這篇論文探討的是再現一九四七年印度分裂的問題。我在三個據點﹕底層研究 (the Subaltern Studies project)，芭希席娃 (Bapsi Sidhwa) 的小說《撕裂印度》(Cracking India)，以及蒂帕梅塔 (Deepa Mehta) 的電影《塵土》(Earth)裡，以著重底層人民的沉默的角度來探討這個問題。「底層」這個名詞，源自於義大利的馬克思學者葛蘭西 (Antonio Gramsci)，被底層研究團體 (the Subaltern Studies collective)用來指稱不屬於菁英團體的人民。底層研究計畫是由一群稱為底層研究團體的印度歷史學家在一九八零年代創始，其關注焦點為對殖民時期的印度之歷史編纂。這些底層研究團體的學者提出他們對於在國家主義的歷史編纂中再現印度分裂的方式的質疑。他們認為，在這種國家主義的歷史當中，唯獨印度獨立以及菁英領導者被讚頌，卻不見對於印度分裂以及底層人民的重視。著眼於在歷史中底層人民的沉默以及對印度分裂的再現，底層研究計畫旨在修正國家主義的歷史編纂以及恢復底層人民的聲音。重新思考與審視印度分裂的歷史以及底層人民的再現是底層研究計畫的主要目標之一，也正是此篇論文的主要方向。
這篇論文的第一章介紹了底層研究計畫的歷史，敘述了對「底層」一詞的挪用與釋義，到底層研究計畫研究方向的轉變。我將提出史畢娃克 (Gayatri Chakravorty Spivak) 對女性底層人民所探討之議題。討論史畢娃克的理論之後，我將探討亦身為底層研究學者一員的吉安南達潘帝 (Gyanendra Pandey)，其對印度分裂時產生的暴力再現問題之分析。這篇論文的第二章探討了席娃如何在她的半自傳小說《撕裂印度》裡再現印度分裂這段歷史。席娃在這部小說裡採用了一個八歲小女孩，蘭妮，的觀點來敘述這個女孩在印度分裂當時所感受的經驗。席娃著重於底層人民的呈現並且直接再現了印度分裂中痛苦與殘酷的一面。在這一章裡，我將使用潘帝的理論來分析在這部小說裡再現印度分裂的方式。本篇論文的第三章探討了梅塔如何在她的電影《塵土》裡再現印度分裂。《塵土》改編自席娃的《撕裂印度》，但是梅塔在片中使用的自由觀點手法使我們看到了印度分裂這個事件裡更多的面相。甚者，這種觀點的使用也使我們能夠觀察到片中對蘭妮的印度教保姆的多重壓迫。梅塔的選擇不呈現這個保姆在被挾持之後所發生的際遇更是留下了一個空間讓我們去思考女性底層人民的沉默。我將使用史畢娃克的理論來探究在再現印度分裂時女性所遇到的困境。本篇論文的第四章總結了前三章對再現印度分裂與呈現底層人民的討論。藉由在底層研究, 席娃的小說，以及梅塔的電影裡對底層人民的沉默的探索與研究，我們發現了在再現印度分裂時所遇到的侷限與不足，我們也因此在這三個不同版本的印度分裂再現中得以重新思考與閱讀這段印度分裂的歷史。

This thesis investigates the problem of representing the Partition of India in 1947. It investigates the representation of the Partition in three sites—the Subaltern Studies project, Bapsi Sidhwa’s novel Cracking India (1991), and Deepa Mehta’s film Earth (1999)—with a particular focus upon the silence of the subaltern. The term “subaltern,” derived from the Italian Marxist Antonio Gramsci, has been used by the Subaltern Studies collective to designate the people who do not belong to the “elite”—the dominant groups. Composed of Indian historians, the Subaltern Studies collective initiated the Subaltern Studies project in the early 1980s, concentrating on the historiography, or the writing of history, of colonial India. The members of the Subaltern Studies collective have questioned the representation of the freedom moment of India in nationalist historiography and argued that, in nationalist historiography, only Independence and the elite leaders are celebrated whereas the Partition and the subaltern have been absent. Concerning the silence of the subaltern and the representation of the Partition in history, the Subaltern Studies project aims at revising nationalist historiography and recuperating the voice of the subaltern. The project of re-thinking the history of the Partition and re-examining the representation of the Partition and the place of the subaltern is a main target of the Subaltern Studies project; and it is also the main focus of this thesis.
Chapter One of this thesis introduces the history of the Subaltern Studies project, from the appropriation and the definition of the term “subaltern” to the re-orientation of this project. A further issue of the subaltern is submitted: the “gendered” subaltern—women, in terms of Gayatri Chakravorty Spivak’s theories. After investigating the contours of Spivak’s perspectives, this chapter discusses the theories of Gyanendra Pandey, a member of the Subaltern Studies collective, regarding the problem of representing the violence of the Partition.
Chapter Two investigates the representation of the Partition in Sidhwa’s semi-autobiographical novel Cracking India. Sidhwa adopts the point of view of an eight-year-old girl, Lenny, to narrate the girl’s experience of the Partition. Sidhwa focuses on the representation of the subaltern, directly representing the painful and gory side of the Partition. In this chapter, Pandey’s theories help to investigate the representation of the Partition in Cracking India. Chapter Three investigates the representation of the Partition in Mehta’s film Earth, a film version of Cracking India. Mehta’s employment of an unfixed point of view in this film enables us to see more facets of the Partition. Furthermore, this unfixed point of view also enables us to observe the multiple oppression of Lenny’s Hindu nanny. Mehta’s suspension of the representation of what happens to the Hindu nanny after she is abducted leaves a space for us to speculate upon the silence of the gendered subaltern. In this chapter, Spivak’s theories help us to investigate the dilemma of the gendered subaltern in the representation of the Partition. Chapter Four concludes the discussions of the representation of the Partition in the Subaltern Studies project, Sidhwa’s Cracking India, and Mehta’s Earth, contemplating the representation of the Partition and the subaltern. Through an investigation of the silence of the subaltern in these three sites, we can detect the limits of the representation of the Partition and obtain a chance to re-think and re-read this history from these alternative versions of the Partition.

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