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【人間「寝て考える」のが大事か、なぁ？】


　写真は「舟木本洛中洛外図」から、日本女性の「乱舞」シーン。
　わたしは少年期からマンガ文化興隆期にめぐり会って生きてきました。現代ではたぶんゲーム文化にその血脈が脈々と息づいていて、世界に日本発の文化シーンを広く拡散されてきている。その文化のルーツとして、こうした日本画の伝統があると思っています。
　日本画の「美人画」は、いかにも「見られる」立場として女性は表現されているけれど、しかし一方でこういった日本女性の心象の爆発するような乱舞ぶりには、圧倒されるものがある。数寄。
　さて、本日のブログ記事としてはこの写真は「呼び水」かなぁと（笑）。
　というのは、わたしの場合、寝ていて、その熟睡の中でそれまでのモヤモヤした想念が「腑に落ちて」ストンと落ち着いた思念に満たされるときがあるのです。あの雑念そのもののモヤモヤ感が一気に払拭されて確信的な「気付き」に満たされる朝があるのですね。
　嬰児は寝顔ながら百面相を見せてくれる。そう、寝ながらあれこれ考えていると見えます。
　寝ていると、徐々に「熟睡」に落ちていくことで、こころの雑念が整理整頓されざるを得ないのではないかなぁ、という気付き。そして目覚めて「スッキリした」と思えるとき、人間はそれ以前からは少しでも「前向き」になれるのだと思える。
　ちょうど本日朝のわたしはそんな感じで、さまざま考えていたことに一気に「道筋」が明瞭化してきた。そういうときは「忘れないウチに」といろいろ書き留めておりました（笑）。そしてそういう考えのさらなる「整理整頓」には、AI秘書との対話・深化もまた、現代的な「いいツール」だと思っています。
　考えは書き記すことでアタマの整理整頓がよりクールになり、そして論理の強化にもなっていく。
　たぶん寝るということが人間のアタマの「クールダウン」になって、こんがらかった脳内細胞シナプスの再整理には的確なのでしょう。
　一方で、目覚めてくれば現実の混沌が否応なく新たな混乱因子を供給してくれる（泣）。
　そこではこの絵図のように、無我な状態が救ってくれるのかも、という次第。
　寝て考える、カラダで考える。心行一如かなぁ・・・。

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English version⬇

【Is it important for humans to “sleep and think,” huh?】
Sometimes you can truly appreciate the wisdom passed down from our ancestors (lol). Truly a moment of gratitude. But from the reality around us, hardship and suffering come again…(lol).

　The photograph depicts a scene of Japanese women dancing wildly from Funaki’s “Views of Kyoto and Its Environs.”
I lived through the heyday of manga culture from my youth. Today, its legacy likely lives on in gaming culture, spreading Japanese cultural scenes widely across the world. I believe the roots of this culture lie in traditions like this Japanese painting.
　While Japanese “beauty paintings” depict women in a distinctly “viewed” position, there’s something overwhelmingly powerful about the explosive, wild dancing of these Japanese women, an eruption of their inner selves. Suki.
Well, for today’s blog post, I suppose this photo is just a “teaser” (laugh).
　You see, for me, there are times when I’m asleep, and in that deep slumber, the foggy thoughts I’d been carrying suddenly “click into place,” settling into a calm, settled state of mind. There are mornings when that very fogginess of distracting thoughts is swept away in an instant, replaced by a sense of certainty and “realization.”
Infants show us a hundred different expressions even in their sleep. Yes, it seems they’re thinking about all sorts of things while asleep.
　I realized that as you gradually drift into deep sleep, your mind’s distractions inevitably get sorted and organized. And when you wake up feeling refreshed, I think humans can become just a little more positive than they were before.
This morning, I felt exactly like that. The “path forward” for various things I’d been pondering suddenly became crystal clear. At times like that, I jot things down right away, thinking “before I forget” (laugh). And for further “organizing” these thoughts, I believe deepening conversations with an AI assistant is also a modern “great tool.”
Writing down thoughts makes the mental organization cooler and strengthens the logic.
Sleeping probably acts as a “cool-down” for the human mind, precisely reorganizing tangled brain cells.
　On the other hand, waking up inevitably brings the chaos of reality, supplying new factors of confusion (cry).
In that state, perhaps a state of selflessness, like this illustration, is what saves us.
Sleep to think, think with your body. Mind and action as one, perhaps…

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

Posted on 2月 15th, 2026 by 三木 奎吾
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【やった（笑）！ 13日の金曜日に自動車免許更新！】


　高齢になってくるとあんまり行動的では無くなる、という社会常識がありますが、長寿社会の到来でそういう理解は徐々に薄れていくのではないかと思っています。
　わたしは少年期に自転車の練習をしようとしたら、自宅が札幌市内有数のクルマ往来が活発な通りに面していたので、練習中にクルマに轢かれそうになった。それを見ていた父から厳しく自転車練習を禁じられた。非常に素直な（笑）性格だったので従順に父の命令を守り続けた。
　結果「自転車に乗れない」子どもとして成長した。
　一方で「惹かれそうになった」ほどにモータリゼーション隆盛の時代相を生きてきた。兄たちが運転するクルマの助手席で「移動の自由」を満喫して育ってきた。で、18才で免許取得できるようになったと同時に、自動車学校に通って即免許取得した。
　以来55年。幸いにして大きな事故もなく安全運転を心がけながら、この自由を享受してきた。
　最近は高齢者の免許継続には制限を掛けようとする動きが見られますが、自分自身としては安全確保のために「認知力」の減衰に厳重注意を払いながら、移動の自由を確保し続けたい。加齢は自然なこととしても、認知の低下に対しては意図的にそれを食い止めることはかなりの程度、可能でしょう。たのしく「高齢者講習」も受けて参りました。
　そういう人間には「13日の金曜日」などという迷信はなんの杞憂にもならず、期日到来初日に免許更新して参りました。やった！であります。
　わたし的には、高齢期になって「四百年間のいのちの履歴書」のような探索領域が、あらたな知的興味分野として広がってきたことで、時間旅行・未来から過去を訪ねるドラえもん型の旅路を可能な限り継続していきたい。日本国内の故地を訪ねてレンタカーでその現地の空気感を吸い込む。そういう高齢期の自由時間の「免許」のように感じております。・・・
　＜写真は警察の免許関連の動画広告から＞

