• Journal of the Korean Society of Costume
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• v.39
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• pp.167-179
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• 1998

The objective of this study is to examine the costumes of the period covered in the writings of Shilhak (practical science) scholars and to research the history of costumes and their characteristics by examining how they are worn in genre paintings which are said to describe the actual life of the period. This should be studied in order to correctly establish the history of costumes. To begin with, through the writings of the representative Shilhak scholars who are thought to have affected the changes in ordinary costumes for woman, this study examined how ordinary woman of the period looked in their costumes and how they regarded various costumes they had. Then, how their viewpoints of costumes influenced ordinary costumes was investigated. Not only relics, but what was commonly worn, as they appeared in the genre paintings that contain information about daily living of that period, were researched chronologically. The results of this study showed that the change in ordinary costumes for woman in the late Chosun period was affected by Shilhak scholars who had ideologies of Shilsakusi (use of positive methods in studying), Yiyonghusaeng (the promotion of commerce and industry and the development of techonologies), and Ky ngsech'iyong (pursuit of stability in a rural economy). Moreover, after those changes there were many more changes. However, the criticism of costumes of that time and the will of revolution affected some time, costumes changed directly. The forms of the costumes had been changed in a variety of ways following the tendencies of the times, but the origin of today's hanbok (Korean traditional dress) had already been fixed in the late Choson period. Yet, today's hanbok are for special occasions, not worn as ordinary clothing. Thus, there are several reasons why the hanbok is not suitable for daily life. One of the reasons is that Korean could not cope with the western costumes indepen-dently imported during Japanese occupation in the last period of the Choson Dynasty and con-tinuing the Japanese Colony. Thus, only a part of the ordinary costume of the late Choson period has remained until now.

• Fashion & Textile Research Journal
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• v.8 no.5
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• pp.523-529
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• 2006

The purpose of this study is to investigate the costumes of the ruling class in the Asuka-Nara Period by looking at the change in the clothing law of the era. During the Asuka-Nara period, various cultures such as Buddhism, architecture, sculpture, paintings, music, and so on were introduced through vigorous exchange with Chosun and Tang. Contrary to the primitive-Kohun Period, the regulation about costumes was enacted as law in the Asuka-Nara Period this fact tells us that there was high interest in clothing. Frequent reorganization of clothing law had to do with the rank system of Japan as well as with the exchange with other countries. The clothing law of Asuka-Nara Period was mostly consisted of the regulations about costumes of the ruling class including the royal family and government officials. The law regulated different coronet and color for the clothing depending on the different rank of the government officials. The more classified the rank was, the more varied color was used. In addition, there was a variety in the costumes system; 2 piece clothing of the Kohun Period was continuously used while new types of clothing were also introduced. The royal family members and government officials wore different types of clothing such as Yebok, Jobok, and Jebok, depending on time, place, or the purpose of occasion. The costumes of this period could be inferred from the analysis of the relics.

• Fashion & Textile Research Journal
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• v.7 no.4
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• pp.387-393
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• 2005

This study compares shamans' costumes of Korea with those of Siberia and Central Asia. It also investigates the meaning of shamanism and shamans,the relationship of Korean shamanism to shamanism, and the genealogy of Korean shamanism. For collecting and analyzing data of the research, literature reviews, field studies, and the investigation of historical relics are mostly used. The following are the major findings of the research: Through the comparison of shamans' costumes of Korea with those of Siberia and Central Asia, this research finds out some similarities and differences in the costumes. Both Korean shamans and Siberian and Central Asian shamans wore shaman's costumes and used utensils like bells or mirrors when they perform a religious service. On their costumes, they both used an element which stands for birds. However, they were different in terms of the materials or styles of the costumes, of the function of the costumes, and of the decorating with ornaments. The differences in the materials or styles of the costumes, different functions of the costumes, and using ornaments or not can be viewed as a general phenomenon, which is resulted from different environments. The soul's departing the body or the possession or a mixed method can be considered as mere variations due to regional or cultural differences. In conclusion, based on the comparison of the costumes of shamans of Korea with those of Siberia and Central Asia, the shamans of Korea and Siberia and Central Asia share the same origin. And the genealogy of Korean shamans can be said to be originated from the northern shamanism.

