【作者】 江潇潇；

【导师】 唐孟生；

【作者基本信息】 北京外国语大学 ， 比较文学与跨文化研究， 2014， 博士

【摘要】 种姓是斯里兰卡社会中一个重要的社会——文化现象。斯里兰卡种姓由僧伽罗种姓和泰米尔种姓两个既相互关联又互有差异的种姓体系组成。它们均起源于印度,在斯里兰卡特定的历史和现实背景中的产生和发展,并最终形成与印度种姓相异的、世俗化的种姓体系。在研究斯里兰卡社会结构变迁、民族文化、经济发展模式、信仰与价值观核心时,种姓是一个十分重要分析维度。本文从宏观和微观相结合的视角,采用比较社会学的方法,阐释了僧伽罗族种姓和泰米尔族种姓的发展脉络,通过对比分析僧、泰种姓的异同,归纳斯里兰卡种姓的特点,深入探讨了斯里兰卡历史发展进程中种姓因素的地位与作用,进而总结斯里兰卡文化的总体特征。本文序言部分介绍了论文的选题意义；斯里兰卡种姓相关国内外研究综合评述；主要使用的研究方法。正文部分共分为五个章节。第一章论述了斯里兰卡僧伽罗族和泰米尔族的形成过程中的种姓因素。这两个民族的先民均是来自印度、信仰印度教的移民,他们来到斯里兰卡的时候,印度的种姓制度已经发展得相当成熟,所以种姓不是斯里兰卡自身文明发展的产物,而是在民族形成之初,便已是社会结构中的主要因素。第二章具体论述了僧伽罗种姓和泰米尔种姓的历史发展轨迹及其种姓的具体形态与特征。僧伽罗种姓的结构呈现出与印度种姓截然不同的状态,即：婆罗门种姓彻底消失；农民种姓高维占据种姓阶序的顶端；种姓规范与社交礼仪相对弱化温和。而斯里兰卡泰米尔种姓由于始终保持印度教的信仰,无法向僧伽罗种姓那样发生质变。但在种姓构成上却呈现出于僧伽罗种姓相似的特征,即农民种姓维拉拉在实际社会生活中处于主导地位。农民种姓与婆罗门种姓地位差异,体现出斯里兰卡泰米尔种姓的世俗化倾向。高地泰米尔人作为工人被殖民者从南印度雇佣至斯里兰卡,由于长期被隔绝在茶厂、种植园中,他们的种姓体系十分松散且不完整,但种姓的等级观念和歧视依旧存在。第三章论述了斯里兰卡种姓产生的原因。佛教的传入让僧伽罗种姓摆脱了印度教的宗教内核成为纯世俗化的社会体系；但也正是由于佛教的某些特质,让种姓在印度教之外的土壤中具备生存下来的可能。僧、泰两个民族在几千年的交往过程中,不断发生碰撞、融合。泰米尔种姓与印度种姓之间的差异,也并不完全是脱离了印度的环境后自身发展和演变的结果,这其中僧伽罗文化的作用也是不可忽视的。长达400年的殖民统治,让种姓在斯里兰卡先被人为的强化,后又被动地消失在了社会话语中,成为一种隐性的存在。而殖民政策于西方文化的冲击客观上进一步削弱了种姓。第四章论述了斯早兰卡种姓的特点。首先民族的差异和不同地区的发展不平衡造成斯里兰卡种姓内部的多元性。这些不统一性分别投射在种姓的本质、类型、阶序、关系、规则等等各个方面。其次,斯里兰卡种姓与印度相异的最大特征,就是它的世俗化。僧伽罗种姓实现了彻底的“去宗教性”成为世俗的社会分工体系；泰米尔种姓虽然无法摆脱印度教的核心,但宗教意义与社会经济需要之间的分离,以及种姓结构的松散弱化均暗示着远离宗教性的世俗化倾向。第五章论述了斯里兰卡种姓对当代社会生活、政治以及民族争端的影响。在社会生活方面,种姓所代表的血缘、身份与地位认同一直没有消失,在婚姻、交往、就业等各方面依然影响着斯里兰卡人的判断与选择；在政治方面,斯里兰卡家族政治的产生、政党及选举体制的运营背后都能看到种姓这只手的操控作用；在民族争端方面,泰米尔极端民族主义思潮及运动的产生有着深刻的种姓背景,而战后和平重建的过程中,种姓依旧在社会资源分配和社会秩序恢复进程中起到消极的作用。通过对斯里兰卡种姓的分析和总结,本文最终得出结论：斯里兰卡社会文化的特质决定了种姓存在的必然,而斯里兰卡独有的社会发展轨迹造就了斯里兰卡种姓有别于印度的显著世俗化特征。在斯里兰卡社会发展的进程中,种姓的影响始终存在,不过这种影响在很大程度上是负面的,种姓更多地对斯里兰卡的社会发展起制约作用。更多还原

【Abstract】 Caste is an important social-cultural phenomenon in the Sri Lanka society. The Sri Lanka castes are composed of the Sinhalese and the Tamil, two caste systems with both connections and differences. Originating from India, Sinhalese and Tamil came into being and developed against the specific historic and realistic background of Sri Lanka, and eventually formed a secular caste system different from the Indian caste. In the research into Sri Lanka’s social structural shift, economic development pattern, beliefs and values, castes provide a very important analytical dimension. From both macro and micro perspectives, this essay applies a comparative sociology method to expound the evolution line of Sinhalese and Tamil and generalize the characteristics of the Sri Lanka caste through contrasting the similarities and differences between Sinhalese and Tamil. This essay also discusses in depth the role and position of caste in Sri Lanka’s history, and further summarizes the general feature of the Sri Lanka culture.The introduction of this essay introduces the meaning of choosing this subject; a comprehensive review of the relevant domestic and foreign researches on the Sri Lanka caste; the research method mainly applied in the essay.The main body of the essay consists of five chapters. Chapter one expounds the caste factor during the process when the Sri Lankan Sinhalese and Tamil come into being. Their ancestors were Indian immigrants who believe in Hinduism. When they came to Sri Lanka, the Indian caste system was rather mature, so caste was not the result of Sri Lanka’s civilization development, but already a main factor in the social structure when the nation was founded in the first place.Chapter two explains in details the historical trajectory of Sinhalese and Tamil castes and their main patterns and features. The structure of Sinhalese caste shows a totally different situation from the Indian caste: namely, the Brahamin caste has completely disappeared; Govi, a peasant caste, stands at the top of the caste order; caste standards and social courtesies become relatively weakened and mild, while the Tamil caste could not undergo such metamorphosis as has happened to the Sinhalese, for the caste has kept their Hinduism belief. But Tamil’s structure demonstrates a similar characteristic to that of Sinhalese, namely, the peasant caste Welalla is the dominant in the real social life. The difference between the peasant caste and Brahamin is reflected in Tamil’s inclination to be secular. The Highland Tamil people were hired by the colonists as workers from South India to Sri Lanka. Secluded in the tea factories and plantations for a long time, their caste system was loose and incomplete, but the sense of hierarchy and discrimination still existed.Chapter three touches upon the reason for the creation of Sri Lanka’s caste system. The introduction of Buddhism ridded the Sinhalese of its religious core and made it a purely secular social system; but also due to Buddhism’s certain qualities, the caste system had the possibility to survive without the existence of Hinduism. Through thousands of years of exchange, the Sinhalese and the Tamil constantly collided with and interfused into each other. The differences between the Tamil caste and the Indian caste were not completely due to their separating from the Indian environment, and especially, the role of Sinhalese culture was not negligible. Over four centuries of colonial rule, the caste system in Sri Lanka was first artificially strengthened, and then passively disappeared in the social discourse, and finally became an invisible existence. The colonial policy and the western cultural impact further weakened the caste system objectively.Chapter four discusses the characteristics of the Sri Lanka caste. First, national differences and the imbalances between the developments of different regions resulted in the pluralism within the Sri Lanka caste system. These non-uniformities were respectively reflected in various aspects of the caste including its nature, type, order, relation, and rules. Second, the biggest difference between the Sri Lanka caste and the Indian caste is its secularization. The Sinhalese caste that is no longer religious becomes a secular social labor distribution system; although the Tamil caste could not extricate itself from the core of Hinduism, its religious meaning has separated from the social and economic demands. In addition, the caste system become loosened and weakened, indicating the inclination to turn from religious to secular.Chapter five expounds the Sri Lanka castes’ influence on the modern social life, politics and national disputes. On social life, blood relationship, identity and status recognition represented by the caste have never disappeared, and they continued to effect Sri Lankans’ judgment and choice in marriage, exchange, employment, etc; on politics, caste acted as an manipulative hand behind the birth of Sri Lanka’s family politics, the operation of party and election system; on national disputes, the Tamil extreme ethnic nationalism current and movement was bom against the profound background of caste, while, during the post-war peaceful reconstruction, caste played a negative role in the social resource distribution and social order restoration process.Through analyses and summaries of the Sri Lanka castes, this essay comes to the conclusion: the feature of the Sri Lanka society and culture determines the necessity of caste’s existence, while the unique social development trajectory of Sri Lanka causes the caste’s secularization that is obviously different from the Indian castes. During the Sri Lanka’s social development, the influence of caste is permanent. But such influence is mostly negative, and plays a restrictive role on Sri Lanka’s social development.更多还原