Academic literature on the topic 'Painting, juvenile literature'

Lee Juhong(1906-1987) was a writer, educator, and artist, born in Hapcheon, Gyeongsangnam-do, and worked in Busan. This paper is a study of his calligraphy, poetry, and painting. He experienced various hardships during his life of 80 years, including Japanese rule and the Korean War. Therefore, he expressed human agony and the fundamental essence of his difficult life through various genres of art, including literature. He led students to culture and art during his entire life as a professor of the Department of Korean Language and Literature at the National Fisheries University of Busan, integrated by Pukyong National University in Busan afterward. In addition, he was a comprehensive artist who engaged in artistic activities in a variety of genres, including poetry, novels, essays, plays, and criticism, as well as children's poems, fairy tales, juvenile fiction, calligraphy and painting, folk paintings, comics, book designing and binding, and theater directing. He also wrote collections of literary works and translations that amount to about 300 volumes.
 I analyzed and examined Hyangpa Lee Juhong’s calligraphy and painting by classifying them into literary communication aesthetics of calligraphy and painting and authentic East Asian aesthetics of calligraphy. The simple beauty, humorous beauty, and natural beauty abstracted from the literary communication aesthetics of calligraphy and painting help the aesthetic emotions organically linked in Hyangpa’s poetry, painting, and calligraphy to communicate through the integrated empathy of creation and appreciation. Therefore, I confirmed that simple, humorous, and nature-friendly works become communication aesthetics that heals complex minds.
 I summarized the authentic East Asian aesthetics of calligraphy into five beauties.: The first is the simple and gentle beauty that looks smiling. The second is the beauty that to have and to lack generate each other, and the third is the beauty that expresses a neat yet majestic aura with flowing strokes. The next is the beauty that is plain but not sick of, and the last is the magnanimous beauty while remaining faithful to nature without restraint. He used diverse genres of literature and various fields of art. He attempted many experimental things in calligraphy, so we could evaluate that he created a new style and method of calligraphy. In addition, the humanistic, literary, and aesthetic sentiments accompanying Confucius's humanism and Zhuangzi's vital freedom at the bottom of Hyangpa art formed his view of literature, art, and life. Thus, they elaborately emerged in Hyangpa’s calligraphy and painting.

This paper presents the art series “Walled”, in which I depict my reflections on the experiences of children in conflict with the law in state-run facilities—how and why they might feel walled. The walls in the six paintings symbolize barriers to children’s participation. They are dark and seemingly insurmountable, yet make way for windows and light that represent children’s agency. In doing so, I draw on my experience of working with children in conflict with the law as a practitioner in India, my artistic construction of them feeling “walled” and my qualitative research on their right to participation. To situate my work experience and reflections in theory and academic literature, I conducted research to identify challenges to participation rights that these children face. The key finding from my research is that children are viewed by adult practitioners as future becomings, hence, incapable and incompetent to participate. However, when adult practitioners listen to children, their knowledge and practice is informed by children’s views and perspectives. Listened-to children feel empowered and more able to participate. Thus, the onus is on adult practitioners to create safe spaces for children to share and contribute to decision making. Keywords: children in conflict with the law; right to participation; Article 12 UNCRC; juvenile justice; India.

<p>Este texto trata-se da tradução de “Modernolatria”, quinto capítulo da primeira parte do livro <em>"Modernolatria" et "Simultaneità": recherches sur deux tendences dans l'avant-garde littéraire en Italie et en France à la veille de la première guerre mondial</em>, do historiador e tradutor sueco Pär Bergman. Após ter abordado o repúdio dos futuristas por todas as formas de culto ao passado, Bergman trata da fascinação dos artistas ligados à vanguarda italiana em relação às descobertas científicas e aos avanços tecnológicos no início do século XX. Segundo o pesquisador, o neologismo futurista “modernolatria”, num sentido amplo, buscava caracterizar o ambiente juvenil e antitradicionalista geral que serviu de contexto histórico ao movimento. Em sentido restrito, o termo refere-se à temática adotada pelos futuristas em todos os domínios das artes: literatura, pintura, música etc., questão que é tratada mais detidamente ao longo do capítulo.</p><p><strong><br /></strong></p><p><strong>Abstract</strong></p><p>This paper refers to portuguese translation of “Modernolatria”, Chapter 5 Part 1 of historian and translator Swedish Pär Bergman’s book, entitled <em>"Modernolatria" et "Simultaneità": recherches sur deux tendences dans l'avant-garde littéraire en Italie et en France à la veille de la première guerre mondial</em>. Having addressed the futurist repudiation for all forms of worship of the past, Bergman deals with the fascination of artists related to the Italian avant-garde for scientific discoveries and technological advances in the early twentieth century. According to researcher, the futuristic neologism "modernolatria" in a broad sense, sought to characterize the youth environment and general anti-traditionalist who served as the historical context to the movement. Strictly speaking, the term refers to the thematic adopted by futurists in all areas of arts: literature, painting, music etc., which are addressed in more detail throughout the chapter.</p><p><strong>Keywords: </strong>Futurism; modernolatry; simultaneity; historical vanguards.</p>

Sienkiewicz had to dress the characters of Quo vadis in period garments. Their descriptions rarely appear, but they are highly suggestive of how the author understood ancient Rome and tried to recreate it in his work. Sienkiewicz gives detailed descriptions of costumes only when they concern the most important figures in his novel, or if clothing plays an important role in the plot. The rest of the protagonists are treated as collective characters whose clothing is identified only in terms of togas, stolae, or the robes of the poor. Beside the ubiquitous tunic, other Latin names of clothing primarily indicate the status of characters or are mentioned when Sienkiewicz uses clothes to disguise them. In those cases, the ubiquitous tunic receives an adjectival descriptor of colour or shade, which in the world of Quo vadis has a differentiating function. The names of the characters’ outfits have their origins in Roman literature. The terms introduced in the novel allow for an easy recreation of the author’s reading list, which consists of the basic works of a classical education—Cicero, Suetonius, Plutarch, Pliny, Horace, Propertius, Juvenal, Martial. Sometimes Sienkiewicz mixes his classical terminology with those of ecclesiastical Latin, creating an unintendedly humorous effect. However, the writer’s use of costume colour seems to have been inspired by the paintings of Lawrence Alma-Tadema and Henryk Siemiradzki. This chapter will explore the very close relationship between text and paintings, and utilizes Sienkiewicz’s colour coding to pinpoint some of the images on which he drew.