さて南北も東西も3000kmの距離スパンの日本列島。
紀元前10世紀から紀元前３世紀くらいまでには弥生の稲作水田農業が
大陸に近い北部九州から関東以西地域、そして東北北部津軽平野にまで
大きく広がっていったけれど、北海道にはその波動はやってこなかった。
縄文の世では三内丸山地域など東北北部と共有する縄文遺跡群が
世界遺産登録されるほど交流が活発だったけれど、
水田稲作については津軽海峡を渡ることはなかった。
それまでは共通の社会を形成していたのがいったん分断されることになる。
北海道地域単独の気候変動の歴史的解析を期待したいけれど、
知る限りではそういう研究成果は発表されていない（ように思う）。
ただ、最近東京科学博物館での展示で知った
「日本の気候変動5000万年史」という書籍で過去8000年間の気温表を発見。
それによると縄文時代の「首都」ともいわれる三内丸山が気候の寒冷化で
滅んだ様子がわかったりする。
縄文の世は非常に温暖な気候条件下で繁栄していたものが
弥生が本格化する頃には寒冷化があって、逆風が吹いた様子もわかる。
温暖化と寒冷化は日本で波動を繰り返している。
津軽地域の水田耕作は河川の氾濫などでいったん終息するけれど、
自然環境の変化に敏感な水田農業も盛衰を繰り返してきたのだろう。

そういうなかで北海道は基本的に、我関せずで、
写真のゴマフアザラシの幼獣とおぼしき個体から
「ハンカクサイんでないの？
そんな水田農業なんてムリムリ」と言われているようです（笑）。
北海道に暮らす人びとは自然環境に従順に縄文のライフスタイルを守った。
水田稲作を行わない、海川特化の漁撈採集文化。管玉や貝製装身具などの
必要なものは特産品と引き換えの交易で本州地域の水田稲作民から
入手する関係が築かれていったとされている。
遺跡分布では道南の海岸線地域と、道央の石狩川流域地域などに集中。
漁撈が基本的食糧戦略だったのだと思います。
本州社会とは「交易」の関係で繋がっている。
弥生の時期以降、しばらく日本列島の中で別の時空間を構成していた。


国立歴史民俗博物館のジオラマ展示ではこういう続縄文の人びとが
明るく元気な造形として描かれていてありがたいなと感じていた（笑）。
しばらくの間、日本社会文化の主流とは縁遠い存在となったけれど、
縄文という本来の母性的環境のまま、北海道が暮らしてきたことに
明るいスポットを当ててくれているようで、心なごんだ（笑）。

そしてはるかな明治以降、北海道がまた日本社会に復帰したとき、
大量に移民の波動が押し寄せて、一気に弥生以降のライフスタイル革命が
もたらされ、さらに保全された自然環境が人びとを魅了している。
やはりロシアに併合されるよりはるかにシアワセだったと思う。

English version⬇

Yayoi Nippon: “Sequel to the Jomon” Hokkaido: The 37,000-Year History of the Japanese Archipelago – 33
Hokkaido, which had no connection with the Yayoi, preserved its cold climate and went its separate way until its reunion in the Meiji period. But it must have been sheer luck. …

Now, the Japanese archipelago spans a distance of 3000 km from north to south and from east to west.
From the 10th century B.C. to about the 3rd century B.C., Yayoi rice paddy agriculture
spread from northern Kyushu, near the continent, to the Kanto region and westward to the Tsugaru Plain in the northern Tohoku region.
However, this wave never reached Hokkaido.
In the Jomon period, the Jomon sites shared with the northern Tohoku region, such as the Sannai-Maruyama area, were so intertwined that they were inscribed on the World Heritage List.
The Jomon period was so active that the Sannai-Maruyama area and other Jomon sites shared with the northern Tohoku region were registered as a World Heritage site.
However, paddy rice cultivation did not cross the Tsugaru Straits.
The previously common society was divided.
I would like to see a historical analysis of climate change in the Hokkaido region alone, but as far as I know, no such research has been published.
However, as far as I know, no such research results have been published.
However, I recently came across an exhibit at the Tokyo Science Museum.
In the book “50 Million Years of Climate Change in Japan,” I found a table of temperatures over the past 8,000 years.
According to the chart, Sannai-Maruyama, which is said to have been the “capital” of the Jomon period, was destroyed due to the cold climate.
The Jomon period was a time of extremely warm weather.
The Jomon period thrived under very warm climatic conditions, but by the time the Yayoi period began in earnest, the climate had become too cold.
By the time the Yayoi period began in earnest, the climate had turned cold and there were headwinds.
Warming and cooling have been repeated in waves in Japan.
Paddy farming in the Tsugaru region came to an end due to river flooding.
Paddy farming, which is sensitive to changes in the natural environment, has also experienced repeated rises and falls.

