Anthropological Exchanges Between Korea and Japan in the Postwar Era1

Special Issue Anthropology of Japan in Korea and Anthropology of Korea in Japan

Anthropological Exchanges between Korea and Japan in the Postwar Era1

Dongseong Park Soonchunhyang University

Introduction

Following Korea’s independence in 1945, Korean anthropology, severed from colonial-era Japanese anthropology, began to develop according to a model imported from the U.S. in the late 1950s. This connection with the U.S. can be illustrated by the establishment of the Korean Society for Cultural Anthropology (KOSCA). According to the memoirs of Dongkwon Lim (1968: 136-141), KOSCA was initiated by a group of folklore scholars who gathered in the autumn of 1958 to establish a new association that would be “folkloristic” but separate from the existing Korean Folklore Society, which had been known as the Society for the Study of Legends until its name was changed two years earlier. On November 19, 1958, eight scholars — Yoonho Kang, Donguk Kim, Doohyun Lee, Junghak Kim, Kisoo Kim, Dongkwon Lim, Seokjai Lim, and Chugun Chang — announced the formation of KOSCA. The term “cultural anthropology” was chosen to differentiate it from the Korean Folklore Society. In addition, the founders also believed that cultural anthropology, which had been extending its influence widely in the academic world, would also become popular in Korea. The first presentation for the KOSCA seminar on December 18, 1958 was made by Junghak Kim — a paper entitled “Recent Developments in American Anthropology.” In 1961, the Department of Anthropology and Archeology was founded at Seoul National University, signaling the beginning of anthropology as an institutionalized discipline in Korea. During Japanese colonial rule, Japanese anthropologists such as Takashi Akiba and Seiichi Izumi at Keijō Imperial University accumulated a substantial amount of anthropological research. According to Kyungsoo Chun (1999: 131-7), there were also native Koreans who received systematic training in anthropology, including Jintae Son, Soka Song

1 This is a revised and shortened version of my earlier work, “Japan, and Japanese Research on Korean Anthropologists during the Postwar Period,” published in Korean in the Journal of East Asian Cultures (2015) 61: 159-185. Japanese Review of Cultural Anthropology, vol. 16, 2015 158 Dongseong Park and Kukro Lee. In hindsight, looking back at the period after independence, Sangbok Han (1973) remarked that just after 1945 Sangbek Lee and Soka Song gave lectures entitled “Introduction to Anthropology,” “Primitive Society,” “Ethnicity and Society,” “Family” and “Seminar in Anthropology” in the Sociology Department of Seoul National University. After the Korean War ended, Heyoung Lee taught “Cultural Anthropology,” “History of Primitive Family,” “Study on Environment,” and “Special Topics in Anthropology,” while Simin Pyon, Wonbek Chun and Sangbek Lee lectured respectively on “Primitive Society,” “Primitive Man,” and “Transmission of Cultural Heritage,” and Jung Tewi and Younggyu Yun subsequently gave lectures on “Folklore Study” and “Culture and Personality” (Han 1973: 214). It is not certain how these lecturers taught anthropology to students. However, it is quite clear that teaching cultural anthropology, which started after the turmoil of the Korean War, was severed from the beginning from the anthropology that had been practiced under Japanese rule and just after independence. Explaining this severance, Kyungsoo Chun highlights several politically sensitive affairs of the time. These involved Kukro Lee, one of the most enthusiastic scholars to develop Korean anthropology and the first chairperson of the Chosun Anthropological Society — and a defector to North Korea — and also Jintae Son, a member of the Anthropological Society, and Hyokyong Kim, director of the Korean National Museum of Ethnology, who were both kidnapped by North Korea (Chun 1999: 163). Chun also noted that the founders of KOSCA did not intentionally disregard, but were simply unaware of, previous anthropological works written just before and after independence (Chun 1999: 478). The disconnection of diplomatic relations between Korea and Japan after independence and the subsequent cessation of exchanges between Korean and Japanese scholars resulted in the temporary severance of anthropological practice in Korea. Ironically, however, the process of reestablishing anthropology in postwar Korea was indebted to anthropological exchanges between the two countries. Japan gave assistance to Korean scholars in obtaining anthropological knowledge, and supported their fieldwork abroad. This also helped to accelerate Japanese anthropological research on Korea. The purpose of this paper is, then, to examine how anthropological exchanges between Korea and Japan were carried out during the initial developmental phase of anthropology in Korea and what impacts these exchanges had on the formation of anthropological traditions in both Korea and Japan.

