• Conservation Science in Museum
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• v.31
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• pp.1-20
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• 2024

The "Buseoksa Temple Gwaebul" (1684, K969) in the possession of the National Museum of Korea is a large Buddhist hanging scroll produced for outdoor rituals (gwaebul) at the eponymous temple. The painting demonstrates the most complex composition among the existing Buddhist hanging scrolls as it depicts the Shakyamuni Buddha in the lower middle, surrounded by the Vairocana Buddha, Medicine Buddha, and Amitabha Buddha. This study examines the characteristics of the background fabric and the production methods of the scroll from Buseoksa Temple and explores the characteristics of the coloring techniques by integrating the results of a non-destructive analysis to determine the materials used for coloring. The gwaebul comprises a total of 13 panels, with 11 panels arranged side by side and one panel each added to the top and bottom. The background fabric of the painting consist of semi-transparent silk tabby for the nine panels in the center, and silk tabby for the four panels surrounding the four sides. The coloring materials used to paint the scroll were analyzed using X-ray fluorescence, and were confirmed to be inorganic pigments of red, yellow, green, blue, and white. For some parts painted in yellow and blue, the colors were expressed by first applying light white pigment before adding organic pigments. In addition, ink was used for the black lines and gold leaf was used for the patterns of the Buddhist robes. X-ray irradiation enabled the determination of the location and technique of coloring according to each pigment color by highlighting the difference in brightness depending on the main component and the thickness of each pigment.

• The Journal of Art Theory & Practice
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• no.1
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• pp.109-144
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• 2003

Orientalness is a concept that expresses the collective identity of the Orient in relation to the West. The concept itself is mutable and defined by the relationship between the two regions at different points in time. Changes in the concept depend on a number of factors, such as cultural influence, the political balance of power between the two regions, and on the interpretative scheme that defines the relationship. In addition, the geographical notion of the concept evolves culturally, socially and politically. During this process, Oriental-ness becomes Oriental-ism at times. I will attempt to survey and measure the progression of Orientalness from its emergence in early 17th century to its subsequent transformation in modern Korea as reflected in art theory and art works. The recognition of the comparative characteristics of Oriental art began when the Orient was exposed to the art of the West in the late Ming dynasty during the early 17th century. The changes in the artistic climate in China affected the late Chosun. I will start with a brief introduction of this time and the birth of Orientalness. The concept gradually changed during the period of Enlightenment(開化期) towards the end of the 19th century, and during the colonial period( 1910-1945) it took on a new form. Establishment of the concept of "Orient"as a single, unifying concept spanning across cultures and national boundaries has been attributed to late Meiji period Japan, whose intention at that time is believed to have been to build a pan-Asia(亞細亞) empire with Japan at its commanding center. It has been stressed that the real motive behind the formation of one single cultural unit, where the shared common written language was Chinese and Confucianism and Taoism were the common metaphysical traditions, was to build one political unit. When the notion of a geographical unit of Asia was replaced by the concept of Asia as a cultural and political unit, a massive growth of interest and discourse were provoked around the concept of Orientalism. When Orientalism was being formulated, Korea automatically became member of "one Asia" when the country became colonized. For Koreans, the identity of the Orient had to be defined in cultural terms, as the political notion of a nation was non-existent at that time. The definition of identity was pursued at two levels, pan-Asian and local. If Orientalism was an elite discourse centered in pan-Asian philosophical and religious tradition, localized Orientalism was a popular discourse emphasizing locality as the byproduct of natural geographic condition. After the liberation in 1945 from colonial rule, a thrust of movement arose towards political nationalism. Two types of discourses on Orientalism, elite and popular, continued as central themes in art. Despite the effort to redefine the national identity by eradicating the cultural language of the colonial past, the past was enduring well into the present time. As discussed above, even when the painting themes were selected from Korean history, the tradition of using history painting as a manifestation of political policy to glorify the local identity had its founding during the Meiji period. The elevation of folk art to the level of high art also goes back to the colonial promotion of local color and local sentiment. Again, the succession of the past (colonial) ideal was defended as the tradition assumed a distinct modern shape that was abstract in style. The concept of the "Orient" is of relative and changing nature. It was formulated in relation to Western culture or civilization. Whatever the real motive of the adoption of them had been, the superiority of the Orient was emphasized at all times. The essence of the Orient was always perceived as the metaphysical tradition as a way to downgrade Western culture as materialistic. This view still prevails and the principle of Orient was always sought in Confucianism, Taoism, and Buddhism. Even when Orientalism was employed by imperialist Japan in an effort to establish her position as the center of the Orient, the spiritual source was still in Chinese philosophy and religion. In art also, the Chinese literati tradition became the major platform for elite discourse. Orientalism was also defined locally, and the so-called local color was pursued in terms of theme and style. Thus trend continued despite the effort to eradicate the remnants of colonial culture long after liberation. These efforts are now being supported politically and also institutionalized to become the aesthetic ideal of the modern Korean art.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.1
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• pp.87-99
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• 2009

