• Fashion & Textile Research Journal
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• v.18 no.4
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• pp.424-437
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• 2016

The study will analyze the costumes of the Scythians tribes who lived in the region of Altai in the 3-5 century BC. The purpose of this study is to prepare new material to re-examine the theory, which claims that the origin of the circular motives of korean costumes are to be found in the typology of the Scythian costumes. In this study, we analyzed the most recent reports of archaeological excavation about the unearthed clothes in the Pazyryk region and compared its information with european literature. The conclusion of this study is as follows: The jackets of the Pazyryk region are classified in two types, (1) opened jacket with narrow sleeve and (2) enclosed jacket with narrow sleeve. Trousers were separated by (1) narrow and (2) extreme wide trousers. The enclosed jacket of tunic form and extreme wide trousers are newly excavated. It proves, there was a vivid exchange between the Scythians and their neighboring cultures. It can be noted, that there existed a diverse Scythian culture of costumes, besides the commonly known clothing culture of the "Pazyryk-rider". Based upon the results of the previous research, it can be said that the opened jacket with narrow sleeve and narrow trousers are costume typologies which are common for all Scythian tribes of the whole Eurasian region. The hem of the edge of jacket is proven to be a connective element, which is common to all Scythian tribes.

• International Journal of Costume and Fashion
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• v.5 no.2
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• pp.55-67
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• 2005

The purpose of this study is to document an unidentified velvet fabric which is located in the Museum. The investigation was conducted by analyzing color, weaving technique. pattern of the study object. To identify the origin of the object, many references about color trends, construction methods and patterns were accessed. Two comparative objects which were dating from 1600 to 1699 in the Museum of F.I.T. were selected since they are similar to the study object. The results of this study can be summarized as follows; (1) The type of this study object is 'cut and voided velvet'. It is obtained establishing the motif as areas of cut pile so as to form a pattern, while leaving other areas of the grounded weave without pile. Two flowers and two tulips with S curved stems are composed as one unit in the vertical direction. (2) The colors used in this study object. which are ivory, smoke blue, medium orange, and yellow. are part of a new trend color in the $17^{th}$ century. (3) The vertical undulating stripe patterns are also of significance in this fabric. They seemed to be contemporary with the serpentine line which was common since the $15^{th}$ century and the vertical stripes pattern which appeared from the $16^{th}$ century. (4) The stylized tulip patterns of this study object began to appear in the early $17^{th}$ century. The stems and leaves of this patterns are less sinuous than the floral motifs of the later $17^{th}$ century. Therefore, the study object is dated to early in $17^{th}$ century because of the color combination. stripes. stylized tulips, leaves. and stems are showing the characteristics of this period.

• The Research Journal of the Costume Culture
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• v.20 no.3
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• pp.392-402
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• 2012

The norm for everyday costume in India and Indonesia had consisted of either draped garments or loincloths. However, as the Islamic values spread in these countries various tailored clothes began to be worn. In order to study this spread of tailored clothes, the researcher first looked at the historical background which was the origin of Islamic costumes and its unique traits through the works of literature. Based on these findings, the researcher tried to identify the Islamic elements in the costumes of India and Indonesia. The researcher put forward the following conclusion: In India, people began to wear Islamic costumes after the establishment of Mughul Empire (1526~1857) in the 16th century, despite the Islamic invasion in the early 8th century. The pants that the ruling class of Islam wore such as shalwar, churidar and coats in the style of kaftan as well as turban spread quickly throughout the nation and now they are important part of Indian traditional costumes. Also in Indonesia, people began to wear tailored clothes as they accepted Islamic faith. The Indonesian costumes which exposed the upper body part may have been suitable for the climate but it was inappropriate according to the Islamic precepts. The religious beliefs led to the creation of the unique Indonesian sarong, wraps such as kain panjang and a new type of traditional costumes that combined the elements of pants or tunic from the Islamic culture.

• The Research Journal of the Costume Culture
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• v.20 no.5
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• pp.709-724
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• 2012

This study examined the characteristics of costumes worn at Halloween parties, a form of cultural entertainment commonly seen in the U.S. The Halloween party culture involves children and adolescents wearing costumes, decorating their bodies, and mimicking famous characters. Furthermore, the types and motifs of Halloween costumes have become a means of expressing individuality. This study conducted empirical research on how such motifs were reflected in modern Halloween party-wear in order to provide basic data regarding the development and design of Halloween costumes and the formation of the related entertainment culture. This study researched the shape of costumes and the type of traditional motif presented in these costumes, as well as analyzed the symbolic meaning of each motif. The research process was as follows. First, this study investigated the origin and evolution of Halloween by researching precedent studies, books, and internet data. Second, this study extracted the types of traditional Halloween motifs by analyzing the characteristics and symbols of Halloween costumes commonly presented in such materials. After collecting 547 Halloween-related images from U.S. and Korean Internet websites, this study sorted and analyzed images that could represent traditional Halloween motifs. According to the results, representative traditional Halloween motifs included black cats, white rabbits, tridents, scarecrows, skull and bones, ghosts, witches, vampires, bats, werewolves, and jack-o-lanterns(pumpkins, etc.). The sentiments for such traditional Halloween motifs changed according to era and race. The symbolic meaning would continuously change - from positive to negative and vice versa - to reflect various socio-cultural phenomena. The results of this study are expected to be used as basic data for developing Halloween costume designs and the related entertainment culture.

• Journal of the Korea Fashion and Costume Design Association
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• v.21 no.1
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• pp.103-113
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• 2019

The purpose of this study was to develop an e-textile using LEDs that can enhance visual and functional effects, and to identify their applicability to sportswear. By applying the design elements of fashion design concretely with LEDs, an e-textile design module is developed and that module is applied to the product, so LED application design can be proposed for use in a practical product. E-textiles have been divided into five categories, and their usefulness were verified by applying e-textiles to men's and women's sportswear. The product beign considered has a built-in tilt sensor, which illuminates the LEDs according to the user's movements, and allows the LEDs to be turned on or off in accordance to the user's preference. E-tatoo is a type of LED application that enhances the appearance by placing LEDs on a small area, emphasizing origin points, just like an actual tattoo. Designed with LEDs arranged in a straight line and various curved forms, e-strips can provide a function that matches the characteristics of each section of clothing or fashion item. E-wappen uses about 7-10 LEDs to give motifs a strong sense of visibility, thus adding to their vibrancy. E-panels and e-clothes were able to produce creative and high-value textures. It is also expected to be used for special purposes or bags as it is possible to produce high value-added textures that are creative and aesthetically beautiful. For instance, a progressive LED string on the straight line of female leggings can further emphasize rhythmic movements during exercise, and e-wappen also serves the purpose of nighttime protection. It is also believed that the application of dance or dance-related sportswear will make the movement of the performance more intense and lively.

• Journal of Family Resource Management and Policy Review
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• v.8 no.3
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• pp.1-14
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• 2004

This is a historical study of the tea culture and its manners after checking the origin of the tea culture in Korea. Also I created the Blooming Lotus Pond Tea which can be utilized in various meetings or at homes in connection with the tea culture and etiquette by studying good manners, clothing and light refreshments in 'Kyucongyogyul' by Lee-E, 'Karyejibramdo' by Kim Jang-Seng and other books of the Chosun Dynasty. I created the Blooming Lotus Pond Tea by referring to the tea-ceremonies described in the poems by Hong Inmo, his wife, Lady Suh, and her descendants. They can be better harmonized with the modem tea culture rather than the strict procedures of traditional court ceremonies or marriage, funeral, and other formal tea ceremonies. About the costumes of the nobilities, that is especially referred to Kyukmongyogyul by Lee-I of the Chosun Dynasty for the etiquette, also 'The Living Manners' by Professor Lee Gilpyo and Choi Baeyong. In addition, the tea-food is made based on 'the five elements'. The Blooming Lotus Pond Tea is made of frozen lotus flowers and prepared in the lotus formed broad-rimmed tea-utensils and supposed to be shared with family members or guests. It's recommended to hold a poetry-party with a tea-party. At present, this kind of daily tea ceremony is being developed at homes. It'll be desirable if it could recreate the traditional way as a ceremonial tea culture. In that case, it'll regain the quality of the traditional etiquette by harmonizing tea culture and manners. Such a tea culture can contribute to the quality of people's ordinary life and the identity of our country.

