The purpose of this study is to investigate and reflect on the pro-Japanese activities of Choe Seunghui, also known as Sai Shoki (1911-1969) during the Japanese colonial period. I reviewed literature including the Dictionary of Pro-Japanese Figures and documents from the Investigation Committee on Pro-Japanese Collaborators, as well as newspaper articles. Choe Seunghui's pro-Japanese activities from 1937 to 1944 included: first, donating large sums of money to national defense funds and pro-Japanese organizations; second, performing numerous consolation shows for the Imperial Japanese Army; and third, receiving the National Cultural Award for her pro-Japanese work Muhon. Immediately after liberation, Choe exhibited a process of denial, acknowledgment, atonement, and justification regarding her pro-Japanese actions. The study discusses her own stance on her pro-Japanese activities, the positions of South and North Korea, and the perspectives of the South Korean dance community after the lifting of restrictions on her works, highlighting the gap between 'facts' and 'acknowledgment.' In conclusion, the study emphasizes the importance of remembering both Choe Seunghui's pro-Japanese misconduct and her contributions to dance. As Hannah Arendt insightfully noted, the phenomenon of 'thoughtlessness' leading to immense evil can occur not only in past instances like Nazism or pro-Japanese collaboration but also in contemporary contexts. This study aims to assist the dance community in existing as reflective individuals, aware of these historical lessons.

This study aims to identify and analyze the structural elements of the Dosalpuri dance by exploring its intersections with the spiritual and artistic aspects of traditional shamanistic rituals, thereby enhancing the understanding of the foundational framework and value of traditional dance. To this end, the research investigated the value and characteristics of the dance based on literature and video materials, examining the embedded spiritual and artistic elements of shamanistic rituals through themes, costumes and props, rhythm, and dance movements. The theme of dosalpuri encompasses the psychological and religious significance of invoking and treating spirits well to obtain blessings, encapsulating the archetypal form of shamanistic rites through play and resolution. The white costume, resonating with grief and secrecy, symbolizes the prevention of misfortune, and the 3-meter-long white scarf is interpreted as the pathway from the divine time to human time. The rhythm retains the traditional patterns used in the Gyeonggi Dodang-gut [Gyeonggi Province shamanic ritual]. The dance movements include daruchigi, mokjeotnoreum, and yongsawi, adhering to the formats of inviting, entertaining, and sending off spirits.

This study is to examine No. 1 Kim Jin-Geol ｢Sanjo｣ and No. 19 Jeong Jae-Man ｢Sanjo (CheongPungMyeongWol)｣, which were selected as masterpieces among many other ‘Sanjo dance’ – dances that both accept and transform tradition – through the analysis of each dance’s structure, characteristics, and discursive meaning. The research method adopted spatial semiotics because the actions of Sanjo dances produce various meanings depending on their spatial composition. As a result of the study, the Sanjo rhythms include Jinyang, Jungmori, Jungjungmori, and Jajinmori. There are differences between Kim Jin-Geol ｢Sanjo｣, which was first created in 1953, and Jeong Jae-Man ｢Sanjo(CheongPungMyeongWol)｣, which began in the late 1990s, in terms of their utilization of stage space. Compared to Kim Jin-Geol ｢Sanjo｣, Jeong Jae-Man ｢Sanjo (CheongPungMyeongWol)｣had more diverse floor patterns and compositional structures and showed the incorporation of fans as props in dancers’ movements. This study is meaningful in examining the universal values and characteristics of Sanjo dances, and is valuable in recognizing the re-creations and contemporary values of traditional dances.

In contemporary K-pop there seems to be a rise in the amount of womanist cultural products that are part of a wave of home-grown, Korean-style “screen feminism” that must operate under semiotic cover, using the plausible deniability of the bukae in the name of art to not be accused of being a western-style “feminist.” I posit the notion of a “complaisant agency” that, like “docile agency” encompasses the meaning of willingly consenting to acquiring skills or the requisite tools needed in a field in which one cannot mount formal, visible resistance, while yet appearing to actively flourish and emotionally comply to standards and behaviors in the field. It is through the deceptive cover of “complaisant agency” that performers can stage cultural productions that are seemingly complicit in master narratives of subjugation but yet contain Trojan horses that explode with the potential to mount semiotic resistance and become a means to transgress. Counter to narratives that ascribe complicitly in the disempowerment of women to K-pop, in this paper I identify how some K-pop artists are engaged in the production of a new vision around women in Korean society.

