• The Research Journal of the Costume Culture
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• v.18 no.2
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• pp.229-244
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• 2010

This study aims to discuss the type and characteristics of primitivism in the modern fashion of the $21^{st}$ century and, as a research method, the concept of primitivism as well as the transition of the patterns of primitivism expressed in modern art have been considered and reviewed through a variety of references. In particular, an empirical analysis of the works that have been created from 2000 to 2009 has been performed using domestic and overseas fashion and collection magazines. The characteristics of primitivism in modern fashion possess the following types of expression: First, Sensuality can be cited as one of the characteristics, either by using direct or indirect exposure of the human body, a silhouette which fits tightly to the body, or creating the effect of sensual beauty using animal fur or bird feathers. Second, Incantation: Masks symbolizing primitive incantation are used to cover the human face or primitive incantation is incorporated as a theme of hair accessories or fashion trinkets, etc. In addition, such decorations as tattoos and the body colorations of ancient tribes are reproduced in modern fashion by means of body painting, printing or other accessories, emphasizing the image of occult primitiveness. Third, Naturalness can be cited as one of the characteristics. Naturalness is emphasized in modern fashion not through artificial decorations and processing, but rather through different patterns of exposure by which natural purity can be felt or through the use of non-artificial materials which recalls primitive civilization. Forth, Playfulness is expressed in the form of graffiti or abstract letters and paintings, and the character of the play is often expressed by the use of grotesque images based on various distortions and exaggerations of the human body, the utilization of symbols of primitive incantation and body and/or facial painting. Fifth, Lastly 'folkishness is emphasized. Folk-like objects, facial decorations, exposure of the body and intense color contrasts typically represent the folkish characteristics.

• Journal of the Korea Furniture Society
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• v.23 no.4
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• pp.364-371
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• 2012

I designed a dietary life kitchen utensils which is focused by the shape of split bamboo that has meaning of health and safety and the shaman who is the religion and incantation performer, and who solve problems, which are impossible to solve in common methods, by borrowing the power and granting the meaning which is connected with transcendent existence and principal. Having closest relation with human being's diet culture is being changed with adding beauty instead of the part of simple practical aspect in our normal life. I tried to show incantation effect with keeping the characteristic of kitchen utensils by granting the symbolic meaning of shamanism which is the shelter that is projected the desire of human beings. the materials were produced of an ebony and steel and varnished with lacquer for coloring. For hand shape, which is hard to treat in irregular forms, the religious image of shamanism was formed by casting which expresses the touch of an ebony and the cold characteristic of metal. an overall design doesn't detail excessively distort or largely transform the form of dietary utensils, keeps its individuality, and emphasizes the image by figuring a grip part which a human can see and a body can approach. in addition, I try to show a point that shamanism has affected human life for long time and symbolic meaning of bamboo-shape shows health and safety. And these things vest with each dietary life tools and should be the role of enzyme about the effect of human life.

• Journal of the Korean Society of Costume
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• v.36
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• pp.167-181
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• 1998

This paper is the result of research about what imply the symbolic significance of the shamna's costume in Siberia and Central Asia by using plates, medias and exhibitions in JNME. The reselts of the present study are summarized as follows; 1) The researcher define the shamanism as incantation, religious phenomenon centering arround shaman who communicate with the existence of preternatualness by possession or trance. 2) Siberia and Central Asia's shamans are comunicated with the existence of preter naturalness by trance. 3) In Siberia and Central Asia, the shaman's costumes is presented in a shaman ritual are caps, jakets, ornaments, stick and shoes. They symbolize spiritual world, stupendous shaman and powerful animal. 4) A significant symbolic meaning of shaman's costumes is that they change shaman to the existence of preternatualness.

