さて、先般の広島県神石高原町への祖母からさらに曾祖母へと、不明の先祖の生き様探訪。その延長線上でさらにその戸籍から、より詳密な「手掛かり」を探査することにチャレンジすることにしました。
　曾祖母と婚姻関係だった「義理の曾祖父」の実像を知りたい、という願望。
　で、戸籍法としては全国どこでも探索可能だと言われたのですが、その旨を札幌市の西区役所に出向いて申し上げました。いまから172年前出生の曾祖母の戸籍謄本のコピーも示して申し込んだのですが、十数分後「こういう戸籍の保持期限は80年とされているので」という無念な反応が返ってきてしまった。現に広島県神石高原町で渡された172年前の戸籍謄本を示しているのに、であります。
　まったくラチが開かない。早々に「お手数お掛けしました」ということで辞して、やはり神石高原町役場に直接、申請書を郵送して、さらなる詳密な調査をお願いすることにいたしました。まぁ、これも「あたって砕けろ」の心境での問合せ。優秀な日本の戸籍システムのほぼ「限界点」と思える極限点での申請。
　そういう一連の流れで、こういう調査での費用については「定額小為替」での支払をという案内。ふだん一般人が利用する機会は少ない支払い方法なので、郵便局の窓口で教えてもらいながら行いました。
　写真は、その「振出請求書」であります。こういう戸籍謄本申請では１通につき750円が基本。それに加えて付帯情報200円も「あり得る」ことから、余分に200円。それが２人分ということで、まるめて2,000円を支払うことにしました。で、この定額小為替システムではご覧のような「単価設定」になっています。
　ここで思わぬ「手数料」概念が出てきて、１枚につき200円の支払いが求められることになった。この料金表からすると、50円金額に対しても別に手数料が200円掛かるという説明。郵便局員の方も「なんかなぁ・・・」という表情。わたしもまったく不可解。「え、１枚につきとにかく200円払え、ですか？」
　「そうなります。」と口ごもりながらの説明。そういうことになっているのなら、振込コスパとしては、1000円一択でそれを２枚となる。切手を買うのに別にコストが掛かりますということはないはず。まぁ仕方なく2400円也を支払いましたが、あんまり納得はできない。
　公共の窓口で「この方法で支払ってください」という定額小為替とはこういう不可解な別途費用が掛かるものを事実上、強制するシステムですね。まぁ、さまざまな歴史的「経緯」の結果のシステムなのでしょうが、「う〜む」と唸らされ続けておりました。まぁ泣く子となんとか、でありますね。

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[Unclear Costs in the Earliest Exploration of Japan’s Family Register System…]
The system’s configuration for “public fees” is hard for both the counter staff and the payer to accept. Could this be a loophole in the otherwise trustworthy government system? …

　Now, following my recent trip to Jinseki Kogen Town in Hiroshima Prefecture to trace the lives of my unknown ancestors—from my grandmother all the way back to my great-grandmother—I decided to take it a step further and try to uncover more detailed “clues” from their family registers.
I wanted to learn the true story of my “great-grandfather-in-law,” who was married to my great-grandmother.
　I was told that, under the Family Register Act, I could search anywhere in the country, so I went to the Nishi Ward Office in Sapporo to make my request. I even presented a copy of my great-grandmother’s family register—she was born 172 years ago—but after about ten minutes, I received the disappointing response: “The retention period for family registers like this is 80 years.” And this was despite the fact that I had presented a certified copy of the family register from 172 years ago, which I had received from Jinseki Kogen Town in Hiroshima Prefecture.
I simply couldn’t make any headway. I quickly took my leave, apologizing for the trouble, and decided to mail the application form directly to the Jinseki Kogen Town Office to request a more detailed investigation. Well, this inquiry was made with a “nothing ventured, nothing gained” mindset—an application pushed to what seems to be the very “limit” of Japan’s excellent family register system.
　As part of this process, I was instructed to pay the fees for this investigation using a “fixed-amount postal money order.” Since this is a payment method that ordinary people rarely use, I had to ask for guidance at the post office counter.
　The photo shows the “request form” for issuing the money order. For applications for family register copies like this, the basic fee is 750 yen per copy. Since an additional 200 yen for supplementary information is “possible,” I added an extra 200 yen. Since this was for two people, I decided to round it up and pay 2,000 yen. Now, as you can see, this fixed-amount postal money order system has a “unit price” structure like the one shown here.
　Here, an unexpected “handling fee” concept came up, and I was asked to pay 200 yen per copy. According to this fee schedule, they explained that a separate 200-yen handling fee applies even to amounts as low as 50 yen. The post office clerk also had a look on their face that seemed to say, “Hmm…” I found it completely baffling as well. “Wait, are you saying I just have to pay 200 yen per copy, no matter what?”
　“That’s correct,” they explained, hesitating slightly. If that’s how it works, then in terms of cost-effectiveness for the transfer, the only choice is 1,000 yen—and I’d need two of those. There shouldn’t be any separate cost just for buying stamps. Well, I reluctantly paid the 2,400 yen, but I’m still not entirely convinced.
At a public service counter, the fixed-amount postal money order system—which tells you, “Please pay this way”—is effectively a system that forces you to pay these kinds of puzzling additional fees. Well, I suppose it’s a system that’s the result of various historical “circumstances,” but it kept making me go, “Hmm…” Well, I guess you just have to make the best of a bad situation.

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

Posted on 9月 5th, 2026 by 三木 奎吾
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　ブログで茶懐石での料理のことを書いているウチに、寿司を久しぶりに握りたくなった（笑）。単純。
　ちょうど１週間ぶりに孫も顔を見せてくれるところだったので、子育て中の息子夫婦慰労の意味合い。なんですが、まぁ単純に寿司の調理作業のカンが鈍らないようにと思い立った次第。で、ちょっと不足品を買い出ししていたら、２枚目の写真のような鯛が札幌中央市場の場外店で売られていた。
　ウロコと内臓は処理済みということですが、全長は45cmのサイズ。まぁ手頃なところ。
　しかしまぁ骨の硬いこと硬いこと・・・。やっとの思いで３枚に下ろせたのですが、10数カン程度では使い切れずに残りは冷凍庫行き。捌いた後の「アラ汁」も楽しめそう。
　その他の魚種は、サケ・マグロ・カツオ・タコ・イカその他貝類数種。
　ネタの捌きがおおむね終わったあと、シャリの炊き込み。これが水加減がすっかり忘却していて、つい「コメ５合ラインよりもちょっと少なめ」程度で炊飯してしまったら、やわらかすぎ。う〜む、残念。
　やっぱり素人料理では、ディテールの記憶の「詰め」が甘い。酢飯の加減もイマイチ。反省。
　ここのところ、アタマのなかはある進行中案件で飽和状態なので、どうしても「認知」はボーッとしてしまっている。料理には、やはり段取りとか詰めとかの心構えが大切ですね。利休さんの懐石料理を学んでも、やはり料理は気合いがもっとも大切だと思える。食材一品一品への念の入れようが肝心なのでしょう。
　こうした寿司握り料理にはトータルで、買い物も含めて半日程度かかっていました。やや「上の空」気味とはいえ、カラダには疲労が蓄積し、そこに孫がやってきての絶叫大会（笑）。
　ということで料理後、寿司も食べずに夕方から爆睡、爆睡。
　本日早朝、ようやく目覚めたところであります。「用意と集中」が料理には絶対条件だと思い知らされました。
　でも、こんなに楽しいので、めげずに握り寿司への挑戦は続けていきたい。

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[Made sushi for the first time in a while—over 80 pieces left me completely exhausted, so I passed out instantly (lol)]
When it comes to cooking, thorough preparation is key, and once you start, “focus” is essential. This time, I have some things to reflect on regarding the vinegared rice. I won’t let it get me down—I’ll keep at it! …

　While I was writing a blog post about the dishes at a tea kaiseki meal, I suddenly felt like making sushi for the first time in a while (lol). Simple as that.
　My grandchild was just about to come visit for the first time in a week, so I figured this would be a nice way to show my appreciation to my son and his wife, who are raising their child. But honestly, I just wanted to keep my sushi-making skills sharp. So, while I was out buying a few missing ingredients, I found a sea bream like the one in the second photo being sold at a stall outside the Sapporo Central Market.
　It was already scaled and gutted, and measured 45 cm in total length. A pretty decent size.
　But man, those bones were so, so hard… It took a lot of effort to fillet it into three pieces, but I couldn’t use it all—I only made about ten pieces of sushi—so the rest went into the freezer. I’m looking forward to enjoying the “arajiru” (fish bone soup) I’ll make with the trimmings.
　Other fish species included salmon, tuna, bonito, octopus, squid, and several types of shellfish.
　After I’d mostly finished preparing the fish, I moved on to cooking the rice. I’d completely forgotten the correct water-to-rice ratio, so I ended up cooking it with “just a little less than the 5-go mark”—and it turned out way too soft. Hmm, what a shame.
　As expected with an amateur cook, my attention to detail isn’t quite there. The seasoning of the vinegared rice was also a bit off. I need to reflect on this.
　Lately, my mind has been saturated with an ongoing project, so my focus has inevitably been a bit unfocused. When it comes to cooking, a mindset focused on planning and attention to detail is truly essential. Even after studying Rikyu’s kaiseki cuisine, I still believe that passion is the most important thing in cooking. I suppose the key lies in the care and attention you pour into each and every ingredient.
　Overall, preparing this sushi took about half a day, including shopping. Even though I was a bit “spaced out,” fatigue had built up in my body, and then my grandchild showed up for a screaming contest (lol).
　So, after cooking, I didn’t even eat the sushi and just slept like a log from the evening on.
　I finally woke up early this morning. I’ve been reminded that “preparation and concentration” are absolute prerequisites for cooking.
　But since it’s so much fun, I want to keep taking on the challenge of making nigiri sushi without getting discouraged.

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

Posted on 9月 3rd, 2026 by 三木 奎吾
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　関西〜故地・備後山地から札幌に帰ってきてからあれこれと連絡業務やアポなどのやり取りもあって、なかなか大量に取得してきたデータ類の処理が追いつかない。そう度々は訪れる機会がないだろう地域、そして不確かだった祖母の事前情報などから、徹底的に関連情報類を収集しまくったのです。
　いま必要なのは「解析作業」。これはジミジミと「成すべきこと」と考えて取り組んでいくしかない。孫子の世代のため、必要とされるかどうかも不明（笑）だけれど、わたしの世代の責務と考えて取り組んでいます。ただ、時間はなかなか掛かる・・・。
　そんなことで、毎日更新のブログはしばし一般的な話題に方針を据えていきたい。
　きょうも昨日と同様、利休のふるさと・堺なので、敬意を表して続篇。
　茶の湯、茶会という文化にはまったく無縁で生きてきた。それでも、歴史の動乱期に堺の豪商たちが武家政権と交わしてきた関係への興味は持ってきています。とくに利休は、立ち入りすぎた秀吉との関係から「死を賜る」という結末に至るドラマが、日本人の心理に焼き付いている。
　「利晶の杜」で利休の死の直前の茶会で掛けられていた書を見ることができた。
　やはりドラマが描くように、利休さんは淡々とこの死を受け入れていったのだろうと思えます。死の直前期に催したこの茶会。
　〜天正18年（1590年）の茶会では「古渓和尚」の墨跡が掛けられています。利休参禅の師として知られる大徳寺117世・古渓宗陳（1532〜1597年）は、利休の父の50回忌に際して導師をつとめるなど利休と親密な関係にあった人物。
　中国高僧の墨跡や唐絵が尊ばれていた時代にあって、存命中の人物の書跡を用いることは珍しいことでした。心に触れるものを自身の茶会で積極的に用いた様子が窺えます。＜古渓宗陳は堺の南宗寺から大徳
寺の住持となるがその際に利休は百質文という多額の奉加金を寄進している。墨跡（原本）の内箱蓋裏には表千家第六代家元・覚々斎の書付。＞・・・との解説。
　書かれている書の翻刻は以下。
〜住山誰料去朝天雲　　水寄蹤二十年金宇　　玉堂不吾事一蓑烟雨　白鴎前
　右山野龍寶退院之拙偈也　抛筌老人出南紙需言書之　老人與山野道契不浅不獲
　峻拒輒命禿兎云　　　古溪閑衲（印）〜

　どうも先般来、こういう古文書に親近感が湧く。が、この道のはるかなること（笑）。

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English version⬇

[Calligraphy Scroll from a “Tea Ceremony” Held by Rikyu at Age 69]
The viewer is prompted to internally reflect on “what the artist wants to convey” through the atmosphere of the kanji characters. I wonder if that’s what calligraphy is all about as a form of communication. (laughs) …

　Since returning to Sapporo from the Kansai region—specifically my ancestral home in the Bingo Mountains—I’ve been so busy with various communications and scheduling appointments that I haven’t been able to keep up with processing the massive amount of data I collected. Since I likely won’t have many opportunities to visit that area again, and given the uncertainty surrounding the information I had about my grandmother beforehand, I went all out to gather every bit of relevant information I could find.
　What I need to do now is “analyze the data.” I have no choice but to approach this as a “task that must be done” and tackle it step by step. It’s unclear whether this will even be needed for my grandchildren’s generation (laughs), but I’m approaching it as a duty of my generation. Still, it’s taking quite a while…
　For that reason, I’d like to shift the focus of my daily blog updates to more general topics for the time being.
　Today, just like yesterday, I’m in Sakai—Rikyu’s hometown—so I’ll continue this series as a mark of respect.
　I’ve lived my entire life completely detached from the culture of the tea ceremony and tea gatherings. Even so, I’ve long been interested in the relationships that Sakai’s wealthy merchants forged with the samurai government during that turbulent period of history. In particular, the drama surrounding Rikyu—whose relationship with Hideyoshi became too intimate, leading to the tragic conclusion of being “granted death”—is etched into the Japanese psyche.
　At “Rishō no Mori,” I was able to see the calligraphy that was displayed at the tea gathering held just before Rikyu’s death.
　Just as depicted in the drama, I can’t help but think that Rikyu calmly accepted his impending death. This tea ceremony was held in the final days before his death.
　~At the tea ceremony held in Tenshō 18 (1590), a calligraphy piece by “Master Kokei” was displayed. Kokei Sōchin (1532–1597), the 117th abbot of Daitoku-ji and known as Rikyū’s Zen master, had a close relationship with Rikyū—he even served as the presiding priest at the 50th anniversary memorial service for Rikyū’s father.
　In an era when calligraphy by eminent Chinese monks and Tang Dynasty paintings were highly revered, it was unusual to use the calligraphy of a living person. This suggests that Rikyu actively incorporated items that resonated with him into his own tea ceremonies. … according to the explanation.
The transcription of the calligraphy is as follows:
~Who could have foreseen that the clouds would ascend to heaven this morning? The water has carried my traces for twenty years to the golden hall. The Jade Hall is not for me—just a straw cloak in the mist and rain. Before the white seagull.
　The above is a humble verse by Yamano Ryuhō upon his retirement from the monastery. The Elder Hōsen requested that I write it on paper from the South. The Elder and Yamano shared a deep spiritual bond, and I could not
　refuse outright, so he instructed the “Bald Hare” to write it. Kokei Kan’na (Seal) ~

Lately, I’ve been feeling a growing affinity for ancient documents like this. But what a long road this is (laughs).

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

Posted on 9月 1st, 2026 by 三木 奎吾
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　さて一昨日までの広島県神石高原町での「祖母の生き様探訪」を終えて、昨日は大阪で今回の移動の中心の会合に参加しておりました。しかし、あまりにも祖母関連の「掘り起こし」のリアリティが強烈に心底に残っていて、淡々と過ごしておりました。
　写真は祖母の「ふるさと」とほぼ特定された同町の「来見・井関」地域にあった廃屋古民家。
　一統とおぼしき住宅群もあったのですが、それらは比較的新しめの住宅群だったので、あえて、148年前からの十数年間の「住み方の残滓」が感じられるような住宅を呆然と見つめていたのです。
　この廃屋は住まれなくなって日は浅そうですが、原建築は100年程度の風雪感。各所で崩落が確認できておりました。ただ、広島県の東北部山間地域を巡り歩いていると、このような寄棟茅葺きトタン屋根で、四周に瓦屋根の回廊的下屋空間が配置された建築様式が、地域の「住まい方」を想像させてくれていた。
　生業として主食のコメ生産は谷筋の狭隘な空間を段々の田んぼとして開発する様子が多様に見られた。また地域産業として当然ながら「木材資源」の活用、そして渡辺大一氏の顕彰碑が語るように「コンニャク芋」が大きな特産品だったことは歴史的にも確実。さらに「高原」という地名が示すように、冬期間は積雪も多いようでした。そうした様子が、寄棟屋根の板金仕上げという景観を生んでいるように思えた次第。板金素材の経年ぶりが相当の経年を感じさせていた。積雪への対応の結果かと。（あ、これは現地での感覚で、資料を確認した上での公知的理解とはまだ言えませんが・・・）
　生活装置としては家の周囲の「半外半内」的な、瓦屋根の掛けられた下屋空間がどのように利用されたのか、これがなにかを表現したものなのでしょう。
　祖母と祖父は、1905年に北海道の岩見沢市近郊の栗沢町上幌という地に移住するのですが、その当時を記憶している叔父の家記憶でもこのような建物イラスト表現をしてくれていた。高地の積雪・山間地域での暮らし民俗として伝承される生活空間の定番認識が感じられた。直接雨水や積雪が影響しない半戸外空間で、長期保存の利く食糧や燃料物資が貯蔵されていた可能性が高い。
　多少なりとも、祖母の若き日の「暮らしよう」が想像できた気がした。・・・

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English version⬇

[“Meditating” on Living Spaces from the 1870s in an Abandoned House in My Grandmother’s Hometown]
I’ve almost figured it out. The way people lived in the area where my grandmother spent her youth. The state of the abandoned traditional house in her hometown that invites me to reflect on that…

　Well, having wrapped up my “Journey to Discover My Grandmother’s Life” in Jinseki-Kogen Town, Hiroshima Prefecture, which lasted until the day before yesterday, I attended a meeting in Osaka yesterday—the main event of this trip. However, the raw reality of “unearthing” my grandmother’s history had left such a profound and lasting impression on me that I spent the day in a daze.
The photo shows an abandoned traditional house in the “Kimi-Iseki” area of the same town, which has been almost definitively identified as my grandmother’s “hometown.”
　There were also clusters of houses that appeared to be of a uniform style, but since those were relatively new, I found myself staring blankly at this particular house—one that seemed to retain the “remnants of a way of life” from the decades spanning 148 years ago.
　Although it seemed this abandoned house had only recently been vacated, the original structure showed signs of having weathered wind and snow for about 100 years. Collapses were visible in various places. However, as I wandered through the mountainous regions of northeastern Hiroshima Prefecture, this architectural style—featuring a hipped roof with a corridor-like space surrounded by tiled roofs—allowed me to imagine the “way of life” in this area.
　As a means of livelihood, the production of rice—the staple food—was evident in the diverse ways the narrow spaces along the valley floors had been developed into terraced rice paddies. Furthermore, as a local industry, the utilization of “timber resources” was, of course, a given, and as the commemorative monument to Mr. Daiichi Watanabe attests, “konjac yam” was historically a major local specialty. Additionally, as the place name “Kogen” (Highland) suggests, there appeared to be significant snowfall during the winter months. It seemed to me that these conditions gave rise to the distinctive landscape of hipped roofs finished with sheet metal. The patina on the sheet metal gave a strong sense of age. Perhaps this was a result of adapting to the snowfall. (Ah, this is just my impression from being on site; I can’t yet claim it’s an authoritative understanding based on verified sources…)
As a living space, the “half-outdoor, half-indoor” corridor-like area surrounding the house, topped with a tiled roof, must have served a specific purpose—it likely represented something.
　My grandmother and grandfather moved to Kamihoro in Kurisawa Town, near Iwamizawa City, Hokkaido, in 1905, and my uncle—who remembers that time—had also drawn illustrations of such buildings in his family memoirs. I sensed a standard perception of living spaces passed down as part of the folk traditions of life in high-altitude, snowy mountainous regions. It is highly likely that food and fuel supplies, which could be stored for long periods, were kept in this semi-outdoor space, protected from direct exposure to rain and snow.
　I felt I could imagine, at least to some extent, what my grandmother’s “way of life” was like in her youth. …

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

Posted on 8月 30th, 2026 by 三木 奎吾
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　さて昨日は今回の移動目的の最大ポイントについて探訪を重ねた。
　それはわたしの家系のなかで、これまで故あってもっとも困難だった「祖母」の個人情報の入手であります。その目的のため日本の戸籍制度が確立した幕末〜明治期にまで遡る時期の戸籍情報を獲得するために、この広島県と岡山県の境界に位置する山間地域の広島県神石高原町を訪ねた次第。
　実を言えば今回現地に来るまで、ここが「広島県」だということすら知らなかった（！）。また、完全なる「山間地域」だということも知らなかった。やはり人間は、その場に行かなければ実相はわかり得ない。その場に来てはじめて空間情報すべて含めて「全体像」が見えてくるのだなぁと実感していた。
　そういう全体環境、人間を包み込んでいる自然から人間社会の痕跡までを総合させてこそ、リアルな「生き様」というものは初めて見えてくるのだなと深く思い知らされた。
　こういう不完全な情報の中でも「あたって砕けろ」的な行動が不可欠なのでしょう。
　写真は訪ねた神石高原町の庁舎。山間地域ののどかな自然環境の中に、現代社会の情報の「くさび」が打ち込まれているようなモダンな外観を見せてくれていた。やはりこういった現代性はありがたい。
　祖母についての戸籍情報を得るためには、祖父との婚姻に至る戸籍謄本類と、わたし自身が彼女の「肉親である」ことを証明する戸籍謄本類が必要になることは理解し、準備して行きました。それでも、様々に困難は予想できたのですが、窓口から戸籍担当者のみなさん、たいへん誠実・真摯に対応していただけました。
　そしてついに祖母のきわめて「個人的な情報」を受け取ることができた次第です。彼女が生まれたのは明治11年の1878年。現在まで148年の歳月が経過している。そしてわたしは祖母の愛を直接受けていたのは、たった２年しかなくて、もの心もついていなかったので、記憶痕跡もない。
　そうであるのに戸籍謄本類がいただけたときは、年甲斐もなくつい涙腺が一部崩壊してしまった。

　彼女と曾祖母から先の縁者については、いよいよ戸籍制度が及ばない。しかし、逆に日本の戸籍制度の世界に冠たる優秀さには、まったく心底、揺さぶられておりました。その後、さらに探究のために山間地域を巡っていましたが、その景観から「残響」を感じ続けていました。・・・

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English version⬇

[I’m almost moved to tears by the brilliance of Japan’s family registration system]
The modern family registration system was established in the early Meiji period and traces its origins back to the late Edo period. The Japanese people have been able to build this transparent and fair information environment. I can truly feel how amazing it is. …

　Well, yesterday I spent the day exploring the main reason for this trip.
That reason was to obtain personal information about my “grandmother”—the most difficult task I’ve ever faced within my family lineage. To achieve this goal, I visited Jinseki Kogen Town in Hiroshima Prefecture, a mountainous region located on the border between Hiroshima and Okayama Prefectures, in order to obtain family register records dating back to the Bakumatsu and Meiji periods, when Japan’s family registration system was established.
　To tell the truth, until I actually arrived here, I didn’t even know this place was in “Hiroshima Prefecture” (!). Nor did I realize it was a truly “mountainous region.” It really is true that people cannot understand the true nature of a place unless they go there in person. I truly felt that it is only when you arrive on the spot that the “big picture”—including all the spatial context—becomes clear.
　I was deeply struck by the realization that it is only by synthesizing the entire environment—from the nature that envelops us to the traces of human society—that a genuine “way of life” first becomes visible.
Even with such incomplete information, a “just go for it” approach is probably essential.
　The photo shows the town hall in Jinseki Kogen Town, which I visited. Set amidst the tranquil natural environment of a mountainous region, it presented a modern exterior that seemed to drive a “wedge” of modern society’s information right into the landscape. I’m truly grateful for this kind of modernity.
I understood that to obtain my grandmother’s family register information, I would need certified copies of the family registers leading up to her marriage to my grandfather, as well as certified copies proving that I myself am her “blood relative,” so I prepared these documents in advance. Even so, while I had anticipated various difficulties, everyone—from the front desk staff to the family registry officials—treated me with great sincerity and dedication.
　And so, I was finally able to receive my grandmother’s highly “personal information.” She was born in Meiji 11, the year 1878. A total of 148 years have passed since then. I only received my grandmother’s love directly for a mere two years, and since I was too young to even understand what was happening, I have no memories of that time at all.
　Even so, when I received the family register copies, I couldn’t help but shed a few tears—which, given my age, was a bit embarrassing.
　As for her and her relatives going back to her great-grandmother and beyond, the family registry system simply does not apply to them. However, conversely, I was truly and deeply moved by the unparalleled excellence of Japan’s family registry system. After that, I traveled through mountainous regions to further my research, and I continued to sense a “lingering echo” in the scenery there. …

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

Translated with DeepL.com (free version)

Posted on 8月 28th, 2026 by 三木 奎吾
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