조선민속학회와 『朝鮮民俗』의 식민지와 은항책-식민지혼종론의 가능성-
'Korean Folklore Society' and Colonial Knowledge with the Hidden Transcript of <Korean Folk-Lore>:On Colonial Hybridity
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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.
Abstract
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.
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