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【800年続く「戦後」を生きる集落 日向・平家落人村-5】




　日本三大秘境と言われる四国・祖谷、白川郷とこの日向・椎葉。大阪・豊中の古民家園で突然遭遇していたけれど、やはりほかの民家とは隔絶した「背景事情」が感じられて、深くとらわれてしまった。
　現地で見ていたときに日本の古民俗に興味を持っていそうな英米人たちの姿も見かけて、いろいろ話しかけたくなったけれど、片言の会話では語り尽くせないほどの日本史としての奥行きの深さを思ってためらっていた。源平の争乱の歴史など、どういう世界共通理解があり得るのか、測りがたかった（笑）。
　自分としてのひとつの非常に大きな体験感として、この秘境の環境の中で800年ほどの時間を生き続けてきた人びとにとっては「敗戦後の時間」ということなのだろう、というものだった。日向・椎葉の人びとにとっては、平家の「わが世」という自分たちのアイデンティティが崩壊し、それでも生き延びるために戦後の生き様をこの長い時間、経過してきたのだろうと思う。かれらにとって、平家の滅亡ということはかくも巨大な重い現実。
　そこから社会・世界との調和を図って生き延びる必要があった。しかし一方できわめて独自な「鶴富姫」伝承など、自分たちの世界での価値感をも守り続けてきた。さらに山里でありながら「陶酔神楽」文化を熟成させて独自発展させていた。
　個人的には、この平家落人集落の「経済構造」を考えていて、いろいろな書物を見ているうちに、この列島社会での基底文化としての「狩猟採集」ライフスタイルというものに深く気付かされた。司馬遼太郎の「街道をゆく」シリーズをなにげに平行読書していたら、大阪城攻めに動員された紀伊の「十津川」の人びとについての記述箇所に遭遇した。そこではそれまでほぼまったく「水田耕作」を行わなかったかの地域の人びとが、生業としての「弓矢」の術を軍事動員されていた記述。平家の落人の基本的な生き延び方の疑問が氷解した。


　わたし自身はいわゆる「戦後」の時間のなかだけを生きてきた。もうすでに80年以上こうした時間が経過しているけれど、日本社会というのはそういうなかでの「生き延び方」について、非常に柔軟な社会であるのかも知れない。ちょうど江戸幕府体制がながく存続したように。
　結局，再度「黒船」のような外圧が来襲することによって、変化は根底的に訪れるものなのだろう。それが危機として直面しないように祈りたい。
　日向・椎葉の家というのは思いもかけず、そんなことにまでわたしを誘ってくれる機縁になっていた。住空間というものは、そこで生きた人間と社会を抱擁する存在なので、その空気感は非常に重大な気付きにもなっていくのだと今更ながら気付かされた。　　＜この項終了＞

English version⬇

The 800-year-old “postwar” village of Hyuga, a Heike Orachi-jin Village-5
The Genpei uprising and World War II. The experienced knowledge of the Orachi-nin community after the war echoes like a distant thunderbolt. The village is a place where people can live and work together.

Iya, Shikoku, Shirakawa-go, and Shiiba, Hyuga, are said to be the three most mysterious places in Japan. I had suddenly encountered them at an old folk house garden in Toyonaka, Osaka, but I was still deeply captivated by the sense of “background circumstances” that separated them from other folk houses.
　When I was there, I saw some Anglo-Americans who seemed to be interested in old folklore, and I wanted to talk to them, but I was hesitant because of the depth of Japanese history, which is too deep to be discussed in a one-word conversation. It was hard to gauge what kind of universal understanding of the history of the Genpei wars, for example, was possible (laugh).
　One of my very big impressions was that for the people who have been living in this unexplored environment for 800 years or so, it must be “time after the defeat. For the people of Hyuga and Shiiba, their identity as the “our world” of the Heike clan has collapsed, and they must have been living a postwar lifestyle for such a long time in order to survive. For them, the destruction of the Heike clan is a huge and heavy reality.
　They had to survive in harmony with society and the world. At the same time, however, they have also maintained their sense of values in their own world, such as the extremely unique “Tsurutohime” tradition. Furthermore, despite being a mountain village, they had matured and developed their own “euphoric kagura” culture.
　Personally, as I was thinking about the “economic structure” of this Heike Orachi-jin settlement, I became deeply aware of the “hunter-gatherer” lifestyle as the base culture of this archipelago society as I looked at various books. While casually reading Ryotaro Shiba’s “Kaido yuku” series in parallel, I came across a passage describing the “Totsukawa” people of Kii who were mobilized to attack Osaka Castle. In the article, the people of the region, who until then had not practiced rice paddy cultivation at all, were mobilized by the military to use the art of bow and arrow as a means of livelihood. The question of the basic survival of the fallen Heike people was cleared up.

I myself have lived only in the so-called “postwar” period. Although more than 80 years have already passed, Japanese society may be a very flexible society in terms of how to “survive” in such a situation. Just as the Edo shogunate system survived for a long time.
　In the end, change will come fundamentally when external pressure like the “Black Ships” strikes again. I pray that this will not be faced as a crisis.
　The house in Hyuga/Shiiba unexpectedly became an opportunity to invite me to such a thing. I now realize that the atmosphere of a dwelling space is a very important reminder that it embraces the people and society that live there.　　＜End of this section＞

Posted on 6月 5th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【山村文化の純粋培養「椎葉神楽」 日向・平家村-4】




　　住宅の情報の世界という現役時代からやや離陸してきて、自分なりに「ライフワーク」みたいにして「人間と住空間」というテーマ領域に自由な想像力を巡らせつつある。
　住宅雑誌発行の立場から実際の住宅を取材し続けてきて、結局家づくりの究極の意味とは「施主さん」の人生観や生き方の模索の結果なのだと思い至る。
　作り手は豊かな想像力を持って、施主さんの内面の叫び声を「聞き取って」その本然を活かせる空間を形象化するということなのだろう。現代ではその「人生観や生き方」というものに強い「定型」概念がなくなってきつつある。そこに確かな「洞察力」を見出しにくくなっている。自由な社会というのは、規範の根拠、強い思いが成立しにくくなる、ということなのだろうか。
　試行錯誤のなかから、ある一定の「規範」が育っていくそのプロセスに現代はいるのかも。
　一方で、この椎葉地域では、平家落人という地域社会の出発点についての価値感共有がある。
　現代生活ではテレビや映画、WEBやSNSといった情報との接触が「娯楽」のベースになっているけれど、ここでは閉ざされた地域社会という環境の中で、独自の共有文化・純粋培養された「椎葉神楽」という独自文化が営々と続けられてきているのだという。約400年の伝統を持つ文化で、村内26箇所に伝承されている。毎年11月から12月に掛けて神社に限らず民家を舞台にして33番が夜を徹して奉納される。
　説明書きでは「採り物舞〜とりものまい〜剣や扇など採り物を持って舞う」と神楽面を付ける仮面舞を交えて舞われる。簡素化されない古い形式を遺した、繰り返しの多い＜陶酔神楽＞であることが特徴。
　この「陶酔神楽」という言葉に刺激されるけれど、いろいろ調べてみても内容が明瞭には伝わってこない。しかしわたしのわずかな神楽鑑賞体験から考えると、なんとなく「劇的空間」性が伝わってくる。イメージ的には盛り上がっていく劇的高揚感に舞台と観客が一体化して、同じシーンをなんども繰り返して、劇空間全体が陶酔に舞い上がっていく光景が想像される。

