The study aims to explore the function and meaning of Korean community dance. To meet this end, the research was conducted based on interviews with choreographers who participated in community dances and related materials. As its theoretical orientation, this study adopted a phenomenological approach among qualitative research methodologies. Community dance is a process in which the participants are self-driven and understand themselves through a structure led by professional dancers, but it also creates a sense of community awareness and a positive atmosphere. The study also focused on in-depth interviews to explore the function and meaning of Korean community dance in order to ensure the validity of qualitative research. First, community dance cultivates self-awareness of community members through communication structure. Second, community dance provides the basis for discovering new choreography methodologies. Third, community dance enables the discovery of new possibilities of modern dance. Fourth, community dance promotes the re-recognition of the process of completion of works Fifth, community dance encourages the sharing of positive elements of dance. In conclusion, Korean community dance has a variety of functions and meanings. In order for community dance to continue, supports from various agencies, including the program operator and the Cultural Foundation, and the development of choreography methods, and diverse methods of communication with the public are needed.

This study examines Komagaku , one of the pieces of Japanese court music and dance, focusing its origin. Uniquely in , the dancer wears a costume with rat patterns. The examination of the relationship between the Korean Peninsula and focusing on the rat on the costume of , shows that the country showing the most records of rats as spiritual beings is Silla. Thus, in order to find any relationship between the Korean Peninsula and using the image of rat, it may be more efficient to examine Silla than Goguryeo or Baekje. In addition, uses Imha(臨河), Imga(林歌), or Imga(林哥) for its mark. Among them, Imha(臨河) has the same Chinese characters as ‘Imhasa(臨河寺)’ of Silla. Buddhism utilizes music and dance to serve Bul(佛), Beop(法), and Seung(僧) and promulgate Buddhist doctrines. Here, 『Taigenshou(体源抄)』 has records showing the relationship between and Buddhism. In addition, rats are not irrelevant to Buddhism, also appearing in 『Jataka(本生譚)』. If is closely related with Buddhism, then its relationship with Imhasa can be meaningful, as they use the same marks. Looking at the remains of Imhasa such as brick pagodas, its origin traces back to Silla Dynasty. Considering the relationship between and Imhasa, it is highly possible that originates from Silla among the three countries of the Korean Peninsula.

The purpose of this study is to explore the creative scene of youth dance artists by revealing the meaning of the audience to them based on their experience of the creative support project of youth dance artists. In order to do so, in-depth interviews were conducted with three youth dance artists who were beneficiaries of the program and the transcriptions of the interviews were analyzed qualitatively by constant comparison method. From the results, I was able to derive the significance of the following three categories. First, starting from the conception phase, the youth dance artists try to instill in their performance a value that is up to par with the high expectations of the audience. Second, they think that the critiques by critics and other professionals in the field are limited and propose the need to give more weight to the reactions of the lay audience as an evaluation factor. Moreover, they suggest the need to diversify the evaluation committee and review committee members in order to encourage the inflow of new dance artists. Third, the youth dance artists point out the difficulty of their activities reaching the critics as well as the media and point to the audience as a remedy to the issue as well as a driving force to construct new field of dance. First, as an element of support in the program, I propose to strengthen the support in the domain of criticism. There is also a need to improve the program’s current process of evaluation and review to emulate a structure in which currently active artists, professionals of various fields, and the lay audience can participate. Finally, I propose to strengthen the role of the country as a facilitator that encourages the support of its citizens and emphasizes the role of the market.

Hwangchangmu (黃昌舞) is a type of sword dance, which is based on a legend about Hwangchang Rang (黃昌郞), a member of the Silla Dynasty. The legend states that Hwangchang Rang (黃昌郞) bravely went to Baekje to slay the king with a sword. The dance is performed in commemoration of Hwangchang (黃昌 or 黃倡), who fought to the death for his country, Silla. During the Joseon Dynasty, Hwangchangmu was dance indigenous to the Gyeongju region. In the late Joseon period, Park Jong (朴琮 1735-1793) stated that Hwangchangmu had been passed down from the Silla Dynasty for nearly 1,000 years and people at that time thought that it was the best dance in the East. The dance, which had been performed at Gyeongju Gyobang during the Joseon Dynasty, was suspended during the period of Japanese colonization. The objective of this research is to establish a basic theoretical background that can be used to restore Hwangchangmu in a contemporary context. Particularly, it is part of an effort to restore Hwangchangmu, which is described as one of the ten dances from the Silla Dynasty (新羅十舞) in Donggyeongyurok (東京遊錄) written by Park Jong. Since its sentences are brief and the contents are rough, related materials are collected and analyzed from the Akbusi (樂府詩), which is a literary anthology that was written by many literary figures and originated during the Joseon Dynasty. The research suggests that the past dance culture of Gyeongju Gyobang should be examined. Also, the study of Hwangchangmu is expected to contribute to a newly illuminating and understanding of native art and culture in provincial regions.

This paper aims to find how to utilize the dance of Silla era by figuring out what are the characteristics of dance are based on Silla people’s life and how it had been used historically. The characteristics of dance based on Silla people’s life are classified as those of amateur and of expert. Amateurs danced in various fields of life. There was dancing entertainment during community labor which was led by women. A woman monk comported life’s worries which were not able to be avoided even by Buddhist priest by making humorous dances. Wonhyo announced the name of Buddha by Muaemu. Silla nobles maximized their pleasure in parties by dancing entertainment and made drinking parties fun by dancing penalty. A king of Silla danced and sang a song when life’s worries resolved. Hwarang displayed patriotism by a sword dance. There were three characteristics in expert’s dance. First, Silla set a high value on moderation and self-control by aiming for dance joyful but not dissipated and sad but not grievous. Second, people considered pleasure and enjoyment as a root of dance creation. Third, dance took a key role in performing arts of Silla. Silla dance was used in history of Goryeo and Joseon dynasty. Muaemu and Cheoyoungmu were consistently utilized in dance by amateurs and experts. Cheoyoungmu which was utilized by expert’s dance in Chosun dynasty was performed in events of royal family, ceremony, events in local government offices, and private rituals. Hwangchangnangmu was consistently utilized in Gyeongsang Provinces as considered as Silla dance. Currently Silla dance can be utilized in Gyeongju in varying purposes. It is expected to continue Silla people’s life dance in various ways even in the present times.

