Food and the Heart

4

However, asking overly complex questions is disadvantageous for us. My approach is to ensure that the informants do not overly perceive the importance of the issue at hand. This is because it would be troublesome if they become too eager or invested. The "names" of customs are often rich in implications and make their original meanings easier to discern, making it both convenient and natural to record them. If a term similar to one heard in other regions comes up, it is unlikely that anyone would fail to listen carefully and inquire about the details of the custom. Similarly, those being asked find it much easier to respond. For instance, the names of customs such as the previously mentioned uimusubi, miyage dango, or ippai zake may now carry different explanations, but their origins can generally be inferred. This is how one comes to understand that features such as black cups or non-triangular rice balls are not mere coincidences. An important issue, long overlooked, is finally being raised here as a natural question. The outcome of the makura-meshi custom is particularly significant. While in recent times, those assisting with funerals might casually eat it, or beggars might come asking for it, such practices likely did not occur in the past. This raises the question: what happened to the makura-meshi in earlier times? It is especially crucial to observe how the food brought to the graveyard was actually handled. In the development of the native religion of this country, those who consumed offerings meant for unseen spirits were often recognized as priests. If the food was consumed by birds in the fields or beasts in the mountains, they were interpreted as divine messengers. A similar concept applied to the food of the deceased, distinguishing those in mourning from ordinary people and emphasizing the impact of death's impurity. Even if we were to directly question this, it is clear that no one would provide detailed answers. Therefore, we have no choice but to patiently infer from the most accessible aspects, such as the names and outward appearances of these customs.

disadvantageous（形）不利な

troublesome（形）面倒な

implication（名）示唆、暗示

beggar（名）乞食

graveyard（名）墓地

unseen（形）目に見えない

mourning（名）服喪期間

patiently（副）辛抱強く

It might also be concluded that previous investigations have been somewhat too hasty, with expectations for results set too high. The old customs still preserved and passed down in rural areas today are not necessarily supported by the worldview or beliefs of the common people. When pressed to explain the reasons behind these customs, they might indeed sound a bit odd, but more often than not, they simply say, “Our parents and neighbors did the same, so there’s no need to change unless absolutely necessary.” As a result, the foundation for the continuation of such customs is quite fragile, and they are prone to discontinuation. Customs that happen to be more conspicuously preserved often owe their survival to coincidental factors: a link to newer superstitions and customs, enduring interest among children or women, or other yet-undiscovered reasons. The branches and leaves do not always fall first, and the roots and trunks do not always hold for long. Moreover, later interpretations made for convenience often reverse the process, influencing the original participants’ understanding. This makes it challenging to grasp the true meaning of customs based solely on the words of those involved. If such fragmented facts are hastily treated as a film about the past—akin to ethnographies written by white people—we will never arrive at what we truly wish to understand. Instead, we may end up relying on the theories of distant scholars, producing crude conclusions that fail even to satisfy ourselves. Rather than learning from such flawed approaches, it would be better for us to maintain appropriate questions and doubts. In an era when academic disciplines are becoming increasingly interwoven, I believe the collection of folklore data is not merely akin to logistical support for the rearguard but rather our stronghold—a fortress where we should quietly fortify ourselves after retreat.

hasty（形）性急な

continuation（名）継続

discontinuation（名）中止、中断

conspicuously（副）目立つ

coincidental（形）偶然に

interpretation（名）解釈

hastily（副）急いで

interwoven（形）織り交ぜた

logistical（形）物流的な

rearguard（名）後方守備隊

stronghold（名）要塞

fortify（動）強化する