• Journal of the Korea Fashion and Costume Design Association
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• v.10 no.3
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• pp.89-100
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• 2008

This article aims to research and analyze expressional characteristics of media art in Hussein Chalayan's fashion works. Media technology has made rapid progress over every society, in which it enables multi-dimensional communication. Under this social background, media art can use a multiplicity of technologies and go public. Media art had great influences in fashion with the leading designer as Hussein Chalayan. His works has been selected from the 90s up until 2008 focusing on expressional characteristics of media art by a professional group of fashion design. By classifying and analyzing of Hussein Chalayan's fashion works, expressional characteristics of media art displayed from works of the late 90s, and in recent years, the use of various technologies has increased. Expressional characteristics of media art in his works have been re-classified as interactivity, transfonnation, visualization, and transparency. First, interactivity by the wearer's action and emotional change is effective on emotional express, body protection and the causing of interest. Second, transfonnation by the wearer's action, functioning, and emotional change is influenced by convenience, body protection, and causing concern. Third, immateriality in media art is divided into visualization and transparency, and in fashion structural and material characteristics. Visualization by internal luminous source and digital images influences immersion and expression on fantasy images. Fourth, transparency by immaterial characteristics and piled up images affects openness and camouflage. Development of material and technology paves the way for expressional characteristics of media art in fashion. The trend of Hussein Chalayan's works moves towards emotional high-tech design with technology.

• The Research Journal of the Costume Culture
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• v.18 no.4
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• pp.626-639
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• 2010

The club culture is not something unified. Rather, it is a group of subcultures which share intertwined areas. And it keeps its own dress code, dance style, music genre along with series of authoritarian and unlawful rituals. For young adults, a club is a new cultural space to enjoy in reasonable price and they can express themselves without thinking much about others. A club creates its unique mass culture by producing continuously changing and experimental fashion styles. As the club culture’s influence becomes powerful, the club market was established and experimental fashion styles are wide spread among general public, young adults who try to express their unique characters and even fashion-leading industry. The study results are as follows. First, dance club and its derivative, rave is symbolic axles and the center of social activity. They are also defined as culture which is related to specific space that continues to present and change sound and style. Second, the definition of clubber in a dictionary is club member or a person who is united with others. Third, based upon clubbers' fashion styles in Hongdae and Kang-nam areas, there are 5 different images including sexy casual, lingerie, dynamic, chic style and feminine style. Fourth, based upon case study above, to take unique life style of fashionista that leads fashion with trendy fashion style into account, we suggested five designs which are unique, sensitive and trendy. Fifth, through analyzing clubber generation and design factors of clubbers' fashion style combined with various trend, unique brand was developed to meet the demands of clubbers who want differentiated images and leading styles.

• Journal of the Korean Society of Costume
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• v.54 no.8
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• pp.49-58
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• 2004

The purpose of this study is to develop a photomontage expression in order to express a characteristic personality and creativity of artists of effectively in fashion illustration. The results of this study were as follows : 1) Because of a fashion and a human body were the major subjects in fashion illustration, human body transformation and composition between a human body and heterogeneous objects by photomontage appeared with a lot of works. 2) Photomontage appeared with a parody in a truth recurrence differ from a visual art, a parody seemed to be a humor with recurrence image of the original and it appeared with the general public image and it is effective in message delivery. 3) It was a stopped screen. but photomontage was expressed through overlapping and reiteration was characteristic, and it appeared with movement. a direction, a speed and rhythm effectively. 4) One screen of general chapter was only to express limited meaning, but after screen of a lot of chapter, it was able to express that was borrowed and reconstructive with a lot of contents or different contents are more than before. 5) It is changed, and composited images have a multiple point of time, and it extend a space-time limit, visual limit and an expression enabled a multidimensional space-time. Moreover, photomontage neglects unique sincerity and fact of a photo by development and utilization of computer graphic. and it can get a screen effect to spread in the virtual world as abstraction and hyper-reality. Therefore, if various photomontage expression apply to fashion illustration works, it can overcome a limit of a visual expression. and it is able to become an important way for expanding a filed of expression and enhancement of a practical function gradually in fashion illustration

• Fashion & Textile Research Journal
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• v.17 no.3
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• pp.364-371
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• 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.

