@article{oai:kanagawa-u.repo.nii.ac.jp:00014907,
 author = {前田, 孝和},
 issue = {24},
 journal = {非文字資料研究 = The study of nonwritten cultural materials, The study of nonwritten cultural materials},
 month = {Mar},
 note = {近代沖縄神社神道史は、いわゆる「琉球処分」である琉球藩設置（明治5年〔1872〕）、それに続く沖縄県設置（明治12年〔1879〕）以来、それぞれ72年、65年にわたる国及び沖縄県の琉球・沖縄に対する神祇政策の歴史であり、その集大成が昭和18年〔1943〕の「沖縄県神社創立計画案」（御嶽・拝所の神社化、氏子制度導入、県社・郷社創立）である。日琉同祖論とその論理の延長線上にある沖縄の御嶽・拝所は内地の神社の原初的形態を残すものであり、「神社」と見なすことが可能だと見ることで、明治初期から御嶽・拝所を統計上でも区別せず「無格社」扱いとした。そして国の意向を受けた明治23年〔1890〕の波上宮官幣小社列格までが第一段階の神祇政策で、その後の御嶽・拝所の神社化（既に明治34年〔1901〕）10月には立案済）、次いで内地の明治39年〔1906〕の合祀・合併による神社整理方法を援用した、同じく御嶽・拝所を合併により村社化し、県社を創立する案（明治43年〔1910〕「県社・村社建設理由書」）、同年の沖縄県諸禄処分法施行に伴う社寺神職僧侶等の処分策が第二段階の神祇政策と見ることができる。その後の大正、昭和の試行錯誤を経て、一村一社の神社建設（御嶽・拝所の神社化、中心となる神の主祭神は天照大神、主祭神に併せてまつる配神は合併した「何々御嶽神」）、郷社創立や島尻・中頭・国頭・宮古・八重山の5郡に県社を創立することなどが「沖縄県神社創立計画案」としてまとめられ、これが第三段階でかつ最終の神祇政策とすることができる。この最終神祇政策も、昭和17年〔1942〕7 月に神社制度調査会が内務大臣に提出した答申書「無格社整備ニ関スル要綱」を援用する形でこれまでの政策を一気に具体化したものだった。このように近代沖縄神社神道史は大別すると3期に分けることができ、いずれも国の施策と関連している。本論「近代沖縄神社神道史における御嶽・拝所の神社化の背景」は、近代沖縄神社神道史試論のうち、明治6年〔1873〕1月に琉球の神社を官社に組み入れる動きが明治23年の波上宮の官幣小社列格となり、そして旧慣温存の終焉である明治43年の沖縄県諸禄処分法施行による社寺処分における施策となった（県社創立と村社建設）―第一期と第二期について述べている。, The Shinto history of modern Okinawa shrines corresponds to the history of the national government and Okinawa Prefecture’s policy on worship in Ryukyu, or Okinawa. The religious policy began with the Ryukyu disposal process involving the establishment of the Ryukyu han (feudal clan) in 1872 and the subsequent conversion of Okinawa into a Japanese province in 1879. Continuing for 72 years after the Ryukyu disposal, and 65 years after the establishment of Okinawa Prefecture, the policy culminated in the 1943 drafting of “Okinawa-ken Jinja Soritsu Keikakuan (Okinawa Prefecture Shrine Creation Plan),” a plan that included the conversion of utaki and uganju (Okinawan places of worship) into Shinto shrines, the introduction of a parishioner system, and the establishment of ken sha (prefectural shrines) and go sha (township shrines). From the beginning of the Meiji period, utaki and uganju were statistically identified as “unranked shrines” and not classified separately from shrines in the rest of Japan based on the rationale of Nichiryu Dosoron, a theory stating that Ryukyu and Japan shared the same ancestry, and on the notion arising from this theory that utaki and uganju carried the characteristics of an early form of shrines found in mainland Japan. It can be argued that the policy on worship featured three phases. The first phase ended in 1890 when the government decided to assign the kanpei shosha rank to Naminouegu Shrine. The second phase included the conversion of utaki and uganju into shrines (legislated in October 1901), followed by the creation of prefectural and village shrines (based on the 1910 “Statement of Reasons for the Construction of Ken sha and Son sha”) through the consolidation of various utaki and uganju using the shrine organization approach taken in mainland Japan beginning in 1906. The second phase also saw the abolition of clergy stipends in connection with the enactment in 1910 of “Okinawaken shoroku shobunho (Act of Abolition of Various Government Stipends in Okinawa Prefecture).” After a series of trial and error during the Taisho and early Showa periods, the policy on worship in Okinawa entered its third and final phase marked by the drafting of the Okinawa Prefecture Shrine Creation Plan. This plan included the “one shrine per village policy” under which utaki and uganju were converted into shrines, with the primary deity being the Sun Goddess Amaterasu Omikami and the secondary deity being local deities blended into one god and named the “so-and-so utaki deity,” as well as the creation of go sha and ken sha in the five districts of Shimajiri, Nakagami, Kunigami, Miyako, and Yaeyama. These final steps represented the concrete manifestation of past policy measures that relied on “Mukakusha seibi ni kansuru yoko (Summary of the Organization of Unranked Shrines),” a report by the Council for the Study of the Shrine System submitted to the Minister of Interior in July 1942. As explained above, the Shinto history of modern Okinawa shrines can be divided into three stages, with each stage linked to government policies. Among the proposed theories examining the Shinto history of modern Okinawa shrines, this paper entitled “The Circumstances Surrounding the Conversion of Utaki and Uganju into Shinto Shrines in the Shinto History of Modern Okinawa Shrines” discusses the first and second stages, starting with the incorporation of Ryukyu shrines into the kansha ranks in January 1873, with the assignment of Naminouegu Shrine to the kanpei shosha rank in 1890, and concluding with the 1910 enactment of the Act of Abolition of Various Government Stipends in Okinawa Prefecture, which included the campaign to streamline temples and shrines (and create ken sha and son sha), signaling the end of kyukan onzon (a policy to preserve feudal practices in Okinawa)., 論文},
 pages = {19--61},
 title = {近代沖縄神社神道史における御嶽・拝所の神社化の背景},
 year = {2022}
}