This article explores the conceptual design and strategy for inscribing “Traditional Dance of Korea” on the Lists under the UNESCO 2003 Convention for the Safeguarding of the Intangible Cultural Heritage. Rather than viewing inscription as cultural recognition or artistic evaluation, it examines how living dance practices can be defined, governed, and sustained within the Convention’s normative framework. The study comparatively analyzes dance-related elements on UNESCO’s Intangible Cultural Heritage Lists, classifying them by form, social context, and mediating components such as music, costume, craft, and ritual. It also reviews the case of Modern Dance in Germany to illuminate tensions between artistic genres and community-based cultural practices. The article argues that Korean traditional dance should be presented not as fixed repertoires but as a dynamic assemblage of knowledge, skills, transmission systems, and performance contexts continually recreated by communities. Successful inscription, it contends, requires integrated design encompassing community-centered governance, linkage with national inventories, and safeguarding measures that prevent decontextualization. It concludes by proposing single-state, multinational, and extension pathways, offering scholarly and policy implications aligned with sustainability, cultural diversity, and community agency.

The purpose of this study is to explore the communal life and aesthetic consciousness inherent in Su-yeongJi-shin Bal-gi and re-evaluate its value as a form of folk culture. The main discussion of this paper focused on folk culture and folk dance as a communal cultural element through the analysis of literature and academic materials related to Su-yeong Ji-shin Bal-gi. In addition, photographs taken at the 49th Suyeong Traditional Folk Arts Festival were used as research data to describe and analyze the dance movements. As a result of the study, the aesthetic consciousness of the East, which prioritizes naturalness, and that of the West, which emphasizes orderliness, are both embedded in the ritual. Additionally, the ritual embraces the dance principle of Jeongjungdong represented in Korean traditional dance, the communal dance seen in Madang, and the subject-object unity between performers and spectators.

This study aims to explore 'the common' art ecosystem through the concept and practice of artist collectives which have been developing since the 1990s. 'The individual' and 'the common' are in a mutually dependent relationship, and a collective becomes the condition for the existence of singularity. I examine the concepts and trend of artist collectives in the context of contemporary arts and discuss the characteristics of artist collectives through the case of Ruangrupa and Sweet and Tender Collaborations. First, they emphasize the self-reliant performance of communities. They present an alternative aesthetic that resists the dominant discourse of contemporary arts and neoliberal artistic trends. Second, the main strategy of an artist collective is the collaboration. The members of the collective share their own resources with others and to discover the possibility of arts through diversity and generosity. Third, it is an artistic transition to an ecosystem. Artist collectives focus on building a sustainable environment for artistic creation. In this study, I contend that artist collective can be considered as a place where artists' performances, practices, and political actions occur.

This study aims to explore the ecosystem of artists that has undergone change since Covid-19. Through the lenses of ‘common’ and ‘individual,’ and the methods of artistic practice of labor in creation, this paper propose the concepts of post-choreography. Since the 1990s, the practice of choreography has been reimagined based on the issues surrounding the interdependency of the individual and the common, vulnerable subjects, networks and collaboration, which were debated during the post-Cold War era. I discuss post-choreography from the perspectives of ecology, solidarity, and ethics and examine an artistic project titled “Entanglement Residency.” From a socio-ecological perspective, the study argues that post-choreography serves as a tool to restore a community of common sense and affect.

Recently, circumstances for dance creation are changed, so choreographers choreograph in various methods. For example, employee choreographer, guest choreographer, joint choreographer, assistant choreographer, repertory choreographer, musical choreographer, collaboration choreographer. The purpose of this study is to examine, based on Korean Copyright Law and precedents of Korean court, who owns the copyright in these various choreographic participation methods and the effect of copyright ownership. As a result, this study concludes as follow: First, in case of employee choreographer, when choreography was done as part of his job under employer's planning, a work was played in the name of employer and as long as they have no other set in a contract or employees' rules, employer has a copyright. If not, employee has a copyright. Second, in case of guest choreographer, he or she has a copyright. If client and choreographer have agreed to transfer copyright to client by the contract, only author's property rights are transferred to client and author's moral rights are left to choreographer. Third, in case of joint choreographer, when several choreographers created a work jointly, and each contribution part is indivisibly united, so it is not available separately, everyone have copyright. But when each contribution part is available separately, each choreographer has copyright to it. Fourth, in case of assistant choreographer, only when he or she created really to some degree, he or she has copyright with choreographer. Fifth, in case of repertory choreographer, when he or she changes original work enough to be accepted as new work by social norm and his or her work is actually similar original work, he or she has secondary copyright only to the new elements of the derivative work. Sixth, in case of musical, when choreographer creates dance part, he or she has copyright alone to it. Seventh, in case of collaboration, artists of different genres can't generally have copyright to choreography, however, when a fusional work was created jointly, everyone has joint copyright.

An English terminology ‘community dance’ could be translated into Korean “Ji-yeok-sa-heo-ui-chum (Dance based Community)” or “Gong-dong-che-ui-chum (Communal Dance).” These kinds of community dance including “Ji-yeok-sa-heo-ui-chum” or “Gong-dong-che-ui-chum”, were nothing new at all, because they have been existed in every society and in every time. However, with boom of community dance in current Korean society, most Korea people are expecting that there are specifical meanings like ‘public concerns’ and ‘artistic value.’ Therefore, the purpose of this study is to define meanings of community dance while how this terminology is consumed by both in Korean popular society and Korean dance society. For this purpose, the researcher uses date analysis methodology. That is, the researcher analyzes data of news clippings and dance research list concerned with community Then, the researcher sums up the brief history of Korean community dance with external and internal approaches. In the historical approach, the researcher argues that how the term and methods of England community dance were combined with Korean communal dance. In the conclusion, the researcher suggests perspectives of Korean community dance.

The current study seeks to provide and examine a new value classification of community dance. Community dance, based on dance education, is an act of interacting with others, discovering oneself anew, and gaining confidence through physical movement. It also represents communication based on social common denominators and restoring of interactions that were cut off by the advancement of information and communication technologies. Community dance in Korea is being utilized in various ways: it is an activity that laypersons engage in to get pleasure, be healed, interact with other people, and learn new things. Community dance may be put into the four following categories. First, ‘community dance as performance’ focuses on producing outputs with a sense of ‘community’ being together. It generates new meaning as members of the general public take part in stage performances. In addition, it has attained artistic value by expressing the zeitgeist of different times through interactions with various generations. ‘Community dance as performance’ is distinct in that it has popularized community dance, bringing professional choreographers close to laypersons who dance. It has also given an enhanced sense of completeness with its orientation as performance. Second, ‘community-centered community dance’ has shared the cultural identity of the community through dance and re-produced different communities. As a dance centered around the community for the people of the community, it can discover unique features of the community and tell stories of the people of the community. Third, ‘community dance for unspecified groups of people’ is one that anyone can Abstract 한국 커뮤니티 댄스의 새로운 가치 분류를 위한 시론 211 participate in. It provides opportunities for people of different generations to interact with one another. This category includes various community dances that are hitherto defined differently, and brings together like-minded communities through dance. Fourth, ‘community dance as dance education’ is part of dance education, and provides a space for people to dance together. It helps people to express themselves better, gain self-confidence, think creatively, and enjoy cultures and arts.

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.