商家としての町家という日本の建築文化。
それぞれの「家業」に即していろいろなスタイルが存在した。
この家ではお米屋さんという生業のありようも垣間見える。
一方で、町家は職住一体感が非常に強く感じられる。
この家では自給的な井戸が残されていて
いかにも独立的生存装置のように思えて印象的だった。
日本の住文化というのはそもそもが職住一体が基本なのだと思う。
古建築住宅の場合、その暮らし・生き様がよくわからないのは、
武家住宅と長屋住宅に局限されるように思う。
長屋住宅は江戸で「奉公」するという形での生き方しかできなかった
農家の次男三男層が選択した生活環境。「一旗揚げる」気概を胸に
最初は極小面積賃貸に住み、そのなかでよりマシな階層に身分上昇し
ようやく同じ長屋での賃貸戸建てに住み所帯を構えるまでになれた人もいた。
商家に奉公した場合には番頭クラスになれた場合などに相当する。
そこからさらに身分上昇できると都市での戸建て住宅を得ることも
万に一つ、ありえたということだろう。商家奉公人の場合、暖簾分け相当。
きわめて機会の少ない「江戸での成功者」確率に
それでも挑戦せざるを得なかったひとの生き様も多数派だったのだと思う。
大部分の長屋賃貸生活者は、所帯を持てることもなく
江戸社会の中で安住を得ることは難しかったのだろうと思う。
江戸期に「個人主義」が芽生えるとすればこういう階層が
その主役になるべきだったろうけれどその確率はきわめてレアだった。
古代西洋社会、ローマなどの「市民」と「奴隷」の仕分けで見れば
体のいい奴隷だったともいえるのかもしれない。
ただ、日本社会は古代西洋のような過酷さはなく、
より人権的社会システムだったように思える。
すくなくともそういう階層が差別扱いをされるようなことはなかった。
一方、武家住宅を見ていると基本的に「生活感」が乏しい。
いかにも虚構の権威主義のなかで生きていたように感じられる。
「武士は食わねど高楊枝」みたいに空虚な虚栄心で心理を維持していた。

そのような江戸期「都市居住」類型のなかでは商家の職住一体感は
強い「生活感」をもって迫ってくる部分がある。
商家自身も江戸期社会の固定的家系でのシステムに組み込まれていたけれど、
しかしいちばん「自由」な生き方を生きていたように思う。
少なくとも商売についてはそれぞれの知恵と工夫で才覚を発揮もできただろう。
が、基本的には社会全体は武家支配という抑圧があり
突破する方向性としてはその支配構造を利用するしかなかっただろう。
商業の自由はなく「取り入る」という努力の仕方がやむなき選択。
個人的には田沼意次の政権が幕府でよりながく継続していれば、
江戸体制にも存続可能性があったと思うけれど、
「賄賂政治」だというバカげた他者非難で資本主義的社会進歩を抑圧した。
結果、そういう固陋な思考が幕末まで続いてしまったのだろう。

いま新しい資本主義というやや実態不明な題目を政権は掲げている。
より資本主義的な発展を図らない限り、この国の未来はない。
社会発展のダイナミズムはさてどういう動きの中から出てくるのでしょうか？

English version⬇

The Edo Period’s “Work and Residence Togetherness” of Town Houses: Yamato Historical Testimony-26
The Edo period, when society was fixed. The ruling class is too perverse, although elements of development can be found in the way of life of merchant families. The traditional art of condemnation of ridiculous ethics. …

The Japanese architectural culture of the machiya as a merchant house.
Various styles existed in line with each “family business.
In this house, we can catch a glimpse of a rice dealer’s business.
On the other hand, the machiya house has a very strong sense of unity between work and residence.
In this house, a self-sufficient well remains.
I was impressed by the fact that it seems to be an independent survival device.
I believe that the Japanese housing culture is based on the concept of “work and residence as one.
In the case of old houses, it is difficult to understand the lifestyle of the residents.
In the case of old houses, I think that the lack of understanding of the way of life is limited to samurai residences and tenement houses.
The tenement houses were the only way of life for the second and third sons of farmers who could only live as “servants” in Edo.
The second and third sons of farmers chose this type of living environment. With the spirit of “making a name for themselves
They first lived in a very small rented house, and then moved up to a better class within the family.
Some of them finally managed to live in a rented house in the same tenement and set up their own household.
In the case of those who were apprenticed to a merchant family, this would be equivalent to being in the banto class.
If you were able to rise further in rank, you could even get a detached house in the city.
This was a one-in-a-thousand chance. In the case of merchant family servants, it is the equivalent of being a “noren-keisatsu” (goodwill divider).
The probability of being a “successful person in Edo” was extremely low.
I believe that there were many people who had no choice but to take up the challenge.
Most of the tenement renters were not able to have their own families.
It would have been difficult for them to find a safe haven in Edo society.
If “individualism” was to sprout in the Edo period
However, the probability of such a situation was extremely rare.
If we look at ancient Western societies, such as Rome, and sort out “citizens” and “slaves
It could be said that they were slaves in the sense that they were good for the body.
However, Japanese society was not as harsh as that of the ancient West.
It seems that Japanese society was not as harsh as that of the ancient West, but was a more human rights-oriented social system.
At the very least, such classes were not discriminated against.
On the other hand, when we look at samurai residences, there is basically a lack of a “sense of life.
It is as if they were living in a fictional authoritarianism.
They maintained their mentality with an empty sense of vanity, as if to say, “Samurai don’t eat, but they do eat.

In this type of “urban residence” of the Edo period, the sense of unity of work and residence of the merchant family
The merchant family itself was part of the fixed family system of Edo period society, but it was also a part of the family system of the Edo period.
Although merchant families themselves were part of the fixed family system of Edo period society
However, I think they lived the most “free” way of life.
At least in the area of business, they were able to exercise their own wisdom and ingenuity.
However, the society as a whole was basically under the oppression of samurai rule, and the direction to break through the oppression was to use the structure of that rule.
The only way to break through this oppression would have been to take advantage of the ruling structure.
There was no freedom of commerce, and the only choice was to “take in” the oppressor’s efforts.
Personally, I believe that if Tanuma Iiji’s regime had continued in the Bakufu for a longer period of time, the Edo system would have been more viable.
I think the Edo system would have had a chance of survival if Tanuma Iiji’s regime had lasted longer in the Bakufu.
However, he suppressed capitalist social progress by ridiculously accusing others of “bribe politics.
As a result, such perverse thinking continued until the end of the Edo period.

Now, the regime is raising the somewhat unrealistic title of “new capitalism.
There is no future for this country unless it pursues a more capitalist development.
What kind of dynamic of social development will emerge from this movement?

Posted on 7月 23rd, 2022 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 »

奈良盆地の古民家探訪、今回は盆地の南西部・大和高田市の町家。
大和高田市は古来から東西に「横大路」（初瀬街道）と南北には
「下街道」という主要路が交差した要所で近世までは
宿場町・商業の町として発達したとされる。
鹿沼家は、横大路の北側に居を構え代々米屋を営んでいたと伝えられている。
建築年代は現存する「請取普請状」により文化９年（1812年）と判断される。
この主屋の表側の庇部分には格子を飾り二階の両端には袖壁を付け、
中央部に出格子を飾るところなどは町屋特有の姿をよく表しており、
県内では最も古い例に挙げることができるとされる。
ちなみに現代の同市の町家の様子が以下の写真がWEBで紹介されていた。

江戸時代・日本社会では商業取引自体への課税について
経済管理思想のしっかりした方針は明瞭には見えない。
われわれ現代人はそれなりに論理的な課税施策に慣れているけれど、
江戸期の徳川幕府体制では個別の商取引に対する課税は難しかった。
特定の仕事に課税される運上・冥加また臨時の事業や財政の穴埋めのために
賦課される上納金もあったが、江戸時代の課税の中心はいわゆる「年貢」。
商家には建築間口に対して固定資産税課税するくらいが基本だった。
武家権力とは「一所懸命」が基本思想であってひたすら「土地の権利」が
最上位価値とされて社会運営してきた。
田沼意次などの活躍で商業活力を基盤にした政権運営の萌芽があったけれど、
かれの失脚とともに「賄賂政治」というヒステリー弾劾が
政権内部で叫ばれていってかれは失権しその萌芽は窒息させられた。
個人的にはこの田沼意次への攻撃が、非論理的な他者非難を日本人の特性として
最初に刷り込んだ事態だったのではと思っています。
田沼さんは勃興する経済活力をどうやって政権運営に取り込んだらいいか、
言い換えれば経済を論理的に解明して幕府財政を抜本的に改革しようとした。
織田信長以来の開明的「楽市楽座」思想が税制の基本・財政骨格にならなかった。
田沼政治をひたすら「倫理的に」批判して清廉潔白であることが
目的化していった流れというのは、現代のいまに至るも
政治批判・他者非難ヒステリー現象に息づいているのではないか。
現代最新の動きでは、国家財政破綻して大統領が国外逃亡したスリランカでは
SDGs思想の「理念」優先で大統領が化学肥料禁止の農業「改革」をした結果
生産がほぼ半分程度まで一気に減少して財政破綻に立ち至ったのだとされる。
きれいごとで飢えさせられる民と、現代の「理念」では賞賛された逃亡権力者。
理念優先・経済音痴の不都合な真実、民にとってはバカ殿以外の何物でもない。

おっと、まったく論旨がズレまくり（笑）。
しかし一方で日本の町家建築には汲めども尽きない「合理主義」思想が
そこに見いだせると思っています。という建築解析はあした以降に。

English version⬇

The Kanuma Family of Town Houses and the Shogunate’s Tax System Yamato Historical Testimony-24
Sri Lanka’s national financial collapse due to prioritizing SDGs ideals. The collapse of the Edo Shogunate due to its economic incompetence. Criticism of others prioritizing ethics and a living economy. …

In this installment of “Exploring Old Houses in the Nara Basin,” we will visit a townhouse in Yamatotakada City, located in the southwestern part of the basin.
Since ancient times, Yamatotakada City has been at the crossroads of two major roads, Yoko-oji (Hatsuse-kaido) from east to west and Shimo-kaido from north to south.
The city of Yamatotakada has been an important place where two main roads, Yoko-oji (Hatsuse-kaido) from east to west and Shimo-kaido from north to south, crossed.
The Kanuma family lived on Yoko-oji Street, which was a major thoroughfare in Yamatotakada City.
The Kanuma family is said to have lived on the north side of Yoko Oji and operated a rice store for generations.
According to an extant “letter of undertaking and fukinsho”, the building was constructed in the 9th year of Bunka era (1812).
The front eaves of the main building are decorated with latticework, and the two ends of the second floor are decorated with sleeve walls.
The latticework on the front eaves and the latticework in the center of the second floor are typical of machiya houses.
It is said to be one of the oldest examples of machiya in the prefecture.
The following photos of modern machiya houses in the city were introduced on the Web.

In the Edo period and Japanese society, taxation of commercial transactions itself
In the Edo period (1603-1867) and Japanese society, a firm policy of economic management thought regarding taxation of commercial transactions itself is not clearly evident.
Although we moderns are accustomed to a reasonably logical taxation policy, it was difficult to tax individual commercial transactions under the Tokugawa Shogunate in the Edo period.
However, under the Tokugawa shogunate in the Edo period, it was difficult to tax individual commercial transactions.
The Tokugawa Shogunate system in the Edo period had difficulty in taxing individual business transactions.
There were also taxes levied on specific jobs, such as luck and money orders, as well as on temporary businesses and to make up for financial losses.
The main source of taxation in the Edo period was the so-called “annual tribute.” For merchant families, property taxation was levied on the floor space of their buildings.
The basic idea of samurai power was to “work hard,” and “land rights” were the highest value in society.
The samurai power was based on the idea of “working hard,” and the “right to the land” was the highest value.
The government was based on the commercial vitality of the people, but with the downfall of Tanuma Iiji, “bribery” became the norm.
But with his downfall, the hysterical impeachment of “bribery politics
The budding of the administration was choked off when Tanuma lost his power.
Personally, I believe that this attack on Iniji Tanuma was the first time that the illogical condemnation of others was imprinted as a characteristic of the Japanese people.
I personally believe that this attack on Iniji Tanuma was the first situation that imprinted the illogical blaming of others as a Japanese characteristic.
Mr. Tanuma was trying to figure out how to incorporate the emerging economic vitality into his administration.
In other words, he tried to fundamentally reform the finances of the shogunate by logically elucidating the economy.
The open-minded “rakuichi rakuza” philosophy, which had existed since Oda Nobunaga, did not become the basis of the taxation system or the fiscal framework.
The objective was to be clean and honest by criticizing Tanuma’s politics “ethically”.
The trend of making Tanuma’s politics “ethically” critical and purity the objective is a trend that continues to the present day.
This trend, which is still alive today, may be seen in the phenomenon of political criticism and hysteria of blaming others.
In Sri Lanka, where the president fled the country after the national financial collapse
The president’s agricultural “reform” banning chemical fertilizers in favor of the “ideology” of the SDGs has resulted in a dramatic decline in production by almost half.
As a result, production dropped to almost half of what it had been before, leading to the financial collapse.
A people starved by a clean slate, and a fugitive powerhouse lauded by the modern SDG philosophy.
The people are nothing but a bunch of fools to the people, including the administration of a clean and economically illiterate government.

Oops, I’m totally off-topic (laughs).
But on the other hand, I believe that there is a never-ending “rationalist” philosophy to be found in Japanese machiya architecture.
I believe that the “rationalist” philosophy that is endless in Japanese machiya architecture can be found in it. I will leave the architectural analysis for tomorrow.

Posted on 7月 21st, 2022 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 »

奈良県の人口は132.2万（2020年）、うち奈良市は36万人ほど。
奈良市は県の最北部で淀川方面に向かって開いて行く地域。
そして県の北西側平野部・奈良盆地にほとんどの人口が集積している。
それ以外は紀州に向かって山岳地帯が県の大部分を占めている。
歴史過程で人口が増加していって国家と首都機能が大きくなっていくとともに
やがて京都に首都機能移転していったのには蓋然性があるのでしょう。
いまの奈良県には「国のまほろば」という雰囲気が漂う。

多武峰と書いて「とうのみね」と読むのだけれど、
一種独特の語感と、麻呂麻呂しい歴史感が伝わってくる山の名。
たくさんの山の峰が連なっている、というような意味合いかと思えるが、
調べてみると以下のような地名由来。
〜奈良県桜井市南西の山。藤原鎌足が中大兄皇子と蘇我氏討伐を談合した所で、
のち鎌足の子定慧が父の遺骸を山上に移し妙楽寺を建てた。
明治維新に際して談山神社となり今に至る。「関西の日光」とも。
（藤原高光が妻子を捨て多武峰に草庵を結んだ『多武峰少将物語』平安後期）〜
こういった深い山中で秘密に乙巳の変での蘇我氏への蜂起は策謀された。
そのことが藤原氏の興隆につながって家祖を弔う聖地とさせた。
盆地から山並みが連なる多武峰への入口にこの「旧萩原家」は位置していた。
農家住宅ではあるが長く地域有力土豪のような存在か。
江戸期には「組頭」を永年務めていたということ。
写真はGoogleで住所入力したら表示される画像でした。
そのなかで「高台の農家」を感じるアングルを選んでみた次第。
いまは大和郡山市に移築保存された住宅だけれど、
ながく建ち続けていた周辺環境を追体験するにはふさわしい画像ではないか。

上の写真が「内観」の一枚。
よく農家について江戸期には「虐げられた存在」のような歴史感がある。
武家が最上位階級でそれ以外は卑賤な存在というような史観。
しかし探訪を重ねてくると、武家住宅などは「食わねど高楊枝」であり、
農家住宅の実質経済支配層ぶりの方が強く感じられる。
江戸幕府体制とは、ひたすら農業生産経済依存のものであり、
武家が無能な経済政策を取れば即座に強訴するパワーを感じる。
この萩原家は上農階層ではあるだろうけれど、家具類の必要の少ない時代、
このような広大な「広間」を持っていることに驚く。
むしろ地域経済の主体としての矜持を感じさせてくれる。
農とはそもそも自給自足可能な生き方であり
むしろ社会体制の基盤として自信に満ちているように感じるたたずまい。

English version⬇

High-altitude farmhouse in the southeast of the Nara Basin to Touno-mine, Yamato Historical Testimony-23
The dignified lifestyle of the foundational members of agricultural society. The Japanese agricultural social system that was created from the Nara Basin. ・・・・・.

The population of Nara Prefecture is 1,322,000 (2020), of which Nara City has about 360,000.
Nara City is the northernmost part of the prefecture, an area that opens up toward the Yodo River.
Most of the population is concentrated in the Nara Basin, the northwestern plains of the prefecture.
The rest of the prefecture is mountainous and mostly located toward Kishu.
Over the course of history, as the population grew, the nation and its capital grew larger and larger.
There is a probability that the capital functions were eventually relocated to Kyoto.
Nara Prefecture today has the atmosphere of a “national mahoroba”.

The word “Touno-mine” is written as “Touno-mine.
The name of the mountain conveys a kind of unique feeling of the word and a sense of history.
The name may mean “a chain of many peaks.
However, when I looked up the name, I found the following information about the origin of the place name.
〜A mountain located southwest of Sakurai City, Nara Prefecture. It was the place where Kamatari Fujiwara and Prince Nakataio discussed the defeat of the Soga clan.
Later, Kamatosoku’s son Sadatoshi moved his father’s remains to the top of the mountain and built Myorakuji Temple (and later, a branch temple of Eizan Mudoji Temple).
At the time of the Meiji Restoration, the temple was renamed Danzan Shrine, and has remained so to this day. It is also called “Nikko of Kansai.
(The story of Takamitsu Fujiwara, who abandoned his wife and children and built a hermitage in Touno-mine, is told in the late Heian period.
It is clear that the uprising against the Soga clan in the Otomi Incident was plotted in secret deep in the mountains like this.
This led to the rise of the Fujiwara clan, which made the area a sacred place to mourn their ancestors.
The “Old Hagiwara House” was located at the entrance to Tabu Peak, a mountain range stretching from the basin.
Although it is a farmhouse, it has long been a prominent local landowner.
In the Edo period, the family served as “Kumigashira” for many years.
The photo was an image that appeared when I entered the address on Google.
I chose the angle that gives the impression of a “farmhouse on high ground.
The house has been moved to Yamatokoriyama City and preserved.
I think it is a suitable image to relive the surrounding environment where the house has been standing for a long time.

The photo above is one of the “inside view”.
There is often a sense of history about farmers as if they were “oppressed beings” during the Edo period.
The samurai family was the highest class, and all others were considered lowly.
However, as we continue to explore the history of farm houses, we find that samurai residences were the “high branches of the family” and that the farmers were the real economic rulers.
The farmer’s house is more like a real economic ruling class.
The Edo shogunate system was based solely on an agricultural production economy.
The Edo shogunate system was based solely on agricultural production and economy, and if a samurai family made an incompetent economic policy, the power to sue them would be felt immediately.
The Hagiwara family may have been upper class farmers, but in an era when there was little need for furniture, the Hagiwara family was not able to afford to buy furniture.
I am surprised that the Hagiwara family has such a vast “hall” at a time when there was little need for furniture.
In fact, it gives us a sense of their pride in being the mainstay of the local economy.
Farming is a way of life that allows for self-sufficiency.
The appearance of the house is rather confident as the foundation of a social system.

Posted on 7月 19th, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

さて、奈良県立民俗博物館の展示住宅「臼井家」を見て来たけれど、
説明資料と実相にはやや相違があるように感じられた。
わたしとしては「半商半農」的住宅という説明はなじまなく感じ
むしろ江戸期の移動交通の実相を伝える貴重な民俗遺構と思った次第です。
半外半内的な庇の下の「待合空間」は、まるで定刻発車を待つ
プラットホーム的な機能性を感じさせてくれるし、
広大な土間空間は多人数の集散の場としての「待合」を感じさせられた。
そして本日ご紹介の和室群には宿泊機能性を想起させる。
この「駅舎」的建築は、奈良地域・高取藩の藩庁舎の城下に位置する。
なので城主・殿様と「お目見え」に外部訪問者が来たときに
その直前、前日に身ごしらえをするための宿泊場所が必要になる。
多様な身分性社会を反映して床の間付きの居室も用意された。
たとえば他藩から公用で来訪した客人が高取藩の役人などと接触するときに
「では城下の伊勢屋にてお待ちします」みたいな施設として使われた。
ちょうど現代の応接的ホテルのような使われ方。

１枚目の写真には奥に「土蔵」も映り込んでいる。
多様な用途にふさわしい演出装置が仕舞い込まれていて
この床の間付き和室で、セレモニー的な対応も可能だったのではないか。
この空間の視線手前側には格子窓がしつらえられている。
簡易ながらも来訪宿泊者が城中からの対応者との約束時間を待ち、
随行者は格子窓の障子越にその気配を察知していた光景が想像される。

そうした場面演出用の道具類の出し入れに
渡り廊下がしつらえられている。
庭にも開放された眺望空間のなかで一種の「趣向」としても
この渡り廊下は機能したものかも知れない。
屋根の付いた搬入搬出廊下というのは面白い空間趣向。
一方、土間に隣接した和室居室群は通常の「旅宿」空間の機能を感じる。
塗り籠め的な収納室に多彩な空間仕切り建具類が収められて
臨機応変に宿泊者に対してのサービスを提供していた。
土間に鎮座する「おくどさん」で調理された料理群が板の間で調理・配膳され、
旅宿者にふるまわれた光景が浮かんでくるように思う。
武家社会的な格式重視の制度のなかでの「移動交通」の機能建築空間。
そういった実相がこうした建築要素から漂ってくるように思われます。

やはり昔人のくらし用を伝えてくれる古建築空間は楽しい。
日本人的な息づかいが随所から立ち上ってくる瞬間があり、
そういうリアリティがこころの琴線の部分につよく響き渡ってくる。
時間を越えて住空間・建築空間が伝えてくれているもの、
いわば「民族の消息」がたくさんタイムカプセルされていますね。

English version⬇

The Edo Period Hotel”Tabi-Shuku” Functional Structure: Yamato Historical Testimony-21
A time capsule of “the breath of the people. Our ancestors lived wrapped in this kind of space and style. A dialogue that transcends time. The dialogue that transcends time.

I visited the “Usui Family,” a house on display at the Nara Prefectural Museum of Folklore.
I found some discrepancies between the description of the house and the actual condition of the house.
For me, the description of the house as a “half-merchant, half-farmer” house does not seem to fit.
Rather, I thought it was a valuable folklore site that conveys the reality of mobile transportation during the Edo period.
The “waiting space” under the half-outer, half-interior eaves of the house is like a platform where one waits for a train to depart on time.
The vast earthen floor space is a place for multiple people.
The vast earthen floor space gives the impression of a “waiting area” as a place where many people gather and disperse.
And the Japanese-style rooms introduced today remind us of the functionality of lodging.
This “station house” building is located under the castle of the Takatori domain in the Nara area.
Therefore, when the lord of the castle and visitors came to “see the lord”, they would stay in the building for a few days.
A place to stay to prepare themselves just before and the day before is necessary.
Reflecting the diverse status society, rooms with tokonoma (alcove) were also prepared.
For example, when a visitor from another clan on official business came to Takatori to meet with a Takatori official, he was asked to stay at the Iseya on the castle grounds.
The guest room was used as a facility for such a meeting.
It was used just like a modern reception hotel.

In the first photo, you can also see the storehouse in the back.
The storehouse is furnished with staging equipment suitable for various uses.
This Japanese-style room with an alcove could have been used for ceremonial purposes.
A lattice window is placed on the front side of this space.
The guests could wait for their appointments with their counterparts from the castle, and the attendants could enter the room through the sliding lattice window.
The accompanying guests could sense their presence through the shoji screens of the lattice window.

For loading and unloading the tools used to stage such scenes
The hallway is used as a place for loading and unloading the tools for such scenes.
This corridor may have functioned as a kind of “taste” in a space with a view that was open to the garden.
This corridor may have functioned as a kind of “taste” in a space with a view that was also open to the garden.
The roofed corridor for carrying in and out is an interesting spatial feature.
On the other hand, the group of Japanese-style rooms adjacent to the earthen floor seems to have the function of an ordinary “Ryabi-juku” space.
Various space-partitioning fittings are installed in a lacquered storage room.
The room was used to provide services to the guests in a flexible manner.
The food prepared in the “okudo-san” on the earthen floor is cooked and served in the board room.
The scene of food prepared in the “okudo-san,” which sat in the earthen floor, being cooked and served in the boardroom and served to the guests at the inn seems to come to mind.
This was a functional architectural space for “mobile transportation” in the context of a system that emphasized the prestige of samurai society.
These architectural elements seem to convey the reality of such a situation.

I enjoy old architectural spaces that convey the lifestyle of people of the past.
There are moments when the Japanese sense of life rises up from everywhere.
Such reality resonates with the heartstrings.
The living and architectural spaces convey something that transcends time, something that is “the disappearance of the people.
In other words, there are many time capsules of the “disappearance of the people.

Posted on 7月 17th, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »

公用伝馬役という江戸期の交通制度を担っていたのがこの家の基本的な役割。
当然、現代住宅のように「個人主義」的建築目的とは相違する。
高取藩という公儀に対してその公用交通の人馬を用意していた。
以下、日本大百科全書(ニッポニカ)「伝馬役」よりの要旨引用。

〜公用伝馬役は伝馬に従事する課役。荘園制度下では馬を所有の名主らが負担。
戦国大名の下で伝馬を負担するのは道路沿いの宿駅と付近の村々。
伝馬役は一般夫役とともに銭納化され一方で営業伝馬の経営が認められた。
近世には宿駅制度設置され任務は公用通行の貨客に対する人馬提供だが、
原則として一宿ごとの継送(つぎおく)りを負担した。これが御伝馬役で、
馬役（うまえき）と歩行役（人足役）。東海道伝馬の制は1601年制定。〜
・・・江戸幕府の成立期から最重要社会インフラとして整備された。
逆に言うと、それ以前の時代には移動交通がどのようにされていたか、
たとえば源平合戦期からの全国での戦争での人馬移動にどのような兵站が
用意され実施されていたのか、研究する必要がありそう。・・・
〜多くの宿駅が36疋の伝馬常備し1638年以降は100人100疋の定置人馬制度。
中山道では50人50疋で、他の街道は25人25疋が原則である。
伝馬役負担は軒別基準が、城下町では大小間割・間口割に移行し、
平野部では馬役は持高割、歩行役は軒別割のままか小間割に移行した
この負担代償として町屋敷地「地子免除」商業上の「特権賦与」がある。
伝馬役が宿駅人馬負担で困難になり近隣農村にも課せられたのが助郷(すけごう)。
それが増大すると1764年の武蔵、上野などで中山道「伝馬大騒動」問題化した。〜

江戸期までの社会というのはこのような非合理な武家の用による
支配制度体制であって、そういう桎梏の中で運営されていた。
上述のように「騒動」まで起こっていたとすれば、
相当の負担が課せられていたことになり、その「見返り」がどうであったか、
一方で江戸期には「伊勢参り」「四国八十八箇所」などの宗教参詣が
「観光」ブームを呼んでさまざまな文化経済も沸き起こっていった。
そういうなかで「宿駅」という経済活動も活発化していたこともわかる。
京大阪から熊野・紀州などへの通行路であったことから
伊勢屋さんはどのように繁盛していたか、興味も起こる（笑）。
こういう建築の性格から前面道路に対して庇を差し出し、
その下の空間を内部的空間にする活用スタイルが見られている。
公用での移動交通に際して藩役人たちが荷役人馬の用意を待つ間、
亭主を相手に座敷縁で一服するという光景が浮かんでくる。
また、そういう公用以外のときには宿駅ビジネスとしてホテル業などの
実態もあったに相違ないと思われますね。
わたしの家系でも広島県福山近在で関連事業伝承もあり、興味は尽きません・・・。

English version⬇

The space around “Iseya,” the official messenger of the Yamato Historical Records – 19
“Oh Iseya, have you noticed any unusual movements recently?” A scene of information exchange in the mobile transportation business during the Edo period. …

The basic role of this house was to serve the transportation system of the Edo period, called “official denma yaku”.
Naturally, this is different from the “individualistic” architectural purpose of modern houses.
The Takatori clan, a public institution, provided men and horses for its official transportation system.
The following is an excerpt from the Nippon Encyclopedia of Japan (Nipponica), “Denmayaku.

〜The official denmayaku was a division of the clan that was in charge of horseback transportation. Under the manorial system, the burden was borne by the feudal lords who owned horses.
Under the feudal lords of the Warring States period, the denma yaku were assigned to inns along roads and villages in the vicinity.
The denma yaku were paid in coins as well as general husbandry, while the management of business denma was permitted.
In the early modern period, the shukueki system was established, and its duty was to provide men and horses for the official transportation of goods and passengers.
In the early modern period, a shukueki system was established, and while the duties of the shukueki were to provide men and horses for official passengers, in principle they were responsible for the transportation of passengers per inn. This was the “go-denba-yaku,” or “horseman” and “pedestrian.
There were two types of duties: horseback riding and walking (jinzoku yakuza). The Tokaido-denba system was established in 1601. 〜The Edo Shogunate was established in 1601.
The Tokaido Shinkansen was the most important social infrastructure from the early days of the Edo Shogunate.
Conversely, it is important to understand how mobile transportation was conducted in earlier periods.
For example, what kind of logistics were prepared and implemented for the movement of people and horses in wars across the country from the Genpei War period?
What kind of logistics were prepared and implemented for the movement of people and horses in wars across the country since the Genpei period, for example?
〜Many inns and stations had 36 horses, and from 1638 onward, 100 horses for 100 men were set for each inn.
On the Nakasendo, 50 men and 50 horses were used, and on other roads, 25 men and 25 horses were used in principle.
The burden of the horse messenger was divided by house, but in castle towns, it was divided between small and large houses, and in mountainous areas, it was divided between small and large houses.
In the plains, the burden for horsemen was divided according to the height of the horse, while the burden for walkers was either divided by eaves or by booths.
In return for this burden, the landowners were exempted from the use of townhouse sites and were granted commercial privileges.
As it became difficult to provide horse messengers for the station, the burden was also placed on neighboring farm villages, and this was known as sukego.
As this increased, it became a problem in 1764 when the Nakasendo “Denma Dai-riot” broke out in Musashi, Ueno, Shinano, and other areas. 〜The “Denma Riots” of 1764

Until the Edo period, society was based on this kind of irrational system of control by the warrior class.
The society until the Edo period was a ruling system based on such irrational samurai usage, and was managed under such fetters.
If there had even been a “riot” as described above, it would have been a considerable burden.
If there was even a “riot” as described above, a considerable burden was imposed, and one wonders what the “quid pro quo” was.
On the other hand, during the Edo period, religious pilgrimages to Ise, Shikoku’s 88 temples, and other places of worship became the focus of a “tourism” boom.
On the other hand, during the Edo period, religious pilgrimages to Ise and the 88 temples of Shikoku triggered a “sightseeing” boom and various cultural economic activities.
In this context, the economic activity of “shukueki” (lodging stations) also became active.
Since Iseya was a passageway from Kyoto-Osaka to Kumano, Kishu, etc., how did Iseya thrive?
It would be interesting to see how Iseya was prospering (laugh).
The building is designed with a cloister over the road in front of it, and the space under the cloister is used as an interior space.
The style of utilizing the space under the eaves as an interior space is seen in this building.
The building was used as a place for clan officials to sit with their guests while they waited for their horses to be ready for official transportation.
The scene of clan officials sitting on the edge of the tatami room with their host while waiting for their horses to be ready for official transportation comes to mind.
It is also likely that there must have been a hotel business in the area.
I am sure that there must have been a hotel business in the area.
In my family, there are related businesses in the vicinity of Fukuyama, Hiroshima Prefecture, and my interest in them is boundless….

Posted on 7月 15th, 2022 by 三木 奎吾
Filed under: 住宅マーケティング, 歴史探訪 | No Comments »