• The Research Journal of the Costume Culture
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• v.1 no.1
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• pp.95-111
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• 1993

The purpose of this study was to find out the relationship between the conspicuous consumption of clothing and status inconsistency. For this study, two kinds of guestionnaires were conducted to collect data for the conspicuous consumption variables of clothing and status inconsistency variables. Status inconsistency was measured by educational levels and occupational levels of married women and their husbands, the family′s total income. Status inconsistency was defined by the inconsistency among married women′s and their husband′s educational levels, family′s total income, their husband′s occupational levels. In order to investigate status inconsistency effects, when their investment (education0 are lower than their rewards (income or occupation) they are classified as over-rewarded inconsistency, while their investments is higher than their rewards, as under-rewarded inconsistency, and their investments are equal to their rewards, as consistency. The conspicuous consumption variables in clothing were consisted of seven variables; Brand-oriented, Fashion-oriented, Leisure-showing, Leisure-oriented purchase of clothing and Excessive expenditure to purchase of clothing, purchase of Imitation clothing in well-known brand and purchase of Expensive clothing from abroad. Data were obtained fro m436 housewives living in Kwang-ju are a and analyzed by F-test, Pearson′s Correlation and Frequency. The results of this study were follow; When the subjects were divided into three group according to their status inconsistency type, there were significant differences (P<.05 or P<.01) among groups of conspicuous consumption variables in clothing. The groups of "under pivileged" status inconsistency type and "over rewarded" status inconsistency type were tend to show conspicuous consumption in clothing than other type of status inconsistency groups.

• Journal of the Korean Society of Costume
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• v.14
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• pp.75-85
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• 1990

The dress and personal adorments of Chi Li in Li Chi was investigated in this study. The summary of this study is as follows: It was found that the ancient Chinese used their dress and personal adornments as an important means of maintaining or establishing harmony with the universe, supernaturals, and human beings. It also appeared that dress was used to control man's psychology and to maintain social order. Differentiation of person's social status and position was made by using dress and personal adornments. Ceremonial costume such as mourning appeared considerably in Chi Li.

• Journal of the Korea Fashion and Costume Design Association
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• v.2 no.1
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• pp.133-145
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• 2000

Costume in movies are used as an instrument to signify the personality image and status of characters, and even the main theme of movie itself. The purpose of this paper is to verify the feministic meaning of bloomer costume used in movie, 「OSCAR and LUCINDA」. The bloomer costume was anti-fashion in crinoline period, when women was normally not allowed to put on trousers. To achieve the purpose, I used content analysis to obtain meanings from existing literature and video tapes(including, slides and pictures). Bloomer costume, introduced by Mrs. Amelia Bloomer at 1850s, is an anti­fashion to express women's right to wear trousers that were exclusively used by men since the medieval age. In this sense, bloomer costume itself is a costume expressing values of women's emancipation movement. In 「OSCAR and LUCINDA」, heroine, Lucinda, with bloomer costume is described as a woman who has strong motivation toward work, who actively looks for a man she loves, and who has free­will to involve herself in what she wants, even gambling. This is not surprising in a sense that Lucinda's bloomer costumes itself signifies the meanings of feminism. I found that bloomer costume was well described in the movie from the historical point of view. But some details, including type of trousers, were expressed without strict historical evidence. Overall, it is certain that 「OSCAR and LUCINDA」, with a heroine wearing bloomer costume was a big step towards women's emancipation in movies.

• The Research Journal of the Costume Culture
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• v.10 no.4
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• pp.419-432
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• 2002

This research analyzes how our people use the social position and status symbolism of the dress in focus of the Chosun Dynasty Period by analysis data of traditional folktale. This research material was analyzed social position and status symbolism of the dress with basis on Korean Oral Literature grand volumes of 82 published by The Academy of Korean Studies and whole volumes of 7 of Korean Literature Traditional , Folktale written by Kimhyunrwong. The methods of study is that first, selected part of describing social position and status of dress from the traditional Korean folktale. Second, summmarized things classified such as clothes, shape of hair and belt. Third, analyzed social position and status of dress with basis on symbol theory to be pre-studied. As a result, 1 can get the next conclusion. First, in case of the dress symbolism of social position and status, we classify as class. occupation, surreal person. Second, the changes of the social position and status showed upward position or downward position, and occupation change. Third, symbolization of position disguise was classified disguise of social position, sex, occupation.

