• Journal of the Korean Society of Costume
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• v.52 no.7
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• pp.167-177
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• 2002

This study revolves around the costume of the Naadam festival worn in the opening ceremony. during competition and the costume of the public. their purpose are two fold. First they are to be the main reference for the diverse Mongolian costumes that have been researched. Secondly, they will help us understand better the culture that revolves around Mongolian costumes. The results are as follows : 1) The opening ceremony costume, The opening ceremony starts with a procession of soldiers with 9 flags. The flags are made from the hairs of white horses and they signify peace and tranquility, ever since the beginning of Chinggis Khans time. The costumes resemble a European military uniform 2) The costumes for competition. $\circled1$ Wrestlers' costume comprises of a jacket with sleeves but no front and shorty shorts of red or blue colored silk, a traditional hat and traditional boots. $\circled2$ Archers' costume comprises of their traditional costume, deel, hat and boots. $\circled3$ Horse riders who are usually children wear a comfortable and simple jacket and pants. 3) The costume of the public : The general public that attended the festival were dressed in a western fashion but differ according to different age groups $\circled1$ The costumes of the younger Mongolian : The majority of the men wore traditional costumes that were appropriate to the festival, the women did not as they were more prone to the influence of fads of western cultures and dressed in a more daring fashion. In addition. the children also dressed in a more modem western fashion. $\circled2$ The costumes of the elderly Mongolian : The elderly, oblivious of whatever season it was, were dressed in a more traditional fashion which is the deel.

• Journal of the Korean Society of Costume
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• v.50 no.8
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• pp.75-86
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• 2000

This paper examined the contemporary kasaya of each country in Asia, focussing on the Kasaya Kongyang ceremony and kasaya varieties. As well, the countries in Asia were divided into the southern Buddhist countries, northern Buddhist countries, and Tibetan buddhist countries, and were comparatively analyzed. 1. In terms of the Kasaya Kongyang ceremony, now days the southern Buddhist countries perform the Katina ceremony, passed down from the time of the Buddha. In the northern Buddhist countries, namely China, the kasaya is bestowed to the monk at the end of the precepts ceremony, while in Korea, the kasaya is bestowed to the monk at the end of the ceremony of "opening the eye" of an image. There is no Kasaya Kongyang ceremony in Japan and Tibetan Buddhist countries. 2. In terms of the varieties of kasaya, because the Katina ceremony is performed with 5 jo in southern Buddhist countries, their kasayas are made up of 5 jo, with the exception of Myanmar's sungari. In Taiwan and Korea, which are of the Zen order and part of the northern Buddhist countries, there are 5-25 jo. In Japan, which is of the Kyo, or doctrinal order, it is made up of 5-9 jo. The Tibetan Buddhist countries have only jo that are 7 and 23. In conclusion, when Buddhism was transmitted from the southern Buddhist countries to the northern Buddhist countries, we can see that the Kasaya Kongyang ceremony and the from of the kasaya itself changed from practical robes to majestic ones, in accord with the Mahayana doctrine of saving all sentient being. Therefore, the kasaya simbolizes the Buddhist philosophy that Mahayana claims the existence of many Buddhas at one and the same time.same time.

• Journal of the Korean Society of Costume
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• v.55 no.8 s.99
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• pp.57-72
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• 2005

Mongdueui(蒙頭衣) and mongduri(蒙頭里) in the Joseon dynasty was one of women's robe. The style of Mongdueui was same as Chinese baeja(褙子 $\cdot$ vest) having non-overlapping front opening with collar, This form was conformed through the wonsam excavated baeja from tomb of South Song dynasty. The basic construction was same as Joseon dynasty's except the collar. In the early Joseon dynasty the noble women wore Jangsam(長衫) as an outer wear, the common and lower class women wore Mongdueui, and the queen and royal household we baeja. The court lady wore baeja as well as Mongdueui for funeral ceremony. The style of women's robes was classified into two categories by the literature Byungwajip(甁窩集). The first was the hongjangsam(紅長衫長) in red for noble women. The other was the mongduri for the common lady. Whangchosam the outer wear of Jeongjaeyong(呈才女伶), a professional women entertainer, having non-overlapping front opening with collar, has been examined in the painting. And it had been evolved into the shaman's clothing in the last stage of Joseon dynasty.

