• Journal of Fashion Business
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• v.8 no.1
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• pp.61-75
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• 2004

This paper has the meaning to plan new design of patient's cloth focusing on its aesthetic aspect through surveying actual condition of use of patient's cloth and reflecting color or pattern that patient prefers to it. Substantial purpose of this paper is 1) to survey actual condition of patient's cloth on the basis of general hospital of downtown of Busan City, 2) to revise difficulty of patient's cloth and survey and analyze color and pattern that patient prefers and 3) to suggest new patient's cloth design using color and pattern that meets function that is not difficult for patient's activity and cure and stabilizes patient's mind on the basis of the result of analysis. The result of this paper is like follow. 1. Problem of current patient's cloth is that most hospital uses patient's cloth having white background and hospital logo of blue or green color and its length is too long so it requires adjustment of length of sleeves and pants 2. The result from analyzing preferred patient's cloth is that patient prefers patient's cloth classified by man and woman, one that its length of sleeves and pants are adjusted and one that there is no collar in its neckline. Regarding color, male patient prefers mild indigo color(5PB7/7) and mild green color (5G9/2) and female patient prefers bright purple color and bright scarlet color(5YR8/7). Regarding pattern, both of man and woman prefers natural pattern. 3. This paper planned total 6 kinds of patient's cloth (common patient's cloth: 2 kinds, male patient's cloth: 2 kinds and female patient's cloth: 2 kinds) through revising difficulty and using new color and pattern according to result of preference.

• Archives of design research
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• v.13 no.1
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• pp.7-18
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• 2000

Study of Costume Design Applied The Formativity of Korean Traditional Cloth Wrappers Costume has been coexistion with man ever sine human history began, and in modem society its role in man's living, culture and art has become so great that It is now an object most refreshing and of extensive concern to man. This study, based on the expressive quality and purity of Korean traditional cloth wrappers which have the formativity continuously pursueing new visual inspirations, is to seek new expressional diversities and rediscover our traditional beauty and at the same time to present possibilities of reflecting more unique, new spirit of the times inherent in our culture and of creating certain formative world of design value. In studying, literary reference as atheoretical background, analysis of the formative characteristics of traditional cloth wrappers through corrobcrative data preserved as a cultural asset at museums, and actual making of eight works in total based on the results of analysis have been paralled.

• Journal of the Korean Society of Clothing and Textiles
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• v.1 no.1
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• pp.15-23
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• 1977

This article is to study Dopo, man's traditional robe, which was worn by courtiers and scholars in Yi dynasty (AD 1392-1910). This article deals with its history and transition according to relative documents available, and presents its construction method with reference to relics. It is recorded that Dopo was first worn about the middle of the time of Yi dynasty. Dopo, however, seems to have its origin in the robe of Koguryo dynasty (BC 37-AD 668). Dopo was an ordinary robe to court officials, whereas Confucian scholars wore it as an official uniform or a ritual robe. ft was a long over-coat with V-neck line, and, round and wide sleeves. Dopo was so long that its edge reached wearer's ankels. One of the widest sleeves of relics was 58cm in size. Another unique characteristics Dopo had, were that its back cloth splited in two on center line, which was fully covered and added with-another cloth called 'Jeonsam'. Accordingly, a cloth-30cm in width and 30 yards in length-was needed to make Dopo. Since the reform of 1894 it was prohibited to wear, and then was replaced with Durumagi, a strait collar and narrow-sleeved robe.

• Fashion & Textile Research Journal
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• v.9 no.1
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• pp.24-34
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• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.

• Journal of the Korean Society of Costume
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• v.63 no.7
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• pp.164-175
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• 2013

This study examined the Yemou(a hat for a dead woman) from the ladies' clothes excavated from the Lady Lee's tomb in order to trace the significance of the clothing composition and its social origin in the Chosun dynasty. The compositional characteristic of Yemou covers the body of the hat which is not connected with the cover, Wonsal which has a round shape that covers the face of the dead body, and two Gae(a ribbon on the backside of a hat). Seongho Lee-ik(one of representative Confucian scholars in the Chosun dynasty) stated in his book entitled "Seongho Notes", that the structural elements of Yemou originated in Yum(wrapping cloth for the head of a dead body). According to Seongho, Yemou's body part came from the scarf used to cover the head. Wonsal(the cloth of round shape for covering the face) and Gae were derived from Yum made of two ends of long cloth for covering and binding the head of a dead body. Yongjae Kim-kunhang(one of Confucian scholars in the late-Chosun dynasty) demonstrated in his "Yongjae Collection" the social background of the emergence of Yemou. Yemou was the hat produced from the process of nationalizing the Chinese courtesy of clothing. In other words, Bokgun(a man's hat) in the Chosun dynasty replaced the Chinese Yum. Unlike the Chinese custom, man and woman in the Chosun dynasty wore different clothes respectively. According to the clothing custom of the Chosun dynasty a woman wore a female hat, Yemou instead of men's Bokgun.

