだろうか。そういう「後ろ髪」引かれる心情のまま、数百年の永きを生きてきていたのか、と。北海道の大地は、かの時代の本州人にとって酷寒の地。農業立国はその志のかけらも見いだせず、ただただ現地のアイヌ民族との「交易」だけが自分たちとの生存基盤だと思い定めていたのだろう。
　明治国家はその国際的存亡を掛けて「北門の鎖鑰」意識を持ち続け、殖産移民を国策として継続し続けてきたことで、ようやく今日、北海道は500万人を超える人口を有している。たかが道南の局地支配権程度の経済力では、北海道開拓という事業は夢想だに出来なかったのだろう。
　わたしは岩木山が大好きです。そしてこの遠望の光景は日本人としてかすかにDNAに残置されたなにごとかの証明なのかも知れませんね。

English version⬇

Aomori to Matsumae, with a distant view of Mount Iwaki far out to sea.
What the distant view of Mount Iwaki tells us. The difference in mentality between the immigrants and the Matsumae samurai who have been stationed in the southern part of Hokkaido since the Meiji era, even though they are all Hokkaido people. …

　The day before yesterday, they arrived by ferry in Hakodate at night. And yesterday we moved to Matsumae in southern Hokkaido as part of a cherry blossom viewing tour.
　I had been looking at the mountains in the distance on the way to Matsumae, but I had not noticed them before. Yes, I probably would have noticed it before, but I could see Mount Iwaki in the distance across the Tsugaru Strait. The photo was taken with an iPhone, so it’s a bit fuzzy…
　People in the past had far better “far-sightedness” than people today. How did the Ando clan, the armed forces who fled to this area as a result of the defeat in the civil war in the Tsugaru region of Honshu, perceive the fact that they could barely see Mt Iwaki, the symbol of the land of their fathers, in the distance? I was made aware of these mental images for the first time.
　The Ando clan, a power that has long controlled the trading post of Tosaminato on the western edge of the Tsugaru Peninsula, a trading post with the northern Asian world.
　As a Hokkaido resident, I was interested in the rise and fall of this samurai clan as one of the few remaining points of contact with Japanese history in Hokkaido prior to the Meiji period. I have also visited the former places in southern Hokkaido, but it was only now that I realised that Matsumae was the place where the shadow of Mount Iwaki could be seen far out to sea, that my mental image of these people was awakened. It was as if the dots were connected as a line.
　As a Hokkaido resident, I wondered why they did not expand into the wider area of Hokkaido, but instead continued to stick to the land of ‘Saihate’, where they could look out over Honshu. It turned out that Mt Iwaki was a major part of the Ando clan’s heart.
　Did they continue to have strong nostalgia for the lost lands of their fathers, which they had once ruled over, while looking far away? Had they lived for hundreds of years with that kind of ‘backward’ feeling? The land of Hokkaido was a land of bitter cold for the people of Honshu in those days. They probably did not have any aspirations to become an agricultural nation, and had decided that trade with the local Ainu people was the only basis for their own survival.
　The Meiji State, with its international survival at stake, has maintained a “key to the northern gate” and has continued to pursue colonisation and immigration as a national policy, so that today Hokkaido finally has a population of more than five million. The economic power of the local government in the southern part of Hokkaido could not have dreamt up the development of Hokkaido.
　I love Mount Iwaki. And this distant view may be proof of something faintly left in our DNA as Japanese people.

