• Journal of the Korea Fashion and Costume Design Association
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• v.20 no.3
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• pp.99-113
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• 2018

In this study, the reality of international Gothic style was examined through the representative art of the period, such as paintings, architecture and tapestries. In particular zones of the body were examined by applying Harold Koda's methods of discussing extreme beauty to study the phenomena and characteristics of extremes in late Gothic costumes. This arrived at the following conclusions concerning the phenomena and characteristics of the extreme appearing in the late Gothic costumes. First, a mechanism of body transformation to reach the ideal and desired form of a human. Second, the complicated and various extremeness of the whole human body. Third, the reflection of 'elaborate and secular excess, decorative taste of international Gothic style. Fourth, a early advanced case of the Trickle-down fashion and international sensation. Fifth, the aesthetic insight into 'ugliness', ever pursued in 'extreme beauty'. The researcher expects that the results of this study will contribute to the preparation to renew the significance of, and to restore the status of the late Gothic costumes, in terms of costume history, that has been considered as an age of the bizarre tastes.

• Journal of the Korean Society of Costume
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• v.31
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• pp.47-60
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• 1997

As we analyzed the formalities of court dress during King Soonjo's rule through the characters depicted in $\boxDr$Wangseja Chulgungdo$\boxUl$(The Painting for a Crown Prince's Outgoing for Schooling to Sungkyunkwan) the results were as follows: People wore their appropriate full dress ac-cording to the ceremonial procedures. In the case of a Crown Prince normally the wore Gongjungchaek(a hat) (after the coming-of-age ceremony Iksunkwan) and Gonryongpo(imperial clothes) to show his status as a Crown Prince. He wore chugkumbok(a Coat) to indicate a Crown Prince as being a student. on an occasion of celebration a Crown Prince wore Wonyugwan and Gangsapo to provide him with prestige and as a sign of respect for the occasion. The teacher of a Crown Prince also wore Gongbok and Sangbok accoding to the dress requirements of the ceremonies. We can confirm that the Gongbok system of all government officials had been main-tained in the late Chosun dynasty. We know that the form of ceremonies be-came simplified in the late Chosun dynasty. it was recorded that students had to wear Chungkumbok. but we knew from the painting that students actually wore Dopo(a traditonal korean coat). We knew through this painting that the court dress rules of the late Chosun dynasty varied that previously known. As we concluded above research on the his-tory of costume by analyzing paintings both supplements our knowledge of the topic and confirms the deficiency in the study of the his-tory of costume based solely upon literature and books.

• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.121-135
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• 2003

This paper is about the dress styles during the 16th century of the Chosun dynasty, just before the Japanese Invasion of Korea in 1592, through painting-Kiyeonghoido. In the Chosun period, dress styles played an important role in representing the differences in social status. The most remarkable signs of social standing are the hair ornaments. Officials in ranks, noksas, and seoris are wearing a same, a yugakpyeongjeongeon and a mugakpyeongjeongeon respectively. The head ornament for musicians in high ranks is a samo, and, for those in low ranks a hood or a heuklip. Accordingly, head ornaments were important articles among apparels, and especially ripja was an article that sensitively reflected the contemporary fashion. Such a trend also influenced the common people's styles of dress. Thus, the style of the heuklip worn by the chamberlain in Kiyeonghoido resembled of yangban's. Actual official uniforms also diverged from the specifications for them. Sangboks were red for both dangsanggwans and danghagwans, but their ranks were marked by the material of their dress rather than by the breast plates. Dress styles change over time as the society members influence and are influenced by each other. Therefore, owing to the social characteristics of a hierarchical society, dress styles are distinctive according to the wearers' social standings and roles, and various dress styles emerge that deviate from regulations. The significance of the present paper is to review the diversity of the dress styles during the 16th century of the Chosun dynasty.

• Journal of the Korean Society of Costume
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• v.64 no.8
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• pp.124-137
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• 2014

The purpose of this study is to produce an essential guideline for making costumes for traditional Korean mask plays by doing a comparative analysis between traditional Korean mask plays and Italian 'Commedia dell'arte'. The results of this study are as follow. The costumes of Korea's mask plays were mainly used to show difference in social status. Analysis showed that costume features, such as color, fabric, and silhouette, were not important to the traits of the character. On the other hand, the costumes in the Italian 'Commedia dell'arte' were used to express the characters' traits. The colors, fabric and silhouettes were exaggerated compared to everyday wear. This enhanced the looks of the character, and it kept on developing with the demands of the culture consumer. This study was performed to support further development and success of traditional Korean mask plays.

• International Journal of Costume and Fashion
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• v.8 no.2
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• pp.32-49
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• 2008

The Torajan people who started to receive increased attention from the 1990 are one of the many ethnic groups of Indonesia. This paper intends to examine Torajan Ceremonies practied today in the modern world, driven by the Torajan people's age-old perspective of life and death (and the world after) that comes from their background on traditional lifestyle and (animated) folk religion/belief. It focuses on the ceremonial Dances, which is one of the most important element in Torajan Ceremonies, and gain deeper insight through its costumes and ornaments which traditionally revealed the social status of hosts and performers. In ceremony, the most important division is the classification of ritual into Aluk rampe matallo(life facing ritual ) and Aluk rampe matampu? death ritual). So Traditional Toraja dances may be classified into two genres: life related ritual dances and death ritual dances. Especially the funeral ceremonies in Toraja has been rather more famous on its spectacle aspect to outsiders however its relationships to the broader theme of Torajan Ceremonies and ceremonial dances are very less known and sources on this topic are also very scarce. Fortunately, I was able to witness one of such an ritual event. I did see one kind of the funeral rituals which is the most dramatic and symbolically rich performances in Toraja. Here, a brief account of its will highlight some dimension of ceremony, personfood, and potency in Torajan thought and action.

• Fashion & Textile Research Journal
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• v.13 no.3
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• pp.299-308
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• 2011

The purpose of this study was to research the heroines' fashion styles in the opera, "La Boh$\`{e}$me." This article studied the representations of the grisettes in 1830's France and the characteristics of the grisettes appeared in the original novel, "Sc$\`{e}$nes de la Vie de Boh$\`{e}$me" and contemporary literatures and paintings. The one of the heroines, Mimi was figured a virtuous female despite poor environments, by contrast Musetta was described as cruel, greedy and vicious female in the opera. But, by analyzing the original novel and the representations of the grisettes in contemporary literatures, this study figured out clearly Mimi and Musetta have same origin and similar aspects, not contrast. Up to the present mimi's costumes were not sophisticated but too simple compared to Musetta's. Also Musetta's costume were too much luxury considering her status. This study proposed a new fashion style considering not only analysis result of the heroins' characteristics but contemporary costume design of the 1830's France.

• The Research Journal of the Costume Culture
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• v.11 no.1
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• pp.20-46
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• 2003

This study analyzes the garment decorations in the history of western costume based on their kinds and techniques, and consider the beginning and the development of costume decoration. The purpose is to promote a historical understanding of modern ornamentation. Based on the theoretical background concerning the origin and purpose of costume decoration, its symbolism and its relationship with images, this study classified the techniques and kinds of ornament and considered each costumes by their decoration. 1. The ornament was originated from the primitive custom of coloring the skin for the purpose of protecting the body, symbolizing the tribe, indicating the class, and threatening the enemies. As this custom changed into the decoration on the body as a form of tattoos or physical transformations, the practice of ornament seems to begin as a display of one's authority and wealth as well as a human instinct to decorate oneself beautifully. 2. The basic purpose of ornament is to look attractive by decorating oneself with ornaments. Addition of decorative design to the garment tends to complement the practical aspects of the whole clothing, and elevate its value and originality. 3. From the past, ornament has been used as a symbol of wealth and status. Originated from the desire to display one´s authority and power and to receive respect from others, the people's interest in ornament have rising. 4. The kinds and techniques of ornament can be classified into the structural and applied decorations. The former is decorating a part of a garment, such as the neckline, cellar, cuffs, or pockets. The latter includes braids, laces and embroideries. These ornament are diverse in their details and techniques, and should consider both functional aspects of clothing and its decorative functions emphasizing the aesthetic expressions. In the above considerations, we can see that costume ornament was most splendid in the premodern times and it was the simplest in the ancient times. And we also saw the possibility that decorative techniques could be created almost limitlessly.

• Journal of the Korea Fashion and Costume Design Association
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• v.7 no.2
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• pp.61-74
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• 2005

Wonsam, a type of korean women's gown in Choseon Dynasty, was used as a small ceremonial costume for queens, crown princesses and princesses and as a grand ceremonial costume for royal concubines and wives of high rank officials. It was also worn as a wedding dress for commoners. In the families of illustrious officials, it was also used as burial accessories or garments for the dead. In this context, Wonsam is a formal dress for the people's most important four ceremonies of coming-of-age, marriage, funeral, and ancestor worship. It is worth emphasizing the costume since it was widely and importantly used by all ranks of women, from royal families to commoners. Through the Wonsam of An-dong Kim Clan's, we can see what the society was like at the end of Choseon Dynasty. First, a status system that strictly divided costumes for each class, was, in many parts, broken down. Second, the highly wrought patterns and texture of fabrics of the Wonsam reveal that it was granted from Court, or, if woven by the Kim family, it is considered to be produced by the Court's craftsman or through technical transfer, considering that the weaving skills used are as good as those in Courts. Third, regarding the precise needlework that is uncomparable to textiles used by other illustrious officials families, the Wonsam is considered to be granted from Court or, produced through the needlework skills that were handed down from needlewomen in Courts. The Wonsam of An-dong Kim Clan's has noble beauty in it, with outstanding weaving skills, fabrics, needlework and shape. Thus, it is no exaggeration to say that it has those qualities to be the standard costume that inherits the tradition of Korean people.

• Journal of the Korean Society of Costume
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• v.60 no.6
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• pp.89-100
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• 2010

This study is intended to analyze current status of costume in the cultural industry and explore feasibility of integrating costume as important cultural contents in the digital era. Among the websites for contents as the cultural archetypes, some have strong foundations while others don't. First, as for various archetypal characters restored based on the Korean history, most of their clothes focus on shapes and colors but lack details. They should be produced in 3D to provide back views or textile patterns to users. To ease understanding of the history of costume, user-friendly services such as launch of a pop-up window when users click on specific contents in question should be available for detailed information. At least there should be a link to other related sites where users can conveniently find more details. Second, some sites have too much data under one subject, increasing complexity and undermining orderliness. As a result, it takes long time to identify the site map. In this case, it is required to rearrange the contents with Quick View by subject and related links for in-depth study. Third, each subject is important to develop the archetypes for a variety of purposes. Creation of design derived from them or their commercialization can be an example but these activities should not restrict imagination of users or degrade the value of the archetypes. Last, it is needed to adopt validation system to detect the needs for a regular update (renewal) and to fix errors. We found many servers whose operation is not stable in general. When these technical issues are addressed for stable operation, users will rely on the sites to utilize them for their purpose of developing the cultural archetypes. In conclusion, advancement of www.culturecontent.com is essential. Based on efficient management and operation of the system, the quality of contents would be increased and multi-faceted advertising campaigns focusing on needs should be launched, to promote application of the contents. This is the recommendation for the future of the cultural archetype industry in Korea.

• Journal of the Korean Society of Clothing and Textiles
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• v.13 no.4
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• pp.319-329
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• 1989

The present paper mainly cocerns, in social aspect of the cultural change, with how cholik was introduced and accepted in $Kory\v{o}$ dynasty. It was through cultural transmission in political relations with Won dynasty that $ch\v{o}$ lik was first listed on our own costume system in later $Kory\v{o}$ dynasty. The acceptance by $Kory\v{o}$ society can be interpreted as the twofold effects; positively, it enriched our costume system and, negatively, it brought about various conflicts, which in turn caused some unwelcome reactions. Once it had permeated into $Kory\v{o}$ culture. it could not avoid being changed by social conditions. The changing process can be defined as the dual cycles of fashion. The first one startd at mid peroid of $Kory\v{o}$ when King $Chung-ry\v{o}$l provided a law to wear the $W\v{o}n$ costume and. ended at larter $Kory\v{o}$ of King Kong-min's reign. The second cycle rose in the period between King Sejong's reign and late $Chos\v{o}n$. Each of the two cycles appeared to have its own characteristics; 1. The first cycle. 1) In spite of the long period of a century, the cycle was very abrupt both in development and decline. 2) The abrupt pattern of the cycle can be attributed to the nation-wide law provided by the ruler. 2. The second cycle. 1) Compared with the first cycle, the curve was rather slow. 2) The fashion originated from the hyperimitation of the government officials, since the costume was the royal gift by Chinese Emperor. 3) The main cause of the development of the fastion was the wars, rather than the public preference. 4) The main cause of the decline of the fashion was that it could no more differentiate the social status, that the wearer was laughed at by the Chinese, and that the long period of wearing the same dress stimulated the fashion psychology. 5) The increasing size of the costume rather decreased the very function of the costume.