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【利休69歳時「茶会」料理の再現、ゴクリ・・・】



　さて、昨日の続篇。茶会というような高邁な会合については凡百としてはまったく不明を恥じるしかありませんが、一方、そこで供された料理については、超興味津々・・・。
　〜天正18年（1590）利休69歳の茶会では「串アワビ」「鮒（ふな）のなます」「ミソヤキ汁」「飯」という1汁2菜に、「麩の焼」と「シイタケ」が菓子として出されています。＜え？シイタケが菓子？＞
　1603年にイエズス会によって刊行された『日匍（にっぽ）辞書』に、ミソヤキ汁は「豆腐と細かく切った大根とが入っている汁の料理」、麩の焼は「小麦のふすまで作った一種の小餅」とあります。
　利休の茶会料理や菓子を再現する上では、それらの記述を参考にしました。〜との解説。
　「小麦のふすま」の解説は以下。〜「ふすま」とは小麦粒の表皮部分のこと。小麦一粒の中で15％程しかない希少な部位を製粉したもの。小麦は「表皮」「胚乳」「胚芽」の3つで構成しており、普段目にする小麦粉は「胚乳」部分のみを使用しています。胚乳は糖質・タンパク質が多く含まれているため、パンに使うと膨らみやすく、中身が白く仕上がります。小麦の風味や味がよく出やすいのが胚乳ですが、高カロリー。
　一方、ふすまは糖質が胚乳の半分以下で食物繊維やビタミンが豊富に含まれており、パンの中身まで茶色く仕上がるのが特徴。低糖質な上、ごぼうの5倍に相当する食物繊維が含まれているため、ダイエットだけでなく健康志向の方にもおすすめ。〜　う〜む、魅力的。こんなのあるんだぁ、であります。
　1汁2菜のメインの方ですが、串アワビは港・堺としては地場の特産なのか。また「鮒のなます」とは、中国から伝わった当時は、生肉や生魚を細かく切った料理ということで、淡水魚の鮒を多少，酢で味付けしたような食感だったと思える。ミソヤキ汁というヤツの食感にもそそられる。豆腐はまんまとして、大根を細かく切って、というあたりにオモシロさを感じる。目視としては上に大根が芸術的に載っかっているけれど、案外さらに味噌椀の下の方に沈殿するように隠れていて箸で探り当てたとき、その調理の仕方にさらにめぐり会う「快感」があるのでは、と妄想が刺激されます（笑）。
「お、こっちでは案外細かく切ってあるな」とか「お、千切りかよ、その手か？」など・・・。
　昨日のブログでも、書を見ながらの内語対話的「仕掛け」と思いましたが、こういう料理でも「仕掛け」はたしかに可能だろうなと思われた。利休さんは、当然そういう部分でも創意を凝らしたのでしょうね。う〜む、茶はわからないけれど、料理は味わってみたいなぁ・・・調理と「食」の深遠な道楽。

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[Recreating the Food Served at Rikyu’s “Tea Ceremony” When He Was 69—Mmm…]
I don’t really understand the profound world of the tea ceremony, but I react strongly to the details of the meal (lol). There’s something deeply profound about this miso soup made with tofu and finely chopped daikon radish. …

　Now, continuing from yesterday. As an ordinary person, I must admit I know next to nothing about such lofty gatherings as tea ceremonies, but on the other hand, I’m incredibly curious about the dishes served there…
　~At a tea ceremony held in Tenshō 18 (1590), when Rikyū was 69 years old, the menu consisted of “skewered abalone,” “marinated crucian carp,” “miso-yaki soup,” and “rice”—one soup and two side dishes—with “grilled fu” and “shiitake mushrooms” served as sweets.
　The *Nippo Jisho* (Japanese Dictionary), published by the Jesuits in 1603, describes miso-yaki soup as “a soup dish containing tofu and finely chopped daikon radish,” and fu-no-yaki as “a type of small rice cake made from wheat bran.”
　We referred to these descriptions when recreating the dishes and sweets served at Rikyu’s tea ceremonies. —Explanation.
The explanation for “wheat bran” is as follows: “Bran” refers to the outer layer of the wheat kernel. It is made by milling this rare part, which accounts for only about 15% of a single wheat kernel. Wheat consists of three parts: the “bran,” “endosperm,” and “germ.” The wheat flour we commonly see is made using only the “endosperm.” Since the endosperm is rich in carbohydrates and protein, it causes bread to rise easily and results in a white interior. While the endosperm brings out the wheat’s flavor and aroma well, it is high in calories.
　On the other hand, bran contains less than half the carbohydrates of the endosperm and is rich in dietary fiber and vitamins; it’s characterized by giving the bread a brown color all the way through. Not only is it low in carbohydrates, but it also contains five times as much dietary fiber as burdock root, making it recommended not only for those on a diet but also for health-conscious individuals. ~ Hmm, that sounds appealing. I didn’t know something like this existed.
　As for the main dish in the “one soup, two side dishes” set, I wonder if the abalone skewers are a local specialty here in Sakai, a port city. Also, “funa no namasu” (pickled crucian carp)—when this dish was first introduced from China, it referred to dishes made with finely chopped raw meat or fish, so I imagine it had a texture similar to freshwater crucian carp lightly seasoned with vinegar. The texture of the “miso-yaki soup” also sounds intriguing. I find it interesting that the tofu is left whole, while the daikon radish is finely chopped. Visually, the daikon is artfully arranged on top, but I can’t help but imagine that it’s actually hidden, settled at the bottom of the miso bowl—and that there’s a “thrill” in discovering it with your chopsticks and encountering that cooking technique all over again (laughs).
“Oh, they’ve cut it surprisingly finely here,” or “Oh, julienned? Is that the trick?” and so on…
In yesterday’s blog post, I thought of this as a kind of “gimmick” involving an internal monologue while reading the text, but it struck me that such “gimmicks” are certainly possible with dishes like this as well. I imagine Rikyu must have poured his creativity into those details as well. Hmm… I don’t know much about tea, but I’d love to try the food… The profound pleasures of cooking and “eating.”

