지원사업
학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
오류제보하기
Korean Folk-Lore Society was founded in April 1932 in Seoul and there were 8 members of founding the society: Sohn Jin-tae, Paik Nak-jun, Chung In-sop, Lee Sun-kun, Choi Jin-soon, Lee Chong-tae, Sohng Suk-ha(chair). The society seemed to be named after "volkskunde" in terms of content with the "folk-lore" as a superficial format. The naming itself had involved into "the hidden transcript"(Scott"s terminology) under the colonial suppression of political arena. After foundation, Prof. Akiba Takashi and Mr. Imamura Tomoe participated actively into the society. I would consider that those two Japanese(one is a professor at Keijo Imperial University, another one is a former government officer) were intentionally invited by the Korean members to cover up their political position against the colonial government by means of the hidden transcript. Censorship was the key issue, I believe.
In 1933 the first volume of <Korean Folk-lore> was published using Korean language under the auspiece of Sohng Suk-ha, The third edition in 1940 employed Japanese language and responsibility of publication was with Akiba Takashi who intended to publish the journal of <Korean Folk-lore> as the commemorative issue for the Imamura"s 70th birthday memorial. We are able to understand that the colonial hegemony and wartime atmosphere did appear through the changing situation of even publishing the journal.
Korean Folk-lore Society during the wartime experienced inactivity and journal publication was also terminated. Some key members of the society tried to revive their activity in terms of introducing the Korean folklore in the new journal titled as <Tourism Korea> for a short time. Finally, the society disappeared at the end of the wartime.
Activities like organizing the academic society as well as publishing the journal <Korean Folk-lore> can be considered as kinds of folklore movement under the framework of center-periphery of the Japanese colonial system. Folklore in Japan had started with small numbers of gentry hobby and finally transformed into an academic sector while Korea as a periphery started from beginning with academic perspective. Korean experience of beginning the folklore as an academism got through the colonial power to conduct censorship as well as domination even in the publication sector. I like to focus on the political situation of colonialism and the hidden transcript employed by the colonized against the colonizer.
The society revived in terms of a small voice after the liberation without any activities.
In 1933 the first volume of <Korean Folk-lore> was published using Korean language under the auspiece of Sohng Suk-ha, The third edition in 1940 employed Japanese language and responsibility of publication was with Akiba Takashi who intended to publish the journal of <Korean Folk-lore> as the commemorative issue for the Imamura"s 70th birthday memorial. We are able to understand that the colonial hegemony and wartime atmosphere did appear through the changing situation of even publishing the journal.
Korean Folk-lore Society during the wartime experienced inactivity and journal publication was also terminated. Some key members of the society tried to revive their activity in terms of introducing the Korean folklore in the new journal titled as <Tourism Korea> for a short time. Finally, the society disappeared at the end of the wartime.
Activities like organizing the academic society as well as publishing the journal <Korean Folk-lore> can be considered as kinds of folklore movement under the framework of center-periphery of the Japanese colonial system. Folklore in Japan had started with small numbers of gentry hobby and finally transformed into an academic sector while Korea as a periphery started from beginning with academic perspective. Korean experience of beginning the folklore as an academism got through the colonial power to conduct censorship as well as domination even in the publication sector. I like to focus on the political situation of colonialism and the hidden transcript employed by the colonized against the colonizer.
The society revived in terms of a small voice after the liberation without any activities.
목차
1. 머리말_“隱抗寫本”
2. 학회 창립의 배경과 활동
3.〈朝鮮民俗〉발간의 우여곡절
4. 맺는말: 식민지혼종론
참고문헌
〈abstract〉
참고문헌 (81)
참고문헌 신청
이 논문의 저자 정보
이 논문과 함께 이용한 논문
한국근대 답도(踏道) 건축물에 배치된 동물의 상징성 연구 : 신축(재건) 건물을 대상으로
김성혜
한국학연구
2018
.03
대한제국기 명시력 역서에 수록된 절후월령의 시간문화 양상
김일권
한국학(구 정신문화연구)
2017
.09
조선시대 시복에 관한 연구 (1) : 왕과 왕세자의 시복 (時服)을 중심으로
권준희
,
이순원
복식
1999
.11
조선 후기 역서의 구조와 의미 : 시헌력서의 다층적인 시간주기
이창익
민속학연구
2005
.12
일제시대(日帝時代) 가구(家具) 활용을 통해 본 주거실내공간(住居室內空間)의 변화 : 경성 도시주거(京城 都市住居)를 중심으로
이태희
민속학연구
2002
.06
최근 본 자료
댓글(0)
0
UCI(KEPA) : I410-ECN-0101-2016-380-001515940