Posted on 4月 25th, 2025 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

　さて昨日は初めて来て見た「弘前城のサクラ見物」でした。
　弘前城はごく普通にビジネス旅で弘前を訪れる際には、早朝散歩などでよく見知ってはいる歴史感公スポットなので、何回かは訪れております。しかしそれは常に仕事上のスケジュールでの探訪だったので、個人的な「歴史好き」からの興味探訪。観桜スポットとしていまや全世界に知られたこの時期に来て見たのは、まったく初めての経験でありました。
　感想は、まことに人出の多さ、クルマの大渋滞・・・。すごい。
　日本人の季節感文化の中で観桜は、その中核に位置している。いかにも、な「もののあはれ」が体感できる最高の舞台装置なのでしょう。わたし個人としての妄想としては、古事記におけるその命名の精妙さにおどろかされている「コノハナサクヤ」姫とニニギノミコトの出会いのシーンの背景として想像される浜辺で、開花目前のサクラに対して、この姫が樹木に問うた言の葉ではと。
　そういう姫御子のサクラへの日本人的な心情は、縄文あるいはそれ以前からのこの列島の自然環境の中で、多くの人びとが共有できる季節感情の極限なのでしょう。
　クルマであちこち青森県内を移動している間、夫婦での会話では「いや〜、あちこち、サクラ並木が多いよね〜」でありました。北海道は、サクラの生育に適していないという明治以来の「植物環境意識」のなかで欧米的な「ポプラ」「アカシア」みたいな並木道を作ってきたけれど、そしてそれが北海道的な「エキゾチズム」を日本社会に沈殿させてきたけれど、本州以南地域では、ひたすらこの「コノハナサクヤ」的な心情のエコーチェンバー社会の中、サクラを植え続けてきたように思う。それもDNA的に１個体であるとされるソメイヨシノを一択のように植樹し続けてきた民族社会性。結局、北海道のサクラのメインはいまだに「ヤマザクラ」であることも象徴的だと思える。
　そういうサクラの集合美感を「愛でたい」という、しずかなしかし、熱い民衆的心情熱狂。
　ながく列島最北端と意識してきた弘前の武家大名家として、その場内にサクラを植樹し続けてきた士族にとってサクラの景観は民衆支配の大きな舞台装置でもあったのかと思われる。
　・・・ということですが、カミさんが少女の時に義父が家族旅行で弘前の観桜旅をした、ということでその夢のような光景が彼女のこころに焼き付いてしまったとのこと。そのセンチメンタルジャーニーが今回の旅の出発動機。まだ、満開まではすこし時間があるようですが、しかし、ニッポンの春を実感させられております。さて、明後日には北海道にてサクラ前線をお迎えします。

English version⬇

First ‘torrential rain’ type cherry blossom viewing at Hirosaki Castle.
The unique naming of the beautiful woman Konohanasakuya in the Kojiki. The delusion that the tree was a cherry tree. A quiet national enthusiasm for the beauty of the collective landscape. …

　Yesterday was the first time I visited Hirosaki Castle to see the sakura (cherry blossoms).
　I have visited Hirosaki Castle several times when I visit Hirosaki on business trips, as it is a public spot with a sense of history that I am familiar with from early morning walks and the like. However, these visits were always on a business schedule, so I was interested in the castle out of a personal ‘love of history’. It was the first time for me to come and see the cherry blossoms at this time of the year, which is now known all over the world as a cherry blossom viewing spot.
　My impression was that there were really a lot of people and a huge traffic jam of cars… It was amazing.
　Cherry blossom viewing is at the heart of Japanese seasonal culture. It is probably the best stage setting in which to experience the very real ‘mono no ahare’. My own personal fantasy is that this could be the words of the Princess Konohanasakuya and Niniginomikoto, whose exquisite naming in the Kojiki is astonishing, asking the trees about the sakura just before they blossomed on the beach, which is imagined as the background to the encounter scene between the Princess Konohanasakuya and Niniginomikoto.
　The Japanese sentiment of the Princess and Child towards the sakura is probably the extreme limit of seasonal feelings shared by many people in the natural environment of the archipelago since the Jomon period or even before.
　While travelling by car from place to place in Aomori Prefecture, the couple’s conversation was ‘Oh no, there are so many sakura trees here and there’. Since the Meiji era (1868-1912), Hokkaido has created tree-lined avenues lined with Western-style poplar and acacia trees in the context of a ‘plant environment consciousness’ that cherry trees are not suitable for growing in Hokkaido, and this has precipitated a Hokkaido-style ‘exoticism’ in Japanese society, but in the areas south of Honshu, there is no end to this ‘konohanasakuya’ (cherry tree) sentiment. In the south of Honshu, cherry trees have been planted in a society of echo chambers of this ‘Konohana sakuya’ mentality. The ethnic social nature of this society is such that the Someiyoshino, which is considered to be a single individual in terms of DNA, has been planted continuously as if it were the only choice. It is also symbolic that the main type of cherry tree in Hokkaido is still the yamazakura.
　The quiet but passionate emotional fervour of the people who want to ‘love’ the collective beauty of these cherry trees.
　The samurai feudal lords of Hirosaki, who have long been aware of the northernmost point of the archipelago, have continued to plant sakura trees in the area, and it seems that the sakura landscape was also a major stage device for the domination of the people.
　When Kami was a girl, her father-in-law took her on a family trip to Hirosaki to see the cherry blossoms, and the dream-like scene was burned into her mind. That sentimental journey was the starting point for this trip. There is still some time to go before the cherry blossoms are in full bloom, but I can really feel the spring in Japan. The day after tomorrow, we will welcome the sakura front in Hokkaido.
　

