從還俗僧人到知識青年 : 阿來藏地書寫中的生態文明及其不滿

本論文以生態政治的視角介入藏族作家阿來「機村史詩」的風土書寫，分析在毛時代「破除 封建迷信」的「泛階級化」語境下移風易俗如何作爲一種國族整合機制。文章分三個層面推進思 考和闡述：首先從文化革命的發生學入手，分析這些承載着藏地自然精神的宗教、制度和禮俗如 何在嚴峻的革命形勢中遭到改造和重塑，揭示出阿來文本中「天地重造、神界輪回」的現象；其 次，深入當地人深層的文化心理結構及歷史心性，分析阿來在上述過程中又如何再現出藏地生態 文明的活力與韌性，而由此潛自復歸、暗流涌動的抵抗堪稱是對政治強權全面介入的規訓的不 滿，它們的出現不僅表徵了社會主義革命實踐的內在焦慮，而且召喚著新社會「繼續革命」的政 治衝動。在呈現以上正反拮抗的過程後，文章最後將提供一個對照案例，相較於席捲藏地的文化 革命，阿來似乎更崇尚「茶杯裏的風暴」，通過自然科學及優雅漢語的渡引，促成藏地生態文明 與中西現代文明的對話，這無疑透露著作者對國族身份建構方式之中間道路及藏地歷史進程的思 考。概言之，本論文將圍繞阿來文學中的藏地神靈、毛主席、還俗僧人和知識青年形象展開，將 作者看作一位藏地老法師，他正排兵佈陣、謀篇佈局，上演一出既「驅鬼」又「造神」的盛大法 事，這場法事不僅在政教上宣示革故鼎新，重建「新世界」，同時也爲藏地傳統的「山神社會」 和悠久的生態文明立幡招魂。

This paper examines Tibetan Alai's Epic of Ji Village from the perspective of Eco-politics, and analyzes how changing customs serves as a national integration mechanism in the context of "pan-classization" and "prohibited activities of feudal superstition" in the Mao era. The paper includes three aspects: First, starting from the origins of the Cultural Revolution, it analyzes how these religions, institutions, and customs that carried the natural spirit of Tibet were transformed and reshaped in the severe revolutionary situation, revealing the phenomenon of the recreation of heaven and the reincarnation of gods in Alai's texts. Secondly, going into the deep cultural and psychological structure and historical nature of the local people, it analyzes how Alai reproduced the vitality and resilience of Tibetan ecological civilization in the above process, and meanwhile the resistance from the latent return and undercurrent surge can be regarded as the discontent with the discipline of the full involvement of political power; to some extent, their appearance not only represents the inherent anxiety in the practice of socialist revolution, but also calls for the political impulse to "continue the revolution" in the new society. After discussion of the confrontation above, the paper provides a comparative case at the end. Compared with the Cultural Revolution that swept through Tibet, Alai seems to be more advocating "the storm in the teacup". Through the introduction of natural science and elegant Chinese, he would like to promote the dialogue between Tibetan ecological civilization and Chinese and Western modern civilization, which undoubtedly reveals the author's thinking on the middle road of the construction of national identity and the development of Tibet.