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|Title:||How to deal with Aboriginal culture──Ancient Champa as an Example|
|Keywords:||占婆;海上游牧主義;印度化;泛靈主義;本土信仰;化約主義;Champa;maritime nomadism;Indianization, animism;indigenous cults;reductionism|
|Issue Date:||2010-09-14 17:34:03 (UTC+8)|
The example that I expound in this essay is ancient Champa （占婆）. Champa is a general term for the polities organized by Austronesian-speaking people along the central and southern coast of Vietnam. The peoples of Champa are Malay in terms of ethnicity and language. Their organization of political space is an expression of Malayo-Polynesian polity. Maritime nomadism is the traditional Malayo-Polynesian culture from which the political authority derived.
Because of its geographical location, Champa has been exposed to the influence of foreign cultures since early times. China is certainly one of them. However, Chinese influence here remains minor in comparison with Indian cultural expansion. Historians often termed Indianization as the widespread transmission of Indian culture, both Hinduism and Buddhism in many parts of Southeast Asia. Champa is one of the outstanding examples of Indianization in this area.
Mus employs Champa as an example to give a graphical depiction of Indianization. He uses animism to depict the indigenous religious cults in Champa and argues that animism is an ancient pan-Asian phenomenon which makes harmonious cultural synthesis between Indian and indigenous cults in Champa possible. In response to his thesis, I argue that animism is a reductionist way of grasping indigenous cultures. We should interpret indigenous cultures in their proper context so that broad local dimensions are readily discernable. In case of Champa, what we should start with is maritime nomadism rather than animism.
|Relation:||國立政治大學民族學報, 26, 53-75|
|Appears in Collections:||[宗教研究所] 期刊論文|
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