• 복식
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• 제57권7호
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• pp.108-121
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• 2007

The purpose of this study was to seek the means of enlarging the application of Saek-dong to fashion products by surveying and analysing the recognition and image of Saek-dong in college students. As a research procedure, the bibliographical survey on the meaning and history of Saek-dong was preceded in this study, and the students were examined on the recognition and image of Saek-dong through the questionnaires. The female students were more acquiesced with the Saek-dong and Saek-dong clothing than the male students. And the students thought that the Saek-dong was our original and traditional clothing because it was worn by our ancestors from the earliest years. The word Saek-dong reminded them of red, yellow, blue, green, white and red-brown colors in order of appearance. The most familiar color-arrange to them was red+yellow+dark-brown+green+blue, and the blue, purple, green, red, white color was thought as manly Saek-dong colors and the yellow, red, dark-brown, pink, white was regarded as feminine Saek-dong colors. Saek-dong was primarily associated with the image of Saek-dong clothing and most of the students expressed their feeling about the Saek-dong as 'cute.' Most of the students responded that the practical Hanbok was best illustrated as the most applied clothing of Saek-dong and that the attempt to apply the color and pattern of Saek-dong to other modern artistic products was likely to damage the worth of traditional Saek-dong. When it comes to the matter of applying the design of Saek-dong to the fashion products, male students thought that it could be best applied to the shirts, while female students thought that the design of Saek-dong could best be applied to the personal ornaments.

• 한국의상디자인학회지
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• 제21권1호
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• pp.87-101
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• 2019

The sleeve is closely connected with activity in terms of costume. As a kind of overcoat, Dap-ho of the Joseon Dynasty is short-sleeved or sleeveless. Dap-ho, with simple sleeves is convenient for layering and taking off and since it is easily adjustable using a gusset, a slit, or coat string, and this can be applied to layered look-related designs. This study aims to suggest a design item, which sustains the existence of traditional costumes and facilitates diverse layered looks and co-ordination, using the formative elements of Dap-ho. For this study, theoretical backgrounds and relics of Dap-ho of the Joseon Dynasty were analyzed, based on the previous studies, ancient literature, "The Annals of the Joseon Dynasty", and relics preserved in museums. The analysis targeted nine relics that show the birth and death years and the constructive changes in shapes, colors, materials of Dap-ho. Formative elements of Dap-ho were applied to the designing and the manufacturing of clothes for middle-aged women in their fifties and the research conclusions are as follows. First, from a morphological perspective, the silhouette, gusset, slit, and the indirectly attached coat string of Dap-ho are good to be used as various design items for covering the body shapes of middle-aged women, and the short-sleeved or sleeveless type is convenient to be layered. Second, when it comes to the material, it is possible to emphasize a traditional image and practicality at the same time by mixing and matching the Hanbok cloth and cotton. Third, in relation to the colors, the coexistence-based color arrangement method considering the theory of Yin and Yang can be applied to modern clothes and this makes it possible to express a traditional image in a harmonious way.

• 패션비즈니스
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• 제23권1호
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• pp.49-63
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• 2019

The purpose of this study is to examine the characteristics of modular design observed in Korean traditional clothing. Modular design, which is one of the noticeable characteristics of modern fashion design emerged in the 20th century. This study analyzed the Korean traditional culture to investigate the characteristics that show similarities to the modular system in design. A traditional Korean house is composed of small structures called 'chae'. A traditional Korean building is composed of a basic unit space called 'kan', and the rooms are divided and recombined. Korean traditional interior design shows furniture, bedding and art works that could be used, folded then stored. Korean cuisine is served in combination with small dishes. Korean letters are combined in square shaped form to make writing and printing easy. Korean traditional clothing has a way of washing where clothing are disassembled, washed and then re-stitched. The pattern pieces are made to be rectangular shaped so that the fabric pieces can be kept in shape during washing. The rectangular shaped pattern pieces can be replaced and reused after washing. Tops and bottoms could be interchanged for color-coordination, because the shapes of the clothing were standardized. These features exhibit modular system in Korean traditional clothing design. Modular system design has common characteristics which have basic modules, pursue practical purpose, have interchangeability adapted to circumstances, and could be disassembled and re-combined. Korean traditional clothing illustrates different ways of practicing modular system, but has some common features to contemporary modular fashion design.

