ムラ共同体での家づくりと、都市部町家の家づくりの相違ポイントを
残っている普請帳記録から探ってみております。町家の後編。

歴史とは端的に経済支配によって権力が成立し続けてきた。
最初期権力は田畑の支配がその基本的性格だったのだろうと思います。
定住と農耕・牧畜などの産業支配が権力発生の動因。
そういう段階から徐々に商業・流通といった領域が勃興した。
日本史では平氏政権は宋銭の導入で重商主義的政権だったと言われる。
ただ、重商主義的政権は安定せず長続きしないことから
徳川政権でも初期はかなり手厚い商業重視政策というか、
江戸の都市発展という公共事業を盛んに行ってきた。しかしその後
幕府財政の逼迫と共に、ひたすら重農的な管理強化に向かっていった。
信長政権は「楽市楽座」というカタチでそれまでの寺社から
利権を奪取する重商主義政策を取り、秀吉政権もそれを継承発展させた。
信長が中世的桎梏、比叡山寺社権力を焼き討ちしたのには
商業政策の大革新を果たすため中世商業利権勢力である寺社影響力一掃が
その大きな目的だったのだと思います。
現代にまで「寺銭」という言葉が残るようにこれは根深いものだった。
信長は将軍を擁立して京都を制圧した実績への報償として
「副将軍」職として処遇されようとしたとき、それを辞退して
国際商業都市・堺に代官を置いて支配する許可に代えさせていますね。
かれの意思が既成権力機構ポストではなくビジネス的実利にあった証明。
おっと、前振り長すぎ（笑）。

さて、きのうからの続きで大阪府柏原市の三田家住宅の普請帳から。
いまから255年ほど前の町家建築ですが、ムラの共同体的家づくりと違って
貨幣経済の浸透が当然の前提になって建築は現代とそう変わらない形態。
建て替え工事だったようで仮住まいへの家移りから普請帳に記載。
1766年11月20日には仮住まいの屋敷を借上。
11月24日に「ちょうな始め」記載。これは家の建築に際し大工が
仕事を始める日に行う儀礼とされている。着工ですね。
11月30日に手伝方（人夫）と契約。翌12月１日に大工へ内金払い。
そこから年末年始の休暇を挟んで工事が続いている。
基礎工事が終わっていないので仕口手刻みなど
あとは組み上げるだけ段階までの構造各部材仕上げが進行と推定。
１月25日に「新宅へ移る」とあるので、主屋以外の建物が先行し
そちらに仮住まい先を変えたかと推測される。
1月28日に「古宅解体」されて２月２日に「屋敷焚き上げ」とある。
ムラの建築では「古材」をかなり使って節約に努めます、みたいな
建築確認申請書類の記述があったけれど、こちらでは
材料はまったく更新されて新材ばかりで建てられたようです。
翌３日に礎石の場所決めを行い地突き・穴突きという基礎工事。
2月５日「地祭」という地鎮祭とおぼしき儀礼が行われる。
で12日後２月17日上棟式が行われているので推測通り各部材づくりが先行し、
この日に木造軸組架構が組み上げられたと思われる。お寺からは棟札到着。
その後20日ほどで「大工方跡普請」「手伝い方跡普請」の約束を交わしている。
これは先の「内金」との対応で中間金もしくは精算金規定、支払方法確定、
と言うような意味合いの記述かと思われる。
その後も屋根葺きや別棟の蔵の建築造作などが進行し４月30日には
「へっつい（かまど）塗り」とあって食事支度も可能になって
５月15日に移住となっている。「家族全員で粥を食べ本膳で祝う」。
そして5月28日に新宅普請成就の祈祷、６月２日無事完了の報告に社寺訪問。
おおむね７ヶ月の建て替え新築工事が終了となっている。

都市部の住宅では250年以上前から現代の家づくりとほぼ同様工程で
建築確認申請プロセスもあって、契約関係も
現代と似通った家づくりが進行していた実態が理解出来ますね。
＜写真は越前一乗谷復元町家。本文とは無関係＞

