@article{oai:rekihaku.repo.nii.ac.jp:00001082,
 author = {黒田, 龍二 and Kuroda, Ryuji},
 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, 日本各地の祭礼の研究は民俗学を中心に膨大な蓄積がある。一方、建築史学においては、寺社建築の歴史的研究また文化財調査や発掘調査による即物的研究が積み重ねられてきている。近年にいたり、寺院建築に関してはその機能たる法会あるいは寺院社会との関わりに関する研究が深まりつつある。その反面、多くの場合は神社がその場となる祭礼と建築の関係に関する研究は、いまだ緒についていない。その原因は、祭礼が多様な側面をもつ複合的な存在であって、建築との関連を見据える視座が定まらないためである。本稿は、そのような視座の確立を目指して、滋賀県湖北地方のオコナイとその場となる建築との関係について考察した。
湖北のオコナイの場となる寺社は、形態的に二種類ある。ひとつは切妻型の大規模な堂で木之本町、余呉町の山間部に十棟、もうひとつは方三間以下の規模の入母屋型のもので、こちらは仏堂・神社本殿の区別がなく、高月町、湖北町を中心とする平野部に約七十棟を数える。これらの建築形態の相違に関係するのは宮座行事であり、儀礼的な飲食を中心とするシュウシ＝座の行事が、切妻型では堂で行われ、入母屋型では頭屋宅で行われる。シュウシを堂で行う場合は村人の人数に限りがあるが、頭屋宅で行うなら村内を組分けしてそれぞれに頭屋をおけばよいから、村の発展と人口の増加に対応できる。切妻型のオコナイはモロト＝村の有力者主導の形跡があり、中世的な組織に起源をもつ。入母屋型のオコナイでは村人の平等原理、座敷をもつ民家の広範な成立が社会条件であり、それは近世後半以後近代へかけての村落社会の発展に対応したものである。
祭礼と建築の関係を見るには、祭祀、芸能風流、人的組織などのどの事項が場の形態に関わるのかを検討することが有効である。オコナイを宮座行事としてみるなら、比較対象となる事例の範囲は一挙にひろがることになるのである。, There have been many studies of festivals in various parts of Japan, primarily by folklorists. Architectural history is also full of historical studies of temples and shrines as well as practical examinations of cultural treasures and excavation sites. In recent years, there has been considerable progress in the field of Buddhist temple architecture with respect to the relationship between architecture and hoe (Buddhist services), as well as Buddhist temple society. In contrast, there have been almost no studies of the relationship between architecture and festivals held at shrines. I suspect that the reason for this is that festivals are so complex that it is difficult to find a focal point from which to capture their relationship to architecture. In this paper, looking to establish such a focal point, I examine the relationship between okonai (shrine activities) in the Kohoku Area of Shiga Prefecture and the architecture of the places where they are held in order to present a picture and a chronological view of okonai from an architectural point of view.
In terms of form and style, there are two types of temples and shrines where okonai are held in the Kohoku Area. One is a large-scale temple hall in the kirizuma style, of which 10 buildings remain in the mountainous areas of Kinomoto-cho and Yogo-cho. The other is on a scale smaller than 3×3 ken (1 ken is about 3.3 meters) square in the irimoya style, with no distinction between the inner hall of the temple and the main hall of the shrine, and approximately 70 of these can be found in open fields mainly in Takatsuki-cho and Kohoku-cho. What is relevant about these differences in architectural style is how they relate to the affairs of the miyaza (council of elders who represented families who claimed association with a local shrine and who annually elected a shrine official to run festivals). A shushi (an event centered around a ceremonial banquet for a za) is held in the hall if it is a kirizuma-style building, while it is held at the house of the toya (the family on duty) if it is an irimoya-style building. If a shushi is to be held in the hall, the number of attending villagers is limited, but if it is to be held at the house of toya, the village can be divided into districts with toya appointed in each of the districts, making it possible to respond to village expansion and increases in population. In addition, the okonai in the Kohoku Area do not have a very religious tone. What is most important is the za, which is conceptualized as a sacred ritual believed to be essential to main taining and reaffirming the village organization. The okonai held in kirizuma style buildings have traces of having been led by moroto, who were powerful figures in the village, and originated in organizations from the Middle Ages. The okonai held in irimoya style buildings were influenced by the concept of the equality of the villagers as well as the wide-spread appearance of residential houses with zashiki rooms, and this corresponds to the development of village societies from the end of the early modern period through modern times.
In conclusion, I believe that festivals can be divided into their ritual aspects, their arts and entertainment aspects, and their human organizational aspects, and it may be effective to examine which of these is relevant to the form and style of the place (where the festivals are held). If okonai are considered to be part of miyaza affairs, the range of examples that can be used for comparison will expand at once.},
 pages = {275--400},
 title = {滋賀県湖北地方のオコナイとその建築 : 祭礼建築論の試み},
 volume = {98},
 year = {2003},
 yomi = {クロダ, リュウジ}
}