• The Research Journal of the Costume Culture
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• v.8 no.4
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• pp.537-548
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• 2000

This paper focuses on development of a fashion design education course that will foster the talent and aesthetic consciousness of fashion design student. The writer reached the content of the designing ideas to practical applications as the defined scope of fashion design education. For designing idea in practical application : matching ideas, contrasting ideas, formative combinations and revisionism were used. For design ideas, the ideas developed by 飯塚弘子, 万江入重子, 香川達子 were used in revision. To detail the content of design education, fashion magazines, portfolios, photographs and related fashion design educational materials were used. 1. Matching ideas : it proposes such identical expression into costume by making a research of developing material, application form and color extraction from design sources. 2. Contrasting ideas : it proposes such opposite expression into costume by making a research of opposite to image, form, position and purpose from some object. 3. Formative combinations : it proposes such new expression into costume by combining a detail of costume with the other object. 4. Revisionism : it proposes such modified expression into costume by making a research of deletion, change, addition and conversion in costume.

• Journal of the Korean Society of Costume
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• v.37
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• pp.71-88
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• 1998

This study will analyze the aesthetic qual-ities revealed in the work of Vivienne Wes-twood in order to gain an understanding of the development process and uniqueness of modern avant-garde fashion. Westwood gained worldwide recognition in the 1970s as the Punk movement emerged in London. Although her works have often been described as decadent and anti-establishment, her anarchic view of fashion has had a considerable influence on other designers, both in England and around the world. Vivienne Westwood's works can be divided into three periods. In the first period(1971∼78). Westwood design demonstrated elements which were variations of the subcultural Punk style. The noteworthy designs of this period included ripped T-shirts, bondage clothes, and fetishist accoutrements. In the second period(1979∼83), her designs expressed elements from ethnic and primitive tribal societies through the 'Pirate', 'Savages', 'Buffalo Girls', 'Witches' collections, which inspired New Romanticism movement. In the third period (1985∼ ), through works such as 'Mini-Crini'collection, her works identified elements from the old west and used materials such as crinoline and Harris tweed and contemporized them by rearranging the innovative technique. In the end the news synthesis helped formulate new ideas. The aesthetic qualities in Vivienne Wes-twood's works can bed identified with the following themes : Punkature, Erotic Intelligent-sia, Anarchic Collage. First, within Punkature, Westwood's ideas are at the forefront as her impact on the cut of clothes and creative detailing have been considerable. Also, while her ideas can be extreme, her clothes are wear-able, resulting in the synthesis of Punk and couture. Second, as Erotic Intelligentsia, Vivienne Westwood does not present sexuality as a straight forward attribute that fashion so often tends to do, but instead as a matter for inquiry, exploration and debate. She asserts that sexuality is always an interplay between the polarities of masculine and feminine, of dress and undress. Third, as Anarchic Collage, she has taken, juxtaposed, and transformed objects and symbols from dominant culture, like every modern subversive movement from Dada to Punk. She has continued this form of anarchic collage, mixing styles from various times and places, taking them out of their traditional context. From thiss viewpoint, Vivienne Westwood's works can be considered to be made up of past themes merged with is contemporary. The usage of contrasting elements such as Punk and couture to communicate her ideas visually or technically.

• The Research Journal of the Costume Culture
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• v.12 no.4
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• pp.663-675
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• 2004

The plastic arts is used when designers draw inspirations to create fashion design. The author referred to fashion magazines for designing ideas of Mondrian＇s geometrical abstract painting in practical applications used by designers in Paris, Italy, London and New York during the 10-year period(1991-2000). The collections of data were analyzed as following: ◇ Fashion Designing Idea 1. Matching Idea The art is reproduced in the design as how it is with no transformation. First, the painting＇s complete figure is reproduced on the entire or parts of clothing. Second, the painting＇s partial figure is reproduced on the entire or parts of clothing. 2. Contrasting Ideas The composition elements in Mondrian＇s geometrical abstract painting, for example, structures of shapes, vertical and horizontal lines and different colors are applied in the design. First, one particular shape in painting is transformed into different shape of square, circle or triangle and reproduced in designing. Second, one particular shape in painting is disassembled and then reshaped into different form in reproduction. Third, additional lines are put in to create different look from the original painting. Forth, existing lines are extended over the boundary to create different look from the original painting. Fifth, achromatic colors: black and white, and three basic colors: red, blue and yellow in the original painting are modified into different shades or color scheme is increased in broad range.

