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

English version⬇

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

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

Posted on 2月 22nd, 2024 by 三木 奎吾
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世界での人間の集住「ムラ」初源期の痕跡はユダヤ、パレスチナといった中東地域の町・エリコの名が挙げられる。以下Wiki記述要旨抜粋。
〜初期は小規模な定住集落で時代区分上は新石器時代にあたる。死海の北西部にあり古代オリエントの中でも古い町。紀元前8000年紀には周囲を壁で囲った集落が出現。死海に注ぐヨルダン川河口から北西約15kmで現在はヨルダン川西岸地区に含まれる。海抜マイナス250mの低地。「スルタンの泉」と呼ばれるオアシスがあり、人々が住み着いた。『旧約聖書』にも繰り返し現れ「棕櫚（しゅろ）の町」として知られていた。〜
そういう素性の集住・ムラ。古代オリエント世界で約10,000年前には存在が確認されているわけだ。そういうムラのなかでも上の航空写真の「テル・エッ・スルタンの遺丘」というのが初期遺跡。こちらはいまから12,000年前と特定されているとのこと。テルは丘の意味。丘の規模は南北350m・東西150m・高さ2.5m。紀元前9000年頃の痕跡では住居跡はまだ現れないが、石器・骨器や、祭壇と思われる基壇が現れたとのこと。防壁は日本の「環濠集落」と似ているが、目的は洪水から居住域を守るものとされている。この壁の1面には高さ8.5mの石の塔も建てられ「エリコの塔」と呼ばれエジプトにピラミッドが建設されるまで、世界一高い建造物だった。

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

English version⬇

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

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

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

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

English version⬇

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

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

Posted on 2月 18th, 2024 by 三木 奎吾
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図は皇統初源期の系図。古事記・日本書紀の編纂にあたって天武天皇の御子である舎人親王とその編纂チームが国家プロジェクトとしてまとめあげたときに、さまざまな古代の人名が掘り起こされた。
天武帝の時期に国号としての「日本」が定まり、さまざまな動乱を経て、対東アジアとの外交関係も成立していった。書き言葉、記録可能な文字体系として「漢字」が導入されて、そこではじめて古代の人名を「表記」することが可能になったのだろう。
今日わたしたちは、漢字とひらかな、カタカナの混淆文をベースとして日本語を獲得しているけれど、その歴史を考えると，現代のすぐ直前の明治期の日本語大変容が象徴的なように、対外文明の受容に即して、日本語が変化したことが自明にわかる。明治のこの大変化は比較的身近にその時期のことば改造に直接関わったひとびとの「息づかい」にまで触れることができる。個人的には夏目漱石の作品と人となりなどに深く共感を覚えさせられる。それがいかに壮大な「文化大革命」であるか、ヒシヒシと伝わってくるモノがある。今日わたしたち社会の基盤構築の格闘ぶりがわかり、そのなかでたくさんの文学者などの作品群を「証拠」として確認することもできる。
その明治の大変化のさらに数倍のレベルで、記紀の時代の先人たちは格闘したに違いない。
なにしろ、ことは実質として「国家創業」というに近く、それまで書き言葉を持たなかった列島文化圏に「漢字」という文字を導入して列島社会の来歴を表現していくという気の遠くなるような作業。たぶん今日「訓読み」という言語群にその残滓を遺しているに違いない、縄文以来の列島文化圏での在来の「やまとことば」に込められた「文意」を漢字変換していったことだろう。
わたし個人としては「このはなさくやひめ〜木花開耶姫」という人名に反応してしまう。〜日本神話で、天孫瓊瓊杵尊(ににぎのみこと)に求婚された山の神の娘。この求婚を喜んだ山の神は「天孫の命が石のごとく永遠であれ、木の花が栄えるように栄えてあれ」と磐長姫(いわながひめ)と木花開耶姫の2姉妹を奉るが、磐長姫が醜いために天孫は木花開耶姫だけをめとる〜という経緯で名付けられたとされるけれど、人名に天真爛漫な古代日本人の心性を感じてならない。
古代やまとことばの研究解明は専門のみなさんの学究を待つしかないけれど、心としてはどうもまっすぐストライクで、現代人にも深く刺さってくる（笑）。素朴な女性としてのかわいらしさ、やさしさをそこに感じてしまうのには、どうにも抗いがたい。
そしてその他多くの人名に仮託されただろう「文意」にも、民族の精神性の基盤をそこに感じさせられるのだ。熊野文化圏の取材、神武東征という神話譚の探索を通して、そういった部分に思惟が巡ってきてしまっている。

English version⬇

Yamato Kotoba” personal names testify to the historical transition of the Japanese language.
I strongly feel the heart of the ancient people in the personal name Konohana Sakuyahime – Princess Konohana Sakuyahime. I am glad I was born in this land.

The figure is a genealogical chart of the first source period of the imperial lineage. Various ancient personal names were unearthed when Emperor Temmu’s son, Prince Shonin and his compilation team put together the Kojiki and Nihonshoki as a national project.
During the reign of Emperor Temmu, “Japan” as a country name was established, and through various upheavals, diplomatic relations with East Asia were also established. Kanji was introduced as a written language, a system of characters that could be recorded, and it was probably only then that it became possible to “write” ancient personal names.
Today, we have acquired the Japanese language based on a mixture of kanji, hiragana, and katakana, but when we consider its history, it is obvious that the Japanese language changed in line with the acceptance of foreign civilizations, as symbolized by the great transformation of the Japanese language during the Meiji period, just before the modern era. This great change in the Meiji period can be traced back to the “breathing” of the people who were directly involved in the language reforms of that period. Personally, I feel deep empathy for the works and personality of Soseki Natsume. The book also gives us a vivid sense of the grandeur of the “Cultural Revolution” that was taking place. We can understand the struggle to build the foundations of our society today, and we can see the works of many literary figures as “proof” of this struggle.
The predecessors of the Kiki period must have struggled at a level several times greater than the great changes of the Meiji period.
In fact, it was almost like the “founding of a nation,” a daunting task to express the history of the archipelago’s society by introducing “kanji” (Chinese characters) into a cultural sphere that had never had a written language before. The “literary meaning” contained in the native “Yamato Kotoba” of the archipelago’s cultural sphere since the Jomon period, which must have left a residue in the “Kun-yomi” language group today, must have been converted into Chinese characters.
I personally respond to the name “Konohana Sakuyahime – 〜In Japanese mythology, she was the daughter of the mountain goddess Ninigi no Mikoto, who was pleased with her marriage proposal. The mountain goddess, who was pleased with this marriage proposal, offered two sisters, Iwanagahime and Kihana-Kaiyahime, saying, “May the life of my grandson be as eternal as a stone and as prosperous as a tree flower,” but because Iwanagahime was ugly, my grandson only took Kihana-Kaiyahime as his bride. I cannot help but feel the spirit of the innocent ancient Japanese in the names of the people.
I will have to wait for the research of specialists to clarify the ancient Yamato language, but it strikes me as straight from the heart and deeply penetrating to modern people as well (laugh). It is irresistible to feel the cuteness and gentleness of a simple woman.
And the “literary meaning” of the names of many other people, which may have been entrusted to them, also makes us feel the foundation of the spirituality of the people. Through my research in the Kumano cultural sphere and my search for the mythological tale of the Jinmu expedition, I have been thinking about these aspects.

Posted on 2月 16th, 2024 by 三木 奎吾
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ふとしたことから昭和40年に制作された「高校生向けの地図」と対面してしまっていた。知人からなにげに貸し出されていて、そのまま書棚に仕舞い込まれていたものが、今回の書棚の断捨離の結果、どうにも「居場所」がなくなってたったひとつだけ、類縁がなく表に出てきたといったところ。
よく考えて見たら、わたしの高校時代に２年先行していることもわかった。たぶん知人の兄姉が高校の教科書として購入していたものだったのだろう。わたしにはそういう趣味はないけれど、ほかの教科書類はさっさとゴミ出しされても、地図だけは利用価値を見出されて保存されるケースがあるという。
というような「数奇」な経緯で、わたしの目の前に59年前の地図が開かれていた。
地図だけはなんとなく保存され続けるという意味がよくわかった（笑）。
ようするに地図はタイムトンネルなのだと深く実感。人間社会というのはいま生きている現代に至るまで「歴史時間」が積層されてきている。通常、十年ひとむかしというコトバがあるけれど、「現代」という時間の特定感覚はその程度なのだろう。それを超えると、時間がそこで静止しているような印象が強くなる。ペットのイヌの寿命とも同期できるような時間感覚だろうか。
そういう時間を超えてくると徐々に「過去」というよりも「歴史」というカテゴリーに入っていくと思えるのです。約60年というなかでは日本社会は激変してきていて、現代の認識からは相当のギャップがある。そしてそういう出会いからの時間との「対話」には独特の気配が発生する。
寿命が延びてきた現代人は、たぶんこういう過去との対話機会が飛躍的に増えていくのだろう。
写真としては札幌の周辺図と東京都心の地図を上に挙げた。札幌周辺ではわたしがいま住んでいるもっとも近い地名として「琴似」が表現されているけれど、この59年前当時は札幌では「区制」も敷かれておらず、札幌市ではあったけれど「琴似町」というカタチで「もっとも近い隣接集落」みたいな存在だった。
東京では山手線内を中心にクリップしたけれど、もちろん高速道路も描かれていない。新宿以外のターミナル駅名も表記されていない。当時13才だった中学生のわたしにしてみれば、激しく憧憬と未来性を感じていた地域だけれど、なにか牧歌的な表現になっている。それがまた、興味を掻き立てたか。

そんなタイムトンネルの中に入り込んだ意識から、「あの辺は当時、どんな様子だったのか」という好奇心も盛り上がっていく。つい最近まで書いていた「熊野」地域にも目が行って、「鬼ヶ城」などの活字を発見すると、当時の人間の地名価値判断との対話が芽生えてくる。地図に地名がどのように扱われているかという当時の常識感覚との対比。
こういう「約60年」というワンスパンでの時間把握の感覚を持つと、その先にある江戸期のひとびととの当たり前の対話、想像力の豊穣を感じられるようになる。まぁ歴史数寄の地図からの妄想。
やがてこういう時間のなかで自分自身も積層の小さな部位になっていくことへのリアリティを感じる。

English version⬇

[Familiar time tunnel 59 years ago, map “history” feeling
The geographical perception of time change. The time in which I lived, and already a great sense of distance. I have the feeling and realization that I will soon become a piece of that time and space. I am going to be a piece of that time and space.

I was suddenly confronted with a “map for high school students” produced in 1965. It had been casually lent to me by an acquaintance, and had been tucked away on a bookshelf, but as a result of this bookshelf decluttering, it had somehow lost its “place,” and only one of them has surfaced, unrelated to the others.
I thought about it and realized that it preceded my high school years by two years. Perhaps an acquaintance’s brother or sister had purchased the book as a high school textbook. I don’t have such a hobby, but I heard that in some cases, maps are kept because people find value in using them, even though other textbooks are quickly discarded.
So, by such “strange” circumstances, a map of 59 years ago was opened in front of me.
I now understand what it means that only maps continue to be preserved somehow (laughs).
In short, I realized that a map is a time tunnel. Human society has been layered with “historical time” up to the present day, the time in which we live. There is a common expression, “a decade ago,” but the sense of specificity of the “present time” is probably about the same level. Beyond that point, time seems to stand still. It is a sense of time that can be synchronized with the life span of a pet dog.
It seems to me that once you go beyond that kind of time, you gradually enter the category of “history” rather than “the past. In about 60 years, Japanese society has changed drastically, and there is a considerable gap from the present-day perception. And a unique sign occurs in the “dialogue” with time from such encounters.
As people’s lifespan increases, the opportunities to interact with the past will probably increase dramatically.
I have included a map of Sapporo and a map of central Tokyo above as photographs. In the Sapporo area, “Kotoni” is shown as the name of the nearest place where I live now, but 59 years ago, Sapporo did not have a ward system, and although it was part of the city of Sapporo, it existed as “Kotoni-machi” and was like “the nearest neighboring settlement.
In Tokyo, the clips were taken mainly within the Yamanote Line, but of course there were no expressways depicted. Terminal stations other than Shinjuku were not indicated. As a 13-year old junior high school student at the time, I was very attracted to this area and felt a sense of futurism, but there was something idyllic about the way it was depicted. Perhaps that is what aroused my interest in the area.

From the awareness of having entered such a time tunnel, one’s curiosity about “what that area was like back then” is also aroused. When I look at the “Kumano” area, which I had written about only recently, and discover printed words such as “Onigajo,” a dialogue with the place name value judgments of people of that time begins to grow. Contrast this with the common sense sense of the time about how place names were treated on maps.
When we have a sense of grasping time in the span of “about 60 years,” we can have a dialogue with the people of the Edo period and feel the richness of imagination that lies ahead. Well, it is a delusion from the map of history.
I feel a sense of reality that I myself will eventually become a small part of the stacked layers in this kind of time.

Posted on 2月 14th, 2024 by 三木 奎吾
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