• Journal of Fashion Business
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• v.15 no.5
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• pp.144-160
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• 2011

This study investigated the colors of the costumes and backgrounds of characters in the films "Thirst" and "Mother" from an integrated perspective. As a study method, ten scenes per film, which contained the characters and backgrounds from the start to the end of the DVDs of "Thirst" and "Mother" were examined. For integrated color analysis of the costumes and backgrounds, the colors of the captured scenes were simplified to extract representative colors, and then color palettes were presented according to the ratio of area. The colors of costumes were analyzed by recognition through the eyes based on the I.R.I. Hue and Tone 120. Furthermore, the color images of the two films were analyzed using the I.R.I. adjective image scales and the I.R.I. color image scales. The colors of the film "Thirst" were generally low in brightness and high in chroma. They are characterized by dark, gloomy toned-down background in the first half, highly chromatic vivid background in the second half, and the contrast of purple blue colors and red colors. The colors of the film "Mother" are characterized by complementary colors between background and costume colors, and various tones of blue and green colors. From the aspect of color tones, they were relatively high in brightness compared to the film "Thirst" but low in chroma. On the I.R.I. adjective image scale, contrasting adjectives were extracted simultaneously from the film "Thirst" as the adjectives were evenly distributed at hard, dynamic and static, whereas the adjectives extracted from the film "Mother" were distributed at hard and statistic. On the I.R.I. color image scale, both films were located at hard, but the film "Thirst" was located at dynamic whereas the film "Mother" was located at static.

• Proceedings of the Korea Fashion and Costume Design Association Conference
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• autumn
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• pp.54-58
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• 2004

• Proceedings of the Costume Culture Conference
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• 2001.10a
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• pp.71-72
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• 2001

• Proceedings of the Korea Society of Costume Conference
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• 2005.10a
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• pp.132-133
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• 2005

• Fashion & Textile Research Journal
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• v.16 no.4
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• pp.543-553
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• 2014

This study analyzes the visual image and the symbolic image of the 'New Woman' main female characters' costumes in three films: , , and , set in the Korean Empire Period and filmed in the last 10 years. The findings are as follows. First, on the visual image by formative characteristics, Gibson girl style was reflected in Western costume design. Korean costume design is based on a traditional style (or modified in some parts). Second, the three films have the same historical background on the visual image by the fidelity of historical research; however, the fidelity of historical research differs and varies with the personality of characters or situations in the films. Third, all three films share the symbolic image by characteristics of characters and 'New Woman' aspect with the same historical background and 'New Woman' female character in common; however, the personality and 'New Woman' aspect of the characters were somewhat different. There was also a distinct difference in the symbolic image of Western and Korean costumes. Western and Korean costumes signify externality versus internality and denial versus the affirmation of national identity in ; dailiness versus ceremonialness and dynamics versus statics in ; and independence versus conformity and variability versus continuity in .

• Korean Journal of Human Ecology
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• v.24 no.6
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• pp.875-887
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• 2015

The analysis in this work is about costumes among the rhythmic gymnasts in competition, which is intended to develop designs about rhythmic gymnastics costume and provide the basic material from the results. In its research method and range, the general information on rhythmic gymnastics was reviewed in literature and the case analysis was followed about costumes of world high rankers in competition during 2012~2015 seasons. Research showed the following results. First, leotard took a shape of skirt-added one-piece type, where a combination with long tight sleeve, round neck line, and stand-up collar had a relatively higher percentage in design. With regard to a bottom line of skirt, an amorphous type was most common that highlights rhythmical beauty without any particular form. This design exposed shoulders and waists on both sides, expressing the feminine beauty. Second, in color used mainly, white appeared most frequently. In its combination, more than three were employed. Third, transparent mesh was applied as basic, where lace and chiffon were used. Abstract pattern took the highest portion in pattern. Particularly, crystal bead or gradation coloring was used to maximize the visually splendid image, giving an effect of optical illusion as if neckless clothing, choker, bracelet, or glove were worn. Fourth, it appeared that the costume for each event was changed in every season, when only music was substituted but the same earlier costume was put on for the different event.

• Journal of the Korea Fashion and Costume Design Association
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• v.12 no.4
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• pp.89-102
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• 2010

Atayal studied in this paper is one of the indigenous tribe in Taiwan, which is receiving considerable publicity gradually. Atayal has a quite unique traditional dress and custom as facial tattoo. The study was limited to the conventional culture of body adornment of the Atayal including the clothing which is less preserved and practicing by them at the present day, and the origin and the process of the historical development of those are just a little included in the scope of the present study. Through this study, we can get know about indigenous tribe's cultural background, such as their life, custom, religion, and the influences on traditional costumes. As for the research method, I examined the Atayal's traditional costumes and clothing through related books, magazine, research papers, internet sites, and etc. I also examined the common ground between facial tattoo patterns and their clothing using reference books and official web-site. Traditional clothing materials, basic forms of dress, and the pattern and technique of facial tattoo were examined in the present study in order to deepen the appreciation of the cultural heritage of the Atayal. In way, I hope this study will make a contribution to the field of Korean fashion industry which intends to enter Taiwan market.

• Journal of the Korean Society of Clothing and Textiles
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• v.35 no.12
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• pp.1409-1417
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• 2011

This study examines King Louis XVI costumes and his portraits according to symbolic meanings. This study analysis of costumes comes from portraits related various domestic and overseas literature, preliminary study papers, and web sites. Omnipotence, activity, nobility, openness and benevolence were distinguished in the symbolic meaning expressed in the portraits of King Louis XVI. Louis XVI in a portrait was drawn with god or expressed as a martyr and symbolically showed the omnipotence of god. Louis XVI was symbolized as almighty god by maximizing the authority and dignity of the king through the hands of justice that were used as a background or portrait accessory and a costume with the symbol of House of Bourbon. Kings of many generations were expressed as authoritative through portraits. However, Louis XVI showed a proletarian aspect in ordering portraits to reflect the daily working image of communicating with citizens. Active images such as the king riding a horse or administering the state affairs were emphasized in a political and military perspective; in addition, the benevolence of the king was symbolically presented through a family portrait. This symbolically signified that the king is a warm-hearted person who passionately takes care of state affairs and loves the people through a noble element coming from pastel colors and attributes of red colors. Historically, the political incompetence and indifference of kings was fragmentally emphasized; however, these portraits considered the king as one who tried to fulfill duties as the true king with a great interest in politics and the people.

• Journal of Conservation Science
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• v.25 no.2
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• pp.219-231
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• 2009

The purpose of this study is to provide basic information necessary for the cleaning of excavated costumes. For the purpose, these researchers reviewed previous records of the actual cleaning of excavated costumes and then implemented and documented the processes of cleaning the Yeosan Song's costumes excavated at Mokdal-dong, Daejeon, which could date back to the early and mid periods of Choseon Dynasty. The excavated clothes of the family provide good examples for comparing men's costume of the 15th century with men's and women's of the mid and late 16th century. The total quantity of excavated remains were 184 and textiles were cotton, silk, hemp, ramie, and union cloth. The clothing remains were processed through wet or dry cleaning in accordance with their fabric condition and the extent to which they were worn or polluted. In detail, the excavated costumes of the Yeosan Song family were cleaned in two stages. For wet cleaning, both anionic(LAS) and nonionic(Triton X-100) surfactants were respectively used as cleaning agents and for dry cleaning, a mixture of n-hexane and n-decane(the ratio of 4 to 6) and petrolic dry cleaning solvent were used. After first cleaning, some cotton, ramie and hemp which had still the stains were processed bleaching and silk which were good condition was processed dry cleaning with the organic solvent again.

• Journal of the Korean Society of Costume
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• v.64 no.1
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• pp.152-164
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• 2014

Korean people have revered the white color and enjoyed wearing white clothes. Various kinds of white clothes have been worn by the Korean people, ranging from everyday wear(便服), and scholar's robe(深衣) for the upper class, to religious costumes like Buddhist monk's robe(僧服), shaman costumes(巫服) and costumes for ancestral rites(祭服), or mourning(喪服). There have been many differing opinions by historians regarding the background of this Baekeuihosang(白衣好尙, the preference for white clothing) tradition and even now, it is frequently being discussed. This study aims to consider and discuss the background of this Baekeuihosang tradition, focusing on Chang-seon Yoo's Baekeuigo(白衣考, the consideration of white clothing), which was published in Dong-A Ilbo in 1934. The purposes of studying literature such as the Baekeuigo is to analyze the arguments on the origin of Baekeuihosang, to analyze Chang-seon Yoo's claim of its origin, and to discuss the culture of Baekeuihosang. Chang-seon Yoo claimed that the existing discussions on the background of Baekeuihosang based on the lack of dyes, or undeveloped technique, economic privation and national control strayed from historical facts, according to literature review. It is not worth discussing the farfetched arguments such as the use of costumes for ancestral rites as everyday wears, or the nation of sorrow. Baekeuihosang tradition mostly originated from the effects of many religions and the taste for innocence, or naturalness. White clothes were infused with the sorrow and emotion of Korean people and were also worn to show resistance to foreign power as symbols of ethnicity. Therefore, there should be a new view of the discussion of white clothes and Korean aesthetic sense, away from the logic distorted by the Japanese colonial view of history.