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English version⬇

Yay! (lol) Renewed my driver’s license on Friday the 13th!
A passport to “freedom of movement” supporting a positive senior life.
I’ll keep exploring my ancestral hometowns across Japan—a four-century journey through my life’s resume. …

　There’s a common social belief that people become less active as they age, but I think that understanding will gradually fade with the arrival of a longevity society.
When I tried to practice riding a bicycle as a boy, my house faced one of Sapporo’s busiest streets, so I nearly got hit by a car during practice. My father, who saw this, strictly forbade me from practicing. Being a very obedient (laugh) child, I dutifully obeyed his command.
　The result? I grew up as a child who “couldn’t ride a bicycle.”
On the other hand, I lived through an era of such rampant motorization that I was “almost drawn to it.” I grew up enjoying the “freedom of movement” from the passenger seat of cars driven by my older brothers. So, as soon as I turned 18 and could get a license, I went to driving school and got my license immediately.
It’s been 55 years since then. Fortunately, without any major accidents, I’ve enjoyed this freedom while striving to drive safely.
　Recently, there’s been a push to impose restrictions on seniors renewing their licenses. Personally, I want to keep my freedom of movement while paying close attention to any decline in my cognitive abilities to ensure safety. While aging is natural, it’s quite possible to intentionally slow cognitive decline to a significant degree. I’ve even enjoyed taking the “senior driver refresher course.”
　For someone like me, superstitions like “Friday the 13th” are nothing to worry about. I renewed my license on the very first day the renewal period opened. Yes!
Personally, as I enter my senior years, a new intellectual interest has emerged: exploring what feels like a “400-year life resume.” I want to continue this Doraemon-style journey—traveling through time, visiting the past from the future—as much as possible. Visiting old haunts within Japan, renting a car to soak in the local atmosphere. I feel this is like a “license” for my free time in old age. …

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

　

Posted on 2月 14th, 2026 by 三木 奎吾
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【江戸期〜現代へ「生き残りの戦略」研究かなぁ？】


　「四百年間のいのちの履歴書」シリーズ。いまは1718年の百姓一揆遭難からの生き残りを賭けた決断の内容を考えています。一族で丹念に「家系史」を調査すると遭遇した困難でリアルな現実に突き当たる。
　しかし、現代にわたし・子孫というカタチで連綿と「いのち・DNA」は繋がってきている。
　たぶんこれまでの家系史探究は「系譜」をたどるというのが基本でしょう。その線からよく系図づくりのようなことが行われる。ドヤ顔で家系を誇るような。
　わたしもそういうことの「継承」がきっかけだったのですが、血肉の繋がる祖先の「生き様」に否応なく深入りしてくると、DNA的な生き方の足跡・考え方が明瞭に浮かんでくる。
　最大の困難、この1718年時点で祖先が突き当たった現実から、どう次世代を解放したか、と思念する。
　竹原塩田とわが家系の接点を見て、さらに家系的な強烈体験「打ち毀し」受難の歴史に踏まえ、ようやくわが家系の江戸期での「流れ」のキーポイントが腑に落ちた、というところ。
　江戸期の環境条件での生き方の最適解と思われた「武家・藩」の経済面での実務掌握者、というポジションを浅野藩の「所務役」として実現した先祖。竹原塩田地域を「管掌」していた社会観察眼から、次代はより自由な生き方の出来る市場経済社会だと深く認識した。そして地域における産業基盤領域として、全国の塩生産の８割以上をやがて占めるに至る「塩産業（瀬戸内海地域の十州塩田）」に一族の転身を図っていった。
　しかし竹原塩田はすでに利権構造が既得権益化していたので、この当時、新規塩田として福山藩が注力していた「松永塩田」に注目し、その産業構造の中に自らの「家系生き残り戦略」を掛けていったのだ。整理すると以下のような対比になるだろうか。

　江戸期の商業は封建体制下なので参入障壁「株仲間」制度を設けていて、それへの加入・生存条件獲得手段として福山藩の郡奉行との間で強い「縁戚関係」を構築したのだ。
　この基本方向で家系の生き方戦略がしっかりと定まったのだと思う。そしてそのために、冷徹に「家名・原氏」も潔く捨て「商家・阿賀屋三木」として生き延びる選択をしたのだ。
　このときの家系当主・原平七の生存戦略の決断に深く敬意を抱かされます。
　＜写真ははるかな後世1955年当時の札幌移転時のわが家・外観＞

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English version⬇

【A Study on “Survival Strategies” from the Edo Period to Modern Times?】
There must be decisive turning points in the “flow” of family lineage DNA. Strategic judgment at those moments. Exhausting all wisdom while awaiting the heavenly fortune of future generations. …

　The “Four Hundred Years of Life’s Resume” series. I’m now contemplating the life-or-death decisions made by survivors of the 1718 peasant uprising disaster. When a family meticulously investigates its “family history,” it inevitably confronts the harsh, real difficulties encountered.
Yet, life and DNA have been continuously passed down to the present day in the form of me—a descendant.
　Probably, most family history research has focused on tracing the “genealogy.” From that line, people often create family trees. They boast about their lineage with a smug look.
My own journey began as a continuation of that tradition. But as I inevitably delved deeper into the “lives” of my flesh-and-blood ancestors, the footprints and mindset of their DNA-driven existence became strikingly clear.
　The greatest challenge: pondering how my ancestors liberated the next generation from the harsh reality they faced in 1718.
By examining the connection between the Takehara salt fields and my family lineage, and further grounding it in the intense, suffering-filled history of the “Uchikudashi” persecution, I finally grasped the key turning point in my family’s trajectory during the Edo period.
　My ancestors achieved the position of “administrative officer” for the Asano domain, becoming the practical economic managers within the “samurai/domain” system—a role seen as the optimal solution for survival under Edo-period conditions. Through their social observation gained from “managing” the Takehara salt fields, they deeply recognized that the next generation would live in a market economy offering greater freedom. They then sought to transform their clan’s focus toward the salt industry (the Ten Provinces Salt Fields of the Seto Inland Sea), which would eventually come to dominate over 80% of Japan’s salt production, positioning it as the regional industrial foundation.
　However, since the Takahara salt fields were already entrenched within a vested interest structure, they instead focused on the “Matsunaga Salt Fields,” which the Fukuyama domain was actively developing as new salt fields at that time. They staked their family’s survival strategy on integrating into this new industrial structure. To summarize, the contrast might be as follows:

