• Journal of the Korean Home Economics Association
• /
• v.38 no.12
• /
• pp.257-269
• /
• 2000

예술작품은 의상디자인에 영감 혹은 영향을 줌으로써 상업적 의상으로 재생산된다. 오늘날까지도 60년대의 많은 팝 아티스트 작품들이 그대로 T셔츠 등에 프린트되는 것을 쉽게 볼 수 있다. 이러한 직접적 영향에는 자주 맹목적 표절이라는 논란을 불러 일으켰으나 긍정적이든 부정적이든 예술작품과 의상 디자인은 20세기초부터 밀접한 관계를 가져왔다. Sonia Delaunay는 예술을 대중과 결합시키는 가장 좋은 방법은 의상을 통해서라고 생각하였다. 그녀는 "만일 예술작품을 생활 속에 들어가게 하려면 그건 여성들 자신이 입고 다니는 방법뿐이다". 라고 말하였다. 결국 이러한 예술의 대중화에 대한 이론은 60년대에 와서 팝 아트 패션의 출현으로 그 결실을 보게 된다. 상류층을 대상으로 한 의상이 대중화되는 과정에서 60년대 경제호황으로 인한 젊은이들의 소비자층 형성과 미술양식에서의 팝아트의 출현은 자연스러운 시대적 조류로 나타났다. 이러한 상황은 팝 아트가 이 시대의 미술 양식에 혁신적일 뿐 아니라, 사회 전반에 팝 아트의 특성(소비 문화적, 대중 문화적, 재현적, 통속적, 기계적, 획일적)을 유행시키고, 대중에게 순수 예술과 복식에 참여 할 수 있는 기회를 부여했다고 볼 수 있다. 따라서 본 연구에서는 가장 혁명적이고도 대중적이라고 할 수 있는 팝 아트 이미지의 작품 제작과 분석을 통하여 현재 논의되고 있는 전시회나 패션쇼에서만 볼 수 있다는 다소 아방가르드 적인 의상 작품들의 대중화 방안에 대한 해결책을 모색하고자 하였다. 실제 의상 디자인 창작에 초점을 맞추었으며, 제작을 위해서 팝 아트에서 주요 소재로 삼았고 대중적 이미지의 심볼이라고도 할 수 있는 Coca Cola label을 표현 모티브로 삼아 개성적이고도 독창적인 의상 디자인을 한 후 분석하였다. 또한 독특한 의상 표현의 개발을 위하여 표현 기법으로는 현대 미술에서 새로운 재료와 여러 가지 재료를 화면에 도입시키는 표현 방법으로서 사용된 콜라주 기법을 사용하였다. 본 연구를 통하여 의상 창작에 있어 조형예술과 연결하여 대중적인 이미지를 도입함으로써 착용자가 예술에 대한 친근하고 익숙한 느낌을 갖게 하며, 예술과 상품 그 자체에 대한 상업적 홍보 목적으로도 사용할 수 있으며, 대중적인 이미지를 표현함에 있어 콜라주 기법은 염색 기법을 사용하지 않고서도 작가가 원하는 표현 효과를 낼 수 있다는 측면을 발견할 수 있었다. 즉 사용된 대중적 상표 이미지는 주인에서 흔히 볼 수 있는 현대 도시의 인공적 환경들로, 의상을 독특하고 개성 있게 표현할 수 있는 모티브의 역할을 하면서 또한 그 예가 무한하여 다양한 디자인 창출의 가능성을 갖고 있으며, 의상을 통해 예술과 대중을 융합시켰다는 예술의 대중화, 민주화라는 중요한 역할을 하였다. 전시회나 패션쇼에서 만 볼 수 있는 예술적 성격을 띠는 아방가르드 작품의 대중 확산 방법으로 제시될 수 있는 이상적인 방법으로는 예술성이 짙은 도저히 입을 수 없다고 생각되어지는 아방가르드한 의상을 일반 대중 브랜드들이 단순한 모방이 아닌 새로운 패러디 작업으로 일반화시켜 상업성을 띤 의상으로 재조정되어 여성들의 몸에 걸치게 하는 것이다. 이와 같은 순환으로써, 조형예술 작품은 의상 디자인 참작에 영향, 영감을 주면서 여러 번의 형태 변화를 거치는 패러디를 통해 각 계층의 누구나가 좋아하고 접할 수 있는 또 다른 창조를 맞아 대중의 손까지 갈 수 있는 것이다.

