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【1/30 ソトダン21新春講演会でリアル情報交換】


Replan誌の編集長を交代したこと、また情報交流のリアルな機会がほとんどなかったこともあって、住宅関係団体での意見交換や情報発信機会はわたし自身減少していました。ソトダン21は断熱材メーカー・アキレスさんが運営中核を担っている業界団体。北海道では新住協やアース21といった工務店グループによる情報交流活動が中心で、こうした断熱材メーカーさんがバックアップする会は珍しい。昨年も話す機会がありましたがZOOM形式。ことしは久しぶりのリアル開催です。参加者はリアルで50人ほどでZOOMでも公開されていたと言うこと。広い会場でお互いの席を離しながらの２類感染症対応形式でした。自由な情報交換環境までまだしばらく時間はかかるようですね。
さてポスター写真のような講演者の末尾にお話しさせていただきました。わたしどもはユーザーの「いい家」志向に対応した住宅の「ソフト」部分に注力しているメディア企業。なのでいわゆる業界的な情報については各社の情報を受け止めながら、ユーザーの情報支援サービス・弊社新事業のAI活用型システム「Replan住まいナビ」について紹介し背景説明など情報発信しました。新建の三浦氏や他の業界メディア企業さまなどから強い興味を示していただきました。
今回のイベントの中心的な話題はやはり太陽光発電についての論議だったと思います。基調講演的に北総研の廣田氏による「北方型住宅ZERO」の説明。当初の原案では「北方型ZEH」という志向性から諮問委員会での多くの参加者の意見を反映し、基本性格が脱炭素のさまざまな手法をそれぞれ「ポイント化」して、地域特性に合わせてユーザーと作り手が手法を主体的に選択するという方向性が示された。わたしも論議のプロセスに関与しているので納得できる方向性だと思っています。その点について北海道内でも太陽光発電を積極的に推進している企業からの発言などがありました。
結論としてはこのテーマについては北海道全域で各社、その対応先の住宅ユーザーも、それぞれの気候特性を反映して「まだら」模様での対応ぶりが浮き彫りになったと思います。
東京都はPV「義務化」に舵を切った。太平洋側温暖地域での選択としては理解できる一方、日本海側気候特性が人口的に多数派の北海道としては、やはり違う対応になるのは常識的。とくに今年の冬は日本海側地域の多雪気候特性が顕著に体感された。道路渋滞でEVへの懸念が顕在化してきているなかで家庭エネルギー源をPV一本足で追究することの不安定さが広く認識されたのが事実。北海道のように広域移動手段が重要な地域で将来的選択と一般に言われるEV車種についてはまだ懸念は強く、そのエネルギー源として冬場はほぼ発電しないPVに依存すべきかどうか、ユーザーも迷い、建築事業者もまた足を踏み出しにくい状況なのだと思います。ことは住宅設備選択に直結する課題。
さて今週は本日、北海道の住宅施策検討委員会、そしてそのメディア向け発表があります。あすにはこの動向についての弊社の独自取材、そして2/3には「北海道×工務店」によるZOOM意見交換会などの動きがあります。ようやくにして感染症５類対応の社会がスタートする予感があります。

English version⬇

1/30 Real Information Exchange at Sotodan 21 New Year Lecture Meeting
The central theme is the next generation home energy choice issue. The direction of the point system and choice system for northern-style housing ZERO in contrast to Tokyo’s PV mandate. ・・・・.

Due to the change of editor-in-chief of Replan magazine and the lack of real opportunities for information exchange, my own opportunities to exchange opinions and disseminate information in housing-related organizations have been declining. Sotodan 21 is an industry organization run by Achilles, a manufacturer of insulation materials. In Hokkaido, information exchange activities are mainly carried out by construction firm groups such as Shinjyukyo and Earth 21, so it is rare to find an association backed by a manufacturer of insulation materials like this. Last year, I had the opportunity to speak at a ZOOM meeting, but it was in a ZOOM format. This year, for the first time in a long time, the meeting will be held in person. About 50 people attended the real event, which was also open to the public via ZOOM. It was a large venue, and the participants were seated apart from each other in a class 2 infection response style. It seems it will be a while before we have a free information exchange environment.
Now, I spoke at the end of the speaker’s speech as shown in the poster photo. We are a media company that focuses on the “software” of housing to meet the “good house” needs of our users. Therefore, while accepting information from other companies on so-called industry information, I introduced and explained the background of our new business, “Replan Sumai Navi,” a user information support service and our AI-based system. We received strong interest from Mr. Miura of Shinken and other industry media companies.
The main topic of the event was the discussion on solar power generation. Mr. Hirota of the North Research Institute gave a keynote presentation on “Northern Style Housing ZERO. The initial draft of the plan was oriented towards “Northern-style ZEH,” and reflecting the opinions of many participants in the Advisory Committee, the basic character of the plan was to “point” various methods of decarbonization, and to allow users and builders to independently select methods in accordance with regional characteristics. As I was involved in the discussion process, I think this is a direction that makes sense to me. In this regard, there were comments from companies that are actively promoting solar power generation in Hokkaido.
In conclusion, I think that this theme has highlighted the “uneven” response of companies and residential users throughout Hokkaido, reflecting the different climatic characteristics of each region.
The Tokyo Metropolitan Government has taken the helm in making PV “mandatory. While this is an understandable choice for warmer regions on the Pacific Ocean side, it is common sense that Hokkaido, which has a majority population with Japan Sea side climate characteristics, would respond differently. This winter, in particular, the Japan Sea side region’s heavy snowfall climate characteristics were clearly felt. With concerns about EVs becoming more apparent due to road congestion, it is true that the instability of pursuing a single leg of PV as a household energy source has been widely recognized. In areas like Hokkaido, where wide-area transportation is important, there are still strong concerns about EVs, which are generally considered the future choice, and users are unsure whether they should rely on PV, which generates almost no electricity in winter, as their energy source. This is an issue that is directly related to the choice of housing equipment.
This week, today, we have the Hokkaido Housing Policy Review Committee and its announcement to the media. We will be doing our own coverage of this trend tomorrow, and on February 3, there will be a ZOOM opinion exchange meeting by “Hokkaido x Koumanten” and other activities. I have a feeling that we will finally see the start of a society that can cope with Class 5 infectious diseases.

Posted on 1月 31st, 2023 by 三木 奎吾
Filed under: 住宅性能・設備 | No Comments »

【阿波から房総安房へ 徳島・三木家住宅スピンアウト版】




５回にわたって「徳島三木家住宅」の発掘型住宅取材を行ってきた。前後するのだけれどわたしは昨年に房総南端、館山を訪れる機会があって地域の博物館などでその歴史を探っていた。房総地域というのは古代から「麻」の栽培が盛んだったとされている。WEB検索で「総（ふさ）の国」と入力すると「四国の阿波の忌部氏は黒潮に乗って房総半島に進出し、この地の良質な麻を栽培したことから「総（ふさ＝麻）の国」と呼ばれるようになり、後に2つに分けられ、上総（かみつふさが短縮）、下総（しもふさ）の国名となりました。」という記述に突き当たる。
中臣氏（藤原氏）との朝廷内部での勢力争いの敗勢から地方進出に活路を見出した「忌部氏」が房総の国の開発利権を賜ったという経緯について連載記事でもまとめた。そして上総・下総と並んで「安房」と同音の国名が地域名として命名され残っている。部民一族の神聖な生産様式伝統が、朝廷儀礼としての麁服（あらたえ）の調進ということからあきらかな歴史痕跡として見えてくるのだ。上の写真は館山市博物館展示での最初期開拓民の生活様式をジオラマ化したもの。忌部氏の部民の房総への進出は、初期から波動のように移住開拓がされていったことだろう。最初の移住者たちはこのような黒潮魚類捕食と洞窟居住からスタートを切った。