This research is an introductory study that hopes to interpret the cultural scenic landscape by analyzing Korea's mountains, streams, topography, color, light, human behavior, and more based on real landscape paintings. It places its purpose on understanding our intrinsic cultural scenic landscape by investigating the changed topography and the differing life patterns caused bythe active national land development after the modern era. With Seoul, which is now difficult to find images of its past, and the surrounding areas of the Han riverbed, the interpretation related to its original topography, landscape, climate, weather, and human behaviors was observed while the main focus was placed on the climate of the perception held by people regarding Mt. Geumgang and other ranges which are not fully opened to the public yet. In order to comprehensively analyze the figures of features and appearing landscapes including color, light, and more, it was described through the concept called climate. Hereupon, the real landscape paintings by Gyunjae(Jeong-Seon), mainly bearing features of existing Korean mountains, wereutilized as visual historical material. However, not having all his works, other pieces with representative characteristics were utilized such as "Gyeong-Gyo-Myeong-Seung-Chup(a painting with picturesque sceneries around old Seoul)" and "Hae-Ak-Jeon-Shin-Chup(a landscape painting including even the spirits of the seas and mountains)" which contain the regions' distinct scenery. As a result, the old cultural scenic landscapes of Korea are regarded as containing diverse mountains and where the conceptions of the treatment of mountains were reflected.

• Journal of the Mineralogical Society of Korea
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• v.31 no.1
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• pp.33-46
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• 2018

Traditional inorganic pigments applied to dancheong, buddhist painting, and wall painting were produced from natural minerals which were later replaced by synthetic pigments, resulting in the loss of the recipe to prepare mineral pigments. This study examined the domestic occurrence and mineralogical characteristics of green and blue mineral pigments required for the conservation of cultural heritage. Cuprous green-blue mineral pigments were found as the weathering products of waste dumps and ores of abandoned Cu-Pb-Zn sulfide mines. Mineralogical analyses using X-ray diffraction and scanning electron microscopy identified diverse hydrous copper sulfate pigments of green (brochantite and devilline) and blue color (linarite, bechererite, and schulenbergite) with minor green pigments of antlerite and atacamite commonly associated with cerussite, smithsonite, anglesite, and cuprite. Noerok, a green silicate pigment, replaced the fractured basalt lava. Celadonite was responsible for the green color of Noerok, closely associated with opal in varying ratio. Glauconite, green silicate pigment, was identified in the Yellow Sea sediments. Malachite and azurite, the most important green and blue pigments of Korean cultural heritage, were not identified in this study.

• Korean Journal of Materials Research
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• v.23 no.4
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• pp.233-239
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• 2013

