本日早朝目覚めたら、ごらんのような景色がわが家前に出現。
ことしの冬は，夏が非常にながく暑かったのでさてどうなるか、と思っていましたが季節の進み方はそれなりに順調で、ようやくのまとまった降りようであります。12月に入ってからはそこそこに除雪はしていましたが、ついに本格的雪かき出動が必要といったところ。
写真は12/27 午前４時前に撮影したものですが、道路除雪の様子からは降雪はたぶん昨日の夜になってからのようで市の除雪車が入ってその後はあんまり降っていない様子であります。その下のように天気状況図を確認してみると、わが家周辺には昨晩20時以降、活発な雪雲が出張ってきていることが確認できた。
そこそこの半「ドカ雪」っていうところ。急に降ってきてダラダラしないで降り終わったみたいな降雪。予報でもきょう午前中まで降雪の可能性があり、その後は晴れマークが出ています。
まぁ冬将軍様、軽いごあいさつと言ったところでしょうか。
最近はすっかり温暖地・広島県福山市の草戸千軒遺跡の探訪シリーズに耽溺。あたらしく興味を持っていただいたみなさんも多いようで書き込みへの好意的な反応も見られましたが、ここはいったん休憩。
家系の縁の強い地域とは言え、わたし自身は生まれながらの生粋の北海道人。雪が降ってくれば、おのずと体内からスイッチが入る部分がある。戸建て住宅の住まい手として50年以上は暮らし続けてきているので、人によって違いはあるけれど、雪国人間としては除雪作業への「運命感」は共通していると思う。
ということで、たぶん１時間ほどは除雪作業に没頭すると思われるので、毎朝のブログ書き込み作業は、ちょっと時間的制約から本日は「軽め」とさせていただきます。さてやるか、であります、おーっ！

追伸：約1.5時間で３箇所（自宅・事務所前、駐車場２箇所）除雪を完了。ふ〜としていたら、読者の方からすばらしい「解説・説明」投稿。わかりやすく科学的なので、了解いただき加筆転載します。
〜札幌市の除雪は基本的に降り終わるのを見極めてから出動する。そのために小樽の毛無山にある気象レーダーが活躍する。北海道にはこのほか函館の横津岳と釧路町昆布森にも気象レーダーがあり、降水のリアルタイムの把握や数時間程度の将来推定を気象庁のHPからいつでも閲覧できる。
これらは15年くらい前にドップラーレーダーに換装され、雨雲の位置の他に移動速度もわかるようになった。このため、気象庁の降水予想は高精度となり、数kmのオーダーの分単位の細かい予想が可能になっている。リモートセンシング技術と解析技術は、10年単位で革新され、われわれは知らず知らずのうちにその恩恵にあずかっている。　by Shigeru Narabeさん。〜

English version⬇

Sapporo, the last week of the year, is the snow shoveling in full swing 🎵.
The winter general of semi-“Boomerang snow” has arrived. I have been living in a detached house in snow country for more than 50 years. When it snows, it turns on my DNA. The roar of the snow removal warriors! ・・・

When I woke up early this morning, the view in front of my house was as you can see.
I had been plowing since the beginning of December, but finally I had to start shoveling snow in earnest.
The photo was taken before 4:00 a.m. on 12/27, and from the look of the street plows, it seems that the snow probably started falling last night, and not much has fallen since the city’s snowplows arrived. Checking the weather map below, I could see that there was an active snow cloud around our house after 8 pm last night.
It was a semi “heavy” snowfall. It was the kind of snowfall that came suddenly and ended up falling without lingering. The forecast also shows a chance of snowfall until mid-morning today, followed by clear skies.
Well, General Winter, I guess you could say I have a light greeting for you.
Recently, I have been indulging in a series of visits to the Kusado-Senken site in Fukuyama City, Hiroshima Prefecture, a warm climate area. Many of you seem to have taken a new interest in the site and have responded favorably to my posts, but I am going to take a break for now.
Although I have strong family ties to this area, I myself am a native Hokkaidoan. When the snow falls, there is a part of me that naturally turns on inside of me. I have been living in a detached house for more than 50 years, and although there are differences among people, I think we all share the same sense of “destiny” for snow removal work as people from snow country.
So, since I will probably spend about an hour or so immersed in the snow removal work, I’m going to lighten up on my blog writing today due to time constraints. Let’s do it, shall we?

