本文關切癩病（leprosy）這種身體的疾病，為何以及如何成為個人自我認同或社會身分的重要來源；並以臺灣近代癩病歷史為討論主軸，採取疾病「社會建構論」的觀點，考察形塑癩病患者身分的社會環境，包括現代（西方）醫學體制、衛生政策、教會醫療、癩病療養所等多重因素如何運作，以及如何形塑患者認同／社會身分的變遷。本文的發現可歸納為三點：一，在臺灣近代癩病史上，患者身分建構的重要起點是在日本治臺之後；二，由於患者進入兩種全控機構，一種是西方教會醫療及信仰組織的療養所「樂山園」，另一種屬於日本殖民政府的現代療養機構「樂生院」，因此對他的身分／認同產生重大的規制及限縮作用；三，患者本身真實而個人的生命經驗，也具有形塑自我身分的力量。

This article explores why and how the self-identity and social identity of leprosy patients were established from the disease, leprosy, itself. Examining the history of leprosy in Japanese colonial Taiwan from the social constructivist perspective, this article further analyzes the social conditions that shaped the identity of disease sufferers over the years. These multi-facet social conditions including the modern (western) medical system, public health policy, missionary medical service, and the founding of leprosarium interacted to account for the formation and transformation of leprosy patients' self-identity and social identity. This study concluded with three main points. First, in the modern history of leprosy in Taiwan, the social identity of leprosy patients was formed only after Japanese rule. Second, most leprosy patients were transferred to two main kinds of institutions. One was run by the Japanese colonial government, like the Lo-Shen Leprosarium; and the other was administered by western missionaries or religious organizations, like the Happy Mountain Colony. The type of institution in which leprosy patients were resettled defined and determined largely their social identity. Finally, leprosy patients' own personal life experience constituted a major force behind the shaping of their own identity.

癩病療養所;疾病社會身分;日治時代臺灣;全控機構;樂生療養院;樂山園

leprosarium; social identity of disease; Japanese colonial Taiwan; total institution; Lo-Shen Leprosarium; Happy Mountain Colony