The purpose of this study is to analyse and comprehend the aesthetic elements of Herodiade performed the premiere in 1944. For this study the piece’s content was apprehended from texts, the written sources. In addition, the study suggests the internal aesthetics and formal aesthetics explored from technique, movement skill and expressivity. As another aesthetic perspectives this study approaches to the choreographer, Martha Graham with a viewpoints of Nietzsche, feminine truth. The piece, Herodiade deals with the method of representational expression. The breathing as movement principle is found as an aesthetic element identifying the substantial life. The technique based on breathing accepts the emotional tension and senses, broadens the movement areas, and identifies the dance’s internal life in its expressiveness. The bird-formed sculpture stands for the ‘internal bird in mind’. This bird also stand for psychological tension of woman, in later part of the piece a dancer drift apart from it. Graham express herself the rebuilt life-world, solve out the psychological tension experienced in reality, by interacting with the significant bird-formed sculpture, and with another dancer’s role of nanny. In choreographer’s stance, the aesthetic of Herodiade is considered as an expressiveness, femininity, bodily experience and entranced phenomenon. The piece enable the lived experience of the grace, the unity of art and life. The contents of the piece stimulate to find out the meaning and aesthetic value from the loss of authority and power, individual emotion, entrance, and extreme world of sensitivity. The piece deals with the bodily experience of feminine world, implies the aesthetic element of the grace in aspects of recognition of greatness. It enable to meet a woman and her image of waiting the unexpected, wandering, as one aspect of human beings. The femininity conceived by Nietzsche is described as reinstate from masculinity. The woman for Nietzsche is considered positive, artistic, self controled. Nietzsche’s truthful viewpoints suggests a view of feminine world in accordance with the relationship of body and the earth. The significance of this study is on the rediscovery of femininity and its meaning.

This study aims to articulate how the social background and environment of liberalism and exoticism in the fin de siècle affected the expression of movement, analyzing the work of Isadora Duncan and Ruth St. Denis. For this, First of all, the works the two choreographers’ developed during their peak years, between 1900 and 1920, has been reviewed through the lens of previous research. Second, a fresh look was taken at each choreographer’s solo work that has significant movement characteristics, and two experts working abroad recommended three major works each. Finally, the movement of six works was analyzed by video. The recommended works are as follows: For Duncan, Water Study, The Blue Danube Waltz and Dance of Furies and, for Denis, Incense, A Javanese Court Dancer and White Jade were chosen. Six categories including theme, significant body part, line of movement, locomotion (level change/path), music and mood were used to analyze movement. Following the analysis, significant movements of Duncan preferred rounded arm lines, utilizing integrated movements. This created a challenging and intense mood along a circular path. She expressed the inner self that appears in liberalism, influenced by individualism and her own thoughts that followed the order of nature-Greek-women’s liberation. On the other hand, Denis preferred angular-lines with a variety of hand gestures, using isolated movement, and walked calmy by grounding her feet from heel to toe while straightening the upper body. She made a solemn and serious mood along a linear path. As Denis was facing a new era, she became interested in exoticism and grafted her art onto oriental thoughts. She expressed the gods through herself rather than showing her individual tendencies. In conclusion, these movements’ characteristics of the two choreographers grafted liberalism and exoticism together. Duncan elevated liberalism into her choreographies while expressing nature-including ocean waves-and the comfortable costumes of ancient Greece. But Denis pursued a new style of choreography with more symbolic movements, utilizing various images of oriental and Asian gods. These are the major differences between Duncan and Denis. Their attempts were the predecessor to American modern dance.

