• Title/Summary/Keyword: 관복

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고구려의 관복 제도

  • 정완진;남윤자;조우현
    • Proceedings of the Korea Society of Costume Conference
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    • 2004.05a
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    • pp.28-28
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    • 2004
  • 본 연구는 문헌사료와 고분벽화를 토대로 고구려 관복 제도의 변천과정과 특징을 고찰한 것이다. 문헌에 나타난 고구려의 관복 제도를 살펴보면 의복은 유고제를 유지했으며 관등 고하에 따른 유고의 색채나 소재상의 규제는 보이지 않는다. 신분표시의 기능은 주로 관모가 담당했던 것으로 보이는데, 문헌에 나타난 3세기-7세기까지의 고구려 관모 제도를 고분벽화를 참조하며 고찰한 결과는 다음과 같다. (중략)

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A Study on Nam Nyeong-wie Yun Uiseon's Gwanbok Described in the List of Wedding Gifts in 1837 (남녕위(南寧尉) 윤의선(尹宜善)의 1837년 「혼수발기」 속 관복(冠服) 고찰)

  • Lee, Eunjoo
    • Korean Journal of Heritage: History & Science
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    • v.52 no.3
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    • pp.200-221
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    • 2019
  • The National Hangeul Museum houses a document list of the wedding gifts that Queen Sunwon granted her royal son-in-law, Nam Nyeong-wie, in August 1837. A total of 55 items were recorded in Hangeul Gungseo style on yellow paper. This list included four types of government officials' uniforms, casual wear, accessories, etc. The results of studying the 19th-century male officials' uniforms through this historic record were as follows. The clothing record in the List of Wedding Gifts was more accurate than that in the Dukongongju Garyedeungrok. The four types of government official uniforms for Nam Nyeong-wie included jeobok, sangbok, sibok, and gongbok. For the joebok, there was geumkwan, daehong-hangrah joebok, baeksam, ahole, seodae, gakpae, peseul, paeok, husu, and mokhwa. The record of the List confirms that baeksam was used as jungdan for joebok. For the gongbok, there was daehong-hangrah gongbok, blue seolhancho duhgre, blue saenggyeonggwangju changui, and green waehangrah kurimae. The record of the List shows that the lining of the gongbok was duhgre, and confirms, for the first time, that changui and kurimae were worn inside the gongbok. For the sangbok, there was samo, ssanghakhyungbae embroidered with golden thread, dark green cloud patterned gapsa gwandae, blue cloud patterned gapsa duhgre, blue ssangmuncho changui, and Chinese purple hwamunsa kurimae. For the sibok, there was pink gwangsa gwandae, and blue gwangcho duhgre. For the lining, blue duhgre was used. Lastly, the fabrics used for those costumes were all suitable for the climate in August.

단령의 구성에 관한 연구

  • 이태옥;조우현
    • Proceedings of the Korea Society of Costume Conference
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    • 2003.05a
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    • pp.49-49
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    • 2003
  • 단령은 둥근 깃이라는 뜻으로 군신(君臣)이 착용한 관복명의 의미를 가지고 있다. 단령은 검박(儉朴)하고 활동적인 옷의 형태로 AD 1세기 경 서아시아 일대의 기마 유목민족에게 발생되었고 중국에서는 호복(胡服)이라고 불렀으며 4 세기 초부터 17세기까지 군신(君臣)의 관복으로부터 일반인의 생활복에 이르기까지 여러 계층에서 착용되었다. 우리나라에서는 신라 28대 진덕여왕 2년(AD 648년)에 김춘추가 당(唐)나라 태종에게 단령을 하사 받음으로 착용하기 시작하였고 고려시대 조선시대에는 주로 관복(官服)으로 계속 착용하였고 현재에는 혼례 예복으로 착용하고 있다. 이와 같이 오랜 기간 동안 착용되어 온 단령은 봉재와 구성면에서 깃의 너비나 형태 앞 뒤 길이 차이 소매의 너비무의 변화 등 구성과 여러가지 면에서 변화를 거쳐 왔다. 단령의 구조는 깃이 둥근 형태에 옆 목점에서 매듭단추나 끈으로 여미며 길이가 길다. 따라서 15-16세기의 전단후장형 단령과 현재 혼례시 신랑 예복으로 착용되는 후기의 단령을 비교하여 구성의 차이점을 알아보도록 한다.

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A Study of the Gwanbok (1st period) of Meritorious Vassals' Portraits in the Joseon Dynasty (조선시대 공신초상(功臣肖像)의 관복(제1기) 고찰)

  • Kim, Migyung;Lee, Eunjoo
    • Korean Journal of Heritage: History & Science
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    • v.53 no.2
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    • pp.180-203
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    • 2020
  • In this study, the period before the Gwanbok of meritorious vassals' portraits was expressed in the acheongsaek-Heuk-Danryung was defined as the first period, and the costumes worn in portraits of meritorious vassals from Gaeguk (1392) in the early Joseon Dynasty to Jwali (1471) during the era of King Seongjong were reviewed. The portraits(1476) of Jeokgae meritorious vassals (1467) depicted as the Gwanbok of acheongsaek Heuk-Danryung were excluded. Among the copies that are currently considered to be portraits of meritorious vassals belonging to the first period, the portraits of Lee-je, Lee Cheon-woo, Ma Cheon-mok, Shin Suk-ju, Seol Gye-jo, and Lee Sung-won were selected, and the formative characteristics of Gwanbok components were examined. The Samo of Sam-Gongsin in the early Joseon Dynasty had a low height, a rounded end, and the side wings were narrow and short. However, since King Danjong, Jeongnan·Jwali meritorious vassals retained a higher form, and the side wings were twice as long. It was also confirmed that the pattern was not expressed in the side wings. The Danryung was expressed in light-colored Danryung without specific colors at the beginning of the country. After King Sejong, the Heuk-Danryung system for Yebok began, but it was not reflected in the Gwanbok of meritorious vassals' portraits, and was expressed as damhongsaek-Danryung after King Danjong. The pattern was not expressed on the exterior of the Danryung, and inner-wrinkled Mu was expressed on the side line. The Dapho and Cheolrik, the undergarments of the Danryung, were also confirmed as being blue (the Dapho) and green (the Cheolrik) after the Jeongnan meritorious vassals. The early Sam-Gongsin's Pumgye was expressed by rank belt, but as the system of rank badge was established after King Danjong, it began to express the Pumgye by rank badge and rank belt. Among the portraits of meritorious vassals, the rank badge was expressed only in the portrait of Sin Suk-ju, a Jeongnan meritorious vassal. As Hwaja worn on the Danryung, Heuk-hwa were confirmed in the Sam-Gongsin portraits of the early Joseon Dynasty. However, in the portraits of Jeongnan and Jwali meritorious vassals after King Danjong, the Baek-hwa was confirmed. In addition, in the seam parts of the Heuk-hwa and Baek-hwa identified in some portraits of meritorious vassals, Hwi decorated with yeongeumsa were identified, and it was found that the Hwaja decorated with Hwi were the Hyeopgeum-hwa worn by the 3rd rank and above.

A Study on the Rank System of Official Uniforms of Qing Dynasty (청조 관복제도의 등급체계에 관한 연구 (제1보))

  • 박현정
    • Journal of the Korean Society of Costume
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    • v.53 no.1
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    • pp.17-34
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    • 2003
  • This paper investigates the rank system of official uniforms of Qing dynasty to analyze ethnic characteristics of the official uniforms. As a research document, Qing Huidian Tu(청회전도) has been used. The official uniforms of Qing dynasty were chao-fu(조복), ji-fu(길복), chang-fu(상복), hang-fu(행복), and yu-fu(우복), which were used in different occasions. Each of the five official uniforms had distinct items. For example, chao-fu(조복) consisted of four items: chao-guan(조관), chao-fu(조복), chao-dai(조대), and chao-zhu(조주), and ji-fu(길복) consisted of four items: ji-fu-guan(길복관), long-pao(용포), ji-fu-dai(길복대), and chao-zhu(조주). Each of these items had elements that made distinction between ranks. This research shows that the important elements to make distinction between ranks were textiles, precious stones, patterns and colors, and additionally the number of Bo(보) and the types of Bo(보) were used.

A Study on the Settlement of Official Uniform under the Reign of King Taejong in the Early Joseon (조선 태종대 관복제정에 관한 연구)

  • Chun Hea-Sook;Ryoo Jae-Woon
    • Journal of the Korean Society of Costume
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    • v.56 no.7 s.106
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    • pp.69-78
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    • 2006
  • In the early Joseon when royal authority was not still firmly established, King Taejong, or Lee Bang Won tried to make their political position guaranteed through relationships with Ming, making efforts to develop relations with the Chinese nation positively. This political orientation towards Ming by of the king Taejong was also clearly reflected in the settlement of official uniform in the early Joseon, which can be described as follows. Gaoming(誥命), Yinxin(印信) and Mianfu(冕服) granted by Ming for the first time since the foundation of Joseon suggested that the Chinese nation recognized the formal settlement of Joseon dynasty and the inauguration of King Taejong. presumedly, the grants played a critical role in the firm establishment by King Taejong of his royal authority under unstable political conditions. Under the reign of King Taejong, Joseon tried to abolish ancient regime and, instead, accept systems and institutions of Ming as it maintained smooth relations with the Chinese nation. King Taejong whose royal authority was locally deemed lack in legitimacy and morality wanted to receive the moral recognition of his reign. So the monarch tried to not only strengthen his authority, but also take in advanced culture and civilization through submissive diplomatic relations with Ming. This was a practical diplomatic strategy that was clearly discriminated from toadyism. It was a policy towards Ming, pursuing substantial national benefit. Therefore, official uniform system under the reign of King Taejong should be understood accordingly.

The Reality of Shi-Kai Yuan's 'Unity' Sprit in Jisiguanfuzhi ("제사관복제(祭祀冠服制)"에 나타난 원세계(袁世凱)의 '대동(大同)'의식의 실제)

  • Choi, Kyu-Soon
    • Journal of the Korean Society of Clothing and Textiles
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    • v.34 no.5
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    • pp.873-887
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    • 2010
  • Yuan Shi Kai, the first President of the Republic of China, established a ceremonial uniform system based on ancient styles in 1914 just before the national polity was changed to the Empire of China in 1915. This system is Jisiguanfuzhi (a system on costumes for memorial services), and figures included in the system are Jisiguanfutu (figures showing costumes for memorial services). This study is the first to examine Jisiguanfuzhi and Jisiguanfutu and to approach the background idea of the establishment of the system with a focus on the meaning of 'unity.' Jisiguanfuzhi regulates the ceremonial uniform system of all classes from the President along with the 1st-class to the 5th-class people. The uniform consists of a crown, robe, belt, the mid-section cloth, and boots. In addition, the uniforms of ritual musicians and dancers are included. The basic principles in establishing the system were the restoration of ancient systems, the adoption of convenience, the acceptance of current practices, and the implication of symbolism. Jisiguanfuzhi clarifies that the pattern of the ceremonial uniforms was modeled on Juebianfu, for religious services. The reason for choosing Juebianfu for religious services was to achieve 'unity' and Juebianfu was associated with 'unity' because it was common to all, from the emperor to the gentlemen class, in ancient times. Yuan Shi Kai tried to show flexibility to the gentlemen class who represented the intellectuals at that time by adopting Juebianfu for religious services, fearing that the gentlemen class might oppose the attempt to restore the imperial system. Therefore, although Jisiguanfuzhi adopted mostly Mianfu and royal sacrificial robes, it also emphasized 'unity' by professing that the uniforms were based on Juebianfu for religious services.