조선시대 신앙활동에 있어서 불교의식의 비중은 매우 증가하여, 건축, 불 상, 공예 등 불교미술 전반에서 의식문화의 영향이 광범위하게 확인된다. 본 고에서는 불교의례의 성행이 가져온 변화를 불교회화의 측면에서 살펴보았 다. 불화와 의례공간의 관련성은 주불전 내부의 의식과 야외 의식이라는 두 가지 측면에서 조망할 수 있다. 예배 공간으로 인식되던 주불전(主佛殿)은 다양한 법회(法會)와 의례가 개 최되는 공간으로 활용되었고, 전각 내부에는 의식 수요에 부응하는 불화가 봉 안되었다. 불보살을 도량[道場]에 청해 공양을 권하는 권공(勸供)과 육도의 중 생을 청하여 음식을 베푸는 시식(施食) 의례는 특정 의식에 한정되지 않고 불 교 문화 전반에 영향을 미쳤다. 수륙재의 성행은 특히 삼단의례(三壇儀禮)라 는 형식을 통해 저변화되었다. 그 결과 주불전 안에 상단(上壇), 중단(中壇), 하단(下壇)의 삼단이 갖추어지고, 각 단을 상징하는 불화가 하나의 기본 조합 을 이루게 된다. 한편 야외 의식용 대형 불화인 괘불(掛佛)이 전국적으로 조성되는 현상은 전각 외부로까지 확장된 의식에서 불화의 쓰임과 기능 확대를 보여준다. 불 화는 의식단의 가설에 따른 수요로 혹은 전각 내부에서 외부로 의식단이 옮 겨짐으로써 이동하였다. 불화를 거는 절차의 핵심은 의식이 진행되는 곳으로 불보살의 강림(降臨)을 청하는 것이다. 불보살의 강림은 도량에 초청하고자 하는 불보살의 명호를 부르는 거불(擧佛) 절차를 통해 상징되었다. 또한 거불 의 대상이 의식용 불화의 주제로 그려짐으로써 구체적으로 시각화되었다. 의 식을 위해 불화를 꺼내 이동하고, 의식을 마치면 다시 원래의 자리에 가져다 두는 일련의 절차는 불보살의 현존을‘도량으로의 강림’이라는 극적인 방식 으로 전달하였다. 이들의 강림을 찬탄하고 도량에 내려온 불보살에게 공양을 올리는 절차는 의식의 신이력을 높이는 데 기여하였다. 조선시대 불교회화는 전각에 봉안되어 불상의 뒤편에 놓여 불전이 상징하 는 불세계를 상징하는 데 그치지 않고 의식의 성행이라는 신앙의 흐름에서 역동적으로 기능하였다. 전각 외부로 확장되는 의식과 의식을 전담하는 불 화로의 이행을 대표하는 것이 괘불이라면, 감로도(甘露圖)는 의식에 사용되 던 불화가 전각 내부의 불화로 고정되는 현상을 보여준다. 의식의 성행으로 의식 전용 불화가 생겨나는 동시에 특정한 의식에 사용되던 불화가 상설 불 화로 봉안되었다. 조선시대 불교회화는 의식 수요에 부응하는 과정에서 그 주제와 구성에서 다양한 변용을 보이며 전개되었다. 불화가 봉안된 공간과 그 공간에서 이루어졌던 의식 문화를 통해 조선시대 불화의 다각적인 기능 을 이해할 수 있다.

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 study aims to examine the early use of Da-bo tap and their transformation by analyzing the various meanings of the term pagoda in Chinese translations, the Sanskrit version of the Lotus Sutra, as well as Dabotap in the Mogao Caves of Dunhuang. In addition, we aim to highlight changes in Dabotap usage, which started out as residential spaces, but transformed into burial spaces over time. The details can be summarized as follows. First, early Buddhist monuments were usually either pagodas serving as burial places for the dead or shrines that were not. A Dabotap is a type of pagoda enshrining the body of Prabhutaratna, and was initially used as a residential space, rather than a burial place for the dead. Second, the terms stupa and caitya are clearly distinguished from each other in the Sanskrit scriptures, and stupa is also further classified into dhatu, sarisa, and atmabhava based on the object being enshrined. In Gyeon-bo-tab-pum, the preconditions for caitya to transform into stupa is presented by explaining that worshipping the space enshrining the body of Prabhutaratna is worthy of the same status as the space enshrining sarira. Third, the Mogao Caves of Dunhuang had been depicted from the Western Wei of the Northern Dynasties until the time of the Yuan Dynasty. It was used as a residential space until the early Sui Dynasty, but was used as both residence and burial places until the Tang Dynasty when pagodas were first being constructed with wheel or circles forms on top, which then gradually changed into stupa (grave towers).

Courbet’s landscape was mostly created from 1855 to the four-year period of his exile in Switzerland and occupied the two third of his entire oeuvre. Landscape is important for shaping the artist’s subjectivity, aesthetic, and commercial strategy, but its rich significance has received insufficient attention in scholarship. Many critics and scholars consider Courbet’s turn from rural subjects to landscape as a betrayal of the Realist causes of social concerns and as tailoring to the market demand. This article discusses how Courbet’s landscape paintings achieve the dual goals of “truth to self” and “truth to nature” by departing from the depiction of rural labors and instilling emotional and aesthetic experience and environmental identity. There are three chief modes of representation at work: a positivist observation of material phenomenon and natural evolution; a visual recollection of body experience and local consciousness; an allegory of human condition derived from an understanding of nature as unbound desire and transient existence.

This paper addresses the indeterminacy and uncertainty of a site-specific, religious meaning which has been believed to be inherent in the Rothko Chapel paintings. Commissioned by John and Dominique de Menil in 1964 for a Catholic university, the chapel was Rothko's last and most important project to realize his life-long aspiration for a contemplative, environmental, permanent installation of his work. Created for a specific site and framed in religious terms, the Rothko Chapel paintings have been normally understood to deliver or communicate their spiritual meaning in the specific architectural setting of the Catholic chapel. Although it was dedicated in 1971 as an ecumenical chapel freed from any denominational ties, religious interpretations closely related to, and enhanced by, structural analyses of the architecture have dominated art-historical studies of the Rothko Chapel. Reflecting critically on this normative approach to the chapel paintings and their site-specificity, which I call a unified “inner or internal” interpretation, I intend to cast light on what could be seen as“ external or prior” to the work, which would result in a more fragmented, ununified reading. More specifically, I explore exterior or prior factors on two levels, the traces of which are embedded in the chapel paintings: on the one hand, Rothko's New York studio as a matrix in which the paintings were conceived, executed, and completed as an ensemble, and on the other hand, the historical context of 1960's abstraction against which Rothko's monochromes and hard-edge black-figure canvases could signify and assert any meanings. I suggest these two readings from without as an alternative to structural readings from within, such as Sheldon Nodelman's in-depth formal analyses and structural interpretations of the installation program. My alternative readings would illuminate how, in the chapel paintings, multiple voices and traces of others coexist with the artist's singular voice and his own hands. All in all, instead of claiming any single primary meaning, I aim to deconstruct the boundaries between formalist and contextual readings of the Rothko Chapel, and contribute to expand the interpretive horizon of the chapel paintings' structure and meaning.

The purpose of this study is to show that the reason behind the ambivalentcharacteristic displayed in Niki de Saint Phalle’s works is in her trauma and how suchcharacteristic can be extracted from her works. During her creative years, Saint Phalleworked on various materials from different genres such as assemblages, shooting paintings, aseries on Bride and Monster, ‘Nana’, ‘Tarot Garden’and public sculptures. Onecommonality found among her various works is the ambivalent characteristic that containscontrasting elements simultaneously. Saint Phalle suffered a terrible psychological damageinflicted by her parents during her childhood. Specifically, she was sexually assaulted by herfather and emotionally neglected by her mother, the trauma that affected her for the rest ofher life. As a result, she came to develop extreme love-hate relationships with her parentsand this became the main reason for the ambivalent characteristic displayed in her works. The love-hate relationship Saint Phalle developed can be identified through variousresearches done on the subject of the affect of sexual assault. It is common for incestvictims to develop ambivalent feelings towards the perpetrator and Saint Phalle was noexception.Dissociation disorder and a snake well explain the trauma from her father. It is agenerally accepted belief in the field of psychology that dissociation disorder commonly occursto children who experience incest. And dissociation disorder is similar to the characteristic ofambivalence in the sense that a single entity contains more than two contrasting elements at thesame time. In addition, the amputated doll objects used in her assemblages coincide with theexpression of body detachment of people with dissociation disorder. These facts clearly indicatethat the trauma from her father is showing through in her works.A snake is a subject matter that reflects the ambivalent tendency of Saint Phalle thatresulted from her trauma. She remembers her father’s rape as an image of a snake which is related to a phallic symbol in mythology or art reflecting her trauma. Moreover, shedisplays a similar pattern of ambivalent emotion like love and hate or fear towards a snakeand her father. This is also confirmed by her portrayal of a snake as a monster or reverselyas a creature with fundamental vitality in her works. The lack of affection from her mother can be explained by her mother’s maternaldeprivation. It appears that Saint Phalle’s mother possessed all the causes for maternaldeprivation such as maternal separation, personality disorder and inappropriate attitudetowards child rearing. Especially, a study that shows mother’s negative attitude towardschild breeding tends to increase dissociation experience of children is another importantevidence that supports Saint Phalle’s dissociation tendency. These traces of Saint Phalle’s trauma are clearly revealed in her assemblages andshooting paintings. The violent objects in her assemblages such as a hammer, razor, nailrepresent the rage and defensiveness towards her father. The objects such as fragments ofbroken plates of feminine patterns, pots and mirrors that her mother used symbolize theaffection towards her mother. On the other hand, the destructed objects can be interpretedas her hate and resentment towards her mother. Shooting paintings contain her extremefury and hate. Things such as acts of shooting and the image associated with blood aftershooting are blunt expressions of her bursts of emotions.I have tried to define and classify the ambivalent characteristics shown in herassemblages and shooting paintings as hate, rage, violence, calm, love and pleasureaccording to the frame ofThanatos and Eros. Out of the six, hate, rage, violence and clamare associated with Thanatos while love and pleasure are associated with Eros and theycorrespondingly form an ambivalent structure.These ambivalent characteristics can be found in her assemblages and shootingpaintings. The objects in her assemblages such as a razor, saw, hammer imply hate, rage,violence and the silence felt throughout her works represent calmness. And, as mentioned,the feminine objects can be seen as symbolizing love. In shooting paintings, hate, rage,violence can be found in the use of force and in the traces of watercolor after shooting,and a sense of pleasure in her feelings of catharsis after her shooting. Moreover, a shieldedcalmness can be found on the plywood all covered with plaster before the shooting. This study looked into the ambivalent characteristic of Saint Phalle’s works byexamining her trauma to find its correlation, and a meaning of this study can be found fromthe fact that it refocused the origin of Saint Phalle who is generally known as a feministartist. Additionally, a meaning of the study can be found also from the fact that it examinedthe ambivalent characteristics of her works through a frame of Thanatos and Eros.

