• 복식문화연구
• /
• 제6권1호
• /
• pp.136-148
• /
• 1998

This is a study on the change of the Medievalmen's underclothes. Underclothing includes all such articles, worn by either sex, as were completely or mainly concealed from the spectator by the external costume. Throughout the Middle Ages, the underclothing of both sexes possessed characteristic inherited from earlier times. Its function was purely utilitarian. It was not used to express class distinction and only very indirectly to enhance sex attraction. The idea of underclothes was associated with the idea of the body's sinfulness. Underclothes could also symbolize the discipline of humility. To appear clad only in underclothes was a voluntary form of selfabasement often practised by pilgrims. The notion that underclothes might express the spirit of the changing times, in sympathy with the outer clothing, did not enter the medieval mind. The length of the shirt was less than that of the modern garment, especially after the middle of the fourteenth century. The sleeves were somewhat full, without cuffs, and cut straight. During the second half of the twelfth century, when braies become definitely an undergarment. In the fourteenth century braies became shorter and shorter and the shirt could no longer be tucked in but hung outside over the thighs. After 1340 the costume on the surface somewhat resembling modern 'tights', began to reveal display the shape of the male leg as a form of sex attraction. By the close of the Middle Ages, braies had become less like loincloths, and more like modern bathing trunks. The peasant and laborer did not attempt to keep pace with the changes of fashion but, continued, as a rule, to wear the long braies of their forefathers. The higher ranks how this garment reflected the changes of the mode of outer costumes.

• 건축역사연구
• /
• 제3권2호
• /
• pp.91-110
• /
• 1994

This paper is one of Korean towns in the period of Korean-Modern, which play an important role in shaping the present cities of Korea. In the concrete, this study deals with the urban form of the Japanese Concession at Womsan where is the second Open Port in Korea. By the way, both of the Open Port and the Concession were the town that not exist before the period of Korean-Modern, and the town that symbolize the historical characters of the period of Korean-Modern. On this study, it is intended to analyze the situations of establishment, the process of the urban form, and the meanings of Concession, from 1880 to 1910, the period when had been kept up the nature of the Concession mainly. The Japanese Concession at Wonsan was urged it's establishment by Japan Government that is conscious of the purpose of foreign trade and military importance. But, it was slow in progress of developing town because of the distance from the capital 'Han Yang', today we called it Seoul, and lack of the background towns. However, after both the wars of 1895 and 1904, Japanese residents were incresed and urban aspects were advanced. The urban form of Japanese Concession was devided two territories by the natural circumstances, so that was made a difference on the period of the development. And finally, it had double axis on the form of district. Furthermore, by increasing of residence, it was occured that new Japanese resident arwa was occupied and expanded illegally between the road which is toward the existing Korean village 'Womsan-Jin(元山津)'. This indeed is the illegal extension of the Japanese Concession at Wonsan. Conclusively, Concession fumed out the primary factor that Korean towns are altered with the heterogeneous ones in the period of Korean-Modern.

• 대한지리학회지
• /
• 제40권2호
• /
• pp.172-186
• /
• 2005

본 논문은 당대 지리산에 각인된 민족적 신성함이 어떻게 개인적, 사회적 실천과 그것의 역사적 반복을 통해 형성되어 왔는가를 검토한다. 본 연구는 '도피주의' 에 논의의 초점을 두고, 이를 위한 사례 연구로서 산사람의 삶과 부가적으로 청학동의 재발견 과정을 분석한다. 두 '산사람', 허만수와 함태식은 전근대에서 근대사회로 이행하는 과정에서 자연을 심미적 관점과 보호의 시각으로 바라보는 근대적 자연관을 암묵적으로 제시하였다. 그들은 도교적 유토피아를 찾으려는 내면적인 꿈과 근대적이고 민주적인 방식의 자연감상이라는 사회적 실천을 조화시키려고 시도하였다. 궁극적으로, 산사람의 출현과 그들의 실천은 지리산에 대한 전근대적인 지리적 상상-사회(세상)의 바깥에 존재하는 특별한 장소로서의 지리산-의 종말을 의미한다. 그리하여, 근대적 관광지이자 시민적 민족경관으로서의 지리산국립공원은, 사람들의 유토피아에 대한 꿈과, 산의 신성함과 그것이 민중의 삶을 보호할 것이라는 종교적인 믿음이 사라지는 지점에서 구체화되었다.

