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Color is one of the most essential design elements. This site uses many different techniques to deliver items that are as sharp and vivid as the images that are presented on the web site.
There are very specific differences between what is displayed versus what is printed. Let’s take a quick look at some basic physics of rendering colors:

RGB is an additive color model, while CMYK is subtractive.
RGB uses white as a combination of all primary colors and black as the absence of light. CMYK, on the other hand, uses white as the natural color of the print background and black as a combination of colored inks. Graphic designers and print providers use the RGB color model for any type of media that transmits light, such as computer screens. RGB is ideal for digital media designs because these mediums emit color as red, green, or blue light.
RGB is best for websites and digital communications, while CMYK is better for print materials. Most design fields recognize RGB as the primary colors, while CMYK is a subtractive model of color.
With the RGB color model, pixels on a digital monitor are – if viewed with a magnifying glass – all one of three colors: red, green, or blue. The white light emitted through the screen blends the three colors on the eye’s retina to create a wide range of other perceived colors. With RGB, the more color beams the device emits, the closer the color gets to white. Not emitting any beams, however, leads to the color black.
This is the opposite of how CMYK works.
CMYK is best for print materials because print mediums use colored inks for messaging. CMYK subtracts colors from natural white light and turns them into pigments or dyes. Printers then put these pigments onto paper in tiny cyan, magenta, yellow, and black dots – spread out or close together to create the desired colors. With CYMK, the more colored ink placed on a page, the closer the color gets to black. Subtracting cyan, magenta, yellow, and black inks create white – or the original color of the paper or background. RGB color values range from 0 to 255, while CMYK ranges from 0-100%.
Source: Boingo Graphics
The importance of the Bauhaus lies in its revolutionary approach to design, architecture, and art education that emphasized functionality, simplicity, and the integration of art with mass production, creating a lasting influence on modern design across many fields, from furniture and buildings to graphic design and beyond. Despite being a short-lived German school (1919-1933), its principles were spread worldwide, especially after its closure by the Nazis, pioneering the concept of design as a holistic, problem-solving discipline.
The school existed in three German cities—Weimar, from 1919 to 1925; Dessau, from 1925 to 1932; and Berlin, from 1932 to 1933—under three different architect-directors: Walter Gropius from 1919 to 1928; Hannes Meyer from 1928 to 1930; and Ludwig Mies van der Rohe from 1930 until 1933, when the school was closed by its own leadership under pressure from the Nazi regime, having been painted as a centre of communist intellectualism.[4] Internationally, former key figures of Bauhaus were successful in the United States and became known as the avant-garde for the International Style.[5] The White city of Tel Aviv, to which numerous Jewish Bauhaus architects emigrated, has the highest concentration of the Bauhaus’ international architecture in the world.
The changes of venue and leadership resulted in a constant shifting of focus, technique, instructors, and politics. For example, the pottery shop was discontinued when the school moved from Weimar to Dessau, even though it had been an important revenue source; when Mies van der Rohe took over the school in 1930, he transformed it into a private school and would not allow any supporters of Hannes Meyer to attend it.
The Bauhaus was founded in 1919 in the city of Weimar by German architect Walter Gropius (1883–1969).
Its core objective was a radical concept: to reimagine the material world to reflect the unity of all the arts. Gropius explained this vision for a union of art and design in the Proclamation of the Bauhaus (1919), which described a utopian craft guild combining architecture, sculpture, and painting into a single creative expression. Gropius developed a craft-based curriculum that would turn out artisans and designers capable of creating useful and beautiful objects appropriate to this new system of living.
The Bauhaus combined elements of both fine arts and design education. The curriculum commenced with a preliminary course that immersed the students, who came from a diverse range of social and educational backgrounds, in the study of materials, color theory, and formal relationships in preparation for more specialized studies. This preliminary course was often taught by visual artists, including Paul Klee (1987.455.16), Vasily Kandinsky (1866–1944), and Josef Albers (59.160), among others.
Wassily Kandinsky (1866–1944):A leading figure in abstract art, he was a member of the influential Der Blaue Reiter group and taught at the Bauhaus.
Paul Klee (1879–1940):Also a member of Der Blaue Reiter, Klee was known for his colorful, geometric abstract paintings and taught at the Bauhaus from 1921 to 1932.
László Moholy-Nagy (1895–1946):A Hungarian artist who taught painting and photography, known for his work in kinetic sculpture and his use of light and form.
Josef Albers (1888–1976):A German artist who was both a student and later a master at the Bauhaus, known for his work with color and geometric forms.
Oskar Schlemmer (1888–1943):A painter and sculptor who designed the Bauhaus emblem and taught painting, known for his work on the ballet “The Triadic Ballet”.
Anni Albers (1899–1994):A significant textile artist and printmaker, she was a key figure in the women artists of the Bauhaus.
Although Gropius’ initial aim was a unification of the arts through craft, aspects of this approach proved financially impractical. While maintaining the emphasis on craft, he repositioned the goals of the Bauhaus in 1923, stressing the importance of designing for mass production. It was at this time that the school adopted the slogan “Art into Industry.”
In 1925, the Bauhaus moved from Weimar to Dessau, where Gropius designed a new building to house the school. This building contained many features that later became hallmarks of modernist architecture, including steel-frame construction, a glass curtain wall, and an asymmetrical, pinwheel plan, throughout which Gropius distributed studio, classroom, and administrative space for maximum efficiency and spatial logic.
The cabinetmaking workshop was one of the most popular at the Bauhaus. Under the direction of Marcel Breuer (1983.366) from 1924 to 1928, this studio reconceived the very essence of furniture, often seeking to dematerialize conventional forms such as chairs to their minimal existence. Breuer theorized that eventually chairs would become obsolete, replaced by supportive columns or air. Inspired by the extruded steel tubes of his bicycle, he experimented with metal furniture, ultimately creating lightweight, mass-producible metal chairs. Some of these chairs were deployed in the theater of the Dessau building.

The Bauhaus weaving workshop was one of the most inventive and commercially successful departments of the pioneering 20th-century school of art and design. Notably, most of the artists involved were women.
These women were “exploring textiles’ potential, both as works of art and as utilitarian fabrics,” said Laura Muir, research curator for academic and public programs and curator of The Bauhaus and Harvard at the Harvard Art Museums.
Collaboration and innovation were paramount in the workshop: artists pursued new designs suitable for industrial production and experimented with novel materials and techniques.
Source —Harvard Art Museums
The textile workshop, especially under the direction of designer and weaver Gunta Stölzl (1897–1983), created abstract textiles suitable for use in Bauhaus environments.
Students studied color theory and design as well as the technical aspects of weaving. Stölzl encouraged experimentation with unorthodox materials, including cellophane, fiberglass, and metal. Fabrics from the weaving workshop were commercially successful, providing vital and much needed funds to the Bauhaus. The studio’s textiles, along with architectural wall painting, adorned the interiors of Bauhaus buildings, providing polychromatic yet abstract visual interest to these somewhat severe spaces.
While the weaving studio was primarily comprised of women, this was in part due to the fact that they were discouraged from participating in other areas. The workshop trained a number of prominent textile artists, including Anni Albers (1899–1994), who continued to create and write about modernist textiles throughout her life.
Metalworking was another popular workshop at the Bauhaus and, along with the cabinetmaking studio, was the most successful in developing design prototypes for mass production. In this studio, designers such as Marianne Brandt (2000.63a–c), Wilhelm Wagenfeld (1986.412.1–16), and Christian Dell (1893–1974) created beautiful, modern items such as lighting fixtures and tableware. Occasionally, these objects were used in the Bauhaus campus itself; light fixtures designed in the metalwork shop illuminated the Bauhaus building and some faculty housing.
Brandt was the first woman to attend the metalworking studio, and replaced László Moholy-Nagy (1987.1100.158) as studio director in 1928. Many of her designs became iconic expressions of the Bauhaus aesthetic. Her sculptural and geometric silver and ebony teapot (2000.63a–c), while never mass-produced, reflects both the influence of her mentor, Moholy-Nagy, and the Bauhaus emphasis on industrial forms. It was designed with careful attention to functionality and ease of use, from the nondrip spout to the heat-resistant ebony handle.
The typography workshop, while not initially a priority of the Bauhaus, became increasingly important under figures like Moholy-Nagy and the graphic designer Herbert Bayer (2001.392). At the Bauhaus, typography was conceived as both an empirical means of communication and an artistic expression, with visual clarity stressed above all. Concurrently, typography became increasingly connected to corporate identity and advertising. The promotional materials prepared for the Bauhaus at the workshop, with their use of sans serif typefaces and the incorporation of photography as a key graphic element, served as visual symbols of the avant-garde institution.
Gropius stepped down as director of the Bauhaus in 1928, succeeded by the architect Hannes Meyer (1889–1954). Meyer maintained the emphasis on mass-producible design and eliminated parts of the curriculum he felt were overly formalist in nature. Additionally, he stressed the social function of architecture and design, favoring concern for the public good rather than private luxury. Advertising and photography continued to gain prominence under his leadership.
Under pressure from an increasingly right-wing municipal government, Meyer resigned as director of the Bauhaus in 1930. He was replaced by architect Ludwig Mies van der Rohe (1980.351). Mies once again reconfigured the curriculum, with an increased emphasis on architecture. Lilly Reich (1885–1947), who collaborated with Mies on a number of his private commissions, assumed control of the new interior design department.
Other departments included weaving, photography, the fine arts, and building. The increasingly unstable political situation in Germany, combined with the perilous financial condition of the Bauhaus, caused Mies to relocate the school to Berlin in 1930, where it operated on a reduced scale. He ultimately shuttered the Bauhaus in 1933.
During the turbulent and often dangerous years of World War II, many of the key figures of the Bauhaus emigrated to the United States, where their work and their teaching philosophies influenced generations of young architects and designers.
Breuer and Gropius taught at Harvard. Josef and Anni Albers taught at Black Mountain College, and later Josef taught at Yale.
Moholy-Nagy established the New Bauhaus in Chicago in 1937.
Mies van der Rohe designed the campus and taught at the Illinois Institute of Technology.
It remains to this day, standing as a distinguished monument to the power of art.
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Henri Matisse, “Nymphe et faune rouge” (Nymph and Red Faun), (1939)
“Everything has its beauty, but not everyone sees it.”
—Andy Warhol
Guernica by Pablo Picasso (1937)
Exploring the great masters of fine art is a suprisingly fun way of developing this ecommerce site.
The chance to learn more about Master Artists is wonderfully accessible and frustratingly difficult to understand.
cgk.ink has created the FINE ART COLLECTION to explore, unveil and to delve into the artists who continue to shape our world.
We’re focusing on Modern Art right now. And we’re adding to this collection often.
The main page of the FINE ART COLLECTION features the work of artist’s who crurrently are inspiring us to create.
Right now, we’re focusing on modern art masterpieces. This page will serve as our main gallery and we’ll be adding new artists constantly.
When an artist is selected, information regarding their influences and impacts on larger artistic movements are discussed.
We’ ve gathered the information from the world’s leading museums, universities and private collectors.
Items that are inspired by that artist’s work are featured at the bottom of the page which displays related work, more details and available discounts.
These collections are changing quickly, so check often for new items.
We welcome your feedback and are eager to hear about artists that inspire you!
The haori (羽織) is a traditional Japanese jacket worn over a kimono. Resembling a shortened kimono with no overlapping front panels (okumi), the haori typically features a thinner collar than that of a kimono, and is sewn with the addition of two thin, triangular panels at either side seam. The haori is usually tied at the front with two short cords, known as haori himo, which attach to small loops sewn inside the garment.
During the Edo period, economic growth within the wealthy but low-status merchant classes resulted in an excess of disposable income, much of which was spent on clothing. It was during this period that, due to various edicts on dress mandated by the ruling classes, merchant-class Japanese men began to wear haori with plain external designs and lavishly-decorated linings, a trend still seen in men’s haori
Komon (小紋): The lowest form of normal kimono. Meaning “Small Pattern,” it is characterized by its repeating patterns that can either be printed, painted, stencilled, or woven. They are worn as everyday wear, like when shopping or being out and around town.
It is a versatile and everyday kimono style that features repeating patterns. Whether you’re out shopping or exploring the town, Komon is the perfect choice for casual wear. Its charming designs add a touch of elegance to your daily activities, making you stand out with effortless style.
Iromuji (色無地): The second lowest of the normal kimono and the lowest of all formal kimono. Iromuji means “Single Solid Colour” and consists of just one colour with no decoration whatsoever. The only adornment that may be found would be patterns woven into the silk itself, but otherwise is quite plain. Weaving designs into silk is called Rinzu (綸子). Iromuji is also the lowest formality in which you will find Kamon (家紋). Meaning “Family Crest,” they are added to kimono as a sign of formality. Kamon can be added in sets of five, being the most formal, three, being the second most formal, and one, being the least formal. The number of kamon must also match the level of formality for the kimono, so you will only ever find a single kamon on an iromuji.
Tsukesage (付け下げ): The middle level of formality of all kimono. The term comes from the placement of its patterns as Tsueksage means “To Put Down.” Kimono are stitched together from long, rectangular pieces of fabric known as Tan (反), which are visible at the seam lines. When it comes to a tsueksage the decoration will always stay within the individual tan and not cross over to create larger or more cohesive patterns. When seen from afar the patterns seem to flow downwards, hence the name. They are almost always made of silk and can feature kamon, but only up to three.
Houmongi (訪問着): The second most formal kimono and considered suitable to wear to all formal occasions. They are often considered the most beautiful kimono because they are covered by flowing patterns and motifs that stretch across the entire garment. The name houmongi means “Visiting Wear” as they were originally worn to pay respects to neighbours on formal occasions. They will feature kamon more often than not and can have anywhere between one and five of them present. Du to their high formality they are always made from silk.
Furisode (振袖): The most formal type of kimono for unmarried women. When it comes to furisode there are three different sleeve lengths. They are: Ko Furisode (小振袖), meaning “Small Swinging Sleeves,” Chū Furisode (中振袖), meaning “Middle Swinging Sleeves,” and Ō Furisode (大振袖), meaning “Large Swinging Sleeves.” Today the word furisode brings to mind the ō furisode as it’s the most commonly worn type, but prior to World War II it was very common to also see ko furisode and chū furisode as sleeve length determined how formal a kimono was. Ko furisode and chū furisode are considered semi-formal wear, but are rarely ever made anymore due to the decline in kimono ownership.
Tomesode (留袖): The most formal kimono of all. It is characterized by its solid colour background, usually black, and motifs that are only found bellow the waist. Black used to be the hardest colour dye to produce before synthetic or imported dyes were introduced, so it was considered a precious colour that would only be used for the most important garments. Tomesode means “Fastened Sleeves” as traditionally a bride would cut the sleeves from her furisode and then wear that kimono as a married woman in the form of a tomesode. They will always feature five crests and are worn by married women to formal occasions, usually the mother of the bride or groom at a wedding.
— source
Wassily Wassilyevich Kandinsky (b. 1866) was a Russian painter and art theorist. Kandinsky is generally credited as one of the pioneers of abstraction in western art. Born in Moscow, he began painting studies (life-drawing, sketching and anatomy) at the age of 30.
In 1896, Kandinsky settled in Munich, studying first at Anton Ažbe’s private school and then at the Academy of Fine Arts. During this time, he was first the teacher and then the partner of German artist Gabriele Münter. He returned to Moscow in 1914 after the outbreak of World War I. Following the Russian Revolution, Kandinsky “became an insider in the cultural administration of Anatoly Lunacharsky” and helped establish the Museum of the Culture of Painting. However, by then, “his spiritual outlook… was foreign to the argumentative materialism of Soviet society” and opportunities beckoned in Germany, to which he returned in 1920. There, he taught at the Bauhaus school of art and architecture from 1922 until the Nazis closed it in 1933. He then moved to France, where he lived for the rest of his life, becoming a French citizen in 1939 and producing some of his most prominent art. He died in Neuilly-sur-Seine in 1944.
Delicate Tension no. 85, Kandinsky (1923)
Delicate Tension no. 85 was executed by Kandinsky at the Bauhaus during the prestigious school’s most rationalist period under the directorship of Theo van Doesburg, from 1923 to 1925. During these years the initial Expressionistic style of this avant-garde centre evolved towards greater commitment to the Constructivist aesthetic which was spreading internationally. Kandinsky delved more deeply in his investigation of the correspondences between forms and colours, and the geometric shapes found in his works from this period, which is sometimes described as “cold, ” are basically the circle and the triangle, which he considered to be “the two primary, most strongly contrasting plane figures.”
This item is part of our Fine Arts Collection where we design new items influenced by the masters of fine art, design, decorative arts and textiles. Explore our growing list of featured artists.





Giftwrap has been around since the invention of paper itself, which has been around since at least 105 A.D. in China.
The Japanese (and Chinese and Koreans) take their gift wrapping seriously. Like most East Asian arts and crafts, the level of attention and skills required is an extension of the creator’s emotions and thoughts behind the object being given
When giving gifts or sending presents in Japan, it is customary to show special care not only to the contents, but to the way a gift is wrapped and the wrapping itself. In Japanese culture, gift wrapping can be as important as the gift, where the gift is viewed as a form of communication between the giver and the receiver. The chosen gift wrapping serves an important role in shaping the messaging associated with the gift. In short, the wrapping is considered as part of the gift itself and should reflect both the gift being given and the emotions behind the gift.
The distinction of a gift being wrapped is an important one when it comes to receiving a gift. Except among close family members, gifts must not be unwrapped in front of the donor of the gift. The recipient should wait until later to open the gift.
There are many rules and customs of associated with Japanese gift wrapping, many of which imply how you feel towards the person and the the message behind the gift. The gift wrap color choices are one of ways that this communication takes place. Also, the wrapping of the gift is not necessarily meant to hide the gift, but to accentuate it — with gift wraps designed to reveal some items while concealing others. A couple of other methods of symbolism that can be used…







One style of Japanese gift wrapping, called tsutsumi — which means to cover, conceal or wrap — or origata uses paper and fabric to wrappings for gifts, presents and packages. The unique aspect of this technique is that the paper and/or fabric is never cut. Instead it is pleated, folded and tied. Ranging from the simple to the sophisticated, this technique traditionally uses handmade paper (washi) to express beauty, etiquette and culture and often employs techniques seen in origami.
The intent with this wrapping style is not to conceal the gift, but to enhance it’s shape and to give some clue to the contents. This style allows the gift itself to be exposed. For example, high quality tea leaves are often given as a present in Japan. When wrapping black tea (known as ko-cha, or “red tea”), red paper inserted in a slit on the top of the package, then overlaid with a film to provide a glimpse into what is in the package.
A sophisticated system of rules has been created for origata wrapping. The style depends on the gift recipient, the occasion, and even the season.

A furoshiki is the technique of wrapping a gift with fabric. This style is perfect for birthdays, holidays, weddings, or everyday marketing and shopping and was originally used to carry clothes to the bathhouse. Made in a variety of sizes, the cloth is extremely handy and can be folded up after each use to wrap or carry something else. It ‘s very flexible as a wrapping technique and lends itself to various shapes and sizes of packages. There is even a way to wrap and carry two bottles together.
The Japanese Ministry of Environment has been promoting furoshiki to promote recycling, as the cloth can be reused for different occasions, helping to reduce the wasting of paper.











