占婆文化與泛靈主義──古代東南亞印度化之反思。

Abstract

本論文以占婆為例，探討如何看待近代之前的東南亞印度化(Indianization)之相關問題。占婆是古代越南中南部南島語系民族所建立之政體，因其地理位置一直受到外來文化影響，而印度文化之地位在此最為突出。「印度化」一詞為Coedés所造，用來指稱印度文化－主要為印度叫與佛教在東南亞各地廣為傳布之事，而占婆則為其中最為顯著的例子之一。Paul Mus則借占婆來檢視東南亞印度化的整體狀況。他認為這是因為整個古代亞洲，包括占婆與印度，都普遍存在泛靈主義所致。飯靈主義讓占婆本土信仰得以跟印度教和諧交流，相互融合，因而促成兩個不同宗教場域間長期而豐饒的文化對話。然而，飯靈主義可以清楚說明占婆特有的本土信仰嗎？本論文認為以泛靈主義來理解本土性文化不免失之文化化約主義。以占婆而言，無人應從其所立身的海上遊牧文化脈絡而非籠統的泛靈思想來做申論。

Using ancient Champa as an example, this paper investigates on issues related to Indianization of Southeast Asia in pre-modern times. Champa is a general term for the polities organized by Austronesian-speaking people along the central and southern coast of Vietnam in ancient times. Because of its geographical location, Champa had been exposed to the influence of foreign cultures. Among others, Indian cultural expansion in Champa was most visible. The term “Indianization” is coined by Coedés to denote the widespread transmission of Indian culture mainly Hinduism and Buddhism in many parts of Southeast Asia. Champa is one of the most outstanding examples of Indianization in this area. Paul Mus employed Champa to depict the overall situation of Indianization. He used “animism” to expound the indigenous religious cults in Champa and argued that animism is a pan-Asian phenomenon which makes harmonious synthesis between Indian and indigenous cults in Champa possible. For him, animism contributed immensely to the long-term and fruitful cultural dialogue between these two different religious areas. However, can animism adequately explain indigenous cults of Chams? I argue that animism is a reductionist way of grasping indigenous cultures. For Champa, we should start with “maritime nomadism” rather than animism in general.