@article{oai:rekihaku.repo.nii.ac.jp:00000584,
 author = {福田, アジオ and Fukuta, Azio},
 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、今回の研究計画の定点調査地の一つである静岡県沼津市大平において継続的な調査を行なってきた結果の報告である。個別地域の個性は、自らの地域の歴史認識によって大きく支えられ、あるいは形成されるものと予想しつつ、調査を行なった。人々の自分たちの社会に対する認識が歴史を作り出すと言ってもよいであろう。史実としての歴史だけでなく、意識される歴史、あるいは時には作り出される架空の歴史的世界も含めて、民俗的歴史世界を文字資料と現実の民俗事象の双方から追いかけることを意図した。
幸いにして大平には前者の問題を究明するに適う年代記という興味深い人々の作り出した歴史書がある。大平を対象村落としたのも、この年代記が存在したからである。調査はこれを基点にして、その内容と現実の豊富な民俗との関わりを考察することに主眼を置いた。なお、大平の民俗については、本調査とほぼ同じ時期に並行して別の調査が実施され、民俗誌の形式での調査報告書が刊行されている（静岡県史民俗調査報告書『大平の民俗』）。本稿では、それとの重複をできるだけ避けて、大平の民俗的な特質を把握すべく内容を絞ったので、大平の具体的な民俗については網羅的には記述していない。
大平の民俗的特質は以下のように理解することが可能であろう。大平の開発過程とその後の狩野川との戦いの連続が、大平の現在まで伝承されてきた民俗を作り出したと言えよう。道祖神祭祀自体は駿東から伊豆に大きく展開しているものであり、大平もその分布地域内の一村落に過ぎない。また道切り行事も全国的に行なわれているもので珍しいものではないし、大平のように札を笹竹に挟んで立てることもごく一般的な姿である。しかし、その道祖神祭祀や道切り行事を夏に重点を置いて行なっているのは必ずしも一般例とは言えない。大平が開発形成過程で背負った条件がこのような特色ある領域をめぐる民俗を作り出し、維持させてきたものと理解できる。そして、その歴史の重みが現在なお近隣の諸村落では見ることのないほどの熱心さでこの二つの民俗を保持しているのであろう。, This paper reports the results of investigations continuously carried out at Ohira in Numazu City, Shizuoka Prefecture, which is one of the fixed investigation points of this research project.
The investigation was conducted with the presumption that the individuality of an area should have been strongly influenced or formed by its people's historical consciousness of the area; in other words, people's consciousness of their society should have created their history. The author aimed to approach the world of folk history, including not only history as historical facts, but also history as it exists in people's consciousness, or sometimes the fictional world of created history, from the viewpoints of both written documents and actual folklore. Fortunately, there exists at Ohira an interesting historical document compiled by its people, which is a chronicle appropriate for clarifying the above problem. It was because this chronicle exists that Ohira was designated for investigation. Based on the chronicle, the investigation focused on an examination of the relationship between its content and the many actual folk customs. Almost at the same time, another investigation was carried on in parallel on the folk customs of Ohira, the results of which were compiled and published as an monographical investigation report (Shizuoka Prefectural History, Folk customs Investigation Report entitled “Folk customs of Ohira”). In this paper efforts have been made to avoid duplicating the above report, and the content has been limited to focus on an understanding of the characteristics of the village; so the present report does not describe the folk customs of Ohira in comprehensive detail.
The folk characteristics of Ohira may be understood as follows; Its process of development and subsequent continued struggle against the Kano River created the folk customs which have been handed down to the present. The worship of Dôsojin (the quardian deity at the village borders) itself has developed widely from Eastern Suruga to Izu, and Ohira is just one village within this area of distribution. The Michikiri (boundary-marking) ceremony, which has spread nationwide, is not rare, either. The custom of erecting a charm clipped between a split bamboo stalk, as seen at Ohira, is also a normal style. Nevertheless, it is not usual for these religious services toward Dosojin and Michikiri ceremonies to be held mainly in the summer season, as in the case in Ohira. It can be considered that the circumstances under which Ohira has developed and formed have created and maintained the characteristic boundary-marking folk customs described above. The weight of history may still preserve these two customs with a zeal that cannot now be seen in neighboring villages.},
 pages = {195--227},
 title = {沼津市大平の民俗的世界},
 volume = {43},
 year = {1992},
 yomi = {フクタ, アジオ}
}