　そういう劇空間がこの椎葉神楽では地域の民家で持ち回って33番も続けられるというのだ。
　この地域の住宅ではこの神楽が上演されるとき、住宅中央の「デイ」で演じられ、「コザ」は楽師・世話人たちの控えの間になる。村人達はその舞台から流れる縁側、ウチエン・ホカエンに坐ってこの集団陶酔を楽しんでいたのだという。住宅の構造・様式それ自体が、この神楽文化にジャストフィットされているワケだ。＜写真中、デイの写真に仮面神楽の舞い手を画像で嵌め込んでみた。＞
　現代住宅は、現代生活というまだ定型化以前の暮らしようと呼吸を揃えている過程だろうけれど、さてこの椎葉の家々の持っていた暮らしの中での「陶酔感」にまで暮らし文化として昇華できるだろうか。

English version⬇

Shiiba Kagura, a pure culture of mountain village culture, Heike Village, Hyuga, Japan-4
The explanation of “Euphoric Kagura” with many repetitions stimulates the imagination. Each family shares the euphoria of the dramatic space of the Heike Rakunin Mura. A high level of folk culture. The Heike Village

I have somewhat taken a break from the world of housing information in my working days, and I am beginning to let my imagination run free in the thematic area of “human beings and living space” as if it were my “life work” in my own way.
　After covering actual houses from the perspective of a housing magazine publisher, I have come to realize that the ultimate meaning of house building is the result of a search for the “client’s” view of life and way of living.
　The builder must have a rich imagination to “listen” to the client’s inner cries and give form to a space that can make the most of the client’s true nature. Today, there is no longer a strong “fixed” concept of “views of life and a way of life. It is becoming harder to find solid “insight” in them. Does a free society mean that it is harder to establish a basis for norms and strong feelings?
　Perhaps we are now in the process of developing certain “norms” through trial and error.
　On the other hand, in the Shiiba area, there is a shared sense of value about the starting point of the local community, the Heike Rakunin.
　In modern life, entertainment is based on contact with information through TV, movies, the Internet, and SNS, but in the closed environment of the local community, a unique culture called “Shiiba Kagura,” which is a unique, shared, and purely cultivated culture, has been carried on for many years. This culture has a tradition of about 400 years, and has been handed down in 26 places in the village. Every year from November to December, 33 performances are dedicated throughout the night, not only at shrines, but also at private homes.
　According to the description, “Torimono-mai (dance with a sword, fan, or other object to be picked)” is performed with a masked dance in which people wear kagura masks. It is characterized by its repetitiveness and its unabridged old form.
　The word “euphoric kagura” is very stimulating to me, but I could not get a clear picture of what it is about even though I looked it up in various ways. However, based on my limited experience of kagura viewing, I can somehow sense the “dramatic space” nature of this form of kagura. In my imagination, the stage and the audience are united in a dramatic upsurge of excitement, and the same scene is repeated over and over, and the entire theater space is filled with a sense of euphoria.
In this Shiiba Kagura, such a theatrical space is used for 33 performances, which are rotated among the houses in the community.
　When this kagura is performed in the houses in this area, it is performed in the “dei” in the center of the house, and the “koza” is the antechamber for the musicians and caretakers. The villagers would sit on the uchiwen hokaen, the porch that flows from the stage, and enjoy this collective euphoria. The structure and style of the house itself is perfectly suited to this Kagura culture. ＜The picture of Day in the photo below shows a masked kagura dancer. ＞The modern house is still a part of modern life, but it is not yet a part of the modern house.
　Modern houses are still in the process of adjusting themselves to the pre-conventional lifestyle of modern life, but I wonder if they will be able to sublimate the “euphoria” of the houses of Shiiba into a living culture.

Posted on 6月 4th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【狩猟採集・焼き畑、落人の生存戦略 日向・平家村-3】


　九州中部の熊本県と宮崎県の中間の山岳地帯。日本三大秘境と言われる椎葉地区に逃げ延びた平家一族。
　きのうはそうした絶体絶命の状況で安寿と厨子王の安寿姫のように自己犠牲でこの一統を救った清盛の孫娘のことを想像してみた。わたしは民話の中でもこの「安寿と厨子王」の話に子どもこころに深く感動したことを覚えている。そういう女性の人生の生き方、いや自らを犠牲にして肉親を救おうとするタイプの愛があるのだと知って、男性として女性の偉大さに打ちのめされたようになったのだ。やはり清盛を生んだ一族の血脈としてのそういった英邁な精神が、こうした境遇の女性の選択から強くメッセージされる。ある意味では清盛の成功以上に、こうした局面でのいのちの活かし方、使い方こそが重要だと思える。
　一方でそのように救われた深い山間の環境のなかで、平家落人たちはその後どのような「生き残り戦略」で、現代にまでその伝承を純粋化させて生きて来られたのか。
　上の写真はこの展示住宅の記録パネルのなかの古画像。家々が寄り添うように山間の環境の中で共助してきたことがみてとれる。見るとおり平坦地はほとんど見られず、辛うじてネコの額のような平坦地には住宅を建てて、不整形に家並みが形成されている。強い傾斜が家屋群のすぐ後ろに迫り、下側も強い傾斜地に一定の「畑」が作られている。
　説明文ではこの集落の生業は、山での狩猟と木の実などの採集、そして焼き畑農業と記載されている。



山深い椎葉にはもちろん水田はほとんどなかった。水源確保が想像もつかない。主たる生業は狩猟とされる。民俗学者の柳田國男は遠野物語に先行してこの地・椎葉の狩猟を中心とした暮らしについて「後狩詞記（のちのかりことばのき）」として発表した。狩の故実を筆録したもの。これは「後」とされるが、前の狩詞記とは「群書類従」＜1793年〜1819年＞にある狩猟生活についての記載箇所のこと。
　鉄砲伝来に伴って狩の道具が弓から鉄砲に代わって誰でもが狩を容易に行えるようになったことで山の鹿や猿が少なくなったことを嘆き、弓の時代の狩について記述したとされる。この源平の時代にはもちろん鉄砲はないので、平家として弓に慣れていた人びとにとって、生業としてもっとも技術転用しやすかった可能性が高い。頼朝が鷹狩りを行ったことが記録もされているので、当然弓での狩猟は生業化しやすかったのだろう。
　三大秘境のどこでもみな平家落人伝承が残るのはそういう意味合いか。
　しかし狩猟という「技術記録」ビジュアルは残りにくい。
　焼き畑は古い農法で山の雑木を切り倒して焼き払い、そこにソバ・ヒエ・アワ・小豆などを栽培する。古写真はその乾燥の様子を表現したものと思われる。長大な縁側空間は南面していて、絶好の乾燥場所だったことだろう。この椎葉は「ヒエつき節」の本場と言われるが、そういった生活背景があると推定できる。
　水田耕作が馴染まない環境の中で地域に適合させる生き方・暮らし方の開発に、必死に取り組んできた営々たる努力の数々に、深くアタマが下がる思い。

PS:新建ハウジングDisitalでの連載記事第４弾が、5/31公開されました。
ぜひ、ご一読ください。　　https://www.s-housing.jp/archives/351127

