@article{oai:rekihaku.repo.nii.ac.jp:00001572,
 author = {岩本, 通弥 and Iwamoto, Michiya},
 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, 本稿は日本近代の産育儀礼の通史的展開として、その一大転機と位置付けられるであろう民力涵養運動期における「国民儀礼」の創出について、民俗学的観点から分析する。第一次大戦の戦後経営ともいえる民力涵養運動は、日露戦後の地方改良運動の延長と見做されたためか、近代史でも地方改良運動や後続の郷土教育運動・翼賛文化運動に比べ、研究蓄積はさほど厚くないが、民俗学的にみると、その史料には矯正すべき弊習として従前の暮らしぶりも描写されるなど、実に興味深い記述が多い。この運動は形式上、内務省の示した「五大要綱」に応じた、各県・各郡・各町村の自己変革であるため、その対応は地方毎であるが、列島周縁部では、例えば岩手県では敬神崇祖の強調で伊勢大麻を奉祭する「神棚」設置が推進され、鹿児島県では大島郡に対し、「神社ナキ地方ハ我カ皇国ノ不基ヲ定メ賜ヒタル…先賢偉人ノ神霊ヲ奉祀スヘキ神社ヲ建立スルコト」と命じるなど、一九四〇年代の神祇院体制への土台として地域的平準化が図られており、従前の竈神や納戸神・便所神などへの素朴で個別的な民間信仰は、天照の下に統合され、家内安全も豊作・安産祈願も「天照のお蔭」と思わせるような換骨奪胎過程が見てとれる。そのほか各地の記事を通覧すると、門松や注連縄、初詣や七五三、神前結婚式の普及を推奨したり、礼服規定で喪服を黒に統一するなど、今日日本で「伝統」と見做される「国民儀礼」の多くは、この期の運動によって成立するが、それまで地方毎に多様だった民俗文化を平準化し、「文化的ならし」を図る一方、自治奉告祭や出征兵士の送迎、三大節など、地域共同体に何かしらの出来事があれば、「氏神」に参集させ、新たな形式の「集団参拝」を強要するなど、私的で人的であった習俗を、公的で外部からも見える可視的な社会的儀礼へと変換させた。それは地域内階層差や初生児優遇の儀礼を平等化する一方、忠君愛国へ向けた儀礼の全国的画一化の端緒ともなった。, This paper adopts a folklore perspective to examine the emergence of “national rites” during the period of the Movement for the Cultivation of National Strength (Minryoku Kanyo Undo) , which can be called one of the major turning points of Japan's modern period, in the context of the development of children's rites during that era. The Movement for the Cultivation of National Strength, which operated following the First World War, has been regarded as an extension of the Movement for Local Improvement (Chiho Kairyo Undo), which occurred after the Russo-Japanese War. This is perhaps the reason why the study Japan's modern history contains relatively little on the Movement for the Cultivation of National Strength compared to the Movement for Local Improvement or the Movement for Homeland Education (Kyodo Kyoiku Undo) and the Cultural Assistance Movement (Yokusan Bunka Undo) that followed. When the Movement for the Cultivation of National Strength is viewed from the perspective of folk studies we find many interesting descriptions, such as materials containing depictions of existing lifestyles with bad customs that should be remedied. Because the movement consisted of voluntary reforms by villages, towns, counties and prefectures throughout Japan in accordance with the Five Major Guidelines advocated by the Home Ministry, the response differed from region to region.
In Iwate Prefecture, for example, due to the emphasis placed on worshipping Shinto deities and one's ancestors, people were encouraged to put up “kami-dana” dedicated to Ise Taima. In Oshima-gun in Kagoshima Prefecture, the local populace was told that places that did not have shrines were disloyal to the Japanese empire and were ordered to build shrines where the spirits of great people could be worshipped. In this way, regional standardization took place which laid the foundation for the Jingi-in of the 1940s which controlled shrines. Simple and separate folk beliefs such as belief in the “kamadogami” (tutelary deities of the hearth) and “nandogami” and “benjogami” (deities of the closet and toilet) were united under a belief in Amaterasu, the Sun Goddess. Safety within the home and prayers for an abundant harvest and for safe childbirth were also recast so that people felt indebted to Amaterasu. A survey of articles from other areas throughout the country reveals that people were encouraged put up New Year decorations such as “kadomatsu” and “shimenawa”, visit a shrine on New Year's Day, take part in the Shichi-go-san children's festival and get married in a Shinto ceremony. Rules governing formal wear prescribed that all mourning dress be black. Thus, many of the “national rites” that are regarded as “traditions” in present-day Japan came about as a result of this movement, which developed “cultural practices” by standardizing folk culture that had varied widely from region to region. At the same time, the movement transformed private and individual rites to public rites that were social rites visible from the outside. For example, customs practiced by a community such those for informing deities festival, sending off and welcoming home soldiers and the celebration of the three big national holidays became occasions for gathering at ujigami shrines where a new style of “group worship” was demanded. While on the one hand this brought equality with respect to class differences within communities and rites that gave preferential treatment to the firstborn, on the other hand it can also be said to have been the beginning of the nationwide standardization of rites that paved the way for “loyalty and patriotism”.},
 pages = {265--321},
 title = {可視化される習俗 : 民力涵養運動期における「国民儀礼」の創出},
 volume = {141},
 year = {2008},
 yomi = {イワモト, ミチヤ}
}