Following the drastic increase of elderly population, Parkinson's disease has become the second-fastest growing disease after dementia. Parkinson's disease is a chronic degenerative disorder of the cranial nerve system caused by the lack of dopamine, which controls body movement. The disease is a physical impediment that affects daily life of patients and it may progress to dementia. At present, Parkinson's disease cannot be completely cured and the patients depend on medical remedy, surgical therapy, and physiotherapy. However, the existing medical treatment has produced several side effects. As a result, movement therapy, which relieves physical disorder and restricts the progress of the disease without causing side effects, is receiving increased amount of attention these days. This study focused on the movement therapy program aimed at the improvement of physical impediment caused by the symptoms of Parkinson's disease and analyzed the existing domestic and international studies. The purpose of this study was to highlight the importance of the movement therapy for the Parkinson's disease and propose efficient methodology. This paper also introduces efficient and practical movement therapy programs that can be easily applied in clinics. The literature review on the application cases of the movement therapy program for patients with Parkinson's disease proved that Feldenkrais method was the most efficient method of relieving physical impediment among early-stage patients. Clinical studies have already proved multilateral movement therapy effects of the Feldenkrais method in diverse fields. This study introduced Feldenkrais method as a prevention and treatment scheme of the Parkinson's disease and proposed the potential design of the movement therapy program based on the Feldenkrais method.

The purpose of the study was to examine the effect of a sensory integration dance program on motor performance in children with developmental disabilities. Participants were 9 people with developmental disabilities (mean age; 11±2.0 years) by using convenient sampling. The study was designed as a single cohort pre and post-test comparative study. The dance program was performed 12 sessions (12 weeks, with a frequency of 1 times/week for 150 minutes per session). Motor performance was measured by Bruininks-Oseretasky Test of Motor Proficiency (BOT-2). Non-parametric tests, using the Wilcoxon singled-rank test for pairwise comparisons, were performed to evaluate pre- and post-intervention changes. As a result, manual coordination(p=.007), body coordination(p=.007), and total motor performance(p=.008) were significantly increased. Therefore, the sensory integrated dance art education program ‘Dancing artist’ was found to be a dance art education method that can improve the motor performance of children with developmental disabilities. These efforts are expected not only to develop a body that is a subject of sensory experience for children with developmental disabilities, but also to identify creative expression activities, artistic sensibility, achievement, free communication opportunities, and the possibility of growth as a disabled dance artist.

The study examines Sartre's existentialist philosophy and Ericsson's theory of self-identity development in order to understand and advocate the need for elementary school dance education. Movement through the body can develop self-identity. This is because physical expressions that expose the interior to the outside help to autonomy and achieving. By expanding physical abilities and improving expressiveness, a child can develop his or her own identity. Considering that children grow up amid various social influences such as school life, an appropriate dance education is needed to help elementary school students to culture a healthy self-identity. Dance education provides an aesthetic experience for children to come into contact with society, and affects not only reflexive thinking but also self-identity. A proper approach to dance education in the elementary school years, when children experience sociality after infancy, will not only achieve balanced development, but also contribute to the complete self-identity of the child.

This paper examines the implications of the current status of street dance in Korea, which is rapidly growing aided by institutionalization in the cultural industry and education market. This study begins with the researchers' recognition that situations requiring a clearer definition of street dance-related terms frequently occur. We interviewed street dancers from various positions to figure out the practical uses and perceptions on street dance terms. In order to illuminate the theoretical significance of the emphasis on stylized sub-genres, which was emerged as a core theme during the coding process, we refer to Paul DiMaggio's sociological study on classification in art. The findings are summarized as follows. First, various classification systems evolved as street dance in Korea transformed first emerging as amateur popular dance, moving on to cultural industry, finally arriving as professional art. Second, specific sub-genres are increasingly hierarchical, universally recognized, and ritually bordered, the pattern of which suggests a canonization. However, even during the institutionalization and canonization, street dance reveals complexities that do not fit into a static classification system.

By 1979, 95 culture and arts centers had been established, and there was an increase in the number of these centers every year from then on. In 2016, there were 229 culture and arts centers nationwide. The culture and arts centers established with the support of the government, needed the management of operation to suit local characteristics and environment with the lapse of time. To examine the operating state of dance performances of culture and arts centers, this study dealt with the performance record of the field of dance in performance halls from 2011 to 2016. Region, operator, and year were selected as demographic variables to make a comparative analysis of the trend in the changes of the variables. SPSS 21.0 was used to perform computational processing. The findings of the study were as follows: To the performance record of the field of dance in the performance halls, the total yearly number of dance performance cases was a mean of 2.6. and the total yearly number of dance performance days was a mean of 3.3. and the total annual frequency of dance performances was a mean of 3.9. Concerning the rate of paying audience in the area of dance, it stood at a mean of 15.2 percent, and was highest in Seoul. As the results, the number of dance performance days and the frequency of dance performances were low relatively to the number of dance performance cases compared to those of other genres. It implies that dance performances are given just on a temporary basis. Performance facilities that are tailored to the specificity of the genre of dance are necessary, and careful performance planning and assistance from the government are both required to ensure the continuity of dance performances.

This thesis examined the inherent meanings of the C-shaped movements in Chunaengjeon the Tang court dance reconstructed by Liu Feng-shueh. In this paper, we examined the cultural and aesthetic features that are contained in the breathing, basic movements, and morphological C-shaped movements portrayed by Li Chao as a feature of Chunaengjeon. First, C-shaped movements in Confucian thought appeared in two different forms: "C" in "Etiquette" and "C" in respiration. For the former, the C-shaped movements of "Etiquette" used the movements of Chunaengjeon in Japan and the form of "Etiquette" in Korea Ilmu for reference, in oder to be based Confucianism. As a result, the C-shaped movements of "Etiquette" showed characteristics of dignity and humbleness embedded in national culture of Tang Dynasty. For the latter, breathing of the C-shaped movement was inherently calm and harmonious by using the Taichichuan breathing method, which was derived from Confucianism and Taoism, that gathered the breaths from the pubic region and then pushed it down constantly. Second, the aesthetic of the C-shaped movements introduced various movement trajectories such as circular or straight lines in the static C-shaped movements in order to reveal the elegance and neat figure of the Tang court dance. The elements of imagination and beauty about the Tang Dynasty court dance were added into by Liu Feng-shueh so that ultimately aesthetic C-shaped movements were made with aesthetic sense. In addition, Liu Feng-shueh made aesthetic C-shaped movements from the Tang dynasty's court dress by learning from the characteristics of the dual structure of Japanese Chunaengjeon. This result suggested intrinsic meaning of the C-shaped movements in Liu Feng-shueh. Last but not the least, we were looking forward that Chunaengjeon could make a contribution to help reconstruction research the traditional dance of China, Korea and Japan.

The purpose of this study was to investigate the effects of professional dancers' achievement goal orientation and self-management on their dance commitment. Subjects of the study were professional dancers working in one of the national, provincial, and municipal professional dance organizations located in Seoul, Kyeonggi-do, Incheon, Gangwon-do and Chungcheong-do, as of 2019. For the data collection, questionnaires based on self-administration were distributed to the study population. 325 samples were collected and used for the data analysis. Corelation analysis and multiple regression analysis were employed, and each hypothesis was tested at the a=.05 level of significance. Through these research methods and procedures, the following results were derived: First, self orientation of achievement goal orientation showed to have a significant effect on all of the subsidiary factors of self-management: mental management, personal relations, training management and physical management. Task orientation was found to have significant influence on mental management, and physical management. Second, self orientation of achievement goal orientation appeared to have significant influence on both of the subsidiary factors of dance commitment: cognitive commitment and behavioral commitment. However, task orientation did not show any meaningful effect on any of the subsidiary factors of self-management. Third, subfactors like training management, personal relations and mental management of self-management turned out to have a meaningful effect on both of the subsidiary factors of dance commitment: cognitive commitment and behavioral commitment. These results proved that professional dancers' achievement goal orientation and self-management were the factors that were significantly related to dance commitment. Therefore, as the higher and better the professional dancers' achievement goal orientation and self management are, the better their commitment to dance become, it will lead dancers to higher degree of perfection of dance performance and consequently bring high quality of performance to their audience.

