昨日に引き続き初源期の「商工」事業者の草戸千軒遺跡での活動ぶり。ものづくりの基本は生活をよりよくする目的。そのなかでも食生活を彩る食器は基本中の基本。石器時代には石の皿などが使われていましたが、定住が日本列島で始まった縄文以来、木の国の社会として漆は木製品加工に活用された。
以下Wikiの記述引用。〜古くは縄文時代から漆を使用し、現在に至るまで連綿と多くの漆器が存在する。漆器は中国発祥で技術は漆木と共に大陸から日本へ伝わったと従来考えられていた。ところが北海道函館市南茅部で出土した漆の装飾品6点が、米国での放射性炭素年代測定により7400年前とされる中国を大幅に遡る約9000年前（縄文時代早期前半）の装飾品と確認された。さらに福井・鳥浜貝塚出土の漆の枝木は分析の結果、世界最古の約1万2600年前（縄文時代草創期）と確認・証明された。（中略）こういった遺構、遺品から日本では縄文時代草創期にはすでにウルシを生育していたと考えられている。〜
漆器のことを英語ではJAPANというのだそうですが、これは漆器が日本特有の工芸品だと世界が認めているということ。和の食材を載せる容器として、漆製品は民族のシルシとも言えるのでしょう。木製品はそのままでは食材の水分が浸透してしまい、手近に入手できる木製品に対しての「防水」加工として、これも樹液から得られる漆に着目した先人に深く感謝したい。木を扱う技術伝統の深さを思わされる。
この草戸千軒遺跡の復元住居兼用工房展示でも、まずはこうした職人・工業に注目したのは素晴らしいと感動します。



そしてこの製品流通の最適地で塗師という職工人が存在したことも興味深い。原材料としての漆・漆木はたぶん遠い生産地だったに違いない。この中州立地の草戸千軒の芦田川上流の山岳地帯で採取された漆が河川交通でここまで運送されてきたものだろう。地縁血縁での信頼関係に基づいた結びつきも想定される。もうひとつの原材料である木製品は、この遺跡展示でも番匠（大工）の作事場が復元されているように、その周辺的技術として職方・工人が存在したに違いない。分業構造の「製造業」集積、イマドキの言葉で言えば見事にサプライチェーンが成立していた。
整理整頓された作業場の復元ジオラマから、仕事の段取りの様子までもが伝わってくる。加工された漆器は乾燥させる目的で棚に整頓され、作業場では各種道具類が床に並べられ、塗装の漆が収納された容器群は作業場右の棚にきちんと整頓されている。機能的な空間美の世界。
そのように製造生産された漆器は、芦田川河口域から瀬戸内海交易圏に商品として出荷されて、京大阪の市場に投入されていったものだろうか。こうした瀬戸内海交易の世界が、源平期には平家の財政基盤として機能し、戦国期には反織田勢力の基盤にもなっていたのではないか。
民の日々の暮らしから社会構造の基盤要素がくっきりと浮かび上がってくる。

English version⬇

Handicrafts since the Jomon period / Lacquerware House 2 – Kusado-Senken 2023 Revisited-6
Lacquerware is called JAPAN in the world. It is a tradition since the Jomon period, created in the land of wood. With the increase of social productive power, it became a handicraft industry. …

