This article analyzes my dance work, Walk. It is crucial that dancers, as the main agent of dance art, embody their dancing as real experience and recognize their dancing bodies. This research questions if dancers, when becoming the principal agents of their bodies, experience bodily subjectivity differently from what they feel when they passively dance. The methodology used for this study includes practice based research and dance analysis. In terms of literature research, we examined the historical recognition and discourse of body in order to understand dancers’ bodily subjectivity. Practice based research refers to a particular type of inquiry that interrogates the whole process of artistic creation from the conception to the performance. For this, we analyzed somatic data that were generated in the process of creating my dance work Walk in order to illuminate the changing recognition of bodily subjectivity. When it comes to dance analysis methodology, we adopted Janet Adshead-Lansdale’s dance analysis model. The research’s findings are as follows. dance works Walk adopted bodily exploration early in the stage of practice, dancers could move their bodies with more integrity. Dancers in Walk showed individual differences in terms of their depth of recognizing bodily subjectivity as well as of the speed of experiencing their bodies. However, as they gradually experienced their own bodies, they became more confident and showed progress in performing creative movements. These analyses indicate that dancers as well as artists can recognize their bodies as active and subjective when an inquiry on bodily subjectivity builds on. The dance field in Korea has shown little interest in the significance and possibilities of bodily subjectivity. we hope this research would stimulate further inquiry on bodily subjectivity.

Oyangseon (五羊仙, Daoist hermits of five sheep) is known as one of the fourteen dances of Dangakjeongjae (唐樂呈才, Chinese court dance). It has been performed since the Goryeo Dynasty (918-1392) as a royal dance transmitted from the Song Dynasty (960-1279) of China with a background of the Oyang (五羊, Five sheep) legend. The existing research on Oyangseon focuses on the transformation of Oyangseon, production composition, and narrative analysis based on historical materials, though with little examination of symbolic or metaphorical expressions in choreography. Oyangseon is a dance performance based on a folk tale set in Chinese Weo (越) culture. According to W. Eberhart, Weol culture was developed in combination with the Thai culture and the Yao culture. The present study aims to provide an interpretation of Oyangseon based on the motifs and cultural elements of Oyangseon’s tale from a Weol cultural perspective. Oyangseon's tale tells the story of five sheep delivering grain from the holy world to the human world for a good harvest and well-being. Oyangseon can be understood as a work strengthening or renewing royal authority by invoking the relation between spirituality and farming. Jukgan (竹竿, a bamboo pole) is a ritual-offering-object widely used in Chinese palaces and even in the private sector which represents the presence of deity. Meanwhile, the choreography of Jeonjae is same as the Chinese Ubo (禹步). Marcel Granet said Ubo is an expression of the one-legged goblin's walking (movement) in Chinese myth. The goblin can be recognized as the mountain god or mountain god's messenger whose appearance is interpreted as a metaphor of blessing to human world.