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논문 기본 정보
- 자료유형
- 학술저널
- 저자정보
- 발행연도
- 2003.9
- 수록면
- 155 - 184 (32page)
이용수
초록· 키워드
오류제보하기
Modem Korea tried to become a member of the modern world system in the late 19th century. For this, she paid a very expensive price. Korea had to accept, so to speak, the historical experience of the material and spiritual invasion of Western and Japanese imperialism In this vortex, many westerners have written a lot of reports or recits de voyage that describe and analyse Korean society as in need of their politico-military invasion, or for the purpose of commercial exchange, or pure academic concern. We cannot admit that the images of Korean society in the western travel writings were constructed from objective and concrete sources, because we can often find Euro-centric presuppositions and extremely distorted images of Korean society in them
Nevertheless it is necessary to change the perspective. Let us pay attention to the fact that those texts also constitute a cross-cultural context, that is the encounter of East Asian and Western Civilizations. If the western reports and travel writings of Korea could be considered in the perspective of comparative religion, we would find a mine of information on Korean culture, custom, religion, and folklore, which are worthy of analysis on the basis of comparative religion.
This article examines the documents and many reports and travel writings of a French catholic missionary called Joseph Cadars, who lived in Korea for 42 years(1909-1950), carried out various missionary activities, made often made trips to Korean rural areas. Especially, it analyses two articles, "Fete de l' Agriculture en Coree" written in 1909 and "Un Voyage a Quelpaert" in 1912. Of course, the number of all the writings that Cadars made tatals more than 30 articles. Above all, the aforementioned two articles display his great concern for foreign customs and Korean confucian culture. This article tries to elucidate why he wrote those reports and travel writings, why he describes Korean people, culture and religion in such a way, and what kind of reference he used for understanding the regional history of Korea.
In conclusion, from the analysis of Cadars' reports and travel writings of Korea, we would like to suggest that the images of Korea that were constructed by western Christian missionaries cannot fit with the framework of Saidian 'Orientalism' because both a negative distortion and a positive admiration were mixed in their Korean images. From this reason, if one uses the concept of 'Orientalism', he has to extend its denotation beyond Edward Said, just as Richard King(Orientalism and Religion) or Peter Hulm(Colonial Encounter) or Mary Louise Pratt(Imperial Eye) do. Otherwise he had better, exaggerating perhaps, consider the Saidian conceptualization as an anachronic or monolithic abuse.
Nevertheless it is necessary to change the perspective. Let us pay attention to the fact that those texts also constitute a cross-cultural context, that is the encounter of East Asian and Western Civilizations. If the western reports and travel writings of Korea could be considered in the perspective of comparative religion, we would find a mine of information on Korean culture, custom, religion, and folklore, which are worthy of analysis on the basis of comparative religion.
This article examines the documents and many reports and travel writings of a French catholic missionary called Joseph Cadars, who lived in Korea for 42 years(1909-1950), carried out various missionary activities, made often made trips to Korean rural areas. Especially, it analyses two articles, "Fete de l' Agriculture en Coree" written in 1909 and "Un Voyage a Quelpaert" in 1912. Of course, the number of all the writings that Cadars made tatals more than 30 articles. Above all, the aforementioned two articles display his great concern for foreign customs and Korean confucian culture. This article tries to elucidate why he wrote those reports and travel writings, why he describes Korean people, culture and religion in such a way, and what kind of reference he used for understanding the regional history of Korea.
In conclusion, from the analysis of Cadars' reports and travel writings of Korea, we would like to suggest that the images of Korea that were constructed by western Christian missionaries cannot fit with the framework of Saidian 'Orientalism' because both a negative distortion and a positive admiration were mixed in their Korean images. From this reason, if one uses the concept of 'Orientalism', he has to extend its denotation beyond Edward Said, just as Richard King(Orientalism and Religion) or Peter Hulm(Colonial Encounter) or Mary Louise Pratt(Imperial Eye) do. Otherwise he had better, exaggerating perhaps, consider the Saidian conceptualization as an anachronic or monolithic abuse.
목차
Ⅰ. 머리말
Ⅱ. 카다르스 신부의 생애와 활동
Ⅲ. 카다르스 신부의 조선 스케치
Ⅳ. 맺음말 - 선교사와 오리엔탈리즘
참고문헌
English Abstract
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