This study aims to clarify the spatial structure of the “Mt. Iwaki belief” in the Tsugaru district of Aomori Prefecture. During the Edo period Mt. Iwaki belief was encouraged by the Tsugaru-han, the local authority in the district, who supported Hyakutakuji temple on Mt. Iwaki in order to further their political control. The han authorities also accepted the local Tango-Biyori legend which suggested that whenever people from the Tango region of Kyoto prefecture entered Tsugaru the wrath of Mt. Iwaki was incurred and stormy weather would result. In times of bad weather, therefore, the people of Tsugaru would hunt down anyone hailing from Tango. Given the tacit encouragement of the authorities, it is fair to suggest that the sphere of Mt. Iwaki belief covered the same area as the territory of Tsugaru-han.
This said, it should also be pointed out that neither the han authorities, nor Hyakutakuji temple, had direct control over Mt. Iwaki belief. Thus, Oyama-Sankei, one of the central features of Mt. Iwaki belief, was never controlled by any particular religious organization. Oyama-Sankei was a coming-of-age initiation ceremony held on the lunar equivalent of August 1st. The age at which initiants took part, however, varied among the different villages of Tsugaru. In the 15 kilometer zone surrounding Mt. Iwaki, initiation took place during young childhood. Further away, in the 15-30 kilometer zone, initiation was at a slightly older age, and in the furthest zone, 30-70 kilometers away, initiation was delayed until adolescence. In this outer zone it was also the case that other mountains were used as a substitute for Mt. Iwaki.
There was no clearly defined route for pilgrims observing Oyama-Sankei, and a number of ways up Mt. Iwaki were utilized. Four routes stand out in particular, passing through Hyakusawa-guchi (at the south-east foot of the mountain), Nagadai-guchi (north-west), Dake-guchi (south-west), and Oishi-guchi (north-east). The former two were used by locals as well as those from further afield, and the latter two mostly by locals. Thus, the spatial structure of Mt. Iwaki belief can be considered from the point of view of age of worshippers at the time of initiation, the route used for pilgrimage, and the location of substitute mountains.

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我々は平成24年の実証研究により, 中学校理科の授業において, 班に1台のiPadを配置し, FaceTimeを利用して他校の生徒と班ごとの意見交換を行わせることは, 生徒の科学的思考力・判断力および表現力を育成する可能性があることを確認した。本研究は, FaceTimeを利用して他校生徒と班ごとの情報交換を行わせることにより, 単元の学習内容に関する生徒の知識・理解に与える影響を明らかにすることで, その有効性を検討することを目的とした。学習後に実施した, 単元の内容の知識・理解を問う検査の結果およびビデオ通話で交わされた生徒同士の会話等の分析から, ビデオ通話を利用した他校生徒との協働学習は, 授業の学習課題に取り上げた内容に関する「知識・理解」を深めることに有用であることが示唆された。

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Mount Iwaki is a Volcano 1625m high, in the western part of Aomori Prefecture. The author has made a survey of the area covered by volcanic mud-flows around this volcano. The main results are as follows:
1. The material ejected from Iwaki Volcano consist s of the lava and agglomeratic rocks in Diluvium and various volcanic mud-flows and volcanic ash in Alluvium.
2. The volcanic mud-flows are classified into three types: namely sandy flows, ashy flows and volcanic detritus flows, according to the types of main ejecta.
3. The author has classified volcanic mud-flows of Iwaki Volcano into five. Those are Sasamori mud-flow, Odaino mud-lfow, Tozurasawa mud-flow, Yayoi mud-flow and Hyakuzawa-mud-flow, named after the the typical localities they are distributed.
4. Around the Iwaki Volcano, the detritus flows are distributed widely on the northern foot, the ash-flows on the eastern foot, and the sand-flows on the southern foot.
5. The area covered by the order of the ejection of the mud-flows is shown in Fig 5.
6. The area covered by the mud-flows around Iwaki Volcano is smaller than those around Volcanoes Iwate and Bandai.

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