• 한국의류학회지
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• 제26권5호
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• pp.618-629
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• 2002

This study examines the Jukchoui and Jukchosang from the late 19th century archived at Wonkwang University Museum focusing on the order and techniques of sewing used to make them to arrive at a better understanding of the sewing methods in late Chosen period and of 'Po'(Robe), one of the most symbolic outfits in Eastern Asia. Since there is no document on the items in Wonkwang collection, I reproduced and studies them based on the 19th-century sample. The sewing methods used for these items included fine broad-stitching, saddle-stitching, blind-stitching, and hemming, and there was no lining for the robe. The items in Wonkwang collection seem to reflect the trend of the late Chosun period when various systems including that of clothing were simplified: Jukchoui and Jukchosang in the period had same design for all levels, but colors and lengths were varied to mark the status of the wearer.

• 반도체디스플레이기술학회지
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• 제20권4호
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• pp.102-107
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• 2021

In this paper, the measurements of received power was shown and compared in two developed 5.8GHz 25W wireless charging systems. One is the system using commercial transmission antenna, and the other is the system using transmission antenna combined with metamaterial. The system combined with metamaterial shows higher received power due to negative reflective index of metamaterial. In addition, a comparative analysis of the systems shows that the transmission efficiency in the systems can decrease the real gain of transmission antenna due to higher side robe of beam pattern. The side robe beams of transmitting antenna interferes transmitted beam with the reflected beams from the bottom region due to the side robes. The failure problems of the RF wireless charging systems are discussed and proposed in order to charge mobile devices through the RF wireless charging system.

• 보존과학회지
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• 제31권3호
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• pp.299-308
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• 2015

본 연구는 1996년 천안시 유량동에서 출토된 분홍색 단령의 염료 동정을 통해 조선시대에 사용된 적색 염료를 실증하기 위한 것이다. 이를 위해 유물에 사용된 염료를 추출하고 이것을 당시 염색에 사용되었을 것으로 추정되는 적색계 염료(홍화, 소목, 꼭두서니)에서 추출한 염료와 함께 고성능액체크로마토그래피분석을 실시하였다. 그 결과 유물에서 추출한 염료와 홍화염색포의 추출 염료는 같은 시간대인 17.5분에서 피크가 나타났다. 이때 자외/가시선 분광 분석 결과는 두 시료 모두 519nm에서 최대흡수파장이 나타나 기존 홍화의 홍색소 분석 결과와 같은 것으로 조사되었다. 또한 negative ion mode에서 질량분석을 실시한 결과 유물과 홍화 염색포에서 추출한 염료 시료는 carthamin의 분자량인 910을 나타내는 m/z 909에서 같은 시간대의 피크가 확인되었다. 이와 같은 결과로 이 분홍 단령 직물을 염색하는데 사용된 염재는 홍화인 것으로 동정되었다.

• 한국의상디자인학회지
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• 제5권1호
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• pp.1-11
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• 2003

The following paper deals with Persian costume of Achaemanid period in Persia. The study about Persian costume is very important for the research of European and Asian costume. However, its theme is insufficiently examined until now, so we were not able to recognize the Persian costume culture properly. For the reason mentioned above, this study is necessary for understanding the Persian costume culture at that time correctly. The research was undertaken with the information on historical archaeological art sites, analyzing the dressing carved in the reliefs of king's Audiencescene in Apadanastairs in Persepolis. The results driven from the study are as the following: There are two styles in the reliefs of Audiencescene in Apadanastairs. One is long robe with pleats, which is called Persiandress. The other is tunic and trousers. Persiandress, long robe with pleats which was the typical dress in Persia at that time was originally the dress of Elamites, who occupied a very advanced civilization in this region. This robe was a borrowing by the Persians from their Elamite neighbours as formal dress. There is the Persian dress worn by king, prince, guardsmen, servants in the reliefs of Audiencescene in Apadanastairs. It is inferred from this that the dress was popularly worn in Persian court. Tunic and trousers, the typical clothing of ridding race, is worn by Median who is one of the relatives of Persian. The tunic has narrow sleeves and is reaching the knees. The trousers are ending at the ankle. Beyond the clothing, various headgear are also examined according to the social status and nationality. These are being precious materials for study on the persian costume among the relations with other surrounding countries.

