• Journal of the Korean Society of Costume
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• v.1
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• pp.101-117
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• 1977

This thesis is a study of the Simui(深衣) system which was a dress regulation peculiar to old China with skirt and coat. The origin of Simui is a very long time, that is, before Ju dynasty in China. Its wearing range had a large circle irrespective of rank and good or bad luck. This was a ordinary dress to the Emperor or the lords, a below court attire or a below sacrificial rites attire to the illustrious officials, and good luck dress to the common people. But this was a funeral rites attire or coming-of-age ceremony attire in domestic behaviour. In the times of Song dynasty, lots of confucian scholars had put on this simui because of Juhi's recommendation for domestic behaviour. This Simui had been put on through all the times of China and was the original text of all the dress. Especially the court attire and silkworm working dress of Empress, and the court attire and underwear court attire of Emperor is also made out of this Simui, therefore this is a origin of the ceremonial dress which formed into long coat. In Korea it is said that this Simui was brought in prior to the middle of Goryeo dynasty. But we can't tell the correct transmitted age. According to the following records in Goryeo History, "King had put on the Simui as a sacrificial rite attire in the times of Yejong". It is sure that this Simui was brought in prior to the times of Yejong. In fact, lots of confucian scholars had put on the Simui since the introduction of confucianism in the end of Goryeo dynasty and after that time this was taken by many confucian scholars through Yi dynasty. Korean Simui system was complied with Chinese system through confucian domestic behaviour, This was respected for court dress of confucian scholars, as it were, Chumri, (an ordinary dress of scholars), Nansam (a uniform of upper student), and Hakchangui (a uniform of confucian student). There are many deta about Simui system in the book of Yeki, chapter Okcho and Simui, and other many canfucian books. But we didn't demonstrate the theory about it till now. Especially there are diversifies of opinions about the phrase of "Sok Im Ku Byun" in Yeki. Simui was cut in separate and then was stitched together in one piece. Generally its shape had round sleeve and angled lapel, its length reaches to the anklebone. And it has a line around the lapel, the sleeve band, and the edge of skirt. It is called Simui because the body can be wrapped deeply in broad width and large sleeve. The Simui was made of white fine linen and was cut by the natural size of body. Every part of Simui had a profound meaning; the round sleeve in compliance with regulation can keep a courtesy when a walker moves his hands and the angled lapel like a carpenter's square in compliance with square keeps them front loosing their Justice and a string of the back also keeps them loosing from their righteousness and the flat lower part of Simui makes their heart and mind calm. This Simui was usually attendant on a head cover and belt made cloth, and black shoes. This thesis was made a study of documents and portrait from Yi dynasty, for the actual object was not obtained.

• Journal of the Korean Society of Costume
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• v.60 no.4
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• pp.98-112
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• 2010

This study is on the 18th-century man's clothing excavated from Mr. Kim(1683-1766)'s tomb in Cheongju, Chungbuk in 2003. There are more than 100 pieces of excavated costumes from the tomb of Won-taek Kim. The excavated costumes have the value of genuine materials. Among them, 36 garments in good condition were investigated. As a result, there are several kinds of the excavated coats with different sizes, depending on the type of coats-Simui(深衣), Danryeong(團領), Sagyusam(四揆衫), Daechang, jungchimak(中赤莫), and Sochangui. These different-size coats reveal the degree of ritual; the length of the ritual costume is longer than that of the daily one. We can see two kinds (large and small) of coats, jackets, and pants. The large-size clothing is for the dead, the small size one as daily clothing was used for filling the empty space of the coffin. Among the excavated clothing from Mr. Kim's tomb, clothing for the dead(shroud) is bigger than man's daily costume. Concerning the form, color, and materials of the costumes, clothing for the dead is similar to daily clothing, while there is the difference in their size. The oversized costumes of coats, jackets, and pants are also different in size, matching the structure of clothing.

• Journal of the Korean Society of Costume
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• v.51 no.3
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• pp.75-85
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• 2001

The system of washing and shrouding a dead body is a series of procedures for encoffining in funeral rites, which are taken after death indentification by using CHOKWANG and praying for the resurrection of a dead body by calling a soul departed from the body. The washing and shrouding a dead body (hereinafter reffered to as "YEOMSEUP") is the broad concept which contains the procedures of washing, clothing and shrouding the body. The clothing includes washing, putting rices into the mouth. and then dressing while the shrouding includes first wrapping, second-wrapping and encoffining. The clothes for YEOMSEUP (all clothes and articles for funeral rites are designated) will be put in the coffin along with a dead body according to the YEOMSEUP procedures. Dasan, a SILHAK scholar in the late Yi Dynasty, pointed out some problems of the funeral rites observed in those days. At the same time, he found that the problems had arisen from the misinterpretation of the original descriptions in Chinese characters. and had tried to correct them. The books written by Dasan basically emphasized his ideology reshaping the whole procedures by trimming and removing meaningless formalities which are too much luxurious and wasteful and making them as a part of the original principles of the funeral rites. His Intents are clearly shown in his wrings on practical ettiquttes, such as SANGRYESAJON and SANGUIJEOLYO. In its attempt, this study aims at reformulating the DASAN\\`s SANGRYESAJON in terms of YEOMSEUP methods. A lot of virtues of the Dasan, like WOOSU, SIMUI, DAEDAE, MO, SORYUMHYO and DAERYUMHYO could also be found accordingly. The merits and characteristic in funeral rites are an obedience in filial duty, the pursuit of frugality. and the efficiency of practical functions. It could be said that the resurvey of DASAN′s theory on YEOMSEUP procedures is a meaningful work today when the original meaning of funeral rites fades out. Furthermore, discussions of refined burial service and encouraging cremation designed to improve land use, which are widely spread among people, could weaken the basic philosophy of YEOMSEUP and more likely propagate the atmosphere of despising the dignity of human beings.