Hokkaido, on the other hand, has basically taken a hands-off approach.
A young sargassum seal in the photo, which appeared to be a juvenile, said to me
I was told, “Isn’t it too hard to farm rice paddies?
It is impossible to farm rice paddies like that” (laughs).
The people living in Hokkaido followed the Jomon lifestyle in obedience to the natural environment.
They did not cultivate rice in paddy fields, but specialized in sea-river fishing and gathering culture. Tube balls, shell ornaments, and other
Necessities such as tube beads and shell ornaments were obtained from paddy rice farmers in the Honshu region through trade in exchange for local products.
The distribution of sites shows that the people in the southern part of the province had a relationship with rice farmers in the rice paddies.
The distribution of sites is concentrated in the coastal areas of southern Hokkaido and the Ishikari River basin in central Hokkaido.
Fishing was the basic food strategy.
They are connected to Honshu society through “trading” relations.
After the Yayoi period, they constituted a separate time-space within the Japanese archipelago for a while.

In the diorama exhibit at the National Museum of Japanese History, I felt grateful that these Sequential Jomon people
I felt grateful that the diorama exhibit at the National Museum of Japanese History depicted these Sequelae Jomon people as bright and energetic figures (laugh).
Although they have been out of the mainstream of Japanese society and culture for a while, they have remained in the original maternal environment of the Jomon, and have lived in Hokkaido.
Hokkaido has been living in the original maternal environment of the Jomon
It was heartwarming to see that he was shining a bright spotlight on the fact that Hokkaido has been living in its original maternal environment of the Jomon (laugh).

And when Hokkaido rejoined Japanese society long after the Meiji period
When Hokkaido rejoined Japanese society after the long Meiji period, waves of immigrants arrived in large numbers, bringing with them a revolution in lifestyles that began in the Yayoi period and lasted for many years.
The natural environment that has been preserved has attracted people.
I think it was much better than the annexation by Russia.

Posted on 12月 3rd, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

弥生と縄文って必ずしも非連続的というものではない印象を持つ。
それは弥生期の「自画像」痕跡が多数、土器に描かれたり
木版に彫り込んだり、粘土で造形されたりものを見て感じる。
また中国での日本列島記録初見とされる魏志倭人伝に「黥面」文化が書かれるが
その題材となった風習の証拠痕跡もこうして残っている。
習俗としてのこのような「文化」はやはり根強く存在したのだろう。
〜帯方郡より女王国に至る万二千余里。男子は大小と無く、皆黥面文身す。
古より以来、其の使、中国に詣（いた）るや、皆、自ら大夫と称す。
夏后少康の子、会稽に封ぜられるや、断髪文身し、以て蛟龍の害を避く。
今、倭の水人、好みて沈没して魚蛤を捕へ、文身し、亦、以て大魚水禽を厭（はら）ふ。
後、稍（やや）以て飾りと為す。諸国の文身、各（おのおの）異なり、
或は左に、或は右に、或は大に、或は小に、尊卑の差有り。
其の道里を計るに当に会稽の東冶の東に在るべし。〜（魏志倭人伝）

