@article{oai:kanagawa-u.repo.nii.ac.jp:00008307,
 author = {蔡, 錦堂 and Tsai, Chintang},
 journal = {非文字資料研究 = The study of nonwritten cultural materials},
 month = {Sep},
 note = {本論文は日本植民地期台湾に建てられた「社」と「祠」について述べる他、社・祠の建設とともに浮上した問題点等にも触れることにする。　まずは台湾総督府が1923年に発布したいくつかの府令、法規を通して政府側の神社・社に対する定義及び管理、統制のしかたを見る。1915年西来庵事件発生後、旧慣温存の宗教政策を見直し、宗教調査を促したと同時に、総督府は台湾領有以来神社と仏教等の宗教法規が混合していた局面の打開を図り、1923年に「県社以下神社ノ創立、移転、廃止、合併等ニ関スル規則」及び「社、遥拝所ニ関スル件」を発布し、台湾での「神社」と「社」を神社法規の中に初めて定義した。法規に従って神祇を奉祀し祭典に必要な設備が揃えてあっても、「本殿、拝殿、社務所、手水舎、鳥居」などが完全に備わらなければ「神社」として認めず、神社ではないが公衆に参拝させるため神祇を奉祀するものを「社」と称した。1924年にまた「神社及社ノ取扱ニ関スル件」を発布し、「無願社濫設の惡弊を一掃」及び「蕃地」の社・祠の呼び名に要注意と指示をした。　1934年に総督府がさらに神社中心主義の法規 ― 「神社建設要項」、「一街庄一社（神社）」を公布した。そのうちの神社・摂末社の建設、取分け「社の整理」について、分析・討論を試みる。街庄ごとに摂末社の創立を許可するという文教局の指示（1938）及び「社ノ整理ニ関スル件」にも目を配る必要がある。蕃地以外の市街庄に「社の創立を認めざること」及び「社の所在地に神社の創立を見たるときは社を廃止すること」という規定が特に注意に値する。　最後には植民地台湾における社・祠の建立及び整理の過程に現れた問題点を探り、1906～1910年の間日本本土で政府官僚によって行われた「神社合祀」（神社整理）の始末及び問題と相照らしてみながら、筆者なりの浅見をまとめてみる。, This paper will discuss semi-shrines―called sha or shi―built in Taiwan during the period of Japanese colonial rule. Issues arising from the erection of semi-shrines will also be examined. 　First, how the government defined, controlled and regulated shrines and semi-shrines will be revealed by referencing the laws and regulations issued by the Government-General of Taiwan in 1923. In the aftermath of the Tapani Incident in 1915, the Japanese government reviewed its religious policy through which old customs had been preserved ; as the occupier of Taiwan, the government also conducted research on religions and set out to eliminate the confusion of having individual regulations for such religions as Shinto and Buddhism. In 1923 the Government-General introduced regulations regarding the erection, relocation, removal and integration of prefectural shrines as well as regulations dealing with semi-shrines and another type of worship facilities called Yohaijo. As the first religious law to define shrines and semi-shrines in Taiwan, shrines were required to have a main hall, offering hall, shrine office, purification fountain and torii gate. Without these structures present, Shinto facilities could not be considered a shrine, even if they enshrined a deity and had the components necessary for carrying out ceremonies and rituals in compliance with the relevant laws. Non-shrines, or sacred places that housed a god and where people went to pray, were regarded as sha. In 1924 regulations to manage shrines and semi-shrines were implemented with the aims to restrict the construction of unauthorized shrines and to oversee how sha or shi in aboriginal areas were named.　In 1934 the Government-General set forth more shrine-centered regulations on the construction of shrines, along with the policy of ‶one shrine in one town or village." This paper will analyze and discuss the construction of shrines and auxiliary shrines, with special emphasis on the reorganization of sha. To this end, the 1938 ordinance by the Bureau of Culture and Education to allow the foundation of an auxiliary shrine in each town or village and the guidelines for reorganizing sha will be closely examined. It should be noted that according to provisions of the time, building sha in areas other than aboriginal areas was prohibited, and when a shrine was built in an area where sha already existed, the latter had to be disestablished.　In the last section of this paper, issues arising from the construction and reorganization of semi-shrines in Taiwan under Japanese rule will be explored in comparison with the situation and problems of shrine mergers carried out in Mainland Japan from 1906 to 1910 by the government., Departmental Bulletin Paper, 招待論文},
 pages = {1--14},
 title = {植民地期台湾に建てられた社、祠について},
 volume = {15},
 year = {2017}
}