本国阿波に残留した一族は、安房に進出した同胞について祈り続けたに違いない。部民のなかから若者世代を選抜して長久を願って送り出した。日本史の中でのこういう地域進出は直近ではわたしたち北海道民が経験してきたこと。わたしは地域進出後の第３世代に属するのだけれど、やはりはるかな故地への思いは個人の範囲を超える重さがある。現代では交通も発達して相互移動することは容易だが、この当時はそれこそ「水杯」を交わしての決死の別れを経て移住してきたのだろう。若い移住世代たちは新天地での浪漫に胸を焦がしたか、ちょうど現生人類の拡散同様のことがこのように繰り返されて現代があるのだろう。



血縁的にはあまり縁がなかった三木家住宅探訪記ですが、しかし個人的には「運命的に」（笑）導かれているように感じられた。関東という地域も弥生の稲作農業が拡散していく過程でこのような移住民たちが進出して地域開発がされていったのだろう。そして日本民族の場合、すぐに社会の中心に神社のような「公共空間」が開発されていく。上の写真の「安房神社」はこうした部民一族としてのはるかな記憶の象徴・固定化の役割も担ってきたと思う。洞窟痕跡が神域に散在しているのは、一族としての進出最初期の記憶の継承を考えたものか。洞窟も住宅として機能したに違いない。先人の生き様の鮮明な痕跡。
住宅というものの基本的役割、人間文化のコアを誇りを持って保守すること。その実質をさまざまな側面から教えてくれた徳島・三木家住宅だったと思っている。

English version⬇

From Awa to Boso Awa, Tokushima, Miki Family Residence Spin-out Edition
The Awa Imobe clan developed the region of Boso, Chiba as a group. At first, they lived in caves and secured food through fishing, and gradually developed the region by promoting hemp production. The Awa Imobe clan lived in caves to secure food by fishing, and gradually developed the area through hemp production.

I had the opportunity to visit Tateyama, located at the southern tip of Boso, last year, and I have been exploring the history of the area at a local museum and other places. It is said that hemp has been cultivated extensively in the Boso area since ancient times. When I typed in the word “Fusa-no-kuni” in a search engine, I came across the following description: “The Imobe clan of Awa in Shikoku rode the Kuroshio Current to the Boso Peninsula and cultivated the high-quality hemp of this region, which led to the name of the region as “Fusa-no-kuni” (the land of “So”). This is the description of the “Kami-sousa” and “Shimotsousa.
In the series of articles, we learn that the Imobe clan, which had found a way to expand into the provinces after losing a power struggle with the Nakatomi clan (Fujiwara clan), was granted the development rights of the country of Boso. The name of the country, which has the same sound as “Awa” as well as “Kamisusa” and “Shimosusa,” remains as the name of the region. The tradition of the sacred production style of the tribal clans of the area, which involved the preparation of clothing as a ritual for the imperial court, is clearly visible as a trace of history. The photo above is a diorama of the lifestyle of the earliest settlers in the Tateyama City Museum exhibit. In the early days of the Imobe clan’s expansion into Boso, the settling of the area must have occurred in waves. The first settlers started from this kind of predatory lifestyle and cave dwelling.

The family members who remained in their homeland of Awa must have continued to pray. The young generation was selected from among the tribe members and sent out with the hope of longevity. This kind of regional expansion in Japanese history has been experienced most recently by the people of Hokkaido. Although I am a member of the third generation after the regional expansion, my feelings for the faraway land of my ancestors are beyond the scope of an individual. Today, transportation has developed to the point where it is easy to move from one place to another, but in those days, people probably migrated after exchanging “water cups” and parting with each other in mortal combat. The younger generation of immigrants may have been excited by the prospect of a new land, or they may have repeated the same process of spreading the present-day human race.

Although I was not related to the Miki family in blood, however, I personally felt as if I was “destined” (laugh) to be led to the Miki family’s house. It is likely that the Kanto region was also developed by these immigrants who moved into the area as Yayoi rice agriculture spread throughout society. In the case of the Japanese people, “public spaces” such as shrines were soon developed at the center of society. In particular, I believe that the Awa Shrine has played the role of symbolizing and fixing the memories of these tribal peoples. The fact that the cave traces are scattered throughout the shrine is a way of passing on the memories of the first phase of the clan’s expansion. The caves must have also functioned as residences. Traces of our ancestors’ way of life.
I believe that the Miki family residence in Tokushima taught us from various aspects the basic role of a house and the need to maintain the core of human culture with pride.

Posted on 1月 30th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【端正な佇まいと美感の土蔵 徳島・三木家住宅-5】




建築のありようとして、その目的が明確にこころに刺さってくる三木家住宅。古代あるいは上古以来の悠久な時間を感じる山上の空間ですが、ご紹介する建物は本屋の裏手、すぐにも崖が迫っている境界に建てられた倉庫目的と思えるもの。いかにも用の建築であることがわかる。裏手側にはさまざまな麻材生産のためとおぼしき用材が無造作に置かれている。
しかしそういう建築であるのに、土塗り壁が重厚に重ねられてかなりの壁厚を見せている。土蔵建築というのはその収用物が貴重品であることと、防火性・断熱性を重視した伝統建築。重要文化財指定された古建築だけれど、この土蔵についての記録は参照できませんでした。また、本屋同様施錠されていて内部を見ることもできなかったので、あくまでも想像ですが、用途は朝廷に調進する麁服（あらたえ）の生産に役立てられた用の建築なのだろうと思える。
開口部は入口を除けば、４方向に小さな通風・採光の限定要素の小窓があるだけ。
塗り込められた土壁の手ざわり感が独特の陰影感を見る者に訴求してくる。わたしはコンクリートブロックと煉瓦の家に住んでいますが、こういう伝統的な断熱建築には強いシンパシーを感じる。建築目的において昔人の必死の思いのようなものが伝わってくる。それは本州地域の日本人がようやく最近、150年前くらいから北海道に住み始めて以降の、生存環境への必死さと民族としてどこかでつながるものを感じるからだと思っている。


土蔵建築は防火性があって都市内での伝統家屋付属建築は、それが主たる目的で断熱性・気密性は付随的に得られたと思えるのですが、しかしこの建物は防火が主目的とは思われない。やはり麁服の謹製工程での必要な環境要件だっただろうと推測できる。先日も紹介したインタビュー記事ではこの麻生産の労苦も語られていた。「麻は法律で栽培が制限されていることもあり、管理も大変だ。私が担当した前回（の『大嘗祭』）は麻を育てる畑を24時間警備しなければならなかった。こうした人件費を含めて『麁服』調進にかかる費用は数千万円になる。徳島の企業や人に広く寄付を募っており、これが地元の関心が高まるきっかけになればと期待している」
こうした日本の民族性に深く関わる古代からの古格な伝統を、いまでも守り続けるという意思には深くリスペクトさせられる。記事ではまだ若い世代のお孫さんがこの伝統を継ぐ決意をされているとのこと。現代社会でもむしろ若い年代のみなさんの方が、こういう伝統性の意義を深く理解していると感じる。その意味で社会はどのように適応すべきか、深く考えさせられた。末尾の写真の仏像は帰り道の路傍に建てられていたものだけれど、つい合掌させられていた。　＜徳島・三木家住宅記おわり＞

English version⬇

Earthen storehouse of neat appearance and beauty　The Miki Family Residence in Tokushima, Japan – 5
The younger generation has the will to carry on the core culture of the Japanese people, the “aritae” or “clothes” style of dress. How should we create the future? Tokushima, Japan

The Miki family’s residence clearly conveys the purpose of architecture. The building we will introduce here was built behind the bookstore on the boundary of a cliff that is immediately in front of the house, and seems to have been built for storage purposes. It is clear that it is an architectural structure for this purpose. On the back side of the building, various hemp materials that seem to have been used for hemp production are randomly placed.
Despite the fact that the building is a storehouse of this kind, the mud-painted walls are heavily layered, showing a considerable wall thickness. The earthen storehouse is a traditional building that emphasizes fireproofing and heat insulation, as well as the fact that the objects stored in the storehouse are valuable. Although it is an old building designated as an important cultural property, I could not find any record of this storehouse. I could not see the inside of the storehouse because it was locked, just like the bookstore, so I can only guess that it was used to produce clothes for the Imperial Court.
Except for the entrance, there are only small windows in four directions for limited ventilation and lighting.
The texture of the painted clay walls appeals to the viewer with its unique shading. Although I live in a house made of concrete blocks and bricks, I feel a strong sympathy for this kind of traditional insulated architecture. It conveys the desperate desire of the people of the past for the purpose of construction. I believe this is because I feel a connection somehow as a people with the desperation of the Japanese people in the Honshu area to survive in the environment since they finally began to live in Hokkaido about 150 years ago.

