南方熊楠さんの自邸探訪その２であります。こちらの敷地はおおむね400坪ほどで、江戸期に紀州藩の「支藩」であった安藤氏の城下町というのが街区の由来。旧邸で質問にお答えしていただいた女性からの伝聞では、南方家というのは、この安藤氏の家臣の家系であって熊楠氏の父親は明治以降、金融業で財を成したのだという。そういった経済的背景で次男であった熊楠氏は、夏目漱石や正岡子規などと同時期に東大の予備門で学び、そこから海外遊学にまで旅立って行ったとのこと。明治という時代の雰囲気、その空気感がかれの学業・探究に大きな基礎を形成していたことがわかる。
　その家系環境の中で、南方家の財産分与のようなカタチでこの400坪の屋敷地は熊楠氏にわたった。さすがに郷土を代表する人物について地域を挙げての調査活動がされていて、上のような「当時の街区地図」までもが公開されていた。わたし的にはそういった地道な調査活動に驚かされた。全国のこうした住宅探訪は、わたしの一種の「ライフワーク」化してきているけれど、ここまでの詳細ぶりははじめて。
　その街区地図、おおむね1916年のこの南方熊楠邸の建設当時、このような環境で日々を暮らしていたということがリアリティを持って伝わってくる。地図に赤い矢印を付けたので、位置関係がお分かりいただけるでしょう。今日の住宅建設では当然のこととして「立地環境調査」が自明のように行われるけれど、こうした「古民家」探訪での手掛かりは非常に貴重。街区図には「めし屋」「辻の餅」「木村パン」といった店舗の所在までが推定できる記述に出会う。さらに先日の訪問では、レンタカーのカーナビ案内で白浜方面からの道で左折した交差点の名前が「銀座」だった。紀伊半島の海上交通の要衝として金融業というものの存在感が地名にまで残っているのだろう。父親、南方家の状況もそうした街並みの様子からも伺えてくる気がした。南方さんの家からほんの3-400mほどの距離。
　昨日のブログでは南方さんの毎日の食事生活・台所、流しの場もわかった様子を書いたけれど、こうした周辺街区の詳細も見えてくると、より具体的な生活実相がみえてくる。世界的な植物学者・科学者を生んだ地域の誇らしさが感じられて、自然と好感を持たされる。
　さらに南方さんの家の5-6軒南側には「原秀治郎・原豊次郎」というお宅の所在も確認できた。実はわたし自身の家系伝承で、この「紀州の原家」というのはひとつのミッシングリンクなので、強く引き込まれてしまっていた。ひとつの探訪が、またさらに古層の探究のきっかけになる。まことに醍醐味（笑）。あ、この件は今回の南方熊楠さん探訪から激しく逸脱するので、横道探訪はいたしません（キッパリ）。

English version⬇

[108 years ago, in the early Taisho era, Nanki-Tanabe City, Nanki-Tanabe City, and the present
A “street” map of the time when Kumagusu Minakata lived in this city has been researched and published. The sincerity of the people of the entire community is amazingly informative. ・・・・.