This study aims to develop and implement an educational program to help elementary school students increase their mimetic expression skills by integrating storytelling into Hwataogeumhui, a movement set developed in China. Based on applied research, the results of the study are as follows. The program, structured around the processes of observation, mimicry, composition, and practice, consisted of five sessions targeting third-grade students, with each session lasting 40 minutes. Activities included observing animal movements through videos, performing Hwataogeumhui, creating their own movements as a group, presenting their work, and practicing exercise. The educational effects were qualitatively evaluated based on teachers’ reports on students’ progress and group presentations. The results revealed three educational effects: movement motivated through storytelling, complexity and mutual complementarity experienced by group activities, and learning abilities enhanced through the integration of other subjects into dance. Additionally, it is necessary to provide diverse and rich educational materials tailored to students’ learning levels. Furthermore, it is recommended that elementary school teachers have basic knowledge in dance education in order to implement gradual and continuous dance classes in elementary schools.

This study aims to reassess the distinctiveness and competitiveness of the Jeonju Daesaseup Festival, a traditional Korean music competition, and explore the utility of its various contents. To achieve this, the research analyzes the Daesaseup Festival evaluation sheets and observations of the competition and performance venues. The results of the study are as follows: Firstly, it is necessary to introduce differentiated competition categories and performances, as well as seminars for storytelling, folk music, dance, archery, and poetry, which are integral parts of the Daesaseup Festival. Secondly, historical sites such as Unhyeongung Palace, Jeolla Gamyeong, and Hanok Village can be transformed into tourist and cultural zones by integrating them with the competition and performances. Thirdly, the system of citizen judges should be adjusted to reflect a fair balance of gender and region. Reevaluation and careful management of the selection and operation of judges are necessary to ensure the fairness of the competition, and expansion of meticulous post-appointment management programs is also required. This study places significance on the historical aspect of the Jeonju Daesaseup Festival and its distinctiveness compared to other traditional art competitions.

This paper aims to examine the unique evolutionary process of traditional music and its characteristics by looking at the creation and succession of Steel-string Ajaeng sanjo. Sanjo-Ajaeng, which is mainly used for dance, continues its legacy as a solo instrument whereas Steel-string Ajaeng has been insufficiently transmitted. Thus, this study investigates the creation and spread of Yun Yun-seok’s Steel-string Ajaeng and re-examine the existing research and transmission value of Steel-string Ajaeng. For this purpose, the paper will look for the essence and value of transformation through the records of Yun Yun-seok's Steel-string Ajaeng performances and the process of completing Shin hyun-sik’s Steel-string Ajaeng sanjo style which is inherited from Yun Yun-seok. Yun Yun-seok je(body) Shin Hyun-sik ryu(style) Steel-string Ajaeng sanjo was completed in the form of sanjo by supplementing the limitations of improvisational research. In particular, he embraced all the characteristics of Gayageum and Ajaeng and searched for musical language based on sanjo to compose Ginsanjo with various rhythms. Also, it is hoped that creative inheritance methods like Steel-string Ajaeng Sanjo's composition principles will be widely used for the development of traditional music.

The purpose of this study is to analyze the educational demands for dance expression skills among dance major college students. The research methodology involved conducting a survey of 297 dance major college students, and frequencies and percentages were derived for each item. As a result, it was found that dance major college students hope for instructors who excel in dance expression skills and demand courses divided based on students' abilities, focusing on techniques during each session, ranging from 1 to 6 months in duration, twice a week during the first semester o f the second year, with each session lasting 30 to 60 minutes. This reflects the value of university dance expression education guidelines that respond to demand-centered requirements.