• Ecology and Resilient Infrastructure
• /
• v.1 no.2
• /
• pp.49-60
• /
• 2014

Fish assemblages play an integral role in stream ecosystem and are influenced by stream environmental conditions and habitat disturbances. Fish community structures and habitat parameters of U.S. EPA rapid bio-assessment protocol were surveyed to investigate the effect of stream environment and habitat disturbance on fish communities at 13 study sites in the Gapyeong Stream, a typical gravel-bed stream. Principal component analysis (PCA) based on data from habitat assessment at each study site indicated that the study sites were differentiated by habitat parameters such as embeddedness, velocity/depth regime and sediment deposition, which were related with bed slope. A total of 46 species belonging to 12 families were collected in the Gapyeong Stream. A dominant species was Zacco koreanus, subdominant species was Z. platypus. Hierarchical cluster analysis based on species abundance classified fish communities into the three main groups along the stream longitudinal change. Non-metric multidimensional scaling (NMDS) portrayed that fish community structures were related to major habitat parameters, i.e., epifaunal substrate/available cover, embeddedness, velocity/depth regime, sediment deposition, channel alternation and frequency of riffles. These results suggested that fish community structures were primary affected by the longitudinal environmental changes, and those were modified by habitat disturbance in the Gapyeong Stream, a gravel-bed stream.

• Journal of Environmental Impact Assessment
• /
• v.28 no.4
• /
• pp.373-386
• /
• 2019

In The study, is to investigate the spatial characteristics of the Miho stream, which is the main tributary of the Geum River system, and to identify the main factors influencing the water quality using water quality analysis and multivariate analysis. The survey subjects were selected as 7 main sites in the Miho stream water system, From 2012 to 2017, 16 items including weather temperature and weather data were used for multivariate analysis. As a result of the water quality analysis, the average concentration of BOD and COD for 6 years was 3grade (normal) compared with the water quality environmental standard (river) of conditions. The concentrations of nitrogen and phosphorus were highest at th upstream site, then decreased and then increased again by the hydrogeological and geomorphological effect. Cluster analysis of spatial and water quality characteristics, it was evaluated as three clusters and the pollution sources is the greatest impact. As a result of principal component analysis and factor analysis on each cluster and mainstream, three to four major components were extracted. Main stream and the Cluster 1, Cluster 3 first principal factor included nitrogen and seasonal factors,first factor of Cluster 2 included nitrogen and water temperature. Nitrogen is the principal factor which affects water quality in Miho stream.

• Korean Journal of Heritage: History & Science
• /
• v.49 no.3
• /
• pp.32-51
• /
• 2016

