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標題: | 日治臺灣屍法紀事:法律現代化的實證考察 Corpse Cases in Taiwan under the Japanese Rule: An Empirical Study on Legal Modernization |
作者: | 王志弘 Zhi-hong Wang |
指導教授: | 王泰升 Tay-sheng Wang |
關鍵字: | 屍體(/死體),死胎(/死兒),食屍,木乃伊,日治法院檔案, Corpse (/Dead Body),Dead Fetus (/Dead Child),Necro-Cannibalism,Mummified Corpse,Taiwan Colonial Court Records, |
出版年 : | 2023 |
學位: | 博士 |
摘要: | 本文係以《日治法律檔案》為本,透過臺灣日治時期的法律實證資料,回溯臺灣日治時期的屍法情境,從中探查臺灣漢人關於屍體的想像、現代國家面對屍體時的權力行使,以及二者相遇於殖民統治情境下的法律現代化,從而產生的結果。除第一章「緒論」及第六章「結論」外,計分四章,各章之內容摘要如下:
第二章「日治臺灣的屍體法制」在於介紹曾經存在於日治臺灣、以現代法構成的屍體法制樣貌。儘管彼時的殖民地臺灣與日本內地分屬不同的法域空間,各自運作著互不隸屬的司法體系,但日治臺灣的屍體法制內涵,大抵仍為帝國法制的延伸。就規範面而論,有透過臺灣總督府發布的律令使帝國法律內容落實於臺灣者,亦有直接以勅令施行於臺灣的法律,縱令是由臺灣總督府自行制定的屍體相關法令,也往往是在參照日本內地既有的規定後依樣為之。至於日本內地經司法實踐而做成的解釋,也容有作為法理,或因內、臺法律專業社群在知識上共享,致使直接構成在臺司法人員預設的法制內涵,從而落實於殖民地臺灣的法院。此外,臺灣社會既有涉及屍體處置的舊慣,若獲統治當局的肯認,便得經由現代法概念的重新轉譯與改造,構成日治臺灣屍體法制的一環。若以權力施作的觀點,探討日治臺灣屍體法制呈現的法律現代化意義,則不難發現統治當局縱令無意直接介入人民對於屍體的處置細節,卻也得因其針對人口、土地、治安及衛生等事項的控管,間接構成其對屍體、乃至於死亡的嚴密管控。 第三章「屍體與被排除之人」在於探討屍體的認定如何反映出各種關於人與非人的想像。透過3起發生在1911年的食屍事件——即宜蘭食屍案、沙鹿食胎案,及阿里山食屍案,吾人得以揭露臺灣漢人基於原漢衝突而視高山族原住民為「非人」,從而食其屍;亦有視死胎為有礙母體日後生殖的「非人」,從而棄其死體於水;或是視未成年的死兒為「非人」,遂不為其舉行合乎成人的葬祭。另一方面,殖民統治當局雖服膺於現代法對於自然人的定義,但為遂行其統治上的利益,亦有借助進化主義思想的人類學知識建構,以文明程度來區分島內不同的人種,進而為其設定有不同的法律對待方式。 第四章「屍體與各種身分之人」則在探討當人被賦予有不同身分時,其屍體將受有如何差異的處置及對待。本章通過285筆刑事屍體案件,發現臺灣漢人面對具有埋葬義務的親屬屍體時,將依死者的死因及年齡等因素,決定其處置死體的方式;至於在面對無埋葬義務的非親屬屍體時,雖仍期盼死者得獲收殮埋葬,卻不欲由自己負擔,從而遂有設法使死者屍體公之於眾的作為。相對之下,作為現代國家的日本,則毋寧是以國家建構與國民形塑的角度,決定不同身分的死者應有如何的屍體處置方式。 第五章「屍體與擬作屍體之物」則在探討屍體作為物的認識內涵,隨著日治臺灣的法律現代化,將產生有何種意義或價值的變化。基於對人之組成的想像,臺灣漢人並不陌生於對屍體的使用,甚至還發展出得以取代屍體、用於承載先人靈魂的「尸物」概念,從而擬制逝者的存在。相對之下,殖民統治當局則在現代法建構的屍體法制上,傾向避免對於屍體的直接使用。要之,殖民統治當局毋寧更常透過紀念碑、人物塑像,或官廳建物等物品,作為國家主權在臺灣的身體象徵;僅有在觸及其統治底線的特殊情況下,方有取用特定之人的屍體,用以彰顯國家主權的舉措。 最後,由於臺灣漢人無從拒絕殖民統治情境下的法律現代化,其既有關於屍與物的想像,或有遭劃入非關法律的民俗領域、亦有遭現代法概念重新改造。就現代法的立場而論,這毋寧會是對於臺灣漢人傳統法律生活的成功除魅;但就臺灣漢人而言,歸入民俗的部分依然存續於日常生活,現代法的實踐,相較於傳統的紛爭解決,亦可更為純粹地處理因屍體而生的利益糾紛。要之,對於臺灣漢人而言,只要得以確保屍體賦予之利益猶在,無論是現代法重新設定的屍體想像、抑或是現代法對於屍體相關舊慣的改造,皆容得以發展構成全新的共識。 This dissertation is based on "Taiwan Colonial Court Records" and other empirical legal sources, to backtrack the situation of corpse law in Taiwan under Japanese rule, to explore the imagination of the Han people in Taiwan about corpses, and the execution of power on corpses by the modern country Japan at that time. In addition to Chapter 1 "Introduction" and Chapter 6 "Conclusion," there are 4 chapters, and the contents of each chapter are summarized as follows: Chapter 2 "Corpse Legal System in Japanese Colonial Taiwan" is to introduce the modern legal system of corpses that once existed in Japanese Colonial Taiwan. Although the colony Taiwan and Japan proper at that time belonged to different legal jurisdictions and each operated a judicial system independent of the other, the contents of corpse law in Taiwan were still primarily an extension of Japanese law in different ways. In addition, some "Old Customs" related to the disposal of corpses in Taiwanese society also constituted a part of the legal system of corpses in Japanese Colonial Taiwan when they were recognized by the governing authorities and renewed with modern legal concepts. In general, the governing authorities did not set the rules for corpses directly in detail, however, they still constructed an effective and strict control over corpses and death through the management network on population, land, public order, and public health. Chapter 3 "Corpse and the Excluded Person" explores various imaginations about the "non-person" concerned with the corpses. According to 3 cannibalism incidents that occurred in 1911, namely, the Yilan case, the Shalu case, and the Alishan case, it exposes that the Han people in Taiwan regarded the aborigines without Sinicization, dead fetuses, and dead children as "non-person," and treated them as the beasts or monsters. On the other hand, the colonial authorities, based on their ruling interests, relied on the concept of evolutionism to distinguish different races in Taiwan by their degree of civilization, then set various treatments on law for it. Chapter 4 "Corpse and People of Various Statuses" discusses the identities that would cause different treatment of corpses. For the relatives, the Han people in Taiwan would variously dispose of their funeral way according to the cause of death or age of the deceased. However, for the non-relatives, the Han people in Taiwan would try to forsake the corpses secretly in public places. In contrast, the modern country Japan would like to decide how to treat the dead according to the purpose of national construction and national shaping. Chapter 5 "Corpse and Things Intended to be Corpses" explores the cognitions of corpses as objects and their changes during legal modernization. Based on the traditional imagination of human beings, the Han people in Taiwan are highly skilled in using corpses and even developed substitutes instead of corpses for carrying the souls of ancestors. In contrast, the colonial authorities tended to avoid using corpses except the limit of governance is touched. Instead, they preferred to use monuments, statues, government buildings, and other objects as symbols of national sovereignty in Taiwan. Finally, the imaginations of Han People in Taiwan about corpses and things had been redefined and reconstructed by modern law, for dealing with disputes more efficiently. Besides, the original core of Old Customs still existed in daily life as a convention. That is to say, there was no loss of the benefits from corpses for Han People in Taiwan, so that they may agree to cohere their new ideas about corpses with modern law. |
URI: | http://tdr.lib.ntu.edu.tw/jspui/handle/123456789/89653 |
DOI: | 10.6342/NTU202301690 |
全文授權: | 同意授權(全球公開) |
顯示於系所單位: | 法律學系 |
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