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Korean scholarship was greatly interrupted by the Korean War since several scholars were disappeared during the war by the North Korean action against capturing and executing them. It seems to be almost impossible for us to construct the history of Korean academism since modernization without reconstructing the process and result of the North Korean’s killing and executing those scholars disappearing during the war. Kim Hyo-kyung (1904-1950?) was one of them. In this paper, I am going to deal with his life and works while he was stying in Tokyo during the colonial period.
Kim studied religion at Taisho University, and he was educated under the direction of Yabuki Keiki (majoring religion at Taisho University) and Uno Enku (majoring ethnology at Tokyo Imperial University). He served as a departmental assistant at the Department of Religion (Taisho Univ.) for 2 years after graduation and acted as a pivotal position in terms of academic societies in and out of the university. I do not refuse to consider him as an anthropologist because his major should certainly be named as the religious ethnology or ethnology of religion based on his articles and books published both in Japanese and in Korean.
He published several articles on the study of shamanism and geomancy as well as Buddhism in China, Japan and Korea. His activities for academic societies cover Society of Religious Studies in Japan and Society of Ethnology in Japan beyond university level-dubs of academic societies during 1930’s in Tokyo. He had a deep relationship with both ethnologists of Uno Enku and Sugiuta Kennichi at Tokyo Imperial University. I would like to compare him with Sohn Jin-tae who studied under Nishimura Shinji at Waseda University returned to Korea 1933 after finishing his job as a librarian at Toyo-Bunko in Tokyo. Sohn did his research solely focusing on Korean peninsula while Kim Hyo-kyung expanded his works including fieldwork toward Japan and China. The former can be designated as a folkloristic anthropologist while the latter be as a comparative one.
I have greatly paid attention in this paper to analyze his work on the Chinese national character based on the book titled as ‘Chinese Spirit and National Character’ published in 1940 based both on literary research and fieldwork. Japanese academic society at that time was considerably interested in his work because the book was timely in terms of the war of invasion against China. I have tried to undercover pros and cons dealing with his perspective on the Chinese religion including Confucianism as well as the so-called ‘New Religion’. There will be somehow controversial facets as we focus on his viewpoint to analyze the Chinese religion and national character in terms of colonialism and imperialism. Key question could be his position as Franz Fanon’s ‘white mask with black skin’. More important issue should be the reason why Kim Hyo-kyung had the position in his memorial work on China.
At last, we do not have to forget his position of the 2nd director of the National Museum of Anthropology after Sohng Suk-ha’s death and before the Korean War and Kim must be considered as an anthropologist in Korean academic society.
Kim studied religion at Taisho University, and he was educated under the direction of Yabuki Keiki (majoring religion at Taisho University) and Uno Enku (majoring ethnology at Tokyo Imperial University). He served as a departmental assistant at the Department of Religion (Taisho Univ.) for 2 years after graduation and acted as a pivotal position in terms of academic societies in and out of the university. I do not refuse to consider him as an anthropologist because his major should certainly be named as the religious ethnology or ethnology of religion based on his articles and books published both in Japanese and in Korean.
He published several articles on the study of shamanism and geomancy as well as Buddhism in China, Japan and Korea. His activities for academic societies cover Society of Religious Studies in Japan and Society of Ethnology in Japan beyond university level-dubs of academic societies during 1930’s in Tokyo. He had a deep relationship with both ethnologists of Uno Enku and Sugiuta Kennichi at Tokyo Imperial University. I would like to compare him with Sohn Jin-tae who studied under Nishimura Shinji at Waseda University returned to Korea 1933 after finishing his job as a librarian at Toyo-Bunko in Tokyo. Sohn did his research solely focusing on Korean peninsula while Kim Hyo-kyung expanded his works including fieldwork toward Japan and China. The former can be designated as a folkloristic anthropologist while the latter be as a comparative one.
I have greatly paid attention in this paper to analyze his work on the Chinese national character based on the book titled as ‘Chinese Spirit and National Character’ published in 1940 based both on literary research and fieldwork. Japanese academic society at that time was considerably interested in his work because the book was timely in terms of the war of invasion against China. I have tried to undercover pros and cons dealing with his perspective on the Chinese religion including Confucianism as well as the so-called ‘New Religion’. There will be somehow controversial facets as we focus on his viewpoint to analyze the Chinese religion and national character in terms of colonialism and imperialism. Key question could be his position as Franz Fanon’s ‘white mask with black skin’. More important issue should be the reason why Kim Hyo-kyung had the position in his memorial work on China.
At last, we do not have to forget his position of the 2nd director of the National Museum of Anthropology after Sohng Suk-ha’s death and before the Korean War and Kim must be considered as an anthropologist in Korean academic society.
목차
1. 서론
2. 도쿄유학과 종교학 입문
3. 연구실부수, 광진회(光塵會) 간사, 연구생
4. 김효경 학문의 지적배경과 특징 : 비교관점
5. 학술활동 참가 : 종교학, 민속학, 민족학
6. 저서『支那精神と其の民族性（一九○年）』
7. 동시대연구자들과의 횡적비교
8. 결어 : `남방공영권` 속으로
참고문헌
Abstract
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UCI(KEPA) : I410-ECN-0101-2016-380-001623549