• Korean Institute of Interior Design Journal
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• no.7
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• pp.87-96
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• 1996

In today's man's domestic environments, the development of furnishings in their various shapes and functions is as complex as human lives. Architecture, Interior, and Furniture, each one of these have the relationship closer and closer to the direct human environments. In this study, by choosing the theme of sitting , the transformation of man's behavioral models would be examined in sociological terms. By viewing the chair as an emblematic objects made for more than just sitting, the chair has revealed the relations of man with his environment since the history of furnishings began. Qualified architects and designers know that chairs are no longer the objects, but the primary subject of furnishings. Through this examination of the emblematic typologies of periodic chairs in the history of the Western culture, in terms of their relationships with politics , religions, monarchies, societies, and etc., the meaning of the designs could be find and which could be the resolutions for the future innovative design. These refound or recreated meanings in the history of design could create another typology for the future reality.

• Iberoamérica
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• v.23 no.1
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• pp.79-111
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• 2021

The purpose of this article is to present the potential of balangandãs as a documentary source for intersectional studies of gender and slavery, from the analysis of formal and symbolic aspects of the museum objects in the Museu Nacional Nacional (MHN) and Museu Carlos Costa Pinto (MCCP). Balangandãs are a type of creole jewelry, made in gold or silver and used in Brazil since the 18th century by black women - women who worked, especially in the commercialization of foodstuffs in large urban centers. They are described in printed sources and engravings, and preserved in some museum institutions. In the study, the meanings attributed to the object over the centuries are observed: jewelry, amulet, peculium, document, travel memory and heritage. As a result, the article seeks to highlight the objects as a historical and documentary source, verifying similarities between the pieces musealized at the MHN and at the MCCP, also emphasizing the documental power of the pieces produced today.

• Journal of the Korean Society of Costume
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• v.65 no.6
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• pp.133-147
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• 2015

The aim of this study is to review the creative fashion installation of Henrik Vibskov, Danish designer. Its intention is to contribute useful information for more innovative fashion presentation. As a research method, document and case study were performed and his collections from 2004 F/W to 2016 S/S were analyzed. In fashion installation, the designer puts objects in meaningful spaces in order to convey a certain message, to make an integrated artwork, and to interact with spectator. It has been used in fashion exhibitions, as well as in the set design of fashion performance and fashion show. The results were as follows. Henrik Vibskov's fashion installation has three features, which are 1)conceptual theme approach that communicates a twisted and metaphoric message, with a poetic and interesting show title, 2) surrealistic scenography that plays with fragmentation of the human body, clustering of plastic and symbolic objects, innovative color transformations, and visual trickery between figures and the background, and 3) setting for multisensory performance that makes spectators interact by making artistic objects and surroundings, which stimulates the five senses. Henrik Vibskov's fashion installation can exist as an independent artwork, and not just as a supporting piece for a fashion show. It has both artistic and fashionable values, and can be an effective fashion presentation communicating his conceptual fashion themes.

• Korean Institute of Interior Design Journal
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• v.21 no.5
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• pp.244-253
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• 2012

Vincent van Gogh is a Dutch postimpressionism artist that is one of the most influential painter of the 20th century with his vivid colors and sensibility. 'The Bedroom at Arles' is the art piece that van Gogh himself had admitted to be a great artwork, which also reflects the story of his life and inner thoughts. The spacial characteristics of 'The Bedroom at Arles' are amanufactures the following. First, the space shown at 'The Bedroom at Arles' exhibits the phenomenon of undoing the law of perspective by authorizing individual existence to the objects and space, instead of fitting in the objects into the space in the order given by the law of perspective; entirely rearranging the reminiscent space from past. Secondly, the expression 'bedroom' reflects that the subject was about his own experience with the space and a representation of his imagination, which is a metaphorical symbol. Thirdly, van Gogh used strong colors and brush touches to express his subjective opinion, which aren't the actual shades of the scene, but chosen only to approach the space and objectives with his own symbolic interpretation from his heart. Through a synthetic overview of the characteristics of van Gogh's 'The Bedroom at Arles', it could be told that he holds an essential Space perception system, in hir inner self. The space is intentionally rearranged and strangely altered to form an entirely new relation, breaking the tension from the systematically stable rules and orders. 'The Bedroom at Arles' seems to express an unique and symbolic sensation and experience through the combination of its colors and spacial structure.