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Posted on 9月 2nd, 2026 by 三木 奎吾
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【利休さん69歳時の「茶会」の掛け軸墨跡】



　関西〜故地・備後山地から札幌に帰ってきてからあれこれと連絡業務やアポなどのやり取りもあって、なかなか大量に取得してきたデータ類の処理が追いつかない。そう度々は訪れる機会がないだろう地域、そして不確かだった祖母の事前情報などから、徹底的に関連情報類を収集しまくったのです。
　いま必要なのは「解析作業」。これはジミジミと「成すべきこと」と考えて取り組んでいくしかない。孫子の世代のため、必要とされるかどうかも不明（笑）だけれど、わたしの世代の責務と考えて取り組んでいます。ただ、時間はなかなか掛かる・・・。
　そんなことで、毎日更新のブログはしばし一般的な話題に方針を据えていきたい。
　きょうも昨日と同様、利休のふるさと・堺なので、敬意を表して続篇。
　茶の湯、茶会という文化にはまったく無縁で生きてきた。それでも、歴史の動乱期に堺の豪商たちが武家政権と交わしてきた関係への興味は持ってきています。とくに利休は、立ち入りすぎた秀吉との関係から「死を賜る」という結末に至るドラマが、日本人の心理に焼き付いている。
　「利晶の杜」で利休の死の直前の茶会で掛けられていた書を見ることができた。
　やはりドラマが描くように、利休さんは淡々とこの死を受け入れていったのだろうと思えます。死の直前期に催したこの茶会。
　〜天正18年（1590年）の茶会では「古渓和尚」の墨跡が掛けられています。利休参禅の師として知られる大徳寺117世・古渓宗陳（1532〜1597年）は、利休の父の50回忌に際して導師をつとめるなど利休と親密な関係にあった人物。
　中国高僧の墨跡や唐絵が尊ばれていた時代にあって、存命中の人物の書跡を用いることは珍しいことでした。心に触れるものを自身の茶会で積極的に用いた様子が窺えます。＜古渓宗陳は堺の南宗寺から大徳
寺の住持となるがその際に利休は百質文という多額の奉加金を寄進している。墨跡（原本）の内箱蓋裏には表千家第六代家元・覚々斎の書付。＞・・・との解説。
　書かれている書の翻刻は以下。
〜住山誰料去朝天雲　　水寄蹤二十年金宇　　玉堂不吾事一蓑烟雨　白鴎前
　右山野龍寶退院之拙偈也　抛筌老人出南紙需言書之　老人與山野道契不浅不獲
　峻拒輒命禿兎云　　　古溪閑衲（印）〜

　どうも先般来、こういう古文書に親近感が湧く。が、この道のはるかなること（笑）。

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[Calligraphy Scroll from a “Tea Ceremony” Held by Rikyu at Age 69]
The viewer is prompted to internally reflect on “what the artist wants to convey” through the atmosphere of the kanji characters. I wonder if that’s what calligraphy is all about as a form of communication. (laughs) …

　Since returning to Sapporo from the Kansai region—specifically my ancestral home in the Bingo Mountains—I’ve been so busy with various communications and scheduling appointments that I haven’t been able to keep up with processing the massive amount of data I collected. Since I likely won’t have many opportunities to visit that area again, and given the uncertainty surrounding the information I had about my grandmother beforehand, I went all out to gather every bit of relevant information I could find.
　What I need to do now is “analyze the data.” I have no choice but to approach this as a “task that must be done” and tackle it step by step. It’s unclear whether this will even be needed for my grandchildren’s generation (laughs), but I’m approaching it as a duty of my generation. Still, it’s taking quite a while…
　For that reason, I’d like to shift the focus of my daily blog updates to more general topics for the time being.
　Today, just like yesterday, I’m in Sakai—Rikyu’s hometown—so I’ll continue this series as a mark of respect.
　I’ve lived my entire life completely detached from the culture of the tea ceremony and tea gatherings. Even so, I’ve long been interested in the relationships that Sakai’s wealthy merchants forged with the samurai government during that turbulent period of history. In particular, the drama surrounding Rikyu—whose relationship with Hideyoshi became too intimate, leading to the tragic conclusion of being “granted death”—is etched into the Japanese psyche.
　At “Rishō no Mori,” I was able to see the calligraphy that was displayed at the tea gathering held just before Rikyu’s death.
　Just as depicted in the drama, I can’t help but think that Rikyu calmly accepted his impending death. This tea ceremony was held in the final days before his death.
　~At the tea ceremony held in Tenshō 18 (1590), a calligraphy piece by “Master Kokei” was displayed. Kokei Sōchin (1532–1597), the 117th abbot of Daitoku-ji and known as Rikyū’s Zen master, had a close relationship with Rikyū—he even served as the presiding priest at the 50th anniversary memorial service for Rikyū’s father.
　In an era when calligraphy by eminent Chinese monks and Tang Dynasty paintings were highly revered, it was unusual to use the calligraphy of a living person. This suggests that Rikyu actively incorporated items that resonated with him into his own tea ceremonies. … according to the explanation.
The transcription of the calligraphy is as follows:
~Who could have foreseen that the clouds would ascend to heaven this morning? The water has carried my traces for twenty years to the golden hall. The Jade Hall is not for me—just a straw cloak in the mist and rain. Before the white seagull.
　The above is a humble verse by Yamano Ryuhō upon his retirement from the monastery. The Elder Hōsen requested that I write it on paper from the South. The Elder and Yamano shared a deep spiritual bond, and I could not
　refuse outright, so he instructed the “Bald Hare” to write it. Kokei Kan’na (Seal) ~

Lately, I’ve been feeling a growing affinity for ancient documents like this. But what a long road this is (laughs).

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Posted on 9月 1st, 2026 by 三木 奎吾
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【「茶道」出生の地・堺は世界との交流の坩堝】



