• 복식문화연구
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• 제8권6호
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• pp.871-886
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• 2000

The purpose of this study is to understand the culture on the Traditional Wedding of the West Gyeong Nam District. The traditional wedding was characterized that the bridegroom visited his bride's house accompanied by his honored guests(上客) and the marriage ceremony was to be held in day time, and then the bridegroom became a son-in-law and stayed with the family for a few days. The bridegroom returned to his home, leaving his bride behind. After a certain period, the bride came to her husband's home as a daughter-in-law. The Traditional Wedding costume of the bridegroom were Samo-Gwandae. The coat (outside uniform) was blue Danryeong ornamented with two cranes figured Hyong-Bae and Heukgackdae. In case Samo-Gwandae was not available, Dopo or Durumakie could be substituted and they put on shoes in this case. A bridegroom put on Mokhwa his feet and under the Samo, and he also put on Nambawie or Bokguen. He put on Dopo or Haeng-eui(行衣) or Durumaki under the blue Danryeong. The bride put on Wonsam and Chokduri or Hwagwan on her hair. In case Wonsam was not available, Chima Jogori style or imitational Wonsam, which was roughly sewed with red cloth and blue cloth contained in the Honsuham (Box of wedding treasure), could be substituted. She put on Hyang-guen to protect her body against the coldness and to hide her face.

• 복식문화연구
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• 제11권4호
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• pp.541-550
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• 2003

This study is to research the costume of Korean envoys of the Chosun dynasty. The research results follow. The costume of three envoys including senior envoys and vice envoys is by, its different kinds, Gwandae, Jobok, Gongbok, and Pyongbok. According to the different purposes of occasions, these dresses were classified as the dress for ceremonies, the dress for banquets, and the dress for travel. For the ceremonial purpose, Gongbok and Jobok were mostly used. Gongbok was chosen when the envoys entered into the major cities or when they had ceremonies with the lord of the manor. The envoys wore Jobok for important ceremonies such as when receiving or presenting credentials or when entering into Chusima. For travel costume, Pyonbok of nobleman was used. The envoys wore Pyonbok during journey but they changed into Gongbok when they entered into the major cities such as Osaka or Kyoto in order to show their diplomatic etiquettes as representatives of the Chosun dynasty. And for the banquets, they wore Gongbok for official banquet and Pyongbok for private banquet. These findings of the different dress for different occasion indicate that there was a strict dress code according to the occasions and purposes.

• 복식문화연구
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• 제7권1호
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• pp.68-81
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• 1999

This paper makes a report of Shaman\`s ritual performed among Korean resiednts in Japan as socio-historical facts, and this also examines the symbolic meanings of Shamans\` costumes. The results are as follows ; 1) At the ritual of Jungsip-Wang Maji, Shamans wear Gwandae, Kunbok, Jangsam, Durumaki, and Chima-jugori. These costumes show that their wearers are priests and gods at the same time. 2) The reason why Simbang performs the ritual in different costumes at different Jaechas is that each object-god needs different costumes to represent its different character. 3) Shamans\` instruments consist of musical instruments and other instruments. Among the musical instruments are such percussions as Buk, Jing, Janggo and Sulsae. Among other insttruments are Sindo, Sanban and Yoryung. 4)Shamans think that the musical instruments have magic powers to drive out minor demons and invite gods. Sindo, Sanban and Yoryung are thought to be the symbolic instruments representing god\`s will.

• 복식
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• 제57권5호
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• pp.140-150
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• 2007

