• 한국의상디자인학회지
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• 제24권4호
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• pp.117-133
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• 2022

In order to reflect traditional elements in modern design, designers should be able to creatively apply elements of traditional Chinese clothing. To understand this, a deep understanding of and insights into the traditional clothing culture are required. In this study, the characteristics of traditional Chinese women's clothing from the Wei, Jin, and Northern and Southern Dynasties of China to the Qing Dynasty were analyzed by dividing them into silhouette, color, pattern, materials, and detail. The characteristics of the silhouette were classified into A, H, X, and O types, of which types A and H were the most common. As for the color characteristics, there are relatively many five cardinal colors, and for the contrast of colors complementary colors were mainly used. As the for pattern characteristics, real patterns, animal patterns, character patterns, geometric patterns, and mixed patterns were used. Four types of materials were mainly used: silk, hemp, cotton, and wool. The detail characteristics were also anlyzed by classifying them into collar, sleeve, neckband, and gusset. Based on the results of this analysis, a satisfaction survey was conducted on the design of modern Chinese women's clothing. The result of satisfaction with design elements showed that the images of vest and suit were most preferred, H and X silhouettes, and yellow and white were the most preferred. Geometric and plant patterns were preferred, as were silk and acetate materials. Based on the result of chi-square analysis of design element preferences according to the characteristics of the subject, there was no difference according to occupation, residential area, or income, and there were differences in silhouette, color, materials, and detail according to age.

• 대한한의학원전학회지
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• 제26권4호
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• pp.155-179
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• 2013

Is the history of surgery an independent field of research into Chinese medicine? The historical sources are fragmentary, scattered, and riddled with fantastical descriptions. To unlock the references made in sixteenth-century texts to the use of silk thread to stitch up damaged tracheas, which are taken to be factual, the author of this article proposes a research method he calls "investigating precedents." Every independent reference to this kind of surgery must be dealt with separately. We cannot assume, a priori, that a reference to what must have been a very sophisticated procedure is either a far-fetched interpretation or a fabrication, nor should we evaluate it according to modern surgical criteria. Apart from extraordinary cases, we have no records of other types of surgery in the history of Chinese medicine, therefore we must find a method that allows us to investigate these records on their own terms.

• Acta Via Serica
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• 제6권2호
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• pp.61-90
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• 2021

Recent excavations in Qinghai Province, China, have disclosed textiles and artworks from Tuyuhun-Tubo (Tibetan) tombs, dated to the 7^th-9^th centuries, that suggest artistic and cultural exchanges along an external southern branch of the main Silk Road, between Gansu and Sichuan Provinces, across the Qinghai-Tibetan plateau toward the Himalayas. Many similar textiles, possibly from this area, have appeared lately on the art market and ended in private collections. Although these textiles, dated to the early Tibetan period, follow a popular prototype established in Central Asia in the 6^th century, the technical features, colors, and other indigenous elements suggest that they were woven in workshops different from those established between Sogdiana and Gansu. The exhibition "Cultural Exchange Along the Silk Road - Masterpieces of the Tubo Period," organized by the Dunhuang Research Academy and the Pritzker Collaborative Art between July and October 2019 in Dunhuang, Gansu, was a groundbreaking event that gathered scholarly attention on early Tibetan material culture, but a relevant publication is still forthcoming. In my previous work, I briefly discussed a group of silk textiles, possibly from Qinghai or Sichuan, that I analyzed in 2014 in the China National Silk Museum in Hangzhou, Zhejiang. In light of the recent material excavated, published online, or displayed in Dunhuang, in this article, I reevaluate the data previously collected, and discuss in detail the technical and iconographic features of one of the fragments held in Hangzhou. Eventually, the piece was recognized as the ending part of a large panel, which is now in the Abegg Stiftung in Riggisberg, Switzerland.

• 복식문화연구
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• 제21권6호
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• pp.844-859
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• 2013

This study investigated the characteristics and changes of cotton and silk textile production in Honam district, especially in Gurye, Jella Province from the 1930s to the 1980s. To do this, research method in this study was both literature and fieldwork research and results were as follows. First, in terms of cotton fiber cultivation of Gurye, Chinese Cotton(在來綿) has been substituted for America Cotton(陸地綿) and additionally, Yellow Cotton (黃綿) has been cultivated in the 1930s. Also, in terms of silk fiber cultivation of Gurye, Joseon Silkworm has been substituted for Japanese Silkworm by inflowing the Japanese mulberry tree. Second, in terms of spinning method, cotton spinning has been conducted at every house by an individual tool from the 1930s to the 1950s and has been gradually changed to mechanization by market shop equipped with mechanized cotton gin and cotton whipping tool. However, there have been no changes in silk spinning method from the 1930s to the 1980s. Third, loom type has been changed from the traditional Korean back-strap loom to the treadle loom between the 1930s and the 1940s. Fourth, dyeing was conducted by chemical dyestuff after weaving. The circulation of textile was done through the joint market by Japan in the 1930s~1950s and has changed to the market sales by producers since the 1950s. Fifth, since the 1970s, the outputs of cotton and silk textile of Gurye have been reduced. This was connected with the westernization and the inflow of the synthetic fiber and cloth in cotton and was related to the changes of the nation policy and silk fiber inflow from the china to the Korean farm villages.

• Acta Via Serica
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• 제2권1호
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• pp.31-47
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• 2017

The corridors to the north and south of the $Takl{\bar{a}}m{\bar{a}}k{\bar{a}}n$ (塔克拉瑪干 Ta-ke-la-ma-gan) Desert are the most important regions for cultural confluence on the Silk Road, where caravans made it to the Chinese capital or the Korean Peninsula by the northern road, through the city of Turfan, or the southern path of Khutan. Being an important part of the Silk Road in the course of history, this region was heavily influenced by the cultures of various nations and ethnic communities whose merchants utilized the road to advance their business. The region's language, writing system and literary structure were also affected, so much so that in the course of its tumultuous history, many words, phrases and terms belonging to neighboring cultures found their way into the region, leaving their mark on its linguistic structure. Of the cultural exchanges that took place between the peoples of the region, conspicuous traces can be seen in the architecture, music, literature, texts, and inscriptions. Located in the Turfan region, the minaret of Su Gong (蘇公 Su Gong ) is host to an inscription which bears many signs of such exchanges. As so far no independent research has been conducted to identify the cultural, literary and structural features conveyed in this inscription, the present paper is an attempt to study the inscription in terms of the script, language and syntax in order to unravel the effects of cultures prevalent on the Silk Road on this particular inscription. This study mainly aims to investigate the linguistic structure of the inscription and the impact of the Persian language on Silk Road culture. In fact, we approach the inscription as a symbol of cultural exchange on the Silk Road and will focus on the tradition of Persian inscription-making which affected the Turfan inscription.

• 복식
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• 제66권3호
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• pp.93-106
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• 2016

The aims of this study are to elucidate the relationship between the luxurious trends of costumes and the importation of Ming's patterned textiles in the $17^{th}$ century, and to analyze the similarity between certain Joseon and Ming fabric patterns. After Imjinwaeran[임진왜란] and Byungjahoran[병자호란], more diverse Joseon textile patterns appeared. Generally, wars lead to a shortage of luxury goods and basic commodities. However, $17^{th}$ century Joseon had an abundance of luxury goods, which allowed even some commoners to have clothing made of Chinese silk. That was the result of free trade between the Koreans and the Chinese merchants in Joseon. Ming's merchants followed the Ming's troops into the Korean Peninsula and targeted Koreans to sell their goods, such as fur coats and fur hats. Free trade between Ming and Joseon took place at Junggang [중강] and Donggangjin [동강진]. Joseon imported Chinese textiles there and resold them to Japanese merchants. Some of the Changgi Chung's excavated fabrics might be an evidence of the import from the Ming. These fabrics had the inscription and were similar to Ming fabrics. It can be assumed that trade occurred between Joseon, China, and Japan, as fabrics found in the countries had similar patterns such as flower, bee, and four seasons, which represented longevity. Furthermore, Chinese fabrics might have triggered Joseon's weaving skills to develop, which led to the ability to weave refined and beautiful brocade satin at Sangbang [상방]. According to Uigwe[의궤], Sangbang could weave silk fabrics in the 1620s and 1630s. The improvement of weaving techniques might make it possible to weave some popular patterns at Sangbang.

• Acta Via Serica
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• 제2권1호
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• pp.85-108
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• 2017

This paper details the advance of the "Hui" (回) people to Korea and their socioeconomic activities in forming their own community during the late Goryeo and early Joseon period. Hui (回) or Hui Hui (回回) is generally recognized as representative of Muslim culture in Chinese and Korean sources. From the $8^{th}$ century, Korean-Muslim cultural relations accelerated as an outcome of ancient Chinese-West Asian commercial transactions along the Silk Road. These contacts between Muslims and Koreans on the Korean peninsula are borne out by references to Korea found in 23 Islamic sources written between the $9^{th}$ and $16^{th}$ centuries by 18 Muslim scholars, including Ibn Khurdadbih, Sulaiman al-Tajir, and Mas'ud1 i. Ibn Khurdadbih was the first Arab who wrote of Muslims' residence in the Unified Silla Kingdom (661-935CE). However, in the period of Silla, we could not find any reliable written documents in Korea to show encounters between Korea and the Muslim world. In the Goryeosa (GS) chronicle, Muslim merchants who came to Korea were described as "Daesik" (大食: Tashi). Daesik (Tashi) is most probably derived from "Tajir", which means "trader" in Muslim language. Muslims' mass influx and their wide ranging influence on Korean society manifested from the late $13^{th}$ century when the Goryeo Dynasty first came under Mongol control and afterward in the early $15^{th}$ century with the new dynasty of Joseon in Korea.

• International Journal of Industrial Entomology and Biomaterials
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• 제8권2호
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• pp.123-127
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• 2004

Normally, silkworms, Bombyx mori, generate offspring by sexual activity. As we known, the hybrids of the first generation of the silkworm have higher cocoon production than pure lines. During the sericulture production, many processes are related with sex control. For example, sex sorting in the egg grainages, rearing of only male silkworm to save the mulberry leaf consumption and increase silk output and quality. Therefore it is very interested in understanding the sex control of the silkworm in theory and practice. Chinese sericultural scientists have been being engaged in the researches in the fields of artificifial parthogenesis, dispermic androgenesis, sex-limited varieties, sex linkage balanced lethal strain and high temperature sensitive male stocks for several decades and gained substantial achievement. Some of the achievements have been used in the commercial production. In this review, the authors introduced that the methods for control of the silkworm sex, and regulate the silkworm sex ratio according to different producing aim in the world and especially in China.

• Acta Via Serica
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• 제3권2호
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• pp.107-134
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• 2018

This paper is an art historical attempt to discuss the transfer and transmission of a certain visual idiom along the Silk Roads and to show the multi-dimensionality of the trans-regional, trans-cultural movement. The motifs of grapes and grapevines are discussed here for this purpose, including the grape-and-vine motif mixed with other animated figures and plants. A special emphasis is on China and its reception, but regional varieties within East Asia are also discussed. The motif is one of the most longstanding and versatile visual idioms, widely distributed along the regions of the Silk Roads. This deceptively familiar motif came to China, where grapes and viticulture were introduced far later than the West. The West developed various symbolisms ranging from manic revelry and heavenly unity with mystic beings, to royalty and power in different cultures. In China, this visual idiom was eagerly received in association with something exotic and re-interpreted in the context of Chinese culture. Without active viticulture, the motif transformed itself into beautiful design patterns and space fillers in China and East Asia. The natural appeal of jewel-like grapes acquired new meanings of fertility and happiness in the traditional East Asian cultural context. To see the cultural effect of viticulture on the visualization of this motif, the Islamic reception of the motif is briefly touched upon when countries to the West of China (서역 西域) were fully Islamized and heavily affected by the prohibition of alcoholic drinking.

• 복식
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• 제43권
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• pp.259-282
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• 1999

To analyze the characteristics of Orientalism which is expressed in the fashion of the 1990's this study was examined according to three aspects such as form textiles and pattern and the aspects was considered with regard to Chinese Indian Japanese Korean, Southeas Asian and North African style. 1. In form Orientalism which is influenced by latest other fashion trend; Naturalism and Minimalism is expressed as a comfortable casual style which simplifies the way of wearing and mixes the characteristic elements of folk costume with western costume. The way of layerd wearing like knotting wrapping draping and the symbolic from which is inspired by the unique are of each country are shown. 2. In textiles Chinese Japanese and Indian silk as well as Southeast Asian and North African cotton show a splendid oriental impression using vivid color. On the other hand the linens of Korea like hemp and ramie emphasize natural characteristics and show a simple and unartificial oriental beauty. But in the use of material and color it shows a remarkable tendency to break the preconceived idea by coordinating a luxurious silk with a practical denim or harmonizing technical new-masterials with traditional materials. 3. In pattern the decorative elements of Orientalism such as a traditional pattern skills to dye embroidery and other decorations are emphasized on the form of western costume. The sketchy patterns of Chinese Korean and Japanese styles which include the pattern of a flower a bamboo and a butterfly are expressed using embroidery or textile printing. The geometrical seriate patterns of Southeast Asian and North African styles use traditional dyeing methods like Batik. Also the Indian technique of decoration like Mirro Work satisfies handcrafted royalty and feminine romantic taste in modern minimal fashion. The Orientalism expressed in the fashion of 1990's emphasizes the characteristics of people wearing colthing which break the preconceived idea by simplifying the form harmonizing differences between oriental and western cultures and mixing the elements of traditional costumes among countries. Most of all. Ethno using geonmetrical seriate pattern and technical new metal material and Romantic Ethnic using flower embroidery precious stones and beads are appearing as a distinctinve feature.