　さて大阪での用件も土曜日に終わって、関西圏でのホーム・堺で１泊して昨日帰還。
　関空からの飛行機の時間まで、いつも学ばせてもらっている「利晶の杜」でデスクワークもあわせ「整理整頓」を行っていました。利晶の杜というネーミングは堺が生んだ千利休と与謝野晶子の名を冠した記念館。場所も、与謝野晶子の生家近辺で、彼女が詩に表現した「大浜」や堺の灯台にもほど近く、同時に「大航海時代」の日本の玄関口として機能していた街の空気感に満ちている。
　上の写真は世界に開かれていた雰囲気を体感させてくれる堺の「燈台」に海岸線で対面する企業が、その外壁に描いているペイント画を。その企業姿勢も含めて好ましい。
　堺という始原的な「国際都市」の自覚がそうさせていると思うと、なかなかと思えるのですね。
　で、描かれているのは西洋人たちが船で上陸してくる様子。なかには「象」が描かれたりしている。見たこともない世界の「珍獣」をデモンストレーションに活用したかれらのコミュニケーション「国際交易の戦略眼」が色濃く反映している。
　そういう特性が堺なのだけれど、同時に現代にまで引き継がれる「茶道」という文化現象で「和の数寄」を育んだ地域性も持っている。
　以下、利休コーナーの展示解説からの引用。
　〜市中の山居　堺の町衆は、狭く密集した都市の中に山里の風情を作りだして茶会を催すようになります。それは、山中での純粋な隠遁に優るとさえ考えられ、「市中の山居」と称されました。宜教師ロドリゲスは「xicha no sankio」と記し、堺に始まった新しい茶の湯の様式であったと述べています。中近世の堺のまちを描いた『住吉祭礼図嵐」には草庵風の茶室と思しき建物もみられます。〜
　この説明、これまで、あんまり気付かなかったポイントを突いていると感じた。それは、侘びサビみたいな茶道のコアな考え方が、実は世界との交流の極地・堺が出生の地だったこと。灯台もと暗し。世界との交流から逆に「日本らしさ」を追究する心理が生まれた。和を自覚させたのは国際交流かと。
　そしてそのポイントが、日本の風土景観の「らしさ」再発見だった。先般も箱庭的な日本の庭文化と北海道の「高断熱高気密」住文化について触れましたが、また違う視覚。ふーむ。

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[Sakai, the Birthplace of the “Way of Tea,” Is a Melting Pot of Global Exchange]
Sakai, often called the “Venice of Japan,” is also the holy land and pinnacle of tea ceremony culture. Perhaps this seemingly contradictory blend of environmental conditions is what makes it so “Japanese”…

　Well, my business in Osaka wrapped up on Saturday, so I spent one night in Sakai—my home base in the Kansai region—and returned home yesterday.
　While waiting for my flight from Kansai International Airport, I spent some time at “Rishō no Mori”—a place where I always learn so much—doing some desk work and “tidying up.” The name “Rishō no Mori” comes from the memorial hall named after Sen no Rikyū and Yosano Akiko, both of whom were born in Sakai. It’s located near Akiko Yosano’s birthplace, close to “Ohama”—which she described in her poetry—and the Sakai Lighthouse, and is imbued with the atmosphere of a city that once served as Japan’s gateway during the Age of Discovery.
　The photo above shows a mural painted on the exterior wall of a company facing the Sakai Lighthouse along the coastline—a sight that lets you experience firsthand the city’s atmosphere of openness to the world. I find this corporate philosophy particularly commendable.
　When I consider that this is likely driven by Sakai’s self-awareness as a primordial “international city,” I find it quite impressive.
　The mural depicts Westerners disembarking from ships. Some of the figures even include “elephants.” It vividly reflects their “strategic vision for international trade”—a form of communication that utilized “exotic animals” from a world they had never seen before as demonstration tools.
　While these characteristics define Sakai, the city also possesses a regional identity that fostered “Japanese aesthetic sensibility” through the cultural phenomenon of the “tea ceremony,” a tradition that has been passed down to the present day.
　The following is a quote from the exhibition commentary in the Rikyu Corner.
　~A Mountain Retreat in the City: The townspeople of Sakai began to create the atmosphere of a mountain village within the narrow, densely packed city to host tea ceremonies. This was even considered superior to pure seclusion in the mountains and was called “a mountain retreat in the city.” The missionary Rodriguez recorded it as “xicha no sankio” and noted that it was a new style of tea ceremony that originated in Sakai. In the painting *Sumiyoshi Festival Procession*, which depicts the town of Sakai during the early modern period, a building that appears to be a thatched-hut-style tea room can also be seen. ~
　I felt that this explanation hit upon a point I hadn’t really noticed before. It is that core concepts of the tea ceremony, such as wabi-sabi, actually originated in Sakai—the very epicenter of international exchange. The light is darkest under the lamp. The psychology of pursuing “Japanese-ness” in response to engagement with the world was born. Perhaps it was international exchange that made us conscious of “Wa” (harmony).
　And that insight led to the rediscovery of the “authenticity” of Japan’s natural landscapes and environments. I recently touched on Japan’s miniature garden culture and Hokkaido’s “high-insulation, high-airtightness” housing culture, but this offers yet another perspective. Hmm.

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Posted on 8月 31st, 2026 by 三木 奎吾
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【明治10年代の住空間を「瞑想」 in 祖母ふるさとの廃屋】



　さて一昨日までの広島県神石高原町での「祖母の生き様探訪」を終えて、昨日は大阪で今回の移動の中心の会合に参加しておりました。しかし、あまりにも祖母関連の「掘り起こし」のリアリティが強烈に心底に残っていて、淡々と過ごしておりました。
　写真は祖母の「ふるさと」とほぼ特定された同町の「来見・井関」地域にあった廃屋古民家。
　一統とおぼしき住宅群もあったのですが、それらは比較的新しめの住宅群だったので、あえて、148年前からの十数年間の「住み方の残滓」が感じられるような住宅を呆然と見つめていたのです。
　この廃屋は住まれなくなって日は浅そうですが、原建築は100年程度の風雪感。各所で崩落が確認できておりました。ただ、広島県の東北部山間地域を巡り歩いていると、このような寄棟茅葺きトタン屋根で、四周に瓦屋根の回廊的下屋空間が配置された建築様式が、地域の「住まい方」を想像させてくれていた。
　生業として主食のコメ生産は谷筋の狭隘な空間を段々の田んぼとして開発する様子が多様に見られた。また地域産業として当然ながら「木材資源」の活用、そして渡辺大一氏の顕彰碑が語るように「コンニャク芋」が大きな特産品だったことは歴史的にも確実。さらに「高原」という地名が示すように、冬期間は積雪も多いようでした。そうした様子が、寄棟屋根の板金仕上げという景観を生んでいるように思えた次第。板金素材の経年ぶりが相当の経年を感じさせていた。積雪への対応の結果かと。（あ、これは現地での感覚で、資料を確認した上での公知的理解とはまだ言えませんが・・・）
　生活装置としては家の周囲の「半外半内」的な、瓦屋根の掛けられた下屋空間がどのように利用されたのか、これがなにかを表現したものなのでしょう。
　祖母と祖父は、1905年に北海道の岩見沢市近郊の栗沢町上幌という地に移住するのですが、その当時を記憶している叔父の家記憶でもこのような建物イラスト表現をしてくれていた。高地の積雪・山間地域での暮らし民俗として伝承される生活空間の定番認識が感じられた。直接雨水や積雪が影響しない半戸外空間で、長期保存の利く食糧や燃料物資が貯蔵されていた可能性が高い。
　多少なりとも、祖母の若き日の「暮らしよう」が想像できた気がした。・・・

