「天皇」吃的米──日治時期臺灣的新穀獻納

Emperor’s Rice: New Grain Dedication in Taiwan during the Japanese Colonial Rule

日治時期台灣的新穀獻納源自「新嘗祭」活動，這是日本古老的稻米收穫祭典。在皇宮，新嘗祭由天皇主持，代表其宗教和政治上的權力。明治維新後，日本推行國家神道，新嘗祭成為具有國民統合作用的祝祭日，也開始將各地收穫的新穀獻給皇宮，展開全國性的「新穀獻納」。
日本統治台灣後即舉行新嘗祭，但初期國民教化事業並非重心，且台灣米的品質不符合日本需求，獻給皇宮的「獻穀」，要到大正11年(1922)，在內地延長主義及獎勵農作的目的下才開始推動，此時的台灣米粒經改良事業，符合殖民者的規格標準後，才由總督府送到皇宮讓天皇「品嘗」。
台灣的宮中獻穀分為「獻穀米」與「獻穀栗」，由五州二廳輪流供應。在23年的輪值中，總督府透過地方頭人施行，並動員地方網絡，完成獻穀的栽培作業，其過程除了宣導敬神崇皇的思想，也強調現代農業技術，以提升台灣米的品質與產量；而獻穀栗的推行，目的也是要化育負責種植的「蕃人」，達到國民統合。
1930年代末期，隨著戰爭局勢緊繃，總督府強化糧食控管及社會教化工作，除了獻穀，動員全島種植獻給神社的「神饌」，並實施「新穀感謝祭」，以擴大精神教化、勵行糧食生產，最後，甚至安排台灣人到日本奉獻穀物，使新穀獻納達到高峰。也因此，全台各地都有奉獻到日本、獻給「天皇」的稻米，這樣的歷史經驗使部分台灣人將在地米與天皇連結，進而衍生「天皇吃的米」的說法。

Taiwan’s New Grain Dedication during the Japanese colonial rule was originated from Japan’s Niinamesai（新嘗祭）, which means the New Autumn Harvest Celebration. In Japan, the Niinamesai ceremony is hosted by the Japanese Emperor in the Imperial Palace, representing the religious and political power he has. After the Meiji Restoration, Japan has implemented State Shinto（國家神道, refers to the use of Shinto traditions and beliefs to support Japanese nationalism）, and Niinamesai has become one of the national holidays and festivals to unite the national citizens since then. Meanwhile, the nationwide New Grain Dedication has been also launched to dedicate the grains harvested around the country to the royal palace.
After taking over the dominion of Taiwan, the Japanese colonial government had started to implement Niinamesai. Nevertheless, it was until 1922 that the plantation of“dedicated grains”had only started in order to promote the principle of the Extension of Japanese Proper and reward farming. At the time, the rice plantation had improved and the quality of Taiwan rice finally reached the standards accepted by the colonists, hence the rice was sent by the colonial government（臺灣總督府, also known as Taiwan Governor-general’s Office）to the Imperial Palace for the Emperor to“taste”.
The grain dedication was divided into“dedicated rice”and“dedicated millet”, which were supplied by five prefectures and two provinces in turn. During the 23 years of rotation, the colonial government implemented grain dedication through local leaders and mobilized local networks to complete grain cultivation. In addition to advocating the thoughts of worshiping gods and emperors, this process also emphasized modern agricultural technology to improve the quality and yield of rice in Taiwan. More than that, the implementation of millet dedication was used as a means to achieve the goal of national integration by educating the aboriginals responsible for planting.
In the late 1930s, as the war had become more treacherous, the colonial government had restricted its food control and social education work over Taiwan. In addition to grain dedication, the plantation of Shinsen（神饌）, the food and alcohol offering to the gods, was encouraged throughout Taiwan and the implementation of the New Grain Thanksgiving Festival was also launched. Ultimately, the government even arranged for Taiwan’s people to practically dedicate their offerings in Japan, maximizing the implementation of New Grain Dedication to its peak. On this account, different areas all over Taiwan had dedicated rice to Japanese shrines and the Imperial Palace. In such a historical context, the saying“Emperor’s rice”has been thus derived in many places.