在全球与区域之间:泰米尔佛教想象中的亚洲

Shrinidhi Narasimhan
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引用次数: 1

摘要

19世纪之交,马德拉斯成为一场运动的发源地,这场运动预计安贝德卡尔将在近半个世纪前转向佛教。萨迦佛教会成立于1898年,由Iyothie Thass(1845–1914)领导,成为殖民后期印度第一个达利特佛教复兴会。在这篇文章中,我通过互文阅读萨迦佛教杂志《奥鲁·佩卡·塔米兰》,以及与该运动有关的亨利·奥尔科特和阿纳加里卡·达马帕拉等亚洲佛教徒的作品,探索了萨迦佛教的全球维度。我认为,萨迦佛教将达利特人视为土著佛教徒的历史想象与推动亚洲佛教复兴运动的政治关切在重要方面产生了交集。我还表明,这场运动为达利特人创造了一种独特的泰米尔佛教传统,并试图将他们重新定位到更广阔的佛教世界,尽管他们在这片土地上名义上处于边缘地位。在这样做的过程中,我提出了“准区域”的类别,作为一种思考不同空间尺度(如“全球”和“区域”)之间看似不均衡或单向互动的方式。
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Between the Global and Regional: Asia in the Tamil Buddhist Imagination
At the turn of the nineteenth century, Madras became home to a movement that anticipated Ambedkar’s turn to Buddhism by nearly half a century. Founded in 1898, the Sakya Buddhist Society was led by Iyothee Thass (1845–1914) and became the first Dalit Buddhist revival of its kind in late colonial India. In this article, I explore the global dimensions of Sakya Buddhism through an intertextual reading of its journal, Oru Paica Tamilan, and the work of Asian Buddhists like Henry Olcott and Anagarika Dharmapala who were associated with the movement. I argue that Sakya Buddhism’s historical imaginaire of Dalits as indigenous Buddhists intersected with the political concerns that drove Asian Buddhist revivalist movements in important ways. I also show that the movement created a distinctly Tamil tradition of Buddhism for Dalits and attempted to reorient them towards the broader Buddhist world even as they had a notionally marginal presence within this landscape. In doing so, I propose the category of ‘pararegional’ as a way of thinking about seemingly uneven or unidirectional interactions between different spatial scales such as ‘global’ and ‘regional'.
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