三木奎吾の住宅探訪記

北海道の住宅メディア人が住まいの過去・現在・未来を探索します。

【江戸期までの日本的心性を伝える家 大庄屋「片岡家」-5】

2023-02-18 06:20:52 | 日記


 やや高台にある片岡家からは周囲の起伏に富んだ地形が見晴らせる。「家から見える範囲全部が領地だった」という言葉がそのままの実感でわかる。下の写真は明治維新時の「太政官」による土地支配のお墨付き。
 日本人はとりわけ「土地」所有についての価値感が強いと言われる。縄文の世が終わって、国土利用がコメ生産を基本とする農業によって開発が進められたことがその大きな要因なのだろうか。いやそれとも、縄文の感受性においても狩猟採集の場として強い「土地信仰」が根強かったのだろうか。少なくとも「八百万」という土着の神々への信仰からこのことには淵源があるのだと強く思えてならない。
 逆に言うとこの土地への執念が、明治以降の急速に受容された資本主義の概念としても同質だったのかも知れない。土地という資産がすべてを生み出していく、という価値認識は資本主義的な「投資」概念に近似して、多くの民にとっても非常にわかりやすかったのだろう。アジア世界の中でもっとも早く資本主義世界観を受け入れたのには、そういった基本構図があったのだと思える。そういえば明治で急速に増えていった資本家の成功者たちはこぞって「大土地所有」に邁進していった。明治政府は江戸期までの大名権力による土地所有独占を撤廃して、自由に土地所有を可能に「解禁」したことが大きな要因になっている。明治以降勃興した資本家たちの建築として太宰治の津軽の生家「斜陽館」を参観した経験があるけれど、明治の金融資本はひたすら「土地」を担保にして資本主義市場の成長を図っていったとされる。

 写真はなんとも古格な計量器だけれど、大土地所有者として、地域でのさまざまな「交易活動」についても支配権を持っていた証のように感じられた。
 江戸期に至るまで連綿と継続した大土地支配者による支配管理の具体的な社会の価値感が、建築の証言者として現代にも存続してきている。この片岡家にはそういう印象を強く持った。
 大和国、奈良県のこの旧家では津軽の太宰家のような明治以降の様子に留まらず、さらに以前の武家支配社会の日本人の精神性痕跡を垣間見ることができる。

 この写真は片岡家で大切にされていた「仏像画」。土地信仰と並行して、聖徳太子以来の日本社会では仏教信仰が永く存続してきた。とくに大和国は仏教勢力が根強い権力を持っていた。南となりの紀州では根来寺勢力などが強勢で武家支配も難しい地域とされてきている。豊臣政権期にはNO.2の秀長が「抑え」として支配し、徳川政権でも最武闘派の本多家が支配し、なお、紀州には御三家が権力安定の役割を担った。
 まさに歴史の積層が重厚な奈良の風土性をつよく認識させられた。歴史に興味を持つ人間として、奥深い世界がたくさん眠っているのだと実感。


English version⬇

A house that conveys the Japanese spirit up to the Edo period, the Kataoka Family, the village headman.
Everything within sight is my domain. The easily understood belief in the land has continued to be at the core of Japanese society. The substance of the Japanese spirit is made visible. ...

 The Kataoka House, located on a slightly elevated hill, commands a view of the surrounding rugged terrain. The phrase, "The entire area visible from the house was the domain," is a true statement of the reality of the situation. The photo below is an endorsement of land control by the "Dajokan" (Grand Council of State) at the time of the Meiji Restoration.
 It is said that Japanese people have a particularly strong sense of value regarding "land" ownership. Is this largely due to the fact that after the Jomon period ended, land use was developed through agriculture based on rice production? Or was there a strong belief in the land as a place for hunting and gathering even in the Jomon period? At the very least, I strongly suspect that this has its origins in the belief in the indigenous gods of "eight million.
 Conversely, this obsession with the land may have been homogeneous to the concept of capitalism that was rapidly embraced after the Meiji period. Was the recognition of the value of land as an asset that generates all things, similar to the capitalist concept of "investment," very easy for many people to understand? It seems to me that such a basic structure was responsible for the earliest acceptance of the capitalist worldview in the Asian world. Speaking of which, successful capitalists who rapidly increased in number during the Meiji era (1868-1912) all pursued "large land ownership". A major factor in this was that the Meiji government abolished the monopoly of land ownership by the feudal lords that had existed until the Edo period, and "lifted the ban" on land ownership to enable free ownership. I have visited Dazai Osamu's birthplace "Shayokan" in Tsugaru as an example of the architecture of the capitalists who emerged after the Meiji period, and it is said that the financial capital of the Meiji period used "land" as collateral in order to grow the capitalist market.

 The photo is a very old-fashioned measuring instrument, but it seems to prove that as a large landowner, he also had control over various "trading activities" in the region.
 The concrete sense of social values of control and management by large landowners, which had continued uninterruptedly until the Edo period, has survived to the present day as a witness to the architecture of the house. I had a strong impression of this Kataoka House.
 In this old house in Nara Prefecture, Yamato Province, one can glimpse not only the post-Meiji state of the Dazai family in Tsugaru, but also traces of the Japanese spirituality of an earlier samurai-ruled society.

 This photograph shows a "Buddhist image painting" cherished by the Kataoka family. Along with the belief in the land, Buddhist beliefs have persisted in Japanese society since the reign of Prince Shotoku. Especially in Yamato Province, Buddhist power had deep-rooted authority. In Kishu, to the south, the Negoro-ji Temple and other Buddhist monasteries were powerful, making it difficult for the samurai to rule the region. During the Toyotomi administration, the No. 2 Hidenaga ruled as a "suppressor," and even during the Tokugawa administration, the Honda family, the most militant of the three families, ruled Kishu, and the Gosanke played the role of stabilizing power.
 The three families of the Gosanke clan in Kishu played a role in stabilizing power. As a person who is interested in history, I realized that a lot of deep worlds lie in Nara.

【建築文化継承と現代技術の対話 大庄屋「片岡家」-4】

2023-02-17 06:08:24 | 日記



この奈良県宇陀の片岡家住宅のことを書いてみて参考になったのは「JAPAN WEB MAGAZINE」さんの記事。「片岡家住宅」として記事構成されている。その記事(公開日:2010/05/06)中に当時の当主の方が「住みごこち」について印象を語られているインタビュー部分があった。以下、要旨抜粋引用。
 〜訪問者は口を揃えて「古くて立派で素敵ですねぇ」と感想を述べるそうだが、実際に居住するには様々なご苦労がおありという。「まず、堪えるのが何といっても冬の寒さです。」そもそも宇陀市は夏は涼しくて過ごしやすいが、冬は寒いのだそうだ。が、その上、天井の高さが高く、隙間の多い昔の造りの家は風が抜けて寒いのだという。確かに、どっしりとした外見からは気付かないが、内部から見るとがらんと天井が高くて実に寒そうな造りではある。いくら火を焚いたところで中々追いつかないだろう。〜
 〜訪問者は口を揃えて「古くて立派で素敵ですねぇ」と感想を述べるそうだが、実際に居住するには様々なご苦労がおありという。「まず、堪えるのが何といっても冬の寒さです。」そもそも宇陀市は夏は涼しくて過ごしやすいが、冬は寒いのだそうだ。が、その上、天井の高さが高く、隙間の多い昔の造りの家は風が抜けて寒いのだという。確かに、どっしりとした外見からは気付かないが、内部から見るとがらんと天井が高くて実に寒そうな造りではある。いくら火を焚いたところで中々追いつかないだろう。〜
 という率直な感想を述べられている。長年住宅雑誌社をしてきた身としては『冬は寒いのだそうだ』という表現は雑駁としすぎるように感じて気になるところではある(笑)。まぁそれはさておき、国指定重要文化財に住み続けるという一種の使命感と家への深い愛着は強く感じられる。一方で古建築としての補修については以下のような件。
 〜重要文化財である以上、勝手に修理や改築は出来ない。県に届出後、修理が必要な箇所のみを専門の大工が来て手を加えるのだという。先祖から伝えられてきた立派な家屋への愛着を穏やかな口調で語るご当主。言葉の端々に、古い建物を守り伝えていく事の責任の重さと大変さが滲む。〜
 この部分、言ってみれば「居住性能と建築文化の伝承」というテーマはなかなか考えさせられる。来訪参観者の目線からすれば江戸初期のさまざまな「歴史の証人」的な探究対象として見る部分がある。
 きのうまで3回にわたって触れたように武家権力の一地方でのありよう・痕跡を探る視点からは、このように保存されている状況は、その居住性環境も含めて強い興味を惹かされる。そして建築は使われ続けていることで長期的保存も可能なのだとも思う。住宅は住み続けている間は機能性を維持するけれどうち捨てられると、あっという間に崩壊するというのも事実なのだ。


 このように古建築を守りながら多くの来訪者に重要文化財として参観の機会を提供していただけるのは深く感謝すると同時に、より現代的な居住環境性を確保する方策も不可欠だろうと思う。デザインの本質を見失うことなく可能な居住環境向上策もありえるだろう。ただし、まったく現状を改変することなく性能向上を実現することはあり得ない。やはりどこかでトレードオフは必然化する。
 建築で言えば、伝統建築と高断熱高気密技術の対話ということになるだろうか。歴史文化と現代的技術発展の調和というのは、長い歴史文化を持ちしかも現代文明技術基盤も底堅い日本社会だからこそ、柔軟に解決する知恵を出せるのではないだろうか。やはり「対話」の姿勢が大切ではないか。


English version⬇

Dialogue between Architectural Culture Inheritance and Modern Technology: The Kataoka Family
The residents frankly felt that the cold of winter was the first thing they had to bear. What is the harmony between the sense of mission of inheriting an important cultural property and modern life? The Kataoka House

The article "JAPAN WEB MAGAZINE" was helpful in writing about the Kataoka Family Residence in Uda, Nara Prefecture. The article is titled "Kataoka Family Residence. In the article (published on 2010/05/06), there is an interview with the head of the family who talked about his impression of "Sumigokochi". The following is an excerpt.
 〜Visitors to the house always comment on how old and beautiful it is, but there are many hardships involved in actually living in the house. First of all, the cold winters are very hard to bear. Uda City is cool and comfortable in summer, but cold in winter. The city's houses are built in the olden days, with high ceilings and many gaps between rooms, which makes it cold and draughty. Indeed, although you would not notice it from the outside, from the inside it looks very cold with its high ceilings. No matter how many fires we built, it would not be able to keep up with the cold. 〜I was very surprised to see the coldness of the house.
 I personally think, "It is cold in winter. Personally, I doubt the irrefutable expression, "I hear it is cold in winter. I personally have some doubts about such a simple expression, "I hear it is cold in winter. However, I strongly felt a kind of sense of mission to continue to live in a nationally designated important cultural property and a deep attachment to the house. On the other hand, the following is a case of repairing the house as an old building.
 〜As long as the house is an important cultural property, it cannot be repaired or reconstructed without permission. After notification to the prefectural government, a professional carpenter comes to the house and repairs only those parts that need to be repaired. The owner of the house speaks in a calm tone of voice about his attachment to the magnificent house that has been handed down from his ancestors. Every word he speaks reflects the weight of responsibility and the difficulty of preserving and passing on an old building. 〜The theme of this part of the exhibition, "passing on the performance of the house and its architectural culture," is quite thought-provoking. From the viewpoint of visitors, there is a part of the building that is seen as an object of exploration, like a "witness to the history" of the early Edo period. As I have mentioned three times before yesterday, from the viewpoint of exploring traces of samurai power in a local area, the situation in which the buildings have been preserved in this way, including their habitable environment, is of great interest. I also believe that long-term preservation of architecture is possible through its continued use. It is a fact that a house maintains its functionality as long as it is lived in, but if it is abandoned, it will collapse in a matter of seconds.

 While I am deeply grateful that many visitors are given the opportunity to view this important cultural asset while preserving the ancient architecture, I also believe that it is essential to take measures to ensure a more modern living environment. There may be measures that can be taken to improve the living environment without losing sight of the essence of the design. However, it is impossible to improve performance without completely altering the status quo. Trade-offs are inevitable at some point.
 In the case of architecture, this would mean a dialogue between traditional architecture and high thermal insulation/airtightness. The harmony of historical culture and modern technological development is something that Japanese society, with its long history and culture, as well as the solid technological foundation of modern civilization, is able to flexibly resolve with wisdom. I believe that an attitude of "dialogue" is important. <End of this article. >End of this article

【権力誇示目的の建築デザイン 大庄屋「片岡家」-3】

2023-02-16 05:50:31 | 日記


江戸幕府の時代、支配階級・武家大名という存在が社会の基本秩序を構成していた。この奈良県宇陀市近郊に残る片岡家住宅は大名支配の経済の中核的存在。庄屋としてコメ生産の全過程を管理して収穫物を大名家に納税する責任者。そのなかでも片岡家は枢要な存在だったようで本宅に連結して大名自身が逗留するために座敷空間が建てられている。上の写真は、本宅との境界を土壁で仕切っている様子。手前側のニワ空間は農作業のために使われていたようだけれど、この壁から先は大名・本多家のための空間。
 住宅建築のデザインというものにはその施主の社会的目的性が顕著に表れる。ここでは武家としての社会存在性を強調する装置化が目指されている。庄屋宅の側に開けられた円窓は、来訪者の素性をいち早く確認するための「偵察」目的だと思える。一種の様式的美化はあるにせよ、用途としては間違いなくそういうもの。基本は軍事に直結する用が形象化されたものだろう。重厚に土塗りされているのは、攻めてくる外敵からの防御性を考えたものか。玄関では当然のように「敷居が高い」。

 こちらが主室で、殿様が端座する居室。正面床の間の横の壁は万が一の時の武者の出入り口機能も持っていた。主室で休んでいる大名を奥の「武者だまり」で守護し、万が一の場合には主室に飛び出して大名を守る目的。常在戦場の考え方で、常に外敵襲撃に備える工夫を欠かしていない。
 装飾的インテリアとして床の間や掲額、また隣室との境の欄間の木工デザインなどがある。床の間が代表的な装置ということになるけれど、これを背景にして端座することで主人の権威性を装飾することがデザイン上の目的だった。よく殿様の褒め言葉で「床の間での座りがいい」みたいな表現を使う。武家の倫理習慣で家臣たちはこのような座りの良い殿様を中心にして「御恩と奉公」と関係が神聖様式化されていた。 
 床の間はいごこちがいい、という価値感ではなくいわば「見え」に特化した住宅デザインなのだろう。インテリア全体が「かしこまって敬うべきである」という武家秩序価値感の強制のために奉仕している。

 こちらは「次の間」に置かれていた片岡家の庄屋としてのシルシ類。江戸の同心たちが武力的公務を果たすときに「御用」の提灯を見せるのは時代劇のお決まりだけれど、この片岡家のような鄙では公務としての徴米などのシルシとして機能したのだろう。
 わたしの家系伝承ではこうした庄屋の立場で過ごしていた時期がある。こういう存在は農民と支配者の武家との中間的存在であり、その領主の支配方針、過酷な徴税・増税によって襲撃対象とされることが多かった。領主の非道な政策への怨嗟の標的にされることがしばしば。わが家系ではそうした理不尽の結果、打ち毀しの憂き目にあって、結果として商家へと転身していった経緯がわかっている。この片岡さんの家は比較的に平和だった「譜代」大名家に付属していたので運良く家系が永らえ、このように住宅も残ったのだろうか。


English version⬇

Architectural design for the purpose of showing off power: The Kataoka Family, the feudal lord's house - 3
Spatial design for the purpose of "visualizing" military rule. The samurai family lived very hard to be seen. ...

During the Edo shogunate, the ruling class, the samurai feudal lords, constituted the basic order of society. The Kataoka family residence, which remains here in the suburbs of Uda City, Nara Prefecture, is at the core of the economy of the daimyo ruling class. As headman, he was responsible for managing the entire rice production process and paying taxes on the harvest to the feudal lords. The Kataoka family seems to have been a key player in this process, and a room was built in connection with the main house for the Daimyo himself to stay in. The photo above shows the boundary between the house and the main residence separated by a mud wall. The space in the foreground was used for farming, while the space from this wall onward is reserved for the Daimyo Honda family.
 The social purpose of the owner is clearly expressed in the design of a residential building. Here, the house was designed as a device to emphasize the social presence of the samurai family. The round window on the side of the headman's house seems to be for the purpose of "reconnaissance" to quickly identify the identity of visitors. Although there is a kind of stylistic beautification, this is definitely the purpose of use. Basically, it is a figurative representation of a use directly related to military affairs. The heavily coated earthen walls may have been designed to provide protection against invading foreign enemies. At the entrance, the "threshold is high" as a matter of course.

 This is the main room, the living room where the lord would sit on the edge of the room. The wall next to the front alcove also served as an entrance for the warriors in case of emergency. The purpose was to protect the lords resting in the main room by guarding them in the "warrior's lair" in the back, and to protect them by jumping out into the main room in case of an emergency. With the concept of "Always on the battlefield," the house was always prepared for attacks by foreign enemies.
 Decorative interiors include tokonoma (alcove) and hotofuchi (plaque), as well as the woodwork design of the ranma that borders the adjacent room. The tokonoma is a typical example of such a device, and its purpose in design was to decorate the authority of the master by having him sit on the edge of the room with it as a backdrop. The expression "good sitting in the alcove" is often used as a compliment to the lord. In the samurai family's ethical custom, the relationship of "gratitude and devotion" was sacredly stylized around such a lord with a good seat. 
 The tokonoma is not a value of comfort, but rather a house design that specializes in "visibility. The entire interior serves to enforce the samurai order's sense of value that one should be polite and respectful.

  This is the shirushi of the Kataoka family as village headman placed in the "next room. It is a common practice in period dramas to show "Goyo" lanterns when the Edo government officials were performing their official military duties, but in a remote area such as the Kataoka family's, these lanterns probably functioned as official documents for official duties such as collecting rice.
 In my family tradition, there was a time when I spent time in the position of village headman. They were often the target of raids due to the ruling policies of their lords, harsh tax collection, and higher taxes. They were often the target of vindictive attacks against the lord's outrageous policies. In our family history, we know how the family was struck down as a result of such irrationality, and how the family turned into a merchant family as a result. I wonder if Kataoka-san's family was lucky to have been attached to a relatively peaceful "Fudai" feudal lord's family, and thus the family line was able to endure and the house remained as it was.

【ウワサの運転免許「高齢者講習」第1回、無事突破(ホッ)】

2023-02-15 07:30:06 | 日記

 高齢化社会の「先進地域」ニッポン。世界に先駆け高齢者人口割合が増加しているなかで、さまざまな「変容」を余儀なくされている。なにげに本日のyahooトップページでは〜成田悠輔「高齢者は集団自決した方がいい」NYタイムズが発言報じて世界的大炎上「この上ないほど過激」〜という見出しの記事が目に飛び込んできていた。確かにちょっと過激ではと思いますが比喩表現だろうし、社会の中にさまざまな意見があるのは了解はできる。氏のご意見を読んでみるとポイントは「高齢者が社会の枢要な位置をほぼ独占している」現状への異議申し立てと思います。それは事実でもあるでしょう。高齢化社会での「活力」維持作戦として、より若い世代の活躍の場をというのは当然の意見。自分も客観的事実として高齢者になってきて冷静にその事実を受け止め、社会の中で自分の果たすべき役割を考えて行きたいと思っています。
 少なくとも身体機能や認知機能について疑わしい事故例が見られる以上、交通ルールとして対応を考えて行くこと自体は自然な成り行き。かなり事前(たしか3ヶ月以上前と記憶)に「高齢者講習」の申込みハガキが送られてきて、そういうのはサッサと片付けたい方なので、すぐに申込みして昨日、受講して参りました。
 きのう札幌は降雪の影響で道路は各所でほとんどが1車線のノロノロ状態。通常20分程度の道のりが倍以上かかって所定時間ギリギリの到着。

 結果としては通常の免許更新手続きと違って、実際の運転実技時間もあってなかなか有意義なのではと思われました。通常の免許更新手続き費用が2,500円で高齢者講習費用が6,450円というのはやや疑問ではある(笑)。「高齢社会のおカネの流れの促進策」という声もありますが、言い得ているのかも知れないと思いました。が、実際に受けてみると「視野角度調査」「認知機能調査」「夜間認知機能調査」など自己認識に役立つチェックポイントの機械開発など、知恵と工夫の成果が見られました。従来の運転免許更新時講習と比較してかなり進化した内容。
 また、運転実技の時間は隣に指導の方が同乗されてチェックしていただける。これは50年前の免許取得時以来の経験なので新鮮に感じました。運転技能では常識共有化ってなかなか難しい。ルール厳守は前提だけれど、長年自分だけの判断で知らず知らずに身についているクセの類は客観化する機会がない。一定の緊張感を持って確認できるのは意味があると思いました。
 実技では雪に覆われた橋脚下をくぐる場所があってその場所を自分の判断で徐行運転しましたが、指導員からお褒めいただいた(エヘン)。その甲斐あってか「たいへ優良な運転マナーです」という評価でした。すっかりいい気分にさせていただけたので、6,450円もまぁ仕方ないかと思った次第。まことに現金で単純な性格だと自己認識(笑)。


English version⬇

The first driver's license "training course for the elderly" has been successfully completed.
The fact that people are concerned about the decline of cognitive functions due to the aging of the population is unavoidable. I would like to take a positive view of the situation by solemnly checking myself. I am very happy to have passed the first session of the "elderly driver's license" training course.

Japan is an "advanced region" with an aging society. As the percentage of the elderly population is increasing ahead of the rest of the world, Japan is being forced to undergo various "transformations. I was casually struck by an article on the top page of yahoo today headlined "Yusuke Narita: 'The elderly should commit mass suicide,' NY Times reports. It is true that this is a bit extreme, but it may be a figurative expression, and I understand that there are various opinions in society. I think the point of his opinion is an objection to the current situation in which "the elderly almost monopolize the pivotal position in society". That may be true. It is a natural opinion that the younger generation should be given more opportunities to play an active role as a strategy to maintain "vitality" in an aging society. I, too, have become an elderly person as an objective fact, and I would like to calmly accept this fact and think about the role I should play in society.
 As long as there have been cases of accidents that are at least questionable in terms of physical and cognitive functions, it is only natural that we should consider how to respond to them as traffic rules. I received a postcard long in advance (more than three months ago, as I recall) with an application for a "training course for the elderly," and since I am the kind of person who likes to get that stuff out of the way quickly, I applied immediately and took the course yesterday.
 Due to the snowfall in Sapporo yesterday, the roads were mostly one-lane slow in many places. The usual 20-minute journey took more than twice as long as usual, and I arrived just in time for the scheduled time.
 As a result, unlike the usual license renewal procedure, we had time for practical driving skills, which we thought was quite worthwhile. The cost of the regular license renewal procedure was 2,500 yen and the cost of the senior citizen training course was 6,450 yen, which is somewhat questionable (laugh). Some say it is "a measure to promote the flow of money in an aging society," and I thought they may be right in saying so. However, when I actually took the course, I saw the results of wisdom and ingenuity in the development of machines for checkpoints useful for self-recognition, such as the "visual field angle survey," "cognitive function survey," and "nighttime cognitive function survey. The content of the course has evolved considerably compared to the conventional driver's license renewal course.
 In addition, during the practical driving skills time, an instructor rides next to the student and checks him or her. This is an experience I have not had since I obtained my driver's license 50 years ago, so it was a new experience for me. It is quite difficult to share common sense when it comes to driving skills. Although strict adherence to the rules is a prerequisite, there is no opportunity to objectify the kinds of habits that have been unintentionally acquired over the years through one's own judgment. I thought it was meaningful to be able to check them with a certain sense of tension.
 In the practical training, there was a snow-covered pier-like place where I drove slowly at my own discretion, and the instructor praised me for it (ahem). The instructor gave me a compliment (ahem). Since I was made to feel so good, I thought that the 6,450 yen was just as well. I am a very cash-conscious and simple person (laugh).


【武家ヤンキーの建築痕跡 大庄屋「片岡家」-2】

2023-02-14 04:59:18 | 日記



江戸期の大和国の地政学的な位置付けは、京都・大阪を監視するような機能。大阪の陣を経て徳川幕府の覇権は完全に確立し、潜在的な危険因子であった前政権の血統は根絶された。しかし、本来の日本国家の中心地域としての畿内地域をコントロールするのに、大和国はきわめて重要だっただろう。前政権の秀吉政権でもNO.2の実弟の秀長が「大和大納言」として政権の最大の「抑え」としてこの国を支配していた。
 そういった領国に「どうする家康」でもいかんなく(笑)武家ヤンキーッぷりを爆発させている本多忠勝の家系を徳川氏としては配置していた。徳川政権としても、また本多家としてもそういった役割認識は強くあったに違いない。これは当然で、畿内の人心に対して、いざとなったら「あの本多忠勝系」の勢力が殴り込んでくる、という潜在的恐怖を植え付けるのは政権安定策になるだろう。
 その領土のなかで古来からの要地とされるこの宇陀周辺の支配地。その大庄屋の家は、事に望んでは「城郭的」な意味合いを表現したいと考えるのも自然だろう。わたしがたまたま通りかかってインスピレーションを感じたのには、たぶんそういった「建築意図」を感じさせられたことがあったのではないか。自然地形としての高台状地形を活かしてその高台に石垣を野積みさせて防御力を高めている外観から、そういう意図の痕跡を見させられたのだと思う。
 上の写真は建物をぐるっと防備している石垣。万が一の時に攻める軍勢は攻め上るのに対して守る側は「上から」攻撃することが可能だということがわかる。本多家の当主がこの家に滞在するときの「本陣」的なシルシとして旗印のような「本」の字が軒先に刻印されているし、さらに室内には万が一に備えての弓矢が機能的に保管されている。外敵に対して高台から攻撃を加える機能性がまざまざと確認できる。


 臨時的な、仮の「城郭」的建築とはいえ、武家ヤンキー領主としての魂魄が自然に表現されていることが多くの人間に直感的なインパクトを与えているのだろう。写真は作者不詳ながら、名のある絵描きさんが「ぜひ絵にしたい」と望んで幾日かこの家に逗留して残した作品なのだという。建築意図というものがまっすぐに表現されて空間に一種の「緊張感」のようなものをたぎらせるのだろうか。そういう空気感が芸術者にはリアルに感じられるのだろう。「用」に端的に準拠することがそのまま建築としてのデザインに通じるということが腑に落ちる。
 現代のわれわれは住宅建築にこういう側面を期待することはほぼないだろうけれど、居住快適性にはるかに優先して見るものに対してのメッセージ性を最優先した江戸期社会。住宅建築に求めた機能性のある部分が伝わってくる。


English version⬇

Architectural Traces of Samurai Yankee "Kataoka Family" - 2
The "superciliousness" of the samurai rulers is another important function besides livability. In other words, it is an expression of violence in the manner of "Yoroba or I'll cut you down. It goes beyond the functionality of a house. The house is not functional as a residence.

The geopolitical position of Yamato Province during the Edo period functioned like a watchdog over Kyoto and Osaka. After the Osaka battle, the Tokugawa Shogunate's hegemony was fully established and the lineage of the previous regime, which was a potential risk factor, was eradicated. However, the Yamato Province would have been extremely important in controlling the Kinai region as the central region of the original Japanese state. In the previous Hideyoshi administration, Hidenaga, the brother of No.2 Hideyoshi, ruled the country as the "Yamato Dainagon," the greatest "suppressor" of the administration.
 The Tokugawa clan had placed the family lineage of Honda Tadakatsu, who was also a samurai yankee in "What to do about Ieyasu" (laugh), in such a fiefdom. The Tokugawa administration and the Honda family must have had a strong recognition of such a role. It is only natural that the Tokugawa regime and the Honda family must have had a strong awareness of their role in the Tokugawa administration.
 The area around Uda, which has been a strategic point in the territory since ancient times, has been under the control of the headman's family. It is natural that the headman's house would want to express a "castle-like" meaning. I was inspired by the building because I happened to feel such an "architectural intention". I think I saw traces of such an intention in the appearance of the building, which takes advantage of the natural elevation of the terrain and has stone walls piled up on the hillside to enhance its defensive capabilities.
 The photo above shows the stone wall that defends the building. It shows that in the event of an emergency, the attacking army would be able to attack from above, while the defenders would be able to attack from "above. The head of the Honda family has a flag-like "hon" stamped on the eaves of the house as a "main camp" for his stay in the house, and there is also a bow and arrow stored functionally in the room in case of an emergency. The functionality of the house to attack foreign enemies from high ground can be clearly seen.

 Even though it is a temporary, temporary "castle" structure, the natural expression of the spirit of a samurai Yankee lord has an intuitive impact on many people. Although the artist of the photograph is unknown, it is said to be the work of a well-known painter who stayed at the house for several days, hoping to paint it. The architectural intention of the house is expressed in a straightforward manner, and the space is filled with a kind of "tension". This kind of atmosphere must be felt realistically by the artist. It becomes clear to me that straightforward conformity to "use" is directly connected to architectural design.
 Today, we would not expect this aspect of residential architecture, but in the Edo period society, the highest priority was placed on the message to the viewer, far more than on the comfort of living. This work conveys a certain functionality that was sought in residential architecture.