This study examines, based on the database of the Institute for the Translation of Korean Classics(ITKC), the garden plants and their symbolism, and the landscape culture recorded in 'Jipkyungjaeyoungsi(the Series of Poems on Gardens Poetry)' in relevance to traditional houses. First, Jipkyungjaeyoungsi had been continuously written since mid-Goryeo dynasty, when it was first brought in, until the late Joseon dynasty. It was mainly enjoyed by the upper class who chose the path of civil servants. 33 pieces of Jaeyoungsi(題詠詩) in 25 books out of a total of 165 books are related to residential gardens. The first person who wrote a poem in relation to this is believed to be Lee GyuBo(1168~1241) in the late Goryeo dynasty. He is believed to be the first person to contribute to the expansion of natural materials and the variation of entertainment in landscape culture with such books as 'Toesikjaepalyoung(退食齋八詠)', 'Gabeunjeungyukyoung(家盆中六詠)'and 'Gapoyukyoung(家圃六詠)'. Second, most of the poems used the names of the guesthouses. Out of the 33 sections, 19(57.5%) used 8 yeong(詠), then it was in the sequence of 4 yeong(詠), 6 yeong, 10 yeong, 14 yeong, 15 yeong, 16 yeong, 36 yeong(詠) and so on. In the poem writing, it appears to break the patterns of Sosangpalkyung(瀟湘八景) type of writings and is differentiated by (1) focusing on the independent title of the scenery, (2) combining the names of the place and landscape, (3) focusing on the name of the landscape. Third, the subtitles were derived from (1) mostly natural landscape focused on nature and garden plants(22 sections, 66.7%), (2) cultural landscape focused on landscape facilities such as guesthouses, ponds and pavilions(3 sections), (3) complex cultural scenery focused on the activities of people in nature(8 sections). Residents enjoy not only their aesthetic preferences and actual view, but the ideation of the scenery. Especially, they display attachment to and preference for vegetables and herbs, which had been neglected. Fourth, the percentage of deciduous tree population(17 species) rated higher(80.9%) compared to the evergreens(4 species). These aspects are similar results with the listed rate in 'Imwonkyungjaeji(林園經濟志)' by Seo YuGu [evergreen 18 species(21.2%) and deciduous trees 67 species(78.8%)] and precedent researches [Byun WooHyuk(1976), Jung DongOh(1977), Lee Sun(2006)]. Fifth, the frequency of the occurrence of garden plants were plum blossoms(14 times), bamboos(14 times), pine trees(11 times), lotus(11 times), chrysanthemum(10 times), willows(5 times), pomegranates(4 times), maple trees(14 times), royal foxglove trees, common crapemyrtle, chestnut trees, peony, plantains, reeds and a cockscombs(2 times). Thus, the frequency were higher with symbolic plants in relations to (1) Confucian norms(pine trees, oriental arbor vitae, plum blossoms, chrysanthemums, bamboos and lotus), (2) living philosophy of sustain-ability(chrysanthemum, willow), (3) the ideology of seclusion and seeking peace of mind(royal foxglove ree, bamboo). Sixth, it was possible to trace plants in the courtyard and outer garden, vegetable and herb garden. Many symbolic plants were introduced in the courtyard, and it became cultural landscape beyond aesthetic taste. In the vegetable and herb garden, vegetables, fruits and medicinal plants are apparently introduced for epigenetic use. The plants that were displayed to be observed and enjoyed were the sweet flag, pomegranate, daphne odora, chrysanthemum, bamboo, lotus and plum blossom. Seventh, it was possible to understand garden culture related to landscaping materials through poetic words such as pavilions, ponds, stream, flower pot, oddly shaped stones, backyard, orchard, herb garden, flower bed, chrysanthemum fence, boating, fishing, passing the glass around, feet bathing, flower blossom, forest of apricot trees, peach blossoms, stroking the pine tree, plum flower blossoming through the snow and frosted chrysanthemum.

• Journal of the Korean Institute of Traditional Landscape Architecture
• /
• v.39 no.4
• /
• pp.85-98
• /
• 2021

In accordance with planning to construct culture park on Songhyeon-dong (district) near Gyeongbokgung Palace, This study analyzed literature and drawings from the early Joseon Dynasty to today for the district, known as 'Songhyeon (pine hill)' to identify historical and cultural landscapes during essential times. The following are the results; First, the owners of significant lots were identified, and land use and landscape components were extracted for a diachronic examination of the landscape of the whole area of Songhyeon-dong. Songhyeon district had been regarded as the 'Inner Blue Dragon (Spot) of Gyeongbokgung Palace' in terms of geomancy since the foundation of Joseon in 1392 in that the government created and managed a 'pine forest' in the district. A state warehouse called 'bungam' was constructed, and small fruit stores, 'ujeon,' opened due to the complete reformation and urban planning led by King Taejong in 1410. From the 19th century, mansions of the upper class, such as 'Gaseonggak', 'Changnyeongwuigung' and 'Byeoksugeosajeong' were in the district. A prominent official residential complex called 'Sigeun Sataek' was constructed in 1919 after Chosen Siksan Bank purchased the site. Later, it was transferred to America in 1948 and used as the 'US Embassy Staff Quarters'. Second, the changes in the site view, associated with the aspects of society by the times, were examined by estimating the location and the time the landscape components lasted in each period extracted and identifying the physical entity. The pine forest, regarded as the 'Inner Blue Dragon' that guards the left side of the palace within the geomantic world view, was located in the highlands in the west of the site. In the same period, the flat area in the east was regarded as the 'commoner's district', the streets adjacent to various government facilities and the market, packed with people from different walks of life. From the 19th century, the gardens of the aristocrats of the capital city were created in the pine forest, turning the place into the forest in the middle of the city. The whole area of Songhyeon-dong, which existed as a large lot in the city center for a long time, was developed by Japanese imperialists in the 20th century based on the concept of 'Ideal Healthy Land,' which interrupted the placeness of Songhyeon-dong that had adhered to the traditional geomatic view of the Joseon Dynasty.

