This study examines how Han Seongjun’s aesthetics in Jeukheungmu were transmitted to Gang Seonyeong. Using documents from the Joseon Music and Dance Institute and oral accounts from Gang and her successor Gim Miran, the study employs an interpretive method. Han’s instruction- “gcombine the learned movements and create your own dance”-shows his view of Jeukheungmu as a form of individuality and inner freedom. Gang embodied this lineage through affective contrasts of stillness and sudden release and the coexistence of joy and sorrow. Testimony on the “six movements” confirms Jeukheungmu as a core creative-pedagogical system reflecting Han’s aesthetics. This study clarifies how freedom and emotion are inherited within Korean dance.

The purpose of this study is to examine how Gyeonggi-do Dang-gut has influenced contemporary dances that use jinsoe as a prop and to explore the ways in which these dances have developed. As research methods, prior studies were reviewed, and video materials were analyzed. Dances that utilize jinsoe and have been inherited and developed from the lineage of Gyeonggi-do Dang-gut include Lee Yong-woo and Kim Sook-ja’s Turbulim Dance, Lee Dong-an’s Jinsoe Dance, and Jo Heung-dong’s Jinsoe Dance. This study investigates the origins, forms, and artistic characteristics of these dances, as well as their relationship to the roots of Gyeonggi-do Dodang-gut. All of these works employ the rhythmic patterns (jangdan) of Gyeonggi-do Dodang-gut and either transform actions derived from the ritual sequence of gut into performing arts or transmit them through the formalization of artistic works. Jo Heung-dong’s Jinsoe Dance is further identified as a creatively developed work grounded in tradition.

This study examines the significance of shin minyo dance, a modern dance heritage that was popular from the 1930s to the 1960s, with particular focus on the works of Bae Guja, who created dances based on the folk songs Cheonan Samgeori and Doraji Taryeong. Employing a practice-based research methodology, the study centers on the processes of re-enactment and restoration, while analyzing the reproduction of these works in a contemporary context. The findings reveal that the living transmission of cultural heritage lies not merely in reproduction or restoration, but more importantly in the modern succession and sustainability of dance that reflects both national identity and regional characteristics. Furthermore, this research proposes creative methodologies for integrating the cultural value of traditional dance into contemporary society and underscores the significance of modern succession of modern dance heritage.

This study aims to understand the dance culture of the Joseon Dynasty through ‘dance paintings of imagined space’ and ‘dance paintings of folk space’. I used the methods of iconography and literature research. The results of the study are as follows. First, the performers of the dance were diverse, ranging from fairies to religious monks and shamans, entertainers such as gisaeng and sadangpae, dancers, noblemen, and farmers. Second, the background of the dance was mainly a feast. Third, the dance stage was set up outdoors with mats. Fourth, the types of dance were diverse. Fifth, the dance formation was mainly a duet. Sixth, the reason why the dance paintings were abundant is because the Joseon people enjoyed dancing, and dance was a very useful symbol when expressing exciting moments in life. The significance of the study is that the rich dance culture of the Joseon people was confirmed through paintings.

The purpose of this study is to investigate knowledge about Kim Baek-bong Fan Dance, which is designated as an intangible cultural heritage whose original form can be accurately identified among Fan Dances. Accordingly, this study conducted a survey of 236 people: Korean dance majors who have learned Kim Baek-bong Fan Dance in a school class for one semester, trainees and successors, those who have learned through a workshop, those who have briefly learned as a general special lecture, and those who have watched a performance.

As a result, the group of trainees and successors had a high correct answer rate overall in items related to the background of its creation, rhythm makeup, dance costume composition, aesthetic characteristics and fans, while the group that participated in general special lectures, workshops and watching tended to have a high incorrect answer rate.

This study recognizes the need for disseminating more accurate knowledge in a situation where fan dance is mistaken for a Chinese dance, and it is judged that this will contribute to exploring educational methods for the correct transmission of Korean intangible cultural heritage in the future.

