吉普齡身為殖民時期的作家，兒時短居印度的經驗使其作品呈現「文化交雜」的雙重面貌，引起後殖民評論家的爭議。後殖民評論家愛德華‧薩伊德將白人作家吉普齡視為大英帝國的「帝國代理人」，將吉普齡解讀為一個愛國種族歧視者，以吉普齡小說中的東方刻版印象及帝國主義中的仁君政策及種族容忍來收編被殖民者的反動意識，引發了「吉普齡爭議」。本論文企圖藉由「吉普齡爭議」，來探討吉普齡小說《金姆》中的兩種文化混血兒如何呼應但挑戰了薩伊德的政治解讀，並符合了後殖民評論家芭芭的「模仿人」的理論。第一章導論引用羅伯‧楊之「混血」理論，來說明文明與自然的對立如何呈現吉普齡對印度特質及英國特質的雙重矛盾。第二章則著重於探討吉普齡將兩種「文化混血兒」並列(金姆跟赫瑞‧巴布)，以平衡殖民者與被殖民者間的權力關係。第三章則透過文化混血兒的「身分認同危機」，呈現吉普齡如何藉由金姆的身分認同危機為殖民衝突尋找解決之道。第四章則比較芭芭的「第三空間」與吉普齡的「中庸之道」，說明「文化交雜」現象所激發出新的政治力量與哲學思維。透過吉普齡的二元論述與文化交雜，一方面我們了解人可以因為政治意圖而建構身分認同，另一方面也可以透過哲學思考重新定義身分認同。第五章為結論，簡短說明吉普齡的「文化交雜」如何為《金姆》中「二元論述」提供基礎，以及如何為殖民時期文學提供新的思維。

As an imperialist writer, Kipling’s childhood sojourn in India caused a “double vision” in his works and raised controversy from post-colonial critics. Edward Said, a post-colonial critic, thinks of white writers like Kipling as an “imperial agent” of the British Empire as well as a jingoist who assists in passing on racism. Kipling’s Oriental stereotypes and his characterization of “benevolent despots” who recruit dissidence of the colonized by racial tolerance raised the so-called “The Kipling Controversy.” Through the Kipling controversy, this paper aims to discover how the two cultural hybrids in Kipling’s Kim demonstrates but challenges Said’s political interpretations and how they match “the mimic man” that the post-colonial critic Homi Bhabha proposes. In chapter one, Robert Young’s theory of “hybridity” is adopted to explain how the binary opposition of nature and culture reveals Kipling’s ambivalence towards Indianness and Englishness. In chapter two I focus on how Kipling juxtaposes the two cultural hybrids, Kim and Hurree Babu, in order to balance the power relationship between the ruler and the ruled. In chapter three, I mainly discuss the identity crisis of cultural hybrids, showing how Kipling tries to seek resolutions for colonial conflicts through Kim’s identity crisis. In chapter four, Homi Bhabha’s “The third space” is compared to Kipling’s “middle way,” uncovering both the political and the metaphysical sides of “cultural hybridity.” Through Kipling’s concept of cultural hybridity and dualism, on the one hand, we are informed that identity can be constructed for political use; on the other hand, we are also reminded that identity can be redefined metaphysically. Chapter five is a brief conclusion, summing up how Kipling’s concept of “cultural hybridity” lays the foundation of dualism in Kim and explores new ways of thinking for colonial literature.

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