This paper focuses on North Korean restaurants as a medium of culture and tourism. Prior to the analytical discussion, the researcher first summarizes the concept of 'Munyae', which North Korea uses instead of culture, in order to understand the basic historical background of North Korean art policy. The researcher understands dance and art in North Korea as a tool to express the representative ideology of the revolution, as well as the performances, which operate inside the North Korean restaurants, serve as an important means to secure government funds for North Korean authorities. Based on the understanding of the North Korean art background, this paper examines the dual suppression mechanisms presented by the North Korean authorities, and discusses the effects of body politics on restaurant performers. According to the results of this study, the North Korea interprets their restaurant in Thailand as a transformative device to hide the function of the restaurant, which is used as a medium of political support for the communist country while placing it in the tourism industry category. In addition, the North Korea suppresses the activities of female employees, who are the actual operators and performers, in the overseas North Korean restaurants, while allowing performances coming from other countries. This dual power mechanism manipulates the female performers' bodies that can flexibly cope with other cultures that have been excluded from them, and at the same time expects their bodies tamed with socialist ideology.

In the contemporary era, the dance arts no longer adhere to a representational mode. A work is not a carrier of a story, and the dancers act out the existence, rather than represent characters and situations. If contemporary dance no longer depends on the narrative, what is the reality of the thing that communicates through the contemporary dance arts, flows between the performer and the audience erasing the boundary, thereby mutually changes the subjectivity of the two parties? What is displayed in the contemporary dance is the corporeality of mind-body unity contained by the existing individuals. This study aims to add the thickness of thought through the literary study based on art history and philosophy regarding the above questions and answers. Gilles Deleuze, who focuses on the artistic works with the contemporary sensibilities, says that contemporary art as ‘the block of sensation’ outside of the representational system directly provides the tangible attribute of intensity, thereby revealing the real. In dance that does not represent something else, the dancing body itself is the part of the material universe. As a part of the reality is the reality, the dancing body is the reality, and dance is the movement itself of reality. As Deleuze says, if contemporary art is the transcript of the real that emerges from the gap created by the dislocation from the representational system of the phenomenal world, contemporary dance is the most direct mode of the contemporary art. Diluting narrative, a dance with the corporeality is something the real itself, that cannot be captured by the linguistic dimension.

This paper aims to develop the content of local dance through music and dance in the Baekje period. First of all, it is necessary to research articles on musical instruments during the period. According to precedent research, there are either nine or eight types of wind instruments: jeok, so, saeng, ji, dopipilul, makmok, kak, wu, and baekje-saenghwang; seven types of string instruments: pa, wanham(3 strings), konghoo, sukonghoo, keum, jaeng, and baekje 8 hyonkeum; and two types of percussion: ko and yoko. These instruments number eighteen or seventeen in total, and the tones are clear and elegant. Today there are A-ak and dance in the ancestral ritual for Woongjin Baekje five kings as the content of music and dance in the Baekje period. The resource of them was brought from A-ak of Kook-jo-o-re-ui written 800 years after the Baekje period. However, the time period between them is too distant, and several instruments among A-ak had not existed in the Baekje period. There are few Korean references which can be traced back to the Baekje dance. Therefore we could should refer to Japanese dances such as Sinsoriko and Onintei, created by people a man from Baekje and originated in Baekje. Those dances are still practiced and passed down to new generations in Japan, thus we can develop the content of the Baekje court dance incorporating elements of the two Japanese dances. The Baekje court dance can be choreographed with some constraints. Music should be played by three to five musicians, dancers should consist of two to six performers, and the range of movements is also guessed. This content will be different from established works and unique, if it is utilized for the pre-ceremony dance of the Baekje ancestral ritual, or for performances about Baekje.