English version⬇

[Urban housing Machiya house building (after) / Japanese good house ㉘-4]
Differences between building a house in the Mura community and building a house in an urban townhouse
I am searching from the remaining records of the general contract book. The second part of Machiya.
In history, power has continued to be established by economic control.
I think that the rule of Tabata was the basic character of the earliest power.
Settlement and industrial control such as farming and livestock farming are the motives for the generation of power.
From that stage, areas such as commerce and distribution gradually emerged.
In Japanese history, the Taira administration is said to have been a mercantilist administration with the introduction of the Southern Song dynasty.
However, because the mercantilist government is not stable and does not last long.
Even in the Tokugawa administration, it is a fairly generous commercial-oriented policy at the beginning,
We have been actively engaged in public works projects called urban development in Edo. But then
Along with the tight financial situation of the Shogunate government, we headed toward strengthening Physiocratic management.
The Nobunaga administration took the form of “Rakuichi Rakuza” from the temples and shrines up to that point.
It took a mercantilist policy to seize interests, and the Hideyoshi administration inherited and developed it.
Nobunaga burned down the power of the medieval siege of Mount Hiei
Elimination of the influence of temples and shrines, which are medieval commercial concessions, to achieve a major innovation in commercial policy
I think that was the big purpose.
This was so deep-rooted that the word “temple money” remained until today.
Nobunaga was in return for his achievements in conquering Kyoto by supporting the shogun.
When he tried to be treated as a “deputy general”, he declined it
He has a substitute for permission to control Sakai, an international commercial city.
Proof that his intention was in business interest, not in the established power organization post.
Oops, it’s too long to swing forward (laughs).

By the way, continuing from yesterday, from the general contract book of the Mita family residence in Kashiwara City, Osaka Prefecture.
It is a townhouse building about 255 years ago, but unlike Mura’s community house building.
Architecture is a form that is not so different from modern times, with the permeation of the monetary economy as a natural premise.
It seems that it was a rebuilding work, so it was recorded in the general contract book after moving to a temporary residence.
On November 20, 1766, he rented a temporary residence.
Described as “Chona Hajime” on November 24th. This is a carpenter when building a house
It is said to be a ritual performed on the day of starting work. It’s the start of construction.
Contracted with a helper (labor) on November 30th. The next day, December 1st, the carpenter was paid a deposit.
From there, construction continues with the year-end and New Year holidays in between.
Since the foundation work has not been completed, hand-carved joints, etc.
After that, it is estimated that the finishing of each structural member up to the stage of assembling is in progress.
Since it says “to move to a new house” on January 25, buildings other than the main building will precede.
It is presumed that the temporary residence was changed there.
It is said that the old house was dismantled on January 28th and that the mansion was fired on February 2nd.
In Mura’s architecture, we try to save money by using a lot of “old materials”.
There was a description of the building confirmation application documents, but here
It seems that the materials have been completely renewed and built with only new materials.
The next day, the 3rd, the location of the cornerstone was decided, and the foundation work called ground thrusting and hole thrusting.
On February 5th, a ritual called “jichinsai” will be held.
Twelve days later, on February 17, the topping-out ceremony was held, so as expected, each member was made first.
It seems that the wooden frame frame was assembled on this day. The building tag arrived from the temple.
About 20 days after that, he made a promise of “carpenter traces” and “helping traces”.
This is in correspondence with the previous “inside payment”, intermediate payment or settlement payment regulation, payment method confirmed,
It seems that it is a description of the meaning.
After that, roofing and architectural construction of the annex warehouse continued to progress, and on April 30th.
It is possible to prepare meals because it says “Kamado coating”.
It has been relocated on May 15th. “The whole family eats porridge and celebrates with Honzen.”
Then, on May 28, he prayed for the fulfillment of the new house, and on June 2, he visited the shrines and temples to report the successful completion.
Approximately 7 months of rebuilding and new construction work has been completed.

For urban housing, the process is almost the same as modern home building for more than 250 years.
There is also a building confirmation application process, and there is also a contractual relationship
You can understand the fact that house building similar to the present age was in progress.

