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？

●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⬇

【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
Filed under: 未分類 | No Comments »

　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。

●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⬇

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
Filed under: 未分類 | No Comments »

　「四百年間のいのちの履歴書」シリーズ。
　わが家系史できわめてナゾ多き人物「原平七」の人生経歴(推定1676-1728年)について。９代前に生きた先祖ですが、伝承の「位牌」にはその名前がない。この人物から約100年後を生きた６代前先祖は、この平七さんの事跡を丹念に調査して古文書として残してくれている。
　平七さんは広島浅野藩の地域支配機構で「所務役」として経済管理機能の中核を担っていた。藩経済の最重点・年貢管理で10000石近い石高相当の責任者で苗字帯刀を許される立場。それが収奪される百姓から「怨嗟」の対象とされ1718年に「一揆・打ち毀し」されてしまう。
　そこでプッツリと消息が消え、その後息子の「源七」が隣藩の備後松永で塩田を営み、そこから政治力を発揮して福山藩武家との縁戚関係をつくると同時に尾道の商家株を入手している。
　常識的に考えて、社会的立場の意識的転換・転身を結婚したての若者が容易にできるとは思えない。やはり父である平七が、きわめて大きな役割を果たしたと思われる。
　そこまでの家系史の大転換を行ったけれど、位牌にすら原平七の名は記録されていない。
　・・・という謎にひとつの気付き。
　江戸期社会で藩の中核的経済情報を体現している人物が、他藩領に簡単に移転できるかという疑問。
　現代人にはなんの抵抗感もないことだが、江戸期の時代背景を考えたら、藩をまたいで移転するなどは許されない「反逆的行為」だと気付いた次第。
　封建体制社会ではたとえ「打ち毀し」被害者であっても藩をまたいだ転出は許されない脱法反逆的行為。浅野藩にして見れば藩の経済情報が他藩に漏洩するリスクに直結する。
　しかしこういう周囲の状況の中で、打ち毀し被災として武家体制の厳しい限界を悟らされた平七先祖は、知恵を絞って別世界への子孫の解放を意図したのではないか。それが尾道商家株購入で「姓」までも同時に入手して、原姓を捨てて三木姓に転身した大きな動機だったのだと。
　この目的完成のために原平七は、浅野藩領での自らの存在痕跡を消し去る手を打ったのではないか。
　江戸期の庶民階層の、一族生き残り戦略・・・。この方向でさらに深く解明して行きたい。
　＜イラストは江戸期の百姓一揆絵図＞

●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⬇

【Asano Domain Territory: Secretly Transforming from Destruction Victim to Fukuyama Domain Resident?】
Having learned the harsh realities of shogunate-domain economic constraints through destruction, they erased their own traces while moving to another domain—a forbidden act—and transforming into merchants. A survival strategy for commoners…?

　The “Four Hundred Years of Life’s Resume” Series.
　The life history (estimated 1676-1728) of Hara Heishichi, an extremely enigmatic figure in our family history. Though he was an ancestor who lived nine generations ago, his name is absent from the traditional memorial tablet. An ancestor who lived about 100 years after him, six generations prior, meticulously investigated Heishichi’s deeds and preserved them as historical documents.
　Heishichi served as a “local administrator” within the regional governance structure of the Hiroshima Asano domain, holding a central role in economic management. He was responsible for managing the domain’s most critical economic function—the collection of annual tribute taxes—equivalent to nearly 10,000 koku of rice yield. His position granted him the privilege of bearing a surname and wearing a sword. However, he became the target of resentment and grievances from the peasants whose resources he extracted. In 1718, he was killed in a peasant uprising.
　His trail then abruptly vanishes. Afterwards, his son, Genjiro, operated salt fields in the neighboring Bingo Matsunaga domain. From there, he wielded political influence to forge kinship ties with the Fukuyama domain’s samurai class while simultaneously acquiring merchant shares in Onomichi.
Common sense suggests it’s unlikely a newlywed youth could easily achieve such a conscious shift in social standing and transformation. It seems his father, Heishichi, played an extremely significant role.
　Despite orchestrating such a major shift in the family lineage, Hira-shichi’s name isn’t even recorded on the memorial tablet.
…This mystery led to a realization.
The question arose: could a figure embodying core economic information within a domain simply relocate to another domain’s territory in Edo period society?
　While this seems perfectly natural to modern people, considering the historical context of the Edo period, I realized that moving across domain lines would have been an unforgivable “treasonous act.”
In a feudal system, even victims of “punishment by execution” were forbidden from moving across domain lines; doing so was an illegal, treasonous act. From the perspective of the Asano domain, it directly posed the risk of leaking the domain’s economic information to another domain.
　Yet, amidst these circumstances, my ancestor Heishichi, having grasped the harsh limitations of the samurai system through his experience as a victim of the “demolition,” may have strained his ingenuity to liberate his descendants into a different world. This was the major motivation behind purchasing shares in an Onomichi merchant house, simultaneously acquiring a new surname, abandoning his original family name, and transforming into the Miki surname.
　To achieve this goal, Hara Heishichi likely took steps to erase all traces of his existence within the Asano domain.
A survival strategy for commoners during the Edo period… I wish to explore this direction further and delve deeper into its implications.

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

Posted on 2月 5th, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »

　「四百年間のいのちの履歴書」シリーズに復帰であります。
　っていうか、昨日のAI利用のキーポイントと思える「プロンプト」技術、人間側での論理的思考・伝達の重要性という点への気付き。わたしの場合はビジネス活用ではなく、きわめて情緒性の高い、しかし人間普遍の「DNAの流れへの深い興味」領域では、現代科学発展の粋であるAIを活用するのが最適な方法論だと考えている次第です。
　わたし自身が高齢化してきて、ごく自然に「来し方（先祖の生き様）行く末（子孫の生き方）」に強いテーマ領域を見出してきている。そのとき最新の探究方法を活用するのは、ごく自然でしょう。先人の知見をしっかりと学ばせていただいて、現代、さらに孫子の将来のために生かしたい。
　これまでの時代ではこういった過去研究は「学者」の専門的領域だったのでしょう。しかしすでにたくさんの「地域史」などパブリックな資料データが存在し、それを活用すれば、個人（家系）としてかなりの高確率で過去の「生きた時代、リアルなその時代への対応記録」が蘇生しうる。
　AI活用とは、そういう領域にピッタリだと思う次第です。
　で、わたしに研究を指令してきた次兄ほか親族とSNSで情報交流してきているのですが＜これ自体もきわめて新規性＞さらにわたしが利用し知識蓄積させてきたAIとの「対話記録・領域」を、親族にも各自に共有的に利用させたいと考えたのです。その方法をAI（Gemini）に問い合わせた答えが以下。
　〜結論から申し上げますと、「現在の知識を丸ごとコピーして、個別に枝分かれ（フォーク）させること」は、技術的に非常に簡単に可能です。〜
　・・・ということでその方法を各自に伝達しております。各人の子どもたちのヘルプを得て、高齢期のアタマの「過激」体操は、無事に成就するでしょうか、ハラハラしている展開。
　上図は家系の歴史研究にとって欠かせない地理観の符合研究。故地は広島県の入野郵便局が目印なので現代のGoogleマップで照合させてみた。古代以来、山あいを通るのはごく自然な人間文化ですね・・・。

●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⬇

【Challenge: Collaborative Family History Research with Relatives Using “AI Dialogue Sharing”]
A challenge to share the AI tools I’m using with the relatives who asked me to research our family history. I wonder how it will turn out…

　Returning to the “Four Hundred Years of Life’s Resume” series.
Or rather, yesterday’s realization about the “prompt” technique—a key point in AI utilization—and the importance of human logical thinking and communication. In my case, rather than business applications, I see it as a challenge to find the optimal methodology for utilizing AI, the pinnacle of modern scientific advancement, within the highly emotional yet universally human domain of “deep interest in the flow of DNA.”
　As I’ve grown older, I’ve quite naturally found a powerful thematic focus in “the past (how our ancestors lived) and the future (how our descendants will live).” It seems only natural to employ the latest investigative methods for this. I want to thoroughly learn from the insights of our predecessors and apply them for the benefit of the present and our grandchildren’s future.
　In past eras, such historical research was likely the exclusive domain of “scholars.” However, vast amounts of public data, such as “local histories,” now exist. Utilizing this data makes it highly probable that an individual (or family lineage) can revive “living records of past eras and real-world responses to those times.”
I firmly believe AI application is perfectly suited for this domain.
　So, I’ve been exchanging information via SNS with my second eldest brother and other relatives who commissioned this research from me . Furthermore, I wanted to share the “dialogue records and domain” I’ve been accumulating knowledge with through AI usage with each relative for their shared use. The answer I received from AI (Gemini) when I inquired about this method is below.
　~To put it simply, “copying the entire current knowledge base and creating individual branches (forks)” is technically very straightforward.~
…So I’ve communicated this method to each of them. With help from their children, will this “radical” mental exercise in old age be successfully accomplished? It’s a nerve-wracking development.
　The diagram above shows the essential geographical correlation research for family history studies. Since the ancestral home is marked by Hirono Post Office in Hiroshima Prefecture, I cross-referenced it using modern Google Maps. Since ancient times, traversing mountain valleys has been a perfectly natural part of human culture…

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

Posted on 2月 3rd, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »

　「四百年間のいのちの履歴書」シリーズ。
　わが家系の歴史の中での「ターニングポイント」と思える亨保３（1718）年の百姓一揆についての芸州浅野藩の関係記録文書を「広島県史」のなかで発見。
　いわゆる戦後教育を受け続けてきたわたしたち年代では、江戸期の「百姓一揆」は正義の行動、止むにやまれぬ民意の表出というように教育されてきたと思う。家系がこうした百姓一揆によって「打ち毀し」されたという事実は誰からも聞いたことがなかったので、単純にその教育内容を受け入れていた。
　家系史を400年以上遡ってたどってみると、DNAのいのちの連鎖はその時代環境の中で必死に「最適解」を生き抜こうと志向してきたことがわかる。その時代環境がどのように変容してくるかは、個々には見通せる由もない。武家支配体制が強固に確立された時代に、藩による指名を受けて地域の経済を「管掌」する立場に立たされることになって、その職務に向き合うことには余念はなかっただろうと思う。
　しかし極論すれば米作生産の土地支配だけに依拠した武家による経済概念は、経済発展への不適応が顕在化してくることになる。封建独裁体制から市場経済社会への移行の「きしみ」。
　わが家系はこの年、百姓一揆の蜂起によって家屋敷を打ち壊された。史実資料を見てみると百姓一揆には「掟」があって、その村の庄屋や、それを束ねる浅野藩での役職・所務役宅への攻撃・打ち毀しには、他村の民が「けっして放火はしない」という倫理基準に基づいて整然と打ち壊していたとされる。
　上の文書は、この一揆後の打ち壊された所務役などへの慰撫策として、屋敷建築の再建に当たってその費用の一部に「憐れみの心を持って」対応する旨が記載されている。「人数を催し、了簡違いで村役人を目当て家財などを破却」されたことに対して（取り締まるべき）役人ども（たぶん武士たち）が役に立たなかったことを認め「古格に戻す」（建て直す）に際して「御扶持・切米」を渡すという文意。
　武家社会の矛盾を一身に受ける「散華」感に、無念無常を感じる。
　家系はこの惨禍から、塩浜づくり〜商家への転身を企図していくことになる。・・・

●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⬇

[1718 Domain Records: Village Official Hara’s “Destruction”]
The injustice of village headmen becoming targets for attacks on the economic contradictions of samurai rule. The darkening of efforts to find the best way to live within society, a journey through the night. …

　The “Four Hundred Years of Life’s Resume” Series.
Within the “History of Hiroshima Prefecture,” I discovered documents related to the Asano Domain of Aki Province concerning the peasant uprising of Kyōhō 3 (1718), which I consider a turning point in my family’s history.
　For those of us who grew up under the so-called postwar education system, I believe we were taught that Edo-period “peasant uprisings” were righteous actions, unavoidable expressions of popular will. Since I had never heard from anyone that my family lineage had been “destroyed” by such a peasant uprising, I simply accepted that educational narrative.
　Tracing my family history back over 400 years reveals that the chain of life in our DNA has always strived to find the “optimal solution” for survival within the circumstances of each era. How those circumstances would change was something no individual could foresee. During the era when the samurai-dominated system was firmly established, our family was appointed by the domain to oversee the local economy. I imagine they devoted themselves entirely to this duty.
However, to put it bluntly, the samurai’s economic concept, relying solely on land control for rice production, became increasingly ill-suited for economic development. It was the “creaking” of transition from a feudal autocracy to a market economy.
　That year, my family’s residence was destroyed by a peasant uprising. Historical records indicate these uprisings followed strict “rules”: attacks were directed only at the village headman’s house and the official residences of the Asano domain’s administrators overseeing the village. Based on an ethical standard that “under no circumstances should arson be used,” they systematically demolished these structures while refraining from burning other villagers’ homes.
　The document above describes a consolation measure following this uprising, where the authorities agreed to cover part of the reconstruction costs for the destroyed administrative offices “with a compassionate heart.” It acknowledges that the officials (likely samurai) who should have enforced order were ineffective against the mob (“gathering in numbers, targeting village officials and destroying their property due to minor disputes”), and states that “support and rice allowances” would be provided when rebuilding “to restore the old order.”
One feels a sense of futility and impermanence in this “scattering of petals,” embodying the contradictions of samurai society.
　Following this calamity, the family lineage would plot a transition from salt field cultivation to becoming merchants. …

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

Posted on 2月 1st, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »