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The purpose of this study is to explore the social estimation of Gisaeng(妓生) and its social activities during the period of Japanese colonialism started in the early 20th century. Also I examine the Gisaeng's view of social life and one's truthful appreciation as a full-fledged member of society. In addition, although Gisaeng was treated in a low social rank and negative cognition of those days, I want to better understand how they succeeded to the traditional culture and participated in social movements of nationalism, gender equality, patriotic movement etc. During the Japanese occupation Gisaeng by being exposed to the abolition of caste system and modern capitalism represented differently than in the Choson Dynasty. So, they made it possible to advance their social status to the professional women by overcoming the traditional role of women. They were the pioneers in that they adopted a modern performing art into the traditional art world. Taking the form and structure from colonialism and gaining knowledge from tradition they overcame the colonial interruptions and furthered to their own way. The roles of Gisaeng and Gweonbeon(券番) in those days could be understood not as an unilateral process of colonization but as a multi-layered process in which the colonized subjects continually resisted, challenged, recreated, and negotiated in the process of colonization and modernization. By doing so, they attempted to confirm their identities and establish independent subjectivities. But it is true that there is a paucity of study with social activities of Gisaeng even though their various art activities. So this study is to emphasize the fact that Gisaeng developed various kinds of activities not a lowly status but as a member of the nation in those days. It also emphasizes objective recognition and appraisal for Gisaeng's participation to the society. At that time, the diverse social activities made Gisaeng strengthen their roles in various social movements such as 'use of domestic products, ' 'no-smoking exercise, ' and 'relief activity for Koreans overseas.' By the emancipation from the lowest rank Gisaeng began to take part in society as an equal membership. Using their distinctive talents, performing art skills, they realized that they could help others. By doing so they kept having positive attitudes. The fact that Gisaeng were involved in the March First Independence Movement showed the nationalism of Gisaeng or an example of accomplishment of righteous Gisaeng. The Gisaeng's various social activities represent the resistance against the colonial capitalism and joining the current social issues as a Gisaeng with a solid conviction like this. They also represent the expression of their will for social development and declaration for security of their identity as a member of society. Therefore the objective recognition and assessment about social activities of Gisaeng have an important meaning in the colonial period in that their activities give the important clue for understanding of the social conditions of the time. I hope this study trigger the study of then Gisaeng and, by extension, become the cornerstone of the recognition and the assessment of Gisaeng's social activities.