@article{oai:rekihaku.repo.nii.ac.jp:00000572,
 author = {松村, 敏 and Matsumura, Satoshi},
 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、明治中期～昭和初期における長野県小諸町の有力商家小山家の同族団・祖先祭祀・事業経営の実態と相互の関連について考察したものである。
小山家同族団は、異業種混在の商家同族団であり、各経営は祖先祭祀を機軸とする同族団の合議の下で展開された。またこの同族団は、本分家の主従関係が強固な同族結合ではなかったが、本家の経済的優越性とそれに基づく分家の扶養行為、本家の祖先祭祀司祭権等は明確であった。しかし財産共有制は存在せず、各家の資産所有関係は独立的であった。もっとも祖先祭祀のための共有積立金（総有的資産）を蓄積し、これは同族の事業経営の一部にも運用された。
さらに本家当主が創設した製糸経営純水館は同族各家も出資し、経営は本家を中心に複数の同族によって行われた。しかし各家はそれぞれ独立の商店経営を有するなど、同族が総力をあげて一つの製糸経営に取り組む体制にはなっていなかった。また同族の共有積立金は製糸経営の多額の資金需要にはとても対応できなかった。こうした同族資本・同族結合のありかたは純水館が急速な発展をみせなかった一要因として挙げられる。
また各家の商業経営はかなり浮沈が激しく、さらに製糸経営は投機的性格を持たざるをえなかったから、この傾向は一層顕著になった。この点では小山家は近代における関東・東山蚕糸業地帯の中小資本を構成する同族団の一つの典型といえよう。
そしてこの同族団は、大正後期以降の不況・恐慌、そして分家への過重な援助などによって本家の経済的優位性が崩れ、また本家当主の政界進出によって同族結合の軸たる祖先祭祀のイベントまで厳密に行われなくなると、同族結合は大きく弛緩してゆき、親睦的な同姓集団へと変容していった。, This paper examines the real status of ancestor worship and business management of the Koyama dôzoku, a powerful merchant dôzoku in Komoro Town, Nagano prefecture, from the mid-Meiji Period to the early Showa Period, as well as their mutual relations.
The Koyama dôzoku was composed of ie units in different lines of business, and their business management was developed in meetings of the dōzoku on the occasion of the memorial services for their ancestors. The union of this dōzoku did not show a strong lord-vassal relationship between the main ie (honke) and branch ie (bunke), but there was clear economic superiority on the part of the honke, support given to bunke based on this economic power, and a clear right of ancestor worship invested in the honke. And, there was no common property system, and each ie owned property independently.
However, they accumulated common reserves (commonly owned assets) for ancestor worship, and these were also partially invested in the dôzoku's business operations.
Furthermore, several ie units in the dôzoku invested in the “Junsuikan”, a silk mill established by the head of the honke, and its operation was managed by more than one member, centering around the honke. However, the dôzoku did not form a system whereby all of them were engaged together in the same silk manufacturing business. This can be seen from the fact that each ie had its own independent shop. Moreover, the common reserves accumulated by the dôzoku were far from meeting the huge demand for funds for the silk mill operations. This system of dôzoku assets and ie unification can be mentioned as one reason why the Junsuikan did not show rapid development.
The commercial management of each ie went through rather violent ups and downs. In addition, silk mill management inevitably was speculative, so this tendency became more and more pronounced. On this point, the Koyama dōzoku can be said to have been a typical dôzoku constituting a small-to-medium capital in the Kantô and Tôsan silk manufacturing Regions in the Modern Age.
In this dôzoku, the honke's economic superiority was lost due to the recession, panic and excessive aid to bunke after the later period of the Taishô Era. Events for ancestor worship, which were the axis of the ie unity, were on longer performed strictly due to the head of the honke making inroads to the world of politics. When this happened, their ie unity became much looser, and changed into an kin-like relationship.},
 pages = {175--204},
 title = {商家同族団と祖先祭祀・事業経営 : 長野県小諸町の小山家の場合（Ⅲ. 近代における祖先祭祀の変容）},
 volume = {41},
 year = {1992},
 yomi = {マツムラ, サトシ}
}