先日の従兄弟の家系史ヒアリングからの「解析」作業進行中。
　従兄弟の「先祖認識」は一族の渡道前の母系の故地に深い心底があることを驚きを持って知ることになった。なんともノスタルジックな気分が発出されていた。「え、そんなドップリ世界なの？」。
　わたしは戦後1952年生まれで、戦前期の「肌感覚」は当然持っていない。敗戦後ベビーブーム世代の後の世代。成長後「歴史」が数寄になった人間だが、小学校から高校まで、時代を追ってきたのに明治維新すらきちんと学ばされなかった。「学年末に近いから以降はパスな」「受験テストに出ないから」みたいに放置教育されてきた。（教科書にはその後も記載はあったけど）
　明治〜戦前期社会についての学習は、いまその時のリアルな政治とも関わりすぎる、という面は確かにあっただろう。センシティブな権力実態にも関わる。けれど、それ以上に教師たちの様子を見ていて「あ、触れたくないんだな」ということを子ども心として確信的に受け取った。良い子は受け入れ一択。
　歴史教育が結果としてその段階で終わってしまうので「戦前社会」への基本理解が放り出された。社会の基層支配構造についてイマイチ、リアリティがない。戦争に突き進んだ「軍部独裁」に至ったという慚愧だけが刷り込まれてきた。
　こういう教育を受けてきた人間にとって、北海道で生まれ育ちながら満州から帰還する地が、その母系の故地ということに想像を超えた落差を感じ、同時に戦前期の社会支配構造を垣間見た。
　それは当時『寄生地主』と呼ばれた大土地所有層の厳然たる存在。
　戦前期は江戸末期の混乱時期に大土地所有層として身分固定された階層に「だけ」衆議院議員資格が保証されていたような時代。徐々に戦争期に向かって実質解体されていったが名家意識は残り続けた。
　明治維新当時、急激な社会改革を進めるため安定税収確保が絶対条件で、形成されていた地主金融資本＝大規模土地所有層から税を得ることが合理的だったことに由来する。納税とバーターで身分保証が戦前期国家から容認されてきていた。多く発生した「小作争議」では基本的に地主側に立った治安策が執行された。
　持てる層に依拠した思潮も有力だった。特権層のドヤ意識と事実として経済構造を握る実相。
　わたしなどの戦後世代にしてみると、それならそうと教えてくれよですが（笑）・・・。

　＜写真は「ドヤ」顔表現系の書・ウツワ工芸品。名家の文化意識は、書や茶の湯、美術品の教養の世界に対しても表れる。＞

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English version⬇

[Exploring Family History: The Structural Revolution in Japanese Society Before and After the War]
From the late Edo period onward, financial capital pursued large-scale land acquisition, and the Meiji government condoned this, leading to the solidification of the prewar ruling class. Was the GHQ’s land reform a structural reform for Japan? …

　I’m currently working on “analyzing” the information I gathered the other day during an interview with my cousin about our family history.
　I was surprised to learn that my cousin’s “perception of his ancestors” is deeply rooted in the maternal ancestral homeland from before our clan migrated to Hokkaido. It evoked a truly nostalgic feeling. “Wait, is he that deeply immersed in that world?”
　I was born in 1952, after the war, so naturally I have no “firsthand experience” of the pre-war era. I belong to the generation that came after the post-war baby boom. Although I developed a passion for “history” as an adult, even though I followed the progression of eras from elementary school through high school, I wasn’t even properly taught about the Meiji Restoration. I was neglected in my education with excuses like, “We’re nearing the end of the school year, so we’ll skip this,” or “It won’t be on the entrance exams.” (Although the textbooks did cover it later on.)
　It’s certainly true that studying Meiji-era and pre-war society was seen as too closely tied to the political realities of the time. It also touched on sensitive aspects of the reality of power. But more than that, watching the teachers’ demeanor, I instinctively sensed as a child, “Ah, they don’t want to touch on this.” For a well-behaved child, acceptance was the only option.
　Since history education effectively ended at that stage, a basic understanding of “pre-war society” was left out. I lack a real sense of the underlying structures of social domination. The only thing that was instilled in me was a sense of shame over how the country had descended into a “military dictatorship” that drove the nation toward war.
　For someone who received this kind of education, the fact that—despite being born and raised in Hokkaido—the place I returned to from Manchuria was my mother’s ancestral homeland struck me as a disparity beyond my imagination; at the same time, it offered a glimpse into the social power structures of the pre-war era.
　That was the imposing presence of the large landowning class, known at the time as “parasitic landlords.”
　In the pre-war era, eligibility to serve as a member of the House of Representatives was guaranteed “exclusively” to those who had been fixed in their social status as large landowners during the chaotic period of the late Edo era. Although this system was gradually dismantled as the country moved toward the war years, the sense of being part of a distinguished family persisted.
　This stemmed from the fact that, at the time of the Meiji Restoration, securing stable tax revenue was an absolute prerequisite for advancing rapid social reform, and it was reasonable to collect taxes from the landowner-financial capitalists—that is, the large-scale landowners—who had been established. The state had tacitly accepted the guarantee of social status in exchange for tax payments during the pre-war period. In the numerous “tenant disputes” that arose, public order measures were generally enforced in favor of the landlords.
　Ideologies relying on the privileged class were also influential. The sense of superiority among the privileged class and the reality that they effectively controlled the economic structure.
　From the perspective of my postwar generation, I just wish they’d have told us that outright (laughs)….

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 8月 2nd, 2026 by 三木 奎吾
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　高齢化を迎えビジネス生活からすこし距離を置き始めてきて、次兄から「業務命令」を受けてわが家の「家系史」を継続探究してきています。先日、従兄弟（父親同士が兄弟）から「別の見方」を受け止めたいと、じっくり懇談４時間半超の対話をしておりました。
　同じ一族の従兄弟でも、基本的なものごとの見方が大きく相違していることに、驚いていました。
　祖父の生き方についての考え方が、父親世代でも当然ながら相違するし、そこに母系の違いからの受け止め方の距離感も発生することを、痛感させられています。わたしの父親は基本的に祖父が選択した移住地北海道で「独立独歩」的な生き方を好んできた人生で、それはわたしにも強く伝わってきていると実感しています。が、父の兄にあたる一統では、祖父はやはり「故地に帰り錦を飾る人生を夢見ていた」という考え方が強いようでした。
　そんなことを含めて「生々しい血脈」を強く感じる、いまに直接繋がってくる家系史段階になってきた。
　地図は、従兄弟が強く意識している「岡山県・井原」のかれの母系の故地と、わが家系統が江戸後期からの「故地」と考えてきた広島県福山市今津の距離感を表現したもの。江戸期「西国街道（山陽道）」のルートとして１直線。山陽道の宿駅としては、今津宿からすぐ東隣の神辺宿を超えて「高屋宿」「七日市宿」のあった井原地域まで29km程度。
　間の「神辺宿」には菅茶山の「廉塾」があってわが家系の曾祖父が入塾していたようで、同時期に井原の縁者になる人物も塾にいたようなのです。そこで縁がつながってか、この井原の人物にわが家系の女子が嫁入りしている。
　私から数えれば４−５代前くらいに相当する「つながり」が克明に浮かび上がってくる。
　そして、先述した従兄弟は、この井原の家から嫁入りして来た伯母の子。
　この伯父は太平洋戦争期、満州国で官僚になっていてそこから艱難の末に日本に帰国したとき、伯母の実家の方に帰国している。実の父母のいる北海道空知郡の方ではなかった、という消息。
　このあたり「人生判断基準」に違いがあることに深く気付かされる思い。
　まぁ当然ですね。人類はそのように「枝分かれ」しながら、世の動きの中でそれぞれが生存戦略を持って生き続けてきた存在なのでしょう。　しかし、だんだんと「血肉」が迫ってくる・・・。

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English version⬇

[Exploring Family History / In an Era Where We Can Feel the Vivid Pulse of Our Bloodline]
From the turmoil of the late Edo period through the Meiji era to the end of World War II, the true nature of that era seems to have emerged in a single, continuous thread. I find myself drawn in by its vivid, living quality…

　As I’ve entered my later years and begun to step back a bit from my business life, I’ve been continuing to research our family history following an “official order” from my second-eldest brother. The other day, I had a thorough conversation lasting over four and a half hours with a cousin (whose father and my father are brothers) who wanted to hear a “different perspective.”
　I was surprised to discover that even among cousins from the same family, our fundamental perspectives on things differed so greatly.
I’ve come to keenly realize that views on my grandfather’s way of life naturally differ even among my father’s generation, and that differences in maternal lineage also create a gap in how we perceive things. My father has essentially led a life of “independence and self-reliance” in Hokkaido—the place my grandfather chose to settle—and I truly feel that this spirit has been strongly passed down to me. However, among my father’s older brother’s branch of the family, there seems to be a strong belief that my grandfather had always “dreamed of returning to his ancestral homeland to live a life of glory.”
　Taking all this into account, I’ve reached a stage in my family history where I strongly feel the “vivid bloodline” that connects directly to the present.
　The map illustrates the distance between “Ibara, Okayama Prefecture”—the ancestral homeland on my cousin’s maternal side, which he is deeply conscious of—and Imazu in Fukuyama City, Hiroshima Prefecture, which our family line has considered our “ancestral homeland” since the late Edo period. It is a straight line along the route of the Edo-period “Saigoku Kaidō (Sanyō-dō).” As for the post stations along the Sanyō-dō, it is about 29 km from Imazu-juku, passing through the neighboring Kanbe-juku to the east, to the Ibaraki area where Takaya-juku and Nanokaichi-juku were located.
　At “Kannabe-juku,” located along this route, there was Suganoyama’s “Renjuku” academy, where my family’s great-grandfather apparently studied; it seems that a person who would later become a relative in Ibara was also attending the academy at the same time. Perhaps because of this connection, a woman from my family’s line married into this Ibara family.
　This “connection”—dating back about four or five generations from my own time—comes into sharp focus.
　Furthermore, the cousin I mentioned earlier is the child of my aunt, who married into this family in Ihara.
　During the Pacific War, this uncle served as a bureaucrat in Manchukuo; after enduring great hardships, he returned to Japan and settled at his wife’s family home. Reports indicate he did not return to Sorachi District in Hokkaido, where his biological parents lived.
　This really makes me keenly aware of the differences in “life values.”
Well, that’s only natural. Humanity has likely always existed in this way—branching out and continuing to survive with our own survival strategies amid the changing world. However, the reality of “blood ties” is gradually closing in on me…

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 7月 31st, 2026 by 三木 奎吾
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　昨日は息子夫婦と孫がわが家に来てくれていた。息子の嫁さんは九州・久留米の出身者。
　夕方になってカミさんが彼女を外出先から連れ戻してきてくれて、わたしはわが家で孫と遊んでいたのですが、ふとMac画面でYahooニュース欄を見たら、「熊本で地震発生」のニュースが飛び込んできた。
　「え〜っ」と一声叫んでから、さっそく彼女は久留米の実家と連絡を取り始めた。先般九州一周の旅で久留米の位置関係がわたしにもようやくアタマに入ってきたので、熊本との近接ぶりが理解できていた。すぐにこのような対応になること、実感は非常に切実に伝わってくる。
　余震も含めて揺れは強く感じられたようですが、今のところは幸い近親者に被害はない模様。
　しかし医療関係の仕事一家なので、熊本からの近接地域として患者さんの「救急搬送」などが予想されるため、事態の進行・推移に注意を深く払っている様子。
　わたしはいまは仕事からは中半はリタイヤしているので孫の面倒を見つつ情報を注意深く聞いていた。彼女には熊本にも友人が多いようで、「あの子大丈夫かなぁ、そうだあの人も・・・」と次々に消息を確認しているようでした。LINEはすぐに繋がって母親とはテレビ電話もしていましたが、無事を願う一択。
　わたしは前回2016年の熊本地震の折りには翌年８月に住宅研究団体「東北フォーラム」の一員として視察取材で訪れていた。いちばん上の写真は今回の地震のニュース画面と、その下は2017年視察のときに熊本市の住宅施策部門から示されていた「被害状況まとめ資料」からの抜粋です。仮設住宅などの状況を視察させていただいていた。この様子は過去ブログ記事でも紹介しています。
　2011年の東日本大震災はわたしにも事業人生の大きな転機になったのですが、前後して起こったこの熊本地震でもこのような経験がフラッシュバックしてくる。まさに有為転変そのものと感じます。そして縁者がこうしてふたたび危機にもさらされ、まことに諸行無常を感じさせられる。
　今回の震災では次々と被害状況がわかってきていますが、テレビニュースではAEONの店舗での爆発事故、行方不明などが大きく報じられている。北海道と九州と離れてはいますが、まことに災害はいつ何時、やってくるかわからない。ひたすら、みなさんの無事を祈念しています。

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English version⬇

[Kumamoto Earthquake Strikes; Flashbacks to My 2016 Damage Assessment Visit]
Having experienced a complete shift in the course of my professional life following the Great East Japan Earthquake, I continue to pray fervently for the safety of everyone affected by this disaster. …

　Yesterday, my son, his wife, and my grandchild came to visit us. My daughter-in-law is originally from Kurume in Kyushu.
As evening fell, my wife brought her back from an outing, and while I was playing with my grandchild at home, I happened to glance at the Yahoo News section on my Mac screen and saw a headline pop up: “Earthquake Strikes Kumamoto.”
　“What?!” I exclaimed, and she immediately began contacting her parents’ home in Kurume. Thanks to a recent trip around Kyushu, I’d finally gotten a handle on where Kurume was located, so I understood just how close it is to Kumamoto. It really hit home how urgently this kind of response is needed.
　It seems the tremors, including the aftershocks, were felt quite strongly, but fortunately, as of now, it appears none of her close relatives have been harmed.
However, since her family works in the medical and nursing fields, they’re closely monitoring the situation’s progress and developments, anticipating that patients from the areas near Kumamoto may need to be transported by ambulance.
　I’m now semi-retired from work, so while looking after my granddaughter, I’ve been listening closely to the news. She seems to have many friends in Kumamoto as well, and she was checking on their well-being one after another, saying things like, “I wonder if that girl is okay… Oh, and that person too…” She was able to connect on LINE right away and even had a video call with her mother, but all we could do was hope they were safe.
　During the previous Kumamoto Earthquake in 2016, I visited the area in August of the following year as a member of the housing research group “Tohoku Forum” for an inspection and reporting trip. The top photo shows a news screen from this recent earthquake, and the one below is an excerpt from the “Summary of Damage” document provided by Kumamoto City’s housing policy department during my 2017 inspection. I was allowed to inspect the conditions of temporary housing and other facilities.

　The 2011 Great East Japan Earthquake marked a major turning point in my professional life, and the recent Kumamoto Earthquake, which occurred around the same time, has brought back flashbacks of that experience. I feel this is the very essence of impermanence. And seeing my loved ones once again exposed to such a crisis truly makes me keenly aware of the transience of all things.
　As details of the damage from this disaster continue to emerge, television news is giving extensive coverage to the explosion at an AEON store and reports of missing persons. Although Hokkaido and Kyushu are far apart, it truly is impossible to predict when or where a disaster will strike. I am praying earnestly for everyone’s safety.

● Announcement
My book, *Writers and Living Spaces*, has been published as an e-book by Gentosha.
Available on Amazon.
　
　

Posted on 7月 29th, 2026 by 三木 奎吾
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　一昨日の土曜日に近くで「価格破壊型」の挑戦を続けているスーパーでお買い物。
　日々の料理にたのしく取り組んでいる「主夫」としては、生鮮野菜や魚体まるまんまの鮮魚などでたのしく季節感を味わわせてもらっている。ニシンの豊漁ぶりでの価格低下などからわが家食卓の焼き魚の主要品種にするなど、ここで得られるカネとモノのリアルな現実感覚を日々、学ばせていただいている。
　で、ついに、という感慨とともに見入ってしまっていたのが、このPOP。
　わが家では主食のコメについては、知人の宮城県の農家から直接購入しているのですが、さすがに昨年来の米価高騰を受けて、販売価格の上昇については応諾してきていた。消費者と生産者の直接の情報交換に基づいての価格改定なので、そこは納得してきている。
　しかし昨年の米価高騰には、どうも「意図的・投機的」な思惑が感じられて、嫌悪感は当然ながら持っていた。そういうことは多くの一般国民に共有されていて、たぶん消費行動では「買い控え」「代替品への買い換え」というような心理が大きく働くのではないかと思っていました。
　そういう心理を反映して、消費者は多少の価格低下にもほぼ「無反応」の状況が続いていたのでしょう。
　今年度産の米価はすでに２割安程度という報道も成されていたので、最低限の必要量確保の購買以外では、消費者心理はより一層「待ち」一択に推移していたのではないでしょうか。
　そんな状況を反映したようなこの米価のPOP。
　「天上の育み」というブランド名は産地と品種を明示しないいわゆる「ブレンド米」のひとつなのだろうと思われますが、この単価であれば「ようやく」感はあるかと思えた。こういう「価格破壊型」店舗での販売を経てやがて一般のスーパーなどでも、こういう流れが波動していく、あるいはすでに全国的に一斉に始まっている可能性がありますね。
　とくに買い占めなどで大量に在庫が積み上がっている流通事業社は、新米の仕入を見込んでも、在庫処分を積極化させるしか、生き残りの道はない。
　社会の流れを見つめる者としては、この動向、消費者とコメ流通の相関関係がどのように収斂していくのか、強い興味を持って見つめております。

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English version⬇

[5 kg for 2,399 yen. Is this finally the start of a “sharp drop in rice prices”?]
The Japanese staple food market, which has faced a “manipulated” price fluctuation and been rejected by consumers. So, how will this situation play out? …

　The Saturday before last, I went shopping at a nearby supermarket that continues to challenge the status quo with its “price-shattering” approach.
　As a “stay-at-home dad” who enjoys cooking every day, I’ve been able to happily savor the changing seasons through their fresh produce and whole fish. Thanks to factors like the drop in prices due to a bountiful herring catch—which has made herring a staple on our dinner table—I’m learning day by day the real-world dynamics of money and goods right here.
　So, with a sense of “it’s finally happened,” I found myself staring at this promotional sign.
　In our household, we purchase our staple food—rice—directly from a farmer we know in Miyagi Prefecture, but even we’ve had to accept the rising retail prices in response to the surge in rice prices since last year. Since these price adjustments are based on direct communication between consumers and producers, I’ve come to accept that.
　However, I couldn’t help but sense “deliberate, speculative” motives behind last year’s rice price surge, and naturally, I felt a sense of aversion toward it. I believe this sentiment is shared by many ordinary citizens, and I suspected that consumer behavior would be heavily influenced by a mindset of “holding off on purchases” or “switching to substitutes.”
Reflecting that mindset, consumers likely remained largely “unresponsive” even to modest price drops.
　Given reports that this year’s rice prices are already about 20 percent lower, I suspect that—aside from purchases to secure the bare minimum necessary—consumer sentiment has shifted even more toward a “wait-and-see” approach.
　This rice price sign seems to reflect that very situation.
　The brand name “Heavenly Nurture” likely refers to a so-called “blended rice” that doesn’t specify the origin or variety, but at this unit price, I felt there was a sense of “finally.” After being sold at these “price-disruptive” stores, this trend may eventually spread to general supermarkets as well—or it may already be taking off simultaneously nationwide.
　In particular, distribution companies with massive stockpiles built up due to panic buying have no choice but to aggressively clear out their inventory, even if they anticipate purchasing new rice, if they are to survive.
　As someone who observes social trends, I am watching this development with great interest to see how the relationship between consumers and the rice distribution industry will evolve.

● Announcement
My book, “Writers and Living Spaces,” has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 7月 27th, 2026 by 三木 奎吾
Filed under: 未分類 | No Comments »

　国立科学博物館での「人類史再学習」。高齢期に立ち至ってはじめて学ばせられる覚醒感。
　いかに「ボーッと」生きてきたか、わが身の愚かさをつくづくと思い知らされます。しかし現代に至ってこういった人類史の知見は広範に、そして深く探究されてきているのでしょう。PCなどの情報機器の普及、そしてWEBという情報通信・交換手段の急発展などが「情報進化」を促進しているのでしょう。
　そしていま、AIの利活用も急速に普及して、さらに加速していくだろうと思われます。
　先日「実用・食用として役には立たないが、美しいもの」への人類の基本的志向性ということを考えて見たのですが、さらに展示では「音楽のルーツ」までも公開されていた。以下説明文から引用。
　〜ヨーロッパの遺跡からは、鳥の骨製のフルートが多数発見されている。その一部は3方年前より古く、確実な楽器としては世界最古である。音楽は各地のホモ・サピエンス社会に普遍的であり、おそらくアフリカにいた共通祖先の時代からあったのであろう。・・・フランスのイストゥリッツ遺跡から出土した、2方7000～2万年前のフルート。側面には細かな刻み模様がつけられている。（残念ながら実物・複製ではなくイラスト表現だけだったが）〜
　そして洞窟生活のなかでこうした楽器が奏でられて、おそらくは夜の闇の中で多くの先人たちがその音色に聞き入っていただろう情景が復元されていた。洞窟という残響効果の高い空間での演奏。捕獲した動物たちの骨類は夜の洞穴の中で利活用されただろうことがうかがい知れるけれど、そうした作業の合間にその発展形として、このように「音楽文化」が初源されていった状況が可視化されてきている。
　そういう文化発展の中から「上手に、ひとのこころを打つ演奏者・音楽家」の才能も磨かれていった事実が浮かび上がってくる。そして旋律が生まれ、詩的な情感が人類の「共通文化領域」として生成された。こうした「伴奏」楽器は、より初源的だと思える「声での訴求／歌」に随伴したことだろう。
　そこで「歌い上げられた」脳内的な文化領域は、多くのひとに普遍的な「体験」を呼び覚ますようなテーマだったに違いない。そこからひとびとに「数寄」の領域が覚醒されて音楽・芸術が初源していった。
　考古出土品としては楽器しか考えられないけれど、実はその背景にこうした人類的文化性が垣間見えてくる。こういう「様式」文化が世界各地で独自に発展していく・・・。

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English version⬇

[Universal Culture Since the Dawn of Humanity / Traces of the Roots of Music]
The very origins of “musical instruments,” said to date back 30,000 years. It is only in my later years that I have finally come across this frontier of human history research. I am simply overwhelmed by its richness. …

　“Relearning Human History” at the National Museum of Nature and Science. It’s a sense of awakening that I’ve only come to experience now that I’ve reached old age.
　It makes me keenly realize just how “spaced out” I’ve been living and how foolish I’ve been. However, in the modern era, such insights into human history have likely been explored both extensively and deeply. The widespread adoption of information devices like personal computers, along with the rapid development of the web as a means of information communication and exchange, are likely driving this “information evolution.”
　And now, the practical application of AI is rapidly spreading and is likely to accelerate even further.
　The other day, I found myself reflecting on humanity’s fundamental inclination toward “things that are beautiful, even if they serve no practical or edible purpose,” and the exhibition even showcased “the roots of music.” The following is quoted from the explanatory text.
　~Numerous flutes made from bird bones have been discovered at archaeological sites across Europe. Some of these date back more than 30,000 years and are the world’s oldest confirmed musical instruments. Music was universal across Homo sapiens societies worldwide and likely existed as far back as the time of our common ancestors in Africa. …A flute excavated from the Isturitz site in France, dating from 27,000 to 20,000 years ago. Its sides are adorned with fine incised patterns. (Unfortunately, it was presented only as an illustration, not the actual artifact or a replica.)~
A scene was recreated depicting how such instruments were played during cave life, with many of our ancestors likely listening intently to their tones in the darkness of night. Performances in caves—spaces with high reverberation. While we can surmise that the bones of hunted animals were put to use within the caves at night, the situation in which “musical culture” emerged as an evolved form during breaks from such tasks is becoming increasingly clear.
　From this cultural development, the fact emerges that the talents of “performers and musicians who could skillfully move people’s hearts” were also honed. Melodies were born, and poetic emotions took shape as a “shared cultural realm” for humanity. These “accompaniment” instruments likely accompanied what appears to be an even more primordial form of expression: “vocal expression/song.”
The cultural realm “sung forth” in the mind must have centered on themes that evoked a universal “experience” for many people. From there, the realm of “suki” (aesthetic appreciation) was awakened in people, and music and art took their earliest form.
　While musical instruments are the only artifacts we can consider from archaeological excavations, we can actually catch a glimpse of this human cultural essence in the background. This kind of “stylistic” culture developed independently in various parts of the world…

● Announcement
My book, “Writers and Living Spaces,” has been published as an e-book by Gentosha.
Available on Amazon.

Posted on 7月 25th, 2026 by 三木 奎吾
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