Culture of Okuyamato
The Culture of Okuyamato, Born from Living with the Mountains
The Traditional Woodworking Industry that Produced Essential Living Items
In Okuyamato, wood from felled trees has traditionally been used to make essential living tools. During the Nanboku-cho period, ‘Sanpo’ (a type of offering vessel) was made for Emperor Go-Daigo, who established the Southern Court in Yoshino. SAMPO is one of the MAGEMONO products, made of very thin boards of Japanese cypress or cedar, and finished by bending the corners using a technique called HIKIMAGE. In the early Meiji period, craftsmen from nearby areas like Wakayama came together to produce a large number of Sanpo, ritual items for Shinto ceremonies, and New Year decorations like ‘Mikoshi’ (decorative stands) and ‘Zen’ (trays). These skills are still passed down today.
The beauty and quality of Yoshino cedar and Yoshino cypress became widely recognized during the Edo period. A turning point was when these woods began to be used for ‘Tarumaru,’ barrels for sake. In the Edo period, when there were no plastics or PET bottles, the ability to ship Kansai’s sake to Edo (now Tokyo) became possible thanks to Tarumaru, an optimal storage container that could preserve sake for a long time. Until the Meiji period, the Yoshino area was responsible for most of the country’s production, with as many as one million barrels being shipped annually at one point.
From the Edo period, woodcrafters and spoon makers from Omi (present-day Shiga Prefecture) came to the region, leading to the carving of wood to make ‘Tsubo Shakushi’ (ladles), which were used as everyday necessities. A technique of assembling wood without nails also emerged. This technique, where the joints appear like the kanji for ‘water’ when viewed from an angle, was named ‘Mizu-gumi Mokkouhin’ (Water-joined Woodcraft) and was used for making offering boxes. From the early Meiji period, the production of disposable chopsticks using offcuts from the making of Tarumaru and Sanpo became popular, leading to a wide range of wooden products being crafted.
Meanwhile, in the eastern region, there is an area known as ‘Nurube no Sato,’ the birthplace of lacquerware. Historical documents indicate that lacquer production and lacquerware culture were prominent in this area, and during the Nara and Heian periods, a government office in charge of lacquer, ‘Nurube no Miyatsuko,’ was established. Although the lacquer industry had declined until recently, there is now an effort to revive lacquer cultivation and bring back a lifestyle that includes lacquer.
The People Who Protect the Mountains, Those Who Go to the Mountains, and the Days When Going to the Mountains is Forbidden
In Okuyamato, where the presence of wood in daily life is a given and forestry supports livelihoods, there are unique regional terms: ‘Yamamori’ and ‘Yamaiki.’ ‘Yamamori’ refers to the people entrusted by the mountain owners to manage the mountains. The local forestry workers and technicians who perform tasks like thinning and pruning under these ‘Yamamori’ are known as ‘Yamaiki.’ Carrying tools like chainsaws and saws, these individuals climb and descend the steep slopes of Okuyamato, diligently cultivating trees and maintaining the forests.”
In Okuyamato, a region that has lived with the mountains and forestry, there are a few days each year known as ‘days when one must not go to the mountains.’ These are the ‘Days of the Mountain God,’ occurring one to three times a year, varying by region. On these days, it is believed that the mountain god walks through the mountains counting the trees. It is an ancient belief that if one goes to the mountains on these days, they might be counted as a tree and lose their life. Even the ‘Yamamori’ and ‘Yamaiki,’ who enter the mountains daily, refrain from mountain work on this day. They perform a ritual in the morning and take the day off, not even touching their mountain tools.
Nature can be immensely bountiful but also unrelentingly harsh at times. Living in such an environment, the people of Okuyamato have always valued the spirit of ‘mutual assistance.’ While maintaining a strong sense of self-reliance, they naturally come together to help each other in unforeseen circumstances, such as when a fallen tree blocks a path. This community ethos, encapsulated in the phrase ‘self-help, public assistance, mutual assistance,’ continues to be a vital part of life in their settlements.”