This study examined examine the effect of resilience on dance performance confidence of university students majoring in modern dance and to investigate the mediating role of psychological well-being in this relationship. Data were collected from 154 modern dance majors across Korea using a non-probability sampling method, and an online survey was employed for analysis. The validity and reliability of the collected data were confirmed through factor and reliability analyses, followed by multiple regression analysis and mediation analysis based on the procedure proposed by Baron and Kenny (1986). The results indicated that resilience had a significant positive effect on dance performance confidence, and that psychological well-being was found to mediate this relationship.

Dance majors' dance emotional expressiveness is based on their body-emotion integration, which impacts their level of performance engagement. Through training to improve the expression of dance emotions, dance majors learn to identify and express their feelings. In this study, 507 Chinese majors in contemporary dance were asked to evaluate the relationship between dance emotional expressiveness and performance participation using emotional intelligence. The findings demonstrated a substantial relationship between dance emotional expressiveness and emotional intelligence, as well as a significant relationship between emotional intelligence and performance engagement. Furthermore, it was discovered that the relationship between dancers' emotional expressiveness and performance involvement was mediated by emotional intelligence. This study is important because it sheds light on the relationship between Chinese contemporary dance majors' performance engagement, emotional expressiveness, and emotional intelligence. This information will help develop better teaching strategies and curricula.

This study discusses the early modern dance formation in Busan during the liberation period 1945-1950. The study discusses its historical significance and aesthetic value from a contemporary perspective. For this study, a literature review on previous research and newspaper articles was used as a research method in order to examine modern dancers’ works and their educational activities during the liberation period. Modern dances in Busan that supported a new way of creating stage performances were influenced by western cultures and “New Dance.” During the liberation period, modern dancers in Busan expressed national identity and individuality through dance while promoting dance education as the human experience. Park Yongho and Park Yirang held dance concerts to show their own creative dance pieces, which were different from previous dance performances displayed in Busan. The liberation period was important for dance history in Busan as it was the beginning of establishing modern dance in that area. Also, modern dances during that time were historically significant as they fostered nationalism and suggested a new dance aesthetic. Modern dance in Busan during the liberation period set a foundation for modern dance activities that focused on creativity and education after the Korean War.

This study aims to examine research trends related to the bodies of contemporary dance maors in South Korea and explore main research topics on body. As a research method, a text mining techniques, one of big data methods, was used to analyze the trends. As a result, it was found that the frequency of the term 'influence' was the highest, and N-gram connections related to 'influence,' 'dance,' and 'injury' were among the top findings. Topic modeling revealed themes such as 'dancers' body management,' 'emotional changes according to physical condition,' and 'the correlation between eating behavior and emotions in dance.' These results are expected to provide foundational data and direction for subsequent research.

This study analyzes William Forside’s Synchronous Objects for One Flat Thing, Reproduced from a geometric perspective. This dance is a digital work presented through an online platform, which combines various fields to produce 20 objects. The work uses geometric forms to express dancers’ movements and spatial interactions in various ways. In our study, the interaction and fusion of art and geometry are explored by analyzing the dancers’ movements by means of geometric shapes such as points, lines, and planes. It analyzes how various patterns and structures are formed in space when dancers pass each other or make synchronized movements. Therefore, this study contributes to geometrically analyzing and understanding the dancers’ movements and their uses of stage space by combining dance and geometry.

The purpose of this study is to explore the experience of applying the APIECE(Actor’s Body and Psychology, Psychological Gesture, Personal Feeling and Soul, Image Integration and Imagination, Ensemble and Improvise, Character Characterization, Creative Personality, Expression of Dance) program to improve the dance expressiveness of college students majoring in contemporary dance. In order to find out the qualitative change in dance expressiveness, 5 people with a high level of participation and interest in the program were selected, and in-depth interviews, experience diaries, and observation diaries were categorized using an in inductive analysis method.

As a result, first, college students majoring in modern dance visually expressed their imagination through the imagination of the observed object. Second, the essence of body expression was explored through continuous expression through concentration, confidence in self-movement, and visualization of space. Third, in a person whose center of gravity between me and others was shifted, the form was composed and transformed through the body. Fourth, in the stage of self-awareness through archetypal gestures and psychological gestures, it was explored that dance expressiveness reflects the body's mental attitude.

