論《洛陽伽藍記》中的異史並存與文化原鄉

Different Histories and Cultural Hometown: Identity Reconstruction in Louyang Qielan Ji

北魏文學鉅作《洛陽伽藍記》的歷史特質深受研究者的關注，此一歷史特質與文化身分／認同關連密切。作者楊衒之身處中國歷史上第一次民族／文化激烈衝突的時代，又生活於漢化甚深的北魏洛陽。北魏分裂後，一方面必須在鮮卑化的文化逆流中重新思考身分／認同問題；另一方面，在面對南朝人士時還必須承受身分／認同被質疑的難堪，楊衒之的焦慮可想而知。以傳統的本質論而言，血統與種族根源才是決定身分／認同的依據，但這顯然不是楊衒之以及與他處境相同的洛陽人士所願依循。緣於身分／認同與歷史關連密切，楊衒之遂將建構身分／認同的欲求與期待寓託於歷史論述。本文將討論楊衒之於歷史論述中，如何以「異史並存」為書寫策略，使歷史重建／構成為可能，從而使身分／認同不再受限於本質論；其次討論楊衒之刻意簡化具有象徵意義的北奔南人的身分／認同之流動性，使洛陽成為這些新北魏人的「文化原鄉」，並作為文化身分／認同建構論的實證。

The historical characters of Louyang Qielan Ji, one of the greatest literary works of Northern Wei (386-534), has always been catching researchers' interests. A lot of evidence has shown that these historical characters are much concerned with the cultural identity of the author Yang Xuanzhi. Living in a time of serious racial conflict, Yan also had to exist in a kind of cultural backwater of so-called Xianbeilise after a long term of sinification. For Yang and the people liked him at that time the problem of identity must have become unavoidable. This paper will discuss (1) how and why Yang Xuanzhi made his own historical writing different from Wei Shu, the official history of Northern Wei, and (2) how Yan made Luoyang, a famous city in Han Chinese history and the capital city of Northern Wei, became the cultural hometown to him and the people like him. According to this new cultural hometown he therefore reconstructed a new cultural identity and claimed its legitimation without any hesitate.