Korean Fan Dance is the most favored dance by the entire nation, however, it would be astonishing to explain that this dance's history has been less than 100 years old. Korean Fan Dance, which appeared around 100 years ago, was coincidentally performed by two Shinmuyong (New Dance appeared at the beginning of the 20th century) dancers, Seung-hee Choi(1911-1967) and Baek-bong Kim(1927-) in the same period, and recently Geum-do Jang(1928-2019), a former gisaeng (female entertainer) of Sohwa Gwonbeon (Gisaeng School) in Gunsan area, was also known to have performed a fan dance. I had a curiosity about the fact that the three people had different fan dances. I also realized that our knowledge of Korean Fan Dance might have been scattered. Thus, I attempted to research the history of different Korean fan dances while examined the published materials. As a result, Seung-hee Choi's fan dance changed several times and developed without a certain framework in terms of the function and background of the dance. On the contrary, the fan dance of Baek-bong Kim's movements were formalized and handed down so far without any significant changes until the first presentation. Geum-do Jang's fan dance started as a formalized group dance after learning from Gwonbeon, but later she performed it as a solo dance. After the Korean Liberation, Jang's fan dance lost its venue due to the disappearance of Gwonbeon. Meanwhile, the fan dance of Korean Minority in Chinese was influenced by Seung-hee Choi and the gisaeng, but it was widely changed and interpreted upon topics and expressions.

Since the rise of ‘dance studies’ as an academic discipline in Anglo-American dance scholarship in the late 1980s and 1990s, interdisciplinary methodologies borrowed from cultural studies have been dominating the field, generating valuable research that places central focus on the role and value of dance and/or dancing/moving bodies in ways that transcend and traverse the disciplinary boundaries between sociology, politics, and aesthetics. In more recent years, however, such theoretical interdisciplinarity itself has, to some extent, become a burden for dance scholarship, at times distracting researchers from focusing on the core concepts, viz. dance and the body, and at the cost of a balanced adoption of interdisciplinary and medium-specific methods. Accordingly, this paper focuses explicitly on these concepts, selecting three key studies on the themes of dance and the body–in particular, the works of Janet Lansdale, Susan Leigh Foster and Body-Mind Centering®(BMC)–to reveal how each exhibits different yet somehow interlinked interpretations of dance and dancing/moving bodies. To this end, the paper examines three key concepts: (1) Lansdale’s understanding of ‘dance’ as a performance piece; (2) Foster’s concept of ‘dancing’ and ‘dancing bodies’ as a performing act involving active agency; and (3) BMC’s idea of ‘mindfully moving bodies’, which highlights the interconnectedness of and interactions between body and mind. Through comparative evaluation, the paper demonstrates the distinct ways in which each discourse perceives dance and the body in relation to processes of thought and mind, revealing how dance and/or the body play an active role in shaping discursive thought, socially contingent knowledge, and human wisdom. In doing so, the paper reveals the diverse forms of knowledge that dance and the body bring out, in the process highlighting the enduring effort (intentional or unintentional) to construct renewed discourses and disciplines that challenge the long-standing western dichotomy between body and mind.