Posted on 4月 16th, 2021 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 »

家づくりのプロセスをウォッチし続けてきた住宅雑誌として
歴史的に「古民家」とされる家がどのような「建築工程」だったか、
探訪してみたいと思っています。参照資料は江戸期の「普請帳」記録。
とくに農家住宅の場合は、ムラ社会共同体というものが
まさに経済単位として地域が生き抜いていく社会基盤であり、
地域を代表する庄屋などが共同体運営に「民主的」に関わっている様が見える。
ムラの「寄り合い」などで地域の共有すべきテーマ、
その年の年貢貢納計画を立案し、それぞれの成員の負荷割合を定め、
それ以外の収入策、共有する山林などからの薪炭、あるいは木材資源など
江戸期の流通経済に参加する現金収入の共有管理も行っていた。
それこそ詳細な「予算組み」を準備して不慮に備えたと思われる。
こうした経済共同体としての同胞意識が強い絆を作り出していた。
ムラ共同体関係性の他方で武家支配のさまざまな桎梏があり、
それぞれの藩・地域で支配について「まだら模様」が生じていたのだろう。
こうした関係性が破綻したとき、一揆という強訴も発生したのだろう。
ムラ社会共同体の運営経験が日本人に独特のDNAとして刷り込まれた・・・。

こうした共同体のなかでの建築的営為として農家住宅建築があった。
現代のように個人が単位として社会と直接向き合うのではなく、
いわば共同体を通しての経済行為として建築もあった。
受益は各戸が受けたけれど、それは共同体の総意で実現され、
乏しい現金収入のなかで部材購入を極力低減化させて、
どうしても発生する大工手間・職人手間賃にだけそれを宛て、
それ以外は共同体全員での「労働奉仕」「資材提供」が基本になっていた。
そういった状況が「普請帳」などに克明に記録されている。
たぶん年貢貢納という決算時にはこうした記録も上梓されて
ムラ共同体の財政出納の重要なパーツを形成もしただろう。また、
労働奉仕や資材提供などは詳細に記録し成員同士の返礼のため保存した。
なにやら現代の地方自治体・民主主義以上の血の流れを感じさせられる。

きのうの工事記録の続篇。
この記録の残る住宅建築では1849年春に工事着手している。
共同体成員の主たる生産業務は農作業なので、田起・田植えなどの
集中する春耕期前に着手されて、農繁期の工事中断を何度か挟んで、
1850年７月18日には「家移り」引っ越しをしている。
工事期間で言えば１年４ヶ月であり、共同体にとって一種の公共事業。
これだけの世話になって出来上がることから、
地縁関係というのはより深く刻み込まれていったといえる。
しかし、主屋の最後の工事の「座敷づくり」は1854年まで掛かっている。
想像だけれど、座敷などの格式空間はムラ共同体の共同事業を離れ、
各戸ごとに大工職人と話し合って工程を組んだのかも知れない。
大工職人は一定地域内で期間を決めて現場を転々としたに違いなく
その日程については大工の都合にあわせて決定されたように思われる。
・・・ムラ社会共同体での家づくりというのが、
日本人社会のなかに深く行動規範として沈殿したと思います。
たくさんの建築儀礼が営まれているけれど、
こうした共同性を見てみれば深く納得できる部分がありますね。

English version⬇

[Mura community house building (after) / Japanese good house ㉘-2]
As a housing magazine that has been watching the process of building a house
What kind of “building process” was the house historically regarded as an “old folk house”?
I would like to explore. The reference material is a record of the “general contract book” of the Edo period.
Especially in the case of farmhouses, the uneven social community
It is a social foundation for the region to survive as an economic unit.
It seems that Shoya, who represents the region, is involved in “democratic” community management.
Themes that should be shared by the region, such as Mura’s “closeness”
Make an annual tribute plan for the year, determine the load ratio of each member,
And other income measures, fuelwood from shared forests, wood resources, etc.
It also shared and managed cash income that participated in the distribution economy during the Edo period.
It seems that they prepared a detailed “budget set” and prepared for it unexpectedly.
This kind of compatriot consciousness as an economic community created a strong bond.
While there is a mura community relationship, there are various samurai-dominated swords,
There may have been a “mottled pattern” of control in each clan / region.
When such a relationship broke down, there would have been a strong complaint of rebellion.
The management experience of the Mura social community was imprinted as a unique DNA for Japanese people.

There was a farmhouse construction as an architectural activity in such a community.
Rather than the modern individual facing society directly as a unit
So to speak, architecture was also an economic act through the community.
The beneficiaries were received by each household, but they were realized by the consensus of the community.
By reducing the purchase of parts as much as possible in the scarce cash income,
Address it only to the carpenter’s labor and craftsman’s labor that inevitably occurs,
Other than that, the basics were “labor service” and “material provision” for the entire community.
Such a situation is clearly recorded in the “Public Contract Book”.
Perhaps such a record was also published at the time of settlement of annual tribute
It would also have formed an important part of the Mura community’s financial balance. Also,
Labor service and material provision were recorded in detail and saved for the return of members.
It makes me feel the blood flow more than modern local governments and democracy.