Continuing from yesterday, how “commercial and industrial” businesses of the Hatsugen period were active at the Kusado-Senken site. The basic purpose of monozukuri is to improve our lives. Among them, tableware that decorates our eating habits is the most basic of all. In the Stone Age, stone plates and other such items were used, but since the Jomon, when settlement began in the Japanese archipelago, lacquer was utilized in the processing of wood products as a society in the land of trees.
The following is a quote from Wiki’s description. 〜Lacquer has been used since the Jomon period, and many types of lacquerware have existed continuously until the present day. Lacquerware is thought to have originated in China, and the technique was thought to have been introduced to Japan from the continent along with lacquer wood. However, radiocarbon dating in the United States of America has confirmed that six pieces of lacquer decoration excavated in Minamikayabe, Hakodate, Hokkaido, date back approximately 9,000 years (the first half of the Early Jomon Period), well beyond the 7400-year-old Chinese date. Furthermore, analysis of a lacquer tree branch excavated from the Torihama Shell Midden in Fukui Prefecture has confirmed and proven that it is the oldest in the world, dating back to approximately 12,600 years ago (the early Jomon Period). （Based on these remains and artifacts, it is believed that poison oak was already growing in Japan during the early Jomon Period. ~.
In English, lacquerware is called JAPAN, which means that the world recognizes lacquerware as a craft unique to Japan. As containers for placing Japanese foodstuffs, lacquerware products can be said to be the shirushi of a people. Wooden products, as they are, allow moisture from foodstuffs to permeate through them. As a “waterproof” treatment for wooden products that are readily available, I would like to express my deep appreciation to our predecessors who focused on lacquer, which is also obtained from sap. It reminds us of the depth of the technological tradition of handling wood.
It is wonderful and impressive that the restored dwelling and workshop exhibit at this Kusado-Senken site also focused on these craftsmen and industries first.

It is also interesting to note the existence of a craftsman named Nurishi in this optimal location for product distribution. Lacquer and lacquer wood as raw materials were probably produced far away. Lacquer collected in the mountainous area upstream of the Ashida River in Kusado-Senken, the location of this chuzu, must have been transported here by river transportation. It is also assumed that there is a relationship of trust based on geographical and blood ties. Wooden products, another raw material, must have been a peripheral skill of artisans and craftsmen, as shown by the reconstruction of the workshop of a bansho (carpenter) in the exhibition at the site. The “manufacturing” accumulation of the division of labor structure, or in modern terms, the supply chain, was splendidly established.
A restored diorama of a well-organized workshop conveys even the arrangement of work. The processed lacquerware is arranged on shelves for drying, various tools are laid out on the floor in the workshop, and the containers of lacquer for painting are neatly arranged on the shelves to the right of the workshop. A world of functional spatial beauty.
The lacquerware produced in this way was probably shipped from the Ashida River estuary to the Seto Inland Sea trading area to be sold in the Kyoto-Osaka market. This Seto Inland Sea trading world may have served as the financial foundation for the Heike clan during the Gempei period and as the basis for the anti-Oda forces during the Sengoku period.
The daily life of the people clearly reveals the basic elements of the social structure.

Posted on 12月 18th, 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 »

この草戸千軒の都市の様子は、約600年前の頃の状況を復元再生させた展示。室町時代中期から後期に掛けての町と時代の庶民の日常が活写されている。
日本史では古代の公地公民制という「タテマエ」が現実にはほとんど機能せず、土地の「私有制」といえる「荘園」体制が全国で一般化していった時代。この草戸千軒にほど近い「安芸国沼田荘」は、開発領主の沼田氏が中央の貴族に寄進して成立した荘園だった。それが中央での政変などによる有為転変の結果、京都の「蓮華王院」が領主になって、のちに戦国武将になっていく「小早川氏」が武権を担う地頭になっている。
こうした荘園公領制は日本の中世における荘園および公領を土台とした重層的土地支配構造のこと。現地のムラの農民にして見ると領主による搾取に苦しめられた時代だけれど、同時に生産力の増大に伴って領主層に対して年貢の軽減要求など自立的な姿勢が盛り上がっていった。
こういう時代背景の中で、各荘園農民から発生した「余剰生産物」を交易する一種の「解放区」のようにして千軒と言われるような都市機能が成熟していった。そうした「市」では中国貨幣などが決済手段として活用された。現代に繋がってくる「市民社会」的な萌芽形態が見られ始めたということだろう。
歴史の授業を受けながら、こういう時代に差し掛かってくると、ワクワク感が学ぶ側にも募っていた（笑）。