Anthropological Exchanges between Korea and Japan during the Initial Phase

Anthropological Exchanges before the Normalization of Diplomatic Ties During the colonial era, Japanese anthropologists conducted field research in Japanese colonies and occupied territories in Asia. After the end of the Second World War, the territory of Japan shrank to include only the Japanese archipelago itself, depriving Dongseong Park Anthropological Exchanges between Korea and Japan in the Postwar Era 159 and Kukro Lee. In hindsight, looking back at the period after independence, Sangbok Han anthropologists of their previous sites for research. This change forced them to restrict their (1973) remarked that just after 1945 Sangbek Lee and Soka Song gave lectures entitled research to domestic areas, which had customarily been the domain of folklorists. In the “Introduction to Anthropology,” “Primitive Society,” “Ethnicity and Society,” “Family” and 1950s, when Japan’s economy started to recover, Japanese field research began in America, “Seminar in Anthropology” in the Sociology Department of Seoul National University. After Central Asia, Africa, and Southeast Asia (Park 2011: 38). However, the political situation the Korean War ended, Heyoung Lee taught “Cultural Anthropology,” “History of Primitive made it impossible for Japanese scholars to resume research in East Asia; this was Family,” “Study on Environment,” and “Special Topics in Anthropology,” while Simin Pyon, postponed until the restoration of diplomatic relations between Korea and Japan in 1965. Wonbek Chun and Sangbek Lee lectured respectively on “Primitive Society,” “Primitive There were cases, however, in which Korean scholars visited Japan, and scholars from Man,” and “Transmission of Cultural Heritage,” and Jung Tewi and Younggyu Yun Korea and Japan also conducted academic exchanges abroad. subsequently gave lectures on “Folklore Study” and “Culture and Personality” (Han 1973: Teakkyu Kim provides a good example. Studying at Tenri University in Nara Prefecture 214). It is not certain how these lecturers taught anthropology to students. for several months during the summer vacation of 1959, he seems to have made a visit to the However, it is quite clear that teaching cultural anthropology, which started after the University of Tokyo (Chun 2009). In addition, it is clear that he went to that university to turmoil of the Korean War, was severed from the beginning from the anthropology that had meet anthropologist Seiichi Izumi in 1961. At that time, the department of anthropology at been practiced under Japanese rule and just after independence. Explaining this severance, the University of Tokyo, due to the initiative of its head professor, Eiichiro Ishida, followed Kyungsoo Chun highlights several politically sensitive affairs of the time. These involved the U.S. “holistic” model of anthropology, incorporating the discipline’s diverse subfields of Kukro Lee, one of the most enthusiastic scholars to develop Korean anthropology and the study. The department undertook large-scale projects on “Excavation of Inca Civilization in first chairperson of the Chosun Anthropological Society — and a defector to North Korea — the Andes” and on “Area Patterns of Japanese Culture,” both of which involved graduate and also Jintae Son, a member of the Anthropological Society, and Hyokyong Kim, director students (Chun 2009: 646). Attracted to the latter project, Kim — together with Japanese of the Korean National Museum of Ethnology, who were both kidnapped by North Korea students — participated in a village study of Taishō Town in Shikoku. Returning home after (Chun 1999: 163). a year’s stay in Tokyo, he initiated intensive field research in Hahoe Village in Andong, Chun also noted that the founders of KOSCA did not intentionally disregard, but were Korea, and later published a book, Study on the Life Structure of a Clan Village (1964). Later, Kim simply unaware of, previous anthropological works written just before and after classified Korean basic culture into three areas: the Tano, the Chusok, and the complex of independence (Chun 1999: 478). The disconnection of diplomatic relations between Korea Chusok and Tano.2 His theoretical framework was based on a reinterpretation of Japanese and Japan after independence and the subsequent cessation of exchanges between Korean understandings of the concepts of “kulturkreise” (cultural circle or cultural field) of the Vienna and Japanese scholars resulted in the temporary severance of anthropological practice in school and of the “culture area” of American anthropology. Tayro Obayashi later proposed Korea. Ironically, however, the process of reestablishing anthropology in postwar Korea was “four culture areas of Chosun [Korea],” combining the three areas proposed by Kim with the