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[“Meditating” on Living Spaces from the 1870s in an Abandoned House in My Grandmother’s Hometown]
I’ve almost figured it out. The way people lived in the area where my grandmother spent her youth. The state of the abandoned traditional house in her hometown that invites me to reflect on that…

　Well, having wrapped up my “Journey to Discover My Grandmother’s Life” in Jinseki-Kogen Town, Hiroshima Prefecture, which lasted until the day before yesterday, I attended a meeting in Osaka yesterday—the main event of this trip. However, the raw reality of “unearthing” my grandmother’s history had left such a profound and lasting impression on me that I spent the day in a daze.
The photo shows an abandoned traditional house in the “Kimi-Iseki” area of the same town, which has been almost definitively identified as my grandmother’s “hometown.”
　There were also clusters of houses that appeared to be of a uniform style, but since those were relatively new, I found myself staring blankly at this particular house—one that seemed to retain the “remnants of a way of life” from the decades spanning 148 years ago.
　Although it seemed this abandoned house had only recently been vacated, the original structure showed signs of having weathered wind and snow for about 100 years. Collapses were visible in various places. However, as I wandered through the mountainous regions of northeastern Hiroshima Prefecture, this architectural style—featuring a hipped roof with a corridor-like space surrounded by tiled roofs—allowed me to imagine the “way of life” in this area.
　As a means of livelihood, the production of rice—the staple food—was evident in the diverse ways the narrow spaces along the valley floors had been developed into terraced rice paddies. Furthermore, as a local industry, the utilization of “timber resources” was, of course, a given, and as the commemorative monument to Mr. Daiichi Watanabe attests, “konjac yam” was historically a major local specialty. Additionally, as the place name “Kogen” (Highland) suggests, there appeared to be significant snowfall during the winter months. It seemed to me that these conditions gave rise to the distinctive landscape of hipped roofs finished with sheet metal. The patina on the sheet metal gave a strong sense of age. Perhaps this was a result of adapting to the snowfall. (Ah, this is just my impression from being on site; I can’t yet claim it’s an authoritative understanding based on verified sources…)
As a living space, the “half-outdoor, half-indoor” corridor-like area surrounding the house, topped with a tiled roof, must have served a specific purpose—it likely represented something.
　My grandmother and grandfather moved to Kamihoro in Kurisawa Town, near Iwamizawa City, Hokkaido, in 1905, and my uncle—who remembers that time—had also drawn illustrations of such buildings in his family memoirs. I sensed a standard perception of living spaces passed down as part of the folk traditions of life in high-altitude, snowy mountainous regions. It is highly likely that food and fuel supplies, which could be stored for long periods, were kept in this semi-outdoor space, protected from direct exposure to rain and snow.
　I felt I could imagine, at least to some extent, what my grandmother’s “way of life” was like in her youth. …

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.

　
　

Posted on 8月 30th, 2026 by 三木 奎吾
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【148年後の祖母の故郷探訪。その現在が見える・・・】



　8/26の出発時点では確証は得られないと覚悟していましたが、昨日28日までの３日間で、なにかに導かれているような邂逅の旅路になりました。
　上の写真は井原からクルマで神石高原町の役場に向かう途上、福山から国道182号線を北上して役場方向に左折した後「チラッと」見えていた「顕彰碑」。祖母の故地を探索する旅で、その出自の姓「渡辺」に意識が高まっていたのか、気になって、いったん通り過ぎた後、引き返して確認した次第。石碑は地域の「来見公民館〜くるみふれあいプラザ」に建てられていた。この渡辺大一氏は地域の産業（コンニャクいも生産）に多大な功績がありその後地域の首長も務められた人物ということが判明。わたしの祖母から見てその子どもほどの年齢差の「一族」である可能性が高い。
　そして役場で奇跡的に祖母と曾祖母の戸籍謄本を入手できたのですが、昨日はその戸籍の情報を元に古い住所古地図を地元の図書館でゲットできた次第。その該当地域の拡大図が写真の下。
　ここには祖母の姓・渡辺と同姓の家が、都合５軒確認できた次第。
　わたしの主義として情報と空間認識を重ね合わせることで、深層意識が「目覚める」ことを祈念して、その住宅群の所在地をクルマで巡り歩いた。そこでは特段の変化は出来しませんでしたが、石碑のある公民館に戻ったら、ちょうど館のスタッフの方とさまざまな情報交換ができた。さらにちょうど開催されていた会に多くのお元気な高齢者がいたので「情報が聞けるかも知れませんから」ということでみなさんに紹介までしてくださった。
　そのなかのお一人の女性が「あなたの顔、渡辺の◎◎さんの系統の顔だから（笑）その人に話を聞いてみて上げる」とまで言ってくださった。わたしとしてはまことに望外のお言葉。ありがたく連絡先をお渡しした次第。さらなる「つながり」があるかも知れません。
　こういった家系探査には紹介してくれたスタッフの方も同じ思いを抱かれていると同意されていましたが、いまの日本人は徐々に、信長だ秀吉だという定番「歴史」に飽き足らず、自分の血肉の、生きた家系史に思いが集まってきていることに深く同感されていた。
　あたって砕けろ精神での旅路。すこし暖かい気持ちでジワジワ進んできました。・・・

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English version⬇

[Visiting My Grandmother’s Hometown 148 Years Later. A Glimpse of Its Present Day…]
The “jump before you look” spirit. The world, surprisingly, responds to that mindset in a quiet, profound way. A journey tracing my grandmother’s memories…

