• The Research Journal of the Costume Culture
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• v.4 no.1
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• pp.57-74
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• 1996

The elderly population of Korea has been significantly increasing due to advances in public health, medical care, and quality of life. Social and economic influence of the elderly population has been also increasing. A elderly people become more interested in their appearance and clothing than before, clothing plays an important role in the elderly women's everyday life. The objectives of the research are to explore the life satisfaction, appearance satisfaction, clothing satisfaction, and clothing design preference of 416 women aged 55 years and older were residents of Seoul. Data were gathered through survey using a self-administered questionnaire from November, 1994 to January, 1995 in 8 senior schools and 3 senior centers which were scattered in Seoul. Descriptive statistics, t-test, and factor analysis were used in analysing the data. The results of this study indicated that life satisfaction have a positive relationship with clothing satisfaction. The respondents were divided into tow groups by life satisfaction. The higher life satisfaction group preferred skits and formal wear to the lower. But, two groups did not show any significant differences in terms of the colo preference, motif preference, and fabric preference. The result of factor analysis divided appearance satisfaction into body satisfaction and face satisfaction. Body satisfaction had a positive relationship with clothing satisfaction. And the group of lower physical satisfaction showed lower satisfaction in apparel fitness. Also the face satisfaction had a positive relationship with clothing satisfaction. The group of higher physical satisfaction preferred skirts and foraaml wear compared to that of lower physical satisfaction. The color preference and motif preference between two groups showed no significant difference. And the group of higher physical satisfaction preferred fabric that enhances the clothing style. Also, the group of higher ace satisfaction preferred fabric that enhances the clothing style. However, there was no significant difference in the color preference and motif preference between tow groups. The findings of this study amy contribute to knowledge about clothing satisfaction and preference of elderly women in Seoul since there have been few studies, and be useful to apparel manufacturers as well s clothing researchers. Also, research subjects of this study could be extended to aged men and various regions.

• The Research Journal of the Costume Culture
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• v.17 no.4
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• pp.548-560
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• 2009

This study was conducted to investigate purchasing behavior of jeans consumers and to find differences in jeans evaluative criteria according to consumers' characteristics. Male and female university students participated in the study. Quota sampling method was used to collect the data. Data from 492 questionnaires were used for the statistical analysis. Descriptive analysis, factor analysis, Cronbach's alpha coefficient, ANOVA, Duncan test, and t-test were conducted. Three factors of jeans evaluative criteria classified (i.e., external criteria, internal/aesthetic criteria, internal/quality criteria). Results indicated that most of respondents put on jeans wear more than three times per a week and 38.1% of respondents reported that they owned three to four jeans products on average. Department store was the most used place to buy jeans product with 44.2%. 27.5% of respondents spent from 50,000 won to 100,000 won on purchasing jeans. Style was the highest important jeans evaluative criterion with 36.2%, followed by fitness, price, color, condition of washing treatment. Women respondents considered aesthetic criteria and quality criteria more importantly than men did. Respondents who were on a high income and spent more than 200,000 won per a month on apparel more concerned aesthetic criteria and external criteria than the other respondents did. Results of this study provide a basis for understanding jeans consumers' purchase behavior and evaluative criteria.

• Journal of the Korean Society of Costume
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• v.5
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• pp.41-63
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• 1981