• Korean Institute of Interior Design Journal
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• v.24 no.3
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• pp.79-86
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• 2015

Myths and architectural spaces are cultural products symbolizing ideologies and objects respectively. Myth has the structure and the contents of a unique view of the world that reflects thoughts and representations of the nationalities. This study is about 'the spaces of the memory' adapted by the mythic tradition among many aspects of the Japanese tradition. The process of this study is illustrated as follows: At first, it mentions the concept of Gilbert Durand's mythic imaginaries and prototype with the method on how the myth is applied to the architectural spaces in the cultural context. Secondly, It clarifies basic meaning arrangement of the Japanese traditional spaces related to the myth. It shows sourceful 'prototipical system' that lies in the relation between thoughts and representations, regarding the shinto's spaces in terms of mythical imaginaries and Japanness. Thirdly, it ascertains mythical structure represented in the traditional space designs on terms with 'prototype' from symbolic system of the myth. It selects the cases among Japanese contemporary architects's works designed after 1960's, and analyses the meanings. In conclusion, it clarifies that this way can be a suggestion as the space design method combining the human's imaginary property with the time-stratigraphic region, and offering creative ideas for the strategy of the space design brand image that embraces a wide range of culture, ecology, and sensibility.

• Fashion & Textile Research Journal
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• v.5 no.4
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• pp.324-330
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• 2003

The purpose of this study is on the meaning and variety about gender expressed in modern fashion. The results are as follows ; First, the typical masculine gender was authority, discretion as a result of heteropatriarchy focused on the western reason. It was conservative and the symbolic image type of the meaning excluded masculine sexual expression. Dress and its ornament was expressed as the style of straight silhouette, dark color, rough and stiff material. Second, the typical feminine gender was the symbolic image type of a mother and a wife defined relatively by man as a result of western heteropatriarchy and the image type which men regarded women as sexual objects. Dress and its ornament was expressed as the style of silhouette which let bodily curve out, light color, soft material. The most typical item is dress and suit. Third, androgyny has been described as the feminie gender of androgynous, which shows masculine image as the effect of feminism and social success of professional women. Dress and its ornament is expressed as the style of business suit, the symple of typical man's one. The masculine gender of androgynous is showed man's suit as silhouette that let bodily curve out, light color, exposure and soft material, which is the symbol of feminine dress, Fourth, unisex is the area of dress and its ornament used the sexless symbol which there has been no gender more because of the spread of sports and diffusion of leisure in life style.

• Journal of English Language & Literature
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• v.60 no.2
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• pp.365-389
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• 2014

The essay focuses on the relationship between the soldiers and the oppressed women in Lynn Nottage's Ruined (2009) in terms of Julia Kristeva's abject to show how the abjected Congolese women expose the falsehood of the order and identity that the military forces try to construct and maintain by war and violence. According to Kristeva, the abject is something that is rejected for the repulsion and horror it arouses but constantly draws the subject to it at the same time. Physically impaired and socially stigmatized, sexually abused Congolese women find a shelter in Mama Nadi's bar, the only place where they can continue their lives as the abject since the place, like the women themselves, lies outside the symbolic order occupied and corrupted by the men of DRC. Although the men involved in the armed conflict have abjected the women in pursuit of their own system and order, the women are not simply the objects of abuse and oppression. The men have to rely on Mama Nadi and her women not only to reaffirm their identity and power by suppressing them but also to fulfill their biological needs. In addition, the women's resistance against the soldiers demonstrates their power to challenge the men's symbolic order and expose its frailty. Apropos of the abject's resistance, various artistic genres such as poetry, music and dance appear in the play as an escape from the grim reality and a means of challenging and transcending the symbolic order. Bringing all these artistic elements together into a powerful piece of theatre-often considered as an 'abject' genre nowadays, Nottage demonstrates both the power of theatre as well as the tenacious Congolese women.

• Journal of Digital Convergence
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• v.18 no.5
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• pp.455-463
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• 2020

This researcher has sorted out the development process of death aesthetics contained in human art through advanced research. This research is a follow-up study of related research, which studies the aesthetic meaning of death in Alexander McQueen's fashion works. This study first classifies the aesthetic characteristics of death, and then analyzes and sorts out the aesthetics of death in Alexander McQueen's clothing works based on this. The results of this study are as follows: first, the aesthetic manifestations of death are divided into three categories: reproducibility, symbolic and religious. Among them, the representation of reproducibility includes the representation of real objects and the representation of virtual objects, and the symbolic performance includes two types of external performance and internal performance. Second, in Alexander McQueen's works, the reproducibility of death was mainly reflected by virtual stage scenes and costumes. Thirdly, the symbolic death is not only reflected in the skeletons and blood etc. directly related to the death of the body, but also in the various emotions and psychological states caused by the death. Fourth, the religious nature of death was represented in Alexander McQueen's works through such representative things as crosses and religious stories.

