• Journal of the Korea Fashion and Costume Design Association
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• v.23 no.4
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• pp.57-71
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• 2021

The purpose of the study is to derive an appropriate knitting method that can increase the appearance, wearability, and functionality through empirical research on the sleeve height knitting ratio of seamless knit wear. The study was conducted by producing seven types of experiment clothes according to knitting ratio to examine the characteristics according to the body armhole and sleeve height ratio. Specifically, after fit evaluatins, variance analysis (ANOVA) was performed to analyze the results of the evaluation, and the evaluated contents were converted into data. Among them, the items with significant results were intensively studied using the Duncan-test. The result showed that the height and the width of the sleeves vary depending on the knitting ratio. Test sweater A was the highest at 16cm, followed by test sweater B, test sweater C, test sweater D, test sweater E, test sweater F, and test sweater G at 4cm. The 1:1 ratio of test sweater A, was the highest, which is knitted in the same course as the body. The larger the difference in the ratio of body and sleeve, the lower the height of the sleeves. As a result of the appearance sensory evaluation, a significant difference was confirmed in the result values (p<0.001) from all items on the front, side, and rear. Specifically, the appearance of the test sweater B(2:4:2) on the front and test sweater C(2:4:3) on the side and rear side was the best. When the sleeves height is properly set, the ratio of the arm line to fit the design with a natural curve is analyzed as a very important factor. The results of this study are expected to be of practical use in product development and production that can increase the feeling when wearing and design satisfaction.

• Journal of the Korean Society of Food Culture
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• v.25 no.5
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• pp.568-577
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• 2010

This study was conducted to provide fundamental data for the Korean food service industry by researching the awareness and consumption tendencies of 180 domestic foreign residents towards Korean meat dishes. The results showed differences in the preferred types of food depending on gender; men tended to like meats, followed by stews, and rice, whereas women tended to like meats, followed by rice, and stew. The foreigners who participated in this research dined at Korean restaurants at least 20 times per month on average, regardless of their place of residence. Dishes with the lowest intake were suyuk (boiled meat, 66.7%) and dakbokkeumtang (sauteed chicken stew, 67.8%) and dishes with the highest intake tended to be roasts, which are relatively easier to prepare. The types of preferred food were in the order of galbi, bulgogi, and dakgalbi, and the least favored foods were yukgaejang, followed by suyuk, and seollengtang. "It is delicious" was the response found most frequently as a reason for preference regardless of the type of meat dish, and the reason for distaste was: "It is not delicious" This demonstrated that taste was the most important factor when visiting a Korean restaurant. Unexpectedly, sirloin roast, beef galbi stew, chicken stew, samgyetang, and dakbokumtang were not favored because of unfamiliar aroma and taste. In the case of galbi, "It is not very sanitary" was the main factor in responses. For areas of improvement, food sanitation, meat smells left on clothes, and smoke generated during roasting were factors with a high degree of importance, whereas the use of gas burners and the blackening of bowls were found to have a lower degree of importance.

• The Research Journal of the Costume Culture
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• v.31 no.1
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• pp.124-140
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• 2023

This study analyzes traditional women's Hu costumes of the Tang dynasty, and deploys a creative fashion design to converge contemporary and traditional styles. In this costume, women wear a robe with striped or plain patterns in the lower part of the pants, and it appears frequently in red and yellow colors. Depending on the sleeve, it is either a round collar or a turn down collar robe. In the Hu hat, the huntuomao and juanyanxumao were leather and mili and weimao were used to prevent the sand from flowing. This study uses the CLO 3D program with the "moment" theme based on the Hu costume for women to deploy 4 pairs of fashion design and to produce works for 2 pairs. The 3D virtual clothing program demonstrates important effects in design deployment and pattern arrangement through its efficiency and convenience of clothing production. The CLO 3D program was closely combined with the 2D design and the 3D affect, and it heightened the efficiency in saving the processing time and energy of the sample clothes. Through facilitating the 3D digital fashion design, the production may reduce time needed and contribute to an effective economy, and it may compare digital fashion design to actual products as well as illustrate the potential of digital fashion design.

• Journal of the Korean Society of Costume
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• v.39
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• pp.113-123
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• 1998

This study focuses on the effects of the clothes worn by kisaeng; courtesans trained in singing and dancing, on changes in female psychology as reflected in general women's fashions during the later years of the Chosun dynasty. During this period, the social order had broken down considerable, due in part to the introduction of Roman Catholicism, and in part to the actions of Sil-hak, who emphasized open-ness and practicality in the organization of social affairs. This freer social environment disrup-ted the established social hierarchies. The kisaeng were among the first to respond to the new social mores by adopting more colorful, sensual, and individualized fashions. Their social position allowed them to reflect the new aesthetics of the time right away. Those aesthetics seemed to lay great emphasis on the artistic effects of contrast. The kisaeng would adorn their heads with large Kache (an elaborate wig or hairdo typically reserved for use by women in full formal dress). In contrast to this conspicuous hairstyle, they typically wore very tight-fitting Jogori (short-cropped Korean traditional jackets for women) around their upper torsos. The long skirts emerging from beneath these short jackets would typically flare out dramatically, with the aid of petticoats. However, these skirts would be bound at the waist with a sash, increasing the sexual suggestiveness of the clothing by drawing at-tention to the hips, and by exposing the bottom frills of the petticoats, or the wide pantal-oons and other undergarments the kisaeng wore to add volume to their skirts. The relative freedom enjoyed by the kisaeng to experiment with new fashions was not widely shared by most women. This generated envy from women of the noble classes, who were more bound by convention, and restrained from adopting such a mode of dress. It also generated envy from women of the humble classes, who saw the kisaeng as working little for their wealth, and yet dressing every day in finery that the average women would only ever be able to afford on her wedding day. This envy directed at the relative freedom/wealth of the kisaeng by women who faced greater socioeconomic constraints was given cultural expression through the adoption of elements of the kisaeng's fashion in the fashions of both noblewomen and humble women in old korea. The luxurious Kache sported by the kisaeng had in fact been borrowed from the habitual attire of upper-class women. So to distinguish themeselves from the kisaeng, they began to abandon these elaborate hairstyles in favor of traditional ceremonial hoods (Nel-ul-a thin black women's hood) and coronets (Suegaechima). This supposed reaction to the abuse of the Kache by the kisaeng still remained influenced by the kisaeng still remained influence by the kisaeng, however, as these headdresses became adorned with many more jewels and decorations, in imitation of the kisaeng's adaptations of the coronet. At the same time, noblewomen began sporting the Jangwue ; a headdress previously worn only by kisaeng and lower class women, and lower class women were then permitted to wear the Kache at weddings. All women behan to wear shorter, tighter Jogori jackets, and to add volume to their skirts. They also attached frills to their under-garments in imitation of the kisaeng's exposed petticoats and pantaloons. The impact of kisaeng fashions was thus deep and widespread, and can be understood as an expression of women's longing for freedom from socioeconomic constraints in the late Chosun dynasty. This study adopts an interdisciplinary ap-proach to the understanding of historical changes in women's fashions. Such interdisciplinary work can greatly enrich the study of fashion, often narrowly focused on clothing morphology and broad generalizations about society. For this reason, specific dynamics of feminine psychology in the late Chosun dynasty were elaborated in this study, to provide a deeper under-standing of the changes in fashion underpinned by them. If more such detailed analyses are undertaken, a whole new understanding of changes in fashion can be generated, and perhaps a transformation of the field of fashion history can be ultimately achieved.

• Journal of the Korean Society of Costume
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• v.17
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• pp.29-43
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• 1991

Yu was a type of dress worn on the upper part of the body which was commonly used in Northeast Asia. It was originally used by the Northern race for the need of courtesy as well as protecting cold. It was believed that Yu in Northeast Asia, which was called Kaftan, was came from Scythai lived in North Eurasian land around the Black sea. Scythians were the first-formed horse-riding race in the world and their civilization influenced those of far Asiatic sector along the steppe route. As their power expanded, their costume culture transmitted to the East(China, Korea, Japan). The upper garment, Yu, was characterized by the left-sided collars, narrow sleeves belted at the waist to the length of the hip line and the tight trouser on the lower part, which we commonly called HoBok(胡服) style. 1. Yu in Northeast Asia was originated from the Eurasians, Scythian Culture. Being exchanged, active style costumes were widely used among Chinese, Koreans and Japanese throughout centuries' including $4{\sim}8$ century. 2. Chinese Yu had a style of wide-sleeves and right-sided collars. The traditional costumes of Han race are consisted of wide-sleeved Yu on the upper and long-skirt on the lower part of the body. Before the adoptation of HoBok during reign of King Jo Mooryung in 307. B.C., HoBok style had already found in the remains since the Sang period. There were various names among Yu during the Han period. Seup, Sean Eui, Kye, Kyu were one of the styles and several names were meant for collar and sleeves. During $4{\sim}8$ centuries, clothes of right-sided collar were found, superior to that of left-sided and narrow sleeves were widely used both the royal and the humble. Various styles of decoration were seen in Yu around neck, back and sleeves comparing other nations. 3. Yu, in Korea, was typical style of Northern-bound HoBok. Both men and women had similarity in Yu style, narrow sleeves, left-sided collar, belted at the waist and to the length of hip line. Influenced by Han race, in the $4th{\sim}8th$ centuries, dual system of collar was found. But we cannot see major change in Yu and finally was connected to the present. 4. The original design of the Japanese costumes was not similar to that of Northern nomadic hunting race, which was suitable for horse-riding activities. Owing to the climates along the island, we could see various conditions ranging from the cold and to the warm. Influenced by the climates, pulling over the neck(Pancho style) were major design in Japan. As Korea was advanced earlier than Japan, Korean landed Japanese territory showing clothes. So primitive costumes had changes in style. During the $4th{\sim}8th$ period. The Korean mode was found in Haniwa (which was built to make sacrifices to the dead King) and costumes in Jeong Chang Won. Among the costumes in Jeong Chang Won, we put 3 or more costumes to the category of Yu characterizing elements of Korea and Tang period. From the $4th{\sim}8th$ century, China, Korea, Japan fell into the same cultural category, Scythai. Styles in Yu among three nations, we saw little differences, basically along times. Originated from the West Asia, Yu was transmitted to the far East changing Chinese costumes, Koreans melted it into the traditional elements and then influenced Japan.

• Journal of Korean Home Economics Education Association
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• v.17 no.3 s.37
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• pp.97-108
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• 2005

The purposes of this study were to 1) examine the tendency of elementary school students' self-esteem and clothing behavior, 2) find out the difference in their clothing behavior in accordance with the demographic characteristics and the level of their self-esteem, and 3) analyze the relationship between self-esteem and clothing behavior. This process was to understand the clothing behavior of elementary school students and to provide basic data needed for a desirable clothing life education for them. The subjects of this study were 403male and female fifth and sixth graders from elementary schools located in Suwon, Gyeonggi-do. The results of this study were as follows : First, elementary school students' self-esteem and clothing behavior were found to be in the mid-level. The sub-factors of clothing behavior were indicated in the order of clothing independence, clothing comfort, clothing management, clothing interest and clothing conformity. Second, there were differences in clothing behavior in accordance with the demographic characteristics and the level of their self-esteem. Female students had higher level of clothing conformity, clothing interest and clothing management than male students, while males had higher clothing comfort than females. Fifth graders, compared to sixth graders, had higher clothing management and lower clothing independence. Students who received \20,000 or more allowance a month had higher clothing conformity and clothing interest, and lower clothing comfort. Higher clothing interest was found when students had jobless mothers. The higher the students' self-esteem was, the higher their clothing management level was. Finally, elementary school students' self-esteem was found to have a positive relationship with clothing management. In other words, elementary school students with higher self-esteem manage their clothes better.

• Journal of Korean Home Economics Education Association
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• v.24 no.1
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• pp.37-48
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• 2012

The goal of this research is to determine the variables which influence adolescents' environmental-friendly clothing consumption behaviors. A questionnaire was prepared to survey 768 students in 8 different middle and high schools throughout Seoul. The results of the studies are as follows; First, the experiences in environmental activities were higher than the average. Second, the level of environmental-friendly values was found to be higher than the average. Among the values, environmental-preservation scored the highest, whereas selfishness scored the lowest. Third, adolescents have the strongest desire to express their individuality by means of clothing, which includes comfortableness, price, fashion, and brand. Fourth, the environmental-friendly clothing consumption awareness was average. In this field's subcategory, disposal awareness was above the average. But when buying clothes, the awareness of environmental problems was lower than the common level. Fifth, adolescents were lower in environmental-friendly clothing consumption behavior than the common level. In the subcategory, using behavior and disposal behavior were on the average, but buying behavior was executed in an anti-eco-friendly manner. Sixth, adolescents' price pursuit and clothing disposal consciousness were important factors of environmental-friendly clothing consumption behavior.

• Journal of the Korean Society of Costume
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• v.18
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• pp.111-131
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• 1992

This thesis was designed to study Symbolics of Chinese Liturgical Vestments. Chinese who regarded the life of human beings as the combination of heaven and earth considered garments as the traditional product of the movement of nature. Accordingly, they thought human beings are the center of the universe composed by heaven and earth and the chief of all things; therefore man only can utilize clothes to distinguish from all of the colours. This views of clothes led to the development of liturgical vestments esteemed courtesy than anything else, especially the thought of courtesy associated with Conficius who regarded courtesy as the highest things and since then the theory of Five Elements and courtesy were inherited by all the adherents of Conficius. Yin and Yang Five Elements in the liturgical vestments was given absolute symbolics in both formative side and in colourful side. results of research studied in this was can be summed up as follows : 1. The crown of rites was made imitating after the system of head, horn, beard, bread of birds and beasts and that form of crown is front-circ-ular and back-rectangular meant to be towards light and dark. That the upper part of faceplace is black represented the way of heaven and lower part of red symbolized the way of earth. 2. Upper vestment of liturgical rites symbolizes heaven and outskirt represented earth. So front of outskirt is YANG and back is Yin. It is why then are going to harmonize positive and negative making front part three width and back part four width. Therefore, emperor who symbolizes heaven made the subjects recognize high and low and wore Dae-gu(大 ), Kon-bok(袞服), Bel-bok, Chui-bok, and Hyonbok according to the object and position of rites so that he may rule the country based on courtesy. 3. As an accessory of liturgical vestments, Bul, Pae-ok, Su, Dae-dai, Hyok-Dai, Kyu, and Hol were used. Before Bul was used man dressed skirt as the first waist-dress in order to conceal intimate part of the body. Pae-ok, as decoration blended with jade was worn by men of virtue, so men of virtue symbolized morality and virtue by Pae-ok. Su began from Yeok, connected with Pae-su , in Chou-dynasty is said to be originated by practical needs and they are divided into large Su and small su, and maintained as decoration to signify the class positions. Dae-dai did the work as not to loose the liturgical vestments and leather belt hang Bul and Su to begin as the function of practical use are in later years it became decoration to symboliz e the class position. Kyu was a jade used when empeor nominated feudal lords and observe ceremony to God and Hol, was held in hands to record everything not to forget. These Kyu and Hol became to offer courtesy during the time of rites and in later years it became used according to class position rather than practical use. 4. As far as colours are concerned, colours based by five colours according to YIN-YANG Five Elements theory and they were divided into a primary colour and a secondary colours. Primary colours corresponded with the theory of Five Elements each other, Blue, Red, Tellow, White, and Black symbolized ive Elements, five hour space, five directions, and five emperors. Secondary colours contradict with Blue, Red, Yellow, White and Black and another as a primary colour and they are Green, Scaret, Indigo, Violet, Hun colour, Chu colour, and Chi colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour. This primary colour was used in liturgical vestments, that is, upper-vestments used black colour as primary colour and outskirt was used Hun colour as secondary colours. Thus symbolism in chinese liturgical vestments mainly began with heaven and earth and corresponded with YIN-YANG Five Elements Scool. They were developed as the scholary theory and Conficius and his followers in the later days and continued up to Min-dynasty.

• The Korean Journal of Pesticide Science
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• v.18 no.4
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• pp.247-257
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• 2014

Assessment for operator's dermal and inhalation exposure to acetamiprid during cultivation of water melon in greenhouse was carried out. For dermal exposure measurement, whole body dosimetry (WBD) was performed as the first trial in Korea. WBD consists of cotton/polyester outer clothes and cotton inner clothes. Hand exposure was measured by washing of nitrile gloves and hands while head exposure was monitored by face/neck wipe technique. Inhalation exposure was monitored with personal air sampling pumps and IOM sampler (glass fiber filter). Analytical limit of quantitation was 2.5 ng/mL. Good reproducibility (C.V < 8.7%), linearity ($R^2$ > 0.99) and recovery (70~119%) were obtained. Field recovery of acetamiprid was 77~95%. During mixing/loading, hand exposure of acetamiprid was about 10 times ($229.7{\mu}g$) more than that of application case ($20.9{\mu}g$). During application, total dermal exposure was $1207.4{\mu}g$. Exposure of lower legs was $1132.1{\mu}g$, which is 93.8% of the total dermal exposure. Inhalation exposure during mixing/loading and application was not detected. Margin of safety (MOS) was calculated for risk assessment using male Korean average body weight (70 kg) and acceptable operator exposure level ($124{\mu}g/kg/day$) to give 140, suggesting that health risk of operator during treatment of acetamiprid for water melon in greenhouse could be safe.

• Journal of agricultural medicine and community health
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• v.25 no.2
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• pp.245-263
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• 2000

This study was conducted to provide the basic data about the health effects of pesticide exposure among farmers for agricultural health study. We analyzed 412 self-administered questionnaires collected from the male farmers who spray pesticides in Kyoung-ju area, Korea. Survey questions were about chronic symptoms, acute symptoms while pesticide spraying, pesticide intoxication accident, safety rules, protective equipments etc. The correlations among the variables related to pesticide exposure and the factors in acute pesticide poisoning and chronic symptoms of farmers were also analyzed. For chronic symptoms, the prevalence of 'tiredness and languor', 'lumbago', 'nocturia', 'shoulder pain', 'numbness', and, for acute symptoms while pesticide spraying, the experience rate of 'itching sense of skin', 'dizziness/headache', 'fatigue', 'eye glaring' were high compared with other symptoms. For 'experience of intoxication accident by pesticide in family', 7.1% of the subjects experienced the accident and the causes were pesticide spraying, food contamination by pesticide, suicide etc. Among safety rules, 'take a bath after spraying', 'change clothes after spraying' were kept relatively well, and, for protective equipments, hat, boots, mask, gloves, protective clothes(lower) were put on relatively well. The factors associated with acute pesticide poisoning were the extent of keeping safety rules, spraying time, orchard cultivation, agricultural area and spraying days per year etc. And the factors associated with chronic symptoms were acute symptoms while pesticide spraying, agricultural area, farming career, extent of keeping safety rules, extent of agricultural work and the pesticide exposure index etc. From these results, it is suggested that to reduce the health effects by pesticide exposure among farmers, the education to promote to keep safety rules and wear protective equipments, and information services should be recommended. And further studies on the long term health effects of pesticide exposure among farmers are required.