• 한국의상디자인학회지
• /
• 제7권1호
• /
• pp.41-54
• /
• 2005

The purposes of this study on various headgear at the age of the Persian Achaemenes are to analyze one cultural aspect of the Achaemenes Kingdom that made a great empire about 5th century B.C. and to understand the ancient Persian culture. It is widely recognized that the Persian region was an important place for cultural exchange between the East and the West through the Silk Road and its culture affected China and Korea. Therefore, it is necessary to study ancient culture in this region for further understanding of the Korean culture. However, research activities have not been satisfactorily conducted. This study is an attempt to elevate the interest in this subject. In this study, European archeological materials covering Naqsh-e-Rostam (a tomb of Darius), Apadana stairs, Darius palace in Persepolis, and Bistun(Behistun), the relief at the age of the Achaemenes Kingdom, were collected and analyzed. From this study, the following results were obtained. For crowns at the age of the Achaemenes Kingdom, two kinds of shapes are observed; Mitra, a kind of headband, in the early period and a cylindrical one in the later period. Mitra was also worn by chiefs trusted by the king. Further, slightly different styles of cylindrical crowns were observed, which is considered that kings might wear unique crowns to symbolize new period of their reign. In addition to crowns, various styles of headgear for subjects are observed, meaning that tribes conquered by the Persian empire used their unique headgear. Further, such different styles of headgear might be a tool for social classification. Representative styles of headgear include the semicircular one worn by the Median nobles, Strophion originated from the Elam's headband, and nomadic tribes' Baschlik observed in the Median relics.

• 복식
• /
• 제44권
• /
• pp.37-56
• /
• 1999

In clothing, a tendency of Bisexuality is in case of wearing clothing of the opposite sex, the mixing of modeling principle and characteristic of man and woman, the exclusion characteristic of sexuality that present sexlessness-the third sex. They-Designer Gabrielle Chanel, YSL, Giorgio Armani-give characteristic of man's fashion to women's fashion. However, the consciousness in design is different. Chanel apply principle of man's suit to woman's wear to express authority and power about gender image, hereby she express women liberation and equality of man and woman based on social ideology through fashion especially, she express women's sexual independency and self assurance to her clothing. YSL express liberal and bold women that pursuit reasonal and liberal life in 1970. As he apply tailoed suit's rigidity to women's wear, he made 'pants look' universal in women's wear through“Dress for success”in modern life. Armani apply successful modern image to women's wear, so he express women's image of confident intellegent as well as feminine image. He focus women's new image as man living liberal and indivisual life excluding social category rather than will of equality of man and women. Gernreich break sexual prejudice and release women freely, furthermore, as he express concern of sexuality pursuit liberty of mankind surpassing sex distinction with women liberty. Gianni Versace pursuit mix and extinguishment of sexual image many-sided, and break fixed idea of sex, and reprovide feminine and masculine image. So his design tend homosexuality because he regard women's glamor and ostensible sexuality as standard of beauty, he apply this to man's wear as well as women's wear. With this, he expresses sensitive and liberal man's that break characteristic of Gender that symbolize power and authority in man's wear through 'Without ties'.

• 복식
• /
• 제57권3호
• /
• pp.90-107
• /
• 2007

Modernization movement has affected classical operas. Today, classical operas are often re-interpreted from the modern perspective and played differently only with the storyline maintained. Also, operas are increasingly performed outside traditional theaters as the boundaries between stage and audience become less obvious. Accordingly, stage costumes are being differently designed than before. New attempts are being made to look costumes in a harmony with increasingly streamlined stage machinery. This helps increase public attention on operas, consequently promoting the opera industry. This study examines modernization of opera costumes. For this study, the author worked as one of costume design staff for "Faust," which was played in Sungnam Art Center from November 24, 2005 to November 27, 2005 in commemoration of the opening of the center. The following outcomes of the crowd are drawn from this study. A variety of splendid pink dresses, ribbons, dolls, hand mirror, and hair bands were used to express haughty girls with "Princess Syndrome." Fashion models, the envy of all woman, wore fashionable clothes including luxury dresses, fur-coats, high heels, purses, and hats, Models also had big shopping bags and gift boxes to symbolize shopping lovers in a modern society. Gay men wore tight leather trousers and vest and sleeves shirts with deeply cut neckline to express their preference for feminie style. their clothes were splendid colors that normally women liked such as gold, purple, light green, scarlet, and silver. Soldiers were in combat uniform representing their participation in the war. In particular, clothes stained with dirt, iron helmet, crutches, and canteens were used to vividly express soldiers coming back home from the war. Modern opera costumes now help reduce the time and space between stage and audience, improve economic efficiency, and meet the audience's needs for various style.

• 한국의류산업학회지
• /
• 제17권3호
• /
• pp.364-371
• /
• 2015

This study investigated and analyzed Sadanggut for General Namyi, Agisee Gutdang in Haengdang-dong, Dodanggut in Bonghwa Mountainto examine the type and characteristics of official hats for shaman's costumes based on Seoul village gutas a spiritualistic shaman revealing the divinity of music for gutthrough singing, dancing, divine material and official hats. Commonly worn official hats were Goggal(conical hats), Jeonlip(soldier's felt hats), and Heuklip(black hats) for Seoul village gut as the object of thisstudy. Each official hat had a close relationship with subjects for divinity and musical meaning for gut. Julip(Red hats), Jokduri(bride's headpiece), helmets, Iksubgwan(King's official hat), and Daesu(Queen's a big wig with various hairpins) were also worn. Official hats worn for Seoul village gutwere understood to symbolize divinity and raise authority and dignity to the public through aggressive appearance, exaggeration and splendor. Concretely, official hats at Seoul village gut first had roles to materialize the divinity of each music of gut. Second, recognized as a part of performance or traditional culture in present day, aggressive official hats were favored to supply splendid attraction and maximize scenes of divined heroic epic poem in gut. Third, for Seoul village gut, colors and silhouettes of modern traditional costumes were reflected pursuing partial change and focused on exaggeration and splendor to express the mirth and festival of gutwhile maintaining traditional costumes.