This study aims to examine the changes in dance moves and accompanying music of Cheoyongmu(處容舞) that had been performed at royal banquets during the late period of Joseon Dynasty. To do so, the researcher examines documents related to banquets during the period in order to observe how and why Cheoyongmu had changed over time. As such, it is a follow-up study to the “Study of Cheoyongmu during the Reign of King Cheoljong(哲 宗)”. The research outcomes prove a previous argument wrong, which claims that succession of Cheoyongmu was severed on the basis of the absence of related records for seven decades in the late period of Joseon Dynasty. Another finding is that Hyangdanggyoju(鄕唐交奏), which appears with great frequency as an accompanying music in Euigue(儀軌) and Holgi(笏 記) during the late period of Joseon Dynasty, was in fact Youngsanhoesang(靈山會上). The analysis suggests that changes of Cheoyongmu for royal banquets during the period were widely different from changes in the early period of Joseon Dynasty. Specifically, the most pronounced change came from music. Contents and organization of dance moves also underwent changes, and above all, the song, Cheoyongga(處容歌), was not performed in banquet rituals during the late period of Joseon Dynasty. These findings are expected to lay down basic information to illuminate more accurate history of Cheoyongmu for the future generations.

The aim of this research is to understand the dancing culture of the Joseon Dynasty period(1392～1910) by examining dancing pictures in multi-level. The objects of the analysis are 22 pictures of dancing in royal space, 37 pictures if one counts copies and different editions. Iconography and literature research are used as basic research methods, and comparative study is used as well. Chronologically speaking, the pictures of dancing in royal space had been drawn from Jungjong(1488～1544, r.1506~1544) to Gojong(1852~1919, r.1863~1907) in Joseon Dynasty. In terms of space, royal palace is the space where the royal family and officials enjoyed dancing. In terms of audience-performer, there are only male audiences in dancing pictures from Jungjong to Yeongjo(1694~1776, r.1724~1776) but female audiences appear from Jeongjo(1572~1800, r.1776~1800). The performers in the dancing pictures are various like female dancers entertainer called as ginyeo, boy dancers called as mudong, cheoyong dancers, and even officials. In later times, the dancing ginyeo becames noticeable. It has been proven by the pictures of dancing officials that the officials were dancing in the party with a king. In terms of the way of drawing dancing, it has been started from Jeongjo that multiple jeongjae appear in one scene as if they are performed simultaneously. In Soonjo(1790~1834, r.1800~1834), dance painting accurately reflected the performance. All the dances performed were pictured. Gradually, however, during the Korean Empire, only some of the dances performed were painted. Popular dance was drawn frequently. I suggest that the importance of dance in record pictures of royal space is directly proportional to the importance of dance in real culture.

This study probes how the notions of choreography has formed and changed in relation to dance notation. Two manuscripts, not by accident identically titled, are examined— Chorégraphie by Raoul-Auger Feuillet and Choreographie by Rudolf von Lavan—with regard to their respective understandings of the principles of dance and their socio-political contexts. This study brings Feuillet and Laban into a historical perspective beyond the previous literatures that solely focused on either of them. In Feuillet, choreography was defined as the composition of dance by means of notation. The space for dance was identified as flat and rectangular one, which led to the principles of ballet with the emphasis on geometrical shapes, establishing the two-dimensional plasticity as the aesthetic norm of the time. The act of composing dance by notating movement accompanied the emergence of the choreographer-subject which objectifies bodies of dancers, and thus the invention and development of dance notation was supported by the absolute monarchy out of its interest in the absolutistic body available to be controlled and disciplined. Laban developed the concept of choreography as the notation of forms and qualities of movement in space harmony. Laban theorized scales and rings in crystal space as new principles of movement, founding three-dimensional plasticity with its unceasing mobility as the aesthetic norm of modern dance. Complying with modernist ideal of progress and efficiency, Laban also applied his principles to choreograph movements of industrial bodies. Addressing manuscripts of Feuillet and Laban, and their contribution to the historical formation of the notions of choreography, this study unfolds the concepts of choreography in multilateral contexts, complementing and surpassing the prevalent, literal understanding of its meaning as dance-writing, which will provide the cornerstone for elucidating the historicity of choreography leading up to the present.

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.