@article{oai:rekihaku.repo.nii.ac.jp:02000083,
 author = {義江, 明子 and YOSHIE, Akiko},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Sep},
 note = {上野三碑の一つである金井沢碑文には、戸籍書式、古い系譜様式、新たに流入した仏教的祖先観、供養願文書式等の複合的影響がみられる。金井沢碑および山上碑の建立地は多胡郡（旧片岡郡）山部郷であり、そこが広義（異姓の双系血縁者を含む）の「ミヤケ」一族の本拠地だった。「現在侍家刀自他田君目頬刀自」は、「三家子□」（願主）の「妻」ではなく、「仏説盂蘭盆経」にいう「現在父母」の一人として、「三家子□」の現存する「母」の可能性をも含む母世代の近親老女であり、「ミヤケ」一族長老女性だった、と推定される。「加那刀自」は「目頬刀自」の児ではなく、「三家子□」の「児」であり、「物部午足」キョウダイも「三家子□」の「孫」（加那刀自またはその姉妹の子）である。
七世紀末までの豪族層は、伝承的始祖と子孫を直結する氏族の系譜意識と、双系的父母につらなる身近な血縁意識の並存の中で生きていた。仏教用語「七世父母現在父母」はそこに新たな祖先観をもたらしたが、それはまず、旧来の系譜語りと重ね合わせる形で受容された。七世紀後半公定な｢三家｣姓（父系）の枠組みと、現実の双系的一族結合（異姓者を含む）とのズレに、国家的諸制度と仏教的祖先観の浸透が重なり、地域社会における祖先観は変容していった。七世紀後半から八世紀前半のこうした実相を考える上で、金井沢碑と山上碑は好個の資料である。, The inscription of the Kanaizama Stela, one of the three stelae of Kōzuke Province, shows combined influences from residence unit register formats, Buddhist dedicational text formats, old genealogy styles, and newly introduced Buddhist views towards ancestors. The two stelae discussed in this article—the Kanaizama Stela and the Yamanoue Stela—were located in the Yamabe Locality of the Tago District, which was used to be in the Kataoka District. The Yamabe Locality was the home of the rural elite familial group with the surname, Miyake (miyake in a broad sense), but this group also included other surname members.
I argue that “Osada no Kimi Metsura Toji,” which was inscribed in the Kanaizama Stela, refers to one of the “current parents” from the Ullambana Sutra, instead of the wife of “Miyake no ko [missing text]” who offered the dedicational text. In other words, Osada no Kimi Metsura Toji, who was the elder woman of the aforementioned Miyake rural elite group, was the dedicator's close relative from his mother's generation, or possibly his alive mother. This finding reveals the identities of other people listed in the inscription. “Kana Toji” was not the child of “Metsura Toji,” but the child of the dedicator. “Mononobe no Umatari” and his sisters were the dedicator's grandchildren who were children of either Kana Toji or Kana Toji's sister.
Until the end of the 7th century, central and rural elite group members had a sense of genealogy which directly connected legendary ancestors and descendants, while having a sense of bilateral kinship of close relatives. Then the Buddhist term, “[praying for] parents of seven generations and my own parents,” introduced to them a new view towards their ancestors. They accepted this concept by superimposing it on their old genealogy narrative.
There was a gap between the mechanism of official patrilineal miyake surname groups and that of actual bilateral groups including other surname members. This gap, being intertwined with the ritsuryō polity system and Buddhist ancestral ideas, transformed the elite group's view towards ancestors in the rural community. Kanaizawa Stela and Yamanoue Stela are excellent examples that illustrate this transformation during the late 7th and early 8th centuries.},
 pages = {59--85},
 title = {[論文] 金井沢碑の「現在侍家刀自」再考 : 戸籍／系譜と一族結合よりみた「妻」説への疑問},
 volume = {235},
 year = {2022},
 yomi = {ヨシエ, アキコ}
}