@article{oai:kanagawa-u.repo.nii.ac.jp:00012676,
 author = {游, 舒婷},
 issue = {17},
 journal = {非文字資料研究 = The study of nonwritten cultural materials},
 month = {Mar},
 note = {西来庵事件という植民地期台湾で最も大規模な武装蜂起が1915年に起きたことを背景に、 宗教的な問題が表面化し、1919年に『台湾宗教調査報告書』が刊行された。蜂起に巻き込まれた 農民は「迷信」にとらわれる「愚か」な民衆と捉える傾向があった。だが、信仰に基づいた民衆世界はまさに俗民社会の一つの特質を表すものであると考える。僧侶・道士・巫覡・術士といった宗 教的職業者が、民衆にとってはどのような存在であったのか、彼らの社会的地位はどうであったの か。本稿は民間療法、識字問題、職業の階級的な分類などの側面から、その一端を考察するもので ある。
　僧侶・道士・巫覡・術士というのは職能による便宜上の分類で、実際に複数の職能を有する人が 少なくない。植民地初期における彼らは社会地位の低い存在であった。僧侶や道士の大半は寺廟に属するものではなく、市井において生計を維持し、寺廟や信徒に対して権威を持たないものである。 巫覡は清領期では娼女や俳優と同じく「下九流」という賤民階級に属していた。日本統治下、こうした身分制度は廃止されたが、この職業に向けられる差別意識が民衆の中に根付いていったようである。ところが、植民地初期における識字者は極めて少なかったという状況の中、それらの宗教者（特に術士）はある程度の漢学的能力、即ち文化資本を持っている存在でもあった。また、病気による死亡率が高かったという状況の中、彼らは「病気平癒」を行ったりすることで、民衆に頼りにされる存在であった。彼らは病気の原因について現報因果説を説いたり、社会秩序の維持にも貢献したりした。1918年における僧侶・道士・巫覡・術士の人口割合について、澎湖島は台湾島（特に西部）のそれより遥かに高い数字を示した。このことが両地域の社会的差異を語っているのであろうか。, The Xilai Temple Incident (Tapani Incident), which was the biggest armed uprising during the period of Japanese colonial rule, revealed issues of a religious nature and led to the publication of the Taiwan shukyo chosa hokokusho (“Report of the investigation into religion in Taiwan”) in 1919. There was a tendency to consider the peasants involved in the insurrection as simple-minded and susceptible to superstitious beliefs. However, it is my opinion that a world view based on religious beliefs is an important attribute of secular society. Here I will discuss the social position and status of religious practitioners such as monks, Daoists, shamans, and jutsushi . This study examines this theme from the aspects of folk medicine, literacy, and class differences of professions. 　The categories of monk, Daoist, shaman and jutsushi used here are simply terms of convenience based on their professional skills, and many practitioners actually had multiple skills traversing different categories. During the early Japanese colonial period, the social standing of these practitioners was low. Most monks and Daoists did not belong to a temple or shrine but made their living in secular society and had no authority either in temples and shrines or among believers. During Qing dynasty rule, shamans were ranked as a lowly occupation along with prostitutes and actors. This class system was abolished under Japanese rule, but prejudice against these professions seems to have remained strong among the general populace. However, while the literacy rate in the early Japanese colonial period was extremely low, such religious practitioners (especially the jutsushi ) had some ability to read and write in Chinese characters and therefore possessed cultural capital. In addition, in the conditions of the times with a high mortality rate from disease, the common people depended on these religious practitioners to conduct rituals to cure illnesses. These practitioners also preached to the people about the concept of receiving the consequences of their actions in the present world and contributed to the maintenance of social order. In 1918, a survey on the ratio of monks, Taoists, shamans and jutsushi within the population found that their numbers were significantly higher in Penghu Island than in Taiwan Island (particularly in the western region), possibly indicating differences in the social circumstances between the two islands., Departmental Bulletin Paper, 論文},
 pages = {125--149},
 title = {植民地初期台湾民衆生活における宗教者の存在と社会的地位 －僧侶・道士・巫覡・術士といった職業者を中心に－},
 year = {2019}
}