　This is the second visit to Minakata Kumagusu’s own residence. The site of this residence is about 400 tsubos (about 1,000 square meters), and the name of the town was derived from the castle town of the Ando clan, which was a “branch clan” of the Kishu clan in the Edo period. According to the legend of the woman who answered our questions at the old residence, the Minakata family was a family of vassals of the Ando clan, and Kumagusu’s father made a fortune in the financial business after the Meiji era. With such economic background, Kumagusu, the second son, studied at the Tokyo University Preparatory School at the same time as Soseki Natsume, Shiki Masaoka, and others, and even went abroad to study. It is clear that the atmosphere of the Meiji era formed a great foundation for Kumagusu’s academic studies and research.
　In this family environment, the property was given to Mr. Kumagusu as if it was a share of the Minakata family property. As one would expect, the whole community was involved in the research activities on the local representative of the local people, and even a “street map of the time” like the one above was published. I was surprised by such a steady research activity. Although this kind of house-hunting has become a kind of “lifework” for me, this is the first time I have seen such a detailed map of the area.
　The map of the area, which shows the conditions of the Minakata Kumagusu residence at the time of its construction in 1916, conveys the reality of daily life in such an environment. I have added red arrows on the map so you can see the location. Although “location and environment surveys” are conducted as a matter of course in today’s housing construction, the clues provided by such “old minka” explorations are extremely valuable. On the street map, we found descriptions of stores such as “Meshiya,” “Tsuji-no-mochi,” and “Kimura Bakery,” which we could even guess where they were located. Furthermore, on a recent visit, the name of the intersection where I turned left on the road from Shirahama, guided by a rental car, was “Ginza. The presence of the financial industry as a key point of maritime transportation in the Kii Peninsula is probably preserved in the name of the place. I felt that the situation of the father and the Minakata family could also be heard from the appearance of the streets. It is only 3-400 meters away from Minakata-san’s house.
　In yesterday’s blog, I wrote about how I could understand Minakata-san’s daily meals, kitchen, and sink area, but when I could see the details of the surrounding area, I could get a more concrete picture of his daily life. The pride of the area that gave birth to a world-renowned botanist and scientist can be felt, and this naturally makes one feel good about the area.
　Furthermore, five or six houses to the south of Mr. Minakata’s house, I was able to confirm the location of a house called “Hara Shujiro and Hara Toyojiro. In fact, the Hara family in Kishu is a missing link in my own family history, and I was strongly drawn to it. One visit to the family’s house triggers further exploration of the ancient layers of the family. It is truly a real pleasure (laughs). Oh, I will not go on a side trip, because this matter deviates from this exploration of Mr. Kumagusu Minakata.

Posted on 10月 31st, 2024 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

　きのうのブログテーマ「霊柩車遭遇」ですが、わたし自身は「いい方」解釈派だったのですが、昨夕関西から帰還したのですが、なぜか搭乗機が「機体トラブル」で後発便よりも新千歳空港到着が遅れて、約２時間の遅延の事態に。こういうトラブル経験はしばらくなかったので、どうもあの霊柩車遭遇との関連を疑わざるを得ませんでした（笑）。
　まぁしかし、そういうトラブルでも遅れたとは言え、安全を確保してなんとか運航してくれたので、災い転じて安寧も得られたと考えられるので、やはり「禍福はあざなえる縄のごとし」でしょうか。
　写真は、播州姫路の縁の英賀神社境内のとある箇所に鎮座している、石碑。読みにくいと思いますが、司馬遼太郎さんがその自筆筆跡を残したものです。とくに「司」の字の崩しぶり、また「太郎」の簡略ぶりにはファンとしては完全にノックアウトされる思い（笑）。いかにもかれの家系故地での探訪時に求められて気軽に書いた自署という雰囲気。こういった部分に、作家の「肉声」が、言霊のように宿っているように思えてならず、こちらに行く度に参観させてもらっている。

　機縁自体は、かれ司馬遼太郎さんが書いた「播磨灘物語」。歴史の掘り起こし型、独自のジャーナリズムとも思える歴史作品を書き続けたかれの、もっともその「肉声」に近い作品だった。かれの家系はこの英賀城跡地に建ち続けている神社と深く関わっている。その地縁と、わたし自身の家系の伝承とが、クロスしている。
　司馬遼太郎さん自身は、血縁などというものは一種の迷信に近い、というようなコトバを残しているけれど、しかし残された「縁のある」人間としては、それも含めて感受せざるを得ない。
　その土地の雰囲気、その地で暮らした人びとの思いとか息づかいなどを、空気感として感受する機会として全国の神社を巡ることは多いけれど、この英賀神社とこの石碑には特別の思いがしている。
　わたしは北海道人だけれど、もっと以前はこういった空気感のなかで生き続けてきた人びとの「末裔」であるということも伝わってきて、そこでの時間の痕跡が、なつかしさとなって反応してくるようになる。そうなんです、何回行っても、そのたびに別の想念、あたらしい気付きがそこここに発見させられる。また、そこでの時間経過も気付かされることも多い。
　人間の形而上世界というものには、科学で捉えきれないなにごとかはあるのだろうと思っていますが、そういう「味わい」にだんだん「ハマって」来ているのかも知れません（笑）。

English version⬇

Himeji Eiga in “A Connection” with Mr. Ryotaro Shiba
There must be such a thing as dialogue with the dead. Stones may be the final “dwelling place” of the human soul. I am healed by its interest. The stone is a place where the soul of a person is healed.

　I myself was of the “good” interpretation of the theme of yesterday’s blog, “Hearse Encounter,” but when I returned from Kansai last evening, for some reason, the plane I was boarding had an “aircraft trouble” and arrived at New Chitose Airport later than the later flight, resulting in a delay of about two hours. I had not experienced this kind of trouble for a while, so I had to suspect that it was related to the hearse encounter (laugh).
　Well, however, even though the flight was delayed due to such a trouble, it managed to operate safely, so I guess we were able to turn our misfortune to our advantage and enjoy peace of mind.
　The photo is a stone monument that sits in a certain spot in the precincts of Eiga Shrine, which is located on the edge of Banshu-Himeji. It may be difficult to read, but it is the handwriting of Ryotaro Shiba. As a fan of Ryotaro Shiba, I was completely knocked out by the character “Tsukasa” in “Toku” and the simplicity of “Taro” (laugh). It gives the impression that this was a casual autograph written at the request of the writer during a visit to the place where his family had passed away. I feel as if the writer’s “voice” resides in these parts of the book, like the spirit of his words, and I visit the book every time I come here.

　The occasion itself was “Harimanada Monogatari” written by Ryotaro Shiba, the author of “Harimanada Monogatari” (The Tale of Harimanada). It was the work that was closest to the “voice” of Ryotaro Shiba, who continued to write historical works that could be considered as journalism in its own right, in the style of historical excavation. His family is deeply connected with the shrine that continues to stand on the site of Eiga Castle. This connection and my own family traditions are crossed.
　Ryotaro Shiba himself said that blood relations are a kind of superstition, but as a person with a “connection” to a place, I cannot help but be aware of this as well.
　I often visit shrines throughout Japan as an opportunity to get a sense of the atmosphere of the land and the thoughts and feelings of the people who lived there, but this Eiga Shrine and this stone monument have a special place in my heart.
　Although I am from Hokkaido, I can feel that I am a “descendant” of people who lived in this atmosphere long ago, and the traces of the time I spent there make me nostalgic and responsive. Yes, no matter how many times you visit, each time you will discover new thoughts and new insights here and there. I am also often reminded of the passage of time there.
　I believe that there is something in the human metaphysical world that cannot be captured by science, and perhaps I am gradually becoming “addicted” to this kind of “taste” (laughs).

Posted on 10月 29th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

　今回関西方面に来たかった目的のひとつが、こちらの南方熊楠氏の記念館や自邸などの探訪。大阪府内の根拠地としている地・堺市からいつも使っているレンタカーで一路、南紀白浜に向けて移動。
　わたしは仕事生活は一段落したわけですが、相変わらず「住宅探訪」は習い性になっていて、いまは全国に残っている人物とその住環境、みたいなテーマで行脚を続けているのです。住宅雑誌を創刊して、現実に建っている住宅について、主にその「作り手」主体の取材をしてきたのですが、どうしてもそうすると「個人情報」の制約が強くなってきて、住まいの基本要素である「人間の本然の実現」みたいな部分に十分には突っ込んでいけない部分を感じてきていた。
　もちろん多くのユーザーにとっては「家を建てる、持つ」というモチベーションが人生のひとつの究極的願望であるので、その目線から「作り手選び」という市場性が有り、それはまた作り手の「表現」でもあるので、そういうメディアは強い存在価値があり続けると思っています。
　わたしの場合には、そのNEXTとしてより人間性に深く絡むような部分を「深掘り」してみたい、という願望なワケですね。そうすると「個人情報」の制約からかなり自由な、昔人・有名人とかの個性の刷り込まれた住宅というのが、素材を提供してくれる。そして住情報に接してきての一定の知見から、それらをすこし違った視点から見ることができるように思われるのです。興味が非常に深くなるというか。
　今回は日本史の中でも非常に特異な「知の巨人」と言われ続けている「南方熊楠」に興味が盛り上がってきた次第。こういった個人的取材の流れの中で日本民俗学の祖とされる柳田國男についてはすっかり深入りして、ほぼその「空間世界」体験を得たのですが、柳田とも深い交流を持って南紀に住まい続けたかれのことを取材したいと強く思った次第です。
　写真は田辺市内に残っている自邸。隣接して「顕彰館」もあります。

　そしてこちらが公開されていた自邸の間取り。塀から顔を出している「本屋」には２階が一部にあるようですが、全体としては平屋で「分棟」形式を取っている。用途目的別に小建築が有機的に絡み合って相互連携しているカタチ。今日のような敷地面積の極小化が進展する以前の、いわば日本的な住伝統のひとつのカタチだと思います。古民家などでもこういった形式はよく見られる。
　そして植物学に深い知を集中させていったかれらしく、植生についても住空間と「呼応」させていると感じられる分布ぶり。ヤブ蚊に悩まされつつ、いっとき南方さんの暮らしぶり、生き方との「対話」体験を過ごさせていただきました。感謝。

English version⬇

Exploring “Kumagusu Minakata” in Shirahama, Nanki Prefecture, Japan
A person’s living space is deeply engraved with his/her humanity. Conversely, the natural part of a person’s desire to have a house is clearly and deeply felt. The house

　One of the purposes of my visit to the Kansai region this time was to explore the Minakata Kumagusu Memorial Museum and his own residence. From Sakai City, where I am based in Osaka Prefecture, I headed for Nanki-Shirahama in a rented car, which I always use.
　My work life has come to an end, but I am still in the habit of “house-hunting,” and I am continuing to make my rounds with themes such as the people and their living environments that remain throughout the country. Since the launch of the housing magazine, I have mainly focused on the “makers” of the houses that have actually been built, but I have felt that I could not go into the basic elements of a house, such as the “realization of human nature,” because of the restrictions on “personal information” that I had to deal with.
　Of course, for many users, the motivation to “build or own a house” is one of the ultimate aspirations in life, so there is a marketability in “selecting a builder” from that perspective, which is also an “expression” of the builder, and I believe such media will continue to have strong existence value.
　In my case, it is my desire to “dig deeper” into the next part of the media, which is more deeply related to human nature. In this case, houses that are free from the restrictions of “personal information” and that have been imprinted with the personalities of people from the past, famous people, and so on, provide me with materials. And from the certain knowledge I have gained from the housing information, I think I can see them from a different perspective. It is very interesting.
　This time, my interest in Kumagusu Minakata, who has been called a “giant of knowledge,” a very unique figure in the history of Japan, was aroused. In the course of these personal interviews, I became deeply interested in Kunio Yanagida, who is considered the founder of Japanese folklore, and I almost had a “spatial world” experience of him, but I strongly felt that I would like to report on him, who lived in Nanki and had deep interactions with Yanagida.
　The photo shows his own residence still standing in Tanabe City. There is also an “Honor Hall” adjacent to it.

　And here is the floor plan of his own residence, which was open to the public. The “bookstore” that peeks out from the wall seems to have a second floor in part, but the entire house is a one-story building in a “detached building” style. The small buildings are organically intertwined and interconnected according to the purpose of use. I think this is one of the forms of Japanese housing traditions that existed before the development of today’s extremely small lot sizes. This type of building is often seen in old private houses.
　As he concentrated his knowledge on botany, the distribution of vegetation also seems to “correspond” to the living space. While being bothered by mosquitoes, I was able to spend some time “conversing” with Minakata-san’s lifestyle and way of life. Thank you very much.

Posted on 10月 27th, 2024 by 三木 奎吾
Filed under: 住宅取材＆ウラ話, 日本社会・文化研究 | No Comments »

　この竪穴の「ところ遺跡」探訪ブログ記事シリーズは、その前の「福島市民家園」で、珍しく復元展示されていた「庶民の住宅」事例で江戸期後期の建築であるのに「土座」住宅に強く惹かれたことがきっかけ。
　オイオイ、と深く驚かされたのですね。日本の農耕文化社会でもほんの200-300年前までは、床上げ自体もまだ完全に普及していたとは言えなかったのだという事実。そうだとすれば、わたしたちの住空間意識の基底にまだまだそういった、郷愁のような印象部分が残っているのではないかと想像を膨らませられた。そして竪穴の構造木組みや、外皮の構成、そのデザインマインドのようなものが非常に気になってきたという次第。この「ところ遺跡」はその後のアイヌチセが平地住宅に移行してしまったのに対して、明瞭な竪穴住居としては最後期のものだと考えられた。
　米作に適さないと判断されたことで本州以南地域の歴史進行からは「化外」の地とされ続けた北海道ですが、明治以降、旺盛に開発努力が傾注され続けてきた。そのなかで常にテーマ追求されたのは、寒冷気候との格闘史。そのなかで地域の先人であるアイヌ民の住文化、それよりも少し前の人びとの住文化から知見を掘り起こしたいという志向性もあったでしょう。
　そういうときに、かれらの生業と本州以南社会の基本生業の違いがあまりにも大きかった。現代は狩猟採集の経済規模とは比較にならないレベルの農耕文化を基盤としている。狩猟採集で養いうる人口規模とはまったく隔絶した人口を涵養しなければならないし、その住環境を構築して行く必要が絶対にある。
　そうなんだけれど、こちらの遺跡住宅を見ていると、やはり通底してくるような郷愁的な空間意識を再発見させられる。ひとつひとつの建築素材が醸し出す雰囲気が、なんとも良いいごこちを提供していたように思えてならない。

　さて、札幌市の街区でも最近、ヒグマとの遭遇が多く報告されてきている。札幌市からのLINE情報を個人としてわたしは受け取っているが、数日毎に「ヒグマ情報」が発信されてくる。そしてついにわが家周辺の「三角山」付近では一般人の通行を禁止して「山狩り」のようにしてヒグマ除去作戦が展開されてきている。
　北海道島の先人のみなさんは、こうした戦いに継続的に立ち向かい、同時に狩猟せざるを得ないヒグマたちへのリスペクトも持ち続けていた。狩猟したヒグマの頭骨は一種の自然神として住居の中の神聖空間に祀っていたといわれる。その叡智に共感を抱いております。
　ということで、今回のテーマシリーズ終了とします。

English version⬇

Hunter-Gatherer Culture and Modern Humans – Tokoro-6
A dialogue with the living environment of our ancestors on the island of Hokkaido. Even today, the natural environment and how to maintain a sense of distance from brown bear ecology is a serious theme. How to live, how to live, how to live, and how to live, we continue to learn. The way of life, the way of living, and the way of learning continue to be learned.

　This series of blog posts on exploring the “Tokoro Ruins” of the pit was triggered by my strong attraction to the “Doza” houses, even though they were built in the late Edo period, in the unusually restored and displayed “common people’s housing” examples at the previous “Fukushima City Minka-en”.
　You were deeply surprised by the “oui oui”. The fact is that even in Japan’s agrarian society, the raising of the floor itself was not yet completely widespread until just 200-300 years ago. If so, it made me imagine that such nostalgic impressions may still remain in the base of our consciousness of living space. The wooden structure of the pit, the composition of the exterior skin, and the design mind of the pit were also of great interest to me. This “Tokoro site” was thought to be the last of the clear pit dwellings, whereas the later Ainu chise had shifted to flatland dwellings.
　Hokkaido was regarded as an “exotic” land in the historical progression of Honshu and southward because it was considered unsuitable for rice cultivation, but since the Meiji era, development efforts have been vigorously devoted to the area. The theme that has always been pursued in these efforts is the history of the struggle against the cold climate. In this context, there must have been a desire to uncover knowledge from the housing culture of the Ainu people, who were the predecessors of the region, and of people who lived a little earlier than the Ainu.
　At that time, the difference between their subsistence and the basic subsistence of the societies south of Honshu was too great. The present day is based on an agrarian culture at a level that cannot be compared to the economic scale of hunter-gatherer societies. It is absolutely necessary to cultivate a population that is completely different from the size of the population that can be supported by hunter-gatherers, and it is absolutely necessary to build a living environment for that population.
　Although this is true, looking at the ruins of these houses, we can rediscover a nostalgic sense of space that seems to run through the whole area. The atmosphere created by the individual building materials seems to have provided a very comfortable atmosphere.

　Recently, there have been many reports of encounters with brown bears in the city of Sapporo. As an individual, I receive information on line from the city of Sapporo, and I receive “brown bear information” every few days. Finally, a brown bear removal operation is underway in the area around our house, “Triangle Mountain,” in which the general public is prohibited from passing through the area, as if they were on a “mountain hunt.
　Our predecessors on the island of Hokkaido continually confronted these battles, while at the same time maintaining respect for the brown bears that they were forced to hunt. It is said that the skulls of the brown bears they hunted were enshrined in sacred spaces in their dwellings as a kind of nature god. We are sympathetic to this wisdom.
　So, this is the end of this theme series.

Posted on 10月 25th, 2024 by 三木 奎吾
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　きのうのブログで触れた「アイヌ期」住宅では、もうひとつ重要な擦文期までとの違いとして、縄文・続縄文・擦文と約3,000年間「竪穴」住宅で北海道の先人たちは暮らしていたのに、アイヌ期には「平地住宅」に移行していることが挙げられる。
　一昨日のブログで触れたように竪穴という住宅仕様は、なによりもその温熱環境的効果を期待したことが確実。人類史ではある期間、洞窟住居という段階があって、そこでの暮らしでの温熱的な「郷愁」に似た人間感覚記憶がDNAとして刷り込まれ、その後、より食糧を得やすい環境に移動していく過程で、その地で定住をはじめるとき、竪穴という新空間に惹かれ導かれて行ったのではないと夢想している。
　そういう人類史の普遍的スタイルに対してアイヌ期の住居は平地住宅なのだ。このことはいろいろな想像力、交易民というアイヌ民族の特性など強く刺激されるポイント。DNA的には擦文からアイヌという変移は間違いないのだろうけれど、生業において大きな変動があったのかもしれない。竪穴から平地住宅への変化にはさらに「温暖化」という背景事情もあったかもしれない。
　さて一方で、腰壁までの木製「土留め」は日本民家にも通底するようなインテリアの風景であり一種の「既視感」が迫ってくる。今日まで残る、腰壁までの仕上げとそれから上の仕上げを変えるのは、なにがしかの民族的インテリア感覚なのだろうか、と。
　上の２枚目の写真には、寝具としての萱状繊維が置かれている。夜間の温度低下をしのぐ用途だったと推定できる。ふとんの歴史を概観して見ると日本史で平安・鎌倉期に相当する時期にはまだまだ綿入りの寝具はなく、ちょうど筵のような萱状繊維の上で、普段から着ている服などを上に掛けて就寝していたとされている。「専用の掛け寝具」という概念はなかった。筵のような存在が敷きふとんの代わりだったのだ。そのような用途として、この地では萱状繊維それ自体が敷き込まれていたという推定。
　こういった段階から筵が畳に代わっていき、綿入りの寝具に進化していった。参考までにちょっと前のブログで紹介した江戸期の福島県の「土座」の写真再掲。土間・筵・床上げ・畳というような日本住宅の推移への連想が湧き上がってくる。

　竪穴住宅の中央部には囲炉裏があって土間になっているけれど、外壁側の周囲には床面に板材が敷き込まれている。壁面下部の板材と同様、こういった木材仕上げについてどのような「木割り加工」道具と技術があったのか、この点は今後、探究していきたい。東大の研究成果としてこのように住空間が復元されているので、蓋然性は高いのだろう。一種の「木製ベッド」と考えられる空間。面白い。

English version⬇

[Wooden floor finish, 1000 years ago Hokkaido residence – Tokoro ruins – 3
From the history of bedding, in this period, there was no concept of a quilt bedding, but a grass-like fiber as a role of bedding. The lower part of the bedding was finished with a wooden bed-like floor. …

　Another important difference between the “Ainu Period” housing and the “Aboriginal Period” housing mentioned in yesterday’s blog is that Hokkaido’s ancestors lived in “pit” housing for about 3,000 years during the Jomon, Shijo-Jomon, and Aboriginal periods, but during the Ainu Period, they shifted to “flatland housing.
　As mentioned in the blog of the day before yesterday, the housing specification of “pit” was surely expected above all for its thermal environmental effect. I have a dream that, for a certain period of human history, there was a phase of cave dwellings, and that human sensory memories similar to thermal “nostalgia” from living in cave dwellings were imprinted in our DNA, and that later, when we moved to an environment where it was easier to obtain food, we were attracted to the new space of the pit and were led there. I think that they may have been attracted to and led by the new space of the pit when they began to settle down there.
　In contrast to this universal style of human history, Ainu dwellings were flatland dwellings. Although there is no doubt that the Ainu people’s DNA has undergone a transition from the Scythian to the Ainu, there may have been a major change in the way they made their living. The change from pit houses to flatland houses may have also been caused by background circumstances such as global warming.
　On the other hand, the wooden “mud-frame” up to the waist wall is an interior landscape that is common to Japanese minka houses, and a sense of “déjà vu” looms over us. I wondered if it was some kind of ethnic interior design sense that changed the finish up to and above the hip wall, which has remained to this day.
　In the second photo above, a bedding material, a hemp-like fiber, is placed on the floor. It is assumed that it was used to keep the temperature down at night. Looking at the history of futons, it is said that in the Heian and Kamakura periods of Japanese history, there was still no cotton-filled bedding, and people slept on mat-like mats with their regular clothes draped over the mats. There was no concept of “special quilt bedding. A mat-like mat was a substitute for a futon. It is estimated that the straw mats themselves were laid on the ground for such a purpose.
　From this stage, mats replaced tatami mats and evolved into cotton-filled bedding. For reference, here are some photos of Fukushima Prefecture’s “doza” from the Edo period (1603-1868) that I posted on my blog a while ago. The doza, mats, raised floors, and tatami mats allude to the transition of Japanese housing.

　In the center of the pit house, there is an earthen floor with a hearth, but around the outer wall side, there are planks laid on the floor. As with the planks on the lower part of the wall, what kind of “wood splitting” tools and techniques were used for this kind of wood finishing will be explored in the future. Since the living space has been restored in this way as a result of research conducted by the University of Tokyo, it is highly probable. This space can be considered a kind of “wooden bed”. Interesting.

Posted on 10月 23rd, 2024 by 三木 奎吾
Filed under: 住宅取材＆ウラ話, 歴史探訪 | No Comments »