貨幣経済化という身近感。上の貨幣は１貫文が5-10万円程度。捉えやすくすれば現代の10万円で、その半分で５万円、３万円といった換算になるだろうか。
船着き場と「市」場は隣接していて、荷揚げした商品の一時置き場所には簡易な差し掛け小屋。そして市場には草葺き小屋。こちらは自然木利用の掘立柱建築で壁は造作されていない。物品については出土遺物を考慮している。
大きな壷が置かれているが、生活の第１条件は水の確保であり、井戸で水を汲むのにも各戸での貯水が絶対不可欠。最大の必需品だったことは自明の理。
一般商品として活魚・干物・貝類・海草・塩・山鳥。さらに米・豆類・野菜・筵などが販売されていた。油や土器（かわらけ）などは担いで売り歩く「振り売り」などもあったとされる。
それこそ「需要と供給」という経済原則、人間の営みのそのままが正直に全面展開している。
どうもわたしは家系的にもこういう現場感覚が肌にしっくりくる部分があって、現代生活でもたくさんの買い物客が集まる店舗などではちょっと「血が騒ぐ」（笑）。原始から古代と歴史を見てきて、ようやく「オレたちの時代」という雰囲気に引きずり込まれてしまうのですね。

English version ⬇

Logistics and stores in the Seto Inland Sea, 1400s, Kusado-Senken 2023 revisited-4.
A jar is equivalent to a water bill in modern times. It is a basic tool for daily life. I am delusional and think that 10 years’ worth of water bill including shipping cost would be reasonable. I am full of delusions.

This exhibit of the city of Kusado-Senken restores and recreates the situation as it was about 600 years ago. It vividly depicts the daily lives of the common people of the town and period from the mid to late Muromachi period.
This was a time in Japanese history when the ancient “tatemae” system of public lands and civic rights hardly functioned in reality, and the “shoen” system of “private ownership” of land became common throughout the country. The “Aki Province Numata Manor” near Kusado-Senken was a manor established by the Numata clan, a development lord, who donated the land to the central aristocracy. As a result of political changes in the central government, the “Rengeoin” of Kyoto became the lord, and the “Kobayakawa,” who later became a military commander in the Warring States period, was made the head of the manor.
The manor-governing system in medieval Japan was a multilayered land control structure based on manors and fiefdoms. The local peasants suffered from exploitation by their lords, but at the same time, as their productive capacity increased, they actively demanded a reduction in annual tribute from the lords.
Against this backdrop, a city functioned as a kind of “liberated zone” for trading the “surplus products” generated by the peasants of each manor, and a city of 1,000 houses was established. In such “cities,” Chinese coins were used as a means of payment. This may mean that the budding form of “civil society,” which is connected to the present day, was beginning to be seen in these “cities.
While taking the history class, I felt a sense of excitement as the class approached this period (laugh).

A familiar feeling of monetary economization. The coinage above is about 50,000-100,000 yen per kanbun. To make it easier to grasp, it would be 100,000 yen today, and half of that would be converted to 50,000 yen, 30,000 yen, and so on.
The landing place and the “market” are adjacent to each other, and a simple hut is used as a temporary storage place for unloaded goods. The market place is a thatched hut. This hut is a dug-out pillar structure made of natural wood with no walls. The goods are based on excavated artifacts.
A large jar is placed here. The first requirement for life was to secure water, and it was absolutely essential to store water in each house, even to fetch water from a well. It is self-evident that this was the greatest necessity. General commodities included live fish, dried fish, shellfish, seaweed, salt, and mountain birds. In addition, rice, beans, vegetables, and mats were sold. Oil and earthenware (kawarake) were sold by “swing peddlers,” who carried them around on their shoulders.
The economic principle of “supply and demand,” or human activity as it is, is honestly and fully developed.
I have a family history of feeling this way, and I get a little “excited” when I am in a store where many shoppers gather (laugh). (Laughs.) Having seen history from the primitive to the ancient times, I am finally drawn into the atmosphere of “our time.

Posted on 12月 16th, 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 »