• Journal of the HCI Society of Korea
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• v.13 no.3
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• pp.17-33
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• 2018

Humans process aesthetic functions of objects such as form, size, color, and texture through vision, while at the same time observe them with a symbolic function by a new psychological interpretation based on their past experience. Therefore, it is more important to study and understand the thoughts and psychological influences of how humans perceive with their eyes than what humans simply look with them. With this research purpose in the background, this study will demonstrate in detail the cognitive characteristics of analog and digital images as a symbolic function with a "formative" point of view. Five hypotheses were established, which were proven through the following tests: smartphone, most frequently used in our daily lives, is simplified to a two-dimensional line drawing form, which is set to instances where the R(radius) is applied to the horizontal line of the two-dimensional form of smartphone, where Run-in-R(radius) is applied, and R(radius) rounding is applied to the edges of those shapes. The shapes were combined to form 12 pairs, which was used in a test to the test subjects. As a result, some human characteristics were observed; in specific, some helped prove objectively how humans perceived analog and digital images as psychologically stronger as a symbolic function. If people's thoughts and feelings gained through such study could be stored in database as one value and be provided to product designers, I believe it could be developed into design form as a basic emotional design that consumers desire.

• Journal of Science of Art and Design
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• v.10
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• pp.183-218
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• 2006

Colors change in time corresponding with the value system and aesthetic consciousness of the time. The roles that colors play in painting can be divided into the formative role based on the contrast and harmony of color planes and the aesthetic role expressed by colors to represent the objects. The aesthetic consciousness of the orient starts with the Civility(禮) and Pleasure(樂), which is closely related with restrained or tempered human feelings. In the art world of the orient including poem, painting, and music, what are seen and felt from the objects are not represented in all. Added by the sentiment laid background, the beauty of the orient emphasizes the beauty of restraint and temperance, which has long been the essential aesthetic emotion of the orient. From the very inception of oriental painting, colors had become a symbolic system in which the five colors associated with the philosophy of Yin and Yang and Five Forces were symbolically connected with the four sacred animals of Red Peacock, Black Turtle, Blue Dragon, and White Tiger. In this color system the use of colors was not free from ideological matters, and was further constrained by the limited color production and distribution. Therefore, development in color expression seemed to have been very much limited because of the unavailability and unreadiness of various colors. Studies into the flow in oriental painting show that color expression in oriental painting have changed from symbolic color expression to poetic expression, and then to emotional color expression as the mode of painting changes in time. As oriental painting transformed from the art of religious or ceremonial purpose to one of appreciation, the mast visible change in color expression is the one of realism(simulation). Rooted on the naturalistic color expression of the orient where the fundamental properties of objects were considered mast critical, this realistic color expression depicts the genuine color properties that the objects posses, with many examples in the Flower & Bird Painting prior to the North Sung dynasty. This realistic expression of colors changed as poetic sentiments were fused with painting in later years of the North Sung dynasty, in which a conversion to light ink and light coloring in the use of ink and colors was witnessed, and subjective emotion was intervened and represented. This mode of color expression had established as free and creative coloring with vivid expression of individuality. The fusion of coloring and lyricism was borrowed from the trend in painting after the North Sung dynasty which was mentioned earlier, and from the trend in which painting was fused with poetic sentiments to express the emotion of artists, accompanied with such features as light coloring and compositional change. Here, the lyricism refers to the artist's subjective perspective of the world and expression of it in refined words with certain rhythm, the essence of which is the integration of the artist's ego and the world. The poetic ego projects the emotion and sentiment toward the external objects or assimilates them in order to express the emotion and sentiment of one's own ego in depth and most efficiently. This is closely related with the rationale behind the long-standing tradition of continuous representation of same objects in oriental painting from ancient times to contemporary days. According to the thoughts of the orient, nature was not just an object of expression, but recognized as a personified body, to which the artist projects his or her emotions. The result is the rebirth of meaning in painting, completely different from what the same objects previously represented. This process helps achieve the integration and unity between the objects and the ego. Therefore, this paper discussed the lyrical expression of colors in the works of the author, drawing upon the poetic expression method reflected in the traditional Flower and Bird Painting, one of the painting modes mainly depending on color expression. Based on the related discussion and analysis, it was possible to identify the deep thoughts and the distinctive expression methods of the orient and to address the significance to prioritize the issue of transmission and development of these precious traditions, which will constitute the main identity of the author's future work.