きのうの「仏像」ブログからの流れで、先日まで東京国立博物館で展示されていた中尊寺について。
　日本社会の一般常識では「北海道東北」というカタチで一体表現される北部ニッポン地域だけれど、北海道は明治以降の日本の国防意識が発露した地域という特色であるのに対して、東北はこの奥州藤原氏の盛衰という要素が象徴的な対中央関係だったのだと思う。
　日本の歴史の中で平泉政権ほど独立的な「地方政権」というものも珍しい。戦国期の地域政権のさきがけというようにも理解できるし、鎌倉政権には「独自権力のありよう」を具体的に提示した存在。こうした半ば独立した政権が中央からも認められて存立し得たのは「仏国土」思想を実践するという平和思想が創設者・藤原清衡によって高々と謳われていたことが大きいのだろう。
　中央貴族・藤原氏との「同姓」という要素も活用しながら、平泉に具体的な黄金楽土を現実化したことで日本社会に独立色を容認させたように思える。
　中尊寺金色堂は東北を駆け巡って仕事していた当時、ちょうど東北の中で中心的な位置にあって、どこへ移動するにせよ、ふと、こころに生起させられる地理的な場所だった。「ちょっと寄るか」。
　そんなことだったので、相当の頻度で訪れているように記憶している。たぶん２度や３度ではない。メイン参道の終末近く、印象的な能舞台も右奥にある場所に金色堂はある。そこに至る専用の参道から見上げながら、たどりつく建物自体が黄金で彩られている様子が神々しい。
　中尊寺金色堂の展示会が東京国立博物館で行われると聞いて、「え、あの建物はまさか持ってこられないでしょう」とやや驚かされていた。どうやら、内陣の仏像群が展示されるのだということだった。で、東北に縁のある者として、全国のみなさん，東京のみなさんがどこまで関心を持っていただけるか、なかば以上、地元民意識でハラハラとしていた。
　ところが、実際に行って見ると「入場制限」の大行列（！）。たしか開場からほどない時間に向かったのだけれど、すでに「２時間ほどの行列」ということで、驚くやらうれしいやらという心理でした。わたし自身は数回これらの御尊像たちとは対面している記憶があるので、今回は諦めて、東京のみなさんに機会を譲らせていただいた（笑）。って、上から目線ではなく思って、それできのうご紹介した「東洋館・仏像」の方に向かったという経緯であります。
　でもまぁ、ちょうど平成館から本館に移動する位置で「NHK／８K展覧会」が行われていて、そっちは立ち見でしたが、ごらんのように撮影もできた次第。
　ほとんど仏像にはふれていないブログだけれど（笑）、上の２体の持国天像が戦乱の結果による平泉の成立を物語っているようにわたしには思えた次第。

English version⬇

The “Buddhist Land” philosophy of the Oshu Fujiwara clan in medieval Japan
I went to the Tokyo Museum to see the Chuson-ji Konjikido exhibition, but there was a huge line. I was disappointed and happy, but I felt like a “mixed bag. I told them that I would see the oriental Buddhist statues, so they should all see it. I was so excited.

Continuing on from yesterday’s “Buddhist Statues” blog, I would like to talk about Chuson-ji Temple, which was on display at the Tokyo National Museum until the other day.
　The northern part of Japan is often referred to as “Hokkaido-Tohoku” in the common sense of Japanese society, but while Hokkaido is characterized as the region where Japan’s sense of national defense emerged after the Meiji period, I think that the rise and fall of the Oshu Fujiwara clan was symbolic of the Tohoku region’s relationship with the center of the country.
　In the history of Japan, it is rare to find a “local government” as independent as the Hiraizumi government. The Hiraizumi administration can be understood as the pioneer of the regional governments of the Warring States period, and it was a concrete example of the “independent power” of the Kamakura administration. The fact that such a semi-independent regime was recognized by the central government and was able to exist is probably due in large part to its founder, Fujiwara no Kiyohira, who highly advocated the peaceful ideology of practicing the “Buddha Land” philosophy.
　It seems that the Fujiwaras, while utilizing the “same family name” as the central aristocratic Fujiwara clan, also made Japanese society more accepting of their independent color by creating a concrete golden paradise in Hiraizumi.
　Chuson-ji Konjikido was at the center of the Tohoku region at the time when I was working all over the region, and it was a geographical place that would suddenly arise in my mind wherever I was going. I thought, “Let’s stop by for a while.
　So I remember that I visited there quite often. Maybe not two or three times. Konjikido is located near the end of the main approach to the temple, with the impressive Noh stage to the far right. Looking up from the dedicated approach to the temple, the building itself, which you reach while looking up from the approach to the temple, is decorated with gold, which is a divine sight.
　When I heard that an exhibition of Chuson-ji Konjikido was to be held at the Tokyo National Museum, I was somewhat surprised, saying, “Oh, they couldn’t possibly bring that building. Apparently, a group of Buddhist statues in the inner sanctuary will be exhibited. As someone who has ties to the Tohoku region, I was more than a little concerned about the level of interest that people from all over Japan and Tokyo would have in the museum.
　However, when I actually went to the exhibition, I found a huge line of “limited admission” (!). I was surprised to see the line of people waiting to enter the exhibition. I was surprised and pleased to see that the line had already been long for two hours, even though I arrived not long after the doors opened. I remember that I myself have seen these statues several times, so this time I gave up and let the Tokyo visitors have their chance (laugh). So I gave up this time and let the people of Tokyo have the opportunity to see the statues (laugh).
　But just as I was moving from the Heiseikan to the Honkan, the “NHK/8K Exhibition” was being held, and although I was standing in the audience, I was able to take pictures as you can see.
　Although this blog is mostly about Buddhist statues (laugh), the two statues of Mochikokuten above seem to me to tell the story of the establishment of Hiraizumi as a result of the war.

Posted on 4月 12th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

　義母の死後、なかなか着手できなかったセカンドハウスとしての家の整理整頓作業に取り組み始めて２週間以上経過。
　この間、家庭大型ゴミ搬入として「破砕センター」という札幌市の施設に通うこと、７−８回以上に及んでいるし、そのほか硝子製品。陶器専門の廃棄施設にも２回通っている。最初の「打合せ」段階でも紛糾に紛糾を重ねて、夫婦ケンカがかまびすしく展開したけれど、やや平穏な状況に移ってきている（笑）。
　まぁ現状変更というのには、おおまかな「方針」が絶対必要で、その方針に沿って空間利用の目的性が定まってきて、使いやすさの着地点が家人間で共有できるようになってくる。いずれにせよ、まずは断捨離の基本目標の設定が大切ですね。
　で、どんどん進展してくると、こういう家の整理整頓ということが、いかに「家の雰囲気・空気感」のなかで「キモ」であることかと痛感させられる。極言すれば、家の造作とか設計などという領域にとっても、この「家整」ということがいかに決定的に影響するかと思い知らされる。
　「家整」と書いたけれど、これはたぶん「修身斉家」というような意味合いとも重なるようなわたしの実感的な新語であります。修身斉家とは、〜自分の行いを修め正して、家庭をととのえ治めること。 ▽「斉」はととのえ治める意。「身を修め家を斉のう」と訓読する。 儒教の基本的な政治観を表す「修身、斉家、治国、平天下」（身を修め、家庭をととのえ、国を治め、天下を平和に導く）の中の語。〜
　一方でよく知られている「家政学」は〜衣・食・住を中心に生活全般を科学的に捉えて、その向上を追究する学問。〜とある。
　実際に体感していると、この両方の語感を行きつ戻りつしながら、やっていると思う。
　直感だけれど、たぶん中古住宅を購入してリフォームして住む、という選択がある程度多数派になってくると、こういう住宅についての新しい解析要素領域が浮かび上がってこざるを得ないように思う。
　既存の住空間を「どうしたら快適に、使いやすく活かせるか？」みたいな領域。
　もちろんこれは非常に個別的で具体的な対応作戦なので、共通言語化が可能かどうかも見えない。
　そういえば不思議な実感なのだけれど、こういう「家整」作業にあたっていると夫婦関係的にも微妙な変化があって面白い。ちょっとした所用で近傍のスーパーに買い出しに出掛けたのだけれど
　「新婚時代に戻ったみたいだな」「うん」っていうような実感が共有されていた（笑）。
　盛大な夫婦ケンカの結果、動き出してみるとそういう思わぬ「成果」が出たことに新鮮に驚かされる。
　さてこういうこと、共通言語化できるのだろうか？

English version⬇

To “arrange” a house to make it easy to use.
The key to renovation of existing houses is to make use of the architecture in a rational and usable way, going back and forth between “house arrangement” and “house management”. This is also the key to remodeling existing houses. I am sure this is the key to remodeling existing houses as well.

More than two weeks have passed since we started to organize our house as a second home, which we had not been able to start since the death of my mother-in-law.
　During this period, we have visited a facility called “Shredding Center” in Sapporo City more than 7-8 times to bring in large household garbage, and we have also visited a facility specializing in glassware and ceramics twice. We have also been to a disposal facility specializing in glassware and ceramics twice. The initial “meeting” was fraught with confusion, and the couple had a heated fight, but things are now somewhat more peaceful (laughs).
　Well, when changing the current situation, it is absolutely necessary to have a rough “policy,” and according to that policy, the purpose of space use is determined, and the point where the ease of use is reached can be shared among the household members. In any case, it is important to first set a basic goal of decluttering.
　As we make more and more progress, we realize how important it is to organize the house in such a way that it is the “key” to the “atmosphere and atmosphere of the house. To put it another way, I am reminded of the decisive influence of this “house arrangement” on house construction and design.
　I wrote “家整”, but this is a new word that I have come to realize may also mean “shumin sai ke” (to train oneself and one’s family). Shushin sai jia” means to correct one’s own conduct and to set up and govern one’s family. The “Qi” means to control and govern. The word “qi” means to control and govern. The word “qi” is used to express the basic Confucian political philosophy of “shujin, qijie, jiguo, pingtianxia” (to discipline oneself, discipline one’s family, govern the nation, and bring peace to the world). ~.
　On the other hand, the well-known “domestic science” is a study that pursues the improvement of all aspects of life from a scientific perspective, focusing on clothing, food, and shelter. 〜The two are the same.
　When I actually experience it, I think I am going back and forth between these two words.
　It is my intuition, but I think that when the choice to buy an existing house, renovate it, and live in it becomes a majority choice to some extent, this new area of analytical elements for housing will have to come into the picture.
　How can we make the existing living space comfortable and easy to use? This is, of course, a very specific area.
　Of course, this is a very specific and individualized strategy, so I am not sure if it is possible to create a common language.
　It is a strange feeling, but it is interesting to see the subtle changes in the couple’s relationship when they are engaged in this kind of “home organization” work. We went to a nearby supermarket to do some errands, and I said to myself, “It’s like we’re back in our honeymoon days.
　We shared the feeling that we were back to our honeymoon days (laugh).
　(Laughs.) After a big fight between the couple, I was freshly surprised to see such unexpected “results” when we started to work.
　Now, I wonder if we can make this kind of thing into a common language?
　

Posted on 4月 10th, 2024 by 三木 奎吾
Filed under: 住宅マーケティング | No Comments »

　最近よく札幌市中心部をクルマで走っています。わたしがいま住んでいるのは札幌の最初期に近い「新興」住宅地。昭和、それも戦後期からのものですが比較的に新しい建物が多かったり、どんどん「手を加えている」更新された住宅が多い。一方で、原・札幌市とでも呼ぶべき札幌市中央区の市街地とはやや時代的に違いがある。
　わたし自身は３才からの札幌市民で、原・札幌の景観にある種のノスタルジーを感じる世代。
　で、写真のような木造建築がそのまま令和の現代まで生き延びている様子につい反応してしまう。「あ、街んなかの家だ」と懐かしがる自分がいるワケです。
　この建物は街中のそれも目抜き通りに面した建物だけれど、いわゆる「繁華街」とは少し遠い立地。けれど角地なので非常に「目立つ」。屋根は入母屋で木製の「雪止め」が「これでもか」と時代感を見せてくれる。１階はほぼ全面的な開放間取りのようで、道路側面は出入り口も含めてすべてが窓・開口部になっている。窓枠を見るとどうも木製造作窓で単板硝子窓と見受けられる。たぶん最初から「店舗」用として建てられた建物に違いない。
　現状有姿もまんま、店舗のように見受けられる。派手な出入り口上部看板などから想像できる。一見して「昭和レトロ」そのものなワケですが、これはこれでそういう「吸引力」を持っている。
　わたしみたいな年代の人間とか、そういった趣味傾向を持った人には、ある雰囲気が伝わってくるのでしょう。そういう種類の商品店舗としては、独特のアピール力がある。ただしかなりマニアックに絞られるとは言えるでしょう。
　札幌は200万都市であり、こういう特殊なマーケット層というのもけっこう厚めに存在すると思われる。それに似合ってしかも高付加価値の商品・サービスであれば、成立するかもと妄想をかき立てられる。ただし、小さいマーケットサイズを狙うとすれば遠隔地からの来客を狙っての駐車場設備が必須だろうから、その辺がネックになるかもしれない。中心街とはいえ、歩いてこの場所にたどりつくには交通ネットワークとの利便性がやや劣っている。さて、といったところでしょうか。
　都市の魅力・吸引力というものにはこういう部分もあると思う。なにもかもが現代的な空間性に収まりきっていない、時間的なタイムスリップ感というのもあり得るのだと思う。
　現代日本人にも「古民家」へのノスタルジーというものは存在する。消え去りつつあるものへの愛着というような部類のものだろうか。ただ「北海道開拓の村」に入れるにはちょっと早いか、というところ。まだ、明確に時代イメージが確定していないけれど、わたし的には北海道的「古民家」とも思える。いかがでしょうか？

English version⬇

Showa-retro” atmospheric architecture of Sapporo city block.
Remnants of the original landscape architecture of Sapporo. The snow stops on the roofs, which are a showpiece of the area, convey a sense that traditional Japanese store architecture has “survived in Sapporo”.

Recently, I have been driving around the central part of Sapporo. I currently live in a “new” residential area near the beginning of Sapporo. There are many relatively new buildings and houses that have been updated and “modified” since the Showa period (postwar period). On the other hand, it is somewhat different from the urban area of Chuo-ku, Sapporo, which should be called the “original Sapporo City” in terms of time.
　I myself have been a Sapporo resident since I was 3 years old, and I am of the generation that feels a certain nostalgia for the landscape of the original Sapporo.
　I am of the generation that feels a certain nostalgia for the landscape of the original Sapporo, and I am struck by the fact that wooden buildings like the one in the photo have survived to the present day, in 2022. I find myself thinking nostalgically, “Ah, it’s a house in the city.
　Although this building faces a main street in the city, it is located a little far from the so-called “downtown area. However, it stands out because of its corner location. The first floor seems to be almost entirely open, with windows and openings on all sides of the street, including the entrance. Looking at the window frames, it appears to be a wooden window with a single-pane glass window. The building was probably built as a “store” from the beginning.
　The building as it is now looks just like a store. This can be imagined from the gaudy signboard above the entrance and exit. At first glance, the building looks very “Showa-era retro,” but it has its own kind of “attractiveness.
　People of my age and those who have such tastes will probably be able to sense a certain atmosphere. It has a unique appeal for that kind of product store. However, it can be said that it is quite maniacally focused.
　Sapporo is a city of 2 million people, and this particular market segment is also considered to be quite large. If the product or service is suitable for this market and has high added value, it may be feasible. However, if the market size is small, parking facilities would be necessary to accommodate visitors from remote areas, and this may be a bottleneck. Even though it is located in the center of the city, the transportation network is not convenient enough to reach this location on foot. Well, that’s about it.
　I think this is part of the attraction of a city. I think it is also possible to have a sense of time slip, where everything is not fully contained in modern spatiality.
　Nostalgia for “old private houses” exists even among modern Japanese. It may be a kind of attachment to something that is disappearing. However, I think it is a little early to include them in the “Hokkaido Kaitakushi no Mura” (Village of Hokkaido Settlement). Although the image of the period has not yet been clearly defined, to me it seems to be an “old house” in the Hokkaido style. What do you think?

Posted on 4月 8th, 2024 by 三木 奎吾
Filed under: 住宅マーケティング | No Comments »

　古事記という書物は、日本人と日本文化にとって基盤的な文献であるけれど、原文は漢文によって書かれているので、そのまま読むということは一般人には困難。
　〜天地初発之時、於高天原成神名、天之御中主神。次高御産巣日神。次神産巣日神。此三柱神者、並独神成坐而、隠身也。〜っていうような書きだし。読み下し翻訳としては以下のようになる。〜天地初めて 発（ひら）けし時、高天の原に成れる神の名は、天之御中主神。次に高御産巣日神。次に神産巣日神。この三柱の神は、みな独神と成りまして身を隠したまひき。〜
　そもそもの成立年代712年（和銅5）の当時には「ひらかな・カタカナ」も成立していない。そして漢字という東アジアでの表意文字を受容し始めた時期なので、悪戦苦闘しながら日本語自体も揺籃期にあった。原日本語は縄文期から連綿とつながってくる基盤が存在していただろうけれど、それでは律令のような「法体系」概念を翻訳コンニャクすることは不可能だった。そういう時代に、対中国王朝との国際関係形成という目的に沿って国史を編纂する必要性に迫られて、古事記は叡智を結集して創作された。
　歴史好きであるのに、戦国動乱の血湧き肉躍る合戦展開主体に強く惹かれてのものだったわたしとしては、どうもよくわかんない、ということで敬して遠ざける存在だった。しかし、熊野や楯ヶ崎など探訪を重ねるようになって、完全にこころは古代ニッポンに飲み込まれてしまって（笑）、やはり古事記をアタマに入れていかなければと思うようになった次第です。
　古事記については本居宣長による深掘りなど日本史上で連綿と行われてきたけれど、わたしとしてはやはり梅原猛先生の導きを最善と考えて、この書を読み進めた次第。
　梅原猛先生は2019年に亡くなられた哲学者。国際日本文化研究センター名誉教授。法隆寺は怨霊を封じ込めた寺という独特の見解などの古代史研究で知られています。西田幾多郎先生の流れを汲む京都大学哲学の巨星。西洋哲学の解釈でいいと考える哲学探究学徒の主流に対して、日本というものを正面から見据えた歴史分析で広く知られている。
　原・古事記の作者として柿ノ本人麻呂説を取られていることでも有名。
　ということで先生のこの古事記著作を読了させていただき、いっそう古代史と日本語の創出について強い興味を掻き立てられているところであります。戦前期の皇国史観への反省から、その真逆のような津田左右吉の記紀否定の立場にながく呪縛され、国の教育体系でも不当に古事記を無視してきた日本古代史に対して、平明に受容できる視点で描かれている。
　今後ともこの書と対話しながら、古代史を淡々と探究してみたいと思っています。

English version⬇

Read “Kojiki” under the guidance of Prof. Takeshi Umehara.
A plain analysis and guide to the Kojiki as a philosopher against the situation of ancient history research, which symbolizes Japan’s inability to escape from the spell of the postwar GHQ regime. …

The Kojiki is a fundamental document for the Japanese people and Japanese culture, but the original text is written in Chinese, making it difficult for the average person to read it verbatim.
　〜When heaven and earth first arose, the name of the deity in Takamagahara was Amano-no-Mikazunushi. The name of the deity is Amano-no-Mikazunushi. The next is the deity Kaminosusuhi. These three deities are the only deities who are seated, and they are in hiding. 〜The translation reads as follows. The translation is as follows. 〜When heaven and earth were first created, the name of the deity that was formed in the field of the high heaven was Amano-no-Mikazunushi. Next, Takami-no-Mitsusuhi. Next, the deity Kaminosunnusuhi. These three deities all hid themselves in solitude. 〜The first three deities are
　Hiragana and katakana were not even established in 712. The Japanese language itself was in its infancy as it struggled with the East Asian ideographs known as kanji. Although the original Japanese language may have been based on the Jomon period, it was impossible to translate the concept of a “legal system,” such as the Ritsuryo, into Japanese. In such an era, the Kojiki was created with all the wisdom of the time, driven by the need to compile a national history in line with the objective of forming international relations with the Chinese dynasties.
　As a history buff, I was strongly attracted to the bloody battles of the Warring States period, but I avoided the book because I did not understand it well. However, as I have visited Kumano and Tategasaki more and more, my heart has been completely swallowed up by ancient Japan (laugh), and I have come to think that I must have the Kojiki in my mind.
　Although the Kojiki has been studied in depth by Nobunaga Motoya and others throughout Japanese history, I decided to read this book with Takeshi Umehara’s guidance as my best bet.
　Takeshi Umehara was a philosopher who passed away in 2019. He was a professor emeritus at the International Research Center for Japanese Studies. He is known for his research on ancient history, including his unique view that Horyuji Temple was a temple that contained grudge spirits. He was a giant of Kyoto University philosophy, following in the footsteps of Dr. Kitaro Nishida. He is widely known for his historical analysis that focuses squarely on Japan, as opposed to the mainstream of philosophical inquirers who think it is sufficient to interpret Western philosophy.
　He is also famous for his theory that Kakino Honmaro is the author of the original Kojiki.
　Having read his work on Kojiki, I have become even more interested in ancient history and the creation of the Japanese language. The book presents a clear and acceptable perspective on ancient Japanese history, which has been unfairly neglected in the national educational system.
　I would like to continue to explore ancient history in a straightforward manner while interacting with this book.
　
　
　

Posted on 4月 6th, 2024 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

　年に一度は定期的に健康診断を継続してきています。毎年１月にやってきていたのですが、ことしも会社は変わったけれど、同様に１月に健診を行った。胃については20代後半に潰瘍を患って入院での投薬治療で軽快した経験があるので、ほぼ人生時間、いろいろなチェックを行ってきていた。胃腸科専門の病院でもなんども入院したり手術したりを繰り返してきて管理コントロールしていました。
　そういうなかで特段気にもすることなくことしも「バリウム検査」を受けたのですが、今回は結果が「要精密検査」ということで、胃の画像とともに送られてきていた。胃ガンを疑う所見がそこには記載されていた。
　で、主治医の先生にその郵送書類をわたしてお話しを聞いたところ「あ、バリウムはあんまり意味がないから、健診ではパスした方がいい。胃カメラについてはわたしも受診している専門クリニックがあるから紹介しますので行ってください」とのご指導をいただいた。
　ということで不安な心理を抱えたまま、昨日予約の時間に診ていただいた次第。
　胃カメラについてはたしか１年前くらいに胃腸科専門病院でチェックしてもらっていましたがそのときには特段の注意チェックもなかったので、安心していた次第。ただ、同病院の体制が大きく変わっていて、どうもスタッフの対応に疑問が感じられて、閉口させられていた。なお、わたしはこちらで「ピロリ菌除去」の手術も７−８年前くらいに受けていました。
　そんな経緯もあったので信頼できる専門クリニックを探してもいたというところ。患者として記憶しているいろいろな情報をお伝えした上で胃カメラを受診したのであります。
　結果から言えば「胃ガンにかかる確率は非常に低くなっています。おおむね５％以下でしょう。」「ただし年代を重ねてきて胃の経年劣化自体はあるので年に１回程度の定期健診をオススメします」との診断。
　カメラを進入させながら同時に映像を見せていただき、逐一、解説していただけたので明晰な現状把握が可能になって不安が除去されました。ただ画像だけを見るのではシロウトとしては無用の先入観が入ってきたりするので、先生による解説がいわば冷静な判断に「導いてくれる」。詳細内容についての説明根拠が非常に科学的なので、自分の肉体についての管理方針がハッキリと見えてくる思い。
　ということで会社での年に一度の定期健診に際して、今後はバリウム検査はパスして、ほかの検査に絞っていきたいと思います。このように冷静な判断をいただくと、わたし的にはバリウム検査にはいくつか苦労させられた経験があったことも思い出される（笑）。
　この点、先生と話していて気付いたのですが、わたしという人間は「ツラかったこと、イヤなことはすぐに忘れる」性格なのだと思い至った。
　そのことは良い面もあるけれど悪い面もあるのでしょうね。う〜む。

English version⬇
　
From “suspicion” in the barium test at a medical checkup to a gastroscopy examination.
The internal organ parts that I have been managing and controlling for all of my life time. You have done a great job up to now. I will take good care of you from now on. I will take good care of you from now on.

We have continued to have regular medical checkups once a year. I had done it every year in January, and although the company has changed this year, I had a checkup in January as well. As for the stomach, I had been doing various checkups for almost all my life time, having had an ulcer in my late 20s that was lightened by hospitalization and medication. He had been hospitalized and operated on many times in gastroenterology hospitals, and had been under management control.
　Under such circumstances, I had undergone a “barium test” again without any particular concern, but this time the result was “close examination required” and was sent to me along with an image of my stomach. The results of the barium test were sent to me along with an image of my stomach.
　I gave the mailed document to my doctor and asked him about it. He said, “Oh, the barium test is not very useful, so you should pass the checkup. As for the gastroscopy, there is a clinic specializing in gastroscopy that I also see, so I will refer you there.
　So, I went to see the doctor at the time of my appointment yesterday with an uneasy feeling in my heart.
　I had been checked for a gastroscopy at a hospital specializing in gastroenterology about a year ago, but there were no special precautions at that time, so I was relieved. However, the hospital’s system had changed drastically, and the staff’s attitude was questionable, which made me feel uncomfortable. I had also undergone a “H. pylori removal” surgery here about 7-8 years ago.
　Because of this background, I was also looking for a reliable specialist clinic. I went for a gastroscopy after giving them various information that I remembered as a patient.
　The results showed that “the probability of getting stomach cancer is very low. It is probably less than 5%. However, since the stomach deteriorates over time, we recommend regular checkups once a year.
　The doctor showed me images of the stomach while the camera was in and out of the stomach, and gave me explanations one by one, so I was able to get a clear understanding of the current situation and my concerns were eliminated. As a novice, I may have some unnecessary preconceptions when just looking at the images, so the doctor’s explanations “guided” me to a calm decision, so to speak. The explanations are very scientific, so I can see the management policy for my own body.
　Therefore, when I go for my annual checkup at the company, I would like to skip the barium test from now on and focus on other tests. This calm judgment reminds me that I have had some difficult experiences with barium tests (laugh). In this regard, I realized after talking with the doctor that I am a person who “quickly forgets about the things that were difficult or unpleasant.
　I guess that is a good thing and a bad thing at the same time. Hmmm.

Posted on 4月 4th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »