生老病死是人生必經的階段，尤其是在近三年多全世界遭受到新冠肺炎 疫情巨大影響，激烈地改變了人類面對疾病、處理死亡的儀禮方式。若說婚 禮是人生的華麗舞臺，那喪禮便可以視為個人社會網絡與地位的最後彰顯場 合。日治時期的臺灣，原本以土葬為主，日人移植來臺之後，總督府明令規 定以火葬為處理死者的方式，除了是基於環境衛生與防疫疾病的理由之外， 其中所隱含的自古以來日本人對於死亡之文化概念，與臺灣相異甚大。日治 時期渡臺的日本人，總有面對死亡的一刻，而在臺日人是如何進行其喪葬文 化儀禮？本文主要以在臺日人史料敘述為切入點，探討日人的喪葬儀式與他 界觀。本文結論指出在臺日人與臺人相比，多數傾向於火葬，一則便於攜骨 回歸日本本土，埋葬於共同家族墓地，二則由於死穢的文化概念所致。葬儀 亦伴隨著社會文化的演進改變，從傳統的送葬行列到舉行告別式，及從葬儀 社到專業喪葬儀禮公司的出現，顯示出日治時期日人喪葬儀式概念的劇烈轉 變。

We all have to go through birth, aging, sickness, and death. For nearly three years, the COVID-19 epidemic in the world is considered the biggest crisis, which has brought huge impacts on public health and the funeral ceremony. If the wedding is a gorgeous stage of life, the funeral ceremony can be regarded as the final show of personal social networks and status. During Japanese colonial period, Taiwan Governor-General Office transformed the methods for the disposal of human corpses from burial to cremation. In addition to the reasons for environmental sanitation and epidemic prevention diseases, the Japanese cultural concept of afterworld have been different from Taiwanese. Japanese in Taiwan faced issues concerning aging and death at some stage. How did they practice their funeral ceremony? Through the survey of periodicals and newspapers, this article examines the Japanese funeral rites and the concept of the afterworld. In conclusion, most of Japanese in Taiwan tended to cremation compared to burial. First, their bone ashes could be brought back to family grave in Japan. Second, due to the cultural impurity of death,corpses were usually cremated in crematorium. Furthermore, the funeral ceremony was also accompanied by the evolution of social culture, with shifts from traditional funeral procession to memorial, from funeral service to the emergence of large funeral industry, showing the cultural changes of the funeral ceremonial concept during Japanese colonial period.

三板橋；葬儀；他界觀；火葬；死穢

Sanbanciao；Funeral Ceremony；The Afterworld, Cremation；The Impurity Of Death