• Journal of the Korean Society of Costume
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• v.66 no.3
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• pp.135-146
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• 2016

This study is examines the replica of the excavated braided belt that tied the Daedae(大帶) of Simui(深衣). This study aims to comprehend the structure and color of the excavated braided belt, and to reproduce the Jodae(braided belt) of Kim Won-taek(1683-1766) clan, which was excavated in Cheongju. Black dye was used on the belt since it was the color that remained the most on the artifact. This study in the color black is focused on the Cheungchosack in Jeonggongji(展功志) from the first volume of 'Yimwongyeongjeji(林圓經濟志)'. From the Kim Won-taek clan, the braided belt of Simui of Kim Won-taek and his son, Kim Shang-jik(1716-1773), have been excavated. The blackness of the braided belt was more apparent in Kim Shang-jik compared to Kim Won-taek, and also Kim Shang-jik's braided belt was darkbrown. So I mixed gallnut, green vitriol, ash tree and catechu, the ingredient of bluish black, in equal proportions. Kim Won-taek's silk thread was dyed 3 times and Kim Sang-jik's silk thread was dyed 5 times to reproduce the original belt. Based on the information from the 'Saryepyenlam(四禮便覽)' that the Jo was weaved with five colored threads, I reproduced the Jo with sophora flowers, gardenia, amur cork tree, safflower, madder and indigo sediment. Yeokeum organization(interlacing), which is a Jodae woven strands of both sets of 15 repeats construction were in the mixed organization of 3/2 and 2/2.

• Journal of the Korea Fashion and Costume Design Association
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• v.16 no.2
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• pp.101-109
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• 2014

Bangryeong generally means rectangular collars at present. However, it is estimated that there would be Bangryeong in different shapes besides rectangular shape in ancient times, but there is no accurate evidence. The dispute on the shape of Bangryeong started with the records in Yegi(禮記) and Simui written during Zhou period, China, the oldest records on Bangryeong. However, there are no remains or paintings(pictorial data) accurately proving the different shapes of Bangryeong. While the new shape of Gokgeop(collar of Simui) was mentioned by Zhu Xi during Song period, it was not accurately verified. There are almost no literature, excavated objects or pictorial data on the shapes of Bangryeong which are not definitely identified. The shape of Bangryeong is identified to a certain extent by objects excavated or pictorial data during Yuan and Ming period. There will be definite reasons why Zhou Xibao and Hua Mei, the scholars in China, the y-shaped collar rolled on the chest among the objects excavated during Warring States Period as Bangryeong or Guryeong. Thus, this paper investigated the notes and description in Yegijeongui(禮記正義) and the records and notes during the Han period which are mentioned most frequently except Yegi among the records on Bangryeong. Accordingly, this paper identified that there are different shapes of Bangryeong except rectangular shape during the Han period. It is estimated that Bangyeong at that time had symmetric collars, the collars of Jikryeong which are not overlapped. The collar section after the neck section was straight. It was also said that Bangyeong was women's clothing. In other words, Bangyeong in the Han period suggests that the collar of Jikryeong was Bangryeong. As discussed above, Bangryeong has the long history and different meanings by period. However, it is very difficult to accurately define Bangryeong because there are almost no records on it. Nevertheless, Bangryeong will be discussed more in further study.

• Journal of the Korean Society of Costume
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• v.19
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• pp.209-240
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• 1992

The costume of any nation is an attribute of a culture. This study concerns chinese and Mongolian costume's 'collar' form according to the observation of some reports about import folk materials and the pictures of the genuine objects, the author has investigated and rearranged them focusing on 13th Century's. 1. Traditional OverCoat or National costume on the poing of won dynasty in china such as Jacket, Coat, Mantle for making classical matching color, lacing, pearl pieces, and all costume shall be properly decorated and disigned. The example, Chinese Women's Gown and Double Jacket, on top of alignment of plaid, focus shall be placed on chinese classical form and color-matching, such as flowers and bireds, butterflies, made wishing ornaments, which shall be either hand painted or embroidered on collars, fronts, sleeves openings, and lower portion of gown. 2. Mongolian Costume, the stone status of a person, are seen at the territory of the Republic of Mongolia was a powerful country of Asia. So during the Mongolian Empire a lot of Missions from many countries came to kharakorom for establishing official relations between Mongolia and a country represented by mission. In particularly, the costume of mongols on the point of Chinggis khan Empire which the upper clothes in cluded ; a several kinds of the Caftan as compared with in Korea as to material (Silk caftan, Cotton Caftan, Fur Caftan) with closing to the right due to overlapping and Stand-up-Shawl Collars will pancho style & Round or V Neckline. 3. As compared with in Korea it is said that this a sort of Simui was brought in prior to the middle of Koryeo dynasty. Korean Simui system was complied with chinese system through confucian domestic behaviour. This was respected for court dress of confucian scholars, as it was, Chumri can ordinary dress of schloars) and Hakchangui ( a uniform of confucian student). Generally its form or shape of the outer lapels of Korean jacket were used together Squar-Tray-Collar. In late Yi-dynasty the inside collar length was longer than the outside collar length and the width of the collar was gradually narrow. And so the Traditional costume's outer collar of Jacket and OverCoat became small while the width and length of breast-tie became large. The same thing as the form of the collar on these days had been appeared by the design method or adjust one's dress. Therefore the form of collar in the china and Mongolian Traditional OverCoat & National Costume is fix arranged according to Stand up Collar, Without Collar, Clothing to the Right, Central opening, Horizontal Row of Button with Round or V Neckline and so on.

• Journal of the Korean Society of Clothing and Textiles
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• v.38 no.1
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• pp.19-32
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• 2014

The Taekwondo uniform has remained consistent since it was officially designed in a V-neck form in 1976. Taekwondo is a martial art that emphasizes social etiquette; therefore, it is necessary to dress in a uniform that reflects Korean traditions and ancient oriental philosophy. However, the current official uniform has limitations in endowing traditionality and many usability problems. Thus, recognizing the problems raised with the uniform, the Kukkiwon (World Taekwondo Headquarters) developed a new style official uniform in 2011. This study is to endow traditional meaning to a new style uniform and proposes some design modifications that can convey a more traditional adequacy. The development of the new official uniform began with a specific plan for change from the existing uniform, this study as subsequent work is significant in that its endowment of symbolism and modification proposal is for the actual execution and global dissemination of traditional Taekwondo culture. The results of this study are as follows. First, we can endow Korea's traditional historicity and symbolism to the new uniform in form and colors. All contents of the design (in which the front side is open, the top is adjusted rightward, the rear length is shorter than the front length, comfort provided by side vents, dual collars for children's uniforms, and a belt) are adapted from the Korean traditional costume. Consequently, historicity can be endowed to the uniform. It is also confirmed that the traditional oriental philosophy including heaven and earth (天地), Yin-Yang (陰陽), and Five Elements (五行) can be endowed in the use of colors. Second, in order to project deeper historicity and symbolism to the form of the new uniform, this study proposes design modifications based on the selection as an item of Simui (深衣), a type of traditional clothing that contains a high symbolism similar to the Taekwondo uniform. It proposes giving shape to the practice of manners, the righteous life, and the straightforward mind by modifying the design of the uniform in the fish belly part of the sleeves, collars, back stitches, and side seams.

• Journal of the Korean Society of Costume
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• v.53 no.4
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• pp.113-129
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• 2003

This study examined textiles used for the ancient costumes that are excavated from tombs of the Chosun dynasty, focusing especially on Po(overcoat). The result of the study is that silk occupies 79.8% of all the textiles used for Po, and cotton and linen follow. The weaving method of silk was primarily plain and satin weaves. However the use of twill, gauze, and double weave, that had led weaving methods of silk during the Koryo dynasty, are considerably decreased in Chosun dynasty. Danlyeong(단령) and Cheollik(첩리) had been made of various textile fabrics like cotton, linen, silk and blended fabric before Imjinwaeran(임진왜란). After the war, they were simplified in gauze weaved silk or satin weaved silk, And also patterned fabric were widely used for them than other Po. Simple fabrics like cotton, linen and plain weaved silk had been used for Aekjureum(액주름) and Jiklyeong(직령) before Imjinwaeran. After the war, Jiklyeong was used as underwears of Danlyeong, so it was made of high quality patterned silk. Dopo(도포) and Changuiryu(창의류) were mainly excavated from tombs after the war, high quality plain weaved silk are used than gorgeous Patterned silk. For the Dopho(답호) and Bansuui(반수의), before the war, they were made with various textiles such as plain weaved silk, twill weaved silk, satin weaved silk, cotton, linen, and blended fabric. But after the war plain weave was mainly used. In Jangui(장의), since it was mostly for women, many kinds of women's patterned silk were used in than any other Po. There were only a few excavation of Simui(심의) and most of them were made of ramie and were hemmed in black satin without pattern.