【ダイドコ空間での調理配膳民俗史 「赤城型」養蚕民家-4】

わたしは料理するのが好きなので
古民家では「どうやって食事を作るのかな」という視線で見る。
現代住宅では立って調理するのが当たり前だけれど、
それは歴史的には日本では実は「革命」だったのだと言われる。

この江戸末期〜明治初期の関根家住宅の調理空間。
ダイドコの配置は表入口と裏口を結ぶ土間に接している。
食材や火力源（薪など）、給排水を考えれば自然な配置。
火力が３つ土間と床上げ板の間の接点にまとめられている。
火力調節のための薪などの置き場が囲いされて隣接。
ひとつは竈でコメなどの炊飯用。となりのものは鍋が吊り下がっていて、
鍋料理などのメイン調理火力だとわかる。
このメインの鍋火力に対して囲めるように板の間が回り込んでいる。
一方、土間に置かれたヤカンの乗った火力は
大きな金属製で蓋もある。自在鉤があってヤカンが吊り下がっているので
調理火力ではあるのだろうけれど、どう使われたか不明。
想像では炭火的な火力が大鍋内部に入れられて、
「焼き物」料理の用途で使われたかとも思われた。
これら火力と薪置き場の位置関係は非常に合理的配置。
火力は大谷石のような石材で造作されている。
蓄熱も含めて考えれば、調理火力であり暖房火力でもあっただろう。

これは鍋火力の「小猿」という調節装置だが、素晴らしい「民藝」ぶり。
どう考えても職人的仕事労作だがテーマ選択、遊び心とも秀逸。

一方、流しの役割位置は水瓶が裏口に隣接する場所に置かれて
裏手の井戸にもほど近いのでこれも合理的。
流し台とみえる装置は水瓶と連続していて一体的機能性がわかる。
で、そこから踏み台をあがって板の間に上がることになる。
右手側には「調味料」類が置かれているので、食材を切ったり
味付けしたりは板の間で座って前屈みで作業したと推定される。
住宅の移設復元過程で食器棚は省略されたのではと想像。
この板の間のどこかに位置していたに違いない。
中世戦国期「一乗谷」遺跡でも座って素材を切ったりする調理は
「座って前屈み」で作業する様子だった。
作業効率性で考えると立っている方がやりやすいと思われるけれど、
日本人はこういう作業空間をながく使ってきたのだと思う。
こういう調理空間伝統はどういう因果をもたらしたか、興味深く考えさせられる。
据え膳という食事作法が一般的だったことと、この作業空間とが調和的だとは思える。
配膳を考えたら広い平面空間に置き並べる方が合理的。これは原因か、結果か。
畳という座り生活装置が優勢で、テーブル椅子方向に発展しなかったことと
据え膳文化という関係がそこには見て取れるように思われる。
こういう座姿勢と配膳動作との「立ち働き」で日本人の食文化は形成された。

こうしたキッチン機能で発生する煙やニオイが開口部や茅葺き屋根から通気拡散され
換気されると同時に農事作業中のひとびとに食事時を知らせていた。
日本人にながく刷り込まれた「母性」空気感。


English version⬇

Folk History of Cooking and Catering in a Daidoko Space "Akagi Type" Yosei-Minka-4
The culture of sitting on tatami mats and the manner in which food was prepared and served. I wonder if "sitting and bending forward to cook" became a habit among Japanese people from there. ...

I like to cook.
I look at old houses from the perspective of "how do you cook a meal?
In modern houses, it is common to cook standing up.
However, it is said that this was actually a "revolution" in Japan historically.

This Sekine family residence is a cooking space from the late Edo period to the early Meiji period.
The daido is located adjacent to the earthen floor connecting the front and back entrances.
This is a natural arrangement considering the ingredients, fire source (firewood, etc.), and water supply and drainage.
Three fire sources are grouped at the point of contact between the earthen floor and the raised floorboard.
A place to store firewood and other materials for fire control is enclosed and adjacent.
One is a cooking stove for cooking rice and other dishes. The one next to it has pots and pans hanging from it.
The next one has a pot hanging from it, indicating that this is the main cooking fire for pots and pans.
A wooden floor surrounds the main cooking pot.
On the other hand, the one on the earthen floor with a kettle on top is a large metal pot with a lid.
It is made of large metal and has a lid. The kettle is suspended by a free hook, so it must be a cooking fire.
It may be a cooking fire, but it is unclear how it was used.
I imagine that a charcoal-like fire was put inside the cauldron and used for
It is possible that a charcoal-like fire was put inside the cauldron and used for "grilled" dishes.
The location of the firepower and the firewood storage area is very reasonable.
The fireplace is made of stone such as Oyaishi.
Considering the heat storage, it could have been used as both a cooking and heating fire power.
This is a "kozaru," or small monkey, which regulates the pot's fire power, and it is a wonderful "folk art" device.
It is a work of artisanal labor, but the choice of theme and sense of fun are both excellent.

On the other hand, the sink is placed in a location adjacent to the back door with a water bottle.
The sink, on the other hand, is placed adjacent to the back door of the house and close to the well in the back, which is also reasonable.
The device that looks like a sink is continuous with the water bottle, showing its integrated functionality.
From the sink, you can go up the step to the board room.
On the right side, "seasonings" are placed.
It is presumed that the workers sat down and bent forward to cut and season the food.
I imagine that the cupboard was omitted in the process of relocating and restoring the house.
It must have been located somewhere in this board room.
Even at the Medieval Warring Period "Ichijodani" site, cooking, which involves sitting down and cutting materials, is
The cooking was done by "sitting down and bending forward".
Although it would be easier to work standing up from the standpoint of efficiency, the Japanese used this kind of workspace for a long time.
I believe that Japanese people have been using this kind of work space for a long time.
It is interesting to think about the cause and effect of this kind of cooking space tradition.
It seems to me that the common practice of serving food and this work space are in harmony.
It is more reasonable to arrange the dishes on a large flat space when considering serving. Is this a cause or a result?
The predominance of tatami mats, which are a sitting lifestyle device, and the lack of development in the direction of tables and chairs, and
and the relationship between this sitting posture and the food preparation and serving behavior.
The Japanese food culture was formed through the "standing work" of sitting posture and serving food.

Smoke and smells generated in the kitchen function are diffused through the openings and thatched roofs, and are ventilated.
The smoke and odors generated by these kitchen functions were diffused through the openings and thatched roofs to provide ventilation and at the same time to inform farm workers when it was time to eat.
The "maternal" atmosphere has long been imprinted on the Japanese people.

【茅葺き建築と産業勃興 「赤城型」養蚕民家-3】

幕末から明治に掛けて、横浜からは生糸製品が多いに出荷された。
欧米の資本市場からはアジアからの出荷拡大が望まれたのだ。
識字率も高く、勤勉な国民性をもつ日本というあらたな世界市場参加者は
世界の資本主義市場のさまざまな分野で期待された。
南伊予での「木蝋」生産と神戸港からの貿易出荷は巨大な成功者を生み出した。
かれらは故郷に錦を飾るかのように建築道楽に湯水のごとく投資した。
同様に横浜からの輸出では生糸製品が脚光を浴びた。
日本は欧米列強による植民地化から逃れていたけれど
しかし不平等な条約のくびきには置かれていた。
江戸の支配権力機構には世界の資本主義的経済への対応戦略が欠けていた。
植民地にまでしなくても条約面で２等国扱いをできれば
独立の態を取らせてもいいかと欧米列強は考えたのに違いない。
それでもアジアの国のなかでこういうスタンスを取れたのは日本だけ。
明治開国のこの状況から、日本人は必死に坂の上の雲を追う努力を始めた。
こういう後追い型の発展では急成長が可能になるとされる。
目標とその手段が明確ならば、低賃金で勤勉な国民は強い競争力の源泉。
明治の日本国家は欧米を追いかけてキャッチアップを始める。
たぶん戦後の敗戦・焼け野原からとよく似た急成長があったのだ。
この時期の新興の日本人資本家たちは「こういう成功もあるのか」と
心の底から驚いたことだろう。それまでの封建の社会では
成功とは賄賂などで権力と結びついて権益確保を図るしかなかったものが、
貿易・産業構築によって成功を得ることができる、
資本主義というまったく未知の新ルールの世界が広がったということ。

住宅の世界では北海道開拓においてアメリカの住宅類型が導入された。
開拓期北海道は地域としてそうした欧米住文化の巨大展示場だった。
一方でこの群馬県赤城山麓地域では既存の住環境に大きな革新が働いた。
世界市場参入によって活発化する養蚕業にジャストフィットすべく
養蚕農家に機能が最適化された民家が創出されていった。
従来の農家ではほとんどが平屋だったものが、２階建てとして
そこに養蚕のための広大な「カイコ」空間が作られていった。
間取り的にはこのカイコ空間には屋根を受ける棟柱や小屋束の
構造支柱類は省略され建物中央部では屋根面まで開放空間が作られている。
まるで軽量のイキモノ、カイコの気持ちよさに最適化したのか（笑）。
馬屋上部、コザ上部などの建物端部で屋根架構支柱は集中造作される。
カイコの生態に最適化させるため茅葺き屋根の平側前面をカットさせた。
「養蚕に適した切り落とし屋根が発明されたが、段階的発達ではなく、
切り落としの形は幕末から明治10年代にかけて集中的に形成」とされる。
変化に当たって日本人は大胆に適応能力を持つ。用への集中力。
しかし日本人らしい審美眼は美しいプロポーションをすぐに実現している。
まさに「用の美」という民藝的感受性で建築が構成された。

養蚕のための大空間確保としてのキリアゲニケエ改造、
農業資源としての馬屋や常設昇降階段や多人数労働を支えるダイドコロなど
事業規模拡大に対応した家内制手工業的な茅葺き民家の進化が果たされた。
復元されたこの関根家では馬屋には埴輪たちがウマの代わりで展示（笑）。
農家民家はそれまでも生産能力最優先のものであったが、
それが養蚕に適するように急速進化したのだともいえる。
昼夜を分かたないカイコの生態に即した創造的な生産活動の場が確保された。


English version⬇

Thatched-roof Buildings Become Industrial Spaces that Rotate Day and Night "Akagi-type" Sericultural Minka-3
The Meiji Dream of entering the capitalist world market. The Japanese have awakened to what the world needs. The greatest asset is Japanese-ness. ...

From the end of the Edo period to the Meiji era, Yokohama shipped a large amount of raw silk products.
The capital markets of Europe and the U.S. were looking to expand shipments from Asia.
Japan, with its high literacy rate and industrious people, was expected to be a new participant in the world market.
The new world market participant, Japan, with its high literacy rate and industrious people, was expected in various areas of the world capitalist market.
The production of "wood wax" in Minami Iyo and trade shipments from the port of Kobe created a huge success story.
They invested lavishly in their architectural pursuits, as if they were trying to make their hometown look like a brocade.
Similarly, exports from Yokohama were dominated by raw silk products.
Japan had escaped colonization by the Western powers.
But it was still under the yoke of unequal treaties.
The ruling power structure in Edo lacked a strategy for dealing with the world's capitalist economy.
If Japan could be treated as a second-class country in terms of treaties without having to become a colony
The Western powers must have thought that if they could treat Edo as a second-class country in terms of treaties without having to colonize it, it would be acceptable to let it adopt an independent stance.
Even so, Japan was the only Asian country that could take this stance.
From this situation at the opening of the Meiji era, the Japanese began to desperately try to follow the clouds on the hill.
It is said that this type of follow-up development enables rapid growth.
If the goal and the means to achieve it are clear, a low-wage, hard-working population is a source of strong competitiveness.
The Japanese nation of the Meiji period began to play catch-up with the West.
Perhaps much like the postwar period after the defeat and burnout of Japan, there was rapid growth.
The emerging Japanese capitalists of this period must have been "Is this kind of success possible?
I am sure that the newly emerging Japanese capitalists of this period must have been astonished from the bottom of their hearts. In the feudal society that had existed until then
Success in the feudal society up to that time had been achieved only by securing power and interests through bribes and other means.
However, success could be attained through trade and industrial development.
The world of capitalism, with its completely new and unknown rules, had opened up.

In the world of housing, the development of Hokkaido introduced the American housing model.
Hokkaido during the pioneering period was a huge showcase of Western housing culture.
On the other hand, in the Akagi foothills region of Gunma Prefecture, there were major innovations in the existing housing environment.
In order to be just right for the sericulture industry, which was becoming more active with the entry into the global market, the following changes were made to the living environment.
The silkworm farmers were able to create private houses that were optimized for their functions.
The traditional farmhouse, which was mostly a one-story house, was replaced by a two-story house.
A vast "silkworm" space for sericulture was created there.
In terms of the layout, the structural supports for the roof and shed bundles were omitted from this silkworm space.
The structural pillars of the roof and shed bundles were omitted from this silkworm space, and an open space was created in the center of the building up to the roof surface.
It is as if the building has been optimized for the comfort of the silkworm, a lightweight creature (laughs).
Roof structure support columns are centrally constructed at the edges of the building, such as the upper part of the stable and the upper part of the koza.
In order to optimize the silkworm's ecology, the flat front of the thatched roof was cut off.
The thatched roof was invented to suit sericulture, but it was not a gradual development.
The cut-off roof was invented to suit sericulture, but it was not a gradual development.
The Japanese are boldly adaptable to change. The Japanese have a bold ability to adapt to change.
However, the Japanese sense of aesthetics quickly achieved beautiful proportions.
The architecture was composed with the folk art sensibility of "beauty of use.

Kiriagenikee modification as securing large space for sericulture, and
horse stalls as an agricultural resource, permanent elevating stairs, and daidokoro to support multi-person labor.
The evolution of the thatched minka as a domestic handicraft house was accomplished in response to the expansion of the scale of business.
In this restored Sekine House, haniwa clay figures are displayed in place of horses in the stable (laugh).
Farm houses had always been built with the highest priority on production capacity.
It can be said that they rapidly evolved to be suitable for sericulture.
A place for creative productive activities was secured in accordance with the ecology of silkworms, which do not divide the day and night.

【ものづくりの「用」キリアゲニケエ 「赤城型」養蚕民家-2】

「民藝」運動は日本の建築や生活雑器から民俗を掘り起こし、
そのなかから「用の美」というコンセプトを抽象して
普遍的な列島社会での独自価値感として日本人に刷り込んだ。
わたし自身は自覚的にこの運動について興味を持ったことはないけれど、
北海道発の住宅革新である高断熱高気密技術の南下趨勢と同時に
取材などで本州地域を探訪する中で、ルーツとしての古民家に自然と親しみ
その体験から、よき住宅の道標として重ね合わせるようになった。
結果として日本各地の古民家群を巡り歩くうちに
各所でユニークで保存対象とされる住宅を探訪すると
訪問先対象がだんだんと「民藝」視点と重なり合うことに気付かされる。
考えると古民家の保存そのものも民藝運動のひとつの社会成果なのかも知れない。
数年前に、東京駒場の日本民藝館も探訪して学ばせても頂いた。
ただ現状では民藝認定は津軽海峡で断絶し、北海道は無視されてきた。
数年前からアイヌ民俗が北海道の「民藝」と追認されそうな雰囲気。
この点はさて、どうだろうか？　それはそれであって
高断熱高気密こそが現代的「民藝」と思う立場からはやや疑問も。

群馬県大室公園に移設の古民家・関根家は民俗に深い洞察を持った建築学者
今和次郎＜1888－1973年＞がその「用の美」に感嘆した古民家だという。
草葺屋根の桁行平部分（前面）中央を四角く切り落とした形態のこの民家を見て
「今回の調査に依って民家にひとつの新型を発見した。『赤城型』と称すべきか」
と述べたことが住居形式分類名の由来とされている。
地元の人々の呼び方は以下のようなものが一般的だった。
「キリアゲニケエ・キリオトシニケエ・キリアゲセガイ・アナヒサシ」
ニケエというのは、想像の通り「２階」が方言風に表現されたもの。
こっちの呼び名の方がはるかに響いてくるが、学者としては赤城型としたものか。
いずれにしても２階の「養蚕空間」という生業の場が主役で
生糸という地域の代表的産品の現場空気感が強く感じられる。
明治時代に至り養蚕は隆盛期を迎え良質の生糸を大量に輸出した。
養蚕業・絹糸は「外貨獲得産業」として重視され日本の近代化の礎を築いた。
今和次郎も「養蚕や人々の営みが、住まい方や建物の造形に及ぼす影響、
如何に係わるかが興味の対象」であったと記録されている。
＜1998年10月の前橋市指定重要文化財「旧関根家住宅」見学会資料より＞

今和次郎氏のコトバにまったく同意であります。
それこそ用が求めるカタチに自然にしたがって、
淡々とプロポーションが研ぎ澄まされた。そういう印象が非常に深い。
この開放された２階空間で蚕たちが無心にクワの葉を食んで
地域の産業を大きく根付かせた。凜とした誇りを感じる。
＜２番目の写真は宮内庁から公開の天皇ご一家の「養蚕」作業＞

English version⬇

[The "use" of manufacturing Kiriagenikee "Akagi type" sericultural folk houses - 2
A view of the house as a folk custom. The "use" of the local economy and production activities of daily life is reflected in the design and the proportions are sharpened. ...

The "Mingei" movement is a movement to abstract the concept of "beauty of use" from the folklore of Japanese architecture and daily utensils.
and abstracted the concept of "beauty of use" from them
The Mingei movement has imprinted the concept of "beauty of use" as a universal, unique value in the archipelago society on the Japanese people.
Although I myself have never been consciously interested in this movement
I have not been consciously interested in this movement myself, but I have been exploring the Honshu region for news gathering and other purposes.
I have been exploring the Honshu region for news gathering and other purposes, and have naturally become familiar with the old private house as a root of the movement.
Through this experience, I have come to see them as a guidepost for good housing.
As a result, as I traveled around Japan visiting old private houses in various parts of the country
As I explored the unique houses in each area, which are considered to be the object of preservation
I gradually realized that the objects I was visiting gradually overlapped with the "Mingei" point of view.
Considering this, the preservation of old private homes itself may be one of the social achievements of the Mingei movement.
A few years ago, I also visited the Japan Folk Art Museum in Komaba, Tokyo, to learn more.
However, the current situation is that the recognition of mingei has been cut off at the Tsugaru Strait, and Hokkaido has been neglected.
However, it has been several years since Ainu folklore was recognized as Hokkaido's "folk art.
Well, what do you think about this point?　It is what it is.
From the standpoint that highly insulated and airtight houses are the modern "folk art," there are some doubts.

The Sekine House, an old private house relocated to Omuro Park in Gunma Prefecture, is said to be an old private house that architectural scholar
Wajiro Kon (1888-1973), an architect with deep insight into folklore, admired the "beauty of use" of this old private house.
He said, "This house has a thatched roof with a square cut off in the center of the front part of the girder.
He said, "This research has led me to discover a new type of minka. I think it should be called the Akagi type.
This is said to be the origin of the name of the house type classification.
The local people commonly referred to it as follows.
Kiriage-nikee, kiriotoshi-nikee, kiriage-segai, anahisashi."
Nikee, as you can imagine, is a dialectal rendering of "second floor.
This name is much more resonant, but as a scholar, I guess it is the Akagi type.
In any case, the "sericultural space" on the second floor plays a leading role.
The atmosphere of the site of raw silk, a representative product of the region, is strongly felt.
In the Meiji period (1868-1912), sericultural industry flourished and exported large quantities of high-quality raw silk.
Sericultural industry and silk yarn were emphasized as "foreign currency earning industry" and laid the foundation of Japan's modernization.
Wajiro Kon also wrote, "I am interested in the influence of sericulture and people's activities on the way of living and the form of buildings, and how they are related to each other.
He was also interested in how sericulture and people's activities affected the way they lived and the shape of buildings.
＜(From the materials of the tour of the former Sekine Residence, an Important Cultural Property designated by Maebashi City in October 1998.
I completely agree with Mr. Kon Wajiro's words.
The proportions of the building were created according to the shape that the use demanded.
The proportions have been sharpened in an unobtrusive manner. I have a very deep impression of this.
In this open space on the second floor, silkworms are eating mulberry leaves without thinking.
the local industry took root in a big way. But I feel a sense of pride in this place.
<Photo: The Emperor"s family"s 'sericultural' work, released by the Imperial Household Agency>.

【民藝的な用の美 「赤城型」養蚕民家-1】

北海道で高断熱高気密住宅という住宅性能の革新が起こって
それと同時にそこでの住宅建築がどのように「民族化」するか、
出版活動を通してわたしはその興味に引き立てられながら生きてきた。
温暖地日本から隔絶した気候条件の地域で
ふつうの日本人の生活感覚がこの気候条件にどう変化対応していくのか、
できれば日本「民家」の現代から未来形までをスケッチしたいと
住宅文化の情報を探ってきたのだと思っています。いまも続いている。
北海道でもすでに150年以上の日本的住文化は積層してきて
さまざまな変化革新は北海道で生起してきたと思います。
一方でわたしたちのDNAはまごうかたなく日本人であり、
生活文化探究という面からは、自ずと日本各地の古民家に惹かれる。
北海道は日本全国から移民してきた人々が住宅を建てて暮らしてきた。
最初は出身の地域での伝統的な住宅建築も建ててみたけれど、
あまりの気候条件の違いから、出身の「地域らしさ」継続はムリだった。
そういう断絶から北海道人は「合理的」に住宅文化を作ってきた。
暮らしの保守を最優先にして高断熱高気密という性能要件をクリアした後、
現代という「世界標準的生活」に最適化された住空間を創造してきた。
北海道では驚くほど「和室」が作られず、障子などの建具文化も少数派。
民族性よりも現代的な合理主義、「用」の価値感が最適化された。
しかしそういう営為の先にはやはりDNA的な郷愁心理もうずき出してくる。
住宅性能的な進化発展に対して啓蒙的メディア活動もしながら、
北海道人としては伝統的ニッポン住文化へのリスペクトも強くある。
本州各地域の古民家探訪にはそんな思いが凝集している。
日本各地に取材する機会があって、たくさんの古民家を探訪してきた。

今回、上毛野・群馬県の古墳と民家を探訪した。
古墳篇が終わって、きょうからは養蚕民家・関根家住宅篇であります。
明治開国時期から開港した横浜からは活発に生糸製品が貿易出荷された。
北関東地域から横浜への輸送ルートも整備され、
明治の産業勃興のひとつの典型を形成したと言われる。
やがて紡績工場が建設・稼動する。世界遺産・国宝「富岡製糸場」。
欧米は日本の開国でこういう世界的な経済循環を実現させた。
とりあえずファッション素材産業で世界市場に日本経済は参入できた。
以前、伊予南部の明治期の「木蝋」産業勃興も見たけれど、
世界市場に参入することで未体験の資本主義的発展がもたらされた。
この関根家住宅は、群馬県地方・赤城山麓に多数あった養蚕農家の一例。
産業要素もあり、一体の暮らしようの痕跡もある。
また随所に民藝的な住空間としての重厚さも感じられた。
知らず知らず、たくさんの「見どころ」を写真に収めたので、
数回にわたってブログ記事にまとめてみたい。
外観は、正面の茅屋根が一部掻き取られている。
正面の屋根を切り落として屋根裏に明かりを取り入れ、通気をよくする工夫。
養蚕の必要上の外観選択だけれど、いかにも「用の美」独特デザインとして
胸に迫ってくるような印象を植え付けられる。（以下続く）


English version⬇

The Beauty of Mingei-style "Akagi-type" Sericulture Minka-1
The Mingei movement went through Hokkaido. Muneyoshi Yanagi left Hokkaido without seeing the evolution of Hokkaido housing. Re-examination of the Japanese housing culture of the Hokkaido people 150 years after the pioneering period. ...

The housing performance innovation of highly insulated and airtight houses in Hokkaido is taking place, and
and how housing construction in Hokkaido is "ethnicized" at the same time.
I have been drawn to this interest through my publishing activities.
In a region with climatic conditions far removed from the warm climate of Japan
How will the ordinary Japanese people's sense of life change and adapt to these climatic conditions?
If possible, I would like to make a sketch of the Japanese "minka" from the present to the future.
I believe that I have been searching for information on housing culture. It continues even now.
In Hokkaido, the Japanese housing culture has already been layered for more than 150 years, and various changes and innovations are taking place in Hokkaido.
Various changes and innovations have occurred in Hokkaido.
On the other hand, our DNA is unmistakably Japanese.
In terms of cultural exploration, we are naturally attracted to old private houses in various parts of Japan.
In Hokkaido, immigrants from all over Japan have built houses and lived in them.
At first, I tried building traditional houses in my home region, but the climatic conditions were so different from my home region that I decided to build my own.
However, the climatic conditions were so different that it was impossible to maintain the "regional character" of their homeland.
Because of this disconnect, the people of Hokkaido have created a "rational" housing culture.
After meeting the performance requirements of high thermal insulation and airtightness, with the maintenance of lifestyle as the top priority, the people of Hokkaido have been building houses that are "world standard" in terms of modern lifestyle.
After meeting the performance requirements of high heat insulation and airtightness, they have created living spaces optimized for the "global standard" of modern life.
In Hokkaido, surprisingly, "Japanese-style rooms" are not created, and the culture of fittings such as shoji screens is also in the minority.
Modern rationalism and a sense of "utility" values were optimized rather than ethnic values.
However, such activities also evoke a sense of nostalgia that is part of the DNA of the Japanese.
While engaging in enlightening media activities to promote the evolution and development of housing performance
As a Hokkaido native, I also have a strong respect for the traditional Japanese housing culture.
These feelings coalesce in my exploration of old private homes in various regions of Honshu.
I have had the opportunity to visit many old private houses throughout Japan.

This time, I explored ancient tombs and private houses in Jomo-no, Gunma Prefecture.
The Kofun Arc is over, and today we will start with the silkworm-farming minka, the Sekine Family Residence.
From the Meiji period (1868-1912), the port of Yokohama opened its doors to the world, and trade in raw silk products was active.
The transportation route from the northern Kanto region to Yokohama was also developed.
It is said to have formed one of the typical examples of the rise of industry in the Meiji era.
Soon after, spinning mills were constructed and began operation. Tomioka Silk Mill, a World Heritage Site and National Treasure.
The United States and Europe realized this kind of global economic cycle when Japan opened its doors to the world.
At any rate, the Japanese economy was able to enter the global market through the fashion material industry.
We have also seen the rise of the "wood wax" industry in southern Iyo during the Meiji period.
This entry into the global market brought about an unprecedented capitalistic development.
The Sekine family residence is an example of one of the many sericultural farms that existed at the foot of Mount Akagi in Gunma Prefecture.
There are traces of industrial elements as well as traces of the way of life of the family as a whole.
The house also has a profound folk-artistic living space.
I took pictures of many "highlights" without realizing it, so I will try to summarize them in several blog posts.
I would like to summarize them in several blog posts.
On the exterior, the front thatched roof has been partially scraped off.
This is a device to cut off the front roof to let light into the attic and to improve ventilation.
Although the choice of the exterior was made for the necessity of sericulture, the design is unique in its "beauty of use.
It is a design that is unique to the "beauty of use" and leaves a strong impression on the viewer's mind. (Continued below)

【散歩道で「挙動不審」なイヌ発見】

日課の早朝散歩、春先にはヒグマ出没騒動があって
ことしはルートを再検討したりしておりました。
ふだん歩きまわるコースに三角山周辺があり、その山頂付近で
調査員にヒグマの巣穴が発見され、驚いた母熊が巣を放棄して脱走した。
そのプロセスで調査員の方が被害を受けたのですね。
子熊が２匹残されたけれど詳報は報告されなかった。
普通考えると、その子熊を思って母熊が帰ってくる懸念がある・・・。
わが家からほんの1-2km程度のことなので予防的に
散歩ルートを変更し、今年は街中や河川緑地周辺を歩きまわっている次第。
そんななか、最近わたしはイヌの行動やしぐさへの感受能力が
一気に向上してきたのか、イヌとまるで会話できるようで
目を合わせ続けているとその心象が打てば響くように感じられる（笑）。
かれらにはさまざまな「性格」があって、
こちらにいろいろなコミュニケーションを投げかけてくる。
その好意的反応から、つい手なずけてしまっていたりする。
先日もそんなふうにコミュニケーションしていたら、
頭上から「三木さん」と声が聞こえてきた。
あ、別にイヌがしゃべったわけではありません（笑）。
なんと、そのイヌのご主人がいつもお世話になっている住宅技術専門家。
あっけにとられた。最近わが家のほど近くに新築されたとのこと。
イヌも主人の知人ということを本能的に察知したものか、
まことにイヌと人の関係は動物種の垣根が非常に低い。

さてそんな今日この頃、
やや視線を下側に向けながら散歩に心頭滅却・三昧の心境で歩いていたら
ふと、挙動がふしぎなイヌの姿が目の前に立ち現れた。
散歩中のイヌというのは、ふつう一心不乱に主人を引っ張るように
ほぼ前向きに、意気揚々と歩いているのが普通の生態。
ところが、最初見たとき、イヌとは思えない直立姿勢だったのです。
イヌは四つ足動物ですから、地面にほぼ平行的な姿勢を取る。
ところがこのイヌはなんと直立歩行に近い姿勢。足が短い・・・。
ついに人とコミュニケーションするなかで同類的体動作に進化したか（笑）。
歩行集中の三昧状態では理性判断力は低下しあるがままを受け入れる・・・。
いや、そんなバカな。

ということで理性的観察眼を再起動させてみたら、
どうもご主人の高齢女性の歩き方がたどたどしい。
杖をついて、なんとか歩こうとしているが、なかなか速度が遅い。
この忠犬は、そういうご主人の様子を見るに見かねて
なんとか歩行をヘルプしたい一心で、後ろから加勢・補助しようとしている！
その行為が助力になっているとは思えないけれど、
叶わぬまでも必死にご主人を後ろから押している姿だった。
・・・じんわりとその愛情と誠意が伝わってきて
その関係性に介入すべきではないと思われた。忠犬とご主人の関係は
両者の間でだけ成立する濃密な信頼関係。
しばし瞑目させられるような気分を味わっておりました。


English version⬇

A canine "acting suspiciously" was found on a walking trail.
When strolling along a walking path, one can feel the long historical relationship between humans and dogs. The eyes were dazzled by body movements that did not seem like those of a dog. I was dazzled by their body movements, which were not canine at all.

We have been taking our daily early-morning walk, but due to the brown bear scandal in early spring, we had to reconsider our route this year.
I have been reconsidering my route this year.
One of the routes we usually take is around Triangle Mountain, and near the top of the mountain
A brown bear's den was discovered by investigators near the summit of the mountain, and the mother bear, startled, abandoned the den and escaped.
So the investigators were harmed in the process.
Two cubs were left behind but no details were reported.
Normally, I would think that there would be concern that the mother bear would return for her cubs....
We changed our walking route as a precautionary measure since it is only 1-2 km from our house.
This year, I have changed my walking route and have been walking around the city and river green areas.
In the midst of all this, I have been wondering if my ability to perceive canine behavior and gestures has been improving all at once.
It seems as if I can have a conversation with canines.
I feel as if I can have a conversation with canines, and when I keep eye contact with them, I can feel their mental images echoing in my mind (laugh).
They have various "personalities.
They have various "personalities," and they communicate with us in various ways.
Their positive reactions often lead me to tame them.
The other day, when I was communicating with them in this way, I heard a voice overhead saying, "Mr. Miki!
I heard a voice from overhead saying, "Mr. Miki.
Oh, it wasn't a dog talking (laughs).
(Laughs.) To my surprise, the canine's husband was a housing technology specialist, whom I have always been indebted to.
I was taken aback. He had recently built a new house very close to ours.
I guess the canine instinctively sensed that the owner was an acquaintance of his.
The relationship between canines and humans is truly one in which the barriers between animal species are very low.

Now, these days, I was walking around with my eyes slightly downwards.
As I was walking down the street with my gaze downwards, I suddenly noticed something strange about the behavior of the canine.
I suddenly saw a strange canine figure standing in front of me.
Usually, a canine on a walk is pulling its master with single-minded devotion.
It is normal for a walking canine to be walking almost forward, as if it were pulling its master along.
However, when I first saw the figure, I could not believe that it was a canine, for it was standing upright.
Since canines are four-legged animals, they adopt a posture that is almost parallel to the ground.
This canine, however, was in an almost upright walking posture. Its legs are short....
Has it finally evolved to the same kind of body movements while communicating with humans?
In the samadhi state of concentrated walking, the ability to reason and judge is reduced, and the dog accepts things as they are....
No, that is absurd.

So, I reactivated my rational observational mind and found that
I noticed that the elderly woman's husband was walking with a limp.
She is trying to walk with a cane, but her speed is very slow.
This faithful dog couldn't bear to see her husband in such a state.
He wants to help her walk somehow, and he is trying to support her from behind!
I don't think this act is helping him.
I don't think his action was helping, but he was desperately pushing his master from behind, even though he couldn't help.

It seemed that we should not intervene in the relationship. The relationship between a loyal dog and its master is
The relationship between a loyal dog and his master is an intense relationship of trust that can only be established between the two parties.
I was in a meditative mood for a while.