　When I set out on August 26, I was prepared for the possibility that I might not find any concrete evidence, but over the past three days—up until yesterday, the 28th—my journey turned into a series of serendipitous encounters, as if I were being guided by some unseen force.
The photo above shows a “commemorative monument” that I caught a “glimpse” of while driving from Ihara toward the town hall in Jinseki Kogen Town. I had been heading north on National Route 182 from Fukuyama, turned left toward the town hall, and spotted it briefly. Perhaps because I was on a journey to explore my grandmother’s ancestral home and my awareness of the family surname “Watanabe” had heightened, I became curious. After driving past it once, I turned around to take a closer look. The monument was erected at the local “Kurumi Community Center—Kurumi Fureai Plaza.” I discovered that this Mr. Daiichi Watanabe had made significant contributions to the local industry (konjac potato production) and later served as the town’s mayor. It is highly likely that he was a member of the “clan”—someone roughly the same age as my grandmother’s child.
　I was miraculously able to obtain certified copies of my grandmother’s and great-grandmother’s family registers at the town hall, and yesterday, based on the information in those records, I managed to get my hands on an old address map at the local library. The enlarged map of the relevant area is shown below the photo.
　I was able to confirm a total of five households in this area bearing the same surname as my grandmother: Watanabe.
　In keeping with my philosophy of overlaying information with spatial awareness—in the hope that this would “awaken” my subconscious—I drove around the area where those houses were located. Although I didn’t find anything particularly noteworthy there, when I returned to the community center where the stone monument is located, I happened to exchange various pieces of information with a staff member. Furthermore, since there were many lively elderly people attending a meeting that was taking place at that very moment, the staff member even introduced me to them, saying, “You might be able to get some information from them.”
　One of the women there even went so far as to say, “Your face looks like you’re related to Mr. ◎◎ Watanabe (laughs), so why don’t you go talk to him?” For me, those words were truly beyond my wildest expectations. Gratefully, I gave her my contact information. There may be further “connections” to be made.
　The staff member who introduced me agreed that she shares the same passion for this kind of family history research. She also deeply concurred that modern Japanese people are gradually growing tired of the standard “history” centered on figures like Nobunaga and Hideyoshi, and are increasingly turning their attention to the living family histories that are part of their own flesh and blood.
　It’s been a journey guided by a “try and fail” spirit. I’ve been making steady progress, feeling a little warmth in my heart along the way. …

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.
　

Posted on 8月 29th, 2026 by 三木 奎吾
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【日本の戸籍制度のすばらしさに、やや感涙】


　さて昨日は今回の移動目的の最大ポイントについて探訪を重ねた。
　それはわたしの家系のなかで、これまで故あってもっとも困難だった「祖母」の個人情報の入手であります。その目的のため日本の戸籍制度が確立した幕末〜明治期にまで遡る時期の戸籍情報を獲得するために、この広島県と岡山県の境界に位置する山間地域の広島県神石高原町を訪ねた次第。
　実を言えば今回現地に来るまで、ここが「広島県」だということすら知らなかった（！）。また、完全なる「山間地域」だということも知らなかった。やはり人間は、その場に行かなければ実相はわかり得ない。その場に来てはじめて空間情報すべて含めて「全体像」が見えてくるのだなぁと実感していた。
　そういう全体環境、人間を包み込んでいる自然から人間社会の痕跡までを総合させてこそ、リアルな「生き様」というものは初めて見えてくるのだなと深く思い知らされた。
　こういう不完全な情報の中でも「あたって砕けろ」的な行動が不可欠なのでしょう。
　写真は訪ねた神石高原町の庁舎。山間地域ののどかな自然環境の中に、現代社会の情報の「くさび」が打ち込まれているようなモダンな外観を見せてくれていた。やはりこういった現代性はありがたい。
　祖母についての戸籍情報を得るためには、祖父との婚姻に至る戸籍謄本類と、わたし自身が彼女の「肉親である」ことを証明する戸籍謄本類が必要になることは理解し、準備して行きました。それでも、様々に困難は予想できたのですが、窓口から戸籍担当者のみなさん、たいへん誠実・真摯に対応していただけました。
　そしてついに祖母のきわめて「個人的な情報」を受け取ることができた次第です。彼女が生まれたのは明治11年の1878年。現在まで148年の歳月が経過している。そしてわたしは祖母の愛を直接受けていたのは、たった２年しかなくて、もの心もついていなかったので、記憶痕跡もない。
　そうであるのに戸籍謄本類がいただけたときは、年甲斐もなくつい涙腺が一部崩壊してしまった。

　彼女と曾祖母から先の縁者については、いよいよ戸籍制度が及ばない。しかし、逆に日本の戸籍制度の世界に冠たる優秀さには、まったく心底、揺さぶられておりました。その後、さらに探究のために山間地域を巡っていましたが、その景観から「残響」を感じ続けていました。・・・

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[I’m almost moved to tears by the brilliance of Japan’s family registration system]
The modern family registration system was established in the early Meiji period and traces its origins back to the late Edo period. The Japanese people have been able to build this transparent and fair information environment. I can truly feel how amazing it is. …

　Well, yesterday I spent the day exploring the main reason for this trip.
That reason was to obtain personal information about my “grandmother”—the most difficult task I’ve ever faced within my family lineage. To achieve this goal, I visited Jinseki Kogen Town in Hiroshima Prefecture, a mountainous region located on the border between Hiroshima and Okayama Prefectures, in order to obtain family register records dating back to the Bakumatsu and Meiji periods, when Japan’s family registration system was established.
　To tell the truth, until I actually arrived here, I didn’t even know this place was in “Hiroshima Prefecture” (!). Nor did I realize it was a truly “mountainous region.” It really is true that people cannot understand the true nature of a place unless they go there in person. I truly felt that it is only when you arrive on the spot that the “big picture”—including all the spatial context—becomes clear.
　I was deeply struck by the realization that it is only by synthesizing the entire environment—from the nature that envelops us to the traces of human society—that a genuine “way of life” first becomes visible.
Even with such incomplete information, a “just go for it” approach is probably essential.
　The photo shows the town hall in Jinseki Kogen Town, which I visited. Set amidst the tranquil natural environment of a mountainous region, it presented a modern exterior that seemed to drive a “wedge” of modern society’s information right into the landscape. I’m truly grateful for this kind of modernity.
I understood that to obtain my grandmother’s family register information, I would need certified copies of the family registers leading up to her marriage to my grandfather, as well as certified copies proving that I myself am her “blood relative,” so I prepared these documents in advance. Even so, while I had anticipated various difficulties, everyone—from the front desk staff to the family registry officials—treated me with great sincerity and dedication.
　And so, I was finally able to receive my grandmother’s highly “personal information.” She was born in Meiji 11, the year 1878. A total of 148 years have passed since then. I only received my grandmother’s love directly for a mere two years, and since I was too young to even understand what was happening, I have no memories of that time at all.
　Even so, when I received the family register copies, I couldn’t help but shed a few tears—which, given my age, was a bit embarrassing.
　As for her and her relatives going back to her great-grandmother and beyond, the family registry system simply does not apply to them. However, conversely, I was truly and deeply moved by the unparalleled excellence of Japan’s family registry system. After that, I traveled through mountainous regions to further my research, and I continued to sense a “lingering echo” in the scenery there. …

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.