民衆の視点からの日本史というのは、なかなか見出しにくい。歴史というのはどうしても権力の移動についての争乱とか内戦とかに主要な「ながれ」を感じて、それを真ん中にして語っていくことになる。しかし、現実の時間は庶民の毎日の暮らしにこそ実質があって、そこでの変化や、変わらないものが歴史の最大の動因だと思う。
城郭だとか大土木工事を伴うような都城「平城京」「平安京」はたしかにモニュメント性が大きいけれど、市井の民の肉声は伝わってこない。それに対して中世の庶民の実態をわかりやすく伝えてくれる遺構は貴重。
江戸時代中期の地誌『備陽六郡志』（びようろくぐんし）に記された伝説の町「草戸千軒」は歴史の主舞台には登場しないけれど、瀬戸内海交易圏の重要地点として物資のながれを保証する機能を果たしたに違いない。政治の極限とも言える軍事では食糧確保こそが兵站として決定的に重要。火を見るよりもあきらか。まさに「ハラが減っては戦はできぬ」。海や河川の流路に面して、物流がさかんに行われる空き地、河川の中州などは商業交易の最適地。そこに行けばなんでもモノが買える場所はきわめて貴重な存在。
草戸千軒は、大正末から昭和初年にかけてこの芦田川の改修工事によって発見された。しかし当時は遺跡発掘に至ることはなく、本格的な発掘調査は昭和36-37年に至ってようやく着手され、その名前が全国に知られるようになったのだという。北海道の少年にも遠雷のように名前が刷り込まれていた。


図は一遍上人絵伝のワンシーンということだで、中世の商業都市での人びとの交易の様子。こうした情景は、絵伝のような絵画でしか見ることができなかった。そういう空間について具体的な遺物が出土して浮き彫りになっていったのだ。あくまでも事物に基づいた実証的な根拠に踏まえた「市」の全体像を復元させることができたのですね。もちろんそこから現実感のある実物大のジオラマに到達させるのは、さらに非常な努力が傾けられた。
草戸千軒では中国の宋銭・明銭などの貨幣や、商業取引の「約定書」などに用いられた「木簡」、商品としてもたらされた陶磁器が出土している。またそうした「商品」を貯蔵させたに違いない大量の土器など、活発な商取引の実態が明示的に示されている。
ここは芦田川の中州だけれど、周辺の郷村や「荘園」領地などの人びと、そして瀬戸内海を行き来する大型船から荷物を出し入れするジャンク舟からここに商品が運び込まれる。当然そこでは人間同士の情報交換機会があり、各地の情報がやり取りされたに違いない。
「最近、上方では織田って言うのが力を握っているらしいな」
「おうさ、信長ってのはもうすぐ太政大臣か、将軍になるってもっぱらのウワサ」
「そういえば、最近、天ぷらっていうのが流行っているって？」
「おお、たくさん油を使う超ぜいたく品ってことだけどなぁ」
草戸千軒の街角で、こういったウワサに耳を傾けていたいなぁ（笑）。・・・

English version⬇

A Crossroads of Goods, Money, and Information: Kusado-Senken 2023 Revisited-2
From the exchange of information on familiar foods to rumors of political and military affairs, information must have been exchanged as a melting pot of the common people in medieval society. ……

Japanese history from the perspective of the people is difficult to find. History is inevitably centered on conflicts and civil wars that are the main “flow” of power transfers, and is told from that perspective. In reality, however, it is the daily lives of ordinary people that are the most important factors in history, and it is the changes and things that do not change that are the most important factors in history.
Castles and other structures such as “Heijo-kyo” and “Heian-kyo,” which involved major civil engineering works, are indeed very monumental, but they do not convey the real voices of the common people. In contrast, the remains that convey the reality of the common people in the medieval period in an easy-to-understand manner are valuable.
The legendary town of Kusado-Senken, mentioned in the mid-Edo period geographical journal “Biyoroku Gunshi,” does not appear on the main stage of history, but as an important point in the Seto Inland Sea trade zone, it must have functioned to ensure the flow of goods. In military affairs, which can be called the extreme end of politics, securing food supplies is critically important for logistics. It is clearer than seeing fire. It is true that “you can’t fight a war if your stomach is empty. Vacant lands and riverbanks facing the flow of oceans and rivers, where logistics are actively carried out, are the best places for commercial trade. Places where one can go to buy anything are extremely valuable.
Kusado-Senken was discovered during renovation work on the Ashida River between the end of the Taisho era and the beginning of the Showa era. However, at that time, the site was never excavated, and it was not until 1961-37 that full-scale excavation work was finally begun, and the name became known throughout Japan. The name was imprinted on Hokkaido boys like a distant thunderbolt.