This study is intended to examine the organization of daemu[對舞] and baemu[背舞] of early Joseon court jeongjae[呈才], comprehensibly inquiring into dangakjeongjae[唐樂呈才] and hyangakjeongjae[鄕樂呈才] of Akhakgwebeom[『樂學軌範』]and comparing them in the aspect of formations and dancers. The jeongjae that employs daemu[對舞] and baemu[背舞] are “Gokpa”, “Geuncheonjeong”, “Seongtaek”, “Sumyeongmyeong”, “Suborok”, “Suyeonjang”, “Yeonhwadae”, “Oyangsun”, “Yukhwadae”, “Pogurak”, “Haseongmyeong”, “Hahwangeun”, “Abak”, “Hakyeonhwadaecheoyoung -hapseol”, “Hyangbal” and “Bonglaeui”. The formations of these jeongjaes are one line formation, jeonhu formation, left-right formation of two lines and four lines, obang formation, sau formation, sabang formation, samdae and palgwae formation. Depending on kind of jeongjae, daemu and baemu are performed either in one formation or in more than one and they are either performed respectively or together. The progression of the dances varies depending on the formation of a jeongjae both in dangakjeongjae and hyangakjeongjae, such as formation-centered progression where jwamus progress with jwamu and wumu with wumu, line-centered where jwadae and wudae progress separately, line-and-formation-centered and seonmo (the center of stage)-centered progression.

Compare to the other arts forms, dance as an intangible performing arts foam is restricted in records. Until the photo and video materials were actively utilized for recording dance, the dance was only remained in memories of dancers and audience members who experienced the dance site of those times. Recently dance oral history is beginning to apply for writing new dance history. While dance oral history offers to dancers to testify their own histories, it makes dance people to participate in writing dance history. Thus, oral history scripts on dance that is dance peoples’ oral texts can expend horizon of dance history’s writing. In present, historical resources on the 20th century’s Korean dance, particularly in the period of Korean Liberation (1945~1948) and the period of Korea War (1950~1953) are poor as if these periods are vacuity. Even if some documents related to these periods are existed, those contents are the event, the dancer, the dance work, the dance criticism, and dance organization which are limited evidence of these periods. On the other hands, oral history scripts on dance related to these periods provide vivid historical evidences on cultural environments and real situations of dance production and dancers. Because those oral texts were created by voices of senior dancers who lived in these periods. Futhermore, the scripts clue in on anthological, sociological, and psychological resources related to the dancer or dance trends in these two periods. Therefore, applications of oral history scripts on dance enable to write on deeper historical themes, such as the dancer’s identity, changes of aesthetics, trends of dance creation, dance policies, and dance agencies in the 20th century. The purpose of this study is how to overcoming limitations of writing on the 20th century’s Korean dance history through the oral history scripts on dance. First of all, the researcher analyzed two dance history books, Hangguk Hyeondae Yesulsa Daegye I [An Outline of Arts History of the Korean Modern Period] and Woori Muyong Baeknyeon [100 Years of Korean Dance]. Then, the vacancy and the errs related to the period of Korean Liberation and the period of Korea War that discovered in those two books were made up with the texts of oral history on dance that completed in 2008 and 2009 by the Arts Resource Center of the Arts Council Korea. In result, this study has attempt to open new horizon for writing on history of the 20th century’s Korean dance. Even though this study first attempts to apply the oral history text of senior dancers for writing dance history, the trail is limited to supplying new historical facts. That is, the study could not developed to writing new dance history because previous resources were so poverty than the researcher had expected. In the future the oral history scripts would aid not only dance history researchers to write alternative dance history, but also to discover counter memories compare to the previous dance history books.

As a result of the spread of smart phone, the new communicational tool, SNS is used for diversity part of economy and culture. Among domestic dance compaies, SNS is used for marketing, communication tool for audience. This study aimed to research the domestic dance company’s SNS focusing on Facebook. For this Durpose, the research tools, acting respond indicators (‘Like’, ‘Share’, ‘reply’) were investigated and compared. As to know current state of the domestic dance company's SNS using, researcher could come up with apropriate SNS using tips for the future. In doing so, I selected 10 dance companies in a location of capital area and compared the kind of SNS and choosed 2 major dance companies that were good at SNS. Major research tool was SNS-Current Using State Investigation papers developed by the leading studies and the paper refered to domestic theses, books and academic journals, searching the internet. The suggestion of using the domestic dance company's SNS were as follows: First, the domestic dance company has to upload the latest news, involving beauty value that can give pleasure to Facebook users. And the quality of posting is important. Second, the domestic dance company's Facebook has to leads the Facebook users to reply or share their posting. Third, the domestic dance company's Facebook properly uses the funtion of uploading movies in Facebook.

