中印领土争议东段地区珞巴族塔金人及其社会变迁
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摘要
珞巴族是我国西藏南部地区的古老民族。居住在我国实际控制地区的珞巴族仅有数千人,而居住在中印领土争议东段地区的珞巴族则达几十万人。塔金部落是藏南珞巴族的重要支系,世代生息在山南、林芝两地交界处的西巴霞曲流域。20世纪50年代至今,绝大部分塔金人都处于印方控制之下。由于相关资料缺乏和实地考察不便,目前国内学界对这部分珞巴族人口的情况关注较少。本文结合中、外文资料,对中印领土争议东段地区珞巴族塔金部落的基本状况及其社会变迁做了粗浅探讨。
Lhoba people is an ancient ethnic group who lived in the southern Tibet of China. Only thousands of Lhoba people live in the areas under China's actual control, while hundreds of thousands live in the disputed area of Sino-Indian territories. Tajin tribe is an important branch of the south Tibetan Lhoba people, and the people inhabit the area of the Xibaxiaqu (西巴霞曲) which is along Shannan(山南) and Linzhi (林芝)border. Since the 1950s, most of the Tajin people are under the control of Indian. Due to the lack of related information and the inconvenience of investigation, domestic scholars paid less attention to them. Based on Chinese and foreign language materials, this paper tries to make a shallow discuss with the basic situation and social vicissitude of the Tajin tribe of Lhoba people in the disputed eastern area of Sino-Indian territories.
Lhoba people is an ancient ethnic group who lived in the southern Tibet of China. Only thousands of Lhoba people live in the areas under China's actual control, while hundreds of thousands live in the disputed area of Sino-Indian territories. Tajin tribe is an important branch of the south Tibetan Lhoba people, and the people inhabit the area of the Xibaxiaqu (西巴霞曲) which is along Shannan(山南) and Linzhi (林芝)border. Since the 1950s, most of the Tajin people are under the control of Indian. Due to the lack of related information and the inconvenience of investigation, domestic scholars paid less attention to them. Based on Chinese and foreign language materials, this paper tries to make a shallow discuss with the basic situation and social vicissitude of the Tajin tribe of Lhoba people in the disputed eastern area of Sino-Indian territories.
引文
①参见李金轲、马得汶:《中印领土争议东段地区的查克玛、下丁人问题探析》,《国际论坛》2010年第4期。
②2965人是人口普查通用数据。一说3340人,是林芝地区墨脱县和山南地区的人口做了改动后相加的总和。参见《珞巴族简史》,民族出版社2009年版,第1页。
①参见S.Dutta and B.Tripathy,Sources of the History of Arunachal Pradesh,New Delhi:Gyan PublishingHouse,2008,pp.72-73。
②参见S.Dutta and B.Tripathy,Sources of the History of Arunachal Pradesh,pp.77-78。
③参见S.Dutta and B.Tripathy,Sources of the History of Arunachal Pradesh,p.76。
①在珞巴族搏嘎尔部落的传说中,阿巴达尼有3个儿子,大儿子叫当邦,二儿子叫当坚,三儿子叫当日,他们每人又有两个儿子,阿巴达尼的3个儿子分别带着自己的孩子分3路向南迁往珞渝地区。参见西藏社会历史调查资料丛刊编辑组、《中国少数民族社会历史调查资料丛刊》修订编辑委员会:《珞巴族社会历史调查(一)》,民族出版社2009年版,第18页。
②参见Moonis Raza and Aijazuddin Ahmad,An Atlas of Tribal India,New Delhi:Ashok Kumar Mittal andConcept Publishing Company,1990,p.81。
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,Delhi:Abhi-jeet Publications,2006,p.4。
④参见Census of India:1991,转引自Nabam Tadar Rikam,Emerging Religious Identities of ArunachalPradesh,New Delhi:Mittal Publications,2005,p.9。
⑤参见S.C.Bhatt and Gopal K.Bhargara,edis,Land and People of Indian States and Union Territories,Volume3,Arunachal Pradesh,Delhi:Kalpaz Publications,p.68。
①参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.25。
②Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,New Delhi:AtlanticPublishers and Distributors,2007,p.1118.
