【作者】 艾仁贵；

【导师】 张红；

【作者基本信息】 南京大学 ， 世界史， 2011， 硕士

【副题名】一项集体记忆研究

【摘要】 公元73年4月15日,驻守马萨达要塞的一千余名犹太人在罗马第十军团的包围下选择了集体自杀。这段历史为同一时期的著名历史学家约瑟夫斯所记载,遂而成为后世有关马萨达叙述的最初源头,透过《犹太战记》的历史表述却看不到英雄主义的任何显现。实际上,在与约他帕塔、加马拉等围攻战进行比较后可以发现,在马萨达顶部不仅没有发生极其惨烈的战斗,而且这些守卫者始终逃避与罗马军队作战,更重要的是他们还不断对周围的犹太同胞进行劫掠与屠戮。后来的拉比们出于反对武装反抗的精神将其完全遗忘,在漫长的中世纪几乎找不到关于马萨达的任何表述,由此充分反映了主流犹太社会的选择性记忆与忘却。然而,随着十九世纪末以来犹太复国主义运动的兴起,这段被人遗忘的历史得以“借尸还魂”,藉以一系列文学作品、旅行探险等形式的思想运作和政治宣传,马萨达的集体记忆得以被唤醒。希伯来文版《犹太战记》以及拉姆丹《马萨达》诗篇使之转化为当代犹太英雄主义的典型象征与文化符号。此后,一批批犹太青年在其知识生产与社会传播的影响下,不惜跋涉人迹罕至的犹地亚沙漠远足朝圣,马萨达遂而发展为新一代希伯来人的集体圣所。二战中随着纳粹势力的不断扩张,隆美尔在北非战场节节胜利,致使近在咫尺的巴勒斯坦犹太社团危在旦夕。但随后出台的“马萨达计划”使马萨达的影响在民族动员中达到高潮。马萨达从被遗忘的边缘进入认同的中心,被纳入犹太复国主义的论述模式,是一种“自然国族化”的过程；在马萨达被复国主义者运用与规训的同时,它也成为以色列国族的物化象征与身份隐喻,代表着他们被包围的绝望处境,可以说马萨达堡就是以色列的缩影,而以色列则是扩大了的马萨达堡,此即“国族自然化”。人们尤其在历史与现状的被包围之间找到了对应性,这种“围困心态”使之获得了越来越强大的思想认同。通过对马萨达集体记忆的建构使之超越了原来的历史面貌,成为一种面临包围下争取自由、不惜牺牲的现代政治神话。以色列建国后在国家权力的规训下,马萨达神话经历了一个社会化的过程。国防军经常在马萨达举行宣誓仪式,其誓词为：“马萨达永不陷落”,以表明在四面包围之下求生存的决心与斗志。随后由伊格尔·亚丁领导的马萨达考古所进行的社会动员与政治宣传使其影响臻于空前,围绕考古发现开展了一系列巨大争论。随政治环境的变迁,以色列社会经历了“祛魅化”的过程。特别是六日战争后宗教力量的张扬,怀疑否定之声不断涌现,一些求真的历史学者也加入到这场神话解构之中。旅游业的发展则使马萨达得以大众化。七十年代后,随着犹太复国主义的激情不再和内部分化,理性的思考与去政治化的表述不断冲击着被政治操控的神话叙述进而呈现出一幅多元化、趋真性的马萨达历史记忆。如今,马萨达不再是追求自由、捍卫独立的理由,而成为一个决心使悲剧不再重演的警示。马萨达作为集体性历史记忆的断裂与延续,充分表明它是一个“被发明的传统”,它代表着现代民族主义兴起过程中寻找传统性象征资源的努力。作为一种集体性“记忆之场”,它发挥着凝聚从流散中回归的犹太认同装置的作用。本文通过对“马萨达神话”的建构与解构之分析,以图揭示犹太复国主义运动在缔造民族认同、创建现代国家过程中的重要历史面相与记忆夺占手段。更多还原

【Abstract】 On April 15,73 CE,1000 Jews at Masada under the siege of Rome Tenth Crops committed collective suicide, which was recorded by the famous historian Josephus Flavius at that time, and it became the first source of Masada-narrative later. But we cannot see any heroism in the historical narrative of The Jewish War. In fact, while compared with Yotapata and Gamala, there was no bitter war on Masada top, and the defenders avoided fighting with Romans. What’s more, they robbed and slaughtered nearby Jewish fellowmen. In Medieval period, Rabbis forgot the fighter’s spirit, and there was no narrative about Masada, which reflected the selective memory of Jewish society.However, since the rise of Zionist movement in later 19th century, the forgotten history restored by the political propaganda of series of literature, the collective memory of Masada awaked fastly. The Jewish War in Hebrew edition and Lamdan’s poem Masada transformed it to the typical cultural symbol of contemporary Jewish heroism. And then, more and more Jewish youths paid pilgrimage to Masada, which made it the collective sanctuary of the newly Hebrews. During the Second World War, Erwin Rommel’s success in North Africa menaced Palestine Yishuv’s safety. And then, "The Masada Plan" fiercely propelled Masada’s Cult in the course of national mobilization.While Masada was brought to the identity focus, it was regarded as a course of "nationalization of nature"; in the same time, by the Zionists’regulation, Masada became the symbol and metaphor of the Israeli nation-state. To this extent, we can say that Masada is the epitome of Israel, and Israel is the enlarged Masada. This is the course of "naturalization of nation." The Siege Mentality made Masada a stronger national identity. The construction of the Masada collective memory by the Zionists became a modern political myth of struggle for the freedom and sacrifice under the circumstance of siege.When Israeli was founded, Masada myth met the need of the state power; it experienced the course of Socialization. IDF swore with "Never Again Shall Masada Fall!" on its top to show their determination to survive from the all-round siege. Social mobilization and political propaganda around the Masada archeology led by Yigael Yadin lifted Masada to an unprecedented position. With the vicissitudes of the political circumstance, Israeli entered in a "disenchantment" period. Particularly, religious power rapidly enhanced after the Six-day War, and voices of suspect to the myth were heard. Some historians who saught to the truth also joined the demythologization. And tourism also impels the popularization of Masada. Since the 70s, with the declining and the splitting of Zionism, Masada left out the collective sanctuary. Rational minds and de-political discourse constantly attacked the myth narrative which was controlled by the political powers. And the collective memories of Masada became multiform, authentic ones. But now, Masada is no longer the symbol of pursuit of freedom and independence, but a reminder of the tragedy of the past.Masada as the collective historical memory clearly indicates that it is an "invented tradition," from which we witness the efforts of making use traditional symbol resource to serve modern nationalism. Masada was the collective "Lieux de Memoire", which acted as the cohesive part of the modern Jewish identity. This paper analyses the mythologization of Masada and its later demythologization, revealing its utility in the course of building national identity and modern state by the Zionist movement.更多还原