This paper discusses the impact of invigoration of regional dance on the basis of the need to construct the Korea National Dance Center. Under the premise that the Korea National Dance Center will establish branches in various regions along with a headquarter in Seoul, the impact on regional dance revitalization would include specializing regional dances, fostering local dancers, supporting programs that promote regional dances, developing networks between regions or at home and abroad, promoting theories and criticism of regional dance, and creating dance related jobs. The Preparatory Committe for the Korea National Dance Center is hoping that the center will provide a way to overcome much of the structural problems of the Korean dance field and overcome the field’s overall imbalance. In particular, it can have a more encouraging effect on invigoration of the dance field in each region as well as in Seoul, and this will naturally help to establish the global competence of Korean dance by distributing and expanding Seoul-centric activities across the country. In order to do this, rather than looking at the profits and losses of each dancer, it is necessary to make public voices for the entire dance field.

This study identifies the current status of dance departments at universities in Daegu and Gyeongbuk and to raise the need to improve dance education programs and to seek a change in educational direction for dance departments facing the crisis of the abolition at the local universities. Starting with the department of dance at Hyosung Women's University (currently, Daegu Catholic University), which was established in 1974, the department of dance was established at Keimyung University (1984), the dance major at Yeungnam University (2002), and the department of practical dance at Daegu Art University (2004) in succession. The dance culture of Daegu and Gyeongbuk was formed and developed through dance education and creative activities have been centered on these universities. Today, however, with the rapid decline of the school-age population and the university restructuring policy, the dance departments at local universities face a crisis through the abolition, unification, downsizing of undergraduate majors and reform of specialty majors. Therefore, if the departments of dance at the local universities establish a step-by-step educational program that considers not only the admission process, but also student’s employment after graduation, and expand programs such as directing, management, stage, lighting as well as practical education centering on fine arts, and if each university presents a paradigm of specialized education to expand investment in creative dance education and to develop a new dance education ecosystem through the formation of a network between departments, community education institutions, and regional art creation agencies, they will grow into a continuous and future-oriented dance departments at local universities.

The purpose of this study was to examine the cases of community dance in America and to find out how to revitalize local dance. For this purpose, Marylee Hardenberg, who played a major role in the Mississippi River revival through a site-specific dance performance, Pat Granny's Dance program for Prisoner called 'Keeping the Faith' and Brooklyn's Care for the disable in a community dance program by Mark Morris were examined. In conclusion, the methods of activating local dances include first, use of specific places to create site-specific performance, second, development of programs for prisoner which can communicate with local publics and third, development various community dance program for disable.

The purpose of this study is to conduct a spatial analysis of movement in Taepyeongmu using Rudolf von Laban's theory of Space Harmony. Laban emphasizes that 'space' can grasp the nature of movement and that while Eastern and Western perspectives may differ, it can be dealt with in terms of the universality of dance. In this study, I analyse Teobeolim(터벌림, widening ground) and Olimchae(올림채, uplift). The results of the spatiality of Taepyeongmu are as follows. The major Crystalline forms are analyzed as icosahedrons in Teobeolim and as cubes in Olimchae. The results of the Effort analysis shows that Taepyeongmu displayed the Bound Flow of the lower body, while the spraying of the Hansam caused Light Weight in Teobeolim and Free Flow of the upper body is utilized elastically in Olimchae. The use of the effort is found not to be simple and uniform, but to occur in a variety of complex movements. Research of Taepyeongmu’s spatiality is not limited only in the form of perfect skill and performance that focus on the transfer of skills, but it can also provide a theoretical basis for an analysis of Korean dance, allowing more various interpretations and an application of more efficient and clear movements.

The purpose of this study is to investigate the influence of empathy ability on dance emotion and dance expression of college students. The subjects of this study were 169 college students who majored in modern dance at each four universities in Seoul, Busan, Gyeonggi, and Jeolla provinces. The survey tool used a empathy ability, dance emotion and dance expression questionnaire, and collected data were analyzed by frequency analysis, correlation analysis, t-test, ANOVA, and multiple regression analysis using SPSS 21.0 program. As a result, first, students of modern dance majors had high physical expression ability in boys and 9~11 years in dance participation period, and high cognitive ability in 4th graders. Second, the empathy ability of college students of modern dance major had a significant influence on fun, vitality, pride and achievement. Third, empathy ability of college students of modern dance major had a significant influence on dance expression ability. Fourth, the fun and vitality of dance emotions of college students had a significant influence on the performance of dance expression. The results of this study are expected to provide basic data for teaching dance expression in the curriculum of modern dance majors.