きのうは身内の誕生日祝いにお昼に手握り寿司パーティ。
前日夜までにネタを捌いて、容器に入れて水分を「飛ばして」おいて、朝６時前頃には握りを開始。ことし２度目の握りでしたが、わたしはやはり寿司職人があこがれの仕事のようで（笑）さっそく三昧気分没入。
捌いておいたネタのひとつひとつと一期一会で再会して（って、論理矛盾ですがご容赦）その姿カタチを再確認しながら、シャリと合体させて微妙な仕上がり具合を手探りしていく。切り身のひとつひとつにはどうしても不揃いが発生することは避けられない。それをシャリとうまく整合させていくのが醍醐味。
１コ１コの寿司の側ではシャリとネタがこの世ではじめてめぐり会って、職人であるわたしの手許にすべてを委ねて瞬間の出会いで一体化していく。まるで人間社会の夫婦関係ともつながるのだろうか。美男美女同士のうらやましい合体もあるし、一方、割れナベに閉じブタ的なユニークな合体もある。むしろ、そっちの方が「運命の造作者」としては工夫のオモシロさを感じさせてくれる。ひとも羨む美男美女カップルが必ずしもシアワセであるかどうかは、やっぱりわからないのだろう。
そうした寿司たちを平皿に盛り付けていく。１コ１コのそれらが語り合いながら、ふさわしい距離感で整列し、全体としてのネタの同一性での整列感に従ってやわらかく並んでいく。それぞれ、個性がしっかり表現されながら、均質感も醸成されていく。
そして別のネタに移行していくとき、ネタ同士の色合い、肌つやの違いに配慮しながら「対話」させるように念じながらならべていく。わたしとしては、手許のシャリとネタ、そして練り込むわさびの合体・握り作業のリズム感に全身をゆだね、ただ淡々とその時間との一期一会感に無心で包まれていく。


世界でもいちばん漁業のさかんなこの列島社会で基層的だった魚食文化が、コメ文化と出会ってこういう表現手段にまで至ったのには、この列島で生きてきた無数のひとびとの思いと知恵が込められているのだろうと思える。コメに微妙な酢味をつけて、魚のうまみを極限化させる味覚文化。
握る合間には、わすれていたイカを思い出して（笑）急遽イカとコンニャク・油揚げに、お米の炊飯時に下味付けとして載せたコンブをもあえた煮付けを作っていた。こっちには、山の幸、乾燥シイタケの戻し出汁をベースに利用。箸休めに前日作っておいたカブ大根の一夜漬けとのコンビネーション。
そして出来上がって、みんなで和気あいあいと楽しむのだけれど、一方ではいろいろな反省点なども自分の内側から目覚めてくる。
「そうか、ここのところはもっとこうした方がいいなぁ」などと、次回のリベンジを誓っていたりする。なかなかの「職人魂」のめげなさ、ヘタのヨコ好き？であります（笑）。

English version⬇

The last of the consecutive holidays is “hand-rolled” sushi 142 pieces full of rice.
I’m crazy about it. The subtle vinegar flavor is added to the rice to maximize the flavor of the fish. This is a food culture unique to this archipelago, even in the global environment. The “heta no yoko” (love of fish) explodes (laughter). Laughs.

Yesterday, we had a hand-rolled sushi party at noon to celebrate my relatives’ birthday.
I had processed the ingredients the night before, put them in a container and “skimmed” off the water, and started nigiri around 6:00 in the morning. It was my second nigiri this year, and it seems that being a sushi chef is a job I have always longed to do.
I met each piece of fish I had already processed once in a lifetime (a logical contradiction, I know, but forgive me), reconfirming its shape and form, and then combining it with the rice, groping for the subtle perfect finish. It is inevitable that there will be irregularities in each fillet. The real pleasure lies in matching them with the rice.
The rice and the fish meet for the first time in this world on the side of each piece of sushi, and they are united in a momentary encounter, entrusting everything to my hands as a craftsman. It is as if it were a marriage relationship in human society. There are enviable mergers between beautiful men and women, but there are also unique mergers that are like a pig in a cracked pot. In fact, those are more interesting to me as a “creator of destiny” because of the ingenuity of the creator. It is hard to say whether a couple of beautiful men and women who are the envy of others is necessarily happy or not.
The sushi are arranged on a flat plate, one by one, talking to each other and arranged at a suitable distance, softly arranged according to the sense of alignment of the ingredients as a whole. Each piece expresses its own individuality while at the same time fostering a sense of homogeneity.
When moving on to the other ingredients, I arrange them in a way that allows them to “talk” to each other, paying attention to the differences in coloring and texture. As for me, I just let my whole body fall into the rhythmic rhythm of the nigiri process of combining and kneading the rice, the neta, and the wasabi, and I was wrapped in a sense of a once-in-a-lifetime encounter with the time at hand without thinking.