P.S.: I finished removing snow from 3 areas (in front of my house and office, and 2 parking lots) in about 1.5 hours. While I was relaxing, a reader posted a wonderful “explanation/explanation. It is easy to understand and scientific, so I am reprinting it here with your permission.
〜The city of Sapporo basically waits until the snowfall is over before going out to remove it. For this purpose, a weather radar located at Mt. In addition to these radars in Hokkaido, there are also weather radars at Yokotsudake in Hakodate and Kombumori in Kushiro Town, which allow real-time monitoring of precipitation and future estimates of a few hours to be viewed at any time from the JMA website.
These radars were converted to Doppler radar about 15 years ago, and now provide information on the location of rain clouds as well as their speed of movement. As a result, the JMA’s precipitation forecasts have become highly accurate, and minute-by-minute detailed forecasts on the order of several kilometers are now possible. Remote sensing and analysis technology has been revolutionized over the past decade, and we are unknowingly reaping the benefits of these innovations.　by Shigeru Narabe. ~

Posted on 12月 27th, 2023 by 三木 奎吾
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ここまで草戸千軒の「市」としての側面を見て来たけれど、そうした「市場経済」社会の生成はその前提として、社会総体としての農耕生産性の増大ということが前提だったことは言うまでもない。
縄文以来の「伝統的社会」としての狩猟採集ライフスタイルが、大きく変化していったのにはこうした継続的な人為的地形改造、人新世の基盤的な「自然改造」を前提とした農耕的土地利用が、すべてを革新したのだろう。単位面積あたりの人口維持効率では、稲作中心の土地利用こそが日本社会では決定的に重要だったのだと言える。
こうした農業土木を持続的に可能にするために不可欠な集団作業について、支配と被支配という関係性が生まれ、より強力で効率的な権力機構の必然性が高まっていったのだろうと思っています。最初期の権力誇示装置として、巨大土木作業が不可欠な「古墳」造営が日本列島各地で進展したのには、そういう権力構造の基本原理が反映したのだろう。
日本列島社会ではこうした農業土木集団労働の指揮命令権、その妥当性・社会的な「納得感」についての集団間での競争関係があって、それがやがてアマテラス系の人びとによって歴史的に収斂されていったということのように思われるのですね。天皇の伝統的行為の中に農業的営為が幾重にも積層していることは、そういった経緯を表しているのではないか。



この草戸千軒遺跡の展示説明でも、上のような農業土木についての解説画像が提示されていた。もっとも基本的な道具として土を運搬する木製道具「もっこ」と呼称される原形的な運搬具が発掘されていた。こういった運搬具と動員された大量労働力によって、芦田川水系などの天然の水利を有為に改造して、稲作適地を新造成させていった。
日本政治社会の最初期体制として律令的「公地公民」制が導入されたけれど、そうした社会主義的体制では人びとの「やる気」、もっとも基本的な社会発展への活力を創造することができず、やがて荘園公領制（荘園および公領を土台とした重層的土地支配構造。荘園は寄進地系荘園に由来し公領は国衙領に由来する。歴史学者の網野善彦が提唱した学説に基づく）が日本に最適な体制として社会進化させる動因になっていく。この草戸千軒周辺地域でも「沼田荘」という荘園が成立して活発な生産活動の発展のベースになって、やがてこの中世的市場都市が成立していった。
はるかな後年、北海道でもやや違う国家体制のもと人新世的な自然改造が活発に行われて、札幌のような大都会も形成されるに至るプロセスは、わたしの人生時間でも体験できた。案外大事なのは、そうであってもそういう自然改造と本来の自然環境との「調和」ということなのではないか。
北海道は日本の地域の中でも有数の農業生産地域になったにも関わらず、世界の人びとにとっても魅力的な自然風土として愛され続けてきている。聖徳太子が「和を以て貴しとなす」とはるかに日本の国是として政治統治宣言したことは、非常に示唆的と思える。

