在哀悼与忧郁之间:现代印度的宗教与政治

I. Ahmad
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引用次数: 1

摘要

在回顾国际知名的印度记者赛义德·纳克维的自传时,本文首先讨论了新闻、自传和人类学之间的关系,这是这位评论家广泛从事的学科。它论证了两者之间的交叉,记录了Naqvi描述的现代印度宗教与政治之间不断发展的关系,包括1947年印度分治的那一刻。它讨论了阿扎德、甘地、尼赫鲁、帕特尔、拉奥、瓦杰帕伊等人物,以及诸如种族/社区暴力、国家在种族灭绝中的作用、巴布里清真寺的拆除、美国领导的“全球反恐战争”等问题。这篇文章注意到Naqvi的论点的突出之处,即被高度推崇的印度世俗主义过去是,现在充其量只是多数主义宗教冲动的面具。然而,它批评Naqvi的解决方案是回到印度的开国元勋和所谓的复合文化的想象时代。这一批评的核心是,纳克维对殖民时期和后殖民时期印度的个人和专业描述与他提出的解决方案相悖。这篇文章认为,之所以出现这种悖论,正是因为纳克维哀悼一段他无法识别、更不用说清晰表达的过去。因此,他的描述更接近弗洛伊德的忧郁,而不是哀悼。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Between mourning and melancholia: Religion and politics in modern India
Abstract In reviewing this autobiographical book by Saeed Naqvi, an internationally known Indian journalist, this essay first discusses the relationship amongst journalism, autobiography and anthropology, the discipline this reviewer broadly works in. Arguing for a crossover amongst them, it documents the evolving relationships Naqvi describes between religion and politics in modern India, including the moment of India’s Partition in 1947. It discusses such figures as Azad, Gandhi, Nehru, Patel, Rao, Vajpayee and issues such as ethnic/communal violence, the role of the state in genocide, demolition of Babri Masjid, the US-led “Global War On Terror (GWOT)” and more. This essay notes the salience of Naqvi’s thesis that the much-valorized Indian secularism was and is at best a mask for majoritarian religious impulse. However, it critiques Naqvi’s solution as a return to India’s founding fathers and the imagined era of so-called composite culture. Central to this critique is the point that Naqvi’s own personal and professional account of colonial and postcolonial India defies his proposed solution. This paradox appears precisely because Naqvi, this essay suggests, mourns a past which he is unable to identify, let alone enunciate. His account thus approximates, following Freud, melancholia more than mourning.
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