日治時期臺灣與朝鮮的監獄教誨史

Prison Education in Korea and Taiwan under Japanese Rule

本文結合「殖民者──被殖民者」與「統治機構──犯罪者」兩面向為出發點，探討殖民地朝鮮與臺灣的監獄教誨，並以法社會史與帝國史研究取徑分析殖民地朝鮮與臺灣監獄教誨的法律制度、論述及其實際運作。在法律制度的部分，殖民地臺灣和朝鮮，主要依照日本內地的監獄法來制訂施行。但是 1930 年代以後日本內地統一實施行刑累進處遇令，其後，朝鮮亦施行修正版的行刑累進處遇規則，臺灣則直到日治時期結束都沒有施行新型累進處遇制度。至於教誨師的組成，不論是日本內地或殖民地都由淨土真宗所獨佔，造成對受刑人的信仰自由保障有所不足。在教誨論述的部分可以看到從原本的強調道德教化，進入到昭和時期以後嘗試結合科學調查等論述。實踐面上，殖民地教誨因為人手不足、語言障礙、不導入當地宗教人士為教誨師等因素，造成不少挫折。從殖民地的受刑人角度來看，對於監獄教誨是存在著多樣的態度。最後藉由這樣的考察，本文檢視西川長夫的國民統合理論，由此看出其理論適用與可能的侷限。

This article explores prison education in colonial Korea and Taiwan from both the “colonizer-colonized” and “ruler-criminal” perspectives. Moreover, it analyzes the related legal system, discourses and actual operation in the contexts of both legal social history and imperial history. As for the legal system, the prison legislation of colonial Taiwan and Korea were mainly formulated and implemented in accordance with the prison laws of the Japanese mainland. After the 1930s, the Japanese mainland uniformly implemented the progressive treatment system. While Korea followed suit, Taiwan did not and remained so throughout the colonial era. Chaplain service and prison education in Japan and colonial Taiwan and Korea were exclusively dominated by Jodo Shinshu monks. Religious freedom of prisoners was not well protected. From the original emphasis on moral education, teaching expanded to include science education. Nevertheless, colonial prison education suffered setbacks due to shortage of manpower, language barrier, and exclusion of local religious as chaplains/teachers. Prisoners in the colonies responded differently to the prison education agenda. This study also examines the applicability and limitations of Nishikawa Nagao’s theory on unification of national subjects.