We collected Seokganju minerals (regions in Gyeryong Mountain, Sangsin-ri, Banpo-myeon, Gongju Chungcheongnam-province), which were used as natural color pigments for grayish-blue during the 15th~16th centuries of the Joseon era, and investigated their crystallographic features to develop a black pigment having a spinel structure. By a Raman analysis, the color of Seokganju under transparent glaze as a pigment for painting was black because hematite ($Fe_2O_3$) in Seokganju was converted to magnetite ($Fe_3O_4$) However, Seokganju into the transparent glaze as a pigment was brown because of hematite ($Fe_2O_3$) and small amounts of maghemite (${\gamma}-Fe_2O_3$) in Seokganju minerals. Only Seokganju mineral is used, it is not suitable for black pigment into the transparent glaze. This study tried to develop a spinel crystal black pigment stabilized by Seokganju with CoO, $Cr_2O_3$, NiO, and $MnO_2$ at $1280^{\circ}C$. A Raman spectroscopy analysis was performed to verify the presence of Mn The results showed that it existed as spinel, and two crystal phases $CoFe_2O_4$ and $MnFe_2O_4$ were mixed. $CoFe_2O_4$ spinel has a dark grayish black color and $MnFe_2O_4$ spinel has a greenish black color, and these two appeared as black. The color of a specimen calcined by adding 6 wt% of pigment mixed with 5 wt% of $MnO_2$ added to lime glaze was analyzed with a UV spectrophotometer. When applying the color pigment, it appeared black stabilized with $L^*$24.23, $a^*$ 0.12, $b^*$ -2.29 at $1260^{\circ}C$ oxidative calcination, With $1240^{\circ}C$ reduction firing, it is appeared black stabilized with low brightness of $L^*$ 23.13, $a^*$ -1.12, $b^*$ 0.54.

• Journal of the Korean Society for information Management
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• v.21 no.4 s.54
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• pp.187-208
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• 2004

In this study, aesthetic impressions were used for a high-level feature of image retrieval. The term, 'aesthetic' has been studied in psychology, art, and literature. It means unconscious, instantaneous parts of visual perception and emotion. The literatures related to aesthetic impressions were reviewed and four kinds of aesthetic impressions were defined operationally : strong impression, soft impression, courteous impression, and refined impression. 66 image files of paintings were sampled randomly from 1100 paintings and low-level color features were extracted from them by a using perceptual color model(Lai, & Tait, 1998). The high-level features of an image, that is, four kinds of aesthetic impressions of each painting were measured by 4 subjects and averaged. In CBIR, 2 subjects performed image retrievals using example queries. They were asked to retrieve images by using the aesthetic impressions or the keywords. In evaluations, subjects showed that they were satisfied with the aesthetic impression-based image retrieval system on the average. And R-precision of the image retrieval with both color features and aesthetic impressions was higher than that of the image retrieval with color features only. But further studies with larger test collections and query sets should be followed for generalization of the result of this study.

• 보존과학연구
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• s.28
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• pp.121-147
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• 2007

A large variety of mineral pigments has been used for Korean paintings and it has known that organic pigments have been used together on the Buddhist painting and the portrait. Haehakbando-do, which is from Honolulu Academy Museum in the United States, 12-fold screen was commissioned by Court of the late Joseon Dynasty in order to pray for the King's longevity. Therefore, it seems that all material used including pigments were selected very carefully and a great deal of technical effort was gone into its process. The purposes of this research were to estimate the pigments and the contributory elements of each color used on Haehakbando-do, in accordance with the conservation treatment carried out by Gochang Conservation Institute throughout last year. Without extracting sample, property of pigment was measured by nondestructive method, X-ray spectral analysis, and by comparing with the data about ancient pigments. In spite of the limited range of pigment analysis by nondestructive method, it should be noted that this method would not cause damage to the cultural properites. White pigment was found in all colored parts except the background, so it can be suggested that white color was used as a grounding of other color pigments. This would be flake white[$2PbCO_3{\cdot}Pb(OH)_2$] as Pb was found. Pb was the only element could be found in yellow, however, it can be organic pigment like Gamboge as same as background. Red would be Cinnabar (HgS) as hydrargyrum (Hg) was detected. For the light purple in cloud, organic pigments were probably used since any element is not detected except for Pb, which is used for background. It is possible that green color is the mixture of Malachite[$CuCO_3{\cdot}Cu(OH)_2$] and Azurite [$2CuCO_3{\cdot}Cu(OH)_2$], which share Cu as their main element. Azurite[$2CuCO_3{\cdot}Cu(OH)_2$] was used for bluish pigments. Black is carbon compound. For gold, solid gold (Au) was detected. It shows that gold was gilded on the flake white background. Red painted on the frame of screen was identified as Cinnabar (HgS) and the gold pattern was solid gold (Au). The supporting leg of folding screen was made of brass because both copper and zinc were detected. In conclusion, white pigment was used as grounding of all colors of Haehakbando-do, and specific pigments were used for each color. Additionally, result from the analysis of several pigments shows that mineral pigment and organic pigment, or different mineral pigments were mixed to make various colors.

• Journal of the Korean Society of Costume
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• v.55 no.2 s.92
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• pp.18-32
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• 2005

The purpose of this study is to find out the origin of perpetuity in the fashion design of Soma Delaunay, who was recognized as a unique designer in the 20th century. Her characteristics of fashion design appeared as dynamism in the incline of op-art using geometric pattern designed on the basis of abstract painting, color contrast between strong original colors, and repeated geometric patterns. The modern image can be explained as modernity in modern fashion and is continued in these days. The origins of modernity analyzed as follows. First, Soma Delaunay developed textile design, considering the use of clothing on the basis of scientific idea. Furthermore, she evolved traditional textile design and making process into a practical and rational way through developing new needlework technique. Second, she tried a new style through a straight silhouette in contrast to Art Nouveau style and the test and mixture of different genres. Third, she expressed the simultaneity of Orphism through the parallel structure of various colors. In particular, she used the contrast of strong and clear original colors to express a rhythm of dynamism and give visual interest through color. Finally, Soma Delaunay attempted to approach the public using clothing, furniture, and curtains with the focus on textiles. It may represent her intention to remove a gap between art and life by understanding the public and their life. As examined above, it can be sad that Soma Delaunay's scientific idea with the flow of industrialization, an open attitude not bound by a rule as an artist, an idea of Avant-garde, the comprehension of various colors and the understanding of the public. These factors lie at the bottom of her fashion design.

• Journal of the Korean Society of Costume
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• v.55 no.2 s.92
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• pp.92-104
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• 2005

This study aimed to reveal the concept and background of emergence of black leather jacket that began appearing in full-scale among youth sub-culture from 1950's, and to research its styles and aesthetic features on the basis of that. The researcher has intended to a theoretical frame to recreate black leather jacket which has been developing in youth sub-culture style as a resource of new design in modern fashion trend through this study There are 5 styles of black leather jacket in youth sub-culture after 1950's. Firstly, biker style black leather jacket showed ruined war heroes substituting for military uniform. Secondly, rocker style black leather jacket brought the conversion in definition of masculinity. Thirdly, greaser style black leather jacket showed the beauty of uncleanness expressing resistance and violence with tattered dirty materials and excessive metal ornaments. Fourthly, headbanger style black leather jacket was prominent in various and compound decoration due to combination of rocker and hippie features. fifthly, punk style black leather jacket was influenced greatly by Sex Pistols. There are broadly three ecstatic features oi black leather jacket among youth sub-culture. With regard to displaying terrorism, black leather jacket displayed threatening aspects with black color, formative beauty of inverted triangle, additional decoration, and animal & brutal feelings. Paradoxical trophyism showed Nihilism, disorder, and resistance through black color that symbolize bad luck and unstability, trophyism with bad flavor, tattered material effect, and destructive message painting. Masculine eroticism appeared in accordance with pursuing after pleasure and masculine sexuality through exposure of buttocks and focused penis due to jacket's short length, and fetish of black.

• Journal of Digital Convergence
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• v.10 no.9
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• pp.333-338
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• 2012

This paper is related to a skinny smudge blending method using the arbitrary-shaped master adhered closely to the contour shape. The smudge tool is the popular graphic tool embedded in Adobe Photoshop CS6. The smudge tool is used to smear paint on your canvas. The effect is much like finger painting. We can use the smudge tool by selecting its icon on the toolbox of Adobe Photoshop CS6 and dragging in the direction you want to smudge while holding the mouse button down on the image. As the smudge tool blends all the pixels within a radius of the master to generate the result image, its disadvantages are to smudge even the pixels in the undesired region. In this paper to reduce the disadvantage, the skinny smudge blending method using arbitrary-shaped master is proposed. The proposed blending method has the advantage of applying the smudge effect to the desired regions regardless of the background as the arbitrary-shaped master adhered closely to the contour shape is extracted by color image segmentation.