• The Research Journal of the Costume Culture
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• v.23 no.3
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• pp.412-424
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• 2015

The purpose of this study was to analyze the meaning of soul fashion in American pop culture. This study was conducted using a literature research method based on the prior theses, journals and relevant books. Soul as a concept, originated in African-American communities and evolved from the ideology of Black Power, which prompted Black Nationalism. Soul fashion, which took on two styles in African American culture began to embody black resistance and community pride in the late 20th century. One of these, hip-hop style represented the message of resistance and a sense of beauty outside the mainstream. The other, African-inspired fashion, which utilized a look inspired by African tradition, rejected white supremacy by expressing a proud dignity. As a result, the meaning of "soul" in soul fashion represented by American pop culture resulted in contrasting appearance due to different elements. First, one of its meanings is ironic and sarcastic, and it expressed historical trauma, cultural stereotypes, self-hatred, and self-degradation and, the self-mutilation of African-American by cynically distorting their silhouettes and, using modified materials and patterns, fantastic colors, and extraordinary accessories. Second, the other meanings is the pride and dignity of Black Power, which visualized the concentration of ideas implied by the tradition of African-American, through soul fashion by using fierce traditional of African costumes, unique patterns and accessories.

• Women's Health Nursing
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• v.29 no.4
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• pp.337-347
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• 2023

Purpose: Despite the health impacts of endocrine-disrupting chemicals (EDCs) beginning in the early stages of life, there is little research on the perception of EDCs among Korean mothers, who are primarily responsible for protecting children. This study aimed to explore how mothers with young children perceived EDCs for their concerns, the issues they faced, and the way they dealt with them. Methods: An exploratory qualitative design was utilized. Twelve mothers who were recruited from snowball sampling participated in voluntary interviews. Individual in-depth interviews lasting approximately 47 to 60 minutes were recorded and transcribed verbatim. The data were analyzed using qualitative content analysis as suggested by Graneheim and Lundman. Results: Four categories, 10 subcategories, and 25 condensed meaning units were identified by interpreting mothers' underlying meanings. The four categories were 'Knowledgeable yet contrasting ideas regarding EDCs,' 'Negative health impact, but more so for children,' 'Inaction or trying to minimize exposure,' and 'Need for early, reliable resources and social change.' Mothers were knowledgeable about EDCs and actively needed further education and support. While they tended to focus more on the health impact of EDCs on their children and were optimistic about their health risks, paying less attention to their preventive behaviors. Conclusion: Healthcare professionals must consider mothers' perceptions of EDCs in future education and interventions regarding EDCs impact on women's life stages such as puberty, pregnancy, and childrearing. Also preventive strategies that can be applied to their daily lives are needed.

• Journal of the Korean Society of Clothing and Textiles
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• v.17 no.1
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• pp.103-117
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• 1993

The purpose of this study is to clarify the adaptation of beauty of traditional dress depicted contemporary Korean fashion design. For this purpose, the external form and the internal meaning based on 'the double roots' proposed by W$\ddot{o}$lfflin were analyzed in Korean traditional dress. Documentary studies and objective studies were done with descriptive and content analytic methods. And homospatial process was devised in order to develop the traditional identity in contemporary fashion design. The results were as follows: 1. As the external form, H. O. A silhouette, chogori, ch'ima, paji, and po concerning internal type, kaftan, flat form related to structured type were represented. Traditional color sense were love of white, contrasting as well as analogous color harmony shown often in nature phenomena, and temperate achromatic color harmony. Texture were characterized as rough and coarse expressing vividness, fine and smooth expressing delicateness and tenderness. As the internal meaning, the beauty of purity related to nature, tragedy, and symbolism were represented. 2. Since 1980's. Korean fashion designers frequently applied unstructural kaftan form and H silhouette to Korean fashion design, and sought natural and pliable line in whole dress. Use of white and achromatic color harmony as well as use of linnen were prominent. Designers' aesthetic consciousness was pursuit of the beauty of nature. Representative designers who concentrated on expressing traditional beauty were Lee Shinwoo, Sul Yoonhyung, Jin Taiok and others. 3. A homospatial process could be a method in the creative design which enables to express Korean identity in fashion design, and could suggest ideas of new designs full of Korean identity by superimposed and fused imaginery.

• Journal of the Korean Society of Costume
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• v.65 no.5
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• pp.1-13
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• 2015

The purpose of this study is to make a contribution to men's fashion by analyzing changes related to excessive and decorative expressions of latest men's wear design in the viewpoint of Maximalism, and using the results to develop a new fashion style. Results of the study are as follows: The characteristics of Maximalism in men's wear collection in the last 5 years can be classified as 'Fusion Maximalism, 'Decorative Maximalism', 'Exaggerative Maximalism', 'Humorous Maximalism', and 'Duplicative Maximalism'. The characteristics of each type of Maximalism can be summarized as follows: First, Fusion Maximalism creates new men's fashion style by fusing designs from different cultures in clothing items as well as dismantling gender boundaries in clothing design, and by having designs which transcends time and space. Second, Decorative Maximalism expresses ambiguous decadence by implementing feminine decoration that applies handicraft technique, as well as exaggeratedly using details and trimmings of contrasting images, and applying women's clothing items. Third, Exaggerative Maximalism represents extreme avant-garde that changes the idea of fashion design by changing the styling or the exaggerated silhouette. Fourth, Humorous Maximalism expresses not only the creation of new men's fashion look, but also expresses humanism with exaggerative enjoyment and pleasant ideas. Fifth, Duplicative Maximalism expresses creative design by implementing vivid images of different period and culture, and reproducing successful images of the past into modern fashion.

