• 한국의상디자인학회지
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• 제11권3호
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• pp.73-85
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• 2009

This study aims to analysis the costume colors and images of wicked women in fairy tale. For the most costume applied to the relationship between color kind, brightness, and saturation. so, this study investigated the costume colors put on by wicked women in fairy tales and analysed and interpreted them by inputting data. First, mostly the costume colors applied to transfer the image of wicked women were dark blue, red, violet, bluish green, green, and purple. Second, the colors feeling cool and cold such as dark blue, bluish green, green, and blue were applied more frequently than the colors feeling warm and mild. Third, the deep and dark color tones with low brightness and low saturation affected by the mixture ratio of black were applied frequently for the use of wicked woman colors. Fourth, the colors mentioned above have the meaning of men, powerful, authority, cruel, angry, brutal, mysterious, and evil, that have the property of attacking and strong wicked women. They were expressed by the costume put on by wicked women.

• 한국의상디자인학회지
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• 제10권2호
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• pp.11-25
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• 2008

John William Waterhouse (1849-1917) is a painter renown for his romantic beautiful femme fatale images in the late 19th century in England. The purpose of this study is to examine the fashion in Waterhouse's femme fatale images. Waterhouse displays the devilism of femme fatale by the symbols of a wicked woman. He emphasized how wicked she is by means of water such as lake, river, and sea as well as symbols associated with demons such as forest, cave, naked woman, long hair, a monster-headed woman looking like an animal, water lily, and garden. On the other hand, he illustrates the woman's style as an image of a typical feminine beauty. Expressing naturally a fine-curved, immature girl's body with marvel-like white and clear skin in a kneeling down or crouching passive rose and depicting it as an innocent and fragile feminine image, he created a passive and lovely image of a young girl. With her eminent beauty and sex appeals, she lured men into danger. Words such as evil, women, and death had been used in describing her as femme fatale to emphasize her wickedness as well as to deliver the meaning across from the inside and to the outside. They also described her as a type of woman with body posture and fashion corresponding to the sexual ideology during the Victorian Age. His description of this fashion image was to show that femme fatale's fashion, which represents attraction and fatality, does not necessarily translate to an active fashion style that emphasizes sensuality. It also tends to minimize resistance and feelings of being threatened. Therefore, it allons us to acknowledge that even girlish body with innocent and frail-looking fashion can be a form of femme fatale, and that fashion styles is essential in forming the image of femininity.

• 패션비즈니스
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• 제13권3호
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• pp.77-85
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• 2009

The purpose of this study is to design t-shirts by using doggaebi patterns as traditional cultural products. Byuksa has the meaning of keeping away wicked spirits and to receiving good fortune. Most of the pictures of magpies, tigers, dragons, hawks, and roosters contain the meaning of protection and the doggaebi pattern is a typical Byuksa pattern. By way of example of product development, this study will develop designs by using doggaebi patterns and promote beautiful Korean traditional patterns as well as Korean traditional culture. The reason for choosing the T-shirt is because T-shirts are a basic item that all people have and wear, so Koreans and foreigners get interested in them and buy them. This study presents designs for 5 kinds of t-shirts for adults and another five kinds for kids using doggaebi patterns. This study was limited to the doggaebi pattern, so it is expected more studies about patterns and many cultural products will develop.

• 복식
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• 제51권8호
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• pp.141-157
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• 2001

It has been since 15 century when Ainu realized themselves as a race. Their folk culture had been formed with the effect of East-northern Asia and cultural exchange with Japanese through the northern trade during 17 -18 centuries. It can be ascertained from the typical festival food and clothing. clothing style and the ornaments of Ainu people. The basics of Ainu people are composed of an unfolding clothes which men and women had wort in one-piece style even though they had lived in the northernmost cold climate. Atousi is their typical clothing which had been made of the grass fiber. Ainu people had imported the old cotton clothes from the trading with the mainland roughly in the late E-do (late 18 century). Ainu's clothing is divided broadly into Aiusi and Moreu pattern. Ainu people had decorated their back, shoulder, collar, burial clothes, waist and hem by changing and mixing them. These are the expression of their desire to prevent themselves from the wicked plot or the devil. There is no similar Ainu patterns or skill in Kimono, while it is known to be rather related to the area of Amur River, Sakhalin, and the distant Mongolia. Therefore, the traditional pattern of Ainu should be the continental conception which had been skilfully shaped through the trading with the north adding the series of Ainu People.

• 시큐리티연구
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• 제62호
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• pp.35-63
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• 2020

최근 대형복합 재난 및 테러 등 발생으로 국가위기 및 재난관리의 중요성이 한층 증가되고 있으며, 재난 및 안전사고 강도와 빈도가 높아짐에 따라 정부의 재난 대응과 복구능력만으로는 한계가 있다는 인식이 확산되기 시작했다. 즉, 범사회적 재난안전 관리의 역량 강화 및 복원력 제고를 위해서는 국가 위주의 재난안전 관리가 아닌, 민간영역과·지역사회와의 협력적 체계를 구축이 필수적이라는 것이다. 특히, 최근 스마트 정보통신기술을 이용한 재난 및 안전사고 대응 사례들을 볼 때, 새로운 스마트 모바일 기기를 활용한 민간의 참여확대가 현실적으로 가능해졌음을 알 수 있다. 실제 국가 재난 및 안전 관리 체계를 효율적으로 구축하기 위해서는 스마트 정보통신기술의 접목이 필수적이며, 특히 최근 스마트앱 사회연결망서비스(SNS) 등의 등장 및 이용 영향으로 기존 '명령과 통제' 방식의 재난 및 안전관리에도 변화가 요구되기 시작했다. 해외에서의 스마트 기술 기반 시민참여 사례로는 지난 2010년 아이티 대지진 당시 재난복구에 시민과 민간기업의 자발적 참여를 이끈 크라우드 소싱 플랫폼 우샤히디(Ushahidi) 사례, 2011년 3월 일본 대지진과 지진해일 발생 시 트위터, 페이스북 등과 같은 SNS 등을 통한 생사확인 등의 위기소통 사례, 2011년 5월 미국 조플린 토네이도 발생 시 페이스북 사이트를 통한 시민주도 실종자 찾기 및 생사확인 그리고 긴급구조와 지원 사례 등이 있다. 국내에서는 2010년 부산해운대 오피스텔 화재 발생 시 시민의 동영상 촬영 및 뉴스 제공, 2012년 대풍 볼라벤 북상시 SNS를 통한 시민주도 정보 공유 및 확산, 2014년 세월호 참사 당시 카톡 등 SNS를 통한 생사확인 및 구조현황 공유 등 다양한 스마트 기기와 소셜 미디어를 활용한 민간참여 확대가 재난 및 안전관리에 가져오는 시너지 효과를 볼 수 있었다. 이러한 맥락에서 본 연구는 스마트 기기를 활용한 민간참여에 대해 한국정부 재난안전 실무자가 느끼는 인식 및 기존 재난 및 안전관리에 스마트 민간참여를 수용할 수 있는 준비도(readiness)를 실증 조사해 분석하고자 한다. 스마트 민간참여 확대에 대비한 정부 재난관리 조직과 실무자의 준비 수준을 종합적으로 분석하기 위해 본 연구는 SMART 모델(System, Motivation, Ability, Response, Technology)을 제시한다. SMART 모델에 따라 재난안전 실무자의 법제도(System), 동기(Motivation), Ability(역량), 반응(Response), 및 기술(Technology) 등 5개 영역별 준비 수준을 측정, 분석해 향후 정책적 함의를 도출하고자 하였다.