안녕하십니까? 저희 인류학과 BK교육연구단은 미국 워싱턴대학교의 Clark Sorensen 명예교수님을 모시고 < 한국 민속지 속 전통의 생산력: 팔봉산 당산제를 중심으로 > 제하의 강연을 개최합니다. Sorensen 교수는 1976년부터 한국에서 현장연구를 해 온 한국 인류학 연구의 석학으로, 본 강연은 민속지(ethnography)에서 전통-현대, 우리-타자가 재현되는 기존의 방식을 비판하며 새로운 대안을 검토하는 시간이 될 것입니다. 

관심 있는 분들의 많은 성원 부탁드립니다.

Though only named as such in 1970, salvage ethnography has long sought to document ‘primitive’, ‘traditional’ or ‘premodern’ culture that has been understood to preserve early stages of human historical development. The assumption of a sharp rupture between past and present, tradition and modernity, that underlies salvage ethnography leads to two further characteristics: (1) an assumption that traditional cultures must be represented (documented) by educated moderns, and (2) an obsession with “authenticity, the notion that some materials . . . might have been little influenced by other cultures.” Although it is a kind of self-representation, Korean ethnography that has sought authenticity in (usually rural) folk or minjung, who are then represented as “traditional”?an Othering term that, as Clifford notes, implies a rupture between past and present?is thus a form of salvage ethnography. The meticulousness and accuracy of such native Korean ethnographic accounts is unquestionable, yet the “authenticity” unchanged from the past sought by salvage ethnographers is not necessarily a value of the folk that are being described. While I have written in the past about native Korean ethnography that fits the salvage paradigm, here I will discuss the work of Kim ?isuk on the 1994 P’albongsan tangsanje in which “tradition” is treated as something linked with the past, but not temporally Other. By treating “tradition” as a sign of group membership rather than of authenticity derived from a past untouched by other cultures, Kim ?isuk sees folkways as a productive force that can be the motive power (원동력) for building a creative and productive future.