It seems to me that storehouse construction is fireproof and traditional house accessory construction within a city would have had that as its primary purpose, with insulation and airtightness obtained incidentally, but this building, however, does not seem to have fireproofing as its primary purpose. It can still be assumed that it would have been a necessary environmental requirement for the respectful manufacturing process of clothes. The interview article I mentioned earlier also discussed the laborious process of producing this hemp. The cultivation of hemp is restricted by law, and it is also very difficult to manage. The last time I was in charge of the “Omame Festival,” we had to guard the fields where hemp was grown 24 hours a day. Including these labor costs, the cost of the “clothes-garment” preparation is in the tens of millions of yen. We are soliciting donations from a wide range of businesses and people in Tokushima, and we hope that this will trigger an increase in local interest.
I deeply respect the will to continue to preserve this ancient tradition, which is deeply related to the Japanese ethnicity. The article states that his grandchildren, who are still in the younger generation, are determined to carry on this tradition. I feel that even in today’s society, the younger generation has a deeper understanding of the significance of this kind of tradition. In this sense, it made me think deeply about how society should adapt itself. The Buddha statue in the photo at the end of this article was erected on the roadside on my way home, and it made me clasp my hands in prayer.

Posted on 1月 29th, 2023 by 三木 奎吾
Filed under: 住宅取材＆ウラ話, 歴史探訪 | No Comments »

【家系の使命を奉ずる生き方と住宅 徳島・三木家住宅-4】




同姓ということで古民家探索人としては強い興味を持って参観した徳島・三木家住宅。わたしの血脈とは違うけれど「忌部氏」としての生き様に静かに打たれております。住宅取材というのは結局は「いい家」を探究することだと思っていますが、同時にリスペクトできる生き方というものが、ある種のスパイスになって空間性の美感を支配するということに感動させられる。
１枚目の写真は四国の中央部の山地での暮らしぶりの眺望。平成と令和の大嘗祭で麁服（あらたえ）の調進を果たした当主の三木信夫氏のインタビューが新聞記事アーカイブで確認できた。「麻を栽培する畑を整地し春に種をまく。何度も間引きをしながら約100日で成長した麻を収穫し、茎の天日干しから煮沸、皮を剥ぐなどの工程を経て麻の繊維を紡いでいき『麁服』が完成する。麁服にできる麻は気温が平地よりも3～5度低い高地といった限られた場所でしか栽培できない。この繊細な技術を確実に継承していくことは今後の課題だ」
この三木家住宅には古文書が伝承されていて、1260年鎌倉期の亀山天皇即位儀礼・大嘗祭での麁服の調進記録が残されているという。たぶんその時代から現在地で忌部氏・三木家一族は住み続けてきたのだろう。箱木千年家は兵庫県にある本当に千年以上経過の旧家だけれど、この家もまた同程度の歴史を見出しうる。代々の墓域での実体感からは、いわば家存続の強烈な、連綿たる意志力を感じさせられる。
住宅性能という革新を体験してきた北海道に暮らす現代日本人として、こういう種類の家の価値感というものにも深く打たれる思いがしていた。いわば人として生きる使命感、それを担保する地道な生き方の実践。そういう種類の家系的な価値感というものだろうか。
建築としての家には古格な雰囲気がただよっている。デザインはシンプルな端正さを保持し、機能性にまっとうに帰依した様子が伝わってくる。２枚目の内部写真は公開されているPDF資料からの転載。


家のデザインには独特の表現性があると思っている。安藤忠雄さんのように芸術者的な表現もあることは理解できるし、それを良しと考える施主の自由意志もあって然るべきだとも思っている。また地域の「らしさ」をしっかりと保持し永続させていこうと考える全国各地での草の根の街並み文化保存的なデザイン意思にも強い共感・好感を持つ。
この三木家住宅のデザインからは、シンプルな機能性がもたらす直接性、生き抜く意思が伝わってくる。四国とはいえこの山岳高地では冬に厳しい寒さもあるだろう。その厳しい条件下で家系の使命に真っ正直に生き抜いていくという心底を強く感じさせられた。こういう種類の「美感」には、強い尊崇の念を思う。
こういう家が高断熱高気密仕様で改修されさらに永い存続が可能になれば、次世代へのバトン受け継ぎに役立つのかも知れない。そんな願いがふと、こころをよぎった。

English version⬇

A way of life and residential construction that martyrs the family’s mission　The Miki Family Residence in Tokushima, Japan – 4
This ancient house design conveys the strong will power of the clan. Perhaps it is the performance of the house that is appropriate for a way of life that perpetuates the family’s lineage. The house is designed to be a symbol of the family’s mission and the family’s strong willpower.

I visited the Miki Family Residence in Tokushima with great interest as an explorer of old private houses because we share the same family name. I was quietly struck by the way of life of the “Imobe clan,” even though it is different from my own bloodline. I believe that the coverage of housing is ultimately a search for “good houses,” but at the same time, I was moved by the fact that a way of life that I can respect becomes a kind of spice that dominates the sense of beauty of the space.
The first photo is a view of the way of life in the central mountainous region of Shikoku. An interview with Nobuo Miki, the head of the family, who performed the preparation of the clothing for the tamesai ceremonies in Heisei and 2022, can be found in the newspaper article archives. He said, “The fields where hemp is cultivated are cleared and the seeds are sown in the spring. The hemp stalks are then dried in the sun, boiled, and skinned before the hemp fibers are spun into “clothes. The hemp that can be used to make clothes can only be grown in limited areas, such as highlands where the temperature is 3 to 5 degrees lower than in the plains. It is our future task to ensure that this delicate technique is passed on to the next generation.
The Miki family’s residence has an old document that records the preparation of clothes for the ceremonial accession to the throne of Emperor Kameyama in 1260 during the Kamakura period (1185-1333), the first Emperor Kameyama’s death. Probably since that time, the Imobe and Miki families have continued to live in the present location. The Hakoki millennial family is truly a millennial family in Hyogo Prefecture, but this family can also be traced back to the same period. The sense of substance in the graveyard of generations of the family gives one a sense of the strong, unbroken willpower of the family to continue its existence.
As a modern Japanese living in Hokkaido, which has experienced innovations in housing performance, I was deeply moved by the sense of value of this kind of house. A sense of mission to live as a human being, so to speak, and the practice of a steady way of life to ensure it. This kind of family values, I suppose. The house as an architectural structure has an old-fashioned atmosphere. The third interior photo is a reproduction from a publicly available PDF document.

