• Journal of Photoscience
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• 제9권2호
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• pp.154-157
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• 2002

Direct, continuous, and accurate measurements of solar ultraviolet irradiance (290-400 nm: UVR) have been carried out since 1990, by using both band-spectral ultraviolet-B (290-320 nm: UV-B) and ultraviolet-A (320-400 nm: UV-A) radiometers at Tokai University in Hiratsuka, Japan (35$^{\circ}$N, 139$^{\circ}$E). From our observations, the following findings are provided: 1) an increasing trend in solar UV -B from Oct. 1990 to Sept. 2000; 2) a regional comparison of solar UVR in Japan; 3) the distinct characteristics of UV-B and UV-A irradiance, such as diffuse property, daily and seasonal variation; and 4) human body protection against solar UVR. An increasing 10-year trend in global solar UV - B in Hiratsuka corresponded to a decrease in the total ozone amount measured at Tsukuba (36$^{\circ}$N, 140$^{\circ}$E), giving supportive evidence for a direct link between these two parameters. Furthermore, a strong correlation was found between solar UV-B and total ozone amount from results of UVR measurements at four Tokai University monitoring stations dispersed throughout Japan. Additional results revealed different diffuse properties in global solar UV and in global solar total (300-3000 nm: Total) irradiances. For example, in the global UVR, the diffuse component was dominant: about 80 % independent of weather, with more than 60 % of global UV-B, and more than 50% of global UV-A with even a cloudless clear sky. On the other hand, the portion of the diffuse in the global total irradiance was very low, less than 10 % on a cloudless clear day. Daily and seasonal variations of UV -B and UV -A irradiances were found to be quite different, because of the marked dependence of UV -B irradiance on the atmospheric ozone amount. Moreover, UV -B irradiance showed large daily and seasonal variations: the ratio between maximum and minimum irradiances was more than 5. In contrast, the variation in UV-A was small: the ratio between maximum and minimum was less than 2. Three important facts are proposed concerning solar UVR protection of the human body: 1) the personal minimal erythema dose (MED); 2) gender based difference in MED values; and 3) proper colors for UVR protective clothing.

• 복식
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• 제62권5호
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• pp.125-137
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• 2012

This study examines the stage costumes of the creative musical 'Hyecho', which was performed six times in the Chung Ang Art Center hosted by Chung-Ang University's performance & media agency from December 20 to 22 in 2006. The stage costumes were made based on these basic design elements of stage costumes that were dyed : line, silhouette, material, and color. First, the creative musical 'Hyecho' presents a new form of fusion theatre, which blends Korean traditional music and dance with videos. Thereby, the musical has opened a new phase in Korea's creative performing arts. Second, in musical performances that combines dance and songs, stage costumes should be made not only to attract the audience's eyes, but also not to interrupt actors' vocalizations and movements by taking their physical features into account. Also, costumes should be made in consideration of their relationships with visual elements, including stage settings and lighting. Third, the musical features fusion-style stage costumes, which combines Hanbok, the Korean traditional costume, and Indian traditional costumes with modern costumes. For the line and silhouette, costumes show the beauty of curves through the curves of Hanbok and India's traditional costumes and also through irregular pleats of pants. Also, by using cotton materials, which is easy to dye and not readily deformed, costumes feature colors that are found in nature through a gradation dyeing technique. In doing so, it offers visual amusement to the audience by making stage costumes look like a beautiful painting. Fourth, the stage costumes of the chorus feature costumes that use lining and pleated skirts using belts, and various accessories, including necklaces that use strings in order to express evil spirits. Since there is not much time to change costumes during a performance, using such items are helpful to show the unique characteristics of actors effectively during the limited time. Also, coordinating with the lighting director allows the costume designer to make better costumes for the chorus and make the performance more dramatic. Finally, it was not necessary to wash the costumes of the chorus of the fusion musical Hyecho 2006 since it was performed only six times. However, when using dyed costumes for the long-term performance, it might cause problems such as bleaching that result from the washing of costumes and low durability that can result in the deformation of costumes. As performing arts are made in various forms and are diversified, it is needed for stage costumes to change accordingly through new attempts and various ways of expression.

• 복식
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• 제64권1호
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• pp.136-151
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• 2014

This study systematically analyzed types of fashion brand application focusing on accounts created in Korea. While referring to 'Chanel' which has developed a fashion brand app for the first time in August of 2008, not only for App store by Apple Inc. of the greatest market share but also for Android market, the one and only competitor of App store, the study examined cases of fashion brand app in Korea and foreign countries which have been in service till August of 2013 since the year of 2008. To achieve the research goal, the study conducted a literature research and a case review, categorizing the app by their distinctive functions which were Basic Information, SNS, AR, LBS, Entertainment, Mobile Shopping and Live Streaming. As for the first function, Basic Information, it was considered to provide information on a brand such as prices, sizes and colors of products which should be the most fundamental function of a fashion brand. The function would include look book, catalogues, photographs and others of products, helping users of the app with their understanding on images and concepts of the brand. Second, SNS function was considered useful for its mobility and communication and with the help of theirs, the users share fashion information with each other. Third, AR function as in a filed of virtual reality would edit virtual objects to look real in an actual environment. This would eventually offer the users a chance to try for clothes virtually. The fourth function, LBS, would work with GPS to find a store closest from a present location. This would be a help when the users try to find stores holding promotion events or trails while hiking in mountains. The fifth Entertainment function would include all sorts of games and chances for the users to listen to music and keep fashion diaries. The sixth function, Mobile Shopping, would help the users purchase items online via the app as they would not visit a store in person. The seventh function, Live Streaming, would give the users chances to actually see fashion collections in real time, held all over the world in every season. Because of this function, not only fashion experts but also regular people have become able to enjoy the fashion shows. The distinctive characteristics of the fashion brand application discussed in the study will be a useful reference when any relevant fields try to design other new fashion brand application.

• 패션비즈니스
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• 제15권1호
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• pp.185-204
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• 2011

The purpose of this study is to take into consideration the formative and aesthetic characteristics of wedding dresses that existed during the periods of Neo-Classicism and Romanticism which appeared as a reaction toward Neo-Classicism. The method of the research was mainly focused on precedent research data and general references. Furthermore the data on wedding dresses was mainly collected from British, French, and American library and museum web sites. The result of the research is the following. The Neo-Classicism art, which appeared along with the enlightenment in the beginning of the 19th century, pursues beauty based on associations and imitations of ancient Greek and Roman arts. In addition to aforementioned pursuits, the Neo-Classicism art also pursued universal beauty and social usefulness through law and order. This aesthetic value was also applied to the wedding dresses, so classical beauty, natural beauty and universal beauty were expressed as follows: corsets of the previous era were removed from general clothing and Empire style that imitated natural Greek style became predominant. Also, muslin replaced high quality clothes which were used as the main materials of the dressing during the previous era. Empire style's wedding dress became popular and simple colors and styles of the wedding dress expressed the beauty of the human body and emphasized civility at the same time. Romanticism art and costumes opposed rationalism and pursued sentimentalism. Moreover, it pursued diversity, exotic tastes and accepted diverse reactionism unlike Neo-Classicism's simplification and standardization. These aesthetic characteristic were applied to the wedding dress of this period; wedding dress of romanticism pursued feminine and elegant beauty with "X" silhouettes and various decorations, like general costumes. And they were decorated with a variety of excessive accessories, details and trimmings to express romantic sentimentalism. Exotic tastes which included Chinese, Egyptian, Indian influence and other diverse tastes were expressed through hair style, accessories and patterns of shawl. However, the white color in the wedding dress revealed purity and sanctity which cannot be found from general costumes regardless of whether the dress expressed Neo-classicism or Romanticism. As a formal dress worn during wedding ceremonies, the wedding dresses of the royalty revealed dignity and authority and significantly influenced later wedding dress designs.

• 복식
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• 제19권
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• pp.141-155
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• 1992

The Buddhist costumes, unlike the ordinary ones, have not been studied comprehensively due to their religious, non-popular and non-social features. In this regard, this paper aimed at reviewing the styles and symbolic Characters of the monks' dancing costumes for the traditional Buddhist ceremony of 'Spirit Vulture Peak'(The Intangible Cultural Asset No.50.) Here, the 'Spirit Vulture Peak Ceremony' is a kind of Buddhist ceremony commemorating the Buddha's preaches on the peak of Mt. Grdhrakuta by means of symbolized ritual and reformation procedures. The methodology of this study depended on the research of literatures, personal observation of the actual ceremony and the discussion with Priest Park Song-am. The dancing style of the Ceremony can be divided into four categories; the cymbal dancing., the drum dancing , the butterfly dancing and the column-beating dancing. And for the dancing costumes, the loose ritual mantle, the long-sleeve robe and the buddhist costume are used; the loose mantle and the long-sleeve robe are for the drum dancing. The style of the loose mantle is rectangular, sewn every odd knot between 5 and 25 ones. According to the record, its color was initially grey or red-yellow, but varied depending on the local rules. The four corners of the loose mantle have a rectangular-cloth embroidery of sky & king patterns, and the center is embroidered with the Sun'Moon designs or 'Om/Nan' letters in the Korean spells. The light of Sun/ Moon designs symbolizing the sky and the earth respectively are indigenous to a particular school in Korea. The long-sleeve robe has a traditional over-coat style. and is called otherwise of if some design is added. The total clothing or dancing costumes for the Ceremony include 'the Dae-ryung (meaning great peake)loose mantle', 'the White Paldad(meaning Chinese Character eight) long-sleeve robe and the peaked hat. The Dae-ryung mantle is a kind of ritual costumes with the shorter length than the ordinary mantles, and has a character 'Ryung' in Chinese spell attached with three to six colors. The White Paldae robe is shorter than the ordinary robes in the total length but longer in the length of sleeves. It is put on over the mantle from the left shoulder, and used often for the butterfly and column-beating dancings. It is hoped that this study will promote the study on the customs and rites of the Buddhism rather than on the thoughts, and contribute to the further studies.

• 복식
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• 제38권
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• pp.305-321
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• 1998

The costume style of the Chosun dynasty changed greatly after Imjinwaeran (the Japanese Invasion of Chosun Korea, 1592∼1598). Most of the extant costumes come from the late Chosun, but some costumes produced be-fore Imjinwaeran have been excavated, and in addition, information on these older constumes is contained in contemporary literature. Of especial value in the study of pre-Imjinwaeran Chosun constumes is a mid-sixteenth century palace painting depicting the worship of Buddha, a painting in the collection of the Ho-Am Art Museum in Seoul. The present study of costume during the middle Chosun dynasty focuses on this painting, and compares it with other contemporary palace paintings, and with other contemporary palace paintings, and with Nectar Ritual Paintings. The following conclusion were drawn : * Concerning woman's hair styles of the time, married women wore a large wig. Un-married women braided their hair, and then either let it fall down their back or wore it coiled on top of their head. * The major characteristic of woman's costumes was a ample, tube-like silhouette, with the ratio of the Jeogori(Korean woman's jacket) and skirt being one-to-one. * The style of Jeogori in the painting was like that of excavated remains. Some Jeogoris were simple (without decoration), while some Jeogoris were worn with red sashes. Here we can confirm the continuity of ancient Korean costumes with those of the sixteenth century * Although the skirt covered the ankles, it did not touch the ground. Because the breadth of the skirt was not wide, it seems to have been for ordinary use. Colors of skirts were mainly white or light blue. * All men in the painting wore a headdress. Ordinary men, not Buddhist monks, wore Bok-du (headstring), Chorip (straw hat), or Heuk-rip (black hat). In this painting, men wore a Heukrip which had a round Mojeong (crown). * The men wore sashes fastened around their waist to close their coats, which was different from the late Chosun, in which men bound their sashes around their chest. That gave a ration of the bodice of the coat to the length of the skirt of one-to-one, which was consistent with that of woman's clothing. * In this painting, we cannot see the Buddhist monk's headdress that appeared later in the Chosun, such as Gokkal (peaked hat), Songnak (nun's hat), and Gamtu (horsehair cap). These kinds of headdresses, which appeared in paintings from the seventeenth century, were worn widely inside or outside the home. Buddhist monks wore a light blue long coat, called Jangsam (Buddhist monk's robe) and wore Gasa (Buddhist monk's cope), a kind of ceremonial wrap, round their body. We can see that the Gasa was very splendid in the early years of the Chosun dynasty, a continuing tradition of Buddhist monk's costumes from the Koryo dynasty.

• 복식문화연구
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• 제1권1호
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• pp.33-68
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• 1993

The purpose of this paper is to survey the influence of the culture change on the dress and personal adornments, and to survey the change of factors from the August 15. 1945 to 1960, in connection with the social and cultural background, applying B. Malinowski′s "Theory of Culture Change" which means an acculturation is the change′s elements of the dress and its ornaments. It is remarkable that the dress and personal adornments of Korean women after August 15, 1945 has great change from the traditional dress of the thousands years. Through the Liveration on August 15, 1945, American military government and the establishment of the Korean government, American democracy has brought many changes on Korean society. Advancement of education, an society with developed economic life, and introduction of scientific skill have influenced on the women′s way of thinking and a style of behavior and the view of value. The acculturation, the supply of mass communication, introduction of new institution and the reorganization of the old institution, the change of the economic situation, the change of the educational system, the change of the point of value, the development of scientific skill have greatly influenced on the dress and personal adornments. Modern dress and personal adornments of Korean women has the following developing procedure. The Liberation from Japan on the 15th, of August, 1945, the stationing of American Soldiers during hte Koran War, returning of the oversea′s brethern, and the mass communication have the direct and indirect contact with western civilization, and bring the occasion of development of the modern dress of Korean women. The increase of mass communication, such as radio, TV, newspaper, magazines and the frequent fashion shows showed fine design and practical western style dress to the women. This was the real beginning of the western style dress in Korea. By the increase of employment and the improvement of the economic situation, the consumption of clothing and the adornments was increased, so that a wide variety of fashions was set, and numerous kind and form of dress came in. As the increase of the number of women students, their practical and free dress life demanded western style dress. After the Liberation from Japan, the open-door policy of sex, public morals and traditional ethics became lax, and in this disordered society, indecent expose of the body was common. By the different kind of technological development, the form, fabrics, colors and patterns in clothes were much influenced and the hair style, make up, shoes and adornments were much influenced too. As shown above, the change of the dress has the same connection with that of society and culture. This shows that the dress and personal adornments represent clearly the cultural phenomenon of the society and cultural change of the society.

• 한국의상디자인학회지
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• 제7권3호
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• pp.63-74
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• 2005

The cinema costume designers carry out the creative works in a different way from the commercial fashion designers generating the new trends by season or year for a number of people. Costumes created by the cinema costume designers are for the people acting in the film screens such as heroes, heroines or extras. The cinema costume designers should not miss the overall flow of a cinema. Moreover, the prominent designers have to devise the costumes livening up every scene. Most cinemas with the prudent interests and attention on the costumes are favored by the public and gain the commercial success. In particular, the cinemas emphasize the visual effects such as setting, lighting and computer graphics and require the substantial budgets for preparing the costumes regardless of genres, while all other industrial fields will be the same. Such efforts are to deliver the meaning and aesthetics that the cinemas intend to show through the designs, colors and textures of costumes closed up in each scene. The costumes in cinemas are another linguistic system and have the symbolic form of compound and meaningful communication used by the directors. The costume design is required to produce the costumes that liven up the characteristics of heroes or heroines as well as to fit for the general artistic effects of films. Moreover, it has to express the characters in the films using the costumes suitable for the film genres. Cinema costumes are defined and refined, and the process can be angst-ridden. Each frame of film is a canvas and has its own proscenuium. Every garment worn in a theatrical production is a costume. Before an actor speaks, his wardrobe has already spoken for him. From the most obvious and flamboyant show clothing, to contemporary clothes using subtle design language, costume design plays an integral part in every film production. Costume design is a vital tool for storytelling. Costumes have always had enormous influence on world fashion. Costume designers are passionate storytellers, historians, social commentators, humorists, psychologists, trendsetters and magicians who can conjure glamour and codify icons. Costume designers are project managers who have to juggle ever-decreasing wardrobe budgets and battle the economic realities of film production. Costume designers are artists with pen and paper, form, fabric and the human figure.

• 보존과학회지
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• 제28권1호
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• pp.21-27
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• 2012

조선시대 양반가의 장례시 매장방식은 회곽묘제를 사용하였으며, 그 유물들이 현대에 형태를 유지한 채로 출토되는 경우가 종종 있다. 그러나 그 내부에서 발견되는 섬유유물들은 예전에는 염직물이었을 것으로 예상되나 오랫동안 시즙과 수분에 의해 오염되어 고유의 색상 및 물성에 변화를 일으킬 수 있다. 이러한 오염은 출토 후에도 계속적으로 유물의 변퇴색 및 열화에 영향을 미칠 것으로 예상되므로 적합한 세척이 요구된다. 따라서 본 연구는 습식세척 후 출토염직물의 색변화를 최소화할 적합한 세정조건을 조사하기 위하여 적색계 7종, 청색계 1종, 황색계 6종, 녹색계 4종, 자색계 4종의 천연염색 염색포(견과 면)을 만들어서 이를 돈육과 함께 6개월간 냉장보관한 후 꺼내어 물, 음이온계면활성제(SDS), 비이온계면활성제(TritonX-100), 천연계면활성제(Saponin) 등 4종의 세정액를 이용하여 $20^{\circ}C$와 $40^{\circ}C$의 온도에서 습식세척하여 염직품들의 색상변화에 대한 영향을 조사하였다. 그 결과 색상의 변화는 세정온도, 섬유소재, 세정제, 이용한 염료의 종류에 따라 차이를 나타내었다.

• 디자인융복합연구
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• 제17권2호
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• pp.45-57
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• 2018

국내 의류 시장에서 SPA(Speciality Store Retailers of Private Label Apparel) 브랜드에 대한 매출이 지속적으로 증가하고 있다. 본 연구에서는 SPA 브랜드들의 개별적인 특성과 BI 시스템 안에서 각각의 색채 시스템이 어떠한 방식으로 제안되고 있는지 분석을 하는 것을 목적으로 한다. 본 연구에서는 브랜드 파워와 판매도 순위, 소비자들의 선호도를 기준으로 국내에 매장을 가지고 있는 대표적인 SPA 브랜드 중 국내매출순위 1~4위의 브랜드를 8개를 대상으로 선정하였다. 그리하여 브랜드의 정보적 요인 중 BI(Brand Identity) 및 내부 사인시스템, 패키지 등의 색채특성과 환경적 요인 중 건물 외관 및 간판, 매장실내 디자인의 색채와 특성을 조사하였다. 또한 각 브랜드의 선호도에 관하여 2,30대 학생들을 대상으로 설문조사를 실시하였다. BI의 색채 적용 관련 조사 결과, 4개의 브랜드가 적색 계열의 로고를 사용하였으나, 브랜드마다 아이덴티티의 차별화를 적용시켜 톤이 다른 적색 색채를 사용하고 있는 것으로 나타났다. 나머지 4개의 브랜드 경우에서는 흰색과 검은색의 흑백 계열이나 짙은 남청색과 같은 무채색과 1가지의 주조 색을 사용하여 브랜드의 특성을 살리는 BI 디자인을 적용시키고 있었다. 설문 조사 결과로 브랜드 이미지 결정 요인 중 브랜드 로고 및 색채가 차지하는 비중이 매우 큰 것으로 드러났으며, SPA 브랜드에서 BI 색채의 비중이 매우 크다고 볼 수 있다. 따라서 브랜드 아이덴티티의 차별화와 선호도를 높이기 위해서는 BI 색채 선정이 상당히 중요하다고 사료된다.