@article{oai:rekihaku.repo.nii.ac.jp:00002179, author = {金田, 久璋 and Kaneda, Hisaaki}, 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, わずか2・30年ばかりの間に,地方においても高度成長期以降に公立の火葬場が建設され,あわせて生活改善と冠婚葬祭の簡素化が進められてきた。更に,葬儀社が関与するようになって,葬送墓制における旧来の習俗が消滅し著しい変化が起きている。そのうえ,縮小社会と呼ばれる少子高齢化や人口減少・過疎化,地域共同体の崩壊,核家族化が全国規模で進み,さらに生活スタイルの変化に伴い,情報社会の到来により都市文化が地方に急速に波及し,次第に家族葬が取り入れられ,いずれ当地にも直葬が普及するものと思われる。本稿においては敦賀半島西岸の一農漁村(福井県三方郡美浜町菅浜)における3代にわたる葬儀と先祖供養・盆行事の変遷をたどり,さらに美浜町と県内の葬送墓制を概観して,この間において何が消滅し,また新たに何が付け加えられたのか,激変する世相にあってなお変わらないものは何なのかについて考察を加えた。風俗現象としての葬送の自由化は時代相をうかがわせ,必然性を感じさせるが,そのうえで,今後の日本人の理念としての葬儀と供養,墓,他界観,祖霊信仰についても論究した。葬送墓制の変容は現代の家族観の危機の顕現であり,いずれは都会の現象は遠からず地方に波及するものと考えられる。敗戦後の日本の行く末に危機感を抱いた柳田國男は「魂のゆくえ」で古来日本の他界観に祖霊信仰のあるべき姿を理想化したが,今こそその理念に,日本人の基層のアイデンティティが込められていることを再認識すべき時代が来ていると思われる。 墓場にくつろぐ権利はある。/僕らはそこでもてあました。/厄介な荷物,屍をほどく。//地上 がすべて墓場となり/ひっそりと閑となったとき,/人間には夢でおはつた/平等の精神が,実 現する。 ―金子光晴『IL』 薄汚れた犬が座敷に座り込んで/仏壇に向かって経を読んでいる ご主人様がいなくなったからには/わたしのほかにだれがご先祖さまを祀るの? ―竹腰素「鳥獣戯画」, Only over the two to three decades after the high economic growth period, traditional funeral and burial practices and customs changed drastically or disappeared completely in Japan, in parallel with the spread of public crematories to provinces, the improvement in the quality of life, the simplification of ceremonies including funeral and ancestral rites, and the increasing involvement of funeral directors. Moreover, the problems of the so-called shrinking society, such as an aging population, declining birthrates, a decrease in the total population size, and rural depopulation, as well as the collapse of communities and the nuclearization of families, have been observed all over the country, and the emergence of an information society coinciding with changes in the life style has rapidly spread the urban culture to the rural areas. As a result, family funerals have gradually become more common, and it seems that cremation services without funeral services will also spread to the rural areas in the near future. This article traces the shifts in funeral rites, the bon festival and other memorial services for ancestors over three generations in a fishing and agrarian village on the west coast in the Tsuruga Peninsula (Sugahama, Mihama Town, Mikata District, Fukui Prefecture) and outlines the funeral and burial practices within the town and the prefecture to examine what has disappeared, what has been added, and what has remained unchanged in spite of the radical transformation of the society. While keeping in mind that the liberalization of funeral practices seems an inevitable folk phenomenon which reflects an aspect of the times, this article also discusses funeral rites, memorial services, graves, the view of the next world, and ancestor spirit beliefs as new ideologies of the Japanese. The transitions in funeral and burial practices show the crisis of the contemporary view of the family, and it seems that these phenomena observed in the urban areas will soon spread to the rural areas. Therefore, now it is time to redirect attention to the fundamental identity of the Japanese defined by Kunio Yanagida, who felt a sense of crisis about the future of Japan after the defeat in World War II and described the view of the next world in the ancient Japanese society as an ideal form of ancestor spirit beliefs in his paper “Where the Soul Goes after Death.” We have a right to make ourselves comfortable in the grave, where we will unload burdens and corpses we don't know what to do with. When the earth is covered with graves and imbued with silence and calm, the principle of equality, which ended in an empty dream in this world, will manifest itself. “IL” by Mitsuharu Kaneko A dirty dog is sitting on the tatami floor and chanting at the altar. Now that my master passed away, is there anyone but me who worships ancestors? “Caricatures of Birds and Beasts” by Hajime Takenokoshi}, pages = {255--297}, title = {若狭における葬送墓制の変転 : 福井県三方郡美浜町の場合}, volume = {191}, year = {2015}, yomi = {カネダ, ヒサアキ} }