Posted on 4月 23rd, 2025 by 三木 奎吾
Filed under: 「都市の快適」研究 | No Comments »

わたしのブログの過去記事では人類の出アフリカの「グレートジャーニー」への強い興味事項があります。人文的な歴史数寄が昂じてきて、死ぬまでにどこまで知ることができるのか、最前線の研究に強く惹かれ続けているのですが、そのなかでも日本列島への到達について、圧倒的に引き込まれている。
　今回の「古代DNA」展で最初のコーナーで開示されていたのが、この「白保竿根田原洞穴遺跡〜しらほさおねたばる」から出土の旧石器時代の遺骨群。まことに「おお」であります。当然、脳味噌のすべてが吸い寄せられた（！）。もうなにもいうことが出来ませんでした。
　沖縄県石垣島東部のこの遺跡からは空港建設の調査で2010-2016年にかけて行われた調査の結果、人骨が25体ほど発見された。年代測定の結果その８割が旧石器時代と特定された。日本列島でこれほどまとまっての旧石器時代人骨は例がなく、2020年３月に「国史跡」に指定された。かねて考古学の証拠からホモサピエンスが最初に日本列島に到達したのは4万年前のこととされてきたが、そのなかで「化石証拠」がほとんどなくナゾに包まれてきた。
　写真の「復元図」は４号人骨といわれる人物の表情。この人物のDNA解析が成功したことで、はじめて日本列島における旧石器時代人の「核ゲノム」情報が明らかになったのだ。・・・驚きを通り越して、ほぼ絶句していた。
　この白保人とまったく同じDNAを持つ現代人はどこにもいないが、そのDNAの一部は東南アジアから東アジア、とりわけ日本人に伝えられていることが判明した。現代日本人には縄文人を通して伝えられていると考えられる。
　顔相を見ていると、わたしたち現代人にその表情から、伝わってくるものが明瞭にある。そしてわたしたち現代日本人の、ほかの国とは違った「民族性」を語ってくれているように思える。
　パネル説明では、出土状態からの検討の結果、旧石器時代には遺体は仰向けの「屈葬」で風葬されていたことも明らかになったのだという。

　上の写真は白保４号人骨が眠っていた洞穴の様子。この洞穴全体を「墓地」として利用していた可能性も指摘されているという。すごい。旧石器時代においてすでにそのように死を飾る「儀礼」があったことを彷彿とさせる。世代を継いで生き延びるという人類の魂が胸をえぐってくる。

English version⬇

Facial features of ‘Shirahojin’ discovered on Ishigaki Island – Ancient DNA Exhibition-2
How did humans migrate to the Japanese archipelago in their global spread? The discovery of Palaeolithic human bones and successful DNA analysis. We continue to look at their facial features. …

In past posts on my blog there has been a strong interest in the ‘Great Journey’ of the human exodus from Africa. My humanistic history hankering is growing, and I continue to be strongly drawn to frontline research to see how much I can learn about it before I die, but I am overwhelmingly drawn to the arrival of the Japanese archipelago.
　The first section of the ‘Ancient DNA’ exhibition this time disclosed a group of Palaeolithic remains excavated from this ‘Shiraho-gan Nedahara Cave Site – Shiraho-Saonebaru’. It is truly ‘Oh’. Naturally, all of my brain was sucked in (!). I couldn’t say anything else. I couldn’t say anything else.
　As a result of a survey carried out between 2010 and 2016 for the construction of an airport, some 25 human bones were found at this site in eastern Ishigaki Island, Okinawa Prefecture. Dating results identified 80% of them as being from the Palaeolithic period. This is the first Palaeolithic bone assemblage in the Japanese archipelago, and in March 2020 the site was designated a National Historic Site. Archaeological evidence has long suggested that Homo sapiens first arrived in the Japanese archipelago 40,000 years ago, but there is little fossil evidence of their arrival, which has remained a mystery.
　The ‘reconstruction’ in the photograph shows the expression of a person known as No. 4 human bone. The successful DNA analysis of this person has, for the first time, revealed the ‘nuclear genome’ information of Palaeolithic man in the Japanese archipelago. … I was beyond amazed, almost crestfallen.
　It turns out that no modern humans anywhere have exactly the same DNA as these Shiraho people, but that some of their DNA was passed on from South-East Asia to East Asia, and in particular to the Japanese people. It is thought to have been transmitted to modern Japanese through the Jomon people.
　When we look at facial expressions, we can clearly see what is being conveyed to us modern people by the expressions on their faces. It also seems to tell us something about the ‘ethnicity’ of the modern Japanese, which is different from that of other countries.
　According to the panel’s explanation, as a result of the examination of the excavation conditions, it has become clear that in the Palaeolithic period, the bodies were buried in the ‘crouched burial’ style, in which the body was laid on its back.

　The photograph above shows the cave in which the Shiraho No. 4 human remains were laid to rest. It has been suggested that this entire cave may have been used as a ‘cemetery’. Amazing. It is reminiscent of the fact that there was already such a ‘ritual’ of decorating death in the Palaeolithic period. The soul of mankind’s quest to survive generation after generation is gnawing at our hearts.

