• Title/Summary/Keyword: Traditional brush

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A Study on the Painting's Aesthetic of Namnong Heo Geon's NewNamhwa (남농(南農) 허건(許楗) '신남화(新南畵)'의 회화심미 고찰)

  • Kim, Doyoung
    • The Journal of the Convergence on Culture Technology
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    • v.7 no.3
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    • pp.187-195
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    • 2021
  • Nam Nong Heo Geon(1908-1987) re-recognized and re-created the tradition of Korean Namjong painting by excluding Japanese art forms after liberation. He is a great painter in the Korean art world, who has succeeded and developed Korean Namjong Painting in a modern way, pioneering a new field of 'NewNamhwa' with a composition that fuses modern Western style and real scenery. Based on optimism, Namnong's painting world can be divided into three periods: the 'Namnong Sanin' period in the 1930s, the 'Namnongoesa' period from the mid-1940s to the early 1950s, and the 'the owner of Unlimsanbang' period after that. The Namnong Sanin period is a period in which the painting style handed down from the traditional namhwau family of Sochi and Misan is fully acquired, and the Japanese painting style for the exhibition in Seonjeon is reflected, and the local real scenery is treated a lot, and the two styles are mixed. In the Namnong-oesa period, after liberation, a new formativeness was explored in the traditional Namhwa style. In particular, based on the scenery and sentiments of the southern provinces, he focused on local and landscape paintings, depicting real landscapes with lyricism and local love, while expressing subjects with fast brush strokes, a worndown writing brush, and dry brushes, along with freehand adjustment of shading. The period of the owner of unlimsanbang is in accordance with the flow of modern art to some extent, but is gradually omitted as a composition full of academic fragrance that draws a meaning befitting traditional painting. I painted a lot of lyrical landscapes and pine trees of sumugdamchae. Namnong named it 'NewNamhwa'. Namnong established 'Namhwa Research Institute' and worked hard to nurture his disciples, where Im-in's son Heomun and Namnong's eldest grandson Heojin practiced, continuing the legacy of the 5th generation Unlimsanbang painter.

Fabric Pattern Designs utilizing CAD Textile -focus on vine pattern- (텍스타일 캐드를 이용한 직물 디자인 -당초문양을 중심으로-)

  • 한상혜
    • Archives of design research
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    • v.13 no.4
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    • pp.213-223
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    • 2000
  • Computer automation, developed into a major element of modern industry, has also brought to great change in textile design field. Traditional textile designers have been created patterns by free hand drawing with brush. The modern textile designers create and present, on the other hand, printed or woven designs much more utilizing extensively the computer cad as design tool, creating various designs and colors as well as reducing the creative process. Vine pattern the worldwide known is not a pattern simplified from a specific plant but it is rather a plant imaginative pattern that has been developed from a winter plant found in ancient Egypt. Vine patterns express gorgeous curve lines, which are simple but decorative by connecting flowers or leaves with stems. These vine patterns have also been widely used for their decorative arts in Korea since early times because they were believe to a favorable auspice pattern symbolizing a long-life and fertility. In this study, the possibility of developing various designs is explored and presented by utilizing the motif of vine pattern in CAD program.

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A Correlation between Expressionism and Neo Expressionism in 20th Century Modern Painting (20세기 현대미술에서 표현주의와 신표현주의 연관성)

  • Jun, Min-Kyung;Jeong, Kyung-Chul
    • The Journal of the Korea Contents Association
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    • v.11 no.2
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    • pp.259-267
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    • 2011
  • Although having only become a unified nation in latter 19th century, Germany saw a movement centered on intellectuals to find culture via mental revolution after experiencing much confusion amidst rapid urbanization and materialism. Having expressed as they are such psychological states as anger, sorrow, repression, etc., which arise in reality, by remaining faithful to instinctive sensibility, the form naturally becomes distorted or exaggerated and continues on the tradition of romanticism of a powerful, dark, and introverted atmosphere. Having been discontinued after being branded as 'decadent art' by the Nazis of Fascism, expressionist art has returned in latter 20th century mainly centered on Germany, and this merits our attention. While neo expressionists actively use various objets and media, they metaphorically express hope about Germany's culture and society by again placing on the screen figures, myths, and symbols using rough brush touch, rich colors, etc., which past expressionists enjoyed using to represent the inner world of humans. As such, by examining expressionism, which can be seen as the origin of neo expressionism, we will discover the context in which these people conform to Germany's traditional romanticism and how they inherited and developed it.