The propaganda paintings in oil colors or in forms of posters made from 1949 to1966 have gone through some changes experiencing the influence of the Soviet Union Artand discussion of nationalization, while putting political messages of the time in the pictureplanes. The propaganda paintings which have been through this process became aneffective means of encouraging the illiterate people in political ideologies, production, andlearning. Alike other propaganda paintings in different mediums, the ones which werepainted in oil colors and in the form of posters have been produced fundamentally basedon Mao Zedong’s intensification of the literary art on the talks on literature at Yenan. Yet,the oil paintings and posters were greatly influenced by the socialist realism andpropaganda paintings of the Soviet Union, compared to other propaganda paintings indifferent mediums. Accordingly, they were preponderantly dealt in the discussions ofnationalization of the late‘50s. To devide in periods, the establishment of People’s Republic of China in 1949 as adiverging point, the propaganda paintings made before and after 1949 have differences insubject matters and styles. In the former period, propaganda paintings focused on thepolitical lines of the Communists and enlightenment of the people, but in the latter period,the period of Cultural Revolution, the most important theme was worshiping Mao Zedong.This was caused by reflection of the social atmosphere, and it is shown that thepropaganda painters had reacted sensitively to the alteration of politics and the society. Onthe side of formalities, the oil paintings and posters made before the Cultural Revolutionwere under a state of unfolding several discussions including nationalization whileaccepting the Soviet Union styles and contents, and the paintings made afterwards showmore of unique characteristics of China. In 1956, the discussion about nationalization which had effected the whole world ofart, had strongly influenced the propaganda paintings in oil colors more than anything.There were two major changes in the process of making propaganda paintings in oilcolors. One was to portray lives of the Chinese people truthfully, and the other was toabsorb the Chinese traditional styles of expression. After this period, the oil painters usually kept these rules in creating their works, and as a result, the subject matters, characters, andbackgrounds have been greatly Sinicized. For techniques came the flat colored surface ofthe new year prints and the traditional Chinese technique of outlining were used forexpressing human figures. While the propaganda paintings in oil colors achieved high quality and depth, theposters had a very direct representation of subject matters and the techniques wereunskilled compared to the oil paintings. However, after the establishment of People’sRepublic of China, the posters were used more than any other mediums for propagation ofnational policy and participation of the political movements, because it was highly effectivein delivering the policies and political lines clearly to the Chinese people who were mostlyilliterate. The poster painters borrowed techniques and styles from the Soviet Unionthrough books and exhibitions on Soviet Union posters, and this relation of influencesconstantly appears in the posters made at the time. In this way, like the oil paintings, theposters which have been made with a direct influence of the Soviet Union had developeda new, sinicised process during the course of nationalization. The propaganda paintings in oil colors or in forms of posters, which had undergonethe discussion of nationalization, had put roots deep down in the lives of the Chinesepeople, and this had become another foundation for the amplification of influences ofpolitical propaganda paintings in the following period of Cultural Revolution.

The perspective representation and its effect that appeared in the tombs and mural paintings of koguryo are summarized as follows: First, The inside structure of the tombs is likely to show the deepness effect, placing each function in the front and both sides centering around the mane pillars and creating the boundaries and the spaces that have various visibility between the inside and outside spaces of the structure just like a traditional Korean house shows. In addition, The deepness effect is emphasized by suggesting that the spaces are countinued with a storage attached behind the main house or by forming the level and deployment in a narrow space like the scene that a large array is looked out from the main house. Second, The deepness effect is expressed by making the form of ceiling turn to a vertical space of an ascending image, constructing it just as the lotus lamp ceiling of a wooden architecture or drawing it just like the imaginary heavenly world with the sun the moon and mythical fairies and animals spread in it. Thried, The perspective effect is disclosed by drawing the mural pictures in an equally set bird's-eye view without regard to the disfance proportion according to the conceptual visualization which is not a visual penetration, adopting the multiple view points and moving view points that are moving around as an important manner of seeing. Fourth, The deepness effect is emphasized through the scene of changing spaces when they are looked out far or looked into depending on a viewpoint of the daily life by forming the fromes of paintings that we made up with actual pillars, Du Gong, crossbeams or that are painted in most tombs. Fifth, The rich spatial senses are reflected by originating the characters of the three directions, level, deployment and ascending. An example which can support the conclusion of this study can be given here. that is, the construction ground plan of a dwelling house of a nobleman at the end of Koguryo as a remain which was excavated at Dongdae Ja in Jip An.

‘2018 평창동계올림픽’ 개회식 공연에서는 오랜 역사와 전통문화 속에서 이상을 실현하는 한국의 모습을 그려내었다. 그 가운데 ‘평화의 땅’은 고구려 고분벽화인 무용총과 강서대묘에서 나타나는 무용도, 사신도, 인면조를 재해석하여 공연한 부분은 많은 관심을 받았다. 고구려 ‘고분벽화’는 고구려 시대 ‘옛 무덤의 벽에 그린 그림’을 말하는데 약 3세기말에서 7세기 전반까지 만들어졌으며 벽화의 내용, 구성 방식, 표현 기법에서 고구려인의 기질과 그들의 기상 그리고 많은 문화적 양상을 살펴볼 수 있다. 그러므로 ‘2018 평창동계올림픽’ 개회식에서 고구려 고분벽화를 내용으로 하여 재해석한 공연은 한국의 역사와 문화에 대한 자부심을 나타내었다. 본 연구는 고구려 고분의 무용총과 강서대묘 벽화인 무용도, 사신도, 인면조와 ‘2018 평창동계올림픽’ 공연에서 현대적으로 재현된 무용도, 사신도, 인면조를 비교하여 논한 것이다. 이를 위하여 고구려 고분벽화의 변화와 표현을 알아보고 무용총과 강서대묘 벽화의 주된 표현에 대해 알아보았다. 그리고 ‘2018 평창동계올림픽’ 개회식 공연 가운데 ‘평화의 땅’에서 무용도, 사신도, 인면조가 현대적으로 어떻게 재해석되고 있는지 그 표현들을 논하였다.

To investigate and compare the variety of different flowers used in a painting of flowers and birds of Japan and Korea, the relevant Japanese era to Joseon Dynasty where traditional folk art revitalized was studied. This study aims to deliver a through and prescriptive approach to the research in question through horticulturalistic and color-orientated approach as well as the standard format of research and development. Through this study Japanese paintings were shown to prefer peony at best and other flowers such as Japanese apricot, Chrysanthemum, Bamboo, Japanese red pine were also popular which is similar to those of the Joseon period. However in Joseon dynasty, peony seized 17% of all flowers used in Folk-Art paintings unlike 10% in Japanese paintings. Whatsmore 10 of 20 most favoured plants of Joseon dynasty were shown to be shrubs whilst it was 6 for Japan illustrating flowering plants were more popular. The study of range showed paintings of Joseon dynasty using 85 varieties whilst Japanese paintings using 82 varieties hence again showing similarity. Moreover Joseon paintings illustrated that they used mostly wild flowers whilst Japanese paintings depicted more imported flowers such, Pyracantha, Gladiolus, Carnation In terms of identification of flower in the paintings, Japanese practiced precise painting technique making it easy to identify unlike the Joseon paintings where more abstract techniques of folk-Art producing difficulties in classification.