Presentations

This presentation focuses on Rittō City, Shiga Prefecture, Japan, and analyzes not the origin or composition of place names in the city, but rather the names’ frequency of use and their distributions. The data used are maps prepared for taxation purposes during the early Meiji period, approximately 150 years ago. At that time, the city was divided into 34 districts, which were subdivided into 1,360 small places. Of these small place names, we focus on 321 names of 117 types found in multiple districts within the city. Additionally, a certain percentage of names that are unique to each district will be included in the analysis, because they correspond with one another to a certain degree. First, as a rule, one small place name is not used more than once within the same district. However, in some cases, the same small place name is used multiple times across the boundaries of multiple districts. In other words, a name’s distribution analysis can be useful for discovering a living area’s boundaries—which are different from district divisions. Second, the names with a high frequency of use are often observed in districts with grid system land division in the 8th century, suggesting the existence of a certain repertoire of names that could be regarded as typical names.

NPO法人くらすむ滋賀が取り組む「住まいの記憶史調査」を民家の保存改修工事に活用する事例。調査から得られたかつての家屋の間取りや場所ごとの使用方法を図面等により可視化。それに基づき民家の改修計画をたて、所有者が幼少時代を過ごした家屋の姿に戻しつつ、今日的な機能と性能を確保する改修工事をおこなった。本事例は滋賀県栗東市の山裾に位置する農村集落にある空き家となった築１０５年の民家を、農業を通じて障害者就労支援をおこなう福祉事業者が利用する計画。改修工事は「施設」としてではなく「寛容な家」となることをめざした。「住まいの記憶史調査」に取り組んできたことで記憶にはその人独自のものと地域や時代によって共通するものあると知った。記憶に内在する時代性・地域性・普遍性を建築によって未来へ継承しようとする。

本発表ではNPO法人くらすむ滋賀による「住まいの記憶史調査」の経験から、住まいに関する記憶を中心に人生史を聞く方法の意義を明らかにする。住まいは生活の拠点であり、かつては生業との密接なかかわりをもっていた。そのため、住まいを中心として人生史を聞く方法は、個人史のみならず地域・時代の特徴を含む生活史に総合的にアプローチするのに適した方法であると言える。加えて、当該家屋の居住経験者のみならず、その地域社会における人と人との関係性がどのように築かれてきたかという地域の共同性や、地域社会における集合的記憶にもアプローチ可能である。ハイデンの『場所の力』は地域社会が自己の歴史を主張し記憶を取り戻そうとする運動を都市のパブリックヒストリーと位置付けた。住まいの記憶史調査は社会運動としての性質は弱いものの、地域社会のパブリックヒストリーを紡ぎ議論する土壌を育む実践だと位置づけることができる。

2022年度の調査では、昨年度、滋賀県栗東市の中山間地域の空家物件を調査対象とした事例に加え、類似した地域環境（走井）において住まいの記憶史調査を実施した。 NPO法人くらすむ滋賀では、住み継ぐまちづくりに寄与することを目的として住まいの記憶史調査を実施しており、調査成果を活用しながら地域まちづくりに貢献することに関心をもっている。滋賀県栗東市全体として人口は微増傾向にあるものの、本調査対象の中山間地域では、人口減少や高齢化が深刻化しており、地域課題としても農林業の後継者問題や空き家問題などが顕在化してきている。こうした地域課題に向き合う対象地域において、住まいの記憶史調査を通じて、いかに地域まちづくりに貢献することができるのか考察した結果を報告する。

本研究では，家庭児童相談室で働く相談員の価値観形成過程を明らかにした. 家庭相談員は，市町村に置かれる福祉事務所に置かれる家庭児童相談室で，児童虐待をはじめとする相談業務に従事する.家庭相談員は、時には子どもの生命に関わる重大な問題も扱う場合もあり，精神的な負担が大きい仕事であると言われている.また，家庭相談員は非正規雇用の職員が大半を占めているという待遇面での特徴もある.そのような状況にある中で，長期に渡り働く家庭相談員はどのような価値観を形成しているのか、その過程と内容を明らかにする。 滋賀県で働く 家庭相談員に生活史調査を実施した結果，家庭相談員という仕事には「入口の開放性」という特徴があり，家庭相談員には「親への共感を重視する」「手段としての勉強を重んじる」「多様性への寛容さを大切にする」「仕事外での自分も大切にする」という 4 つの価値観が形成されていることが明らかになった．

Japan has an extremely high aging population. The birthrate is also declining rapidly. In this context, it is important to view the elderly not only as recipients of support, but also as proactive and autonomous actors who contribute to the resilience of local communities. In this presentation, a community of about 3,000 households in Shiga Prefecture, one of the many "new towns" that were built in Japan especially in the 1970s, will be used as a case. The land was created by carving out a mountain, and was uninhabited before the town. Therefore, people had to build the community themselves, and still do not see any traditional customs such as festivals and ceremonies, etc. Households that moved to the area in their 30s in the 1980s are now around 80 years old. Therefore, I conducted a life history survey of 25 elderly persons between the ages of 75 and 85, and examined the diversity of their involvement with the local community, while also confirming life events such as marriage, employment, and relocation. In addition, all monthly local newsletters from 1977, when the neighborhood association was founded there, to the present were collected and databased for quantitative text analysis. The results showed that (1) the elderly contribute to various activities such as volunteerism, self-governance, and support for the lives of their children; (2) although the elderly themselves do not see a direct relationship between the work they did in their youth and their current activities, they are strongly influenced by the way they form connections, their attitude toward projects, and the process of organizing; and (3) newsletters are useful for capturing the atmosphere of a community, but it is difficult to analyze individual lives, and life histories are the opposite, so it is effective to use them in a complementary manner.

In Japan, there are resident self-governing bodies, Jichikai, throughout the country. One of the main reasons for the existence of those organizations throughout the country is that those organizations were created or reorganized top-down for the purpose of national control during World War II. This has led many to understand that the predecessors of today's Jichikai are the end organizations of the wartime wing of the system. However, these organizations were not created from scratch during the war, and many of them utilized organizations that existed in village communities before the war. However, such organizations are still considered to be symbolic of the feudalistic and patriarchal Japanese village community of the prewar period. Against this backdrop, this presentation focuses on the koh, associations that existed in many places but was created on a bottom-up basis. There existed an extremely diverse range of koh in local communities, including those based on religious beliefs, those for intraregional finance, and those for professional groups. Among them, Ise-koh, a religious organization for joint pilgrimages to the famous Ise Jingu shrine, were organized nationwide. In this presentation, I analyze five existing Ise-koh in a village in Shiga Prefecture, Japan, by collecting the account books of Ise-koh from the 18th century to the present from residences. As a result, it became clear that in this village, the Ise-koh, a religious and voluntary organization, had an important continuity as a predecessor of the subsequent Jichikai. This is in sharp contrast to the view of the autonomous community association as controlling and top-down. To supplement the research, (1) a GIS analysis using some 19th century old maps was conducted to identify the spatial extent of the villages, and (2) life history and folklore surveys were conducted to clarify the regional characteristics of contemporary society.