English version⬇

[Agricultural Production and the Anthropocene Topographic Transformation – Kusado-Senken 2023 Revisited – 13
Agriculture necessitated the modification of nature as agricultural engineering. The political system was tested in conjunction with this so that it could have legitimacy. …

Although we have seen the “market” aspect of Kusado-Senken, it goes without saying that the creation of such a “market economy” society was predicated on the premise of increased agricultural productivity in society as a whole.
The hunting and gathering lifestyle that has been the “traditional society” since the Jomon period has been drastically transformed by the continuous anthropogenic landform modification and agricultural land use based on the basic “natural modification” of the Anthropocene, which has revolutionized everything. In terms of population maintenance efficiency per unit area, it can be said that rice-crop-centered land use was critically important in Japanese society.
I believe that a relationship of domination and subjugation emerged with regard to the collective work that was essential to make such agricultural engineering sustainable, and the necessity for a more powerful and efficient power structure grew. The development of the construction of “kofun” (burial mounds) throughout the Japanese archipelago, where massive civil engineering work was indispensable as a device for the initial display of power, probably reflected such basic principles of power structure.
It seems to me that in the Japanese archipelago society, there was a competitive relationship among groups regarding the command and order authority of such agricultural and civil engineering collective labor and its validity and social “conviction,” which eventually converged historically by the people of the Amaterasu lineage. The multiple layers of agricultural activities layered in the traditional acts of the emperor may represent such a process.

In the exhibition description of this Kusado-Senken site, explanatory images about agricultural engineering, as shown above, were also presented. The most basic tool excavated was a wooden “mokko,” a prototypical earth-moving tool. With these tools and a large mobilized labor force, the natural water resources such as the Ashida River system were converted into suitable areas for rice cultivation.
Although the Ritsuryo (law-based) “public-land civic” system was introduced as the initial system of Japanese political society, such a socialist system failed to create people’s “motivation” and vitality for the most basic social development, and eventually the manor-kommunal system (a layered land control structure based on manors and fiefs in medieval Japan) was established. The manor system was a system of donated lands. The manor derived from the donated land manors, and the fief derived from the national government offices. (Based on the theory proposed by historian Yoshihiko Amino.) The Kusado-Senken area became the driving force behind the evolution of society as the most suitable system for Japan. In the area around Kusado-Senken, a manor called “Numata-so” was established and became the base for the development of active production activities, which eventually led to the establishment of this medieval market city.
In later years, under a different national system in Hokkaido, the process that led to the formation of a metropolis such as Sapporo was also experienced during my lifetime. What is important is to maintain harmony between the natural modification and the original natural environment.
Even though Hokkaido has become one of the most prominent agricultural production regions in Japan, it continues to be loved by people around the world as an attractive natural climate. Is it not highly suggestive that Prince Shotoku declared “harmony is the noblest” as Japan’s national motto for political governance by far?

Posted on 12月 25th, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »

鎌倉〜室町の歴史時間の「門前市」という性格の中世都市、草戸千軒は土地支配や宗教支配などの権力機構の表情を持っていない、一種のアジール空間。たぶん畿内地域での堺と似た性格の境界都市なのだろうと思いますが、そういう存在には庶民の生き方志向性が表現されるていると思える。
商工という成立の要件に沿って都市の空間や「街割り」は生成された。そういう都市計画のなかで「やはりそういうことか」と腑に落ちるのが、この宗教建築「御堂」。
博物館の調査研究発表によれば「祈る」と題して以下のようなくだりがある。
〜草戸千軒からは石製・木製の塔婆、法華経を書写した杮（こけら）経および位牌・懸仏（かけぼとけ）が出土している。社会が混乱し、不安な生活を送っていた中世民衆の神仏信仰の一端がうかがえる。〜
とされていました。人間はかならず死ぬ。そのことが人間の精神世界をつよく規定することは当然。親子関係など、いのちに関わる情念を外化させ、形象化することが社会規範の最重要なことがらと意識された。
古代以来日本では、古墳という形式で死者を弔う伝統が生きていたし、一般民衆も共同墓として葬られ祀られ続けてきた。そういうなかで仏教はアジア世界から日本社会に導入されたけれど、ほかの地域以上に日本社会では人びとの精神性の奥底まで浸透していった。
存立基盤自体が社会の「隙間」的な中世都市で、いわば自然発生的にこういう人間の死生にかかわる建築施設が建立された。もちろんある特定の経済的リーダーのような市民存在があって、その喜捨のような負担をきっかけとして、多くの賛同者が集合してこういう建築空間成立に至ったものでしょう。
この草戸千軒と似た都市性格を持っていたと推測される同じ瀬戸内海交易圏の姫路「英賀千軒」に於いては、一向宗の布教活動が大成功して「英賀御堂」という民衆の結集の象徴が成立した。都市としては自然災害によって消失したこの草戸千軒に於いても、そうした機縁の萌芽はあったことになる。この「英賀御堂」は秀吉の英賀攻めで焼失したけれど、現在も亀山御堂として移転し存続している。
日本に於いてはこういうアジール空間・商工都市というのは、宗教という存在を大きな媒介として相互利用してきたことが、こうした遺構からは見えてくる。

