井上伊之助（1882-1966），被尊為「臺灣原住民醫療與宣教之父」。1926年以兩年時間輯錄他在新竹加拉排部落行醫傳道的日記、研究文章等，在東京出版為《生蕃記》。筆者認為，該書是從日本人角度坦誠了解並再現馘首文化的珍貴風俗誌。在有關它的殖民醫療、基督教教化等文化批判日益展開之際，加強其社會歷史分析有其必要。因此，筆者提出「隘勇線社會風俗誌」之觀點，企圖重現1910年代內灣溪上游的社會狀況。本文首先提出白虹生（長谷理教）〈討蕃慰問紀行〉，作為核對井上不同於官軍警觀點之基礎。其次，以日記為中心，考察井上與原住民部落建立關係的歷程。最後二節，分析井上對馘首風俗的記錄及觀點改變，挖掘他與緒方正基、森丑之助等人在「理蕃體制」下的異議者形象，及其作品中的不服從聲音──反討蕃、不流血、宗教同化、原住民族獨立自主主義。

Inoue Inosuke (1882-1966), honored as the Father of medical treatment and missionary for the Indigenous Peoples in Taiwan, published Records of Indigenous Peoples in Tokyo, a book including diaries, research papers and many others when he practiced medicine and did missionary work in Mklapay Tribe, Hsinchu for 2 years from 1926. I think this book fairly understands and represents the precious custom records of headhunting culture from a Japanese perspective. When the cultural criticism regarding its colonial medical treatment, Christian education and others becomes increasingly active, it is necessary to reinforce its social and historical analysis. Therefore, based on the idea in “the social custom records of the barrier defense lines,” I attempt to represent the social conditions at the upstream of Neiwan Stream in the 1910s. This article first uses Bai Hong-sheng’s (Hase Likyo) “Notes on Comforting Indigenous Crusaders” as the basis to examine the differences between Inoue’s and military and police officers’ views. Secondly, the article investigates the process of how Inoue established relationship with indigenous tribes. Finally, this article analyzes Inoue’s records of headhunting custom and the changes of his perspectives. I explore Inoue’s, Mori Ushinosuke’s, Ogata Masaki’s and others’ dissident image under the indigenous control policy. I also scrutinize the voices of disobedience in Inoue’s work—disagreement against indigenous crusaders, bloodlessness, religion assimilation, and independence of indigenous peoples.