아시아 근대불교와 문화제국주의 비판 : 근대 영국의 문화제국주의와 인도불교의 학문화 과정
Critique of Cultural Imperialism and Modern Buddhism in Asia: Establishment of Buddhist Studies in Modern India and British Cultural Imperialism
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근대라는 시기에 아시아는 피식민자였고, 제국은 식민자였다. 본고는 아시아, 특히 불교 발생국인 인도와 가장 거대한 제국이었던 영국의 관계를 불교와 문화제국주의로 검토하고 비판하였다. 영국의 제국주의가 절정에 달한 빅토리아시대에 불교는 학문으로 체계화되었고 그 학문적 본질은 근대 인도불교학이었다. 학문화된 불교는 동양을 비추는 거울일 뿐 아니라 빅토리아시대를 반영하는 거울의 역할도 하는데, 이는 서구학자들이 만든 근대 인도불교학에 영국의 문화와 사상이 내재되어 있기 때문이다. 인도 근대불교학의 주체는 인도인이 아닌 서구학자들, 제국주의적 성향을 가진 학자들이었고 그들이 속한 학회, 협회, 대학이었다. 대영제국의 학자, 특히 막스 뮐러와 리즈 데이비스 같은 서구 불교학자들이 인도의 불교학을 발견하고 제작한 데에는 근대라는 시기의 문화와 제국주의적 의도가 있었다. 그리고 식민지배가 끝난 현재에도 그 문화제국주의는 영향력을 발휘하고 있다.
Abstract
The article deals with the main cultural imperialism approaches to Buddhism in modern Asian areas. The purpose of this study is to examine critically the cultural imperialism became an instrument for modernization though it played roles in the establishment of buddhist studies in modern India. The 19th and 20th century explorers, archaeologists, philologists and researchers some British scholars and officials in understanding buddhist philosophy and in restoring Buddhist holy places initiated the process of revival of Buddhism in India. And we may say that with the discovery and translation of Sanskrit, Pali, Tibetan and Chinese texts and Victorian Orientalist invented and controlled Buddhism, as possessing the criteria upon which the judgement of the religious, social and cultural value of Buddhism. In this paper, I have three objectives : (1) I may briefly discuss modern indian buddhism existing in the land of its origins were the archeological studies and palm-leaf manuscripts of philology. (2) I analyze how to start Brian H. Hodgson who as an official of the East India Company in Nepal came into possession Buddhist manuscripts, and in 1837 dispatched them to Calcutta, London, and Paris. As the founding father of the discipline of Buddhology in the West, especially E. Burnouf. His mastery of both Sanskrit and Pali made an ideal person to construct from his field of documents an intelligible scheme of ideas which would henceforth be the prototype of the European concept of Buddhism. (3) I discuss how the discovery and translation of Sanskrit, Pali, Tibetan and Chinese texts, romantic and Victorian Orientalism invented and controlled Buddhism. The way had been prepared for it by the Pali and Sanskrit translations of Max Muller, Rhys Davids and a number of other British scholars. My finding will support the idea that the British cultural imperialism in modern India buddhism was constructed, generally cast as the inverse of the progressive, post-enlightenment civilization of the British colonizers. Thus, these nineteenth and early twentieth century constructions and modern buddhism are part of the legacy of colonialism and of christian idiosyncrasy.
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