The purpose of this study was to examine the opinions of experts in dance performance about the barriers to the popularity of contemporary dance, ways to improve the popularity of it, and relative importance of an effort to seek ways of boosting the popularity of Korean dance focusing on Communication. It ultimately meant to improve the harsh performance environments for dance, which was caused by inadequate finance, in order to put performing arts of dance on the right track in the modern society. In the first stage, in-depth interviews were carried out to find out problems with performing arts of dance and how to resolve the problems. The subjects in this study were 20 experts in performing arts of dance who were selected by purposive sampling. In the second stage, a hierarchical structure was generated about how to increase the popularity of dance, which were found in the first stage. Third, analytic hierarchy process(AHP) was utilized to measure relative importance and priority. The findings of the study were as follows: Five areas and five methods were selected as a means to increase the popularity of dance on communication. Five areas were audience communication with the choreographers, communication of the artists and artists, communication between staff members, communication between the audience and the artists. As a result of making a pair wise comparison of the five areas, 0.282 with a significantly higher weight, the choreographer's identification of audience requirements was selected as the top priority. Second was to improve awareness within the dance community 0.170, third was a variety of ways to increase collaboration 0.120, fourth was a constitutional directions of unity for the work of the staff 0.095. Fifth, star choreographers and star dancers nurturing and hiring 0.086.

The contemporary notion of choreography as a structural system of human movements in diverse contexts becomes radically challenged in the context of digital performance. Digital performance works that do not necessarily have human dancers, but instead present digital images and sounds can hardly be seen as choreographic practices in an orthodox way. In this article, I primarily investigated how the notion of choreography is reframed in the context of digital performance by delving into the entanglement of choreography with a computational system. In creating an human-computer interface, choreographers shed light on how the human subject is perceived, cognized and embodied through the entanglement of its corporeal body and the machine. Then, their choreographic sensibilities substantiated in the interface design process do not constitute embodied knowledge of the human body as a biological organism, but that of the posthuman body as an integrated being of the biological and the mechanical. In this sense, I argue that postchoreography as a mode of choreography for the posthuman necessitates the understanding of how a machine perceives a physical input and acts upon a virtual world.

This study suggested the effect and implication of the emotionalisation programme as an education or a training tool for enhancing face expression of performers utilising FACS which is based on facial muscle anatomy and muscle behaviour. For this purpose, this study limited the body range of the training from head to neck, showing how this programme could be applied to performers. In order to verify the effectiveness of the programme, this study measured the pre-to-post test of the WLEIS scale on emotional intelligence. In addition, observational logs, self-report journals, and in-depth interview data were collected to examine the psychological and physical changes of the participants. The collected data were analysed quantitatively using statistical analysis package IBM SPSS Statistics 22 as well as qualitative analysis using NVivo 12 software. As a result of WLEIS, the average before and after the programme showed a statistically significant difference. According to the qualitative result, participants began to observe self and others, and was able to perceive two aspects of universal and personal emotion. By putting the emotional expression of the other persons on own faces of participants, the clearer standard of the facial muscle behaviour was acquired, their facial impression was changed positively, and the new emotional arousal was brought up. Therefore, it discovered the possibilities of this emotionalisation programme not only to extend to the general public who improve their face expression for emotional purpose but also to be a foundation of the face training.

This study aims to explore the performativity of dramaturgy with in the field of expanded choreography. I look into the concepts of expanded choreography after the 1990s and discuss Jeroen Peeters’s dramaturgy in the respect of performativity. The characteristics of expanded choreography are as follow. First, choreographers are capable of producing knowledge rather than an artifact. The knowledge that can be produced is not rigid but more comprehensive. Second, the choreographers carry out experimental choreography with the paradigm of interdisciplinary and meta-media performing arts. They All the collaborators can be considered as an author which used to be given to only choreographers. Third, many choreographers attempt to explore the relationship between the body and society. They consider the social engaging of dance into the choreography. To examine how dramaturgs elaborate their own performativity in the area of expanded choreography, I have chosen the physical dramaturgy of Jeroen Peeters. I found results as below. First, a theory can be discovered in the choreographic practice. Materials can be chosen not only body gestures and movements but also other media, philosophy, and theories. Second, the dramaturg should approach to the process of choreography with empirical research. The practice of dramaturgy is involved in embodied thinking, in structuring, and performative operation of whole process. Third, the role of dramaturgy is performatively changed in every individual work. In contrast with the classical dramaturgy, the new dramaturgy in contemporary dance not deal with the abstraction of knowledge but practice in the way of performativity.

The purpose of the study was to examine the effect of a sensory integration dance program on motor performance in children with developmental disabilities. Participants were 9 people with developmental disabilities (mean age; 11±2.0 years) by using convenient sampling. The study was designed as a single cohort pre and post-test comparative study. The dance program was performed 12 sessions (12 weeks, with a frequency of 1 times/week for 150 minutes per session). Motor performance was measured by Bruininks-Oseretasky Test of Motor Proficiency (BOT-2). Non-parametric tests, using the Wilcoxon singled-rank test for pairwise comparisons, were performed to evaluate pre- and post-intervention changes. As a result, manual coordination(p=.007), body coordination(p=.007), and total motor performance(p=.008) were significantly increased. Therefore, the sensory integrated dance art education program ‘Dancing artist’ was found to be a dance art education method that can improve the motor performance of children with developmental disabilities. These efforts are expected not only to develop a body that is a subject of sensory experience for children with developmental disabilities, but also to identify creative expression activities, artistic sensibility, achievement, free communication opportunities, and the possibility of growth as a disabled dance artist.

