高山上宗教師的使命： 藏傳佛教與苯教宗教師在尼泊爾多波地區族群身份認同與文化復興的參與=High Clergymen’s Vocation: The Ethnic Identity and Cultural Revival Involvement of Tibetan Buddhist and Bönpo Monks in Dolpo, Nepal
Subaltern=底層階級; Dolpo=尼泊爾; Bön&Buddhism=佛教苯教; Ethnic language=族群語言; Cultural revival=文化復振
摘要
The democratic political structure provided avenues for people to talk on any issue openly, which has helped bring ethnic tensions out on the street. Based on regionalism and ethnicity, this is more pronounced between mountain people, hill people, or plains people. Also, there is a tussle between high-caste Hindu groups and Janajati groups for sharing power and resources in a given structure. The upsurge in ethnicity and ethnic identity among various linguistic and regional minorities is increasing, which could pose a threat to national integration in Nepal. The ethnic groups in Nepal are subaltern politically and economically. Yes, Dolpo, located in the northern reaches of Nepal, became an ethnic group with regional significance after the 1990s. In the name of reviving ethnic language and culture, the clergymen worked with the elites to establish non-monastic schools to provide quality education to implement the building of ethnic identity and cultural revival. The Buddhist and Bönpo monks not only serve the religious needs but also help the villagers to be aware of their identity. This is a case study of change. My goal is to communicate how these schools’ establishment has affected Dolpopas, especially about their recognition of themselves: ethnic identity, religion, and culture. Meanwhile, the social engagements of the clergymen disclose that Dolpopas only rely on the religious system, and the mobilization from the local authority is impossible. 尼泊爾是擁有多元豐富民族的國家。自18世紀廓爾克王 Prithvi Narayan Shah (1723-1775) 建立沙阿王朝(Shah)，統一現在地理位置的尼泊爾起，印度教、種姓制度深植於各個族群。直到1990年代後實施民主政治為非印度教的族群提供身份認同、享有平等公民權的途徑。高種姓印度教群體和在地民族族群(Janajati)之間存在著爭奪特定結構中的權力和資源分配不均，導致少數民族族群認同日益高對尼泊爾的族群融合構成威脅。這些在地民族族群(Janajati)於尼泊爾主流印度教社群處於政治和經濟的底層階級(subaltern)，基礎教育的缺乏造成位於喜馬拉雅山各族群社經地位的邊緣化。本研究以尼泊爾北部的多波族為例，當地藏傳佛教和苯教的宗教師與當地人士，並尋求海外金援共同創辦世俗學校，提供現代化品質教育，同時建構民族認同和文化的復興。宗教師們身處社群內部既是傳統知識份子也是社群領導者。面對政府忽視的治理，宗教師們轉化爲有機知識份子，以其自身的宗教權利轉譯成社會參與的力量，幫助當地村民認識自己的族群身分，復興語言、宗教和文化。這是一個關於變革的案例研究。同時也表明，多爾波人落實現代教育僅能依靠宗教體系，地方當局動員與支持是缺席。
目次
Introduction 10 Part I Chapter 1 Subaltern and Ethnic Identity in Contemporary Nepal 31 1.1 Subaltern 31 1.2 Ethnic Groups as Subaltern 35 1.3 Ethnicity 39 1.4 Ethnicity and Nationalism 41 1.5 Janajati Movement 48 1.6 Cultural Revival 51 1.7 Maoist and Ethnicity 53 1.8 Federal and Janajati 55 1.9 Exclusion and Inclusion 59 1.10 Identity Matters 60
Chapter 2 The Vicissitude of Dolpo 68 2.1 Dolpo in History 68 2.2 Phase I: From Ancient to the Unification of Nepal 69 2.3 Phase II: Unification of Nepal 82 2.4 Phase III: Dolpo in the Democracy Period 88 2.5 Remarks 93
Part II Preliminary Remarks 96
Chapter 3 Snowland Ranag Light of Eduction School 100 Introduction 100 3.1School and Students 100 3.2 Founder 107 3.3 Cultural Revival 113 3.4 Identity and Belonging 117 3.5 Remarks 119
Chapter 4 Tapriza School 122 Introduction 122 4.1 Founder and Foundation 122 4.2 Teachers and Students 135 4.3 Identity and Language Education 138 4.4 Cultural Revival 144 4.5 Remarks 147
Chapter 5 Gangchen Meri School 149 Introduction 149 5.1 Founder and Foundation 149 5.2 Identity and Education 157 5.3 Cultural Revival 160 5.4 Remarks 165