The findings of this study are derived from a comparison with 『Jeongjaemudoholgi』 in order to consider ㆍㆍㆍㆍㆍㆍㆍㆍㆍㆍ and Jeongjaedos: suggested a dance of eight Yeoryeongs standing in a two-fold left and right formation. In it, the dancers on the left and right sides stretch out both of their arms while facing each other and facing south. Only one piece of it remained in Uigwae, Yeoryeongjeongjae. suggested a dance of two people for Hyeopmu moving north and partnering with each other. Four pieces have been handed down through four types of Uigwae, and all are Mudongjeongjae. offered a dance moving forward on top of the edge of Daemoban. Three pieces remained intact in three types of Uigwae, including Mudong and Yeoryeong. suggested a dance performing “Naesuyeomanoesubanhageo [Horo two people]” by moving north in the front and the rear formation with Horo two people positioned in front and Hyeopmu in the rear. Five pieces have been passed down through four types of Uigwae; three of them are Mudong, and the remaining two are Yeoryeong; their dance notations are of one kind. introduced a dance of Oemugi and Naemugi turning outwards, inwards, right and left around a boat. Eleven pieces remained in eleven types of Uigwae, all of which are Yeoryeongjeongjaei, with ten kinds of dance notations. suggested a dance of Jukganja partnering in the introduction while facing left and right in twofold left and right formations in the proceedings. Eight pieces have been passed down through eight types of Uigwae, all of which are Yeoryeongjeongjae, with dance notations consisting of two contents. introduced a dance of partnering in a five-direction formation and turning inwards, outwards, left, and right in a circular formation. Four pieces are found today in four types of Uigwae: one of them is Mudong, and the other three are Yeoryeong, with dance notations composed of four contents. contains a dance of Hyeopmu 2 people heading north in a single file, centered in and out [Oesuhanaesuyeoman, Naesuhaoesuyeoman]. Six pieces are available today in six types of Uigwae, all of which are Mudongjeongjae, with dance notations consisting of two kinds of content. Jeongjaedo refers to a solo dance of one Hyeopmu heading towards the north and northwest on top of Hwamunseok. Its standing locations on Hwamunseok vary from center, north, or south. Eleven pieces remained intact in ten types of Uigwae: two are Mudong, and nine are Yeoryeong; and their dance notations contain three kinds of contents. offered a dance of Hyeopmu with two people going north to dance in a single file. One aspect that all have in common is their holding of flowers in Oesu [Oegeosunaesubanhageo]. Three pieces are found today in two types of Uigwae; two of them are Mudong, and the other is Yeoryeong; their dance notations have been reduced to two kinds of content. is composed of a story of a crane pecking at Jidangpan and thereby letting Dongi stand up. It introduced a dance involving partnering in a single file line in the south of Jidangpan. Eight pieces have been passed down through eight types of Uigwae; all are Yeoryeongjeongjae; and they have only one type of dance notation. suggested a dance of partnering in a single file or twofold left and right formation in the case of two or four people. Dancers head north or facing each other in a single file line or encounter each other around a dancer in a fourfold left and right formation. Six pieces have been found today in nine types of Uigwae; five of them are Mudong and four of them are Yeoryeong; their dance notations are divided into nine. One to eleven pieces were contained in each Jeongjaedo, and one to two, four, five, or seven pieces had the same dance notations. In some cases, the dance notations of Mudong and Yeoryeong were the same, and the pictures of one dancer were repeated in multiple Jeongjaedos. Almost all dance notations suggested similar content, and many were proposed on one page. Those can be identified through Jeongjaedo, which were the compositions of dancers, formations, movements, directions, and locations recorded in Holgi. On the other hand, what was not documented in Holgi were supplemented by pictures, through which the researcher discovered that the arrangements of dancers varied depending on the nature of banquets. Therefore, various formations were adopted, and the centers around which dancers were partnering were the formed line itself or the dancer.