• The Research Journal of the Costume Culture
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• v.19 no.5
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• pp.993-1008
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• 2011

Traditional culture could be a wonderful source of inspiration for creative design. Tteoksal, the stamps used for making decorative patterns on traditional rice-cakes, have been used and passed on to generations to show the emotions of our ancestors. Numerous traditional patterns found in Tteoksal can be used to better understand and transmit tradition in modern ways. The purpose of this study was to develop fashion cultural products with a modern sensibility by understanding the origin, types and characteristics of Tteoksal and its patterns. The method of this study was through considering the proceeding studies and the references published by a specialist and museums having some information about further knowledge on Tteoksal. In line with the aforementioned study, neckties, eco-friendly bags and pouches were developed as fashion goods. Among the Tteoksal's patterns selected were lotus, bats, 樂 letters and complex patterns. Using a computer graphic software program such as Adobe Illustrator CS5, archetypes of patterns were traced as vector graphics, and two design motives were developed in every pattern. The patterns were developed into two types: one was a basic pattern faithful to a basic motive pattern, and the other was a varied type that was changed and applied. The fashion products were developed as two styles for basic and varied patterns for neckties, eco-friendly bags and pouch items. Twelve products were made for each pattern, which totals 48 unique products. In conclusion, the study could be a critical step to better understand the traditional culture and its influence to the patterns applied to modern fashion design.

• The Research Journal of the Costume Culture
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• v.3 no.2
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• pp.241-260
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• 1995

The Maori's traditional clothing materials, basic forms of dress, and the pattern and technique of tatoo were examined in the present study in order to deepen the appreciation of the cultural heritage of the Maori. The research method employed was the analysis of written materials. And a fild-trip was also made for the study. The study was limitted to the traditional culture of body adornment of the Maori including the clothing which is preserved and practicing by them at the present day, and the origin and the process of the historical development of those are not included in the scope of the present study. Followings are the results of the study: (1) By far the most widely used fiber for Maori clothing is abtained from what is commonly called New Zealand Flax. The fiber of kiekie(Freycinetia baueriana) and cabbage trees(Cordyline spp.) may also be used. The strong, long-lasting fiber of toi(cordyline indivisa) is used for a prestige warrior's cloak. Flat strips of ti kauka(Cordyline australi) are also used as thatch on rain cloaks. (2) Regardless of technique used, Maori weaving is always worked horizontally from left to right. Traditionally the work was suspended between two upright turuturu or weaving sticks. As the work progressed a second pair of uprights was used to keep the work off the ground. These uprights were moved forward as required. Because the weaver sat on the ground, the working edge was kept at a height that was comfortable to reach. No weaving tools are used, the wefts(aho) being manipulated by the fingers. The two main Maori weaving techniques are whatu aho patahi(single-pair twining) and whatu aho rua(double-pair twining). (3) The Maori wore two basic garments - a waist met and a cloak. The cloth of commoners were of plain manufacture, while those of people of rank were superior, sometimes being decorated with feather or dyed tags and decorated borders. Children ran more-or-less naked until puberty, being dressed only for special events. Some working dress consisted of nothing more than belts with leaves thrust under them. Chiefs and commoners usually went barefoot, using rough sandals on journeys over rough country (4) The adornment of men and women of rank was an important matter of tribal concern as it was in chiefly persons that prestige of the group was centred, The durable items of Maori persons adornment were either worn or carried. Ornaments of various kinds were draped about the neck or suspended from pierced earlobes. Combs decorated the head. Personal decorations not only enhanced the appearance of men and women, but many had protective magical function. The most evident personal ornament was the hei-tiki made of jade or other material. Maori weapons were treasured by their owners. They served on bottle and were also personal regalia. A man of rank was not fully dressed without a weapon in hand. Also weapons were essential to effective oratory. (5) No man or woman of rank went without some tattoo adornment except in extremely rare instances when a person was too sacred to have any blood shed. The untattooed were marked as beeing commoners of no social standing. This indelible mark of rank was begun, with appropriate rite and ritual, at puberty. And tattoo marked the person as being of a marriageable age. Maori tattoo was unlike most traditional tattoo in that its main line were 'engraved' on the face with deep cuts made by miniature bone chisels. The fill-in areas were not tattooed with cuts but with the multiple pricks of small bone 'combs' that only lightly penetrated the skin surface. The instrument of tattoo consisted of small pots of pumice or wood into which was placed a wetted black pigment made from burnt kauri gum, burnt vegetable caterpillars or other sooty materials. A bird bone chisel or comb set at right angles on a short wooden handle was dipped into the gigment, that a rod or stick was used to tap head of this miniature adze, causing penetration of the skin surface. Black pigment lodged under the skin took on a bluish tinge. A full made facial tattoo consisted of major spirals with smaller spirals on each side of the nose and sweeping curved lines radiating out from between the brows over the forehead and from the nose to the chin. The major patterns were cut deep, while the secondary koru patterns were lightly pricked into the skin.

• Journal of the Korean Home Economics Association
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• v.8 no.1
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• pp.62-86
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• 1970

A study on the upper garment of Korean women, JUORI The upper garment of Korean women. JUGORI, is an inherited mode from the ancient clothing style in the various aspects based on the particulars of Korean clothes. The ancient style of clothes is originated from KWAMDUI belonging to inhabitants of Northern Territory of Korea. And it is quite different from Chinese clothes in lineage. However, this unicque mode of clothes has been much influnced by the Chinese culture and also by the climate of Korea. And it is quite different from Chinese clothes in lineage. However, this unicque mode of clothes has been much influnced by the Chinese culture and also by the climate of Korean penynsula. The changes of the pattern of JUGORI, in a word, is a sign of shortening tendency of size. This tendency of JUGORI is remarkably seen in the shortening of length and other parts are decreased in size. The JUGORI in the ancient age was fallen below the weist of woman, which is similar to Robe, and was worn with band. However, the length of the JUGORI has been gradually shortened, and therefore, GORUM took place of the band. The shortening tendency of JUGORI is seemed to be shown its sign in the initial time of its origin, because there are some evidences that the women in Sylla Dynasty, and this tendency has been much expedited during the period of Koryu Dynasty with influences of Monggorian culture (Won Lynasty of China) The oldest sample for data of JUGORI in nowaday is one the remains of Yi Dynasty, and this sample for data provides all the particulars of the modern pattern of JUGORI. The tendency of JUGORI had been continued even in Yi Dynasty, and at the end of the Dynasty, the clothes was shortened that the women felt inconvenient wearing it in the status of the shortened JUGORI which was even hardly cover the initial time of epoch of modernization induced from the Western civilization, and after 1920s and 1930s JUGORI become a larger tendency. This is a sing of revival of practical use and rationalization of JUGORI become a shortening tendency again, and the size is similar with that of early age of Yi Dynasty. Instead of these similarities, the particulars of modern JUGORI is weighing on much emphasis on curve beauty and expression of experior beauty. The reason is that, together with westernization of clothes, JUGORI became a special pattern of clothes as a traditional Korean women wears. The very thing explaining this pattern of JUGORI is the "ARIRANG DRESS". And there are some fashion using button instead of GORUM and half sleeve JUGORI for summer use which is regarded as a part of improved aspect of life in Korea. in Korea.

• The Research Journal of the Costume Culture
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• v.6 no.1
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• pp.1-13
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• 1998

As for the taboo of dress and its ornaments which was applied to only populace one-sidedly mainly under the power structure of feudalistic centralization of government like Chosun dynasty, the aspect of taboo was diversified all the more by having relation with various phenomenon of social structure characteristics, and the taboo items to be given in accordance with the flow of time shows the diversity. Especially, the structure of dress and its ornaments in Chosun period showed the side of social position relation and luxury control, and the taboo of dress and its ornaments which was derived from the current thought about China was given frequently. To respect the frugal virtue and moderate the life has relation with the stream of the times in individuals or nations. And, that it is externalized is dress and its ornaments. As the luxury about dress and its ornaments was serious in accordance with times, it appeared by having relation with whole economic question of nations. Then, this researcher thought this by relating this to the culture of customs. This researcher thought that the luxury about clothing gets to go to extremes and the law and order collapses, according as public morals get to be very lax. And, it can be said that the way to be able to control this is that the customs should be thoroughly obeyed and that the system to be able to play the role of braking is taboo. So, this researcher thinks that it is significant to examine the achievement which has contributed toward the life of dress and its ornaments by successive kinds on the basis of a true record of the Vidynasty and other all sorts of literatures about the real situation of prohibition order which has been from the first king to Kojong at the last period of nation. The criticism and taboo about luxury which have been discussed at Chosun period may be subdivided into some kinds in accordance with the subjects. But, in this tests, as it sis the real situation that the case to be due to the lavish necessary articles for marriage which is coming to fore as our social problem nowadays is increasing remarkably, this researcher tries to examine the taboo about the marriage luxury at Chosun period in the order of successive generations. Thus, before examining the taboo of marriage luxury, this researcher tries to examine about the taboo of textile luxury and study the taboo of marriage luxury, as the marriage luxury governs almost everything of textile luxury and it is regarded as the origin of marriage luxury, especially. And, this researcher tries to study as to how was the penal regulations based on it at the same time.