네팔 종족집단의산스크리트화와 탈산스크리트화－다사인 축제 거부운동을 중심으로－
Sanskritization and De-Sanskritization of Ethnic Groups in Nepal -Focused on Dasain Boycott-
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네팔을 통일한 샤 왕조는 힌두이즘을 근간으로 다양한 종족집단을 통치했다. 상층 카스트 힌두들이 지배층을 형성하면서 비-힌두 종족집단들은 지배층의 문화를 수용하거나 그것에 동화될 수밖에 없었다. 네팔에서 종족집단들의 산스크리트화 혹은 힌두화는 중앙정부에 의해 의도적으로 기획되었으며 비자발적으로 수용된 측면이 강하다. 특히 물루키 아인이라는 시민법 체계가 제정되면서 종족집단들은 위계적 카스트 구조에 편입되었으며, 브라만과 체트리로 대변되는 상층 카스트 힌두 아래에 위치하게 되었다. 판차야트 체제가 도입된 이후 종족집단들은 힌두 왕의 신민으로서의 역할과 의무를 부여받았다. 하지만 1990년대 이후 민주화 운동의 확산과 더불어 종족집단들 역시 자신들의 정체성에 대해 자각하기 시작했다. 종족정체성 자각운동을 전개하면서 대중들의 관심을 끌었던 것 중 하나가 다사인 축제 거부운동이었다. 종족운동가들은 다사인 축제의 근간이 되고 있는 신화를 재해석하면서 거부운동을 전개했다. 이들은 다사인 축제가 아리안/힌두 집단들이 몽골종족/비-힌두들을 정복했던 ‘역사’를 기념하는 것이며, 따라서 피정복자인 종족집단들은 정복자들의 축제를 거부해야 한다고 설파했다. 그러나 정치적 의도에서 비롯된 다사인 축제 거부운동은 오랜 축제에 대한 일반인들의 향수와 기억을 완전히 바꿔놓지는 못했다. 또한 힌두왕정의 폐지와 민주공화제 도입이라는 정치적 상황 변화로 주요 공격 대상이 사라지면서 거부운동의 명분이 약화되고 말았다. 요컨대, 네팔에서 지배집단이 추구했던 종족집단의 산스크리트화와 종족운동가들이 주도했던 탈산스크리트화는 양쪽 모두 정치적 의도에서 출발했다는 점에서 그 배경이 유사하다. 하지만 전자가 비자발적 수용이었던 반면 후자는 자발적 운동이라는 점에서 차이가 있다.
Abstract
Sanskritization can be defined as a socialization process in which low caste people attempt toraise their status in society by adopting the values, eating habits and dress of upper castes. However, unlike the case of India, the process of sanskritization or Hinduization in Nepal wasinitiated and developed by the state not by the people themselves. After the political unificationof Nepal, the Ranas introduced in 1853 a standardized legal code, the muluki ain whichprescribed the maintenance of a rigidly hierarchical caste structure as the primary duty of aHindu monarch. The muluki ain legally sanctioned the ritual status of the twice-born Hinducaste people. In 1963 King Mahendra, while establishing the panchayat system, instituted a newlegal code which banned all discriminated on the basis of castes. But the panchayat constitutiondescribes Nepal as a Hindu state with a king who must be a member of Hindu religion. So,religious identity in Nepal is intrinsically political because the state has defined Nepal as aHindu nation. The boycott of Dasain, however, dramatizes the change in religious identity. TheDasain is most important holiday of the year for many people, and the majority of people inNepal celebrated this holiday. In the 1990s, the leaders among ethnic groups asserted thatDasain celebrates the Hindu conquering of the Mongols or the indigenous ethnic groups in bothmythical and recent historical times. The Dasain boycott was a part of the effort to convincethe Mongols to reject Hinduism and reclaim their authentic ‘non-Hindu’ religious identity.
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