• 한국산림과학회지
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• 제2권1호
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• pp.4-9
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• 1962

(1) acacia 맹아(萠芽) 억제(抑制)에 대(對)한 2,4-D 살포(撒布)의 효과(効果)에 관여(關與)되는 조건(條件)을 시험(試驗)한바 다음과 같은 결과(結果)를 얻었다. a. 2,4-D 농도(濃度)${\cdots}{\cdots}{\cdots}$ 3,4,5 두식(斗式)의 범위에서는 3 두식(斗式) 최고농도(最高濃度)의 효과(効果)가 가장 크다. b. 살포시기(撒布時期) 5월(月) 상순(上旬)부터 7월(月) 하순(下旬)까지 순별(旬別) 시기(時期)를 분할(分割)하여 시험(試驗)한 즉 후기(後期)로 갈수록 효과(効果)가 컸다. c. 살포시간(撒布時間) 오전(午前) 10시(時), 오후(午後) 1시(時) 오후(午後) 4시(時) 중(中)에서 오후(午後) 1시(時) 가장 효과적(効果的)이었고 오전(午前) 10시(時) 가장 효과(効果)가 적었다. d. 살포(撒布) 계속년(年) 및 살포(撒布) 회수(回數) 계속 살포(撒布)할수록 효과(効果)는 누진적(累進的)이었다. (2) 다음과 같은 2,4-D 처리(處理)로 acacia 맹아(萠芽)는 억제(抑制) 됨을 알았다. a. 3두식(斗式) 농도(濃度)로 7월(月) 상순(上旬)~7월(月) 하순(下旬) 1년(年) 1차(次)씩 (1차(次)는 3일(日) 3회(回)) 계속 살포 3년간(年間)계속 살포(撒布). b. 3두식(斗式)로 오후(午後) 1시(時)에 5월(月) 상순(上旬)부터 1순(旬) 3회(回)씩 7월(月)까지 계속 살포(撒布).

• 한국복식학회:학술대회논문집
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• 한국복식학회 2004년도 제29회 정기총회 및 춘계학술대회
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• pp.62-62
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• 2004

본 논문의 목적은 첫째, 중국 소수민족이 현재 사용하고있는 쓰개를 4대지구와 성별로 구분하고 쓰개의 명칭과 형태에 대하여 고찰한 후 도식화를 한다. 둘째는 이를 종합하여 쓰개의 유형을 분석하고 쓰개에 나타나는 상징성을 살펴보며 올바르게 이해하는데 있다. (중략)

• 복식
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• 제3권
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• pp.95-107
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• 1980

The hair and headdress, positioned on the top of the body, assume a special role of accomplishing the silhouette of the clothing. This thesis reviewed the change of the hair and headdresses of the ancient Western world and studied the relationship between the silhouettes of the dresses and the shapes of the hairstyles. It was concluded that the hairstyles of each region had been developed in accordance, with their dress silhouettes, either repeating the silhouettes in a smaller scale, or reflecting their aesthetic attitudes toward clothing in the hairstyles. Religious symbolism was displayed strongly. In the headdresses of the cultures where the religious influence was great.

• 복식
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• 제67권3호
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• pp.66-80
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• 2017

The headdress is one of the most important clothing characters in China, as it was used to distinguish the 55 minority groups in China. Each minority group has a unique headdress culture. Among the 55 minority groups, the Zang, the Yi, and the Miao focus their ethnic costumes on the headdress, and have a more distinctive headdress culture compared to be other nationality groups. The Yi is one of the minority groups that linvd in Southwest China. They usually lived in compact communities in Sichuan, Yunnan, and Guizhou provinces, as well as the Guangxi Zhuang Autonomous region. The total population of the Yi is the sixth largest among the 55 minority groups. Modern scholars believe that the Yi people are descendants of the ancient Qiang people, which is a group that lived in Northwest China six or seven thousand years before. It is believed that the Qiang went down to the southern part of China and allied with the aboriginals in that region, and this group of people became the Yi, Due to its long history, cultural background, and the large number of people and settlements, they have produced a unique costume culture. The women's headdress culture is considered to be the one of the most important characteristics of their costume culture. There are four forming element of the Yi women's headdress, religious faith, myths, geographical distribution and customs & festivals. The first three elements play an important role in the protection and spread of headdress, while the fourth element provides potential for the modern headdress development. Because of much influence factors, more than 100 types of Yi women headdresses have developed. Depends on categories, Yi woman headdress can be divided into kerchief, hat, fascinator and other accessories wore on the hand. This study investigated the development of the Yi women's headwear, and screened and analyzed representative Yi women accessories, such as the headscarf, hat, and fascinator. This analysis will provide basic materials for further studies of Yi women's headdress or costume.

• 한국의상디자인학회지
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• 제6권2호
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• pp.63-75
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• 2004

The traditional Ukrain costume has been gradually developed and influenced by the climate and political, economical environments. The national costumes has represented the beliefs and understanding of people about the beauty and harmony of the world. Eastern Europe and Northern Asia are considered as the origins of the Korean traditional costume, and the artifacts ranged from over the Black Sea to ‘Skitai’ and Northern Asia to ‘Noinoola’ support this hypothesis. This study is investigate the formative characteristics of Ukrain national costume especially of the nineteenth century and the early twentieth century. In Ukrain, Men wear ‘Rubaha’ (shirts style's upper garment-in Ukrain Sarochka) and trousers, women wear ‘Rubaha’ with vest and a skirt and a head gear were worn. Ukrain is consisted with three group - 1) Dnipro region-included the Kiev region in the center of Ukrain, 2) Polissia region in the northwest of Ukra in and 3) Hutsul-Zakarpattia region in the west of Ukrain. These three groups have there own different formative characteristics of Ukrain traditional costume.

• 한국의류산업학회지
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• 제5권1호
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• pp.34-42
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• 2003

Hair styles vary greatly and are an integral part of the Miao women's costume, often denoting marital status. The hair style was expressed in various styles by using Kokye. Chukye and Byunbal. Hair is swept in to buns and knots of varying size or arranged in huge structures supported with extra hair or wooden pieces. The hair ornament was expressed in various styles turban and hat. Some groups use a turban as an integral part of the style that is wrapped round the head in a specific way. Silver ornaments occupy an important position in the bright and colorful attire and personal adorment of Miao women's in Guizhou. Silver horns, silver crowns, silver hats are peculiar to Miao women's hair style. They are also indispensable hair ornaments of Miao women's. festive dress in Guizhou.

• 패션비즈니스
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• 제7권4호
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• pp.142-154
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• 2003

This study was conducted on the costume of the 6 minorities dwelling in Guizhou Province of China. The result of the study is summarized as follows. As Guizhou Province yields much silver, most of the minorities used silver ornaments a lot and dyed their garments by using indigo extracted from plants that grow in the area. The headdress was of style that for both men and women a long cloth is wound around a head in various ways. In some cases, women used cow's horn, pearl and silver ornaments. Most wore a short upper garment such as blouses with overlapping necks or blouses with diagonal on the front, and as a lower garment men and women wore trousers and skirts, respectively. As a way of ornament, embroidering, wax printing and weaving were commonly used, but pattern and color used in the ornament varied depending on the individual minorities.

• 자연과학논문집
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• 제19권1호
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• pp.113-139
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• 2008

본 연구에서는 한국, 중국, 일본의 전통 헤어스타일과 머리장식, 메이컵의 특성에 대하여 비교 정리해 보았다. 각 나라의 전통 헤어스타일 장식 등의 비교를 통하여 현대패션에 새롭게 해석된 오리엔탈 룩을 이해할 수 있다. 한국의 스타일은 소박하고 단순하며, 중국은 과장적이고 장식적이며 일본의 스타일은 당나라 장식의 영향과 로맨틱한 소녀적 꽃장식을 볼 수 있었다.

• 한국축산시설환경학회지
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• 제2권1호
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• pp.27-39
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• 1996

낙농 전업농의 최적 기계장치 모델을 설정하는데 필요한 자료를 수집하고자 경기도 낙농가 중 사육규모 별로 經産牛 30두 미만, 30~50두, 50두 이상 각 5농가씩 15농가를 현지 방문하였다. 작업공정별 작업방법, 노동투하시간, 작업 비용 분석자료를 조사, 분석하고 관련 자료들을 수집하여, 經産牛 30두 내외규모, 40두 내외규모, 50두 내외규모에서의 최소 작업비용 기계장치 사육체계를 설정하여 우리나라의 절반 이상 낙농가에서 이용하고 있는 繫留式 牛舍, 양동이식 착유기 중심의 관행 작업 체계와 비교 분석한 결과는 다음과 같다. 1. 관행작업체계에서는 가족 노동 1.5인 기준 년 2,700시간으로 經産牛 15두까지 사육 가능하며, 이 때 필요한 총작업비용은 734천원/년ㆍ두로 산출되었다. 2. 繫留式 牛舍에서 최소작업비용을 구한 결과 호퍼식 농후사료 급여, 워터컵 급수, 파이프 라인 착유, 반크리너 분뇨청소에서는 經産牛 28두까지 사육 가능한 것으로 나타났으며, 총작업 비용은 520천원/년ㆍ두로 산출되었다. 3. 放飼式 牛舍는 繫留式 牛舍 보다 30두 내외로 사육하는 경우에는 총작업 비용이 더 높았다. 放飼式 牛舍의 최소 작업비용체계는 1열$\times$5두식 헤링본 착유실 착유, 농후사료 자동급여, 무가온보온급수, 스키로더 분뇨청소의 체계로, 經産牛 30두까지 사육 가능한 것으로 나타났으며, 총 작업 비용은 582천원/년ㆍ두로 나타났다. 4. 放飼式 牛舍 40두 내외 규모에서의 최소 작업비용체계는 2열$\times$4두식 헤링본 착유실 착유, 농후사료자동급여, 무가온보온급수, 스크레퍼 분뇨청소 체계로, 經産牛 41두까지 사육 가능하고 작업 비용은 501천원/년ㆍ두로 나타났다. 5. 放飼式 牛舍 50두 내외 규모에서의 최소 작업비용체계는 2열$\times$3두식 탠덤 착유실, 농후사료 자동급여, 무가온 보온급수, 스크레퍼 분뇨청소체계로, 經産牛 52두까지 사육가능하고 작업 비용은 500천원/두로 나타났다.

• 복식
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• 제50권
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• pp.33-50
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• 2000

A comparative and an analysis of the resemblance and the particularity of the women's headgear which has been developed in accordance with each of climate and historical beck ground of the Eastern Slavs: the Russians the Belarusians and the Ukrainians those are deeply influenced by the culture of costume of the Scythians which is considered as the origin of the Koreans culture of costume is presented in this study. A well-known Russian ethnographer D. K. Jelenin classifies the women's head gear of the Eastern Slavs as a platok a chepetch a shapka and a unmarried women's venetch by its structural figure. Those 4 kinds of head gears are the basic head gears of the Eastern Slavic woman. However the characteristics and the features of the head gears of the Eastern Slavic woman However the characteristics and the features of the head gears of each nations show us that they have been developed differently not only by the climatic and the geological influences but also by the influence of their historical background. Furthermore we could realize that the Eastern Slavs had classified a person's social position and a standing in family members by the head gear. The incantational and the religious meanings of the hair styles and the head gears are shown in this paper. For instance they has been considered that a married woman without a hat is a disgrace and it even affects to the harvest. Even they believed that a corn styled Russian woman's hat named "Roga" protects a mother and her baby from the evil spirit. It seems that such a ethnographical culture is caused by their own faith of Russian orthodox and a non-Christian ancient religious culture of those regions.