• 한국생활과학회지
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• 제15권6호
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• pp.1063-1071
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• 2006

Fetishism, which has been a taboo for a long time, is stimulating the modem people's emotions by being reborn as a fashion trend by a number of designers like Jean Paul Gaultier, Vivienne Westwood and Claud Montana. Especially, Jean Paul Gaultier, called the bad boy of the fashion industry, is leading the Paris fashion world by expressing his unique fetish elements with his fantastic and uncommon ideas-males' wearing of skirts, wearing underwear like outer garments. Therefore, this study is aimed at investigating how his fetishism is shown in his works, understanding his fetish fashion world in the modem fashion and offering a new stepping-stone for fashion designers to actively participate in new fashion areas. Its results are as follows. First, it was found that the sensual designer Jean Paul Gaultier has been expressing his unique fetish elements in his collections like the following three styles of fetishism-fetishism by physical emphases, fetishism by items, fetishism by material. Second, the symbols of voluptuous beauty reflecting his own fetishism could be found in his movie costumes, license areas and given plots. Third, the work describing Jean Paul Gaultier's fetishism as a fetish image with the concept of Fantasy of Missing was evaluated as a successful work to express an internal sexual desire.

• 한국의류학회지
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• 제23권2호
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• pp.272-283
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• 1999

Fetishism originated from the cultural and social products is related to many aspects of arts and sciences ; postmodernism psychoanalysis and subculture of pornography. Fetishism was reflected on fashion and now has been one of hot issues in high fashion, Waist was one of the erotic zone of body both in man and woman and sadomasockhistic fetishism was originated from physical damages on this zone. The aim of this experiment was to study what kind of fetishism was revealed on fashion especially in women and men's underwear fetish. In conclusion fetishism which has a long history and now been a one of popular high fashions in Western society is still unfamiliar to Korean fashion society. Researches of fetishism including deviant sex was still restricted in Korean society due to "Confuncianism" which has been a ruling philosophies in Korean culture. However the sex moral in modern Korean society is now being generous year by year and sex is no more a toboo to talk with. Fashion fashion will increase its market share in near future in Korea and 력\ulcorner studies of fetishism is needed.

• 한국복식학회:학술대회논문집
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• 한국복식학회 2000년도 춘계학술대회
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• pp.39-39
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• 2000

• 패션비즈니스
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• 제5권5호
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• pp.49-64
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• 2001

Fur is conceived as a material signifier, not only with its commodity value as luxury goods but also as its symbolic value as objects invested by one's libidinal desire. In this study, complex meanings of fur as multi-layered signs of political and sexual power focusing on fetishism shall be explored, especially on the spectacle fetishism acted by mass media during the anti-fur movement in the 1980s. In conjuction herewith, a highlight shall also be made to the symbolic value in fashion design since 1990s. In this study, first, as a theoretical investigation, fetishism, that has been traditionally considered only as sexual fetishism in fashion discourse will be explored in socio-economic level. Second, in historical context, how the meanings and values of fur have become realized in various cultural spaces, such as literature, art, film and finally, fashion will be viewed. In fashion, fur is a product of desire and power influenced by commodity fetishism as well as sexual fetishism. During the anti-fur movement, mass media has developed the concept of spectacle fetishism. Fur is a sign of animal-victim, and fur-clad women is viewed with images full of imperialsm, sexism and racism, thus act as derisive spectacles of consumerism. Since 1990s as a reflection on anti-fur movement, fetishistic characteristics, which challenge traditional operation method, are expressed by disguise, parody, and returning to the nature. First, fur as disguise is intended to hide sexually perverse, decadent characteristics and expensiveness of fur by texturing or patterning techniques. Second, fur as parody uses fake fur or dyed fur in order to satirize erotically and ethnographically fetishized meanings of fur. Third, aboriginal design of fur is adapted to use symbolic values outside the West, which can potentially mobilize antagonistic oppositions out of their fetishistic regimes. In conclusion, fur as sign of female sexuality and its libidinal profits of exchange, has significant symbolic values expressed in fashion.

• 대한가정학회지
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• 제35권1호
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• pp.237-256
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• 1997

Women's clothes which represent feminity was one of the female oppression polices in the society of phallocentric sexual order. Many women were eager to good-looking as a comouflage for inferiority of their own sex which was the theory of fashion of Freud. He insist that it's the driving force for women fashion. Thight-lacing corset high heel and foot-binding which was made for men's pleasure limited women's social activity and unfortunately recycled. Such clothes or shoes makes women belong to men's power but its also one of the self controls for women. The materialization and sex objects of women was due to fashion which encouraged by men. Many facts of fetish gradually emerged I fashion and fetishism itself is no more than sexual perversion or low class sex culture. This paper is focused on relationship between fetishism and fashion which approaching based the feminism. We investigated how human ambivalence which persuit both modesty and fetishism is manifested in clothes. We also compared modern fetish fashion with corset and shoes which are sterotypes of classic fetishism

• 복식
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• 제57권4호
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• pp.173-187
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• 2007

The purpose of this study is to analyze the fetishist characteristics and the aesthetic values of glamour style based on the premise that fetishism is the theoretical root of glamour style expressed in fashion throughout history. The following results are from analysing fetishist characteristics of glamour style. First, luxury was analysed from an angle of commodity fetishism. Every culture develops images and stories that portray a world in which its ideals are realized: a paradise, a utopia, a golden age, etc. Consumer goods often serve as 'bridges to these ideals'. People thus can fantasize about owning the perfect life. Crucially, however, they must never get everything they picture. That is why luxuries often take on displaced meaning. Glamour gives the displaced meaning visual form, making it beautiful and real. Second, the attention on the glamour of luxury goods as a bridge to ideals is connected to the glamour icon who is simultaneously a consumer of these luxury goods and a producer of cultural goods. Glamour icons including the courtesan of the late 19th century, the actress of the 1930s' Hollywood golden age and today's celebrities appear to efface the traces of production and create fetishist images in culture. Through this artificial principle, the commodity-cum-glamour icon comes to life as a splendid image of spectacle. Third, masquerade and seduction were analysed from an angle of sexual fetishism. A magnificent image of masquerade as sexual fetishism is often equated with femininity, especially in Hollywood movies, because the artificial seduction of the feminine -namely glamour- can be effected by the absence or silence of being. That is to say, the aesthetic revelation of femininity coincides with the fleshing out of artificial signs. Masquerade and the seduction of the feminine are connected with glamour's artificial sensuality from this point. Fourth, since 1980's when homosexuality as sexual deviation resurfaced as a hot topic, sexual ambiguity and bisexual image have gained attention as perverse sexuality. Next came queer theory, which reduced gender itself to a matter of surface rather than depth. According to queer theory, gender itself can be revealed as a kind of drag act. Drag's imitative performance may reveal that womanliness is just about 'dragging up'. Queerness as a decadent play makes a connection with the wicked origins of glamour. From these characteristics, four aesthetic values were deduced: ostentatious luxury and mysterious idolatry by commodity fetishism, artificial sensuality and playful queerness by sexual fetishism.

• 복식문화연구
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• 제7권2호
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• pp.323-333
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• 1999

The purpose of this study was to analyze the meaning and formative features of the black color reflected on the fetish fashion. This study was proceeded mainly by analyzing with references and plates of magazine. The results of the study were as follows ; First, the sexual liberation and revolution have certainly led to a reassessment of sexual deviations, which changed the meaning of fetishism that has been only regarded as sexual perversion, so that it symbolied a new sexual perception and identification. As the result, black in fetish fashion was symbolized a new fetishism\`s definition which refused to distinguish male from female, and also reflected the meaning to express the second sex that wanted to express themselves. Second, the formative features of black color in fetish fashion have appeared tightness and bareness in form, and in material, glancing materials changed by the effect of light, and elasticity materials-leather, rubber, PVC, and laycra. By these features, black fetish fashion has drawn a higher attention on human body than the dress itself as a symbol about the psychology of erotic sensations and sexual images of the self appearing in black color.

• 혜화의학회지
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• 제8권2호
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• pp.329-339
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• 2000

I got the following result from the bibliographic study of disease in relation to sexual psychology. The results are follows. 1. Sexual disorder is divided sexual disfunction, paraphilias, gender identity disorder, homosexuality and that is subdivided fetishism, transvestic fetishism, pedophilia, exhibitionism, voyerism, sexual masochism, sexual sadism, frotteurism, gender identity disorder of childhood, gender identity disorder of youth and adult, intersexual disorders. 2. In korean oriental medicine mainly refer to sexual disfunction, and sexual psychological disorder include Hwajeon(花癲), Buinmongio(婦人夢交), Guabusani disease(寡婦師尼病). 3. Social psychologic cause and, oedipus complex, sexual hormone induce sexual psychological disorder but in korean oriental medicine, recognized sexual psychological disorder place under the category of sexual disfunction. 4. The latest medicine has various medical treatment in sexual disorder as avoidence conditioning, medication, role playing, behavior modification, psychoanalysis theraphy but in korean oriental medicine has only medication theraphy, so need more introduction of medical treatment.

• 한국의상디자인학회:학술대회논문집
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• 한국의상디자인학회 2004년도 International Conference & Exhibition
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• pp.92-94
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• 2004

• 복식
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• 제33권
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• pp.189-199
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• 1997

The following contents are the results from the examination of unisex fetishism minimal and active which are Mods look. Unisex-becasue of the changing in musician and the role of sex Mods girl adopted much from men's clothing. The unisex mods look expressed in the 1990s is not the expression confronting the estab-lished value and the confusion of sex as it did in the '60s but possibly the appearance of a fashion trend. Fetishism-in the '60s the Mods look changed mens clothing into more wonman-like clothing which expressed their internal and external values of thinking. this fetishism phenomenon is also strongly expressed among the in the 1990s. This gives a future-orientid feeling by expressing with a modern sense the 60's fetish dress which used woman-like silhouettes bright and stretch fabric colorful and vivid tone. Minimal-The 60's Mods put on mini skirts called the revolution of length as a mode of re-sistance and mininmal dress as a way of ex-pressing the liberation of body and the con-sciousness of beauty. Minimal is reflected well on slim and fit jackets and pants and short and fit pants etc. mods look in the '90s also consists of the general trend of slim and fit silhouette. Active-Mods that reject the value of estab-lished generation in the 60s showed a sporty and casual trend on fashion. Mods works around clubs wore polo shirts and cadigan and Mods enjoys scooter often wore anorak parkas This active style of Mods approched to the young' casual with freshness expressing newly in the '90s polo shirts took a seat as an item of street fashion especially in the beginning of 1996. Mods in the 1960s shows well a fashion flow of the age as a street fashion which expresses the mental world reflected in politics econo-mics society and culture within the people of the age. These Mods looks revived in the early 1990's awaken an importance of the culture of the young as the cultural qualities included in Mods of the past life and this fashion trend expected to take a part as a symbol of fashion culture.