• 복식
• /
• 제18권
• /
• pp.269-281
• /
• 1992

The purposes of this study were to 1) classify the contents of clothing image preferences, 2) find out the relationship among personal values, preferences for clothing image and clothing design, and 3) investigate the relationship between clothing image preferences and clothing design preferences, Questionnaire was comprised of three section. The clothing image preference measure was included 36 bipolar adjectives of 7-point scales. Clothing design preferences measure was included the items of patterns, colors, and textures. 'Survey of Personal Values' by Eung-Un Hwang and Kyung -hye Lee was used for measurement of 6 values : practical mindedness ; achievement ; variety ; decisiveness; orderliness; and goal orientation. Samples were 288 college women. The data were analyzed using pearson's correlation coefficient and factor analysis. The results of the study were the following. 1. Four segments of clothing image preferences derived by factor analysis : F. 1 'progressive-conservative' ; F.2. 'casual-formal'; F.3 'plain-splendid'; F.4 'masculine-feminine'. 2. In relation between personal values and clothing image preferences, 1) achievement was positively related to the preference of progressive image 2) variety was positively related to the preferences of progressive and masculine image, and 3) goal orientation was negatively related to the preferences of the progressive and masculine image, and positively related to plain image. 3. In relation between personal values and clothing design preferences, 1) practical mindedness was positively related to the preference of black, 2) achievement was positively related to the preferences of blue and such realistic pattern as floral, 3) variety was positively related to the preferences of geometric or abstract patterns and thick or transparent texture, and 4) orderliness was negatively related to the preferences of abstract pattern. 4. In relation between clothing image preferences and clothing design preferences, 1) progressive image was positively related to abstract pattern, red, blue, and black, 2) casual image was positively related to geometric pattern, green, blue, and negatively related to red and soft rexture, 3) plain image was negatively related to lustered and transparent texture, abstract pattern, red, and black, and 4) masculine image was negatively related to lustered, thin, soft, and transparent texture, floral and dotted patterns, red, orange, and yellow.

• 한국의류산업학회지
• /
• 제14권2호
• /
• pp.173-183
• /
• 2012

This paper intends to find out any possibility that a traditional fan can be continuously used for design development of fashion cultural products which highlight the differentiated uniqueness of Korean traditional cultures. For this purpose, this paper will newly reinterpret design-based formative factors that the shape and the line of a traditional fan shows, and then, make a pattern. This paper studied the existing literatures of a traditional fan, made the shape of a traditional fan into a motif, using computer graphic programs, like Adobe Illustrator CS 2 and Adobe Photoshop CS2, and then, applied it to neckties, T-shirts, and scarves. Among various kinds of traditional fans this paper set 4 basic motifs of new formative images by use of the shapes of Dan-Seon and Jeob-Seon, and then, developed them into two basic motifs each. Pink, blue, purple, green, yellow, orange, and gray were used as the basic colors of the motifs, through which splendid, but calm images were planned. The design of a necktie, which used a developed motif design, was applied in the form of a repeated pattern, through which a calm image was expressed. 45o turn was applied to this design to make a striped pattern image or a refined and cheerful image. The scarf design was developed into a rectangular long scarf so it can be used like a shawl. The design of T-shirt was developed into three types: a round neck-lined half-sleeved box type; a round neck-lined sleeveless type; and a V neck-lined, tight half-sleeved type.

• 패션비즈니스
• /
• 제11권1호
• /
• pp.48-60
• /
• 2007

The purpose of this study is to examine the romantic costume style which has become a big trend before and after the 21th century. For this purpose, I examined the development plans and characteristics of women's costume in France in the Romantic period from the 1820s to the 1850s and analyzed the aesthetic characteristics of romantic costume style The aesthetic characteristics of romantic style in the 19th century were defined by the feminine and elegant beauty, exoticism, and sensuality. Since the 1990s, the characteristics are classified into Feminine & Elegant Style, Ethnic & Fusion Style, and Sensual Style. Feminine & Elegant Style is characterized by delicate, splendid lace and frill decorations that have become more ornamental and technical since the 1990s. They create greater romance and express gentler and more elegant femininity away from the artificial silhouette. Ethnic & Fusion Style use more diverse ethnic patterns, colors, accessories, and details since the 1990s and shows more varieties and creativity in convergence with modern fashion. Sensual Style exposes the physical curve of female body. In the 19th century, cuffs and collars were exaggerated and shoulders were exposed for sensuality. After the 1990s, however, see-through materials have been used to show the beauty of natural physical curves or corsets have been worn as the outerwear. Studying romantic costume style, which arose as a concept of postmodernism, the cultural ideology that exists as a breakthrough of our time, is signified by the understanding of the latest cultural phenomenon and fashion trends.

• 한국의류산업학회지
• /
• 제17권3호
• /
• 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.

• 복식
• /
• 제53권3호
• /
• pp.107-119
• /
• 2003

The purpose of this study is to explore ways toward the hat design development by looking into the formative and aesthetic characteristics of the works of Philip Treacy, the designer who raised hats to one of the important fashion accessories. This study concretely investigates the formative characteristics of Treacy's hats in terms of shapes, materials, colours and decorations. According to this study, the shape of his hats shows the natural and specific objects in three dimensions, not in basic shape of hats. He uses combination of a variety of materials, adding unique materials to existing ones, so that they not only create a specific atmosphere but also extend the limitation which used to be thought as materials for hats. In the field of colour, he mainly used black and white until 1999, but since 2000 he has been using vivid and splendid colors. And he uses feathers or nets for decorations of the hats. As the result of the comprehensive analysis of Treacy's works, this study characterizes his works by surrealistic, three-dimensional, rhythmic and future-oriented. Therefore, Philip Treacy's hat design can be defined three dimensional considering the formative beauty, and can be characterized by use of unique materials, vivid & bold colours, moderate decorations, f variety of lines, and asymmetrical structures. These characteristics show surrealistic, three-dimensional and futuristic message which rhythm can be felt. He presents unlimited capability in hat designs as a representative of human being's basic will for creating new ones beyond this real world. It is considered that this study can help broaden the limitation of the hat design which used to repeat simple forms in the Past and help explore ways for developmental direction of hat design in the future.

• 패션비즈니스
• /
• 제5권4호
• /
• pp.56-72
• /
• 2001

The purpose of this study is to provide a philosophical basis for a rational, meaningful and systematic development of contemporary Korean fashion and culture industry. The study will begin by comparing traditional aesthetics of Japan and Korea and their respective influences in contemporary fashion design. Japanese aesthetic consciousness can be understood in terms of decorative beauty and undecorated beauty where traditional Korean aesthetic consciousness consists of aesthetic naturalism, beauty of mysticism and beauty of humor. Japanese aesthetic consciousness is generally inclined toward article fanciness, on the other hand, Korean aesthetic consciousness is inclined toward natural beauty. Both Japan and Korea reflect their traditional aesthetic consciousness in their contemporary fashion design. In Japan's case, traditional patterns have been applied to obi(帶, おび). And aesthetic naturalism can be seen in holes, tears and patches present, as well as rough and coarse texture used, in contemporary fashion design. In case of Korea, aesthetic naturalism can be seen in elegant naturally flowing curves and use of plain colored fabric used in fashion design. Beauty of mysticism can be seen in splendid primary colors from shaman ritual costumes, and fortune-telling hexagram patterns. Beauty of humor can be seen in outrageously exaggerated and distorted fit of clothes. The above comparative analysis, with respect to their formative elements, show that both Korean and Japanese contemporary fashion trends reflect and embody their respective traditional aesthetic consciousness. Japan is creating high-grade fashion design of temporal universality and contemporary appeal. Japan has done so by studying their aesthetic tradition from the point of view of philosophy and utilizing its formative elements. Korea, however, is in the middle of transition: Korea is caught between directly grafting traditional aesthetic designs onto contemporary fashion design and integrating the two according to their common internal spirit.

• 복식문화연구
• /
• 제16권3호
• /
• pp.518-532
• /
• 2008

The purposes of this study were to investigate the relationships between women's self-image and the preference and the wearing frequency of knit-wears, and to examine the characteristics of the design elements that influence the preferred knit-wear images. The subjects were 277 female college students and working women living in metropolitan area of Seoul. The data were analyzed by using descriptive analysis, factor analysis, Cronbach's $\alpha$-reliability coefficient, Pearson's correlation coefficient, and multiple regression analysis. Four dimensions of women's self-images were derived by factor analysis; elegance, conservativeness, individuality, and maturity. Women with conservative self-image preferred simple knit-wears and women with high rate for individuality preferred splendid and sporty knit-wears. Women with elegant self-image disliked sporty knit-wears. Women with conservative self-image preferred white, and those who rated their self-image to be individuality preferred various colors including yellow, blue, green, purple, pink, and sky-blue. Women with mature self-image preferred black and beige. Women with individuality as their self-image preferred jacquard pattern and abstract pattern. There was a higher wearing frequency for all four seasons for women with conservative self-image, and there was higher wearing frequency in the winter for those with elegant self-images. Women who preferred simple knit-wears showed preference for single color with no prints and low chroma color, and those who preferred sporty knit-wears showed preference for elastic materials. Women who preferred neat and elegant knit-wears showed preference for argyle check pattern.

• 한국의상디자인학회지
• /
• 제24권3호
• /
• pp.127-144
• /
• 2022

This paper aims to analyze the different external images of women expressed in ancient artwork through the socio-cultural background and the aesthetic view during the Tang and Song dynasties of China. The research method contains a literature review involving the collection of historical literature, thesis, and artwork data. The image of women according to the aesthetic view of the two periods is summarized as follows. In terms of face shape, the Tang pursued a round face while the Song pursued a more slender shape. As for hair ornamentation, the Tang wore various shapes of hair buns like "Paojiaji", and decorated them with coronets. The Song wore various types of braided hair called "Tongxinji", but the coronets were smaller and more sophisticated. For makeup, the Tang wore colorful and heavy makeup and the Song makeup was lighter and more elegant. In attire, the Tang followed revealed shape, used splendid colors and thin, transparent material. The Song exhibited a more simple design and was conservative and neat, using luxurious silk fabric with low chroma. In body shape, the Tang pursued the "beauty of obesity" with a voluptuous body shape; the Song pursued the "beauty of gaunt" with a slim body shape. As the result of the analysis according to the aesthetic views of the Tang and Song dynasties, women of Tang were depicted as rich, and women of Song were rather neat. The research on the aesthetic views that changed according to the development of social civilization and the status of women will play an active role in the transmission and development of traditional Chinese culture. At this point, the paper may contribute to the creation of images of women as well as changes in the art of future generations.

• 복식
• /
• 제38권
• /
• pp.305-321
• /
• 1998

The costume style of the Chosun dynasty changed greatly after Imjinwaeran (the Japanese Invasion of Chosun Korea, 1592∼1598). Most of the extant costumes come from the late Chosun, but some costumes produced be-fore Imjinwaeran have been excavated, and in addition, information on these older constumes is contained in contemporary literature. Of especial value in the study of pre-Imjinwaeran Chosun constumes is a mid-sixteenth century palace painting depicting the worship of Buddha, a painting in the collection of the Ho-Am Art Museum in Seoul. The present study of costume during the middle Chosun dynasty focuses on this painting, and compares it with other contemporary palace paintings, and with other contemporary palace paintings, and with Nectar Ritual Paintings. The following conclusion were drawn : * Concerning woman's hair styles of the time, married women wore a large wig. Un-married women braided their hair, and then either let it fall down their back or wore it coiled on top of their head. * The major characteristic of woman's costumes was a ample, tube-like silhouette, with the ratio of the Jeogori(Korean woman's jacket) and skirt being one-to-one. * The style of Jeogori in the painting was like that of excavated remains. Some Jeogoris were simple (without decoration), while some Jeogoris were worn with red sashes. Here we can confirm the continuity of ancient Korean costumes with those of the sixteenth century * Although the skirt covered the ankles, it did not touch the ground. Because the breadth of the skirt was not wide, it seems to have been for ordinary use. Colors of skirts were mainly white or light blue. * All men in the painting wore a headdress. Ordinary men, not Buddhist monks, wore Bok-du (headstring), Chorip (straw hat), or Heuk-rip (black hat). In this painting, men wore a Heukrip which had a round Mojeong (crown). * The men wore sashes fastened around their waist to close their coats, which was different from the late Chosun, in which men bound their sashes around their chest. That gave a ration of the bodice of the coat to the length of the skirt of one-to-one, which was consistent with that of woman's clothing. * In this painting, we cannot see the Buddhist monk's headdress that appeared later in the Chosun, such as Gokkal (peaked hat), Songnak (nun's hat), and Gamtu (horsehair cap). These kinds of headdresses, which appeared in paintings from the seventeenth century, were worn widely inside or outside the home. Buddhist monks wore a light blue long coat, called Jangsam (Buddhist monk's robe) and wore Gasa (Buddhist monk's cope), a kind of ceremonial wrap, round their body. We can see that the Gasa was very splendid in the early years of the Chosun dynasty, a continuing tradition of Buddhist monk's costumes from the Koryo dynasty.

• 한국의상디자인학회지
• /
• 제8권1호
• /
• pp.81-96
• /
• 2006

This study aimed to investigate the sociocultural phenomena which affected to clothing change in 1650-1900 and to examine the features of men's necktie in the western art. For this study, information about historic neckwear is obtained from the visual evidence of painted or engraved portraits, contemporary written sources. The covered area of this study was Europe mainly England and France. For this process, research steps were as follows : 1. Investigating the sociocultural phenomena which affect to clothing change through 1650-1900 and analysis of men's clothing and appearance. 2. Finding the changing characteristics of neckties including it's different types, shapes, knots, colors and materials and analyzing similarities and differences of neckties by the times. 3. Examining necktie as one of important and representative icons of male gender identity. The results of the study was as follows: 1. In 1660-1900, men's fashion was simplified in color and detail due to the influence of practical Puritanism and matured civil culture. And British men's fashion spreaded throughout whole European countries and get popularity. 2. In 1650-1720, there were band, cravat and steinkirk. And expecially cravatier, a expert custodian of cravats, was appeared in that period. In 1720-1800, there were stock, solitaire and cravat. In 1800-1850, neckwear were popularized and got various sizes and types up to shape and size of chemise collars. Black stock, scarf cravat and shawl cravat were popular and terms of 'necktie' were used for an certain neckcloth shape. And abundant literature for necktie were published thanks to the development of printing technology in that period. In 1851-1900, the leady-made neckties were spreaded and there were changes in shape, length, knot of necktie up to V-zone formed with shirt's collars and vest types. Neckwear was gradually evolving through four distinct styles, bow tie, scarf or neckerchief, Ascot and four-in-hand. 3. After the mid-l7th Century, as civil culture matured and splendid and extravagant colorful men's wear disappeared, British men's fashion spreaded throughout whole European countries and got popularity. The necktie become an essential ornamental accessory of men's fashion and one of important and representative icons of male gender identity.