• The Journal of the Korea Contents Association
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• v.13 no.7
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• pp.131-140
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• 2013

Power shoulder look is most noticeable trend in women's wear in the 09/10 season. Specially jackets with sharper angle and wider shoulder became the best item since then, and were chosen for must-have item by fashion directors. Jacket occupied 50% in power shoulder items. Its shoulder angle was from 0 to 30 degree but items with 15 degree stood out among them. There are three methods to make power shoulder look jackets; shoulder extension method with moving shoulder tip up and sleeve cap height, method of extension and cutting sleeve cap with shorten shoulder length, and method of extension and moving shoulder tip up in the sleeve with shoulder line like raglan sleeve. As a result, shoulder angle is higher, starting point of shoulder line is closer to side neck point and shoulder point is extender to outside for appearance and fit. In shoulder extension method, the arm hole line was drawn with care by matching joining shoulder seam and setting the sleeve into the arm hole. In sleeve cap transformation, it is desired that starting point shoulder angle is moved closely to side neck point. In case of the sleeve with shoulder line, it needs to consider enough ease of shoulder and upper arm. For making patterns of power shoulder look jacket, it need to consider arm hole line, shoulder length, shoulder point position, sleeve cap height and sleeve width with interpretation design facts. In this study, through the analysis clothing construction method of power shoulder jacket, it is of help to pattern making for various power shoulder design items.

• Journal of the Society of Disaster Information
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• v.17 no.4
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• pp.882-889
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• 2021

Purpose: The purpose of this study was to improve fire safety in Gosiwon, a residential space for the low-income class. Method: Problems appearing in the process of fire occurrence and damage were verified once again. In addition, we would like to suggest improvement measures through systematic discussions on blind spots. Results: As a result of examining the risk of cool fire, the causes of fire occurred in various ways. In addition, the possibility of radiant heat due to heat accumulation due to narrow rooms inside the Gosiwon was high. Also, it was found that the possibility of fire spread was high due to clothing and household goods. It was reconfirmed that the poor internal structure of a narrow indoor space had a significant effect on the spread of fire and the scale of damage as it tried to accommodate as many people as possible inside. Conclusion: It is necessary to complete the installation as soon as possible for Gosiwon where the simple sprinkler is not installed. For this, a stronger driving force from the government and local governments is needed. In addition, it will be necessary to discuss how to improve the spatial and structural fire vulnerabilities that appear due to the structural characteristics of the Gosiwon.

• SUVANNABHUMI
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• v.6 no.1
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• pp.107-135
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• 2014

Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.