• Journal of the Korean Society of Costume
• /
• v.64 no.6
• /
• pp.176-191
• /
• 2014

This article focuses on the late 19th to early 20th century gat, the Korean top hat for men, to understand the diverse meanings behind the hat. During the late 19th to early 20th century, the Joseon Dynasty (1392~1910) was plunged into confusion and turmoil as it was nearing its end. It was a period of drastic changes in regards to philosophy and ideology. To that end, the hats of society mirrored such changing times, as well as the differences in the awareness of Joseon's internal subject entities and external observers. Based on the analyses of the relevant documents, this study takes a multi-faceted approach to the process in which traditional Korean hats, which were once a symbol of the Joseon civilization, became reduced to an outdated object, as well as observing the awareness and attitudes of the entities involved in such a pivotal process.

• Fashion, Industry and Education
• /
• v.14 no.2
• /
• pp.60-69
• /
• 2016

Visual literacy, a key element of a design portfolio, is achieved by communicating a consistent visual aesthetic with respect to design elements, design principles and individual style. Yet, students often feel challenged in articulating their personal aesthetic or design philosophy in order to create a unifying design identity within a body of artifacts. This paper shares some best practices on overcoming this challenge through students' engagement in self-reflection and identity formation processes. The implemented innovative strategy in a senior-level portfolio development course for apparel designers involved four different phases: 1) one-on-one meetings to self-reflect on previous design work, 2) selection and revision of artifacts, 3) peer-review and critiques of revised portfolio artifacts, and 4) development of a final ePortfolio to showcase a unified design identity. It was evident that recording students' initial self-reflection in the form of a metacognitive oral report encouraged and motivated identity development in their portfolio. Further, students expressed their satisfaction in the ability to participate in the selection process of artifacts by self-reflecting about what they wanted to highlight about themselves and why. Overall, student outcomes from this strategy exceeded expectations and the portfolios developed were successful in creating a cohesive design identity.

• The Research Journal of the Costume Culture
• /
• v.8 no.3
• /
• pp.387-410
• /
• 2000

The purpose of this study was to approach to the internal meanings included in the Happening and the culture of hippies, by analysing the basic mental conditions in the process of the Happening. And this study was composed of the concept and the development of Happening, the characteristics of the hippies that related in the midst of the happening's background, and the formativeness between these factors and hippies'fashion. Since the happening a genre of fine arts expression attended the New School for social research in New York in 1954, Allan Kaprow direct-influenced by John Cage used the word 'Hapening'first, practicing '18 Happenings in 6 parts'at the Rueben gallery in 1959. Kaprow's 18 Happenings was one of the earliest opportunities for a wider public to attend the live events that several artists had performed more privately for various friends. Despite the very different sensibilities and structures of artist's works, artists were all thrown together by the press under the general heading of 'Happening', following Kaprow's 18 Happenings. Being considered as the root of the Happening 'Expression of Sound'of John Cage was the discovery of the exisiting thing- the Happening. Most artists were to be deeply influenced by Cage's theories and attitudes-that is, his sympathy for Zen Buddihism and oriental philosophy-and by reports of the Black Mountain events. These events would directly reflect contemporary painting and stemmed from the Futurists, Dadaists and Surrealists. And Happening's development background was based on the culture of hippies. Swinging London had been under the sway of psychedelic drugs and utopian visions of 'hippie'wave sweeping in from Califonia. This wave, which affected solid middle-class youth first and formost, began in Haight Ashbury in San Francisco. Without dwelling on the hippie movement here, it is worth nothing that it resulted from the convergence of several undercurrents : consciousness-expending drugs, the anti-Vietnam war developments, the impact of English pop groups on American music and the rise of protest songs, and finally the beatnik tradition of non-conformism. Hippie culture and its pursuit of love, peace and psychedelia was the antitheses of 1960s main street fashion. The media gave everyone with long hair the label of 'hippie', but it was always a very loose collage of attitudes and styles. The rejection of sexual taboos was conveyed by the hippie's refusal to wear. Although the bold exposure of body raised controversies because it went against the existing moral values, it has a significant implications. Psychedelics brought mind-expansion and the possibillity that modern technology (light show, synthesized electronic sounds), new fabrics or colors, and LSD could be utilized to provide an escape route from the dreariness of modern life. During the 1960s, traditional costumes, many of which had never been seen outside their native regions, became sought after and adopted in the West, initially by the young, who wanted to demonstrate their solidarity with cultures uncontaminated by mass industry. The most ardent proponents of such folk costumes were the hippies. Hippies dress was sometimes decribed as 'anti-fashion', produced by a patchwork of ragged cast-offs and flamboyant accessories, of outmoded Western dress and time-honored ethnic garments all combined, modified and permutated into variety of personal statements. 'Flower Power'became a reality. From the results of this study, we can see the expanding trend of the influence and the concept of the sew art genre 'Happening'in the formativeness as well as the fine arts field.

