日治時期無政府主義者對城市邊緣族群的救助與勞動力轉換的實踐～施乾《愛愛寮》與稻垣藤兵衛《人類的家》的歷史行動意義

1920年代，臺灣信奉無政府主義思想的知識份子，先後成立團體進行專書閱讀與思想研討，不過因其激烈的政治主張沒多久都宣告結束，不過對於自由、平等、互助、去除階級壓迫的理念，去仍持續在孤魂聯盟的稻垣藤兵衛與施乾，所創辦的人類的家與愛愛寮的場域中實踐與發展。 1923年，施乾創辦愛愛寮實踐乞丐撲滅的理念，乞丐可說是生活在城市邊緣中最弱勢的族群，施乾經過調查與分析後，發現有接近七成淪落成乞丐的原因是患病，在當時的公共醫療體系貧乏，愛愛寮不只是收容機構也兼具醫療救護的功能，在愛愛寮生活的院民，都必須參與勞動，也從中學會工作技能，為重返社會成為獨立自主的社會人而準備。施乾為推動撲滅乞丐的理念，透過著述、投稿、創辦乞丐撲滅協會、以及到全臺各大城市協助撲滅乞丐，讓人們對如何撲滅乞丐有更正確的認知。 1916年，日人稻垣藤兵衛開辦稻江義塾，作為貧困兒童的教育場所，而後擴大成立人類的家，分為社會部與兒童部，以基督教與無政府主義的思維，為婦女、娼妓、浮浪者提供住宿與生活保護，對患病者提供醫療救護解除病痛，對流落街頭的旅人，提供歸鄉旅費借貸，並積極為具有勞動潛能的人，進行職業輔導講習，培養他們成為具有勞動能力者，進而介紹合適的職業重返社會獨立生活，此外。他提出的自由廢業行動，為從事娼妓等工作的婦女改善勞動環境與生活條件。施乾與稻垣藤兵衛，都具有宗教家愛人的情懷，但他們並非單以慈善事業的思維，從事社會救助事業，他們看見城市邊緣的族群，思考該如何能夠幫助這些人，脫離被限制與壓迫的結構中，從城市邊緣的空間解放出來，透過愛愛寮與人類的家，對應不同族群的收容、照護與培力策略，幫助這些人轉換勞動力，讓每個人得以重新獲文明社會的自由與平等。

關鍵字

無政府主義；稻垣藤兵衛；愛愛寮；施乾；人類的家

並列摘要

During 1920’s, Taiwan intellectuals who believed anarchism, formed groups to proceed to specific book reading as well as thoughts studies in succession; nonetheless due to their intense political advocates, they all ended shortly after being formed. However the ideas about freedom, equality and abdicating class oppression remained to sustain inside the lonesome soul alliance characterizing both Inagaki Fuji Hyoe and Shi Chian, and these ideas were carried out and developed within the domain of the established Home of humanity as well as Ai-ai-liou. In 1923, Shi Chian established Ai-ai-liau to implement the idea of eradicating the existence of beggar whereas the beggar could be attributed as the weakest group among urban fringes. And Shi Chian underwent investigation and analysis to discover that the reason behind why nearly 70% of them turning into beggar was that the patients, in the then environment of suffering within poor public medical and therapeutic institutions, Ai-ai-liau was nothing but a reception institution in addition to having the function of offering medical care. Those who living inside Ai-ai-liau had to participate labor work and could learn skills through work and this was the preparation necessary to return them back to the society and act as independent human. The idea that Shi Chian eradicating the existence of beggar allowed people to have more accurate recognition through his writing, submitting for publication and establishing the Association of eradication the existence of beggar up to encompassing major cities in Taiwan to offer their assistance in eradicating the existence of beggar. In 1916, the Japanese Inagaki Fuji Hyoe started the Daojiang Keio to serve as the educational location for poor children. Then it was expanded into Home of humanity which could be divided into social department and child department. They relied upon the thoughts of Christianity and anarchism to provide room and board as well as living protection for women, prostitutes and drifters. For patients, it provided medical care and ridding the suffering. For drifters, it provided loan to travel back to their hometown in addition to proceeding to vocational counseling for those who with the potential of labor, cultivating them into ones with labor capability so as to match-making suitable job offers to eventually return them back into the society with independent living. Other than these, he also proposed the freedom of quitting the profession and those prostitutes female could enhance their labor environment as well as living conditions. Both Shi Chian and Inagaki Fuji Hyoe possessed people loving feeling of the religionist nevertheless they did not simply rely upon the thoughts of philanthropy to procced to social assistance enterprises. The urban fringes group that they saw made them think about how to help these people, freeing themselves from the constrained and oppressed structures, liberating themselves from the space of urban fringes. Thereby, through Ai-ai-liau and Home of humanity, with adoption, care offering and cultivating strategies toward different ethnic groups, they helped these people to transform the labor force to allow them to reacquire the freedom and equality from the civilized society.