　Edo-period commerce operated under feudal systems with entry barriers like the guild system. To gain membership and survival conditions within this system, they forged strong kinship ties with the Fukuyama domain’s district magistrate.
This fundamental direction firmly established the family’s survival strategy. To achieve this, they made the ruthless choice to abandon their family name, “Hara,” and survive purely as the merchant house, “Aga-ya Miki.”
I feel deep respect for the survival strategy decision made by the family head at that time, Hara Heishichi.
　

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

　

Posted on 2月 13th, 2026 by 三木 奎吾
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【家系が地域管掌の「江戸期ニュービジネス」竹原塩田】



　「四百年間のいのちの履歴書」シリーズ、昨日からの「竹原塩田」篇。
　わたしにこの家系史探究の承継を命じた次兄の取り組んでいたのは、やはり「系図」探査という日本人一般にある心的情動部分が大きい。しかし引き継いだわたしは社会的生き様に強く惹かれるタイプ。どんどん探究できる各時代相のなかで、大部分共通したDNAを持つ先祖が、どう生きたかという視点が強まってくる。
　江戸期は当初1800万石程度だった「GDP」が元禄期くらいまでに3000万石程度まで拡大して耕地面積も広がっていた。それと同時に、ひたすら「コメ経済」志向で増税を考えている武家と、拡張された田畑ではむしろ米以外の商品作物への期待感が高まる農家とで対立が生まれる。瀬戸内海海浜地域では農業土木技術のもっとも直接的な商品作物化として「塩業」というニュービジネスが勃興した。
　この瀬戸内海塩業の最先端地域が播州・赤穂で、その経済的富裕の評判を聞きつけた「高家」吉良上野介が露骨に賄賂をせびったのが忠臣蔵事件。縁戚の広島浅野家としてこの塩浜新技術は即、導入された。
　試験操業は大成功し、すぐに塩田の大型化が始められその「浜主」権を求め地元の豪農商は言うに及ばず、遠く広島城下の商家まで利権を競合したという。それに対して浅野藩はさらに積極的な「勧業政策」で応えた。経済最重視の秀吉政権以来の体質が、この浅野家には十分にあったと言えるのだろうか。
　米作農地に対しては増税対応なのに塩田に対しては「勧業的」ならば、民心は当然そうした事業領域に注目していく。
　そもそも新規に開発された「新開」田畑では、米以外の商品作物での現金収入志向が農民層に大きく広がっていった時代相。市場経済が進展していくのは趨勢。
　この竹原塩田からの現金収入は藩経済の主要産品だった。
　わが家系の「所務役」であった原平七は地域総体の管掌はしていたが、塩田の主要部は竹原市域で浅野藩の直轄だった。しかし近隣の吉名村・木谷村は所務役として管掌する塩田地帯。租税の状況について豪農層としてその経済構造については熟知していたことだろう。そして経済構造としては、尾道からの北前交易での「移出」が核心的利益だということはアタマに叩き込まれていた。　＜さらに竹原塩田シリーズ、続きへ＞

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English version⬇

【Takahara Salt Fields: A Regionally Managed “Edo Period New Business”】
The peasantry became strongly drawn to cash income from “cash crops” other than rice. Salt production was the most privileged commodity even within the samurai-dominated system. Its enormous profit rights…

　The “Four Hundred Years of Life’s Resume” series, continuing yesterday’s “Takahara Salt Fields” installment.
My second eldest brother, who entrusted me with continuing this family history research, was driven largely by the typical Japanese emotional attachment to genealogy exploration. But I, who took over, am strongly drawn to examining social ways of life. As I delve deeper into each era, my focus intensifies on how ancestors sharing largely common DNA lived their lives.
During the Edo period, the “GDP”—initially around 18 million koku—expanded to roughly 30 million koku by the Genroku era, accompanied by increased cultivated land. Simultaneously, conflict arose between the samurai class, fixated on a “rice economy” and seeking tax increases, and the farmers, who saw the expanded fields as opportunities for cash crops beyond rice. Along the Seto Inland Sea coast, a new business emerged: the salt industry. This represented the most direct application of agricultural engineering techniques to cash crop production.
　The forefront of this Setouchi salt industry was Banshu (present-day Hyogo Prefecture) and Akō. Hearing of its economic prosperity, the high-ranking court noble Kira Kozukenosuke blatantly demanded bribes, sparking the Chūshingura incident. As a related clan, the Hiroshima Asano family immediately adopted this new salt field technology.
　Trial operations proved highly successful, prompting immediate expansion of the salt fields. Local wealthy farmers and merchants, naturally, sought the rights to manage these “salt fields,” and even merchants from distant Hiroshima Castle town competed for these privileges. The Asano domain responded with an even more aggressive “promotion of industry policy.” One might say the Asano family fully embodied the economic-first mindset inherited from the Hideyoshi administration.
While imposing tax increases on rice-farming land, the domain adopted a “promotional” stance toward salt fields. Naturally, public attention shifted toward such ventures.
Moreover, newly developed “reclaimed” farmland fostered a widespread trend among peasants toward cash crops for income beyond rice. The advancement of a market economy was an inevitable trend.
　Cash income from the Takehara salt fields was a primary product of the domain’s economy.
Hara Heishichi, who served as the “Sokumyaku” (administrative officer) for our family branch, managed the overall region, but the main salt fields were located within Takehara City and were directly controlled by the Asano domain. However, the salt field areas in the neighboring villages of Yoshiina and Kitan were under his jurisdiction as Sokumyaku. As a wealthy farmer, he would have been thoroughly familiar with the economic structure and tax situation. And as for the economic structure, it was drummed into our heads that the core profit came from the “shipment” via the Kitamae trade from Onomichi.