indebted to anthropological exchanges between the two countries. Japan gave assistance to study of Yongjun Hyun (Obayashi 1990: 230). Korean scholars in obtaining anthropological knowledge, and supported their fieldwork Although chances to increase the number and depth of exchanges between Korean and abroad. This also helped to accelerate Japanese anthropological research on Korea. Japanese scholars were extremely few, it should be noted that Seiichi Izumi and Doohyun The purpose of this paper is, then, to examine how anthropological exchanges between Lee met at an academic conference in Hawaii in 1961 — a meeting that would become a Korea and Japan were carried out during the initial developmental phase of anthropology in bridge for future exchanges between Korean scholars and those at the University of Tokyo Korea and what impacts these exchanges had on the formation of anthropological traditions Department of Cultural Anthropology,. in both Korea and Japan. Anthropological Exchanges after the Normalization of Diplomatic Ties Anthropological Exchanges between Korea The first Japanese anthropologists who visited Korea after the normalization of diplomatic and Japan during the Initial Phase relations were Seiichi Izumi of the University of Tokyo and Eiichiro Ishida who, after retirement from the University of Tokyo, moved to Tohoku University. Izumi carried out Anthropological Exchanges before the Normalization of Diplomatic Ties research on shamanism, firstly on Jeju Island in October of 1965, and subsequently in Seoul, During the colonial era, Japanese anthropologists conducted field research in Japanese Yangju, Daegu, and Andong in October of 1967. Izumi’s interests also included exchanges colonies and occupied territories in Asia. After the end of the Second World War, the territory of Japan shrank to include only the Japanese archipelago itself, depriving 2 Chusok, meaning the night of autumn, is 15 August by the lunar calendar. Tano is 5 May by the lunar calendar, meaning the first “horse” day of May. 160 Dongseong Park between Korean and Japanese scholars, and he took the lead in inviting Korean scholars in anthropology and folklore to the University of Tokyo. Doohyun Lee worked as a visiting professor in the Department of Cultural Anthropology, University of Tokyo, between July of 1968 and April of 1969, while Jukeun Jang was invited to give lectures on Korean folklore for a year from July of 1969. Yongjun Hyun studied at the graduate school of the same university where future Korean specialists of Japan such as Michio Suenari, Abito Itoh, Chihoko Yoda, and Mutsuhiko Shima pursued their graduate studies. Until the 1970s, Shinpyo Kang, Teakkyu Kim, Kwangkyu Lee, Doohyun Lee, Jongchul Lee, Jukeun Jang, Kilsung Choi, and Yongjun Hyun, engaged in scholarly exchanges with researchers in Japan and carried out research on Japan. Of the first-generation scholars who studied anthropology in Japan, Yongjun Hyun most clearly acknowledged Japanese influence in his work. He argued that “the basic culture of Jeju island was a grain-cultivating culture complex centering on millet” and that this culture complex changed into “the culture of stone and wind” forming “the basic structure of Jeju culture” (Hyun 1975: 94). His article presented an introductory method to explore the “basic structure” of Jeju island. Another outcome of his academic endeavors is the book, The Study of Shamanism in Jeju Island (Hyun 1986). In the preface, he writes: “My initial interest was a literary one in shamanistic myth, which, with the accumulation of materials on shamanistic rituals, changed into a folklorist interest, and later into a cultural anthropological one ... [I] had engaged in academic exchanges with the late Professor Izumi and in 1970 I had the fortune to study cultural anthropology under the supervision of Taryo Obayashi in the graduate school of the University of Tokyo. This book is one of the results of my studies there” (Hyun 1986: 7-8). As an exchange professor at the University of Tokyo in 1969, Jukeun Jang was persuaded by Izumi to attend seminars at the Institute of Oriental Culture in order to complete his research on the shamanistic songs of Jeju. About ten members regularly participated in the seminars, including Seiichi Izumi, Tamotsu Aoki, Tokutaro Sakurai, Ichiro Hori, and Seiichi Muratake. There, Jang had a chance to arrange materials which had been collected for approximately ten years, and in 1974 submitted a Ph.D. thesis on Korean folk belief to the University of Tokyo.3 In 1982, Yongjun Hyun received his Ph.D. from the same university for a study of shamanistic songs of Jeju4 and five years later so did Teakkyu Kim for a study of Korean ancestral worship.5 Kilsung Choi’s study on Korean shamanism won him the Ph.D. at Tsukuba University in 1985.6

