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A Study on the Aesthetic Characteristics of Beopu Song Jaeseop-style Seungmu
법우 송재섭류 「승무」의 미적 특성 연구
DOI:https://doi.org/10.26861/sddh.2026.81.361Asian Dance Journal
Vol.81
pp.361-379
This study examines the aesthetic characteristics of the seungmu of Beopu Song Jaeseop, designated as the Intangible Cultural Heritage of Daejeon Metropolitan City. Having studied seungmu under Yi Maebang since 1989, Song Jae-seop established his own dance style by adding on his artistic interpretation. Through literature review, analysis of oral data, and comparative aesthetic analysis, this study identifies four aesthetic characteristics of this style. First, the beauty of inward restraint and condensation, which emphasizes stillness and breath before movement. Second, breath-centered physical expression, where deep and slow breathing determines the beginning and end of movements. Third, internal expression through jangsam (long-sleeved robe) that reveals the performer’s inner state rather than visual splendor. Fourth, the synthesis of locality and artistry formed by combining the aesthetic traits of Yi's style with Daejeon's regional characteristics. Consequently, this study confirms that the seungmu of Beopu Song Jaeseop is not a mere regional transmission of the Yi Maebang style, but a unique school reflecting the practitioner's performative life and artistic values.
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Semiotic Research on Jeong Jaeman's Seungmu Taryeonggwajang+
정재만류 「승무」 타령과장의 기호학적 연구+
DOI:https://doi.org/10.26861/sddh.2025.76.33Asian Dance Journal
Vol.76
pp.33-59
This study conducts a semiotic examination on Taryeonggwajang of Jeong Jaeman's Seungmu. As a research method, I used Saussure's binary opposition, Greimas' meaning generation model, actor model, and semiotic square. I suggests that the elements of binary opposition are not complete oppositions but are mutually complementary. Seungmu repeatedly uses the actor model in the succession process. In that, the narrative nature of Seungmu is completed. By applying the internal binary opposition elements to the semiotic square, I could expand the scope to the existence of 'non-yin' and 'non-yang' rather than just 'yin' and 'yang'. In the movement analysis, I illuminate that there is no repetition where the beat and movement match, and in the case of the same movement, the movement changes to the left and right direction and the speed of the movement gradually increase. In this way, the analysis of the various meanings and dance movements inherent in Taryeonggwajang could be another interpretive study.
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