• 한국지역사회생활과학회지
• /
• 제27권spc호
• /
• pp.573-591
• /
• 2016

People are making multilateral efforts to create beautiful agricultural landscapes. In farming villages, however, large-scale facilities or houses do not blend in with the natural environment because of their outer colors, which are mostly primary colors that are not chosen in consideration of the natural environment. This was addressed in the three following steps: 1) Research tool was used to identify predominant colors and images that represent various types of rural areas; 2) landscape experts conducted a feasibility study and pilot study on using these colors; and 3) the main study was done by investigating how local people and out-of-town visitors perceive the colors. The villages involved in the development projects were mostly represented by achromatic colors, meaning white, black, and variations of gray. Also, adjectives such as "modern" were shown to be keywords that symbolize the atmosphere. Less developed villages had more greenish colors and "natural" as their keyword. Developed villages in suburban areas were mainly represented by shades of blue and green, while less developed ones were mainly represented by green and yellow. In special types of rural areas, developed and developing were represented by achromatic and green colors, whereas less developed ones were represented by green and blue. Respondents were also asked 1) whether they were satisfied with their village's current overall color scheme and 2) whether they thought there was harmony between the surrounding natural environment and artificial structures. People responded with "so so" for the first question, while some answered "not good enough" and "no" for the second.

• 복식문화연구
• /
• 제26권4호
• /
• pp.485-502
• /
• 2018

In this research, we conducted an empirical study using the theory of sociologist Jean Baudrillard to examine the phenomenon of contemporary people in Korea acquiring tattoos. The researcher classified the consumption behavior of modern society, as described by Baudrillard in The Consumer Society, into three keyword phrases: consumption by personal taste, coded consumption, and recyclage of consumption. Using this as the premise of the study, 18 men and women in their 20s and 30s completed questionnaires and interviews, and the results supported labeling tattoo consumption as consumption by personal taste, tattoos as coded consumption, and recyclage of tattoo consumption, similar to the consumption pattern that Baudrillard sees. First, the younger generations have consumed tattoos according to their personal preferences. They express themselves by tattooing for self-complacency, self-marking, pursuing individuality, overcoming the appearance complex, and seeking pleasure. Second, they have consumed socially coded tattoos. They say that tattoos domestically act as negative codes and symbolize individuals. Although tattoos are a symbol of artists who are relatively free from social norms, they are still a symbol of social misfits created as such by negative perceptions. Third, the pattern of tattoo consumption is like that of contemporary consumption. Tattoos already have become part of popular culture in Korea, and there has been a changing trend in tattoo culture. This study has significance in that tattoos were regarded as a consumption behavior that deviated, from the perspective of deviance. That phenomenon of today's tattoo culture of today was confirmed through the empirical study.

• 농촌계획
• /
• 제8권2호
• /
• pp.27-41
• /
• 2002

This research is written for offering an approach to activate the stagnated industry of the tourist farm through analysis of the current operational problems and situation on some existing tourist farm nominated as such by the authority. There will be some considerations from three different categories : local autonomous groups, tourist farm associations and farm owners. On the other hand, it is assumed that this research can also be utilized as a basic material for activating the tourist farms in the suburban area of Taegu City. The operational problems in the suburban area of Taegu City are as follows : lack of a specialized Product development, the farm operation fund, lack of operational or management ability, lack of public information, etc. There are other Problems regarding law, institution and supporting : complexity of the current system involving all kinds of permission, shortage of financial and taxation supporting, lack of training an expert manpower, lack of ability and cooperation of a deskclerk in charge, etc. Here are some suggestions taking into consideration a respective sector of local autonomous group, tourist farm associations and farm owners for activating the tourist farms in the suburban area of Taegu City. First, a mental turnabout toward a tourist farm is needed from local autonomous groups. The law and institutional base should be arranged while the financial and taxation support is materialized. Second, tourist farm associations should amend or reinforce the existing institution to refresh the current recognition toward the tourist farm through many publicity activities. On the other hand, they should develop the overall tourist farm industry into a better service industry of the rural community by keeping an active system of cooperation with other related groups. Finally, It is advised that they should conceive farms and facilities which can symbolize the tourist farm from the stage of the first construction. In addition to a four-season souvenir development, an effective publicity activity and rational investment management. Above all, they should train themselves in terms of a service spirit before they see the prosperity of the tourist farm community.