The purpose of this study is to identify expressive characteristics by examining the choreographic intention and movement meaning of the scarf-dance part in the Kim Baik-bong Sanjo Dance “Cheongmyeong Shimsu”. The study utilizes literature research and participatory observation methods, including in-depth interviews and embodiment. The analysis criteria on the relationship between the dancer and the scarf were based on movement emphasizing technical aspects and movements focusing on emotional exchange. The expressive characteristics of movements can be organized into 12 categories such as “mother's love,” “life's solid experience,” “life's reincarnation,” and “deep and full sadness.” In “Cheongmyeong Shimsu”, the scarf is not just a prop but contains the choreographer's philosophy and ideals. It also conveys emotions effectively, which helps the theme of dance be delivered clearly. “Cheongmyeong Shimsu” is the work that represents Kim Baik-bong's dance language that is self-reflective; it is also healing.

This study aims to analyze the changing aspects of the Cheonan World Dance Festival and explore its future value. The research is conducted by the analysis of records of the dance festival through media such as the Internet and press promotional materials, while focusing on qualitative research based on literature, examining the historical development process of the festival and its current value as a dance festival, and suggesting future direction and strategies for the festival. The Cheonan World Dance Festival started as a general local festival called the ‘Cheonan Semgeori Heungtaeryeong Cultural Festival’ in 1987 and has been renamed as the ‘Cheonan Semgeori Cultural Festival’ in 1990, the ‘Cheonan Heung-taeryeong Festival’ in 2008, and the ‘Cheonan World Dance Festival’ in 2011. It is a representative local dance festival in Korea that has secured the image and identity of Cheonan through content development and title design. ‘Cheonan World Dance Festival’ have been recognized for their values through the preservation and succession of traditional culture, strengthening of regional identity, acceptance of cultural diversity, and their role as a tourism resource for long time. In order to embrace the changing times and be reborn as a world-class festival, however, the Cheonan World Dance Festival should consider modern changes, innovations, and digital transformations while strengthening publicity, expanding participatory programs, developing sustainable operation models, and increasing international exchanges.

The purpose of this study is to illuminate the development and characteristics of dances in the area of Seoul based on achievements and significant contributions of Han Seong-jun, a master of Korean traditional dance. The study period spans from 1908, when Han Seong-jun settled in Seoul, to 1941, the year of his passing. Research methods involve literature related to Korean music and dance, as well as examining newspaper materials. The research focuses on Han Seong-jun’s dance lineage within traditional dance. The findings reveal that dance evolved through both theatrical and private arts organizations. In the early 1900s, Seoul-based dances, following Han Seong-jun’s legacy, were performed by artists associated with various private arts groups, gradually transitioning into commercialized, staged, and entertainment-oriented forms. From a traditional and creative perspective, dances are categorized into those transmitted and performed continuously and those that have disappeared and are now being revived. From today’s perspective, the approximately 72 works that Han Seong-jun staged, restructured, and created can be considered ‘Han Seong-jun style new tradition’. Most of the works have been destroyed, but there has been a movement to restore and reproduce them recently.

This study investigates the necessity of training methods in performing traditional Korean dances and suggests a possibility of using them. To this end, Bae Junghye's Korean dance training method was used to describe and analyze traditional dance movements. Bae Junghye’s method can be utilized for the following reasons. First, it helps dancers practice and strengthen movements during their training. Second, it can be appropriately applied depending on the purpose of movement expression. Third, it can be used for basic exercises before performing a dance. Fourth, systematic training of movements is possible through Bae Junghye’s Korean dance method.

This study emphasizes action needed to promote the sustainability of Sanjo dance through its popularization and dissemination. Therefore, the objective of this research is to analyze trends in Sanjo dance research using keyword network analysis. The final materials utilized in the study consist of 39 research articles and 59 key terms. Based on the analysis of the content of these articles and the key terms, the research trends in Sanjo dance can be summarized as follows: first, studies on the external aspects such as the structure, content, and function of Sanjo dance; second, diversified historical research on specific individuals related to Sanjo dance; third, expanded research on the artistic and intrinsic values of Sanjo dance; and fourth, studies on the expansion of the content and form of Sanjo dance. Although the quantitative scale of Sanjo dance research is limited, the development of research shows a progressively effective pattern. Therefore, future studies should diversely focus on innovative research regarding transmission methodologies and educational curriculums.