海人族的な風俗であるのか、犯罪者への刑罰的な意味なのか。
記紀の記述などを見ると、その後の支配者層にはその風俗はなかったようだ。
逆に言うと、列島人の基本的な感覚の中に上の写真やイラストのような
表現を許容する精神性が存在していたように思う。
弥生と縄文は文化性として併存していたので、こういう
キッチュな表現にその影響が色濃く残っていたのだろう。
こういう表現力というのはやはり「海洋民族」という素性を見せている。
環太平洋圏の北米南米、そして東南アジアの諸民族との親和性。
けっして大陸文化的な画一性には染まりにくい精神性が
日本列島人の基底的な「文化動機」に近しいように思える。
縄文土器、土偶とも通底する精神性が明らかなのではないか。
その後の時代の仏教寺院の縁起絵巻に表現される「鳥獣戯画」や
さらに現代に隆盛しているマンガ文化まで延々と日本人に受け継がれている。
もし日本文化が世界共通性を獲得していくとすれば、
その最大の文化資産はマンガ文明ではないかと個人的に思っている。
直感的視覚的表現力において日本は際だっている部分がある。
縄文・弥生の人びとのこういう表現力からは強いパワーを感じる。


さて本日朝のわが家前の積雪状況。
本格的な積雪感はまだ感じませんが、そこそこの積雪。
北国人は久しぶりに見る光景にしずかな感情を抱かされます。
いろいろな感情がそこで一旦ストップするみたいな雪のパワー。
この「淡々と受け入れる」季節感がまるで「洗礼」儀式のようでもある。
多忙な日々が訪れていますが、静かに受け止めていくしかありません。

English version⬇

Jomon – Yayoi Familiarity with Expressionism: The 37,000-Year History of the Japanese Archipelago – 31
The unique cultural customs and original expressions of the archipelago people described in the Wei-Shi-Wa-jin-Den. The Maritime Ethnicity Leading to the Manga Culture? …

I have the impression that the Yayoi and Jomon periods are not necessarily discontinuous.
It is that many traces of Yayoi “self-portraits” were painted on earthenware, carved on woodblocks
carved into woodblocks, or sculpted in clay.
In addition, the culture of “Paintings with a facial tattoo” is mentioned in the Wei Zhi Wajinden, which is said to be the first record of the Japanese archipelago in China.
There are also traces of evidence of the custom that became the subject of this culture.
This “culture” as a custom must have existed strongly.
〜From Obihang-gun to Queen-no-kuni, a distance of more than 12,000 ri. Every male, large or small, has a tattooed face and body.
Since ancient times, when their envoys came to China, they all called themselves “Da Fu.
When the son of Shaokang, the Empress of the Xia Dynasty, was appointed to Huiyue, he had his hair cut off and his body styled to avoid the danger of rain dragons.
The Japanese sailors of today prefer to sink to catch clams and clams, and they are also averse to large fishes and fowls.
Later, they were used as decorations. The body of each country is different.
Some are to the left, some to the right, some are large, some are small, and there are differences in respect.
The distance to the east of Dongji in Haeguei should be the best place to start. 〜(Wei Zhi Wan Dian)

Is this a custom of the Kaijin tribe, or is it a punishment for criminals?
According to the descriptions in Kiki and other sources, it seems that the ruling class did not have such customs after that time.
On the contrary, it seems that there existed in the basic sense of the archipelago people a mentality that tolerated expressions such as those in the photos and illustrations above.
I think there existed a mentality that tolerated such expressions as the above photos and illustrations in the basic sense of the archipelago people.
The Yayoi and Jomon cultures coexisted, and this kind of
The Yayoi and Jomon cultures coexisted, and the influence of their culture on the kitschy expressions of the Yayoi and Jomon was strong.
This kind of expressive power shows the nature of “maritime peoples.
This kind of expressive power shows the nature of a “maritime people,” and the affinity with the peoples of North America, South America, and Southeast Asia in the Pacific Rim.
A spirituality that is never easily tainted by continental cultural uniformity.
The Jomon people seem to have a spirituality that is not easily imbued with continental uniformity, which is close to the basic “cultural motivation” of the Japanese people.
The same spirituality is evident in Jomon earthenware and clay figurines.
The “Birds, beasts, and caricatures” expressed in Buddhist temple auspicious scrolls of later periods, as well as the “Manga culture” flourishing in modern times, are also clear examples of this spirituality.
The Japanese culture has been handed down from generation to generation, even to the manga culture that is flourishing in the modern age.
If Japanese culture is to gain global commonality, the greatest cultural asset of Japanese culture must be the manga civilization.
I personally believe that the greatest cultural asset of Japanese culture will be the manga civilization.
Japan stands out in its ability to express itself intuitively and visually.
The Jomon and Yayoi people’s ability to express themselves in this way gives me a strong sense of power.

This is the snow in front of our house this morning.
I don’t feel the full-blown snowfall yet, but there is a good amount of snow.
People from the north feel a sense of calmness at the sight of snow that they have not seen in a long time.
The power of the snow is such that all emotions seem to stop there for a moment.
This sense of “accepting the season without hesitation” is like a “baptismal” ceremony.
Busy days are coming, but we have no choice but to accept it quietly.

Posted on 12月 1st, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

紀元前221年に中国大陸では「統一国家・秦」が成立し秦の始皇帝が出現した。
中国大陸では揚子江河口を中心とするコメ生産地域と黄河流域の小麦地域という
２つの基本的食糧生産システムが併存するけれど、
小麦と製粉技術が中国に伝来したのは漢代(紀元前202〜紀元後220年）。
前漢の武帝により西域に派遣された張騫の行路＝シルクロード経由で
西方からもたらされた。唐代（618〜907年）になると、華北平原で
小麦栽培が盛んになり特権階級のものだった麺が北方民衆に普及したとされる。
・・・そうすると中国大陸でも「国家」という武力権力は
コメ生産システムの社会普及と並行してきたのだといえる。
秦による中国大陸の統一という事態は、当時の東アジア世界にとっては
相当のインパクトを持って波動していったことは容易に想像できる。
なんといっても日本列島は東アジア世界にとっては「ニューフロンティア」。
たしかに縄文のライフスタイルを固守する先住の人びとは存在したけれど、
九州北部地域から徐々に水田農耕が波及していった段階。
ちょうどアメリカ大陸にヨーロッパからの移住者が進出したのと似たことが
紀元前の時期に「弥生文化」として列島に波及したと思える。
人口規模を支える経済基盤としての優位性は縄文を凌駕していただろう。
この水田農耕地域の「東進」はようやく関東・房総へ到達した段階。
環日本海圏である津軽地域にはこれより以前、紀元前４世紀に到達。
そういうコメ文化受容段階で中国では統一国家が出現したことになる。
秦が統一を果たしてすぐに着手したのが「度量衡の統一」。
国家支配の基本原理が農耕社会の土地や収穫物の計量だったことは
その権力の基盤構造をあきらかにしてくれる。

こうした東アジア的な祭政の基本原理による強大な武力権力への
恐怖というものが容易に列島社会に伝わったことも想像に難くない。
大陸が小国家分立状態であるのと、統一国家であるのとでは
「脅威」の度合いがはるかに違うだろう。
コメ文化によって画一的なライフスタイル、文化圏が作られていくほどに
大陸との国際関係論という意識構造が列島社会で支配的になったことも
これは必然的な成り行きだったことだろう。
この時代以降、神武東征によって古代王権が姿を現す段階まで
国際的な緊張関係として列島社会に迫られていた政治要素だったといえる。
いわゆる「日本史」という事象が徐々に成立していくことになる。・・・


こうした東アジア圏地域での歴史的な「波動」は現代にも
まったく同様に生起し、いわば運命的な「共存関係」が存在している。
海洋国家として世界に開く方向をいち早く選択した日本社会は
幾多の歴史困難を超えて自由社会の価値感を世界と共有しているけれど、
巨大人口の中国社会では現代も困難な局面を迎えている。
あまりにも巨大すぎることが、政治のありようを困難にするのだろうけれど、
独裁が歴史的に一般的な大陸国家で、あからさまな独裁者批判が
朝の雄鶏の叫び声のようにこだましはじめている。
大陸国家での易姓革命ごとの東アジア世界危機も経験してきた日本人として
自然に鋭敏にならざるを得ない。さてどうなっていくのか？

English version⬇

37,000-Year History of the Japanese Archipelago in East Asia since the Establishment of the Qin Dynasty in China – 29
The dictatorship of the “emperor” emerged during the period of acceptance of the rice production system. The long-lasting coexistence in the East Asian world. …

In 221 B.C., the “unified state of Qin” was established on the Chinese continent and Qin Shi Huangdi, the first emperor of China, emerged.
In mainland China, two basic food production systems coexist: the rice production area centered at the mouth of the Yangtze River and the wheat production area in the Yellow River valley.
Two basic food production systems coexist on the Chinese mainland: rice production centered at the mouth of the Yangtze River, and wheat production in the Yellow River valley.
Wheat and milling technology were introduced to China during the Han Dynasty (202 B.C. to 220 A.D.).
It was brought to China from the West via the Silk Road by Zhang An, who was dispatched to the West by Emperor Wu of the previous Han Dynasty.
Zhang Xian was dispatched to the West by Emperor Wu of the Han Dynasty. In the Tang dynasty (618-907 A.D.), wheat cultivation flourished in the North China Plain
Wheat cultivation flourished in the Tang Dynasty (618-907) in the North China Plain, and noodles, which were once the preserve of the privileged class, are said to have spread to the people of the north.
In this way, the armed power of the “state” in mainland China was also
This suggests that the military power of the “state” in mainland China was concurrent with the spread of the rice production system in the society.
The unification of the Chinese continent by the Qin Dynasty had a considerable impact on the East Asian world at that time.
It is easy to imagine that the unification of the Chinese continent by the Qin Dynasty had a considerable impact on the East Asian world at that time.
After all, the Japanese archipelago was the “new frontier” for East Asia.
While it is true that there were indigenous peoples who adhered to the Jomon lifestyle, there was also a gradual shift to paddy field agriculture from the northern Kyushu region.
However, the Jomon lifestyle was not yet fully realized in Japan until the paddy field agriculture gradually spread from the northern Kyushu region.
This is similar to the arrival of European immigrants in the Americas.
The Yayoi culture, similar to the European immigration to the Americas, spread to the archipelago in the prehistoric period.
The Yayoi culture would have surpassed the Jomon in terms of its superiority as an economic base to support the size of the population.
This “eastward expansion” of rice paddy farming areas finally reached the Kanto and Boso regions.
The Tsugaru region, which is part of the Japan Sea Rim, was reached earlier, in the 4th century BC.
It was at this stage of rice culture acceptance that a unified state emerged in China.
As soon as the Qin Dynasty achieved unification, it immediately set about “unifying the balance of weights and measures.
The fact that the basic principle of state rule was the weighing of land and harvests in an agrarian society
The fact that the basic principle of state rule was the measurement of land and harvests in an agrarian society reveals the foundational structure of power.

The fear of a strong military power based on such a basic principle of East Asian rituals is easily transmitted to the societies of the archipelago.
It is not difficult to imagine that the fear of powerful military power based on these basic principles of East Asian rituals could be easily transmitted to the island societies.
The degree of “threat” would be much different if the continent were a unified nation than if it were a divided state of small states.
The degree of “threat” would be far different.
The more uniform lifestyles and cultural spheres are created by rice culture
The more uniform lifestyles and cultural spheres were created by the rice culture, the more the structure of consciousness of international relations with the continent became dominant in the archipelago society.
This was an inevitable consequence.
From this period onward, until the ancient royal power emerged through the Jinmu expedition
This was a political element of international tension that was pressing on the society of the archipelago.
The so-called “history of Japan” was gradually established. …

These historical “waves” in the East Asian region
The same historical “waves” in the East Asian region are occurring in the present day, and a fateful “coexistence” exists, so to speak.
Japanese society, which was one of the first to choose to open itself to the world as a maritime nation, shares the values of a free society with the rest of the world.
Japanese society, which chose to open itself to the world as a maritime nation, has overcome many historical difficulties and shares the values of a free society with the rest of the world.
However, the Chinese society, with its huge population, is facing a difficult phase even in the present age.
The sheer size of the population may make politics difficult, but it also makes it more difficult to maintain a free society.
In a continental nation where dictatorships have historically been the norm, overt criticism of dictatorships is
The overt criticism of dictatorships in continental countries, where dictatorships have historically been common, is beginning to echo like the crowing of a morning rooster.
As Japanese who have experienced the East Asian world crisis that followed the Yi Surname Revolution in the continental world
I am naturally sensitive to the situation. What will happen now?

Posted on 11月 29th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

紀元前10世紀後半、約3,000年前九州北部で開始された農耕社会。
それとほぼ随伴して紀元前９世紀には「最初の戦死者」が出現する。
水田耕作は計画的に土地を土木工事して田んぼを造作し、
そこにこれも目的的に水利を確保するために「引水」することになる。
最初期から日本列島ではこういう計画的農耕が推進された。
したがって有利な土地を巡って、そして有利な「水利」を巡って
隣接するムラ集団同士は、恒常的な反目関係を生み出す。
縄文社会とは比較できないほどの「人口密度」社会では
こういった緊張関係が加速度的に進展したことは理の当然。
いちばん上の発掘写真は開始された列島社会での戦争の死者の埋葬例。
人類社会普遍の進化として戦争行為というものはある。
食糧の大量生産とその富の蓄積は、同時にそれを略奪しようとする
人類普遍的な欲望を強く刺激した。
生産基盤となる「農業土木」は大量の人員の労働力によって成立するので、
縄文とは比較にならない人口規模社会であり、その土木技術と成員拡大で
戦争の手段と人員「知恵と工夫」も進化したと言えるのだろう。

そのような事態の進展に対応して広域に「環濠」集落が成立する。
ムラ社会は日常の生産活動の集団化によって集村化が自然で
生活共同体としてのムラが発生した。日常生活の竪穴住居群や
生産物を保存する高床倉庫などがそのなかで構築された。
そういうムラ集住環境では、外敵からの襲撃に備えて
共同体の土地の周囲を環濠で囲むようにして、さらにそこで掘られた土を
土塁として高く盛り上げた。頂部にはさらに木組みの柵が構築された。
さらにその周囲には逆茂木や乱杭を設置。初源の「城」だろう。
防衛的戦争準備とするようになっていった。
弥生の初期600年間では金属器・鉄器はまだ普及せず、
人びとは生産作業道具としては木製の鍬やスキなど、そしてコメの採取でも
「石包丁」で収穫していたとされている。
ただ、縄文以来の狩猟具としての弓矢などは当然保持して
戦いの主要武器になっただろうし、石棒から進化した石刀もあった。
後半の600年間以降は開発導入された青銅器・鉄器といった、より鋭利な武器に
進化して行くけれどこの前期段階でもすでに「戦死者」が出ている。

マルクスエンゲルスが想像したような古代社会のありようではなく、
こういう初源的な戦争においても参加者は主体的意思を持っていたと思える。
ムラを守る、という集団的自衛権・自然的な発意からだろう。
いずれにしてもこのような「戦争の起源の発掘」のようなことも
考古事実・人類知として客観的把握できるようになってきたことは
非常に素晴らしいと思う次第。
戦争という人類が随伴した惨禍についても冷静にそれを評価判断することで
それをどう克服できるのかということに繋がっていくだろう。

English version⬇

Agrarian Society and War Simultaneously: The 37,000-Year History of the Japanese Archipelago – 27
The development of agricultural engineering, water use, land conflicts, and other aspects of agriculture were always accompanied by the danger of war. Moat encircling settlements for collective self-defense appeared at the same time. War, war, and war

Late 10th century B.C., about 3,000 years ago, an agrarian society began in northern Kyushu.
agricultural society that began in northern Kyushu about 3,000 years ago in the late 10th century B.C. The “first war dead” appeared in the 9th century B.C.E., almost as a corollary.
Paddy field cultivation was a method of systematically constructing rice paddies by civil engineering.
This was also done for the purpose of “drawing water” in order to secure water supply.
From the beginning, this type of planned agriculture was promoted in the Japanese archipelago.
Therefore, neighboring village groups were competing with each other for favorable lands and for favorable “water resources”.
Adjacent village groups would develop a constant rivalry with each other.
In a “densely populated” society that cannot be compared to Jomon society
It is only natural that these tensions developed at an accelerated pace.
The top photo is an example of the burial of war dead in an archipelagic society initiated in this way.
The act of war is a universal evolution of human society.
The mass production of food and the accumulation of its wealth have at the same time
The mass production of food and the accumulation of its wealth have at the same time strongly stimulated the universal desire of humankind to plunder it.
The “agricultural engineering” that forms the basis of this process is based on the labor of large numbers of people, so the scale of the population is not comparable to that of the Jomon.
The Jomon were a society with a population scale incomparable to that of the Jomon, and with their civil engineering technology and expansion of their members, they were able to
The means of warfare and “wisdom and ingenuity” also evolved with the expansion of civil engineering technology and the number of members.