The figure is a scene from the Ippen Shonin Eaden, which shows people trading in a medieval commercial city. Such scenes could only be seen in paintings such as the pictorial biography. Concrete artifacts were unearthed to bring such spaces into relief. You were able to restore the entire image of the “city” based on empirical evidence based solely on things. Of course, from there, it took a great deal more effort to arrive at a full-scale diorama with a sense of reality.
At Kusado-Senken, Chinese coins such as Sung and Ming coins, “wooden letters” used as “written agreements” for commercial transactions, and ceramics brought as commodities were excavated. A large amount of earthenware, which must have been used to store such “merchandise,” clearly shows the reality of active commercial transactions.
Although the site is located on the middle bar of the Ashida River, goods were brought to the site by people from surrounding villages and “manor” estates, as well as by junks that took goods in and out of large vessels that traveled to and from the Seto Inland Sea. Naturally, there must have been opportunities for people to exchange information with each other, and information from various regions must have been exchanged.
I hear that Oda is in power in Kamigata these days.
“Oh, well, it is widely rumored that Nobunaga will soon become either Grand Minister or Shogun.
Speaking of which, is tempura in fashion these days?
“Oh, it’s a luxury food that requires a lot of oil.
I wish I could listen to such rumors on the streets of Kusado-Senken (laughs). Laughs.

Posted on 12月 14th, 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 »

いまから1000年前後を遡る北海道島、それもわが家周辺４−５ｋｍほどの近隣で営まれていた暮らしの遺跡を見て来ました。歴史大好き人間で本州以南地域を旅するときはいつも、積層している時間、その複層性が訴えてくる「こだま」のような部分に惹かれ続けていたのですが、ようやくそういった時間を超えた体感のきっかけが得られたように思っています。
北海道に暮らしている人間にはたぶん、そういった一種の「開放感にも似た喪失感」がある。あんまりそういう感覚が持てないことをハッキリと受け止めて、「しょがないっしょ」と前向きにしか捉えないというような心理に繰り返しさらされてきたようなことでしょうか。
現代北海道はやはり明治以降の「殖民・移住」が基本の生活文化要因であって、わたしたちの生活文化の先人としてはやはり本州地域の生活習慣が基礎になっていると思います。
そういうなかでこういったあきらかな生活痕跡、文化習慣痕跡は非常に興味深いものをもたらしてくれる。多くは追体験可能なことがらですが、そうではないものもある。
そんなひとつの生活文化として「土中穴を利用した食品保存」という人類普遍的な知恵がある。ジオラマのいくつかでこの生活習慣が表現されていた。
現代都市生活では、ほとんど顧みられなくなった知恵だけれど、とくに寒冷気候の当地では、土中は温湿度環境が一定であることを利用しての食品保存策として活用された。ただ、ジオラマだけではそこにどんな食品が保存されたものか、わたしの想像力が不足しているので強く知りたくなった次第。
見た感じでは土中深度は約１m超程度掘り下げられている様子。そうするとこの札幌の年平均気温８度程度の温度環境が維持され、しかも一定の湿度が保全されてもいたでしょう。そのうえで空気には直接触れないので、腐敗の進行は抑えられる。
電気冷蔵庫のない時代、究極の食品保存法だったことは間違いない。
見た感じでは布製の１ｍほどの大きさの袋が確認できる。ということは、内容物としては動物性のタンパク源、豊富に採れただろうサケなどは燻製や乾物としての保存の方が合理的だとも思えるので、乾燥させた穀類などが想像可能だろうか。前に記載したヒエとかアワなどが考えられるのだろうか。
まぁこういう想像を刺激されることで、もっと地域の昔人と対話できるので、その機縁と考えれば、たいへん楽しい。「ねぇ、なにを保存しているの？」「あはは、そんなことわかんないのかよ、もの知らずめ（笑）」
というような会話。個人的にこういう妄想に浸っているのが大好きであります（笑）。

English version⬇

The universal wisdom of preserving artifacts in the ground
Hey, what are you preserving? The old-timers pointed out my lack of common sense. I must learn with humility. I must learn with humility.