• Journal of the Korean Society of Costume
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• v.63 no.4
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• pp.84-100
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• 2013

Ancient Greece was a patriarchal society that distinguished gender roles between men and women. Although their costumes were composed of simple rectangular fabric without any technical complications in itself, the Greeks did try to express gender differences in their clothing. The final look of the Greek costume was dependent on the way the cloth draped onto its wearer as well as the wearer's identity. Greeks costume could just be seen as a rectangular fabric when it was not draped on a person's body. The purpose of this study is to examine how the gender differences were expressed in the ancient Greek drapery costume, which was made by using a completely different technical process, compared with the modern tailored costume. There are four elements of the costume that give the costume its formative shape, which are the wearer's body, the rectangular fabric (material as the first formative costume), the way the fabric is draped, and the final appearance as the second formative costume (the relationship between the wearer's body and the costume) and this study analyzes these elements individually. It is intended to analyze the gender characteristics and how each element appears in a different way from the perspective of Structuralism, an analytical method that considers a phenomenon as a total sum of the elements. Literature research was conducted and representative sculpture, painting and pottery, were used between the Archaic Period (B.C. 800~500) and the Classical Period (B.C. 500~323). The results show that the gender differences appear in each formative element of costume: First, the body was distinguished by the ancient Greek custom. The man's nudity was accepted while the woman's body was concealed. Second, in regards to the first formative costume, which was the rectangular fabric, men's were made with thick high quality wool because their involvement in outdoor activities meant that they needed clothes to stay warm, while the women wore clothes made of thin wool or hemp cloth, because their most of their activities were at home. Third, the way to drape the fabric shows the gender differences by changing the length of the clothing and its design ; men's short khiton was practical for big movement and at the same time the clothing exposed the man's body. The woman's doric khiton diversified its decoration by the size of the apotigma and by using the belt. Finally the second formative costume reflected the Greeks' social distinction between a man's body and a woman's body. The man's costume naturally exposed the man's body. On the other hand, the woman's long costume has a variety of shapes on the ground, that concealed her lower body, while the ornamental function was more accentuated than the man's costume. The gender differences expressed in Greek costume fundamentally reflected the point of view of the male and female body and their social roles in society.

• Journal of the Korean Home Economics Association
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• v.32 no.3
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• pp.217-226
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• 1994

Cloth culture is one of the basic unit of constructing man's culture in a life of human being. One of the fundamental elements to construct cloth culture is the silk-fabric from the ancient time-Sam Han period B.C 2∼4 Korea. This study is to survey the growing aspects of the silk-fabric influence Goguryo & Bakje dynasty. It is an attempt to manifest that how silk-fabric influence through a trade or as means of currency between the two nations at that time. through a trade or as means of currency between the two nations at that time. To certify I use material such as San guo zhi, Hou Han han shu from China Samkuksaki Dong-kuk-tong-gam from Korea and NiHon Shoki from Japen and I concerned the cultural relations of politics economics and socity of the two dynastics so as to prove a relations of politics economics and socity of the two dynastics so as to prove a relative relation between the two. It is reached to the conclusion that silk fabric had been a constituent role at cloth culture at that time of Goguryo & Bakje. It is pointed out that silk-fabric had been an important role to construct the culture of social economic and politic through a trade and as a precious currency.

• Journal of the Korean Society of Costume
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• v.66 no.5
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• pp.149-162
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• 2016

This study examines the costume artifacts discovered in the burial site of Choi Kyung Sun(1561~1622), which was moved from Gangwon in Gangrung Province. About 30 artifacts, including costumes, were recovered from Choi Kyung Sun's grave. The collection of men's coats discovered in the grave consisted of a Dallyeong (Official's robe), Jing-nyeong(Man's coat), Jungchi-mak(Man's coat), Cheolrik(Man's coat), Chang-ui(Man's coat), Gwang-su-ju-ui(Man's coat), and Do-po(Man's coat). Han-sam(Undershirts), Jeo-go-ri(Jacket), and trousers were also recovered, along with several items made of textiles, such as the cloth used to shroud and wrap the body. The costume artifacts recovered from Choi Kyung Sun's grave have several characteristics that distinguish them from other early 17th-century costume artifacts. Firstly, the body had a hairband made from horsehair. Secondly, the men's trousers were of the type worn before the Japanese Invasion(1592~1597). Thirdly, the style of the coats' sleeves, when compared with artifacts from other regions, was from an earlier era. Through these costume artifacts, it can be inferred that people who lived in the Gangwon Province, which was far away from Seoul, continuously wore outfits from before the Japanese Invasion, and trends spread slowly.

• Proceedings of the Korea Society of Costume Conference
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• 2003.10a
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• pp.67-67
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• 2003

After the end of the twentieth century, sexual boundary the man and the woman get collapsed, and the tendency of sexual discordance gets deepened in the costume influenced by cultural pluralism and eclecticism, and subculture which illuminates behavioral styles and values again. In this situations, some people want to be a woman with transsexual change operation, and on the contrary, some people reject to put on woman's dress and express themselves' images putting on the cloths like a man, a few of people who challenge the role of sexual dichotomy express their open identity persue their desires with self-confidence, exchange their informations through internet, interchange each other with open demonstration, and discuss and share their opinions about their social positions. In addition to it, some homosexuals, bisexuals, transsexuals and cloth perverts are used as the materials of cinema which pursue new world. They are utilized in the communicative program which recognize and observe the sexual variety as they are, and make a sexual values.

• Fashion & Textile Research Journal
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• v.7 no.4
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• pp.378-386
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• 2005

Painting style has mostly affected the creativity of fashion design. The formative of shape and color shown in each painting has close relationship with fashion design. With use of ideas of artists, the fashion designers have made clothes having novel and creative designs. Since the society becomes more diverse and complex and the men's life style has been changed, the contemporary man expresses himself by fashion and he needs the fashion having emotionality and individuality. In accordance with the contemporary customer's needs seeking for the individuality of his own, the development of much more originative and differentiated cloth design by adapting arts to fashion designs is needed. In this study, therefore, the paintings of Paul Klee, who is the representative contemporary artist, have been used as man's dress shirts and jean pants. The paintings have been printed by CAD system. As a result of the adaptation of Paul Klee's painting to men's dress shirts and jean pants, a modern and creative design is developed. And also a new and differentiated design is achieved freely with use of the CAD system by changing the design, textile, and color ways.