宗教の中でも、いわば宗派間でその教義には違いがあり、都での権力者との強い連携を目指した宗教とはまったく別に「民衆の救済」を目指した新宗教がこの時代、大いに勃興した。
いまのところ「御堂」という名称しか明らかにされていないけれど、あるいは英賀御堂のように特定宗教会派の拠点化という発展形態もあり得たのかも知れない。
中世の人々の死生観、精神のありかのなにかが示されているのでしょうね。合掌。

English version⬇

[Citizens’ Own Religious Architecture “Mido” – Kusado-Senken 2023 Revisited – 11
The affinity between the city of commerce and religion. The economic activity of trade seems to have been socially compatible with the interrelationship with religion.

A medieval city in the character of “gate city” in the Kamakura – Muromachi historical time, Kusado-Senken is a kind of azir space that does not have the expression of power structure such as land rule or religious rule. Perhaps it is a boundary city with a character similar to Sakai in the Kinai region, but such an existence is an expression of the lifestyle orientation of the common people.
It can be seen that the urban space was created in accordance with the requirements for the establishment of commerce and industry. In the context of such urban planning, the religious building “Godo” can be seen as “so that’s what it is,” as the museum’s research study says.
According to the museum’s research presentation, the following passage is found under the title of “Prayer.
〜Stone and wooden pagodas, copies of the Lotus Sutra, tablets, and kakebotoke have been excavated from Kusado-Senken. These objects suggest a part of the medieval people’s belief in the gods and Buddha during a time of social turmoil and uncertainty in their lives. 〜The site was considered to be a “temple of the gods”.
The people of the medieval period were said to have believed in the gods and Buddha. Human beings will inevitably die. It is only natural that this fact should strongly define the spiritual world of human beings. The externalization and embodiment of life-related emotions, such as parent-child relationships, was recognized as the most important social norm.
Since ancient times, the tradition of mourning for the dead in the form of kofun (burial mounds) has been alive in Japan, and the general public has also continued to worship the dead in communal graves. Buddhism was introduced to Japanese society from the Asian world, and it penetrated deeper into the psyche of the Japanese people than in any other region.
In medieval cities, where the very foundation of existence itself was a “gap” in society, these architectural facilities, which were related to human life and death, were erected spontaneously, so to speak. Of course, there must have been a certain economic leader, a citizen, whose generous donation must have triggered a large number of supporters to establish this kind of architectural space.
In Eiga Senken in the Himeji area, which is also in the Seto Inland Sea trading zone, the missionary activities of the Ikkyu Sect were so successful that a symbol of the people’s rally called “Eiga Godo” was established, but even in this Kusado Senken, which was destroyed by a natural disaster as a city, the germ of such an opportunity Eiga Godo” was a symbol of the people’s rallying. This “Eiga Gōdo” was destroyed by fire during Hideyoshi’s attack on Eiga, but it has been relocated and continues to exist today as the Kameyama Gōdo.
These remains show that in Japan, such asyl spaces and commercial and industrial cities were used interchangeably, with religion as a major mediator.

Among religions, there were differences in doctrines among sects, and new religions that aimed to “save the people” emerged in this period, completely different from those that aimed for strong alliances with the authorities in the capital. Although only the name of the temple, “Godo,” is known at this point, it may have been a base for a specific religious sect, as was the case with Eiga Godo.
It may indicate something about the medieval people’s view of life and death and the state of their spirit. I bow my head in prayer.

Posted on 12月 23rd, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »

この草戸千軒にほど近い位置に「明王院」「草戸稲荷神社」社寺が有名な古刹。明王院の五重塔も、神社も高層建築でまるでビルとも思える。これらは当時の工人たちの明白な技術の結晶だろう。
日本民族にとってのもっとも身近な「地域製造業」としての大型木造建築集団。この草戸千軒ミュージアム展示では「番匠」という呼称で加工現場「作事場」が復元展示されていた。
現代ではこの身近な建築衆のことを大工さんという言い方をする。しかし歴史的には「大工」というのは、木造職人さんたちを束ねる「棟梁」的な立場を司っていた人物のことを尊称した名前。そういった専門職としてはむしろ「番匠」の方が中世社会としてはふさわしい名前と思える。
こういった建築技術集団は日本列島社会では古代から存在したことが間違いないだろう。そうでなければ三内丸山とか、出雲大社社殿、吉野ヶ里遺跡などの大型木造建築の成立は考えられない。とくに出雲大社の地上48m相当といわれた往古の超高層木造建築は達成し得なかっただろう。出雲の社殿の「伝承」としてこの超高層建築は「神話」に属すると思われていたものが、実際に巨大な心柱が、巨木３本を金輪で構造補強としてまとめられ締め上げられて出土するというに至って、現実だったことが確定した。
そういった古代からの木造技術伝承は社会に深く根ざしてあり続けてきたのだろう。一方で、世界最古の建築「会社」金剛組は現代まで1450年以上存続し続けてきている。この金剛組は聖徳太子の仏教導入政策の担い手、寺院建築の専門家として百済から来日して、そのまま宮大工として、寺院建築の延命補修の専門職として長く存続してきた。産業としての建設業は社寺仏閣という「公共事業」の担い手という存在として日本社会で永続してきたのだ。こういう技術伝承は日本社会の屋台骨資産なのだと強く思う。


草戸稲荷神社は平安時代の807年創建、一方の明王院は大同2年（807年）弘法大師の開基と伝えられている。ということはこの２つはほぼ同時期に建築工事されたことになる。創建時期のことを考えればたぶん真言宗大覚寺派の古刹である明王院が主体工事だったことが想像できる。
これら古刹の「下町」のような芦田川の中州に草戸千軒は町屋として成立した。
このふたつの大工事が草戸千軒という中世都市生成・維持にとって決定的な要因だったことは疑いがない。社寺建築に関わるあらゆる職方がこの都市に集中して、いかにも「門前市」をなす景況を生み出していったことは確実。ひとつの大工事事業があらゆる産業を成立させていくことは自明。いろいろな関連工事の職人たちが連携し合っていくときに近接して住むことは合理性がきわめて高い。このような社寺建築事業が歴史的に継続して営まれてきたことが、日本の産業史の骨格をも形成したと思える。

English version⬇

The “Bansho” domestic industry group created by shrine and temple architecture – Kusado-Senken 2023 Revisited-9
The Izumo-taisha shrine pavilion, an ancient 48-meter large wooden structure, was considered a myth, but it has been proven to be a real structure. Visualization of the social “economic” function of shrine and temple architecture. …

Now, finally, the construction group as the most familiar “local manufacturing industry” for the Japanese people. In this Kusado-Senken Museum exhibit, a restored “sakugijo,” a processing site, was displayed under the name of “bansho.
Today, the term “carpenter” is used to refer to this familiar group of builders. Historically, however, “carpenter” was a respectful name for a person who was in charge of a “master carpenter,” a position that united wooden craftsmen. As such a profession, “bansho” seems a more appropriate name for medieval society.
There is no doubt that such a group of building techniques existed in the Japanese archipelago since ancient times. Otherwise, it is inconceivable that large wooden structures such as Sannai-Maruyama, the Izumo-taisha shrine pavilions, and the Yoshinogari ruins could have been constructed. In particular, the Izumo-taisha shrine, which is said to be equivalent to 48 m above the ground, could not have been built with the super high-rise wooden structures of the past. What had been thought to be a “myth” of Izumo’s shrine buildings was confirmed to be a reality when three huge pillars were actually excavated from three huge trees that were tightened together with a metal ring for structural reinforcement.
Such ancient traditions of wooden construction technology must have been deeply rooted in society. On the other hand, the world’s oldest architectural “company,” Kongogumi, has continued to exist for more than 1,450 years until the present day. The Kongo-gumi came to Japan from Baekje as temple construction specialists who were instrumental in Prince Shotoku’s policy of introducing Buddhism. The construction industry as an industry has persisted in Japanese society as a bearer of “public works” such as shrines, temples, and Buddhist temples. I strongly believe that the transmission of these skills is a fundamental asset of Japanese society.

Not far from this Kusado-Senken are the famous old temples and shrines of “Kusado Inari Shrine” and “Meio-in Temple” (in order of photo). The shrine is a high-rise structure that looks like a building, and the pagoda of Meio-in Temple is the fruit of the skill of the craftsmen of that time.
Kusado-Senken was established as a townhouse in the middle of the Ashida River, which is like a “downtown” of these old temples. Incidentally, Kusado Inari Shrine was built in 807 during the Heian period (794-1185), while Meio-in Temple was founded by Kobo Daishi in 807 (Daido 2). This means that the two shrines were constructed at about the same time. Considering the time of construction, it can be imagined that Meio-in Temple, an old temple of the Daikakuji School of the Shingon sect, was the main construction site.
However, there is no doubt that these two major construction projects were decisive factors in the creation and maintenance of the medieval city of Kusado-Senken. It is certain that all the workers involved in shrine and temple construction were concentrated in this city, creating a “gate market” of sorts. It is obvious that a single major construction project can lead to the establishment of all kinds of industries. It is highly rational to live in close proximity to each other when craftsmen in various related construction fields are working together. The fact that such shrine and temple construction projects have been carried out continuously throughout history seems to have formed the backbone of Japan’s industrial history.

Posted on 12月 21st, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »

自分自身がだんだん高齢者になるとは人間あんまり思っていない（笑）。ヘンな言い方ですが実際に自分が加齢してきて、はじめてその現実と向き合うことになりますね。
この草戸千軒の町家のありようをルポしていると、自分自身が体験していた1950-60年代の札幌の街の雰囲気のなかで「◎◎屋」という専門的な工人事業者、ものづくりを街の中で行っていた人びとのことがはるかに思い起こされます。時代の変化ということが明確にわかる。イマドキの若い方はそういった実感は持たれていないでしょう。自分自身、実際に触れていた当時は、それが町の記憶の中でそこまでの重要な要素だったとは思わなかったのだけれど、そういう存在が消え去ってみて初めて知ることになる。徐々に独占・寡占が各業種毎に進んで行って、町場の独自の製造事業者が撤退を余儀なくされていく過程が進行していったのですね。
この草戸千軒には、わたし自身が体験記憶しているそういう「失われた町屋」の原形が見える。
きょう紹介するのは町の「足駄屋」さんの製造工場兼用の住居。土間という作業現場と板敷きの居間空間が同居していて、必死の生き様がストレートに可視化されている。
足駄は板で造作する平面に対して鼻緒で足の親指・人差し指の間に穴を開け、左右の穴と連携して保持強度を担保して前後２本に板材の歯を付ける。その構造は江戸期以降の下駄と同一。下駄は室町から江戸期に隆盛するとされ、江戸期は含まない草戸千軒遺跡の町屋としては「足駄」なのだろう。