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English version⬇

Hunting and Gathering, Slash-and-Burn, Survival Strategies of the Heike Rakunin, Hyuga, Japan-3
How did the Heike Rakunin survive to the present day? Hunting is the best livelihood for experts of bow and arrow. Other than rice paddies, they struggled to survive by cultivating other fields. …

A mountainous region between Kumamoto and Miyazaki prefectures in central Kyushu. The Heike clan fled to the Shiiba area, which is said to be one of the three most mysterious places in Japan.
　Yesterday, I tried to imagine the granddaughter of Kiyomori who saved the Heike clan by self-sacrifice like Princess Anju in the story “Anju to Kurashioh” (Anju and Kurashioh). I remember being deeply moved as a child by the story of “Anju and the King of the Kitchen,” which is one of the most famous folk tales. Knowing that there was such a way of life of a woman, or rather, a type of love in which a woman sacrifices herself to save her relatives, I felt as a man that I had been overwhelmed by the greatness of women. After all, such a heroic spirit as the bloodline of the family that gave birth to Kiyomori is strongly messaged from the choices of women in these circumstances. In a sense, the way in which life is utilized and used in these situations is more important than Kiyomori’s success.
　On the other hand, what kind of “survival strategy” did the fallen Heike warriors use in the deep mountain environment where they were saved, and how were they able to keep their traditions pure and alive until the present day?
　The photo above is an old image from the record panel of this exhibition house. The houses are nestled together in the mountainous environment, as if they were cooperating with each other. As you can see, there is hardly any flat land, and houses have been built on the flat land that barely resembles a cat’s forehead, forming an irregularly shaped row of houses. A strong slope looms immediately behind the houses, and on the lower side, too, a certain amount of “fields” have been built on the strong slope.
　The description describes the village’s occupation as hunting and gathering nuts in the mountains and slash-and-burn agriculture.

There were, of course, few rice paddies in mountainous Shiiba. It is hard to imagine how to secure a water source. The main occupation is said to be hunting. Folklorist Kunio Yanagida Kunio published a book titled “Nochino Kari Kotonoki” about life in Shiiba, which preceded Tono Monogatari (Tales of Tono) and centered on hunting. This is a written record of the facts of hunting. This is said to be a “later” version, but the former Kari Kotonoki refers to the description of the hunting lifestyle in the “Gunsho Ruishu” (1793-1819).
　It is said that the author lamented the decrease in the number of deer and monkeys in the mountains as hunting tools were replaced by guns instead of bows with the introduction of guns, making hunting easier for everyone, and described hunting in the age of the bow. Since there were, of course, no guns in this Genpei period, it is highly likely that it was easiest for people who were accustomed to archery as Heike to convert their skills into a livelihood. Since it is recorded that Yoritomo (1522-1591) engaged in falconry, hunting with a bow would naturally have been an easy occupation for him.
　This may be the reason why there are still legends of the Heike Rakunin in all of the three most remote areas in Japan.
　However, it is difficult to preserve a visual “technical record” of hunting.
　Yakihata is an old agricultural method in which small trees are cut down and burned, and buckwheat, Japanese millet, millet, azuki beans, and other crops are cultivated on the land. The old photographs are thought to represent the drying process. The long porch space faces south and would have been a perfect drying place. It is said that Shiiba is the home of “hiyetsuki-bushi,” and it can be assumed that this is the background of the daily life of this area.
　I am deeply humbled by the efforts made to develop a way of life and livelihood that fits the region in an environment where rice paddy cultivation is not used.

PS: The fourth installment of our series of articles on Shinken Housing Disital was published on May 31.
Please take a look.

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Posted on 6月 3rd, 2024 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【清盛の孫娘と那須与一弟の伝説 日向・平家落人家-2】


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　わたしとしては能登の時国家住宅以来の「平家落人」の住宅。まぁほかにも四国の古民家でそういう伝承だけはある家も見たのですが、本格的な集落ごと、その伝承を色濃く持っているものは２件目。
上の写真はこの移築住宅の説明パネルより。毎年11月に「椎葉平家祭り」という祭礼が行われる。地元には平家所縁の神社である「厳島神社」が勧請されている。源平の争乱によって日本の神社の中では「八幡」神が多数になったけれど、平家が制していれば厳島神社が多数、興っていたのかもしれない。
　その祭礼に際して神輿の上にひとりの女性が登場する。その父親が清盛の子どもたちの内の誰であるのかは不明。彼女はこの落人集落統合のひとつの象徴のような存在で「鶴富姫」とされている。
　伝承では平清盛の「孫娘」。平家一統にとってこの椎葉まで逃れてきてなお統合を維持してきたのは、こうした貴種への崇拝もあったのだろう。GoogleMapで見てもかなりの秘境。
　後に日本民俗学の祖とされる柳田國男氏がこの地を訪れそのあと、遠野に行ったということで深く民間伝承が残り岐阜県白川・徳島県祖谷と「日本三大秘境」とされるけれど、源氏方の探索はきびしく行われ、頼朝からの命令で那須与一が「討伐」を命ぜられたという。しかし与一は病気としてその弟の那須宗久〜通名「大八郎」が山深いこの地まで攻め寄せたという。
　パネルの説明文では、「戦意を失いひっそりと平和に暮らす落人たちを見て討伐をやめた」と書かれている。そして「やがて大八郎は鶴富姫と恋仲に成り、この地に永住を決意します。ところが鎌倉から帰還の命令が下り別れが来ます。そのときすでに鶴富姫は身ごもっており、もし男子ならば那須家の本願地・下野まで送るように、女子ならばこの地で育てよ、と言い残して去って行った」という。生まれた子は女子だったのでこの地で育ち、婿を取って名跡は「那須」姓を名乗って代々、この地を支配したというのだ。


　地元に残る伝承説話であり、この地域の支配者であった平家の流れを汲む貴種についての話なので、その立場から真相は改竄されている可能性が高いだろう。わたし的には鶴富姫と言う存在が落人たちの行く末を考えていわば「自己犠牲的」に身を捧げた説話と感じた次第。
　敵の攻撃軍の首領に身を捧げ、なおかつ生まれた子孫にもその名跡を名乗らせたということが、この地での「平和構築」にとってどれほど偉大な決断であったかと偲ばれる。
　さらにそういった共有の「思い」がこの落人集落の永続性を担保しつづけたのではないか。自ら身を捧げて一族を守る厨子王の姉「安寿」たらんとしたのだろうか。女性は偉大だと深く思わされる。

English version⬇

Legend of Kiyomori’s Granddaughter and Her Brother Yoichi Nasu, a Heike Rakunin Family in Hyuga-2
　Did the princess, who was a noblewoman related to Kiyomori and could have been a court noble if she had been in the capital, self-sacrificingly devote herself to an enemy general? Yasutoshi and Kurashioh? …

For me, this is the first “Heike Orachito” house I have seen since the Tokikoku residence in Noto. Well, I have seen other old minka houses in Shikoku that have only such traditions, but this is the second one that has a full-fledged village with its own traditions.
The photo above is from the explanatory panel of this reconstructed house. Every year in November, a festival called the “Shiiba Heike Festival” is held. Itsukushima Shrine, a shrine related to the Heike family, is recommended to the local people. Although the Genpei wars have made the “Hachiman” deities predominate among Japanese shrines, many Itsukushima shrines might have sprung up if the Heike had been in control of the area.
　On the occasion of the festival, a woman appears on top of a portable shrine. It is not known who her father was among Kiyomori’s children. She is said to be “Tsurutomi Hime,” a symbol of the integration of the Ochinin community.
　According to tradition, she is the “granddaughter” of Taira no Kiyomori. The Heike line escaped to Shiiba and still maintained their unity, probably due to the worship of such a noble species.
　Kunio Yanagida, who later became the founder of Japanese folklore, visited this area and later went to Tono, so it is considered one of Japan’s three most secluded areas, along with Shirakawa in Gifu Prefecture and Iya in Tokushima Prefecture, where folklore remains. However, Yoichi was ill, and his younger brother Munehisa Nasu, known as “Daihachiro,” attacked this area deep in the mountains.
　The explanation on the panel reads, “He saw the fallen soldiers who had lost their will to fight and were living peacefully, so he decided not to attack them. Daihachiro eventually fell in love with Princess Tsurutomi and decided to live here permanently. However, the order to return came from Kamakura and they parted. If it was a boy, he told her to send him back to Shimono, the Nasu family’s main residence, and if it was a girl, he told her to raise the child here. Since the child was a girl, she grew up in this area, and she took a son-in-law and assumed the family name of “Nasu” and ruled the area for generations.

The story is a local legend about a noble descendant of the Heike clan that ruled the area, so the truth is likely to have been falsified from that standpoint. In my opinion, the story is about Tsurutomihime, a woman who sacrificed herself for the fate of the fallen soldiers.
　I can only imagine how great a decision it must have been for the “peace-building” of this land to have offered herself to the leader of the enemy’s attacking army and to have her descendants bear the name of the leader.
　Furthermore, such shared “feelings” may have continued to ensure the permanence of this Ochijin community. I wonder if she devoted herself to become “Anju,” the elder sister of King Zurikio, who protected the family. It makes me think deeply of the greatness of women.

　

Posted on 6月 2nd, 2024 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

【日向椎葉の平家落人の民家-1】




　昨日、伝統的建造物群保存地域のご紹介をしたので、引き続いて大阪豊中の日本民家集落博物館で見た九州の住宅の事例紹介。さすがに九州はあんまり旅する機会もないので、薩摩の在郷武士の「屯田兵」のモデルとされる住宅群とかくらいで他地域と比較してごく少数。
　そんなことから日向、宮崎県ということで興味深く拝見していた次第。
　で、この家の由来を見ているとなんと、平家の落ち武者伝承の一族の住宅らしいとのこと。四国では各地で山の中腹などの位置に「隠れ里」のように落ち武者住居が建てられている。そうした場合、山の中腹などの平坦地のごく狭い敷地に建てるものだから、山腹に沿って細長い間取りの家になる。
　日向でもまったく同様で、日向・椎葉の建築地に建てられていた写真を見るとまんまその通りの立地環境であります。家の後背は山腹に接しているので、窓のない板張りにして湿気や落石から建物を守ろうとしている。こういう知恵で8-900年近い年月を隠れ住んで生き延びてきたということだろう。
　よく考えるのだけれど、たとえば今回の能登半島地震で被害を受けた「時国家住宅」も平時国を祖とする落人ということになるけれど、かの家の場合には日本海交易という商業資本として生き残ってきて、幕府側とも折り合いを付けてきたということが想定できる。時国家からは昭和の時代になって宰相・田中角栄を断罪した裁判官も輩出している。歴史の中で生き延びる一族の知恵に深く打たれる。
　わたしの想像としては義経が日本海ルートで奥州に逃れ得たのは、このような一族との交渉を表しているのかも知れない。しかし、日向や四国山中などの地域ではどのような「生業」が可能だったのか、成立した幕府体制という軍事暴力至上の強権政治体制の中で、どのように「折り合い」を付けていったのか、興味をそそられる。
　ただ、頼朝が全国制圧を仕上げた後、東大寺大仏殿の再建に協力し、その落慶法要に呼ばれて行った際には、超戒厳令のような状況だったとされ、武家政権側としても刺客など「落ち武者勢力」に極度に緊張して対応し、そういうなかで国内和平の「落とし所」を探ってもいたのではないだろうか。
　内乱状況が承久の変というカタチで顕在化するに及んで、武力一辺倒ではその後の国内平和維持はおぼつかない。そのように考えて、高く遠い山里に「隠れ住んで」いる連中まで鎮圧することを停止したように思う。
　で、落ち武者一族側としても「住めば都」ではないが、南面の大開放の居宅の思いの他のいごこちの良さに充足して、里人との経済圏構築に専念していったのではと推測する。いかがだろうか？
　＜内部写真含めて，この項あしたに続く＞

English version⬇

Minka of the Heike Rakunin in Hyuga Shiiba-1
Exploration of an old private house in Miyazaki Prefecture, the home of a military family that fought in the domestic wars, at an old private house garden in Toyonaka, Osaka. The relationship between the family and the house, which may have suffered a strange fate, is discussed. …

Yesterday, I introduced some examples of houses in Kyushu that I saw at the Museum of Japanese Folk Houses and Villages in Toyonaka, Osaka, following on from my introduction of areas where traditional buildings are preserved. As one would expect, I don’t get a chance to travel much in Kyushu, so I only saw a small number of houses that are said to be models of “Tondabyo” houses built by the local samurai in Satsuma, compared to other areas.
　So I was interested to see this house in Hyuga, Miyazaki Prefecture.
　I was interested to learn about the origin of this house, and to my surprise, it is said to have been the residence of a family in the tradition of fallen warriors of the Heike clan. In Shikoku, there are many residences of fallen warriors built in the middle of mountains as “hidden villages” in various places. In such cases, the houses are built on a very narrow plot of land on a flat area such as a mountainside, so they have a long and narrow layout along the mountainside.
　The same is true in Hyuga, and the photos of the houses built on the building sites in Hyuga and Shiiba show the exact location of the houses. Since the rear of the house borders the mountainside, it is boarded up with no windows to protect the building from humidity and falling rocks. This kind of wisdom must have allowed the house to survive in hiding for nearly 8-900 years.
　I often think that, for example, the “Tokikoku Houses” damaged in the Noto Peninsula earthquake were also built by a fallen warrior, who was the ancestor of Taira Tokikoku, but in the case of the Tokikoku family, they survived as a commercial capital trading on the Sea of Japan and were able to come to terms with the shogunate side. The Jikkoku also produced a judge who condemned Prime Minister Kakuei Tanaka in the Showa period. I am deeply impressed by the wisdom of a family that survives in history.
　In my imagination, the fact that Yoshitsune was able to escape to Oshu by the Sea of Japan route may represent such a negotiation with the clan. However, I am intrigued to know what kind of “livelihood” was possible in areas such as Hyuga and the mountains of Shikoku, and how they “came to terms” with the military violence that was the supreme political power of the shogunate regime that was established.
It is said that Yoritomo was under martial law when he was summoned to the anniversary ceremony of the Great Buddha Hall of Todaiji Temple after he had conquered the whole country.
　The civil war that had come to the fore in the form of the Jokyu Incident made it difficult to maintain peace in the country if they relied solely on military force. With this in mind, they stopped trying to suppress those who were “living in hiding” in high and distant mountain villages.
　And, as for the fallen warrior clans, although it is not the same as “If you live there, you are in the capital,” I suspect that they were satisfied with the comfort of their large open residences on the south side and devoted themselves to building an economic circle with the villagers. What do you think?
　＜(See the next section, including interior photos, in the next issue.

Posted on 6月 1st, 2024 by 三木 奎吾
Filed under: 住宅マーケティング | No Comments »

【馴染み宿が「重要伝統的建造物群保存地区」だった】



　重要伝統的建造物群保存地区っていう長すぎる命名（笑）。どうもこういうのは、仕方なく指定するけれど、官僚機構としてはあんまり好ましくないとでもいった無言の抵抗も感じる。
　以前、鈴木大隆さんが伝統木造派のみなさんの会合に出席して、断熱気密の重要性について孤軍奮闘で戦っている様子をはるかに後方席で、小さい声で応援していたことがありますが、参集されたみなさんはおおむね「日本の伝統建築を穢す断熱材など許しがたい」みたいな雰囲気・圧力を感じ続けていた。
　その建築美への愛はよく理解できる。しかし北海道に移民した日本列島の人間は皆一様に、防寒対策の致命的欠陥に身を以てさらされ、それへの「応答」の結果として、寒冷対応技術を開発してきた。なので、マザーに於いては同じジャパンなのですよ、と言いたかった。
　しかし、一方で本州地域をあちこちと「住宅建築行脚」するようになると、そういうみなさんが推奨される古建築の美感に癒されている。
　きのう奈良京都のオーバーツーリズムについて書きましたが、奈良県には第２番目の人口都市・橿原がある。明治期になって初代天皇の神武天皇を祀る「橿原神宮」が創始されたが、古来、奈良盆地の交通の重要地点として栄えてきた都市。大阪方面から伊勢に行くには、横大路と言われた盆地の横断道が利用され、その最重要宿泊地域として橿原は発展してきた。現代でも人口10万人超。
　奈良盆地南部地域一帯は、飛鳥の宮などのひなびた史跡群が密集している。クルマで走っていると、つぎつぎに「え、こんなとこに」っていう発見があって、いくら旅程を組んでいても足りないほど。そしてそれらがどこもさりげなく、ひっそりと佇んでいるのですね。「あら、振り向いてくれてありがとう、よかったら見ていってくださいな」。
　そんなことから、徐々に橿原にホテルを探して宿泊している。わたしは「泊まれればそれでいい」みたいなコスパ重視男ですが、ふと検索したホテルが、この重要伝統的建造物群保存地区・八木町。あんまり期待も何もしていなかったけれど、駐車場無料でホテル前にある利便性。到着してから周囲を見渡したら、ごらんのような古建築が総数300軒もあるのだという。裏手には古風な神社もあって、空気感が非常に好ましい。聞いたらこの町でも著名な古建築住宅の縁戚の方が経営されている。
　橿原で重要伝統的建造物群保存地区というと、堺の豪商・今井宗久の本家がある「今井町」が有名でこちらは500軒超の古建築がある。わたしの数寄なので写真もたっぷり撮影してあるけれど、こういうオーバーツーリズムに毒されていない地域、頑張って欲しいですね。

English version⬇

A familiar inn was in the “Important Preservation District for Groups of Traditional Buildings.
The traditionalists, who praise old buildings, hate thermal insulation and airtightness, but the reverse is not true. I like it even if they don’t like it. …

The name “Important Preservation Districts for Groups of Traditional Buildings” is too long (laughs). I feel that the bureaucratic structure does not really like this kind of designation, even though they have no choice but to do so, and I sense a silent resistance.
　I once attended a meeting of the traditional wooden construction group, where Mr. Daitaka Suzuki was fighting a solitary battle about the importance of insulation and airtightness, and I was cheering him on in a low voice from a far back seat. I could understand their love for the beauty of architecture.
　I can well understand their love for the beauty of architecture. However, all the people of the Japanese archipelago who immigrated to Hokkaido were exposed to the fatal flaw in cold protection measures, and as a result of their “response,” they have developed cold-responsive technologies. Therefore, I wanted to say that it is the same Japan in Mother.
　However, on the other hand, as I have been on a “residential building tour” around the Honshu region, I have been comforted by the beauty of the ancient architecture that you have recommended.
　Yesterday I wrote about over tourism in Nara-Kyoto, and in Nara Prefecture there is the second most populous city, Kashihara. Kashihara Shrine, dedicated to the first emperor of Japan, Emperor Jinmu, was founded in the Meiji period (1868-1912), and the city has prospered since ancient times as an important transportation point in the Nara Basin. To reach Ise from the Osaka area, a cross-basin road known as Yoko-oji was used, and Kashihara has developed as the most important lodging area for these travelers. Even today, the population of Kashihara exceeds 100,000.
　The southern area of the Nara Basin is densely populated with Asuka’s palace and other historical sites. Driving around in a car, one after another, you will discover something new, and no matter how many itineraries you have planned, you will never have enough time to see it all. And all of these places are so unobtrusive and hidden. I was always surprised at how many places I found in Kashihara, and how many places I found in my itinerary that I could not make up my mind to visit.
　That is why I am gradually looking for a hotel in Kashihara and staying there. I am a cost-conscious man who is satisfied as long as I can stay at a hotel, but I suddenly searched for a hotel in Yagimachi, an important traditional building preservation district. I didn’t have high expectations for the hotel, but it was conveniently located in front of the hotel with free parking. When I arrived at the hotel, I looked around and saw that there were a total of 300 old buildings, as you can see. There was also an old-fashioned shrine in the back of the hotel, which gave it a very pleasant atmosphere. I asked him about it, and he told me that it was run by a relative of a well-known old architectural family in this town.
　The most famous important traditional building preservation area in Kashihara is “Imai-cho,” where the main house of Munehisa Imai, a wealthy merchant from Sakai, is located, and there are over 500 old buildings in this area. I took a lot of photos of this area because it is my neighborhood, but I hope that the area is not poisoned by over-tourism and that it will do well.
　