• 복식
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• 제57권10호
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• pp.99-111
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• 2007

This paper was built by following next steps. First, based on the records of the Tongshinsa, the official diplomatic mission Joseon dispatched to Japan, the actual conditions of wearing a Danryung, a official robe, in the 18th century were researched. Then the difference of wearing state between the missions - in 1719, 1748 and 1764- was found and the reason why was analyzed. In result two distinctions were found: 1) A black Danryung was worn in 1719 at the banquets and while receiving an official letter of reply, but a red Danryung, Gongbok or Sibok on the later trips. 2) In 1764 travel records there was some confusion of the names Gongbok and Sibok, which denote the same item of robes, according to the writer. The reason why those changes and confusion were caused is analyzed as follows: 1) After the Japanese Invasion(1592) and the Manchu Invasion of Joseon(1636), a black Danryung replaced the Gongbok for a while. But after the mid-18th century, when the Gongbok was revived, that was reappeared in the official ceremonies. 2) In the mid-18th century, both Gongbok and Sibok system had been revised. But because both color system was similar, those revision became a cause of confusion between Gongbok and Sibok. For a while all ministers wore red Gongbok and Sibok, but after those revision the color of official's robe was changed by officials' rank: the higher ranking officials' Gongbok and Sibok are red, the lower ranking officials' are bluish green.

• 패션비즈니스
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• 제14권5호
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• pp.128-144
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• 2010

The purpose of this study is to define the origin of name 'Watteau gown' which is controversial by analyzing a Watteau gown, represented in the paintings by Jean Antoine Watteau, an artist in the Rococo era, and clarify the shape and composition of a Watteau pleats which characterizes the Watteau gown and the morphological characteristic of the silhouette of the Watteau gown. Theoretical review and empirical research was simultaneously conducted. The theoretical review considered social backgrounds from late 17th century to early 18th century when Watteau actively worked and a background of forming the style of Fete galante. The empirical research was conducted by sampling 106 pieces of costume from Watteau's 65 paintings collected and classifying according to morphological shapes and composition. Based on this result, it is suggested that the Watteau gown was very prevalent as women's costume early in the 18th century. The Watteau gown, robe volante, robe battante, sack gown and robe a la Francaise were developed and modified from one gown which started from the same source in some connection. This study has significant meaning that it defines the origin of Watteau gown and Watteau pleats found in women's costume in the Rococo era. Furthermore this study will contribute to the practical use of costume elements of 18th century which are beautiful and artistic in aesthetics as the source of contemporary fashion.

• 한국의류학회지
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• 제32권8호
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• pp.1255-1263
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• 2008

Study on Hwal-ot, woman's wedding robe of the Joseon Dynasty, has been limited to the Princess Bock-on's Hwal-ot and some folk remains. In this study, I tried to identify formative characteristics of Hwal-ot by studying embroidery design patterns in the royal Hwal-ot. On Mar 26, 2007, I inspected total of 15 pieces of embroidery design patterns for Hwal-ot held at the National Palace Museum of Korea. I classified them into three types of Hwal-ot by considering characteristics in embroidery design patterns as well as composition of embroidery design patterns held by the private. For the Hwal-ot embroidery design pattern type I, there is a calligraphy called "Embroidery Design Pattern of Red Long Robe for leo-dong Palace", which is presumed to be the embroidery design pattern of Princess Deok-on, the third daughter of King Sunjo and a little sister to Princess Bock-on. Its patterns are very similar to that of Princess Bock-on's, with similar flower patterns and treasure patterns, as well as overall stripy structure. The Hwal-ot embroidery design pattern type II maintains the same flower patterns and butterfly patterns as in the type I, but does not have the striped decorative. The Hwal-ot embroidery design pattern type III has illustrative design with waves and mountain at the background and a pair of water birds flying around lotus. In particular, the type III design has a nine phoenix pattern at the front part of the robe, illustrating nine baby phoenixes (four in the left, five in the right) under a mother phoenix, which is closer to characteristics found in the Hwal-ot embroidery design patterns at the end of the Joseon dynasty.