Translated with DeepL.com (free version)

Posted on 8月 28th, 2026 by 三木 奎吾
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【高齢者には「雲海の景色」が残響してくる・・・】


　昨日北海道を飛び立って、猛暑のつづく関西・関空へ。
　で、夕刻までに今回の用件地・岡山県井原市に到着いたしました。
　写真は千歳から飛び立った飛行機から、たぶん石川県地域の日本海海上から遠景に富士山が、うっすらと山景を見せてくれていたアングルであります。わたしは北海道で生まれ育ち、東京で学び、就職して以降、独立してからは北海道を起点にして東北・関東・関西と全国をめぐる出張行脚を繰り返してきた。仕事人生当時は、通路側席が空旅でのポジションでしたが、ある時期を境に「窓側」一択になって来た。
　心境の変化、であります。
　あるフライトで、機上から雲のおりなす景観にふと気付いてから、どうもそうなった。
　世界で支配的な宗教は、ほとんどすべて「空中からの視覚」という人類体験からは遠い出自だと思う。そうだけれど、宗教の概念では「天」とか、「地上世界」というような概念がふつうに扱われている。天上天下唯我独尊とはお釈迦様が生まれたときに発したと伝えられる、すべての人の命の尊さを説いた言葉。しかし、語感として少なくとも「成層圏」的な認識世界だったと一般人には思われてきたのではないだろうか？
　・・・現代世界はこういった視覚をごく一般化させてくれた。
　わたしのように高齢期になってくると、こういう視認はオモシロい。まぁ「この世とあの世のあわい交叉」をどうしても感じさせられるのだ。
　そう「あわい」という感覚が、実体験できる視認環境なのだと個人的に思っている。
　そういう雲海が地上では豪雨をもたらしたりする。諸行無常という概念とも通底するのではないだろうか。
　少なくとも北海道人の多くは、こういう視覚体験を経て東京や大阪、人口密集地域に移動する。個人的は、こういう体験積層はどういった作用をもたらすか、興味を持っている。
　さて、本日からは本州の「故地」探索など調査活動に邁進したいと思います。

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English version⬇

[For the elderly, the “view of the sea of clouds” lingers in their minds…]
Modern people have accumulated experiences of a “bird’s-eye view” that sets them apart from past generations. It’s interesting to see what kind of changes this brings about in their mental imagery. …

　Yesterday, I flew out of Hokkaido and arrived at Kansai International Airport, where the intense heat continues.
　I then arrived in Ibara City, Okayama Prefecture—the destination for this trip—by evening.
　The photo was taken from the plane as we took off from Chitose; it shows a distant view of Mount Fuji faintly visible over the Sea of Japan, likely somewhere in the Ishikawa Prefecture area. I was born and raised in Hokkaido, studied in Tokyo, and after starting my career—and especially since becoming self-employed—I’ve made Hokkaido my base, traveling all over the country on business trips to Tohoku, Kanto, and Kansai. During my corporate days, I always chose an aisle seat when flying, but at a certain point, I started choosing only window seats.
　It’s a change of heart.
　It seems to have started after I happened to notice the scenery formed by the clouds from the plane on a certain flight.
　I believe that almost all of the world’s dominant religions have origins far removed from the human experience of “viewing the world from the air.” Yet, religious concepts such as “heaven” and “the earthly world” are commonly discussed. “In heaven and on earth, I alone am supreme” is a phrase said to have been uttered by Shakyamuni Buddha at his birth, preaching the sanctity of all human life. However, wouldn’t the general public have tended to perceive this phrase, at least in terms of its connotation, as referring to a “stratospheric” realm of consciousness?
　…The modern world has made this kind of visual experience quite commonplace.
　As one reaches old age, as I have, this kind of sight is fascinating. Well, it inevitably makes one feel the “intersection between this world and the next.”
　Yes, I personally believe that this visual environment allows one to actually experience that sense of “the in-between.”
　Such seas of clouds sometimes bring torrential rain to the ground. I wonder if this isn’t fundamentally connected to the concept of impermanence.
At the very least, many people from Hokkaido move to Tokyo, Osaka, or other densely populated areas after having had this kind of visual experience. Personally, I’m interested in what kind of impact this accumulation of experiences has.
Now, starting today, I’d like to devote myself to research activities, such as exploring my “hometown” on Honshu.

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 8月 27th, 2026 by 三木 奎吾
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【気候変動へ、常にこころの備えが必要な時代か】


　昨日午前中は札幌地方で「ことし最も強い雨」というアナウンスが流れていたとおり、西区山の手のわが家周辺でもまるでバケツをひっくり返したような大雨。山の手という地名のように比較的に「高台」に位置しているのですが、それでもわが家前の道路はやや「冠水」気味でした。
　早朝６時ころには「小雨」程度という天気予報アプリの指示だったので、１時間半ほど掛けて10,000歩ほどの散歩をしていました。途中では多少の小雨が断続する様子で、折り畳み傘でしのぎきって家に帰還した後、強烈な降雨に見舞われた次第。運の良さを感謝していましたが、驚くほどの降雨ぶりに目を白黒させておりました。
　先日の「千葉豪雨」のことが頭をよぎって、不安に駆られていました。ニュースでは上の写真のように自動車も若干、泳いでいるような状況。水没して動かなくなる恐怖の一歩手前。
　どうも地球規模の「気候変動」が人類社会の想定を超えるようなレベルで頻発する時代になってきた可能性が高い。ヨーロッパでの40度を超える異常高温の常態化。そして中国大陸への「台風上陸」の頻発。そして日本の地震や豪雨被害。
　災害にいつさらされてもおかしくない。危機感を持って「備え」を常時意識していかなければ。
　写真の下の図は、札幌市の「ハザードマップ」の一部分。水害の被害について「洪水」と「内水氾濫」との２つの概念が示されていた。洪水は一般的な河川の氾濫による被害ですが、先般の千葉県での被害などでは局所集中型の豪雨で、都市の下水道の対応能力を超えてしまって発生する水害とのこと。
　こうしたハザードマップをよく参照して、自分の住環境地域がどういう危険性を持った場所であるのか、しっかり認識することが大事だと思えます。
　ちなみにわが家の場合は、内水氾濫では30cm程度のものが想定され、また、近隣の河川（琴似発寒川）からは4-500mなので、洪水被害も想定される。
　こういう気候変動の時代には、いざというときに備えるこころの持ちようが大切なのでしょう。すぐ目の前に図書館があるということも大きかった人生の拠点選択でしたが、そういう愛着に加え水難災害の危険性に対しての防御意識も高めていきたいと思います。