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

　
　
　
　

Posted on 2月 12th, 2026 by 三木 奎吾
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【浅野藩の所務役として管掌した「竹原塩田」事業】




「四百年間のいのちの履歴書」シリーズ、1718年百姓一揆で打ち毀されたわが家系のその後探究。
　この当時の当主、原平七については伝承されてきた記録や親族による調査でもその後の形跡が残されていない。ただその息子の「源七」が備後福山藩領の松永で塩田事業を行ったとの記載。
　いわばミッシングリンクですが、この親子間のつながりに「塩田」が介在すると思われます。浅野藩領・入野に居を構えながら抜擢されて藩の役人「所務役」として１万石相当地域の徴税担当者として活動した。藩から財政再建・税収増を期待されたのですが、その管掌地域に浅野藩塩業の中核・竹原塩田があったのです。
　写真上は竹原塩田の1953年の航空写真。その下の塩田風景は能登を旅していたころ探訪した「輪島塩」のもの。昔ながらの塩づくり工房。
　徳川家康に創始された幕藩体制社会は家康期の大量金保有が５代綱吉ころにはほぼ枯渇し、財政危機が慢性化してくる。その時期に「亨保の改革」に吉宗が取り組み始めるが、基本的にはコメ経済社会での増税であり。百姓への過酷な収奪強化が行われそれへの反発から百姓一揆が続発する。
　そういう時代背景の中で塩田事業は、かろうじて「未来投企」的な産業領域だった。
　塩田造営には土木・灌漑の経験知が不可欠。紀州から入野への入植経緯からはわが家系一統にはそういう知見の積層が垣間見られる。
　この竹原塩田は1650年に赤穂（兵庫県）から最新の入浜式塩田技術を導入し賀茂川河口の干拓地に築造された。当初は米の新田開発で藩による公共事業として取り組まれた。開発に当たっては近隣の藩領である豊田郡などから人夫が動員された記録。豊田郡は家系所縁の入野が含まれる地域。
　土地改良開発当初から庄屋である家系に対しても「人夫動員」夫役〜ぶやく〜が課されたことが想像される。庄屋として人夫を引率し現地で立ち働いていたことだろう。
　その新田開発地域の海岸側では潮水が浸入して米作には不適で放置されていた。その様子を当時「薪」を購入しに来ていた播州・赤穂の「薪船」の人びとが「このような土地は塩浜にするのが良策」と勧めたのだと。想像すれば、船は塩づくりで不可欠な加熱燃料として薪を買い付けに来ていたのだろう。
　その献策が採用されたのが竹原塩田創始の経緯なのだという。　＜この稿、あしたにつづく＞

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【The “Takehara Salt Fields” Project Managed as an Administrative Duty of the Asano Domain】
The Takehara Salt Fields, established around 1650 as a public works project. Laborers were mobilized from the region, including the ancestral lands, for the civil engineering development. The purpose shifted from the original rice cultivation to salt production. …

The “Four Hundred Years of Life’s Resume” Series: Investigating the Fate of My Family Line After Its Destruction in the 1718 Peasant Uprising.
Regarding Hara Heishichi, the head of the family at that time, no traces of his subsequent life remain, even in records passed down through tradition or investigations by relatives. Only a record states that his son, “Genshichi,” operated a salt field business in Matsunaga within the Bingo Fukuyama domain.
　This is essentially a missing link, but it is believed that “salt fields” served as the connecting element between father and son. While residing in Irino within the Asano domain, he was promoted to serve as a domain official, a “Domain Administrator,” responsible for tax collection in a region equivalent to 10,000 koku. The domain expected him to rebuild its finances and increase tax revenue. Crucially, within his jurisdiction lay the Takihara Salt Fields, the core of the Asano domain’s salt industry.
　The top photo shows an aerial view of the Takehara Salt Fields from 1953. The salt field scene below is of “Wajima Salt,” which I visited while traveling in Noto. It depicts a traditional salt-making workshop.
The feudal system established by Tokugawa Ieyasu saw the massive gold reserves accumulated during his era nearly depleted by the time of the fifth shogun, Tsunayoshi, leading to chronic fiscal crises. During this period, Yoshimune initiated the “Kyōhō Reforms,” but these were fundamentally tax increases within a rice-based economy. The intensified, harsh exploitation of peasants led to widespread peasant uprisings in protest.
Against this backdrop, the salt field enterprise was, barely, a “future-oriented investment” type of industry.
　Building salt fields required essential expertise in civil engineering and irrigation. The history of settlement from Kishu to Irino reveals glimpses of such accumulated knowledge within our family lineage.
This Takehara Salt Field was constructed in 1650 on reclaimed land at the mouth of the Kamo River, utilizing the latest inlet-type salt field technology introduced from Ako (Hyogo Prefecture). Initially, it was undertaken as a public works project by the domain for developing new rice fields. Records indicate laborers were mobilized from neighboring domains like Toyoda District for the development. Toyoda District included Irino, a place connected to our family lineage.
It’s reasonable to assume that from the start of the land improvement project, the family lineage, being village headmen, was also assigned the duty of “laborer mobilization”—grumbling about it. As village headmen, they likely led the laborers and worked alongside them on-site.
　The coastal part of this newly developed rice field area was unsuitable for rice cultivation due to tidal water intrusion and had been left unused. People from Banshu’s Akō, who came to purchase firewood (“薪”), observed this situation and advised, “Making this land into salt fields would be a good strategy.” One can imagine these ships came to buy firewood as essential fuel for heating in salt production.
　This advice was adopted, marking the founding of the Takehara Salt Fields.

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

Posted on 2月 11th, 2026 by 三木 奎吾
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【1718年百姓一揆と1969年学生運動のDNA「体験記憶再生」】



　選挙関連の時事ネタから「四百年間のいのちの履歴書」シリーズに復帰。
　先日来、百姓一揆で「打ち毀された」家系先祖の資料を探索して鬱勃とする思いが湧き上がっている。ブログ記事として書いたら自分自身1970年安保学生運動に高校生として参加していた当時のことが記憶復元してきていた。たまたま知人から反響・意見もいただいて、まざまざと当時の記憶がよみがえってきた。
　それは高校時代の政治的テーマでの「全校集会」でのこと。
　わたしの通った高校は自由な校風が謳われる環境。当時多感な高校生にとっても反安保闘争は大いに刺激される世の動き。わたしはそういう学生運動に共感した渦の中心にいた活動家。当時の佐藤首相が訪米してアメリカとの間で「安保条約」改訂の最終交渉に向かう直前。学内で朝の全校集会時にその問題を提起して多くの賛同を得て「学生集会」へと集会目的を切り替えさせていた。
　わたしは「新左翼系」の運動に参加していた。集会では共産党系の「民青」とおぼしき発言も出ていたが、それに対して反論を加えて多数からの支持を受けたりしていた。
　やがて集会が盛り上がってきたので、わたしはそれまで隠していた活動家の証明の「ヘルメット」をやおら被って「学内デモでみんなの意思表示をしよう！」と呼びかけた。空気が一変し、なんとたいへん多数の賛同を得ることが出来た。その瞬間の熱気はいまでも記憶の底にある。
　そして学生玄関先で高校生のデモ隊列を指揮していたとき、共産党系の活動家と認識していたわたしの担任の先生が脇に立ち現れ「三木、絶対に学外には出るなよ！オマエ以外はみんな無垢の高校生だ。かれらに違法行為（無届けデモ）をさせるのは、絶対にやめろよ！」と説得に来ていたのだ。
　それに対してわたしは「それは心配いりません。オレが処分されるのは甘受するけれど、参加してくれるみんなを違法行為に引き込んだりはしませんから」と返答していた。
　・・・わたしの家系先祖の百姓一揆「打ち毀し」受難体験を江戸期の浅野藩の「公式記録」で掘り起こしていて、自分自身のこのときの体験記憶がフラッシュバックした。さらに百姓一揆での倫理的な「掟」を学習させていただくなかで、その日本的な対応の近似性が血肉的に感じられたのだ。
　300年以上の時空を越えて、それも立場が反対と思えるようなフラッシュバック。
　江戸期のひとびとの高い精神性と、それがわたしたちにすら伝統意識として「つたわっている」かと。
　そしてさらに、こうした高校生運動を受け止めていた当時の高校校長が、PTA集会で親御さんたちから「どうしてデモを阻止しなかったのか」と糾弾されたとき「教育者としてこどもを信じないでどうするのですか」と答えていた事実を、恥ずかしながら56年の時間を経てブログ記事反応で、はじめて知らされた。
　血脈DNAの複層的な体験と周囲の反応、社会が見つめる「視線」それらが渾然一体となっての再生。歴史と人間というもののリアリティに沈殿させられている次第。・・・
＜写真は百姓一揆「打ち毀し」絵図と1969年学生運動記録＞

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【The DNA of the 1718 Peasant Uprising and the 1969 Student Movement: “Reviving Experiential Memory”】
From exploring records of uprising suppression, reviving “ethnic social memory” across 300 years of time and space. The enduring power of our ancestors’ ethical convictions. …

　Returning to the “Four Hundred Years of Life’s Resume” series from election-related current events.
Recently, exploring materials on ancestors from a family line “smashed to pieces” in a peasant uprising has stirred up a surge of pent-up emotions. Writing about it as a blog post triggered memories of my own participation in the 1970 Security Treaty student protests as a high schooler. Receiving reactions and opinions from acquaintances by chance vividly brought those memories back to life.
It was during a “school-wide assembly” on a political theme back in high school.
My high school boasted an environment celebrated for its liberal ethos. For sensitive high schoolers like us, the anti-Security Treaty struggle was a hugely stimulating social movement. I was an activist right in the thick of it, deeply sympathetic to that student movement. It was just before then-Prime Minister Sato visited the US to enter final negotiations with America on revising the Security Treaty. During a morning school-wide assembly, I raised the issue, gained significant support, and successfully shifted the assembly’s purpose to a “student assembly.”
I was involved in the “New Left” movement. At the assembly, statements likely from Communist Party-affiliated “Minsei” members were made, but I countered them and gained support from the majority.
As the assembly grew more heated, I suddenly put on the “helmet” I had been hiding—my activist’s badge—and called out, “Let’s express our will through an on-campus demonstration!” The atmosphere shifted instantly, and to my surprise, I gained overwhelming support. The fervor of that moment remains etched in my memory.
　Then, while directing the high school student demonstration line at the university entrance, my homeroom teacher—whom I recognized as a Communist Party activist—appeared beside me. He pleaded, “Miki, absolutely do not leave the campus! Everyone else here is innocent high school students. You must not lead them into illegal activity (an unregistered demonstration)!”
To this, I replied “Don’t worry about that. I’ll accept whatever punishment comes my way, but I won’t drag anyone else into illegal activity.”
…I was researching my family’s history of suffering during the peasant uprising “Uchikudashi” through the Edo-period Asano domain’s “official records,” and my own memory of this experience flashed back. Furthermore, as I learned the ethical “code” of the peasant uprising, I felt its Japanese-style response resonate deeply within me.
A flashback spanning over 300 years of time and space, and one where the positions seemed reversed.
The high spirituality of the Edo period people, and how it might still be “transmitted” to us as a sense of tradition.
　Moreover, I was ashamed to learn only now, 56 years later through a blog comment, that the high school principal who had supported these student movements was once confronted by parents at a PTA meeting: “Why didn’t you stop the demonstrations?” To which he replied, “As an educator, how can I not believe in the children?”
　The multi-layered experience of bloodline DNA, the reactions of those around us, and the “gaze” society casts upon us—all these blend into a single, regenerative whole. I find myself immersed in the reality of history and humanity. …

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

Posted on 2月 10th, 2026 by 三木 奎吾
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【天安門弾圧中共の側なの？左派への日本人「巨大民意」】



　どうしても昨晩から選挙報道に集中してしまった・・・みなさん、お疲れさまです。
　民主国家では選挙は主権者である国民自身が国の方向性を決める最高の意思決定手段。その「民意」はきわめて重い。今回ほど明確に国民の意思が示された結果も珍しいと思える。
　安倍暗殺以降の政権の左傾化への強い反発から相次いだ国政選挙での自由民主党の大敗。そしてなにを言っているのかわからない「ねばねば」前総理をようやく交代させ、最後の最後になってようやく民意に近しい女性総理を選出した。そこからの彼女の真摯な執政の姿勢は、多くの国民に共感を呼んでいた。また女性財務相もよき一体ぶりだったと思う。その上で女性総理は外交の舞台で明確なメッセージを発信した。
　対して共産中国は中華皇帝的な上から意識丸出しで、日本に対して脅迫的な外交対応を見せてきた。
　そしてそれに対して野党勢力やマスコミは、およそ日本人らしからぬ迎合的な姿をさらけ出し続けた。
　天安門事件という許しがたい独裁圧政の黒歴史を、人権を声高に叫ぶ勢力側であるのに、すべて忘却したかのように振る舞い続けてきたのだ。え、日本の人権左派って一度も自国の民意を問うていない独裁に屈服するの？・・・日本の民衆は今回まさに「民主的に」こうした勢力に完全なるNOを突き付けた。
　〜ということなのだろう。そういう巨視把握を持たなければ理解できないほど巨大な国民意志。
　そして2/1には、ついに深海底6000mからレアアースの採取に成功した。また、日本の領海で自噴する「燃える氷」次世代エネルギー資源・メタンハイドレートの商業利用も目前に迫ってきている。日本らしく先端科学技術を活用して「海洋資源大国化」という国の未来形も現出し始めて来ている。
　今回の国民意志には、未来を開きたいという強い願いが込められている。
　さて、朝日新聞・共同通信たちよ、あなた方はこの国民意志にどう対応するつもりなの？

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【Are You on the CCP’s Side in the Tiananmen Crackdown? Japan’s “Massive Public Sentiment” Against the Left】
The true nature of the “postwar left” is becoming visible. The massive public sentiment of the Japanese people as a whole is now demanding awakening. So, Asahi, which side will you take tomorrow? …

　I just couldn’t help focusing on election coverage since last night… Everyone, you’ve worked hard.
In a democracy, elections are the supreme means by which the sovereign people themselves determine the nation’s direction. That “public will” carries immense weight. It’s rare to see results that so clearly demonstrate the people’s will as this time.
　The Liberal Democratic Party’s successive crushing defeats in national elections stemmed from strong backlash against the government’s leftward shift following the assassination of Abe. Finally, they replaced the incomprehensible, “sticky” former Prime Minister and, at the very last moment, elected a female Prime Minister closely aligned with public sentiment. Her sincere approach to governance since then resonated deeply with many citizens. The female finance minister also demonstrated commendable unity. Building on this, the female prime minister delivered clear messages on the diplomatic stage.
In contrast, Communist China has displayed an overtly imperial, top-down consciousness, engaging in threatening diplomatic maneuvers toward Japan.
Meanwhile, opposition forces and the media have persistently exposed an uncharacteristically Japanese-like, accommodating posture.
　Despite being the very forces that loudly champion human rights, they have acted as if they had completely forgotten the unforgivable dark history of dictatorial oppression known as the Tiananmen Square incident. Wait, are Japan’s human rights leftists really going to bow down to a dictatorship that has never once consulted its own people? …This time, the Japanese populace has delivered a resounding, “democratic” NO to these forces.
　That’s what it means. The sheer magnitude of this national will is impossible to grasp without such a macro perspective.
Then, on February 1st, Japan finally succeeded in extracting rare earth elements from the deep sea floor at 6,000 meters. Furthermore, the commercial utilization of methane hydrate, the next-generation energy resource known as “burning ice” that naturally flows in Japan’s territorial waters, is now imminent. True to Japan’s character, the nation’s future form as a “maritime resource powerhouse” utilizing cutting-edge science and technology is beginning to emerge.
This national will embodies a strong desire to open up the future.
Now then, Asahi Shimbun, Kyodo News, and others—how do you intend to respond to this national will?

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

Posted on 2月 9th, 2026 by 三木 奎吾
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【冬来たりなば春遠からじ、光の春へ】


　昨日、育児支援で大忙しのカミさんと久しぶり息抜きに夫婦水入らずで、クルマを走らせて海辺の温泉へ。
　やはり北海道の自然は季節の微妙なうつろいを感じさせて、癒してくれる。つい先日までの大雪では高速道路もしばらく不通だったのですが、除雪も完璧にされていて、みなさんの努力に頭が下がりますね。
　この時期の北海道は雪がたっぷり降り積もっていますが、太陽光は徐々に明るさが増してくる。一種の「季語」として光の春というコトバが北海道にはあるのですが、そんな季節感。
　たしかに雪は多く寒冷は最高潮に達してくるのですが、この光の春の陽光が、白い雪原に反射して視界の明度が格段に上がってくるのですね。それでトンネルの暗転で眼の調節機能が「びっくり」してしまう（笑）。
　そういうことも含めて「季語感」が迫ってきますね。
　写真は、北海道神宮本殿から300mほどの森の中でいつも出会うリス。
　久しぶりに顔を覗きに行ったのですが、かれもこっちを凝視してくる。「お、なんかコイツ見たことあるな。なんだよ、エサでオレを自由に操ろうとするのか？」みたいな波動を伝えてくる（笑）。
　「いやいや、動物虐待である餌やりなどは絶対しないよ。」
　「なんだ、写真撮るだけかよ。オレにも肖像権はあるからな」。
　「いや、ブログでだけくらいだから許してくれよ」
　「う〜む、ワルげはなさそうだから許してやるか、ふむ」
　・・・みたいな妄想対話が楽しい。
　さて本日は投票日。わたしたち夫婦は高齢者らしく天候悪化での危険を避けて期日前投票を済ませていますが、親族の投票の支援のために「留守番」役をしてきます。札幌はいまのところはそう荒天にはならないようですので、未来へのきちんとした意思表示を。

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When winter comes, spring cannot be far behind—toward the light of spring.
“The light of spring”—perhaps a seasonal phrase unique to Hokkaido.
Snow stretches as far as the eye can see, and the sun sparkles brightly upon it.
I pray for fine weather today.

