• 한국컴퓨터산업학회논문지
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• 제5권1호
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• pp.157-166
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• 2004

최근 들어 개인의 고유한 생체정보인 지문, 음성, 얼굴, 홍채, 손의 형태, 정맥분포 등을 사용자 인증에 이용하려는 이른바 생체 인식 및 인증 기술에 관한 연구에 관심이 모아지고 있다. 생체 인증 기술 중 얼굴 정보를 이용한 시스템은 비접촉식이므로 사용자의 거부감이 없고 컴퓨터에 기본으로 탑재되는 PC 카메라를 이용할 수 있다는 점에서 비용상 장점을 가진다. 그러나 얼굴 인증은 동일한 사람의 얼굴이라도 조명 변화, 표정 변화, 시점 변화, 머리 모양의 변화 등에 따라 다른 사람으로 인식될 수 있기 때문에 이러한 변화에 민감하지 않고 안정적인 성능을 갖는 시스템을 구현하는 것이 얼굴 인증 시스템의 목적이라고 할 수 있다. 이 연구에서는 사용자 정보의 기밀성 및 무결성을 제공하고 얼굴 인증시 발생하는 오 인증율(EER)을 최소화하기 위한 사용자 인증 프로토콜을 제안하였다.

• 복식
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• 제44권
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• pp.5-17
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• 1999

This paper studies women's clothing and textiles recorded in the『the Odes』, and refers research materials on the old commentaries about the『the Odes』and the various kinds of records and remains. The results regarding women's clothing in『the Odes』are follow: 1. Ti-i, Chin-i are the women's ceremonial dresses. Ti-i is a kind of the court dress and the shape is a long dress embroidered with pheasant. Chan-i belongs to the lower grade compared with the six ritual dresses worn by the queen and is made of Hu that is a kind of the white soft-wrinkled fabrics. 2. A women's I-Shang is composed of a blouse and a skirt. It is the classic style before the Sh n-I appears in China. Also we find that they use the standard colours for a blouse and the intermediate colours for a skirt in Chou period. 3. Chiung-I, Chiung-Shang and Hsieh-Pen are a kind of the robe put over the former garment made of Chin not to display to elegance. 4. Fu, Ch n-Fa, Pei and T'i are a kind of women's wig. Ti and the six-Chia are women's hair ornaments. Ch'i-Chin and Ju-L are a kind of the working women's turbun. 5. The women's belt ornaments are classified into the practical things and the decorational things like those for men. The results regarding fabrics in the『the Odes』are as follow: 1. The silk fabrics; There are Chin, Hu, Chou, Tz , Su, Hsiu. 2. The woolen fabrics; There is Ho. 3. The linen fabrics; There are the hemp and the ramie in the remains of Chou period. Also there are Ch'ih and Hsi categorized in Ko fabrics.

• 한국컴퓨터그래픽스학회논문지
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• 제14권2호
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• pp.27-33
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• 2008

본 논문에서는 입력으로 들어온 사람의 얼굴 영상으로부터 간략하면서도 인물의 특성이 잘 반영되도록 스타일화된 일러스트레이션 영상을 만드는 방법을 제시한다. 이를 위해 입력으로 들어온 영상으로부터 얼굴 영역 및 각 구성요소들을 인식하고, 그 결과를 효과적인 스타일화에 이용한다. 실제 스타일화는 크게 주요 부분을 간단한 톤으로 표현해주는 톤 그리기 부분과 해당 부분을 적은 선으로 효과적으로 묘사하는 선 그리기 부분으로 나뉘며, 이 두 부분에 머리카락이 나 옷 부분 등에 추가적인 효과를 더하여 이루어진다. 이러한 스타일화 과정은 일반적으로 사람이 그린 그림과 같이 극도의 추상화과정을 거쳐 보다 적은 표현으로 대상의 특징을 잘 살려주는 것을 목적으로 한다. 이를 위해 여백을 살리는 간단한 표현으로도 대상을 효과적으로 묘사하는 동양화 기법을 응용한다.

• 복식
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• 제60권5호
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• pp.51-70
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• 2010

The ritual to change the hairstyle holds the same meaning as the coming of age ceremony. The ceremony was performed throughout three times including choga, jaega, and samga. The garment and hairstyle attuned to the ceremony formalities. Women in the royal family had 'su-siK when they were fully grown up during choga, 'gwang-sik' during Jaega, and 'keun-meo-ri (big hairstyle)' during samga. 'su-sik' is the noblest hairstyle according to social status, which is allowed to be worn only by spouse of king and prince, regardless of adult or not. During jaega, 'gwang-sik' which was 'u-yeo-meo-ri', is made by winding 'darae (wig)' around a jjok-jin-muri (bun) [Jo-jim-meo-ri]? which distinguished the hairstyle of unmarried women, who did not go through a coming of age ceremony yet. Unmarried women maintained a hairstyle which is mostly twisted into one string, but they had 'saeang-meo-ri' when they were prepared for ceremonial costumes. Also, they had 'ga-raemeo-ri' when growing further. keun-meo-ri during samga is an addition of keun-meo-ri chaebal(wig) onto u-yeo-meo-ri. Women in the royal family made geo-du-mi by adding keun-meo-ri, which is formed by twisting wig, and oimyeongbu (noble ladies) and sanggung (court ladies) added a wooden wig called u-yeo-mi. Also, yeoryeong wore ga-ri-ma. In this way, the types of hairstyles were distinguished according to hierarchy. As the coming of age ceremonial dress. Wonsam was worn. During choga. wonsam was worn as a formal dress and during jaega and samga wonsam was worn as a full dress.

• 복식
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• 제62권4호
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• pp.195-206
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• 2012

Today, people are obsessed with fashion, makeup, hair care, weight control, and plastic surgery. In order to be satisfied with their appearance and attract attention, they invest so much time and money. The core values of many people are influenced heavily by materialism and appearance. Belly dancing is effective not only in just weight loss, but it also improves the health and corrects body postures like pelvis correction, and it also gives the dancers the pleasure of dancing to exotic music. A growing number of women in their 40s or older and senior citizens have become maniacs of belly dancing. The studies suggest that the participation in belly dancing helps increase life satisfaction and self-respect of the middle aged who often suffer from depression. Belly dancing has a strong effect in the life style of the middle-aged women. The costume and accessories necessary for belly dancing class help the participants) focus on the dance. These costumes and accessories reflect the desire of the wearer to be recognized in society. It is well shown in belly dancing that "fashion and beauty related services and products are used as an indicator to tell social status and position of the wearer as external elements like clothes, accessories, and physical appearance and have a highly important effect on interactions among people in society as a means of expressing oneself". In this respect, this study aims to examine middle-aged women's involvement in fashion and beauty depending on their participation in belly dancing.

• 복식문화연구
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• 제28권3호
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• pp.356-375
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• 2020

The purpose of this study is to understand the characteristics and cultural values of the headdress among Chinese minorities with diverse ethnic cultures, and to provide various data on the design of clothing accessories. Theoretical considerations about ethnic minorities were addressed through literature and prior research, with data being collected using literature and websites. The results are as follows. First, the most common type of headdress is the horizontal type, which includes the head style, headband, and head scarf. The second most common is the cylinder type, which is a headdress with variations in the shape of a round hat, and has is evident among various minorities. Third, the pagoda type is decorated with ornaments mounted on top of a round shape. Fourth, the square crown type is a piece of wood as a material for a form of the material and for a variety of jewelry and the production of up to meet the women's head of the jewelry. Fifth, head belt-type ornaments consist of a headband and fancy bead ornaments from the bottom of the head. Mongol women usually wear an exaggerated form of this type. Sixth, the head cover type is a head decoration influenced by the dress code of Muslim women. Seventh is the disc type of crown shape worn by the Dai. Next, the ogival type is a cone-shaped headdress hat most commonly seen as head ornament hat among the Dai. Lastly, the sailboat type is the most exaggerated form of hair ornaments found among ethnic minorities.

• 복식
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• 제61권6호
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• pp.38-59
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• 2011

This study is based on the periodical discourse of women and their costumes, described in modern novels that were published from late 1890s to the 1930s. New cultural phenomena emerged among Korean women in the period of modernization. In particular, rapid increase of jobs for women and preference for western female body shape are very noticeable phenomena that can be observed in novels of the 1930s. In addition, the symbolic meanings of female costumes are variously described in modern novels according to the periodical and spatial environment and jobs for women. The symbolic meanings are organized as 'Trophysm, Expression of sexuality, Liberation from male-dominated society, Symbolic difference between rural and urban areas, Vanity, Decadence, Mechanism tending to hide and Change of values'. And women's costumes kept changing in the boundary of 'Confliction, Coexistence and Harmonization' of traditional and western costumes. 'Confliction' phenomenon got emerged in novels published between 1900 and 1910. The resistance on traditional costumes that restricted woman's life got spread. But western female costumes as a symbol of new culture could not be generalized but accepted as high fashion. 'Coexistence' phenomenon was appeared in novels of the 1920s. At that time, the modernization for traditional costumes by female students was emerged along with trendy fashion. Also, the frequency of using western fashion items was increased in the Korean society. Therefore, it shows that western costumes in the Korean society became popularized in the coexistence with traditional costumes. 'Harmonization' phenomenon was emerged in novels of the 1930s. In the novels, the emergence of western female costumes, personal preference items, and westernized hair style implies that western costumes were absorbed into the Korean society that had kept traditional costumes.

• 한국의류학회지
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• 제35권10호
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• pp.1161-1174
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• 2011

An approach method of the semiotics theory is analyzing fashion: the look is that a sign represents one character and the image is interpreted as the destination of the changes. The fashion image interpretation by semiotics is possible because the fashion phenomenon by society has been accumulated in their abbreviation code. It is not possible to produce contradictions of the human imagination coined solution. The myth relieved to people, allowanced a meaning in the world and explained it have been unable to explain and protect us. Today's role of the world myth becomes the star's future. Public resting star's fashion image analysis promote that we understand the inherent desire. Madonna probably is one of the world's most famous women. To Create Madonna's own mythology staged image in various attire reveals symbolism. In this study, Madonna's fashion images, the myth 8 analysis of semiotics represent publicity. Madonna's album jacket 8 analysis of the myth. The fit and the relationship between the star and myths closely is obvious. The Madonna fashion image investigate that so forth implied myth into duality of feminine, upset of gender roles, upset of sexual roles, object of worship. In addition to the creation of these myths are based on sensuality heterosexual fashion images, body-conscious look, lingerie look, Androgynous Look, Dominatrix Look in the fashion style of the images, fashion items made to body suit, bra top, black panties, black boots, long gloves, pink, red, gold, satin, and leather; the addition, there are exaggerated props and accessories. These use such as the human body building wave blond hair. This study through Madonna's fashion image, semiotics analysis is acquainted with suitable means of myth.

• 한국의류학회지
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• 제30권8호
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• pp.1275-1287
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• 2006

This was to confirm the Web-SFAS and street Fashion trend 2005. Korea women's street fashion in 2005 S/S was analyzed by using the Web-SFAS(Street Fashion Analysis System) that was developed and completed in the earlier research. Total 270 women who were sensitive to the fashion were surveyed around in 5 nationwide cities and 9 commercial zones. The analysis results of the questionnaire and image survey in 2005 S/S for each commercial zone is shown as follows: 1. The sequence of care with most interest in producing fashionable shape is in the order of clothes>accessory>hair style>make up>shoes, and it was found that the proper reason for visiting the commercial zone is to meet with friends than shopping. 2. Most preferred item for tops were shirts and T-shirts, while for bottoms were blue jeans of denim material in various colors and designs. The color had the clear winner in white color with the pink or yellow line of colors preferred in all commercial zones. The blue jeans and skirt items were the most dominant with the preference on the blue color. The color and image were diversely favored with light, natural, modern, elegance and warm images. 3. The semi-formal image was preferred in women's street fashion, 2005 S/S in Apgujeong-dong, Hapseong-dong, Myeong-dong, Hongik University area, Dongseong-ro, and the active comfort casual image was preferred by womens in Seo-myeon, Nampo-dong and Sangnam-dong. However the retro image were represented in Daehak-ro specially. The tendency of street fashion for women had the difference of their own trends for each commercial zone, rather then the regional differences for each city with the conspicuous preference of color for the items.

• 자연과학논문집
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• 제8권2호
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• pp.257-287
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• 1996

조선후기는 근대 서민 문예의 부흥기로서, 서민문예의 대두와 더불어 일어난 서민계층의 등장은 복식에 있어서의 대중 복식 문화를 부각시키면서 복식의 유행현상이 나타나게 되었다. 이 시기 모든 계층의 여성 복식에서 공통적으로 풍미한 유행사조는 과장된 치마허리 그리고 둔부를 volume감 있게 강조한 치마등을 통해 여체를 드러낸 선정적인 silhouette이 나타났다. 유교 규범에 의해 억제되고 절제된 여성들의 복식행동(clothing behavior)에서 이처럼 육체를 긍정한다는 것은 사회의 일정한 진보단계에 위치한다고 보겠다. 그것은 Eroticism자체는 영원한 인간의 본능에 의존하겠지만, 이 Eroticism을 통하여 어떤 사회적 질곡을 벗어나려고 하는데에 있어서는 그 Eroticism의 발로가 사회적 의의를 가지는 것이다. 그러므로 조선후기의 여성복식에서의 Erotic Mode는 여성들 자신의 것인 동시에 그 사회의 것이며, 그것은 가식적이고 표면적인 유교적 도덕관의 외피 속에 흐르고 있는 인간성의 폭로이고, 그것을 표현할 수 있다는 데에 서민문예의 진보성과 근대성이 있는 것이다.