• Journal of the Korea Fashion and Costume Design Association
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• v.2 no.2
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• pp.113-136
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• 2000

Problems and improvemental measures for the historical inquiry of TV drama costumes and for the reproduction of them were investigated. For this study, the MBC historical drama 'The way of the Great King' started on march 24 in 1998 and ended on september 26 in 1998 was selected as the subject. The reasons why the drama was selected are as follows. First, the historical background was the time of King Young ＆ drama introduced various kinds of costumes Joungjo, which is the starting era of traditional costumes peculiar to Korea. Second, the based on the historical inquiry of that time. There is a limitation in the process of historical inquiry about the costumes of that time because we don't have enough research data such as relics, remains, references, literary works, pictures, etc. Although, in some cases, exact historical inquiry about the costumes were made, they could not be reproduced in the original forms due to several reasons: the absence of the materials of that time, structural changes including length and size for convenience of action, alterations of the manufacturing method for the reuse, addition of the gorgeous and various olors for the enhancement of image quality, variations in colors according to the actor's character, modulations of the structures and colors by the producer's intention, and the restraints in time and money for manufacturing. In view of these situations, it seems to be difficult for us to settle the problems occurring between the historical inquiry about the traditional costumes and the reproduction of them in drama. However, the costumes presented in historical drama have the meanings to provide informations of that time with TV audience. Therefore I think that it is necessary to narrow the gap between the historical inquiry of TV drama costumes and for the reproduction of hem, First, It should be restrained that each broadcasting stations show the costumes under the similar situations of the same age in different ways. Second, We need to unify the inquiry systems concerning historical drama costumes, In addition to this, it is also necessary for broadcasting stations to establish internet sites of traditional costumes for communication.

• International Journal of Human Ecology
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• v.15 no.2
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• pp.23-31
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• 2014

Neo-Confucianism was the dominant ideology of the Joseon Dynasty Korea. Male and female costumes reflected a clear distinction in male and female sex roles. This study analyzes cross-dressing in sword dance performances. The research method examines relics, paintings, pictures, and documents relevant to sword dance costumes as well as for the military. The results are: First, the composition of sword dance costume was jeogori (upper garment), skirt, and shoes with military costume of jeollip (hat), jeonbok (long vest), and jeondae (belt). Second, the sword dance costume and military costume are very similar except for the basic inner wear, shoes, some details and methods of wearing. Third, the sword dance costume gradually adopted military items and features. The sword dance costume was basically female, with overall additions of a male costume, to express an androgynous image; however, the cross-dressing phenomena in the sword dance were not intended for the pursuit of sexual pleasure.

• Journal of the Korean Society of Costume
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• v.65 no.8
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• pp.95-109
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• 2015

The purpose of this Study is to understand Supsin (shoes for dead) in late Chosun dynasty through records and excavated relics. The research records in this study were two types which one was official records as The Annals of The Chosean Dynasty(朝鮮王朝實錄), Dairy of the Royal Secretariat(承政院日記) ets and the other was private records as Korean literary collections of confucian scholars in classical chinese(文集) ect. as for relics use two types of materials that one is the excavated supsins and the other is Research Reports of Excavated Costumes published from museums. Through the Collections, we can notice that shoes were several types which Wunhae(雲鞋), Danghae(唐鞋) Onhae(溫鞋) Wunli(雲履), Taesahae(太史鞋) in Chosun dynasty. these were worn in different ways according to wearer's gender, the social status, daily life or rituals, inside or outside in palace. Wunhae and Wunli was the most ceremonial shoes for man and Onhae was the most ceremonial shoes for woman. the dead man worn the Wunhae or Wunli for Supsin and the dead woman worn Onhae. we could see they use the most ceremonial shoes for supsin. through the records, we could see the change that Women's Supsin was written for the first time in 18th Saraepyenram(四禮便覽). men's Supsin was recorded as '履', while Women's Supsin was recorded as '鞋' in Saraepyenram. the reason for making difference between man and woman in costumes(男女有別). and the excavated Supsin showed that the dead worn more ceremonial shoes than records. these changes mean one of the results for making korean style rituals from chinese style(國俗化).

• The Research Journal of the Costume Culture
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• v.30 no.2
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• pp.281-296
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• 2022

This study is designed to compensate for the lack of children's clothing relics from the early 18th century and to reproduce young upper-class girls' costume as hanbokcontent. The shapes and materials of costumes are based on the record of 『Sukjong-silrok』 in 1701 and the characteristics of adult ladie's costume relics in this period, but reproduced as miniatures of these relics as like Joseon children's clothing of another period. The reproduced costumes are formal wear for 3~4 year-old girls, consisting of yeoui [女衣], long unlined skirts, and lined skirts. Sizes were set at a height ratio of approximately 155:95. Yeoui is sam-hoejang-jeogori using pine pollen-colored damask with a grape-squirrel pattern and a purple damask with flower-treasure pattern. The full length of yeoui is 24.5cm. It has a square-dangko outer collar with square inner collar. The long unlined skirt is a six-width overskirt that is 82cm long, made with lotus patterned sa. The lined skirt is a five-width skirt that is 61.3cm made with flower-treasure patterned red damask and ju. Several long pleats on both sides of these two skirts have been omitted. The result provides meaningful content for children's clothing in the early 18^th century and will be used as costume for an educational trial performance.

• Journal of the Korean Society of Costume
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• v.63 no.7
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• pp.65-78
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• 2013

This study aims to suggest the methodology for conservation of excavated costumes especially repair and restoration process. Early excavated costumes had not attracted attention from the field of academia and the public. So not many scholars, organization and society participated in the excavations but as its value has gotten more recognition, there has been a reversal in trend. And so many organizations have taken part in it. Excavating includes conservation processes such as washing, repair and restoring, and then it is published by reports or books after the process is complete. However the method of conservation has varied depending on the institution. In particular, repair and restore methods do not include anything specific details, and often times, only has descriptions of the before and after state, and so a more unified method needs to be suggested and shared. This study defined 'Conservation', 'Repair' and 'Restoration' and then applied it to the short history of Korean excavated-costumes. Then it suggested ways to repair and restore excavated-costumes in terms of construction, textile, and damage by the unpublished cases of excavated-costumes of Noh Su-ham(1516~1573)'s Family. It was also referred to repair and restoration process such as shaping correction, dyeing, supporting, sewing and after treatment by texts and pictures. Other contents such as a list of relics and its details, will be published through a report or a book. The whole process of conservation was in progress based on the ethical guidelines of conservation, 'Minimum intervention' and 'Reversibility'.

• Journal of the Korean Society of Costume
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• v.57 no.10
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• pp.24-34
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• 2007

The purpose of this study is to examine the pieces of 100 fabrics excavated from unknown woman's tomb Incheon, by analyzing woven methods, names of the fabrics, the kinds and the shapes of the patterns. The characteristics to assume the period of the fabrics are as follows. The geumsundan which was woven peacock insignia at chest and back area was excavated for the first time from the tomb of Joseon. Peacock insignia woven with satin weave using supplementary golden wefts, wrapped gold thread. These kind of fabrics were usually imported in the $15^{th}$ century, according to the old documents, 'Nogeoldae' 'Joseonwangjosilrok' written at the end of Goryeo or early in Joseon. Thus, these relics are from about $15^{th}$ century. From this tomb, the mixture fabric of cotton and ramie are excavated. According to another excavated cases, the mixture fabric of cotton and ramie appears from the period before the Japanese Invasion of Korea in 1592, and after the invasion, there are usually mixture fabric of cotton and silk. This also tells that these fabrics show the characteristics of those from the early period of Joseon Dynasty. The rounded patterns of Jangot is only shown from the fabrics of late Goryeo Dynasty, and the cloud pattern of an upper garment with a squared neckline is shown from the early Joseon Dynasty. So, the patterns from these excavated costumes are ranged from the late Goryeo Dynasty to the early Joseon Dynasty. To assume the period through the overall study above, these relics show the characteristics of the $15^{th}$ century fabric.

• Journal of the Korean Society of Costume
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• v.56 no.4 s.103
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• pp.82-95
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• 2006

The purpose of this study is to figure out the types and characteristics of golden decoration technique out of various techniques of expressing patterns on the costumes. This study reviews both costumes decorated with gold in the relics of Chosun dynasty and literatures focused on domestic and Chinese documents and records. The types of decoration technique using gold include JigGeum (brocade technique), InGeum (gold powder and flake attaching technique), and GeumSaJaSu (embroidery technique). The JigGeum is weaved using golden thread instead of silk thread in order to express patterns. The InGeum technique is to attach gold or silver powder or thin gold or silver flake on the surface of the fabric. The GeumSaJaSu technique is to embroider with gold thread on fabrics. 82 pieces of costumes made using gold in Chosun dynasty era are analyzed. The results follows; In terms of types of technique, is shown to take the majority; JigGeum (43.90%), InGeum (30.49%), GeumSaJaSu (23.61%). Looking at the patterns used by the types, plant pattern and letter pattern are mostly used for both the JigGeum and the inGeum. In terms of the characteristics by their uses, the InGeum is used for court dresses (52%). It is also used for ordinary dresses (12%) and for other purposes (36%). It is mostly used in the court dresses in the late period of Chosun dynasty era. The JigGeum is used for ordinary dresses (47.22%), for court dresses (44.44%) and for other purposes (8.34%). It is evenly used for court dresses and ordinary dresses.