【八ツ房杉はヤマタノオロチ！？神武東征最初の勝利（列島37,000年史 第55回）】

さて本日はついに大みそかであります。
「住宅探訪」をメインテーマとしている当ブログで書き始めた「日本列島史」についてのシリーズ記事も今回で55回目となりました。
わたしは住宅が専門のメディア情報人ではありますが、家と人を考えるとき「日本人性」というテーマも同時並行で考えさせられます。

家には当たり前のように神棚や仏壇があることが日本の家の共通項。
北海道から各地域に「取材」が広がっていくと同時に歴史や古民家のありようなど精神史のようなものに興味が広がらざるをえない。
自分的には必然的なテーマの拡張ぶりですが、千葉県にある国立歴史民俗博物館の古代の展示大変革参観がきっかけで激しく刺激され列島史の扉を開けてしまった（笑）。

大みそかを超えてまだまだ続きそうですが、本日は一種のクライマックス。
磐余彦尊がはじめて天皇の位に着いた一連の説話、「神武東征（じんむとうせい）」神話の断面検証です。
上の写真は奈良県宇陀にある「桜実神社」境内にある「八ツ房杉」の様子。宇陀は、大和平野の東側の山岳地域にある。
日本書紀の重要部である神武東征説話にとって枢要の場所。
この八ツ房杉は神武天皇が大和平定のためにこの地に陣を張っていた時に植えられたものと伝えられる。
書紀の記述などではこの前後の事跡については以下のよう。

〜宇陀にはエウカシ（兄宇迦斯）とオトウカシ（弟宇迦斯）の二人の兄弟が住んでいた。
兄のエウカシは、お仕え申しましょうと偽って大殿を作りその御殿の中に
押罠を仕掛けて待っていたとき弟のオトウカシが密告したので、
ミチノオミ（道臣：大伴連の祖先）とオホクメ（大久米：久米直らの祖先）の二人が、
エウカシを自分で作った押罠で殺してしまった。〜
この八ツ房杉、見た感じではやはり「八岐大蛇〜ヤマタノオロチ」っぽい印象を持つ。
記紀の世界は正確な史実よりもその権力の正統性をその成立の頃の民の理解力に合わせてわかりやすい表現形式を取っている、と考えられ王権の草創神話として作為された可能性もある。
こうして写真を撮影にも行ったので、わたしとしてはあるがまま平明に受け取って再認識してみたいと思っています。

東征の出発地は経済的見方から間違いなく九州北部だろうと思います。
水田農耕によって富を蓄えていったこの地域のクニの「先進的支配層」のなかから、日本列島全体の「地政学」を広く研究した人びとが畿内地域の優位性に気づき、そこを占拠する作戦を遂行していった。
玄界灘〜瀬戸内海地域を移動するがそういう海民の交通ネットワークを早くから確保していたことが明白。

一度難波津に上陸するけれど奈良盆地を支配していたナガスネビコ（長髄彦）が軍勢を起こし撃退させられる。主将である神武の兄は矢を受けてのちに絶命する。
そこから紀伊熊野に迂回して奈良盆地の敵対勢力の東側に出て背後から襲って勝利する。
瀬戸内海に続いて「熊野水軍」とも思える海民ネットワークが大きく絡んでいると思えてならない。またこのことが「熊野信仰」の始原になったと思われる。
この宇陀の地は最初の征服戦での勝利。

現地に行って見ると宇陀は山間の土地で神武軍は隠密行動で敵の虚を突く作戦を展開したと思える。
ということで、ブログテーマは大和平野の古代に分け入っていく流れであります。

English version⬇

The Yatsubusa cedar is a Yamata-no-orochi! The First Victory of the Jinmu Expedition (The 37,000 Year History of the Japanese Archipelago, Vol. 55)
Almost every Japanese house has a Shinto altar. The spiritual history is strongly projected. The series of the history of the Japanese Islands finally reaches its climax (laughs). ...

Today is finally the big day of the year.
This is the 55th in a series of articles on the "History of the Japanese Islands" that I have started writing on this blog, which has "Exploring Housing" as its main theme.
Although I am a media informant specializing in housing, when I think of houses and people, the theme of "Japaneseness" also makes me think about it at the same time.

