Mwezi: Mei 2012

水芭蕉は、下北半島を代表する「雑草」のひとつである。水芭蕉と言えばすぐ尾瀬と連想するように、高山植物と思っている人も多いに違いない。下北では海抜０ｍから、水さえあればどこにでも生える、やや「目障りな」雑草だ。

Skunk cabbage are one of representable weeds in Shimokita peninsula. Most people will associated them with alpine plants in Oze. They are grown everywhere wet over sea level.

「目障り」と言っても、水芭蕉それ自体を嫌っているというわけではない。それが生えている場所がヤチ（ヤヂ）、すなわち何の用途にも使えない湿地だということを示しているからだ。至る所でそれが見られるということが何を意味するかは、ご想像の通りである。

Skunk cabbage are by no means welcomed here as the place living them means useless land called “yachi” or “yaji”. In Shimokita peninsula, there are a lot of white flowers all over the place.

2012/5/1

 

 

Katika ibada ya kumbukumbu ya 49 ya baba yangu、Imerudishwa kwenye Kijiji cha Shimokita/Higashidori。Aprili 29、Kumaliza ibada ya ukumbusho kwa utulivu、Hadi wakati huo, vidonge vya muda viliwekwa kwenye mahali pa kupumzika kwa kijiji (mahali pa kukusanya Nembutsu-ba).、ukumbi wa maombi。Ilihamishwa hadi Mlima Osore (ambao una rangi ya kuvutia ya kidini ya watu inayofanana na Mlima Osore).、Baba yangu sasa ni mmoja wa mababu zangu.。

I’ve been Higashi-dori village for my father’s memorial celemony based on buddism in Shimokita. It means 49 days passed from his death. It is quite common and important custom in Japan. After this celemony, all of living member of his family are able to do ordinary behavior. And then his spirit turn to one of our ancestors. 2012/4/30

Katika Ubuddha wa Kijapani、Siku 49 baada ya kifo ina maana muhimu sana.。Katika Ubuddha wa Kijapani, siku ya kifo inachukuliwa kuwa siku ya kwanza.、Tuseme kwamba kesi inafanywa kila baada ya siku saba kuhusu sifa za wafu katika maisha yao.。Siku saba za kwanza zitakuwa jaribio la kwanza.、Hata ikiwa umekufa, nini kitatokea kwa maisha na kifo chako katika maisha ya baadaye?、Nina wasiwasi kwa sababu kesi ya kwanza itafanyika。Huko, familia zilizofiwa zinaunga mkono、kujaribu kuunga mkono、toa sadaka ya kwanza。Sadaka ni mchango kwa jamii.、Hii haimaanishi kuwa inafanywa kwa watawa.。Kwa kifupi, marehemu、Hii ina maana kwamba familia iliyofiwa itashughulikia upungufu katika mchango wa kijamii.。Na kesi hufanyika kila baada ya siku saba.、Uamuzi huo utahitimishwa tarehe 7 na kesi ya mwisho.。Majaribio daima hufanyika katika vikao saba.、Kipindi cha mwisho ndicho muhimu zaidi。Ikiwa ni hapa nje, wafu hawawezi kwenda kwenye Ardhi Safi ya Paradiso.、wataenda kuzimu。Kwa hiyo, familia iliyofiwa inatoa maneno ya mwisho kwa marehemu.、Pakia michango kama shukrani、Ni muhimu kuunga mkono marehemu。Hakuna nafasi baada ya hii。Ndiyo maana tunasema kwamba ibada ya kumbukumbu ya tarehe 49 ndiyo muhimu zaidi.。

“After 49 days from death” has very impottant meaning for japanese buddism. They say that every death person must be on trial every 7 days after death about his contribution to society (it colled “kudoku” ) at their living time. If the judgement means too short, that death person can not go to Heaven. The 49 days mean the 7th trial. This is final and most impotant chance. S0 most bareaved family would like to help them from this living world. Actually we served gorgeous dinner and money to the buddist priest specially. Sometimes it seems that cost is very big money .

Ibada hii ya ukumbusho pia ni ya watawa.、muhimu sana kama chanzo cha mapato。katika Japan ya kisasa、Ni kana kwamba Ubuddha haupo tena.、Bado ina uwepo mkubwa tu linapokuja suala la kuzika wafu.。``Uchumi wa mazishi'' ni, kwa kusema, njia ya maisha ya Ubuddha wa Kijapani.。Aidha, huzuni ya familia iliyofiwa、Relativite huzuni、できるだけ心理的負担を軽く済まそうという社会的ニーズのはざま、そして温暖化による死体腐乱との時間的プレッシャーとの合間に、ドサクサ的ではあるが巨大な存在感を持っている。それが４９日法要の現代的意義であるが、われわれ日本人は、Hakuna suala kuhusu mazishi.、Wana tabia ya ajabu ya kitaifa.。

This celemony is not only important for death person but the priest also on a viewpoint of economy. In Japan, real buddism seems disappeared already but it has strongly existance around the celemony like this. Economy with death celemony is a life-line for japanese buddism indeed. Although most of japanese feel death celemony is out of all problem.