• (The) Research of the performance art and culture
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• no.37
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• pp.95-125
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• 2018

While myriads of small and large festivals are being organized in many regions across the country after the successful establishment of local governments around 2000, the undeniable fact is that the identity and purpose of such events are not properly reflected in their programs. This paper carefully examines the 2017 Jeonju International Sori Festival as an exemplary case of a local performing art festival to contribute to the improvement of performing art festivals in the future. In particular, it focuses on a musical program with respect to the composition, content, meaning, and direction that can effectively reveal the identity and intention of a festival. The most significant accomplishment of the 2017 Jeonju International Sori Festival is that it presented a local cultural resource, Pansori, in various ways not only to manifest its identity but also to satisfy both the enthusiasts of such musical genre and the general audience. The achievements of the 2017 Jeonju International Sori Festival through the performing art program can be summarized as follows: first, it created a new image of traditional music; second, it realized the desire to rise above regional and generational demarcations through cultural communication; third, it provided a stage for budding and local artists; fourth, it served as a vehicle for summoning the public; and last, it was conducive to expanding the spectrum of potential audience. This paper has limitation in covering the subject of the improvement of performing art festivals because it analyzed only one event. In follow-up studies, a more objective discussion should be performed by further analyzing the 2017 Jeonju International Sori Festival in comparison with various other performing art festivals.

• (The) Research of the performance art and culture
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• no.20
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• pp.63-94
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• 2010

Research on Gong Ok-jin's choreography and its artistic value is still insufficient in the academia of Korea. Her life cannot be said even or smooth - she was born into an artist family with abundant innate talent and sensitivity, feeling joy and sorrow as a gypsy artist begging for food, facing and overcoming the crisis of her trademark deformed dance during the period when she played the solo performance of Changmugeuk, making a transition to the animal dance and finally to the sick dance getting her health back from the long struggle against disease. Her life, however, has always been an artistic expression and we can know that art has been the consolation and driving force of her life. In the Korean artistic tradition that integrates music, singing and dancing, it is beyond doubt that the third has been rather secondary compared with the first two. In the Changmugeuk, however, Gong Ok-jin focuses on each movement of hers, commensurate with the humorous witticism and the traditional opera of pansori. What is her message in such painstaking movements? She puts gestures ahead of words and continues them, reminding her audience of the meaning of dance and driving it into them. Especially, her deformed dance, unprecedented in choreographic history, is hard to understand if you do not sympathize with Koreans' innermost emotions. If you are to understand it, you should first feel what emotions are in Koreans' mentality to be expressed in the form of choreographic elements and what artistic values they carry. This study, in this context, is to reflect upon the original choreographic form of her Changmugeuk solo and to overview Korean dance's unique emotional values with regard to the way Korean choreographic subject matters and traditions are passed down.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.385-419
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• 2012

Son Jinchaek got into his directing career since 1976 when he founded the theatre group Minye with Huhgyu and others. His experience in Minye was the turnaround of his life; Huhgyu was a teacher in his artist's life whereas Brecht was a teacher for his ideology to make 'Korean Theatre'. From these two teachers, he learned how and why Korean Theatre should be made. Since then, Korean theatre was his calling for 40 years of his directing career. As he established Michoo in 1986, it served a turning point in his art. His focus was on intrinsic attributes of Korean Theatre with Madang Jungshin. With Madang Jungshin, he tried to get over the former generation's fixation on external materials of Korean traditional theatre and folk culture to make Korean Theatre. Rather, he believed Korean Theatre could be realized when it grafted Korean social reality onto the stage, while the form was subsequent. He advocated Korean Theatre should mirror present social reality and circulate social energy. Also, he did not give up aesthetics. On the contrary, his aesthetic style was conspicuously evident in his productions. In spite of his life long career with noteworthy works, the critical discourses are strikingly scarce especially when compared with other senior and peer directors such as Hugh Gyu, Ahn Minsoo, Oh Taesok, and Lee Yoontaek. During his career he has crossed into various genres from Changeuk, Madangnori, and to theatres, which were too versatile to thread them into a discourse and caused a lack of theoretical greeting. Madangnori has anchored its artistic structure on its polished aesthetics which were acclaimed by the general audience for 30 years. For theatre, he concentrated on one production per year to grasp its own style. Theatre works also had revealed his own style of being opened and of being emptied which was certainly different from Madangnori, but had same aesthetic principle within it. This paper attempts to recompose his stylistic features with 'Madang aesthetics' which were based on open space, open acting style, and graphic ensemble. This paper tries to demonstrate how his 'Madang aesthetics' has refined his productions in scenography, acting style, and in more like metaphoric and metonymic symbolic expression of the graphic ensemble. To do this, two productions were explored: eLee Chunpoongjeun and Yulha Ilgyee Manbo. Madangnori was sorely explored by Son Jinchaek with his artistic colleagues Yoon Munshik, Kim Jongyeup, Kim Sungnyu, music designer Park Buhmhoon, and choreographer Guk Sooho. Though it has been ignored for its popular appeal by the doctrinaire theoretical opinions, it started to pull academic attention recently. His theatres are also getting sharp with his 'Madang aesthetics' as well as minimalistic expression in scenography, acting style, and graphic ensemble. Madang Jungshin is the soul and Madang aesthetics is the body in his artistic works. The Madang Jungshin animates the Madang aesthetics, so they become alive in his theatre.