A sequel to yesterday’s construction record.
Construction of this record-breaking residential building began in the spring of 1849.
Since the main production work of community members is agricultural work, rice paddy, rice planting, etc.
It was started before the concentrated spring cultivation season, and after several interruptions during the farming season,
On July 18, 1850, he moved to a “house move”.
The construction period is one year and four months, which is a kind of public works project for the community.
Because it will be completed with this much care
It can be said that the territorial relationship was deeply engraved.
However, the final construction of the main building, “making a tatami room,” took until 1854.
As you can imagine, formal spaces such as tatami rooms have left the consortium of the Mura community.
It may be that each house had a discussion with a carpenter to set up the process.
The carpenter must have decided the period within a certain area and changed the site.
It seems that the schedule was decided at the convenience of the carpenter.
… Building a house in the Mura social community is
There is no doubt that it was a big part of Japanese residential architecture.
As I wrote above, this kind of building process
I think it has settled deeply in Japanese society as a code of conduct.
There are many architectural rituals, but
Looking at this kind of communality, there is a deeply convincing part.

Posted on 4月 14th, 2021 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 »

ことしは３月の地域除雪以降、大きな冬の揺り戻しはなく、
ほぼ一直線で春に向かって驀進中の北海道の大自然であります。
散歩道途中でも各所でふと足を止められるほどにたくさんのいのち。
陽当たりのいい場所の木花はもうご覧のように膨らんできている。
北海道の春の花はサクラが必ずしも先鞭ではなく、
ほぼ同時期にたくさんの花々、まさに百花繚乱として咲き乱れる。
発寒川河川沿いのお宅の庭で、発見したのはこぶしであります。
演歌「北国の春」（古っ）で朗々と歌われた春の季語のような花。
サクラが名所などで集団美を見せるのと違って、山中や
このように一般のお宅の庭に１本として凜とした美を見せる。
このつぼみ状態から開花する瞬間の華やかさはまことに比類がない美。

そういうこぶしの足下にはこういったクロッカス。
ここのところ日中の気温が10度を超える札幌ですが、
まさにもうすぐ開花といった風情をたくさんの花々が見せてくれている。
この調子では北海道でもゴールデンウィークを待たずにサクラ開花の
宣言が出てくるかも知れません。

昨年にひきつづき、コロナ禍での２度目の春到来。
しかしコロナ後の状況変化は待ったなく生起してきていますね。
とくに複合的要因とされる木材供給の逼迫「ウッドショック」が伝えられる。
世界がコロナ前のような「自由貿易」体制ではあり得ず、
自国防衛からブロック化に向かいつつある情勢を受けて
世界の貿易・運輸という既存体制も大きく揺すぶられ始めた。
石油価格の高騰ぶりも半導体生産の逼迫状況も
連動しての世界の基底的変動要因からのものなのだろうと思えます。
いずれにせよ、コロナ後の世界はその姿を徐々に見せ始めている。
コロナは完全に収束するというカタチは見えないまま、
閉塞的な状況がだらだらと続くような感覚。
いまのところ、感染者数への一喜一憂が訴求されて
結局は社会収縮方向にの同調圧力が強まらざるを得ない、
いま現在の状況がしばらくは続くと考えた方が的確なのかも知れない。
地域型企業としていま可能なこと、できることに
集中していくことが最善手であることは間違いないでしょうね。

English version⬇

[The second spring of the corona swelling that the buds of the Magnolia kobus　also swell]
Since the snow removal in the area in March, there has been no major winter swing back.
It is the nature of Hokkaido, which is almost straight and is rushing toward spring.
There are so many lives that you can stop at various places even during the walking path.
As you can see, the flowers in the sunny place are already swelling.
Sakura is not always the forerunner of spring flowers in Hokkaido
A lot of flowers bloom at about the same time as a hundred flowers.
I found a Magnolia kobus in my garden along the Hassamu River.
A flower like the spring season that was sung cheerfully in the enka “Northern Spring” (old).
Unlike Sakura showing collective beauty at famous places, Mountains
In this way, it shows a dignified beauty as one in the garden of a general house.
The gorgeousness of the moment when it blooms from this bud state is truly unparalleled beauty.