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English version⬇

[Is This an Era When We Must Always Be Mentally Prepared for Climate Change?]
Torrential downpours. Frequent rainfall that overwhelms the capacity of sewer systems. We live in an era where we must recognize that such dangers are always looming. …

　Just as the weather report had announced yesterday morning that the Sapporo area was experiencing “the heaviest rain of the year,” it poured like someone had turned over a bucket right around my house in Yamanote, Nishi Ward. Although the area is located on relatively “high ground,” as the name “Yamanote” suggests, the road in front of my house was still slightly “flooded.”
　Around 6:00 a.m., my weather app had indicated only “light rain,” so I went for a walk that took about an hour and a half and covered roughly 10,000 steps. Along the way, there were intermittent light showers, but I managed to get by with my folding umbrella. After returning home, I was hit by the intense downpour. I was grateful for my good luck, but I was completely stunned by the astonishing amount of rain.
　The recent “Chiba torrential rains” flashed through my mind, and I was overcome with anxiety. On the news, as shown in the photo above, cars looked as if they were practically swimming. It was just one step away from the terror of being submerged and immobilized.
　It seems highly likely that we have entered an era where global “climate change” is occurring with increasing frequency at levels that exceed human society’s expectations. Extreme heat exceeding 40 degrees has become the norm in Europe. Typhoons are making landfall on the Chinese mainland with increasing frequency. And then there’s the damage from earthquakes and torrential rains in Japan.
It wouldn’t be surprising to be struck by a disaster at any moment. We must maintain a sense of crisis and always be mindful of being prepared.
　The diagram below the photo is a portion of Sapporo City’s “hazard map.” It illustrates two concepts related to flood damage: “flooding” and “inland flooding.” While “flooding” generally refers to damage caused by rivers overflowing their banks, the recent damage in Chiba Prefecture, for example, was caused by localized, intense downpours that overwhelmed the city’s sewer system’s capacity.
　I believe it’s important to consult these hazard maps regularly and fully understand the specific risks associated with the area where you live.
Incidentally, in my neighborhood, inland flooding of about 30 cm is projected, and since we’re only 400–500 meters from a nearby river (the Kotoni-Hassamu River), we’re also at risk of river flooding.
　In this era of climate change, I suppose it’s important to maintain a mindset of preparedness for when the time comes. Having a library right in front of my house was a major factor in my choice of where to live, but in addition to that sense of attachment, I’d like to heighten my awareness of how to protect against the risk of water-related disasters.

● Announcement
My book, “Writers and Living Spaces,” has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 8月 26th, 2026 by 三木 奎吾
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【あすから酷暑の関西〜中国へ。ふ〜どうかなぁ？】


　いくつかの目的を抱えての移動ですが、さて、酷暑ぶりはどうかなぁと気になります。目的は関西と、岡山県井原市とその周辺地域〜場合によっては福山市の近郊地域にもまた足を伸ばす予定。
　写真はスマホの天気予報アプリ。これは気象庁の制作されているものだと思いますが、事前にその地域の天候を知ることができて便利に使わせていただいています。おお、最高気温34度・・・。しかし滞在中は天気がどうも下り坂のようです。それに合わせて気温もやや低下する予報。
　なるべく軽いリュックスタイルが定番の旅人としては、折り畳み傘も用意するとなると、メンドくて困るけれど、ほかの荷物をなるべく省いてという作戦で。
　目的ポイントが多数散らばって存在しているので、移動はレンタカーが主体。某大手レンタカー屋さんはわざわざ、営業スタッフが来てくれる扱いをしてくれています。でも、ときどきはトラブルに巻き込まれることもある。先般のカーナビからの営業所行方不明事件には、往生させられた。
　住宅雑誌という事業で生きてきた人間なので、北海道・東北を中心にフーテンの寅さん並みにとにかく歩き続けてきていた。そのためには「体力」が肝心ということで早朝の散歩は、数十年単位で継続してきている。いまでも12,000歩平均くらいは歩いているので、好奇心の源泉は確保されている。
　この移動での探訪テーマを昨日と本日２日間でまとめ作業。かなり具体的な探訪内容について、AIを相棒として「壁打ち」をすることでポイントが明確になってくる。若干は「個人情報」的な部分も派生する。そのたびに「この情報は扱い要注意」と伝えるけれど、まぁ、情報の深掘りとしては有益。考えて見ると出張移動ということの中身もずいぶん「世に連れて」進化してきていますね。
　そういえば昨日はわたしのこのブログの読者という方から、ご連絡をいただきました。それも四百年間のいのちの履歴書シリーズのワンシーンのことがら。
　かなり具体的な内容のことについての情報交換。現代社会では情報伝達交流について、こういった従来は考えられないような「流通経路」が沸き起こっていると実感いたしました。
　個人の「数寄」が世間に「波動」していくかのようで、驚かされてもいた次第。さて・・・

●お知らせ
拙書「作家と住空間」幻冬舎から電子書籍で発刊
お求めはAmazonで。
https://amzn.asia/d/eUiv9yO

English version⬇

[Starting tomorrow, a heat wave is coming to the Kansai and Chugoku regions. Hmm… I wonder how it’ll go?]
My life’s journey—just like that of Tora-san from *Tora-san*—is inextricably linked to travel. I’m going to stay physically fit even in my later years and continue exploring my passions. …