This paper focuses on North Korean restaurants as a medium of culture and tourism. Prior to the analytical discussion, the researcher first summarizes the concept of 'Munyae', which North Korea uses instead of culture, in order to understand the basic historical background of North Korean art policy. The researcher understands dance and art in North Korea as a tool to express the representative ideology of the revolution, as well as the performances, which operate inside the North Korean restaurants, serve as an important means to secure government funds for North Korean authorities. Based on the understanding of the North Korean art background, this paper examines the dual suppression mechanisms presented by the North Korean authorities, and discusses the effects of body politics on restaurant performers. According to the results of this study, the North Korea interprets their restaurant in Thailand as a transformative device to hide the function of the restaurant, which is used as a medium of political support for the communist country while placing it in the tourism industry category. In addition, the North Korea suppresses the activities of female employees, who are the actual operators and performers, in the overseas North Korean restaurants, while allowing performances coming from other countries. This dual power mechanism manipulates the female performers' bodies that can flexibly cope with other cultures that have been excluded from them, and at the same time expects their bodies tamed with socialist ideology.

The purpose of this study was to examine the cases of community dance in America and to find out how to revitalize local dance. For this purpose, Marylee Hardenberg, who played a major role in the Mississippi River revival through a site-specific dance performance, Pat Granny's Dance program for Prisoner called 'Keeping the Faith' and Brooklyn's Care for the disable in a community dance program by Mark Morris were examined. In conclusion, the methods of activating local dances include first, use of specific places to create site-specific performance, second, development of programs for prisoner which can communicate with local publics and third, development various community dance program for disable.

It is possible to determine how nongak (traditional Korean music performed by farmers) was sustained and what changes happened through various records including the history of lives and experiences of nongak performers, their personal diaries, village journals, village self-governing document, village minutes, etc. Using these records, this study elucidated the continuance and changing spectrum of nongak inherited in Sopo-ri, Jindo-gun, Jeolanam-do, the factors of change in and creation of tradition by village nongak, and the phenomenon of geolgul-jinbeomnon becoming permanent in Sopo-geolgun-nongak due to its designation as an cultural asset. This study also examined the identity of geolgun in Sopo-geolgun-nongak and how this designation became permanent. The composition of percussionists in the current Sopo-geolgun-nongak, such as the Jipsa, Mudong, Jorijung, Posu, Changbu, and Nongi(Nongu), or the performances of Geolgul-jinbeomnon had ben reconstructed since the mid-1980s based on the nongak document called Seosan-daesa-jinbeop-gungo from Haenam and other similar records. This was verified in this study through the changes in organizational composition of nongak bands since the 1960s. Nongak passed down in Sopo-ri was variously called as Sopo-ri Reconstruction Youth Society Nongak, Jindo Nongak, Geolgun Nongak, and Sopo-geolgun-nongak, etc. This study focused on examining the processes of Jindo Nongak Preservation Village formation and the designation of Sopo-geolgun-nongak as an intangible cultural asset in Jeolanam-do.

This study aims to examine dance exhibitions as a way of putting the dance archival theory into practice. For this, I explore performance theories which are relevant to a dance archive and look into two dance exhibitions, Judson Dance Theater: The Work Is Never Done by MoMA and Known Future by SeMA, which reflect the new performance archival theories. These exhibitions have three features. First, the present is one of vital matters in the exhibition. Second, tangible and intangible archive are acceptable. Third, visitor’s action is a part of exhibition. These features show a dance exhibition can be a way of putting the dance archival theory into practice. In addition, these two exhibitions show that a dance exhibition is an effective way to hand down a valuable dance to next generation, because less time and space constraints than a performance can make more people have diverse experience about dance. I suggest that a dance exhibition is a good way of putting dance archival theory into practice.

This study aims to explore the critical approach toward media in contemporary dance, which avoids conventional understanding of dance and artistic media. After reviewing important contexts and debates concerning contemporary dance, this study discuss the matter of its ambiguous boundaries and expansion through the concept of intermediality.

The idea of performance and dance with its ephemeral nature and media being used to preserve it, has constituted a conventional understanding of its temporality. However in contemporary dance, the archive expresses the request for extended temporality that enables the simultaneous existence of what is remaining, what is captured, and what is progressing in the performance. In addition, these archives expand into living spaces so that performances can lead to theoretical, educational, or political discourses, and function as a mediating space where heterogeneous entities such as art, virtual reality, and real life meet.

Moreover through this study, I wish to illuminate the expanded understanding of media in contemporary choreography as a criticism on previous media conventions, by introducing certain examples of autobiographical performance pieces in which the performer tells his or her own story. These works show the blurred boundaries among verbal languages, documents, and corporeal performance. They also bring participants in communication with performers, who can be understood as a physical archive of memories and experiences, roaming the ambiguous space inbetween reality and arts. Accordingly, an autobiographical performance creates an intermediality that allows the body-archive to experience and construct the virtual identity of the body in a fragmented manner.