Posted on 5月 31st, 2024 by 三木 奎吾
Filed under: 出張＆旅先にて | No Comments »

【止利仏師さん肖像画と飛鳥大仏】



　関西方面などに行くと最近、観光客それも多様な地域からの海外のみなさんの群衆ぶりに驚かされる。コロナ禍がようやく一段落、一般的な疾病扱いになって特別扱いしなくなったことで、一気に海外のみなさんが円安という非常に大きな後押しで、殺到しているように思われます。
　このブログでも奈良興福寺の阿修羅像への追慕の気持ちを書いたのですが、先般、やはりちょっとはご挨拶に行きたいということで参観してきた。宿泊した大阪市内から、ほぼ１本道みたいな走行でレンタカーでスイスイと移動した。そして興福寺の駐車場（1000円）にもすぐに入れてラッキー、だったのですが、さてそこからがスゴい人並み。
　小中学校、高校などの修学旅行とか、多様な地域からの海外観光客のみなさんでごった返し状態。チケット購入もままならない。

　なんですが、まぁお目当ての阿修羅像前では、かなり長時間、警備役の僧侶の方にもお話を伺えて、いろいろな情報をお教えいただきました。
　で、その後「せっかく来たのだから」と興福寺境内、奈良国立博物館などを散策しようとしたのですが、まぁちょっとすごいオーバーツーリズム。さすがに30分ほどで「ひとに疲れる」状態に。
　やっぱり人間、それぞれの心理の平衡を維持するには一定の「ひととの距離感」みたいな要素が大きい。ということでほうほうの体で奈良の観光の渦から「落ち延びて」心理の平衡を得たいと、奈良盆地を南下して、飛鳥寺へと道を向かっておりました。
　で、上の写真２点のような久しぶりの「邂逅」。
　止利仏師さんの顔の絵はときどきWEBなどで見かけることがあったけれど、それなりの画面に配置された絵像を見て、なんともうれしくなっていた。その下の大仏さんの表情は、わたしの大好きなお顔。
　なんとなくエラそうではなく、どこかとぼけたような味のある表情。歴史上なんども火災にあって、カラダのあちこちが喪失されたりしているけれど、この顔部分だけは原形、止利仏師さんの造仏が偲ばれる表情とされている。
　で、この飛鳥寺まで来ると、奈良の大喧噪はいったいどこの世界？と思えるほどの静寂が支配してくれている。
　すっかり明日香周辺での散策が定番になって来て、京都・奈良の観光爆発みたいな状況には、どうもこころが萎えていく一方であります。京都にはしばらく足は向かないか、相当「裏街道」みたいな行脚に，今後はなって行きそうであります。

English version⬇

Portraits of Buddhist priests and the Great Buddha of Asuka
The sightseeing explosion in Kyoto and Nara is overwhelming. It is far from the situation to let one’s mind play with the stage of history. On the other hand, in the Asuka area, silence reigns. A heart-warming trip. Kyoto, Nara

When I visit the Kansai area, I am amazed at the crowds of overseas tourists from various parts of the world. It seems that now that the Corona disaster has finally subsided and the disease is no longer treated as a general illness, people from overseas are rushing to visit Japan, thanks to the extremely large influx of people from overseas, which has been boosted by the weak yen.
　I have written in this blog about my feelings of remembrance for the Ashura statue at Kofukuji Temple in Nara, and recently I visited the temple because I still wanted to pay a little visit to it. From Osaka City, where I stayed the night, I drove almost like a single road, and I moved there smoothly in a rented car. I was lucky to get into the parking lot of Kofuku-ji Temple (1,000 yen), but from there, the crowds were huge.
　The place was packed with people from elementary, junior high, and high schools, school excursions, and overseas tourists from various regions. We couldn’t even buy tickets.

I spent quite a long time in front of the statue of Ashura, which I was looking forward to seeing, and I was able to talk to the priest who was guarding the statue, and he gave me a lot of information.
　After that, we decided to take a walk around the Kofukuji Temple grounds and the Nara National Museum, but it was a bit too much of an overtourism. After about 30 minutes, I became “tired of people”.
　I guess a certain “distance from people” is important to maintain the psychological equilibrium of each human being. So, I went southward through the Nara Basin to Asukadera Temple, hoping to “escape” from the vortex of sightseeing in Nara and to gain psychological equilibrium.
　And I had a “chance encounter” after a long time, as shown in the two photos above.
　Although I had occasionally seen pictures of the face of Mr. Toributsushi on the web and other places, I was very happy to see the picture image placed on a screen of its own size. The expression on the face of the Great Buddha below is one of my favorite faces.
　It is not a somewhat formal expression, but rather a somewhat bland one. Although the statue has been destroyed by fire many times in its history, this part of the face is the original form and is said to be the expression of the Buddha created by Buddhist priest Toributsuji.
　When I arrived at Asukadera Temple, I felt as if I was in a different world from the noisy one in Nara. The quietness of the temple is so great that it makes you wonder where in the world the great bustle of Nara is.
　I have become accustomed to strolling in the Asuka area, and the sightseeing explosion in Kyoto and Nara is starting to wear on my mind. I will probably not visit Kyoto for a while, or I will probably take a “backstreet” type of trip in the future.

Posted on 5月 30th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

【北海道人の庭とは「借景」 新・花鳥風月か】


　さて住宅とワンセットとして考えられる「庭」。本州地域の名建築的な住宅では、そのほとんどでいわゆる大名庭園的・数寄屋道楽みたいな和テイストの庭園がこれ見よがしに作庭されている。
　そういった趣味生活領域はキライではなく、むしろ日本人としての心理のヒダに深く「刺さって」くる。けれども一方で、そのままでは、住宅建築本体では高断熱高気密が必須で積雪対策が庭環境としても絶対条件である北海道住宅では、ちょっと「そのままはムリ」と思ってブログテーマにしてみた。
　で、きのうは司馬遼太郎記念館になっている作家の住宅と庭についてもご紹介した。
　司馬氏は、あるがままの自然な雑木林のようなありように「数寄」を感じていたようだった。北海道人としては、ある種のシンパシーを感じていた次第。
　そういった流れから、北海道人の庭、あるいは外部の景観との心理の「対話」ってどんなものかと考えて見て、ひとつの画像がこころに浮かんできた。それが上の写真。
　北海道十勝の森の中の美術館からの「借景」硝子窓。
　住宅サイズではないけれど、いわば心理的に北海道の大きな空、ゆたかな表情を見せてくれる自然と、生きるリズム感の部分で「同期」していると思われる。
　わたしの個人的な心理の光景として、３歳の時から移転してきた札幌のわが家、それは札幌市中央区の北大植物園の西側立地で、窓からは鬱蒼とした植物園の森がある光景がこころにある。そして空を見上げると東北東方向には、ときにゆったりと、またときにはかなりのスピードでさまざまに表情を変えながら移動する「雲の光景」があった。
　これは札幌からその方向に位置する石狩川河口からその流域に沸き立つ雲たちだった。雄大な石狩川が日本海に注ぎ流れていくときに海面との温度差から、その河川流域に沿って複雑な形状の雲を作って行く、その様子がなんとも不思議であり、そして自然が「生きている」と感じていた心理の起源だった。
　庭というものが人間のこころと自然との「対話」環境創造であるとすれば、北海道の自然はそのように切り取って感受するというサイズをはるかに超えている。そして幼い頃のわたし同様に、それぞれの育った環境毎に、北海道の自然と心理同期する境界接点「窓」がそれぞれにあるのだと思う。
　自分で家を建てたとき、敷地も選択したのだけれど実際に住んでみてから気付かされたのは、幼い頃と似たような、遠い石狩川流域との方角的位置関係と、家の前面にほかの家がないという視野環境の同一性だった。こじつけかも知れないけれど、この立地環境を選ぶとき、無意識の部分で「いいかも」という認識があったのかも知れないと思う。
　わたしのデスク環境は、この石狩川が生み出す雲の表情を多少なりとも感受できる方角にある。青空なのにその方向にだけ沸き立ち、うごく雲を感じるとき、あるやすらぎがある。

English version⬇

Hokkaido people’s gardens are “borrowed landscapes,” a new “Kacho-fu-getsu” (flowers, birds, winds, and the moon).
A garden is a “dialogue” between the mind and nature to create an environment. There may be a difference in the way gardens are created with artistic intent and in areas where the size of nature is large to begin with. …