I’m heading out with a few goals in mind, but I’m wondering just how intense the heat will be. My destinations include the Kansai region, Ibara City in Okayama Prefecture and its surrounding areas—and depending on the situation, I might even venture out to the suburbs of Fukuyama City.
　The photo shows a weather forecast app on my smartphone. I believe this one is produced by the Japan Meteorological Agency, and I find it very convenient for checking the weather in a given area beforehand. Oh, a high of 34 degrees… However, it looks like the weather will take a turn for the worse during my stay. The forecast calls for a slight drop in temperature as well.
　As a traveler who usually sticks to a lightweight backpack style, having to pack a folding umbrella is a hassle, but my plan is to minimize other luggage as much as possible.
　Since my destinations are scattered across a wide area, I’ll be relying mainly on a rental car for transportation. A certain major rental car company has even gone so far as to have a sales representative come to me. Still, I do run into trouble from time to time. I was really stumped by the recent incident where the car navigation system couldn’t find the rental office.
　Having made my living in the home magazine business, I’ve been walking nonstop—much like the character Torasan from the “Hōten” films—primarily in Hokkaido and Tohoku. Since “stamina” is essential for that, I’ve kept up my early-morning walks for decades. Even now, I average about 12,000 steps a day, so my source of curiosity remains secure.
　Over the past two days—yesterday and today—I’ve been compiling the themes for these explorations. By using AI as a partner to “bounce ideas off,” the key points become clearer regarding the rather specific details of these explorations. This does occasionally lead to some “personal information.” Every time that happens, I remind the AI, “Handle this information with care,” but it’s still beneficial for digging deeper into the subject matter. Come to think of it, the nature of business travel has evolved quite a bit over the years.
　Speaking of which, yesterday I received a message from a reader of this blog. It was regarding a specific scene from my “400-Year Life Resume” series.
We exchanged information on quite specific details. It really struck me how, in modern society, previously unimaginable “channels of communication” are emerging for the exchange of information.
It felt as though an individual’s “passion” was sending “ripples” out into the world, which truly surprised me. Well then…

● Announcement
My book, “Writers and Living Spaces,” has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 8月 25th, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »

【人類の歴史的「超革命」としての直立歩行】



　昨日のつづき。わたしたちの年代になって考古学や人類学の解明が目覚ましく進展し、かつてないほど「人類史」的な視点を容易に持てる時代になったと感じる。
　個人的に興味深いのはこうした人類史的視点を獲得したことで、若い頃に囚われていた政治的「階級闘争」的な歴史観から大きく解き放たれてきたことだ。わたしの青春期「革命」という言葉は、そのまま左翼的活動や政治運動のイメージと直結した。しかし今、私の中でその概念はまったく異なる相貌を見せ始めている。
　人間を真に規定した人類史上の最大の「超革命」とは、階級闘争という政治動乱などではなく、足下に存在する「直立二足歩行」の獲得であったという平明な事実を突き付けられている。
　現在、四百年を超えるわたしの家系の足跡を記しながら、なぜ「家族」という概念が人類共通の普遍的な意識として存在するのかと思いを巡らせることがある。
　上の１枚目の写真の通り、二足歩行によって自由になった両手は、赤ん坊を抱きかかえ、食物を運搬することを可能にした。そして２枚目の写真のように、自由になったそれぞれの両手を使って「家族のもとへ食料を持ち帰る」という行動様式が定着した。ここから人類の大原則である「一夫一婦制」が根拠を持ち、世代を超えて命のバトンを渡していく共通の感受性（家族意識）が育まれていったと想起できる。
　もちろん、その後に形成された社会システムの中で、支配・被支配の葛藤や争闘が生じたのは歴史の必然。しかし、そうしたあらゆる社会課題と向き合う上でも「直立二足歩行以来の原点」に立ち返る視座こそが極めて重要と思える。直立歩行とそこから始まった地球上への大拡散（グレートジャーニー）こそが、現生人類を根本から規定する最大の動釈なのだと思いが至る。

　さらに興味深い知見。人類は陸生動物なのに他の「次元」〜水中なども生活領域化させることに成功してきた、とされる。それは「別次元」への生活能力をもたらしたのだろう。水中動物に主要なタンパク源を見出して長く伝統化させてきた日本列島社会は、その意味では「先端的」なのかも知れない。また、さらなる別次元・宇宙空間にも挑戦は続いていくのでしょう。
　・・・ということで、遅ればせながら人生の最終局面に至って、超オモシロい解明テーマが湧き上がってきて、困惑させられています（笑）。

●お知らせ
拙書「作家と住空間」幻冬舎から電子書籍で発刊
お求めはAmazonで。
https://amzn.asia/d/eUiv9yO

English version⬇
　
[Bipedalism as a Historic “Super-Revolution” for Humanity]
The fact that bipedalism marked the beginning of every great revolution is the starting point of human history. Perhaps we can visualize the future from this starting point? …

　Continuing from yesterday. I feel that, as we’ve reached our generation, remarkable progress has been made in archaeology and anthropology, and we now live in an era where it’s easier than ever to adopt a “human history” perspective.
　What I find personally fascinating is that, by gaining this perspective on human history, I have been greatly liberated from the political, “class struggle”-oriented view of history that held me captive in my youth. During my adolescence, the word “revolution” was directly linked in my mind to images of leftist activism and political movements. But now, that concept is beginning to take on a completely different form within me.
　I am confronted with the plain fact that the greatest “super-revolution” in human history—the one that truly defined humanity—was not political upheaval such as class struggle, but rather the acquisition of “bipedalism” right at our feet.
　Currently, as I document the history of my family lineage spanning over four hundred years, I sometimes find myself pondering why the concept of “family” exists as a universal consciousness shared by all of humanity.
　As shown in the first photo above, the hands freed by bipedalism made it possible to hold infants and carry food. And as seen in the second photo, a behavioral pattern of “bringing food back to the family” using these newly freed hands became established. From this, we can surmise that “monogamy”—a fundamental principle of humanity—found its basis here, and a shared sensibility (family consciousness) for passing the baton of life across generations was nurtured.
　Of course, it was an historical inevitability that conflicts and struggles between the dominant and the dominated arose within the social systems that formed subsequently. However, I believe that when confronting all such social challenges, it is crucial to adopt a perspective that returns to “the origins of upright bipedalism.” I have come to realize that upright walking and the Great Journey—the vast dispersal across the Earth that began with it—are the most significant driving forces that fundamentally define modern humans.

　Here’s another fascinating insight. It is said that although humans are land-dwelling animals, we have succeeded in expanding our living environments to include other “dimensions”—such as underwater. This has likely granted us the ability to live in “alternate dimensions.” In that sense, the societies of the Japanese archipelago—which have long identified aquatic animals as a primary source of protein and established this as a tradition—may be considered “cutting-edge.” Furthermore, I imagine our challenges will continue to extend into yet another dimension: outer space.
　…And so, belatedly, as I reach the final stage of my life, an incredibly fascinating topic for exploration has surfaced, leaving me somewhat bewildered (laughs).

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.
　

Posted on 8月 24th, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »

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