旧石器時代の「移動・遊動」というライフスタイルから縄文定住に移行すると
人間活動はより地域的範囲に留まるのかと錯覚するけれど、
むしろ広域範囲間での移動の拡大・交易発展の実相が浮かんでくる。

上の図は日本列島各地域間のネットワークを図示。
北海道白滝の黒曜石はサハリンやアムール川河口域と交易されたし
同時に青森県深浦・秋田県男鹿・山形県月山地域でも発掘される。
伊豆沖合の神津島出土の黒曜石は、本州中部の和田峠など
関東から本州中部地域で発見されてきている。
八丈島の倉輪遺跡や島嶼部の遺跡からは、本州の遺跡と深く関わる
土器・装身具などが出土していて日常的に「海を渡っていた」ことがわかる。
旧石器の頃には狩猟採集の範囲に留まっていた移動が活発に拡大し
定期的交易の発展ぶりがさながら現代人の出張移動にも似てくる。
現代では飛行機での移動であるものが、海流を見計らった丸木舟移動。
手段は違えど、目的性に於いてはまったく同様だと思える。
さらに「外から来た人びと」というパネルではムラ間の移住痕跡も。
〜人の体内には微量のストロンチウム同位体が存在する。これは主に
食物によって体内に取り込まれ、永久歯には「生まれ育った」土地の痕跡が
固定されるのだという。そこからムラ内部で「移住者」を判別できる。〜
表を見ると男女とも３割以上程度の割合で見ることができる。
この割合というのは現代と比較しても大差ないのではないか。
移住の経緯はたぶん結婚が主要な要因ではないかと想像できる。
ムラ集落内部だけの婚姻ではやがて遺伝的困難を引き起こすという
DNAレベルでの「知恵」が働いて、やや離れた地域間での婚姻が
通常化した、というように見なしうるだろう。
余談だけれどわたしの父は、交易活動を幅広く行って
やや遠隔の地域に出張活動してそこで母に「ひとめぼれ」したという（笑）。
昭和の時代に起こったことが、縄文の世でも普遍的にあったと思える。

このような活発な「交易」による相互発展はさらに目的的な
地域発展経済動機を生んでいく流れになることは理の当然。
旧石器以来の産業基盤ともいえる黒曜石などの希少石材を求めて
地下資源を探索したり、さらに進んで「特産品」制作にも発展した。
ヒスイ製品や磨製石斧、貝輪や干し貝、塩、アスファルトなどを生産した。
お互いの社会が豊かに発展するための相互交流手段として
経済が基本に据えられて同時に婚姻などにも繋がっていく。
地域間交流ということが遺伝的安全をも保障して人間社会を発展させていった。
縄文の１万年を超える営為の中で日本社会の原型が作られていった。
ひとつひとつの事象の科学的解析が大いに進んで、
人間社会発展の具体的なイメージが膨らんでくる。・・・

English version⬇

Trade Guarantees Economic and Genetic Security: The 37,000-Year History of the Japanese Islands – 22
Exchange and trade ensured the mutual development of village societies, and at the same time, increased human interaction induced intermarriage and guaranteed genetic security. The exchange and trade guaranteed the mutual development of village societies.

The shift from the Paleolithic lifestyle of “movement and mobility” to Jomon settlement gives the illusion that human activities are more localized.
one would think that human activities would have remained within a more localized area.
The figure above illustrates the network between the various regions of the Japanese archipelago.

The figure above illustrates the network among the regions of the Japanese archipelago.
Obsidian from Shirataki, Hokkaido, was traded with Sakhalin and the Amur River estuary.
At the same time, obsidian was excavated in Fukaura, Aomori Prefecture; Oga, Akita Prefecture; and Tsukiyama, Yamagata Prefecture.
Obsidian excavated from Kozushima Island, off the coast of Izu, is found in the Wadatoge area in central Honshu.
It has been discovered in the Kanto to central Honshu area.
The Kurawa site on Hachijojima and other sites on the islands are deeply related to those on Honshu.
The excavation of earthenware and accessories at the Kurawa site on Hachijojima and other sites on the islands indicate that the people “crossed the sea” on a daily basis.
In the Paleolithic period, migration was limited to hunting and gathering, but it is now actively expanding, and the development of regular trade is evident.
The development of regular trade resembles the business travel of modern humans.
What is done by airplanes in the modern age is done by marines traveling by wooden boats that follow the currents of the sea.
Although the means of travel is different, the purpose of travel seems to be exactly the same.
In addition, the panel “People from Outside” also shows traces of migration between villages.
〜The panel also showed traces of inter-mural migration. This is mainly
isotopes are taken into the body mainly by food, and the traces of the “native” land are fixed in the permanent teeth.
The permanent teeth are fixed with traces of the land where they were “born and raised”. From there, it is possible to identify “migrants” inside the mura. ~.
The table shows that more than 30% of both men and women can be seen.
This percentage is not much different from that of today.
We can imagine that marriage is probably the main reason for migration.
The “wisdom” at the DNA level tells us that intermarriage only within the Mula community will eventually cause genetic difficulties.
DNA-level “wisdom” that intermarriage only within a mura village would eventually cause genetic difficulties.
This may be seen as a “wisdom” at the DNA level that intermarriage only within a mura community would eventually cause genetic difficulties.
As a side note, my father was a trader who traveled extensively to
He traveled to a somewhat remote area and fell in love with my mother there (laugh).
What happened in the Showa era seems to have been universal in the Jomon era.

Mutual development through such active “trade” will further create a flow of purposeful
It is only natural that the mutual development through such active “trade” would give birth to more purposeful economic motives for regional development.
The search for rare stones such as obsidian, which has been the foundation of industry since the Paleolithic period, led to the search for underground resources and the creation of “local products.
The search for underground resources for rare stones such as obsidian, which has been the foundation of industry since the Paleolithic period, and the production of “local specialties” developed further.
They produced jade products, polished stone axes, shell rings, dried shells, salt, asphalt, etc.
As a means of mutual exchange for the enrichment and development of each other’s societies
The economy became the basic means of interaction for the development and enrichment of each other’s societies, and this led to intermarriage and other forms of interchange.
Interregional exchange also ensured genetic security and promoted the development of human society.
The prototype of Japanese society was created during the Jomon period of more than 10,000 years of activity.
Scientific analysis of each event has progressed greatly, and a concrete image of the development of human society has expanded.
The more scientific analysis of each event, the more concrete the image of the development of human society will become. The development of human society is now in the process of being realized.

Posted on 11月 22nd, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

きのうは土偶の女性神表現、アマテラスの祖型とのアナロジーを書いた。
それは人間の基本である「生」生む力についてだったけれど、
人間は生まれれば必ず死ぬ。どんな精神性で死を人間社会は受容したのか。
縄文の世が示したその実相とそこから見える「格差」について。

あらゆる社会の祭祀の基本には人間の死という巨大テーマがある。
社会が発展すればするほどにその進化力の基本である
「人間力」への依存があるのだと思う。
とくに定住が始まって以降、人間の寿命が伸びたことは自明。
狩猟が基本的な食料獲得手段であった旧石器時代には
体力的運動能力が人間の寿命と密接な関係だっただろうけれど、
そのような体力勝負だけではない食糧生産方法が獲得されて
「経験知」というものの社会的役割が飛躍的に向上したことは間違いない。
どこに行けばどういう食糧を獲得できるという経験知の総和は
そのムラ社会にとってかけがえのない情報であり共有されるべきだった。
そうした「公知」領域が拡大して行くにつれて
情報を蓄積保存する「長〜おさ」のような存在が決定的になった。
社会が維持発展していくのにこのことは不可欠だっただろう。
こうした社会の要請の結果、特定個人、その「家系」が
いわば「特別な地位」を得ていくことは自然に起こったことだろう。


〜「特別な人びとの出現」石棒やヒスイ製装身具などの遺物が出土する墓は
上位階層の墓と理解されてきている。社会の階層化の見える化。〜
〜「縄文人の一生」●50歳くらい。集落を仕切るリーダーとなりムラ間の交渉、
調整を行い若年層を指導する。このような「特別な人」は東日本では男性が多く
西日本では女性が多かった。〜国立歴史民俗博物館展示パネルより。
縄文社会にとって決定的だった人間力を持った個人に対して
その死に対して「格別のカタチ」が取られていくのは自然。
葬られるときにその特別性に対して威信材が合祀されたり
墓の規模において「特別性」が発揮されていったのも当然の成り行き。
マルクス・エンゲルス当時の考古学段階では「原始共産社会」と思えたものが
実際はそういう理解の方が非科学的だと解明されてきている。

男性DNAの皆殺しという、全殺戮が一般的な大陸社会の先史遺跡とは違って
遺跡痕跡の連続性の高い日本列島という地域としては
こういう人類通史的観点が可能ともいえると思っている。
そしてこうした「社会共有の公知」という事柄が重層していって
それらを抽象する「祭政」という形而上的な事象が起こったのだろう。
日本語で「まつりごと」というコトバにはこの２つの意味合いが込められる。
いわば社会の意思決定についての２側面を表している。
より大きな概念としては「祭祀」ということであって
政治とは日常的な意思決定の権能を表現しているのだろう。
後の世の卑弥呼と、政治権力者との姉弟関係にも象徴されるのだろうか。

English version⬇

Death and Mourning: The Reality of the Jomon Disparity in Society 37,000 Years of the Japanese Archipelago – 20
It is becoming “visible” that the “festival” symbolized by the sister-brother relationship between Himiko and the political powers has its origins in the Jomon. …

Yesterday, I wrote about the female deity representation of clay figurines and its analogy to the ancestral form of Amaterasu.
It was about the power of birth, which is the basis of human beings.
When human beings are born, they must die. With what kind of mentality did human society accept death?
The Jomon period showed us the reality and the “disparity” that can be seen from it.

The huge theme of human death is the basis of the rituals of all societies.
The more a society develops, the more it relies on “human power,” which is the basis of its evolutionary power.
The more a society develops, the more it relies on “human power,” which is the basis of its evolutionary power.
It is obvious that human life expectancy has increased, especially since the beginning of settlement.
In the Paleolithic Era, when hunting was the basic means of obtaining food
physical exercise capacity would have been closely related to human life span.
However, as methods of food production that did not rely solely on physical strength were acquired, the role of “experiential knowledge” in society became increasingly important.
There is no doubt that the role of “experiential knowledge” in society has dramatically improved.
The sum total of experiential knowledge of where to go and what kind of food to obtain is
The sum total of experiential knowledge about where to go and what kind of food to obtain was invaluable information for the village society, and should have been shared.
As the area of such “public knowledge” expanded
As the area of such “public knowledge” expanded, the existence of a kind of “Naga~osah” that stores and preserves information became crucial.
This was essential for the maintenance and development of society.
As a result of these social requirements, certain individuals and their “family lineage” were given a “special status,” so to speak.
It was a natural consequence of these social needs that certain individuals and their “family lineage” gained “special status,” so to speak.

〜The tombs in which artifacts such as stone poles and jade jewelry have been excavated have been understood to be those of the higher hierarchies.
understood to be the tombs of the upper hierarchy. Visualization of social stratification. ~ “The Life of the Jomon People
〜The life of a Jomon man” – Around the age of 50. They are the leaders of the village, and they negotiate and coordinate among the villagers.
He is the leader of the village, negotiates and coordinates between villages, and guides the younger generation. Such “special people” were mostly male in eastern Japan and female in western Japan.
In western Japan, most of these “special people” were women. 〜From an exhibition panel at the National Museum of Japanese History.
For individuals who possessed human power, which was decisive for Jomon society
It is natural that a “special form” is taken for their death.
When buried, the prestige material is enshrined for its specialness.
It is also natural that “specialness” was demonstrated in the scale of the grave.
What seemed to be a “primitive communist society” in the archaeological phase at the time of Marx and Engels was in fact a “primitive communist society.
In fact, it is becoming clear that such an understanding is unscientific.

Unlike the prehistoric remains of continental societies, where the killing of all male DNA is common.
Unlike the prehistoric remains of continental societies, where the killing of all male DNA is common.
I believe that this kind of human historical perspective is possible in the Japanese archipelago, a region with a high degree of continuity in the traces of archaeological sites.
And, as these matters of “public knowledge shared by the society” are layered
This is the reason why the metaphysical phenomenon of “matsuri seiji,” which is an abstraction of such “public knowledge shared by society,” occurred.
The word “matsurigoto” in Japanese has both of these meanings.
It represents two aspects of social decision-making, so to speak.
The larger concept is that of “ritual.
Politics may express the authority of everyday decision-making.
Is it also symbolized in the relationship between Himiko in the later period and her sister and brother with political authority?

Posted on 11月 20th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

縄文の人類、その「社会」発展の様子の「見える化」。
その後、弥生以降の社会の基盤はこの１万年を超える縄文期が作った。
列島社会の精神史として考えるとその奥行きに戦慄する。
こういう領域に現代の探究が到達しつつあることが喜ばしい。

定住ということはそれ以前と以降を完全に分離するエポック。
国立歴史民俗博物館展示では従来、カンタンにしか触れられていなかった
この歴史段階について非常に革新的な探究がされている。
わたし個人で言えば、青年期に左翼思想の洗礼を受けたときのインパクト、
人類社会の科学的発展という基礎的な刷り込み「原始共産社会」
マルクス・エンゲルスが主唱したひとつの理想郷概念が
まったく「神話」にしか過ぎないことが「科学的に」解明されてきていると
受け止めることができたと思っています。
冷静に人類社会の発展経緯を考古的手法と炭素年代法を駆使して
解明して行くことでそういう「呪縛」から解放されていくのだと思います。
移動生活段階から定住がはじめられるとそれまでとはまったく違った
「社会」としての規則・ルールというものが自然に成立していった。
移動生活では「その場所から逃げる」という手段で解決してきた
「食糧の欠乏・ゴミ処理・伝染病対応・人間関係トラブル」などについて
社会としてしっかり対策していく必要性が高まって、
上の図のように、まずは土地利用のルール化が進展した。
食糧の備蓄機能の拡充、共同生活圏の創造であるムラ集落の出現。
ゴミ処理場所のルール化で伝染病対策も共同意思決定していった。
その発展に当たっては当然、移動生活段階での「知見」が大いに反映しただろう。
それまでは外界から目的への最適空間を「探す」という行為が主体だったものが、
より積極的に「自ら作り出す」という営為に置き換わっていった。
受動的環境適合から能動的な環境改変へのパラダイムシフト。

そのような営為の中から上のジオラマのようなムラが出現した。
「東京下宅部遺跡」の復元イメージ。東京都東村山市多摩湖町で展開された遺跡。
〜縄文時代後期晩期（約4,000から3,000年前）の遺構・遺物が数多く発見された。
川の流れ跡から木材を組み合わせた施設や多量の縄文土器や石器、丸木舟未製品や
丸木弓・飾り弓・木製容器、編み物の木製品、当時の食生活や自然環境を物語る、
シカ・イノシシの骨やトチノキ・クルミなどの植物が大量に出土した。〜
１万年以上の歳月をかけてこのような集落・ムラ社会を列島人類は創造した。
こういう生活圏形成の延長線上で次代の「農耕」弥生社会が受容されていく。
一方でこういう社会生活の中で統合の精神性とはいったいどうであったのか？
社会規範としての精神性、呪術や祭祀というものも強い根拠を持っていただろう。
祭政という一体の形而上規範が成立していったことも見えてくる。・・・

English version⬇

Settlement and the emergence of the Mura “code” 37,000 Years of the Japanese Archipelago – 18]
Rational solutions to food scarcity, garbage disposal, infectious disease response, and human relations problems. Land use planning and village rules. Visualization of Jomon. The Jomon Period.

Jomon humans, and the “visualization” of their “social” development.
Subsequently, the foundation of society after the Yayoi period was laid during this Jomon period, which lasted over 10,000 years.
The depth of the Jomon period, when considered as the spiritual history of the archipelago’s society, makes one shudder.
It is gratifying to see that modern exploration is reaching into this area.

Settlement is an epoch that completely separates the pre and post Jomon periods.
The National Museum of Japanese History exhibit is a very innovative look at this stage of history, which has traditionally been only touched upon in a cursory manner.
The exhibit at the National Museum of History and Folklore presents a very innovative exploration of this historical stage, which has been only briefly touched upon in the past.
For me personally, the impact of my baptism into leftist ideology in my youth, and the
The basic imprint of the scientific development of human society, “primitive communist society
The concept of a utopia, one of the main concepts advocated by Marx and Lenin, is nothing more than a “myth” at all.
I believe that it is now being “scientifically” elucidated that it is nothing more than a “myth” at all.
I believe that we are now able to accept it.
By calmly elucidating the development of human society using archaeological methods and carbon dating
I believe that we will be freed from such a “spell” if we continue to elucidate the development process of human society using archaeological methods and carbon dating.
I believe that we can free ourselves from such a “spell” by using archaeological methods and carbon dating to understand how human societies developed over time.
The rules and regulations of society were naturally established.
In the mobile life, the solution to the problem was to “escape from the place.
Food shortages, garbage disposal, infectious diseases, human relations problems, etc.
The need for society to take firm measures to deal with these problems has increased.
As shown in the figure above, the first step was to establish rules for land use.
The stockpiling function of food was expanded, and the “village community” emerged as a way of creating a communal living area.
Rules were established for garbage disposal sites, and communal decisions were made regarding infectious disease control.
Naturally, the development of the community was greatly influenced by the “knowledge” gained during the mobile life stage.
Until then, the main activity was to “search” for the best space for one’s goal from the outside world, but now, people are more actively engaged in “creating their own space.
The act of “searching” for the best space for one’s goal from the outside world until then was replaced by the more active act of “creating one’s own space.
A paradigm shift from passive adaptation to active modification of the environment.

The above diorama is the result of such activities.
The explanation was that it was a reconstructed image of the “Tokyo Shimo-Yakubu Ruins.
It is said to be a site that developed in Tamako-cho, Higashimurayama City, Tokyo.
〜The research to date has uncovered many remains and artifacts dating back to the late Jomon Period (approximately 4,000 to 3,000 years ago).
The remains of the river flow at that time revealed facilities made of wood, a large amount of Jomon pottery and stone tools, unmade round wooden boats, round wooden bows, decorative bows, and wooden bows and arrows.
Wooden products such as round wooden bows, decorative bows, wooden containers, and knitted goods, as well as bones of deer and wild boar, which tell of the diet and natural environment of the time, were also found.
Deer and wild boar bones and plants such as horse chestnut and walnut were excavated in large quantities. 〜The site has been in the area for more than 10,000 years.
Over a period of more than 10,000 years, the human beings of the archipelago created such settlements and village societies.
The next generation of “agricultural” Yayoi society was accepted as an extension of this kind of living area formation.
On the other hand, what was the spirituality of integration in this kind of social life?
Spirituality as a social norm, witchcraft, and rituals must have had a strong basis.
We can also see the establishment of a unified metaphysical norm of ritual government. …

Posted on 11月 18th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »

〜「定住生活のはじまり」
本格的な定住生活の開始によって人々は「移動」以外の方法で
さまざまな問題を解決する必要に迫られた。
動植物利用技術の発達や計画的な土地利用、生活規範の整備、
呪術・祭祀の発達など社会の複雑化・高度化は定住がもたらした。〜
鹿児島県上野原遺跡では9500年前くらいから大きな集落が形成されていた。
「定型化」された竪穴住居や屋外炉などが発見されている。
残念ながらこの遺跡は「鬼界カルデラ」大噴火（約7,300年前）で衰退した。
縄文の集住集落では照葉樹林から多くの「建築資材」が石斧で切り出され
社会的な建築組織・集団の存在も彷彿させるような
「規格住宅」的な痕跡が見られるというのですね。
「石斧での伐採」という説明パネルがあったけれど、
人間社会の形成は同時に「分業」的な労務分担が進んだことも自明。
前面の海から漁撈を専門として食物獲得する人々もいただろうし、
一方で住宅や土木・丸木舟制作などで「木を使って」ものづくりすることが
専門化したことも当然想像可能。
当たり前だけれど、定住と「家づくり」技術発達は一体のもの。
結果として「竪穴」という温熱環境重視型の家づくりが主流になった。
竪穴形式は自然発生的だったのは世界の遺跡でも普遍的ということからわかる。
日本列島でも東日本、北海道でも同様に作られた。
鹿児島という南国でも寒冷地・北海道でも共通だった。


集落と定住が始まることで同時に祭祀も始められる。
鹿児島では土器の坪を土中に埋める祭祀が行われ
千葉県取掛西貝塚ではイノシシやシカの頭骨を集積した祭祀が行われた。
集住してさまざまな機能分担することが進行すると同時期に
祭祀はそうした社会の結合をより強めるものとして機能したように考えられる。
日本的八百万の神という祖型を見る思いがしてくる。
ウォーターフロントと後背の照葉樹林という独立的な生活圏形成は
この八百万の神と通底する文化構造のように思われますね。
ウォーターフロントが生活圏であったことは、貝塚を必然化させる。
海産資源のうち、もっとも始原的なのは貝類であろうことは間違いない。
前浜で貝を拾えば集落成員のその日の必要採取量が獲得できたと思う。
その残骸として各地に貝塚が遺されていく。
縄文の世の社会構造が、日本という国の原型を作ったことが見えてくる。

浦島太郎の説話には、こういった背景文化圏の想定がごく自然。
こういう「海洋国家」という概念は人類的には珍しいと思える。
少なくとも東アジア圏では農耕が発展した大河川流域での中華国家など
大陸型・征服型王朝の考え方が主流だっただろうけれど、
そういう考え方からは相当に異質な思考ベースが列島社会には根付いていた。
こういう八百万の社会認識は平和国家の基盤とも思われる。

English version⬇

Jomon’s Shoreline Forest is the Mother of Wooden Construction 37,000 Year History of the Japanese Archipelago – 16
Urashima Taro is an expression of the roots of the Japanese people. The one-set settlement of the sea and mountains in the archipelago is a maritime nation type. The settlement created the division of labor and the development of wooden construction technology. The development of wood construction technology.

〜The Beginning of Settled Life
With the start of full-scale settlement, people were forced to solve various problems
The development of plant and animal utilization technology, planned land use
The development of plant and animal husbandry techniques, planned land use, the development of norms for daily life, and the development of magic and rituals all contributed to the complexity and sophistication of society.
The development of plant and animal husbandry technology, planned land use, the development of norms for daily life, and the development of magic and rituals were all brought about by settlement. ~.
At the Uenohara site in Kagoshima Prefecture, a large settlement was formed around 9,500 years ago.
A “standardized” pit dwelling and an outdoor furnace have been found at the site.
Unfortunately, this site was decimated by the great eruption of the “Kikai Caldera” (about 7,300 years ago).
In Jomon settlements, many “building materials” were quarried from the evergreen forests with stone axes.
The existence of a social architectural organization or group is also reminiscent of the Jomon settlements.
The Jomon settlements were also said to have traces of “standardized housing,” reminiscent of the existence of a social building organization or group.
There was a panel explaining the “stone axe logging.
It is obvious that the formation of human society was accompanied by a “division of labor.
There must have been people who specialized in fishing and obtaining food from the sea in front of the house, and on the other hand, there must have been people who specialized in housing, civil engineering, and logging.
On the other hand, it is also possible to imagine that people specialized in “working with wood” for housing, civil engineering, and the production of wooden boats.
It is also possible to imagine that they specialized in “working with wood” for housing, civil engineering, boat building, and so on.
It is natural, but settlement and the development of “house-building” technology are one and the same.
As a result, the “pit” style of house building, which emphasizes thermal environment, became the mainstream.
The fact that the pit style was a spontaneous development is evident from the fact that it is universal among archaeological sites around the world.
In the Japanese archipelago, they were built in eastern Japan and Hokkaido as well.
It was common both in Kagoshima, a southern country, and in Hokkaido, a cold region.

With the beginning of settlements and settlement, rituals were initiated at the same time.
In Kagoshima, rituals were held to bury tsubos of earthenware in the ground.
At Torikake-nishi Shell Mound in Chiba Prefecture, rituals were held to collect the skulls of wild boars and deer.
At the same time that various functions were being shared among people living in clusters, rituals were also being performed to promote social cohesion and to promote the sharing of various functions.
Rituals seem to have functioned as a way to strengthen such social bonds.
This is the ancestral form of the Japanese “8,000,000 gods.
The formation of independent spheres of life along the waterfront and in the shiny-leaved forests in the hinterland
The independent living area formation of the waterfront and the terrestrial forests in the background seems to be a cultural structure that is commonly associated with the eight million deities.
The fact that the waterfront was a living area makes shell mounds inevitable.
Of all the marine resources, shellfish are undoubtedly the most primitive.
I think that picking up shellfish on the foreshore would have provided the community members with the necessary amount for that day’s gathering.
Shell middens were left behind as remnants of these shell middens in various locations.
The social structure of the Jomon period is the prototype for the nation of Japan.

In the legend of Urashima Taro, the assumption of such a background cultural sphere is quite natural.
This kind of concept of a “maritime nation” seems to be rare in human terms.
At least in the East Asian sphere, such as the Chinese nation in a large river basin where agriculture developed.
In East Asia at least, the idea of continental and conquering dynasties, such as the Chinese state in a large river basin where agriculture was developed, would have been the mainstream.
However, the archipelago society was rooted in a thought base that was quite different from such a way of thinking.
This kind of social recognition of the eight million people is thought to be the foundation of a peaceful nation.

Posted on 11月 16th, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

旧石器から縄文へと変遷してくると定住もあって
より安全な社会が到来したとつい考えたくなる。
実際にマルクス共産主義思想にわたしが惹かれた経験があるのも、
いわゆる「原始共産社会」というイメージ刷り込みが行われ
そこでは階級格差のない平和な社会が実現していたというプロパガンダが
盛んに流布されていたからだと思うのです。
青年期を迎えた正義心には魅力的な社会と思った部分がある。
しかし歴史を冷徹に見ていけば、狩猟の手段も縄文期に進化して
とくに「弓矢」という、後の世の戦争・殺し合いの主要ツールが
この縄文の世で育まれたことがわかってくる。
日本列島では縄文という漁撈と採集を生業とした社会が実現するけれど
世界史一般としては旧石器から農耕社会に移行していく。
縄文と同様にこの弓矢の発明、殺戮武器の進化があってレッドラインを超えていく。
農耕社会では「略奪可能な食料」としての農産物集積があり、
それを社会同士で奪い合う戦争が常態化していくことになる。
日本列島では農耕はやや遅れて弥生の世まで待つことになり
比較的に戦争の時代は遅れたのではないかと推定できるけれど、
さりとてマルクス主義の理想郷社会とは実態は乖離していたと想像できる。

図のように弓矢の発明は旧石器由来の狩猟のツール進化であることは疑いない。
大型陸上動物のハンティングによって種の減少があり
それをカバーするためにより小動物を遠距離から狙う必要性が高まった。
縄文の世を実現した落葉広葉樹の森は同時に多様な小型生物種も増加させた。
旧石器時代の追いこみ猟・落とし穴猟に加えてこういう「飛び道具」の出現。
弥生以降の血生臭い戦争は縄文の世が育んでいったことになる。
動物を殺戮可能なツールは人間に対しても当然有効。
けっしてユートピア社会だったのではなく次代の戦争の時代を着々と準備した。
縄文の世は定住が実現することで同時に地域社会が作られたと思える。
そういう地域間同士というのは必然的に近攻遠交という考え方を生む。
狩猟の「縄張り」が隣接する同士はどうしても反目する。
弥生の世になると農耕地自体が「財」として認識されて
「一所懸命」的な思想を人類に刷り込んでいくけれど、
その前段階の思考法は縄文でもあったに違いない。
境界線は弥生以降の農地のように明示的ではないけれど
やはり慣習的「猟場」感覚はそれぞれ社会で認識されていただろう。
そういう認識相互での反目関係は容易に成長しただろう。
社会が形成されれば必然的に「安全保障」を人類は求めることになる。

北海道での北方民の研究で狩猟採集段階の人々の間でも
弓矢で殺害されたことが明示的な遺骨発掘があったとも聞いている。
弓矢という「兵器」開発にはどうしても強い関心を持ってしまう。

English version⬇

The Invention of the Bow and Arrow in the Jomon Period and the Foreboding of War 37,000 Years of Japanese Archipelago – 14
Sinful humans continued to slaughter wild animals with gentle eyes. The “weapon” itself evolved and developed. …

As the transition from Paleolithic to Jomon, there was settlement.
It is tempting to think that the transition from Paleolithic to Jomon brought about a safer society.
In fact, my experience of being attracted to the Marxist-communist ideology is due in part to the imprinting of the image of a so-called “primitive communist society” on my mind.
I was attracted to Marx’s communist ideology because it imprinted an image of a so-called “primitive communist society,” where there was peace without class inequality.
and the propaganda that a peaceful society with no class disparity had been realized there.
I think it was because of the propaganda that was actively disseminated.
A part of me thought it was an attractive society for the righteous minds of my youth.
However, if we take a cold look at history, the means of hunting also evolved during the Jomon period, and
In particular, the “bow and arrow,” a major tool for war and killing in later times, was developed in this Jomon period.
The Jomon period was also the time when the Jomon developed the bow and arrow, the main tool for warfare and killing in later times.
In the Japanese archipelago, the Jomon realized a society that depended on fishing and gathering for its livelihood, but in the world history in general, the Jomon developed from the Paleolithic period.
In the Jomon period, the Jomon were a fishing and gathering society, but world history in general has seen a transition from Paleolithic to agricultural societies.
As with the Jomon, the invention of the bow and arrow, and the evolution of killing weapons, crossed the red line.
In an agrarian society, there is an accumulation of agricultural products as “lootable food.
Warfare in which societies fight each other for it will become the norm.
In the Japanese archipelago, agriculture was delayed until the Yayoi period.
In the Japanese archipelago, agriculture was delayed until the Yayoi period, and the age of war was probably delayed comparatively.
However, we can imagine that the reality of the society was far removed from the Marxist utopia.

As shown in the figure, there is no doubt that the invention of the bow and arrow is a tool evolution of Paleolithic origin hunting.
Hunting of large terrestrial animals led to the decline of species, and to compensate for this, there was a decline of smaller animals.
The hunting of large terrestrial animals led to a decrease in the number of species, and to compensate for this, the need to target smaller animals from a distance increased.
The deciduous broadleaf forests that made the Jomon period possible also increased the diversity of small species.
In addition to the pursuit and pitfall hunting of the Paleolithic period, these “jumpers” emerged.
The bloody wars of the Yayoi and later periods were fostered by the Jomon period.
Tools that can kill animals are naturally effective against humans.
The Jomon were not a utopian society, but were steadily preparing for the next era of warfare.
The Jomon period seems to have been a time of settlement and the creation of regional societies.
The idea of close combat between regions inevitably led to the concept of “close combat”.
Adjacent hunting “territories” inevitably turned against each other.
In the Yayoi period, agricultural land itself was recognized as “property.
The Yayoi period, which was the beginning of the “hard-working” mentality that was imprinted on the human race, was a time of conflict.
The Jomon must have had a way of thinking at an earlier stage.
Although the boundaries are not as explicit as those of agricultural lands in the Yayoi period and later, the Jomon must have had their own customary “hunting grounds”.
The Jomon also must have had a customary sense of “hunting grounds,” although the boundaries were not as explicit as those of agricultural lands since the Yayoi period.
Such mutual antagonisms would have grown easily.
Once a society is formed, it will inevitably seek “security” for its people.

Studies of northern peoples in Hokkaido have shown that even among hunter-gatherer peoples, it is not uncommon for people to be killed by bow and arrow.
I have also heard that there have been remains excavated in Hokkaido that clearly indicate that people were killed with bows and arrows.
I cannot help but have a strong interest in the development of “weapons” called bows and arrows.

Posted on 11月 14th, 2022 by 三木 奎吾
Filed under: 日本社会・文化研究, 歴史探訪 | No Comments »