@article{oai:rekihaku.repo.nii.ac.jp:00001077,
 author = {大塚, 活美 and Otsuka, Katsumi},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Mar},
 note = {application/pdf, いくつかの村落が集まって神社の大祭を行なう事例が各地でみられる。民俗学では、複数の村落が集まって祭礼を営む場合、村落間には用水などの共同利用が存在し、村と村の結び付きを確認するのが祭りであると考えることが多い。しかし、山野河海に多様な活動を展開する村と村の繋がりは、用水のみに収斂するものではない。そこで、本稿では複数の村落が集まって祭祀をする理由を、村落と神社の歴史の中に探ってみた。フィールドとしては、滋賀県蒲生郡を中心に取り上げた。
蒲生郡の神社の歴史をみると、古代の氏神社、式内社に始まるが、そのまま現在に繋がるものは少ない。中世になると、荘園領主による勧請社や在地の領主・小領主による勧請社が祀られる。祭祀の性格も、式内社が持っていた国家に関わる政治的な性格は薄れ、中世の諸社には荘郷の安穏を願う鎮守的な性格が濃厚になる。それらの神社は荘郷・村の領域の神として祀られ、野良・山の領域を祀る野神・山の神と併せて、村落の神祀りの新しい体系が成立した。一方、蒲生郡の村落の歴史も、古代村落が移転・集村化して、中世前期には今日に繋がる村落のほとんどが成立していた。
中世の神社で祭礼を執行したのは、荘園や公領の住民であった。中世には住民のなかに小領主も含まれていたが、近世初期の兵農分離以降は農民が中心となる。住民たちは村人神主や宮座の制度を創設して神社を維持した。宮座の老若は、老が神事を主に担当し、若が渡御や芸能・警護を担当した。祭礼は、勧請社の本社における御旅所祭礼・芸能祭礼などの影響を受け、神輿渡御や風流芸能を取り入れたものになった。
複数の村落が共同して行動する理由には、政治的・経済的・社会的・文化的なさまざまな理由がある。郷祭りの場合は、荘郷内の複数の村落住民が、領域の神として荘郷鎮守を祀ることにより、村落が結びついたものである。このように、蒲生郡の郷祭りにおける複数の村落による祭祀の歴史は、中世の荘園・公領下の複数の村落住民が荘郷鎮守に集まって新しい祭りを営んだことに始まるといえる。, In every region, we can see examples of several villages coming together to hold shrine festivals. In the field of folklore, it often believed that when several villages come together to hold festivals, it is because they share vital systems, such as irrigation, and that the festivals are conducted to reaffirm the bonds between those villages. However, these bonds between villages, whose various activities extend to the mountains, fields, rivers, and oceans, are not forged through irrigation systems alone. Therefore, in this paper I have tried to examine the histories of villages and shrines to discover the reasons why several villages would come together to hold festivals. I focused primarily on Gamo-gun in Shiga Prefecture for my fieldwork.
The history of shrines in Gamo-gun begins with ujigami-sha shrines (shrines dedicated to family ancestors) and shikinai-sha shrines (shrines listed in the Engi Shiki Jinmyo-cho), but only a few of these have persisted to the present day. In the Middle Ages, the gods were honored at kanjo-sha shrines (shrines to summon and worship deities) erected by manor lords and kanjo-sha shrines erected by feudal lords and small feudal lords of local lands. In addition, many ubusuna-sha shrines (shrines dedicated to the god of one's birthplace) also began to appear in historical materials. The result was the establishment of most of the shrines that we see today. In the Middle Ages, the nature of the festivals also changed, with shikinai-sha shrine festivals becoming less political in nature, and with other shrines taking on an increasingly tutelary nature, with people coming to pray for peace in their local manors and communities. Gods of communities and villages were worshiped at these shrines, and as these were combined with the gods of the fields and the gods of the mountains, a new system for worshipping gods in the villages was established. The history of the villages in Gamo-gun shows that ancient village communities were moved and combined in the early Middle Ages, and most of the villages that we see today were established at that time.
In the Middle Ages, residents of manors, called sho or ho, as well as residents of principalities, called gou or mura, carried out shrine festivals. Although in the Middle Ages such residents included small feudal lords, due to the separation of soldiers and farmers in the early modern times, it was principally the farmers who were the most involved. Residents maintained the shrines by electing guardians of the shrine from among the villagers and establishing systems such as miyaza (council of elders who represented families who claimed association with a local shrine and who annually elected a shrine official to run festivals). In the miyaza system, the elderly were primarily in charge of Shinto rituals at the shrine, while the younger people were responsible for togyo (parades), public entertainment, and security. Under the influence of festivals at otabisho (resting places for the mikoshi palanquins as they travel during festivals) and public entertainment festivals held at the main shrines of the kanjo-sha shrines, festivals gradually grew to incorporate mikoshi togyo (palanquin parades) as well as arts and entertainment.
There are many reasons why groups of villages cooperated and acted together, including political, economic, social, cultural, and other reasons. In the case of gou festivals, residents of the villages within a sho or gou erected shrines for the local tutelary deity of that sho or gou, and this bound the villages together. In this way, the history of festivals held by groups of villages in the gou festivals in Gamo-gun shows that festivals began in the Middle Ages and were run by residents of several of villages under manors and principalities who came together to hold new festivals for the protection of their sho or gou.},
 pages = {17--43},
 title = {郷祭りにおける複数村落祭祀の成立 : 近江国蒲生郡を中心に},
 volume = {98},
 year = {2003},
 yomi = {オオツカ, カツミ}
}