• Education of Primary School Mathematics
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• v.4 no.2
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• pp.111-125
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• 2000

This paper presents cross-national perspectives on challenges in implementing current mathematics education reform ideals. This paper includes detailed qualitative descriptions of mathematics instruction from unevenly successful second-grade classrooms both in Koran and in the U. S with regared to reform recommendations. Despits dramatic differences in mathematics achivement between Korean and the U.S student. problems in both countries with regard to mathematics education are perceived to be very similar. The shared problems have a common origin in teacher-centered instruction. Educational leaders in both countries have persistently attempted to change the teacher-centered pedagogy to a student-centered approach. Many teachers report familiarity with and adherence to reform ideas, but their actual classroom teaching practices do not reflect the full implications of the reform ideals. Given the challenges in implementing reform, this study explored the breakdown that may occur between teachers adoption of reform objectives and their successful incorporation of reform ideals by comparing and contrasting two reform-oriented classrooms in both countries. This comparison and contrast provided a unique opportunity to reflect on possible subtle but crucial issues with regard to reform implementation. Thus, this study departed from past international comparisons in which the common objective has been to compare general social norma of typical mathematics classes across countries. This study was and exploratory, qualitative, comparative case study using grounded theory methodology based on constant comparative analysis for which the primary data sources were classroom video recordings and transcripts. The Korean portion of this study was conducted by the team of four researchers, including the author. The U.S portion of this study and a brief joint analysis were conducted by the author. This study compared and contrasted the classroom general social norms and sociomathematical norms of two Korean and two U.S second-grade teachers who aspired to implement reform. The two classrooms in each country were chosen because of their unequal success in activating the reform recommendation. Four mathematics lessons were videotaped from Korean classes, whereas fourteen lessons were videotaped from the U.S. classes. Intensive interviews were conducted with each teacher. The two classes within each country established similar participation patterns but very different sociomathematical norms. In both classes open-ended questioning, collaborative group work, and students own problem solving constituted the primary modes of classroom participation. However in one class mathematical significance was constituted as using standard algorithm with accuracy, whereas the other established a focus on providing reasonable and convincing arguments. Given these different mathematical foci, the students in the latter class had more opportunities to develop conceptual understanding than their counterparts. The similarities and differences to between the two teaching practices within each country clearly show that students learning opportunities do not arise social norms of a classroom community. Instead, they are closely related to its sociomathematical norms. Thus this study suggests that reform efforts highlight the importance of sociomathematical norms that established in the classroom microculture. This study also provides a more caution for the Korean reform movement than for its U.S. counterpart.

• Cross-Cultural Studies
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• v.46
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• pp.85-112
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• 2017

Donald Trump, the $45^{th}$ president of the United States, has revived the 'English Only' policy since the beginning of his presidential campaign. The monolingualism not only underscores his extremely conservative ideas, but it also reflects the nativist tendency that prevents the demographic and cultural transformation of the US, which is accelerated by globalization and transnational migration. In particular, Donald Trump tries to reconfirm the mainstream American culture that is now thought to have been threatened by Hispanization and the growing number of Spanish speakers. This paper examines the effects of "code-switching" and the possibility of a bilingual community by contrasting Donald Trump with Gloria $Anzald{\acute{u}}a$, one of the representative Latina writers who created a "border language." Borderlands/La Frontera (1987) includes Spanish glossaries and expressions to represent her bilingual realities, while attempting to translate from English to Spanish, and vice versa. However, the text occasionally demonstrates the impossibility of translation. In doing so, $Anzald{\acute{u}}a$ indirectly states that it is indispensable to present both languages at the stage; she also invites monolingual readers to make more efforts to learn and better understand the Other's language. A "border language" she attempts to embody throughout the text is created in the process of encounters, conflicts, and negotiations among languages of different ethnicities, classes and generations. It does not signify an established form: rather it appears as a constantly transforming language, which can provide us with new perspectives and an alternative way of communication beyond monolingualism.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.171-200
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• 2016

This paper will analyze the filial piety based ethics of Daesoonjinrihoe (大巡眞理會) and the traditional filial piety of Confucianism (儒敎), Buddhism (佛敎) and Taoism (道敎) through comparing and contrasting their unique systems. The traditional Korean ethics regarding filial piety are in great need of reformation as the relationship between the parents and children should not be vertical or unilateral but parallel and reciprocal. However, there have not been sufficient in-depth studies on this specific ideology and alternative approaches. Regarding this prospect, one representative Korean indigenous new religion, Daesoonjinrihoe has emerged and directly engages in the collision between traditionalism and modernity. The modernity of Daesoonjinrihoe, enables the observation of how the filial piety based ethics have developed within a system of doctrine and thereby provides an exemplary model of traditional filial piety reimagined in accordance with modern sensibilities. A brief summary of comparative findings is as follows: First, Daesoonjinrihoe and Confucianism have taken serving parents with respect as an ethic within filial piety, but Confucianism engenders this ideal through the unilateral and unconditional sacrifice of younger people based on patriarchal feudalism whereas Daesoonjinrihoe has rejected such unilateral sacrifice and instead promotes mutual beneficience between parents and children. This difference occurs, in part, due to the filial piety of Confucianism rising in the midst of the feudal order whereas the ideology of Daesoonjinrihoe contains ideals such as "the reciprocation of favor for mutual beneficence (報恩相生)" and "respect for humanity (人尊)," both of which serve as key principles of the new religious world as envisioned by Daesoonjinrihoe. Second, filial piety in Buddhism and Taoism tends to be passive and inactive and is often expressed by praying for happiness and longevity for one's parents while they are alive and later praying for the heavenly rebirth of one's parents after they die. The filial piety of Daesoonjinrihoe also partially contains such ideas, however; they are extended much further and arrive upon novel and profound expressions. The spectrum of the filial piety in Daesoonjinrihoe expands to the extent children perform actions to resolve their parent's sins and pave a new road for their parents. This filial piety requires a cultivation practice from both parents and children. This system of dual cultivation was established because the world-view of Daesoonjinrihoe enables both parents and children to enjoy happiness and wealth both of which are achieved through the completion of religious objectives following cultivation practice. Third, Confucianism and Daesoonjinrihoe hold memorial services for ancestors with sincerity as an expression of filial piety. Filial piety in the Confucian context excludes ideas from Shamanism and thereby memorial services are held for impersonal entities, however; in the Daesoonjinrihoe context, memorial services are held for personal-entities. Accordingly, holding a memorial service for ancestors with sincerity has a greater sense of realism in Daesoonjinrihoe than it does in Confucianism. Fourth, while Confucianism and Daesoonjinrihoe both aim to requite the grace received from ancestors, the contents of grace and reciprocation of favors (報恩) are viewed differently. In Confucianism, since the ancestors existed previously and bestowed the gift of life to their children and indirectly, all of their descendents. Therefore, memorial services for ancestors are held to convey gratitude and filial piety. However, in Daesoonjinrihoe, ancestors not only bestowed the gift of earthly life to their descendents, in the spirit realm, ancestral spirits also spend sixty years accumulating the merit necessary to imbue each of their descendents with spiritual insight. Consequently, filial piety is expressed through memorial services as well as spiritual cultivation. Fifth, in Confucianism, achieving the fame and prestige indicative of success in the mundane world can be an act of filial piety as it would bring pride to one's ancestors, but in Daesoonjinrihoe, succeeding in religious objectives through spiritual cultivation is considered to be a higher form of filial piety. Sixth, Confucianism, Buddhism and Taoism all observe filial piety as system of familial ethics based in morality. This is likewise true of Daesoonjinrihoe, however; Daesoonjinrihoe confers greater importance on filial piety as an essential form of ethics for religious redemption. This is due to the Daesoon interpretation that the absence of filial piety was the direct cause which led to the sickened state of the world and its collapse. Forgetting the grace of parents who have given the gift of life or the grace of ancestral spirits who have accumulated merit on behalf of their descendents are acts of ingratitude which are unacceptable during the period of Reordering of the Universe. Judging from these findings, Daesoonjinrihoe embraces parts of traditional filial piety as it exists in Confucianism, Buddhism and Taoism, but it does so on the ground of its own unique culture. Through re-interpretation and re-creation, ideas regarding filial piety are being further developed. Namely, filial piety in Daesoonjinrihoe is regulations founded upon the reciprocation of favors for mutual beneficence and respect for humanity. Therefore, it is understood as a concept wherein one's own cultivation practice is performed in order to reach religious objectives, the perfection of personal character, and spiritual insight. This requires that even recipents of filial piety (i.e., parents) perform certain cultivation practices to enjoy happiness and wealth. Additionally, filial piety in Daesoonjinrihoe manifests a reinforced religious character and also serves as a system ethics which is soteriologically essential for salvation during the period known as the Reordering of the Universe.