• Journal of architectural history
• /
• v.7 no.3 s.16
• /
• pp.87-105
• /
• 1998

Surveying the literature of architecture since the nineteenth century, one can identify two dominant but problematic attitudes, among several, that pursue the task of defining what modern architecture is and should be. The first is the search for meaning and the second is the pursuit of form. This study, following Michel Foucault, asserts that the dual formation of meaning and form is a historical product of modernity and belies architecture's uncritical dependence on language since the nineteenth century. This study is a critique and historical analysis of this pernicious reliance, and constitutes a first step towards thinking of alternative relations between 'words and architecture' in the modern world. In reconstructing this problematic, the paper has called on Foucault's seminal The Order of Things. The study follows his construction of the Renaissance, the Classical and the Modern episteme, and in brief fashion, reconstructs the relation between language and architecture in each episteme. In analysing the Modern, the study focuses on Hegel's Lectures on Aesthetics. Hegel placed architecture in a genre hierarchy within which architecture, because of its material basis, was fundamentally limited in its ability to express the Spirit. For Hegel it was, among the arts, poetic language, and beyond art, the language of philosophy, through which the Absolute Spirit could be atttained. Much of post-nineteenth century architecture has remained within the shadow of Hegel, where architecture's materiality is perceived to be a burden, and in order to secure its relevance in modern society, architecture was deemed to pursue the role of language. As the most recent and sophisticated example of architecture's pursuit of form, the paper analyses the work of Peter Eisenman. Though Eisenman's theoretical writings are replete with post-Hegelian rhetoric, his architecture remains dependent upon the model of language, albeit a structuralist one. The paper concludes that ultimately, the pursuit of meaning and form is unable to face the crucial issue of value in modernity. While the former decides to easily what it is, the latter evades the issue itself. The second installment of this ongoing study will pursue a third possibility alluded to by Foucault, where language remains silent, pointing only to its 'ponderous' material existence.

• Journal of the Korean Society of Costume
• /
• v.60 no.3
• /
• pp.84-98
• /
• 2010

This study aims to present basic materials to promote the importance of make-up design in advertising images and designing effective perfume advertisement by looking at features such as colors, forms, patterns, and material feels, the elements of make-up designs shown magazine advertising images for various perfume brands. The features of make-up designs shown in Anna Sui and Bvlgari perfume advertisements are as the following. Among 9 images in Anna Sui advertisements, 5 displayed mat-like skin feels. Among shadow colors, brown colors accounted for over half, 5 out of 9 while pink colors accounted 5 out of 9 for cheek make-up. Among 7 images in Bvlgari advertisements, pale blue skin colors accounted most, 5 out 7. 4 out of 7 displayed mat-like skin feels and 4 out 7 were in pink colors for lip make-up. Anna Sui brand was found to use a bold and unique makeup design for each perfume advertisement according to the designer's fashion orientation tendency to pursue unique, vintage-style, and romantic images whereas Bvlgari focused on make-up to emphasize elegant and refined female beautify according to the company philosophy of pursuing elegant and high-class images. Namely, it was determined that the BI(brand image), the images a company pursues is related to the MI(make up image), the make-up images in advertisements.

