日治時期臺灣地區神社的空間特性研究

陳鸞鳳(Luan Feng,Chen)

指導教授 ： 陳國彥

國立臺灣師範大學/文學院/地理學系/博士(2006年)

摘要

摘要
日本在臺灣的統治過程中，宗教政策以惟一「神道」對臺灣百姓的信仰和民族文化進行改換，「神社」成為推行國家神道場域；包括部落振興運動、社會教化運動、同化、皇民化，都以「神社中心主義」進行。臺灣總督府對「神社」與「社祠」興建和選址，都有法令規範。
二戰結束時全臺神社有68處，增加最多的時期在1936 ~1940期間，因日本侵略戰爭展開，和小林躋造（1936.09.02上任）激進的『皇民化政策』，『神社』興建快速增加。小林躋造任內時的「神社」興建，北、中、南都有，花東地區則無；而「社祠」的興建，明顯偏重在正積極開發的臺灣東部，尤其是仍以原住民族為主的「蕃地」，以臺東廳最多。
臺灣第一個神社是明治30年（1897）的「開山神社」，因為鄭成功的母親是日本人，日本殖民政府將其祠廟改建成「開山神社」，想藉此抓住臺灣人民的心，想合理化日人統治臺灣的正當性；並開啟日本神道信仰在臺灣移植的序幕。
1901年建立全臺灣最大的「總鎮守—臺灣神社」，成為後來臺灣各地興建神社時遵循的對象，各地神社成為臺灣神社的複製，祭祀國家神道系統的神祇。
在1936年「臺灣都市計畫令」公佈前，稱為「市區改正計劃」時期，幾乎都是先有神社建立，「市區改正計畫圖」才將它繪上，只有極少數例外。在1936年「臺灣都市計畫令」公佈以後，神社興建特徵是：（一）神社是都市計畫中一件重大的規劃設計。（二）神社社域規劃，完全不選擇在傳統舊市區；行政中心會選擇留在舊市區附近，神社則規劃在新市區或市區外的高地上。（三）都市計畫圖裡有神社空間規劃，但後來有些街庄卻來不及建造神社，日本就戰敗投降了。
神社位址的空間要素有：（一）、位於都市北方；（二）、神社坐向為『坐北朝南』的最多；（三）位於高處，在都市周圍的小山丘上，或是在較大山丘的中腹地區；（四）神社前方有河川、湖泊，或面臨大海的廣闊水域；（五）、面向市區，和守護都市街庄的意義和目的有關。
都市核心為行政中心，而神社為都市的信仰中心，二者同時成為都市的二大地標。這二個核心的空間對應模式有（一）分別位於都市兩端，隔著市街區遙遙相望，一東一西的例子較為常見；（二）『行政中心』位於都市中心，『神社』位於都市邊緣；（三）行政中心在市區中心地帶，神社則遠離市區，在郊區的山腹、小丘上；（四）單一核心空間模式，亦即行政中心和神社的空間位置相毗鄰；（五）不屬於上述四種模式者。
二戰後神社的接收，以臺灣省行政長官公署設立的相對類似的行政機構進行接管；因此「教育處」就接管日治時期「文教局」的業務與工作（管理的業務包括神社和神社土地）。中央要求各縣市擇一作為忠烈祠外，保留為公園用地或生態園區的超過有30處，作為學校校地的也有14處。

關鍵辭：國家神道、神社、都市計畫、都市核心、空間對應模式。

關鍵字

國家神道 ； 神社 ； 都市計畫 ； 都市核心 ； 空間對應模式

並列摘要

Abstract
During the period when Taiwan was under the authority of Japan, Jintou（神道） is the only belief allowed and the Taiwan people were forced to learn this adjustment. Therefore, Jinja（神社） has become the best location to carry out this national belief, including tribe re-prosperity, social education, assimilation and Kouminka (皇民化) were all Jinja-centered. The Taiwan government has also legislated for the establishment and the locations of Jinja and shrines specifically.
Following the end of the war, there were 68 Jinjas in Taiwan. During 1936 and 1940, most Jinjas were built. It was while Japan’s invasion toward Taiwan was like a wildfire, accompanied with Kobayashi’s Kouminkakyouiku Policy (皇民化政策), the number of Jinja was growing rapidly.
Before 1930, Jinja was mainly located in the north and the middle of Taiwan. When Kobayashi was in his position (Sep. 1936), except the east, Jinja was settled in the south as well. However, shrine on the other hand, was mostly established in the east of Taiwan, especially the place that the aboriginal people were living in, and the most number was in Tai-Tung.
Taiwan’s first Jinja was “Kai-Zan Jinja（開山神社）” which was set up in Meiji 30 (1897). Because Zheng, chen-kong’s（鄭成功） mother was a Japanese, the Japan government re-built her temple as Kai-Zan Jinja in the hope of catching Taiwan people’s hearts and reduce all the revolutionary activities against Japanese. Also, this action was viewed as an inauguration of Jinja.
In 1901, the biggest “Taiwan Jinja（臺灣神社）” was settled; henceforward, it became the role model of the others.
Before the “Taiwan City Plan” was released on 1936, it was called “city correction plan,” and Jinjas were drawn in the city correction blueprint after they had actually been built. And in the city correction plan, the Jinjas were mostly at the higher level. After the “Taiwan City Plan” had been announced, the common characteristics of a Jinja were: 1. The most important work in a city plan; 2. Never located in the old city center, but settled in or around the new one (distinguishing the old life and culture from the new ones); 3. Contained in some city plans, but never had been accomplished before Japan was defeated.
The elements in space for Jinja included : 1. Set in the north of a city; 2. Mostly face the north; 3. Locate in a higher place, such as hills around cities, or middle areas of larger hills; 4. Rivers or ponds lie in front of a Jinja, Or seas in the front, 5. Face cities, meaning to guard them.
To plan the schools around Jinja is the combination of education and Japanese Jintou. And it was the most powerful approach taken to reconstruct new citizens’ thoughts.
City core was actually the administration center, while Jinja of Japanese Jintou was the center of belief. These two were both the landmarks of a city, and their space correspondence models included: 1. set at 2 extremities of a city, usually one in the east and one in the west; 2. The administration center was in the city center, and Jinja was on the side of it; 3. The administration center was in the city center, and Jinja was on the outskirts (usually at middle or on top of hills); 4. One core space correspondence, meaning the administration center and Jinja were next to each other; 5. Others.
As for taking over Jinja after the wars, the new administration should be responsible for managing and re-constructing the old organizations with same functions. The center government asked each city to make one of the Jinjas as a martyrs’ shrine. And some of Jinjas are reserved as parks (around 30), and education units (around 14).

Keyword: Jintou, Jinja, City plan, City core, Space correspondence model

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