• The Research Journal of the Costume Culture
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• v.17 no.3
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• pp.431-446
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• 2009

The purpose of this study was to analyze the gender role changes of Korean women reflected on their costumes during 20th century. To analyze the diachronic gender role changes, social environments(education, job, economy, family systems, mass-media) of 20 th century were inquired by 10 years and comparatively analyzed with 680 images of representative costumes each periods. The results are as followed. 1) $1900s{\sim}1910s$: The most representative women's gender role was a wise mother and good wife. Therefore the adopted western costume, a symbol of civilization, were represented women as a passive and sexual object of man. 2) $1920s{\sim}1930s$: 'Shin Yeosung(Modern Girl)' was the representative gender role of that time. They were the symbol of enlightenment and new education. Their costumes influenced to the changes of traditional Hanbok in functional side. 3) $1940s{\sim}1950s$: In World War II. a strong and stubborn women were wanted to support their family. They threw feminity and changed their costumes into an active and functional 'Mombbe'. 4) $1960s{\sim}1970s$: Women asserted Gender equality and resisted the traditional women's gender role. Mini Skirts and Unisex costumes were symbolic costumes reflecting the changes. 5) 1980s: The self confidence of women's gender role affected the androgynous look and body-conscious look in modern fashion. 6) $1990s{\sim}2000s$: Now, the dichotomy of gender role is not no longer effective way to understand the social changes and fashion trend rather than personal characteristics and lifestyle trends.

• Human Ecology Research
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• v.52 no.4
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• pp.347-354
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• 2014

'Heongbu and Nolbu 1' is a series of the on-line game 'Tales Runner.' It is based on a traditional Korean fairy tale. However, the game characters in Heongbu and Nolbu 1 wear casual clothes even though the game is set in the Joseon Dynasty. Therefore, this paper presents proposed game characters clothes based on traditional Korean costumes from the Joseon Dynasty. This work should help inspire gamers and game designers with the beauty of Korean traditional costumes and familiarize them with an aspect of Korean people's identity. A literature review of online games and game characters was carried out, and game characters' clothes were analyzed. The design motifs of historical relics of the Joseon era were evaluated. Three styles, one traditional and two "fusion" styles integrating traditional and modern elements were proposed for each of the 4 characters: Chowon, Ruff, Bada and Abell. The chulrik and jurip were used as design motifs for Chowon. A traditional chulrik, short chulriks and pants are suggested. Second, the dongari and jeonrip were used as design motifs for Ruff. A traditional dongdari, sapok pants, deck pants and a vest are suggested. Third, the jeogori and chima were used as design motifs for Bada. A traditional female hanbok, arm warmers, short-sleeved jeogori and dress are suggested. Fourth, the dang-ui and daeran-chima were used as design motifs for Abell. A traditional dang-ui and daeran-chima, blouse, skirt, jumper and tight Bermuda shorts are suggested. The length, shape and color were converted into new styles, but some traditional elements such as the git and goreum were retained.

• Fashion & Textile Research Journal
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• v.5 no.5
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• pp.481-494
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• 2003

The Gamrotenghwa of the Choson Dynasty is a unique genre of buddhist painting in that the destiny of the dead souls and the guidance to nirvana are expressed in reality. More than 50 of the Gamrotenghwa are known to be present, and the lower part of the paintings includes a wide assortment of folk customary scenes reflecting the social life style of the time when the painting was drawn, such as difficulties in life. public life, punishment and war. Changes in the costume of the people shown on the customary scenes of the Gamrotenghwa according to the time based changes in painting style were investigated in this study. The results are summarized in three points. First, the costumes of bureaucrats showed a tendency of preservation without any major changes in the painting. On the other hand, costumes of public and entertainer in the scenes were very close to those worn by the people at that time. The realistic description of public life in the painting may establish the value of the Gamrotenghwa as the historical documents. Second, the costume of the people in the painting showed a dual structure as the social positions; bureaucrats wore various official hats, large coats and belts to expose their social prestige. while the general public wore simple and convenient clothing which is divided into shirt and pants. The dual structure of the costume in the painting is in well accordance with that of the later period of Choson dynasty, suggesting that the customary scenes in the painting represent the social life style of the period. Finally, the customary scenes in the Gamrotenghwa are very variegated. which shows a variety of beauty of wearing even though they look coarse in a sense. The diversity of wearing beauty in the picture may contribute to the recreation of the beauty of shape in the new design of Hanbok.

• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.1
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• pp.56-68
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• 2016

Popular culture has symbolic meaning and has been constructed through different mass media. Newspapers played a significant role in 1950s and 1960s public culture. In particular, editorial cartoons in newspapers expressed social aspects of the age implicitly through satire and criticism. This study examines delivered culture by reflecting the past social aspects and inquiring on clothing featured in the editorial cartoon "Gobau". As for a research method, literature research was conducted on clothing of the age with a review of "Gobau". As for a research range, examination was done based on the complete works of Gobau composed of 5 volumes published as a first edition by Hankookmunhwasa on November, 1973. Early "Gobau" cartoons from 1951-1963 were published in 5 volumes; therefore, research was conducted for the era from 1950s to the early 1960s. Clothing expressed in "Gobau" were reviewed, classified into formative characteristics and internal meaning. Internal meaning was examined by dividing into the expression of social aspects and criticism of society. The research findings are as follows. First, clothing in "Gobau" reflected characteristic in direct manner. There was a coexistence of Hanbok and western-styled, clear distinction between men's trousers and women's skirt. Besides, various kinds of women's western-styled dress appeared in the 1960s. Second, they showed the dress culture that reflected past social aspects. Many aspects were included to reconstruct old and worn clothes due to scarce resources after the Korean War, and cherishing clothes, buying fabric directly to making clothes, making clothes from dressmaking shop, and restrictions on imported goods and luxury items. Third, the study also examined the social norms for fashion. It contained negative perspectives on women wearing pants, short skirts, and new hair styles (like perms) from western culture as well as lipstick.

• Journal of the Korean Society of Clothing and Textiles
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• v.27 no.6
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• pp.715-724
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• 2003

The Korean clothing culture has shown rapid changes along with influences of western cultures, with social changes due to the liberation from Japan, the Korean War, and the economic growth concentrated on export since the westernization of Korea had begun. Also clothing materials, as a phase of such culture, have been changed. Among silk fabrics, "Dan (단: damask of satin texture with Korean traditional patterns are inwoven)", which has been concerned one of the most beautiful and precious fabrics due to its complexity and difficulty of processing. Since the beginning of the Era of Enlightenment(Kae-hwa-gi), Dan fabric materials and weaving methods have changed. It seems that the figured texture using the Jacquard loom began in 1936. when the Jacquard machine began to be imported from Japan into Korea. From that time on, new fabric materials, such as yangdan (양단), and popdan (법단), hobakdan (호박단), silk and rayon mixed Dan(교직양단) began to be produced. Before 1950's there were some restrictions about the Number of wefts, so the production of the one colored dan(단색단) was more common than that of the multi colored dan(다색단). But with the spread of 4$\times$4 shuttle box loom (양사정직기), various kinds of the multi colored dan have been produced after 1960's. Around the end of 1980's, automatic shuttle change loom have been generalized and 7 color dan(칠색단), 9 color gumsadan (구색금사단) have been current in multi colored dan. In terms of materials, synthetic and chemical textiles had been used widely and alter 1980's most fabrics, of which the ground weave is not being woven with satin-weave but being woven with plain or twill-weave, are named Dan in general.

• Journal of Fashion Business
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• v.26 no.1
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• pp.68-91
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• 2022

The purpose of this study is to create modern patterns based on considering the types and design elements of Joseon hwapo patterns containing Korean identity, and to develop costume designs by applying design elements of traditional Korean dress, Hanbok. These designs combine traditional costumes with modern sensibility using the attribute listing method, and present them using a 3D virtual clothing program. Through this, it is meaningful as it organizes data on Joseon hwapo patterns, which were rarely dealt with in the traditional Korean costume research, and it is also of research value as it is a work that utilizes Joseon hwapo patterns as a new source of fashion design development. As a research method, literature research was conducted based on the documents, 'Nabeshima-sarasa hidensho', 'Nabeshima-sarasa mihoncho', and 'Zoho kafu benran', which are related to Joseon hwapo remaining in Japan. Based on the literature research, research was performed by creating pattern design and costume design using the attribute listing method, and 3D virtual clothing. Traditional Korean costumes used in design development in this study were saekdong-jeogori, dolddi-jeogori, magoja, hongjangsam, durumagi, jungdan, gollyongpo, jeogui, breast band, mujigi-chima, chima, and baji. Further, accessories used in each costume, such as pyeseul, daedae, hapi, and jeonhaeng-utchima, and features of configurations, such as yongbo, chest ribbons, band hem, gusset, collar and dongjung, heorimalgi, neckline, and sapok line, were used for design development.

• 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.35
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• pp.91-109
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• 1997

This study was conducted to find a more rational way of inheriting and developing tra-ditional Korean HanBok children wear by means of looking at the color and shapes of traditional Korean HanBok and also to find a way to apply this to today's children HanBok wear. The process taken was first to study re-lated literature and its theories and to research museums to find what few traditional HanBok there are and then to compare these findings with new books and personal pieces kept by individuals. We also compared with HanBok children wear now sold at markets. The results of these findings show the fol-lowing conclusions and recommendations: We have found that modern children HanBok utilized the same yellow blouse and red skirt combination as before. These nearly in all cases represented the colors for girls. To most koreans these combination colors are a representation of traditional children wear nat-urally accepted by most koreans without any resistance. Also a definite relation with tra-ditional and modern children wear in the sense of color and shape wear hard to substantiate but we could find harmony between the two. In other words a mixture of modern shapes and traditional colors could be found or vice versa. This is an important factor to be con-sidered when trying to inherit traditional hanBok cuture. Modern times has seen great change in lifestyle feelings and social environ-ment,. In order to create harmony between tra-dition and present day customs a certain mix-ture is required. Therefore we need to maximize traditional flavor and design with present day design emotions. Another issue is that right now children hanBok is only being utilized on a restricted scale. It is a shame that in today's children HanBok that added to the skirt pants and overall wear that the head wear purse and other accessories are not being used. There-fore the HanBok culture especially for the correct succession of children hanBok must refrain from such restricted use of accessories and work to advertise the widespread use of proper Hanbok wear thereby upholding the rightful use of HanBok. As I have mentioned in my other studies it is ones momory of early HanBok wear which greatly affects a grown-up so we should wear hanBok in the right way from an early age and become accustome to its shapes and colors thereby become friendly with traditional HanBok wear. This I believe will lead to overcoming prejudice and disapproval of hanBok and to a more affirm-ative view towards our cultural heritage, Looking from a design point of view inter-national design of a nation's traditional wear can only come from a correct understanding of ones traditions this then becoming a foun-dation for creative design. Seen from these aspects a re-cretion through the meaningful activities of studying traditional shapes and colors of hanBok is the beat way to forming a true HanBok tradition.

• The Journal of the Convergence on Culture Technology
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• v.9 no.3
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• pp.399-406
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• 2023

Due to the increasing influence of the Korean Wave, traditional themes are emerging to the forefront of performance content development, emphasizing the necessity of applying the art of storytelling to the creative process. The purpose of this research is to examine the differentiated costume design of the Pansori ballet "Dokkaeba! Dokkaeba!," developed through the implementation of storytelling in its performance creation process. Choreographers, writers, and costume designer collaborated throughout the storytelling process from planning to content creation. This resulted in a clarified depiction of the Dokkaebi as divine beings with transcendental powers who are simultaneously friendly and familiar entities, often appearing in the form of humans and objects. Accordingly, the costume design based on this collaborative storytelling deliberately avoided the appearance of Dokkaebi reminiscent of 'Kwimyeonwa' or Japanese 'Oni', typically expressed with horns or decorations, and instead implemented novel design elements, such as fusion Hanbok with a variety of dimensionally aesthetic accessories, meaningful color contrast in modern clothing, textural elements indirectly expressing character and transmogrification, and daily clothing attire to illustrate the humanized Dokkaebi. Therefore, this study seeks to contribute to the production of new performance art showcasing the Dokkaebi by identifying the diversity of expression and direction within costume design.