• MISULJARYO - National Museum of Korea Art Journal
• /
• v.96
• /
• pp.123-154
• /
• 2019

Ancestral Burial Ground on the Inwangsan Mountain is a ten-panel folding screen with images and postscripts. Commissioned by Bak Gyeong-bin (dates unknown), this screen was painted by Jo Jung-muk (1820-after 1894) in 1868. The postscripts were written by Hong Seon-ju (dates unknown). The National Museum of Korea restored this painting, which had been housed in the museum on separate sheets, to its original folding screen format. The museum also opened the screen to the public for the first time at the special exhibition Through the Eyes of Joseon Painters: Real Scenery Landscapes of Korea held from July 23 to September 22, 2019. Ancestral Burial Ground on the Inwangsan Mountain depicts real scenery on the western slopes of Inwangsan Mountain spanning present-day Hongje-dong and Hongeun-dong in Seodaemun-gu, Seoul. In the distance, the Bukhansan Mountain ridges are illustrated. The painting also bears place names, including Inwangsan Mountain, Chumohyeon Hill, Hongjewon Inn, Samgaksan Mountain, Daenammun Gate, and Mireukdang Hall. The names and depictions of these places show similarities to those found on late Joseon maps. Jo Jung-muk is thought to have studied the geographical information marked on maps so as to illustrate a broad landscape in this painting. Field trips to the real scenery depicted in the painting have revealed that Jo exaggerated or omitted natural features and blended and arranged them into a row for the purposes of the horizontal picture plane. Jo Jung-muk was a painter proficient at drawing conventional landscapes in the style of the Southern School of Chinese painting. Details in Ancestral Burial Ground on the Inwangsan Mountain reflect the painting style of the School of Four Wangs. Jo also applied a more decorative style to some areas. The nineteenth-century court painters of the Dohwaseo(Royal Bureau of Painting), including Jo, employed such decorative painting styles by drawing houses based on painting manuals, applying dots formed like sprinkled black pepper to depict mounds of earth and illustrating flowers by dotted thick pigment. Moreover, Ancestral Burial Ground on the Inwangsan Mountain shows the individualistic style of Jeong Seon(1676~1759) in the rocks drawn with sweeping brushstrokes in dark ink, the massiveness of the mountain terrain, and the pine trees simply depicted using horizontal brushstrokes. Jo Jung-muk is presumed to have borrowed the authority and styles of Jeong Seon, who was well-known for his real scenery landscapes of Inwangsan Mountain. Nonetheless, the painting lacks an spontaneous sense of space and fails in conveying an impression of actual sites. Additionally, the excessively grand screen does not allow Jo Jung-muk to fully express his own style. In Ancestral Burial Ground on the Inwangsan Mountain, the texts of the postscripts nicely correspond to the images depicted. Their contents can be divided into six parts: (1) the occupant of the tomb and the reason for its relocation; (2) the location and geomancy of the tomb; (3) memorial services held at the tomb and mysterious responses received during the memorial services; (4) cooperation among villagers to manage the tomb; (5) the filial piety of Bak Gyeong-bin, who commissioned the painting and guarded the tomb; and (6) significance of the postscripts. The second part in particular is faithfully depicted in the painting since it can easily be visualized. According to the fifth part revealing the motive for the production of the painting, the commissioner Bak Gyeongbin was satisfied with the painting, stating that "it appears impeccable and is just as if the tomb were newly built." The composition of the natural features in a row as if explaining each one lacks painterly beauty, but it does succeed in providing information on the geomantic topography of the gravesite. A fair number of the existing depictions of gravesites are woodblock prints of family gravesites produced after the eighteenth century. Most of these are included in genealogical records and anthologies. According to sixteenth- and seventeenth-century historical records, hanging scrolls of family gravesites served as objects of worship. Bowing in front of these paintings was considered a substitute ritual when descendants could not physically be present to maintain their parents' or other ancestors' tombs. Han Hyo-won (1468-1534) and Jo Sil-gul (1591-1658) commissioned the production of family burial ground paintings and asked distinguished figures of the time to write a preface for the paintings, thus showing off their filial piety. Such examples are considered precedents for Ancestral Burial Ground on the Inwangsan Mountain. Hermitage of the Recluse Seokjeong in a private collection and Old Villa in Hwagae County at the National Museum of Korea are not paintings of family gravesites. However, they serve as references for seventeenth-century paintings depicting family gravesites