文化の媒介物としての動物 一犬をめぐる韓国・日本・ヨーロッパの関係一

Elmer VELDKAMP 동서대학교 일본연구센터 2005 次世代 人文社會硏究 Vol.1 No.-

我々は、「人間」を「文化Jに、「動物Jを「自然」に結び付けて考えることが多い。 しかし、「人間対動物jあるいは「文化対自然Jという古くからある二項対立的な考え 方の中にも様々なグラデーションがある。ひとつのカテゴリーとして総括される「動 物Jの中にも、人間(=文化)に近いとされる霊長類などがある一方で、、人聞から遠 く離れた別のレヴェルで、生きているようにも見える動物もある。 近年は、「愛玩動物jというカテゴリーに位置づけられる動物(人間でない生命体) をはじめ、多くの動物が広い意味での「動物愛護思想」の傘下におかれてしまってい る。その結果、動物に対する見方が世界各地でひとつの尺度によって評価されて判断 されてきている。西欧にその拠点を置いてきた動物愛護思想が世界に広がっていく過 程の中で、西洋社会特非西洋社会という対立の中で優劣関係が作り上げられ、各地域 に内在する価値体系の歴史的脈絡と背景が無視されたり一般化されたりするだけでな く、非西洋社会同士が互いに与える影響が視野から追い出される傾向が見られる。 本論文では、韓国における犬食に関して争っている諸イデオロギー・価値体系など を考慮し、このような問題群を考えることにしたい。文化・価値体系の流動性・多面 性を強調し、その交流の媒介物としての動物の現代的意味を考える中で、特に自然や 動物に関するイメージや価値体系を一般化する傾向が見える動物愛護イデオロギーや、 それに反応・反発する側における立場の様々なレヴェル(行政、反対・賛成する者、 いわゆる民俗社会の視点など)の多様性を視野に入れる。

Commemoration of Dead Animals in Contemporary Korea: Emergence and Development of Dongmul Wiryeongje as Modern Folklore

Elmer Veldkamp 한국학중앙연구원 한국학중앙연구원 2008 THE REVIEW OF KOREAN STUDIES Vol.11 No.3

This paper looks at the continuously changing nature of contemporary folklore by focusing on the practice of praying for the souls of dead animals in ceremonies referred to as dongmul wiryeongje in contemporary Korea. From the 1990s onwards, Korean newspapers have increasingly reported on these ceremonies as held at animal laboratories, zoos, and other locations where animals have died or have been killed in their service for humans. Attitudes toward animals in Korea have undergone much change in the last twenty years. With the recent pet boom and active animal activism, animals have become a significant subject of debate in Korea. However, there remains a lack of interest in animal-related issues in studies of Korean culture up to the present. Part of the reason for this may be contributed to the human-centered character of Korean society. In addition, preceding studies of Korean animal folklore have mainly focused on long-term continuity of certain cultural elements and symbols, i.e., tradition. By looking into the history and contemporary situation of these dongmul wiryeongje, the author will show how focusing on changing human-animal relationships can bring new insights to the everchanging nature of folk culture in Korea. This paper looks at the continuously changing nature of contemporary folklore by focusing on the practice of praying for the souls of dead animals in ceremonies referred to as dongmul wiryeongje in contemporary Korea. From the 1990s onwards, Korean newspapers have increasingly reported on these ceremonies as held at animal laboratories, zoos, and other locations where animals have died or have been killed in their service for humans. Attitudes toward animals in Korea have undergone much change in the last twenty years. With the recent pet boom and active animal activism, animals have become a significant subject of debate in Korea. However, there remains a lack of interest in animal-related issues in studies of Korean culture up to the present. Part of the reason for this may be contributed to the human-centered character of Korean society. In addition, preceding studies of Korean animal folklore have mainly focused on long-term continuity of certain cultural elements and symbols, i.e., tradition. By looking into the history and contemporary situation of these dongmul wiryeongje, the author will show how focusing on changing human-animal relationships can bring new insights to the everchanging nature of folk culture in Korea.