The mural portraits of the ancient Dukheungri tombs are very important for the study of our traditional costume because the tomb contains a stone. with the in-scription of the date of its erection, 408 A.D. and the name, and official status of the buried. The costumes shown in the mural paintings will be the basis on which historical research can be made concerning costumes before and after 400 A. D. The costume in the mural paintings is classified into five different categories; You (jacket), Po (overcoat), Go (trousers), Sang (skirt), and Gwan (hat). Comparing these categories with those of other mural paintings lead us to the following conclusions. 1. The length of the You (jacket) reaches below the buttocks and the sleeves are narrow. The edges of the sleeves are decorated with stripes. The You (jacket) over-laps on the right, center, and left sides, and there are many Jikryong (V-collar) and Danryong (rounded collar) styles, but it has a similar tendency to others of the Pyongyang area which exhibit many foreign influences. In a departure from tradition. the belts on the men's You (jackets) have only 3 knots in the front, with the back having more knots than the front. The belts of the women's You (jacket) seem to have had a band or button for fastening. We must re-evaluate the assumption that the You (jacket) and Go (trousers) of the northern peoples had the common characters of a belted You (jacket) and Po (over-coat) and that the Gorum originated from the Goryo or Unified Silla dynasty. The outside of the sleeves are longer and more to the side than the inner garment (underwear) so that the sleeves of the inner garment frequently overlapped the outer dress. The above mentioned facts have lead to the discovery of the "Hansam," "Tosi" and "Geodoolgi." 2. The Po (overcoat) was used only by the upperclasses and differs from those found in other mural tombs. The Po (overcoat) of the noble on the tomb mural is centered with an overlapping Jikryong (V-collar) while the other Po (overcoats) of the upperclasses are characterized by an overlap on the left, a Danryong (rounded collar) with two types of sleeves (wide and narrow). Foreign influences and traditional influences coexist in Po (overcoat). Belts have frontal knots without exceptions. The facts that the belts on the You (jackets) are on the front and the belts on the Po (overcoats) are on the back must be reexamined. 3. Go (trousers) is usually narrow, being wider in the rear and narrower below the knees. They were used by hunters on the back of horses with similar Go (trousers) from the Noinwoowha tombs being typical of the northern peoples. 4. Sang (skirts) are pleated as commonly seen in the Goguryo murals. The size of the pleat is varied, each pleat being characteristically wider and having different colors. Same types of pleat are discovered in Central Asia and China. It is uncertain whether the pleat of Goguryo was originated in Central Asia and China or only interrelated with those of the areas. 5. There are three kinds of Gwan (hats); Nagwan, Chuck, and Heukgun. Nag-wan was worn by the dead lords and their close relations. Chuck has three cone shaped horns. Heukgun was worn by military bandmen and horsemen. There are two kinds of hair styles. The up-style was used by the upperclass people closely related to lords, and other people used the Pungimoung hair style. The hair styles of the men and women are characterized by the Pungimoung style. which is a Chinese influence, but still retain their originality. The costume has a similar tendency from those from Yaksuri mural tombs, Anak No. 2 and Anak No. 3. We need to reexamine the costumes from $4{\sim}5$ century murals according to the Dukheungri murals. The costumes of Goguryo share many common factors with those of Western Asia, Central Asia and Ancient China (Han). It seems due to the cultural exchanges among the Northern peoples, the Western and Central Asians, and the Ancient Chinese. It may have resulted from the structural identity or morphological identity of the peoples, or their common social and natural environments and life styles. It will be very valuable to study the costumes of Japan, China, and Korea to find out the common factors. It is only regretful that the study is not based on direct observations but reported information made by 77 persons, because Dukheungri is an off-limits area to us.

• Fashion & Textile Research Journal
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• v.9 no.4
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• pp.391-400
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• 2007

This purpose of this study is to announce the research for the formative characteristics and the constructive characteristics for the 23 pair of pants excavated from the tomb of Yeosan Song's family at Mokdal Dong in Daejeon. Men and women wore the open-type over the close-type pants. Song Hyo-sang and Chungjoo Park wore the 1 or 2 pairs of the open-type pants over the 3 pairs of close-type pants. Song Hee-jong and his wife Sonhung An wore a pair of the open-style pants over the 1 or 2 pairs of pants. It was due to the shortage of goods by the war that Song Heejong had less shrouds than Song Hyosang. The pants were almost made of the cotton and the silk. The open-type pants worn inside was made of the cotton but outside was made of the silk. That time the cotton was used for the unlined underwears for the health and the protection against the cold and the hot. The silk was used for the outwear. In the construction type, 12 pairs of pants were unlined, 6 pairs of pants were quilted, 4 pairs of pants were padded, and 1 pair of pants was lined. All unlined were the close-type and the quilted and padded pants were the open-type, which were worn inside. Lined type was just one. In the wearing order of shrouds, type, textile, and constructive type, Song Hyosang and Chungjo Park were similar, Song Heejong and Sonhung An were similar.

• Journal of the Korean Society of Costume
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• v.16
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• pp.221-229
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• 1991

This thesis aims at reviewing the wearing aspect and formation of Chosun ceremonial dresses for meal and finding out the thought reflected by them from the standpoint that dresses themselves should be taken as one of the phenomena in culture. That is men's ceremonial costumes and confucian costumes of the royal family and the gentry family in Chosun is reviewed focused on the formation and the wearing aspect of Po, Which is a kind of them. And in the context of the phase of the times. I also considered the thoughts reflected on the clothes such as confucianism, Ying & Yang Theory, and the symbol and the thoughts of patterns in relation to the clothes. Confucian influence was the main force for the Chosun prohibitions for clothes. The major reasons for the prohibitions for clothes were as follows. First, they reflected confucian Chung myoung chooui(the principle that everything should be where it belongs). That is the prohibitions for clothes were used in the means to maintain feudalistic social order. influenced by social rank system. Second, they reflected confucian ethics in the means to recover social disciplines with the maintenance of traditional customs. This shows well in the restriction of luxurious items in dressing included the prohibitions for clothes. Third, they reflected Chosun's toadysm toward China. With the influx of Chinese style of dressing then government even changed the style of uniforms for public officials into that of Chinese resulting in dual styles of dressing. Ying & Yan Theory greatly affected the colors of Korean clothes and reflected toadysm toward China. too. The theory was embodied by prohibition of such colors for clothes as white, gray, and jade green. I reviewed the twelve patterns on Myunpok, Ten-Longivity patterns and Four-Gracious plants patterns in order to analyze the symbolism and thoughts of patterns for clothes. Nansam, Dopo, and Shimui worn by confucian scholars ensures that those clothes bears confucianism and philosopical factors. As shimui was worn by many people it appears in Chosun scholars' studies and a Chinese book called "Yeki". I reviewed the origin, procession, and ornaments of four ceremonial clothes and tried to find out the confucianism in them. First, In Kwanrei (the coming-of-age ceremony) remained ancestor worship and respect for manners. The clothes for this ceremony granted the rights and responsibilities of and adult to the wearer. The royal Kwanreipok had different dresses for each rank. As Samgapok, the crown prince wore Iksunkwan and Konryongpo for the first ritual, Wonryukwan and Kangsapo for the second, and Myunrukwan and Konpok for the third. The rank of the King's grandson was lower than the crown prince's. This example shows that Chosun people respected manners and thought the basic confucianism "God and people are equal." at the Royal court. Second, as Honreipok(wedding gown), the crown prince wore Myunrukwan and Konpok for Daereipok, Wonyukwan and Kangsapo for Napjing and Tongwoo, and Iksunkwan and Konryongpo for Chekbinui. But common people were allowed to wear an official outfit only for wedding in the means of congratulation on the most important day of their life. Wedding gowns which reflected Ying and Yang Theory emphasized the thought that union of a man and a wife is the most important event in life. Third, Sangrei(funeral) was the last ritual of a human being to send off the deceased. The mourning dresses expressed lamentation of the people left behind. Five-Dress-System for each the relative degree of familarity showed the solemnity and formality, which represented the formality of confucianism and ancestor worship. I reviewed the mourning dresses by dividing them into royal, Yangban's, and commons. They were featured by the fact that there was only one style for every walk of life. It is construed that anyone in mourning can wear the same clothes since he feels the same way regardless of his social rank. Fourth, Chereipok(sacrificial rite dresses) had different styles for each social rank. The King wore Myunpok(Kuryumyun and Kujangpok) were recorded to be worn first in the fourth year of King Taecho's ruling. The crown prince wore Palryumyun and Chiljangpok for sacrificial rite dress which was finally settled when King Sejong was in power. Common people wore Dopo, Shimui for the rite dress in the beginning of the Chosun Era and wore Dopo after Japanese invasion of Korea in 1592. In conclusion, confucianism played the main role in ceremonial dress system of Chosun and that was because it emphasized the ethics of action in life, which was different from other religions. It is true that cause-oriented thoughts and Chung myoung chooui in confucianism drove all ceremonies to extreme manners, discriminating the people who belonged to the lower social rank, and resulting in extremly luxurious life style. However, they also created a unique trend and clothes culture in the Chosun Era. I wish that this thesis provieds important information and direction for furthur studies in the future.

• Journal of the Korean Society of Costume
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• v.40
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• pp.121-135
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• 1998

The purpose of this thesis is to study the social and cultural background and characteristic of neo-classicism which appered in the modern fashion of the pluralistic society of the latter half of 20th century to understand that the product of societh such as fashion mode reflects the situation of society and culture. For this purpose, documentary studies about the concept and background of neo-classicism, were preceded, and analyzed the occurrence background and characteristic of neo-classicism of the modern fashion after the 1980's, which showed up in post-modernism fashion. The characteristics of neo-classicism expressed in modern fashion is as follows; First, they are expressed in modern fashion in forms of simplicity by means of minimizing process of sewing or ornamenting and deletion of dart. Second, retro-style in terms of concerning of the past, is featured in various styles of Greco-roman drapery and expresed in forms of mixing clothing elements of modern and classic in modern times. Third, the trend of ecology in terms of interest of the nature and the thought that the spiritual world is more important than the material world. It is expressed by using natural elements adn natural materials, which wanted to get the nature and human into one and search for the losed nature of modern men. Fourth, the pursuit of the beauty of the human body, is expressed in forms of body-prioity style through using see-through or elastic materials, which is knit, lycra, spandex, etc. In conclusion, we can recognize that the social product reflects social and cultural situation. And the characteristic of neo-classicism has the meaning of harmonizing the human and nature and the returing the humanity.

• The Research Journal of the Costume Culture
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• v.22 no.2
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• pp.300-312
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• 2014

This study seeks to offer practical suggestions for manufacturing jacket lining patterns through research on menswear brands. A researcher conducted interviews with a survey instrument targeting 12 menswear brands. To analyze the data, descriptive statistics were obtained using SPSS 18.0. The main findings were as follows. First, regarding lining production, most menswear brands were found to provide jacket lining patterns to their subcontractors, and pattern makers were found to design lining patterns based on their own know-how. The most important factor in the production of jacket lining patterns is whether linings are cut more than once during the sewing process. For suit jackets, linings are cut more than once, and for casual jackets, linings are cut once. Second, with regard to jacket production for different jacket styles, most menswear brands were found to use patterns that include seam allowance. Partial linings showed differences in terms of the methods used to sew edges and attach linings to the outer shell. Third, extra space in jacket lining patterns varied according to style. Jacket lining patterns for suit jackets and casual jackets showed differences in extra space in the following areas: the parts that cover the chest(suit jacket linings: 5.6cm, casual jacket linings: 2.4cm), the parts that cover the waist(suit jacket linings: 3.8cm, casual jacket linings: 1.3cm), hem(suit jacket linings: 2.7cm, casual jacket linings: 1.3cm), and bicep(suit jacket linings: 2.7cm, casual jacket linings: 1.1cm). However, extra space in the sleeve hems was identical for the two styles(suit jacket linings: 0.1cm, casual jacket linings: 0.1cm). Therefore, this research suggests that clothing manufacturers design linings in accordance with the jacket lining production style.

• Journal of the Korea Fashion and Costume Design Association
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• v.9 no.2
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• pp.127-138
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• 2007

The purpose of this study was to investigate the male perceiver's image evaluation on women's hairstyle and hair color, and to disclose the preference of the hairstyle and hair color. The experimental design was $2{\times}3{\times}3$ (hair $wave{\times}hair\;length{\times}hair$ color) factorial design by 3 independent variables. The stimuli were 18 women's upper body photographs which were output by computer simulation. The hairstyles were straight hair and wavy hair, and the types of the hair length were long, medium, and short hair. The hair colors were black, dark brown, and bright brown. Subjects were 154 men living in Seoul. The data were analyzed by using factor analysis, Cronbach's ${\alpha}$ reliability coefficient, three-way ANOVA, one-way ANOVA, and Duncan's multiple range test. The results of this study were as follows. Four image dimensions were derived by factor analysis. These were individuality, elegance, potency, and attractiveness. Male perceivers evaluated the women's long hairstyles to be more elegant than the short and the medium length hairs. The women's short hairstyles were perceived more potent than the long and the medium length hairs. The straight hairs were evaluated more elegant than the permed hairs, and the permed hairs were evaluated higher in individuality and attractiveness. The black hairs were perceived lowest in attractiveness, and the bright colors were perceived low in elegance. Male preferred the long brown straight hair first. They liked women's long hairs better than the short and the medium length hairs. Teenaged males preferred various hair colors more than those in their 20's and 30's did.

• Journal of the Korean Society of Costume
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• v.33
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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.

• The Research Journal of the Costume Culture
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• v.11 no.1
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• pp.88-102
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• 2003

In our culture, the term, "be like", is frequently used. There are expressions such as "feminine-looking dress" and "manly style" relating to this term when we describe the styles of clothing. This study addresses the question on which type of garment would be selected under the description of the term, "be-like", in relation to gender. This term reveals the preconception of gender as being feminine or masculine according to the styles and colors of clothes. A group of 362 college students from Seoul and Gyeonggi area was surveyed fur the study The statistical analysis of SPSS 10.0 was applied f3r analyzing the data, and the significant variances were reviewed by the basic statistics, multi-variate and T-test. The results are as follows: First, the details of clothes imply the preconceived idea of gender. As a result, women's blouses and skirts were selected as the most feminine upper and bottom garments. The Y-shirt and T-shirt were selected as the most masculine upper garments. However, in contrast to the . skirts being the most feminine bottom wear, the pants were not significantly recognized as the most masculine ,clothes. Second, the variances of the survey show that the female students are more conscious of the sexual identity expressed in clothes than the male students. Third, the styles of clothes reflect the general understanding of what is considered to be "feminine or not feminine" and "masculine or not masculine" In conclusion, this study has discovered that the certain characteristics of gender are predominantly implicated in the styles length, and color of clothes. Both men and women responded differently in defining their idea of "femininity" and "masculinity". Nevertheless, there still exists strong preconception of what is considered to be feminine or masculine, and it affects the choices people make in selecting clothes.