• 한국의류학회지
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• 제36권6호
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• pp.592-600
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• 2012

Social reactions to body exposure in American leisure wear (bathing suits, shorts, and halters) in the 1930s were analyzed to provide an understanding of the process of adopting more abbreviated and less-occasion specific styles of garments in women's fashion. The research questions were as follow: How did women expose their bodies in leisure wear during the 1930s? How did the social reaction to women's body exposure in leisure wear change throughout the 1930s? How did the body exposure in women's leisure wear play a significant role in the history of women's fashion? Primary sources were collected from issues of The New York Times published in the 1930s. Topics including dress, fashion, ethics, social ethics, and sexual ethics, were reviewed in The New York Times indices. The findings were analyzed and interpreted with reference to secondary sources that included books and research papers. The results showed that the body exposure of the styles as well as the place where these styles were worn was a public issue. Women were criticized and regulated for body exposure as well as for wearing bathing suits, shorts, and halters on the streets. However, the social regulations that restricted bathing suit styles almost disappeared by the end of the decade. This represented the change of social expectations toward body exposure in the 1930s. In addition, reports of laws that forbade the wearing of bathing suits, halters, and shorts outside of beaches, pools, and parks indicated women's increased attempts to expose their bodies in public places. However, reactions to women's body exposure in leisure wear changed to accept more flexibility in the social customs throughout the decade. These phenomena were a partial step toward the popularization of less occasion-specific styles - sportswear - that took place in the 20th century.

• 복식문화연구
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• 제6권1호
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• pp.1-13
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• 1998

As for the taboo of dress and its ornaments which was applied to only populace one-sidedly mainly under the power structure of feudalistic centralization of government like Chosun dynasty, the aspect of taboo was diversified all the more by having relation with various phenomenon of social structure characteristics, and the taboo items to be given in accordance with the flow of time shows the diversity. Especially, the structure of dress and its ornaments in Chosun period showed the side of social position relation and luxury control, and the taboo of dress and its ornaments which was derived from the current thought about China was given frequently. To respect the frugal virtue and moderate the life has relation with the stream of the times in individuals or nations. And, that it is externalized is dress and its ornaments. As the luxury about dress and its ornaments was serious in accordance with times, it appeared by having relation with whole economic question of nations. Then, this researcher thought this by relating this to the culture of customs. This researcher thought that the luxury about clothing gets to go to extremes and the law and order collapses, according as public morals get to be very lax. And, it can be said that the way to be able to control this is that the customs should be thoroughly obeyed and that the system to be able to play the role of braking is taboo. So, this researcher thinks that it is significant to examine the achievement which has contributed toward the life of dress and its ornaments by successive kinds on the basis of a true record of the Vidynasty and other all sorts of literatures about the real situation of prohibition order which has been from the first king to Kojong at the last period of nation. The criticism and taboo about luxury which have been discussed at Chosun period may be subdivided into some kinds in accordance with the subjects. But, in this tests, as it sis the real situation that the case to be due to the lavish necessary articles for marriage which is coming to fore as our social problem nowadays is increasing remarkably, this researcher tries to examine the taboo about the marriage luxury at Chosun period in the order of successive generations. Thus, before examining the taboo of marriage luxury, this researcher tries to examine about the taboo of textile luxury and study the taboo of marriage luxury, as the marriage luxury governs almost everything of textile luxury and it is regarded as the origin of marriage luxury, especially. And, this researcher tries to study as to how was the penal regulations based on it at the same time.

• 동양고전연구
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• 제33호
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• pp.335-358
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• 2008

호산(壺山) 박문호(朴文鎬)는 서구열강의 각축전과 일제의 침략 그리고 척사위정운동과 항일의병운동 등 참으로 다사다난한 시기를 살았다. 따라서 그의 학문과 사상은 이러한 조국의 어려운 환경과 관계되지 않을 수 없었다. 특히 그의 사상 가운데, 서구의 기독교가 전통적인 사상과 미풍양속을 파괴하는 것으로 본 점, 일제에 아부하는 역적을 토벌하고 명성황후(明成皇后) 시해에 대하여 복수할 것을 주장한 것, 그리고 서구의 제국주의적 침략은 단호히 막아야 하지만 대내적으로 개물성무(開物成務)와 화민성속(化民成俗)을 이루어야 한다는 개화론(開化論)을 주장한 것은 이러한 시대적인 역사적 환경과 직접적으로 관계된다. 호산 박문호의 시국관은 전통적인 윤리사상과 교육사상을 고수하는 입장을 충분히 보여주고 있다. 그러나 한편으로는 변화하는 새로운 시대적 요구를 외면한 것으로 보일 수도 있다. 그러나 새로운 시대적 요구라는 것도 시대적이며 사회적인 모든 여건의 제약을 받을 수밖에 없을 것이며, 전통 윤리사상을 고수한다고 하여 반드시 시대적 요구에 배치된다고 볼 수도 없다. 호산 박문호가 살다 간 시대는 왜양(倭洋)의 침략 앞에 정치적인 불안정은 극도에 달하였으며, 새로운 시대적 요구에 대한 국민적 또는 국가적 합의는 거의 이루어질 수 없는 상태에 있었다. 따라서 당시의 당면과제는, 우선 일본과 구미 각국 즉, 왜양(倭洋)의 침략을 물리치는 일보다 더 화급한 일은 없었던 것이며, 그리함으로써 정치적 안정과 사회적 안정을 도모하고 도탄에 빠진 민생을 구제하여 유가적 정치이상을 실현하는 것이었다.

• 대한가정학회지
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• 제38권7호
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• pp.133-152
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• 2000

This study was inquire into the state of the family ethics during the period of the beginning of 1880′s to the 3.1 independence movement of 1919 which has been the black period in the history of Korean family ethics. The research was conducted by analyzing the newspapers, magazines, related literature and articles of the period. It was the beginning of the 1860′s and by the "Cheondo-Kyo" (the Religion of the Heavenly) way that the issues regarding the equality of sexes as the central concern of the modem family ethics came to be the object of the social discourse for the first time in Korean history. The social discourse had come to be positively activated around 1900, when the intellectuals of the "Korean enlightenment" had begun to the feel necessity of the modernization of Korean socialite and the importance of the women education as the essential part of it. However, the activation of the social discourse itself, especially with the newspapers of that period did not mean the changes of the traditional Confucian family ethics, but the discourse of the modernizing forces had become the seeds for changing the family ethics of the Korean people. The made chauvinistic nature of the family ethics of the period was not so much different from those of the preceeding patriarch societies, but the state of the family ethics during the period are characterized by several social phenomenon such as the rising needs of using the "Hangle"(Korean alphabet) instead of Chinese character for the equal education of the both sexes, increasing practices of the early marriage, customs of trade marriage in accordance with the demand of excessive weeding presents, and regarding social consciousness of the traditional family ethics as patriotics attitude against the Christian rejection of the ancestor worship ritual.

• 한국의류산업학회지
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• 제12권1호
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• pp.21-30
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• 2010

The purpose of this study is to research the symbolistic values of western beards' style in the twentieth century. Namely, it is to consider the relationship between social-cultural factors and aesthetic meanings of western beards' style. The contents are, firstly, studying the conception and the types of beard. A beard is the hair that grows on a person's chin, cheeks, neck, and the area above the upper lip. At the World Beard & Moustache Championships, there are moustache category (natural, english, hungarian, dali, fu manchu, freestyle), beard category (natural, musketeer, goatee, sideburns, freestyle), and full beard category (natural, garibaldi, verdi, van dyck, freestyle), Secondly, this paper is continued by researching the history of beard from the ancient to the present day, and thirdly, analyzing political dictatorship, social resistance and expression of personality, religious dignity, related with the change of world situation, the formation of postmodern anti-culture and pop-culture, and the coexistence of traditional culture. There are long and bushy full beards in some religions like Hinduism, Judaism and Islam. The meanings of their beards are purity, life and holiness. The beards of some politicians symbolize dictatorship. Namely, the chaplin of Hitler, the moustache of Hussein and the musketeer of Castro express strong power and charisma. In 1950s'-70s' subcultures, Hipsters' goatee, Bikers' horseshoe, Beat generations' goatee and Hippies' natural represent the lack of adaptability and social resistance. Also, the celebrities and artists like Ronald Colman, Clark Gable, Don Johnson, George Clooney, and Salvador Dali express freedom, personality, and taste with beards. For that matter, the symbolistic values of beards' style in the twentieth century are the religious dignity, the political dictatorship, the social resistance and the expression of personality. Today the beards' style is one of fashion items as well as a symbol of masculinity, customs and classes.

• 복식
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• 제60권2호
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• pp.35-50
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• 2010

In this dissertation, the analysis of the study of female customs from late Joseon Dynasty and their genre painting to research humors and its aesthetic senses in that certain era. The purpose of the genre paintings is to look at general populations in an objective point of view and endeavor better value of public life style to embody clear understandings of humanity. The artists such as Hong-Do Kim and Youn-Bok Shin expressed their arts based on reasonable reality with sarcastic but humorous and creative ways to criticize the society's problems with clear statements. Therefore, the formative characters are realism, exaggeration and coloring of the whole arts that represents as innovative and original genre of it's time. Hong-Do Kim and Youn-Bok Shin expressed the women in society as open minded with versatile and refined looks in their paintings as the reality was repressed and closed mind for women figures in late Joseon Dynasty. The female customs in the paintings has both suppression and expression in their dresses and exaggerated shapes of accessories and the use of color were also found. All of these elements has the aesthetic values of satirized eroticism, the hint of next evolution of the late Joseon Era under the conservative disposition of social characters and freedom of expression of playfulness. These elements were new developments and a step forward of female 'sex' and expression of satirized eroticism. The exaggerated and distorted forms and accessories demonstrates unbalanced and asymmetrical elements in humorous characters and they include spontaneity. Also, using the five traditional color schemes of Korean art displays humor in playfulness of an art with splendid and purity, duality of positiveness and artless, smart and elegance looks.

• 디지털융복합연구
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• 제20권5호
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• pp.609-615
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• 2022

본 논문은, 개인 간 거래 C2C에 기반으로 해외직구 불법 거래에 관한 모니터링 시스템을 제안한다. 관세법에서는 해외직구 물품이 일정 금액 (미화 150불, 단 미국은 미화 200불)이하 또는 자가 사용 물품으로 인정되는 경우에만 제세를 면제토록 규정하고 있다. 과세를 면제받아 구매한 해외직구 물품을 온라인 등에서 되파는 행위는 무신고 밀수입죄에 해당한다. 그런데도 온라인 중고 사이트에는 이에 대한 되팔이가 증가하여 지속적인 관세법 위반이라는 사회적 이슈로 논란이 되고 있다. 따라서 본 연구에서는 해외직구 관련 불특정 거래 내용을 수집하고, 정보를 빅데이터 방식으로 데이터를 정제하여, 자연어 처리 등을 통해 모니터링 시스템으로 설계하여 판매자와 유사한 형태를 보이는 키워드 분석, 거래방식 분석, 동일성 판별 등을 분석하였다. 해외직구 물품의 불법 거래 단속에 활용이 가능할 것이다.

• 공연문화연구
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• 제39호
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• pp.835-861
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• 2019

1960년대 울산은 한국 경제개발의 선도적 입지로 공업과 산업도시로 선정되었고, 이에 많은 노동인구가 유입되었다. 이러한 상황에서 사회 환경은 급격하게 변화를 가져오게 되었다. 특히 그 변화는 이 지역의 전통적 풍속에 많은 영향을 주었고, 이와 함께 전래된 무형문화는 사라지거나 소멸되었다. 이러한 급박한 상황에서 울산의 무형문화유산은 타 지역에 비해 긴급으로 보호해야 할 필요성을 가진다. 이 연구는 1930년대에 울산 달리지역에서 이루어진 마을농악을 분석하여, 이를 연행하기 위한 상황과 판제를 고찰하였다. 연구방법은 먼저 문헌연구로 조선시대 울산 최초의 사찬 읍지인 학성지(1749, 영조 25년)와 1936년 울산 달리마을의 농경과 이와 연계한 농악을 분석하였다. 둘째, 현장조사는 현재 울산남구문화원에서 울산달리농악을 복구하는 현황을 토대하였다. 연구의 성과는 급격하게 사라져가는 울산지역 농악의 현황과 판제를 고찰하고, 울산문화원에서 활동했던 농악 전승자인 고 '김달오'에게 계승한 김세주의 울산달리농악에 관한 연행을 밝혔다.

• 대순사상논총
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• 제18권
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• pp.149-164
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• 2004

Various social surveys conducted by mass media and government agencies in recent years in Japan suggest that the percentage of those who believe in religion are between twenty and thirty percent. However, more than seventy percent of Japanese visit Shinto shrines or Buddhist temples during the New year period. Although there are varying interpretations on whether Japanese people are religious or not, detailed research shows the existence of certain religious tendencies among Japanese. I base my estimates on research surveys of college students covering a period of almost ten years. It is helpful for understanding the religiosity of the Japanese to differentiate between "clear-cut religion" and "peripheral religious phenomena." The exact boundary between these two categories, however, is difficult to clearly demarcate. "Clear-cut religion" refers here phenomena which are directly related to established religious organizations such as shrine Shinto, Buddhist sects, or Christianity. "Peripheral religious phenomena" covers such phenomena as fortune telling, mystical phenomena, religious customs and similar matters. It is often said that the younger generations are less concerned with religion. Our seven surveys questioning several thousand college students, conducted between 1995 and 2001, show that only between six and seven percent of the students state that they believe in religion. Additionally, the extent of negative attitudes toward religion quite remarkable. On the other hand, students who take part in conventional ritual such as a New year's visit to a shrine or temple and visiting the graves of ancestors amount to about fifty percentage. In spite of the prevailing negative attitude toward religious groups, these students have apparently kept a certain level of interest in religious customs. Moreover, they show a relatively strong interest in fortune telling, mystical phenomena, or supernatural phenomena. The exact degree of a positive attitude toward peripheral religious phenomena differs according to the level of being informed on these matters. As a whole, they largely rely on information gained from their families and local communities. Therefore, we can conclude that there is a degree of transmission of religious culture among younger generations.

• 복식
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• 제45권
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• pp.55-70
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• 1999

The purpose of this study is to offer a new inspiration for fashion design relating the "Romanticism" in art to one in fasion-examining the circumstance expressionad the latest trend which is involved with it. Since. 1990. Romanticism is motivated and represented in the middle of aridity in this age which is going on the end (of age). To say the details Romanticism in fashion is represented modernly in the compound of social grounds cultures and new techniques. Romanticism in fashion is represented modernly in the compound of social grounds cultures and new techniques. Romanticism in fashion is classified in four categories : Retro Avantgarde, Minimal and Ethnic. First Retro mood in Romanticism is represented by reappearing the costumes in medieval Renaissance Baroque Rococo, Romantic era Specially corsets crinolines bustle decorative ribbons frills and Medieval symbols in religion are important factors in intuitional symbolic Romanticism. Second Avantgrde mood in Romanticism is mainly represented in the oriental patterns colors items being motivated by Eastern customs images and cultures. Today they appear in modern concept reinterpreting 'fusion" "hybrid" and "cross-over". Romanticism in fashion is creating new forms and beauties absorbing the past and the present. In addition it is motivated by the nostalgic mood. the expectation for the future and the refineent. Romanticism would be an important fashion theme to offer new inspirations for the fashion in 21th century rather than remain at the reappearance.er than remain at the reappearance.