KEEPING IT REAL : THE EXHIBITION OF ARTIFACT REPLICAS IN NATIONAL MUSEUMS OF KOREA

ELMER VELDKAMP 계명대학교 한국학연구원 2014 Acta Koreana Vol.17 No.2

A significant number of museums in Korea make use of replicated artifacts in their displays, regardless of the emphasis that is put on the importance of showing original heritage artifacts. By looking at examples of replicated artifacts in Korean national museums, this article attempts to assess the relevancy (or irrelevancy) of having authentic objects in museum displays, as opposed to contemporary replicas of these artifacts. The curation of Korean art and culture is approached from the perspective of reality or a ‘felt past’ that visitors are able to experience in museum exhibitions. Although the original and the replicated object are intrinsically different, the influence replica display has on visitor experience and display integrity varies according to the expectations and goals of viewing of the observing party.

文化の媒介物としての動物 一犬をめぐる韓國·日本·ヨ―ロッパの關係一

( Elmer Veldkamp ) 동서대학교 일본연구센터 2005 次世代 人文社會硏究 Vol.1 No.-

我我は、「人間」を「文化Jに、「動物Jを「自然」に結び付けて考えることが多い。 しかし、「人間對動物jあるいは「文化對自然Jという古くからある二項對立的な考え 方の中にも樣樣なグラデ―ションがある。ひとつのカテゴリ―として總括される「動 物Jの中にも、人間(=文化)に近いとされる靈長類などがある一方で、、人聞から遠 く離れた別のレヴェルで、生きているようにも見える動物もある。 近年は、「愛玩動物jというカテゴリ―に位置づけられる動物(人間でない生命體) をはじめ、多くの動物が廣い意味での「動物愛護思想」の傘下におかれてしまってい る。その結果、動物に對する見方が世界各地でひとつの尺度によって評價されて判斷 されてきている。西毆にその据点を置いてきた動物愛護思想が世界に廣がっていく過 程の中で、西洋社會特非西洋社會という對立の中で優劣關係が作り上げられ、各地域 に內在する價値體系の歷史的脈絡と背景が無視されたり一般化されたりするだけでな く、非西洋社會同士が互いに與える影響が視野から追い出される傾向が見られる。 本論文では、韓國における犬食に關して爭っている諸イデオロギ―·價値體系など を考慮し、このような問題群を考えることにしたい。文化·價値體系の流動性·多面 性を强調し、その交流の媒介物としての動物の現代的意味を考える中で、特に自然や 動物に關するイメ―ジや價値體系を一般化する傾向が見える動物愛護イデオロギ―や、 それに反應·反發する側における立場の樣樣なレヴェル(行政、反對·贊成する者、 いわゆる民俗社會の視点など)の多樣性を視野に入れる。

한국사회의 동물위령제를 통해 본 동물의 죽음에 대한 사회적 인식의 변화

휄트캄프엘머(Veldkamp Elmer) 서울대학교 비교문화연구소 2011 비교문화연구 Vol.17 No.2

Folklore is a cultural expression of the way people perceive their living environment, and springs forth from processes by which hard to grasp facts are transformed into acceptable and understandable cultural forms. Memorial services for animals in Korea have not received academic attention up to the present, but they comprise a living cultural phenomenon that is widely observed in animal testing laboratories, zoos, Buddhist temples, and animal-related companies for animals that were killed for human purposes. In this research, I examined the changes that have occurred in Koreans` views of animals and animal death in the last twenty years through analysis of the way memorial services for animals were introduced and rediscovered in Korea. As a result, I found that memorial services for laboratory animals in Korea before 1945 were held mainly by Japanese researchers. During the late 1960s and early 1970s a number of individual researchers took up these services independently, but it became a more widespread custom in particular from the late 1990s. As reasons for the recent expansion of memorial services for animals, we cannot ignore the social advancement of animal protection ideologies from the late 1980s and the sudden popularity increase of pet animals from the late 1990s onward. Through these two developments the interest in animal life and death continues to grow in Korea, and the cultural positioning of animal death as expressed in people`s views of animals is changing a little at a time. Memorial services for animals are starting to penetrate the lives of increasing numbers of Korean people and are becoming one way to culturally express these changing interests. Although memorial services for animals in Korea were held by Japanese in the colonial period, this does not mean that present day services are an extension or continuation thereof. The reason is that in the process of coping with developments related to a changing living environment and changing human-animal relationships, people do not utilize only culture elements that were ``transmitted`` through generations, but they adopt cultural elements that newly develop (or, are introduced from outside) within present day society. In other words, recent developments in human-animal relationships in Korea have made that memorial services for animals are quickly becoming an instrument for cultural expression to give meaning to changes in the living environment, which corresponds to our definition of everyday folk culture.