• Korean Journal of Human Ecology
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• v.5 no.1
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• pp.14-27
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• 2002

The purpose of this study is to identify the ritual dress used by the 12 religious bodies of Dankun followers to help understand the teachings of these currently operating religious groups in Korea. The findings from the survey and related literatures are used to analyze the characteristics of these ritual dresses in terms of their items, construction, form, and color. The results of the study are as follows: first, most of the religious groups of Dankun followers have established the code for ritual dresses and they are named as 'chaebok'(제복, sacrificial robes), 'yebok'(예복, ceremonial dress), 'chungbok'(정복, formal attire), 'pubbok'(법복, Buddhist formal dress), or 'tobok'(도복, Taoist garments). The official headgear is usually named as 'chaemo'(제모), 'soogun'(수건), 'moja'(모자), or 'yoogun'(유건, 儒巾). Though, there are some groups which do not use any specific names for headgear. Second, the ritual dresses of most groups are composed of the 'hanbok'(한복,韓服) or usual Western-style dress, a traditional outer wear, 'po'(포,袍), and a headgear, as a basic attire. Third, the traditional 'hanbok' is worn as a base garment and an outer wear is worn above. The different types of outer wear are used: mostly 'chaksu jueui jikyoun po'(착수주의직령포, 窄袖周衣直領袍) for men and 'kwangsu jikyoung po'(광수직령포, 廣袖直領袍) and other various styles for women. The headgear from the ancient times are worn by both men and women. Fourth, the most frequently-used color for ritual dress is white for both men and women's dress. The colors from the Yin and Yang ideology are also used in the ritual dresses. Finally, the kinds of materials are not considered as an important element for the ritual dresses.

• The Research Journal of the Costume Culture
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• v.10 no.2
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• pp.160-177
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• 2002

Wedding ceremony is a most basic and significant rite of religion. Clothing fur the ceremony is also assumed religious in essence. Thus this study focuses on ideas and religious qualities implied in wedding dresses for women in the latter period of Chosen. Among those wedding dresses for women in the public class, in this study, Yeom-Eui(염의), Won-Sam(원삼) in green and Hwal-Ot(활옷) are discussed. Yeom-Eui seemed preferred by only some of the nobel class who still considered manners and customs as very important. The rest people often wore a brilliant Hwal-Ot rather than Yeom-Eui under influences of a loosened social position system and sumptuous moods. Since a wedding is the reflection of social condition and at the same time a religious rite, the above mentioned difference in wedding dresses between the class of scholars obsessed with Confucianism and the rest public seems attributable to differences in values and religious views between the two groups. Of course, Hwal-Ot was also transmitted from the Chinese nation of Tang, so it complied with a contemporary flunkeyism about Chinese culture. Won-Sam and Hwal-Ot were designed with patterns representing the very significance of wedding and those wishing worldly blessings more children and more sons, longevity and wealth and prosperity. The fact that wishes of more children and more sons were more often implied by patterns of wedding dress in the latter Chosen indicates the legitimate oldest son-oriented patriarchical family system at that time influenced to such contemporary dresses. Meanwhile, those patterns used for Won-Sam and Hawl-Ot were influenced mainly by Confucianism, but sometimes based on Buddhism and Taoism. It suggests that the Chosun dynasty emphasized Confucian manners and customs to restore previous values which had been about to be collapsed since wars with the Chinese Ching and Japan, but nevertheless in the public class, Buddhism and Taoism were more deeply prevailed. This was supported by patterns and colors shown in wedding clothing.

• Journal of the Korean Society of Clothing and Textiles
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• v.8 no.3
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• pp.43-56
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• 1984

The purpose of this present study is not only to investigate mutual relationship between general values and clothing behaviors, but to analyize the differences in clothing behaviors in view of socio-economic backgrounds, such as professions, social classes, educational levels, monthly income, etc. For the measurement of the general values, a total of 45 questions were made use of from both part I and part II of 'The study of General Values' jointly developed by Allport-Vernon-Lindzey, while for the measurement of the clothing behaviors were used questions selected from 'The clothing variables Inventory' developed by Creekmore and from those previously used in our country for the same purpose. Data were obtained from 460 Persons and the selected sample was composed of 238 Persons from the upper class and of 222 persons from the lower class. The former class is mainly represented by government officials, doctors, company directors, professors, while the latter by factory workers, clerks, drivers. Analysis of the data in this present study reached its conclusions as follows ; 1. Among the general values valiables, the selected group in this study ranked, theoretical values' first, 'political values' 'econmic values', 'social values', aesthetic values', 'religious values' in that order, and also among the clothing behaviors variables it ranked in the following order ; economy' 'modesty' 'aesthetic' 'conformity' 'status symbol'. 2. A significant relationship between general values and clothing behaviors was found as follows ; there are negative relationships between 'theoretical values' and 'aesthetic', 'status symbol', between 'aesthetic values' and 'conformity', between 'social values' and 'status symbol', between 'political values' and 'conformity', on the one; there are positive relationships between political values' and 'status symbol', between religious values' and 'aesthetic', on the other, 3. In view of profession, it was found that a group of company directors placed the most importance upon 'status symbol', a group of factory workers upon 'economy', a group of drivers upon 'conformity' among the clothing behaviors. In light of social classes, 'economy' was given a high priority by the lower class, and 'status symbol' by the upper class, respectively. Considering educational levels, it was found that the highly educated class placed more emphasis on 'status symbol' and the lower educated class showed their preference to 'economy'. In view of monthly pay, 'conformity' was given a top priority by the middle class, and 'status symbol' by the upper class. 4. As a result of investigating the influence that one's age and marriage effect on clothing behaviors, significant differences were found among the three clothing motivations of 'aesthetic', modesty', 'status symbol'.

• Korean Journal of Human Ecology
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• v.2 no.1
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• pp.45-51
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• 1993

The purpose of this study is to provide some information for the proper education on clothing wearing habits so that the education may be performed in the direction of social needs according to the social change and in the direction of the needs and interest of the high school girl students in their adolescence by being conscious of the influence of clothing on the high school girl students. I have used questionaire as an instrument of measurement. The length of the time of survey is from February 11, 1991 to February 28. The subjects are 544 first grade girl students of general high schools in Cheong-Ju, Choong-Ju, and Je-Cheon. The analysis of the data includes frequency, percentage, average person's Correlation Program, t-test, ANOVA, Scheffe's test. The conclusion of this study is as follows: The first, it is shown that (l)students's interest in the design and fashion of clothing is significantly related to the socio-anthropological and socio-psychological factors such and the education level of their fathers, the education level of their mothers, monthly income of their homes, the clothing habits of their home economics teachers, the subjects which they are interested in, their average scholoary achievements, their religious background, and whether they have boy friends or not, etd. (2)students' interest in purchasing of clothing is significantly related to the socio-anthropological and socio-psychological factors such as the education level of their fathers, the education level of their mothers, monthly income of their homes, the clothing habits of their home economics teachers, the subjects which they are interested in, their average scholoary achievements, and whether they have boy friends or not, etc. (3)students' interest in the social-psyclological aspect is significantly related to the socio-anthropological and socio-psychological factors such as their living area, the clothing habits of their home economics teachers, etc. (4)students' interest in the clothing construction is significantly related to only the clothing habits of their home economics teachersl. (5)students' interest in the clothing management is significantly related to the socio-anthropological and socio-psychological factors such as the education level of their parents, the age of their mothers, their religious background, and their sisters. The second, as for the interest of the high school girl students in clothing, it has been shown that those who wear school uniforms tend to have more interest than those who wear free-choice clothes in such areas as shopping, the construction, and management. As for the other two areas, that is, disign and fashion, and the interest in socio-psychological dependence there has been little meaningful difference between the two groups, while the uniform group has shown more interest than the other group. The third, the interest of hish school students in clothing is considered to be most seriously influenced by their socio-psychological dependence out of five areas of interest. It has been shown that the proportion of the content dealing with clothing wearing life in the high school home economics texbooks in relatively small, especially in such areas as socio-psychological dependence, shopping, management, and design and fashion except in construcion.

• Journal of the Korean Society of Clothing and Textiles
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• v.18 no.4
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• pp.566-573
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• 1994

The Purpose of this study is to the organization principles of mourning dresses in Confucianism. The results of this thesis summarised as follow: The organization of mourning dresses laying stress on LiGi, the book of rites has six kinds of contents, Fushu. It is established on the rules and regulations of a religious sect in Confucianism, ZongFa. The succession ideology of ZongFaism has played on important parts in formation and conservation of the large familly system by the medium of mourning dresses with 5 classified costumes, WuFu. And the familly system in mourning dresses makes the rules in kindship category and primogeniture by WuFu grades.

• Journal of the Korea Fashion and Costume Design Association
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• v.15 no.2
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• pp.91-107
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• 2013

Aesthetic values reflecting the phases of the time are well represented in the clothing styles in paintings. Especially, modern German romantic artists' ideologies on the essence of nature and life are reflected in the figures of paintings. This paper aims at finding out how the sublime beauty of German romantic clothing styles is represented in the paintings of Caspar David Friedrich. The research is summarized as follows. First, the German romanticism led the modern romanticism and was especially enthusiastic about the sublime beauty of arts. Second, the sublime means the exaltation of passionately soaring souls and has the mysterious transcendence that unpleasant feeling is elevated to pleasant feeling inside men who are so feeble compared with vast nature. Third, the male and female clothing styles in his paintings represent the religious, contemplative, paradoxical, transcendental, liberating sublime beauties of the German romanticism. Accordingly, a study on the sublime beauty of the German romantic clothing styles will renew the interpretation and aesthetic values of early modern clothing.

• Journal of the Korean Society of Costume
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• v.58 no.8
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• pp.184-199
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• 2008

This thesis aims to examine the formation, and the religious meaning and symbolism of Beob-Lak, which is attached to the preacher's clothing as a full dress of Won-Buddhism, which, as a new religion, was originated in Korea's historical foundation in 1916. In addition, it tries to provide the basic data for the study on Korean religious costume by examining Beob-Lak in the context of social atmosphere of Korea, which has accepted various religions. As a result, I found that Beob-Lak was originated from the different colored lines of the early Japanese Buddhist religious costume and it employed rochza as an independent component, but that the present protocol of Beob-Lak was completed by the first Jongbeobsa Jeongsan Jongsa in the late 1950s and all the religious workers have put it on with the religious costume in great worships since the early 1980s. Beob-Lak of Won-Buddhism, which employs Ilwonsang Beobsinbul as the symbol of its religious doctrine, symbolizes the succession of Beob and represents the will to repay the teacher's favors to hand down the great truth. At the center, Ilwonsan(one round shape) is the symbol of the innate place for everything in the universe, and its yellow color symbolizes the highest nobleness. I expect to see following researches which deal with the costume of Won-Buddhism from various views on the basis of this study on the formation and development of Beob-Lak, which is the symbol of formal full dress of Won-Buddhism as Korea-style new religion created over 90 years ago.

• Journal of the Korean Home Economics Association
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• v.24 no.3
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• pp.31-42
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• 1986

It is generallybelieved that the values of female students are different depending on the cultural enviromment of society. The purpose of this paper is to discern the value orientation of female students in Korea and America, and how they are related to the clothing behavior. 300 female students were selected as sample from the Univ. of Minnesota and 158 students filled out the questionnair. 420 female students were selected from five unversities in Jinju, Taegy and Pusan. RESULTS : 1) Korean students had highly evaluated theaethetic, political, religious and social values, and American students had higher evaluation on the economic and American students had higher evaluation on the economic and theoretical values. 2) Korean students tended to regard modesty, conformity and management as important factors when they chose new clothes, and for American students, appearance and tool were important. 3) The impact of values on clothing vehavior was as follows. a) Korean students who emphasized theoretical values did not use clothes as an instrument of status symbol and modesty. b) American students who emphasized the economic values tended to have an interest in purchase and wearing of clothes on purpose. c) Korean students who had positive attitudes on the aethetic values tended to be conservative, but they wanted to use the clothes as a demonstration of self exaggeraton. d) Korean students who regarded social values important tended to have a higher interest in the management of clothes. e) Korean students who had highly evaluated the religious values tended to be conservative when the selected new clothes. American students did not want to conform to the group norm when they chose new clothes. On the whole, American students did not put on clothes to achieve a specific goal. In short, it can be concluded that Korean students and American students have different values and they have a great impact on their clothing behavior.

• Journal of the Korean Society of Costume
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• v.27
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• pp.87-101
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• 1996

The purpose of this study is to grasp the re-lationship between Sasang constitution of the disposition side and clothing value in grown-up women in order to apply Sasang consti-tution theory to the marketing strategy in clothing industry. The study is based on a questionnaie about Sasang constitution and clothing value. The questionnarie was answered by 519 women. The data ere collected from September 12 to September 30, 1994 and analyzed by cluster analysis correlation analysis ANOVA and fac-tor analysis using SAS. The Findings of this study are as follows: 1. The women were classfied in to 3 clusters by cluster analysis :Sp-Yaung-In type (30.8%) Tae-Em-In type (40.7%) So-em-in(28.5%). 2. Correlations between SO-Yaug In type and each of clothing values showed all signifi-cant and specially social value showed high corelation(0.57163) 3. In Tae-Em-In type all correlations showed significant and esocial value showed the highest correlation of all correlations. 4. In So-Em-In type there was no corre-lation inpolitical value and the order of cloth-ing values showing high correlation was theor-etical social economic and religious value. 5. The aesthetic valu among and consti-tution types showed the lowest correlation of all correlation. By means of the about study results we may know that all women belong to three types think social value of the more important value than any other in clothing value. This is because grown-up women in korea prefer yet clothing of the harmonic and similar type to this of individual type.

• Journal of Fashion Business
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• v.12 no.5
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• pp.126-140
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• 2008

This thesis aims to examine the symbolism of color in the clothing of women, focusing on the protagonist of the movie Elizabeth: The Golden Age (2007). At the beginning of the movie, the Queen wears gowns with cartwheel ruff and wheel farthingales, symbolizing the attempt of establishing a powerful majesty. However, the Queen falls in love with Walter Raleigh and her clothing comes to emphasize femininity displaying her cleavage. Later on, her clothing indicates charismatic authority as she prepares for the Spanish war. At the end of the movie, the Queen who led the the country to victory in war puts on a luxurious gown with butterfly wings that reminds of a fairy queen. The colors of the Queen's clothing are categorized into three groups. First, the color red represents two opposite allegories. The positive image of red denotes Christ's blood, the love of God, and noble status of the Queen's image as a savior of England. On the other hand, red represents lewdness and evil which insinuate that the Queen is being attacked on her religious and political genuineness. Second, the color blue represents Saint Maria, chastity, and divinity. Third, the color goldw and white represent the Queen's ideals which are chastity as a virgin Queen and divinity.