• Journal of the Korean Society of Costume
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• v.2
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• pp.51-64
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• 1978

In reviewing our costume history, it is noted that costume bas been used as a yard stick for symboliying various social status. During the Lee Dynasty in which confucianism was the predominant religion, costume color, design and its fabric varied distinctly according to class, sex, age, occasion, et al. As in other field of our culture, costume was influenced by the Chinese culture. Although gilding was derived from the Chinese-originated gold-spun fabrics, no credit and praise should be spared for our ancestors of the Lee Dynasty who developed gilding artistry as our own. The use of gilded costume was confined to the formal court wear rather than casual wear even in court and to the nobles than to the commoners. Even among the nobles, gilding designs variously classified were used to distinguish the class. However, the modernization triggered by fores-Japan Annexation Treaty destroyed the traditional cable systems, thereby the limited use of gilding has yielded to the vast demand on the part of general populace.

• The Research Journal of the Costume Culture
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• v.18 no.1
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• pp.44-63
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• 2010

The purpose of this study was to examine the process to manufacture costume design of main female characters of TV historical drama and suggest the costume, which is developed with contemporary taste. As study methods, the literature study using books and theses concerning costume, fine art, culture and history were used for theoretical background and the empirical study method manufacturing actual costume on the basis of literature and relic were used for dress manufacture. The study results were as follows. The costume was decided by researching historical investigation material on the basis of synopsis, grasping director's basic intention, setting design direction, preparing design map of each character, selecting style, detail, fabric and color, manufacturing sample and performing camera test. The design concept of was Modern & Chic & Clean, short & fitted chogori, chima with wide & abundant cocoon silhouette, clean & bright colors and 100% silk fabric. For the design discrimination of royal semi-formal costume, color was used to symbolize character and pattern was used to symbolize social status. In addition, detail change was adopted depending on the body shape of actor and there was almost no design discrimination in silhouette and fabric. Petticoat of the west, modernization of transitional pattern and change of detail were adopted as design elements to add contemporary taste.

• The Research Journal of the Costume Culture
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• v.6 no.4
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• pp.188-202
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• 1998

The purpose of this study is to analyze how future images are embodied in contemporary fashion design. To find out future images expressed in contemporary fashion design, this paper characterized the future society as information society, network society, pluralistic society, and global village. Cyber design and techno-style expressed through metal or lustrous material which is influenced by information symbolize future image. Also, minimalism which is characterized as simplicity and purity affects the contemporary fashion design. The network society which affets t the horizontal and functional social system diminishes the meaning of socio-economic status. Therefore, street fashion has diffused to high fashion, and the formal wear has tendency to be changed into casual wear. In addition, the meaning of status symbol in contemporary fashion design become decreased. The pluralistic society affects to search for one's own personality and identity. Also, contemporary fashion design is influenced by post-modernism and deconstructionism. In order words, genderless, ageles, seasonless, and infra fashion appeared. The global village emphasizes extension of universality in life style and search for world quality. so, ethnic fashions appear frequently in contemporary fashion design. Also, the effects of Korean traditional costume to contemporary fashion design has increased.

• The Research Journal of the Costume Culture
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• v.7 no.3
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• pp.1-16
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• 1999

This study in concerned with the costume accessories appeared in Sam Kuk Sa ki. The accessories of both sexes were analized. Results of this research can be summarized as follows : It was appeared that names of accessories of men were fewer in number than those of women. Men\`s accessories such as a hat, bok-du, a belt,boots, shoes, and sock were mentioned in Sam Kuk Sa Ki. Women\`s accessories appeared such as a hat, a comb, a hair pin, a belt, shoes, and sock. A bok-du, boots, and a hared belt were used exclusively by men, while a hat, kwan(冠), a comb, a hair pin, a scarf, pyo( ) were worn exclusively by women. All men from different classes including true bone class as well as the common class wore bok-du, a hat, a hard belt, boots, sock ; however, class distinctions were made from materials used for those items. Also women\`s accessories were used as means of differentiating social status of the wearer by means of materials employed for each item. Especially, woman\`s hat and scarf were a symbol of the noble class. Only two classes of women from the true-bone class and women from the sixth du-pum class entited to wear hats. Wearing a scarf was not allowed to women from the common class. Class dirrernetiations were made by the materials used for hats and scarves. Materials for a scarf such as gold and silver leaf, pecock tail, and king fisher fly feather were restricted to women from true-bone class. Such as man\`s hat bok-du( 頭), use of women\`s comb and hair pin, scarf, leggings were items drived from Tang China. It clearly showed that costume accessories of Silla were heavily influenced by the Chinese. At the same time the costume accessories were sued to make sex difference among the people of Silla. Woman wore a soft belt made of cloth while man wore a hard belt. Woman\`s hat, a scarf, a comb, a hair pin, a belt or sash for a shirt, and leggings were woman\`s sex symbol. Thus, costume accessories of Silla appeared in Sam Kum Sa Ki functioned as means of differentiating social status of the wearer such as sex,class and rank in the society. Also, they showed that Silla kingdom had close cultural relationship with Tang China.

