Korean performing arts
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Korean performing arts, the dance and theatre arts of Korea, tied from the earliest records to religious beliefs and customs. These date to 1000 bce, and they describe magnificently costumed male and female shamans who sang and danced to musical accompaniment, drawing the heavenly spirits down to earth through their performance. Virtually all have complicated genealogies.
For more than 700 years, until 668, in the kingdom of Kogury?, embracing what is now northern Korea and parts of Manchuria, court music and dances from Central Asia, from Han China, from Manchuria, and from Korea, called chis? and kajis?, were performed. In Kogury?’s neighbouring kingdom of Paekche, a form of Buddhist masked dance play called kiak in Korea (gigaku in Japan) was performed at court. The Aryan features of some of its masks clearly indicate Indian (or Central Asian) influence.
In addition to folk dances, the main traditional forms that developed in Korea are ritual court dances, masked dances, and puppet plays. Of these, masked dances and masked-dance plays have perhaps the oldest and richest traditions. Archaeological evidence suggests that masks were used at least by the 3rd century ce to impersonate animal spirits and thereby placate them. Various kinds of masks—demon masks, medicine masks, spirit masks—were worn by shamans as they danced to draw into themselves the spirit being addressed, in order to cure an illness or otherwise affect daily life. Magical properties continued to be associated with masks even after performances ceased to have religious or magical functions and became merely entertainment.
The lack of written records makes it impossible to describe accurately dances and dance plays of Korea prior to the period of the Three Kingdoms (c. 57 bce–668 ce). Chinese, Japanese, and Korean accounts beginning in the 7th century give some indication of court arts in the Three Kingdoms of Kogury?, Paekche, and Silla. In Kogury?, encompassing what is now Manchuria and northern Korea, Central Asian music and dances were combined with local styles of music and dance. Twelve of 24 pieces in the repertoire were mask dances. So highly regarded were the arts of Kogury? that they made up a separate Korean component of the Nine Departments of Musical Art and Dance at the Tang court in China (25 musical and dance items were identified as Korean), and from the 7th century they were introduced into Japan, where they became the basis of bugaku (court masked dance). The strongly Buddhist state of Paekche in the southwest had been in contact with both China and Japan from early in the Common Era. Typical of Paekche was the above-mentioned Buddhist masked-dance processional (kiak), originating in southern China and taken to Japan in 612 by a resident of Paekche, Mimaji. No Korean account of kiak survives, but Japanese accounts make clear that it was performed as a Buddhist ceremonial for evangelical purposes.
Great Silla period
The third kingdom, Silla, absorbed Kogury? and Paekche in the 7th century, and during the Great, or Unified, Silla period (668–935) the folk and court performing arts of all parts of Korea intermingled. Several major types of masked dance are mentioned in Silla records. The spirit of a noble youth who died to save his father’s throne was memorialized in a masked sword dance (before this time, palace dancing girls had performed sword dances, but always unmasked). Masked dances called “The Five Displays” are mentioned in a Silla poetic composition of the 9th century. They included acrobatics, ball juggling, farcical pantomime, shamanistic masked dances, and the lion dance. The similarity of several of these dances to Japanese bugaku dances has been noted. Others believe “The Five Displays” derive from the “hundred entertainments” of China. Also, an important dance play honouring Ozoyong, the son of the Dragon God of the Eastern Sea, dates from this period. Ozoyong showed such generosity toward the spirit of plagues that henceforth the spirit promised never to enter a household where a portrait of Ozoyong was hung. Originally derived from animistic beliefs, the dance was modified by Buddhism and was developed in the Chos?n dynasty (1392–1910) into a spectacular dance play performed by a cast of 5 masked dancers and 16 unmasked dancing girls and accompanied by an ensemble of 37 musicians.
The two major court festivals at which performances were held during the Kory? period (935–1392) were Buddha’s birthday, or the Feast of Lanterns, in the second lunar month, and the midwinter ceremony honouring spirits of local gods. Dances and masked plays from Silla times were carefully preserved and performed on these occasions in a specially decorated and candlelit ceremonial room. New masked plays memorializing loyal warriors who had died in battle were added from the 10th century. Buddha was offered gifts of wine and food, and performance was dedicated to maintaining a reign of peace and harmony. From the time of King Munjong (1046–83), Tang-style dances and sung dramas were performed on other occasions; modified by Korean forms, they became part of Korean court dance in centuries following.
Folk dances and plays undoubtedly go back many centuries before this; in the Kory? period, professional troupes became part of urban life. The practice of court performers holding civil-service jobs in the major cities and in provincial towns probably accounts for the fact that knowledge of court performing arts began to reach beyond the confines of the court during this time. Popular troupes began the process of secularizing religious masked dances (such as the narye, which formerly was performed to exorcise evil). They performed acrobatics and shows of skill and at least by the 12th century were staging satiric dialogue plays that held officialdom up to ridicule. (The development of social satire is found in many Asian drama forms: the vidusaka jester in Sanskrit drama, the god-clown-servants of Indonesian wayang shadow plays, and the servants of kyōgen comedies in Japan are major roles in these forms.)