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
Filed under: 日本社会・文化研究 | No Comments »

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
Filed under: 日本社会・文化研究 | No Comments »

昨日ブログを午前６時前にアップさせて、気になっていた降雪具合を確認したら、マジでやばいレベルの降り方。２枚目の図は札幌管区気象台が発表するわが家の至近箇所（札幌市西区西野）での降雪データから2/11午前９時までのもの。
確認するとおおむね30cm程度の降雪が見られている。
さっそく早朝から夫婦共同作業。しかしおかげさまで新潟以南地域のような湿度過重な雪ではなく、粉雪っぽい軽い雪質。大型のママさんダンプでたっぷり満載して移動させても、腰から下半身に気合いを入れてやれば、けっこうラク。ということでご近所同士の「助け合い」もあって、わたしどもの敷地部分＋借りている駐車場などが約１時間チョットで完了。
わが家は本来、煉瓦敷きにした駐車場については全面ロードヒーティングを敷設したのですが、敷設はしたけれど地球温暖化を加速させているように思えてしまったこと、石油熱源による加温という「雪対策」への反省みたいな気分が盛り上がってしまった。
また、そうやっても道路との段差解消がむしろ困難になるということで、自然的な積雪レベル調整・確保を優先させてある程度は堆雪層を容認しながら、結局は人力除雪にしているのです。
で、職住一体建物で敷地利用の余裕を考えていなかったので、わが家では除雪機の格納スペースは確保できずしまいだった。このあたりは自分の家づくりでの見通しの甘さと反省している。
しかしそういう人力除雪でも「堆雪場所整備」について慣習的にご近所の「お付き合い」として除雪機での手助けをありがたくも受けられている。
ご近所で駐車場として借りている敷地の持ち主団体や隣居の方からの善意。その駐車場の除雪をされる「ついで」に、近接のわが家敷地からの排雪の堆雪場所整備に対してそのたびヘルプしてくれる。まことに感謝。
ただそういう無言の関係性には少なくとも除雪についての時間的な「頃合い感」の共有がある。機械除雪に取り組む時間帯的な約束事が、問わず語りに存在しているのですね。あうんの呼吸での「ムラ」社会的な共助約束事とでも言えるでしょうか。
で、さらに「絶対にお礼の品などは遠慮します」という約束事が自然慣習的に交わされている。こういう規範の成立には、やはりお互いさまという「ムラ」共助の考えがある。
こうした共助思想というものは、日本人本来の生き方としての社会規範で、やがて「寄り合い」というような場で取り決めとして明示的になっていく部分なのでしょうが、都市の中のムラとしては、まだまだ「あうんの呼吸」段階と未成熟な部分。
キビシイ大雪ですが、それへの対応という部分で日本人の精神性の基盤としての「ムラ」意識が、根強い慣習として復元再生されていることが実感できる。
写真はすべての作業が終わったあと今朝になって「公共」除雪車が入った後の様子。ほぼ「ムラ」共同体的共助で済んだあと、申し訳的に除雪された様子がわかると思います（笑）。別に公共の仕事を批判するのではなく、これでいいのではないか、という意味です。

English version⬇

Japanese-style “Mutual Aid” in 30cm of heavy snow: Mura and choosing a comfortable place to live – 3
Mutual aid practices at snow-clearing composting sites in Hokkaido. When snow piles on the road become too high, a snow plow is indispensable. Mura” social help between neighbors. ・・・・・・.

The second chart shows snowfall data from 9:00 a.m. on Feb. 11 at a location near my house (Nishino, Nishi-ku, Sapporo), as reported by the Sapporo District Meteorological Observatory.
The second chart shows snowfall data from 9:00 a.m. on Feb. 11, according to the Sapporo District Meteorological Observatory.
The couple immediately began working together early in the morning. Thanks to the snowfall, however, the snow was light and powdery, not humid and heavy as in areas south of Niigata. Even with a large dump truck full of snow, it was easy to move it around, as long as you put some energy into your lower back and lower body. So, with the help of our neighbors, we were able to complete our property plus a rented parking lot in about an hour or so.
We had originally installed road heating for the entire brick parking lot, but we felt that we were accelerating global warming and that we were reflecting on the “snow countermeasure” of heating with an oil heat source, even though we had installed the heating system.
Also, even if we did so, it would be rather difficult to eliminate the difference in level with the road, so we ended up using human-powered snow removal, while tolerating a composting snow layer to some extent, giving priority to adjusting and securing the natural snow accumulation level.
In the end, we were not able to secure storage space for a snowplow in our house because we did not consider the space available on the site for a building that integrates work and residence. I regret my lack of foresight in this area in the construction of my house.
However, even with such manpower, I am grateful for the help of the snowplow as part of our customary “association” with our neighbors in the “maintenance of snow composting sites.
The goodwill of the owner of the lot rented as a parking lot in the neighborhood and the people living next door. They help us every time we remove snow from the parking lot and maintain the snow removal area from our neighboring property. I really appreciate it.
However, in such a silent relationship, there is at least a shared sense of timeliness in snow removal. There is a time-zone commitment to mechanical snow removal that exists in the conversation regardless of the time of day. It could be called a “mura” social mutual aid agreement.
In addition, there is a natural and customary promise to refrain from giving gifts of gratitude. The establishment of such norms is based on the idea of “mura” mutual assistance.
This idea of mutual aid is a social norm that is inherent to the Japanese way of life, and will eventually become explicit in the form of agreements at “yoriai,” or gatherings, but it is still in its infancy in urban villages, where it is still at the “aun no kowtow” stage.
Although the snowfall has been severe, we can feel that the sense of “mura” as the foundation of Japanese spirituality is being restored and revived as a deep-rooted custom in response to the heavy snowfall.
The photo shows the scene after all the work was completed and the “public” snowplows entered the area this morning. You can see how the snow was removed apologetically after almost all the “mura” communal mutual aid was done (laughs). I don’t mean to criticize the public work, but rather to say that this is fine.

Posted on 2月 12th, 2024 by 三木 奎吾
Filed under: 住宅マーケティング, 日本社会・文化研究 | No Comments »

写真は四国松山の高台からの「都市市街地」と東北津軽の古民家、そして古民家での家族の「だんらん」の様子です。
先日ある住宅技術関係の主導的な存在の方と話していて、わたしのブログについて率直な感想、印象をいただいた。自分自身でも非常に啓発的で、また、自己分析的に気付くことが大きかった。
自分自身のスタンス、環境が大きく変化することを自分で選択してきたのですが、そうするとある部分では「書けること」と「書けないこと」みたいな仕分けがどうしても必要になって、この毎日書き続けてきているブログ表現でも、「表現可能なテーマ」に自己限定するようになっていた。
自分自身では巨視的な視点、日本人としての「生きる環境」をトータルに考えるという点ではたとえばちょっと前まで書き続けていた「皇統と熊野」みたいなテーマも整合的な流れとは思っていたのですが、たしかに現実の住宅政策とか、リアルタイムの「暮らし方」検討みたいなテーマとは距離感がある。
・・・というような意識変化もあり、また環境変化も一段落ついたということで、表題のような普遍的で直接的なテーマを書いてみようと考える次第です。
最近の東京首都圏や大阪中心部などでは「タワーマンション」という新たな「立地・ムラ」選択が大きなトレンドになっている現実がある。そこに大きな「憧れ」を感じさせるような印象が起こっているのだという。極端な例ではそこに住みたいが一心で、不相応な選択をして生活破綻する例もあるとか。
人口減少時代を迎えて、より利便性と住宅地域「ブランド」化が進展している現実。都市居住においても「格差」型の立地・ムラ選択という社会構造が生み出されつつある。
こういったことを考えると、人間は結局、階層とか地域性指標に対してそれを最上位価値と考える存在なのだろうかと思えてくる。
一方では、住宅性能要件のような部分でも、北海道的なその選択感覚と関東以南地域でのそれとでは断層があるように思える。北海道地域ではその選択は地に足が着いた感覚があるけれど、関東以南地域では、ややもすれば「原理主義的」な、そして他者攻撃的なスタンスというちょっと異様な光景も生み出されてきているのだという。
こうした原理主義的な部分については今後、考察することになると思うけれど、今回の検討シリーズでは立地選択と環境性能という、ひとの「住まい」の究極的なテーマについて現代がどういった状況なのか、考えて見たいと思っています。あえて「立地」というフレーズに「ムラ」という場違いとも思えるものを結びつけたのは、どうも直感的にそこには人間の普遍的な真理としての「帰属を求める不安心理」というものが根深く存在しているのではないかと思っているからです。
今後、これまでの撮りため事例写真などと会話（？）しながら考えて見たいので感想がありましたら、よろしくお聞かせください。

English version⬇

The “Location/Village” and “Quality of Living” Selection that Belongs -1
Tower condominiums have become the symbol of “winners” because of their top convenience. The basis of this way of life and sense of value is the worship of “location” and belonging. What is the point of contact with environmental performance? ・・・・・・.

The photos show the “urban city area” from the heights of Matsuyama, Shikoku, and an old minka house in Tsugaru, Tohoku, as well as a family “gathering” in an old minka house.
I was talking with a leading figure in housing technology the other day, and he gave me his honest opinion and impression of my blog. It was very enlightening and a great deal of self-analytical realization on my part.
I have chosen to change my own stance and environment drastically, and in doing so, I inevitably had to sort out certain parts, like “what I can write” and “what I cannot write,” and even in this daily blog expression, I had come to limit myself to “expressive themes” (as I have been doing in the past) I have been limiting myself to “expressible themes” in this daily blog expression.
I thought that the theme of “the imperial lineage and Kumano,” which I had been writing about until a little while ago, was consistent with a macroscopic viewpoint and a total consideration of the “living environment” of the Japanese people, but it is true that there is a distance between this theme and real housing policies or real-time “living style” studies. However, there is a sense of distance between the themes and the real housing policy or the real-time “way of life” study.
However, I have been thinking that the theme of “Kumano” is consistent with the current trend, but it seems distant from the real housing policy or the real-time “way of living” theme.
The reality is that recently in the Tokyo metropolitan area and central Osaka, there has been a major trend toward the selection of new “locations and irregularities” called “tower condominiums. The impression of a great “longing” to live there is occurring. In extreme cases, there have been cases of people who want to live there, but in the sole desire to live there, they have made unworthy choices that have led to the collapse of their lifestyles.
The reality is that as we enter an era of declining population, the “branding” of residential areas is becoming more convenient. In urban living, too, a social structure of “disparity”-type selection of location and community is being created.
Considering the above, it makes me wonder if human beings are, after all, beings who consider hierarchy and regional indices to be the highest value.
On the other hand, even in areas such as housing performance requirements, there seems to be a fault line between the Hokkaido sense of choice and that of the regions south of the Kanto region. In Hokkaido, the choices are more grounded, while in the Kanto region and southward, there is a more “fundamentalist” and aggressive stance toward others, which is a bit bizarre.
I will discuss these fundamentalist aspects in the future, but for this series of articles, I would like to consider the current situation regarding the ultimate theme of people’s “home,” namely, site selection and environmental performance. The reason why I have dared to combine the phrase “location” with something that seems to be out of place, “unevenness,” is because I intuitively believe that the universal truth of human beings, the “anxious psychology of seeking belonging,” is deeply rooted in this area.
I would like to think about this while having a conversation (?) with the photos I have taken so far. If you have any thoughts, please let me know.

Posted on 2月 10th, 2024 by 三木 奎吾
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いま奈良県橿原市に広大な敷地をもって建てられている「橿原神宮」は、創建としては明治になってからで1890年4月2日。神武天皇が橿原宮で即位したという「日本書紀」の記述に基づき、畝傍山の東南麓に明治23年(1890) に創建された。祭神は神武天皇と媛蹈韛五十鈴媛皇后（ひめたたらいすずひめこうごう）。この皇后は出雲の大国主の息子の事代主神の娘とされ、その名に「たたら」という製鉄のことだまを響かせている。
天皇という存在は稲作農耕社会秩序を象徴するような役割があると思うけれど、初代天皇にも「農耕鉄器」との所縁が投影されているようにも感じられる。
神武天皇の御陵が、橿原神宮に隣接する現在地に定められたのは幕末の1863年。明治10年代になると橿原宮址を調査し顕彰しようという動きが高まり、民間から宮址碑の建立や橿原神社の創建の出願が相次いだとされる。
こういう流れから考えれば、明治の時代精神として皇統の称揚気運が高まって社地が整備されていったという経緯が表現されている。しかし逆に言うと、国譲りした出雲大社が歴世、荘厳な社殿を維持し続けていたことと比べれば、皇統紀元の「宮建築」は驚くほどのあっけなさで顧みられなかったことになる。日本の建築の歴史でも出雲大社は特異的な規模と承継性を持っている一方、大和政権のさりげなさが特徴的ではないか。
その後の皇統の宮はあらたに天皇が即位するとあらたな宮が作られて、点々と移転し続けるというスタイルを取っていくことになる。東アジア的な「都城」の建設は6-7世紀の飛鳥京まで待たねばならない。そもそも都城を建設するという思想自体、対中国王朝との外交関係が主たる動機となっている。皇統始原の段階ではそのような志向性はなかった、もしくは希薄だったといえるのだろう。そうしたことからそもそも神武天皇が実在したのかどうか、という論議を呼んでいる。「皇統神話」とした由縁だけれど、しかし一方で熊野に触れて、そのこととの関わりで考えれば、いかにも神話と歴史のあわい接点という印象も強く感じられる。

北海道人として熊野という地域についてはほとんど知識もないままに、しかしなにかに惹かれて歩いてみて、そのロマンに深く「鷲づかみ」されてしまった（笑）。言語による表現以前の、話し言葉での伝承段階から、たぶん縄文から弥生への時代変容の痕跡が、熊野には濃厚に残っているのだと思う。
その後の皇統はこのような地域文化を有効活用しながら、自らの祖先神話の世界を盛り上げていった側面があるのだろう。そういう意味で意図的かそうでないかは別にして、日本文化のいろいろな始原にかかわることがらが文化風土として残り続けている。今後も、折に触れて探訪してみたい。

English version⬇

The “Accession” to the Throne” Kashihara, Nara, Japan: The Myth of the Imperial Lineage and the Journey to Kumano – 33]
The Jimmu Expedition to Kumano. This is an exploration of an area that is not clear as to whether it is myth or history. After all, is it a way to “transmit” the social transformation from the Jomon to the Yayoi period through expressions that transcend language? by …

The Kashihara Shrine, now built on a vast site in Kashihara City, Nara Prefecture, was founded on April 2, 1890, in the Meiji era (1890-1912). The shrine was built in 1890 at the southeast foot of Mt. Unebi, based on the account in the “Chronicles of Japan” that Emperor Jinmu ascended to the throne at Kashihara Palace. The deities are Emperor Jinmu and Empress Ehime Tadasu Isuzu Kogo. This empress is said to be the daughter of Kotoshironushi, the son of Okuninushi of Izumo, and her name echoes the iron-making word “tatara.
The existence of an emperor is symbolic of the social order of rice cultivation and agriculture, and it seems that the first emperor also has a projected connection with “agricultural ironware.
It was in 1863, at the end of the Edo period, that Emperor Jinmu’s mausoleum was located at the present site adjacent to the Kashihara Shrine. In the 10th year of the Meiji Period, there was a growing movement to investigate and honor the site of the Kashihara Palace, which led to a series of applications from the private sector for the erection of a monument at the palace site and the establishment of the Kashihara Shrine.
This trend suggests that the Meiji period’s spirit of honoring the imperial lineage led to the development of the shrine site. Conversely, however, compared to the fact that Izumo-taisha, which had been handed over to the state, continued to maintain its majestic shrine pavilions for generations, the “palace architecture” of the imperial era was surprisingly neglected. In the history of Japanese architecture, Izumo-taisha is unique in its scale and succession, while the casualness of the Yamato regime is characteristic.
The subsequent palaces of the imperial lineage were built when a new emperor ascended to the throne, and were continually relocated from place to place. The construction of a capital city in the East Asian style had to wait until the Asuka-kyo capital in the 6th-7th century. The idea of building a capital city was primarily motivated by diplomatic relations with the Chinese dynasties. At the beginning of the imperial lineage, there was no such orientation, or it could be said that such an orientation was weak. This has led to a debate over whether Emperor Jinmu really existed in the first place. This is the reason why the book is called “the myth of the imperial lineage,” but on the other hand, if you think about it in relation to Kumano, you can get the strong impression that it is a crossroads between myth and history.

As a Hokkaido native, I knew little about the Kumano region, but something about it drew me to walk there, and I was deeply “gripped” by its romance (laughs). I believe that Kumano retains traces of the transformation from the Jomon to the Yayoi period, probably from the stage of spoken tradition before language expression.
The subsequent imperial lineage may have made effective use of this local culture to enhance the world of its own ancestral mythology. In this sense, whether intentionally or unintentionally, things related to the origins of Japanese culture continue to remain as part of the cultural climate. I would like to continue to visit these places from time to time in the future.

Posted on 2月 8th, 2024 by 三木 奎吾
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