본 논문은 시각장애인의 문화향유권 확대를 위하여 현재 비중 있게 다루어지지 않고 있는 감각인 후각을 사용한 새로운 미술작품 감상법 개발의 가능성에 대하여 다루고 있다. 인간의 후각은 현대사회에서는 크게 중요시되지 않는 감각이지만 이는 문화적인 요인에 의한 것이며, 생물학적인 관점에서 후각은 실용적 활용 가능성을 충분히 지닌 감각이 다. 본 연구에서는 여러 종류의 향이 후각을 통하여 인지될 때 각각 고유의 색상 및 개념과 무의식적인 연관 관계를 지니고 있음을 가정하였고, 이를 향의 색 지향성과 개념 지향성이라는 용어로 나타내었다. 연구자들은 실험을 통하여 특정한 일부 향에 색 지향성과 개념 지향성이 존재함을 확인하였고 이러한 향을 활용하여 시각장애인들에게 미술작품 에 사용된 색상에 대한 정보를 전달하는데 성공하였다. 본 연구를 기반으로 색채가 지닌 명도와 채도 및 더 다양한 색상을 전달할 수 있는 색-개념 지향성 향의 활용에 관한 연구를 지속할 수 있기를 희망한다.

본 연구에서는 시각장애인이 시각 외의 잔존감각인 촉각, 청각, 후각을 활용하여 미술 작품을 감상하고 이해할 수 있도록 도울 수 있는 다중감각 인터랙션 기술을 제안한다. 나아가, 다중감각 인터랙션의 설계 적합성을 평가하기 위해 실제 시각장애인을 대상으로 다중감각 인터랙션 기술이 적용된 시스템을 통해 미술 작품을 감상한 경험에 대한 질적 인터뷰 기반의 사용자 테스트를 수행하였다. 사용자 테스트 결과, 미술 작품에 적용한 다중감각 인터랙션 요소 들은 전반적으로 시각장애인으로 하여금 미술 작품 감상 및 이해를 도왔으며, 나아가 다중감각 인터랙션을 통해 미술 작품을 감상한 경험이 만족스러웠다는 긍정적인 평가 결과가 나타났다. 반면, 일부 다중감각 인터랙션 요소는 미술 작품을 감상하는 동안 전혀 인지하지 못하였거나 오히려 미술 작품 감상에 있어서 혼란을 야기했다는 부정적인 평가 결과도 나타났다. 본 연구는 시각장애인의 문화예술 작품 감상의 접근성을 증진할 수 있는 기술적 대안으로서 비시각 다중감각 인터랙션의 구체적인 개발 방향성 및 가이드라인을 제공하는 데 기여하였다. 나아가, 시각장애인뿐 만 아니라 아동이나 노인과 같은 비시각장애인도 유니버설 인터랙션 기술을 통해 기존의 시각 위주의 단편적 경험을 넘어선 종합적인 감각적 경험을 할 수 있는 기술 기반을 구축하는데 기여할 수 있을 것으로 기대된다.

본 연구는 르네상스 초부터 관심을 가지기 시작했던 해부학에 대한 문화적 관점과 1490년대부터 18세기 중반까지 이탈리아에서 출간된 해부학 서적의 삽화들을 토대로 미술과 의학의 상호 연관성을 분석한다. 의학 분야는 해부학을 통해 경험을 보편적인 지식으로 구성해갔지만 당시 해부학에 대한 심리적 거리를 줄이는 과정에서 예술가의 도움을 받아 기존 예술품을 차용해서 인간의 신체를 표현하고 도상학적 지식을 함께 전달했다. 이 과정에서 의사와 예술가는 모두 개체를 설명할 수 있는 보편적 사유 구조를 공유할 수 있었고, 예술가는 이를 바탕으로 다양한 표현을 확장해갈 수 있었다. 이런 점은 매너리즘 이후 아카데미의 설립 과정에서 진행된 해부학의 논쟁이나 바르톨로메오 파세로티의 <해부학 수업>의 사례에서처럼 유파의 분류 기준으로 변하는 과정을 통해서 확인할 수 있다. 따라서 해부학 전문 서적의 삽화들은 대상이 아니라 대상을 보는 문화적 사유 구조를 바탕으로 각 분야의 독립적 담론을 구성하고 학문적 자율성을 부여하는 과정에서 중요한 역할을 담당했다고 볼 수 있다.