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.29-32。
④“科邦”是珞巴族阿迪人村落中类似村委会的议事组织,也是村中各种纠纷的裁决机构。详见Milorai Modi,Indigenous System of Governance in the Tribal Society of Arunachal Pradesh,Delhi Itanagar:Hima-layan Publications,pp.65-78.
⑤参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.144-146。
①参见Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,pp.1121-1122。
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.77,80-82。
④参见Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,p.1123。
①参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.84,88-89。
②Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.92,95.
③Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,p.1124.
④Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.196.
⑤Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.198.
⑥Verrier Elwin,A Philosophy For NEFA,the Government of Assam,Shillong,1960,p.211.
⑦Guptajit Pathak and Raju Gogoi,Culture Fiesta in the“Island of Peace”Arunachal Pradesh,New Delhi:Mittal Publications,2008,pp.31,33.
①Lima Sasai Aier,edi,Encyclopaedia of Arunachal Pradesh,Volume2,New Delhi:Anmol Publications,2009,p.313.
②用鸡肝的纹理判断祸福,是珞巴族巫术的一大特点,这一古老习俗在我国珞巴族人口中也有遗存,但都面临弱化遗失的风险。学者子文的相关文章对这一民俗有形象的描述,可参见子文:《南伊珞巴族大女巫的杀鸡看肝占卜仪式》,《中国民族博览》2000年第4期。
③参见Guptajit Pathak and Raju Gogoi,Culture Fiesta in the“Island of Peace”Arunachal Pradesh,pp.32-33。
④李坚尚:《藏珞贸易的民族学考察》,《西藏研究》1986年第3期。
①参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.99。
②藏南我国实际控制地区的米林县纳玉山沟原先有一座扎岗奈寺庙,相传是15世纪噶举派喇嘛汤东结布所建。庙内绘有阿巴达尼壁画,从中可以了解阿巴达尼的服饰特点:阿巴达尼头戴熊皮帽,耳吊竹环,脖子上挂着许多串珠,背上披一件蓑衣,肩背弓箭,腰佩大刀、小刀。这座寺庙毁于1949年的工布大地震,据说遗址尚在。参见洛思:《从博嘎尔民间传说看珞巴族的起源和社会发展》,《西藏民族学院学报》1980年第1期。
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.100-101。
④T.B.Subba,Joseph Puthenpurakal and Shaji Joseph Puykunnel,Christianity and Change in NortheastIndia,New Delhi:Concept Publishing Company,p.232.
⑤Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.159.
①参见K.T.Khuma,Tour Diary of Mr.K.T.Khuma,Assistant Political Officier,Along Subvision,Along,for the Months of November and December,1952,the Assam Government Press,Shillong,1953。转引自Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.160-162。
③参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院(the House of the People)的陈述。Jawaharlal Nehru,Details of the NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-EastIndia:An Exhaustive Survey,Vol.2,Arunachal Pradesh,New Delhi:Mittal Publications,p.92。
④Harish Kapadia,Into The Untravelled Himalaya:Travels,Treks and Climbs,New Delhi:Indus Publish-ing Company,2005,p.36.
⑤参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,p.92。
⑥参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,p.92。
①Harish Kapadia,Into The Untravelled Himalaya:Travels,Treks and Climbs,pp.34-36.
②参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述,Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,p.92。
④英国殖民者在南亚次大陆活动期间,曾将“达夫拉人”(Dafla)一词宽泛地用于指我国藏南喜马拉雅山系南坡的居民,意思是“难于驾驭的山地人”,许多珞巴族部落都曾被英国人冠以“达夫拉人”的称呼,如“达夫拉塔金人”、“达夫拉阿巴尔人”等。参见Tana Showren,The Nyishi of Arunachal Pradesh:An Ethnohistorical Study,Delhi:Regency Publications,2009,p.59。尼赫鲁此处说塔金人是达夫拉人,也是受此宽泛用词的影响。
⑤参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,pp.92-93.
⑥参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,pp.92,93-94.
