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.

This study was to examine the achievements of major organizations that influenced the development of the dance world in Busan and to present their opinions on the direction of efforts to develop in the future. In this study, data were collected and analyzed through the literature review and the results were as follows. First, Busan Branch of The Korea Dance Assoiation played a central role in the Busan dance world. Second, Busan Folklore Conservation Association has worked hard to preserve and foster Busan's folk dance. Third, Busan Metropolitan Dance Company contributed to popularization by creating and performing various works representing Busan. Fourth, the dance department of a university located in Busan has been the main focus on cultivating talent through dance education. Fifth, Busan International Dance Festival Orgnizing Committee diversified and publicized dance performances, and also achieved dancers' overseas expansion.

Rooted in British sociologist Anthony Giddens’s description of modernity as a historical and cultural space that is “in various key respects discontinuous with the gamut of pre-modern cultures and ways of life”, this study seeks to contextualize Ch’oe Sŭng-hŭi’s life and legacy in relation to evolving ideas of modernity. Here I continue my concern with Ch’oe’s actual dancing. I first lay a foundation for moving forward by summarizing related previous findings. I then look at Ch’oe’s emerging aesthetic philosophy and artistic development in relation to modernity as it was becoming defined in dance in Japan, Korea, and elsewhere. I conclude that it was the diverse philosophies underlying the kids of dance with which Ch’oe became engaged that in effect gave her permission to develop artistically in the way she did, and that allowed for her changing embodiment of Korean modernity during the 1920s and 1930s.