• Journal of the Korean Society of Costume
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• v.13
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• pp.21-37
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• 1989

In May 1987, 11 clay icons and other stone products were excavated in an abandoned ancient tomb which was located in 541-1 Hwangsung-dong, Kyungju. 6 clay figures of them were depicted realistically man's features and postures, costume at that time that they gave a lot of significance to the fields of Korean Costume's Academic Society. The main purpose of this thesis is to study the background of costume history when it was made and its formal characteristics with the study of those 6 clay figures. Shilla accepted the customs and attires of Sui and T'ang by means of frequent in coming and out going Chinese envoy as well as Shilla's envoy, monks, hostages, and students in China. From that period, the diversity of Shilla's costume began to develop by introducing Tang's style into Shilla's costume. Crested hat of men's clothing of the clay figures in Hwangsung- Dong is Bokdu Men's figure II wore Bokdu which Hugak is attached to Byunhyung. The garment is a Po and it is a tight sleeve and silhouette's Banryungpo. The horizontal line of hemline of men's figure 1 can be presumed by expression of Ran though it is not as accurate as the clay figues in Yongg-ang-Dong. As for torso part 1, it can not be known the style of the crested hat because the head part was damaged, but it were shoes, belt and common sleeve, Banryungpo on tight sleeve shirt and tight trouser. The hair style of the women's clothing in Hwangsung-dong clay figure is Bukkye peculiar to Korea. The costume was slim silhouette that people wore tight sleeve and short blouse and long skirt and belted on their bosom which dresses style was in vogue from late Sui dynasty to the early years of the Tang period. The silh ouette of slim silhouette's high waist which can be seen in the women's dresses is mainly worn by Chinese and affected Shilla's costume. Therefore the dresses style of the clay figures in Hwagsung-Dong, it is considered it is a dresses style of tight sleeves and slim silhouette together with the adaptation and abolition of foreign elements on the basis of Shilla's own elements like Bukkye hair style and tight sleeve and silhouette. The style of Yonggang-Dong's clay figures expresses spherical gei and common sleeve, loose silhouette of flourishing Tang's costumes planly whereas the style of Hwangsung-Dong's clay costumes expresses refined spirit of the Shilla(Shillaism) though it is extremly simple.

• Journal of the Korean Society of Costume
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• v.38
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• pp.83-100
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• 1998

The purpose of this study is to figure out how stage costume of Peking Opera communicates what the character wants to inform to spectator. The stage costume means the clothing, shoes, headdress, accessory that the cast is worn for communicating personality of character. Stage costume not only reveals the character of new spirit who the director and the work is like to create, but also makes the style of play harmonizing with the atmosphere of the work. So, the stage costume in the play is a sort of symbol system that forms the depth of play. The stage costume of Peking Opera was formed on the basis of the Chinese traditional stage costume in the Qing period, however the style of stage costume was beautified the costume of Ming period and here contained the factors of successive costumes. But the stage costume of Peking Opera don't have the same rank system with real history costume and don't have demarcation according to period and history. Only it is that transformed and created the real history costume with Chinese fine view and made how they wear Chinese fine view and made how they wear the costume according to position, age, personality of character in the play. In the stage costume of Peking Opera, the color is cultural language that director can communicate to spectators and can inform spectator of sex, age, personality, position of the character. The color of the stage costume of Peking Opera reflects the principles of Yin and Yang and the five elements of the Chinese cosmogony. The pattern of decoration also makes the personality and characteristic of the character. The dragon pattern symbols the authority and majesty, so only the character of high position can use it. The pattern of tiger and leopard symbols bravery, so the military officer can use it. Civil officer decorates with the pattern of Japanese apricot, orchid, chrysanthmum, bamboo that symbols integrity and honor. The stage costume of Peking Opera communicates the identity of character with the special form of costume. Kanjien is a costume of the young priestess, Houyi is the Sunwukong'costume. Chayi is a costume of boatman. Lingzi, Sweixiu, Kaoqi is the props for the foramtive effect of stage costume, also they play an important part in expressing the emotion situation. In the result of study, we could know that the form, color, pattern of the stage costume and props of Peking Opera play important parts in communicating informations that let spectator can understand the play. So, the stage costume of Peking Opera is an‘picturizing costume’that the form, color, pattern of the stage costume is a sort of symbol system. It makes spectator feels actually the viewing Peking Opera.

• Cartoon and Animation Studies
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• s.50
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• pp.215-237
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• 2018

I analyze orange that is consistently used, even though not consciously, in the films whose function and meaning are clear. In detail, there are examples of color in films, psychological phenomena of colors expressed in posters and opening titles, color characteristics of clothes and costumes, and semiotic analysis of color names in film titles. (1) Fact and Truth; civilization and criticism. The film tries to tell the truth than the fact. It represents facts as it is, but it presupposes truth. This is a unique characteristic of media films. The truth of the fact is not important. The film tells the truth believing and wanting to show off. The film, which has inherent characteristics of the gap between fact and truth, represents nature and civilization. It carries nature as it is and criticizes the harm of civilization. Orange is nature and civilization. Realistic films such as Hong Sang Soo and Kim Ki Duk, fall into this category. For example, there are A Taxi Driver(2017) and I Can Speak(2017). (2) Virtual History; fake images and memories. In Hollywood SF genres like The Matrix(1999), orange was dealt with virtual reality. However, in Korean films they are replaced by historical dramas. The representation of history becomes a virtual reality. Films such as The Fortress(2017), Masquerade(2012), and Roaring Currents(2014) deal with virtual history. In these films, orange is a fake image and memory. (3) Light=color; Aura. The color and light of orange is aura. At sunrise and sunset, the orange of the incandescent light is almost similar to that of the artificial light. Orange of tungsten makes the real characters surrealistic and mysterious. For example, there are The City of Madness(2016), The Man from Nowhere(2010), and Coinlocker Girl(2014). (4) Fantasy; communication with other worlds. Orange is a sweet fantasy. In our daily life, we go to a supermarket, share a chat with friends in a coffee shop, and spend time in front of a television. Orange makes our life free and dreams. It is the communication between the former being and the other world. This can be found in the sexual fantasy scenes of all genres. For example, there are Sunny(2011), Welcome To Dongmakgol(2005), and 200 Pounds Beauty(2006).

• Fashion & Textile Research Journal
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• v.17 no.4
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• pp.541-549
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• 2015

Korean traditional mask play was done at outdoor to let spectators join the play and take mask at performance and to have disadvantage of poor transfer of dialog to the spectators. Performers transferred dialog directly and/or indirectly by using visual costume, and Tongyeong Ogwangdae with many dialogue expressions concerning the costume made use of proper intention to help spectators understand. In this study, the author watched performance of Tongyeong Ogwangdae to collect and investigate not only image material but also photograph material and to classify intention of the costume into three: First, contents of the dialog were intended to make shape. The costumes of Hongbaek Yangban, Meoktal Yangban and Jorijung of the 2nd section gave spectators contents of the play, and the costume of Halmi Yangban of Nochangtal of the 4th section described dialog of Halmi. Second, dialog had connotative metaphor. The costume of Yeongno of Yeongnotal of the 3rd section symbolized an unfinished dragon, while that of Halmi of Nongchangtal of the 4th section did sacred of Halmi. And, Nongchagtal Ai's costume of the 4th section prayed for value of Ai, richness of the life and fecundity. Third, conflict between characters was intended by indirect media. The costume of Maltukee of metaphor mask of the 2nd section became base of the assertion supporting that Maltukee had better birth history than Yangban had, and the costume of Yeongnoyangban of Yeongnotal of the 3rd section produced conflict at disclosure of identity.

• Journal of the Korean Society of Costume
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• v.50
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• pp.85-96
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• 2000

The study is aimed to analyse social and cultural background and to compare the changes of the cosmetic culture in Korea and the western countries accompanied by the developemnt os the cosmetic industry in the 20th century. The cosmetic culture of Korea has kept on changing adopting the new western style make up, These changes were very closely related with the current sociocultural environments and the developments of the cosmetic industry. The analysis and comparison of Korean cosmetic culture and that of Western countries can be summarized as following: Fistly the cosmetic culture of korea came out after Korean War through the improt of western movies. Secondly at the beginning of accommodation of the western concept of beauty the standards of beauty were confused with that of traditional make up. Thirdly in terms of the history of costumes in the western cosmetic culture the trend was feminine and curve lineal style in the 1910s straight and young style in the 1920s Young elegant curve lineal style and straight-line style replaced among themselves in every 10 years and the cycle became more rapid after the 1970s and there were diversity in the cosmetic culture affected by the postmodernism Fourthly the cosmetic culture of :total fashion" was taken into consideration. Fifthly the cosmetic culture of "total fashion" was taken into consideration. fifthly the make up of Korean and that of western countries are not only a way to express of aesthetic desire for beauty but sanitary management and it is a kind of an expansion of value for management for an inner self. Now is the time to refuse the attitude of accommodation of the western cosmetic culture without any consideration. We need to rediscover our traditional cosmetic culture and cultural distinctiveness and try to mix them with the western cosmetic culture in order to develop our own peculiar style which will be able to Korean design remain in the international stage and grow further.d grow further.

• Journal of the Korean Society of Costume
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• v.50 no.3
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• pp.31-42
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• 2000

This study investigated the history of whakwan (crown, 화관(花冠)) and classified the types of whakwan accordint to its structure. Whakwan seemed to originate from the custome of sticking flowers in the hair which was the reflection of human desire of pursuing the beauty . The whakwan fist appeared in the Oriental painting during the Tang period and became fashionable is Song. It is not clear when whakwan was introduced into Korea, but is assumed to be greatly influenced by the Song whakwan. The Korean record on whakwan showed on whakwan showed fro the fist time in the reign of Kimg Sejong and whakwan was used for the costume of a dancing boy. Through the present type of whakwan appeared only one in the painting of the reign of King Seonjo, there are a number of whakwans in the lattern part of the Chosun dynasty, Now there exist three types of whakwan in Korea. The first type is similar to that of Chokduri in decoration . But it was made of paper, had the double structures of inner and outer part and was decorated by Yangkwan's vertical lines of gilt paper. The second type is the whakwan made of artifical flowers with various color cords and was widely used in Geesung and Pyungyang regions. Finally, though the third type is similar to Sabangkwan, its outside was decorated gaudilly iby Dangchae (colorful painting ) and it was assumed that dancing bodys put it on their head for various banquets. Out of these three types, the first is most representative , Black was the popularly used color for the first type and this type was used either for brides on wedding ceremonies or for shamans or palace dancers. The second type was widely used in Gaesung and Pyungyang regions. But the differences in the shape of whakwan of the two regions showed the regional characteristics of traditional costumes in Korea. The third type was most likely to be used in the dance for palace banquets, but it is necessary to further investigate whether shamans actually wore this type of whakwan.

• Journal of the Korean Society of Costume
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• v.63 no.7
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• pp.49-64
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• 2013

Mugunghwa, one of the most prominent national symbols of Korea, is a significant design source for producing cultural products. However, there has been a limitation to reflecting the identity of Korea using the design due to a lack of study and analysis of characteristics of Mugunghwa in history. Therefore, the researchers analyzed the design characteristics of Mugunghwa in cultural artifacts such as costumes, money, and stamps. Based on this, the study puts forward the following suggestions. First, the patterns of Mugunghwa should be categorized as a solo figure, a flower with pastels and the stem and a group of flowers as a unit. Second, there are two ways of expressing the flower: using realism and abstraction. Mugunghwa comprises of five pastels with elongated depth in the middle. The pastels spread out like the spokes of a wheel from the center; leaving a feeling of unevenness and the rims of the pastels are shaped in waves. The study puts forward the following suggestion: First, find the prototypes for different design characteristics. Second, develop motifs and patterns that reflect the given prototypes. Finally, apply the design to most popular cultural items such as T-shirts, neckties and bags. The ultimate purpose of the study lies with the hope that it will contribute to promoting the Korean beauty throughout the world.

• Fashion & Textile Research Journal
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• v.19 no.4
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• pp.400-410
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• 2017

Bactria was the intersection of transportation between Greece-Iran and Central Asia at the Silk Road. This kingdom was Greek in all of its ruling classes. Because the Greek culture of Bactria spread to India and the east, Bactria was a very important place in ancient civilizations. The purpose of this study is to understand the life and the various cultures of Bactria and the influence of Greek culture on the costumes of Bactria. The research method was approached through the analysis of the empirical data. Data on antiquities were analyzed in European exhibition catalogs and secondary data collected from Internet. The results of this study are as follows: First, the original costume of Bactria was identified in two styles in the reliefs of the Persian Achaemenid. One is the tunic jacket sarapis that goes down to the knee and wide trousers with half-length boots. The other is the Scythian style trousers that looks like a barrel in a Sarapis. Second, in the Bactrian coin depicting the bust of the Bactrians, the hair styles and headgear of the Bactrian kings were analyzed. The Bactrians wore braids with short curly hair and wore Macedonian hats and helmets on them. Third, the relics excavated from the ruins of Ai-Khanuom depicted the forms of the ruling classes of Bactria. The dress styles and hair styles of gods and priests were imitating the form of the Greek costume as it is.

• The Research Journal of the Costume Culture
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• v.14 no.4
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• pp.657-669
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• 2006

This study is to investigate the previous cases of plural eclecticism through the works of Vivienne Westwood, who contributed to the spread of innovative and eclectic English fashion out to the world as well as to review plurality and its phenomena since the 20th century more systematically. In terms of research methodology, the phenomena of plural eclecticism were examined from social and cultural perspectives, whereas bibliographic research and case study were performed for the phenomena of eclecticism in fashion. From the perspective of plural eclecticism, the results from analyzing the works of Vivienne Westwood by the divisions of temporal eclecticism, spatial eclecticism, and contingent eclecticism are described in the following. First, Vivienne Westwood emphasized historicism tendency of temporal eclecticism. Her efforts to try to modernize history went beyond ages and social classes including men's clothing, prostitutes' costumes, craft items, and dresses for royal family. Second, her spatial eclecticism was reflected on the first collection themes inspired by the American Indians or borrowed from the names of Voodoo in the Tropics. Finally, infra-fashion as an expression of contingent eclecticism of Vivienne Westwood's works can be interpreted as plural eclecticism which shows contingent eclecticism and historic eclecticism at the same time. This study aimed at proving preceding implications concerning recent plural eclecticism through the analysis of the works of Vivienne Westwood who tried a radical design of plural eclecticism in an effort to modernize the tradition of England in the circumstances where a number of trends and styles exist together, with their own uniqueness and values.

• Journal of the Korean Society of Costume
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• v.67 no.3
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• pp.66-80
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• 2017

The headdress is one of the most important clothing characters in China, as it was used to distinguish the 55 minority groups in China. Each minority group has a unique headdress culture. Among the 55 minority groups, the Zang, the Yi, and the Miao focus their ethnic costumes on the headdress, and have a more distinctive headdress culture compared to be other nationality groups. The Yi is one of the minority groups that linvd in Southwest China. They usually lived in compact communities in Sichuan, Yunnan, and Guizhou provinces, as well as the Guangxi Zhuang Autonomous region. The total population of the Yi is the sixth largest among the 55 minority groups. Modern scholars believe that the Yi people are descendants of the ancient Qiang people, which is a group that lived in Northwest China six or seven thousand years before. It is believed that the Qiang went down to the southern part of China and allied with the aboriginals in that region, and this group of people became the Yi, Due to its long history, cultural background, and the large number of people and settlements, they have produced a unique costume culture. The women's headdress culture is considered to be the one of the most important characteristics of their costume culture. There are four forming element of the Yi women's headdress, religious faith, myths, geographical distribution and customs & festivals. The first three elements play an important role in the protection and spread of headdress, while the fourth element provides potential for the modern headdress development. Because of much influence factors, more than 100 types of Yi women headdresses have developed. Depends on categories, Yi woman headdress can be divided into kerchief, hat, fascinator and other accessories wore on the hand. This study investigated the development of the Yi women's headwear, and screened and analyzed representative Yi women accessories, such as the headscarf, hat, and fascinator. This analysis will provide basic materials for further studies of Yi women's headdress or costume.