@article{oai:rekihaku.repo.nii.ac.jp:00001238,
 author = {設楽, 博己 and Shitara, Hiromi},
 journal = {国立歴史民俗博物館研究報告, Bulletin of the National Museum of Japanese History},
 month = {Feb},
 note = {application/pdf, 縄文中期終末から後期へ、縄文晩期から弥生時代の始まりへ、それらはいずれも列島規模で、文化や社会が大きく転換した時代であり、時期であった。その歴史の節目に、地域や時代を超えて再葬墓が営まれることは何を意味するのだろうか。再葬が発達した地域におけるそれぞれの転換点で共通するのは、集落の衰退すなわち人口の減少である。環境変動に目を向けると、その転換期に共通した要素として気候の寒冷化をあげることができる。まさに、環境の悪化が再葬を誘発したといっても過言ではない。
歴史の中で再葬が出現する理由はさまざまであったろうが、死者を基軸に集落あるいは地域の結束を固めるための祖先祭祀として発生したことが、理由の一つにあげられる。自然環境の悪化によって小規模になり分散化した集落を統合する原点として再葬墓が機能したのであり、その象徴が再葬された祖先でありあるいは墓自体であった。再葬が発達した縄文後期前葉の京葉地方は、気候の再温暖化によって大貝塚を形成したように、再葬がすべて悪い環境のときに発達したとばかりはいえない。自然環境の回復あるいは集落の発展を迎えても、ひとたび制度として定着した再葬は、なおも集落結集の装置として機能したのであろう。
琉球・奄美諸島の洗骨葬は、祖先祭祀の意味があり、縄文・弥生時代の再葬を考える手がかりになる。そこで再葬は一種の通過儀礼として行われていた。縄文晩期〜弥生時代前半は、抜歯をはじめとする儀礼を発達させた時期である。再葬制もこの時期に儀礼的要素を強めるのであり、祖先祭祀と通過儀礼の強化と言い換えることができる。それは厳しい自然環境に立ち向かうための生活技術であり、再葬の背景であった。, The periods between the end of Middle Jomon and Late Jomon and between Final Jomon and the beginning of the Yayoi period were periods of great cultural and social change in the Japanese archipelago. But what is the significance of the custom of reburial that was practiced at these junctures in our history that exceeds place and time? One change that is common to areas in which reburial developed is the decline of villages, that is, decreases in population. A study of environmental changes shows that cooling of the climate was a feature common to these periods of change. It would not be an exaggeration to say that a deterioration in the environment induced reburial.
There are no doubt various reasons for the emergence of reburial in the course of history. One reason is the occurrence of ancestor worship performed for the purpose of solidifying the bonds of a village or region with the dead as the linchpin. Reburial functioned as a starting point for the integration of villages that had been dispersed and had shrunk in size as a result of deterioration in the natural environment, and this was symbolized by the ancestors that were reburied and by the graves themselves. It cannot be said, however, that reburial always developed at times of an unfavorable environment, as illustrated by the Keiyo region where reburial developed during early Late Jomon when a re-warming of the climate formed a huge shell midden. Even if the natural environment did recover or villages started to grow, one may assume that the system of reburial that had become a fixed custom at an earlier time continued to function as a device for bringing the village together.
The washing of bones and burial practiced on the Amami islands of the Ryukyus signifies ancestor worship and is helpful when considering reburial in the Jomon and Yayoi periods. In this sense, reburial was carried out as a type of rite of passage. The period from Late Jomon through to the first half of the Yayoi period was a time in which rites such as the removal of teeth developed. The reburial system also took on stronger ritualistic elements during this time, or in other words, there was a strengthening of ancestor worship and rites of passage. The background to reburial lies in this ability to sustain life in the face of a harsh natural environment.},
 pages = {357--380},
 title = {再葬の背景 : 縄文・弥生時代における環境変動との対応関係（第二部　基層信仰の諸相）},
 volume = {112},
 year = {2004},
 yomi = {シタラ, ヒロミ}
}