• 대한가정학회지
• /
• 제33권4호
• /
• pp.279-288
• /
• 1995

The purpose of this study was to compare clothing attitude and clothing purchase behavior of two age groups of adult men,- college students and middle aged. Four aspects of clothing attitude (fashion interest, status symbol, conformity, practicality/comfort) were assessed with 20 Likert type questionnaires adapted from the previous researches. Four aspects of purchase behavior(information sources used, store patronage, importance of store attributes, clothing selection creteria for occasions) were measured with forced choice questionnaire developed or adapted from previous researches. The questionnaire were administrated to 512 male college students and middle aged men. The data were analysed using frequency, percentage, and t-test. The major findings drawn from this study were as follows : 1. Clothing comfort among four aspects of clothing attitude according to the age group was that middle-aged men showed higher conformity than college students. 2. For the information source for apparel purchase, college students used consumer dominated information source while middle-aged men used market dominated information source. 3. For apparel purchase, students preferred brand franchise store, and factory outlet/off-price store, while middle-aged preferred department store and custom-made. Among six store attributes, convenience and price were the most important attributes to the students, while convenience and high quality to the middle aged. 4. The most important clothing selection creteria for formal occasion (job interview, wedding ceremony) was dignity. Comfort/practicality were important creteria for both of leisure occasion and daily attendance (office, school).

• 복식문화연구
• /
• 제9권5호
• /
• pp.734-746
• /
• 2001

The purpose of this study is to investigate the influence of women's self-image on image evaluation of clothing self-image, and on their selection of clothing styles by situations. The subject of investigation was 500 women above 20 living in Daegu. 6 types of clothing styles including classic, casual, elegant, dramatic, romantic, and mannish and 7 social situations including shopping near house, shopping in a busy street, cultural center, wedding ceremony, dinning out, alumni meeting or fraternity meeting, and couples meeting were used for this study. Data analysis was performed using SPSS package, which included factor analysis, reliability test, cluster analysis, ANOVA, and X²-test. The results are summarized as follows. 1. Adult women could be classified into 4 groups such as the passive mannish, the passive feminine, the active mannish, and the active feminine by their self-images. 2. There were different opinions on each clothing style by self-image. In the image of each clothing style by self-image groups, the passive feminine group considered classic style having effect to make people look tall, mature and elegant style to make people look active and charming. Also, they rated the boldness of dramatic style and the activeness of mannish style high. The active feminine group estimated the boldness of mannish style high. 3. Selection of clothing style differed according to various situations. More formal the situation was, more classic style tended to be selected and for less formal situation, mannish style was selected.

• 한국의류학회지
• /
• 제26권2호
• /
• pp.227-238
• /
• 2002

The purpose of this study is to investigate the influence of women's life-style on image evaluation of clothing styles, and on their selection of clothing styles by situations. The subject of investigation was 441 women above 20 living in Daegu. 6 types of clothing styles including classic, casual, elegant, dramatic, romantic, and mannish and 7 social situations including shopping near house, shopping in a busy street, cultural center, wedding ceremony, eating out, alumni meeting or fraternity meeting, and couples meeting were used for this study. Data analysis was performed using SPSS package, which included factor analysis, reliability test, cluster analysis, frequency, percentage, ANOVA, and $\chi$$^2$-test. The results are summarized as follows; 1. Adult women could be classified into 5 groups including activist, in-activist, the leisured well-off, the wholesomely economical, and the appearance showing-off by their life-styles. 2. The clothing image according to the 6 clothing styles was different. In the image evaluation of each clothing style by life-style groups, in-active group thought classic style most functional and leisured well-off group, mannish style. Elegant style and dramatic style were estimated positively by the leisured well-off and the appearance showing-off. 3. Selection of clothing style differed according to situations. More formal the situation was, more formal style tended to be selected and for less formal situation, active and mannish style was selected.

• 대한가정학회지
• /
• 제11권2호
• /
• pp.147-165
• /
• 1973

One of the characteristics of feudal society is the control of the dress and ornamentation which stand for various social classes and personal relationships. Throughout the Yi-Dynasty, certain forms of dress and ornamentation were controlled or prohibited by the government. For instance, there was a Ban on the use of gold and silver for ornaments and silks or satins for dresses, and the violator was subject to severe punishment according to the penal laws. This seems to have been done more for symbolism and the dignity of the various social ranks and powers than as an economic measure against foreign products. The use of yellow cloth, for instance, was once banned out of blind submission to the traditional practices in China, then the most powerful nation in Asia. The working classes were prohibited to use any silks of foreign production. This was done to discourage a spirit of wasteful luxury and the tendency to prefer the often higher quality foreign product. The government regulated the class of the traditional wedding ceremony, again as a means of both encouraging economy and reestablishing the distinctions between the classes. In spite of these attempts at control by the government a large trade in smuggled goods was still carried out. This had the effect of impeding the development of the clothing industry in the country.

• 대한가정학회지
• /
• 제36권12호
• /
• pp.161-173
• /
• 1998

The purpose of this study was to investigated on the degree of interest of manners education before and attitude and behavior change satisfaction of post-manners education for Women's University Students. The data for this study were collected from 518 subjects, who were Sookmyng Women's University Students in November, 1996. The subjects were analyzed by Cronbach's α, Frequency, Percentage, Mean, Anova, Factor analysis, Multiple Regression, and Path Analysis. The results were as follows; 1) The general tendency of students' degree of interest of manners education before for Women's University Students was high. 2) Attitude and behavioral change satisfaction of post-manners education was some high. Among the variables, individual life manners, family relations manners, job manner, and wedding ceremony were some high then the other manners areas. 3) The variables of the positive influences for students attitude and behavioral change satisfaction of post-manners education were degree of interest of manners education before, mother's age, grade, major, university life-satisfaction, and mother's job, negative influence variables was family life-satisfaction. 4) The intermediated variable of attitude and behavioral change satisfaction of post-manners education was degree of interest of manners education before and university life-satisfaction. We hope this study to be used as basic data for developing manners education model in university. We also expect further studies on university manners education with precise scale and sampling.

• 비교문화연구
• /
• 제39권
• /
• pp.61-82
• /
• 2015

''The King's Daughters' is referring to the approximately 900 young French women who immigrated to New France between 1663 and 1673. This program was sponsored by Louis XIV. The program was planned to increase New France's population both by encouraging the female immigrants to settle there and by promoting marriages, family formations and the births of children. Marguerite Bourgeoys was the first person to use the expression called as 'filles du roi' in her writings. She was the French foundress of the Congregation of Notre Dame of Montreal in the colony of New France which is now part of Quebec. After agreeing to marry, the couple took a marriage contract directly in front of a notary and the wedding ceremony had generally been held within possible rapid time. The processes of the choice of husband and the marriage would officially be held in the church. By the year 1672, the population of New France had risen to 6,700 from 3,200 in 1663. Although the Filles du Roi represent only 8% of the total immigrants to Canada under the French regime, they account for nearly half of the women who immigrated to Canada in the colony's 150-year history. 'King's Daughters' must be correctly assessed as 'Mother of Quebec' and 'Propagator of the French language' in the history.

• 복식
• /
• 제16권
• /
• pp.221-229
• /
• 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.

• 한국의류산업학회지
• /
• 제9권1호
• /
• pp.24-34
• /
• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.

• The International Journal of Costume Culture
• /
• 제4권1호
• /
• pp.25-33
• /
• 2001

This study is to analyze Korean-Chinese women's Costume in Yabian with factors such as reform opening-up, economic growth, change of social values, development of technology, more education opportunities and influence of mass media. It divides the 1990's into two halves. Photos, interview, observation and relevant literature were used for this study. Even though economy grew rapidly, they needed to purchase daily goods other than clothes. In a way that they preferred practicality, it showed somewhat it was still developing. The trend in the first half of the 1990's was characterized : first, Synthetic or artificial fibers and ready-made suits were popular ; second, there still remained the men's style ; third, they wore Tanrikoo(彈力袴), Tisingkoo(體型袴), Jiaotakoo(脚袴) because of its properties of activeness and comfort ; fourth, shoulders looked ore prominent with pads as they were used in Chungsanfoo(中山服) ; fifth, clothes in grey and dark blue was in fashion ; sixth, they wore hand-made knit vests and sweaters and often mountain-climbing gears for its light and warm quality ; seventh, along with opening-up, various materials and colorful clothes were in style, which satisfied women's desire for beauty. They decorated Hanbok(韓服), using sleeves with colors, golden ornaments, flower patterns embroidery, materials of different color in collar and tie and dyes of sleeves and skirts. In the first half of the 1990's when the opening-up was beginning, there were diverse styles and colors in fashion, yet not close to good quality. As the economy grew, the second half of the 1990's was characterized by good palate, individuality, favouritism on foreign goods, rapid change of fashion. For instance, fur coat and woolen fabric were favored. Economic growth led to abundance of cloth, dyes and decorative materials. In addition, people possessed more clothing and it was possible for them to wear both Hanbok and wedding dress in wedding ceremony. People placed their standards on competency and financial ability rather than ideology. Worship disappeared and individuality arose. Therefore, apparel functioned not only as protection but as suits with aesthetic purpose. This resulted in introduction of bold style, imitation of western countries and extension of use of Hanbok. With the help of mass media, transportation, telecommunication, contact with Korean company and civilians, Korean and western cultures, through Korea, were accepted. Change in structure of economic status caused excessive spending and more educational opportunities that enabled people to accept foreign culture quickly. Values moved onto new, beautiful and better characteristics. it was possible to have suits ready-made due to improvement of mass production and cotten, wool, linen, silk became popular owing to technology. New technology, the bases of mass consumption, increased possession of clothing and accelerated change of fashion. In summary, women's Costume in Yanbian were affected by the factors in economy, politics, culture contact as well as change of society and technology.

• 복식문화연구
• /
• 제8권2호
• /
• pp.237-260
• /
• 2000

According to the study of Jik-Ryoung(直領) consulting chronicles of the Chosun Era, Jik-Ryoung had been worn for various uses as official outfit, ordinary attire or clothes for the celebration of their coming of age, wedding ceremonies, funeral rites, and religious ceremonies, etc. from the beginning to the end of the Chosun Era. The conclusions are shown briefly as follows. 1. There are several terms of Po(袍) related to Jik-Ryoung in the chronicles under the name of Jik-Ryoung Ui(直領衣), Ui-Sal Jik-Ryoung(衣撒直領), and Jik-shin(直身). Jik-Ryoung Ui is the other name of Jik-Ryoung that they called it when it was used for funeral rites and religious ceremonies. The chinese Ye-Sal(曳撒) was called the Ui-Sal Jik-Ryoung in Korea, but this is different with Jik-Ryoung regarding its divided up and bottom style. Jik-Shin is almost same as Jik-Ryoung. 2. During the latter period of the Chosun Era, we can find diferent frequency in use of the Jik-Ryoung. Jik-Ryoung was shown constantly in the cases of that ding, Chinese Prince and lower-level constantly in the cases of that king, Crown Prince and lower-level officials wore it for funeral rites and lower-level officials, artisans, merchants, humbles and slaves wore it for official outfit. Uses of the Jik-Ryoung increased for military officers'outfits, in contrast to decreasing of uses for ordinary attires of king, Crown Prince, and the commons, and official outfits of civil officials. 3. These different aspects mean the change of estate and role. For the basic four ceremonial occasions the ceremonies of coming of age, marriage, funeral, and ancestor memorial-, it appeared constantly. Therefore the social role had been maintained also by then. As an official garb, the role for official uniform of petty official maintained by the end of the Dynasty. But from the latter 1600's to the former 1700's, the roles for official garbs of civil officials and military officers decreased and increased respectively. Before the Hideyoshi's Invasion of Korea in 1592, ordinary social clothes had orders by people's social status who wore them ; those were Dan Ryoung(團領), Hong Jik Ryoung(紅直領), Jik Ryoung(直領), Cho'l Rick(철릭) in the order named. After the war, various Po(袍), Shim Ui(深衣), Jung Chi Mak(中致莫), Chang Ui(　衣), Jang Ui(長衣), Ju Ui(周衣) and so on had been worn until the King Young Jo(英祖)·Jung Jo(正祖) period. In result, the social role of Jik-Ryoung was reduced as the uses decreased more and more. For a mourning dress, it had a same aspect as the case of ordinary social wear. 4. Considering the color, they used blue for the clothes for doing-up-the-hair ceremony, white for mourning clothes, and white, black for ancestor memorial ceremony clothes. On the official outfits of officials, dark blue and black were used mostly. And lower-level officials'clothes had white, red, and green on them. They used red and green for the plain dresses. 5. Examining the materials, clothes for the celebration of one's coming of age were made of high quality silks, Kwang Hwa Dan(廣禾緞). Also, they made clothes for funeral rites of rough and thick linen, and made clothes for religious ceremonies of linen and hemp. The official outfits were made of practical materials like cotton, hemp and ramie. Cotton, pongee and satin were used to make ordinary attire.