I visited the ruins of a lifestyle that was practiced on the island of Hokkaido, a region about 4-5 km from my home, dating back about 1,000 years. As a lover of history, I have always been attracted to the “echo” of layered time and its multi-layered nature when traveling south of Honshu, and I think I finally had the opportunity to experience something beyond time.
People living in Hokkaido probably have a kind of “sense of loss that resembles a sense of freedom. I think we have been repeatedly exposed to the mentality of accepting the fact that we cannot have such a sense of loss clearly, and only seeing it in a positive light, as if “it can’t be helped”.
The lifestyle and culture of modern Hokkaido is based on “colonization and immigration” after the Meiji period, and I believe that the lifestyle and culture of the Honshu region is the foundation of ours.
In this context, these obvious traces of lifestyle and cultural practices are very interesting. Many of them are things that can be experienced, but some are not.
One such culture of life is the universal human wisdom of “food preservation using burrows in the ground”. This lifestyle was represented in several of the dioramas.
In our modern urban life, this is a little-neglected wisdom, but especially in the cold climate of this region, it was used as a measure to preserve food by taking advantage of the constant temperature and humidity in the soil. However, I am not sure what kind of food was stored in the diorama alone, and my imagination is lacking, so I was very curious to know more.
The depth of the soil is about 1m or more, which means that the annual average temperature in this area of Sapporo is about 25°C. This means that the soil is about 1m deep. This would have maintained the average annual temperature of about 8 degrees Celsius in Sapporo, and also preserved a certain level of humidity. On top of that, since there is no direct contact with the air, the progress of decomposition is suppressed.
In an era without electric refrigerators, this was surely the ultimate method of food preservation.
From the look of the bag, we can confirm that it is made of cloth and is about 1 meter in size. This means that animal protein sources such as salmon, which would have been abundant in the area, would have been more reasonably preserved as smoked or dried food, so we can imagine dried grains. Could it be millet or foxtail millet, as mentioned before?
Well, it is very enjoyable to think of it as an opportunity to talk with the local people of the past by stimulating their imagination. What are you preserving?” “Haha, you don’t know that, you ignoramus!
(laughs)” Conversations like this. Personally, I love being immersed in this kind of fantasy (laugh).

Posted on 12月 12th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

人間の死はその属する社会にとって、その家族にとって痛恨事であることは論を待たない。ただし、その社会段階によって、それを悼む方法と鎮魂の道行きには違いが生じる。
わたしたちは基本的には日本人社会という大枠のなかでその価値感世界で生きている。その社会の中には国家として統合されてきたあらゆる地域社会のそれが昇華されてきているのだろう。だから、旧石器由来の狩猟採集社会のそれも意識下の世界に実存していると想像できる。
死者の魂の表現として，多くが「石」に仮託されて鎮魂される習慣が多いというような意識下のカタチ、精神の進化過程の初源を探る、というようなアプローチがいるのだろう。これは石器時代という長い人類の精神史が反映しているとみなせるだろう。
土偶というものは、農耕以降の社会は比較的に「断絶感」をもってきている。歴史家の多数派意見としては、宗教以前の社会の「祈り」が外化した文化伝統とは言えるだろう。とくに北海道島で発見された上の土偶の表情、たたずまいからは独特の死者へのリスペクトを感じる。
本州以南の「日本」社会では死者の葬送はその身分階級による分化を表現するものになっていった。集団墓から権力者の独自の墳墓、古墳が造営されていって、さらにそれが同時にヤマト王権連合のシルシとしての「前方後円墳」という形象化にまで至っていた。それが行きすぎていったことと、中央集権国家の成立とが同時進行して、仏教の導入による寺院建築に繋がっていった。
しかし、北海道島ではごく一部を除いて（江別地域の古墳）古墳文化は広がらず、縄文由来の葬送形式が継続し、土偶も同様に継続していったとされている。土偶には死を悼む以上に、あらたな命、女性の妊娠・出産への社会の強い祈願が込められもした。生と死というふたつの側面が平行した。

しかしすでに見たように、上の職人仕事図に表現されるような生活文化の最先端様式は、活発な交易活動によって北海道の擦文社会にも流入していた。イラストは「曲げ物」と言われた「たらい」とかの日本社会の当時の「最先端」技術木製品容器。これらは擦文社会になくてはならない生活文化様式を構成し深く浸透していたとされる。その木製品の素材として樹種があきらかに北海道には自生しないものであること、そういう工芸文化がまったく擦文の社会には見られないことなどから日本社会との交易の結果であることは明白。
そうであるとしたら、葬送という人間社会の根幹をなすような精神文化様式についての交流というものはまったくなかったのだろうか、と不思議な気持ちになる。異性間での恋愛や混血というようなことも普通にあっただろうし・・・。
古代以来の北海道島社会の葬送形式として知られるのは周堤墓。これは地面に円形に竪穴を掘り、掘り上げた土を周囲に環状に積み上げることで大規模なドーナツ状の周堤を作り、その中に複数の墓を配置した大規模な集団墓とされている。
墓制と社会システム、その哲学には強い相関があることは自明。わたしたち現代人にもこういった墓制への心理のルーツのようなものがあり得るのだろうかと自問しています。

English version⬇

Religion and Funeral Service in Hunter-Gatherer Society: Exploration of Sapporo “Rubbun” Site-5
The death of a member of society is expressed in accordance with its importance, but on Hokkaido Island, mass grave sites are predominant. Furthermore, what is the meaning of the continued culture of clay figures? …

It is indisputable that the death of a human being is a painful event for the society to which he or she belongs and for his or her family. However, the way of mourning and the path of repose differ depending on the social stage of the society.
Basically, we live in a world of values within the framework of Japanese society. Within that society, we are sublimating the values of all the local communities that have been integrated into the nation-state. Therefore, we can imagine that the Paleolithic-derived hunter-gatherer society also exists in the world of consciousness.
We should take such an approach as to search for the origin of the evolutionary process of the spirit, which is a subconscious form of the souls of the dead, many of which have the custom of being reposed in “stone” as an expression of the souls of the dead. This approach may reflect the long spiritual history of mankind during the Stone Age.
Post-agricultural societies have had a comparative “sense of disconnection” with clay figurines. The majority opinion of historians is that they are a cultural tradition that is an outgrowth of the “prayers” of pre-religious societies. In particular, the expression and posture of the above clay figurine found on the island of Hokkaido shows a unique respect for the dead.
In “Japanese” society south of Honshu, the burial of the dead became an expression of the differentiation of status and class. From mass graves, the burial mounds of those in power were constructed, and this led to the figuration of “front-rear round tombs” as a silhouette of the Yamato royal union. This went too far, and the establishment of a centralized state coincided with the introduction of Buddhism, which led to the construction of temples.
However, with the exception of a small portion of Hokkaido Island (Kofun tumulus in the Ebetsu area), the Kofun culture did not spread, and the Jomon-derived funerary practices continued, as did the use of clay figurines. Clay figurines were not only a form of mourning for the dead, but also a form of prayer for new life, and for women’s pregnancy and childbirth. The two aspects of life and death were paralleled.

However, as we have already seen, the cutting-edge lifestyle culture represented in the craftsman’s work illustration above also flowed into Hokkaido’s abraded society through active trading activities. The illustration shows “cutting-edge” technological wooden vessels of Japanese society at the time, such as the “tub,” which was known as a “kenkemono” (curved object). These products were an indispensable part of the lifestyle and culture of the Abravaean society, and are said to have penetrated deeply into that society. The fact that the species of wood used as the material for these wooden products is clearly not native to Hokkaido, and the fact that such craft culture is not found in the Abravaean society at all, makes it clear that they were the result of trade with Japanese society.
If this is the case, one wonders if there was any exchange at all in terms of funerary rituals, a spiritual and cultural practice that is fundamental to human society. It is also likely that intersexual romance and mixed blood were common.
The funeral style known in Hokkaido Island society since ancient times is the shuutsutsumi tomb. This is considered to be a large-scale mass grave, in which a circular pit is dug into the ground and the dug-up earth is piled up in a ring around it to form a large doughnut-shaped peri-dike, within which multiple graves are placed.
It is obvious that there is a strong correlation between the tomb system, the social system, and its philosophy. I ask myself whether we modern people also have psychological roots in this kind of tomb system.

Posted on 12月 10th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »