きのうはオフィス社屋を共同しているReplanメンバーの仕事打ち上げ日。
身分的には「代表者」から変化して、いまは一定期間「相談役」を拝受しておりますが、一応別会社。なんですがなんとなく出社していたメンバーから、帰り際にあいさつされておりました。大きな変動をいっしょに体験してきたので、みんなの表情にそのことが見えていたように感じました。なによりもみんな前向きに、全力を挙げて未来に向かっていることが喜ばしい。深い感慨。
そんなメンバーの中に出産・育児からようやく復帰したメンバーもいて、朝会の時にはリモートだったので画面越しにカワイイ子どもさんの顔も見ることができた。少子化が進行している日本社会ですが、制度的には女性の働き手が社会参加しやすいようにという方向は進化してきている。企業も、そういった社会的責任感の一端を担うように要請されているということなのでしょう。
これまでの社会では子育て・出産の負担は基本的に「家庭」がそれを担い、２世代３世代が協力し合って未来へといのちをつないできた。しかし基本的には核家族化が究極まで進んで、さらに「個人単位」化にまで社会は変容してきている。
そういう趨勢の中でしかし、未来を担う子どもたちのことは社会全体として護っていかなければならない。女性スタッフの子育てのほんのわずかな部分でも、企業もまた一端を支えられるということなのでしょう。屈託のない「ボーッ」とした子どもたちの表情に無限に癒される気持ちでした。


草戸千軒シリーズ最終回ですが時空間を超えて迫ってくるのは人間らしい、いとなみ感。
市では毎日の食生活を支える新鮮野菜が周辺の郷村から寄せられ、この中世都市が成立した寺院門前町の主役のお坊さんたちも、そのおかげでいのちをつないでこられた。しかし最新研究では草戸千軒では「イヌ」食の痕跡も発見されているとされていた。日本的な「ホンネと建前」ということなのか、真相追究へ、中世の人びとの食文化の不明部分は深まってもいる・・・。
しかしまちと住まいはこうしたくらしの営為をしっかりと支えてきた。交易拠点としては草戸千軒・尾道・鞆の浦などは深い相互ネットワークで結ばれていただろう。わたしの直接のご先祖さまは、瀬戸内海交易圏としてはこの草戸千軒のとなり港・尾道にほど近い地で家系のバトンを渡し続けてきていた。商家としてさまざまな交流が容易に想像でき、この草戸千軒、その後継交易拠点などに関係があったことだろう。
そう想像するとちょっと時間と運命ボタンが違っていればと妄想が膨らみ続けてしまった（笑）。いろいろな気付きを与えていただいた次第です。

English version⬇

The One That Connects Lives – Kusado Senken 2023 Revisited – 16
It is the last day of work for the year. I am very much thankful for your hard work. Even in such a situation, childbirth, childcare, and life continue. From Senken Kusado to today and tomorrow. The last day of work for the year.

Yesterday was the work launch day for Replan members who share an office building.
Although I have changed my status from “representative” to “advisor” for a certain period of time, it is a different company. I was greeted on my way home by a member who had somehow come to the office. I felt that everyone’s expressions showed that they had experienced the big change together with me. Above all, I was pleased to see that everyone was looking forward to the future with all their might. Deep emotion.
One of these members had finally returned to work after childbirth and childcare, and since I was remote during the morning meeting, I was able to see her cute child’s face through the screen. Japanese society is experiencing a declining birthrate, but systematically, there has been an evolution in the direction of making it easier for female workers to participate in society. It may mean that companies are also being requested to take part in such a sense of social responsibility.
In the past, the burden of child rearing and childbirth was basically borne by the “family,” and two or three generations worked together to pass life into the future. However, the nuclear family has reached its ultimate stage, and society has been further transformed into an “individual unit.
Despite these trends, however, society as a whole must protect the children who bear the future. Even a small part of the female staff’s efforts to raise their children may mean that the company can also play a part in supporting them. I felt infinitely healed by the carefree, “spaced-out” expressions on the children’s faces.

This is the final installment of the Kusado-Senken series, but what comes to us across time and space is a sense of humanity and cousinliness.
The city received fresh vegetables from the surrounding villages, and the monks who played a leading role in the temple town where this medieval city was established were also able to sustain their lives thanks to the fresh vegetables. The latest research, however, indicated that traces of “inu” eating had also been discovered in Kusado-Senken. In the search for the truth, we are still trying to understand the Japanese “Honne to Tatemae” (honesty and tactfulness), and the unknown aspects of the medieval people’s food culture are deepening….
However, the town and its houses have firmly supported this way of life. As trading centers, Kusado-Senken, Onomichi, and Tomonoura were probably connected by a deep mutual network. My direct ancestors continued to pass the family baton in the Seto Inland Sea trading area, which is located near Onomichi, a port next to Kusado-Senken. As a merchant family, it is easy to imagine the various interactions that must have taken place between the Kusado-Senken and its successor trading post.
Imagining this, I kept imagining that if only time and the fate button had been a little different (laughs). I am grateful for the many insights I have been given.

Posted on 12月 30th, 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 »

さてきのうは久しぶりのちいさな「ドカ雪」体験。わが家周辺での積雪の深さは気象庁の発表する「札幌市の積雪深」では25cmという発表。体感的には通常の冬場の「そこそこの降雪感」で実質的にはこの冬はじめての本格的な「雪かき」だったわけです。
で、きのうはそういう雪かき作業で北国人はどういう心理でそれに対応して行くか、というポイントで報告した次第。わが家周辺ではみなさんそれぞれに除雪作業に取り組まれていた。知らず知らず、そういった光景を見ることで、いろいろな情報が交換されていることに気付きます。言うまでもなく、毎年冬場にはこういった光景が繰り返されてくるので、ご近所の様子が無言で伝わってくるものなのですね。
本当はわが家は32年前に新築したときにロードヒーティングを付設して，煉瓦敷きの路面下には温水循環パイピングがしてある。実際に１−２年の間は稼動させていたのですが、路面融雪させ続けるには「完璧に雪が融ける」状態を維持し続ける必要がある。その場合、降雪の時間を予測して準備運転し続ける必要がある。降雪センサーというものも設置したけれど、現実にはなかなか期待通りの運転状況にはならない。そういうことで「安全側」運転判断で動かすことになると、かかる灯油代金がコントロールしにくいということになってしまうのですね。
実際問題としては駐車場として使っているワケなので、駐車に支障がなければ多少の圧雪があってもまったく問題はない。さらにロードヒーティングで融雪しても、敷設していない公共道路との境界線がむしろ露出して、そこでは路面状況を平準化させるために除雪作業は入念に行っていく必要がある。
そういったことから、潔く当初判断を棄却して、人間の判断力センサーでの人力除雪の方が合理的となっていったのですね。隣家などでもみなさん似たような状況でした。
写真のようなわが家の外観光景ですが、床面の煉瓦敷き込みはこのように薄い圧雪で見えなくなりますが、それはそれで、ときどき融雪面がでてくるときにオモシロい美感が生まれる。「おお、元気だったか」みたいな邂逅感があったりするので悪くはない。外観的には、写真のような「うっすら雪化粧」という雰囲気が生成されてくる。なんか季節感と正直に調和しているように思える。
北海道、北国の住宅の隠れた愛着感のひとつを構成しているように感じさせられる。わが家の素材構成、カラーリングなどではやはり「雪との対話」みたいなことを意識した。毎年冬の雪化粧を確認することで、そういうこと自体が「愛着の契機」になる。
そこそこ32年ほどのすまい実感ですが、だんだん「数寄」になっている自分がいる。
そんなちょっとヘンな愛着感もあり得るのではないかと妄想しております（笑）。家はいろいろな楽しみを気付かせてくれるものではないでしょうか？

English version⬇

Snow removal may be a trigger for attachment to the house…
The “dialogue” between northern houses and snow is a fate that cannot be escaped. Is it a challenge to be overcome, or a flexible response? It is also a matter of attachment to the climate. …

Yesterday was the first time in a long time that we experienced a small “snow flurry. The depth of snow around our house was 25 cm according to the “depth of snowfall in Sapporo” announced by the Japan Meteorological Agency. In terms of physical sensation, it felt like a normal winter snowfall, but in reality, this was the first time I had to shovel snow this winter.
So, yesterday, I reported on the mentality of northern people in dealing with such snow shoveling work. Around my house, everyone was engaged in snow removal work in their own way. Unknowingly, we realize that a lot of information is exchanged through such scenes. Needless to say, this kind of scene is repeated every winter, so it is a silent reminder of what is going on in our neighborhood.
The truth is that when our house was newly built 32 years ago, road heating was attached and there is hot water circulation piping under the brick-paved road surface. We actually had it running for 1-2 years, but in order to keep the road surface melting snow, we need to keep the “perfect snow melt” conditions. In this case, it is necessary to predict the time of snowfall and keep running in preparation. We have installed snowfall sensors, but in reality, the operating conditions are not always as expected. So when we have to make “safe side” driving decisions, it is difficult to control the cost of the kerosene.
In reality, the parking lot is being used as a parking lot, so there is no problem if there is some compacted snow as long as it does not interfere with parking. Furthermore, even if the snow is melted by road heating, the boundary with the public road that has not been paved is rather exposed, and snow removal work must be carefully carried out there to level the road surface condition.
So, for these reasons, the initial decision was gracefully dismissed and human-powered snow removal using human judgment sensors became more reasonable. Everyone was in a similar situation at neighboring houses, etc.
The exterior of my house looks like the photo, but the brick flooring is obscured by the thin layer of compacted snow, which gives it an interesting beauty when the melted snow surface appears from time to time. This is not a bad thing, as there is a sense of encounter, as if to say, “Oh, how are you? In terms of appearance, the “lightly covered with snow” atmosphere is generated, as shown in the photo. It seems to be honestly in harmony with the sense of the season.
It makes me feel as if it constitutes one of the hidden attachment feelings of houses in Hokkaido and northern Japan. In the material composition and coloring of our house, we were conscious of a kind of “dialogue with the snow. By checking the snow cover every winter, it becomes an “opportunity for attachment” in itself.
I have been living in this house for about 32 years, and I find myself becoming more and more “sukiyori.
I fantasize that it is possible to have such a strange sense of attachment (laughs). Houses can make us realize various kinds of enjoyment, can’t they?

Posted on 12月 28th, 2023 by 三木 奎吾
Filed under: 未分類 | No Comments »

ことしはわたし自身にとって節目の年になったのですが、現代人はさまざまなステージでの生き方というのが必然的な「対応力」として求められていくことでしょう。そういうことを強く実感した。
一般的には「老後の人生」みたいなことですね。まだまだそういう着地点には到達できませんが、しかしこれまでを土台にして、現役の時には気付く余裕がなかった部分に思惟を巡らす、ということにだんだん、惹かれてきております。
必ずしも「やり残した」心理ではないのですが、そんな気分に導かれ自分なりの探索をしたい。
この草戸千軒の探訪みって、まだ自分自身でも整理がついていないことがら。どうして自分自身が強く惹かれるのか、その意味合いはよくわからない段階です。でも興味を強く持っている。
そんなことで少しマーケティング的に調査もしてみたのですが、読者のみなさんからも興味深い反応が得られてきております。たぶん先人の「生き様」みたいな部分で共有できるモノがあるのでは？
上の図版は草戸千軒の街並み復元模型と、同時代1417年に描かれた室町中期の「融通念仏縁起絵巻（東京国立博物館蔵）」の一部。中世都市というアジールには多様な人びと、世間的には「異形」と見なされる人びとの人間痕跡が描かれる。現代ニッポン人は非常に従順に企業・資本主義社会と関係しながら正しく生きているけれど、先人はもうちょっと多様だった。

こちらは右側画面の詳細拡図。画面右上には集団で狼藉を働いていると目される「悪党」の３人組。日本社会では最近「チンピラ」という存在は見かけなくない。未曾有の「人手不足」社会でこういった「はみ出し」的存在は淘汰されているのか。よく見ると結構な年齢のようで一種職業的でもある。今回シリーズでみた足駄屋さんに特注したような「高下駄」を履いての肩衣姿。右の人物は「みせ鞘」の腰刀をさしている、とされていた。
その画面下には、乞食が描かれている。体位の表情に必死さが表現される。その乞食の左側には「覆面」の人物も。歴史家の網野善彦氏によるとこういう覆面姿という装束をあやしげに着こなす生き様の人びとが中世社会には多数存在したとされていた。氏によると「非人」ではないかとのこと。

こちらは左側画面の拡大。やや上のふたりの男性は「鉦叩き・鉢叩き」とされていた。それって「チンドン屋」という宣伝マンということか。鳴り物入りというコトバがあるけれど、中世都市で参集する大衆に対して宣伝するのに、こういう手法が編み出されたのか。市女笠姿の杖を突いた女性や、子どもを背負った女性の姿も確認できる。右上のような悪党もいるけれど、中世都市では「他人の目」という治安効果も発生したモノだろうか。どうもわたし、こういう歴史的な多様性社会、人間存在のありようと住宅とか建築・都市の関係性にどんどん導かれていっているような気がしています（笑）。

English version⬇

The Different Kinds of People Gathering in a Medieval City – Kusado-Senken 2023 Revisited – 14
I am going to be drawn to the area of historical diversity society, the state of human existence and housing, architecture and cities. What shall I do (laugh) …

This year was a milestone year for me personally, and I believe that people today will inevitably be required to live in various stages of life as a way of “coping. I strongly felt that way.
Generally speaking, it is something like “life after old age. I have yet to reach such a landing point, but I am gradually becoming more and more attracted to the idea of building on what I have done so far and thinking about things that I did not have time to notice when I was in active service.
It is not necessarily something that I have “left undone,” but I would like to explore in my own way, guided by such a feeling.
Things like this exploration of Senken Kusado are things that I have yet to sort out for myself, and I am not sure why I am so strongly attracted to them or what their implications are. But I am strongly interested.
So I have done a little marketing research, and I am getting some interesting responses from readers. Perhaps there is something we can share in the “way of life” of our predecessors?
The illustration above is a part of the “Yutsu Nenbutsu Emaki” (scroll depicting the Buddha) from the middle Muromachi period (mid-Muromachi period), which was probably drawn in 1417, the same year as the reconstruction of the streetscape of Kusado-Senken. In the asylum of the medieval city, human traces of diverse people, people who are considered “deformed” by the world, are sometimes depicted. Although modern Japanese people are living a proper life in relation to the corporate and capitalist society in a very docile manner, their predecessors were a bit more diverse.

This is a detailed zoomed-in view of the right side of the screen. In the upper right corner are three “thugs” who are believed to be committing gang violence. In Japanese society, “hoodlums” are not so common these days. In a society of unprecedented “labor shortage,” are such “outcasts” being weeded out? The figure on the right is wearing “mise-saya,” a type of geta custom-made by a geta shop, and is dressed in a shoulder-length robe. The figure on the right is said to be holding a “mise-saya” (waist sword).
Below this screen, a beggar is depicted. The expression on his body expresses his desperation. To the left of the beggar is also a “masked” figure. According to historian Yoshihiko Amino, there were many people in medieval society who wore such masked costumes in a dubious manner. According to Yoshihiko Amino, they may have been “non-humans.

This is an enlargement of the screen on the left. The two men slightly above were considered to be “gong-tappers and bowl-tappers”. Does that mean they were “chindon-ya,” or publicity men? The word “ringo” is used to describe this kind of publicity, and I wonder if this kind of technique was developed in medieval cities to advertise to the masses who gathered there. A woman with a walking stick in a straw hat and a woman carrying a child on her back can also be seen in the scene. There are also rogues like the one on the upper right, but I wonder if the “eyes of others” also had a security effect in medieval cities. I feel that I am being led more and more to this kind of historical diversity of society and the relationship between human existence and housing, architecture, and the city.

Posted on 12月 26th, 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 »

草戸千軒からなかなか脱出できない（笑）。民族的DNAが加齢と共に覚醒される部分があるのでしょうか。もともと歴史考察系のことに興味が強いのと、住宅を考えて行くと「都市」というか集住環境というものへも深く傾斜していくということと思っています。
で、草戸千軒ミュージアム展示では中世のビジュアルとしてたくさんの歴史絵画が資料採用されていて、以前から気になっている「一遍聖絵」の一部なども頻出してくる。この国宝の絵伝は中世の社会を活写していて、無限の想像力を刺激してくれる存在。わたし的には多少は家系的な関係もありそうな先人として一遍（1239-1289年）はあるのですね。古代からの伊予での越智氏・河野氏の系統。
一遍という人物は中世の動乱、承久の変（1221年）のときに敗者側・後鳥羽上皇側に立っていたことでその後没落した父の次男として生まれ、九州で出家修行していたけれど、父親が死亡したときに還俗して伊予の河野氏実家に戻った。けれども33歳くらいになってふたたび家族を捨てて、文字通り出家したとされる。
上の絵図は①一遍が行った「踊り念仏」の様子を伝える京都国立博物館の絵と、③一遍が訪れたとされる中世の市、備前福岡の市を描いた「一遍聖絵」の様子。草戸千軒のことを深掘りしていたら、この備前福岡の市との時代的同時性ではこの絵図がいちばん近縁性が高いことに気がついた。現代のGoogleマップでみると②陸路で約90kmほどですが、瀬戸内海海路ではお隣さんに位置して、成立は同じような経緯だと思われる。
一遍さんは伊予から再度出家し出奔していったのが1272年頃となっているので、草戸千軒の時代推定ともほぼ進行形の同時代。なので絵伝で描かれた中世の市とし均質度が高そうなのですね。
さらに付言すると後鳥羽上皇は何度も「熊野御幸」されたことで有名だけれど、一遍も熊野本宮で出家後の宗教的な最大の邂逅経験をしている。その後も一遍は承久の変で処刑された父・通信の故地奥州・江刺などを歴訪して、やがて「踊り念仏」というパフォーマンスによって時流の最先端文化を創造していくことになる。どうも父祖への思いはしっかりと持っての「出家」と思える。死生を考える宗教としては必然か。
中世人にとっての動乱による体験記憶と、それをバネとした個人の精神性の飛躍をありありと実感できる。


一遍はこの踊り念仏で一般民衆から喝采を受けたとされる。鎌倉期の「新仏教」の最高の盛り上がりとして一遍の布教活動はあったと思うけれど、その「根拠地」として各地の「商工集落」という存在は親和性が高かった。踊り狂いながら南無阿弥陀仏を唱えるという一種のアナーキーな法悦状態が、鎌倉幕府からは「危険な大衆反乱」要因と見なされて、鎌倉都市への入城を拒否されてもいる。
市と新仏教という存在の間に、この時代の強い「民衆性」を見出す思い。

English version⬇

Medieval Upheaval, Cities, and Religion – Kusado-Senken 2023 Revisited – 12
Ippen, the founder of the new Buddhism in the Kamakura period, who created a state of anarchic excitement with his dancing Nembutsu. Buddhism, introduced as a state religion, entered the realm of “people’s salvation. …

It is hard to escape from Kusado-Senken (laughs). Is there a part of your ethnic DNA that awakens with age? I have always had a strong interest in historical studies, and I believe that when we think about housing, we are also deeply inclined toward the “city” or residential environment.
In the Kusado-Senken Museum exhibition, many historical paintings are used as visual materials of the medieval period, and a part of the “Ippen Seine” that I have been interested in for a long time appears frequently. This national treasure, the pictorial biography, is a vivid depiction of medieval society and stimulates unlimited imagination. In my opinion, Ippen (1239-1289) is a predecessor with whom I may have some family connection. He was a descendant of the Ochi and Kono clans in Iyo from ancient times.
Ippen was born as the second son of his father, who had fallen from grace after standing on the side of the defeated Emperor Go-Toba during the Jokyu Rebellion (1221), a period of medieval upheaval. However, it is said that he abandoned his family again at the age of 33 and literally became an ordained priest.
The illustration above is a picture from the Kyoto National Museum showing Ippen’s “Odori Nembutsu” and the “Ippen Seinei” depicting the medieval market of Bizen Fukuoka, which Ippen is said to have visited. When I was digging deeper into Kusado-Senken, I realized that this painting is the most closely related to this Bizen-Fukuoka market in terms of chronological simultaneity. Although it is about 90 km by land according to the modern Google Map, it is located next to the city on the Seto Inland Sea Sea route, and its establishment is thought to be of the same process.
Ippen-san was ordained and left again from Iyo around 1272, which is also roughly the same period in progress as Kusado-Senken’s time estimate. Therefore, it seems that Ippen is highly homogeneous with the medieval city depicted in the picture biography.
I would also like to add that although Emperor Go-Toba is famous for his many visits to Kumano, Ippen also had his greatest religious encounter at Kumano Hongu Shrine after he was ordained. Ippen continued to visit places such as Esashi, Oshu, the birthplace of his father, Tsushin, who was executed in the Jokyu Incident, and eventually created the most advanced culture of the time through his “Odori Nembutsu” performance. It seems to me that he was ordained as a priest while maintaining a strong sense of attachment to his father and ancestors. Is this inevitable for a religion that considers life and death?
We can clearly feel the memories of the upheavals experienced by the medieval people, and the leap in individual spirituality that was triggered by these memories.

It is said that Ippen was applauded by the general public for his dancing Nembutsu. I believe that Ippen’s missionary activities were the climax of the “New Buddhism” of the Kamakura period, and the existence of “commercial and industrial villages” in various regions was highly compatible as a “base” for such activities. The anarchic state of Dharma joy of dancing and chanting Namu Amidabutsu was regarded by the Kamakura Shogunate as a factor of “dangerous mass revolt” and was even denied entry to the city of Kamakura.
Between the existence of the city and the new Buddhism, we find the strong “popular nature” of this period.

Posted on 12月 24th, 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 »

人間の基本は「なにを食べるか」。北海道島の先人のみなさんと対話するには、わたしたち現代北海道人とは違う、狩猟採集型の食生活ということを前提として知らなければならない。わたしたちはどうしてもコメ食文化がベースなので、そのあたりの翻訳コンニャクが重要ポイントになる。
今回の草戸千軒ミュージアム再訪でもこのあたりの食文化を「復元ポイント」として注目。ブログのシリーズ展開としては、ちょうど北海道島の擦文文化期からこっちにスライドしてきたので、要チェックでもありました。
そうしたら写真のようなそのものズバリの展示を確認できた。おいおい、であります。メッチャいいものを食べている（笑）。現代人以上の豊富な食材構成で栄養バランスも考え抜かれている。って、まぁ復元なので多少は「ハレの日」仕様ではあるでしょうが、大量の発掘遺物の分析からのメニュー構成であることは明らか。芦田川と瀬戸内海の水産物はそれこそ豊富に食卓を賑わせていた。タコの味付けには塩が盛り付けられている。現代では当然「しょうゆ」でしょうが、そうした醸造産業はまだ未成熟だったことでしょう。逆に瀬戸内海地域では「製塩」業は活発だった。お米は精米というよりも玄米で各家庭でそれぞれ好みの「分突き」加減で調理したのでしょう。先日見たように女性たちが臼と杵でそれぞれの家庭の加減で突きあげてご飯にしていたことでしょうね。
わたしはあんまり玄米って食べたことがないので、食感について想像力はありません。しかし、副食類は食器容器も含めてまったく現代と変わらない。中世の食卓風景、団欒ぶりが伝わってきますね。



で、こちらが博物館で調査された動植物などの遺物分析の結果表。非常に注意をひかされるのが「イヌ」の骨が異常に大量に出土していることとされていた。当初は、「草戸千軒の人びとはたいへんな愛犬家ばかりですごい」みたいな想像をされていたそうですが、出土するイヌの骨があきらかに「切断」された痕跡が顕著であるとのこと。
ようするにイヌが食肉対象として飼育・捕食されていたと結論づけられていった。
おお、であります。韓半島、中国大陸ではイヌ食文化は根付いているとされるけれど、日本社会ではそういった常識理解はなかった。むしろ仏教思想が導入されて広く受け入れられていって禁忌的な考え方が浸透していたという理解だったのが、そうではなかったということになる。しかもこの草戸千軒は仏教寺院・明王院の門前市であるのでちょっと意外な事実の発掘結果だと思います。灯台もと暗し。
一方で瀬戸内海交易の世界では韓半島地域とも活発な交流が想像できるので、そういったことが影響している可能性もあるのかも。イヌ食文化痕跡にはやや驚かされました。

English version⬇

[The diet of medieval city people. Canine Eating? ~Kusado-Senken 2023 revisited-10]
Abundant marine products and brown rice with a portion for each family. The seasoning is salt. The excavation results also strongly suggest a canine food culture. The excavation results also strongly suggest the Inu food culture.

The basis of human life is “what we eat. In order to communicate with our ancestors on the island of Hokkaido, it is necessary to understand their hunter-gatherer diet, which is different from that of us modern Hokkaido people. Since we are based on a rice-eating culture, the translation of konnyaku is an important point in this regard.
In this revisit to the Kusado-Senken Museum, we will focus on this area of food culture as a “point of restoration”. As for the development of the blog series, I had just slid over here from the period of the Abrasive Culture of Hokkaido Island, so it was also important to check it out.
Then I was able to check out the very same exhibit as shown in the photo. Hey, hey, hey, hey, hey. I’m eating a lot of good food (laughs). They have a richer food composition than modern people, and their nutritional balance is well thought out. Well, it is a reconstruction, so it may be a little bit “Hare no Hi” (a special occasion), but it is clear that the menu is based on the analysis of a large amount of excavated artifacts. Fisheries products from the Ashida River and the Seto Inland Sea were abundant on the table. The octopus is seasoned with a heaping helping of salt. Today, it would naturally be “soy sauce,” but such a brewing industry would have been still in its infancy. Conversely, the “salt manufacturing” industry was active in the Seto Inland Sea region. Rice was probably unpolished rather than polished, and each household cooked rice according to their own preference for the amount of rice to be cooked. As we saw the other day, women would have pounded the rice with a mortar and pestle according to their family’s preference.
I have never eaten much brown rice, so I have no idea what the texture was like. However, the side dishes, including the containers and tableware, are not different from those of today. I can feel the happy atmosphere at the dining table in the Middle Ages.

So, here is a table of the results of the analysis of the artifacts, such as plants and animals, that were examined at the museum. It was noted that an unusually large number of “canine” bones were excavated. At first, people imagined that the people of Kusado-Senken were all great dog lovers, but the unearthed canine bones showed obvious traces of “mutilation”.
In short, it was concluded that canines were bred and preyed upon as meat.
Oh, yes. It is said that canine eating culture took root in the Korean peninsula and mainland China, but there was no such common sense understanding in Japanese society. Rather, it was the understanding that Buddhist thought had been introduced and widely accepted, and that the forbidden idea had spread, but this was not the case. Moreover, this Kusado-Senken is the gateway market of a Buddhist temple, Meio-in, so it is a somewhat surprising factual discovery result. It is dark under the lighthouse.
On the other hand, in the world of Seto Inland Sea trade, we can imagine active exchanges with the Korean peninsula area, so there may be a possibility of such an influence. I was somewhat surprised by the traces of canine food culture.

Posted on 12月 22nd, 2023 by 三木 奎吾
Filed under: おとこの料理＆食, 日本社会・文化研究 | No Comments »