工程的には手頃な丸太木材から板面を切りだし成形し、それに加熱しての穴開けを行う様子がわかる。鼻緒については明確な展示がなかったように思われた。
日本人の足下は伝統的にはこういう木材素材が主流だった。ヨーロッパでは皮革による靴が一般化したのとは対比的。日常では足駄・下駄でいいだろうが、長距離の旅や戦闘などでは基本は草鞋（わらじ）だったとされる。大将から足軽雑兵に至るまでみな草鞋。基本は麻製だが藁に木綿を捻って混ぜていたものもあったとのこと。簡単に脱げないように、しっかり結ばれていたのだという。
どうしても構造上、足指が露出するので家に入るときには「足を洗って」から室内に「上がった」。日本の家屋で玄関が単なる出入り口以上の「結界」空間になったことには足下の要因もあったのだろう。
さらにきのうまで見た「塗師」の家ではほこりなどを嫌って壁は湿式仕上げの塗り壁だったけれど、こちらの足駄屋では外が見えるほどに通風性重視の板張りが採用されている。町屋長屋だけれど、こういった仕様の違いはあって、業者毎にその住宅性能を選択していたと考えられる。
そうするとこうした長屋形式の建築の運営主体者と間借り人との関係というのも興味が湧いてくる。一般的に考えれば賃貸借契約関係だったのだろう。明日以降、番匠（大工）の作事場も見るけれど、建築業・不動産業とこの草戸千軒・町屋との関係性というのも面白そうです。

English version⬇

Japanese craftsmanship: “Geta shop” – Kusado-Senken 2023 Revisited – 7
Footwear and geta have supported the footwear of the Japanese people. Since they were worn barefoot, they gave birth to a lifestyle culture of “rising” from the ground. It may be the source of the sense of home = boundary. ・・・・.

People don’t really think that they themselves will gradually become elderly (laughs). It may sound strange, but it is only when you actually start aging that you come face to face with this reality.
This report on the town houses of Kusado-Senken reminds me of my own experience in Sapporo in the 1950s and 1960s, when the town was full of professional craftspeople called “◎◎ya,” who were engaged in manufacturing in the town. It is a clear indication that the times are changing. The younger generation of Imadokoso probably does not have such a sense of reality. I myself, at the time when I was actually exposed to it, did not think it was such an important element in the town’s memory, but I only learned about it after such an existence had disappeared. So the process of gradual monopolization and oligopoly went on for each type of business, and the original manufacturing businesses in the town were forced to withdraw from the market.
In this Kusado-Senken, I can see the original form of such “lost town houses” that I myself remember from my own experience.
Today, I would like to introduce a “clog maker’s” house that doubles as a manufacturing plant. The earthen floor, a work site, and the wooden-paved living room space coexist in the same space, and the desperate way of life is clearly visualized.
The geta is made of a wooden board with a hole drilled between the thumb and forefinger with a nose strap, and two wooden board teeth are attached to the front and back to ensure holding strength in conjunction with the holes on the left and right sides. Its structure is identical to geta from the Edo period onward. Geta is said to flourish from the Muromachi to the Edo period, and as the Kusado-Senken site machiya, which does not include the Edo period, it is probably a “foot geta.

The process shows the cutting and forming of the board face from a reasonable log, and then heating and drilling the board face. There did not seem to be a clear display of the nose strap.
Traditionally, Japanese people’s footwear was made of this kind of wood material. This is in contrast to shoes made of leather, which became common in Europe. While geta (clogs) may be used in daily life, sandals are said to have been the basic footwear for long-distance travel and combat. Everyone from generals to foot soldiers wore sandals. The basic material was hemp, but there were also straw sandals mixed with twisted cotton. They were tied tightly so that they would not come off easily.
Because of the structure of the house, toes were inevitably exposed, so when entering the house, one had to “wash one’s feet” before “going up” inside. The fact that the entrance of a Japanese house became more than just a doorway, but also a “boundary” space, must have been due in part to the footprint of the house.
In addition, while the “lacquer” house I saw until yesterday had wet-finished painted walls to avoid dust, the wooden flooring in this adder house is so ventilated that the outside can be seen. Although these are townhouse row houses, there are differences in specifications, and it is thought that each builder had his own choice of housing performance.
This makes the relationship between the owner of the tenement building and the renter interesting. Generally speaking, the relationship was probably that of a lease contract. From tomorrow onward, we will also see the construction site of a bansho (carpenter), but it will be interesting to see the relationship between the construction and real estate industries and this Kusado-Senken machiya.

Posted on 12月 19th, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »