{"id":38737,"date":"2022-11-20T06:07:57","date_gmt":"2022-11-19T21:07:57","guid":{"rendered":"http:\/\/kochihen.replan.ne.jp\/?p=38737"},"modified":"2022-11-22T22:21:25","modified_gmt":"2022-11-22T13:21:25","slug":"%e3%80%90%e6%ad%bb%e3%81%a8%e5%bc%94%e3%81%84%e3%83%bb%e7%b8%84%e6%96%87%e6%a0%bc%e5%b7%ae%e7%a4%be%e4%bc%9a%e3%81%ae%e5%ae%9f%e7%9b%b8-%e6%97%a5%e6%9c%ac%e5%88%97%e5%b3%b637000%e5%b9%b4%e5%8f%b2-20","status":"publish","type":"post","link":"https:\/\/kochihen.replan.ne.jp\/?p=38737","title":{"rendered":"\u3010\u6b7b\u3068\u5f14\u3044\u30fb\u7e04\u6587\u683c\u5dee\u793e\u4f1a\u306e\u5b9f\u76f8 \u65e5\u672c\u5217\u5cf637,000\u5e74\u53f2-20\u3011"},"content":{"rendered":"

\"\"<\/a>
\n\"\"<\/a>
\n\"\"<\/a>
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\n\"\"<\/a>
\n\"\"<\/a>
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English version\u2b07<\/p>\n

Death and Mourning: The Reality of the Jomon Disparity in Society 37,000 Years of the Japanese Archipelago – 20
\nIt is becoming “visible” that the “festival” symbolized by the sister-brother relationship between Himiko and the political powers has its origins in the Jomon. …<\/p>\n

Yesterday, I wrote about the female deity representation of clay figurines and its analogy to the ancestral form of Amaterasu.
\nIt was about the power of birth, which is the basis of human beings.
\nWhen human beings are born, they must die. With what kind of mentality did human society accept death?
\nThe Jomon period showed us the reality and the “disparity” that can be seen from it.<\/p>\n

The huge theme of human death is the basis of the rituals of all societies.
\nThe more a society develops, the more it relies on “human power,” which is the basis of its evolutionary power.
\nThe more a society develops, the more it relies on “human power,” which is the basis of its evolutionary power.
\nIt is obvious that human life expectancy has increased, especially since the beginning of settlement.
\nIn the Paleolithic Era, when hunting was the basic means of obtaining food
\nphysical exercise capacity would have been closely related to human life span.
\nHowever, as methods of food production that did not rely solely on physical strength were acquired, the role of “experiential knowledge” in society became increasingly important.
\nThere is no doubt that the role of “experiential knowledge” in society has dramatically improved.
\nThe sum total of experiential knowledge of where to go and what kind of food to obtain is
\nThe sum total of experiential knowledge about where to go and what kind of food to obtain was invaluable information for the village society, and should have been shared.
\nAs the area of such “public knowledge” expanded
\nAs the area of such “public knowledge” expanded, the existence of a kind of “Naga~osah” that stores and preserves information became crucial.
\nThis was essential for the maintenance and development of society.
\nAs a result of these social requirements, certain individuals and their “family lineage” were given a “special status,” so to speak.
\nIt was a natural consequence of these social needs that certain individuals and their “family lineage” gained “special status,” so to speak.<\/p>\n

\u301cThe tombs in which artifacts such as stone poles and jade jewelry have been excavated have been understood to be those of the higher hierarchies.
\nunderstood to be the tombs of the upper hierarchy. Visualization of social stratification. ~ “The Life of the Jomon People
\n\u301cThe life of a Jomon man” – Around the age of 50. They are the leaders of the village, and they negotiate and coordinate among the villagers.
\nHe is the leader of the village, negotiates and coordinates between villages, and guides the younger generation. Such “special people” were mostly male in eastern Japan and female in western Japan.
\nIn western Japan, most of these “special people” were women. \u301cFrom an exhibition panel at the National Museum of Japanese History.
\nFor individuals who possessed human power, which was decisive for Jomon society
\nIt is natural that a “special form” is taken for their death.
\nWhen buried, the prestige material is enshrined for its specialness.
\nIt is also natural that “specialness” was demonstrated in the scale of the grave.
\nWhat seemed to be a “primitive communist society” in the archaeological phase at the time of Marx and Engels was in fact a “primitive communist society.
\nIn fact, it is becoming clear that such an understanding is unscientific.<\/p>\n

Unlike the prehistoric remains of continental societies, where the killing of all male DNA is common.
\nUnlike the prehistoric remains of continental societies, where the killing of all male DNA is common.
\nI believe that this kind of human historical perspective is possible in the Japanese archipelago, a region with a high degree of continuity in the traces of archaeological sites.
\nAnd, as these matters of “public knowledge shared by the society” are layered
\nThis is the reason why the metaphysical phenomenon of “matsuri seiji,” which is an abstraction of such “public knowledge shared by society,” occurred.
\nThe word “matsurigoto” in Japanese has both of these meanings.
\nIt represents two aspects of social decision-making, so to speak.
\nThe larger concept is that of “ritual.
\nPolitics may express the authority of everyday decision-making.
\nIs it also symbolized in the relationship between Himiko in the later period and her sister and brother with political authority?<\/p>\n","protected":false},"excerpt":{"rendered":"

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