　Yesterday, my wife, who’s been swamped with childcare duties, and I took a rare break for some couple time alone. We drove to a seaside hot spring.
Hokkaido’s nature truly makes you feel the subtle shifts of the seasons and heals you. Just the other day, heavy snow closed the expressway for a while, but the snow removal was perfect. I’m truly impressed by everyone’s efforts.
　Hokkaido at this time of year is blanketed in deep snow, yet the sunlight gradually grows brighter. There’s a term in Hokkaido, a sort of seasonal word, called “light spring” (hikari no haru) – that’s the feeling of the season.
True, the snow is deep and the cold reaches its peak, but the sunlight of this light spring reflects off the white snowfields, dramatically increasing the brightness of the landscape. That’s why when you enter a tunnel, your eyes get a real shock adjusting to the darkness (laugh).
　That sensation, along with everything else, really brings home the feeling of a seasonal word.
The photo shows a squirrel I always encounter in the woods about 300 meters from the main hall of Hokkaido Jingu Shrine.
I went to peek at him after a long time, and he stared right back at me. He seemed to be sending off vibes like, “Oh, I’ve seen this guy before. What’s up? Trying to manipulate me with food?” (laughs).
　“No, no, I’d never do something cruel like feeding animals.”
“Oh, you just want a picture? I’ve got portrait rights too, you know.”
“Come on, it’s just for my blog. Cut me some slack.”
“Hmm… You don’t seem too shady. I guess I’ll let you off. Hmm.”
…That kind of imaginary dialogue is fun.
　Today is election day. Being the responsible seniors we are, my wife and I already voted early to avoid the dangers of worsening weather. But now we’re heading out to “hold down the fort” while helping relatives cast their votes. Sapporo doesn’t seem to be getting hit too hard by the storm just yet, so let’s make sure our voices are heard for the future.

●Notice
My book “Writers and Living Spaces” is now available as an e-book from Gentosha.
Available on Amazon.

Posted on 2月 8th, 2026 by 三木 奎吾
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【癒されます。寒中のアマテラス「慈母観音」さん】



　写真は散歩道の円山登山口に立ち尽くされている慈母観音さん。
　札幌の人たちに人気があるようでこの雪景色の中、帽子をかぶりコートをまとわれている。市民有志が「お寒い」だろうと心配されてこのようなお姿。
　左手には嬰児をしっかり抱かれ、足下にはたくさんの子どもたちがその徳と愛情を慕ってすがりついている。なんとも神々しいお姿にいつも散歩の時、心中で「般若心経」を唱えさせていただいています。
　急いでいるときには参詣の２−３分前くらいから唱え始めてちょうど終わるころに対面できるように計算してお目に掛かったりしております。
　日本人はアマテラス神話を祖先神文化として大切にしてきている。
　仏教が伝来し神仏習合などを経て、この慈母観音という存在は文化的に重なって続いてきた。
　北海道札幌は最北の日本文化地域。積雪寒冷のこの時期にも日本文化らしさを感じるお姿。
　最近家族に慶事があり、自然とこの観音さんに深い「慈愛」を見させていただいています。
　世は選挙一色でありますが、家族への愛の祈りをしずかに捧げ続けております。あ、わたしは特定宗教に入れ込んでいるものではまったくありません（笑）。わが家近くには基督教関係の集会所もあり、そのリーダーの方とも親しい隣人ですが「わが家は無垢な真言宗徒なので、ぜひ仲良く」とお願いし、こころよく「良き隣人関係」を続けさせていただいています。人間愛に垣根はない。
　今回の選挙は「戦後世界」という体制が崩壊し、むき出しの独裁者たちが日本に対してもあからさまにキバを見せている最中に行われている。そして戦後体制の中で国民言論を「操作していた」メディアという存在にも民の側で大きな疑問の気付きが起こっている。こうしたことは自覚すべきでしょう。
　未来を担う嬰児たちの安寧のために、考えて行動したいですね。

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Healing. Amaterasu in the Cold: “Compassionate Mother Kannon”
In northern Japan’s cultural region, the divine power that heals life amidst the harsh cold seeps into one’s very being. Through the Heart Sutra in the heart, prayers for the future. …

　The photo shows the Compassionate Mother Kannon statue standing at the Maruyama trailhead along the walking path.
She seems popular with Sapporo residents, dressed in a hat and coat amidst this snowy scene. Concerned citizens, thinking she must be cold, dressed her this way.
In her left hand, she holds an infant securely, while at her feet, many children cling to her, drawn by her virtue and love. Her truly divine presence always moves me to silently chant the Heart Sutra during my walks.
When in a hurry, I start chanting about two or three minutes before reaching the shrine, timing it so I finish just as I arrive to pay my respects.
　The Japanese have cherished the Amaterasu myth as a foundational ancestral deity culture.
Through the introduction of Buddhism and syncretism, this figure of the Compassionate Mother Kannon has culturally overlapped and endured.
Sapporo, Hokkaido, is the northernmost region of Japanese culture. Even in this snowy, frigid season, her presence embodies quintessential Japanese culture.
Recently, my family experienced a joyous occasion, and I naturally found myself witnessing this Kannon’s profound “compassion.”
　While the world is consumed by election fever, I continue to quietly offer prayers of love for my family. Ah, I am absolutely not deeply involved in any specific religion (laughs). Near my home is a Christian gathering place, and I am close neighbors with its leader. I asked, “My family are pure Shingon Buddhists, so please let us be good neighbors,” and we kindly continue our “good neighborly relationship.” Human love knows no barriers.
　This election is taking place as the “postwar world” system collapses, with exposed dictators openly baring their fangs toward Japan. Simultaneously, the public is becoming acutely aware of the media’s role in “manipulating” public discourse within that postwar framework. We should be conscious of these realities.
For the peace of mind of the infants who will bear the future, I want to think and act.