The study aimed to classify the synonyms of clothing terms, such as equal relationship, connoting relationship and partial relationship. The subjects of the study are eleven Chinese character study books such as <石峰千字文 Seokbongcheonjamun> <丙子本千字文 Byeongjacheonjamun>, <註解千字文 Juhaecheonjamun>, <訓蒙字會 Hungmongjahoi>, <新增類合 Sinjeungyuhap>, <兒學編 Aahakpyeon(1816) (1908)>, <蒙喩編 Mongyupyeon>, <字類註釋 Jalyujuseok>, <正蒙類語 Joengmongyueo> and <通學徑編 Tonghakgyeongpyeon>, seven foreign language study books such as <譯語類解 Yeokeoyuhae>, <譯語類解補編 Yeokeoyuhae-supplementary book>, <同文類解 Dongnunyuhae>, <蒙語類解 Mongeoyuhae>, <蒙語類解補編 Mongeoyuhae-supplementary book>, <倭語類解 Oaeeoyuhae> and <方言類釋 Bangeonyuseok>, and some vocabulary books <才物譜 Jaemulbo>, <廣才物譜 Kwangjaemulbo>, <物譜 Mulbo>, <物名攷 Mulmyeongko>, and <事類博解 Salyupakhae>. There are two kinds of synonyms with equal relationship that are spelled as more than two names for the same clothing. The first group was names that have different vocabularies for the same Chinese character headword, for example, Gyeokji and Namosin, Jeoguriot and Dongdolssi, Deungjige and Got dongot, Daloi and Nangja, Jitbidan and Oaedan, jusa and jeuusya, jusa and Murui, Muja and Heoja, and so on. The second group was names that are spelled with sound and meaning of Chinese character, for example, Nuyeok and Saui, Binhyeo and Jam, Mosi and Jyeopo, and so on. Also synonyms of Chinese names were found in equal relationship. Synonyms with connoting relationship in which one name perfectly connotes meaning of another name are Gotgal and Susik, Danryeong and Gwandae, Bosyeon and Chyeong, ete. In these cases, the range of the meaning of clothing terms can be confirmed since names with broad meaning connote names with narrow meaning. There are differences in use and form. In partial relationship synonym with the same name, some synonyms like Baji and Goui, and jeoksam and Hansam have difference in use, while Gamto, Got and Sarno, Neolku and Satgat, and Nangja and Cheopji have difference in form. These presented differences among similar names.

• 헤리티지:역사와 과학
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• 제52권3호
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• pp.200-221
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• 2019

국립한글박물관에 소장되어 있는 "혼수발기[婚需件記]"는 1837년 8월 순원왕후가 부마 남녕위(南寧尉) 윤의선(尹宜善)에게 내린 혼수품을 기록해놓은 물목이다. 노란 종이에 궁서체로 작성된 이 발기에는 4종의 관복과 평상복, 장신구 등 55종의 복식류가 기록되어 있다. 이 기록을 통해 19세기 전기 남자 관복, 부마 관복, 1품 관복 등을 살펴본 결과는 다음과 같다. 첫째, 남녕위에게 보낸 "혼수발기"의 복식 기록을 통해 19세기 전기 관복제도를 파악할 수 있었고 "덕온공주가례등록"의 기록보다 더 구체적이고 사실적인 기록임을 알 수 있었다. 둘째, 남녕위는 순원왕후로부터 네 종류의 관복을 받았는데 개인적으로 제작하는 사비(私備) 관복, 즉 조복과 상복 흑단령, 시복 홍단령과 함께 국가에서 제공하였던 공비(公備) 관복, 즉 공복 일습이 포함되어 있었다. 공복은 부마의 명복(命服)으로, 관례복과 혼례복으로 사용된 중요한 의미를 지니고 있는 관복이었다. 셋째, 조복으로 금관, 대홍항라조복, 폐슬, 패옥, 후수, 항라백삼, 목화, 상아홀, 서대가 마련되었다. 이 기록을 통하여 1837년 당시까지는 조복용 중단으로 백삼이 사용되고 있음을 확인하였다. 넷째, 공복으로 대홍항라공복과 남설한초더그레, 남생경광주창의, 초록왜항라쿠리매가 마련되었다. 이 기록을 통하여 관복의 안감이 더그레임을 알 수 있었다. 또한 공복 안에 창의와 쿠리매, 즉 두루마기를 입는다는 사실을 확인하였다. 다섯째, 상복으로 사모, 금치쌍학흉배, 유록운문갑사관대, 남운문갑사더그레, 남쌍문초창의와 당자적화문사쿠리매가 마련되었는데, 특히 금치쌍학흉배를 통해 일반 관원과 차별화된 부마복을 확인할 수 있었다. 여섯째, 시복으로 분홍광사관대, 남광초더그레가 마련되었다. 시복용 단령은 무늬 없는 분홍색 광사를 소재로 사용하였고 안감으로 남색 더그레를 사용하였다. 일곱째, 의류 소재는 가례 시기인 8월에 적합한 항라, 왜항라, 설한초, 쌍문초, 광초, 갑사, 화문사, 광사, 생경광주 등을 사용하였다.