요즘 학교는 의사소통의 부재로 인하여 학교폭력이라는 몸살을 앓고 있다. 학생들의 의사소통능력 부족은 자기표현력의 부족에서 기인한다고 할 수 있다. 따라서 본 연구는 미술교과를 선택하여 자기표현력 신장을 위해 학생들이 의식하지 못하는 사이에 자신의 생각과 감정을 표현할 수 있게 하였다. 그리고 소통과 공감의 시각문화미술교육(VCAE)활동 프로그램을 적용하여 다양한 덕목과 가치를 창의적으로 표현하는 기회를 제공하였다.

After liberation from Japanese colonial rule in 1945, there was the three-year period of United States Army Military Government in Korea. In 1948, Democratic People’s Republic of Korea, and Republic of Korea were established in the north and south of the Korean Peninsula. The Republic of Korea is now a modern state set in the southern part of the Korean. We usually refer to Koreans as people who belong to the Republic of Korea. Can we say that is true exactly? Why make of this an obsolete question? The period from 1945 when Korea was emancipated from Japanese colonial rule to 1948 when the Republic of Korea was established has not been a focus of modern Korean history. This three years remains empty in Korean history and makes the concept of ‘Korean’we usually consider ambiguous, and prompts careful attention to the silence of ‘some Koreans’forced to live against their will in the blurred boundaries between nation and people. This dissertation regards ‘Koreans’who came to live in the border of nations, especially ‘Korean-Japanese third generation women artists’ who are marginalized both Japan and Korea. It questions the category of ‘Korean women’s art’that has so far been considered, based on the concept of territory, and presents a new perspective for viewing ‘Korean women’s art’. Almost no study on Korean-Japanese women’s art has been conducted, based on research on Korean diaspora, and no systematic historical records exist. Even data-collection is limited due to the political situation of South and North in confrontation. Representation of the Mother Country on the Artworks by First and Second-Generation Korean-Japanese(Zainich) Women Artists after Liberation since 1945 was published in 2011 is the only dissertation in which Korean-Japanese women artists, and early artistic activities. That research is based on press releases and interviews obtained through Japan. This thesis concentrates on the world of Korean-Japanese third generation women artists such as Kim Jung-sook, Kim Ae-soon, and Han Sung-nam, permanent residents in Japan who still have Korean nationality. The three Korean-Japanese third generation women artists whose art world is reviewed in this thesis would like to reveal their voices as minorities in Japan and Korea, resisting power and the universal concepts of nation, people and identity. Questioning the general notions of ‘Korean women’and ‘Korean women’s art’ considered within the Korean Peninsula, they explore their identity as Korean women outside the Korean territory from a post-territorial perspective and have a new understanding of the minority’s diversity and difference through their eyes as marginal women living outside the mainstream of Korean and Japanese society. This is associated with recent post-colonial critical viewpoints reconsidering myths of universalism and transcendental aesthetic measures. In the 1980s and 1990s art museums and galleries in New York tried a critical shift in aesthetic discourse on contemporary art history, analyzed how power relationships among such elements as gender, sexuality, race, nationalism. Ghost of Ethnicity: Rethinking Art Discourses of the 1940s and 1980s by Lisa Bloom is an obvious presentation about the post-colonial discourse. Lisa Bloom rethinks the diversity of race, ethnicity, sexuality, and gender each artist and critic has, she began a new discussion on artists who were anti-establishment artists alienated by mainstream society. As migration rapidly increased through globalism lead by the United States the aspects of diaspora experience emerges as critical issues in interpreting contemporary culture. As a new concept of art with hybrid cultural backgrounds exists, each artist’s cultural identity and specificity should be viewed and interpreted in a sociopolitical context. A criticism started considering the distinct characteristics of each individual’s historical experience and cultural identity, and paying attention to experience of the third world artist, especially women artists, confronting the power of modernist discourses from a perspective of the white male subject. Considering recent international contemporary art, the Korean-Japanese third generation women artists who clarify their cultural identity as minority living in the border between Korea and Japan may present a new direction for contemporary Korean art. Their art world derives from their diaspora experience on colonial trauma historically. Their works made us to see that it is also associated with post-colonial critical perspective in the recent contemporary art stream. And it reminds us of rethinking the diversity of the minority living outside mainstream society. Thus, this should be considered as one of the features in the context of Korean women’s art.

This paper intends to examine the significance of the “Minjoong Misool(People's art)” of the 1980s emerged in Korea in its social, cultural, and art historical context. This paper also aims to provide an analysis of the meaning and form of the individual artist's works, which have been overlooked under the dominant discourse that has emphasized their political role as a collective group. In particular, this paper scrutinizes the work of “Critical Realists” by examining the way in which they perceived Korean society in the early 1980s and visualized their experiences of the period. The figurative art newly emerged in the early 1980s challenged the formalist Modernism, which was adopted into Korea and translated into monochrome paintings and the work of the conversative academicism of the 1970s. The figurative art encouraged a social communication and moreover it intended to criticize the conflicts in the political, economical, and social domains in Korea. The targets of its critique include the unavoidable results of the unprecedented development of economy, various social phenomena of the post-industrial society, and the growth of the commercialized kitsch culture. Along with Shin, Hak-chul's work that incorporates collage technique since the 1980s, the work of some members of “Reality and Utterance” and “Im- sul-nyun” exemplify their critical interests in disclosing the false dream of wealth and happiness by both referring to and drawing on the utopian fantasy manipulated and distributed by mass media and commercial advertisements. This paper pays particular attention to Nouvelle Figuration emerged in France and Europe during the 1960s, which is comparable to the new figurative art emerged in Korea during the 1980s. Nouvelle Figuration criticized the autonomy in art isolated itself from political and social reality after WWII, in particular the indifference of Informel and abstract art as well as American abstract art. Moreover it became rather politicized around May of 1968. Given that French Nouvelle Figuration was introduced in Korea in 1982 and made a significant contribution to the formation of figurative art in Korea, it should be noted that the new figurative art emerged in the 1980s in Korea cannot be categorized merely in relation to People's Art. This paper intends to critically redress the notion that People's art was formed in the particular political, economical, and cultural context of Korea independent of the contemporary artistic practices outside Korea. It will provide a critical examination and analysis of the content and form of the new figurative art, from which People's Art was germinated, in the global context.

The term ‘modern’, in broader sense, refers to the concepts like modernity,modernization, modernism and the like, which came from Westernization impling therecognition of indigenous culture as being inferior to Western culture by comparison alongwith the expanded influences of the Empire of Japan. These concepts, however, ratherthan evolving from Western standards, came into being as a form of civilization led byJapan which had already tasted the fruits of modernization by 1920s. Since 1920s, the policy of, so-called, reconstructing Asian countries by Japan came tocreate eastern way of modernism, as a new East Asian trend mainly revealed in Chinawhich was against colonization after Japan’s invasion and conquest of Manchuria.Therefore, Eastern‘modern’unlike Western one could be understood in the widespreadterminology,‘Modern(摩登)’in Shanghai, reflecting consciousness like‘Fashion’or‘Trend’in female images on a variety of visual media. By 1930s it was the most notablethat‘modern’was accepted as something similar with‘Fashion’, or‘Trend’in socio-cultural contexts. These atmosphere had led commercial arts to enable to communicatewith the public in a great deal of supports and success in Shanghai which was widelyregarded as the citadel for the inflow of Western culture, among which transformations infemale images were remarkable as a representative form of culture. It is also remarkablethat‘historical modernity’transforming from the feudal age to modern society wasconsidered a synchronic modernity, and nationalism was regarded as a sort of beingmodern, while involved in the newly-changed female images as a fashion mode. Changes in fashion including hair style in Shanghai by 1930s, as a way ofexpressions showing what was modern through commercial artistic productions, wereeasily noticed in visual media as an outlet of modern women’s inner desire revealing theirpursuit for new mode of life in metropolitan cities. As a characteristic of the time creating anew code of visual female images, it is notable that there existed another form of‘modern’satisfying socio-cultural needs of the general public seeking for being‘modern’.

본 연구의 목적은 시각문화 시대에 미적 사고와 감성을 표현하여 자연스럽게 시각적 의사소통을 할 수 있는 디지털 스토리텔링의 적용 방안을 모색하는 데 있다. 초등미술교육에서 아동이 미적 체험한 대상을 표현하고 감상하는 과정에서 다른 대상과 외현적으로 의사소통하기 위해서는 의사소통의 매개체인 조형언어가 학습되어야 한다. 디지털 스토리텔링의 학습과정에서는 멀티미디어라는 디지털 비디오 본래의 특징을 활용하여 시청각적이며 미적인 소통을 이끌어 낼 수 있도록 내용과 이야기 구조를 구성한다. 주제 및 탐색 단계에서는 주제 선정을 위한 브레인스토밍과 스토리보딩으로 학습계획을 세우고 표현방법을 탐색한다. 표현단계는 클레이로 장면별 모습을 만드는 활동부터 비디오, 사진 촬영, 소리 녹음, 음악 확보 후에 무비 메이커(windows movie maker)로 동영상을 편집하는 활동으로 전개된다.디지털 스토리텔링은 아동 중심적인 경험을 제공해 주어야한다. 아동이 접하고 있는 시각문화에서의 디지털 매체를 활용한 디지털 스토리텔링이 시각적 의사소통을 향상시킬 수 있기 때문이다.