3 張籌根 (Jukeun Chang) 1974「韓国の民間信仰」(Korean Folk Beliefs). Ph.D. dissertation, Department of Anthropology, University of Tokyo. 4 玄容駿 (Yongjun Hyun) 1982「済州島巫俗の研究」(A Study of Jeju Island Shamanism). Ph.D. dissertation, Department of Anthropology, University of Tokyo. 5 金宅圭(Teakkyu Kim) 1987「韓国農耕祭事の研究」(A Study of Farming Rituals in Korea). Ph.D. dissertation, Department of Anthropology, University of Tokyo. 6 崔吉城 (Kilsung Choi) 1985「韓国巫俗の社会人類学的研究」(A Social Anthropological Study of Korean Shamanism). Ph.D. dissertation, Department of Anthropology, University of Tokyo. Dongseong Park Anthropological Exchanges between Korea and Japan in the Postwar Era 161 between Korean and Japanese scholars, and he took the lead in inviting Korean scholars in The research of these Korean scholars has either directly or indirectly impacted other anthropology and folklore to the University of Tokyo. studies of Japan by Korean scholars and of Korea by Japanese scholars. Books written by Doohyun Lee worked as a visiting professor in the Department of Cultural Anthropology, Teakkyu Kim in the field of folklore and by Jaeseok Choi in rural sociology were translated University of Tokyo, between July of 1968 and April of 1969, while Jukeun Jang was invited into Japanese by Abito Itoh and Mutsuhiko Shima.7 As Hiroshi Honda (2010) points out, the to give lectures on Korean folklore for a year from July of 1969. Yongjun Hyun studied at the study of Eitaro Suzuki at Keijō Imperial University, who conducted research on rural graduate school of the same university where future Korean specialists of Japan such as Korean society, was received critically by Korean rural sociologists, and this impacted the Michio Suenari, Abito Itoh, Chihoko Yoda, and Mutsuhiko Shima pursued their graduate work of the first generation of postwar Japanese scholars who researched Korean rural studies. Until the 1970s, Shinpyo Kang, Teakkyu Kim, Kwangkyu Lee, Doohyun Lee, society. Jongchul Lee, Jukeun Jang, Kilsung Choi, and Yongjun Hyun, engaged in scholarly Abito Itoh first visited Korea in 1971 with Nobuyuki Sato and conducted research on Jeju exchanges with researchers in Japan and carried out research on Japan. Island. The research was a joint project between International Christian University in Of the first-generation scholars who studied anthropology in Japan, Yongjun Hyun most Tokyo, with which Sato was affiliated, and Yonsei University in Korea. Excluding a visit by clearly acknowledged Japanese influence in his work. He argued that “the basic culture of Izumi to Jeju Island for several days in 1965 (Shima 2006: 291), this was the first field Jeju island was a grain-cultivating culture complex centering on millet” and that this research to be conducted in Korea by a Japanese anthropologist in the postwar era. culture complex changed into “the culture of stone and wind” forming “the basic structure of Between February and April of 1972, Michio Suenari researched kinship in Jeju culture” (Hyun 1975: 94). His article presented an introductory method to explore the Gyeongsangnam-do Province. Itoh, after learning Korean in Seoul between March and June “basic structure” of Jeju island. Another outcome of his academic endeavors is the book, The of 1972, pursued field studies in Jindo, Jeollanam-do Province (Chun 1999: 252). According Study of Shamanism in Jeju Island (Hyun 1986). In the preface, he writes: “My initial interest to Itoh’s colleague Mutsuhiko Shima, Itoh’s research had begun without any hypothesis and was a literary one in shamanistic myth, which, with the accumulation of materials on any specific topic. In this respect, he differed sharply from Michio Suenari who, initiating shamanistic rituals, changed into a folklorist interest, and later into a cultural research at about the same time, focused on family and kinship. Itoh’s basic attitude seems anthropological one ... [I] had engaged in academic exchanges with the late Professor Izumi to have been that when encountering unknown objects he could not predict what would and in 1970 I had the fortune to study cultural anthropology under the supervision of Taryo become important subjects of study — only by experiencing and participating in the field as Obayashi in the graduate school of the University of Tokyo. This book is one of the results of a whole could he then try to investigate it (Shima 2006: 292). As field research before Itoh my studies there” (Hyun 1986: 7-8). had been conducted in a more traditional way, his study was a milestone in the Japanese As an exchange professor at the University of Tokyo in 1969, Jukeun Jang was persuaded research on Korean society, employing full-fledged anthropological approaches. As for by Izumi to attend seminars at the Institute of Oriental Culture in order to complete his Mutsuhiko Shima, who was pursuing a Ph.D. degree in Canada, he conducted fieldwork in research on the shamanistic songs of Jeju. About ten members regularly participated in the Naju, Jeollanam-do Province in 1974, and continued to produce excellent research results seminars, including Seiichi Izumi, Tamotsu Aoki, Tokutaro Sakurai, Ichiro Hori, and Seiichi through the 1980s and 1990s, together with other Japanese scholars. Muratake. There, Jang had a chance to arrange materials which had been collected for approximately ten years, and in 1974 submitted a Ph.D. thesis on Korean folk belief to the Study on Japan as Experiences of Anthropological Fieldwork University of Tokyo.3 In 1982, Yongjun Hyun received his Ph.D. from the same university for After the normalization of diplomatic ties between Japan and Korea, the former came to a study of shamanistic songs of Jeju4 and five years later so did Teakkyu Kim for a study of be studied by Korean students doing graduate studies in Japan and by professional Korean Korean ancestral worship.5 Kilsung Choi’s study on Korean shamanism won him the Ph.D. anthropologists and folklorists. Before the 1980s, the majority of such studies were based on at Tsukuba University in 1985.6 the comparison of Japan with Korea and included piecemeal approaches to diverse topics. For example, a paper presented by Donguk Kim at the annual meeting of KOSCA, “Connection between the Theory of Conquest by Japanese Horse-Riding People and Costume” 3 張籌根 (Jukeun Chang) 1974「韓国の民間信仰」(Korean Folk Beliefs). Ph.D. dissertation, Department of Anthropology, University of Tokyo. 4 玄容駿 (Yongjun Hyun) 1982「済州島巫俗の研究」(A Study of Jeju Island Shamanism). Ph.D. dissertation, 7 崔在錫 (Jaeseok Choi) 1977『韓国人の社会的性格』(The Social Character of Koreans). 伊藤亜人・嶋陸奥彦 Department of Anthropology, University of Tokyo. （共訳）(Abito Itoh and Mutsuhiko Shima, trans.). 東京：学生社 (Tokyo: Gakuseisha). 崔在錫 (Jaeseok Choi) 5 金宅圭(Teakkyu Kim) 1987「韓国農耕祭事の研究」(A Study of Farming Rituals in Korea). Ph.D. dissertation, 1979『韓国農村社会研究』(A Study of Korean Rural Society). 伊藤亜人・嶋陸奥彦（共訳）(Abito Itoh and Department of Anthropology, University of Tokyo. Mutsuhiko Shima, trans.). 東京：学生社 (Tokyo: Gakuseisha). 金宅圭 (Teakkyu Kim) 1981『韓国同族村落の研 6 崔吉城 (Kilsung Choi) 1985「韓国巫俗の社会人類学的研究」(A Social Anthropological Study of Korean 究――両班の文化と生活』(A Study of Korean Clan Villages: Yangban Culture and Life). 伊藤亜人・嶋陸奥彦 Shamanism). Ph.D. dissertation, Department of Anthropology, University of Tokyo. （共訳）(Abito Itoh and Mutsuhiko Shima, trans.) 東京：学生社 (Tokyo: Gakuseisha). 162 Dongseong Park

(Kim 1975: 84-6), represents an historical approach to costumes in East Asia. Kilseong Choi participated in folklore research on Yoronto Island by the Institute of South Japan Culture at the International University of Kagoshima, and later wrote an article titled “On the Okinawan Shamans” (Choi 1978). In the 1970s, joint research by Korean and Japanese scholars was supported by the Japan Society for the Promotion of Science, while some Korean anthropologists joined Japanese research teams. A team working on a joint project in 1973-74 investigating cultural accommodation among Korean migrants chose Habcheon as its research site, since there are many Koreans who migrated to Hiroshima and subsequently returned to Korea, settling there. This project was carried out by Doohyun Lee, Kwangkyu Lee and Teakkyu Kim from Korea, and Saichi Yagi from Japan. Additionally, a three-year joint project — “Comparative Study on the Structure of Rural Villages in Japan and Korea” — began in 1977 and was undertaken by Dewhan Kim, Pyungho Park, Yonggi Choi, and Teakkyu Kim from Korea and Itsuo Emori and Takahiro Miyara from Japan (Chun 1999: 252-253). Receiving research grants again from the Japan Society for the Promotion of Science in 1975, Kilsung Choi joined a research team from Seijo University in March and August of that year which conducted a study of the major islands of Okinawa and Miyakojima. In the mid-1970s, Jaeseok Choi, Doohyun Lee and Dongkwon Lim also carried out research in Okinawa. As in the 1970s, research by Korean anthropologists in Japan in the 1980s tended to be based on short-term fieldwork, but the number of their research projects increased dramatically. However, early-80s joint Korea-Japan research projects on fishing villages incorporating Korean scholars such as Teakkyu Kim, Kyungsoo Chun and Sangbok Han continued for somewhat longer periods of time. Beginning in 1981, with an article entitled “Studies of Koreans in Japan,” Kwangkyu Lee published his research results on Korean residents in Ikuno, Osaka. He extended his interest in resident Koreans in Japan to cover Koreans abroad in general. Munwoong Lee wrote in 1988 on ritual life and social organization among Koreans from Jeju in Japan,8 and he widened the scope of his study to the revitalization of local areas and local informatization in Japan. Many Korean anthropologists have contributed significantly to the study of Japan. Kyungteak Yim uses the term “project-oriented” or “exchange-oriented” to refer to anthropologists who, though not having received a Ph.D. in Japanese studies, conducted research on Japan. Most of the first-generation Korean anthropologists belonged to this group. The scholars who pursued Japanese studies by joining research teams or conducting comparative studies continued to increase, especially after interest in international area studies grew in Korea. The 1980s witnessed the emergence of Korean anthropologists conducting long-term anthropological fieldwork in Japan. The first scholar was Okpyo Moon, who spent a long period pursuing ethnographic research, the result of which was a Ph.D. thesis submitted to

8 이문웅 (Moonwoong Lee) 1988「재일 제주인의 의례생활과 사회조직」(Ritual Life and Social Organization of Jeju People in Japan)『제주도연구』(Journal of Jeju Studies) 5: 51-58. Dongseong Park Anthropological Exchanges between Korea and Japan in the Postwar Era 163

(Kim 1975: 84-6), represents an historical approach to costumes in East Asia. Kilseong Choi Oxford University in 1984. Her fieldwork site was a mountainous village in Gunma participated in folklore research on Yoronto Island by the Institute of South Japan Culture Prefecture, and the major topic of her work was culture change in rural Japanese society. at the International University of Kagoshima, and later wrote an article titled “On the She did pioneering work in the field of Japanese studies among Korean anthropologists. It is Okinawan Shamans” (Choi 1978). certain that her work influenced the next generation of Korean students who obtained their In the 1970s, joint research by Korean and Japanese scholars was supported by the Japan Ph.D.’s later in the 1990s. Society for the Promotion of Science, while some Korean anthropologists joined Japanese A new development in Korea in the 1990s, prompted by rapid economic development, research teams. A team working on a joint project in 1973-74 investigating cultural should be mentioned, namely, the growth of interest in international area studies. Studies accommodation among Korean migrants chose Habcheon as its research site, since there are on Japan increased rapidly, to the extent that almost half of the work by Korean many Koreans who migrated to Hiroshima and subsequently returned to Korea, settling anthropologists on foreign cultures was related to Japan (Moon 1997: 102). A shift was there. This project was carried out by Doohyun Lee, Kwangkyu Lee and Teakkyu Kim from discernable in the research grants for Japanese studies. Before the 1990s, the majority of Korea, and Saichi Yagi from Japan. Additionally, a three-year joint project — “Comparative such grants came from Japan, while in the 1990s, grants from Korea increased. The growing Study on the Structure of Rural Villages in Japan and Korea” — began in 1977 and was involvement of Korean anthropologists in Japanese studies strengthened the position of undertaken by Dewhan Kim, Pyungho Park, Yonggi Choi, and Teakkyu Kim from Korea and anthropology in Korean area studies research on Japan. It is likely that the development of Itsuo Emori and Takahiro Miyara from Japan (Chun 1999: 252-253). Receiving research area studies in Korea would not have been made possible without the active participation of grants again from the Japan Society for the Promotion of Science in 1975, Kilsung Choi anthropologists. joined a research team from Seijo University in March and August of that year which conducted a study of the major islands of Okinawa and Miyakojima. In the mid-1970s, Concluding Remarks Jaeseok Choi, Doohyun Lee and Dongkwon Lim also carried out research in Okinawa. As in the 1970s, research by Korean anthropologists in Japan in the 1980s tended to be Most Korean anthropologists working actively in the 1970s and in the 1980s had based on short-term fieldwork, but the number of their research projects increased experience conducting research supported by Japan or those related to Japan. Their dramatically. However, early-80s joint Korea-Japan research projects on fishing villages influence on Korean anthropology has continued until the present. This indicates that, incorporating Korean scholars such as Teakkyu Kim, Kyungsoo Chun and Sangbok Han receiving strong influences from the U.S., Korean anthropology has also benefitted from continued for somewhat longer periods of time. Beginning in 1981, with an article entitled academic exchanges with Japan. “Studies of Koreans in Japan,” Kwangkyu Lee published his research results on Korean Contrary to anthropology in the West and in Japan, in Korea it began with the study of residents in Ikuno, Osaka. He extended his interest in resident Koreans in Japan to cover domestic culture. This is so not only regarding the “new” anthropology after independence in Koreans abroad in general. Munwoong Lee wrote in 1988 on ritual life and social 1945 and the Korean War. Under colonial rule, Japanese anthropologists studied Korean organization among Koreans from Jeju in Japan,8 and he widened the scope of his study to culture from a colonial perspective, while Korean anthropologists did so in order to look for the revitalization of local areas and local informatization in Japan. an ethnic identity, which had been distorted by colonialism (Choi 2013: 21-23). Research Many Korean anthropologists have contributed significantly to the study of Japan. trends in cultural anthropology after the Korean War bore a similarity with those under Kyungteak Yim uses the term “project-oriented” or “exchange-oriented” to refer to colonial rule, in the sense that the focus was on Korean culture. anthropologists who, though not having received a Ph.D. in Japanese studies, conducted The seeds of anthropological development sown under colonial rule could not survive to research on Japan. Most of the first-generation Korean anthropologists belonged to this the later period following independence, while the “new” anthropological tradition that group. The scholars who pursued Japanese studies by joining research teams or conducting sprouted up after the Korean War did not incorporate other cultures as its main focus of comparative studies continued to increase, especially after interest in international area study. In this respect, it should be noted that it was Japan which, as a research site, studies grew in Korea. provided Korean anthropologists with opportunities to conduct research on other cultures. The 1980s witnessed the emergence of Korean anthropologists conducting long-term Given the role of Japan in the development of Korean anthropology, the geographical anthropological fieldwork in Japan. The first scholar was Okpyo Moon, who spent a long proximity between the two countries, the long history of academic exchanges, and the period pursuing ethnographic research, the result of which was a Ph.D. thesis submitted to accumulation of knowledge on Japan in Korea, it seems natural to assume that Japanese studies by Koreans has had comparative advantages over those by Westerners. Surprisingly 8 이문웅 (Moonwoong Lee) 1988「재일 제주인의 의례생활과 사회조직」(Ritual Life and Social Organization of enough, this was not the case before the 1990s, when systematic understandings of Japan Jeju People in Japan)『제주도연구』(Journal of Jeju Studies) 5: 51-58. 164 Dongseong Park tended to be imported to Korea by way of Western scholarship. A wind of change blew in the 1990s when post-colonial discourse came to be widely accepted, area studies on Japan intensified, the number of Japan specialists increased, and the scope of academic exchanges was widened to cover not only the West, but also China and Southeast Asia. These changing academic conditions have put to Korean anthropology the task of making its own against Japanese anthropology, with its strong positivistic emphasis, and against Western anthropology, with its strong theoretical orientation. The attempt to look for connections between anthropology just after independence and that of later generations has not been made seriously, and we are not even certain whether such connections ever existed. It is quite plausible to assume, however, that the anthropological tradition in the early phase of its development, as illustrated by the establishment of KOSCA by those interested in folklore studies and by the presence of scholars like Teakkyu Kim, might have been taken to Japan and later been re-imported to Korea. Thus, Hyup Choi has proposed that the trend in Korean anthropology to study its own Korean culture can be ascribed to the tradition of folklore studies formulated under colonial rule (Choi 2013: 23-4). Dongkwon Lim also recollected that, although beginning from nothing, cultural anthropology in Korea was based upon the tradition of folklore studies established under colonial rule. Influences in the academic world often cannot be easily recognized, and in some cases can be understood only after long periods of time. This is especially so in the fields of basic disciplines in the humanities and social sciences. In other cases, the influence of academic exchanges between Korea and Japan has been covered up. As Teakkyu Kim remarks, “Koreans tend to ignore their interest in Japanese culture much more than Japanese tend not to understand Korean culture. They are interested in it and are conscious of it in their thought, but prefer to pretend to think light of it” (Kim 2000: i). Kim’s theory of basic culture and culture areas is widely known among Korean scholars, but the influence on it of Japanese anthropology is rarely mentioned. His theory is unique, combining and elaborating theories from Germany, the U.S., and Japan, and acknowledging its connections with the Korean anthropological tradition established under Japanese colonial rule cannot decrease its value.

REFERENCES

Chang, Jugeon 장주근（張籌根） 1973 『韓国の民間信仰』(Folk Religion in Korea). 東京: 金花舎 (Tokyo: Kinkasha). Choi, Kilsung 최길성 1978 「오끼나와의 샤면에 대하여」(On Okinawan Shamans)『한국문화인류학』(Korean Cultural Anthropology) 10: 27-41. Choi, Hyup 최 협 Dongseong Park Anthropological Exchanges between Korea and Japan in the Postwar Era 165 tended to be imported to Korea by way of Western scholarship. A wind of change blew in the 2013 Japanese Colonial Context in the Early Making of Korean Anthropology. In Representing the 1990s when post-colonial discourse came to be widely accepted, area studies on Japan Cultural “Other”: Japanese Anthropological Works on Korea. Hyup Choi, ed. Pp. 9-26. intensified, the number of Japan specialists increased, and the scope of academic exchanges Kwangju: Chonnam National University Press. was widened to cover not only the West, but also China and Southeast Asia. These changing Chun, Kyungsoo 전경수 academic conditions have put to Korean anthropology the task of making its own against 1999 『한국인류학 백년』(A Hundred Years of Korean Anthropology). 서울: 일지사 (Seoul: Iljisa). 「」( Japanese anthropology, with its strong positivistic emphasis, and against Western 2009 두산(김택규)이 지향했던 문화인류학의 시연: 문화영역설과 기층문화론 Taek-kyu Kim and 『민족문화논총』 anthropology, with its strong theoretical orientation. His Cultural Anthropology) (The Institute for Korean Culture) 43: 629-667. Han, Sangbok 한상복 The attempt to look for connections between anthropology just after independence and 1973 「한국문인류학의 반성과 지향: 사회인류학 분야」(Retrospect and Direction of Korean Cultural that of later generations has not been made seriously, and we are not even certain whether Anthropology: Social Anthropology)『한국문화인류학』(Korean Cultural Anthropology) 6: 213- such connections ever existed. It is quite plausible to assume, however, that the 217. anthropological tradition in the early phase of its development, as illustrated by the Honda, Hiroshi 혼다 히로시 establishment of KOSCA by those interested in folklore studies and by the presence of 2010 「 일본의 인류학, 그리고 한국연구: 1980 년대 이후」 (Japanese Anthropology and Korean scholars like Teakkyu Kim, might have been taken to Japan and later been re-imported to Studies: After the 1980s)『사회과학 Webzine』(Social Science Webzine) vol.6, August 2010. Korea. Thus, Hyup Choi has proposed that the trend in Korean anthropology to study its http://101.55.12.40:8585/sub/content_view.jsp?I_idx=8&B_idx=1&M_idx=150, accessed January 29, own Korean culture can be ascribed to the tradition of folklore studies formulated under 2016. colonial rule (Choi 2013: 23-4). Dongkwon Lim also recollected that, although beginning Hyun, Yongjun 현용준 from nothing, cultural anthropology in Korea was based upon the tradition of folklore 1975 「제주도의 기층문화」(Basic Culture in Jeju Island)『한국문화인류학』(Korean Cultural studies established under colonial rule. Anthropology) 8: 90-94. Influences in the academic world often cannot be easily recognized, and in some cases can 1986 『 제주도 무속 연구 』 (The Study of Shamanism in Jeju Island). 서울: 집문당 (Seoul: be understood only after long periods of time. This is especially so in the fields of basic Chipmundang). disciplines in the humanities and social sciences. In other cases, the influence of academic Kim, Donguk 김동욱 exchanges between Korea and Japan has been covered up. As Teakkyu Kim remarks, 1975 「 일본기마민족 정복설과 복식의 상관성 」 (Horse-rider Kingdom Theory and Clothes) “Koreans tend to ignore their interest in Japanese culture much more than Japanese tend 『한국문화인류학』(Korean Cultural Anthropology) 7: 84-86. not to understand Korean culture. They are interested in it and are conscious of it in their Kim, Teakkyu 김택규（金宅圭） thought, but prefer to pretend to think light of it” (Kim 2000: i). Kim’s theory of basic culture 2000 『日韓民俗文化比較論』(Cross-cultural Studies of Korean and Japanese Folklore). 九州: 九州大学出版会 and culture areas is widely known among Korean scholars, but the influence on it of (Kyushu: University of Kyushu Press). 김택규 Japanese anthropology is rarely mentioned. His theory is unique, combining and elaborating Kim, Teakkyu 1964 『 동족부락의 생활구조 연구 』 (Study on the Life Structure of a Clan Village). 대구: theories from Germany, the U.S., and Japan, and acknowledging its connections with the 청구대출판부 (Daegu: University of Chunggu Press). Korean anthropological tradition established under Japanese colonial rule cannot decrease Lim, Dongkwon 임동권 its value. 1968 「학회 10 년 회고」(Retrospect 10 Years of KOSCA)『한국문화인류학』(Korean Cultural

Anthropology) 2: 136-141.

Moon, Okpyo 문옥표 REFERENCES 1997 「한국 인류학의 지역연구 동향」(The Trend of Area Studies in Korean Anthropology). 최협 편 『인류학과 지역연구』(In Anthropology and Area Studies. Choi Hyup, ed.). Pp. 89-128. 서울: 장주근（張籌根） Chang, Jugeon 나남출판 (Seoul: Nanam Press). 『韓国の民間信仰』東京金花舎 1973 (Folk Religion in Korea). : (Tokyo: Kinkasha). Obayashi, Taryo 大林太良 최길성 Choi, Kilsung 1990 『東と西海と山―日本の文化領域』(East and West, Sea and Mountain: Culture Areas in 「오끼나와의 샤면에 대하여」『한국문화인류학』 1978 (On Okinawan Shamans) (Korean Cultural Japan). 東京: 小学館 (Tokyo: Shōgakkan). Anthropology) 10: 27-41. Park, Dongseong 박동성 최 협 Choi, Hyup 2011 「전후 일본에서의 해외 지역 현지조사와 아시아 인식」(Overseas Japanese Fieldwork in the 166 Dongseong Park

Postwar Period and Understanding of Asia)『순천향인문과학논총』(Soonchunhyang Journal of Humanities) 29: 37-73. Shima, Mutsuhiko 嶋陸奥彦 2006 「伊藤さんの人類学と韓国研究」(Professor Itoh’s Anthropology and Korean Studies).『東アジアからの人類学―国家・開発・市民』伊藤亜人先生退職記念論文編集委員会（編）(In Anthropology from East Asia: Nation, Development, and Citizen. Committee for the Compilation of Essays in Honor of Professor Abito Itoh’s Retirement, ed.). Pp. 291-298. 東京: 風響社 (Tokyo: Fūkyōsha). Yim, Kyungteak 임경택 2008 「한국인 인류학자들의 일본 연구」(Japanese Research on Korean Anthropologists) 『문화인류학 반세기』한국문화인류학회 엮음 (In Half a Century of Cultural Anthropology. Korean Society for Cultural Anthropology, ed.). Pp. 336-351. 서울: 소화 (Seoul: Sowha).