• 패션비즈니스
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• 제19권3호
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• pp.14-30
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• 2015

The purpose of this study is to establish how main characters' mental states are expressed through costumes and makeup by understanding and analyzing the relationship between the costumes and the makeup in the movie "Anna Karenina" and to compare the 19th century Russian costumes. The study methods are a literature review and an empirical case study. The results are as follows. First, the costumes in "Anna Karenina" are a mixture of late crinoline and early bustle style in general. However, the costumes were altered after the actress's movements and acting were considered. Regarding colors, Anna wears a lavender robe as the virtuous wife, a wine-colored robe for love and death, and a white robe for innocence, thus reflecting her mental states; through the colors, her changes of mental state are expressed. Second, the costumes of Alexei Vronsky, are similar in style and colors to those of mid-late 19th century Russian military uniforms. White, blue and black costume colors are used to describe his situations and emotional changes. Third, Alexei Karenin wears 19th century costumes of dark and achromatic colors without decorations, representing his conservative, authoritative character. However, he showshis rage with a wine and red-colored costume at the end of the movie. Fourth, regarding the makeup in the movie, Anna wears makeup of a soft pink-gold color influenced by 19th century naturalism. Male characters express their characteristics with their beards and hair styles. Vronsky's Hollywood mustaches and wavy blonde hair show his charm, and Karenin's chin curtain beard and bald head reveal his conservative character. The costumes of the three main characters in the movie are not very different from 19th century style in general, but mental states and situations are expressed through accessories, and colors maximize all of the effects. Through this research, it is illustrated that the costumes and makeup in a movie can not only express characters' emotional changes but also show the relationships between the characters in different scenes.

• 한국생활과학회지
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• 제13권1호
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• pp.185-194
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• 2004

This study examined the characteristics of 45 sects of seven new aboriginal religious groups in Korea including Jeungsan sect, Tangun sect, Soowoon sect, Won Buddhism, Bongnam sect, Gahksedo sect, Shamanism sect that had given a considerable influence on the modem Korean society since the end of 19th century through the field study and the review of documents. The purpose of the study was to elucidate how their religious ideas were reflected in their ceremonial costumes and what characteristics these costumes had. The results were as follows: 1. The new religious groups in Korea modified or mixed the designs or the names of existing outfits to convey their ideas or beliefs through their costumes. 2. The costumes of new religious groups had common characteristics of the times, Korean tradition and ancestor worship. 3. All the ceremonial costumes symbolized the creeds and ideas of each religion in their names, designs, and colors. The names of the costumes such as Way-Robe, Law-Robe, and Ceremony-Robe, and of the headpieces such as Sky-Crown, Lotus-Crown, Ceremony-Crown, and Sevenfold-Crown, for instance, were related with Buddhism, Taoism, and Confucianism. The most common design of costume was consisted of traditional hanbok and some type of headpiece and robe for men, and hanbok modified to Western-style for women. Most sects adopted hanbok as their ceremonial costume, but they tend to simplify its design. The color scheme of the costumes reflected the influence of the Yul-Yang and Five Elements idea but the colors varied depending on seasons and occasions to suit their creeds and philosophy. 4. These religious costumes were worn at various ceremonies, ritual, and various anniversary services for the master and other dignitaries of the sect to render greater piety to those gatherings, to distinguish the sect from other religious groups, to clarify the meaning of the ceremony, and to heighten the devout feelings of the participants. Thus, the structure (the symbol, names, and types of the outfit, and their color scheme) and religious background of the costumes of the new aboriginal religious groups in Korea turned out to have inherited and mixed various elements of traditional Korean outfits and those of existing religions to symbolize their religious ideas.

• 한국생활과학회지
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• 제12권3호
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• pp.377-389
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• 2003

The purpose of this study is to obtain the symbolic meaning of the priestly costume through the Bible. Based on corroborative the Bible, this thesis analyzes the costume of priest. This compares the two onyx stones on the shoulder pieces with four rows of precious stones on the breastpiece. This era falls on about from the 15th century before Christ. It was found that the breastpiece was a piece of the same multicolored linen as in the ephod, a span square when folded double. It symbolizes righteousness. It hung on the high priest's chest, supported by two golden chains attached to the shoulder clasps. It symbolizes love. On the breastpiece were twelve beautiful jewels, arranged in four rows of three jewels, each jewel symbolizing one of the tribes of Israel. The variety of jewels on the breastpiece suggests the variety of people. Urim is the Hebrew word for 'lights' and therefore would logically be associated with bright or white stones. Thummim is the Hebrew word for 'perfection'. The high priest's ephod was made of gold, and of blue, purple, and scarlet yam, and of finely twisted linen. The golden yam symbolizes faith. The robe of the ephod was made entirely of blue cloth. The blue color symbolizes an obligation and life. The robe of the ephod symbolizes calling and dignity. The woven tunic symbolizes holy duty.