• 복식
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• 제32권
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• pp.225-242
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• 1997

This study is historical research on the relationship between the Changes of the Form of costume and the recognition of the beauty of the body from prehistorical period to Ch'ing Dynasty in Chinese female costume. In figure painting a significant point was to describe the spirit of the figure so Chinese painters were less interested in ideal body pro-portion or body shape than Westerns. But idealized beauty of the female body existed and changed keeping abreast with the form of costume in each period. In the prehistorical period Wemen fasten waist belt so enabled to distinguish upper part of the body from lower one. "Locust-forehead moth-eyebrows(蝗首蛾毛)" recorded in "the Book of odes(詩經)" was the canon of beaty and Wemen tried to make their forehead broad and square from Zhou Dynasty to the Wei Jin periods. From the age of Civil War to han Dynasty Slender waist was loved so waist was tightly fastened and hemline became broader. in the course of that time Plump body in big cloth with broad sleeve emerged but that was less significant than Tang Dynasty. During Wei Jin and the Southern/Northern Dynasty undergo disruption and division they admired Taoist images. Loose fitting style with handkerchief hemline and broad sash belt was prevailed while miserable life was reflected gaunt face and lean body. Suk Dynasty also preferred a slim and long body silhouette. The style was presented extremely high waist line long and narrow sleeve slim and long skirt which expressed dynamic and straight image. The culture of Tang Dynasty was open and diverse and that character enabled blod decolletate revealing body line by tight fitting and special make-up-Social background of uion and stabilization made female body extremely plump full face. full breast and hips with most erotic image. The period of Kaiyuan Tianbao fashioned mannish disguise presented androgynous image. Five Dynasty and Song Dynasty restored standard body type so upper garments concealed neck and bust high waist line lowered which represented refined and simple outfit. But another eroticism emerged as foot-binding in Song Dynasty. For the sake of covering up deformed top of the feet and ankle gaiters and arrow shaped shoes were devised. During Ming Ch'ing Dynasties body shape became more slim weak and young causing to escort instinct that reflects 'Lust' or 'Mundanity'.

• International Journal of Costume and Fashion
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• 제3권
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• pp.1-11
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• 2003

This study aims to recognize the value of traditional culture and to create 'Korean style rest costume' i.e. in-door clothes for comfort's purpose designed for hotel or other tourist accommodations with its own image. In so doing, national pride and identity will be exalted for Koreans, while an opportunity of cultural expose will be provided for foreigners through the symbols of Korea, which will contribute to the international introduction and representation of Korea. First, this study investigates the external characteristics in forms and structures of Korean style rest costume. Second, questionnaires regarding consciousness of Korean style rest costume and preference in design are distributed to the hotel guest and staff-both domestic and international- to be fir out. Lastly, designed rest costume representing Korean image, based on the results of the survey. Upon investigation, users and employers both preferred two piece style which is separated to upper garment and lower garment. While employers preferred short sleeve, users preferred long sleeves. In colors, employers preferred blue while users preferred white. In garments, both of. the employers and users preferred cotton, towel and cotton flannel. In addition, when introducing rest costume, it will be efficient to distinct the strategy between natives and foreigners, and also distinguish where the rest costume will be used.

• 한국의상디자인학회지
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• 제18권2호
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• pp.35-49
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• 2016

Dopo was the clothing of the Joseon period, which had a strong value of Confucianism. Apart from the kings and princes, government officers and Confucian literati wore Dopo as their official clothing and the uniform. The basic form of Dopo had the straight collar similar to Jikryeong. The difference is the shape of a Mu, which was fixed inside or on the back section along the side line of the front section and made two flaps on the back section. The clothing found in the tombs of Bae Cheonjo (1532~?) are from the mid-16th century to the early 17th century with the clothing style of the early Joseon period. The outer collar of all clothing was the shawl collar except for the Sibok and the inner collar was sewn to this. Two items had square tray collars, which were folded in half and sewn inside in half. The sleeve had a straight inseam from the armhole and its end around the wrist was round and wide. The carp-shaped inseam of the sleeve and wide sleeve indicated a change of sleeve shape. The shapes of the collars and the wide overlapped section of the dual collars demonstrated the shapes of the initial outer robes. The man's outer coats with wide sleeves were mostly cotton-quilted clothing. As described above, this paper examines the basic shapes of outer robes including Sibok, Jikryeong and man's outer coats on the basis of the clothing and artifacts from the tomb of Bae Cheonjo (1532~?) and examined the shapes, composition and features of Dopo. This paper aims to improve awareness of the wisdom and spirit of ancestors in life hidden in the sewing of the three Dopo items and on the importance of historical research.

