We conducted field surveys and interviews about the mountain huts on Mt. Fuji which were built around Showa 30’s (1955-1964). Until then, building materials were transported by horses or human power and the member dimensions of columns and beams were limited. Still, partially though, we confirmed that these stone huts have the same form and construction as the Edo era. Specially, a floor plan with an earthen floor parallel to the mountain trail is the basic form of the stone huts on Mt. Fuji. Plural kinds of tephra are used in the right place for the stone huts.

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国内の主要な山岳地域の多くが自然公園制度によって守られている。「国立公園の公園計画作成要領等」における「登山道等」とは、「公園利用者の徒歩利用の用に供される道路」である「歩道」の一つで、登山等の利用を想定した施設として位置づけられる。「登山道等」の整備は、利用者の能力等を考慮し自然環境や適正利用の上で必要最小限のものとされるが、定期的な維持管理が必要である。立地上、その役割を

が担うケースが全国に存在しているが、実態はあまり明らかにされていなかった。しかし、新型コロナウイルスの影響による経営環境の変化で、主に北アルプス(中部山岳国立公園)ではによる登山道維持管理が持続不可能となりつつあることが報告されている(日本放送協会, 2021; 吉田, 2021)。このような現状を踏まえて、本報告では、土地所有者や事業者が多様である南アルプス国立公園を対象に、による登山道維持管理について、内容、範囲、関係者間の連携、費用負担、維持管理の意識等の項目を調査し、実態を具体的に把握するとともに現行の管理体制における問題点を検討した。

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This report shows directionality of countermeasure for snow and ice in mountain huts through the research of Karasawa Hyutte. There are three buildings to stay where temporary structures called Fuyugakoi are installed in winter. By investigating three lodgings, Fuyugakoi and design drawings, the present position and technical transition were cleared and summarized in a chronological table. As a conclusion of this study, the countermeasure for snow and ice in Karasawa Hyutte changed from withstanding the external force to preventing it.

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 On Mt. Fuji, especially from the late Edo era, great numbers of pilgrims who belonged to Fuji-ko societies made worship ascents from the Yoshida Trail. Wooden huts, serving as teahouses, provided pilgrims with water from Sengen shrine at the foot of Mt. Fuji to the 5th station. Above the 5th station, stone huts managed lodgings. However, in Showa 39 (1964), the teahouses were closed upon the opening of the Fuji Subaru Line, a scenic toll road to the 5th station. As we have already confirmed the transition and construction method of stone huts from the Edo era to the Showa 30s, here, we investigate the teahouses by examining historical materials and conducting field surveys on their remains on the Yoshida Trail.

 Mt. Fuji climbing tourism continued to evolve. At the end of the Taisho era (–1926), the locations and numbers of teahouses that had been established during the end of the Edo era changed. In particular, new construction occurred around the 5.5th station. The teahouse floor plans inherited from the Edo era consisted of a room with an earthen floor, a living room, and a fireplace. We found three other types of floor plans for the main hut based on documents drawn in the Showa 30s. The first divided the room and included a kitchen instead of a fireplace, the second expanded the lean-to roof and added rooms underneath, and the third, which was based on the former two, extended guestrooms along the trail. Furthermore, more than half of the teahouses had attached huts. These plans show how the teahouses changed and added rooms from the Edo era to the Showa era.

 The teahouse construction method was simple, involving local resources, stones and wood, and opened to the trail. Many wooden members were not lumbers but logs and some parts seemed to be nonprofessionally finished. The narrow rectangular floor plans along the trail were hirairi (enter from the parallel side of the edge of roof) and had gable or hipped roof. The interior consisted of an earthen floor at the entrance and a wooden floor in the living room with a fireplace or a kitchen. The roof structure had no ceiling. The expanded guestrooms were covered with tatami mats and had a tokonoma (alcove) and saobuchi tenjyo (decorative ceiling). The roof was covered with shingles and initially held in place with stones, followed by zinc-coated steel. The outer walls and the inner partitions were composed of wooden boards. The outer walls were initially boarded with nuki (joinery) between the columns, and later covered again with weatherboards. The teahouses seemed to have been constructed using nearly the same method, independent of location.

 In addition, more than half of the teahouses had a resting place, and two types of construction methods depending on the location were confirmed. Below the 1st station, the width of the trail was wide, and teahouses lined both sides of the trail. Resting places were found under the lean-to roofs facing the trail. Above the 3rd station, where the trail was narrow, rest huts were found opposite the main hut. These attached rest huts, which appeared to be of temporary construction, were located on the valley side of the trail and provided a magnificent view. These resting places were also constructed of logs.

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This report is a database of the history of mountain huts throughout Japan in the prewar period. The source is “Yama Nikki” published by the Japan Alpine Club. This report aims to compile a list of mountain hut names, construction/renovation years, elevation, and other information to serve as a basic resource for research on the history of mountain architecture. As a result, we were able to create a database that can be referenced by region and by year, and to clarify the historical value of the “Yama Nikki” and draw out its potential.

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　国内の主要な山岳地域の多くが国立公園に指定されている。公園内の登山道は行政機関や

、民間団体等の多様な主体の整備により維持されている。それら主体の関係性を、リスク管理の面や、意思決定・コンフリクト調整の面から見る研究などがされてきた。環境省や県が取りまとめた登山道管理のあり方に関する報告書類からは、登山道の管理主体が持つ管理責任の懸念の大きさや主体の連携を目指してきた経緯などが分かる。

　発表者は南アルプス国立公園を事例に、自然保護官事務所と県、市町村の行政機関、

と地元団体の民間事業者への調査から、国立公園の登山道管理に対する各主体の方針や取り組みを把握した。県や市町村が最低限としながらも安全管理に注視していることや、行政が管理（事業執行）していない登山道をが自主的に整備していることが分かった。また、特に市町村は、民間事業者と情報共有の面で繋がりが強いほか、民間事業者が整備する登山道の土地の契約等に関して、他の行政との仲介の役割を果たしていた。さらに、県、市町村は担当部署が細分化されており、登山道を管轄する部署が協議会等に参加していない現状なども分かった。

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黒沢ヒュッテとは1960年12月に長野県大町市平黒沢高原に建てられた東京芸術大学山岳部のの事であり、設計は山本学治によるものである。2015年12月に建設から満55周年を迎えるが、本研究は建築家というよりは著名な建築学者（近代建築史・建築構造学・建築評論）であった山本が遺した数少ない設計作品の一つとして、その学術的価値、中でもデザイン学的な価値について明らかにし、評価しようとするものである。

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 From ancient times, mountains have been worshiped in Japan. Mt. Fuji is archetypal, and the stone huts that served its pilgrims can be regarded as the original form of current mountain huts. Nowadays, since Mt. Fuji is a World Cultural Heritage site, its huts are required to be historically based. Although some historical materials describe the stone huts that existed from the Edo to the beginning of the Showa era, the changes stone huts underwent during the era of tourism after the establishment of Fuji Hakone National Park remain unclear. To investigate these changes, we examined historical materials, held interviews, and conducted field surveys on the Yoshida trail, from where great numbers of pilgrims who belonged to Fuji-ko societies made worship-ascent.
 In Showa 6, the National Park Act was established to preserve the natural landscape, promote the welfare of the people, and attract foreign tourists. In Taisho 12, Mt. Fuji became a candidate for inclusion into the park. Yamanashi Prefecture and local people embarked on campaigns to establish the park and increase tourism. In Showa 11, Fuji Hakone National Park was established. During the Pacific War, national parks were used as training grounds. An increase in the number of climbers training and ascending Mt. Fuji to pray for victory was observed. Under these conditions, the stone huts that seemed to have kept their original form since the Edo era underwent gradual changes. Traditionally, huts had a wooden frame structure and were covered with wooden boards. Stones were piled on the roof and around the walls, which had one or two sweep-out windows. From the prewar to the postwar period, almost all stone huts changed their fa?ade by incorporating waist-high windows. Furthermore, some of the piled-up stones were removed on about half of the huts, and exposed wooden boards were either covered or replaced with galvanized iron.
 About 3 years after the war, tourism in Yamanashi Prefecture returned to prewar levels. In Showa 27 and 39, a mountain bus line and the Fuji Subaru Line (a motorway) serviced the fifth station, dramatically changing the approach to climbing Mt. Fuji on the Yoshida trail. The wooden huts and sections of the trail below the fifth station fell into disrepair, while more than half of the stone huts above the fifth station were either newly constructed or renovated. The traditional floor plan of the stone huts had a main room (hiroma), which had wooden floors and a fireplace. The newer huts had larger dimensions and eave heights compared with huts at the end of the Edo era. Three patterns of change were evident. First, new huts were built with a roof truss structure (yogoya). Second, the new huts were built beside traditional stone huts with Japanese-style roof structures (wagoya). Third, stone huts were renovated. Almost all of the stone huts introduced the roof truss structure to allow for an open floor plan, waist-high windows for an open fa?ade, double bunks to accommodate more climbers, and new facilities, such as water filtration systems and curtains to ensure the safety and privacy of climbers.
 A questionnaire survey in Showa 30 showed that only 2% of climbers were on religious pilgrimages, indicating that the changes to the stone huts were in response to the growing tourism industry. In the Edo era, stone huts were a kind of symbol of Mt. Fuji religious pilgrimages; however, in the early Showa era of tourism, the owners of the stone huts removed the stones as they modernized their huts.

