【1/30 ソトダン21新春講演会でリアル情報交換】

　Replan誌の編集長を交代したこと、また情報交流のリアルな機会がほとんどなかったこともあって、住宅関係団体での意見交換や情報発信機会はわたし自身減少していました。ソトダン21は断熱材メーカー・アキレスさんが運営中核を担っている業界団体。北海道では新住協やアース21といった工務店グループによる情報交流活動が中心で、こうした断熱材メーカーさんがバックアップする会は珍しい。昨年も話す機会がありましたがZOOM形式。ことしは久しぶりのリアル開催です。参加者はリアルで50人ほどでZOOMでも公開されていたと言うこと。広い会場でお互いの席を離しながらの２類感染症対応形式でした。自由な情報交換環境までまだしばらく時間はかかるようですね。
　さてポスター写真のような講演者の末尾にお話しさせていただきました。わたしどもはユーザーの「いい家」志向に対応した住宅の「ソフト」部分に注力しているメディア企業。なのでいわゆる業界的な情報については各社の情報を受け止めながら、ユーザーの情報支援サービス・弊社新事業のAI活用型システム「Replan住まいナビ」について紹介し背景説明など情報発信しました。新建の三浦氏や他の業界メディア企業さまなどから強い興味を示していただきました。
　今回のイベントの中心的な話題はやはり太陽光発電についての論議だったと思います。基調講演的に北総研の廣田氏による「北方型住宅ZERO」の説明。当初の原案では「北方型ZEH」という志向性から諮問委員会での多くの参加者の意見を反映し、基本性格が脱炭素のさまざまな手法をそれぞれ「ポイント化」して、地域特性に合わせてユーザーと作り手が手法を主体的に選択するという方向性が示された。わたしも論議のプロセスに関与しているので納得できる方向性だと思っています。その点について北海道内でも太陽光発電を積極的に推進している企業からの発言などがありました。
　結論としてはこのテーマについては北海道全域で各社、その対応先の住宅ユーザーも、それぞれの気候特性を反映して「まだら」模様での対応ぶりが浮き彫りになったと思います。
　東京都はPV「義務化」に舵を切った。太平洋側温暖地域での選択としては理解できる一方、日本海側気候特性が人口的に多数派の北海道としては、やはり違う対応になるのは常識的。とくに今年の冬は日本海側地域の多雪気候特性が顕著に体感された。道路渋滞でEVへの懸念が顕在化してきているなかで家庭エネルギー源をPV一本足で追究することの不安定さが広く認識されたのが事実。北海道のように広域移動手段が重要な地域で将来的選択と一般に言われるEV車種についてはまだ懸念は強く、そのエネルギー源として冬場はほぼ発電しないPVに依存すべきかどうか、ユーザーも迷い、建築事業者もまた足を踏み出しにくい状況なのだと思います。ことは住宅設備選択に直結する課題。
　さて今週は本日、北海道の住宅施策検討委員会、そしてそのメディア向け発表があります。あすにはこの動向についての弊社の独自取材、そして2/3には「北海道×工務店」によるZOOM意見交換会などの動きがあります。ようやくにして感染症５類対応の社会がスタートする予感があります。


English version⬇

1/30 Real Information Exchange at Sotodan 21 New Year Lecture Meeting
The central theme is the next generation home energy choice issue. The direction of the point system and choice system for northern-style housing ZERO in contrast to Tokyo's PV mandate. ・・・・.

　Due to the change of editor-in-chief of Replan magazine and the lack of real opportunities for information exchange, my own opportunities to exchange opinions and disseminate information in housing-related organizations have been declining. Sotodan 21 is an industry organization run by Achilles, a manufacturer of insulation materials. In Hokkaido, information exchange activities are mainly carried out by construction firm groups such as Shinjyukyo and Earth 21, so it is rare to find an association backed by a manufacturer of insulation materials like this. Last year, I had the opportunity to speak at a ZOOM meeting, but it was in a ZOOM format. This year, for the first time in a long time, the meeting will be held in person. About 50 people attended the real event, which was also open to the public via ZOOM. It was a large venue, and the participants were seated apart from each other in a class 2 infection response style. It seems it will be a while before we have a free information exchange environment.
　Now, I spoke at the end of the speaker's speech as shown in the poster photo. We are a media company that focuses on the "software" of housing to meet the "good house" needs of our users. Therefore, while accepting information from other companies on so-called industry information, I introduced and explained the background of our new business, "Replan Sumai Navi," a user information support service and our AI-based system. We received strong interest from Mr. Miura of Shinken and other industry media companies.
　The main topic of the event was the discussion on solar power generation. Mr. Hirota of the North Research Institute gave a keynote presentation on "Northern Style Housing ZERO. The initial draft of the plan was oriented towards "Northern-style ZEH," and reflecting the opinions of many participants in the Advisory Committee, the basic character of the plan was to "point" various methods of decarbonization, and to allow users and builders to independently select methods in accordance with regional characteristics. As I was involved in the discussion process, I think this is a direction that makes sense to me. In this regard, there were comments from companies that are actively promoting solar power generation in Hokkaido.
　In conclusion, I think that this theme has highlighted the "uneven" response of companies and residential users throughout Hokkaido, reflecting the different climatic characteristics of each region.
　The Tokyo Metropolitan Government has taken the helm in making PV "mandatory. While this is an understandable choice for warmer regions on the Pacific Ocean side, it is common sense that Hokkaido, which has a majority population with Japan Sea side climate characteristics, would respond differently. This winter, in particular, the Japan Sea side region's heavy snowfall climate characteristics were clearly felt. With concerns about EVs becoming more apparent due to road congestion, it is true that the instability of pursuing a single leg of PV as a household energy source has been widely recognized. In areas like Hokkaido, where wide-area transportation is important, there are still strong concerns about EVs, which are generally considered the future choice, and users are unsure whether they should rely on PV, which generates almost no electricity in winter, as their energy source. This is an issue that is directly related to the choice of housing equipment.
　This week, today, we have the Hokkaido Housing Policy Review Committee and its announcement to the media. We will be doing our own coverage of this trend tomorrow, and on February 3, there will be a ZOOM opinion exchange meeting by "Hokkaido x Koumanten" and other activities. I have a feeling that we will finally see the start of a society that can cope with Class 5 infectious diseases.

【阿波から房総安房へ 徳島・三木家住宅スピンアウト版】

　５回にわたって「徳島三木家住宅」の発掘型住宅取材を行ってきた。前後するのだけれどわたしは昨年に房総南端、館山を訪れる機会があって地域の博物館などでその歴史を探っていた。房総地域というのは古代から「麻」の栽培が盛んだったとされている。WEB検索で「総（ふさ）の国」と入力すると「四国の阿波の忌部氏は黒潮に乗って房総半島に進出し、この地の良質な麻を栽培したことから「総（ふさ＝麻）の国」と呼ばれるようになり、後に2つに分けられ、上総（かみつふさが短縮）、下総（しもふさ）の国名となりました。」という記述に突き当たる。
　中臣氏（藤原氏）との朝廷内部での勢力争いの敗勢から地方進出に活路を見出した「忌部氏」が房総の国の開発利権を賜ったという経緯について連載記事でもまとめた。そして上総・下総と並んで「安房」と同音の国名が地域名として命名され残っている。部民一族の神聖な生産様式伝統が、朝廷儀礼としての麁服（あらたえ）の調進ということからあきらかな歴史痕跡として見えてくるのだ。上の写真は館山市博物館展示での最初期開拓民の生活様式をジオラマ化したもの。忌部氏の部民の房総への進出は、初期から波動のように移住開拓がされていったことだろう。最初の移住者たちはこのような黒潮魚類捕食と洞窟居住からスタートを切った。


　本国阿波に残留した一族は、安房に進出した同胞について祈り続けたに違いない。部民のなかから若者世代を選抜して長久を願って送り出した。日本史の中でのこういう地域進出は直近ではわたしたち北海道民が経験してきたこと。わたしは地域進出後の第３世代に属するのだけれど、やはりはるかな故地への思いは個人の範囲を超える重さがある。現代では交通も発達して相互移動することは容易だが、この当時はそれこそ「水杯」を交わしての決死の別れを経て移住してきたのだろう。若い移住世代たちは新天地での浪漫に胸を焦がしたか、ちょうど現生人類の拡散同様のことがこのように繰り返されて現代があるのだろう。



血縁的にはあまり縁がなかった三木家住宅探訪記ですが、しかし個人的には「運命的に」（笑）導かれているように感じられた。関東という地域も弥生の稲作農業が拡散していく過程でこのような移住民たちが進出して地域開発がされていったのだろう。そして日本民族の場合、すぐに社会の中心に神社のような「公共空間」が開発されていく。上の写真の「安房神社」はこうした部民一族としてのはるかな記憶の象徴・固定化の役割も担ってきたと思う。洞窟痕跡が神域に散在しているのは、一族としての進出最初期の記憶の継承を考えたものか。洞窟も住宅として機能したに違いない。先人の生き様の鮮明な痕跡。
　住宅というものの基本的役割、人間文化のコアを誇りを持って保守すること。その実質をさまざまな側面から教えてくれた徳島・三木家住宅だったと思っている。

English version⬇

From Awa to Boso Awa, Tokushima, Miki Family Residence Spin-out Edition
The Awa Imobe clan developed the region of Boso, Chiba as a group. At first, they lived in caves and secured food through fishing, and gradually developed the region by promoting hemp production. The Awa Imobe clan lived in caves to secure food by fishing, and gradually developed the area through hemp production.

　I had the opportunity to visit Tateyama, located at the southern tip of Boso, last year, and I have been exploring the history of the area at a local museum and other places. It is said that hemp has been cultivated extensively in the Boso area since ancient times. When I typed in the word "Fusa-no-kuni" in a search engine, I came across the following description: "The Imobe clan of Awa in Shikoku rode the Kuroshio Current to the Boso Peninsula and cultivated the high-quality hemp of this region, which led to the name of the region as "Fusa-no-kuni" (the land of "So"). This is the description of the "Kami-sousa" and "Shimotsousa.
　In the series of articles, we learn that the Imobe clan, which had found a way to expand into the provinces after losing a power struggle with the Nakatomi clan (Fujiwara clan), was granted the development rights of the country of Boso. The name of the country, which has the same sound as "Awa" as well as "Kamisusa" and "Shimosusa," remains as the name of the region. The tradition of the sacred production style of the tribal clans of the area, which involved the preparation of clothing as a ritual for the imperial court, is clearly visible as a trace of history. The photo above is a diorama of the lifestyle of the earliest settlers in the Tateyama City Museum exhibit. In the early days of the Imobe clan's expansion into Boso, the settling of the area must have occurred in waves. The first settlers started from this kind of predatory lifestyle and cave dwelling.

　The family members who remained in their homeland of Awa must have continued to pray. The young generation was selected from among the tribe members and sent out with the hope of longevity. This kind of regional expansion in Japanese history has been experienced most recently by the people of Hokkaido. Although I am a member of the third generation after the regional expansion, my feelings for the faraway land of my ancestors are beyond the scope of an individual. Today, transportation has developed to the point where it is easy to move from one place to another, but in those days, people probably migrated after exchanging "water cups" and parting with each other in mortal combat. The younger generation of immigrants may have been excited by the prospect of a new land, or they may have repeated the same process of spreading the present-day human race.

Although I was not related to the Miki family in blood, however, I personally felt as if I was "destined" (laugh) to be led to the Miki family's house. It is likely that the Kanto region was also developed by these immigrants who moved into the area as Yayoi rice agriculture spread throughout society. In the case of the Japanese people, "public spaces" such as shrines were soon developed at the center of society. In particular, I believe that the Awa Shrine has played the role of symbolizing and fixing the memories of these tribal peoples. The fact that the cave traces are scattered throughout the shrine is a way of passing on the memories of the first phase of the clan's expansion. The caves must have also functioned as residences. Traces of our ancestors' way of life.
　I believe that the Miki family residence in Tokushima taught us from various aspects the basic role of a house and the need to maintain the core of human culture with pride.

【端正な佇まいと美感の土蔵 徳島・三木家住宅-5】

　建築のありようとして、その目的が明確にこころに刺さってくる三木家住宅。古代あるいは上古以来の悠久な時間を感じる山上の空間ですが、ご紹介する建物は本屋の裏手、すぐにも崖が迫っている境界に建てられた倉庫目的と思えるもの。いかにも用の建築であることがわかる。裏手側にはさまざまな麻材生産のためとおぼしき用材が無造作に置かれている。
　しかしそういう建築であるのに、土塗り壁が重厚に重ねられてかなりの壁厚を見せている。土蔵建築というのはその収用物が貴重品であることと、防火性・断熱性を重視した伝統建築。重要文化財指定された古建築だけれど、この土蔵についての記録は参照できませんでした。また、本屋同様施錠されていて内部を見ることもできなかったので、あくまでも想像ですが、用途は朝廷に調進する麁服（あらたえ）の生産に役立てられた用の建築なのだろうと思える。
　開口部は入口を除けば、４方向に小さな通風・採光の限定要素の小窓があるだけ。
　塗り込められた土壁の手ざわり感が独特の陰影感を見る者に訴求してくる。わたしはコンクリートブロックと煉瓦の家に住んでいますが、こういう伝統的な断熱建築には強いシンパシーを感じる。建築目的において昔人の必死の思いのようなものが伝わってくる。それは本州地域の日本人がようやく最近、150年前くらいから北海道に住み始めて以降の、生存環境への必死さと民族としてどこかでつながるものを感じるからだと思っている。


　土蔵建築は防火性があって都市内での伝統家屋付属建築は、それが主たる目的で断熱性・気密性は付随的に得られたと思えるのですが、しかしこの建物は防火が主目的とは思われない。やはり麁服の謹製工程での必要な環境要件だっただろうと推測できる。先日も紹介したインタビュー記事ではこの麻生産の労苦も語られていた。「麻は法律で栽培が制限されていることもあり、管理も大変だ。私が担当した前回（の『大嘗祭』）は麻を育てる畑を24時間警備しなければならなかった。こうした人件費を含めて『麁服』調進にかかる費用は数千万円になる。徳島の企業や人に広く寄付を募っており、これが地元の関心が高まるきっかけになればと期待している」
　こうした日本の民族性に深く関わる古代からの古格な伝統を、いまでも守り続けるという意思には深くリスペクトさせられる。記事ではまだ若い世代のお孫さんがこの伝統を継ぐ決意をされているとのこと。現代社会でもむしろ若い年代のみなさんの方が、こういう伝統性の意義を深く理解していると感じる。その意味で社会はどのように適応すべきか、深く考えさせられた。末尾の写真の仏像は帰り道の路傍に建てられていたものだけれど、つい合掌させられていた。　＜徳島・三木家住宅記おわり＞


English version⬇

Earthen storehouse of neat appearance and beauty　The Miki Family Residence in Tokushima, Japan - 5
The younger generation has the will to carry on the core culture of the Japanese people, the "aritae" or "clothes" style of dress. How should we create the future? Tokushima, Japan

　The Miki family's residence clearly conveys the purpose of architecture. The building we will introduce here was built behind the bookstore on the boundary of a cliff that is immediately in front of the house, and seems to have been built for storage purposes. It is clear that it is an architectural structure for this purpose. On the back side of the building, various hemp materials that seem to have been used for hemp production are randomly placed.
　Despite the fact that the building is a storehouse of this kind, the mud-painted walls are heavily layered, showing a considerable wall thickness. The earthen storehouse is a traditional building that emphasizes fireproofing and heat insulation, as well as the fact that the objects stored in the storehouse are valuable. Although it is an old building designated as an important cultural property, I could not find any record of this storehouse. I could not see the inside of the storehouse because it was locked, just like the bookstore, so I can only guess that it was used to produce clothes for the Imperial Court.
　Except for the entrance, there are only small windows in four directions for limited ventilation and lighting.
　The texture of the painted clay walls appeals to the viewer with its unique shading. Although I live in a house made of concrete blocks and bricks, I feel a strong sympathy for this kind of traditional insulated architecture. It conveys the desperate desire of the people of the past for the purpose of construction. I believe this is because I feel a connection somehow as a people with the desperation of the Japanese people in the Honshu area to survive in the environment since they finally began to live in Hokkaido about 150 years ago.

　　It seems to me that storehouse construction is fireproof and traditional house accessory construction within a city would have had that as its primary purpose, with insulation and airtightness obtained incidentally, but this building, however, does not seem to have fireproofing as its primary purpose. It can still be assumed that it would have been a necessary environmental requirement for the respectful manufacturing process of clothes. The interview article I mentioned earlier also discussed the laborious process of producing this hemp. The cultivation of hemp is restricted by law, and it is also very difficult to manage. The last time I was in charge of the "Omame Festival," we had to guard the fields where hemp was grown 24 hours a day. Including these labor costs, the cost of the "clothes-garment" preparation is in the tens of millions of yen. We are soliciting donations from a wide range of businesses and people in Tokushima, and we hope that this will trigger an increase in local interest.
　I deeply respect the will to continue to preserve this ancient tradition, which is deeply related to the Japanese ethnicity. The article states that his grandchildren, who are still in the younger generation, are determined to carry on this tradition. I feel that even in today's society, the younger generation has a deeper understanding of the significance of this kind of tradition. In this sense, it made me think deeply about how society should adapt itself. The Buddha statue in the photo at the end of this article was erected on the roadside on my way home, and it made me clasp my hands in prayer.　<End of the Miki Family Residence, Tokushima

【家系の使命を奉ずる生き方と住宅 徳島・三木家住宅-4】

　同姓ということで古民家探索人としては強い興味を持って参観した徳島・三木家住宅。わたしの血脈とは違うけれど「忌部氏」としての生き様に静かに打たれております。住宅取材というのは結局は「いい家」を探究することだと思っていますが、同時にリスペクトできる生き方というものが、ある種のスパイスになって空間性の美感を支配するということに感動させられる。
　１枚目の写真は四国の中央部の山地での暮らしぶりの眺望。平成と令和の大嘗祭で麁服（あらたえ）の調進を果たした当主の三木信夫氏のインタビューが新聞記事アーカイブで確認できた。「麻を栽培する畑を整地し春に種をまく。何度も間引きをしながら約100日で成長した麻を収穫し、茎の天日干しから煮沸、皮を剥ぐなどの工程を経て麻の繊維を紡いでいき『麁服』が完成する。麁服にできる麻は気温が平地よりも3～5度低い高地といった限られた場所でしか栽培できない。この繊細な技術を確実に継承していくことは今後の課題だ」
　この三木家住宅には古文書が伝承されていて、1260年鎌倉期の亀山天皇即位儀礼・大嘗祭での麁服の調進記録が残されているという。たぶんその時代から現在地で忌部氏・三木家一族は住み続けてきたのだろう。箱木千年家は兵庫県にある本当に千年以上経過の旧家だけれど、この家もまた同程度の歴史を見出しうる。代々の墓域での実体感からは、いわば家存続の強烈な、連綿たる意志力を感じさせられる。
　住宅性能という革新を体験してきた北海道に暮らす現代日本人として、こういう種類の家の価値感というものにも深く打たれる思いがしていた。いわば人として生きる使命感、それを担保する地道な生き方の実践。そういう種類の家系的な価値感というものだろうか。
　建築としての家には古格な雰囲気がただよっている。デザインはシンプルな端正さを保持し、機能性にまっとうに帰依した様子が伝わってくる。２枚目の内部写真は公開されているPDF資料からの転載。


　家のデザインには独特の表現性があると思っている。安藤忠雄さんのように芸術者的な表現もあることは理解できるし、それを良しと考える施主の自由意志もあって然るべきだとも思っている。また地域の「らしさ」をしっかりと保持し永続させていこうと考える全国各地での草の根の街並み文化保存的なデザイン意思にも強い共感・好感を持つ。
　この三木家住宅のデザインからは、シンプルな機能性がもたらす直接性、生き抜く意思が伝わってくる。四国とはいえこの山岳高地では冬に厳しい寒さもあるだろう。その厳しい条件下で家系の使命に真っ正直に生き抜いていくという心底を強く感じさせられた。こういう種類の「美感」には、強い尊崇の念を思う。
　こういう家が高断熱高気密仕様で改修されさらに永い存続が可能になれば、次世代へのバトン受け継ぎに役立つのかも知れない。そんな願いがふと、こころをよぎった。


English version⬇

A way of life and residential construction that martyrs the family's mission　The Miki Family Residence in Tokushima, Japan - 4
This ancient house design conveys the strong will power of the clan. Perhaps it is the performance of the house that is appropriate for a way of life that perpetuates the family's lineage. The house is designed to be a symbol of the family's mission and the family's strong willpower.

　I visited the Miki Family Residence in Tokushima with great interest as an explorer of old private houses because we share the same family name. I was quietly struck by the way of life of the "Imobe clan," even though it is different from my own bloodline. I believe that the coverage of housing is ultimately a search for "good houses," but at the same time, I was moved by the fact that a way of life that I can respect becomes a kind of spice that dominates the sense of beauty of the space.
　The first photo is a view of the way of life in the central mountainous region of Shikoku. An interview with Nobuo Miki, the head of the family, who performed the preparation of the clothing for the tamesai ceremonies in Heisei and 2022, can be found in the newspaper article archives. He said, "The fields where hemp is cultivated are cleared and the seeds are sown in the spring. The hemp stalks are then dried in the sun, boiled, and skinned before the hemp fibers are spun into "clothes. The hemp that can be used to make clothes can only be grown in limited areas, such as highlands where the temperature is 3 to 5 degrees lower than in the plains. It is our future task to ensure that this delicate technique is passed on to the next generation.
　The Miki family's residence has an old document that records the preparation of clothes for the ceremonial accession to the throne of Emperor Kameyama in 1260 during the Kamakura period (1185-1333), the first Emperor Kameyama's death. Probably since that time, the Imobe and Miki families have continued to live in the present location. The Hakoki millennial family is truly a millennial family in Hyogo Prefecture, but this family can also be traced back to the same period. The sense of substance in the graveyard of generations of the family gives one a sense of the strong, unbroken willpower of the family to continue its existence.
　As a modern Japanese living in Hokkaido, which has experienced innovations in housing performance, I was deeply moved by the sense of value of this kind of house. A sense of mission to live as a human being, so to speak, and the practice of a steady way of life to ensure it. This kind of family values, I suppose. The house as an architectural structure has an old-fashioned atmosphere. The third interior photo is a reproduction from a publicly available PDF document.

　I believe that house design has a unique expressiveness. I understand that there is an artistic expression, such as that of Tadao Ando, and I also believe that there should be the free will of the client who thinks it is a good idea. I also have a strong sympathy and liking for the grass-roots design intent to preserve and perpetuate the "character" of the local community.
　The design intent of the Miki family residence conveys the directness of simple functionality and the will to survive. Even though it is in Shikoku, there must be severe cold in winter in this mountainous highland. I was strongly impressed by the family's heartfelt determination to live out their family's mission honestly under such severe conditions. I have a strong sense of reverence for this kind of "sense of beauty. If such a house could be renovated to "highly insulated and airtight" specifications to ensure its longevity, it might be useful in passing the baton to the next generation. Such a wish suddenly crossed my mind.

【古代氏族「忌部氏」祈りの残影 徳島・三木家住宅-3】

　阿波の忌部氏というのは古代氏族。このブログ連載で記述中の「三木家住宅」はその後裔家系。この古代氏族・忌部氏はのちの藤原氏である中臣氏とともに朝廷の祭祀を司る氏族とされる。本願の地は大和国・橿原とされるが、朝廷に献上する麻の生産を司っていたのが阿波国の在地の同氏族。令和の天皇即位の大嘗祭に際してこの三木家が中核になって、麁服（あらたえ）を献上したことで一般に広く知られるようになった。古代氏族の忌部氏は阿波国で衣類生産を重要な役務として朝廷に奉仕してきた歴史。
　現代生活で言えば「限界集落」とでも思われるような徳島県の山間部高地に居を構えて、そのような古代的な役務の家系伝統を持っていることを知った次第。わたしと同姓ということで興味を持ってたまたまの訪問機会で知ったのだけれど、知るほどに奥底の深さに驚かされる。現地に行って見て、非常にスピリチュアルと感じていたのには、空中高地の麻畑が鳥居まで立てて神聖視してあることに驚かされたこともあるけれど、その先には三木山の山頂部があり、そこに古代忌部氏・三木家の墓域が広がっていたのを見たことが大きかった。
　上の写真は三木家住宅から奥の山頂部への眺望、生け垣から墓域を見た光景。そして導かれるようにたどりついたお墓群の様子。朝廷に献上する麻を一族の神聖な役務としてそれこそ身命と家系のすべてを掛けて保守し、連綿と伝承してきたその迫力に気圧されてしまった。


　墓域にはたくさんの石標があるが、さらには基壇石だけになったものも多数あって、よく見るとその前には御神酒を供えたとおぼしき陶器片も散在している。三木家のはるかなご先祖のみなさんの生き様がそこに脈々とあるように思われて、思わず合掌させられておりました。
　わたし自身、たまたま千葉県南端の館山を最近訪れたことがあるのですが、そこで参拝した「安房神社」はこの阿波国から古代に忌部氏が東遷した、そのことを証すものだとされている。なぜかまるで導かれているような因縁を深く感じさせられた。まことにスピリチュアル。奇妙な偶然に驚いている次第。
　日本史での大成功氏族、中臣氏・藤原氏と朝廷祭祀という分野で競合関係にあったことから、歴史の表舞台からは後退していったとされるけれど、日本の古代史探究においてはきわめて重要な痕跡を残している。これは行きがかり上もう少し詳細に調べてみたいと思っている。
　衣食住というように人間生活の基本が語られるけれど、衣、それも天皇に献上するものを司っていた氏族についての具体的なふれあいというのも得がたい体験。それもなぜか北海道からたまたま訪問して遭遇するというのも非常に運命的かなと。まことに迷宮に突き落とされたような気分（笑）。現地では住宅内部は見られなかったけれど資料のPDFは入手できたので、明日以降、住宅についても探究してみたい。


English version⬇

Remnants of Ancient Clan "Imobe Clan" Prayer: The Miki Family Residence, Tokushima-3
The graveyard where the family's ancestors are buried is spread out on the mountain, and many grave markers and traces are scattered around. The power of the graves is overwhelming. The power of the site is overwhelming.

　The Imobe clan of Awa is an ancient clan. The "Miki Family Residence" described in this blog series is a descendant of this family. This ancient clan, the Imobe, along with the Nakatomi clan, which later became the Fujiwara clan, is said to have been the clan in charge of rituals at the Imperial Court. Although the site of the main temple is said to be Kashihara in Yamato Province, the same local clan in Awa Province was in charge of the production of hemp to be presented to the Imperial Court. The Miki family played a central role in the ceremonial offering of hemp to the Emperor at the time of his accession to the throne in 2022, and this became widely known to the general public. The history of the Imobe clan, an ancient clan, is that they served the Imperial Court by producing clothing as an important service in Awa Province.
　I learned that the Imobe clan has a family tradition of such ancient services in the mountainous highlands of Tokushima Prefecture, which would be considered a "marginal settlement" in modern life. I was interested in learning about them because they share my family name, but the more I learned about them, the more I was surprised at the depth of their family traditions. I was surprised to see that a hemp field in the highlands was considered sacred, with even a torii gate built in the middle of the field.
　The photo above shows the view from the Miki family residence to the summit of the mountain, looking through the hedge toward the grave site. And this is the view of the graves that we were led to. I was overwhelmed by the power of the hemp, which was offered to the Imperial Court as a sacred family service, and which the Miki family had maintained and passed down from generation to generation, risking their own lives and those of their family members to maintain the hemp.

　　There are many stone markers in the graveyard, but there are also many that are only base stones, and if you look closely, you can see pieces of pottery that appear to have been used to offer sacred wine in front of them. It seemed as if the lives of the Miki family's distant ancestors were still alive there, and I could not help but feel my hands clasped together in prayer.
　I happened to visit Tateyama, located at the southern tip of Chiba Prefecture, recently, and visited the Awa Shrine, which is said to be a proof that the Imobe clan moved eastward from this Awa province in ancient times. For some reason, I felt a deep sense of causality, as if I was being guided. It was truly spiritual. I was surprised by the strange coincidence.
　Although it is said that the Nakatomi and Fujiwara clans, the most successful clans in Japanese history, were in competition with each other in the field of imperial court rituals, and thus fell back from the center stage of history, they have left behind extremely important traces in the exploration of ancient Japanese history. However, they have left behind traces that are extremely important in the study of Japan's ancient history.
　The basics of human life, such as food, clothing, and shelter, are discussed, but it was also a rare experience to have a concrete contact with a clan that was in charge of clothing, especially that which was presented to the emperor. It is also a very fateful that I happened to visit from Hokkaido and encountered them. I felt as if I had been plunged into a labyrinth (laugh). I was not able to see the inside of the house, but I was able to obtain a PDF of the documents, so I would like to explore the house from tomorrow onward.