• Journal of Korean Theatre Studies Association
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• no.48
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• pp.421-446
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• 2012

The purpose of this paper is to shed light onto the historical significance and limitations of the Tsukiji Little Theater's modern performances. The Tsukiji Little Theater holds a position of great importance to the history of both Japanese and Korean modern theater. Some, however, are under the completely opposite impression. There are also mixed opinions about whether the Tsukiji Little Theater is a "model example" of the modern theatrical movement or a "bad example". Based on this controversy, we look into the definitive characteristics of the Tsukiji Little Theater based mostly on "the controversy over translated foreign plays", "the controversy of foreign plays versus original plays", "the value of kabuki" and "Shinpa as a rival". This paper looked into the differences in controversy over translated foreign plays in the Tsukiji Little Theater and the controversy in existing translated foreign plays. It mostly looks at the "casuistry of foreign plays" and the "cultural engineering theory of foreign plays"to get a grasp on the controversy surrounding existing translated foreign plays. Meanwhile, the "internally critical meaning" towards the original plays of renowned writers was strong in the controversy of foreign plays in the Tsukiji Little Theater. Kaoru Osanai defined the 1920s as a dark period, and persisted that because of the activity of the Shingeki movement, foreign plays were needed instead of low-level original plays. This study examines the characteristics of original plays and foreign plays publicly performed at the Tsukiji Little Theater to analyze the "controversy of translated foreign plays versus original plays". The Tsukiji Little Theater mostly put on shows with a strong sense of resistance or that defied the old times. This caused there to be a lot of emphasis put on the rebellious mindset towards old conventions and ideologies for most of the plays, both foreign and original, and the problem arises that little mind was paid to the integrity or beauty of the works. In looking at the "value of kabuki", this paper looked into Kaoru Osanai, who was deeply involved in kabuki actors. He evaluated traditional Japanese arts highly not because of the literary value of their scripts, but because he recognized the value of how they were performed. In order to create a new spectacle, music, dance and mime was taken in from countries around the world, and kabuki was regarded highly as a means of expression on stage. Finally, we also examine the recognized reasons for treating Shinpa as a rival. There is a relationship between these reasons and a complex about the audiences they drew. The Shinpa performances always had many spectators and were successful, but those at the Tsukiji Little Theater were so unpopular with the public that it was hard for them to financially run their theater group. The empty seats in their theater constantly made the modern intellectuals in the Shingeki movement feel inferior.

• (The) Research of the performance art and culture
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• no.36
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• pp.255-287
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• 2018

This article deals with one of the pansori master's life and activities. Bak Songhui(1927~2017), who was the holder of National Intangible Cultural Asset No. 5 for pansori Heungboga. She had played a significant role through the modern history of pansori genre including Yeoseong Gukkeuk(Korean classical opera by women) and Changgeuk(Korean traditional opera in pansori style) as well as original pansori itself. In the article, the early stage of her learnings and the way she got involved to pansori from Gwonbeon period are offered, and the activities by group, solo recitals, and educational activity lists are also provided. Bak Songhui began to learn pansori, Geommu(dance), Seungmu(dance), Gayageum, Yanggeum, and Gagok genres at her age of 13 in Gwangju. She fulfilled 5 years of study in Gwangju Gwonbeon, and entered to a Hyeomnyulsa-travelling theater company, led by Gim Yeonsu at her age around 19. Later, Bak used to be an actress in Yeoseong Gugak Donghohoe(Female Korean music fans' club) led by Gim sohui as well as in Haennim Gukkeukdan, and Saehan Gukkeukdan at around her age of 30. She took the main actress' role in several performances. And thanks to her effort, the Yeoseong Gukkeuk can be one of the representative genre in history. As she entered to the National Changgeuk company, her brilliant talents worked well by leading the company's big hit with her talents of taking many different characters, devotions, and know-hows from her experience. After her 70s, she kept the pansori go on its right way to pass down. She unfolded pansori performances as well as her own students' public presentations, recordings, TV and radio broadcasting activities as the holder of National Intangible Cultural Asset. The activities that Bak Songhui showed us can become another chance to make her a great master of pansori, especially in Dongpyeonje style.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.96-111
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• 2009

This essay is a study aimed at rationality and utility of two terms, 'Nongak' and 'Pungmul'. I examined how the terms have been today, by diachrony based on review of historical material. I tried to secure the historical context and basis about my argument, quoting many historical material from Korea Dynasty period, Joseon Dynasty period and the colonial period of the imperial Japan during 1910-45 to today. I examined many objective arguments about the 'Nongak', and pointed out the mistake of the objective argument. And I examined the means and rationality of the terms, 'Nongak', 'Pungmul', 'Pungmulgut', 'Pungmulnory'. The 'Pungmul' has been used as the means of instrument for a long time from Joseon Dynasty period. It is only rational using as the means of instrument but as the means of Performance of Nongak considering the historical legitimacy. The 'Pungmul' is Sino-Korean word, not korean native letter. The Pungmulgut means the 'ritual by Pungmul', so it can be recognized the rationality, but have a weak point that it is a neologism being made by some intellectuals in 1980s. In addition to, it is not used im performing field. 'Pungmulnory' has a limit to call the Nongak as a synthetic art. 'Nongak'means a synthetic art that farmers who were absolute majority in agrarian society of Korea have made and developed. So I conclude that 'Nongak'is the best rational term.

• 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.

• Journal of Korea Entertainment Industry Association
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• v.15 no.1
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• pp.27-38
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• 2021

Non-Contact society has arrived due to social distinctions by COVID 19 pandemic. The arrival of the era of non-contact is having a profound impact on educational activities as well as on our social and economic lives. In response to the pandemic situation universities and all other educational institutions have implemented non-contact online classes. In particular arts physical educations and other practical classes are experiencing many difficulties due to the limited environment caused by social distancing from COVID 19 pandemic. Vocal classes are undergoing a transition mainly from 1:1 individual face-to-face lessons or group teaching methods to the non-contact era of online teaching or lesson methods. It is necessary to look at the direction of non-face-to-face practical classes in preparation for accelerated educational innovation. Edu-tech, which innovates technology in the wake of the age of non-contact after COVID 19 pandemic is expected to begin in earnest at school sites in Korea which have remained in the traditional way of education. The purpose of this study is to effectively non-contact vocal instructional methods by cogitating the current state of higher practical education and vocal classes in Korea. In addition, This study conducted two components of satisfied instructions such as 'Priorlearning of monitoring of recorded singing', and 'Immediate analyzing of various vocal contents and supplementary lessons of music theory' with a research on the peos and cons of non-face-to-face vocal class. Over a period of time, The effective non-contact of vocal instructional methods is in need to supplement non-face-to-face vocal class problems and further research and system construction with non-face-to-face vocal class's pros and cons to construct high-quality lecture contents is warranted.

• Journal of Korea Entertainment Industry Association
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• v.15 no.7
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• pp.71-86
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• 2021

The purpose of this study is to reveal the significance of musicals and find a way to utilize them in Korean language culture classes for foreigners. Korean language education aims to improve communication skills, and cultural education is necessary to help students understand not only the language but also the social background and context of the language. Accordingly, the author of this study has put together a lesson plan for Korean culture incorporating musicals, a topic that has been heretofore disregarded in Korean language education. Musicals are an appealing art medium for Korean language learners, as they provide striking visuals centered around distinct narrative structures and music. The musical "Swag Age: Shout out Joseon!," which this study focuses on, provides particularly suitable content, as it deals with social issues that are relevant even in contemporary Korean society and includes sijo (poetry), which can be used to teach traditional Korean literature. Based on the above characteristics, the author of this study outlines a Korean culture lesson plan teaching sijo through the musical "Swag Age: Shout out Joseon!" The class will be for learners of intermediate level and above, and consists of 4 sessions: 1) Understanding the overall plot of the musical, 2) Learning about Korean sijo, 3) Writing sijo based on your own life, and 4) Presenting your own sijo. This culture class is significant in that it goes beyond simply learning about sijo and enables students to internalize the meaning of and actively enjoy sijo by writing their own versions. In addition, it is expected to be a compelling class that, on top of its educational value, introduces and allows students to experience a wider range of Korean popular culture by adding the musical genre to the common repertoire of movies, dramas, plays, and pop songs often covered in Korean culture classes.

• The Journal of the Korea Contents Association
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• v.22 no.5
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• pp.600-610
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• 2022

While Korean piano pedagogy has seen a remarkable growth, the relatively weak attention to intermediate level has emerged as a pending problem. The limited literature review, specifically the lack of playing Korean original works, has been considered as a serious issue. To emphasize the usefulness of Kim Kukjin's "Pieces of Korean Melody for Piano" as an intermediate work, this study presents practical teaching guidelines by classifying of difficulty in his 25 pieces and providing step by step learning goals and teaching plan. The difficulty stage was based on Jane Magret's 10-step classification table for comparison with other intermediate piano literature, and this study more specifically classified Kim's pieces according to Korean melody, rhythm, and texture. As a result of the difficulty classification, it was found that the pieces from stages 4 to 10 was organized to systematically and comprehensively learn step by step from the most basic progression to Korean 'Jangdan' rhythm patterns, various articulations and decorations that express 'Sigimsae' of Korean Traditional Music, and heterophony texture. In addition, this study proposed the order of pieces for the effective teaching according to the characteristics and difficulty of the pieces. This study suggests that the findings lead to the expansion of Korean intermediate literature study and the revitalization of Korean original works teaching method.