⑦H.M.Bareh,Encyclopaedia of North-East India,Vol.1,Arunachal Pradesh,New Delhi:Mittal Pub-lications,2007,p.52.
⑧S.M.Krishnatry,Boder Tagins of Arunachal Pradesh,New Delhi:National Book Trust,2005,theForeword.
①Chowdhury J.N.,Arunachal Pradesh:From Frontier Tracts to Union Territory,New Delhi:Cosmo Pub-litions,1987,pp.135,29.
②参见Chowdhury J.N.,Arunachal Pradesh:From Frontier Tracts to Union Territory,pp.135-136。
③Harish Kapadia,Into The Untravelled Himalaya:Travels,Treks and Climbs,p.36.
④参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述,Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,pp.93-94。
⑤印度独立后曾试图有所作为在中印之间构建一个缓冲地带。可以说,印度当时的目标不仅仅是藏南和“麦克马洪线”,而是在整个西藏地区建立印度的政治影响。入侵藏南、巩固“麦克马洪线”南侧即是印度西藏策略的先期行动,又是对各方反应的试探。如印度前外交部长贾斯万特·辛格就认为,“对于一个独立印度而言,让一个独立的西藏作为印度与正在崛起的中国之间的缓冲区,不仅是一项明智的预防措施,而且是一项绝对必要的政策。”参见[印]贾斯万特·辛格著,胡仕胜、刘黎译:《印度的防务》,内部印刷,第181、182页。这种思想在独立后的印度政坛并不孤立。
⑥Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.163.
⑦T.Haralu,Tour Diary of T.Haralu,Assistant Political Officer,(Dev),Subansiri Frontier Division,Ziro for the period from23November to20December1954,State Archive,Itanagar,F.No.RTD/8/55[5/55],p.17.转引自T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,New Delhi:Orient Longman Private Limited,2005,p.222。
①Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.164-165.
②B.K.Shukla,“Myths of the Tagins”,Folklore,Vol.81,No.4(Winter1970),p.308.
③Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.43.
④Verrier Elwin,A Philosophy For NEFA,p.190.
①Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.167.
②S.C.Bhatt and Gopal K.Bhargara,edis,Land and People of Indian States and Union Territories,Vol-ume3,Arunachal Pradesh,pp.19-20.
③Verrier Elwin,A Philosophy For NEFA,p.190.
④参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.38。
①《R·B·麦克卡比的报告》。转引自李坚尚:《藏珞贸易的民族学考察》,《西藏研究》1986年第3期。
②Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.106.
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.107。
④参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.82-84。
①Pratap Chandra Swain,Panchayati Raj,New Delhi:A.P.H.Publishing Corporation,2008,p.38.
②参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.3。
③参见龚锐、金燕:《当代西藏珞巴族社会文化变迁调查》,《西南民族大学学报》2008年第2期。
④T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,New Delhi:Orient Longman Private Limited,2005,p.222.
⑤T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,p.225.
⑥T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,p.224.
②2965人是人口普查通用数据。一说3340人,是林芝地区墨脱县和山南地区的人口做了改动后相加的总和。参见《珞巴族简史》,民族出版社2009年版,第1页。
①参见S.Dutta and B.Tripathy,Sources of the History of Arunachal Pradesh,New Delhi:Gyan PublishingHouse,2008,pp.72-73。
②参见S.Dutta and B.Tripathy,Sources of the History of Arunachal Pradesh,pp.77-78。
③参见S.Dutta and B.Tripathy,Sources of the History of Arunachal Pradesh,p.76。
①在珞巴族搏嘎尔部落的传说中,阿巴达尼有3个儿子,大儿子叫当邦,二儿子叫当坚,三儿子叫当日,他们每人又有两个儿子,阿巴达尼的3个儿子分别带着自己的孩子分3路向南迁往珞渝地区。参见西藏社会历史调查资料丛刊编辑组、《中国少数民族社会历史调查资料丛刊》修订编辑委员会:《珞巴族社会历史调查(一)》,民族出版社2009年版,第18页。
②参见Moonis Raza and Aijazuddin Ahmad,An Atlas of Tribal India,New Delhi:Ashok Kumar Mittal andConcept Publishing Company,1990,p.81。
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,Delhi:Abhi-jeet Publications,2006,p.4。
④参见Census of India:1991,转引自Nabam Tadar Rikam,Emerging Religious Identities of ArunachalPradesh,New Delhi:Mittal Publications,2005,p.9。
⑤参见S.C.Bhatt and Gopal K.Bhargara,edis,Land and People of Indian States and Union Territories,Volume3,Arunachal Pradesh,Delhi:Kalpaz Publications,p.68。
①参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.25。
②Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,New Delhi:AtlanticPublishers and Distributors,2007,p.1118.
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.29-32。
④“科邦”是珞巴族阿迪人村落中类似村委会的议事组织,也是村中各种纠纷的裁决机构。详见Milorai Modi,Indigenous System of Governance in the Tribal Society of Arunachal Pradesh,Delhi Itanagar:Hima-layan Publications,pp.65-78.
⑤参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.144-146。
①参见Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,pp.1121-1122。
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.77,80-82。
④参见Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,p.1123。
①参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.84,88-89。
②Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.92,95.
③Col Ved Prakash,Encyclopaedia of North-East India,Vol.3,Arunachal Pradesh,p.1124.
④Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.196.
⑤Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.198.
⑥Verrier Elwin,A Philosophy For NEFA,the Government of Assam,Shillong,1960,p.211.
⑦Guptajit Pathak and Raju Gogoi,Culture Fiesta in the“Island of Peace”Arunachal Pradesh,New Delhi:Mittal Publications,2008,pp.31,33.
①Lima Sasai Aier,edi,Encyclopaedia of Arunachal Pradesh,Volume2,New Delhi:Anmol Publications,2009,p.313.
②用鸡肝的纹理判断祸福,是珞巴族巫术的一大特点,这一古老习俗在我国珞巴族人口中也有遗存,但都面临弱化遗失的风险。学者子文的相关文章对这一民俗有形象的描述,可参见子文:《南伊珞巴族大女巫的杀鸡看肝占卜仪式》,《中国民族博览》2000年第4期。
③参见Guptajit Pathak and Raju Gogoi,Culture Fiesta in the“Island of Peace”Arunachal Pradesh,pp.32-33。
④李坚尚:《藏珞贸易的民族学考察》,《西藏研究》1986年第3期。
①参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.99。
②藏南我国实际控制地区的米林县纳玉山沟原先有一座扎岗奈寺庙,相传是15世纪噶举派喇嘛汤东结布所建。庙内绘有阿巴达尼壁画,从中可以了解阿巴达尼的服饰特点:阿巴达尼头戴熊皮帽,耳吊竹环,脖子上挂着许多串珠,背上披一件蓑衣,肩背弓箭,腰佩大刀、小刀。这座寺庙毁于1949年的工布大地震,据说遗址尚在。参见洛思:《从博嘎尔民间传说看珞巴族的起源和社会发展》,《西藏民族学院学报》1980年第1期。
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.100-101。
④T.B.Subba,Joseph Puthenpurakal and Shaji Joseph Puykunnel,Christianity and Change in NortheastIndia,New Delhi:Concept Publishing Company,p.232.
⑤Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.159.
①参见K.T.Khuma,Tour Diary of Mr.K.T.Khuma,Assistant Political Officier,Along Subvision,Along,for the Months of November and December,1952,the Assam Government Press,Shillong,1953。转引自Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.160-162。
③参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院(the House of the People)的陈述。Jawaharlal Nehru,Details of the NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-EastIndia:An Exhaustive Survey,Vol.2,Arunachal Pradesh,New Delhi:Mittal Publications,p.92。
④Harish Kapadia,Into The Untravelled Himalaya:Travels,Treks and Climbs,New Delhi:Indus Publish-ing Company,2005,p.36.
⑤参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,p.92。
⑥参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,p.92。
①Harish Kapadia,Into The Untravelled Himalaya:Travels,Treks and Climbs,pp.34-36.