This study extracted the literary figuration of the Sleeve Dance (袖舞) from the literature collections of Joseon Dynasty, and explored its meaning and style. As a result, the study extracted not only ‘Jangsu (長袖)’ and ‘Chuisu (翠袖)’ with connotative meanings, but also ‘Bun (飜: Bunyeon 飜然: Yeombun 艶飜)’ and ‘Pyeonpyeon (翩翩)’ the specific descriptions for fluttering sleeves, and ‘Pasa (婆娑)’ the description for non-conventional dance. After exploring the meanings of their origins and exemplary standards, the study emphasized that ‘Jangsu’ should be considered not only the shape of a long sleeve but also a gorgeous sleeve dance of a beautiful dancer, and ‘Chuisu’ should be considered not only the color of a green sleeve but also an excellent sleeve dance of a pitiable dancer. The study also confirmed that ‘Bun’ was a general description for a fluttering sleeve, ‘Bunyeon’ was a description for a sleeve fluttering high enough to touch the sky and changing very quickly, ‘Yeombun’ was a complex description for the combination of a beautiful dancer and beautiful sleeve, ‘Pyeonpyeon’ was a description for a very thin and light silk sleeve fluttering like a butterfly, and ‘Pasa’ was a description for a sleeve movement which was more rough and non-conventional than an ordinary sleeve dance which generally moved light and swift. Those descriptions were confirmed to be based on the standards from the Classic of Poetry (詩經) and Tang Poetry (唐詩), and these phenomenons were confirmed to be the part of Classicism (擬古主義). This study has significance to bring ‘Sumu’ in the center of discussion for the first time in Korea

To investigate dance graduates current state of employment, preparation process for the foregoing and job satisfaction, this study selected 108 graduates who graduated department of dance within three years as subjects of study. After establishing two study questions according to the purpose of study, this study used a questionnaire composed of total 22 questions. This study carried out descriptive statistics, frequency analysis, reliability analysis and correlation analysis using SPSS Win 18.0 program to analyze all data collected, and results are as follows. First, about 54% of graduates are getting jobs in the field of performance including dancers and choreographers as types of employees, and their monthly average income ranged from more than 1 million to less than 2 million. And responses that development of ability in the field of major is the most important for employment and prepared more than three years were the highest. As for the route of employment, about 59% were receiving help from introduction of acquaintances. Second, results of descriptive statistics on job satisfaction show that occupational profession was the highest amongst job satisfaction, and human relations, social appreciation and support and satisfaction of economic income followed in order. And a high degree of correlation and significant differences were also found in four constituting concepts and each subfactor of job satisfaction.

This study examined realistically the forms themselves of the contents of Jeongjaedo depicted in ㆍㆍㆍㆍ that are included in Euigwe, compared them with Holgi, analyzed the reason and the reality in the content of mudo, re-examined in a broader perspective comprehensively, and concluded as the followings. Jeongjaedo of presents the dance type that performs the poguhui in the left and right sides of Bosangban. 14 pieces are included in 10 different kinds of Euigwe: 5 of them are Mudong and 9 of them are Yeoryeong. The contents of Mudong are categorized into 6 kinds: there are as few as 1 and as many as 6 having the same content. Jeongjaedo of presents the dance types of sadaejwawu-daehyeong, sabang-daehyeong, and jeonhu-daehyeong. 14 pieces are delivered in 14 different types of Euigwe: 5 of them are Mudong and 9 of them are Yeoryeong. The contents of Mudong are categorized into 4 kinds: there are as few as 1 and as many as 8 having the same content. Jeongjaedo of presents the dance types of obang-daehyeong and sawu-daehyeong. 14 pieces are included in 9 different kinds of Euigwe: 5 of them are Mudong and 9 of them are Yeoryeong. The contents of Mudong are categorized into 3 kinds: there are as few as 3 and as many as 6 having the same content. Jeongjaedo of presents the dance types of twodaejwau-daehyeong and pumja-daeyeong. 14 pieces are included in 10 different kinds of Euigwe: 5 of them are Mudong and 9 of them are Yeoryeong. The contents of Mudong are categorized into 4 kinds: there are as few as 2 and as many as 5 having the same content. Jeongjaedo of presents the dance type that the seonmo sacrifices the seondo. 15 pieces are included in 11 different kinds of Euigwe: 4 of them are Mudong and 11 of them are Yeoryeong. The contents of Mudong are categorized into 4 kinds: there are as few as 1 and as many as 9 having the same content. In most Jeongjaedo dances, the content, that is danced in one kind of daeyeong for one side, is presented, and and separate the two kinds of daeyhyeong into the upper level and the lower level simultaneously. Jeongjaedo was used to introduce various contents by dividing them into many pieces and to present them by repeating the same contents for each Jeongjae. By inserting the various contents into one drawing, the artist tried to present the Jeongjae contents in a variety of views, and made us to experience the reality of the Jeongjae contents recorded in letters in Holgi, and reflected even the unrecorded contents as well.