• Journal of the Korean Society of Costume
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• v.18
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• pp.211-223
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• 1992

The results of the researches in the wig and the Boyo are as follows. The wig is to be classified into Bu, Pyun, Chah, Cheh, and kwik, Bu is an ornamental hairpin used by the empress, and it is decorated with Boyo. Pyun is a wig made of braided hair. Chah is made of Bal which is put together by its lenath, and it was also called Picheh or Pisuck. It is made, one by one, of hair of the convicts and the low-class people. 초도 has a meaning of toupee, and it is used to look beautiful with its thick black hair. Kwik is a wig made of hair as if it is weaved out of thread, and it is rounded with a wire. In ancient times, it was also called chah, Pi, or Pi People wore different wigs according to their class and the use, in order of Bu, Pyun, and Chah. There are remains of the Han Dynasty. Boyo, just like the wig, was originally a custom of the northern nomadic tribes which had been introduced to the later Han Dynasty. It is also called Cho Song and has a different meaning from the Boyo attached to a crown before the Han Dynasty. It became much more beautiful in the Which in period. Boyo gained its popularity by the women in Tang Dynasty, which is due to the influence by the customs of the western Ho tribe. The name of hairstyling using wigs in each period, and things such as hair, black thread, lignum, and paper were used as materials. Since the wig had differed according to the disparity in social standing it was prohibited to the general public, but it became in style later on. Wig also becomes popular in central Asia and gained its properity in the Tang Dynasty which is greatly influenced by the western countries. It is said in the records that the kobal Style had been exceedingly in fashion from the Ju to the Chung Dynasty, and the remains of the Han and Song Dynasty were found. times, it was also called chah, Pr, or period, and things such as hair, black thread, lignum, and paper were used as materials. Since the wig had differed according to the disparity in social standing, it was prohibited to the general public, but it became in style later on. Wig also becomes popular in central Asia and gained its prosperity in the Tang Dynasty which is greatly influenced by the western countries. It is said in the records that the kobal Style had been exceedingly in fashion from the Ju to the Chung Dynasty, and the remains of the Han and Song Dynasty were found.

• Journal of the Korean Society of Costume
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• v.57 no.2 s.111
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• pp.115-131
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• 2007

By the turn of the century, our society has been gradually more interested in environmental problems than any other time. Ecological change spurred by industrial pollution is occurring beyond the borders of nations, and has emerged as a global issue. Such change is resulting in exhaustion of natural resources and energy, and serious climatic change. In this study, main focus regarding the process of the fashion product design system was placed on the sustainable fashion design of organic cotton as a positive and alternative suggestion. It is expected that the results of this study contribute to the fashion design planning not only for future generation but also for the present time. This study researched on brands that produced their fashion products using organic cotton. The following cases proved to possess sustainability in their product system. The results of this study can be summarized as follows: Firstly, sustainable design in organic cotton products has been a progressive ere-design in 2000s. It is mainly focus concerned with recycling and re-use of materials to protect environment. It is not chemical dependant and takes a particular care in eliminating waste water and energy in the dyeing process. It is an environmentally sustainable design better than all the other design processes. Secondly, it is a design that cares for the common good of society and the global system of fair trading. The fair trading of organic cotton products induced a change in the structure of production system, while defending human rights. It also gave benefits by promoting development in local society and progress in traditional skills. Not to mention that it contributed to building up the concept of transparency in the global economic system. Lastly, the brands emphasize their social responsibility and management ethics to observe environmental policy which is established to protect our nature and people. Their public information reminds customers of the importance of protecting the environment from diverse pollution. Moreover, they hold social events to promote public awareness for environmental Issues. This study dealt only with the organic cotton, a small subset of the subject of sustainable design. It can be extended and applied to various other sustainable fashion design as a solution for global environmental issues.