A common denominator of Japanese houses is the presence of a Shinto altar and a Buddhist altar as a matter of course.
As my "coverage" spreads from Hokkaido to various regions, at the same time my interest in things like spiritual history, such as history and the state of old houses, cannot help but expand.
It is an inevitable extension of the theme for me, but the visit to the National Museum of Japanese History and Folklore in Chiba Prefecture for a major reform of the ancient exhibition stimulated me intensely and opened the door to the history of the archipelago (laugh).

It will continue beyond the big day, but today is a kind of climax.
Today is a kind of climax. It is a cross-sectional examination of the myth of "Jinmu Tojo," a series of stories about the first time that Ianyohiko-no-mikoto assumed the position of Emperor of Japan.
The photo above is a view of the "Yatsufusa cedar" in the precincts of the "Sakurazane Shrine" in Uda, Nara Prefecture. Uda is located in the mountainous region to the east of the Yamato Plain.
It is a pivotal location for the legend of Jimmu's eastern expedition, an important part of the Nihonshoki (Chronicles of Japan).
This Yatsufusa cedar is said to have been planted by Emperor Jinmu when he encamped here for his campaign to pacify Yamato.
The following is a description of the events before and after this time in the Shoki (Chronicles of Japan).

There were two brothers living in Uda, Eukashi (elder brother Ukashi) and Otoukashi (younger brother Ukashi).
The elder brother, Eukashi, built a large palace under the pretense of offering his services.
And when he had set a trap inside the palace and was waiting, the younger brother Otoukashi snitched.
Michinoomi (an ancestor of Otomo-ren) and Ohokume (an ancestor of Kume Naoshi and others), who had made the trap for themselves.
Eukashi was killed with a trap of their own making.
This Yatsubosugi, as one can see, gives the impression of an "eight-forked serpent - Yamata-no-orochi".
The world of Kiki is thought to have taken an easy-to-understand form of expressing the legitimacy of its power according to the understanding of the people at the time of its establishment, rather than the exact historical facts, so it is possible that it was contrived as a pioneer myth of royal authority.
Since I went there to take pictures, I would like to receive and reacquaint myself with it, at least as it is, plainly.

From an economic viewpoint, the starting point of the Eastern Expedition was undoubtedly northern Kyushu.
From among the "advanced ruling class" of the Kuni in this region, who had accumulated wealth through rice paddy farming, people who had extensively studied the "geopolitics" of the entire Japanese archipelago realized the superiority of the Kinai region and carried out a strategy to occupy it.
It is obvious that they had secured the transportation network of such sea people from early on, although they moved between the Genkainada Sea and the Seto Inland Sea region.

Once they landed at Naniwazu, but Nagasunebiko, who ruled the Nara Basin, was able to raise an army and repel them. The leader of the army, Jinmu's elder brother, was hit by an arrow and later died.
From there, he diverted to Kii Kumano, and went out to the east of the hostile forces in the Nara Basin and attacked them from the rear, winning the battle.
It is hard not to think that the "Kumano Suigun," a network of sea people following the Seto Inland Sea, was heavily involved in the battle. This is also thought to have been the origin of the Kumano faith.
The land of Uda was the site of the first victory in the war of conquest.

When I visited there, I found that Uda was a mountainous area, and it seems that the Jinmu army deployed a covert strategy to exploit the enemy's weakness.
So, the theme of this blog is to go into the ancient history of the Yamato Plain.

【地政学で大和を都に選択 by神武帝 （列島37,000年史 第54回）】

きのうは日本国家成立の頃の海の交通路を再探訪。
古代史を考えるようになっていつも不思議だったのはどうして倭国はあんなにも朝鮮半島にこだわっていたのか、ということ。
半島最南端の多島海地域に任那という「衛星国家」も存在していた。当然経済的な強い利権関係がそこにあって、その確保に強い執着を持っていたのだろう。
やはり水田農耕経済を発展させる鉄などの経済利器の伝播の道だったことがこうした執着の原因とみなせる。
国土の気候風土性もあって農業耕作地としては韓半島地域よりも数段適地だった。耕作適地を所有できるという欲望・強い憧憬からアジア大陸からの移住者もニューフロンティアとして列島を目指したのだろう。
やがて山陰地方を嚆矢として鉄鉱石の国内生産が可能になり、北九州地域からの鉄器などの文化流入に依存する社会ではなくなっていく。

『出雲国風土記』には、飯石郡の条に"波多小川。鉄あり"仁多郡の条には"以上の諸郷より出す所の鉄、堅くして、もっとも雑具造るに堪ふ"とある。「鉄あり」とは川から砂鉄を採ったこと「諸郷より出す所の鉄」とは各郷で鉄生産が行われていたことを示しています。平安時代の『政事要略』の記載によると、地子雑物（地代）として鉄や鍬が定められていたのは出雲、伯耆、備後、備中であることから、これらの地域が古代における鉄の産地として知られていたと考えられます。〜引用「出雲国たたら風土記」より要旨。

国内政治的には大和地域に「東征」したという伝承を強く持つヤマト王権が徐々に全国支配を強めて行くことになる。半島地域は統一がなかなか進展しなかったのに、どうして日本列島ではヤマト王権の支配強化が進んだのか、対比的で面白い。たぶん魏志倭人伝に書かれた「国」乱立気味の北部九州、桃太郎伝説を持つ岡山・吉備の王権、出雲を中心とする環日本海王権などなど小国分立はある時期までは韓半島と同様の状態だったように思える。


写真は日本各地の首長墳墓古墳を飾った埴輪と大和平野にある蘇我氏の墳墓と伝わる石舞台。

北部九州などは玄界灘の対岸の任那地域同様、各地で権力分散傾向。韓半島国家は中国の大陸王朝権力との複雑極まりない権謀術数があって、分裂が常態化していた。対して日本社会では「東征後」のヤマト王権の支配権の確立が進んだのは、この中国の王朝との遠さが統一を進める方向に働いたのだと想像できる。その後の東アジア外交でこの統一国家日本という存在感は大いに外交的効果があったと思う。また、そのことがヤマト王権の国内支配にとって強いパワーにもなったと思える。
ヤマト王権の中心人物たちにとって当初基盤であった北部九州では列島の「統一国家」形成は不可能であり、その王権中心地域として地政学的・戦略的に大和平野を強く狙った結果なのだろう。その戦略の正しさにやがて出雲などの他の王権は服従して行くことになった。


English version⬇

Yamato Chosen as Capital Based on Geopolitics by Emperor Jinmu (The 37,000 Year History of the Japanese Archipelago, Vol. 54)
Japan continued to intervene in the peninsula in search of iron. Eventually, Japan produced its own iron. This enabled Japan to conduct independent diplomacy with China. ...

Yesterday, we re-explored the sea transportation routes around the time of the establishment of the Japanese nation.
When I began to think about ancient history, I always wondered why the Japanese were so obsessed with the Korean peninsula.
There was also a "satellite state" called Rinna in the southernmost peninsula in the Archipelago region. Naturally, there was a strong economic interest there, and Japan must have been obsessed with securing it.
This obsession can be attributed to the fact that Nana was the route for the spread of iron and other economic tools that developed the paddy field and agricultural economies.
The climate of the region was more suitable than that of the Korean peninsula for agricultural cultivation. The desire to own land suitable for cultivation and the strong yearning for such land may have led migrants from the Asian continent to the archipelago as a new frontier.
The San'in region became the first to produce iron ore domestically, and the society was no longer dependent on the influx of iron tools and other cultural products from the Kitakyushu region.

The Izumo no Kuni Fudoki (Izumo Province Climate Record) mentions in an article on Iishi County, "Hata Ogawa. In the "Izumo no kuni fudoki" (Izumo Province Fudoki), an article from Iishi County states, "There is iron in Hata Ogawa," and an article from Nita County states, "Iron from the above villages is hard and most suitable for making miscellaneous tools. The phrase "iron is available" indicates that iron sand was extracted from the river, and "iron from various villages" indicates that iron production was carried out in each village. According to the Heian-period "Seijo Yosaku," iron and hoes were stipulated as jiko zoshimono (land rent) in Izumo, Hoki, Bingo, and Bichu, suggesting that these areas were known as iron-producing regions in ancient times. 〜The summary from "Izumo-no-kuni Tatara-fudoki" quoted above.

In terms of domestic politics, the Yamato royal power, which is strongly believed to have "conquered" the Yamato region, gradually strengthened its control over the whole country. It is interesting to contrast why the unification of the peninsula region did not make much progress, while the Yamato kingdom strengthened its rule in the Japanese archipelago. It seems that until a certain point in time, the division of small states, such as Northern Kyushu, where the "kingdoms" described in the Wei-Shi-Wa-jin-Den are in disarray, the royalty of Okayama and Kibi, which have the Momotaro legend, and the Japan Sea Rim royalty centering on Izumo, were in a similar state to that of the Korean peninsula.

The photo shows haniwa terra-cotta tombs decorating the tombs of chiefs throughout Japan and a stone stage in the Yamato Plain, which is believed to be the tomb of the Soga clan.

The northern part of Kyushu, as well as the Nina region on the other side of the Genkai Sea, tends to decentralize power in various parts of Japan. The Korean peninsula had an extremely complicated power struggle with the dynastic power of the Chinese mainland, and division was the norm. In contrast, in Japanese society, the establishment of the Yamato kingdom's dominance "after the Eastern expedition" progressed, and we can imagine that this remoteness from the Chinese dynasties worked in the direction of advancing unification. I believe that this presence of a unified Japan had a great diplomatic effect in subsequent East Asian diplomacy. It also seems to have been a powerful force for the Yamato dynasty's dominance in Japan.

【玄海灘と瀬戸内を越える櫓櫂船（日本列島37,000年史 第53回）】

今回は古代日本と朝鮮半島を結ぶ重要な交通手段であった「櫓櫂船（ろかいせん）」について。
画像1枚目は国立歴史民俗博物館で展示されていたおおむね3世紀頃と思われる古代の移動の様子。
この画像からは魏志倭人伝が表現した倭国と朝鮮半島地域との交通状況が察せられる。ここで活躍していた移動手段が櫓櫂船だ。
櫓櫂船とは、読んで字のごとく艪（ろ）と櫂（かい）を使って人力でこぎ進む形式の船のこと。2枚目のパネル写真のように多人数で艪を櫂でこぎ進む。

人力の船というと現代では馴染みの無いもののように思えるが、実はそうでもない。
櫓櫂船にまつわるエピソードを持つ現代の有名人として、旧西鉄ライオンズの大投手・稲尾和久がいる。
「神さま・仏様・稲尾様」と讃えられた稲尾選手はこの櫓櫂で体力ととくに手首のパワーを付けたと言われる。

〜1937年に大分県別府市北浜に7人兄弟の末っ子に生まれる。父・久作は漁師で、
　母・カメノは久作が釣った魚を売り歩き生計を立てていたが、行商中に産気づいて
　和久を産んだという。漁師を継がせたいと考えていた父親の意向で1944年に
　北国民小学校に入学すると稲尾は父に連れられて伝馬船に乗り、艪を仕込まれた。
　稲尾は幼少時代について「薄い板一枚隔てて、下は海。いつ命を落とすか分からない
　小舟に乗る毎日だったが、おかげでマウンドでも動じない度胸がついた」と語っている。
　また、強靭な下半身はこの漁の手伝いによって培われた。〜（Wikipediaより引用）

上記の逸話からはなにか、古代の櫓櫂に通じるものを感じる。
とくに九州の海の男らしい、玄界灘の荒々しい波濤に挑む様子が匂い立ってくるようだ。

魏志倭人伝では伝聞として倭国への交通路が記述されているが、この玄界灘の波濤を超える船便は地域の生活伝統としてさらに古い時代からあったことだろう。
とくに半島側の出発地域は古代「任那」という倭国の勢力範囲もあった。
対馬から釜山までの最短距離49.5km、朝鮮半島は九州に比べ半分以下の近距離。
航海の様子のパネル写真は現代での実験航海のように思えるが、このように12人ほどでの櫓櫂で50km-100kmの外洋を渡ることがあっただろう。
そういった海の男の生き様伝統が九州北部にはあったことが想像できる。
古代、朝鮮半島の白村江（現在の錦江河口付近）で行われた日本・百済遺民の連合軍と唐・新羅連合軍との間の戦争である「白村江の戦い」で異国の海にて戦死した同胞もこうして渡海しただろう。

こうしてはるか昔の朝鮮半島と日本との海を越える交通事情について思いを馳せていると、過去に旅した韓国釜山の夜のことを思い出す。はるかな現代、韓国釜山のカラオケ店で海峡にまつわる演歌を歌いまくった（笑）。
その音色、リズム感がいかにも日本人の原点を想起させてくれた。

そういう海峡を越えての海の交通が瀬戸内海に入っていく。韓半島もそうだけれど、瀬戸内海もまた多島海そのもの。
さまざまな海流をたくみに利用しながら、難波津を目指した交通が日本人の生活文化のある基本旋律を構成したようにも思える。
やっぱり北島三郎的な海の男の演歌リズムが似合うのではないか。
韓半島から瀬戸内海という日本文化の主要なハイウェーそのものがかなり強い心情的基底を作ったというのは間違ってはいまい。
古い昭和人間には、まだこういう肉体的感覚が残っている（笑）。


English version⬇

Oar-boat over the Genkainada Sea and the Seto Inland Sea. 37,000 Years of Japanese Archipelago History-53
The culture of sea men in Kitakyushu, which nurtured the great pitcher Kazuhisa Inao. The base of the enka is the sentiment of the men who were responsible for the route from the Genkainada Sea to the Seto Inland Sea. ...

In this issue, I would like to talk about "oar boats," which were an important means of transportation between ancient Japan and the Korean Peninsula.
The first image shows the ancient movement of oared boats, which were exhibited at the National Museum of Japanese History and Culture, and are thought to date back to roughly the 3rd century.
This image shows the traffic situation between Japan and the Korean peninsula as described in the Wei-Shi-Wa-jin-Den. The means of transportation used here was the oared oar boat.
As shown in the second panel, a oar boat was rowed by a group of people using oars and oars.

Although the word "oar boat" may sound unfamiliar today, it is actually not so.
One modern-day celebrity with an episode related to oarboats is Kazuhisa Inao, the great pitcher for the Nishitetsu Lions.
Inao, who was praised as "God, Buddha, and Inao-sama," is said to have used this oar to develop his physical strength and especially his wrist power.

〜Inao was born in 1937 in Kitahama, Beppu City, Oita Prefecture, the youngest of seven children. His father, Hisasaku, was a fisherman.
　His father, Hisasaku, was a fisherman, and his mother, Kameno, earned her living by selling fish caught by Hisasaku.
　She gave birth to Kazuhisa when she realized she had given birth while peddling. His father wanted him to take over as a fisherman, and in 1944, he enrolled at Kita Kumin Elementary School.
　When he entered Kitakumin Elementary School in 1944, his father took him on a boat and trained him to use a Japanese oar (oroku).
　Inao recalls his childhood, "A thin board separated us, and the sea was below us. You never know when you might lose your life.
　I was in a small boat every day, but it gave me the courage not to be fazed when I was on the mound.
　He also developed his strong lower body by helping with the fishing. ~ (quoted from Wikipedia)

The above anecdote reminds me of the oar oars of ancient times.
In particular, we can smell the way he was a man of the sea in Kyushu, challenging the wild waves of the Genkai Sea.

The Wei-Shi-Wa-jin Biography describes the transportation route to Japan as a hearsay, but the boat service over the waves of the Genkai Sea must have existed from an even older time as a regional lifestyle tradition.
In particular, the departure area on the peninsula side was also the area of influence of the ancient Japanese state of "Nina".
The shortest distance from Tsushima to Pusan is 49.5 km, and the Korean peninsula is less than half the distance of Kyushu.
The panel photo of the voyage seems like an experimental voyage in modern times, but there must have been times like this when oarsmen with about a dozen oarsmen crossed the open sea at 50-100 km.
We can imagine that such a tradition of life of sea men existed in northern Kyushu.
In ancient times, the "Battle of the Paekchon River," a war between the allied forces of Japan and Baekje and the allied forces of Tang and Silla in the Paekchon River (near the mouth of the present-day Geum River) on the Korean peninsula, would have been fought on foreign seas, and their compatriots would have crossed the sea in this way.

Thinking about the long-ago transportation between the Korean Peninsula and Japan, I was reminded of a night I spent in Busan, South Korea, in the past. In the far-off present day, I sang enka songs related to the straits at a karaoke bar in Pusan, Korea (laugh).
The tone and rhythm of the song reminded me of the origin of the Japanese people.

The sea traffic across such straits entered the Seto Inland Sea. Like the Korean Peninsula, the Seto Inland Sea is an archipelago itself.
It seems to me that the traffic that aimed at Naniwazu, while skillfully utilizing various ocean currents, constituted the basic melody of the Japanese way of life and culture.
The enka rhythm of a man of the sea, in the style of Saburo Kitajima, would be a good fit for this piece.
It is not wrong to say that the main highway of Japanese culture from the Korean peninsula to the Seto Inland Sea itself created a very strong emotional basis.
Old Showa people still have this kind of physical feeling (laughs).

【最初期戸籍に見る「家族＝共同体」 日本列島37,000年史-52】

現代の暮らしは核家族化が進み、しかもその収入源は企業勤務なので、
農耕を基盤とした社会経済構造とはまったく変わってしまった。
家という財産が全国各地域に広く拡散して大都市化が進展している。
そういう現代的常識はしかし、歴史的にはきわめて特異とも思える。

連載ブログ記事として取り組んできた国立歴史民俗博物館展示での古代までの
社会のありようの分析ですが、本日は戸籍について。
パネル写真からの復元なので図が不鮮明なのはご容赦ください。
孔王部荒馬（あなおべのあらうま）という人を「戸主」とした戸籍記録。
現在の東京都葛飾区柴又付近に住んでいた。
戸籍記録の年代は721年の養老５年。いまから1300年前の「家族」ですね。
戸主としてはひとりとなっているけれど、戸籍からは
孔王部荒馬さんの妹さんとそのお婿さんが同居している。
この時代、結婚しても女性は実家の姓を名乗っている。
世帯という概念からすると２世帯同居していると見なせます。
まずは戸主の方ですが、奥さんはひとつ年上の女房。
で、子どもは大きく２つの世代が混合している。
29、28、25歳という３姉妹がいて、それとは離れた年代の16、15、12歳の３兄弟。
この時代を考えると夫婦も55と56歳とかなりの高齢。
どうも家族の成立過程では再婚で、どちらかの連れ子が同居の可能性。
ただ、それにしても56歳の女性の産んだ男子の末っ子は10歳なので、
この女性は46歳の時に出産したことになる。
現代でも数少ないと思える高齢出産であります。
なので、ひょっとすると３姉妹のうちの誰かの連れ子という可能性もある。
いずれにしてもこちらの家族だけでも８人家族。
一方の同居の妹さんの一家は全部で６人家族。
こちらも姉さん女房で２歳差。で、こちらも子どもの年代差が大きく
29歳の長女に３歳の末娘という驚きの幅です。
どう考えても３歳の子どもは「孫」と考えた方がふさわしい。
婚外子という、一般的だったとされる出産形態まで含めて
こちらもどうもいろいろな状況が推測可能ですね。
プライバシーの問題もあって詮索はこれ以上は不可能（笑）。
現代でこそ大都会の葛飾区ですが、この1300年前当時はやや低湿地の農業地帯。
田畑を耕してなんとか一家総勢14人の家計を支えていたのでしょうか。
それこそ稼げることはなんでも取り組んだに違いない。
家というか、むしろ中小零細企業というのが実態に近いのかも知れない。
そうした必死さがやがて「一所懸命」という考えの基盤を形成したのでしょう。

こういった家族の形はほんの数十年前くらいまで一般的だった。
家を持つということは難事業だったので、相続で受け継ぐ以外では
なかなか新築するということは難しかった。
翻って現代ではこの点は大きく変化してReplanのような住宅メディアも成立する。
人口増加以上に、家族関係の変容ということが日本人の住環境を
大きく変化させてきた基本要因だと言うことがわかりますね。
昔人とはいえ、プライバシーに関わる情報解析、失礼いたしました。


English version⬇

The Family = Community as Seen in the Early Family Registers 37,000 Years of the Japanese Archipelago - 52
Although they lived together by blood, their marital relations were extremely complicated. The family is more than a family; it is a microenterprise-like economic entity that conveys the desperation of its members. ...

Modern life has changed completely from the agrarian-based socioeconomic structure, as the nuclear family has become the norm, and the source of their income is corporate employment.
The socio-economic structure based on agriculture has completely changed.
The property of the home has spread widely throughout the country, and metropolitanization has developed.
Such a modern common sense, however, seems to be very peculiar historically.

I have been working on a series of blog posts analyzing the state of society up to ancient times at the National Museum of Japanese History exhibit.
Today, I would like to talk about the family register.
Please forgive the blurriness of the figures, as they are reconstructions from panel photographs.
This is a record of a family register that names a person named Arauma Aonobe as the "head of the household.
He lived near present-day Shibamata, Katsushika-ku, Tokyo.
The family register record is dated 721, the 5th year of Yoro. That is 1,300 years ago.
Although he is listed as the sole head of the family, the family register shows that
Kouoube Araba's sister and her son-in-law lived together.
In this era, even after marriage, women still took the family name of their parents.
In terms of the concept of a household, two households can be considered to be living together.
First, there is the householder, whose wife is one year older than him.
And the children are a mixture of two major generations.
There are three sisters, ages 29, 28, and 25, and three brothers, ages 16, 15, and 12, who are of a different age from them.
Considering this time period, the couple is also quite old, 55 and 56 years old.
Apparently, in the process of establishing the family, they remarried, and it is possible that one of the stepchildren is living with them.
But then again, the youngest of the boys born to the 56-year-old woman is 10 years old.
This means that this woman gave birth when she was 46 years old.
This is an older birth, which seems to be one of the few in modern times.
So, it is possible that she is a stepdaughter of one of the three sisters.
In any case, this family alone has eight members.
On the other hand, the family of the sister who lives with us has a total of six members.
She is also an older sister, and there is a two-year age difference between them. The age difference between their children is also large.
The oldest daughter is 29 years old and the youngest daughter is 3 years old.
No matter how you think about it, it is more appropriate to consider the 3-year-old child as a "grandchild.
The children were born out of wedlock, a form of childbirth that is said to have been common in the past.
Apparently, various circumstances can be inferred here, too.
I can't pry any further due to privacy issues (laugh).
Katsushika-ku is a big city today, but 1,300 years ago, it was an agricultural area in a rather low marshy area.
I wonder if the family managed to support itself with a total of 14 members by cultivating the fields.
That is exactly what they must have worked on whatever they could earn.
It may not have been a house, but rather a small to medium-sized micro-enterprise, which is probably closer to the actual situation.
Such desperation must have formed the basis for the idea of "working hard.

This type of family structure was common until just a few decades ago.
Owning a house was a difficult undertaking, so it was difficult to build a new house except by inheritance.
It was difficult to build a new house unless it was inherited.
Today, however, this has changed dramatically, and housing media such as Replan are now available.
More than population growth, the transformation of family relationships is the basic factor that has changed the housing environment of the Japanese people.
This is the basic factor that has changed the living environment of Japanese people more than population growth.
I am sorry for the analysis of information that is related to privacy, even though I am an old-timer.

【中国・天下大乱 ようやくの空虚な習近平発言】

ゼロコロナ政策から180度転換後、中国で深甚な感染爆発が起こっているようだ。
中国当局はまったく情報管理主体として機能していない状況で
およそ誰も信じていない死者数・感染者数を発表している。
いまはそれすら放棄して「下部組織」による「参考」情報発信という無責任さ。
一方でアメリカ政府は独自の情報把握の結果、深甚なパンデミック状況を認識し、
救いの手を差し出そうとしたが、他方入国管理について対中シャットアウトした。
公的情報開示がなされていない中で各種の未確認情報が雪崩を打っている。
20日間で2億4800万人が感染したという情報リーク。1日1,000万人超の感染。
裏付けるように「中国・浙江省「コロナ感染1日最大200万人に」　
地方政府が相次ぎ独自推計　実態示さない中央政府と対照的」〜東京新聞12/25.
先日、習近平辞めろ・共産党下台という反政府運動が起きたことで
歴世の中国社会が経験してきた「天下大乱」状況に突入と直感したけれど
そのプロセスにどんどん現実性が高まっている。
共産党政権の統治の「正統性」が大きく瓦解している。
そもそも最高指導者たる習近平自身がこのパンデミックに対して
これまでひと言も発言してきていなかった。
民がこれほどの阿鼻叫喚状況に突き落とされているのに、
最高政治責任者がいっさい発言もせずに責任を取ろうともしていない。
ゼロコロナと声高に自分の功績のように自慢し続けて
都合が悪くなったらいっさい発言しない「皇帝権力者」の姿。

さすがにまずいと思ったのか、ようやく【AFP＝時事】12/26(月) 23:31配信で
「中国主席「人命守る」措置を指示 コロナ規制緩和に伴う感染急拡大で」
というアナウンスが発せられた。不鮮明な発言だけれど、以下。
「中国の習近平国家主席は26日大幅に規制緩和して以来初めて、
公の発言を行い、人命を守る措置を講じるよう当局に促した。」
「感染症の予防と制御は現在、新たな状況や課題に直面している」
「疫病の予防と制御に向けた地域社会の防衛線を強化し、人民の生命、
安全、健康を効果的に保護していく」と表明した。〜国営中国中央テレビ（CCTV）。
・・・語られている内容は、ほぼ無内容な官僚的作文文章。
最高政治指導者として血の通った決意というものがまったく感じられない。
逆に今この段階でこういう言い方で「お茶を濁す」のがかれの本性かと。
支配ゲームには一生懸命だけれど統治責任にはまったく無自覚。
考えられるのは、浙江省のような対応がされることで支配機構内部ですら
中央権力機構側での掌握ができなくなっているということ。

さてこれは他国のことなので、まずは日本として
こういう隣国の状況に対してどのように対処していくべきか、が大事。
いまや日本外務大臣の既定の訪中計画すら執行できない対手の混乱状況。
内政の失敗を軍事的緊張に転嫁する動きも尖閣・台湾で見えてきてもいる。
天下大乱から、日本社会を防衛するための用意が必要でしょう。


English version⬇

China's Empty Speech after the Tianxia Rebellion
The supreme power whose true nature is seen through by the Chinese people. The history of the Yi Surname Revolution proves the power of the Chinese people. We need to prepare for the wave of turmoil. ...

After a 180-degree turnaround from the zero-corona policy, there appears to be a profound infection explosion.
The Chinese authorities are not functioning as information management entities at all.
The Chinese authorities have been announcing a number of deaths and infections that almost no one believes.
Now, they have abandoned even that and are irresponsible enough to transmit "reference" information by their "subordinate organizations.
On the other hand, the U.S. government has been aware of the seriousness of the pandemic situation and has been trying to help.
On the other hand, the U.S. government, aware of the serious pandemic situation, tried to offer a helping hand, but on the other hand, it shut out immigration control to China.
In the absence of public disclosure, an avalanche of unconfirmed information has been released.
The leaked information that 248 million people were infected in 20 days, with more than 10 million infected per day.
As if to corroborate, "Zhejiang Province, China: 'Up to 2 million people infected with corona a day'".　
In contrast to the central government, which has not shown the actual situation, local governments have been making their own estimates one after another.
The recent anti-government movement of "Xi Jinping, Quit, Communist Party, Downtown" is a clear example of the kind of anti-government movement that Chinese society has experienced in past generations.
I had a hunch that we were entering a situation of "upheaval under the rule of heaven," which has been experienced by Chinese society for many generations.
But the process is becoming more and more realistic.
The "legitimacy" of the Communist regime's governance is in a major state of collapse.
In the first place, Xi Jinping himself, the supreme leader, has not said a word about this pandemic.
Xi Jinping, the Communist Party's supreme leader, has not said a single word about the pandemic.
The people are in such a desperate situation, and yet the supreme political leader has not said a word.
The people are being plunged into such a desperate situation, and yet the supreme political leader has not said a word and is not taking responsibility.
They keep boasting loudly about Zero Corona as if it were their own achievement.
The "emperor of power" who keeps boasting loudly about his achievements as if they were his own and never speaks up when things go bad.

Perhaps they thought it was a bad idea, but finally, at 23:31 on 12/26 (Mon.), AFP reported the following.
Chinese President Orders Measures to "Protect Human Life" in Response to Rapid Spread of Infection Following Easing of Corona Restrictions.
The announcement was issued. The statement is unclear, but here it is
"Chinese President Xi Jinping made public remarks for the first time since the country's drastic easing of restrictions on coronas on April 26.
"In his public remarks, he urged authorities to take measures to save lives."
"The prevention and control of infectious diseases now faces new circumstances and challenges."
He urged the authorities to "strengthen community lines of defense to prevent and control epidemics and effectively protect the lives, safety, and health of the people.
We will strengthen the community's line of defense for epidemic prevention and control, and effectively protect the lives, safety, and health of the people," he stated. ~State-run China Central Television (CCTV).
...What is being said is a bureaucratic composition of almost no content.
The content of what was said was almost contentless, bureaucratic composition, and I felt absolutely no sense of bloody determination as the supreme political leader.
On the contrary, I think it is his true nature to "muddy the waters" in this way at this stage of the game.
He is trying his best to play the game of domination, but he is completely unaware of his responsibility in governing.
It is conceivable that the response like Zhejiang's will be a sign that even within the ruling structure, the central power structure will not be able to control the situation.
The central power structure has lost its grip on the situation.

Now that this is another country's problem, we must first ask what Japan can do to deal with this kind of situation in its neighbor.
How should Japan deal with such a situation in a neighboring country?
Now, Japan's foreign minister is unable to execute even his predetermined plan for a visit to China.
There is also a movement to shift domestic political failures to military tensions in the Senkaku Islands and Taiwan.
We need to be prepared to defend Japanese society against a major upheaval in the world.