인도의 역사교과서 논쟁과 시기별 역사교과서에 나타나는 유네스코 세계유산에 대한 서술
The Controversies over Indian History Textbooks and the Description of UNESCO World Heritages in Textbooks of Different Periods
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필자는 이 논문에서 인도의 역사교과서에 대한 논쟁과 개정 경과를 살펴보고, 각 시기별 역사교과서가 유네스코 세계유산에 대해 서술한 방식을 분석하고자 한다. 식민사관과 종교적 편견을 지양하고 독립 국가로서의 정체성을 구축하겠다는 목표를 지닌 1차 교과서는 1966년 출간되기 시작한 후 2002년까지 사용되었으나, 정치적 상황이나 역사 인식이 변화함에 따라 여러 가지 비판을 받았다. 그러나 2002년에 출간된 2차 교과서는 역사적 사실의 왜곡과 편향성으로 큰 비판을 받고 2007년 3차 교과서로 대체되었는데, 이 역시 서술이나 교육 방식 등 여러 문제가 제기되었다. 또한 이 논문은 시기별 역사교과서에 나타나는 인도 최초의 유네스코 세계유산, 즉 아잔따 석굴사원과 엘로라 석굴사원, 따즈마할에 대한 서술을 비교하였다. 1차 교과서의 집필진은 ‘인도’라는 새로운 독립 국가가 형성된 과정을 중시하여 특정 세계유산에 대한 서술이 편향되었다면, 2차 교과서의 세계유산에 대한 서술은 당시 집권당의 정치적 노선에 따라 힌두중심적인 성향이 뚜렷이 드러났다. 한편 3차 교과서는 보다 창의적인 교육을 지향하면서 세계유산이나 예술 작품에 대한 논의방식도 달라졌다. 이와 같이 교과서에 실린 세계유산에 대한 서술이 변화하는 모습을 통해 한편으로는 국가가 국제기구에 세계유산을 등재함으로써 꾀하였던 국가 이미지와, 다른 한편으로는 국민을 양성하는 권력행위인 교육을 통해 드러나는 국가 정체성 사이의 균열(rupture)을 볼 수 있다. 이러한 균열을 지적함으로써 국가가 역사를 이해하며 이용함으로써 의도하고 지향하는 바를 밝힐 수 있으리라고 생각한다.
Abstract
This article examines the controversies and publications of three sets of history textbooks in India and the description of UNESCO World Heritages in each set. The first set of textbooks, aimed to purge history of colonial historiography and religious prejudice and build a new national identity, was published from 1966 and used until changes in political surroundings and historical approaches deemed it unsuitable in 2002. However, serious issues related to misrepresentation of historical facts and religious bias were raised about the newly published Set 2 (2002). Set 2 was replaced with textbooks of Set 3 (2007), which however still retained several problems in their historical perspectives or pedagogical approaches. In the second part of the article, I examine the description of three World Heritage sites of India, i. e., Ajanta Cave Temples, Ellora Cave Temples, and the Taj Mahal, within each set of textbooks. While the first set of textbooks discussed the World Heritages within the authors’ narratives focusing on building a newly independent nation of ‘India’, the second set displayed a Hindu-centric preference in the description of World Heritage sites. The third set of textbooks focused on providing a more creative education, which led to a different approach towards World Heritages or works of art. Thus I argue that these differences in the narratives of World Heritages in three sets of textbooks reveal a rupture between the national identity propelled by the State through international agencies on the one hand, and the national identity reflected in national education as a means of producing a citizen on the other. Identifying this rupture will lead to reveal the imaginary desires and ideas of the nation-State, driven by its perception and use of history.
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