• 복식문화연구
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• 제7권2호
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• pp.225-229
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• 1999

The purpose of this study was to trace and to identify the origin and meanings of the word ho-su(胡神) that is found in historical documents of Chosun dynasty period. Historical documents, books, and other written materials from Korea and China were used for this research. The word ho-su(胡神) of Korea was originated in Chinese. At the first, ho-su(胡神) was a name of a kind of sleeves. It is long and wide round sleeves with narrow wrist parts. The character ho(胡) means a jaw, lower part of a jaw, a jaw hung down, hing down and lower part. Thus, the word ho-su(胡神) is a compound word made with character ho(胡) and character su(神) sleeve. The direct meaning of ho-su(胡神) in characteristic shape of the sleeves. The second meaning of the ho-su(胡神) is the name of a dress with long and wide round sleeves with narrow wrists. The name of the ho-su as a name of a dress was taken from the name of the ho-su(胡神), a kind of sleeves.

• 복식
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• 제23권
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• pp.211-223
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• 1994

It was aimed to study the costume of Koryo dynasty based upon the one hundred and ten pictures of the writtened Budist scripture. The costume to study were made about 400 years during the King Mok-jong(1006) to the first year of the king Kong-yang based upon the Avatamaka Sutra and the Sutra of the Lotus. 가) Men's wear : 1. Hair style and hair dress : 1) Man bored a hair and put on the hat such as a Kuan, Kun, and Mo. The young boys binds his hair up one, two, and three knots, and tied up with a hair ribbon. A kinds of hats were Tung-t'ien-kuan(Yuan-yu-kuan) and Chin-hien-kuan and as a court dress. The man wore pok-여 as an official uniform and wore a pok-du , kun-mo as an everyday dress and wore a helmet as a solidier's uniform. 2. Clothes : 1) They wore Yuan-yu-kuan and Chin-hien -kuan as a court dress, and wore belt, boots, pleated decorated ling skirt also. They wore round shape collor big sleeve jacket, small sleeve long coat, belt , boots as an official dress. 2) the soldiers wore helmet, scarf, yangdang-kap , hung-kap, bak-kap, we-yo-kap, kun-kap and jok-kap and carries arms. 3) The young boys bind his hair up one, two and three angle shape an tied up a hair ribbons. 나) Women's wear : 1. Hair Style and hair dress : high rank ladies made their hair top knot (one, two, or more knots) and tied with hair ribbons , and decorated with precious stone, pan shape head dress , wheel shape head dress. 2. Clothes ; 1) high rank ladie's wore kun -kyun attached jacket , and jacket sleeves decorated pleats and pleats decorated on skirt, apron, back apron, knot belt, scarf.

• 복식
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• 제50권2호
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• pp.151-165
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• 2000

This study was to find out clothing design preferences, according to the clothing self-image of elderly women and to grasp the variety on clothing of elderly women and thereby to help in merchandise production planning and putting the brands into markets and to provide data for establishing a sales strategy a d to itemize women with the goods which can satisfy the desire and taste of consumer groups in the quality market. For this purpose , various researches as above were conducted .The object of this study was a total of 488 elderly women above full 55 from an elderly women and who lived in downtown Pusan. The data were analysed by using MANOVA, ANOVA , factors analysis and frequency analysis, and the Cronbach α was also applied . The conclusions made based on the theoretical background and the result of questionnaire surveys are as follows ; 1. The realistic self-image of clothing showed a similar pattern by age. 50's and 60's showed little difference by item but 70's was greater in variation between items compared to 60's. The response to each item was that most people answered "common" and they showed a pattern that responded low only in items of 'colorful' , individualistic', 'susceptible to fashion'. A similar pattern was shown by age band also in the ideal self-image and the response to each item appeared higher than in the realistic self-image , and also in items of 'colorful', 'individualistic ' , 'susceptible to fashion' the response appeared low and showed a unity. 2. The results of clothing design preferences examined on the self-image according to age are as follows ; 1) Fro jacket in the realistic self-image , 50's and 60's preferred 'tailed collar' , 'set-in sleeve', 'hips long' and 'plain jacket' and 70's agreed to the design preferences in the items except 'open collar' and also in the idealistic self-image , the degree of preference was same. 2) For skirt in the realistic self-image , 50's and 60's preferred 'tight skirt', 'normal length' , 'plain skirt' and it was appeared that 70's preferred 'pleat skirt' , 'medium length' , 'plain skirt'. Also in the idealistic self-image , the degree of preference was same. 3) For blouse in the realistic self-image, 50's preferred 'open collar', 'round neck line' , 'long set-in sleeve' , 'plain separation belt', 'open front', 'zipper' ad 60's agreed to the favorite designs with 50's except puff sleeve, and 70's appeared to prefer fastening buttons without belt. In the designs preferred in the idealistic self-image, 50's agreed with 50's of the realistic self-image and for 60's , the designs except puff sleeve type and no belt type agreed to 50's and 70's except puff sleeve agreed with 70's of the realistic self-image in their design preferences.

• 복식
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• 제55권4호
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• pp.124-137
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• 2005

Foreign culture, introduced by cultural exchange, was modified and accepted into a new form and value system. Culture speaks for the characters of the period, so it is presented by the mutual actions of many factors affecting culture. Religion is the essence of human life and the source of ideas about life, the universe and existence, so they become hidden inside of the structure of culture. Dancing costumes present the process of cultural modification and acceptance more vividly than general costumes. This research shows that, among foreign cultures, it is Buddhism that most influenced Chinese dancing costume. Taoism was the Chinese native religion that played an oppositional role against Buddhism. Taoism was hidden in Chinese dancing costume in every age. Chinese dancing costume changed many times due to the import of exotic styles such as Buddhism that partially replaced the Taoistic tradition. Therefore, it is confirmed that the process of cultural importation of exotic style was different according to the social, historical, and cultural backgrounds of China during the period from the Han to the Sui and Tang dynasties.

• 복식
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• 제50권6호
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• pp.127-142
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• 2000

The names of Chinese Po corresponding to Korean Jikryung are Yesal and Jikshin. Thus the purpose of this paper is to review of the shapes and usage of Yesal and Jikshin and then make a comparative review between the twos and Jikryung having side Moo. Results of the study are described as follows : 1. The Chinese costume, Yesal is translated literally into Korean, Euisal or Euisal Jikryung and called Euisal Diknyung or Uisakot in Korean while Jikshin is translated into Korean, Jikryung and called Diknyung. 2. Yesal is a new type of clothing as created during the Ming period. The costume is the remnant type of Yosunoja and Byunsunoja in the periods of Sung and Yuan. Types of Yesal are classified into two, or one whose rear part's upper and lower areas are connected with each other and whose front part's upper and lower areas are net, the other in which those upper and lower areas are disconnected both in front and rear parts. 3. Types of Jikshin are classified into two, one having Pa and the other having loot. The latter is re-classified into two, one whose sleeve is large and wide, the whole length of which is long and which was usually worn by Sain, and the other whose sleeve is small and narrow, the whole length of which is short and which was by the grass root. 4. Yesal and Jikryung both having Pa have the almost same shapes except their front parts. Baerae of the former is more curved than that of the latter. Also the both were used as official uniforms worn by civil and military officials from higher to lower levels. 5. Jikshin and Jikryung both having Pa have the same shapes. Baerae of the former is more curved than that of the latter. The both were used as official uniforms worn by civil and military officials under a King and as casual costumes by Sadaeboo. In terms of color, Jikshin and Jikryung both employed red, blue and green, Especially the red color was favorably used both in China and Chosen at that time.

• 복식
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• 제1권
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• pp.101-117
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• 1977

This thesis is a study of the Simui(深衣) system which was a dress regulation peculiar to old China with skirt and coat. The origin of Simui is a very long time, that is, before Ju dynasty in China. Its wearing range had a large circle irrespective of rank and good or bad luck. This was a ordinary dress to the Emperor or the lords, a below court attire or a below sacrificial rites attire to the illustrious officials, and good luck dress to the common people. But this was a funeral rites attire or coming-of-age ceremony attire in domestic behaviour. In the times of Song dynasty, lots of confucian scholars had put on this simui because of Juhi's recommendation for domestic behaviour. This Simui had been put on through all the times of China and was the original text of all the dress. Especially the court attire and silkworm working dress of Empress, and the court attire and underwear court attire of Emperor is also made out of this Simui, therefore this is a origin of the ceremonial dress which formed into long coat. In Korea it is said that this Simui was brought in prior to the middle of Goryeo dynasty. But we can't tell the correct transmitted age. According to the following records in Goryeo History, "King had put on the Simui as a sacrificial rite attire in the times of Yejong". It is sure that this Simui was brought in prior to the times of Yejong. In fact, lots of confucian scholars had put on the Simui since the introduction of confucianism in the end of Goryeo dynasty and after that time this was taken by many confucian scholars through Yi dynasty. Korean Simui system was complied with Chinese system through confucian domestic behaviour, This was respected for court dress of confucian scholars, as it were, Chumri, (an ordinary dress of scholars), Nansam (a uniform of upper student), and Hakchangui (a uniform of confucian student). There are many deta about Simui system in the book of Yeki, chapter Okcho and Simui, and other many canfucian books. But we didn't demonstrate the theory about it till now. Especially there are diversifies of opinions about the phrase of "Sok Im Ku Byun" in Yeki. Simui was cut in separate and then was stitched together in one piece. Generally its shape had round sleeve and angled lapel, its length reaches to the anklebone. And it has a line around the lapel, the sleeve band, and the edge of skirt. It is called Simui because the body can be wrapped deeply in broad width and large sleeve. The Simui was made of white fine linen and was cut by the natural size of body. Every part of Simui had a profound meaning; the round sleeve in compliance with regulation can keep a courtesy when a walker moves his hands and the angled lapel like a carpenter's square in compliance with square keeps them front loosing their Justice and a string of the back also keeps them loosing from their righteousness and the flat lower part of Simui makes their heart and mind calm. This Simui was usually attendant on a head cover and belt made cloth, and black shoes. This thesis was made a study of documents and portrait from Yi dynasty, for the actual object was not obtained.

• 복식
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• 제54권8호
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• pp.27-34
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• 2004

Jang Heung Lim's is a nephew's wife of Kim Duk Ryung, who had been served as a general of Chosun dynasty. When her Tomb was removed to another places there were excavated some articles such as six Korean traditional costume, Korean socks, Korean shoes (Mituri) and so on. The unearthed costume was designated as a monentous folk materials, No.112, and placed on Gwangju folklore museum. At that time, the mending work in the lost part of costume was not implemented. Only an act of textile conservation was worked. In the article, we go through the mending principles and mending methods in damaged parts of costume. First, the mending principles on the damaged costume are as follows : (1) minimize the repaired parts, (2) mend the only damaged parts, (3) use the same color and cloth as that of original ones, (4) use the appropriated stitching method (5) act the fixed framework in case of missing a outer cloth. Second, the mending method related to the damaged part are as follows : (1) the repairing method in the bodice and sleeve part of costume, (2) the repairing method in the hem of steeve, (3) the repairing method in the collar of costume, (4) the repairing method in the armpit part of costume, (5) the repairing method in the connecting parts between one and another width of Korean traditional long skirt. With this article, we wish that the repairing method in the cultural costume will be developed scientifically and specified efficiently.