미술이 형성되고 발전하는 과정은 다양한 요소가 복합적으로 작용하는데, 특히 ‘사상’은 미술 전개에 중요한 영향을 미쳤다. 이에 본 연구에서는 실학사상이 반영된 한·중·일 삼국의 풍속 화를 고찰하는 것이 목적이다. 또한 미술의 배경을 사상사적으 로 해석해 보았다는 점에서 의의가 있다. 한·중·일 삼국에서 전개된 실학사상은 다소간의 시기적 차이 가 있지만 각국의 정치나 사회적 상황에 따라 다르게 전개되었 다. 하지만 공통적으로 현실과 사실의 중시라는데 특별한 관심 을 가졌고 이러한 경향은 회화에도 직접적인 영향을 미치며 풍 속화의 발전을 가능하게 하였다. 18세기에 중국에서는 전통적인 경직도류(耕織圖類)의 제작에 그쳤지만, 우리나라와 일본에서는 백성들의 일상생활을 담아내 는 풍속화가 다수 제작되었다. 조선 후기의 풍속화는 백성들의 다양한 일상을 주제로 다루면서도 태평성대를 지향한 위정자 (爲政者)의 정치적 색채가 더해지며 일본보다는 수요층이 제한 적이었다. 반면 일본의 경우는 풍속화가 붓으로 그리는 육필화 (肉筆畵)에서 목판화인 우키요에(浮世繪)로 형식이 바뀌면서 대 량 제작되어 불특정 다수에 의해 소비되는 독특한 양상을 보여 준다. 따라서 봉건 군주를 부정하며 경세지학(經世之學)에 초점 을 맞추었던 중국을 제외하고 한국과 일본에서 백성들의 일상 을 다룬 풍속화가 그려졌던 것은 실학의 등장과 밀접한 연관이 있다고 볼 수 있다. 한·중·일 삼국에서 전개된 미술이 여러 사상으로부터 영향을 받았다는 것은 주지의 사실이다. 그러므로 실학사상은 한·중·일 삼국의 풍속화를 이해할 수 있는 중요한 척도를 제공할 것이 다.

This study surveys basic costumes and games from the 11 Genre paintings by Junkeun Kim in the book “Korean Games (Stewart Culin 1858-1929)”. The characters in the painting are 3 adult males, 19 boys, and 8 girls. The characters of the general dress-costumes, games and the culture of life from the late 19thCentury in genre painting of Junkeun Kimare are as follow. It is classified as a children’s game and combined game, children’s game classified one more as a boy’s game and the girl’s game from life culture. It also classified the body type and the multi complex type by game character. The boy’s games are kite-flying, spinning tops, playing shuttlecock with the feet, blind man’s bluff, yut (“Four-Stick Game”). Girl’s games are seesaw with board, blind man’s bluff, and marbles. Combined games are mount shoulder, sledge, tightrope walking for men with boy. The strengthen one’s body type were seesaw with board, tightrope walking and the multi complex type were yut (“Four-Stick Game”), kite-flying. The study results on the costumes of 19 boys, 8 girls, and 3adultsin genre paintings are as follow. Boy’s hair was knotted on the back of the head by ‘Dang-ki’ (Korean traditional hair ribbon) with the middle part in his hair which was colored red and bright brown. A ‘Go-kal’ (peaked hat), ‘Cho-lip’ (straw hat), towel hood, ‘Pung-cha’ and ‘I-um’ for winter on their heads. They wore a ‘Po’ (Korean traditional coat) which was ‘So-chang-i’, ‘Do-ru-ma-gi’ and ‘Jun-bok’ (Korean traditional vest). They were green, yellow green, violet, pink. The boys wore ‘Jeogori’(Korean traditional jacket) which were blue, red, violet, green and pink which reached down to the hip line. The variety of colors was more colorful than men’s. The ‘Jeogori’ had mostly ‘Dunggun-kit’ (a round head collar) or ‘Dangko-kit’ (a round head with nose collar), ‘Kal-kit’ (knife shaped collar) with white ‘Dong-jung’ and fit around the neck and ‘Go-rum’ was short and narrow. ‘Baji’ (slacks) were white with a colorful sash (green, blue and red) knotted at the waist, worn ‘Hang-jun’ (shank band). They wore white ‘Beoseon’ (Korean traditional socks) with Jipsin (straw shoes), ‘Mi-to-ri’, black or red, brown ‘Hea’ (leather shoes) and ‘Sulmal’ (sleigh shoes).They wore a green, indigo and red collar ‘To-si’(Korean traditional wristlets) for winter and attached a ‘Yum-lang’ (a Korean traditional pocket bag). The common man wore ‘Jeogori’ (Korean traditional jacket) which were green and white with a white lining that reached down to the hip line with white ‘Baji’ (slacks). The shape and method of wearing modern man’s Hanbok (a Korean traditional costume) remained unchanged. But it istied by another color sash for padding Jeogori in winter games. They wore white ‘Baji’ (slacks) with a colorful sash (red and white) knotted at the waist and wore a ‘Hang-jun’ (shank band).Park C.S. et al. (2009) found the same result in that the basic color was white with various intermediate colors. They wore padded Jeogori and Bajiin the winter while wearing, single a layer ‘Po’ inthe summer. They wore their hair in a topknot (sangtu) with a green color towel surrounding the forehead with ‘Bungezi’ and ‘Got’ on their head in a topknot. They wore ‘So-chang-i’, but they often did not wear ‘Po’ and put on ‘Jipsin’ (Korean traditional straw shoes) or ‘Sulmal’ (sleigh shoes). The girl’s hair was knotted to the back of the head or with partedbraidedhairso that there was a pigtail over each ear tied with a ‘Dang-ki’ (a Korean traditional hair ribbon) with a middle part in the hair. ‘Jeogoei’ was short and fitted with the narrow sleeve of a short and narrow ‘Go-rum’. It has ‘Dunggun-kit’ (a round head collar) or Dangko-kit (a round head with nose collar) with a white ‘Dong-jung’ and fit around the neck.They wore indigo, green, red ‘Jeogori’ matching the color of the ‘Kit’ (collar), ‘Go-rum’ (ribbon), ‘Kut-dong’ called ‘Ban-hoijang-jeogori’ and with a indigo/red, green/red, and red/indigocolor combination.They wore ‘Chi-ma’ (a Korean traditional skirt) colored red, green, and pink that contrasted with the ‘Jeogori’. The right side of ‘Chi-ma’ was covered to the left side and knotted by a waist band stringin the front of the chest and tucked up skirt. The width of ‘Chi-ma’ was adequate. The white inner slacks came from under the skirt. They put on ‘Jipsin’, brown ‘Hea’ (leather shoes). Through genre painting in the 19thcentury, we know a boy’s ‘Jeogori’ and ‘Ba-ji’ were similar to a modern man’s and boy’s ‘Hanbok’ with a traditional method of wearing. We believe that the originality of a traditional costume was an unchangeable characteristic. Girl’s ‘Jeogori’ and ‘Chi-ma’ changed in length and width, and method of wearing; however, the basic shape did not change. The analysis for artist’s genre painting which was ordered by a foreigner and the late of 19thcentury’s children’s costume and game of life culture is useful to match the counters and show how to wear a modern Korean costume used to understand the ‘Hanbok’ and establish a costume of life.

This paper examines four genre paintings on the subject of child education by Jean-Baptiste-Siméon Chardin(1699-1779). The Governess, The Diligent Mother, Saying Grace, and The Morning Toilette garnered critical attention after they were exhibited in the Salon from 1739 to 1741. After the exhibition, the paintings were made into prints and frequently sold to members of the bourgeois class in Paris. The iconographical details of Chardin’s genre paintings have, thus far, been compared to Dutch genre pictures of the seventeenth century. Further, most studies conducted on Chardin’s paintings focus on formal analysis rather than the historical and social contexts. Through attempting social-contextual readings of Chardin’s educational series, this paper argues that the significance of Chardin’s painting series of child education lies in his representation of the ideal French bourgeois family and the standard of early childhood education in the eighteenth-century French Enlightenment period. In each of the four child education paintings, Chardin depicted a mother with children in a domestic space. Even though this theme derives from traditional Dutch genre paintings in the seventeenth century, the visual motifs, the pictorial atmosphere and the painting techniques of Chardin all project the social culture of eighteenth century France. Each painting in the child education series exemplifies respectively the attire of a French gentlemen, the social view on womanhood and the education of girls, newly established table manners, and the dressing up culture in a ‘toilette’ in eighteenth century France. Distinct from other educational scenes in previous genre paintings, Chardin accentuated the naive and innocent characteristics of a child and exemplified the mother’s warmth toward that child in her tender facial expressions and gesturing. These kinds of expressions illustrate the newly structured standard of education in the French Enlightenment period. Whereas medieval people viewed children as immature and useless, people in the eighteenth century began to recognize children for their more positive features. They compared children to a blank piece of paper (tabula rasa), which signified children’s innocence, and suggested that children possess neither good nor bad virtues. This positive perspective on children slowly transformed the pedagogical methods. Teaching manuals instructed governesses and mothers to respect each child’s personality rather than be strict and harsh to them. Children were also allotted more playtimes, which explains the display of various toys in the backgrounds of Chardin’s series of four paintings. Concurrently, the interior, where this exemplary education was executed, alludes to the virtue of the bourgeois’s moderate and thrifty daily life in eighteenth century France. While other contemporary painters preferred to depict the extravagant living space of a French bourgeoisie, Chardin portrayed a rather modest and cozy home interior. In contrast to the highly decorated living space of aristocrats, he presented the realistic, humble domestic space of a bourgeois, filled with modern household objects. In addition, the mother is exceptionally clad in working clothes instead of fashionable dresses of the moment. Fit to take care of household affairs and children, the mother represents the ideal virtues of a bourgeois family. It can be concluded that the four genre paintings of child education by Chardin articulate the new standards of juvenile education in eighteenth century France as well as the highly recognized social virtues between French bourgeois families. Thus, Chardin's series of child education would have functioned as a demonstration of the ideal living standards of the bourgeois class and their emphasis on early childhood education in the French Enlightenment period.