• Journal of Korea Entertainment Industry Association
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• v.13 no.4
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• pp.157-164
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• 2019

If a drama play is interested in recreating the play text on stage, the post-drama play aims at a drama that has been liberated from the play text. In this process, the boundaries created by drama theater are dismantled. Actors and audiences, fiction and reality, theater and non-theater, works and events, language and non-language are the names of typical boundaries. The demolition of these boundaries is an opportunity to restore the festival character of ancient Greek theater, which was forgotten by drama theater. This has led to the dismantling of language-centric and play-centricism, which has dominated the play since Aristotle, and has led to a new play. If language-centered, play-centricism has brought about the crisis of drama, the post-dramatic play dismisses them and finds ways to communicate with the audience as new cultural content. The method is found above all in the restoration of dramaturgy. This is because the post-drama plays are more dependent on theatricality than literature. The demilitarized nature of post-dramatic play with enhanced theatricality will be a stepping stone to popularization, and this shows the possibility of post-dramatic play as cultural contents.

• Journal of Korean Classical Literature and Education
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• no.15
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• pp.501-521
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• 2008

For bringing about a revolution in studying the classic literature the positivism must be overcome and the imaginative power about the history, literature and religion must be exercised. The theme of the monk-mask-play had been interpreted from the both viewpoint; the traditional mask play is the profane drama, but, on the other hand, it is the sacred drama. Judging from the social viewpoint, the sexual union of the old monk and the beauty symbolizes the reconciliation between the governing class and the production class. Judging from the viewpoint of the equalitarianism, that symbolizes the harmony of a masculinity and a femininity. Judging from the viewpoint of the education, that symbolizes the unification of reason and sensitivity. Judging from the viewpoint of the religion, that means the resurrection.

• Journal of English Language & Literature
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• v.55 no.4
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• pp.539-565
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• 2009

T. S. Eliot attempted the combining of the liturgy of Anglican Church and a drama in Murder in the Cathedral (1935) and created a modern verse drama which comes most close to the regular tragedy like Greek tragedy today. Eliot chose the drama to deliver his religious insight because of its ritualistic origin and its potentiality to deliver a dramatic world which can contain a complete order. The central theme of this play is the martyrdom. The dramatic action of killing the archbishop Thomas Beckett in this play, however, is not treated as important event enough to be a dramatic climax. He is portrayed as a witness to the reality of God's will rather than a man who wills to give up his own life for any religious belief or cause. In Eliot, a martyr is nothing but "a witness" in its ancient sense. This paper purposes to review the language of this play. The various and new meters and rhythms of the language of this play function enough to bring its playwright to encounter 'the real audience' in 'a living theatre'. The interactions between different verbal models also play a big role to make this play a living theatre. Eliot found the poetry which crosses the various classes and levels of the tastes of audience is the most useful poetry. And the poetry of this play proves as the very thing which intensifies the theme of the play and gives the most powerful force to the play. Especially Eliot's poetry succeeds smost in the various and free meters of chorus, which makes Eliot the first playwright since Aeschylus, who could bring the chorus to undertake the function of extending the dramatic action of the play into the universal meaning. In the theatre the real audience identifies themselves with chorus. And the chorus leads the audience to respond to peace which passeth understanding beyond words and sounds of this play, which is the desired response in Eliot's conception of drama.

• Journal of the Korean Society of Costume
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• v.67 no.1
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• pp.1-21
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• 2017

The Korean folk drama is one of the traditional art performances of Korean folklore, and it is usually characterized by mask dances. An investigation on the costume of Korean folk drama is of great historical significance because they present the variety of typical costume according to the characters. The Sandae-Nori drama of Seoul Gyeong-gi province which was designated as im- portant culture property, has the closest form to general Korean folk costume. The usual characters have their typical costume and reflect the costume of the latter Choson Dynasty period. The costumes are used as a tool of the drama to indicate the character, and the impression of the dance. The costume of the Korean folk drama is made to indicate the character because it is for the play. What is more, the costume of the Sandae-Nori drama of Seoul Gyeong-gi province shows the general aspect of folk costume of the world, which remains as the symbol of the traditional culture and shows more decoration and visibility.

• (The) Research of the performance art and culture
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• no.39
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• pp.581-607
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• 2019

Noting that exorcism play and mask play are different in their ritual nature, this paper aims to examine their ritual through the social drama theory of Victor Turner, a cultural anthropologist. Turner views every incident in human history as a social drama and interprets it based on the four-step structural theory of breach, crisis, redressive action, and reintegration. In particular, he believes that the redressive phase takes place through a ritual solution rather than a legal or political solution in the village community. Based on such Turner's theory, Chapter 2 analyzes Yeonggamnori, Jeju's typical exorcism play, and explains the process leading to reintegration in accordance with peaceful ritual. Chapter 3 then analyzes the Puppet Play on the same principle and examines that redressive action is being resolved through a sacrificial ritual in the case of this play. Chapter 4 checks whether the results from the previous two plays show similar aspects in other traditional plays. To this end, the exorcism play will be analyzed for Jeju's Seocheon Flower Play, Junsangnori, Segyeongnori and Sanshinnori, while the mask play will include Bongsan Mask Dance, Yangju Byeonsandae Play, Goseong Ogwangdae and Hahoe Mask Dance. As a result of these studies, it is the main point of the study to prove that exorcism play and mask play are different in their ritual nature. However, this research is only in the stage of seeking differences in its ritual, and the review on the historical and social causes of differences is left as a research task at a later date.

• Korean Journal of Child Studies
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• v.24 no.6
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• pp.133-146
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• 2003

This study examined the songs and play-games of youngsters who escaped from the North and came to South Korea. The 5 female and 1 male participant mostly entered South Korea through Chinese, Viet Nam and Cambodia after escaped from the North. Through individual interviews, the researcher collected 31 North Korean songs and 21 play-games. Themes of songs were devotion their's country and/or their's national leader, a television serial drama and such traditional play-songs as komojul-nomki(jumping the rubber rope). Data from the collected songs and play-games indicated similarity between South and North Korea; both North and South Korean children liked a television serial drama songs and both sides played similar games, through sometimes the name was different.

• Korean Journal of Child Studies
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• v.32 no.2
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• pp.123-148
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• 2011

The purpose of this study was to explore children's experiences in a series of creative drama activities based around the use of picture books. The subjects were a total of 17 children 4 years of age. The research, implemented over the courses of 10 weeks, was integrated into their daily education curriculum. The children's drama activities were collected by participant observation, field notes, audio and videotape transcriptions, documentation of the young children's drama activities (eg. pantomimes, role plays & improvised expression, improvisations). The analysis reveals the following findings : 1) even shy and passive young children tried to participate in pantomime activities after reading books. 2) In role play & improvised expression activities, young children were immersed in the improvised situation and spontaneously expressed their emotions and thoughts as actors without the use of any scripts, in an impromptu manner. 3) In improvisation, young children collaborated with other children to create the improvisation by extending or transforming the content of the picture books through their own ideas.

• Korean Journal of Child Studies
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• v.34 no.2
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• pp.63-81
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• 2013

The purpose of this study was to investigate and conduct effective schemes to direct drama activities for three-year-old children and to examine its influence on them. This research subjects comprised 23 three-year-old children and 2 teachers attending classes at Gureum at SanDeul kindergarten in Seoul, Korea. The researcher first recognized that problems existed in the ways in which children's leading roles were limited by the actor's roles themselves and they therefore were constrained in their use of dramatic expressions while performing drama activities. The researcher also recognized that children's drama activities integrated with traditional culture were largely deficient. For more effectively direction of children's drama activities, action research method was conducted over two sessions. First, certain factors of plays and traditional culture were incorporated within children's drama activities. Second, certain factors of Madangguk and traditional culture were also incorporated within children's drama activities. Through undertaking this research project, children were given the opportunity to actively participated in drama activities, trained their range of imaginative expressions, improved their cooperation with peers and enhanced their interest in traditional culture. The research suggests that children's drama activities when integrated with plays and Madangguk could effectively enhance children's artistic and educational skill.

• Journal of Korea Entertainment Industry Association
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• v.15 no.3
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• pp.211-219
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• 2021

Chinese Tibetan Opera is a highly comprehensive drama type, which combines the educational aesthetic characteristics of the realism of Western drama and the freehand of Chinese opera, including mask play, square play, ritual play and religious play. Tibetan opera, as a kind of local drama, has high research value, which is determined by its educational aesthetic characteristics. The world's three major dramas include Sanskrit dramas in India, tragic-comedies in ancient Greece and Chinese dramas, which have different forms of expression and educational aesthetic characteristics. Because of the particularity of its birthplace, Tibetan Opera inherits some of the three forms of the above three dramas. Ancient Greek tragedies originate from the sacrificial ritual of the god of wine. In the early ceremonial action performances, the actors were all men and needed to wear masks to perform. In Tibetan opera, men also play a role in masks, which are originated from the folk totem dance and religious pantomime music and dance. Due to the long history of Indian Sanskrit drama, except for the relevant records in dance theory, the specific performance form can not be verified. However, according to the relevant records in dance theory, the three characters "Wenba", "Jialu" and "Lamu" in the opening play of Tibetan opera are similar to the "concept character play" in Sanskrit opera. Tibetan Opera is a very important part of traditional Chinese opera, which inherits the educational aesthetic characteristics of Chinese opera.

• (The) Research of the performance art and culture
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• no.41
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• pp.69-92
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• 2020

This study describes the impact of early childhood teacher's artistic competence on art education pedagogy and improved curriculum design. Furthermore, the effect of drama as a way of improving early childhood teacher's artistic competence is explained. Many researchers have mentioned that early childhood is a period of sensitivity and potential. Therefore, it will be helpful if children meet a teacher who understands them and inspires their innate artistic sense at a level of their eyes. It explained which aspect of artistic competence should be focused for the teacher training education. There are many approaches to develop early childhood teachers' artistic competence. Adopting drama is one of them. The strong points of drama to improve their artistic competence are as follows. Firstly, human's movement and voice are the main artistic channel in drama. What we are doing in daily life is found are drama world. It means if early childhood teachers experience drama activity, they will feel more comfortable and intimate with it. In addition, early childhood teachers tend to be familiar with dramatic play, so they can more easily access to drama world. Secondly, drama will be helpful to understand different feelings and to broaden and deepen understandings of others' standpoints. For early childhood teachers, drama activity will be helpful to understand how dramatic art form works and to lead children's play in diversified and sincere way. In addition, drama activity will be useful to build horizontal and democratic relationships between children and the teacher. It is one of the main emphases of 2019 revised Nori national curriculum. To sum up, drama will be a excellent method to develop artistic competence for early childhood teachers. Thus, it is expected that They have more opportunities to experience drama as an art form.