きのうは太閤検地でのこの十津川の詳細記録のことに触れたけれど、さらにそのあとの「大坂夏の陣」に際してこの地の人びとは徳川方に味方して武功を上げたとされる。その武功に対して江戸幕府は十津川の人びとに対して「扶持米」を与えて「槍役」という士分相当の身分を45家に対して与えている。
　領土としては広大な地域だけれど、米作という日本社会の基本的経済尺度には合致していないこの地の人びとに徳川幕府は、特別な身分制度を持って遇したということになる。全国を米作の収量を持って地域分割し、それぞれの地域支配権を「大名」家に与え、徳川家臣団に対しては旗本という身分を制度化したけれど、それらとも違った特殊な身分制をもって十津川の人びとは遇されたのだ。
　こういった歴史的な経緯が、連綿とこの地のひとびとの精神性を涵養していったのだろう。
　わたし的には、こうしたことのさらに背景には熊野三山に残る「八咫烏」の地域伝承が関わっているように想像が飛躍させられてしまう。


　神武東征譚では、熊野・楯ヶ崎に上陸した神武帝はそこからこの十津川の地を抜けて大和国に至るとされるけれど、その険しい山路を抜けるとき、八咫烏が先導したという故事がある。この東征譚はもちろん神話の世界とされるけれど、この十津川の人びとのDNAのなかにその残影を感じさせられてしまう。活動的に山の民らしく神武一統を先導する人びとに対し「八咫烏」というリスペクト表現を重ねたのか、と。
　日本の歴史の中で、きわめて特殊な伝承を形成してきた地域とは言えるだろう。
　そしてこの家、丸田家は上記の45家には入っていないけれど、幕末期・天保年間（1830-1843）以降には村方役人として苗字帯刀を許されていたという。
　同家に残されていた「丸田家文書」では江戸中期から明治維新期までの記録が詳細に書かれている。山林の売買記録、商売や村内での交流記録が主だけれど、その当時の江戸大阪での事件の情報や、幕末の情勢分析などまで、地域独自の知と情報の蓄積が残されている。山間の地でありながらきわめて情報に鋭敏なひとびとの意識水準を感じさせてくれる。
　こうした人びとの濃厚なDNAが北海道に直接伝承されてきたのだと考えると、血肉的なレベルでの「再発見」に深く驚かされる。遠くて近い、北海道と十津川。

English version

The 45 families of spearmen and warriors of the Osaka summer campaign Totsukawa and the “New Totsukawa” – 5]
At the nexus of Japanese history, the people of Totsukawa show impressive feats. The “45 families of spearmen” are similar to the Hatamoto. Is there a connection with the image of Yatagarasu in mythology? …

　Yesterday, I mentioned the detailed records of Totsukawa from the Taikoo inspection, and later, during the Osaka Summer Battle, the people of Totsukawa are said to have sided with the Tokugawa and achieved military success. In response to their military exploits, the Edo Shogunate granted the people of Totsukawa “fukimochi” (rice with allowances) and “yariyaku” status, which is equivalent to the rank of shibu (warrior), to 45 families.
　The Tokugawa Shogunate treated the people of this vast territory, which did not conform to the basic economic scale of Japanese society of rice farming, with a special status system. The Tokugawa Shogunate divided the country into regions based on the yield of rice crops and gave the right to control each region to the “daimyo” family, and institutionalised the status of Hatamoto for Tokugawa vassals, but the people of Totsukawa were treated with a special status system different from these.
　This historical background must have cultivated the mentality of the people of this region for a long time.
　In my opinion, the local folklore of Yatagarasu in the Kumano Sanzan Mountains may have played a role in the background of these events.

　In the tale of the Jimmu expedition, it is said that Emperor Jimmu landed at Tategasaki in Kumano and passed through the region of Totsukawa to Yamato Province, and that Yatagarasu led him through the rugged mountain path. This tale of the eastern expedition is, of course, a myth, but we can feel the traces of it in the DNA of the people of Totsukawa. I wonder whether the people of Totsukawa have a respectful expression of ‘Yatagarasu’ for the people who actively led the Jinmu lineage as mountain people.
　In the history of Japan, this is a region that has formed a very special kind of local tradition.
　The Maruta family is not one of the 45 families mentioned above, but it is said to have been a village official and was allowed to wear the family name from the end of the Edo period (1830-1843) onwards.
　The Maruta family archives, which were left in the family, contain detailed records from the mid-Edo period to the Meiji Restoration. They mainly contain records of forest sales and purchases, business transactions and interactions within the village, but they also contain information on events in Edo Osaka at the time and analysis of the situation at the end of the Edo period, as well as a storehouse of knowledge and information unique to the region. The records give us a sense of the level of awareness of the people, who were extremely perceptive to information despite being in a mountainous area.
　When we consider that the rich DNA of these people has been passed down directly to Hokkaido, we are deeply surprised at the “rediscovery” of the region on a flesh-and-blood level. Hokkaido and Totsukawa: far and near.

Posted on 2月 22nd, 2025 by 三木 奎吾
Filed under: 住宅取材＆ウラ話, 歴史探訪 | No Comments »

　さて十津川の歴史を深掘りしていると、さまざまな資料を再発見させられる。探訪時には「とりあえず資料類と思えるものは収集しといてあとでじっくり確認」とさまざまな資料類も基本的に写真に収めておく。で、じっくり「深掘り」する機会はなかなか作れない（笑）。人間の性〜さが。
　今回2024年４月に探訪した大阪豊中の民家園「十津川の家〜旧丸田家」の写真画像類をもとに、北海道・新十津川との縁を中心にと思って記述を始めたのですが、こちらの記録類の再発掘を始めたら過去の歴史にどんどん突入してきています。上の図版はその資料類の中の「太閤検地」記録文書図。
　「天正15年　日かへ（控えと推定）」「十津川　和州（大和国）吉野郡野尻村　金左衛門　佐介」とある。
　主な作物「いも・そば」と記述された畠からの収穫量とその畠の所有者の記載された文書。「いわむろ」という詳細地名が記され、その収穫地と作物・所有者について「一所畠　いも／そば　一石五斗　清四郎」という「租税根拠」書類が掘り起こされた。
　〜太閤検地は秀吉が天正10（1582)年に開始し、租税賦課の基礎条件を明確にするために日本全土で行った、山林を除く田畑の測量及び収穫量調査。日本初の全国規模の検地であり従前の荘園制的特権を打破し各土地の貢租(年貢)の徴収を容易にするため、荘・郷・保・里など区分が多々あった田制を統一して村制度を樹立させた。各耕地1筆ごとに1作人(一地一作人)を原則とし、土地は画一的に領主に直属させた。これによって荘園制時代よりも各耕地の所有関係が整理され、日本の近世封建制度の基礎が確立された。大化改新・地租改正・農地改革と並び、日本の歴史で重大な土地制度上の変革である。〜Wikiの要旨。
現代で言えば、三木奎吾　所得の方法とその年度の所得金額データみたいなモノに等しい。それまでが、おおまかに各地域集落単位程度の経済基礎の総量把握だけだったものが、各戸ごとの経済規模を直接把握したのだということに等しい。日本の政治統治の新段階を明瞭に示している。現代ではこの段階の「家単位」家制度からさらに詳細に個人単位に収奪構造が進化して行くけれど、いずれにせよ、政治権力による経済支配という「国家のコア」の記録といえるのでしょう。現代にいたるディープステートの実像を見る思い。ひとびとの「減税」への悲痛な思いがこの紙背に刻印されていると思える。

English version

[Taikoo inspection records, the desire to reduce taxes Totsukawa and ‘New Totsukawa’ – 4]
Economic grasp of each piece of land owned by individual owners of raw households. Recalling the disasters of the modern deep state. The people’s desire for tax reductions that transcend time. …

　Digging deeper into the history of Totsukawa, we are forced to rediscover a variety of documents. When visiting, I basically take photos of the various materials, saying “I’ll just collect what I think are materials for now and check them carefully later”. But it is difficult to have the opportunity to delve deeper (laughs). Human nature.
　This time, based on the photographs and images of the Toyonaka Minka Garden in Osaka, which I visited in April 2024, I started to write about the relationship with Shin Totsukawa in Hokkaido, but when I started re-excavating the records here, I found myself plunging deeper and deeper into past history. The illustration above is a map of the “Taikō Kenshi” record among these documents.
　The text reads: “Tensho 15 nen hikakae (presumed to be an annex)” and “Totsukawa Wazhu (Yamato Province) Yoshino-gun Nojiri-mura Kinzaemon Sasuke”.
　Document describing the harvest from a field described as the main crops “potato and buckwheat” and the owner of the field. A detailed place name ‘Iwamuro’ is given, and a “tax basis” document was dug up for the harvest area, crops and owner: ‘Ichisho Hatake imo / soba, one stone five too, Seishiro’.
　〜The Taiko-kensetsu was a survey of fields, excluding forests and mountains, and the amount of harvested crops, which was carried out throughout Japan by Hideyoshi in 1582 to clarify the basic conditions for levying taxes. It was Japan’s first nationwide land survey, and unified the rice field system, which had been divided into many different categories such as Zhuang, Go, Ho and Ri, and established the village system in order to break down the manorial privilege and make it easier to collect annual tribute for each area of land. In principle, each piece of arable land was assigned to a single farmer (i.e. one farmer per piece of land), and the land was uniformly assigned directly to the lord. This system organised the ownership of each piece of arable land better than in the manorial system, and established the foundations of the early modern feudal system in Japan. Along with the Taika Reform, the Land Tax Reform and the Agricultural Land Reform, this was one of the most significant land reforms in Japanese history. ~Wiki abstract.
In modern times, it is equivalent to something like the Miki Keigo income method and income amount data for the year. It is equivalent to the fact that the economic scale of each household was directly grasped, whereas until then it was only possible to grasp the total economic basis of each local settlement unit. This is a clear indication of a new stage in Japanese political governance. In modern times, the structure of deprivation has evolved from this stage of the “family-based” family system to more detailed individual units, but in any case, it can be said to be a record of the “core of the state”, which is economic domination by political power. The image of the Deep State as it exists today. It seems that the people’s grief over the “tax cuts” is imprinted on the spine of this paper.
　
　

Posted on 2月 21st, 2025 by 三木 奎吾
Filed under: 歴史探訪 | No Comments »

幕末明治の動乱期を経て、ようやく日本社会が新時代に向かって走り出そうとした時期。この奈良県十津川郷は勤皇の郷村として、明治維新戦争でも独自の存在感を示していた。司馬遼太郎の「街道をゆく」でも、この地の人びとのこの時期の気骨ある行動を丹念に記述している。
　そのプライド高き郷村を明治22(1889)年大水害が襲う。1月16日にはオーストラリアで最高気温が記録（摂氏53度）されるような「異常気象」ぶりだったとされる。日本に於いても、春から気象条件が安定せず、梅雨時期には長雨、夏に入ると日照りが続いていた。それが8/17になって一転して豪雨が始まった。この雨風は丸２日経っても治まらず郷村を流れる「十津川」の水はあふれ、土砂崩れで民家は流れ出し、くずれた土砂が各所で川の流れをふさいで60ヵ所もの「湖水」が作られるほどだった。死者は168人、家屋流失・半壊610戸。耕地や山林にも大きな被害が出た。県をまたいで和歌山県では同じ河川が「熊野川」になるけれど、この被害は流域の熊野本宮大社・大斎原にも襲いかかり多くの社殿が流された。 流失を免れた上四社３棟は現社地に移設され、大斎原には流失した中四社・下四社をまつる石造の小祠が建てられている。それまでの大斎原の大社は、およそ１万１千坪の境内に五棟十二社の社殿、楼門、神楽殿や能舞台など、現在の数倍の規模だったという。

　わたしは、この故事を胸に抱きながら年来の願望であった「熊野詣」を数年前に果たしたけれど、熊野から奈良県吉野に抜ける山岳地系、その谷地を縫うように流れる河川を体験しながら、北海道にも似た自然景観の荒々しさに深い感慨を受けていた。この地形と自然景観とが一体となって、日本社会に「熊野詣」という心象を形成したのだろうかと、北海道人としてなにか心理が通底するような思いを持った。
　この未曾有の大被害からの復元を目指して、十津川郷村は立ち上がる。歴史的な維新期の行動力から、多くの人材が中央で活躍していて、そういったかれらが明治政府に対して国家的な復興策を建言し、政治的な成果を生み出していって、折からの北海道開拓・移住への支援策を勝ち取っていくことになる。
　策定された北海道移住策に対して十津川郷村の移住希望者は総数600戸、2691名に上ったという。そして、同年10月には神戸港から北海道小樽に向けて出港した。北海道人としてなにか、血肉が騒ぐ思いが止まらない。

English version

[Extreme weather and major flooding in 1889: Totsukawa River and the ‘New Totsukawa’ – 2].
The spirit of the entire township and village to rise up from the flood damage and move towards the development of Hokkaido in the Meiji era was violently shaken. …

This was a time when Japanese society was finally about to run towards a new era after the turbulent period at the end of the Edo and Meiji periods. This village of Totsukawa-go in Nara Prefecture was a hometown village of the Emperor and had a unique presence during the Meiji Restoration War. Ryotaro Shiba’s Kaido yuku (On the Road) also painstakingly describes the spirited actions of the people of this region during this period.
　In 1889 (Meiji 22), the pride of the village was hit by a major flood, and on 16 January it was said to have been an ‘abnormal weather event’ with the highest temperature ever recorded in Australia (53 degrees Celsius). In Japan, weather conditions have been unstable since spring, with long rains during the rainy season and continued sunshine in summer. Then, on 17 August, the heavy rains started. The rain and wind did not subside even after two whole days, and the Totsu River flowing through the township overflowed, causing landslides that swept away houses and created as many as 60 ‘lakes’ in various places where the river was blocked by debris and sand. The death toll was 168, with 610 houses swept away or half destroyed. Arable land and mountain forests were also severely damaged. In Wakayama Prefecture, the same river is known as the Kumano River, but the damage also hit the Kumano Hongu Taisha shrine in the basin, Osaibara, and many of its buildings were washed away. The three buildings of the upper four shrines that escaped being swept away were moved to the present site of the shrine, and a small stone shrine dedicated to the middle four and lower four shrines that were swept away was built in Osaibara. The former shrine in Osaibara was several times the size of the present one, with five buildings, 12 shrines, a tower gate, a hall for Shinto music and dance, and a Noh stage, all within a precinct of approximately 11,000 tsubo (about 1.2 square metres).

　I had this legend in mind when I fulfilled my long-held wish to visit Kumano a few years ago, and was deeply moved by the ruggedness of the natural landscape, which resembles that of Hokkaido, as I experienced the mountainous terrain that runs from Kumano to Yoshino in Nara Prefecture and the rivers that weave through the valleys. As a person from Hokkaido, I wondered if this topography and natural landscape had combined to form the mental image of ‘Kumano Pilgrimage’ in Japanese society, and as a person from Hokkaido, I felt as if my mind was somehow connected to this.
　The village of Totsukawa-go is rising up to recover from this unprecedented damage. Due to the historical power of the Meiji Restoration, many people were active in the central government, and they proposed a national restoration policy to the Meiji Government, which produced political results and won support for the development and emigration of Hokkaido.
　In response to the Hokkaido emigration policy formulated, a total of 600 households and 2,691 people wanted to emigrate to Totsukawa-go Village. In October of the same year, they set sail from the port of Kobe for Otaru in Hokkaido. As a person from Hokkaido, I can’t stop thinking that something is stirring in my blood.

Posted on 2月 19th, 2025 by 三木 奎吾
Filed under: 日本社会・文化研究 | No Comments »

　昨日の続き。午前７時頃までにお寿司パーティの準備段取り完了させ、ひと休みしたあと家族が集まってくる正午に向けて午前９時くらいから、握り初めであります。お米は結局、約１升を炊き上げました。
　シロウトの場合はその日の気分と感覚で、シャリの握りの大きさは微妙に変化する。いや、かなり変化する。自分のカラダの食欲を正確に反映するのでしょうか？よくわからない潜在意識領域の表出のように思います。それとわさびの利かせ加減も、連動していることも間違いない。その日の感覚のままに、寿司飯の握り大きさと、ネタの切り身の大きさとが合体して次々と握り寿司が生まれ出てきてくれる。


　握りの大きさ、堅さの選択〜ネタとの合体のバランス感覚。その繰り返し動作から来る体内リズム感に無心に身を委ねていくのですね。三昧〜ざんまいという境地にはもちろん到底至ることは出来ませんが、その入口の付近くらいの「感じ」は見えてくる気がします。
　それとやはり、ネタのことをいろいろ考えて、それらがおいしく仕上がってくれるようにと念じてこの段階まで至ったことに、心理的な達成感は味わわせてくれる。叶うなら、それぞれの１カンずつが独自の、世界にひとつだけの魅力を持って欲しいと願いながら作業することになる。
　体動作ではあるのだけれど、それに付随してさまざまな想念も表出するような気がする。
　で、そうしたひとつひとつが盛り付けられていくときに、楽しさや見た目、色合いのハーモニーなどもオリジナルで創出することもできる。料理の楽しさのど真ん中なんでしょうね。その日その時に得られている食材を使って、精一杯の食の楽しさに昇華させるこころみ、充足感。
　「また今度もね」みたいな気分が、終わってからも余韻として残っている。またやるぞ！

English version

132 Kan, the sushi feast that was so much fun to make.
After all the preparation, the people who will eat the food gather and the ingredients gather on the table. A fleeting encounter. A once-in-a-lifetime encounter. …

　Continued from yesterday. We completed the preparations for the sushi party by around 7am, and after a short break, we started nigiri at around 9am towards noon, when the family was gathering. In the end, we cooked about 1 square kilo of rice.
　For shirouto, the size of the rice nigiri changes slightly, depending on the day’s mood and sensations. No, it varies considerably. Does it accurately reflect your body’s appetite? It seems to be an expression of an unfamiliar subconscious realm. That and the degree to which the wasabi has been used are also definitely linked to each other. As per the sensations of the day, the size of the sushi rice grip and the size of the fish fillet merge to create a succession of nigirizushi that come out one after the other.

　The selection of the size and firmness of the nigiri – the sense of balance of merging with the neta. You surrender yourself to the sense of rhythm in your body that comes from the repetitive movements of the nigiri. Of course, it is impossible to reach the state of samadai or zammai, but I think I can see a ‘feeling’ in the entrance to that state.
　And also, I can feel a sense of psychological achievement in having reached this stage of thinking about the ingredients and hoping that they will turn out delicious. If it comes to pass, I will be working with the hope that each individual can of fish will have its own unique, one-of-a-kind charm.
　Although it is a physical movement, I feel that various thoughts and feelings are expressed along with it.
　And when each of these dishes is served, it is possible to create original harmony in terms of enjoyment, appearance and colour. I guess that’s the middle of the fun of cooking. The spirit and satisfaction of using the ingredients available at the time and sublimating them to the fullest in the enjoyment of food.
　The feeling of ‘see you next time’ lingers afterwards. I’ll do it again!

Posted on 2月 17th, 2025 by 三木 奎吾
Filed under: おとこの料理＆食 | No Comments »

わたしは長く続けてきた仕事、その組織から身を引いて、やや自由なスタンス、立ち位置に自分の生きる場所を変えてきているのですが、そうすると自分の本然の「好み」というものと段々と近づいてくるような感覚になってきます。
　料理というのも自分の本来としてはたいへんに数寄なんだと思っています。その料理の中でも「蕎麦打ち」は人気が高いでしょうが、わたしの場合はどうも、魚料理により大きな興味がある。蕎麦って、要するに「こねる」料理なんでしょうが、魚料理の「捌く」醍醐味により惹かれる。
　写真はことし、久方ぶりの「群来」に沸いている北海道沿岸で獲れているニシン。

　だいたい30cmは超えている魚体。ここのところ、毎週のように鮮魚店で購入して捌くのが習慣化しております。身も丸々として、いかにも北海道近海の大自然がこの全身にみなぎっている。刺激的な姿態で、どうだとでも叫んでいるかのように感じられる。
　であれば、こちらも襟を正して、正面からその美しい姿に向き合って行く。
　包丁の刃先から、その身を捌き上げていく。真剣に向き合い、その肉体と対話するような静かな時間が流れていく。一種「命のやり取り」というような気分も沸き立ってくる。

　三枚におろしてそれでも残る小骨に対して、丁寧に包丁を入れていく。あした日曜には家族が集まっての寿司握りを予定しているのですが、そのネタにもできると思うのですが、カミさんの判断でいつものように、焼き魚として食べることにします。
　あ、アラも出ますので、それらはニシンのアラ汁として調理して無駄なくいただきます。
　このニシンの他にも寿司ネタはたくさん入手しているので、それらをあしたは握っていきたいと思います。北海道周辺の海の幸に深く感謝。

English version

[Catching fish, making sushi, ‘samadhi’ weekends
A ‘dialogue’ with fresh seasonal herring with knife work. In a sense, it’s a time to enjoy the very best of samadhi. Respect for nature wells up in the heart. …

　I have stepped away from the work I have been doing for a long time and from its organisation, and I have changed my place of living to a somewhat freer stance and position, and in doing so I feel that I am gradually getting closer to my natural ‘tastes’.
　Cooking is also a very special kind of cuisine for me. Soba making is probably the most popular type of cooking, but in my case, I am more interested in fish dishes. Soba is a dish that requires kneading, but I’m more attracted to the real pleasure of processing fish.
　The photograph shows herring caught off the coast of Hokkaido, which is enjoying its first ‘schooling’ in many years.

　The fish body is usually over 30 cm. It has become a habit of mine to buy them from fresh fish shops and process them every week. The meat is rounded, and the nature of the seas around Hokkaido is all over this fish. It’s an exciting sight, as if it’s screaming out to you, ‘How are you doing?
　If so, we straighten up and face the beautiful figure from the front.
　From the edge of the knife, I handle the body. The time passes quietly, as if you are seriously facing and conversing with the body. A kind of ‘exchange of life’ is felt.

　I carefully cut the fish into three pieces and then carefully cut the knife against the small bones that still remain. Tomorrow, on Sunday, we are planning to have a family gathering for sushi nigiri, and I think it could be used for that, but Kami has decided that we will eat it as grilled fish, as we always do.
　Oh, we will also get some ara, which we will cook as kipper ara soup and eat it without wasting any of it.
　In addition to this herring, we also have a lot of other sushi items available, which we will be making tomorrow. We are deeply grateful for the seafood around Hokkaido.

Posted on 2月 15th, 2025 by 三木 奎吾
Filed under: おとこの料理＆食 | No Comments »