DUTBEKI is a dance which has been most widely performed by public folks in many parts of KYUNGSANGDO. ULSAN is within the cultural sphere of KYUNGSANGDO. This study intends to analyze the motion forms of a DUTBEKI which have been performed in ULSAN district through an aesthetic approach. This DUTBEKI has been transcended from the past according to the customs of public folks. It was diversely grafted into village shrine rituals and seasonal customs derived from agriculture. As to the form of dancing, it could only be seen as a formless primitive gesture, in the process of dancing in the excess of their mirths. But it has an implicit sense of ritual. It also has politeness and stylishness. So, whenever this dancing was performed in a feast, the loud noise died away and village folks held their breath saying only 'good!' as a cheering word. Needless to say, everybody danced his own dance boasting of his own stylishness in a round circle called 'NANJANG'. The researcher has taken part in these village feasts of ULSAN district and enjoyed this dancing together with village folks from 1981 to 2018. As to the method of analysis, on the basis of this field experience and different documents, the researcher identified and sheded the light on the unique traits of flow and repetitive common motions in this dance from aesthetical standpoints. This approach will help to establish ULSAN DUTBEKI as a cultural asset of ULSAN district and give a basis for preservation and transmission of it.

The purpose of this study is to investigate the origin, types, and characteristics of dancing in the colleges rally scene before and after the democratization uprising in 1987. As its methodology, this research investigates previous researches, related data, and conducted interviews with related as well as reflecting on my own experience. As a result, the creative Talchoom movement that took place in the 1980s has developed into the dance and pungmool that was at the center of the artistic means to grasp the ideological and simultaneous will of the young students. In the rallies and demonstrations of the 80s and 90s, there were arts propaganda group in each university'. These dances with easy and simple movements were enjoyed by many and was used as a medium to express the will and spirit of youth. The dance was expressed collectively as the structure of cohesion and eruption type, and the four-beat dance made it easy for everyone to share with one another, and flag dance was often used as an inflammatory device. The dances of the university in the 80s and 90s was based on amateurism and functioned as a social activist dance that expressed the will to resist.

This study is aims to illuminate democratic tendency in Post-modern dance during the Postwar Era, especially focused on its political and social aspects. In the 20th century, especially during the sixties, the whole art of America under the counter-cultural environment was consisted mainly of radical idea and emphasis on the sprit of experiment. Intrigued by the opportunity that improvisation afforded to invoke an entirely unanticipated organization of things and events, experimental groups throughout the 1960s and the 1970s(Post-modern dance era) borrowed from jazz and its principles for composing in performance. To illuminate democratic inclination with improvisation shown in Post-modern dance, such as San Francisco Dancers Workshop, Judson Dance Theater, New York Chamber Dance Group, Workgroup, Grand Union, Contact Improvisation group. Post-modern dance era, dance groups allowed performers to share in a process of making work collectively, and many times this process extended to include the audience as well. At the same time that Post-modern groups appropriated for Asian and African identity, sex role to democratic tendency. As a result, in these group's dance, dancers applied improvisation to represent democratic thoughts and become aware of racial and sexual identity as well as the value of human body. Post-modern dance become more and more extended their ideas techniques and democratic inclination.

Past English-language scholarship on Choe Seung-hui has focused on her world tour of 1938-1940 and her work in Japan and Japanese-occupied Korea prior to 1945. Choe’s contributions to dance creation in the socialist world have been largely ignored. This essay expands on the existing scholarship by using Chinese-language source materials to examine Choe’s career in China and its implications for the connections between the pre- and post-1945 periods of Choe’s career. This essay documents three important parts of Choe’s work in China: her development of China-themed choreography, her adaptation of new dance forms from Chinese opera, and her training of the first generation of Chinese dance professionals. I argue that Choe’s work in China was continuous despite changes in political context. The project that she began in the 1940s as part of the pan-Asianist project of Oriental Dance later transformed by the 1950s into Chinese classical dance under socialist internationalism.

This study suggests that Dance for PD, a dance education program for patients with Parkinson's disease, nevitalize programs need to cotribute to the creation of new jobs that can utilize a wide range of artistic resources of dance major. The opportunity change jobs after retirement. The patient can feel happiness and joy while learning dance, and at the same time provide an opportunity to help mitigate Parkinson's disease. At this level, the characteristics of the Dance for PD program, which is just introduced in Korea, focus on the happiness and creative activity that can be achieved in the process of treating patients like dancers and experiencing dance arts. Dance for PD Through Dance for PD, a patient-dancer gains a sense of accomplishment by experiencing positive emotions such as fun, and joy in structured programs, and acquirinpg dance. This is especially true when the generations of the Since the older generations of Korea is characteristically unfamiliar with the expression of emotions that reveal them selves, Parkinson's patients in Korea think about the generational characteristics that are unfamiliar with the expression of emotions that reveal themselves. Since the older generations of Korea is charscteristically unfamiliar with the expression of emotions that reveal them selves., Dance for PD, a structured dance education program, is the most appropriate program in Korea.