全球史與中國2018」系列講座第8講（總第56講）│遺產、法律與宗教——一項關於印度歷史建築保護的殖民史

原標題：全球史與中國2018」系列講座第8講（總第56講）│遺產、法律與宗教——一項關於印度歷史建築保護的殖民史

Heritage, law andreligion: a colonial history of historic preservation in India

Indra Sengupta

German Historical Institute London

Max Weber Stiftung - India Branch Office, Delhi

The term 『heritage』 in the way inwhich we in modern times understand material and immaterial remains form thepast has been largely defined by the UNESCO』s discourse on world heritage andits vast project of recognising world heritage sites (Glendinning 2013,Jokilehto 2009). It was in use in most countries of Western Europe by themiddle of the nineteenth century. But protection of old, historic buildings andstructures, commonly referred to as built heritage, by means of laws andtechniques that arose from a modern understanding of the past, only started inthe aftermath of the French Revolution, grew alongside the rise ofnation-states in Europe and culminated in national laws and internationalconventions and charters only by the middle of the twentieth century (Swenson2013). Colonised societies such as India took a different, more complicatedpath to heritage preservation, as the concept and practice of heritage weremediated by the experience of colonialism and anti-colonial nationalism. Thispaper will examine the way in which the imperatives of colonial rule andcolonial laws in the early twentieth century set about defining heritage andthe complicated relationship between state, communities and historic buildingsthat emerged as a result. I look at the particular problem that affectedreligious buildings that were in use to examine how colonial ideas of India』shistory and heritage and colonial state policy of preserving India』s richhistoric buildings by means of state intervention and legislation were often severelytested by existing social realities.

遺產、法律與宗教——一項關於印度歷史建築保護的殖民史

我們在現代社會理解來自過去的物質與非物質遺存這種方式中，「遺產」這個術語被聯合國教科文組織在很大程度上被界定在關於世界遺產的論述和承認世界遺產的大型項目這樣的範圍內(Glendinning 2013, Jokilehto 2009)。到了十九世紀中葉，西歐大多數國家都在使用這個術語。但是，人們通過法律和技術（這也是基於人們在對「過去」有了現代式理解才產生的）對古老的歷史建築和構造（通常稱為建造遺產）進行保護，這種行動的出現也是法國大革命的後果，它伴隨著歐洲民族國家的崛起而成長，並在二十世紀中葉，隨著大量國家法律的頒布和國際公約和憲章的簽訂而達到頂峰（Swenson 2013）。在印度這樣的殖民化社會，由於遺產的概念和實踐受到殖民主義和反殖民的民族主義經驗的協調，因而採取了不同的、更為複雜的途徑進行遺產保護。此報告將探討二十世紀初期殖民統治和殖民法律的要求如何界定「遺產」這個概念，以及由此產生的國家、社群和歷史建築之間的複雜關係。通過觀察影響宗教建築的特定問題，這些問題被用來研究殖民時代的印度歷史和遺產觀念，我還會探討通過國家干預和立法保護印度豐富的歷史建築的殖民國家政策往往受到現有社會現實的嚴重考驗這個題目。

喜歡這篇文章嗎？立刻分享出去讓更多人知道吧！