In response to this development, “moat encircling” settlements were established over a wide area.
Mura society is a natural result of the collectivization of daily production activities, and the emergence of the mura as a community of life.
The mura emerged as a living community. Pit dwellings for daily life and stilted warehouses for storing products were built.
and warehouses on stilts for storing products were constructed.
In such a village environment, the community land was surrounded by a ring
The earth dug up from the moat was raised high as an earthwork.
The earth dug up there was heaped up high as an earthen mound. At the top, a wooden fence was further constructed.
In addition, reverse bushes and random stakes were set up around it.
These were used as defensive preparations for war.
In the first 600 years of the Yayoi period, metal and iron tools were not yet widely used.
People used wooden hoes and skis as tools for production work, and even for rice harvesting
It is believed that people used wooden hoes and skis as tools for production, and stone knives for rice harvesting.
However, they naturally retained bows and arrows, which had been used as hunting tools since the Jomon period, and which were probably the main weapons in battle.
The stone sword was also introduced as an evolution from the stone stick.
In the latter half of the 600 years, the weapons evolved into sharper weapons such as bronzes and irons, which were developed and introduced during this period.
Even in this early stage, however, there were already “deaths in battle.

This is not the way Marx Engels imagined ancient societies to be, but the way they were in the beginning.
Even in these primordial wars, the participants seem to have had a proactive will.
It may be out of a collective self-defense or natural initiative to protect the mullahs.
In any case, this kind of “excavation of the origins of war” is also
I think it is wonderful that we are now able to objectively grasp human knowledge
I think it is wonderful that we can now objectively grasp human knowledge as archaeological facts.
By calmly evaluating and judging the scourge of war that has accompanied mankind, we can connect to the question of how we can overcome it.
how we can overcome them.

Posted on 11月 27th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

日本列島での人類史のなかで水田農耕は決定的な社会形成要因。
縄文段階では最大でも約20万人程度の人口規模だったと推定されるものが、
大量の食糧を生産し大きな人口を維持できることは革命的だっただろう。
紀元前10世紀、いまから3,000年前頃に北九州地域にやってきて以降、
一粒万倍の事跡は現実に日本列島での発展史で証明されている。
人口規模ではこの3000年間におよそ20万人が１億2,000万人になったのだから
実に600倍の人口を養うほどの主食の位置を占めてきたことになる。
この列島でその後起こった「歴史」とはコメが背景だったといえる。
それほどに決定的な出来事であったに違いない。
あまりにも巨大な出来事なのでいまは想像力も湧き上がりにくいけれど
初源に於いてはまさに巨大な革命力を持ったことだっただろう。
最新研究では稲作起源は中国の長江流域とされ長江下流の河姆渡遺跡から、
約7,000年前の炭化米や稲作に使われたと思われる道具が出土している。
そこからアジア世界全域に広がっていったとされるけれど
気候条件的に日本列島の高温多湿気候は最適だったのか、
コメの無限発展地域として列島社会は旺盛に開発されていった。
さながらコメ革命が日本列島を覆いつくしていった。
縄文の世で泰平の夢に生きてきた人びとにとって
この大変革がどのように受容されていったのか、
たぶん明治の開国インパクトとも比較不能なほどの根源的な革命だと思う。
また逆に、日本という社会はそういう変動に対して従順で
受容することについては非常に柔軟な民族性を持っているのだと思う。
さらに言えば、その変化を「変える」ことも非常にヘタな国民性なのかも。


福岡県・板付遺跡での絵図では、3000年前ころの「水利」の様子。
このような水田整地土木を行い、そこに水を引く灌漑土木。
揚子江河口地域での水稲栽培開始からの知恵と工夫が
この列島に導入された段階ではすでに4,000年程度の知見蓄積があって
それに即した先端的技術によって導入されたと思われる。
このとき縄文の世の人びととの社会関係がどうであったか。
たぶん低湿地のような「葦原の中」のような土地に着目して
水田を開拓する様子を見ていて、縄文伝統の暮らしを営んでいた人びとは
どのようにこうした事態を認識していたのか、興味深い。
縄文期では活発な地域間交流が船を利用して行われていたので
そういう交流で朝鮮半島地域から情報と技術が導入されたのは自然な理解。
さまざまな交流形態のひとつとして半島・大陸からの集団移住もあった可能性。
３番目の図は炭素14年代法によるイネの列島地域波及のグラフ。
九州北部から瀬戸内地域、近畿、伊勢湾地域、東北北部、中部関東と
その列島地域への漸進ぶりがきれいに表現されている。

English version⬇

Paddy Field Farming / East Asian World Interaction: 37,000 Years of Japanese Archipelago History-25
Traces of advanced agricultural engineering can be seen in the northern part of Kyushu in the early period. Was the entire advanced rice production technology system introduced to the archipelago? The history of agriculture in Japan and the East Asia

Paddy field agriculture has been a decisive factor in the social formation of the Japanese archipelago throughout human history.
The Jomon period is estimated to have had a population of about 200,000 people.
The ability to produce large amounts of food and sustain a large population would have been revolutionary.
Since its arrival in the Kitakyushu region in the 10th century B.C., around 3,000 years ago, the Japanese people have been able to produce and sustain a large population.
The history of the development of the Japanese archipelago has proven that the “one grain, ten thousand times as large” concept is in fact a reality.
In terms of population, the number of people has increased from 200,000 to 120 million over the past 3,000 years.
This means that the staple food has occupied a position that can feed a population 600 times larger than before.
The “history” that followed in this archipelago can be said to have had rice as its backdrop.
It must have been such a decisive event.
It was so huge that it is hard to imagine now.
But at its origin, it must have had a revolutionary power.
According to the latest research, rice cultivation originated in China’s Yangtze River basin, and the remains of the Samudu site on the lower reaches of the Yangtze River have yielded evidence of charcoal production dating back approximately 7,000 years.
Carbonized rice and tools believed to have been used for rice cultivation have been excavated from the ruins at the Kawamudu site on the lower reaches of the Yangtze River, which date back approximately 7,000 years.
From there, it is believed to have spread throughout the Asian world.
The hot and humid climate of the Japanese archipelago may have been optimal for rice cultivation, but it is also believed to have spread throughout Asia and the rest of the world.
The Japanese archipelago society was vigorously developed as a region of unlimited rice development.
A rice revolution swept over the Japanese archipelago.
For those who had lived the dream of peace in the Jomon era
How was this revolution received by the people who had lived the dream of peace in the Jomon period?
I think it was a revolution so fundamental that it probably cannot be compared to the impact of the opening of Japan to the outside world in the Meiji era.
On the other hand, Japanese society has been very flexible in accepting such changes.
I think, on the other hand, Japanese society has a very flexible ethnicity in terms of accepting such changes.
Furthermore, Japan may not be very good at “changing” such changes.

A drawing at the Itazuke site, Fukuoka Prefecture, shows “water use” around 3,000 years ago.
Irrigation civil engineering to draw water to such paddy field preparation civil engineering.
The wisdom and ingenuity from the start of paddy rice cultivation in the Yangtze River estuary area
The knowledge accumulated over 4,000 years has already been accumulated at the stage when it was introduced to this archipelago.
It is thought that the technology was introduced in line with this knowledge.
What was the social relationship with the Jomon people at this time?
Perhaps they focused on the land “in the reed field” like low marshland
How did the people of the Jomon tradition of living perceive this situation?
It is interesting to see how they perceived these situations.
During the Jomon period, active inter-regional exchanges took place by ship, so it is interesting to see how people who lived a traditional Jomon lifestyle would have perceived this situation.
It is natural that information and technology were introduced from the Korean peninsula through such exchanges.
It is possible that migration from the peninsula and continent was one of the various forms of exchange.
The third figure is a graph of rice spreading across the archipelago based on carbon-14 dating.
The chart shows the gradual spread of rice from northern Kyushu to the Setouchi area, Kinki area, Ise Bay area, northern Tohoku area, central Kanto area, and so on.
The gradual progression of rice to the archipelagic regions is beautifully expressed in this graph.

Posted on 11月 25th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »