• Journal of the Korean Society of Costume
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• v.60 no.5
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• pp.71-87
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• 2010

The purpose of the study is analyzing Japanese modern costume, through examining legislation process and the relics of Chickimkwan's and Juimkwan's court costume. The results of the study are as follows. First, the proposer of civil court costume, established in 1872, was Iwakura Mission dispatched to America and Europe. The Mission realized the importance of preparing western-style costume in civilization from experience wearing traditional clothing at ceremony of presenting credentials in America. Afterwards, the Mission proposed that the government accept western-style as civil court costume and became first wearers in Japanese in England. Second, the difference, between ordinance and actual clothes worn by Iwakura Mission, occurred in process of legislation in 1872. That might be considered as trial and error in introducing different culture. The coexistence of England and French styles was unified into French style by the revision of civil court costume in 1886. Third, the pattern of paulownia embroidered on civil court costume was utilized as symbol of Japan. While the costume of Chickimkwan was embroidered by the pattern of 7 and 5 leaves paulownia, that of Juimkwan was 5 and 3 leaves expressing their grades. Fourth, relics research showed how formed manufacturer information and enacted design were in embroidery. The relics seemed to be manufactured in Japan, because emblem of Mitsukosi tailor was embroidered on inner part of the back of collar of Chickimkwan in Nara Women's University, Japan and that of Yamasaki on left inner pocket of Juimkwan in the Independence Hall, Korea. The embroider techniques comprised forming by filler particles according to the design, filling up coiled gold threads and expressing stem with gold threads and spangles. As preemptive study, establishment process of Japanese civil court costume in this study will help understand form characteristics appeared in civil court costume act of Korean Empire.

• Journal of the Korean Society of Clothing and Textiles
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• v.14 no.2
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• pp.85-97
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• 1990

This study investigates, through the Ka-rae-ban-cha-do(가예반차도) in the Ka-rae-do-gam­eui-gue (가예도감의궤), how the system of costume used in ceremony exchanged during the middle, late the Yi dynasty and in the period of introducing Wastern civilization. The procedure of the royal marriage is also studied here. The procedures of Ka-rae were divided into the six traditional etiguettes(륙예) : Nap-che (납채) , Nap-gyng(납징), Go-gi(고기), Chaik-bi(책비), Chin-young(친영), and Dong-roe(동뢰). The change of the general structure and characteristic of the costume used in the ceremony in Ka-rae-ban-cha-do are as follows: The costume in Ka-rae-ban-cha-do can be divided into the Guard costume (호위복식) and the Ceremonial arms costume (의장복식). The most formal attire of the Guard costume, Yangkwan-Chobok (양관-조복) and Samo -Danryeong(사모-단령) with Huygpai(흉배) can be seem only in the Ka-rae of late king's. Of the Ceremonial arms costume, the most outstanding was Hongkun- Hongeui (홍건-홍의), which showed up in almost all Ka-rae-ban-cha-do. Heukkun-Changos$\cdot$Deogrei (흑건-창옷$\cdot$더그레) were worn as well. In the style of costume emphasis convenience and practicality rather than on beauty, because they had to carry the arms used in ceremony with them nevertheless by using primary colors it was very colorful. This costume in Ka-rae-ban-cha-do has little difference, but great changes are shown in Sunjongsunjongbi Ka-rae-ban-cha-do (순종순종비가례반차도). Most costume of the past was replaced with western hat and suit, so the duplicate state of our costume and western costume came into existence during the period of introducing western civilization.

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.1
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• pp.45-54
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• 2009

The reform of dress regulation in Kapshin(甲申衣制改革; 1884) was the first dress renovation in 8 years after Chosun's port opening in 1876, and the key contents of that reform was the simplification of the formal dress and private dress. The reform in the culture of the traditional costume should require some kind of special experience because that culture had been regarded as the precious symbol of the Confucianism. The purpose of this study is to investigate the background of "the reform" and who proposed "that reform", by contemplating the costume and the thought of costume of the ambassador extraordinary(修信使) and the Inspectors detached to Japan(朝士視察團) who experienced new costume system of Japan sent by Chosun Dynasty. For this study, historical documents such as 'Sillok(實錄)', a sort of report("修信使記錄", "聞見事件") were reviewed and the evidential photos in Japan were analyzed. It can be summarized as follows. First, Kim Kisu(金綺秀, Susinsa) in 1876 and Kim Hongjip(金弘集, Susinsa) in 1880 wore the traditional costume of Chosun in Japan, and described the westernized Japanese costume in view of traditional costume culture. Second, the inspectors detached to Japan in 1881 showed the same attitude to the Japanese costume as the previous Susinsas had done. Third, Park Younghyo(朴泳孝), who was an ambassador extraordinary and plenipotentiary(特命全權大使) in 1882, experienced western style in Japan and played an positive diplomatic activities with western nations. It could be guessed that those changes in the attitudes of the diplomats might have the relationship with the change of Chosun, which began a treaty of amity between western nations after 1882. Afterwards, Chosun seems to have decided to reform the system of traditional costume into the simplified one in 1884, proposed by the diplomats who experienced foreign culture abroad including Park Younghyo(朴泳孝) and the mutual agreement in Chosun Government.

• Journal of the Korean Society of Costume
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• v.20
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• pp.191-201
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• 1993

As a part of study examining Korean costume remaining in Yanbian China, this study explored changes in ceremonial clothing for marriage worn by Korean(Chosun race) in Yanbian China. About one hundred years ago, Koreans moved to Yanbian China and had worn traditional clothing for marriage ceremony until before 1940. Data were collected by true interview and field observation while staying in that area. Samo and Dalyung for bridegrooms, Wonsam and Jockdoory for bridegrooms, wonsam and Jockdoory for brides were usual costume for wedding ceremony, however, for couples in inferior conditions of life, Bazy and Jeogory for bridegrooms, yellow Jeogory and red Chima for brides were accepted for ceremonial costume. As western culture came to this area in about 1940, bridegrooms wore western style suit, while brides dress in white Chima, Jeogory and Neowool. To date, Korean brides have worn traditional Chima and Jeogory for marriage ceremony though slight change has occurred in clothing material and in the forms of Chima, Geogory and Neowool. As the pratice reflected the fact that Korean in Yanbian China as established and sustained traditional China as established and sustained traditional costume and Korean identity even in hush socio-cultural environment.

• Journal of the Korean Society of Costume
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• v.61 no.8
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• pp.45-56
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• 2011

This study is about the features of hybridization of ethnic-cultural elements in Korean fashion magazines. Its purpose was to embody more creative and newer images in fashion by promoting better mutual understanding of foreign cultures and addressing the issues of fashion design from multicultural perspectives. In doing so, the present study conducted a literature review and analyzed a total of 130 photographic images with any hybrid ethic element from two Korean fashion magazines, Vogue Korea and Harper's Bazaar Korea, issued between 2005 and 2009. The analysis revealed that there were 66 images(50.8%) with a mixture of two different cultures and 64 images(49.2%) with a mixture of three or more different cultures. As seen from the results, the two categories had a similar number of cases. In regional terms, the use of two different cultural elements included a mixture of Asian and Western cultures in 32 images(24.6%), a mixture of Western and African, Middle Eastern or Latin American cultures in 23(17.7%), and a mixture of Western and Russian or European folk cultures in 11(8.5%). In the use of three or more different cultural/national elements, the present study found a mixture of Asian, African, Middle Eastern, Latin American and Western costume items in 20 photo images(15.4%), a mixture of African, Middle Eastern and Latin American elements plus Western costume items in 19 images( 14.6%), a mixture of all regional cultures in 13 photos(10%), and a mixture of Asian ethic cultures plus Western costume items in 12 cases(9.2%). The results of this analysis indicated that the hybridization of ethnic-culture elements in Korean fashion magazines consisted of diverse clothing and accessories from various ethnic groups. The expression of these multi-cultural hybrid images that consists background images and models from different cultures well-portrayed the multi-cultural elements based on total coordination and broke the stereotypical aspects of styling.

• Journal of the Korean Society of Costume
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• v.52 no.7
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• pp.167-177
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• 2002

This study revolves around the costume of the Naadam festival worn in the opening ceremony. during competition and the costume of the public. their purpose are two fold. First they are to be the main reference for the diverse Mongolian costumes that have been researched. Secondly, they will help us understand better the culture that revolves around Mongolian costumes. The results are as follows : 1) The opening ceremony costume, The opening ceremony starts with a procession of soldiers with 9 flags. The flags are made from the hairs of white horses and they signify peace and tranquility, ever since the beginning of Chinggis Khans time. The costumes resemble a European military uniform 2) The costumes for competition. $\circled1$ Wrestlers' costume comprises of a jacket with sleeves but no front and shorty shorts of red or blue colored silk, a traditional hat and traditional boots. $\circled2$ Archers' costume comprises of their traditional costume, deel, hat and boots. $\circled3$ Horse riders who are usually children wear a comfortable and simple jacket and pants. 3) The costume of the public : The general public that attended the festival were dressed in a western fashion but differ according to different age groups $\circled1$ The costumes of the younger Mongolian : The majority of the men wore traditional costumes that were appropriate to the festival, the women did not as they were more prone to the influence of fads of western cultures and dressed in a more daring fashion. In addition. the children also dressed in a more modem western fashion. $\circled2$ The costumes of the elderly Mongolian : The elderly, oblivious of whatever season it was, were dressed in a more traditional fashion which is the deel.