• The Journal of Natural Sciences
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• v.8 no.2
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• pp.289-321
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• 1996

After the two big wars (Imjin Woeran and Byungia Horan), the Lee Dynasty confronted rapid transitional periods in almost all aspects of the society. Corruption of the governmental system by the wars and disordered social structures also caused confusion in the social position system. In addition, development of the commercial economic system and monetary economy brought up a new rich middle-class, "Joong in Gyegeup". In ideological aspects, Confucianism indulged in and stick to isms and ics, and the Confucian morality slackened, thus a more pragmatic ideology, "Silhak Sasang", developed. And the emergence of the modern literature and art of the 'common people' was followed by the appearance of the common-people class including those having the common-people concept among the noble-class "Yangban Gyegeup". This evoked a new common costume culture and the fashion appeared. The public could no longer find the power and appeal from the preexisting ruling classes due to the changed role and sense of value. Thus, they sought a new symbolic leader group that would to be the new standard of the newly changed society. That was a group of people called as "Kisaeng" liberal and independent. They were performing social activities, enjoying poetry, music and dancing, and classy dressers, having physically attractive bodies. The erotic as well as luxurious mode proposed by them reflected the trend of that time. It concurred well with the concept and taste of the public, so it was accepted with a good response. That is, by following these leaders, the public achieved their identification and tried to share the prestige of the leaders. For this reason, the Kisaeng group attracted the public attention and led the taste of the public, thereby becoming the influential fashion leaders of that age.

• Journal of the Korean Society of Costume
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• v.57 no.7
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• pp.30-44
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• 2007

The culture includes every possible objective forms created by humans and their shared aspects of ideas, feelings, and behaviors, beliefs and etc. The dress and its ornaments are part of the culture that expresses the relationships in objective ways and in formless immaterial ways. The school uniform represents significant meanings to the students in their school years, and it is the way of expressing their individuality and full filling their needs for self-presentation. Therefore, understanding and analyzing youth culture means understanding students' school uniform along with fast changing twenty first century civilization. Korea and Japan are very close nations to each other. Both Korean and Japanese girls' school uniform style were adopted western clothing style and went through many changes based on cultural differences between two countries. They are affected by different peculiarities between two nations and youth cultures from different cities. Therefore, this research is on analyzing how different visual values of girl's high school uniforms in Seoul and Tokyo and understanding youth cultures through macro-analysis. The youth cultures in Korea and Japan are mostly similar but there is special development on animation in Japan and possibly can find many styles of girl's high school uniform. Both nations are varying to be opened to sexual culture of adolescents but Japan is more uninhibited than Korea. In Japan, sailor-uniform can be found in fetish way in public culture. On one hand, because of most private girl's high schools in Tokyo takes an entrance examination, top-ranking students are very proud of their school uniforms and even students from other public high schools get private high school uniforms to attend school festival. This analysis showed that private girl's high school uniform in Seoul appealed as slim fitted silhouette which is close to modem woman's suit style while in Tokyo appealed as boxy style matched with short pleated skirt or sailor-uniform style. Comparing that to school uniform photos taken on the street, we can find that alikeness or more extreme styles as examples. These are influenced by different youth cultures in Seoul and Tokyo and cultural differences stands for different aesthetic norm being accepted or rejected.

• International Journal of Costume and Fashion
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• v.11 no.1
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• pp.15-33
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• 2011

