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安貝德卡藉改信佛教提升賤民社會地位之研究=A Study on Ambedkar’s Mass Conversion Movement to Buddhism to Elevate the Social Status of Dalits |
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| Author |
吳宇光 (著)
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| Date | 2014 |
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| Pages | 395 |
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| Publisher | 華梵大學 |
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| Publisher Url |
https://www.hfu.edu.tw/
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| Location | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| Content type | 博碩士論文=Thesis and Dissertation |
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| Language | 中文=Chinese |
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| Degree | doctor |
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| Institution | 華梵大學 |
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| Department | 東方人文思想研究所 |
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| Advisor | 黃俊威 |
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| Publication year | 103 |
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| Keyword | 安貝德卡=Ambedkar; 新佛教主義=Neo-Buddhism; 印度佛教徒復興=Buddhist Revival in India |
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| Abstract | 佛教於十九世紀未二十世紀初在印度復興。 Anagarika Damarpala一位錫蘭（斯里蘭卡）人建立博達伽耶協會以弘揚佛法。然而，南印度在PpaditIyothee Thass和EV Pamasmy的帶領下，受到早期賤民佛教思想影響很大。 B.R.安貝德卡，出生即是賤民，在近代印度發起最大的佛教運動。經過了幾十年，他成功的將賤民社會的族群轉變成各種宗教，包括伊斯蘭教，基督教，耆那教和錫克教。他決定了佛教日後更超越、更自在的新潮流。在安貝德卡的書「佛陀和法性中，描繪佛陀為一個社會改革者，廢除印度教與生俱來的不平等。賤民佛教思維在安貝德卡出生的故鄉Maharashtra省影響最大。當地居民仿效美國黑豹，賤民黑豹，就是追隨安貝德卡的佛教徒，在孟買受到相當大的矚目。在他們的宣言中，賤民黑豹倡議“浪潮革命”對抗印度教的封建制度。他們在Maharashtra省也大受賤民文學運動者的支持。在二十一世紀，賤民佛教運動在Maharashtra省仍舊活躍。於2007年5月27日，來自Maharashtra省數以千計的賤民，聚集在孟買Mahalakshimi廣場，慶祝安貝德卡為印度佛教帶來大變革五十週年紀念。這事件被印度教團體批判為挑釁。
為了這段歷史研究，本人於2011年親自赴印度孟買，針對當地宗教習俗和賤民佛教徒的信仰做短期研究，以及對印度當地不同階級之歧視做田野調查。受訪者年齡從20多歲到70多歲，他們分別來自不同的教育程度，從文盲到博士都有，基本上，他們都反對印度教式的禮拜。許多受訪者表示，他們投入大量時間來弘揚佛法。另外，在他們的信仰體系中也有不同程度的差別。其中，一些受訪者認為，安貝德卡等於佛。而其餘一些受訪者表示，他們和安貝德卡間就像老師和學生間的關係。研究發現，不是所有的受訪者都接受安貝德卡拒絕輪迴命定的觀念。出乎意料的，在孟買，絶大多數的受訪者都没有感到被歧視，但在孟買市區以外的居民卻表示無論他們在工作、餐廳吃飯及出外住宿的場所都感到不同程度的歧視，尤其以鄉下地區受到的歧視最嚴重。調查發現，在安貝德卡的影響下，印度某些賤民佛教團體正從事一些社會的變革，以改善鄉下地區賤民的差別待遇。
There was a revival of Buddhism in India at the end of the nineteenth and beginning of the twentieth centuries. Anagarika Damarpala, a Ceylonese (Sri Lankan) established the Boda Gaya Society to promote Buddhism. However, it would be in southern India under Pandit Iyothee Thass and E.V. Pamasmy that early Dalit Buddhism would have its greatest impact. B.R. Ambedkar, who himself was born a Dalit untouchable, would lead the largest Buddhist movement in modern India. Over a period of several decades, he considered a mass conversion of Dalits to various religions, including Islam, Christianity, Jainism and Sikhism. He decided upon a largely supernatural-free version of Buddhism.
In his book, Buddha and His Dharma, Ambedkar portrays Buddha as a social reformer who was dedicated to abolishing the inequality that he thought was inherent in Hinduism. Dalit Buddhism has had its greatest impact in Ambedkar’s home province of Maharashtra. Emulating the American Black Panthers, the Dalit Panthers, who were Ambedkar Buddhists, attracted considerable attention in Mumbai. In their manifesto, the Dalit Panthers proposed that they lead “a tidal wave of revolution” against the Hindu feudal establishment. They were supported by the blossoming of a Dalit literary movement in Maharashtra province as well. In the twenty-first century, the Dalit Buddhist movement in Maharashtra is still active. On May 27, 2007, tens of thousands of Dalits from Maharashtra gathered at the Mahalakshmi race course in Mumbai to mark the fiftieth anniversary of the conversion of Ambedkar to Buddhism. The event was criticized by Hindu groups as provocative.
During thus author’s excursion to India in 2011, surveys on the devotional practices and religious beliefs of Dalit Buddhists, as well as a survey on discrimination, were conducted. The respondents ranged in age from their 20s to 70s, and they were a social cross section from the barely educate to PhDs who universally rejected Hindu worship. Many of the respondents reported that they had spent considerable amounts of time attempting to propagate and spread the Dhamma. There was division in their belief systems. Some respondents suggested that they considered Ambedkar equal to Buddha, while others viewed the relationship as that between teacher and pupil. Not all of the respondents accepted Ambedkar’s rejection of reincarnation. A surprisingly large number of survey respondents living in the city of Mumbai reported a lack of discrimination. Other Mumbai residents noted discrimination in employment and eating accommodations. Far worse discrimination was reported in the countryside. Some of the Dalit Buddhist organizations are doing important work in attempting to improve the status of Dalits in rural India. |
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| Table of contents | 謝誌
Appreciation Letter
摘要
ABSTRACT
Table of Contents
1. Introduction
1.1 Research Motivation
1.2 Research Purpose
1.3 Methodology
2. The Buddhist Revival
2.1 Anagarika Dharmpala
2.2 Tamil Buddhism
2.3 Inyothee Thass
2.4 Plaxmi Narasu
2.5 Periyar
3. Ambedkar’s Road to Buddhism
3.1 Jotirao Phule
3.2 The Mahar
3.3 Ambedkar’s Early Life
3.4 Rehection of Buddhism
3.5 Ambedkar and Gandai
3.6 Many Religions Considered
3.7 Buddhism Considered
3.8 Conversion to Buddhism
4. Ambedkar’s Posthumous Testament
4.1 Criticism of the Book
4.2 The Aryan Truths
4.3 Deviation From Buddhist Texts
4.4 Ambedkar’s View of Karma
4.5 The Sangha
4.6 Origins of The Untouchable
4.7 The Caste System
4.8 Dalits in Early Buddhism
4.9 Buddhahood
4.10 The Evolution of Buddhism
5. The Mahar Buddhists After Ambedkar
5.1 Mahars and Hinduism
5.2 Mahar Conversion to Buddhism
5.3 Mass Conversion
5.4 Social and Educational Conversions
5.5 Change of Social Status
5.6 Change in Religious Practice
5.7 Tensions with Upper Caste
5.8 Ambedkar and Buddha
5.9 Buddhist Practice
5.10 Mahars and The Buddhist World
6. Uttar Pradesh
6.1 Bodhananda Mahashvir
6.2 Kanpur
6.3 Jatavs of Agra
6.4 Jatacs and Hinduism
7. Dalit Panthers
7.1 Origins
7.2 Dalit Panther Manifesto
7.3 Raja Dhale
7.4 Namede Dhasale
7.5 Dalit Panther vs. Hinduism
7.6 Break-up of the Movement
8. Dalit Buddhist Literature
8.1 Attack on Hinduism
8.2 Oalit Consciousness
8.3 Publications
8.4 Dalit Buddhist Ideology
9. Mass Conversion
9.1 Anniversary of Dr.Ambedkar’s Conversion to Buddhism
9.2 Reaction to the ceremony
9.3 Dalit Christians
9.4 Gujurat Anti-Conversion Law
9.5 Hyderabpd
9.6 Kanshi Ram and Mayawati
9.7 The Khairlangi Massacre
9.8 The Protest Movement
9.9 Mass Rally In Mumbai
10. Engaged Buddhist Organizations
10.1 TBMSG
10.2 Lokamitra
11.Survey of Active Educated Buddhists in MAHARHRASTRA STATE
11.1 Nature of the Study
11.2 Buddhist Devotion
11.3 Part A Survey of Buddhist Devotion
11.4 Buddhist Religious Belief
11.5 Part B Survey of Religious Belief
11.6 Part C Survey on Discrimination against Dalit Buddhists
11.7 Discrimination in 2011
Conclusion
References&Sources |
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| Hits | 364 |
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| Created date | 2020.02.05 |
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| Modified date | 2023.01.18 |
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