These crocuses are at the feet of such Magnolia kobus.
Recently in Sapporo, the daytime temperature exceeds 10 degrees Celsius,
Many flowers are showing the atmosphere of flowering soon.
In this condition, even in Hokkaido, cherry blossoms will bloom without waiting for Golden Week.
A declaration may come out.

Continuing from last year, the second spring has arrived in the corona wreck.
However, the change in the situation after the corona has occurred without waiting.
In particular, the tight “wood shock” of timber supply, which is considered to be a complex factor, is reported.
The world cannot be a “free trade” system like it was before Corona,
In response to the situation moving from home defense to blocking
The existing system of world trade and transportation has also begun to be shaken significantly.
Soaring oil prices and tight semiconductor production
I think it is from the underlying variables of the linked world.
In any case, the post-Corona world is gradually beginning to show its appearance.
Without seeing the shape that the corona converges completely,
It feels like a sloppy situation.
So far, the number of infected people has been appealed.
In the end, there is no choice but to increase the entrainment pressure in the direction of social contraction.
It may be more accurate to think that the current situation will continue for a while.
What is possible and what can be done as a regional company
There is no doubt that it is best to concentrate.

Posted on 4月 12th, 2021 by 三木 奎吾
Filed under: 「都市の快適」研究, 日本社会・文化研究 | No Comments »

町家・商家の古民家で現代まで残り続けるというのはレアケース。
都市居住は日本人の大きな人口割合だろうと思うのですが、
現代に「古民家」として残っているのは圧倒的に農家が多い。
わたしの家系も400年以上前に武家奉公から帰農し後に商家を営んだ。
大部分の歴史時間としては商家として生きてきたようなのです。
したがって古民家を探究するに際して、こうした商家にめぐり会うと
興味の深さが根がらみになってくる部分があります。
立地環境としては奈良の旧市街地・奈良町で興福寺を中心にその南北及び
西方に市街が広がる地域。在所の下高畑町はその東南で新薬師寺に向かう途次。
この奈良の柳生街道沿いというのは古くからこれら古寺社参詣の往来で賑わって
勢い、町もいわゆる「町家形式」の街割りが行われてきた。

そのなかでもこの「井岡屋」さんは古株の存在だったとされます。
この町家商家の建築年代は17世紀末頃と推定され、現存する奈良町の
町屋としては最古の部類に属する。1600年代の末頃ですから
いまから350年前くらいにさかのぼることができる。
井岡家の家業は古くは油屋を営み、後に線香屋に転業したという。
1848-52年の頃とされていますから、いまから170年前前後。
この「業種変更」は、養子を取って実現したのだそうですが、
その養子が線香屋さんから入家してきたことがきっかけとされるのです。
現代人は家というのは血縁同族というように捉えるけれど、
江戸期までの日本では家というのは「法人」性が非常に強いモノであり、
血族の親子関係で相続できて商売が発展すれば越したことはないけれど、
多くの場合、そうはうまくいかずに娘に娶す婿さん、それもいなければ
血縁外の有能者を養子としてスカウトするというのが
非常に大切な家存続手段とされるのですね。
そういう意味では社会全体で人材への眼力が必要とされていた。
息子と違って婿さんや養子は、それこそ慎重にふるいに掛けることができる。

油も線香もどちらも仏事に関係するものであるのですが、
油はこの家で「搾油」したというよりも委託販売に近そうなビジネス。
一方で線香づくりは主屋の土間が原材料の杉の葉の貯蔵場所とされ、
通りに面した「シモミセ」で製造作業を行っていたということ。
いわば製造工程をそのまま見せて「呼び込み」効果を狙ったか。
そして展示販売は通り土間を挟んだ「ミセノマ」で行われていたとされる。
店ではガラスの入った戸棚で線香が並べられていたとされます。
ガラスという素材は江戸期にも少量はあって、こういう用途で使われた。
欧米社会のように「建材」として使われ流通するのは明治以降。
敷地図面の左の「離れ」の土間でこねた原料を細く伸ばす作業を行った。
ちなみに線香は一般販売の他に、大口契約先として
生駒聖天宝山寺とのビジネスが主力だったとされます。
たぶん養子は大口契約先とのコネも持っていた存在ではなかったかと。
こうしたビジネスで昭和16年頃まで継続してきたけれど、
戦争の為に原材料の入手が困難になって廃業を余儀なくされたという。
いまから80年前くらいなので線香屋ビジネスは100年弱の寿命。
中小企業の浮き沈みは日本社会のみならず世の常。
人間と家との歴史が紡ぎ出されて、まことに味わいが深くなる。・・・