The fact that the fish-eating culture, which was fundamental to this archipelagic society with the world’s largest fishing industry, has found its way into this form of expression through the encounter with rice culture is a reflection of the thoughts and wisdom of countless people who have lived in this archipelago. This is a taste culture that puts a subtle vinegar flavor on rice to maximize the umami of the fish.
In between nigiri, I remembered the squid I had forgotten about (laugh) and hurriedly made a stew of squid, konjak, fried tofu, and kombu (kelp) that I had added as seasoning when the rice was cooked. I used the soup stock from dried shiitake mushrooms, a delicacy of the mountains, as a base. For a chopstick rest, he combined it with the pickled turnip radish that he had made the day before.
After the dish was finished, everyone enjoyed it in a friendly atmosphere, but on the other hand, various reflections were awakened from within.
I see, I should have done better in this part,” they say, vowing to take revenge the next time. I am a very persistent “craftsman’s spirit,” and a lover of the heta no yoko. I am a “craftsman” (laugh).

Posted on 2月 26th, 2024 by 三木 奎吾
Filed under: おとこの料理＆食 | No Comments »

ここ２日ほどはわたしの「新建ハウジングDIGITAL」での新連載記事の紹介というニュースや、すっかり居座った感のある「石狩湾低気圧」による札幌豪雪ぶりで中断させられていましたが、本日からは「ムラと住みごこち」シリーズに復帰いたします。
なんですが、なんと石狩湾低気圧は本日にまで猛威をふるっていまして大豪雪-2であります（泣）。なので、ちょっとまた先に家の周りの除雪をしてきます（笑）。いま、窓の外を確認してふたたび仰天している次第であります。たぶん本日のブログアップは午前７時頃と思われます。
・・・ようやく一段落、終了。たっぷり１時間半かかりました。なかなかことしの冬はしぶとい。きのうの気象台データで、札幌の積雪深（現在時点の積雪の深さを表す）はわたしの住んでいる西区で近い「西野」で2/23−09時現在発表で93cm、平年は83cm。降雪量も416cm、平年414cmといったところ。そこに本日の分が加算されるので、9:00の発表を生暖かく見守ります（泣）。
さて、と、本題に入るところでかなりの時間と体力の消耗感であります。
ムラの住みごこちシリーズ、三内丸山の事例研究に強い執着が出てきております。この遺跡の発見は1992年の調査から本格化したので、つい30年前になります。わたしが生きている間に発見されてその研究が進化してきている。日本列島史のなかでもきわめて記念碑的な発見なのだと思います。
上の地図は三内丸山の縄文海進最盛期（おおむね7000～6000年前）の海岸線を表したもの。この時期の海岸線と三内丸山の距離は約1.3-1.6kmと推定されている。また、その海岸線に向かって流れ込む直近の河川「沖館川」までは350mとごく近接している。
縄文を代表する最大の「ムラ」三内丸山からは容易に河川〜海洋への交通ルートが確保されていたことがわかる。このことは、食糧確保の面でも、またムラ同士の交易関係においてもきわめて重要な要素を物語っていると思う。さらに先日観たように、６本柱建造物は推定高さ14m超というこの時代では世界最高レベルの「高層建築」でもあった可能性がある。青森湾の海上を通行する船からも、はるかに遠望されたに違いない。対岸に位置する北海道島との交流も容易に想像できる。

さらにこちらの想像図は、縄文海進が始まる前、三内丸山ムラ痕跡の確認できる最古の15,000年前ころの東北北部−北海道のエリア図。こういう時代には河川の役割がより大きかっただろう。ここまで海岸線が後退していてもなお、いまの三内丸山に人類痕跡があるのは、クリなどの豊富な採集資源があったからではないだろうか。また、いまの青函海峡深部にはこのような時代の痕跡、遺跡が眠っている可能性もあるでしょうね。
ムラを成立させた人類史の奥行きがクラクラさせてくれますね。

English version⬇

Jomon Period, Sannai-Maruyama Coastline Fluctuation Mura and Living Condition-9
The Jomon period (7,000 to 6,000 years ago), the Jomon sea advance peak (15,000 years ago), and the present coastline and environmental reincarnation. …

The last two days have been interrupted by the news of my new series of articles in “Shinken Housing DIGITAL” and the heavy snowfall in Sapporo caused by the Ishikari Bay Low, but I am back to the “Mura to Izakaya” series from today.
However, the Ishikari Bay Low is still raging, and it is snowing heavily again today. So, I’m going to go ahead and plow the snow around my house again (laugh). I’m looking out the window right now and am once again stunned. I will probably post today’s blog around 7:00 a.m.
Finally, I’m done. It took me a full hour and a half. This winter has been a tough one. According to yesterday’s data from the weather bureau, the snow depth in Sapporo (indicating the depth of snow accumulation at the present time) was 93 cm at Nishino, which is close to where I live in Nishi Ward, as of 09:00 on February 23, and 83 cm for a normal year. Today’s amount will be added to that, so we will warmly wait for the 9:00 announcement (tears).
Well, I’m about to get down to business, but it’s been a long time and I’m feeling a bit drained of energy.
I have become strongly obsessed with the Mura’s livability series and the case study of Sannai-Maruyama. The discovery of this site began in earnest with a survey in 1992, so it was only 30 years ago. During my lifetime, its discovery and its study have evolved. I believe that this is an extremely monumental discovery in the history of the Japanese archipelago.
The map above shows the coastline of Sannai-Maruyama at the height of the Jomon sea advance (roughly 7,000 to 6,000 years ago). The distance between the coastline and Sannai-Maruyama during this period is estimated to be about 1.3-1.6 km. The nearest river, the Okidate River, which flows toward the coastline, is only 350 meters away.
It is clear that the largest representative “village” of the Jomon period, Sannai-Maruyama, was easily accessible from the river to the ocean. This is an extremely important factor in securing food supplies and in the trade relations between the villages. Furthermore, as we saw the other day, the six-pillar structure may have been the world’s tallest “skyscraper” of its time, with an estimated height of over 14 meters. It must have been seen from a great distance by ships passing in the distant waters of Aomori Bay. It is easy to imagine the interaction with the island of Hokkaido, which is located on the opposite shore.

Furthermore, this imaginary map shows the northern Tohoku-Hokkaido area around 15,000 years ago, before the Jomon sea advance began and the earliest confirmed traces of the Sannai-Maruyama Mura. In such a period, rivers would have played a more significant role. Even though the coastline has receded to this extent, traces of humans can still be found at Sannai-Maruyama because of the abundant harvesting resources such as chestnuts. It is also possible that traces and remains from this period lie in the depths of the Aohan Strait.
The depth of human history that established the Mura makes me feel dizzy.

Posted on 2月 24th, 2024 by 三木 奎吾
Filed under: 未分類 | No Comments »

かねてから準備していた表題の連載執筆、きのう2/21に掲載開始されました。
https://www.s-housing.jp/archives/339365
わたしの基本的な立場としては北海道東北での地域を挙げた「高断熱高気密」住宅革新運動のさまざまな領域に寄り添って「協働」してきたのではと思っています。積雪寒冷という自然環境の中で、日本人の「暮らし方フロンティア」であったのが北海道の立ち位置。そこで地域自治体は明治初年から連綿と住宅環境向上について積極的に施策を推進してきたし、そのための専門研究機関まで創設してきた。
この地で暮らす生活者の切実な願いを受け止めて地域に密着した工務店・ビルダーや建築家のみなさんたちは創意工夫を重ねてきた。北海道大学をはじめとする研究者としての建築関連の学究のみなさんも大いに「協働」しながら地域は住宅革新を遂げてきた。
もちろんこれまでもこれからもスタッフと作り上げてきた地域住宅雑誌・Replan誌との強い協働性は不変。Replan誌では生活者の視線に立って、進化してきた住環境をわかりやすくルポルタージュしてきました。今後ともその立場に立って、この新建ハウジングDIGITAL連載記事では全国のみなさんに情報発信していきたいです。その上でマーケティング面など専門情報的な部分を掘り下げたいと思います。
こうした新たな情報発信を通じて、すこし距離感のある北海道東北と以南地域の作り手のみなさんとも交流が実現できたらと念願しています。ちょうどいま時期は本州地域の作り手のみなさんがさかんに北海道住宅の研究ツアーに来られています。きのうは青森から来られたビルダーの方がある会合で発表されていました。地域の住まい手のみなさんの生々しい暮らし方情報まで含めて感受できた。最初期から見続けてきて、そういった業界全体の発展状況、躍動ぶりもまことに隔世の思いをしております。
しかし時代はいま人口減少という未曾有の局面を迎えてきている。ながく新築住宅の需要が旺盛だった時代から市場は大きく変化してきている。
連載記事でもそういった側面について考えを進めていければと思っています。
しかし、この「毎日更新」のブログ連載はライフワークとしていきたいのでこういう連載記事の仕事など「書く」仕事がメインになってきつつあります。使い続けていれば体力の減退は防止できるというような説がありますが、さて脳内について可能かどうか、不安との戦い（笑）でもあります。

English version⬇

[Serialized article in the housing industry magazine “Shinken Housing DIGITAL
Changes in the work environment have forced me to deal with yet another new area. I would like to work with a firm sense of urgency. …

The series of articles I have been preparing for some time was published yesterday, February 21.
My basic position is that I have been “collaborating” in various areas of the regional “highly insulated and airtight” housing innovation movement in the Tohoku region of Hokkaido. Hokkaido’s position is that it has been the frontier of Japanese people’s “way of life” in the natural environment of snowy and cold climate. Local governments have been actively promoting measures to improve the housing environment since the early Meiji era, and have even established specialized research institutes for this purpose.
In response to the earnest wishes of the people living in this area, local construction companies, builders, and architects have been working on the project with great creativity and ingenuity. Hokkaido University and other architectural academics have also worked together to bring about housing innovation in the region.
Of course, there has been and will continue to be strong collaboration with Replan magazine, a regional housing magazine that has been created by our staff, and which has provided easy-to-understand reportage of the evolving living environment from the viewpoint of consumers. I would like to continue to take that standpoint and provide information to everyone in Japan in this Shinken Housing DIGITAL series of articles. In addition, I would like to delve deeper into marketing and other specialized information.
Through this new information dissemination, we hope to establish communication with makers in the Tohoku and southern regions of Hokkaido and beyond, where there is a slight sense of distance between them. At this time of year, many builders from the Honshu region are visiting Hokkaido on research tours. Yesterday, a builder from Aomori gave a presentation at a meeting. I was very impressed with the information including the vivid living style of the local residents. Having followed the industry since its early days, I feel as if I am a generation removed from the development and dynamism of the industry as a whole.
However, we are now entering an unprecedented phase of declining population. The market has changed dramatically since the days when demand for new housing was strong.
I hope to continue thinking about this aspect of the market in my series of articles.
However, I want to make this “daily updated” blog series my lifework, so “writing” work such as this kind of serial article work is becoming my main focus. There is a theory that if you keep using it, you can prevent the decline of your physical strength, but I am also fighting a battle with anxiety (laugh) to see if it is possible to keep it in my brain.

Posted on 2月 22nd, 2024 by 三木 奎吾
Filed under: 住宅マーケティング | No Comments »

世界での人間の集住「ムラ」初源期の痕跡はユダヤ、パレスチナといった中東地域の町・エリコの名が挙げられる。以下Wiki記述要旨抜粋。
〜初期は小規模な定住集落で時代区分上は新石器時代にあたる。死海の北西部にあり古代オリエントの中でも古い町。紀元前8000年紀には周囲を壁で囲った集落が出現。死海に注ぐヨルダン川河口から北西約15kmで現在はヨルダン川西岸地区に含まれる。海抜マイナス250mの低地。「スルタンの泉」と呼ばれるオアシスがあり、人々が住み着いた。『旧約聖書』にも繰り返し現れ「棕櫚（しゅろ）の町」として知られていた。〜
そういう素性の集住・ムラ。古代オリエント世界で約10,000年前には存在が確認されているわけだ。そういうムラのなかでも上の航空写真の「テル・エッ・スルタンの遺丘」というのが初期遺跡。こちらはいまから12,000年前と特定されているとのこと。テルは丘の意味。丘の規模は南北350m・東西150m・高さ2.5m。紀元前9000年頃の痕跡では住居跡はまだ現れないが、石器・骨器や、祭壇と思われる基壇が現れたとのこと。防壁は日本の「環濠集落」と似ているが、目的は洪水から居住域を守るものとされている。この壁の1面には高さ8.5mの石の塔も建てられ「エリコの塔」と呼ばれエジプトにピラミッドが建設されるまで、世界一高い建造物だった。

一方、日本列島でのムラの起源というのを考えるとやはり縄文の「ムラ」といわれる三内丸山遺跡。だいたい今から6000年前〜4000年前ころが最盛期と考古的に裏付けられる。草創は遡って約15,000年前。古代中東では「オアシス」という水に導かれて集落が営まれたけれど、三内ではそういった痕跡はみられない。
日本列島はヒマラヤという高地が偏西風の起点になってそれが日本海を越えて水蒸気を発生させて豊かな雨量を生成して、豊富な森林帯を生み出した。そういう意味で「水」は豊かにあって、実際に三内では建築素材にはクリの木など木材資源が使われる。中東では「石の塔」が建てられるのに対して、巨木による６本柱の建築が集落の象徴、ランドマークのように建てられている。建築の基本が石造に向かっていく世界と、豊かな木造建築文化に向かっていく日本が対比的とも思われる。
三内丸山遺跡の規模は全体で約42ヘクタールとされる。単純比較はできないけれどテル・エッ・スルタンの５ヘクタールを超える広さのムラ空間。さらに言えば、一昨日みた現代のわたしの「ムラ」感覚の及ぶ地域面積は、ほぼ4km四方なので約1,600ヘクタール。人口規模も幾何級数的に拡大した社会であり、また歩きが基本の古代の人びとと、クルマ主体の現代人の違いを考慮すればこの面積相違であっても、人間行動の利用可能行動域として考えれば、そこそこ相似的であるのかもしれない。
象徴的なランドマーク建築などを考えて行くと、人類のムラ集住の基本要素が見えてくるとも思える。現代のわたしの場合、北海道神宮がそういった象徴空間のように思われる。
こういうことがらは、ヒトという存在の地域との関係、帰属認識の基底に近しいのではないだろうか。

English version⬇

The Origin of the Gathering Environment “The World and Japan” Mura and the Comfort of Living – 7
The world’s oldest traces of residential settlement, and the oldest Jomon mura in the Japanese archipelago. And the modern sense of “mura”. There may be a macroscopic “connection” between the two. The world and Japan

The first traces of human settlement “villages” in the world can be found in Jericho, a town in the Middle East region of Judea and Palestine. Here is an excerpt from the Wiki article
〜The town of Jericho was a small settlement in the early Neolithic period, northwest of the Dead Sea, and is one of the oldest towns in the ancient Orient. It is located northwest of the Dead Sea and is one of the oldest towns in the ancient Orient. In the 8th millennium B.C., a settlement surrounded by a wall appeared. It is about 15 km northwest of the mouth of the Jordan River, which flows into the Dead Sea, and is now included in the West Bank of the Jordan River. It is a lowland at -250 m above sea level. There was an oasis called “Sultan’s Fountain” where people settled. It was known as the “City of Palms,” which appears repeatedly in the Old Testament. ~.
A settlement or village of such a nature. The existence of these villages was confirmed about 10,000 years ago in the ancient Orient. Among such mura, the “Remains of Tel Ek Sultan” in the aerial photo above is one of the earliest ruins. It has been identified as being 12,000 years old. Tell means hill. The scale of the hill is 350m north-south, 150m east-west, and 2.5m high. 9,000 B.C. No traces of houses have appeared yet, but stone tools, bone tools, and a base platform, which seems to be an altar, have been found. The wall is similar to the Japanese “moat encircling settlements,” but its purpose is believed to have been to protect the residential area from flooding. On one side of this wall, an 8.5-meter-high stone tower was built, called the “Tower of Jericho,” which was the tallest structure in the world until the construction of the pyramids in Egypt.

On the other hand, when considering the origin of mura in the Japanese archipelago, the Sannai-Maruyama site, which is said to be a Jomon “mura,” is also a Jomon “mura” site. Archaeological evidence supports that the Jomon period was at its peak around 6,000 to 4,000 years ago. The site is said to have been pioneered about 15,000 years ago. In the ancient Middle East, settlements were built by water called “oases,” but there are no traces of such settlements in Sannai.
In the Japanese archipelago, the Himalayan highlands were the starting point for the prevailing westerly winds, which generated water vapor across the Sea of Japan, generating abundant rainfall and creating abundant forested areas. In this sense, “water” is abundant, and in fact, wood resources such as chestnut trees are used as building materials in Sannai. While “stone towers” are built in the Middle East, six-pillar structures made of giant trees are erected as symbols and landmarks of the village. The world, where the basis of architecture is shifting toward stone structures, seems to contrast with Japan, which is moving toward a rich wooden construction culture.
The total area of the Sannai-Maruyama site is estimated to be about 42 hectares. Although a simple comparison cannot be made, the area of the mura space is larger than the 5 hectares of the Tel Ek Sultanate. Furthermore, the area of the modern “mura” as I saw it the day before yesterday is approximately 4 km square, which is about 1,600 hectares. In a society where the population has expanded geometrically, and considering the difference between ancient people who basically walked and modern people who mainly drive cars, even this area comparison may be somewhat similar in terms of the area available for human activities.
When we consider the symbolic landmark architecture, we can see the basic elements of human settlements. In my case today, the Hokkaido Shrine may be such a symbolic space.
These things are probably close to the basis of the human being’s perception of belonging to a region.

Posted on 2月 20th, 2024 by 三木 奎吾
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住宅建築の内部的な「住みごこち」についてはかなり科学的なメスが入れられて、居住性能が可視化されてきていると思われる。一方で、人間生活をくるむマユのような「ムラ〜都市では＜街区＞」については、その「居住性」について科学的に解明はされてきていない。
たぶん、住まいの居住性能がその要素を数値化して把握できるのに対して、ムラの居住性については個人によってモノサシ自体が変化する「感受性」領域で受け止める判断要因だからと思われる。しかし、個人や家庭にとっては、この感受性的な価値判断基準の方がはるかに優先するケースが圧倒的に多い。
一般的には「どこに住むか」と「どのように住むか」の順位付けでは「どこに住むか」の方が優先するのが自然な考え方と言えるのではないだろうか。高性能住宅であればどこに住んでもいい、とはならない。
こういった感受性領域のことがらへの探究なので、わたし自身のこころの内部分析へのアプローチがもっとも適切なのではないかと考えて見た。その分析から、やがて「公知」のような部分が導き出されていくように思えるのですね。
上の地図はGoogleマップでのわが家周辺の公共空間・散歩コース・交通立地の概略。
作図していながら、距離目安を図示したかったのだけれど残念ながらこんがらがってしまった（泣）。が、わが家と、頻繁に歩く散策路である北海道神宮緑地までの距離は約３km。＜こちらにはクルマで駐車場まで行って、そこから周辺を歩く＞もっとも近い交通駅、札幌地下鉄琴似駅までは1km、という距離感であります。その他の地図上のポイントまでの距離感は視覚的に概算してみてください。
モータリゼーション世代であるわたしには、歩く範囲よりも日常的な感覚ではクルマ＋歩行という移動手段感覚の方が自然です。たぶん現代人、とくに北海道札幌の人間のリアル感覚でしょう。
わたし的にはこういったスパンでの空間認識が「自分の日常生活圏＝ムラ」として意識に根付いている。
古代以来の日本列島人もたぶんその時代・地域に合ったカタチで、こういう生活空間認識を持っていたことだろうと思います。それらの時代ではそのまま仕事・生産手段とも直結した空間範囲認識。
で、このように捉え返してみると、交通とか公共空間との相互関係が「生活空間」という認識に於いて大きな要素であることが自然に理解できる。現代人が「なんとなく」捉えている価値感の基盤要素かと。
日本人には神社というのは信仰というより「慣習」に近い存在でしょうが、加齢と共に参拝の習慣が強くなってくる。日本の神社空間には一般的に緑地空間が随伴し、同時に一種の「アジール（伝統的な自由・無縁空間）」空間性も持っていて、そのなかでは分け隔てない人間交流が保証される、みたいな存在。
その神社選択ではもっとも近接の「琴似神社」よりもより公共性が大きいと思える北海道神宮の方により強く惹かれています。＜これはこころの問題なので優劣という基準ではないと思います。＞しかも実際には毎朝の散歩コース選択ではむしろ琴似神社参拝の方がケースが多いとも言えるのですが。
札幌市内の「街区」分けでは西区山の手・中央区宮ヶ丘・西区琴似という３つの行政単位を横断的に、自分だけの「ムラ」感覚世界を生きているように考えられる。
＜長くなってきたので、この項、あしたへつづく＞

English version⬇

Contemporary Towns = Mura, Public Space, and Convenience (1) Mura and the Sense of Place to Live – 5
The modern sense of “mura” is an everyday community space chosen by the residents themselves. In my opinion, the space of shrines and the convenience of transportation are dominant. I think that the

It is thought that a scientific scalpel has been applied to the internal “livability” of residential buildings, and the performance of the housing has been visualized. On the other hand, the “livability” of the “mura,” which is like a cocoon that surrounds human life, has not been scientifically elucidated.
Perhaps this is because the livability of a mura is a factor to be judged in the realm of “sensitivity,” whereas the performance of a dwelling can be quantified and understood, the criteria for livability of a mura itself changes depending on the individual. However, in many cases, for individuals and households, this susceptibility-based value judgment standard has much higher priority.
In general, in ranking “where to live” and “how to live,” it would be natural to say that “where to live” takes precedence over “how to live.
Since this is an inquiry into such a sensitive area, I thought that an approach based on an internal analysis of my own mind would be the most appropriate. From that analysis, it seems to me that a kind of “public knowledge” will eventually be derived.
The map above is a Google Maps overview of public spaces, walking trails, and transportation locations around my home.
While drawing the map, I wanted to show the approximate distance, but unfortunately, it got confused (tears). The distance between our house and the Hokkaido Jingu Green, a walking path we frequently walk, is about 3 km, and the nearest transportation station, Kotoni Station on the Sapporo Subway, is 1 km. The distances to other points on the map can be approximated visually.
As a member of the motorized generation, I feel that the car + walking is a more natural means of transportation in my daily life than walking distance. This is probably the realistic sense of people today, especially those living in Sapporo, Hokkaido.
For me, this kind of spatial awareness is rooted in my consciousness as “my daily living area (mura).
I believe that the people of the Japanese archipelago since ancient times have probably had this kind of spatial awareness of their daily life in a way that suited their time and region. In those times, this recognition of spatial extent was directly connected to the means of work and production.
When we look back at it in this way, we can naturally understand that the interrelationship with transportation and public space is a major factor in the perception of “living space. I think this is a fundamental element of the sense of value that modern people “somehow” perceive.
For Japanese people, shrines are probably more like a “custom” than a belief, but as they age, the custom of worship becomes stronger. Japanese shrines are generally accompanied by green spaces, and at the same time, they have a kind of “azir” (traditional free and unassociated space) spatiality, in which human interaction is guaranteed without any separation.
In choosing a shrine, I am more strongly attracted to the Hokkaido Jingu Shrine, which seems to be more public than the Kotoni Shrine, which is the closest to the shrine. ＜I think this is a matter of the mind and not a standard of superiority or inferiority. ＞In fact, I would say that I would rather go to Kotoni Shrine every morning when I choose a walking course.
In the “city district” division of Sapporo, it can be thought of as living in one’s own “mura” sensory world across three administrative units: Yamanote, Nishi Ward; Miyagaoka, Chuo-ku; and Kotoni, Nishi Ward.
＜This section is getting long, so I will continue on to the next section.

Posted on 2月 18th, 2024 by 三木 奎吾
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