• Journal of Korean Theatre Studies Association
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• no.40
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• pp.5-27
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• 2010

The Korean Mask-Dance Theatre has been developed closely related to Korean Shaman rituals. As many scholars noticed, the performers of the Mask-Dance Theatre were closely related to the Shaman family. In addition, there are mask-dance performances in actual shaman rituals. and are the representative performances among them. This essay intends to compare these two mask-dance performances in the shaman rituals to the similar performance of Old Grandpa and Grandma episode in the regional Mask-Dance Theatre. This study would bring us further in proving the close relation between the shaman ritual and the Mask-Dance Theatre. is one episode, Keori, in the shaman ritual of 'Baeyeonsin-kut' and 'Taedong-kut' in the mid-west seashore area. 'Taedong-kut' is the village shaman ritual for fertility and prosperity, while 'Baeyeonsin-kut' is a private shaman ritual for a large catch of the ship. is held in the later part of the whole shaman ritual since the later part tend to be more for entertainment than actual ritual. The story of is very similar that of in Pongsan Mask-Dance Theatre of the mid-west region. In addition, some of their dialogues are very similar. Only the later part is different. These similarities indicate that the Mask-Dance Theatre, which came into being in later period than the shaman ritual, has likely taken the story motif of the shaman ritual. is also a performance in the shaman ritual of east coasts. is more elaborate and recreational than of the west coasts. is also performed near the end of the ritual, and sometimes it is not performed at all. This indicates that has little ritual meaning left. When we compare it with the regional Mask-Dance Theatres such as Keosung Okwangdae, Tongyong Okwangdae, and Suyong Yaryu, the structure and the story lines are also very similar. It is a question why only the motif of the Grandpa and Grandma isfound both in the shaman ritual and the Mask-Dance Theatre. Many other motifs of other episodes in the Mask-Dance Theatre are not found in the shaman rituals. It seems that the Grandpa and Grandma motif is related to the ur-belief in fertility. In other words, this motif seems to be originated from the old belief in the fertility couple of Chonha Taechanggun and Jiha Yeochanggun. The shaman ritual for fertility first picked up this motif, and then the mask-dance theatre also adapted this motif for its recreational purpose. When we compare with , still has more aspects of fertility ritual, while lost its ritualistic meaning and its main purpose is to develop dramatic needs. and are invaluable existent performances to prove theatre's origin in ritual. The existence of mask-dance performances in the shaman rituals shows us the transit performance between theatre and ritual.

• The Research Journal of the Costume Culture
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• v.10 no.4
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• pp.404-418
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• 2002

The pattern of a dance had changed and made a progress delicately according to the change of the myth, religion, and civilization. One genre which had experienced the change for the dance is a mask dance. This dance started from wishes to adore spirit or god with imitated masks of native animals and desire to identify with nature. After the middle ages, it finally became to approach to the artistic state. In that dance, there was used a role of the head of the family which was strongly adapted to the shape of the mask as performing casts After studying symbolic characteristics of the mask dancing, we could conclude these as fol1ows.: First, Masks symbolized the totemism that adores spirit or god. This kind of whole masks were consistently used. Second, Mask was worn for expressing a dancer's cast well. This function of performing cast was in the primitive ages. However at the age which was characterized as the age of the art, the expression of using a mask became various. Third, Mask was mostly related to the head of the family and appeared with the desire to be others not themselves. Since the middle ages, this tendency continued to the modern dance. Now we can see this type at the carnival. The mask was not only an effective means of dance but also an expression of totemism, performing cast, and the head of the family. Therefore it contributed to the growth of the dance a lot.

• Journal of the Korean Home Economics Association
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• v.11 no.2
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• pp.166-188
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• 1973

This thesis chiefly to investigate and study about the historic transition of the dress and ornament which is based on the costume of the folk dance. The folk dance is devide into the styled of the Court and common people I. Investigated and studied on the description of Hak-mu (the crane), Ryun-wha-dae (the lotus blossom) and chu-yong dance (a mask drama) which are the typical models among the folk dance on the view of the scale and history of playing. This research materials are made on abstract of Ak-Hak-Gyae-Bum (the pattern of the music which was compiled by Sung-hyun on the King of Sung-Jong of Yi-dynasdty) and selected from the conservation material and playing in the National Classical Music Bureau nowadays. I am sure the understanding the style of common people is to investigate and research the folk dance which is specified and conserved by cultural property control Bureau. Generally Bong-San mask dance is the typical mask drama on the view of the scale and transmitted, which occupies the wide range of the folk dance. So I selected it as the research material. I am interested in the historic origin and the structure of the dress and ormant conserved till the nowadays and so can catch the hidden conception about the colour and concern of religion in the Korean peculiar living consciousness. From this point, the study of the classical folk costume is activated in this part and I hope this poor article will become a small assistance for another study.

• (The) Research of the performance art and culture
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• no.19
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• pp.191-220
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• 2009

The aesthetics of Korean pantomimic mask-dance-drama is studied in this thesis. The scripts of the pantomimic mask-dance-drama were recorded generally, explanatorily and interpretively. The emotion and psychology are expressed by the look and body language. The mimic expression of the pantomimic mask-dance-drama was analyzed intensively. The speech drama is richer and deeper than the pantomimic mask-dance-drama at the aspect of the power of expression.

• Culinary science and hospitality research
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• v.8 no.3
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• pp.147-168
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• 2002

This research made an alternative plan about tour experience program development utilizable cooking peculiar of an Andong locality. First currently Andong region have an Andong bass fishing great meeting, an Andong international mask dance, an Andong apple expo, an Andong Korean beef miss choice meeting, an Andong Hahoe folk village dabbling in water festival, but Andong didn't have about food festival. This region will mask a planning about food festival after this. Second, an Andong have a rich tradition of confucianism and buddhism. For example, there are Bongieong temple and Dosan private school. Therefore it is necessary tour experience program development can join of food and culture. Third, in term original locality of mask dance, we can tour experience development program out of the traditional food festival and mask dance performance. Fourth, Andong have a traditional food (a bluff memorial service rice, Andong fermenting rice, Gunjin noodle) and a traditional Korean-style house(sueding, chirye artists). It is necessary the development of board and loading experience program.

• Journal of the Korean Society of Clothing and Textiles
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• v.21 no.1
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• pp.129-143
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• 1997

This study is about'The Costumes of Ch'oyong dance. (namely Ch'oyong-mu-bok; 처용무복)': emphasis on its structure and change. 1 studied Akhakguebum (the book of music and dance; 낙학궤범), Eui-Gue-Do (a collection of a series of paintings showing the whole processes of the royal courtesies and ceremonies; 의궤도) and some genre painting (풍증화). 'The costumes of Ch'oyong-Dance'were composed of robe(의), pants-skirt(대) , outer-skirt (상) , scarf-string(천의·길경) , shirt(한삼) , hat with mask (사교·가면) , belt(대) and shoes (혜) . According to the position, the colours of robe(의) and pants-skirt(군) were different. What is called, it is'the Colour of Five-Position (오방색) .'The Costumes of choyong-Dance' can be divided three factors by its symbolic means; i. e. shamanism, buddhism and bureaucratism. The pants-skirt(군), outer-skirts(상), scarf · string(천의·길경) and mask are considered as shamanic factor. However, the scarf(천의) , string(길경) and patterns(만화)which are decorated with many lotus patterns enclosed with vine are considered as buddhistic factor. And the hat (사모) , robe(의) , outer-skirt(상) , belt(대) and shoes(잔) are considered as bureaucratic factor. Ch'oyong is endowed with some power by these factors, and its symbolic means became stronger and enlarged by 'the Colour of five-position'. As time goes, the forms and details of robe had been changed noticeable; sleeve-width, neck-line and patterns. The shamanic, buddhistic and bureaucratic factors are reduced. These changes were derived from the changes of Ch'oyong·Dance. On the ground of the shape of mask and round-neckline robe(단영) , someone has an opinion that Ch'oyong is an aribian. However, according to this study, Ch'oyonh is Korean traditional thing; round-neckline robe already existed and settled in Silla dynasty and Ch'oyong-mask symbolized shamanic power.

• (The) Research of the performance art and culture
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• no.20
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• pp.213-249
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• 2010

Aside from the Kangryung masked dance, a masque dance in the near of Ongjin county in Hwanghae province has been transmitted. This article was written by two researchers to investigate this fact in a new way. Inwoo Song had conducted a focus interview aimed at persons who came from Ongjin to South Korea and Hyungho Chung had been responsible for summarizing and analyzing the interview. Bonyoung and Suyoung were a place in which a navy admiral stayed and a very rich area. These two places and Kangryung invited and perfomed each other. They kept a competition relationship for the performance. For this reason, the masque dance had advanced in this area. Compared to Kangryung masked dance, this masked dance had a difference in the performance order including a lion dance. Malddukyi dance was expressed in detail in the first part and Hanryang dance was performed independently in the middle of the dance. Sangjwa dance among dances was considered important. Also a lively Malddukyi dance was a scale which measured the skill of the dance. Chwiballyi starred in the dance. The mask was made from a paper and had a grotesque ghost face. This dance was played around Dan-oh. The music accompaniment was conducted by professional musician group, "Kyungjanpae", who lived in the vicinity. They had talents such as masked dance, tightrope dancing, tumbling in addition to music accompaniment. Especially, a local shaman took part in the Bonyoung masked dance and leaded an excorcism after the death of Halmi. Also, in the part of the Kwangdaedaegam gut, the shaman and village people put on the mask and danced together. Therefore, a shaman was closely connected with a local masked dance. After the Korean war, Kangryung masked dance was restored but Bongyoung and Sogang masked dance was not transmitted at all. This article will be helpful for completing the script and restoring the Bongyoung and Sogang masked dance.

• (The) Research of the performance art and culture
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• no.37
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• pp.327-363
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• 2018

Bhutan's mask dance drama, Cham is performed in the festival of Tshechu. Originating from the 17th century, Tschechu is a religious ritual as well as a traditional festival held to commemorate the birth of Padmasambhava, who spread Buddhism in the kingdom of Bhutan. Bhutanese Cham and Tibetan Cham share similar traits in their content of , , and in their characters of Pawo and Pamo. Meanwhile, , , , , , , , are distinctive performances of Bhutanese cham. Moreover, the clown character Atsara in Bhutanese cham is a character that does not appear in the Tibetan Cham. Atsara, a humorous character, can be identified by its use of a long phallus ornament on the head or by a distorted face mask with a phallus in its hand. Bhutanese Cham, originally from Tibet, is a religious mask dance drama handed down in Lamaism temples. In later generations, new performances reflective of Bhutan's history, myth, legends, and religion were added in large amount. Thus, the Cham of Bhutan now has very independent and characteristic aspects.

• Journal of the Korean Society of Physical Medicine
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• v.3 no.4
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• pp.215-224
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• 2008

Purpose : The purpose of this study was to evaluate the effects of the Hahoe mask dance on the gait and muscle activity in the elderly who lived at a elderly welfare facility. Methods : Dancing group was consisted of 20 subjects(over 70 years). The time of measurement was assigned in pre measurement, after 1 month, after 2 months. Subjects was received the Hahoe mask dance for three times a week during 8 weeks. The control group was consisted of 20 the elderly (similar age) who didn't received dancing. Assessment of gait function included the gait velocity, step time, stride, step length, it was analyzed in activity for 4 muscles (rectus femoris, biceps femoris, tibialis anterior, and lateral gastrocnemius). Results : Activities for muscles of control group was decreased in rectus femoris, bieps femoris, however, those of experimental group was increased significantly(p<.05). While control group showed decrease in the gait velocity per second (p<.05), experimental group showed statistically significant increase(p<.05). Control group had a significant long time than that of control group in gait time of right and left foot(p<.05). Control group was a little longer than control group in stride time of right and left foot(p<.05). Step length for control group was shorter than that for experimental group both foots(p<.05). Conclusion : In conclusion, this study confirmed that activities for 4 muscles by EMG have showed significant increases, so we will use a programme of muscle improvement in elderly community welfare faculty. We recommend that further research should explore the degree of muscle activity by larger sample sizes and longer follow-up periods.

• Journal of Korea Society of Industrial Information Systems
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• v.7 no.2
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• pp.40-45
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• 2002

In this paper, we design and implement an agent-based mask dance guidance system which provides multimedia information on traditional masques through WWW. When the server receives a query from the client, it produces the multimedia data by connecting several real full-motion videos, and synthesizing adequate voice data for guiding announcement. To develop an agent-based guidance system, we designed and implemented four agents such as interface agent, user modeling agent coordinator agent and data management agent. The mask dance guidance system also provides the functions of searching using the keyword and learning.