I believe that house design has a unique expressiveness. I understand that there is an artistic expression, such as that of Tadao Ando, and I also believe that there should be the free will of the client who thinks it is a good idea. I also have a strong sympathy and liking for the grass-roots design intent to preserve and perpetuate the “character” of the local community.
The design intent of the Miki family residence conveys the directness of simple functionality and the will to survive. Even though it is in Shikoku, there must be severe cold in winter in this mountainous highland. I was strongly impressed by the family’s heartfelt determination to live out their family’s mission honestly under such severe conditions. I have a strong sense of reverence for this kind of “sense of beauty. If such a house could be renovated to “highly insulated and airtight” specifications to ensure its longevity, it might be useful in passing the baton to the next generation. Such a wish suddenly crossed my mind.

Posted on 1月 28th, 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 »

【古代氏族「忌部氏」祈りの残影 徳島・三木家住宅-3】




阿波の忌部氏というのは古代氏族。このブログ連載で記述中の「三木家住宅」はその後裔家系。この古代氏族・忌部氏はのちの藤原氏である中臣氏とともに朝廷の祭祀を司る氏族とされる。本願の地は大和国・橿原とされるが、朝廷に献上する麻の生産を司っていたのが阿波国の在地の同氏族。令和の天皇即位の大嘗祭に際してこの三木家が中核になって、麁服（あらたえ）を献上したことで一般に広く知られるようになった。古代氏族の忌部氏は阿波国で衣類生産を重要な役務として朝廷に奉仕してきた歴史。
現代生活で言えば「限界集落」とでも思われるような徳島県の山間部高地に居を構えて、そのような古代的な役務の家系伝統を持っていることを知った次第。わたしと同姓ということで興味を持ってたまたまの訪問機会で知ったのだけれど、知るほどに奥底の深さに驚かされる。現地に行って見て、非常にスピリチュアルと感じていたのには、空中高地の麻畑が鳥居まで立てて神聖視してあることに驚かされたこともあるけれど、その先には三木山の山頂部があり、そこに古代忌部氏・三木家の墓域が広がっていたのを見たことが大きかった。
上の写真は三木家住宅から奥の山頂部への眺望、生け垣から墓域を見た光景。そして導かれるようにたどりついたお墓群の様子。朝廷に献上する麻を一族の神聖な役務としてそれこそ身命と家系のすべてを掛けて保守し、連綿と伝承してきたその迫力に気圧されてしまった。


墓域にはたくさんの石標があるが、さらには基壇石だけになったものも多数あって、よく見るとその前には御神酒を供えたとおぼしき陶器片も散在している。三木家のはるかなご先祖のみなさんの生き様がそこに脈々とあるように思われて、思わず合掌させられておりました。
わたし自身、たまたま千葉県南端の館山を最近訪れたことがあるのですが、そこで参拝した「安房神社」はこの阿波国から古代に忌部氏が東遷した、そのことを証すものだとされている。なぜかまるで導かれているような因縁を深く感じさせられた。まことにスピリチュアル。奇妙な偶然に驚いている次第。
日本史での大成功氏族、中臣氏・藤原氏と朝廷祭祀という分野で競合関係にあったことから、歴史の表舞台からは後退していったとされるけれど、日本の古代史探究においてはきわめて重要な痕跡を残している。これは行きがかり上もう少し詳細に調べてみたいと思っている。
衣食住というように人間生活の基本が語られるけれど、衣、それも天皇に献上するものを司っていた氏族についての具体的なふれあいというのも得がたい体験。それもなぜか北海道からたまたま訪問して遭遇するというのも非常に運命的かなと。まことに迷宮に突き落とされたような気分（笑）。現地では住宅内部は見られなかったけれど資料のPDFは入手できたので、明日以降、住宅についても探究してみたい。

English version⬇

Remnants of Ancient Clan “Imobe Clan” Prayer: The Miki Family Residence, Tokushima-3
The graveyard where the family’s ancestors are buried is spread out on the mountain, and many grave markers and traces are scattered around. The power of the graves is overwhelming. The power of the site is overwhelming.

The Imobe clan of Awa is an ancient clan. The “Miki Family Residence” described in this blog series is a descendant of this family. This ancient clan, the Imobe, along with the Nakatomi clan, which later became the Fujiwara clan, is said to have been the clan in charge of rituals at the Imperial Court. Although the site of the main temple is said to be Kashihara in Yamato Province, the same local clan in Awa Province was in charge of the production of hemp to be presented to the Imperial Court. The Miki family played a central role in the ceremonial offering of hemp to the Emperor at the time of his accession to the throne in 2022, and this became widely known to the general public. The history of the Imobe clan, an ancient clan, is that they served the Imperial Court by producing clothing as an important service in Awa Province.
I learned that the Imobe clan has a family tradition of such ancient services in the mountainous highlands of Tokushima Prefecture, which would be considered a “marginal settlement” in modern life. I was interested in learning about them because they share my family name, but the more I learned about them, the more I was surprised at the depth of their family traditions. I was surprised to see that a hemp field in the highlands was considered sacred, with even a torii gate built in the middle of the field.
The photo above shows the view from the Miki family residence to the summit of the mountain, looking through the hedge toward the grave site. And this is the view of the graves that we were led to. I was overwhelmed by the power of the hemp, which was offered to the Imperial Court as a sacred family service, and which the Miki family had maintained and passed down from generation to generation, risking their own lives and those of their family members to maintain the hemp.

There are many stone markers in the graveyard, but there are also many that are only base stones, and if you look closely, you can see pieces of pottery that appear to have been used to offer sacred wine in front of them. It seemed as if the lives of the Miki family’s distant ancestors were still alive there, and I could not help but feel my hands clasped together in prayer.
I happened to visit Tateyama, located at the southern tip of Chiba Prefecture, recently, and visited the Awa Shrine, which is said to be a proof that the Imobe clan moved eastward from this Awa province in ancient times. For some reason, I felt a deep sense of causality, as if I was being guided. It was truly spiritual. I was surprised by the strange coincidence.
Although it is said that the Nakatomi and Fujiwara clans, the most successful clans in Japanese history, were in competition with each other in the field of imperial court rituals, and thus fell back from the center stage of history, they have left behind extremely important traces in the exploration of ancient Japanese history. However, they have left behind traces that are extremely important in the study of Japan’s ancient history.
The basics of human life, such as food, clothing, and shelter, are discussed, but it was also a rare experience to have a concrete contact with a clan that was in charge of clothing, especially that which was presented to the emperor. It is also a very fateful that I happened to visit from Hokkaido and encountered them. I felt as if I had been plunged into a labyrinth (laugh). I was not able to see the inside of the house, but I was able to obtain a PDF of the documents, so I would like to explore the house from tomorrow onward.

Posted on 1月 27th, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

【神宿る山岳高地暮らしへのこだわり 徳島・三木家住宅-2】



本日も徳島県の山間の「空中住居」とでもいえる三木家住宅その２であります。
わたしたち現代人は利便性最優先で経済的根拠に基づいて住宅を建てたり、購入する場所を選んでいる。これが支配的で多くの場合、職場との時間距離と見合うかで判断して居住地を決定するケースが多いのだと思う。
一方でそれとは違って先祖代々その土地に住み続けて、そうすることが自然だと考えて住んでいるというケースもあるだろう。日本社会の構造としての食糧生産システム、農村社会のありようがそれに相当する。前者が現代的経済効率に根拠を置くのに対して、こちらは伝統的な経済共同体の価値感を重視する考え方と言えるのだろう。日本的ムラ社会もまた過去から経済基盤最優先の居住選択だろう。山岳地域での棚田主力では「水利」の面で困難が伴うので、その多くは水利を第１に考えた立地環境、多くは河川流域を開発した地域に立地する。
この徳島県の山岳高地に点在居住する共同体の中核的古民家を見ていると、どうもそういった常識的価値感とは違った生き様を見る思いがしてくる。いわば現代生活とも伝統的農業ムラ共同体社会とも違う、古代的なスピリチュアルな価値感、といったものを感じさせられていた。
上の写真はこの三木家住宅の「麻畑」とおぼしき畑地と令和の麁服（あらたえ）調進を成し遂げた記念碑。畑地は整然と区画されて入口には鳥居まで建てられている。この内部で朝廷に調進される麻が育成されていたと推定できる。訪問時にはシカの糞が随所で散見された。そういう光景も自然な施肥のように思えて意味ありげと思われる。自然環境と共生することが「神宿る」ことの実質と感じられるのだ。こうした高地をあえて居住地として選択する意思には、忌部氏という部民としての古代的価値感があるのだろう。「神がかり」ということが上位価値感であるという意思がこの地では現代まで一定の存続を果たしてきている。その奇跡性。


そういう奇跡性を表すようにこの三木家には鎌倉から室町にかけての古文書「三木家文書」が残されている。写真は文保２（1318）年の後醍醐天皇の大嘗会（天皇践祚）時点でのもので、上の方は勅使が神部２人を連れて阿波国に下向する旨を国司に申し渡した文書。下は官宣旨という「下文」とされ、先例に倣って麁服（あらたえ）を織らせるようにという申し渡しの内容。

さらには南北朝の時代、正平22（1368）年という南朝で使われた元号年で表された三木家当主・重村に宛てられた「感状」の綸旨。鎌倉時代末には三木家は南朝に忠誠を尽くした地域武士団の棟梁であったという。脈々と古代的価値感が根付いていることに驚く。四国の山深い地域、現代ではほとんど限界集落と思える地域で、こういう「神宿る」価値感が残り続けていることは、ある種、民俗の底深さを教えてくれる。
日本という国家社会にはまちがいなくこういう山上での空中生活を「神との共生」として尊崇するスピリチュアルな部分が根底にあるのだと思う。アイヌの人びとの伝統的価値感とも通底するような、歴史以前社会から連綿と伝わる民族性の実質なのだろう。先般見た高鴨神社のように弥生以前をも感じさせる。
現代社会はこういう神々しさをどのように未来へ手渡していけるのだろうか？

English version⬇

Commitment to a mountain highland lifestyle where the gods reside　MIKI Residence, Tokushima – 2
Ancient “kamikari” life on the mountain, which is different from the rural village community. The spiritual values of this lifestyle remind us of the roots of folklore. Tokushima, Japan

Today, we continue our look at the Miki Family Residence #2, an “aerial dwelling” in the mountains of Tokushima Prefecture.
We modern people choose where to build or buy a house based on economic rationale, placing the highest priority on convenience. In many cases, this is the dominant factor, and in many cases, people decide where to live based on the distance from their workplace in time.
On the other hand, there may be other cases where people have lived in the same place for generations, and they live there because they think it is natural to do so. The food production system as a structure of Japanese society and the way rural society is organized correspond to these cases. While the former is based on modern economic efficiency, the latter emphasizes the values of a traditional economic community. The Japanese “mura” society has also placed the highest priority on economic infrastructure in its choice of settlement. Since terraced rice paddies in mountainous areas are difficult to manage in terms of “water use,” most of them are located in areas where water use is the primary consideration, often in developed river basins.
Looking at these old private houses, which are the core of the community living scattered in the mountainous highlands of Tokushima Prefecture, one gets the impression of a way of life that differs from such common sense values. I felt a sense of ancient spiritual values that are different from those of modern life and traditional farming communities.
The photo above shows what appears to be the “hemp field” of the Miki family residence and the monument that commemorates the completion of the “araatae” ceremony in 2025. The field is neatly divided into sections, and even a torii gate has been erected at the entrance. It can be presumed that hemp to be supplied to the Imperial Court was cultivated in this area. When we visited, deer droppings were found everywhere. Such a sight seemed to be a natural way of fertilization and meaningful. It seems to me that living in harmony with the natural environment is the essence of “dwelling with the gods. The intention to choose such highlands as a place to live may be due to the ancient sense of value of the aborigines as a tribe. The will that “kami hakari” is a higher value has survived to the present day in this area. The miraculousness of it.

As if to show such miraculousness, the Miki family has left behind an old document, the Miki Family Document, dating from Kamakura to Muromachi period. The upper one is a document in which an imperial envoy sent a notice to the provincial governor that he was going down to Awa province with two Shinto priests. The lower part is said to be a “letter of condolence” called “kansenjinshin,” in which the imperial envoy instructed the provincial governor to have them weave clothes in accordance with the precedent.

Furthermore, in the period of the Northern and Southern Dynasties, the “Kanjou” (impressed letter) addressed to Shigemura, the head of the Miki family, expressed in the year Shohei 22 (1368), the original year used by the Southern Dynasties. By the end of the Kamakura period, the Miki family was the leader of a local warrior clan loyal to the Southern Court. It is surprising that ancient values have taken root in the area from generation to generation. The fact that such a sense of “kami shuku” (the gods reside in the land) continues to exist in a mountainous region of Shikoku, an area that today seems almost a marginal settlement, tells us something about the depths of folklore.
I have no doubt that Japan’s national society has a spiritual basis in its reverence for this kind of aerial life on the mountains as “coexistence with the gods. This is the essence of the ethnicity that has been handed down from pre-historic society, which is also the same as the traditional values of the Ainu people. Like the Takagamo Shrine I saw the other day, it also reminds us of the Yayoi period.
How can modern society pass on this kind of godliness to the future?

Posted on 1月 26th, 2023 by 三木 奎吾
Filed under: 古民家シリーズ, 歴史探訪 | No Comments »

【大嘗祭に麁服（あらたえ）調進の徳島「三木家住宅」-1】



全国に「三木家住宅」という名のついた古民家で「重要文化財」指定されているものが数軒ある。わたしが知る限り全部で４軒。わたしの姓は三木なので類縁として、また古民家理解に関してもよりリアリティが感じられると思っている。これまでに兵庫県内の２軒については訪問しており、ことしの年始休暇で徳島県美馬市の三木家住宅をはじめて参観してきた。兵庫県の２軒については家系伝承的にもつながりがありそうなので数次訪問しているけれど、こちら徳島はたぶんつながりは乏しいと思っている。忌部氏の末裔ということで、古代からの氏族として朝廷との関わりも深く、今次の令和の大嘗祭において古式に則って、天皇の即位に際しての服・麁服（あらたえ）という麻布の式服素材を「調進」したという家柄。
札幌からなので関空に到着後、淡路で１泊して翌日に徳島県美馬市の「三木山」をめざした。もよりの高速IC「脇町」から約31kmということで、北海道人の道路感覚としては30-40分程度かなぁ、国道だと言うし、という程度の距離認識で向かった。


ところが（笑）、国道（492号）ではあるけれど途中からの山道はほぼ１車線道路で曲がりくねった難路〜酷道・・・。対向車がくればアウトという道を延々と走ることになった。カミさんとふたり「お願いだから対向車が来ませんように」と祈りながらひたすら艱難辛苦。地元のドライバーとおぼしきクルマに追い越してもらってそれについて行ったけれど慣れた人は対向車の危険はほぼ無視するかのようにスピードを上げるので追走は早々と諦めた。あとで帰り道を下ったら、下り側の注意標識で相互に交叉させないような交通案内になっていた。けれどはじめて走る人間にはそういう事情はわからず、ひたすら安全最優先。なんといっても一歩ハンドルを誤れば、路肩から転落する危険性すら高いのだ。
最後の集落から外れて本格的な山道を上がった頂上付近に、この三木家住宅は端座していた。ようやくにしてたどりついたのだけれど、内部は公開されていなくてカギが掛かっていた（泣）。比較的に有名な古民家であり重要文化財ということで平日には公開されているものとばかり思い込んでいた。本宅と「資料館」どちらも内部には入れなかった。そういう点では事前の調査不足を突き付けられた。しかし、周辺の環境など来るまでの苦労が融けていくような素晴らしさで迎えていただけた。神々しいばかりの眺望。
そしてなんといっても天皇の即位儀礼を飾る麻布を謹製する家系という威厳というか、独特の空気感が山上の空間に満ちていた。内部空間を見ることができなかったのは残念だけれど、しかし家というのは内部空間だけではなく、周辺の環境全体が「たたずまい」を構成すると無言で語りかけてくれた。数回に分けてこの三木家住宅をご紹介したい。

