Cultural and political Backgroud of Hindu Religious Endowment Acts in Southern India

印度南部印度教宗教捐赠法案的文化和政治背景

• 批准号: 07610311
• 负责人: TANAKA Masakazu
• 金额: $ 1.47万
• 依托单位: KYOTO UNIVERSITY
• 依托单位国家: 日本
• 项目类别: Grant-in-Aid for Scientific Research (C)
• 财政年份: 1995
• 资助国家: 日本
• 起止时间: 1995 至 1996
• 项目状态: 已结题
• 来源: https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-07610311/
• 关键词: Southern India; Tamilnadu; Hindu temples; Colonialism; Indian Law Report; Chidambaram; Nataraja temple; Secularism; ヒンドゥー教; 植民地支配; 世俗国家; 宗教法

The aim of this project is to understand the background and history of acts concerning Hindu temple controls in South India in both colonial and post-colonial periods. It mainly relies on two sources, one is The Indian Law Reports (Madras), and the other is records of lawsuits concerning the Nataraja Temple of Chidambaram.The first volume of The Indian Law Reports (Madras) was published in 1876. This journal contains many cases of conflicts over local temples. However, nobody has done systematic investigations on them. This project focuses on the period from 1876 to 1929, a period characterised by so-called colonial policy of non-interference into religious affairs. There were 60 cases over temple issues during this period. They tell that, inspite of the non-interference policy, the temple matters were thoroughly investigated through a series of lawsuits. 11 cases out of 60 were concerned with the relevance of the law to the temple issues, but did not directly challenge the authority of the colonial government. This trend changed later in 1930's, when the govenment changed the policy, and the direct confrontation between the temple and the government became more common.A case history of the lawsuits concerning the Nataraja temple basically confirms the above general trend. In the late 19th centuty, the main issue was a conflict between two factions of the temple trustee-priests. Then from 1933 onwards, the dispute between the government and the temple trustees (priests) became dominant. The tentative conclusion of the project is as follows : as each temple has a complex localised history, we canmnot give a general pictute of the temple disputes, but it is certainly true that every temple has to rely on the legal and judicial system. In this sense the religious affairs have become controlled by the secular system.

该项目的目的是了解殖民时期和后殖民时期印度南部印度教寺庙控制行为的背景和历史。主要依靠两个来源，一是《印度法律报告》（马德拉斯），二是有关奇丹巴拉姆 Nataraja 寺庙的诉讼记录。《印度法律报告》（马德拉斯）第一卷出版于 1876 年。该期刊包含因当地寺庙发生多起冲突事件。然而，没有人对它们进行系统的研究。本项目重点关注1876年至1929年这段时期，这一时期的特点是所谓的不干涉宗教事务的殖民政策。在此期间，有关寺庙问题的案件有60起。他们表示，尽管有不干涉政策，但寺庙事务还是通过一系列诉讼进行了彻底调查。 60起案件中，有11起涉及法律与寺庙问题的相关性，但并未直接挑战殖民政府的权威。这种趋势在1930年代后期发生了变化，政府改变了政策，寺庙与政府之间的直接对抗变得更加普遍。有关Nataraja寺庙诉讼的案例史基本上印证了上述总体趋势。 19世纪末，主要问题是寺庙托管祭司两派之间的冲突。 1933年以后，政府与寺庙管理人（僧侣）之间的纠纷成为主导。该项目的初步结论如下：由于每座寺庙都有复杂的本土历史，我们无法对寺庙纠纷进行概括描述，但毫无疑问，每座寺庙都必须依赖法律和司法系统。从这个意义上说，宗教事务已经受到世俗制度的控制。

项目成果

田中雅一: "「南アジアにおける宗教ナショナリズム--スリランカとインド」" 慶應義塾大学地域研究センター編「民族・宗教・国家--現代アジアの社会変動」慶應通信. 67-103 (1995)

田中正和：“南亚的宗教民族主义——斯里兰卡和印度”庆应义塾大学地区研究中心编，“种族、宗教和民族——当代亚洲的社会变迁”庆应义塾通信67-103（1995）。

Tanaka, Masakazu: "Religious Nationalism in South Asia. In Keio Area Studies Center (ed) Ethnisity, Religion and State" Keio Tsushin. 67-103 (1995)

田中正一：“南亚的宗教民族主义。载于庆应义塾地区研究中心（编辑）民族、宗教与国家”Keio Tsushin。

田中 雅一 (編者): "『暴力の文化人類学』" 京都大学学術出版会, 479 (1998)

田中正和（主编）：《‘暴力文化人类学’》京都大学学术出版社，479（1998）

Tanaka, Masakazu: "Self-Affirmation, Self-Denial and the Denial of the Other in Popular Religion In M.Kusunoki (ed) A Horizon of Religious Phenomena" Iwata Syoin. 261-300 (1995)

田中正和：“流行宗教中的自我肯定、自我否定和对他人的否定，M.Kusunoki（编）《宗教现象的地平线》”岩田祥院。

田中 雅一: "女神と共同体の祝福に抗して-現代インドのサラィー(寡婦殉死)論争" 田中雅一編『暴力の文化人類学』京都大学学術出版会. 409-440 (1998)

田中正和：“反对女神和社区的祝福：现代印度的萨莱（寡妇殉道）争议”田中正和（编）《暴力文化人类学》，京都大学学术出版社 409-440（1998）。