English version⬇

[Business transition of Nara merchants / Good Japanese houses ⑯-6]

It is a rare case that old folk houses of townhouses and merchants will continue to exist until the present day.
I think that many Japanese people live in the city with a large proportion of the population.
Overwhelmingly, there are many farmers who remain as “old folk houses” in modern times.
My family also ran a merchant house after returning from the samurai service more than 500 years ago.
For most of his historical time, he seems to have lived as a merchant.
Therefore, when exploring an old folk house, if there is such a merchant house
There is a part where the depth of interest is rooted.
As for the location environment, in the old city of Nara, Nara Town, centering on Kofukuji Temple, north and south and
An area where the city extends to the west. Shimotakabatake-cho, where we are located, is on the way to Shin-Yakushiji Temple in the southeast.
The area along the Yagyu Highway in Nara has been crowded with visitors to these old temples and shrines for a long time.
Momentum, the town has also been divided into so-called “machiya style” towns.

Among them, this “Iokaya” is said to have been an old stock.
The construction date of this machiya merchant house is estimated to be around the end of the 17th century, and it is located in the existing Naramachi.
It belongs to the oldest category of Machiya. Because it was the end of the 1600s
It can be traced back to about 350 years ago.
It is said that the Ioka family’s family business used to run an oil shop and later transferred to an incense stick shop.
It is said to be around 1848-52, so it was around 170 years ago.
It seems that this “industry change” was realized by adopting a child.
It is said that the adopted child entered the house from an incense stick shop.
Modern people think of a house as a blood relative,
In Japan until the Edo period, a house was a very “corporate” thing, and
It would be great if we could inherit the relationship between the parents and children of the relatives and develop the business.
In many cases, that doesn’t work and the son-in-law is a son-in-law, without it.
Scouting an unrelated talented person as an adopted child
It’s a very important way to survive a house, isn’t it?
In that sense, society as a whole needed an eye for human resources.
Son-in-laws and adopted children, unlike their sons, can be carefully sifted.

Both oil and incense sticks are related to Buddhist affairs.
Oil is a business that seems to be more like consignment sales than “oil squeezing” in this house.
On the other hand, incense sticks are made using the soil floor of the main building as a storage place for cedar leaves, which is the raw material.
It means that the manufacturing work was done at “Simomise” facing the street.
So to speak, did you aim for the “call-in” effect by showing the manufacturing process as it is?
And it is said that the exhibition and sale was done at “Misenoma” across the street.
It is said that incense sticks were lined up in a cupboard with glass in the store.
There was a small amount of glass as a material in the Edo period, and it was used for this purpose.
It has been used and distributed as a “building material” since the Meiji era as in Western societies.
The work was done to thinly stretch the kneaded raw material in the “separate” soil on the left side of the site drawing.
By the way, incense sticks are sold as a large contractor in addition to general sales.
It is said that the main business was with Ikoma Seitenhozanji.
Perhaps the adopted child also had connections with large contractors.
This kind of business continued until around 1945, but
It is said that the war made it difficult to obtain raw materials and forced the business to go out of business.
Since it is about 80 years ago, the incense stick business has a lifespan of less than 100 years.
The ups and downs of small and medium-sized enterprises are common not only in Japanese society but also in the world.
The history of humans and homes is spun out, and the taste really deepens.・ ・ ・

Posted on 4月 10th, 2021 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 »

写真は川崎市の日本民家園で句読点のようにあった公衆トイレ。
まことに「古民家」というテーマに合致していて
みごとな点景を演出してくれていた。
ここに来た用件をちょっとガマンして（笑）思わずシャッターを切った。

用件を済ませてから、冷静になって見返してみた。
古民家のディテール、茅葺きとか塗り壁、貫などが
相乗効果として雰囲気を醸し出しているけれど、
このトイレ、全体としては新芽とかキノコとかの形状を連想する。
ご丁寧に屋根頂部には芝生も芽を出している。
この青々しさが、いかにも「生命感」を感じさせてくれる。
まるで動物にも近い「愛嬌」のようなものも伝わってくる。
外観で言うと、茅葺き屋根の下部の水平ラインが総高さとのバランスで
なかなかな「ほどよさ」を見るものに感じさせる。
水平ラインが強調されることで躍動感があり、
静物というよりも「生物」と思わされるのだ。
生物には動物と植物があるけれど、やはり植物に近しい。
愛くるしい形状と素材群でいのちを感じさせる美感。
やはり一期一会に近い植物の姿にいちばん近いように思われる。

木や草花はその場所を動かずに、存在し続けるもの。
しかし神が造形したとしか思われない自然の究極的な美がある。
地球環境そのものが植物といういのちに極限的に反映される。
だから、それこそ自然の法則のままに造形されざるを得ない。
それが合目的的であり、自然順応的である結果、
どんな植物もこの世にたったひとつの美感を持って存在している。
たぶん動物というのはその植物によって「生かされている」。
生命物理でいえば植物を採取して食べることで人間は生き延びてきた。
そういう相関関係がDNA深く刻み込まれている。
人類が定住をはじめてから以降、建築という営為が普遍化した。
建築は動かずに人々の用を満たすのが基本的な要素。
そういう建築を動物である人間が造営するときに、無条件で参照したのは
物言わぬ植物へのアナロジーだったのではないか。
人間は動的存在だけれど、植物は物言わず静的にあり続ける。
合目的的であって無駄なく自然にあり続ける存在として
その最高目標形態は植物のありようが該当するように思われる。
もちろん人間が作るのだけれど、まるで自然が作ったように存在するのが、
多くの人に最高に納得できるカタチなのではないだろうか？
ずっと前からそこにあることが自然に思える建築。
そういうものが最高の評価点ではないかと思えてならない。

English version⬇

【I wonder if the building is close to “plants and flowers”? 】
The photo shows a public toilet that looked like a punctuation mark at a Japanese folk house in Kawasaki City.
It really matches the theme of “old folk house”
It produced a wonderful scene.
I was a little disappointed with the matter that came here (laughs) and unintentionally released the shutter.

After finishing the matter, I calmly looked back.
Details of old folk houses, thatched roofs, plastered walls, nuki, etc.
It creates an atmosphere as a synergistic effect,
This toilet, as a whole, is associated with the shape of sprouts and mushrooms.
The lawn is also sprouting on the roof top.
This lushness makes us feel a sense of life.
In terms of appearance, the horizontal line at the bottom of the thatched roof is in balance with the total height.
It makes you feel that you are looking at “moderateness”.
There is a sense of dynamism by emphasizing the horizontal lines,
It seems to be a “living thing” rather than a still life.
There are animals and plants in living things, but they are still close to plants.
However, something like “loveliness” that is close to animals is also transmitted.
In conclusion, the lovely shape and materials make you feel life.
After all, it seems to be the closest to the appearance of a plant that is close to once in a while.

Trees and flowers do not move in their place and continue to exist.
However, there is the ultimate beauty of nature that seems to have been shaped only by God.
The entire global environment is inhabited to the limit of life as a plant.
Therefore, it has no choice but to be modeled according to the laws of nature.
As a result of it being purposeful and naturally adaptive,
Every plant exists with only one beauty in the world.
Perhaps animals are “lived” by their plants.
In terms of biophysics, humans have survived by collecting and eating plants.
Such a correlation is deeply engraved in the DNA.
Since the beginning of human settlement, the act of architecture has become universal.
The basic element of architecture is to satisfy people’s needs without moving.
When human beings, who are animals, build such architecture, they unconditionally referred to it.
I think it was an analogy to silent plants.
Human beings are dynamic, but plants remain static without saying anything.
As a purposeful and natural existence without waste
The highest target form seems to correspond to the state of the plant.
Of course, it is made by humans, but it exists as if it was made by nature.
Isn’t it the most convincing thing for many people?
Architecture that seems natural to be there for a long time.
You must think that such a thing is the highest evaluation point.

Posted on 4月 8th, 2021 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 »