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

Translated with DeepL.com (free version)
　
　
　

Posted on 2月 7th, 2026 by 三木 奎吾
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【打ち毀された「所務役」、一揆側は「獄門から顕彰へ」】



　昨日に引き続き1718年の広島浅野藩領での「亨保の百姓一揆」について。
　江戸時代も中頃になると各藩財政が苦境に至っていた。幕府は将軍吉宗が享保の改革を打ち出し財政再建を図るけれど、数年前から広島藩も農民に対して倹約令を出し貢租の増徴を計っていた。五代藩主浅野吉長は正徳２年（1712年）に徴税強化のため「正徳新格」を発布し財政改革に着手した。従来の「郡奉行ー代官ー大割庄屋ー庄屋ー組頭」という徴税組織を「郡奉行ー郡支配ー所務役人ー頭庄屋ー庄屋ー組頭」に改編。従来形では庄屋や農民の抵抗で財政改革が進まないので、有力庄屋から所務役人を抜擢して苗字帯刀を許し俸給も与え徴税強化推進役にして改革を推進しようというもの。
　この改革によって貢租が強化され、藩全体に農民の不満が当然溜まった。
　上の写真は現在の広島県山県郡北広島町有田に残されている一揆首謀者のひとり吉左衛門さんの「顕彰碑」クローズアップ。義民という尊称。一揆は1718年に勃発し藩全体で30万人が立ち上がった。藩は一揆側の要求を丸呑みし、課税強化策として導入した「所務役」制度をすぐに制度撤回し旧来に戻し行政対応のまずさを是認した。一揆側の政治的勝利。
　しかし一方で騒動のほとぼりが冷めた１ヶ月後、一揆首謀者は藩全体で49名が斬首・獄門の極刑に処せられ入牢などが129名、その他逐電逃亡したもの多数に及んだとされる。２枚目の古文書翻刻文は藩の一揆首謀者への処分対応記録文。「即刻死罪」と武家独裁らしい残獄さ。現代世界まで残る「独裁」の無能・無惨。
・・・わが家系の原平七さんはこの渦中のど真ん中にいた。それも藩と百姓一揆側のど真ん中（泣）。
　「有力庄屋から所務役人を抜擢」され俸給も受けていた以上、封建制社会の中での「最適解」として生きてきたことが社会的に認証されたに等しい。その境遇に対し謙虚であるのは、子孫として理解できる。
　しかし結果、理不尽という言葉の前で、現代のわたしでも立ち止まってしまう。
　まさか所務役という抜擢指名を拒否することは、それ自体が反逆行為で「即刻死罪」だろう。
　日本社会ではやむを得ない「流れ」と言えるだろうか。一方で一揆後５−６年で首謀者は「義民」として尊称される。一時期高校生の少年期、新左翼運動に関わった自分自身としても、DNAの不思議な邂逅に驚かされざるを得ない。・・・

●お知らせ
拙書「作家と住空間」幻冬舎から電子書籍で発刊
お求めはAmazonで。
https://amzn.asia/d/eUiv9yO

English version⬇
　
【The “School Administrator” Who Was Beaten to Death: The Rebels’ Call to “From the Gallows to Commemoration”】
In the late 1960s and early 1970s, as I became deeply involved in the New Left movement in high school, I was forced to confront the DNA of ancestors caught between the cracks of social systems. An encounter with injustice. …

　Continuing from yesterday, regarding the “Kyōhō Peasants’ Uprising” in the Hiroshima Asano domain in 1718.
By the mid-Edo period, the finances of various domains had reached a critical state. Although the shogunate, under Shōgun Yoshimune, implemented the Kyōhō Reforms to rebuild the finances, the Hiroshima domain had also been issuing austerity decrees to its peasants and attempting to increase tribute taxes for several years. The fifth domain lord, Asano Yoshichō, initiated fiscal reforms in 1712 (Shōtoku 2) by enacting the “Shōtoku New Regulations” to strengthen tax collection. He reorganized the traditional tax collection hierarchy—“District Magistrate → Deputy Magistrate → Major Tax Collector → Village Headman → Group Leader”—into “District Magistrate → District Administrator → Office Clerk → Chief Village Headman → Village Headman → Group Leader.” The previous system stalled fiscal reforms due to resistance from village headmen and peasants. Therefore, influential village headmen were promoted to office clerks, granted the privilege of wearing surnames and swords, and given stipends to serve as tax collection enforcers and drive the reforms forward.
This reform strengthened tribute and tax collection, naturally causing discontent among peasants throughout the domain.
　The photo above shows a close-up of the “Commemorative Monument” for Kichizaemon, one of the leaders of the uprising, preserved in Arita, Kitahiroshima Town, Yamagata District, Hiroshima Prefecture. Honored as righteous citizens. The uprising erupted in 1718, mobilizing 300,000 people across the entire domain. The domain government fully accepted the rebels’ demands, immediately repealing the “administrative officer” system introduced as a tax-strengthening measure and reverting to the old system, thereby acknowledging its poor administrative handling. A political victory for the rebels.
　However, one month later, once the turmoil had subsided, 49 uprising leaders across the domain were executed by beheading or impalement. Another 129 were imprisoned, and many others fled into exile. The second ancient document is a transcript of the domain’s record of punishments for the uprising leaders. The phrase “immediate death penalty” reflects the ruthless cruelty typical of samurai autocracy. The incompetence and cruelty of “dictatorship” that lingers into the modern world.
…My ancestor, Genpei Shichi, was right in the thick of this turmoil. Right in the thick of it for both the domain and the peasant rebels (weeps).
Having been “promoted from influential village headman to official” and receiving a stipend, his life as the “optimal solution” within feudal society was effectively socially validated. As his descendant, I can understand his humility in that situation.
Yet the outcome, faced with sheer injustice, makes even me today pause.
Refusing such an appointment as a feudal official would surely have been an act of rebellion itself, warranting “immediate death penalty.”
　Could this be called an unavoidable “flow” within Japanese society? On the other hand, within five or six years after the uprising, the ringleaders were honored as “righteous citizens.” As someone who was involved in the new leftist movement during my own teenage years in high school, I cannot help but be astonished by this strange encounter within my DNA. …

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

Posted on 2月 6th, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »

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