This study explores the teacher-student relationship in a somatic movement program through a self-study approach, based on the teaching activity for a class consists of 9 females of 65–80 age groups. Through the somatic classes, in general, people experience their own movements. In this study we learned that the teaching is far more effective if the teacher-student relationship is horizontal and consistent body contact exists. Teacher-student relationship was getting deepen into love and compassion through the body contact such as short time massage in the movement session and hugs as the greeting. It provided calm and happy moments to the participants’ minds and bodies; moreover, the touch as a primal and instinctive act made them feel better sensitively and kinetically. Furthermore, the students permitted to access into their soma, which obviously improve the learning process of somatic discipline and they had the modulations of somatic experience in the first-person and second-person experience.

This study starts from the question of what kind of dance had been appreciated by Japanese envoys. The scope of time period for this research is the Joseon Dynasty. The research objective is Joseon-wangjo-sillok (朝鮮王朝實錄), Akhakgwebeom (樂學軌範), all of source materials from official record and many literary works. First, Japanese envoys were enjoying the dance on the way to Seoul. In the Gyeongsangdo, Chungcheongdo, Gyeonggido, the banquets were held for Japanese envoys. Particularly, most performances took place in Gyeongsangdo. Thus the hosting for the Japanese envoys has contributed to the development of dance culture Gyeongsang region. Unfortunately the dance repertories are not known . After Imjin War, the feast and dance performances for Japanese envoys have existed only in Dongrae. Dancing performances performed in Japan House in Dongrae is seen in Dongrae-busa-jeobwae-sado (東萊府使接倭使圖). Secondly, the dances which were enjoyed by Japanese envoys in the court are Munmu, Mumu, Mongkeumcheok, Oyangseon, Dongdong, Mugo, Jeongdaeeop, Botaepyeong, and Bonglaeui. And those are called as court dance, jeongjae(呈才). Depending on the time, gisaeng and boy dancer were dancing performances for the Japanese envoy. The dance was not created for the Japanese envoys. In this regard, it can be seen that significantly less than the Chinese envoys. Third, Japanese envoy was also dancing in the royal feast. As the nationalities of audience and performers were different, the dances performed for Japanese envoys in Joseon Dynasty were kinds of international exchange.

The purpose of this study was to examine the concept of the dance literacy and its components along with the development process of and educational method for the dance literacy using qualitative methods. Six professional dance educators were selected using typical case selection (Miles & Huberman, 1994) and theoretical sampling (Strauss & Corbin, 1998). In-depth interviews were conducted, and the collected data were analyzed by inductive category analysis. The findings of this study are as the following. First, the concept of dance literacy (DL) is the accumulation of the knowledge and competences of understanding dancing and doing it, and the components of DL are dance knowledge and recognition skill (DL for practice), humanity knowledge and inquiry skill (DL for theory), and practical knowledge and conductive skill (DL for integration). Second, the development process of DL is categorized into implicit learning stage, selective perception stage, and spontaneous learning stage. Third, the development methods of DL are dance practice, research on dance theory, and learning through the community of practice. Based on the results, it will be helpful to promote the dance educators’ professionalism, make qualitative changes on dance education, and foster professional dance specialist.