• The Research Journal of the Costume Culture
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• v.18 no.6
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• pp.1254-1260
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• 2010

In such special or precious occasions as a wedding ceremony, brides, handicapped or not, wish to wear a beautiful wedding dress. However, an ordinary wedding dress is not suitable nor convenient to a bride who has a bodily impediment. A one-piece type wedding dress, which even a normal bride needs assistants to help her wear, will create more inconvenience to crippled females. In this connection, this study is purposed to convert a normal ready-made wedding dress design into one suitable to the bodily handicapped females. For handicapped people on a wheelchair who generally put on and off a wedding dress while sitting on the chair, a one-piece type wedding dress is divided into the top and the skirt to make it a two-piece type wedding dress which is easy to get into and take off. The top should be separated from the skirt in such a manner that the wearer may not be aware of the division of the two pieces but easily put on and off since the sides or back of the top is opened. An opening is also given to the sides of the skirt so that handicapped people may sit on the skirt on the chair and then close the opening by themselves. Converting ready-made wedding dress design into functional clothes for handicapped people is really significant in that ready-made clothes can be recycled, their production cost reduced, and the economic burden of handicapped people relieved.

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.5
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• pp.732-740
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• 2009

The purpose of this study is to discuss Joseon dynastyis first perspective on the Western-style Court Costume which was newly introduced to Joseon through the problems receiving the credential that Japan had sent in new style. For this study, the records of Joseon and Japan at that period have been analyzed. The followings are the results of this research; First, a critical argument on the Western-style Court Costume occurred just before the Port Opening because whether wearing a western costume was the key factor in Joseon dynastyis receiving the credential that Japan had send in new style. Second, Japan received western costume as its domestic courtesy system by establishing the Court Costume of Civil servants in 1872 and consequently Japan established new ceremony procedure of western-style bow in 1875. Third, Joseon dynasty officially opposed to the Western-style Court Costume when Japan sent the credential, because the western costume selected by Japan had beenregarded as that of western barbarian at that time in Joseon. Accordingly, it seems reasonable that before the introduction of western costume into Joseon dynasty, an open-door policy for the West had been a prior settlement for Joseon dynasty regardless of the details of Western-style Court Costume. And also, the pride of civilization of Joseon dynasty, which has been used to express Joseon dynastyis identity as Joseon-centrism, had to be converted before the open-door policy. Ultimately, it could be inferred that the reception of the Western-style Court Costume had been raised as the political and diplomatic problems in the circumstances when the submissive relationship in the traditional Eastern- Asia had been forced to be converted to modern sovereign international relationship.

• The International Journal of Costume Culture
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• v.4 no.1
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• pp.25-33
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• 2001

This study is to analyze Korean-Chinese women's Costume in Yabian with factors such as reform opening-up, economic growth, change of social values, development of technology, more education opportunities and influence of mass media. It divides the 1990's into two halves. Photos, interview, observation and relevant literature were used for this study. Even though economy grew rapidly, they needed to purchase daily goods other than clothes. In a way that they preferred practicality, it showed somewhat it was still developing. The trend in the first half of the 1990's was characterized : first, Synthetic or artificial fibers and ready-made suits were popular ; second, there still remained the men's style ; third, they wore Tanrikoo(彈力袴), Tisingkoo(體型袴), Jiaotakoo(脚袴) because of its properties of activeness and comfort ; fourth, shoulders looked ore prominent with pads as they were used in Chungsanfoo(中山服) ; fifth, clothes in grey and dark blue was in fashion ; sixth, they wore hand-made knit vests and sweaters and often mountain-climbing gears for its light and warm quality ; seventh, along with opening-up, various materials and colorful clothes were in style, which satisfied women's desire for beauty. They decorated Hanbok(韓服), using sleeves with colors, golden ornaments, flower patterns embroidery, materials of different color in collar and tie and dyes of sleeves and skirts. In the first half of the 1990's when the opening-up was beginning, there were diverse styles and colors in fashion, yet not close to good quality. As the economy grew, the second half of the 1990's was characterized by good palate, individuality, favouritism on foreign goods, rapid change of fashion. For instance, fur coat and woolen fabric were favored. Economic growth led to abundance of cloth, dyes and decorative materials. In addition, people possessed more clothing and it was possible for them to wear both Hanbok and wedding dress in wedding ceremony. People placed their standards on competency and financial ability rather than ideology. Worship disappeared and individuality arose. Therefore, apparel functioned not only as protection but as suits with aesthetic purpose. This resulted in introduction of bold style, imitation of western countries and extension of use of Hanbok. With the help of mass media, transportation, telecommunication, contact with Korean company and civilians, Korean and western cultures, through Korea, were accepted. Change in structure of economic status caused excessive spending and more educational opportunities that enabled people to accept foreign culture quickly. Values moved onto new, beautiful and better characteristics. it was possible to have suits ready-made due to improvement of mass production and cotten, wool, linen, silk became popular owing to technology. New technology, the bases of mass consumption, increased possession of clothing and accelerated change of fashion. In summary, women's Costume in Yanbian were affected by the factors in economy, politics, culture contact as well as change of society and technology.