말레이시아 힌두교의 종교적 쇄신 = 샤이바 싯단타와 신 힌두교

다국어 초록 (Multilingual Abstract)

Ethnicity and religion are the central components of social identities in contemporary multi-ethnic Malaysia. Islamization of independent Malaysia society has sharpened the division between Malay and non-malay. As a result, the identity of Indian diaspora has linked more and more to Hinduism. This brought the transformation of Hinduism in Malaysia. Broadly speaking, agamization represented by Shaiva Siddhanta and syndrome of Neo-Hinduism represented by Sai baba etc. have appeared as major trends. If we see rapid growth of Hindu temples in Malaysia as outstanding phenomena among Malaysia Indians, agamization and Neo-Hinduism are the aspects of internal change thereof. Agamization is that adaption of techniques and styles in rituals and scriptures and mandir construction from major agama worship which is surging among the village gods like Amman, Munishvara, Muniandi etc. In the beginning, it was stimulated by Tamil Reform movement(1930`s) in India. The reform movement was mainly concerned with purifying Hindu practices and promoting particular Hindu festivals to heighten Tamil consciousness. Now in Kualampur it is not easy to find out any mandir which is not affiliated to Agama gods like Siva, Murugan, Vishnu, Shakti etc. This is different from ``sanskritization`` and also from Indian context in the scope and speed of change. The shortage of priests with Sanskritic backgrounds has also resulted in the situation. And in other part of Hindu communities, specially among middle class of urban areas whose social activities are tend to more interchange with non-Indians, neo-Hinduism like Sai Baba Movement led the transformation toward the hinduism without mandir to worship and rituals to perform. Its characteristic lies on its proclamation of universalism in religion or sects. Even non-Indians can be the devotee of Sai Baba. Sai Baba bhajans are centered in urban areas, organized and attended mainly by middle-class Indian and Chinese devotees. These transformations can be named rather ``innovation`` because it was not simple change but a result of identity expression and innovative attitude for that. This shows one example of ever-changing Hinduism. This is an inherent flexibility in Hinduism that permits a variety of changes without destruction of its basic structure. Next to Islamization, some important motives for this innovation in Malaysian Hinduism can be found in Industrialization, Modernization, and Urbanization after independence. In fact, all these elements interlinked to each other are the major force to effect on Malaysian Indian attitude for their expression of identity. Since the modernization and urbanization are still going on, the innovative change of Hinduism is also going on. Day-by-day reconstructions and remodelling with additional shrines in Hindu Mandirs in Kuala Lumpur and the great scale of annual Hindu festivals, like Taipusam, are the evidence for that.