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自然資源の管理における利用者負担について，登山利用の管理の担い手の一つである

の役割と利用者意識に着目し，長野県内の山岳地域を対象とした文献調査，ヒアリング，アンケートを行った。2020 年はコロナ対策の影響も受けて登山利用が減少し，予約制等は肯定的に受け止められ，利用者負担の賛同意識は高かった。利用者の積極的な関与の意識は重要であり，地域関係者も現場管理の担い手の役割を明確にし，利用者負担の収受金を適切な管理主体の活動に充当させていくことが重要である。利用者も自然資源管理の関係者の一員として位置付け，地域の資源の特性や利用者ニーズを踏まえた管理を進展させることが今後求められる。

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 Mountains have been worshiped in Japan since ancient times. Similar to Mt. Fuji, Mt. Ontake has been a site of worship ascents since the Edo era. We previously examined the style of mountain huts on Mt. Fuji during the Edo era, and in the present study, we have expanded our scope to Mt. Ontake. We conducted field surveys on the Kurosawa and Otaki trails on Mt. Ontake and found a common architectural characteristic, the so-called “central path style” floor plan (or “Nakadori style”), in which the trail passes through the mountain huts. A previous study reported that this floor plan is similar to that of somagoya (loggers’ huts) in this area. Therefore, we examined historical materials and investigated the establishment and transformation of this “central path style” floor plan and the relationship between mountain huts for worship ascents and forestry.

 Many mountain maps drawn in the Edo or Meiji era have legends showing mountain huts on as opposed to beside trails, suggesting that the “central path style” floor plan might date back to the late Edo era. Mountain huts were first donated as guardian huts around holy places, places for religious training, and shelters against the harsh mountain environment. They were then expanded to serve as teahouses or lodgings. In addition, many of the mountain huts on the Otaki trail had the “central path style” floor plan since the Meiji era. Since the Edo era, residents of Kurosawa and especially Otaki village in Kiso valley earned their living by felling trees. The loggers’ huts in Kiso had a “central path style” floor plan and was called “Nakagoya”. Both trails had a mountain hut for worship ascents called “Nakagoya.” It seems that the “central path style” floor plan we discovered on field surveys was inherited from somagoya, based on the livelihood of the residents.

 On the other hand, we found another, lost architectural characteristic from old documents called the “double hut style” floor plan (or “Ryogoya style”). At Tanohara on the Otaki trail, two huts were found opposite each other on the trail from the Edo to the Meiji era. However, by the Taisho era, the space between the huts was covered and changed into an interior, i.e., the “central path style” floor plan. We found a similar religious building with a “double hut style” floor plan on the Yoshida trail on Mt. Fuji. Since the Edo era, both the Tanohara Ryogoya on Mt. Ontake and the haiden (front shrine) of Fuji Omuro Sengen Jinja on Mt. Fuji were used as komorido, where ascenders, especially women, would chant, practice abstinence, and sleep. Thus, it seems that the “double hut style” floor plan was universally established for mountain worship.

 Mt. Ontake is an object of worship for believers and provides a living for local villagers. The mountain huts that have supported worship ascents since the Edo era have architectural characteristics related to mountain worship and livelihoods. Both the “Ryogoya” and “Nakadori” styles have a strong connection with huts and trails, and this is a special characteristic of the mountain huts on Mt. Ontake.

 After the volcanic eruption of Mt. Ontake in 2014, some mountain huts on Kurosawa and Otaki trails were closed, demolished or reconstructed. We hope the results of our research help preserve traditions of the mountain huts on Mt. Ontake.

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The distribution and population size of crows inhabiting the alpine zone (above 2,400 m asl), central Honshu, were studied on the basis of published literature, a 2005 questionnaire survey and interviews of the owners of mountain huts. Crows were present at 45 of the 62 high mountains surveyed. The distribution was increased because the crows occurred at 11 mountains before the 1970s. There were 1-4 individuals at each mountain and they were usually observed from May to October when the mountain huts opened. We estimated a total of 156 individuals at the 45 high mountains: most were Jungle Crows (Corvus macrorhynchos). The crows scavenged the food scraps dumped by mountain climbers. Moreover, at some mountains they ate the eggs and chicks of the Rock Ptarmigan (Lagopus mutus), the Alpine Accentor (Prunella collaris), and the House Martin (Delichon urbica). Attention should be paid to the future distribution and diet of crows inhabiting the alpine zone.

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