• The International Journal of Costume Culture
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• v.3 no.2
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• pp.100-123
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• 2000

The purpose of this research was to understand changes in Korean shrouds and to enhance practical usage of them by examing the items and shapes of Korean shrouds classified into two categories, traditional and current. We first examined the history of shrouds and funeral ceremonies from the prehistoric age to the Chos o n dynasty, and second, examined the items and shapes of traditional and current shrouds. As for the items, no big changes were recognized though there had been some changes in the way of using Keum(衾), Po(袍), and Kwadu(裏　). Overall, the items had becamesomewhat simplified The traditional shapes of shrouds are relatively well-maintained despite some changes in current shrouds Aksu, Yeomo(女帽), etc, which had been made easier to put on.

• Journal of the Korean Society of Costume
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• v.52 no.3
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• pp.123-137
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• 2002

The purpose of this study is to analyze the actual condition and problems of current ready-made shrouds. Current shrouds were formed after the 20th century and therefore are quite apart from its traditional precedents of Chosun Dynasty. In this respect, several problems can be pointed out. 1. The use of natural colored hemp as a primary textile of current shrouds is far from our tradition. Silk, ramie, and cotton have to be used together with hemp. Also, more variety of colors can be used other than natural white. 2. The size of ready-made shrouds has to be categorized at least into three: large, medium and small 3. The pattern and sowing method of Dopo(도포) and Wonsam(원삼) should be corrected in line with those of the traditional Dopo(도포) and Wonsam(원삼). 4. The design and items of current ready-made shrouds have to break away from the standardized convention and should seek more of a variety that our rich tradition provide. 5. The rational index should be suggested so that consumers can compared the quality and price of ready-made shrouds available at their hands.

• The Research Journal of the Costume Culture
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• v.8 no.6
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• pp.822-841
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• 2000

The purpose of this study is to organize how the deceased are clothed. Although there are many people who have seen the dead clothed once or twice and although the clothing has been constantly going on, there have been no books or studies on how the deceased are clothed. Instead, the methods have only been handed down orally by seniors and others who are experienced in it. I see the necessity of systematizing the method of clothing the deceased so that both ordinary people as well as experts can utilize it properly to show their sincerity and courtesy towards the dead. This study is based on literature including old books, dissertations, publications, and reports on ethnic customs. It also refers from interview results of shrouds makers, those experienced in clothing the dead, and seniors knowledgeable in the trade. Funeral manifested the social status of the dead. Shrouds of the olden days had different colors, such as white, black, blue, red, etc. according to items. However, nowadays they are white, pink, or partially light blue or sometimes people just keep the colors of their original cloths. Current items do not differ much from those of the ancient times, though Kwadu, Km, and Po, which were used to cover the belly, have been relatively simplified. The form of shrouds has changed nowadays. There are differences in the funeral procedures and how the deceased are clothed. In the olden days, when a person died, the body was cleaned up and clothed the very next after death. Nowadays, the cleansing and clothing of the body and placing the body in the coffin are all done together the following day. According to the foregoing, though there are no big differences in the way the deceased are clothed between the olden days and the present, the order in which Aksu and B누 are placed, differs and the procedures, items and shape have been simplified.

• Fashion & Textile Research Journal
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• v.9 no.1
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• pp.24-34
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• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.