A “garden” is considered to be one set with a house. Most of the famous architectural houses in the Honshu area have Japanese-style gardens of the so-called “daimyo’s garden” or “sukiya-douraku” style.
　I am not averse to such a hobbyist lifestyle, but rather, it “sticks” deeply in the folds of my Japanese psyche. On the other hand, however, I thought it would be a bit “impossible” to create such a garden in Hokkaido, where the house itself must be highly insulated and airtight, and where snow accumulation is an absolute requirement for the garden environment.
　Yesterday, I also wrote about the house and garden of Ryotaro Shiba, the writer whose house is now part of the Ryotaro Shiba Memorial Museum.
　Mr. Shiba seemed to feel “sukiyaki” in the natural wooded area as it is. As a Hokkaido native, I felt a certain sympathy for him.
　This led me to wonder what kind of psychological “dialogue” Hokkaido people have with their gardens or external landscapes, and an image came to mind. That is the photo above.
　It is a “borrowed view” glass window from a museum in a forest in Tokachi, Hokkaido.
　Although not the size of a house, it seems to be psychologically “in sync” with the big sky of Hokkaido and the abundantly expressive nature, in terms of the sense of rhythm of life.
　As a personal psychological scene, my home in Sapporo, where I have lived since I was three years old, is located on the west side of the Hokkaido University Botanical Garden in Chuo-ku, Sapporo City, and from the window I can see the dense forest of the garden. When I looked up at the sky, I saw a “cloud scene” moving in the east-northeast direction, sometimes slowly and sometimes quite quickly, changing its expression in various ways.
　These were the clouds rising from the mouth of the Ishikari River, which is located in the direction from Sapporo, to the basin of the Ishikari River. When the majestic Ishikari River flows into the Sea of Japan, the temperature difference between the sea surface and the Ishikari River makes clouds of complex shapes along the river’s basin.
　If a garden is an environmental creation of “dialogue” between the human mind and nature, then the nature of Hokkaido is far beyond the size of such a cutout to be perceived in this way. I believe that, like me as a child, each upbringing has its own boundary contact point or “window” to psychosynchronize with the nature of Hokkaido.
　When I built my own house, I chose the site, but after actually living in the house, I realized that it was similar to my childhood in terms of the directional relationship with the distant Ishikari River basin, and that there were no other houses in front of the house, which made it an identical viewpoint environment. It may be a coincidence, but I think that when I chose this location, I may have had a subconscious awareness that it might be a good choice.
　My desk is located in a direction that allows me to perceive the expression of the clouds created by the Ishikari River, even if only to a certain extent. When I feel the clouds rising and moving only in that direction in spite of the blue sky, I feel a certain peacefulness.

Posted on 5月 29th, 2024 by 三木 奎吾
Filed under: 住宅マーケティング | No Comments »

【司馬遼太郎が好んだその地の雑木林的「庭」】


　きのう日本的な花鳥風月的「名庭園」志向についてふれた。
　温暖地日本の「住居」の規範伝統、その高級表現を考えて行ったときに、縁を介した作庭というものを「愛でる」床の間付きの座敷という結論が、和の普遍的志向かと思えるワケ。
　で、日本の生活文化性のなかに、そういった花鳥風月とそれを感受する精神性を重視するという大きな領域が存在すると見切れるのではないかと。そういう「わび寂び」のような精神の地平を獲得した人間性に、はるかな優越性を認めるような精神文化の風土だと。
　そうした作庭とそれを愛でる暮らしようというのは、北海道でもそれなりに試みられはしたけれど、それは自ずと「破綻」する。開放的な縁側を介して美感あふれる作庭をした住宅について側聞したことがあるが、必然的に居間に大開口が出来て極度の寒冷が襲ってきて、さらに縁の部分に掛けた軽量級の屋根が冬期の積雪過重に耐えられなかったという。
　冬期、積雪開始が12月として、冬中〜３月いっぱいは堆雪でもちろん庭木はみごとに雪に被覆され、毎日そういう単調な堆雪場所を眺め暮らしていたと話されていた。春になってもそのまますぐに庭木を楽しめるワケではなく、冬囲いを解放させて樹木の再生緑化を待つことになる。そもそも常緑の繊細な緑には、そういう越冬力はあまり期待できない。
　多大な労力を掛けて、本当に楽しめそうなのは夏期のほんの数ヶ月。
　北海道と積雪条件では似た環境とも言える会津の大名庭園の風雅な建築は積雪過重で何度も破綻し、たいへんなコストを掛けて、何度も建て替え続けたとされている。
　そんな「名庭園」志向に対して、写真の東大阪の司馬遼太郎記念館としていま公開されている作家の家では、その庭に地元地域のあるがままの自然な植生が植え込まれていた。また各地のファンの方から名もない雑木も氏の「数寄」に合わせて贈呈されたりしていたとされる。司馬遼太郎氏はそういう庭をこよなく愛していたとのこと。
　北海道でもあり得るのはこういう作庭の志向性だろう。しかし花より団子の北海道人は、BBQのステージとしたり、家庭菜園化することが多いとコメントを寄せられた方もいた。
　家庭菜園では家族のリクエストでたとえばアスパラなどのお気に入り野菜類が植え込まれるので、やはりコンセプトは「花より団子」一択なのだろうか。
　しかしそれ以上に、北海道ではチマチマと作庭して風雅なミニ「自然」を楽しむよりも、ちょっと目を転ずれば広やかな大空と、大自然のいとなみが目に飛び込んできてくれる。その魅力に比べれば、北海道人はわびさび的な作庭には興味が向かないのだと思う。
　耽美的な大名庭園、深遠なわびさびを求める風雅な志向性は、やはり「ムリ」一択。なんとも身も蓋もない、というところだろうか？

English version⬇

The wooded “garden” of the area favored by Ryotaro Shiba.
The “dumpling” orientation is more toward vegetable gardens to enjoy greenery while satisfying one’s appetite rather than elegant gardens, and more toward a dynamic BBQ stage than a flower garden. This kind of orientation may be possible somewhere in between. The garden