English version⬇

The Miki Family Residence in Tokushima, where the “ARATAE” ritual is held on the day of the first ceremonial offering of rice to the goddess of grain.
After a fearful climb up the narrow one-lane “national road” in the Shikoku Valley, you finally visit an ancient private house on top of a mountain. The surrounding environment is relaxing. The Miki Family Residence

There are several old private houses with the name “Miki Family Residence” that have been designated as “Important Cultural Properties” throughout Japan. As far as I know, there are four in total. My family name is Miki, so I feel that I am related to the Miki family and that this gives me a greater sense of reality in terms of understanding old private homes. I have visited two of them in Hyogo Prefecture, and during my New Year’s vacation this year, I visited the Miki family residence in Mima City, Tokushima Prefecture, for the first time. I have visited the two houses in Hyogo Prefecture several times because they seem to be connected in terms of family lore, but I think the connection is probably weak in Tokushima Prefecture. The family is descended from the Imobe clan, a clan that has had a deep connection with the Imperial Court since ancient times, and in accordance with the ancient ceremony of the Great Tamesai Ceremony of 2025, the family “prepared” the emperor’s ceremonial clothes called “aratae” for his accession to the throne.
After arriving at the Kansai International Airport from Sapporo, I stayed overnight in Awaji and set off the next day for “Mt. The distance from Wakimachi, the highway IC from which I was heading, was about 31 km, so I thought it would take about 30-40 minutes from the perspective of Hokkaido people.

However, although it is a national highway (Route 492), the mountain road from the halfway point was almost a one-lane road with twists and turns, a difficult road, and a terrible road…. We had to drive on the road for a long time, and if an oncoming car came along, we would be out of luck. My wife and I prayed that no oncoming cars would come along the road. We asked a car that looked like a local driver to pass us and we followed him, but we gave up on the chase early on because people who are used to driving on the road speed up as if they almost ignore the danger of oncoming cars. When I went down the road later on my way home, I found a warning sign on the downhill side of the road to guide traffic not to cross each other. However, first-time drivers do not understand such circumstances, and safety was our top priority. After all, if you swerve the wrong way, there is a high risk of falling off the shoulder.
The Miki family’s house was located near the top of a mountain road that led out of the last village. We finally arrived at the house, but the inside was locked and not open to the public. I had assumed that the house was open to the public on weekdays, as it is a relatively famous old house and an important cultural property. We were not allowed to go inside either the main house or the “museum. In that respect, we were confronted with a lack of prior research. However, we were welcomed by the surrounding environment and other splendors that seemed to melt away the hardships we had gone through before coming. The view was divine.
And, above all, the space on top of the mountain was filled with the dignified and unique atmosphere of a family that has produced linen for the emperor’s coronation ceremonies. It was a pity that we could not see the interior space, but the house silently told us that not only the interior space but also the entire surrounding environment constitutes the “appearance” of the house. I would like to introduce the Miki family residence in several articles.

Posted on 1月 25th, 2023 by 三木 奎吾
Filed under: 古民家シリーズ, 日本社会・文化研究 | 1 Comment »

【脱炭素の手法・対策をポイント化 北方型住宅ZERO-2】



断熱と気密は「あたたかい家」の基本要件であり北海道ではその技術開発を待望する広範な世論があって、ユーザーと行政・業界の三位一体で住宅革新が進んだ。もっとも大きな促進剤はオイルショックによる暖房コストの急上昇という事態だったと言えるでしょう。待ったなしで北国住宅としての人道的生活防衛本能にスイッチが入った側面が大きいと思える。
そういう広範な世論というものが、今回の脱炭素の目標からは体感しにくい。本来であれば断熱気密化のさらなる高度化がわかりやすいと言えるけれど、たとえば外壁断熱厚を200mmから400mmに重厚化してもそのメリットはコストとの見合いではそれほどではない。むしろごく限られたゲインしか得られにくい。また、わかりやすい「自然エネ活用」の象徴として太陽光発電をシンボル化させても、そもそも積雪時に稼動してくれない。ユーザー感覚からするとそれ相当の価値感が見えにくい。
さらに北国の生活者からすると住宅とクルマには暮らし上の両輪という相関性がある。その判断基準からすると太陽光発電とEVという「推奨される暮らしの未来形」にはどうも疑問が強い。3-4ヶ月の冬期間、命にも関わる移動手段が発電しないエネルギー源に依存するという未来形に納得感がなかなか湧いてこないのだ。公共交通網が不十分で札幌市の面積だけでも東京都全域、神奈川・千葉・埼玉の各県にまたがるほど広大面積の北海道では、クルマ移動は命を支える重要なライフラインだといえる。
太陽光発電についてその設置場所を屋根ではなく、多少の効率低下を受け入れても通年発電可能な壁面設置という「代案」が出てきたことはまだ評価できるかも知れない。ただ壁面設置の場合は周辺のほかの建物と道路付き、敷地環境の未来予測まで自己責任判断とならざるを得ない。制度設計の側としても限定付きの推奨に留めざるを得ないと言えるだろう。

こうした背景条件から、制度設計として「ポイント制」を取ることにしたわけです。
【脱炭素化の対策】として以下のような要素を選択しそれぞれ任意に選び取る方向にシフトした。
○更なる断熱性能の強化〜外皮平均熱貫流率UA値を0.20～0.28以下に強化：3pt～5pt
○再生可能エネルギーの活用〜太陽光発電設備の設置：3pt～6pt
・蓄電池設備の設置：5pt
・木質バイオマスの利用：1pt
○地域資源の活用〜道産木材を構造材や内外装材に活用：2pt
これらのポイントを加算して10ポイントでCO2削減1トン分としたのです。選択制としてはわかりやすい指標だと思います。ユーザーと住宅企業の話合いでの脱炭素手法の「見える化」を制度として担保する施策。もちろん多様な気候特性が北海道内でも各地域で違いがあるので、各地域なりの制度の弾力運用・アレンジが可能なようにしている。
さらに2050年段階のゼロエネ・脱炭素については要素技術の進化がどこまで進むのか、未確定な要素が大きく現段階ではそれらの進歩を睨みながら選択の余地を未来の判断に残した。

English version⬇

Points for decarbonization methods and measures Northern-style housing ZERO-2
The system is designed to allow users to select points from decarbonization factors such as further improvement of thermal insulation performance, use of renewable energy, and use of local resources. ・・・・・.

Insulation and airtightness are the basic requirements for a “warm house,” and there was widespread public opinion in Hokkaido that longed for the development of such technologies, which led to housing innovation through the concerted efforts of users, government, and industry. The most significant catalyst was the sharp rise in heating costs due to the oil crisis. It seems to me that the humanitarian instinct to defend life in the north was switched on without having to wait for the oil crisis.
It is difficult to get a sense of this kind of broad public opinion from the current decarbonization goals. Although it would be easy to understand the need for more advanced insulation and airtightness, the benefits of increasing the thickness of exterior wall insulation from 200mm to 400mm, for example, are not so great in relation to the costs involved. In fact, it is difficult to obtain only a very limited gain. Also, even if photovoltaic power generation is symbolized as an easy-to-understand “use of natural energy,” it will not operate in the event of snow accumulation. From the user’s point of view, it is difficult to see the equivalent sense of value.
Furthermore, from the perspective of people living in northern Japan, there is a correlation between housing and cars as two wheels in the wheel of daily life. Based on such criteria, the “recommended future lifestyle” of solar power generation and EVs is highly questionable, and it is difficult to accept the future of relying on a non-electric energy source for transportation during the 3-4 month winter period, which can be life-threatening. In Hokkaido, where the public transportation network is inadequate and the area of Sapporo alone spans the entire metropolis of Tokyo, as well as the prefectures of Kanagawa, Chiba, and Saitama, driving is an important lifeline that can sustain life.
It may be commendable that an “alternative” to roof-mounted solar power generation has emerged, in which solar power can be installed on the walls of buildings all year round, even if the efficiency of the system is slightly reduced. However, in the case of wall-mounted solar power generation, the user must be responsible for the future forecast of the site environment, including the surrounding buildings and roads. The designers of the system have no choice but to make a limited recommendation.

These background conditions led to the decision to take a “point system” as the institutional design.
The following elements were selected as [decarbonization measures] and shifted to the direction of arbitrarily selecting each of them.
Further reinforcement of thermal insulation performance: Raise the UA value of the average heat transfer coefficient to 0.20-0.28 or less: 3pt-5pt
Use of renewable energy – Installation of photovoltaic power generation equipment: 3pt – 6pt
Installation of storage battery facilities: 5pt
Use of woody biomass: 1pt
Utilization of local resources – Use of Hokkaido timber for structural and interior/exterior materials: 2pts
These points were added together to make 10 points equal to a 1-ton reduction in CO2 emissions. This is an easy-to-understand indicator for a selective system. This is a measure to ensure “visualization” of decarbonization methods in discussions between users and housing companies as a system. Of course, diverse climatic characteristics differ from region to region even within Hokkaido, so the system is designed to allow elastic operation and arrangement of the system in each region’s own way.
Furthermore, there are many undetermined factors regarding the progress of elemental technologies for zero-energy and decarbonization in 2050, so at this stage we are leaving room for future decisions while keeping an eye on the progress of these technologies.

Posted on 1月 24th, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 住宅性能・設備 | No Comments »

【新住宅基準：北方型住宅ZERO-1 ＆ 北海道×工務店Talk】


さて感染症からの社会復元がことしの大きなテーマになって来そうですね。さすがに３年というのは社会交流の困難条件期間が長すぎる。リアルでの意見交換の場が極端に少なくなり、それを埋め合わせるべく動画配信やWEBセミナーなどが行われてきたけれど、どうしても偏りのある情報交換。
一般的に誰かが講演的に情報発信し大勢はそれを「拝聴する」スタイル。時折「なにかご意見はありませんか？」と促しても、遠慮が優先し疑問点スルー。ここがけっこう問題で、話を聞いているだけで「同意」しているわけではないのに進行としては同意を前提として先へ進まざるを得ない。参加者と発信者の「不同意関係」が固定化されて、いつしか参加者は疎外感を持ってしまう。
やはり本来の情報交換は、受発信が交互に自由にやり取りするのが自然なスタイル。いわゆる「懇談」がもっとも大切な情報交換機会。「先生、さっきのお話しで◎◎のところってね、ホントはどうなんですか？」「いや、あれはね、・・・」という意見交換が自由になければ、機会として意味がない。

わたし個人としてこの３年で主要な住宅性能要件での関わりは道庁建築指導課の住宅制度諮問会議に委員としての参加。北海道の住宅施策の方向性論議に加わっていた。2050年カーボンニュートラルを宣言し、2030年段階で温室効果ガスの排出量を2013年度比で46%削減するとした「ゼロカーボン北海道」実現のロードマップ策定目標。そのなかでも家庭用エネルギー部分が全国では15%程度なのに寒冷地北海道は23%にもなる地域性からとくに住宅部門での削減が重要。
北海道は寒冷でまた積雪状況が多様で暖房エネルギーや太陽光発電の効率が全国と大きく異なっていて、国の想定する対策、ZEHの普及が困難というのが地域性特徴。当初事務局からは、ZEH住宅の推進という目標が想定されていたが最初の会合からこのポイントが中心論議にならざるを得ず、結果、実行可能な方策を探る方向性が基調に据えられた。「課題の最先端地域・北海道」。

自然エネの最大活用可能ソースである太陽光発電・屋根設置が11/18-3/28の「降雪期」には発電量がほぼゼロという「地域特性」。北海道のみならず環日本海地域で共通する課題。それをクリアするのに「南面壁面設置」は有効だけれど、市街地では条件実現のハードルは高い。建築基準などにこういう条件を入れるのは事実上不可能。・・・この稿、やはり１回のブログ記事では困難。また、明日以降に触れます。

いずれにせよ、地域総体として脱炭素を進めるには制度設計として現場の作り手との協働実現が最重要。仏を作っても魂を入れなければ公益は実現できない。そういう趣旨からさまざまな人の努力があって２月３日に「対話機会」がつくられる。北海道住宅の若手の作り手の声を反映させるオープンな機会。そしてそれをZOOMを通して一般にも公開する運びになった。詳細はいちばん上の図表をご覧ください。参加申込みはこちら。従来のWEB活用の意見交換形式を突破するような活発な論議を期待したいです。むしろこういう機会実現こそが北海道の本当の底力なのかも知れません。

English version⬇

New Housing Standard: Northern Style Housing ZERO-1 & Hokkaido x Construction Agency Talk
Hokkaido, an advanced region for high thermal insulation and airtightness, is also an advanced region for decarbonization. How to face the PV adversity with local manufacturing as a whole?

Well, social restoration from infectious diseases is going to be a major theme this year. Three years is indeed too long a period of difficult conditions for social exchange. There are very few opportunities to exchange opinions in real life, and although video distribution and web seminars have been held to compensate for this, the exchange of information is inevitably biased.
Generally, someone delivers a lecture and many people “listen” to the lecture. Occasionally, I would ask, “Do you have any opinions? but the participants are too reserved and do not ask any questions. This is quite problematic, as the participants are only listening and do not “agree” with what is being said, yet they are forced to proceed on the assumption that they agree with what is being said. The “disagreement” between the participants and the sender is fixed, and before long, the participants feel alienated.
The natural style of information exchange is for the sender and receiver to take turns exchanging information freely. The most important opportunity for information exchange is the so-called “discussion. The most important opportunity for exchange of information is the so-called “discussion. If there is no free exchange of opinions, it is meaningless as an opportunity to exchange information.

My personal involvement in housing performance requirements over the past three years has been as a member of the Hokkaido Government Building Guidance Division’s Housing System Advisory Council, where I participated in discussions on the direction of Hokkaido’s housing policy. I was involved in discussions on the direction of Hokkaido’s housing policy, which aims to declare Hokkaido carbon neutral by 2050 and reduce greenhouse gas emissions by 46% from the fiscal 2013 level by 2030. The reduction in the residential sector is particularly important because Hokkaido, a cold region, has a 23% residential energy consumption rate, compared to only 15% for the rest of Japan.
Hokkaido’s cold climate and varied snowfall conditions make the efficiency of heating energy and photovoltaic power generation very different from that of the rest of Japan, making it difficult to implement the measures envisioned by the government and spread ZEH in the region. Initially, the secretariat envisioned a goal of promoting ZEH homes. From the first meeting, this point had to be the main topic of discussion, and the direction to explore feasible measures was set as the keynote. Hokkaido, a region at the forefront of issues.

The “characteristics of the region” are such that solar power generation and roof installation, the largest possible source of natural energy, must generate almost no electricity during the “snowfall season” from 11/18 to 3/28. Although “installation on the south wall” is effective in clearing this condition, the hurdle to realize this condition is high in an urban area. It is virtually impossible to include such a condition in building standards. This article is still difficult to write in one blog entry. I will mention it again tomorrow or later.

