달리트(Dalit) 정체성과 이름의 이중성: 네팔 산록 달리트를 중심으로
Dalit Identity and Duality of the Name: Focuses on Hill Dalits in Nepal
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초록
네팔에서 달리트는 사회적, 경제적, 정치적 및 종교적으로 가장 하층에 속하는 집단이다. 역사적으로 이들은 카스트 위계의 최하층 등급에 편재되어 있었다. 1894년에 제정된 『물루키 아인』은 네팔 사람들을 성사착용 재생카스트, 노예화할 수 없는 음주 카스트, 노예화할 수 있는 음주 카스트, 부정하지만 접촉 가능한 카스트, 그리고 불가촉천민 카스트 등 다섯 등급으로 범주화했다. 오늘날 불가촉천민 카스트는 ‘달리트’로 불린다. 하지만 달리트는 하나의 동질적 집단이 아니라 내부에 다양한 집단들이 혼재하고 있다. 네팔의 여타 종족집단 혹은 카스트처럼 달리트의 이질성은 종교, 언어, 문화 및 지역의 차이에서 비롯된다. 네팔의 달리트는 거주 지역에 따라 크게 산록 달리트와 테라이 달리트로 구분된다. 산록 달리트는 상층 카스트로부터 사회적으로 오랫동안 배제되고 억압당했으며 불가촉성의 대상이 되었다. 최근 네팔의 정치적 담론에서 달리트가 주요 의제로 등장하고 있다. 하지만 누가 달리트인가를 두고 혼란이 가중되고 있다. 달리트는 ‘혜택을 받지 못한’, ‘주변화된’, ‘배제된’, ‘억압당하는’, ‘착취당하는’ 등과 같은 수식어가 덧붙여지면서 보편적인 용어로 전환되고 있다. 정작 달리트 자신들도 공통의 혹은 단일한 용어를 정착시키지 못하고 있다. 이런 상황 속에서 집단으로서의 달리트와 개인으로서의 달리트가 ‘달리트’라는 정체성에 대해 서로 다른 입장을 견지하고 있다. 한마디로 네팔에서 ‘달리트’는 아직까지 대중적인 용어로 수용되지 않았을 뿐 아니라, 일부에서는 달리트 명칭의 부정적 의미를 강조하며 감추거나 거부하기도 한다.
Abstract
In Nepal, Dalits as a group occupy the lowest position in the social, economic, political and religious contexts. Historically they were ranked at the bottom of the caste hierarchy. The Muluki Ain of 1854 organized Nepali society into five main categories, that is, the twice born sacred thread wearing high castes, the unenslavable liquor drinkers, the enslavable liquor drinkers, the impure but touchable castes (including Muslims and Europeans), and the untouchable castes. The untouchable castes are known today as Dalits. Despite their socio-economic status, Dalits do not constitute a homogenous group. Like other ethnic or caste groups in Nepal, their heterogeneity results from differences in religion, language, culture and region. National Dalit Commission has categorized Dalits into two broad regional groups, that is, Hill Dalits and Terai (or Madhesi) Dalits. Hill Dalits have endured social segregation, discrimination, oppression, and untouchability at the hands of the higher castes. In recent years, the term ‘Dalit’ referring to the former untouchable castes has emerged as a main issue in Nepalese political discourse. However, there is a confusion about who exactly are the ‘Dalits’. They are subsumed under the rubric of general terms such as disadvantaged, downtrodden, marginalized, excluded, suppressed, exploited, and oppressed groups. Moreover, Dalits themselves have not consistently used a common or single term. Due to this situation, Dalits as a group and as individuals have an ambivalent relationship with their identity. In Nepal, the term ‘Dalit’ is not a universally accepted term and some Dalits attribute a negative connotation to it and hence hide or reject it.
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