Yesterday, I wrote about the Japanese “famous garden” orientation in the “Kacho-fu-getsu” style.
　When I think about the normative tradition of “residence” in warm climate Japan and its high-class expression, I conclude that a tatami room with an alcove for “appreciating” the garden through an open veranda is a universal orientation of the Japanese style.
　I believe that there is a large area of Japanese culture that emphasizes the spirituality of appreciating the beauty of flowers, birds, wind, and the moon. It is a spiritual and cultural climate that recognizes the superiority of humanity that has attained such a spiritual horizon of “wabi sabi.
　Such gardens and a way of living that enjoys them were tried to a certain extent in Hokkaido, but they naturally “broke down. I once heard about a house with a beautifully designed garden on the open porch, but the living room inevitably had a large opening, which was extremely cold, and the lightweight roof over the porch could not withstand the excessive snow accumulation during the winter.
　The garden trees were covered with snow from mid-winter to the end of March, and he used to look at the monotonous snow-covered area every day. In the spring, the garden trees are not immediately ready for enjoyment, but rather, they must be released from their winter enclosure and wait for the trees to regenerate and green up. In the first place, such wintering power cannot be expected from delicate evergreen plants.
　After a great deal of effort, the trees can only be truly enjoyed for a few months during the summer season.
　The elegant architecture of the Daimyo Gardens in Aizu, an environment similar to that of Hokkaido in terms of snow accumulation, is said to have failed many times due to excessive snow accumulation, and had to be rebuilt many times at great cost.
　In contrast to such “famous gardens,” the writer’s house, which is now open to the public as the Ryotaro Shiba Memorial Museum in Higashi Osaka, as shown in the photo, has natural vegetation of the local area planted in the garden as it is. Fans from all over the world are said to have presented him with unnamed trees and shrubs for his “sukiyos”. Ryotaro Shiba loved such gardens.
　This kind of garden is also possible in Hokkaido. However, one commenter said that Hokkaido people, who prefer dumplings to flowers, often use their gardens as a stage for BBQs or as a vegetable garden.
　In the vegetable garden, favorite vegetables such as asparagus are planted at the request of the family, so perhaps the concept of “dumplings rather than flowers” is still the only choice.
　But more than that, in Hokkaido, rather than enjoying the elegant miniature “nature” of a small garden, one can just turn one’s eyes and see the wide open sky and the natural beauty of nature. Compared to the charm of such gardens, Hokkaido people are not interested in wabi-sabi style gardens.
　For the aesthetic daimyo’s garden and the elegant orientation that seeks the profound wabi-sabi, the “muri” is the only choice. It’s a bit of a stretch, isn’t it?

Posted on 5月 28th, 2024 by 三木 奎吾
Filed under: 住宅取材＆ウラ話 | No Comments »

【日本住宅の中核「庭」文化と北海道】


　最近、日本各地、主に東京・関東と関西・中部地域の住宅探訪の機会が増えている。
　まぁ人口規模でいえば８割程度の「住文化圏」地域ということになるだろうか。公開されている住宅、それも著名な事跡を残した人物の居宅という条件付きではあるので「中流」ではなく、一般的には「高級住宅」ではあるだろう。
　そういう住宅では、日本人の住宅文化の「伝統」がより強く反映された様相をみせてくれる。北海道の住宅人として、そこで強く感じさせられるのが写真のような「庭」と住宅の関係。
　言うまでもなく北海道では多くの地域で多量の「降雪」がある。
　生活上、この雪に対して通常的な人間生活維持のためにある意味「戦い」を余儀なくされる。まずは人間同士の社会活動の維持・交流にとって、移動交通の最大の障害になってしまう。道路に大量の降雪があれば、必然的に人間生活は利便性を阻害されるので、あるいは除雪したり、堆雪場所と除雪空間を整理して仕分けて移動交通の便をつねに確保する必要性に迫られる。
　冬の間、北海道人のアタマのなかには、この外的条件が徹底して刷り込まれてくる。否応ない、生活の困難との「戦い」に無条件で向かわなければ生きていけないのだ。
　そういった気候条件下では、自分の生活空間の利便性確保が第一。そうなると、たとえば自宅の敷地が広大だとして、まずは公的な除雪がされた移動交通の「道路」に至るまでの生活通路の除雪が必要で、その絶対条件確保ということが最優先される。
　そのような条件下では、写真のようなゆたかな「庭空間」を維持するための「冬囲い」も相当重厚に対策しなければ、春になってすべての庭木が全滅していることになる。
　日本民族として、非常に新規性のある外部環境と言えるだろう。
　必然的に北海道では庭という概念は、それまでの日本文化概念とは変容を余儀なくされる。北海道人にとっては庭木よりも、外での「バーベキュー空間」というような、いわば「花より団子」の方向に向かっていくことになる。奥ゆかしさ、というような日本生活文化に対しては、より即物的な方向に向かって行かざるを得ない。
　一方で、写真のようなゆたかな植栽をその主人の人格表現、家の品格としても考える文化圏では、こういった「丹精込めた」庭との応答ぶりが、ライフスタイルの重要ポイントになる。
　日本文化のキモにある「花鳥風月」は、実はこうした庭文化との精神的応答がいつしか伝統になってきた軌跡を表しているようにも思える。
　日本人としての内面の文化性を共有する人間としては、こういった庭園美には深く癒される一方、これムリという内語を持たざるを得ない。　
　さてこういう不条理は、どのような落とし所に向かっていくのだろうかと、深く興味を持たざるを得ない。

English version⬇

The “Garden” Culture at the Core of Japanese Housing and Hokkaido
At the core of Japanese housing culture, there is a native culture and sense of values that respond to the beauty of gardens and love of flowers, birds, wind, and the moon. There is a huge gap between Hokkaido and Japan, which is impossible to realize as it is. The “garden” culture and Hokkaido

Recently, I have been having more and more opportunities to explore houses in various parts of Japan, mainly in the Tokyo-Kanto and Kansai-Chubu regions.
　In terms of population size, these areas are about 80% of the “residential culture zone”. The houses are open to the public, and since they are the residences of famous people who have left their mark, they are not “middle class,” but are generally considered to be “luxury residences.
　In such houses, the “tradition” of Japanese housing culture is reflected more strongly. As a house owner in Hokkaido, I am strongly impressed by the relationship between the “garden” and the house, as shown in the photo.
　Needless to say, many areas in Hokkaido have a large amount of snowfall.
　In our daily lives, we are forced to “fight” against this snow in a sense in order to maintain normal human life. First of all, it is the biggest obstacle to mobile transportation for the maintenance of social activities and interaction among humans. When there is a large amount of snowfall on the roads, human life is inevitably hampered by the necessity of clearing snow or organizing and sorting out snow storage areas and snow removal spaces to ensure the convenience of mobile transportation.
　During the winter, these external conditions are thoroughly imprinted in the minds of the people of Hokkaido. They are forced to “fight” against the difficulties of life to survive.
　Under such climatic conditions, the first priority is to secure the convenience of one’s living space. Then, for example, if the site of one’s home is vast, the first priority is to secure the absolute conditions for snow removal, which is necessary to remove snow from the living corridors leading to the “roads” for official snow removal of mobile traffic.
　Under such conditions, if the “winter enclosure” to maintain a generous “garden space” like the one in the photo is not also heavily protected, all the garden trees will be completely destroyed in the spring.
　As a Japanese ethnic group, this is a very novel external environment.
　Inevitably, the concept of a garden in Hokkaido is forced to undergo a transformation from the previous Japanese cultural concept. Rather than gardens and trees, Hokkaidoans are now more interested in “barbecue space” outside, in the direction of “dumplings over flowers,” so to speak. In contrast to the Japanese lifestyle and culture, which is characterized by a sense of “modesty,” the direction of the Japanese people is toward a more immediate and materialistic approach.
　On the other hand, in cultures that consider rich planting as an expression of the owner’s personality and the dignity of the house, such as the one in the photo, the response to a “meticulous” garden is an important aspect of the lifestyle.
　Kacho-fu-getsu,” a key element of Japanese culture, seems to represent a spiritual response to the garden culture that has become a tradition over time.
　As a person who shares the inner cultural nature of the Japanese, I am deeply comforted by the beauty of these gardens, but at the same time, I cannot help but have an internal language of “I can’t do this.　
　I cannot help but be deeply interested in how this kind of absurdity will be resolved.

Posted on 5月 27th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

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