In any case, in order to promote decarbonization in the region as a whole, it is of utmost importance to collaborate with the local builders in designing the system. Even if a Buddha is created, the public interest cannot be realized unless the soul is put into it. It is for this reason that the “Dialogue Opportunity” will be held on February 3, thanks to the efforts of a variety of people. This is an open opportunity to reflect the voices of young makers of Hokkaido housing. And it will be open to the public through ZOOM. For more details, please see the chart at the top.
I look forward to lively discussions that will break through the conventional format of exchanging opinions through the web. In fact, the realization of such opportunities may be Hokkaido’s real underlying strength.

Posted on 1月 23rd, 2023 by 三木 奎吾
Filed under: 住宅マーケティング, 住宅性能・設備 | No Comments »

【奈良県御所・高鴨神社「鉱脈」上の発光現象？】


わたしは別にオカルトに興味がある人間ではありません（笑）。ただ最近は奈良県の古都地域、飛鳥とか纏向・桜井とか橿原などの土地の魅力に強く惹かれてきております。たしかに古代からの日本国家の祖型がそこにあって、文書では明確ではないけれど考古的には確実性が高い痕跡に魅了されてきていることは、ブログを見ていただいているみなさんにはご理解いただけることと思います。
そういうなかで数次訪れているのが奈良県御所市鴨神の金剛山東山麓にある神社・高鴨神社。以下社伝から要旨抜粋。
〜弥生中期、鴨族の一部は葛城川岸辺で水稲農耕をはじめ一般に本社を上鴨社、御歳神社を中鴨社、鴨都波神社を下鴨社と呼んだ。このほか鴨一族はひろく全国に分布しその地で鴨族の神を祀った。賀茂（加茂・賀毛）を郡名にするものが安芸・播磨・美濃・三河・佐渡の国にみられる。中でも京都の賀茂大社は有名で本社はそれら賀茂社の総社にあたる。・・・この地は大和の名門豪族・鴨一族発祥の地で本社はその鴨族が守護神として祀った社の一つ。『延喜式』神名帳には「高鴨阿治須岐詫彦根命（たかかもあじすきたかひこねのみこと）神社」とみえ官幣に預かる名神大社。最高社格をもつ神社。〜
御所の街並みは非常に興味深くて参観時、道に迷ってたどりついた神社（笑）。なんですが池越しに美しい社殿のたたずまいを見てすっかりゾッコンになった。その後いろいろなご縁も生まれたりしております。この高鴨神社で上の写真のような「光のスジ」を体感した。拝殿・本殿を参観後、鳥居方向に参道を歩いていてなにげに写真を取ったのですが、このような光線が感じられ写真にもしっかり映り込んでいる。（この写真は別テーマ記事でも使用済み）


神社のHPには以下のような記述。「カモはカミと同源でありカモすという言葉から派生。「気」が放出している様子を表しています。当神社の神域は鉱脈の上にあることも重なり、多くの「気」が出ていることでも有名。夏場に参詣すると涼しく感じられるのはその為。気は身体にたいへん良く、ぜひ神域を巡られて神様の「気」を受け、心身共によみがえられることをお祈り申し上げます。」
この光線が撮影されたのは冬至に近い時期の午後２−３時ころ。参道は本殿・拝殿を背にしてまっすぐ真南に位置する鳥居方向に向かって顕現した。なので季節的に太陽光の自然光線とは思えない。もし「木漏れ日」であれば、写真右側からのスジになるはずなのです。そのような「乱反射光」を生み出すような対象物は周辺には確認できない。わたしはこのHPの文章に書かれている鉱物資源による「発光現象」の科学知見は持っていないので、いまのところ不明、ナゾとなっています。しかし伝承で石見銀山周辺では朝鮮から来た鉄鉱石資源技術者たちがその独特の発光現象をはるかな海上・船から見てから現地を探索し鉱脈を発見したという説を読んだ記憶がある。・・・
なかなか神秘的な気分を感じて面白くワクワクはさせられている（笑）。読者の方でなにか理解の助けになる情報がありましたら、ぜひお知らせください。よろしく。

English version⬇

Luminescence phenomenon over a vein at Takagamo Shrine, Gosho, Nara Prefecture?
This shrine area is located on a mineral vein and is famous for its large amount of “chi” (energy). Is it possible for such mineral resources to react to light? I wonder. I wonder…

I am not a person who is interested in the occult (laugh). However, I have recently been attracted to the ancient capital regions of Nara Prefecture, such as Asuka, Kumamukai, Sakurai, Kashihara, etc. It is true that the ancient ancestors of the Japanese nation existed there. I am sure that the ancient ancestors of the Japanese nation existed there, and I am fascinated by the traces that are not clearly documented but are highly archaeologically certain, as you can understand from my blog.
One such shrine I have visited several times is Takagamo Shrine, located at the eastern foot of Mount Kongo in Kamogami, Gosho City, Nara Prefecture. The following is an excerpt from the shrine’s biography.
〜In the middle of the Yayoi period, a part of the Kamo clan began rice farming along the banks of the Katsuragi River, and generally called the head shrine Kamigamo-sha, the Mitose shrine Nakagamo-sha, and the Kamotonami shrine Shimogamo-sha. In addition, the Kamo clan was widely distributed throughout the country, and the Kamo deities were worshipped at their shrines. The Kamo (Kamo or Kage) clan was also found in the counties of Aki, Harima, Mino, Mikawa, and Sado. Kamo-taisha in Kyoto is the most famous of these, and its headquarters is the head shrine of all Kamo shrines. The head office is one of the shrines enshrined as a guardian deity by the Kamo clan, a prestigious Yamato clan. In the Engishiki, the shrine is named Takakamo Ajisukitakahikone-no-mikoto Shrine, and is a Meishin-taisya (great shrine) under the jurisdiction of the government. The shrine has the highest shrine rank. 〜The town of Gosho is very interesting.
The townscape of the Gosho is very interesting, and when I visited the shrine, I got lost on the way there. I was very interested in the streets of the Gosho, and when I visited the shrine, I got lost on the way there (laugh), but when I saw the beautiful shrine building over the pond, I fell in love with it. Since then, I have been fortunate enough to have many opportunities to visit the shrine. At this Takagamo Shrine, I experienced a “streak of light” like the one in the photo above. After visiting the hall of worship and the main shrine, I casually took a photo as I was walking along the approach to the torii gate. (This photo has already been used in another thematic article)

The shrine’s website has the following description. The word “kamo” is derived from the word “kamosu,” which is the same origin as “kami. It represents the release of chi. The shrine’s sacred area is famous for the large amount of “chi” that is emitted, due in part to its location on top of a vein of ore. This is why it feels cooler when you visit the shrine in the summer. I hope you will visit the shrine to receive God’s “chi” and revive your body and soul.
This ray of light was taken around 2-3 p.m. near the winter solstice. The approach was manifested toward the direction of the torii gate, which is located directly south, with the main shrine and worship hall behind it. So I don’t think it was the natural rays of seasonal sunlight. If it were “sunlight filtering through the trees,” it would have been a swath from the right side of the photo. No object that would produce such “diffuse reflected light” can be identified in the vicinity. I do not have scientific knowledge of the “luminous phenomenon” caused by mineral resources described in the text of this website, so it is unknown and a riddle at present. However, I remember to have read a legend that iron ore resource engineers from Korea saw the unique luminous phenomenon from the sea and ships far from the Iwami Ginzan Silver Mine, and then explored the area and found a vein of ore. It was quite interesting and exciting.
It is quite interesting and exciting to feel a sense of mystery (laugh). If any readers have any information that can help us understand this, please let us know. Thank you in advance.

Posted on 1月 22nd, 2023 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

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