Color Path : A Location Based Drawing and Storytelling Project (위치기반의 드로잉과 스토리텔링 연구)

  • Woo, Suk-Young;Park, Seung-Ho
    • Archives of design research
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    • v.20 no.1 s.69
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    • pp.65-78
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    • 2007
  • The mobile phone and wireless network, location based technology and other newly introduced technologies and communication media gave birth to the new terminology "ubiquitous" and are changing our daily life. Influence of such technologies and communication media is not an exception in the arts. New media art pieces using these technologies are increasing, and taking on the characteristics of public art within a wider scope of a city as a backdrop, beyond the traditional boundaries of art galleries. Of such art, locative media art using locative media has a closer relationship with city space than any other form of an, and makes various attempts to allow the spectator to reinterpret and experience city space and induce communication. These characteristics of locative media art can be considered as a method that can solve quality problems of the city space, especially the loss of the sense of place and the absence of communication. is one such locative media project with a purpose of solving quality problems of city space, especially the recovery of commercial sites and inducing communication. This project uses the paths of the city as its canvas, movement of people as its brush, the color of the roads as its pallet, and by allowing the partakers to draw paths of their own and to share their paths with others. People are encouraged to share stories about their paths. The project proceeds using barcodes that are frequently used commercially. When users wish to create their own place, they can enter their place and colors of their choice using input devices installed in the city space. Paths that are created through such a process will be displayed in public areas throughout the city, shared with others, and can create and share a stories about the city using on/off-line media.

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Study of Condition Analysis and Diagnosis on Oil Paintings with Terahertz Imaging (테라헤르츠 이미징기법을 이용한 유화의 상태분석 및 진단)

  • Baek, Na Yeon;Song, You Na;Kim, Moon Jeong;Chung, Yong Jae;Lee, Han Hyoung
    • Journal of Conservation Science
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    • v.35 no.3
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    • pp.237-244
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    • 2019
  • In this study, we applied terahertz imaging technology to three Korean modern oil paintings ('Boy,' 'Girl,' and 'Hyehwadong Landscape'); investigated the types of inner layer information in the pictures that can be extracted with terahertz imaging technology; and analyzed the conditions for extracting them. The biggest problem in the terahertz imaging analysis we encountered was the image distortion caused by the change of the distance between the target surface and the terahertz detector, depending on the surface curvature of the target paintings. We then developed a 'working distance maintaining device' to solve this problem. As a result, the terahertz imaging technique was used to identify the base material characteristics and any patterns of damage inside, and presented the optimal conditions for identifying each characteristic. In addition, it was useful to employ the terahertz frequency-division image to check the characteristics of the background materials. To confirm coloring techniques such as brush strokes, it is effective to compare the maximum reflection peak image with the cross-section image; and to detect damage information inside the paintings that cannot be observed on the surface, to compare the cross-section image with the frequency-division image. On the other hand, according to the terahertz imaging analysis of the oil paintings, the internal structural damage marks of 'Boy' and 'Girl' were confirmed, and the artist's painting style was confirmed in 'Hyehwadong Landscape.' The above results are expected to be useful for the analysis and diagnosis of Korean modern oil paintings for their preservation.

Landscape Configuration Reading of 'Jangseong Pilmaseowon' through the Recomposition of Landscape (경관적 재구성을 통한 '장성 필암서원' 경관짜임의 독해(讀解))

  • Rho, Jae-Hyun;Huh, Joon;Choi, Jong-Hee
    • Journal of the Korean Institute of Traditional Landscape Architecture
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    • v.32 no.2
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    • pp.42-54
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    • 2014
  • This study was conducted to identify landscaping elements such as location, situation and feng shui included in the spatiality of Jangseong Pilmaseowon and to interpret aesthetic features of visual-perceptual spatial composition according to its arrangement. As it is shown in 'Pilamseowon', 'Pilbongseowon', and 'Gimhaseoseowon' appearing in antique maps, the awareness considering 'Pilam' as 'Pilbong' and 'Gimhaseo' was revealed. Mountain Pilamsan[Mountain Munpilsan] which is the location of seowon and Pilam(Brush-shaped rock) is the core of establishment of location identity of Pilamseowon and the symbol of Haseo Kim In-hu, which shows that they are deeply related to Ingeoljiryeong(人傑地靈: 'a place derives reflected glory from an illustrious human') based on connection. Pilamseowon shows locational characteristics of living in stream(溪居) facing panoramic 'jeungsan field' without Ansan(案山). Based on the teachings of Neo-Confucianism, Village Maekdong which is the birth place of Haseo, Pilam, seowon geomancy considering the Danbonghamseo-type(丹鳳含書形) geographical shape, formative reflection, Pilmaseowon and structures revealed in building naming more clearly show symbolic landscaping features resulting from 'theory of 'Heaven-Man Unity'(天人合一)' representing the union of nature and haman, than other seowons. The maximization of centrality through connected yards constructed with the 'jeondang hujae(前堂後齋)' arrangement in the order of Whakyeon-lu, Chenogjeol-dang, Jindeak-jae or Sungui-jae, and Woodong-sa is a unique feature of spatial frame of Pilmaseowon. In addition, it reveals the centrality reinforced with 'the move of inner center through arrangement of Kyeongjang-kag and Kyesengbi inside 'YuSik(遊息)' space and religious space' and the landscaping arrangement of Pilmaseowon from installation and device for reinforcement of territoriality. Moreover, it was found that orders and aesthetic features based on Neo-Confucianism were logically realized in the formation of Pilmaseowon with visual and compositional landscaping arrangement such as 'reinforcement of view centrality through composition of windows and doors', 'securement of visual transparency through framing and duplication', and 'realization of hierarchy through height of jaesil toenmaru'. The meaning system and spatial or visual aesthetic features of Pilmaseowon newly arranged and interpreted through landscaping recomposition is not a coincidental but inevitable result. It is another resource basis and an element that can improve the internal exuberance of Pilamseowon. This landscaping reading study is expected to improve the understanding of landscapes of Pilmaseowon and elevate the sensibility of unrevealed cultural landscapes.

A study of the destructive styles from Contemporary Paintings - Focused on distinguishing enmity-destruction and self-destruction - (현대회화에서 드러난 해체의 형식론에 관한 연구 -타의적 해체와 자의적 해체의 성격규정을 중심으로-)

  • Park Ki-Woong
    • Journal of Science of Art and Design
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    • v.7
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    • pp.5-63
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    • 2005
  • Generally, the meanings of destruction are related in the meaning of demolition, breakdown, into fragments ... and so on, and the similar meanings are twist, crush, demolish, split, cut, into pieces , break up ... etc. Further, it has related in the cruelty and destructive heart which are linked with orgy, Sadism, Necrophilia and so on. The meanings are also expressed by the initial , which are deprivation, deface, defame, deform, degrade, delegitimize, denounce , deride, destroy, devalue, as well as debase, debunk, declaim, declassify, decry, delete, denigrate, deprecate, despise or detract ...and so on. Dario Gamboni has discussed the meaning in his book as two categories Iconoclasm and Vandalism. And the similar meanings could be found in the words which has the initial of , like abase, abate, abhor, abjure, abolish, abridge, abuse ...and so on. Even though the distinct meanings of Iconoclasm and Vandalism, it is not easy to distinguish clearly between the differences when the results are accomplished in contemporary paintings because of the similarity of the results. In korean vocabulary there are no similar words to distinguish between the meanings of destruction and deconstruction, and the deconstruction is not recorded in the general dictionaries. However the meaning of is diminishing, separation, contrast and so on. So the unification of the word as do-construction is not construct, minus construction, reverse construction. And Vincent Ditch explained that there are the meaning of destroy the text. From Jacques Derrida, the deconstruction strategy is to criticise the world of traditional metaphysics and logocentrism, and not to reconstruire the philosophical meaning of texts but $d\'{e}construire$ them. And Saussure emphasized that the signifers could have more meaning that there can be more signified in traditional texts in the art. as a result, deconstruction is explained that there are many signified meanings in a signifer. In this thesis , from using the meanings of destruction and deconstruction, to distinguish the expressive skills in contemporary art works are arising. Therefore, special methods which are linked in the destruction styles are selected. As a result, the two different purposes of destruction is arising, one is enmity destruction and the other is self destruction another word, auto destruction or destruction to create The enmity destruction can be distinguished by the two category Iconoclasm and Vandalism. They come from the moment of different historical aspect is arising and want to attack the Icon or masterpiece this concept is from the study of John Philips and especially iconoclasm is linked with religious and artistic heart, but Vandalism is come from the political attack. Sometime, this distinguish is not clearly arising, because the two aspects are co-related in the attack. As a result, firstly, the Iconoclastic controversy had arisen in the methods of Dadaism which has developed by Man Ray, Francis Picabia and Marcel Duchamp. They want to attack the pre-established master-pieces and painting spaces, and they had 'non-artistic attitude' not to be art. Since 1980, the German artist Anselm Kiefer adapted the methods and made them his special skills so he had tried to paint tough brush strokes and draw with hugh pallette image line and fire and water images , they can be the image attack as the Iconoclasm. secondly, the model of vandalism is to be done by hammer, drill, canon and so on. the method is to attack the content of painting. Further, the object of destruction is bound by cords and iron lings to demolish or to declare the authority of pre-statues; it symbolize the pre-authority is gone already. Self-destruction based paintings are clearly different in the purpose of approaching the art work. First of all, they can be auto-destruction, creative destruction and metamorphosis destruction, which is linked with the skill the material aspect and basic stature, and sign destruction or signifier destruction, which is link with the inner meaning destruction that is considered as the Semiotical destruction in post-modern paintings. Since 1960, the auto destruction is based on the method of firing, melting, grinding and similar skills, which is linked with Neo-Dada and reverse-assemblage. Metamorphosis destruction is strongly linked with the basic inner heart price and quality, so it can be resulted in the changedness of expectation and recognition. Tony Cragg has developed the skills to metamorphose the wood as stone or iron as cloth and stone as sponge and rubber and so on. The researcher has developed the same style in the series of since 2003. The other self-destructive methods are found in the skill of sign destruction. In the methods the meaning of the art is not fixed as one or two, but is developed multi-meaning and differ from original starting situation, so Jacques Derrida called the difference meaning in deconstruction. It is the destruction of textes. These methods are accomplished by David Salle, Francesco Clemente, and recently Tracy Emin, who has developed the attacking heart in the spectators' emotion. Sometime in the method of self-destruction, it is based on horror and shock, the method is explored by Demian Hirst and Jakes and Dinos Chapman. Their destructive styles stimulate ambivalent heart and destroy original sign of girl and animals.

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A Study on the aesthetic of Calligraphy by Seok Jeon Hwang Wook (석전(石田) 황욱(黃旭)의 서예미학(書藝美學) 고찰)

  • Kim, Doyoung
    • The Journal of the Convergence on Culture Technology
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    • v.8 no.2
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    • pp.227-234
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    • 2022
  • Seok Jeon Hwang Wook (18913~1999), a descendant of a traditional literary writer in the western part of Honam, did not join the flow of modern and contemporary calligraphy and painting. And throughout his life, he enjoyed himself without losing the appearance of a scholar, immersed himself in traditional calligraphy, and gained spotlight at his late age for his original hand grabbing calligraphy. Immediately after the Korean War, all of his property was lost due to his two sons' left-wing activities, causing great pain at home. Even in the most painful and difficult time in human history, he relied on brushes, poetry, and gayageum to keep his upright scholarly spirit and national love. And beyond the pleasures of the worldly senses, he played with self-satisfaction in the 'true pleasure(大樂)' without greed. In the course of his studies, he focused on honing the fonts of Wang Hui-ji, Gu Yang-sun, An Jin-gyeong, Jo Maeng-bu, and Xin-wi and Lee Sam-man without a special teacher. In particular, he faced a crisis of having to give up his brush due to tremor that came after his 60th birthday, but he showed a strong will. He transformed it into a new style of art, such as developing hand grabbing calligraphy(握筆法) with a strong and strong energy that no one could match. From 1965 to 1983, 'right hand grabbing calligraphy' was used, and from 1984 to 1993, 'left hand grabbing calligraphy' was used. She made her name as a calligrapher widely known in 1973 (age 76) with her first solo exhibition, The Calligraphy Exhibition commemorating her 60th wedding anniversary. His writing method is naturally rough and sloppy by breaking away from the previous calligraphy methods and artificial technique, and is unfamiliar yet full of muscle. And the calm, strong and rough chuhoegsa(錐劃沙) and the heavy yet majestic ininni(印印泥) individual handwriting expressed a strange feeling and achieved original Seokjeon calligraphy that went beyond the existing calligraphy writing methods, and his indomitable calligraphy spirit was As a unique existence in the history of calligraphy, he still remains as a model.

The Existence and Design Intention of Jeong Seon's True-View Landscape Painting <Cheongdamdo(淸潭圖)> (겸재 정선(謙齋 鄭敾) <청담도(淸潭圖)>의 실재(實在)와 작의(作意))

  • SONG Sukho;JO Jangbin ;SIM Wookyung
    • Korean Journal of Heritage: History & Science
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    • v.56 no.2
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    • pp.172-203
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    • 2023
  • <Cheongdamdo>(true-view landscape painting) was identified in this study to be a folding screen painting painted by Jeong Seon(a.k.a. Gyeomjae, 1676~1759) in the 32nd year of King Yeongjo(1756) while exploring the Cheongdam area located in Mt. Bukhansan near Seoul. Cheongdam Byeol-eop(Korean villa), consisting of Waunru Pavilion and Nongwolru Pavilion, was a cultural and artistic base at that time, where Nakron(Confucian political party) education took place and the Baegak Poetry Society met. <Cheongdamdo> is a painting that recalls a period of autumn rainfall in 1756 when Jeong Seon arrived in the Cheongdam valley with his disciple Kim Hee-sung(a.k.a. Bulyeomjae, 1723~1769) and met Hong Sang-han(1701~1769). It focuses on the valley flowing from Insubong peak to the village entrance. The title has a dual meaning, emphasizing "Cheongdam", a landscape feature that originated from the name of the area, while also referring to the whole scenery of the Cheongdam area. The technique of drastically brushing down(刷擦) wet pimajoon(hanging linen), the expression of soft horizontal points(米點), and the use of fine brush strokes reveal Jeong Seon's mature age. In particular, considering the contrast between the rock peak and the earthy mountain and symmetry of the numbers, the attempt to harmonize yin and yang sees it regarded as a unique Jingyeong painting(眞境術) that Jeong Seon, who was proficient in 『The Book of Changes』, presented at the final stage of his excursion. 「Cheongdamdongbugi」(Personal Anthology) of Eo Yu-bong(1673~1744) was referenced when Jeong Seon sought to understand and express the true scenery of Cheongdam and the physical properties of the main landscape features in the villa garden. The characteristics of this garden, which Jeong Seon clearly differentiated from the field, suppressed the view of water with transformed and exaggerated rocks(水口막이), elaborately creating a rain forest to cover the villa(裨補林), and adding new elements to help other landscape objects function. In addition, two trees were tilted to effectively close the garden like a gate, and an artificial mountain belt(造山帶), the boundary between the outer garden and the inner garden, was built solidly like a long fence connecting an interior azure dragon(內靑龍) and interior white tiger(內白虎). This is the Bibo-Yeomseung painting(裨補厭勝術) that Jeong Seon used to turn the poor location of the Cheongdam Byeol-eop into an auspicious site(明堂). It is interpreted as being devised to be a pungsu(feng shui) trick, and considered an iconographic embodiment of ideal traditional landscape architecture that was difficult to achieve in reality but which was possible through painting.

The foundation and Characteristic on the Aesthetic of EuiJae Huh BaekRyun' Namjonghwa (의재(毅齋) 허백련(許百鍊) 남종화(南宗畵)의 예술심미 고찰)

  • Kim, Doyoung
    • The Journal of the Convergence on Culture Technology
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    • v.6 no.3
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    • pp.1-8
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    • 2020
  • EuiJae Hu BaekRyun is a symbol of Honam Namjonghwa and is respected as a teacher of Honam culture. He is from JinDo and is a relative of Sochi Heo Ryun and a disciple of Misan Heo Hyeong. The spirit of traditional Namjongghwa and the dignity of painting faithful to its technique have been obtained by themselves, and have made it his own. EuiJae organized a 'Yeonjinhoe' in Gwangju to raise his students. After liberation, a house was built under Mudeungsan Mountain. And showed another aspect as a social educator who emphasized and practiced national spirit while being a tea ceremony man. He excelled in Chinese poetry and painting theory, and expressed a unique field in calligraphy. especially worked as an artist good at poetry, caligraphy, and painting. EuiJae showed exceptional talent, especially in landscape painting. His tendency to paint was to follow Ye Chan's technique of drawing with a dry brush, placing importance on the energy of learning, and constantly trying new experiments with the technique of gisaeng. The world of EuiJae's works can be divided into three periods, based on the signature using the trend of painting or the change of perspective pursued, the era of EuiJae, the era of EuiJaeSanin, and the era of EuiDoin, which had a tendency of independent painting. EuiJae's contribution surpassed the artistic historical assessment that he had formed a big stem for the authentic Namjongghwa of Korean painting culture, which was part of Oriental painting. And recognizing that he was a fundamental teacher connecting modern times through the actual scenery based on NamDohwa's universal spirit and regional characteristics and the creative succession of emotions, he should inherit his passion for artistic spirit and tradition and experimental spirit.