The late $19^{th}$ and early $20^{th}$ centuries of Korea were the times when the Confucianism (牲理學) ideology was shaken heavily under the influences of modernism and capitalism by Western and Japanese military and political-economic forces. Under such circumstances, alteration of clothing was much influenced by ideologies than changes in social structure or technological advance. In this study, an ideology was defined as "the force which drives people into a particular social order". Ideologies were postulated as an ongoing process of socialization with dialectic features rather than being a static state. Comparative analyses on conflict structures and different clothing patterns symbolizing the ideologies of the Ruling (支配) and the Opposition (對抗) were conducted. Investigating dresses as representations of ideologies is to reconsider the notion of dichotomous confrontation between the conservatives (守舊派) and the progressives (開化派) and a recognition of Koreans' passively accepting modernity during the Japanese occupation. This may also have contributed to enlightening Koreans about modernization. Here are the results. First, the theoretical review found that ideologies were represented by not only symbols of discourse, but also dresses, and that dresses embodied both physical and conceptual systems presenting differences between ideologies and their natures, Second, during the late 19th century Korea, conflict between conservatives' Hanbok (韓服) and progressives' Western suits (洋服) was found. Moderate progressives showed their identity by "Colored Clothing" (深色衣), and radical progressives by black suits with short hair (黑衣斷髮) or by western suits (洋服). The ultimate goal of both parties was a "Modern Nation". With these efforts, pale jade green coats and traditional hats symbolizing the nobleman class was eliminated within 30 years from 1880 to 1910, and then simple robes and short hair emerged. However, the powerful Japanese army had taken over the hegemony of East Asia, and Korea was sharply divided into modernization and pro-Japanese camps. Third, during the time of Japanese colonial rule, the dress codes having set by the modernization policies during the time of enlightenment were abandoned and colonial uniforms for the colonial system was meticulously introduced. During this period, Western or Japanese-style uniforms were the symbol of the ruling ideology. In the mean time, Hanbok, particularly "White Clothing (白衣)", emerged as a representation of the opposition ideology. However, due to Japan's coercive power and strong zeal for "Great orient (大東亞)", white clothing remained as a mere symbol. Meanwhile, Reformists (實力養成論者) movement toward improving quality of life followed a similar path of the Japanese policies and was eventually incorporated into the ruling ideology. Fourth, dresses as representations of ruling ideologies were enforced by organizational powers, such as organizations and laws, and binding policies, and changes in such dresses were more significant when the ruling ideologies were stronger. Clothing of the opposition ideology was expressed as an aggregation of public consciousness. During the period, the subjects of ruling ideology and the objects who were granted modernization benefits were different although their drives for colored clothing with short hair (色衣斷髮) for modernization were similar.

• Journal of the Korean Society of Costume
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• v.54 no.1
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• pp.23-36
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• 2004

The knitting, which has developed from the onset of human civilization, has a close relation to dwelling as well as to clothing itself. Its progress has taken shape in a variety of forms according to nature-friendly tools and its knit texture in the past is different from that of modern times. With this basic idea, the work aims at the further study of various knitting structure which triggered the origin of modern techniques, the establishment of those methods, and the finding of what means was utilized earlier based on these. By doing that, this study will provide the foundation in the Korean historical timeframe in knitting field and give definition to knit wear in a historical sense. As to definition, the outcome in the research boils down to two categories. broad meaning and narrow meaning. The former can be the hook-formed textile, referring to making, twisting, or binding the knots. On the other hands, the latter, that is, narrow type, can be the loop-linked fabric which can be defined as modern knitting. The knitting dates back to the ancient way of binding structure, combining structure in other words, and braiding structure and this kept dividing into subgroups like Netting. Nalbinding, Sprang and Crochet as the usage of hands and tools by mankind has got improved. And it changed into knitting and crochet which means a bamboo needle-hook knitting (larger needle type) and a crochet-hook knitting (smaller needle type), respectively through middle ages and modern times and settled down to the production of fabric. In this work, Netting, Nalbinding, Sprang and Crochet are classified as ancient category in which these originate the modern knitting method. Though the modern type of knitting is not found in the Joseon Dynasty, some various methods from the ancient twisting skill and binding skill where the materials with easy access to acquisition in the nature such as rattan, straw, horsehair, hemp, rush, cotton, silk and the like to Netting, Nalbinding and Sprang except Crochet were handed down and used in costume for diverse application. This work can provide the basic frame in terms of Korean history of knitting which has been excluded in the relevant researches until now. When applying the study, it would trigger the initiation of more versatile design with which the previous unique techniques along with modern techniques can be adopted in the clothing market as knit designs gain in public favor more and more.