{"id":38798,"date":"2022-11-26T06:13:24","date_gmt":"2022-11-25T21:13:24","guid":{"rendered":"http:\/\/kochihen.replan.ne.jp\/?p=38798"},"modified":"2022-11-28T21:53:32","modified_gmt":"2022-11-28T12:53:32","slug":"%e3%80%90%e7%a8%b2%e4%bd%9c%e3%81%ae%e6%96%87%e5%8c%96%e3%80%81%e7%a5%88%e3%82%8a%e3%80%81%e8%be%b2%e8%80%95%e7%a5%ad%e7%a5%80-%e6%97%a5%e6%9c%ac%e5%88%97%e5%b3%b637000%e5%b9%b4%e5%8f%b2-26%e3%80%91","status":"publish","type":"post","link":"http:\/\/kochihen.replan.ne.jp\/?p=38798","title":{"rendered":"\u3010\u7a32\u4f5c\u306e\u6587\u5316\u3001\u7948\u308a\u3001\u8fb2\u8015\u796d\u7940 \u65e5\u672c\u5217\u5cf637,000\u5e74\u53f2-26\u3011"},"content":{"rendered":"

\"\"<\/a>
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English version\u2b07<\/p>\n

Rice Culture, Prayer, and Agricultural Rituals: A 37,000-Year History of the Japanese Islands – 26
\nRice cultivation and agriculture necessitated “matsuri” rituals and “goddesses” as priestesses. The wooden bird shape carrying the rice spirit is reminiscent of the yatagarasu (three-legged crow) of the Shinmu expedition. \u30fb\u30fb\u30fb\u30fb\u30fb\u30fb.<\/p>\n

Now, during the “Rice Cultivation” panel exhibition at the National Museum of Japanese History
\nI suddenly noticed an illustration at the top of the page that caught my attention.
\nRice cultivation is an activity that involves a great deal of labor over the course of a year.
\nThe character for “rice” is 88, and the word “peasant” represents a lot of labor.
\nThe farmer “reads” the seasonal changes in nature, plants seedlings, and concentrates his labor in accordance with the changes in the seasons.
\nAfter concentrating a great deal of labor in accordance with the seasonal changes, the harvest finally arrives in the fall.
\nIt is an economic activity that is inextricably linked to the changes of nature.
\nIn this way, it is essential to pray for rain in response to the natural climate.
\nEven in the Jomon period, there were prayers to nature.
\nHowever, in the Yayoi period, when rice cultivation was the means of obtaining food, praying to the natural climate became even more essential.
\nThe Jomon’s greatest “means of production” was human power, and prayer in this context meant
\nPrayer for human “life and death” seems to have been the main theme of rituals, whereas in the Yayoi period
\nIn the Yayoi period, however, the emphasis seems to have been more oriented toward control of nature.
\nPrayers for the acquisition of food during the hunter-gatherer stage and prayers during the agricultural stage seem to have changed drastically, with the latter being more in line with the annual work of agriculture.
\nIt is easy to imagine a parallel to the annual work of agriculture.<\/p>\n

In rice culture, birds were thought to be carriers of “rice spirits.
\nThe illustration is “based on examples from the Tokai region around the 2nd century, using bird-shaped wooden objects.
\nThe “festival” at the time of rice planting to call the “rice spirit” (Inadama), the spirit of grain, and pray to the god of rice fields for a good harvest.
\nThe illustration is said to be an imaginative reconstruction of a “festival” held at the time of rice planting.
\nIntuitively, it is enough to remind us of the existence of Himiko or “Yatagarasu,” the three-legged crow.
\nPrayer in an agrarian society created its own shaman as a “matsuri” demand.
\nThis became a schedule that followed the seasonal changes of the year.
\nIf the power of luck possessed by these individual shamans could bring benefits to the Yayoi village society, it would be possible for the shamans to become a part of the community.
\nIt is easy to imagine that such individual shamans would have been revered by the people of the Yayoi period if they brought benefits to the village society.
\nI believe that Himiko, who “makes the path of demons better,” was directly connected to the benefits of the present world.
\nMatsuri becomes a “festival event” as it becomes scheduled.
\nRice cultivation is a collective work, and the chain of command becomes organized.
\nRegardless of whether in the East or the West, agricultural societies, politics, and religion evolved in unison.
\nEventually, when the Yamato royal authority, Jinmu, came to the Nara Basin on his “eastern expedition,” he was led by Yatagarasu.
\nThe myth of Yatagarasu leading the way is an illustration of the belief that
\nThe myth that Yatagarasu led the way during the Yamato Kingdom’s “eastward conquest” of the Nara Basin may suggest that beliefs like those in this illustration existed as foreshadowing in the hearts of the people.
\nIn the illustration below, the rice harvest is carried to a warehouse on stilts.
\nIn the illustration below, we can understand that the rice harvest is carried to a warehouse on stilts, but the warehouse on stilts secretly depicts “Senki,” which is characteristic of shrine architecture (laugh).
\nThank you, the “imprint” of the folks at the National Museum of Japanese History is interesting.<\/p>\n

I would like to visualize the mental transformation from a hunter-gatherer society to an agrarian society in this area.
\nI strongly wish to visualize the mental transformation from a hunter-gatherer society to an agrarian society.
\nI would also like to ask how the reality of these “festivals” is reflected in the Yangtze River estuary, where rice cultivation and agriculture emerged in Asia.
\nI am also interested in comparing the culture of the Yangtze River estuary, the place where rice farming emerged in Asia.<\/p>\n","protected":false},"excerpt":{"rendered":"

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