• Lingua Humanitatis
• /
• v.6
• /
• pp.51-75
• /
• 2004

Is there a pattern in history? How and why does social change occur? Are we to distinguish between the methods to be employed in the study of man and the study of nature? How does linguistic, or 'philological', knowledge contribute to unearthing historical facts? These are the queries that Vico grappled with throughout his life. Vico, however, was an outsider to the intellectual atmosphere of his own day, dismissed as obscure, speculative, and unsound. Only after his death did he begin to inspire enthusiasm among diverse readers, and as long as we remain concerned with the queries mentioned above, Vico's reflections will come alive with contemporary relevance. Actually he has been regarded as the founder--unrecognized by his contemporaries--of the philosophy of history and as a thinker whose ideas anticipated such later intellectual movements as historicism, pragmatism, existentialism, and structuralism. There are many among modern minds who find Vico fascinating for his view of myth as concrete thought and of an age of myth as a necessary age in the intellectual evolution of the human race. James Joyce, for one, was deeply impressed by Vico's view on myth, on metaphor, on Homer, on language, on psychology, and much else besides. 'My imagination grows when I read Vico,' he once confessed, 'as it doesn't when I read Freud or Jung.' Some philosophers, critics, psychologists, social scientists and even geographers would describe themselves as 'Vichians', sharing the view that Vico was a poet and a lawyer, a platonist and a baconian rolled into one. His refusal to be confined within any one discipline, his imaginative effort to understand different cultures, and his insight in dealing with some fundamental problems in the study of humanity all compel admiration and deserve to be emulated in our age--an age when the split between the literary and the scientific approaches to the understanding of society is widening into a chasm. Vico has left some of his most important ideas underdeveloped or even undeveloped, to be excavated and polished by us afier our own fashion. It is surprising that Vico is still a man of obscure name in the academia of our country, Korea.

• Journal of the Korean Society of Clothing and Textiles
• /
• v.39 no.1
• /
• pp.133-146
• /
• 2015

King and Crown Prince's Gwanbok (冠服) written in "Goryeosa" Yeobokji was the bestowment of robes and crowns by the Son of Heaven who yielded hegemony over East Asia. It designated the King and Crown Prince of Goryeo as real and authentic as well as confirmed the political status of Goryeo in East Asia. In "Goryeosa" Yeobokji, the King's Gwanbok is of higher stature than the adornments of the King's ritual robes (祭服) and court robes (朝服) which held a domestic political significance. In East Asia, bestowment of voiture (車) and robe (服) usually appeared in the multistate system. In the $10^{th}$ century, the Later Jin (後晋) spread the idea of investiture and bestowment to Khitan (契丹). The Liao (遼) or Khitan and the Jin (金), the Conquest Dynasties, endeavored to establish the legitimacy of the Son of Heaven by imitating Sinocentrism by means of investiture and bestowment. In the reign of XingZong (興宗) and DaoZong (道宗) of Liao, the ritual of investiture and bestowment for Goryeo was in the making, adding titles and bestowments in the occasion of the elevation of Emperor Liao's honorific title. King Munjong (文宗) of Goryeo reached 9-bestowment which symbolized the first of the feudal lords in East Asia. This exceptional respect for Goryeo went on to Jin's investiture and bestowment. From then, 9-bestowment was defined as an international decorum (禮) toward Goryeo. This historical study of Gwanbok (冠服) of "Goryeosa", indicates: First, the King's Ceremonial Robe with Nine-symbol Design were designated from the early to middle of the Goryeo Dynasty by investiture and bestowment from the Conquest Dynasties. Second, the bestowed King's Robe and Crown had simultaneous functions for domestic order and international order. Goryeo did not follow ideological Sinocentrism but followed practical interest by accepting Confucian Li (禮) philosophy passed on through the Conquest Dynasties.

• The Research Journal of the Costume Culture
• /
• v.15 no.3 s.68
• /
• pp.420-430
• /
• 2007

Noting that there is an increasing trend of the so-called 'neo-single life style' among women these days, this research aims to make a product development for these neo-single women in this era of families of a single member by analyzing their concepts and characteristics. We payed a particular attention to the data from such sources as newspapers, magazines or the articles in the Internet. The essence of our research lies in the analysis of target market, in the suggestions in the brand planning and product development and in the designs of fashion and interior products for them. The result of this research is as follows. First, it turns out that these neo-single women enjoy a kind of multi-mixing code lifestyle rather than showing a preference for a particular brand. For this reason, we have decided to pursue a multi-concept brand fonn as a right direction for brand planning for them. Second, as for a philosophy behind the brands, we suggest a concept of 'small utopia' for neo-single women and express such as new aristocracy, happiness and pleasure. Third, we adopt 'YOU' as the name of the brand as it reflects their various life styles and characteristics. Fourth, as for the product development of F/W in 2007, we have decided on 'Minimal Natural' as it mixes up the concepts of the controlled beauty of sophistication and multi-functional elements and 'Modern Primitive' as it expresses the ethnic elements on modern images having craft factors and modern images. We have performed concrete tasks in creating images, coloring, making fabrics for each theme. Fifth, we have chosen and suggested other products that are suitable for these neo-single women who seek for multi-functional but simple kinds after surveying a wide range of products in magazines or in the Internet.

• The Journal of the Convergence on Culture Technology
• /
• v.8 no.4
• /
• pp.213-217
• /
• 2022

It is a time when a sustainable Korean Culture Festival strategy is needed. The Korean Culture Festival is a Hallyu Culture Festival that comprehensively introduces various Korean cultures such as Korean food, beauty, and fashion with the focus on K content, which has been leading the global craze since 2020. As the core project of the promotion of Neo Hallyu by the Ministry of Culture and Gymnasium, the 2021 Korean Culture Festival, which was based on the World K-Pop concert and the K-Culture Fan Fair, including holding the first face-to-face concert that applied the stage of real-world content after Covid-19, as well as conducting and exhibiting various fan participation challenges, must now make the leap to the global Hallyu Culture Festival. To this end, it can consist of drama, K-pop, K-Culture Fan Fair, K-Meetup, K-Culture Parade, and Awards. This distinction shows a classic festival program centered around the prosumer content that drives the Korean Wave, and in order for this philosophy to be effectively linked to its contemporaries, a Business to Business (B2B) and Business to Consumer (B2C) 'Techtainment Strategy' is needed to acquire potential customers through learned playfulness.

• Journal of Fashion Business
• /
• v.6 no.2
• /
• pp.29-40
• /
• 2002

Honor guards‘ dress represented by royal carriage parade. This thesis studies the ceremonial dress worn by the ceremonial troops during the Hwa-sung Hang-hang Ban-cha drawing (華城幸行班次圖) in the Chosun dynasty of King Jung-jo. The purpose of this study is to understand the national level ceremony by closely looking into the traditional ceremonial dress and the various signs that were used at these events thereby enhancing the cultural status of the Jung-jo King period. The Hwa-sung Hang-hang Ban-cha drawing(華城幸行班次圖) has its characteristics and also has commonality between the garments worn at these ceremonies. These garments are a traditional heritage brought down from many ages before and is a reflection of the changes that have occurred within our everyday life. Among these many records the Bancha-do(班次圖) is a representation of records that show what was worn by both nobles down to the ceremonial troops. The uniforms of the ceremonial troops were not only huge in size but also very diverse according to rank and grade. They used strong true colors with colorful flags, ceremonial items and musical instruments. These all added to the grandeur of the ceremony. The ceremonial flag was itself a symbol and was the core of the whole ceremony and parade. These ceremonial flags represented the heaven, sun, moon, hill and animals as well as supernatural gods. All these showed change in shape, color and content by age and time. Also the Yongmun Gichi(Dragon flag: 龍紋旗幟) is a supernatural being representing the power and wish of the ruler. The Chunsang-mun represents the indivisible relationship between man and heaven and also a metaphor for absolute power. A close look at ceremonial instruments show a direct representation towards power such as an axe, spear and sword and integrated with other large ceremonial items not only provided a shade but was also a representation of worship. These all were a more or less representation of authority. The musical instruments expressed the absolute authority of the ruler and maintained the marching order and also added grandeur to the parade. A summary of the ceremonial troops in the As seen above, these national ceremonies were a representation of the present power of authority and the will to rule. These ideas and the philosophy of “ruled by heaven” is represented here in the uniforms and the ceremony itself. The Bicentennial anniversary of the Nung - hang of February 1795 will be an excellent opportunity to show and inherit the tradition and recreation of our heritage. In this view we must look at the color and shape of traditional dress to be able to inherit and learn from our ancestors.