殖民法的普罗克鲁斯坦之床:大英帝国在印度的一个案例

P. Menon
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摘要

在大英帝国,法律的英国化主要是基于本土法律的原始性和现代英国法律体系的优越性。英国人在保持法律的南亚“身份”的同时,又使法律与其所属的共同体保持距离,利用程序机制使法理学向盎格鲁方向倾斜。程序正义通常被认为是实现公正和公平做法的最后堡垒;本文希望通过对殖民前印度法律制度与英国法律干预的对比,揭示成功帮助英国控制印度政体的程序机制的阴暗面。对后殖民法律体系的历史描述,正如迪佩什·查克拉巴蒂(Dipesh Chakrabarty)所说的,受到了“先在欧洲,后在其他地方”的历史时间结构的影响,1完全忽视了下层社会在殖民前的身份。这种历史主义的论点导致了一种特征,即印度人还没有文明到能够管理自己。要克服这些特征,有两种可能性:首先,证明土著人实际上并不像殖民列强所声称的那样不文明,从而使殖民试图开化的努力失去合法性;第二,证明文明化的尝试实际上是一种使当地人服从的手段,使描绘“实用的欧洲”天性与“神话-宗教的东方”的叙述不具有说服力对这两种可能性的探索。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Procrustean Bed of Colonial Laws: A Case of the British Empire in India
The Anglicization of law in the British Empire was primarily based on the perceived primitiveness of the native laws and the superiority of the modern British legal system. Maintaining the South Asian ‘identity’ of the law, while distancing the law from the community it belonged to, the British used procedural mechanisms to tilt the jurisprudence towards the Anglo direction. Procedural justice is often considered as the last bastion of a means to just and equitable practices; this paper hopes to expose the dark sides of the procedural mechanisms that succeeded in helping the British gain control over the Indian polity, through a contrast of the pre-colonial legal systems of India against the British legal interventions. Historical accounts of post-colonial legal systems suffer from, what Dipesh Chakrabarty calls, the “first in Europe, then elsewhere” structure of historical time,1 ignoring in entirety the pre-colonial identity of the subaltern. Such historicist arguments lead to a characterization that Indians were not yet civilized to govern themselves. To overcome these characterizations, the possibilities are twofold: first, to demonstrate how the natives were not in fact uncivilized as the colonial powers claimed, thus delegitimizing the colonial attempts to civilize; second, to demonstrate how the attempts to civilize were in fact a means to subordinate the natives, rendering inconclusive the narrative that portrays a “practical European” nature against a “mythical-religious Orient”.2 The exploration of these two possiI.
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