②参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述,Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,p.92。
④英国殖民者在南亚次大陆活动期间,曾将“达夫拉人”(Dafla)一词宽泛地用于指我国藏南喜马拉雅山系南坡的居民,意思是“难于驾驭的山地人”,许多珞巴族部落都曾被英国人冠以“达夫拉人”的称呼,如“达夫拉塔金人”、“达夫拉阿巴尔人”等。参见Tana Showren,The Nyishi of Arunachal Pradesh:An Ethnohistorical Study,Delhi:Regency Publications,2009,p.59。尼赫鲁此处说塔金人是达夫拉人,也是受此宽泛用词的影响。
⑤参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,pp.92-93.
⑥参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述。Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,pp.92,93-94.
⑦H.M.Bareh,Encyclopaedia of North-East India,Vol.1,Arunachal Pradesh,New Delhi:Mittal Pub-lications,2007,p.52.
⑧S.M.Krishnatry,Boder Tagins of Arunachal Pradesh,New Delhi:National Book Trust,2005,theForeword.
①Chowdhury J.N.,Arunachal Pradesh:From Frontier Tracts to Union Territory,New Delhi:Cosmo Pub-litions,1987,pp.135,29.
②参见Chowdhury J.N.,Arunachal Pradesh:From Frontier Tracts to Union Territory,pp.135-136。
③Harish Kapadia,Into The Untravelled Himalaya:Travels,Treks and Climbs,p.36.
④参见1953年11月21日印度总理尼赫鲁就此事件向印度人民院的陈述,Jawaharlal Nehru,Details ofthe NEFA Incident,in S.K.Sharma and Usha Sharma,Documents on North-East India:An Exhaustive Survey,Vol.2,Arunachal Pradesh,pp.93-94。
⑤印度独立后曾试图有所作为在中印之间构建一个缓冲地带。可以说,印度当时的目标不仅仅是藏南和“麦克马洪线”,而是在整个西藏地区建立印度的政治影响。入侵藏南、巩固“麦克马洪线”南侧即是印度西藏策略的先期行动,又是对各方反应的试探。如印度前外交部长贾斯万特·辛格就认为,“对于一个独立印度而言,让一个独立的西藏作为印度与正在崛起的中国之间的缓冲区,不仅是一项明智的预防措施,而且是一项绝对必要的政策。”参见[印]贾斯万特·辛格著,胡仕胜、刘黎译:《印度的防务》,内部印刷,第181、182页。这种思想在独立后的印度政坛并不孤立。
⑥Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.163.
⑦T.Haralu,Tour Diary of T.Haralu,Assistant Political Officer,(Dev),Subansiri Frontier Division,Ziro for the period from23November to20December1954,State Archive,Itanagar,F.No.RTD/8/55[5/55],p.17.转引自T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,New Delhi:Orient Longman Private Limited,2005,p.222。
①Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.164-165.
②B.K.Shukla,“Myths of the Tagins”,Folklore,Vol.81,No.4(Winter1970),p.308.
③Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.43.
④Verrier Elwin,A Philosophy For NEFA,p.190.
①Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.167.
②S.C.Bhatt and Gopal K.Bhargara,edis,Land and People of Indian States and Union Territories,Vol-ume3,Arunachal Pradesh,pp.19-20.
③Verrier Elwin,A Philosophy For NEFA,p.190.
④参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.38。
①《R·B·麦克卡比的报告》。转引自李坚尚:《藏珞贸易的民族学考察》,《西藏研究》1986年第3期。
②Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.106.
③参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.107。
④参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,pp.82-84。
①Pratap Chandra Swain,Panchayati Raj,New Delhi:A.P.H.Publishing Corporation,2008,p.38.
②参见Ashan Riddi,The Tagins of Arunachal Pradesh:A Study of Continuity and Change,p.3。
③参见龚锐、金燕:《当代西藏珞巴族社会文化变迁调查》,《西南民族大学学报》2008年第2期。
④T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,New Delhi:Orient Longman Private Limited,2005,p.222.
⑤T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,p.225.
⑥T.B.Subba and Sujit Som,edis,Between Ethnography and fiction:Verrier Elwin and the TribalQuestion in India,p.224.
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