Posted on 4月 21st, 2025 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

　３日間のAIイベント参加での情報交流ビジネスが無事に終わって、昨日は夕刻に札幌まで帰還しました。「作家と住空間」の出版関連の動きなどもありつつ、その他の案件も同時進行で各種、連絡が密になって来ているので時間にゆとりがない。なのですが、一方で高齢者でもあるのでそういった「付き合い」もある。笑顔でニコニコ対応（笑）。
　そんななかどうも最近、朝の散歩機会などで少しでも触れられる「自然」との語らいにゾッコン気味。写真は忙中閑のそのいっとき、河辺で見かけたハト。
　わたしの散歩進行方向に沿って、まるで「おい、どうした元気か？」みたいな動きを見せてわたしの横に現れ出たのです。その動作ぶりがコミュニケーション的だったので、ついカメラを向けた。そうしたら１枚目の写真のように、「おい、オマエ、個人情報を勝手に撮影するな」とでも言いたそうな視線でこちらを見返しているように思えた。
　で、ちょっとひと呼吸があってやにわに飛び立った。その様子がカメラに収まってくれた。へえ〜、鳥の飛翔って、こんなアクションなんだと面白い体動感を見せてくれる。
　そして、これも歩行方向の樹木のなかに収まってしまった。木の葉の緑に隠れて「これでもう、オレに関わるのはやめろ」とでも言いたいような姿勢。でもちょっと、わたしの視線は意識しているに違いないと思われる「表情」が伝わってくる。
　まぁ間違いなくかれらのテリトリーである河辺の空間に人間も「遊歩道」を作って、共存している空間でありますから、かれの行動エリアと旅人であるわたしの進行方向がデュエットせざるを得ないということでしょう。そういう意味では「よそ者」に対しての現地住民的視線なのでしょうね。
　で、この「すれ違い・出会い」についてはわたしも多少の袖の「ひかれ」はありましたが、そのあとの予定に向かって立ち去ろうとしたのですが、気配としてはこのハトの方では「なんだよ、もう帰るのかよ」もしくは「もう来なくても良いからな（笑）」みたいな反応が感じられた。
　こういう「感じ」はまったくのわたしの側の妄想でしょうが、なんとなくイキモノ同士「対話」できたみたいな感じもあって、１日のスタートとしては好印象。
　ありがとな、でありました。

English version ⬇

Talking with birds along the flood-controlled riverside in Edo.
The many riverside streams that are traces of the planned flood control of the metropolis. A moment of dialogue between birds and humans in this artificial nature. …

　After successfully completing the three-day information exchange business of participating in AI events, I returned to Sapporo yesterday evening. I have been working on the publication of ‘Writers and Living Spaces’ and other projects at the same time, and have been in close contact with various people, so I don’t have much time to spare. I am also an elderly person, so I also have to ‘socialise’ with other people. I respond with a smile and a smiling face (laughs).
　Recently, I have been fascinated by the chance to talk with nature, even if it is only for a short while, when I go for a morning walk. The photograph shows a pigeon I saw on the riverside during one of my busy times.
　It was moving along in the direction in which I was walking, as if to say, ‘Hey, what’s going on? The pigeon appeared beside me in the direction in which I was walking. The way it was behaving was so communicative that I just had to turn my camera on it. Then, as in the first photo, he seemed to be looking back at me with a gaze as if to say, ‘Hey, you, don’t film personal information without permission’.
　Then, after a short pause, it suddenly took off. The scene was caught on camera. The bird’s flight gives us an interesting sense of the action of the bird’s body movement.
　This was also caught in the trees in the direction of the bird’s flight. It was hidden behind the green foliage, as if to say, ‘Now you’re not going to get involved with me any more’. But I can feel their expression, as if they must be aware of my gaze.
　Well, it is definitely their territory, a riverside space where humans have built a ‘promenade’ and coexist, so his area of activity and my direction of travel must be a duet. In that sense, I suppose it is a local resident’s perspective on the ‘stranger’.
　So, as for this ‘passing/encounter’, I too had a bit of a ‘tug’ on my sleeve, but I was about to leave for my subsequent plans, but as a sign, I felt a reaction on the part of this pigeon, something like ‘What, you’re leaving already?’ or ‘You don’t have to come back (laughs)’.
　This kind of ‘feeling’ is totally delusional on my part, but it felt like we were able to have a ‘dialogue’ with the pigeons, which was a good start to the day.
　Thank you very much.

Posted on 4月 19th, 2025 by 三木 奎吾
Filed under: 「都市の快適」研究 | No Comments »