• Journal of Fashion Business
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• v.8 no.2
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• pp.154-167
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• 2004

The purpose of this study was to develop fashion designs using masks on the basis of plasticity of masks. This study was conducted both theoretically and empirically. In a theoretical study, mask-related research and fashion-related literature were examined. In an empirical study, masks used in collections since the 1990's were analyzed through fashion magazines and fashion web sites. Based on such theoretical researches, masks used in modern fashion collections were divided into accessories and clothing to analyze and three fashion designs were developed on the basis of results described above. This study intended to express a romantic look with primitive mood that added formative elements of a mask to the design concept of "Romantic-Primitive". First, forms of masks were simplified and deconstructed and then some methods such as textile printing, leather handicraft, or applique were expressed.

• Journal of Society of Preventive Korean Medicine
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• v.12 no.2
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• pp.145-157
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• 2008

There were many books on infectious disease prevention act, and still remained 5 books including Ganuibyeokonbang. Epidemics were seriously ill and widely contagious, so it was important to prevent them. Therefore, they wrote various preventive measures from epidemics on those books. They emphasized medication, and used not only compound prescriptions but also singular ones. They wrote 5 compound prescriptions including Sohaphyangwon and many singular ones on Ganuibyeokonbang, and they used folk medicine such as red-beans준 for practical use on that book. On Sinchanbyeokonbang, they emphasized Hyangsosan and presented many prescriptions to specialize in epidemics. Heojun presented various prescriptions for Dangdokyeok on Byeokyeoksinbang, and he excluded incantation methods to cope with epidemics medically. Since Ganuibyeokonbang they had tried to improve personal hygiene such as boiling clothes of patients.

• Journal of the Korean Society of Clothing and Textiles
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• v.26 no.8
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• pp.1228-1238
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• 2002

This study attempted to identify that how the meaning of clothes and clothing behavior were extended, and to examine that they, produce what kinds of meaning in the specific contort in a novel, the Honpul. The Frame of meaning analysis proposed by Beaugrande, Dressier, and Damesteter was used as an analyzing method. The 100 texts were collected for analysis from the Honpul volume 1 to 10. Psychological meanings were categorized to sensitivity meaning, disposition meaning and incantation meaning. Those had not only a basic meaning which could be gotten from the practical clothing but also second and third extended meanings. The point of this study was to present a new method and possibility for analyzing the code of costume culture by the extended meanings in novels.

• The Journal of Art Theory & Practice
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• no.6
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• pp.101-121
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• 2008

An artist, Oh Yun(1946~86)'s theory of people's art during his final period is summed up in his essay 'Expansion of Artistic Imagination and World' (1985). Emphasizing the mystic and traditional characteristics of Oh Yun's artistic oeuvre during his final period, some critics focus on Oh Yun's experience of medical treatment and shamanistic custom at Jin Do island, and his belief in Jeung San Do, the dao of Jeung-san, the Ruler of the Universe. However, they forget the practical intention and implication of his theory of art during his final period, which aimed to overcome the contradiction of revelation itself. Oh Yun's essay criticized the loss of artistic imagination and the ignorance of traditional culture that resulted from the elevation of science to a religion, and insisted that the stereotyped idealism, scientism and elitism in art should be overcome in order to recover the full reality in realism and to continue traditional cultures. The essay is comprised of 18 paragraphs. Oh Yun criticized monochromatic art, conceptual art, hyper-realistic art, objet d'art, and neo-dadaist art, saying that they were simply mechanical forms of modern art derived from scientism and a fetishistic lens culture. In addition, he criticized naturalism in art, which had continued as a tendency in the development of western art, for the same reason. He pointed out that even the world of realism had been diminished by elite stereotypes and diagrams. He declared the need to overcome the imitation of shells or stereotyped propaganda, and recover full realism, which seems to have started with a reflective examination of current problems in 'Reality and Utterance', in which he participated. Especially, he thought that universality and the extension of full realism could be achieved by building on the views of traditional cultures, which is meaningful. This logic is same as the theory of epic theatre that Bertolt Brecht(1898~1956) has developed under the ancient Greek masque and Pieter Bruegel the Elder(1525~69)'s story-like picture style. The universality of realism and the extension of acquisition to include incantation art, rather than move toward incantation art, is what Oh Yun intended to propose in 'Artistic Imagination'. This attitude is same as Bertoh Brecht's aesthetic viewpoint in the 1930s. But regrettably, Oh Yun's style wording, which seems covert and far-sighted, is often misunderstood as 'mysticism'. In the flow of people's art in the 1980s, Oh Yun was a traditionalist in a narrow sense, and an realist in a broad sense. However, his critical mind, which comprehends tradition and reality, was attempting to expand universality and extend full realism, and this attempt found many sympathizers and had an influence on the next generation of people's artists, such as "Levee" which is field-centered, to which we should pay attention. This means that while their works thought about 'tradition', we should be careful not to connect them with 'aesthetic conservatism' or 'classical art'. This is the why the meaning of Oh Yun's theory of art during his final period should be closely examined again.

• Korean Journal of Human Ecology
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• v.22 no.4
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• pp.667-676
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• 2013

The purpose of this study is to establish a new method to develop the textile pattern design using Saengbul flower in Seo-cheon flower garden of Jeju Myth, in other words, to create mythic textile patterns by borrowing effectively from the mythic image of Saengbul flower. Seo-cheon flower garden is an incantation space and Saengbul flower means pregnance. Therefore, we drew Camellia flower motifs from a mythic image based on archetypal symbols about the Saengbul flower, and created mythic patterns. In order to achieve this textile pattern design, Adobe CS5(Photoshop, Illustrator) and Texpro were used to design the motifs of Saengbul flower, and then they were arranged in a square pattern and diamond pattern of Richard M. Proctor' set layout. And to conclude, development of the creative textile pattern design using the mythic contents of the Jeju Myth contribute to invigoration the fashion industry and regional culture contents projects in Jeju, and also become the basis of creating added valued to it.

• The Research Journal of the Costume Culture
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• v.7 no.6
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• pp.15-27
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• 1999

Matting made of wools has a history which gose back even before B.C.7000, the time which is believed to be the starting point of the fabrication, production and usage of wools by the nomads in the Western and Central Asia who had made the living by breeding sheeps. The purpose of this thesis is to investigate the function of wool matting in Asia. The research period limited to 9C A.D. When classified by the method of production of wool matting, the pile method and felt method have been widely used by the nomads in Western Asia and the cattle breeding nomads in Central Asia consecutively. From ancient times, wool matting has been considered to be one of the necessities by the nomads for living in the wilderness, and even at present, continued to be used by the people both for the purpose of everyday use and decoration. Other than fore-mentioned purposes, wool matting have function that is expressed the incantation, authorization and hierarchy, emotion and desire, and cultural exchange between nations. In addition, wool matting had also been used as a mark to show ownership and for military purposes. Even a simple wool matting had a different symbolism and function by different region and people throughout Asia. However, by finding and studying further abut what wool matting had symbolized and how it had been used, the tradition and history of wool matting could continue to attract the interests which will make the tradition to continue. And also, in order for the tradition to continue, the utmost efforts to innovate and produce better quality and design wool matting to fulfil the needs of modern times are truly required.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.57-83
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• 2022

Numbers structure reality and define the way people live. Both in Daoism and in Daesoon Jinrihoe they signify key concepts, notably the cardinal numbers from one through nine that classify different dimensions of the cosmos. Beyond these, the number twenty-four plays an important role. In a temporal mode, it marks the divisions or seasonal periods of the year. Consisting of fifteen days each, these periods signal (and are named after) changes in dominant weather patterns and the position of the sun. Generally activated in the body through particular seasonal activities and dietary prescriptions, in Daoism they are also the root of a series of healing exercises and certain refinement practices of internal alchemy. In Daesoon Jinrihoe, moreover, they are activated by chanting a specific incantation that invokes the twenty-four divine rulers of the divisions, originally a group of Tang Dynasty officials that in nature and function resemble the spirit generals of the early Celestial Masters. Beyond this, the number twenty-four also applies to space. Not unlike the twenty-eight lunar stations or mansions, traditional cosmology acknowledges twenty-four directions, made up of six constellations each in the four cardinal directions, complete with starry deities and divine generals. Their powers are activated with the help of written characters rather than vocal incantations, using techniques common both in Daoism and Daesoon Jinrihoe.