• Journal of the Korean Society of Clothing and Textiles
• /
• v.30 no.1 s.149
• /
• pp.94-105
• /
• 2006

This study is focused on the man's costumes of Sadangpae(the troupe of performers) shown in Gamrotaenghwa (감로탱화) during the late Chosun dynasty. Originally Gamrotaenghwa was used as a painting for a Buddhist praying ceremony, 또Young-ga-cheon-do-je(영가천도제). It shows us the lives of the commoners in those days. Gamrotaenghwa reflects the changes of costume style in the late Chosun period. The early styles of po(포, coat) for male performers in the 17th century were changeui(창의) and dopo(도포), which had the front panels(seop) overlapped deeply and sleeves that got wider as time passed. After the 18th century, Male performers wore a simpler coat such as sochangeui(소창의), which had narrow sleeves and long slits on the both sides. Especially the coats of acrobats were fastened on the center front with buttons. Heuklip(흑립: black hat), somoja(소모자: small cap) and jeonlip(전립: wool hat) were used as hats for the male performers. Originally, heuklip was the hat that represented the noble status: yangban(양반). However, it was popularized among the commoners in the late Chosun period. As time passed on, the heuklip became more popular and its shape also changed. Somoja and jeonlip were shown throughout the entire Gamrotaenghwa. Unlike heuklip, those were common hats for Sadangpae. The costumes of entertainers shown in Gamrotaenghwa were very similar to those of the commoners. However, it seems that there were some differences of the costumes depending on the roles they performed.

• Journal of the Korean Society of Costume
• /
• v.53 no.3
• /
• pp.121-135
• /
• 2003

This paper is about the dress styles during the 16th century of the Chosun dynasty, just before the Japanese Invasion of Korea in 1592, through painting-Kiyeonghoido. In the Chosun period, dress styles played an important role in representing the differences in social status. The most remarkable signs of social standing are the hair ornaments. Officials in ranks, noksas, and seoris are wearing a same, a yugakpyeongjeongeon and a mugakpyeongjeongeon respectively. The head ornament for musicians in high ranks is a samo, and, for those in low ranks a hood or a heuklip. Accordingly, head ornaments were important articles among apparels, and especially ripja was an article that sensitively reflected the contemporary fashion. Such a trend also influenced the common people's styles of dress. Thus, the style of the heuklip worn by the chamberlain in Kiyeonghoido resembled of yangban's. Actual official uniforms also diverged from the specifications for them. Sangboks were red for both dangsanggwans and danghagwans, but their ranks were marked by the material of their dress rather than by the breast plates. Dress styles change over time as the society members influence and are influenced by each other. Therefore, owing to the social characteristics of a hierarchical society, dress styles are distinctive according to the wearers' social standings and roles, and various dress styles emerge that deviate from regulations. The significance of the present paper is to review the diversity of the dress styles during the 16th century of the Chosun dynasty.

• Journal of Fashion Business
• /
• v.9 no.4
• /
• pp.79-93
• /
• 2005

'Chunhyangjeon' was written by an anonymous author in the mid-period of Chosun Dynasty. The personalities of characters and the styles of dress of men in 'Chunhyangjeon' recreated their clothing to one that is more similar to the descriptions in the literature text can be described as follows. Lee, Mongyong was a young man, but he was a man of integrity and honor. In outwear he wore 'Hat(Heulip)' and 'Dopo' and Taesahae. When he earned his title, he wore 'Pokdu' with flowers and 'Angsam(ceremonial robe)'. After he became a secret royal inspector, in order to disguised on himself as a poor man he wore worn-out 'Heuklip' and 'Dopo' and Jipsin. Bangja who was a servant of Lee, Mongyong wore 'Beonggeoji' and 'Kwaeja' and 'Mituli'. Byun, Hacdo was a rash and greedy character, he wore 'Oklolip' and 'Cheopli' and 'mokhwa' when he was on the way to his post. Yeokjol was low grade official wore 'Jeonlip' and 'Cheopli' and 'Red shoulder band' and 'Mituli'.

• Korean Journal of Heritage: History & Science
• /
• v.51 no.4
• /
• pp.44-65
• /
• 2018

This study examined the costumes of the characters in the painting titled Hig yongru Banghwoedo, which was designated as National Treasure No. 1879 in September 2015, and is currently kept in the Dongguk University Museum. The painting depicts a social gathering of Joseon aristocrats held at the higyongru, or watch tower, of the Gwangjumok, a government office, in 1567. It is characterized by the delicate illustration of the government officials, the main characters of the gathering, and the hyangri, ajeon, najang, chorye, akgong, and yeogi, the lower-class employees of the office. In order to investigate the costumes they wore, diverse materials including literature, costume artifacts, and paintings were used as reference sources. The scope of the study was limited to the characters' headdress and gown, and the accessories attached to the former. The study of men's clothing revealed that officials wore a samo and a red dalryeong as basic attire. In addition, it is presumed that they wore a belt indicating their official rank in the hierarchy, and a pair of black shoes. Retired officials wore a heuklip wrapped in horsehair or silk fabric with a red jing-nyeong and a doah. The hyangri wore a heukjukbanglip on their head, as well as a white jing-nyeong and a belted doah. In the Goryeo period, the banglip was a type of official headdress worn by members of the aristocratic elite ranked immediately below the king, but in Joseon it was demoted as the official headgear of the hyangri class, which was confirmed through Higyongru Banghwoedo. The ajeon wore a heuklip on their head, and a white jing-nyeong and a doah at the waist. As a rule, the najang wore a chogun on the head, and a banbieui on cheolrik and chungmokdai, but the najang in Higyongru Banghwoedo are depicted wearing a chogun and a cheolrik without a banbieui. Also, the chorye wore a heuklip wrapped in hemp cloth with a red cheolrik, whereas the akgong wore a somoja and a red cheolrik. Female entertainers, both adults and children, are depicted in the painting as either serving the aristocrats, dancing, or playing a musical instrument, wearing their hair in a voluminous, round, high bun, and dressed in a red daiyo, a hwangjangsam with a straight or reclined collar, and a belt. Notably, the donggi, i.e. young gisaeng, are shown wearing their hair in two short braids, and ddressed in a red gown with a y-shaped collar, or po.

• Fashion & Textile Research Journal
• /
• v.17 no.3
• /
• pp.364-371
• /
• 2015

This study investigated and analyzed Sadanggut for General Namyi, Agisee Gutdang in Haengdang-dong, Dodanggut in Bonghwa Mountainto examine the type and characteristics of official hats for shaman's costumes based on Seoul village gutas a spiritualistic shaman revealing the divinity of music for gutthrough singing, dancing, divine material and official hats. Commonly worn official hats were Goggal(conical hats), Jeonlip(soldier's felt hats), and Heuklip(black hats) for Seoul village gut as the object of thisstudy. Each official hat had a close relationship with subjects for divinity and musical meaning for gut. Julip(Red hats), Jokduri(bride's headpiece), helmets, Iksubgwan(King's official hat), and Daesu(Queen's a big wig with various hairpins) were also worn. Official hats worn for Seoul village gutwere understood to symbolize divinity and raise authority and dignity to the public through aggressive appearance, exaggeration and splendor. Concretely, official hats at Seoul village gut first had roles to materialize the divinity of each music of gut. Second, recognized as a part of performance or traditional culture in present day, aggressive official hats were favored to supply splendid attraction and maximize scenes of divined heroic epic poem in gut. Third, for Seoul village gut, colors and silhouettes of modern traditional costumes were reflected pursuing partial change and focused on exaggeration and splendor to express the mirth and festival of gutwhile maintaining traditional costumes.