日本三大秘境と言われる四国・祖谷、白川郷とこの日向・椎葉。大阪・豊中の古民家園で突然遭遇していたけれど、やはりほかの民家とは隔絶した「背景事情」が感じられて、深くとらわれてしまった。
　現地で見ていたときに日本の古民俗に興味を持っていそうな英米人たちの姿も見かけて、いろいろ話しかけたくなったけれど、片言の会話では語り尽くせないほどの日本史としての奥行きの深さを思ってためらっていた。源平の争乱の歴史など、どういう世界共通理解があり得るのか、測りがたかった（笑）。
　自分としてのひとつの非常に大きな体験感として、この秘境の環境の中で800年ほどの時間を生き続けてきた人びとにとっては「敗戦後の時間」ということなのだろう、というものだった。日向・椎葉の人びとにとっては、平家の「わが世」という自分たちのアイデンティティが崩壊し、それでも生き延びるために戦後の生き様をこの長い時間、経過してきたのだろうと思う。かれらにとって、平家の滅亡ということはかくも巨大な重い現実。
　そこから社会・世界との調和を図って生き延びる必要があった。しかし一方できわめて独自な「鶴富姫」伝承など、自分たちの世界での価値感をも守り続けてきた。さらに山里でありながら「陶酔神楽」文化を熟成させて独自発展させていた。
　個人的には、この平家落人集落の「経済構造」を考えていて、いろいろな書物を見ているうちに、この列島社会での基底文化としての「狩猟採集」ライフスタイルというものに深く気付かされた。司馬遼太郎の「街道をゆく」シリーズをなにげに平行読書していたら、大阪城攻めに動員された紀伊の「十津川」の人びとについての記述箇所に遭遇した。そこではそれまでほぼまったく「水田耕作」を行わなかったかの地域の人びとが、生業としての「弓矢」の術を軍事動員されていた記述。平家の落人の基本的な生き延び方の疑問が氷解した。


　わたし自身はいわゆる「戦後」の時間のなかだけを生きてきた。もうすでに80年以上こうした時間が経過しているけれど、日本社会というのはそういうなかでの「生き延び方」について、非常に柔軟な社会であるのかも知れない。ちょうど江戸幕府体制がながく存続したように。
　結局，再度「黒船」のような外圧が来襲することによって、変化は根底的に訪れるものなのだろう。それが危機として直面しないように祈りたい。
　日向・椎葉の家というのは思いもかけず、そんなことにまでわたしを誘ってくれる機縁になっていた。住空間というものは、そこで生きた人間と社会を抱擁する存在なので、その空気感は非常に重大な気付きにもなっていくのだと今更ながら気付かされた。　　＜この項終了＞

English version⬇

The 800-year-old “postwar” village of Hyuga, a Heike Orachi-jin Village-5
The Genpei uprising and World War II. The experienced knowledge of the Orachi-nin community after the war echoes like a distant thunderbolt. The village is a place where people can live and work together.

Iya, Shikoku, Shirakawa-go, and Shiiba, Hyuga, are said to be the three most mysterious places in Japan. I had suddenly encountered them at an old folk house garden in Toyonaka, Osaka, but I was still deeply captivated by the sense of “background circumstances” that separated them from other folk houses.
　When I was there, I saw some Anglo-Americans who seemed to be interested in old folklore, and I wanted to talk to them, but I was hesitant because of the depth of Japanese history, which is too deep to be discussed in a one-word conversation. It was hard to gauge what kind of universal understanding of the history of the Genpei wars, for example, was possible (laugh).
　One of my very big impressions was that for the people who have been living in this unexplored environment for 800 years or so, it must be “time after the defeat. For the people of Hyuga and Shiiba, their identity as the “our world” of the Heike clan has collapsed, and they must have been living a postwar lifestyle for such a long time in order to survive. For them, the destruction of the Heike clan is a huge and heavy reality.
　They had to survive in harmony with society and the world. At the same time, however, they have also maintained their sense of values in their own world, such as the extremely unique “Tsurutohime” tradition. Furthermore, despite being a mountain village, they had matured and developed their own “euphoric kagura” culture.
　Personally, as I was thinking about the “economic structure” of this Heike Orachi-jin settlement, I became deeply aware of the “hunter-gatherer” lifestyle as the base culture of this archipelago society as I looked at various books. While casually reading Ryotaro Shiba’s “Kaido yuku” series in parallel, I came across a passage describing the “Totsukawa” people of Kii who were mobilized to attack Osaka Castle. In the article, the people of the region, who until then had not practiced rice paddy cultivation at all, were mobilized by the military to use the art of bow and arrow as a means of livelihood. The question of the basic survival of the fallen Heike people was cleared up.

I myself have lived only in the so-called “postwar” period. Although more than 80 years have already passed, Japanese society may be a very flexible society in terms of how to “survive” in such a situation. Just as the Edo shogunate system survived for a long time.
　In the end, change will come fundamentally when external pressure like the “Black Ships” strikes again. I pray that this will not be faced as a crisis.
　The house in Hyuga/Shiiba unexpectedly became an opportunity to invite me to such a thing. I now realize that the atmosphere of a dwelling space is a very important reminder that it embraces the people and society that live there.　　＜End of this section＞

Posted on 6月 5th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

　九州中部の熊本県と宮崎県の中間の山岳地帯。日本三大秘境と言われる椎葉地区に逃げ延びた平家一族。
　きのうはそうした絶体絶命の状況で安寿と厨子王の安寿姫のように自己犠牲でこの一統を救った清盛の孫娘のことを想像してみた。わたしは民話の中でもこの「安寿と厨子王」の話に子どもこころに深く感動したことを覚えている。そういう女性の人生の生き方、いや自らを犠牲にして肉親を救おうとするタイプの愛があるのだと知って、男性として女性の偉大さに打ちのめされたようになったのだ。やはり清盛を生んだ一族の血脈としてのそういった英邁な精神が、こうした境遇の女性の選択から強くメッセージされる。ある意味では清盛の成功以上に、こうした局面でのいのちの活かし方、使い方こそが重要だと思える。
　一方でそのように救われた深い山間の環境のなかで、平家落人たちはその後どのような「生き残り戦略」で、現代にまでその伝承を純粋化させて生きて来られたのか。
　上の写真はこの展示住宅の記録パネルのなかの古画像。家々が寄り添うように山間の環境の中で共助してきたことがみてとれる。見るとおり平坦地はほとんど見られず、辛うじてネコの額のような平坦地には住宅を建てて、不整形に家並みが形成されている。強い傾斜が家屋群のすぐ後ろに迫り、下側も強い傾斜地に一定の「畑」が作られている。
　説明文ではこの集落の生業は、山での狩猟と木の実などの採集、そして焼き畑農業と記載されている。



山深い椎葉にはもちろん水田はほとんどなかった。水源確保が想像もつかない。主たる生業は狩猟とされる。民俗学者の柳田國男は遠野物語に先行してこの地・椎葉の狩猟を中心とした暮らしについて「後狩詞記（のちのかりことばのき）」として発表した。狩の故実を筆録したもの。これは「後」とされるが、前の狩詞記とは「群書類従」＜1793年〜1819年＞にある狩猟生活についての記載箇所のこと。
　鉄砲伝来に伴って狩の道具が弓から鉄砲に代わって誰でもが狩を容易に行えるようになったことで山の鹿や猿が少なくなったことを嘆き、弓の時代の狩について記述したとされる。この源平の時代にはもちろん鉄砲はないので、平家として弓に慣れていた人びとにとって、生業としてもっとも技術転用しやすかった可能性が高い。頼朝が鷹狩りを行ったことが記録もされているので、当然弓での狩猟は生業化しやすかったのだろう。
　三大秘境のどこでもみな平家落人伝承が残るのはそういう意味合いか。
　しかし狩猟という「技術記録」ビジュアルは残りにくい。
　焼き畑は古い農法で山の雑木を切り倒して焼き払い、そこにソバ・ヒエ・アワ・小豆などを栽培する。古写真はその乾燥の様子を表現したものと思われる。長大な縁側空間は南面していて、絶好の乾燥場所だったことだろう。この椎葉は「ヒエつき節」の本場と言われるが、そういった生活背景があると推定できる。
　水田耕作が馴染まない環境の中で地域に適合させる生き方・暮らし方の開発に、必死に取り組んできた営々たる努力の数々に、深くアタマが下がる思い。

PS:新建ハウジングDisitalでの連載記事第４弾が、5/31公開されました。
ぜひ、ご一読ください。　　https://www.s-housing.jp/archives/351127

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English version⬇

Hunting and Gathering, Slash-and-Burn, Survival Strategies of the Heike Rakunin, Hyuga, Japan-3
How did the Heike Rakunin survive to the present day? Hunting is the best livelihood for experts of bow and arrow. Other than rice paddies, they struggled to survive by cultivating other fields. …

A mountainous region between Kumamoto and Miyazaki prefectures in central Kyushu. The Heike clan fled to the Shiiba area, which is said to be one of the three most mysterious places in Japan.
　Yesterday, I tried to imagine the granddaughter of Kiyomori who saved the Heike clan by self-sacrifice like Princess Anju in the story “Anju to Kurashioh” (Anju and Kurashioh). I remember being deeply moved as a child by the story of “Anju and the King of the Kitchen,” which is one of the most famous folk tales. Knowing that there was such a way of life of a woman, or rather, a type of love in which a woman sacrifices herself to save her relatives, I felt as a man that I had been overwhelmed by the greatness of women. After all, such a heroic spirit as the bloodline of the family that gave birth to Kiyomori is strongly messaged from the choices of women in these circumstances. In a sense, the way in which life is utilized and used in these situations is more important than Kiyomori’s success.
　On the other hand, what kind of “survival strategy” did the fallen Heike warriors use in the deep mountain environment where they were saved, and how were they able to keep their traditions pure and alive until the present day?
　The photo above is an old image from the record panel of this exhibition house. The houses are nestled together in the mountainous environment, as if they were cooperating with each other. As you can see, there is hardly any flat land, and houses have been built on the flat land that barely resembles a cat’s forehead, forming an irregularly shaped row of houses. A strong slope looms immediately behind the houses, and on the lower side, too, a certain amount of “fields” have been built on the strong slope.
　The description describes the village’s occupation as hunting and gathering nuts in the mountains and slash-and-burn agriculture.

There were, of course, few rice paddies in mountainous Shiiba. It is hard to imagine how to secure a water source. The main occupation is said to be hunting. Folklorist Kunio Yanagida Kunio published a book titled “Nochino Kari Kotonoki” about life in Shiiba, which preceded Tono Monogatari (Tales of Tono) and centered on hunting. This is a written record of the facts of hunting. This is said to be a “later” version, but the former Kari Kotonoki refers to the description of the hunting lifestyle in the “Gunsho Ruishu” (1793-1819).
　It is said that the author lamented the decrease in the number of deer and monkeys in the mountains as hunting tools were replaced by guns instead of bows with the introduction of guns, making hunting easier for everyone, and described hunting in the age of the bow. Since there were, of course, no guns in this Genpei period, it is highly likely that it was easiest for people who were accustomed to archery as Heike to convert their skills into a livelihood. Since it is recorded that Yoritomo (1522-1591) engaged in falconry, hunting with a bow would naturally have been an easy occupation for him.
　This may be the reason why there are still legends of the Heike Rakunin in all of the three most remote areas in Japan.
　However, it is difficult to preserve a visual “technical record” of hunting.
　Yakihata is an old agricultural method in which small trees are cut down and burned, and buckwheat, Japanese millet, millet, azuki beans, and other crops are cultivated on the land. The old photographs are thought to represent the drying process. The long porch space faces south and would have been a perfect drying place. It is said that Shiiba is the home of “hiyetsuki-bushi,” and it can be assumed that this is the background of the daily life of this area.
　I am deeply humbled by the efforts made to develop a way of life and livelihood that fits the region in an environment where rice paddy cultivation is not used.

PS: The fourth installment of our series of articles on Shinken Housing Disital was published on May 31.
Please take a look.

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Posted on 6月 3rd, 2024 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

　昨日、伝統的建造物群保存地域のご紹介をしたので、引き続いて大阪豊中の日本民家集落博物館で見た九州の住宅の事例紹介。さすがに九州はあんまり旅する機会もないので、薩摩の在郷武士の「屯田兵」のモデルとされる住宅群とかくらいで他地域と比較してごく少数。
　そんなことから日向、宮崎県ということで興味深く拝見していた次第。
　で、この家の由来を見ているとなんと、平家の落ち武者伝承の一族の住宅らしいとのこと。四国では各地で山の中腹などの位置に「隠れ里」のように落ち武者住居が建てられている。そうした場合、山の中腹などの平坦地のごく狭い敷地に建てるものだから、山腹に沿って細長い間取りの家になる。
　日向でもまったく同様で、日向・椎葉の建築地に建てられていた写真を見るとまんまその通りの立地環境であります。家の後背は山腹に接しているので、窓のない板張りにして湿気や落石から建物を守ろうとしている。こういう知恵で8-900年近い年月を隠れ住んで生き延びてきたということだろう。
　よく考えるのだけれど、たとえば今回の能登半島地震で被害を受けた「時国家住宅」も平時国を祖とする落人ということになるけれど、かの家の場合には日本海交易という商業資本として生き残ってきて、幕府側とも折り合いを付けてきたということが想定できる。時国家からは昭和の時代になって宰相・田中角栄を断罪した裁判官も輩出している。歴史の中で生き延びる一族の知恵に深く打たれる。
　わたしの想像としては義経が日本海ルートで奥州に逃れ得たのは、このような一族との交渉を表しているのかも知れない。しかし、日向や四国山中などの地域ではどのような「生業」が可能だったのか、成立した幕府体制という軍事暴力至上の強権政治体制の中で、どのように「折り合い」を付けていったのか、興味をそそられる。
　ただ、頼朝が全国制圧を仕上げた後、東大寺大仏殿の再建に協力し、その落慶法要に呼ばれて行った際には、超戒厳令のような状況だったとされ、武家政権側としても刺客など「落ち武者勢力」に極度に緊張して対応し、そういうなかで国内和平の「落とし所」を探ってもいたのではないだろうか。
　内乱状況が承久の変というカタチで顕在化するに及んで、武力一辺倒ではその後の国内平和維持はおぼつかない。そのように考えて、高く遠い山里に「隠れ住んで」いる連中まで鎮圧することを停止したように思う。
　で、落ち武者一族側としても「住めば都」ではないが、南面の大開放の居宅の思いの他のいごこちの良さに充足して、里人との経済圏構築に専念していったのではと推測する。いかがだろうか？
　＜内部写真含めて，この項あしたに続く＞

English version⬇

Minka of the Heike Rakunin in Hyuga Shiiba-1
Exploration of an old private house in Miyazaki Prefecture, the home of a military family that fought in the domestic wars, at an old private house garden in Toyonaka, Osaka. The relationship between the family and the house, which may have suffered a strange fate, is discussed. …

Yesterday, I introduced some examples of houses in Kyushu that I saw at the Museum of Japanese Folk Houses and Villages in Toyonaka, Osaka, following on from my introduction of areas where traditional buildings are preserved. As one would expect, I don’t get a chance to travel much in Kyushu, so I only saw a small number of houses that are said to be models of “Tondabyo” houses built by the local samurai in Satsuma, compared to other areas.
　So I was interested to see this house in Hyuga, Miyazaki Prefecture.
　I was interested to learn about the origin of this house, and to my surprise, it is said to have been the residence of a family in the tradition of fallen warriors of the Heike clan. In Shikoku, there are many residences of fallen warriors built in the middle of mountains as “hidden villages” in various places. In such cases, the houses are built on a very narrow plot of land on a flat area such as a mountainside, so they have a long and narrow layout along the mountainside.
　The same is true in Hyuga, and the photos of the houses built on the building sites in Hyuga and Shiiba show the exact location of the houses. Since the rear of the house borders the mountainside, it is boarded up with no windows to protect the building from humidity and falling rocks. This kind of wisdom must have allowed the house to survive in hiding for nearly 8-900 years.
　I often think that, for example, the “Tokikoku Houses” damaged in the Noto Peninsula earthquake were also built by a fallen warrior, who was the ancestor of Taira Tokikoku, but in the case of the Tokikoku family, they survived as a commercial capital trading on the Sea of Japan and were able to come to terms with the shogunate side. The Jikkoku also produced a judge who condemned Prime Minister Kakuei Tanaka in the Showa period. I am deeply impressed by the wisdom of a family that survives in history.
　In my imagination, the fact that Yoshitsune was able to escape to Oshu by the Sea of Japan route may represent such a negotiation with the clan. However, I am intrigued to know what kind of “livelihood” was possible in areas such as Hyuga and the mountains of Shikoku, and how they “came to terms” with the military violence that was the supreme political power of the shogunate regime that was established.
It is said that Yoritomo was under martial law when he was summoned to the anniversary ceremony of the Great Buddha Hall of Todaiji Temple after he had conquered the whole country.
　The civil war that had come to the fore in the form of the Jokyu Incident made it difficult to maintain peace in the country if they relied solely on military force. With this in mind, they stopped trying to suppress those who were “living in hiding” in high and distant mountain villages.
　And, as for the fallen warrior clans, although it is not the same as “If you live there, you are in the capital,” I suspect that they were satisfied with the comfort of their large open residences on the south side and devoted themselves to building an economic circle with the villagers. What do you think?
　＜(See the next section, including interior photos, in the next issue.

Posted on 6月 1st, 2024 by 三木 奎吾
Filed under: 住宅マーケティング | No Comments »

　関西方面などに行くと最近、観光客それも多様な地域からの海外のみなさんの群衆ぶりに驚かされる。コロナ禍がようやく一段落、一般的な疾病扱いになって特別扱いしなくなったことで、一気に海外のみなさんが円安という非常に大きな後押しで、殺到しているように思われます。
　このブログでも奈良興福寺の阿修羅像への追慕の気持ちを書いたのですが、先般、やはりちょっとはご挨拶に行きたいということで参観してきた。宿泊した大阪市内から、ほぼ１本道みたいな走行でレンタカーでスイスイと移動した。そして興福寺の駐車場（1000円）にもすぐに入れてラッキー、だったのですが、さてそこからがスゴい人並み。
　小中学校、高校などの修学旅行とか、多様な地域からの海外観光客のみなさんでごった返し状態。チケット購入もままならない。

　なんですが、まぁお目当ての阿修羅像前では、かなり長時間、警備役の僧侶の方にもお話を伺えて、いろいろな情報をお教えいただきました。
　で、その後「せっかく来たのだから」と興福寺境内、奈良国立博物館などを散策しようとしたのですが、まぁちょっとすごいオーバーツーリズム。さすがに30分ほどで「ひとに疲れる」状態に。
　やっぱり人間、それぞれの心理の平衡を維持するには一定の「ひととの距離感」みたいな要素が大きい。ということでほうほうの体で奈良の観光の渦から「落ち延びて」心理の平衡を得たいと、奈良盆地を南下して、飛鳥寺へと道を向かっておりました。
　で、上の写真２点のような久しぶりの「邂逅」。
　止利仏師さんの顔の絵はときどきWEBなどで見かけることがあったけれど、それなりの画面に配置された絵像を見て、なんともうれしくなっていた。その下の大仏さんの表情は、わたしの大好きなお顔。
　なんとなくエラそうではなく、どこかとぼけたような味のある表情。歴史上なんども火災にあって、カラダのあちこちが喪失されたりしているけれど、この顔部分だけは原形、止利仏師さんの造仏が偲ばれる表情とされている。
　で、この飛鳥寺まで来ると、奈良の大喧噪はいったいどこの世界？と思えるほどの静寂が支配してくれている。
　すっかり明日香周辺での散策が定番になって来て、京都・奈良の観光爆発みたいな状況には、どうもこころが萎えていく一方であります。京都にはしばらく足は向かないか、相当「裏街道」みたいな行脚に，今後はなって行きそうであります。

English version⬇

Portraits of Buddhist priests and the Great Buddha of Asuka
The sightseeing explosion in Kyoto and Nara is overwhelming. It is far from the situation to let one’s mind play with the stage of history. On the other hand, in the Asuka area, silence reigns. A heart-warming trip. Kyoto, Nara

When I visit the Kansai area, I am amazed at the crowds of overseas tourists from various parts of the world. It seems that now that the Corona disaster has finally subsided and the disease is no longer treated as a general illness, people from overseas are rushing to visit Japan, thanks to the extremely large influx of people from overseas, which has been boosted by the weak yen.
　I have written in this blog about my feelings of remembrance for the Ashura statue at Kofukuji Temple in Nara, and recently I visited the temple because I still wanted to pay a little visit to it. From Osaka City, where I stayed the night, I drove almost like a single road, and I moved there smoothly in a rented car. I was lucky to get into the parking lot of Kofuku-ji Temple (1,000 yen), but from there, the crowds were huge.
　The place was packed with people from elementary, junior high, and high schools, school excursions, and overseas tourists from various regions. We couldn’t even buy tickets.

I spent quite a long time in front of the statue of Ashura, which I was looking forward to seeing, and I was able to talk to the priest who was guarding the statue, and he gave me a lot of information.
　After that, we decided to take a walk around the Kofukuji Temple grounds and the Nara National Museum, but it was a bit too much of an overtourism. After about 30 minutes, I became “tired of people”.
　I guess a certain “distance from people” is important to maintain the psychological equilibrium of each human being. So, I went southward through the Nara Basin to Asukadera Temple, hoping to “escape” from the vortex of sightseeing in Nara and to gain psychological equilibrium.
　And I had a “chance encounter” after a long time, as shown in the two photos above.
　Although I had occasionally seen pictures of the face of Mr. Toributsushi on the web and other places, I was very happy to see the picture image placed on a screen of its own size. The expression on the face of the Great Buddha below is one of my favorite faces.
　It is not a somewhat formal expression, but rather a somewhat bland one. Although the statue has been destroyed by fire many times in its history, this part of the face is the original form and is said to be the expression of the Buddha created by Buddhist priest Toributsuji.
　When I arrived at Asukadera Temple, I felt as if I was in a different world from the noisy one in Nara. The quietness of the temple is so great that it makes you wonder where in the world the great bustle of Nara is.
　I have become accustomed to strolling in the Asuka area, and the sightseeing explosion in Kyoto and Nara is starting to wear on my mind. I will probably not visit Kyoto for a while, or I will probably take a “backstreet” type of trip in the future.

Posted on 5月 30th, 2024 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

　きのう日本的な花鳥風月的「名庭園」志向についてふれた。
　温暖地日本の「住居」の規範伝統、その高級表現を考えて行ったときに、縁を介した作庭というものを「愛でる」床の間付きの座敷という結論が、和の普遍的志向かと思えるワケ。
　で、日本の生活文化性のなかに、そういった花鳥風月とそれを感受する精神性を重視するという大きな領域が存在すると見切れるのではないかと。そういう「わび寂び」のような精神の地平を獲得した人間性に、はるかな優越性を認めるような精神文化の風土だと。
　そうした作庭とそれを愛でる暮らしようというのは、北海道でもそれなりに試みられはしたけれど、それは自ずと「破綻」する。開放的な縁側を介して美感あふれる作庭をした住宅について側聞したことがあるが、必然的に居間に大開口が出来て極度の寒冷が襲ってきて、さらに縁の部分に掛けた軽量級の屋根が冬期の積雪過重に耐えられなかったという。
　冬期、積雪開始が12月として、冬中〜３月いっぱいは堆雪でもちろん庭木はみごとに雪に被覆され、毎日そういう単調な堆雪場所を眺め暮らしていたと話されていた。春になってもそのまますぐに庭木を楽しめるワケではなく、冬囲いを解放させて樹木の再生緑化を待つことになる。そもそも常緑の繊細な緑には、そういう越冬力はあまり期待できない。
　多大な労力を掛けて、本当に楽しめそうなのは夏期のほんの数ヶ月。
　北海道と積雪条件では似た環境とも言える会津の大名庭園の風雅な建築は積雪過重で何度も破綻し、たいへんなコストを掛けて、何度も建て替え続けたとされている。
　そんな「名庭園」志向に対して、写真の東大阪の司馬遼太郎記念館としていま公開されている作家の家では、その庭に地元地域のあるがままの自然な植生が植え込まれていた。また各地のファンの方から名もない雑木も氏の「数寄」に合わせて贈呈されたりしていたとされる。司馬遼太郎氏はそういう庭をこよなく愛していたとのこと。
　北海道でもあり得るのはこういう作庭の志向性だろう。しかし花より団子の北海道人は、BBQのステージとしたり、家庭菜園化することが多いとコメントを寄せられた方もいた。
　家庭菜園では家族のリクエストでたとえばアスパラなどのお気に入り野菜類が植え込まれるので、やはりコンセプトは「花より団子」一択なのだろうか。
　しかしそれ以上に、北海道ではチマチマと作庭して風雅なミニ「自然」を楽しむよりも、ちょっと目を転ずれば広やかな大空と、大自然のいとなみが目に飛び込んできてくれる。その魅力に比べれば、北海道人はわびさび的な作庭には興味が向かないのだと思う。
　耽美的な大名庭園、深遠なわびさびを求める風雅な志向性は、やはり「ムリ」一択。なんとも身も蓋もない、というところだろうか？

English version⬇

The wooded “garden” of the area favored by Ryotaro Shiba.
The “dumpling” orientation is more toward vegetable gardens to enjoy greenery while satisfying one’s appetite rather than elegant gardens, and more toward a dynamic BBQ stage than a flower garden. This kind of orientation may be possible somewhere in between. The garden

Yesterday, I wrote about the Japanese “famous garden” orientation in the “Kacho-fu-getsu” style.
　When I think about the normative tradition of “residence” in warm climate Japan and its high-class expression, I conclude that a tatami room with an alcove for “appreciating” the garden through an open veranda is a universal orientation of the Japanese style.
　I believe that there is a large area of Japanese culture that emphasizes the spirituality of appreciating the beauty of flowers, birds, wind, and the moon. It is a spiritual and cultural climate that recognizes the superiority of humanity that has attained such a spiritual horizon of “wabi sabi.
　Such gardens and a way of living that enjoys them were tried to a certain extent in Hokkaido, but they naturally “broke down. I once heard about a house with a beautifully designed garden on the open porch, but the living room inevitably had a large opening, which was extremely cold, and the lightweight roof over the porch could not withstand the excessive snow accumulation during the winter.
　The garden trees were covered with snow from mid-winter to the end of March, and he used to look at the monotonous snow-covered area every day. In the spring, the garden trees are not immediately ready for enjoyment, but rather, they must be released from their winter enclosure and wait for the trees to regenerate and green up. In the first place, such wintering power cannot be expected from delicate evergreen plants.
　After a great deal of effort, the trees can only be truly enjoyed for a few months during the summer season.
　The elegant architecture of the Daimyo Gardens in Aizu, an environment similar to that of Hokkaido in terms of snow accumulation, is said to have failed many times due to excessive snow accumulation, and had to be rebuilt many times at great cost.
　In contrast to such “famous gardens,” the writer’s house, which is now open to the public as the Ryotaro Shiba Memorial Museum in Higashi Osaka, as shown in the photo, has natural vegetation of the local area planted in the garden as it is. Fans from all over the world are said to have presented him with unnamed trees and shrubs for his “sukiyos”. Ryotaro Shiba loved such gardens.
　This kind of garden is also possible in Hokkaido. However, one commenter said that Hokkaido people, who prefer dumplings to flowers, often use their gardens as a stage for BBQs or as a vegetable garden.
　In the vegetable garden, favorite vegetables such as asparagus are planted at the request of the family, so perhaps the concept of “dumplings rather than flowers” is still the only choice.
　But more than that, in Hokkaido, rather than enjoying the elegant miniature “nature” of a small garden, one can just turn one’s eyes and see the wide open sky and the natural beauty of nature. Compared to the charm of such gardens, Hokkaido people are not interested in wabi-sabi style gardens.
　For the aesthetic daimyo’s garden and the elegant orientation that seeks the profound wabi-sabi, the “muri” is the only choice. It’s a bit of a stretch, isn’t it?

Posted on 5月 28th, 2024 by 三木 奎吾
Filed under: 住宅取材＆ウラ話 | No Comments »