in that they are hanging scrolls in the style of the paintings of literary gatherings and they illustrate geomancy. As an object of worship, Ancestral Burial Ground on the Inwangsan Mountain recalls a portrait. As indicated in the postscripts, the painting made Bak Gyeong-bin "feel like hearing his father's cough and seeing his attitudes and behaviors with my eyes." The fable of Xu Xiaosu, who gazed at the portrait of his father day and night, is reflected in this gravesite painting evoking a deceased parent. It is still unclear why Bak Gyeong-bin commissioned Ancestral Burial Ground on the Inwangsan Mountain to be produced as a real scenery landscape in the folding screen format rather than a hanging scroll or woodblock print, the conventional formats for a family gravesite paintings. In the nineteenth century, commoners came to produce numerous folding screens for use during the four rites of coming of age, marriage, burial, and ancestral rituals. However, they did not always use the screens in accordance with the nature of these rites. In the Ancestral Burial Ground on the Inwangsan Mountain, the real scenery landscape appears to have been emphasized more than the image of the gravesite in order to allow the screen to be applied during different rituals or for use to decorate space. The burial mound, which should be the essence of Ancestral Burial Ground on the Inwangsan Mountain, might have been obscured in order to hide its violation of the prohibition on the construction of tombs on the four mountains around the capital. At the western foot of Inwangsan Mountain, which was illustrated in this painting, the construction of tombs was forbidden. In 1832, a tomb discovered illegally built on the forbidden area was immediately dug up and the related people were severely punished. This indicates that the prohibition was effective until the mid-nineteenth century. The postscripts on the Ancestral Burial Ground on the Inwangsan Mountain document in detail Bak Gyeong-bin's efforts to obtain the land as a burial site. The help and connivance of villagers were necessary to use the burial site, probably because constructing tombs within the prohibited area was a burden on the family and villagers. Seokpajeong Pavilion by Yi Han-cheol (1808~1880), currently housed at the Los Angeles County Museum of Art, is another real scenery landscape in the format of a folding screen that is contemporaneous and comparable with Ancestral Burial Ground on the Inwangsan Mountain. In 1861 when Seokpajeong Pavilion was created, both Yi Han-cheol and Jo Jung-muk participated in the production of a portrait of King Cheoljong. Thus, it is highly probable that Jo Jung-muk may have observed the painting process of Yi's Seokpajeong Pavilion. A few years later, when Jo Jungmuk was commissioned to produce Ancestral Burial Ground on the Inwangsan Mountain, his experience with the impressive real scenery landscape of the Seokpajeong Pavilion screen could have been reflected in his work. The difference in the painting style between these two paintings is presumed to be a result of the tastes and purposes of the commissioners. Since Ancestral Burial Ground on the Inwangsan Mountain contains the multilayered structure of a real scenery landscape and family gravesite, it seems to have been perceived in myriad different ways depending on the viewer's level of knowledge, closeness to the commissioner, or viewing time. In the postscripts to the painting, the name and nickname of the tomb occupant as well as the place of his surname are not recorded. He is simply referred to as "Mister Bak." Biographical information about the commissioner Bak Gyeong-bin is also unavailable. However, given that his family did not enter government service, he is thought to have been a person of low standing who could not become a member of the ruling elite despite financial wherewithal. Moreover, it is hard to perceive Hong Seon-ju, who wrote the postscripts, as a member of the nobility. He might have been a low-level administrative official who belonged to the Gyeongajeon, as documented in the Seungjeongwon ilgi (Daily Records of Royal Secretariat of the Joseon Dynasty). Bak Gyeong-bin is presumed to have moved the tomb of his father to a propitious site and commissioned Ancestral Burial Ground on the Inwangsan Mountain to stress his filial piety, a conservative value, out of his desire to enter the upper class. However, Ancestral Burial Ground on the Inwangsan Mountain failed to live up to its original purpose and ended up as a contradictory image due to its multiple applications and the concern over the exposure of the violation of the prohibition on the construction of tombs on the prohibited area. Forty-seven years after its production, this screen became a part of the collection at the Royal Yi Household Museum with each panel being separated. This suggests that Bak Gyeong-bin's dream of bringing fortune and raising his family's social status by selecting a propitious gravesite did not come true.