• 복식
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• 제12권
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• pp.9-23
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• 1988

This study is on the costumes for Korean traditional play, Nong-ak(farm music), and intends to analyze their aesthetic features, laying emphasis on Pilbong Nong-ak, Im sil, Chollanam-do. About its origin there are many kinds of theories; for example, the theory of hoping stability, the theory of it being related with Buddhism, the theory of martial music, etc. Shamanic, Buddhist, and martical fators that support these theories are expressed through flags, bells, drums, Deograe (half-coats), Cheonrips (sang-mo, felf hats), go-kkals(peaked hats), colored lines called 'ga-sa', which are used in Nong-ak. The characteristic of the costumes used in Pilbong Nong-ak is that it keeps its conservativeness and the costumes of its members are various and splendid. For example, leader groups' black half coats, Changbu's and Hwa-dong's red and bule over coats are remarkable. Particpants wear gok-kal or cheonrip, trousers and half coats which are the basic costumes of Korean Hanbok, and wear blak half coats or blue vests and put blue, red, and yellow lines around them. The colors and knotting methods of those lines in this region are the same with those of chollawoo-do and Kyongi province, but different form those of Kongwon and Kyong-sang province using green, red, and yellow colors. This comparison of colors shows each region's preference of peculiar colors and those colors coincide with colors used in flags. The research on the aesthetic characteristics of Nong-ak clothes through each region's clothes tells us that these can be linear clothes which have expressiveness as stage clothes used in Madangori, the play which is performed in the field, and modern spatial formativeness. Those characteristics are as follows; 1. The expressions of a rhythmical and daring round line by turning a long line of sang-mo. 2. Various rhythms according to the attaching methods. 3. The expressions of thick, simple, and daring color lines. 4. Natural beauty of materials. 5. The popular simplicity and non-technicality 6. The beauty of five-direction colors, Oriental ideal colors Consequently in this study our national consciousness of beauty are examined through clothes. It is suggested that the aesthetic characteristics of Nong-ak clothes and ornaments should be effectively expressed, for this purpose. interests in participants' clothes should be increased in order to prevent the confusion of each region's features. Also it is necessary to improve color lines, their length, width, and knotting methods, and beautify instrument. Finally this study intends to bring the reappraisal about the art of Nong-ak clothes and its re-establishment in view of modern aesthetic consciousness.

• 한국의류산업학회지
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• 제9권1호
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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.

• 한국콘텐츠학회논문지
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• 제13권11호
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• pp.492-501
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• 2013

본 연구는 일본 학생들이 필수로 이수하는 과목 중 한국문화에 관한 내용이 가장 많이 언급되는 초등학교 6학년 '사회'와 중학교 '지리'교과서를 대상으로 1980년대부터 현재까지 30여 년간의 한국문화에 관한 서술변화를 고찰하는 것을 목적으로 하였다. 이를 위해 교과서별 한국문화 콘텐츠를 기본적 요소, 독창적 요소, 시대반영적 요소로 분류하고 각각의 요소를 전통과 현대, 표층과 심층으로 재분류하여 각 유형별 등장양상을 살펴보았다. 일본 교과서에는 한복, 김치, 온돌, 고층아파트, 식사예절과 같은 의 식 주를 비롯하여, 수도 서울의 모습과 같은 표층적 기본적 문화요소가 가장 많이 나타나고 있다. 또한, 시기와 상관없이 항상 등장하고 있는 내용은 한국의 의 식 주 문화와 같은 기본적 문화요소가 대부분이다. 시대반영적 요소인 서울올림픽, 한일월드컵, 한류 등도 해당 시기 교과서에 충실히 서술되고 있다. 한국문화 콘텐츠는 2010년대로 올수록 내용과 범위가 확대되는 현상도 나타나고 있다. 또한 이들 콘텐츠의 표현방법도 최근 교과서로 올수록 보다 구체적인 설명 및 시각자료들이 제시되고 있다.

• 한국융합학회논문지
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• 제12권8호
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• pp.295-300
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• 2021

타인에게 긍정적 이미지를 전달하기 위한 현대인의 외모관리 열풍으로 미용은 과학과 기술을 바탕으로 세분화, 다양화되면서 전문기술직으로 자리매김하였다. 메이크업 미용사 국가기술자격증이 미용사(통합)에서 분리되면서 실기검정 과제에 대한 실효성 검증과 함께 산업체 현장에서 메이크업 미용인의 직무 태도와의 상관성에 대해 분석할 필요성이 있다. 이에 본 연구에서는 제1과제인 웨딩(로맨틱), 웨딩(클래식), 한복, 내추럴 메이크업 등의 뷰티메이크업 시술로 인해 메이크업 미용인이 인지하는 직무 효능감과 직무만족도를 알아보고자 가설설정 후 연구하고자 한다. 연구 결과 웨딩 클래식 메이크업과 웨딩 로맨틱 메이크업 시술이 메이크업 미용인에게 직무 효능감과 직무만족도를 각각 유발하는 것으로 나타났다. 이는 메이크업 업무 특성상 채도가 높고 강렬한 색상 표현이 직무 태도에 긍정적 영향을 미침을 시사하고 있다. 따라서 본 연구 결과를 토대로 실효성을 배가시킨 메이크업 실기과제의 업데이트와 메이크업 미용인의 직무태도 향상을 위한 향후 노력이 필요할 것으로 판단한다.

• 문화기술의 융합
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• 제9권3호
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• pp.399-406
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• 2023

본 연구의 배경은 한류의 확산으로 주목되는 공연 콘텐츠 개발에 있어서 전통 소재가 중요하게 부각되고 있으며 창작과정에서 스토리텔링을 적용하는 것이 필요하다는 것이다. 이에 따라 판소리 발레극 '도깨바! 도깨바!'의 공연창작 과정에 스토리텔링을 도입함으로써 나타나는 차별화된 무대의상 디자인을 살펴보는 것이 연구의 목적이다. 안무가, 작가, 의상 디자이너가 작품 기획부터 작품 내용 창작까지 스토리텔링 과정에 공동으로 참여하였으며, 그 결과로 한국적 도깨비는 초월적인 힘을 가진 신적 존재이면서 동시에 인간이나 사물의 모습으로도 나타나는 일상적이고 친근한 존재로 정의되었다. 그리고 공동으로 창작한 시나리오에 따라서 디자인 된 무대 의상은 기존의 공연에서 뿔이나 장식으로 표현하던 '귀면와'나 '오니'를 연상시킬 수 있는 도깨비의 모습을 지양하고, 퓨전한복과 다양한 조형적인 장신구, 색채 대비를 통한 모던 창작 의상, 질감에 의한 간접적인 사물에 빙의한 도깨비 캐릭터 표현, 일상복 착장 등으로 인간화 된 도깨비를 표현함으로써 차별화하였다. 따라서 본 연구의 의의는 도깨비를 주제로 한 새로운 공연 콘텐츠 제작에 기여하고 무대의상 디자인의 다양한 방향성을 제안하는 것이다.

• 문화기술의 융합
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• 제7권4호
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• pp.273-280
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• 2021

강암(剛菴) 송성용(宋成鏞)(1913~1999)은 전북 김제 출신으로서 20C 마지막 유생(儒生) 서예가이자 시·서·화 삼절작가이다. 그는 평생 보발과 한복을 유지하며 선친 유재(裕齋) 송기면(宋基冕)과 장인 고재(顧齋) 이병은(李炳殷)의 학문과 사상, 서화예술을 구체신용론적(舊體新用論的) 관점으로 접근하여 인격 도야 및 정심(正心)을 유지코자 하는 주체적 철학정신을 견지하였다. 법고(法古)에 대한 충실한 계승이라는 '구체(舊體)'를 근간으로 어려서는 구양순을 중심으로 미불, 동기창을 익혔고, 국전 출품기에는 황정견, 한예, 오희재, 소전체 등을 접목하였다. 이후 1965년(53세)에 전주로 이거, 추사체 등 여러 서체를 자가화하여 무대자득(無待自得)한 강암체(剛菴體)를 이루었고, 기괴적이고 파격적으로 사의화(寫意化) 한 풍죽(風竹)으로 '신용(新用)'을 창출해 내었다. 또한, 서예의 본원적 정신과 자연적 예술미를 재점검하여 정체성을 재확립하고, 이를 바탕으로 부단한 탐신(探新)의 미학을 추구하여 현대서화의 심미를 확장하는데 크게 이바지하였다. 특히 풍죽은 사의(寫意) 정신을 원리로 한 추상성이 강하며, 수양론적으로는 궁리(窮理)와 진성(盡性)을 바탕으로 하여 이소관대(以小觀大)의 고아미(高雅美)를 발현한 화이재도론적(畵以載道論的) 이학미학(理學美學)을 구현함으로써 도예일치(道藝一致)를 이루었다. 전북 서단은 강암(剛菴) 시대에 최고봉을 이루면서 20C 말 한국서예의 중심 서단으로 자리 잡으면서 중흥기를 맞이하게 된다.