If one reads the works like that by Hsiao-Tung Fei or that by D. H. Kulp one may get a quite wrong impression of the ethnographical investigations in in general. In this respect we are not so helplessly poor as it may appear to those who are not familiar with the actual situation. The contrary is right. We are, perhaps, too rich, but the material needs a skillfull hand for making this material accessible to those who cannot devote all their lifetime to study it. In fact there are branches of Chinese culture which have already been perfectly investigated, e. g. literature, religious, philosophical and moral systems, social organization in so far as it reflects upon the legislation, manifestations of art such as architecture, painting, sculpture, ceramics, music, theatre etc. Secondly, of some regions and social groups we have very valuable descriptions of observations concerning customs and practices often figured under the name of «superstitions». I do not now mention the facts found in various literary sources such as provincial histories and general literature. As a matter of fact there exists an abundance of literature not only in Chinese but also in foreign languages. There now also exist very valuable ethnographical collections of folk-lore partly stimulated by analogous work elsewhere [9]. Even the works of the type of those by Ku Hung-ming [10], by A. Smith [11], by R. Townsend [12], Count Sforza [13] and Lin Yu-t'ang [14] in experienced hands of ethnographers may assume a certain scientific value. This wealth, however, is difficult to approach for there is no systematic review of it — excellent bibliographies cover only special branches of culture and problems. What is needed, is a History of Chinese Ethnography, where all branches would be represented and all sources used. Such a critico-bibliographical survey will reveal what is actually known and where gaps are to be filled up. Of course, such a work should not be a kind of clerical automatic handling of bibliography, as it is nowadays becoming common with the bibliographical work done by unskillfull persons. It may be supposed that it will require perhaps a certain period of time before such a scholar, well trained and devoted to this task, will accomplish such a work. Indeed, should there exist such a source of knowledge, it would be possible to avoid a useless loss of time for re-discoveries and imperfect digestion of the literature.
When speaking about the preliminary steps, such as the making of an ethnographical map and the building up of an adequate history of Ethnography, I do not mean to say that all field-work for the time being must be stopped. Those ethnographers who are able to go on with their direct observations may gradually proceed with their investigation of various groups both Chinese and non-Chinese ill anticipation of better conditions when the map and history of Ethnography will be at their disposal. Therefore, there should not be great hurry with the publishing all the raw material collected especially by the beginners. Indeed, they would greatly benefit if they receive guidance of specialist-ethnographers familiar with and local conditions.
It now becomes evident that a rational organization of this work requires the establishment of a special1 Ethnographic Institute whose main duties must be 1. the collection of the material for an ethnographical map of by means of comparison of the published data and special investigations at the spot; 2. the preparation of the material for a Systematic Critico-Bibliographical History of Ethnography of China; 3. the training of ethnographers for field-work and other needs of the Institute; 4. the organization of a special Library; 5. the organization of an Ethnographical Museum; and 6. the direction of the current iiivestigations [15]. Practical benefits of systematization of ethnographical investigation of are evident. First of all it will result in a great economy of means thrown away for inadequately planned works, carried out by the persons who are not always prepared for investigations. Secondly, there will be avoided a repetition of the same work by different persons. Thirdly, there will be eliminated an incidental character of the investigations often not done for the sake of science, but for various reasons which have nothing to do with science. Fourthly, the material known will later be used and systematized in the body of scientific positive knowledge of which may be used not only by scholars, but also by «practical men» and Chinese statesmen, all of whom may thus avoid errors inherent to the present state of things.
9. I do not intend here to review the existing literature pertaining to Chinese Ethnography. My present aim is to stress the fact how far the ethnographical studies are already advanced. The famous H. Cordier's Bibliography of China when completed with the new publications represents a special work of a historico-bibliographical character which might serve beginners in ethnography of China as a kind of general introduction which will show what is known and what remains to be known. Naturally such a work is a huge task which requires not only a good general preparation in ethnography, but also a thorough knowledge of all languages which have been used for publications. I may certify that the works by old sinologues, such as by the French Fathers and Father Hyacinth Bichurin with his colleagues of the Russian Orthodox Mission in Peking, did not at all lose their value both as a historical documentation and as an analysis of various cultural phenomena. In such a summary work the rule «Rossica non leguntur» should not be used as an excuse of ignorance. The same holds good for the Chinese sources supplying material for such a genera1 work. This work alone may constitute one of the current aims of Chinese ethnographers. Realising the necessity for it, I am aware also of the difficulties which have to be overcome by the combined effort of several contributors. For a real advancement of our knowledge and a shortening of ethnographical work in, it may be not less useful than the making of an ethnographic map. I think it perhaps more useful than the description of a dozen of villages taken at random.
10. «The Spirit of the Chinese People». 1915.
11. »Village Life in China» … Cf. also Doolittle «Social Life of the Chinese»; Leang and Tao »Village and Town Life in China». Hsiao-Tung Fei »Peasant Life in China. A field study of country life in the »., G. Routledge 1939.
12. »Ways That are Dark. The Truth about China». 1933.
13. »L'enigme Chinoise». 1928.
14. »A Tray of Loose Sands: How the Family-Minded Chinese Behave as Social Beings in the Absence of Social Consciousness». August 1935. »The Way out for China». October 1935. And others.
15. I cannot enter here into a discussion of the technical side of the organization and functioning of such an institution.