• Journal of the Korean Society of Costume
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• v.14
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• pp.167-183
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• 1990

As an attempt to view Chason costume from a aesthetic perspective, the aesthetic values of the Choson people, as expressed through the aesthetic characteristics of costumes, are pursued in this study. To appreciate the beauty of the traditional Korean costume, the following aesthetic characteristics of Choson costumes are investigated: form, color, pattern, material and ornament. From the view point of aesthetics, this study shows that Choson costume had comfortable and voluminous forms with beautiful curved lines and rhythm. The most favored colors were white and natural colors of materials. However unusual combination of colors such as the contrast of black and white, the harmony of the primary and rainbow colors were often used. Patterns revealed two aspects : while subdued patterns generally prevail, at times the unexpected beauty of primary colored patterns draws our attention. Smooth natural materials were preferred. Ornaments both for practical and decorative purposes were used together with certain colors and patterens, indicating wearer's status and warding off the evil's spirits. The aesthetic values in costumes as expressed through the aesthetic characteristics can be classified into the following categories: the beauty of nature, the beauty of personality, the aesthetics of evil's eye and the beauty of tradition. The beauty of nature, as appreciated by the Chason people through their prevailing nature, the "Pung-rew Spirit" and through their Worship of Heaven, produced aesthetic characteristics in harmony with nature. The beauty of personality influenced by the ethical standard of Confucianism produced aesthetic characteristics in costumes, through which the appropriate personality was shown for the appropriate social status. On the other hand, the aesthetics of evil's eye, rooted deeply in Folk religion and Shamanism, contributed to various aesthetic characteristics, which strongly inclined to sorcery and symbolism through choice of patterns, colors and ornaments. Finally, the beauty of tradition, which was based on the ethics of Confucianism and the Choson people's conservative tendencies, demonstrated the strong tendency to adhere to the external characteristics of the Choson costume. These aesthetic values were the yardsticks of the aesthetic judgment of the Choson people. These values influenced Chason people in designing costumes and in appreciating the beauty of costumes. The aesthetic experience and attitudes of the Chason people, which were based on these aesthetic values, represented their aesthetic consciousness and desires.

• Journal of the Korean Society of Costume
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• v.52 no.8
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• pp.55-71
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• 2002

The purpose of this study was to identify a basic meaning of humor from the costume expressing cartoon image, to grasp the status of contemporary costume, and also to supply people with a database related to the sphere of costume design. This was done by analyzing and examining humor of the costume expressing cartoon image in post-industrial society. Consequently, the result of this study was summarized as follows; First, humor by parody of Pop Art is recognized as humorous expression that repulsed the main current culture and post-industrial society phenomenon. Second, humor by quotation tends to appear through cartoon character. Costume which quote cartoon character is against Kidult tastes and the pre-existing authoritative prejudices in post-industrial society. Third, humor by bricolage, making bricolage with silhouette, color, pattern item, is recognized as new creation of humor In other words, it is regarded as enlargement of new esthetic consciousness and humor about instrumented gender in post-industrial society. Lastly, humor by deformation expressed itself in deformation of body image of character and cloth silhouette by cartoon image. Deformation of cloth silhouette by cartoon image, being not conscious pre-existing concept of harmony of human and costume, is recognized as humor which have characteristic of play with introduction of new silhouette. In addition to, the result of this study showed that humor expressed in cartoon image of costume has been limited to the works of few designers because of characteristics of fashion designers who made use of popularity as subjects of the works and internal meanings which were related to the characteristics of post-industrial society.