• Proceedings of the Korea Society of Costume Conference
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• 2003.10a
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• pp.71-71
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• 2003

In the 21st century, people expect new era and are skeptical about standardized life made by mechanization as well as information. They start to regard the Oriental culture, which was thought to be quite different from the Western culture, as an alternative overcoming Western ideas spiritual crisis because the Oriental culture has exotic beauty.

• The Research Journal of the Costume Culture
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• v.19 no.5
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• pp.970-980
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• 2011

As a type of intimate architecture, fashion has always mediated the dialogue between clothes and the body, or fashion and figure. This study seeks to inquire the current aesthetic consciousness of the body and dress in Japanese avant-garde fashion and intends to research the features and meanings in the pastiche of Western sartorial convention in Japanese avant-garde fashion in order to examine the changing aesthetic attitude in postmodern fashion. The study investigates subjects of the fashion collections of the turn of the twenty-first century, when pastiche strategies frequently appeared in Japanese avant-garde fashion, through the methodology of literature research and case analysis. The results of the study are as follows: by developing the strategy of pastiche, Japanese avant-garde fashion exposes the defectiveness of the Western idea of the idealized and standardized body for mass productions, thus freeing design from its traditional confinement to the human body. Drawing on the re-conceptualization of the sartorial convention of Western tradition, Japanese avant-garde fashion designers tend to experiment with extreme exaggeration in form, refusing to subscribe to the traditional Western values built on the balance and symmetry of the body. Through the combination of the past and the present as well as the inner-wear as outerwear strategy, the historical pastiche challenges convention and symbolism, which results in the discord between signifiant and signifi$\acute{e}$ of clothing.

• Fashion & Textile Research Journal
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• v.1 no.1
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• pp.34-42
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• 1999

The purpose of this study was to change practical korean costume in 20C. In the early 20C, inflow of western civilization started to change korean costume. Since then gradually changes to be simple in Korean costume. Results of this study can be summarized as follows: Traditional jacket (jeo-go-li) gradually began to be long to waist line. This jacket length was to be long and it sleeve is to be short in early 2OC. Traditional skirt (Chi-rna) length was short to the calf of the leg. Traditional wide skirt was gradually to be narrow and pleats shape look as if it in go-gu-Ryeo Dynasty. The width of pleats was about 3~5 cm, be one-sided, look as if it western style in today. But pleats skirt already existed on a women's of the upper classes in go-gu-Ryeo Dynasty. Women's long Coat (do-lu-ma-gi) length was short to under hip line in late 20c. In this way, the practical idea, the factor of design was because of western idea in civilization ages, early 20C. Since then gradually reformed to be simple in Korean costume. Assuming that the trend of simplification in Korean costume is related to the idea of practical. Therefore Korean costume of living or a reformed Korean costume to be design of practical, functional, convenient, economically. And it must have to traditional idea, it is only beauty of shape, pattern, line, fabric in Korean costume.

• The Research Journal of the Costume Culture
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• v.19 no.4
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• pp.723-739
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• 2011

This research seeks to analyze western men's costume in the Baroque era in relation to men's physical beauty from its most detailed and interesting perspective to fomulate a plausible reasoning related to the aesthetic sense of body as expressed in men's costume. This research used national and international books, theses and internet data upon which to base a literature review for a correct understanding of Baroque style and at the same time empirical research to analyze the body image expressed in men's costume. The Baroque style expressed in the 17th century costume offered a dynamic feeling through wavy curves, and its brilliant and colorful decorations created a passionate and charming mood resembling a flame. Accordingly, this research studied the body image as it appeared in the form of 17th century western men's costume by dividing it into the contact beauty of the human body and the manner of hiding the architectural beauty of the human body. First, the exposed silhouette by clothing coming into contact with the human body could be found mainly in upper-class men's costume in the first half of the 17th century. The shorter and tighter doublets and knee breeches could be analyzed in terms of erotic imagery that emphasized masculinity, aristocratic imagery that stressed a distinctive status, and geometric imagery that expressed a triangular pattern. Second, the constructive expression by hiding the human body could be found in upper-class men's costume starting in the mid-17 century. The wearing of the justaucorps could be studied in terms of how it came into contact with the beauty of the human body but also how this clothing style the hid the architectural beauty of human body.