• 복식
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• 제56권7호
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• pp.126-141
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• 2006

Clothes and human body are inseparably related. Aesthetic consciousness of the body determines the form of clothing, reflecting the time and culture as well as the individual and society. Clothes can even reorganize the meaning of the body, while transcending their instrumental functions of protecting, expanding and deforming the body. Using 'body' to analyze the clothing farm, my study develops a framework by which to classify the representation of the body in fashion focusing on the representation of physicality. In order to inquire the formative style and aesthetic values expressed in representing body in fashion, my study examines subjects from the 14th century European costumes to fashion collections of the 20th century. In fashion, representation of the body is visually analogous to the ideal body shape and structure, including a realistic presentation of the body as well as reflection of aesthetic ideals. Representation of physicality refers to structural designs and elastic fabrication. Structural designs appeared in tailoring and bias-cut draping, as well as in stretchy clothes such as Lycra body suit and knit garments that highlights the body structure and movements of the body joints. In representing physicality in fashion, clothing forms reflect body silhouette and each body parts. Therefore, the shape of clothes (signifiant) corresponds to the anatomy and movement of the body ($signifi\'{e}$) in pursuit of aptness. Aesthetic ideal of the body is visualized in the form of a dress. Some clothes prioritize the body, particularly the feminine bodily curves, while others focus on the clothing itself as abstract and sculptural forms. Fashion continues to explore forms and images that transcend the traditional representations of the clothed body. As a type of intimate architecture, fashion always mediates the dialogue between clothes and body, or fashion and figure. My study suggests a framework to analyze bodily representation in fashion, focusing on the relationship between the clothes and body.

• 복식
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• 제54권6호
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• pp.119-130
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• 2004

The purpose of this study was to analyze the characteristics of 1980s' oversize fashion. Especially in 1980s, there were some characteristics that the leading style did not exist as the other decades, but instead of that, various styles coexisted and the existing traditional rule of fashion was destroyed. On the basis of such background, the moulding nature resident in oversize fashion is considered and analyzed as follows. Firstly, 1980s is the time of power suit booming and through such clothes, women disclosed their consciousness that they want to be equal with men. Secondly, In contrast to that a shoulder pad was the trademark of 1980s' clothes, the social aspect that Japanese designers' clothes of layered look and them of grunge look coexisted is directly expressed through these oversize clothes. Thirdly, In 1980s of the time that people's interest to health risen, sports wear was developed to be everyday wear and furthermore, it had variously influences on high fashion so that developed to big look. Fourthly, when it comes to 1980s' clothes, the atmosphere of society denying apparent boundary between sex at that time was resident in androgynous look and the folklore image of sexless style by their appearance in oversize fashion. What is this situation that the style of the past time is popular in the 21st century even such intentional spirit of challenge already passed？ Maybe for women, the one way of expressing themselves is through their clothes, and for such reason, it can be considered that the social meaning resident in 1980s' clothes is re-examined in the present age.

• 대한가정학회지
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• 제45권1호
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• pp.63-73
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• 2007

Korean children's clothes have unique aesthetic characteristics distinguished from other countries'. Our folk beliefs handed down from ancient times always contained fortune - seeking thoughts and particularly mothers' earnest wishes for the happiness of their children were sublimated into the symbolic beauty of their children's clothes. The present study examined children's clothes in the royal family and among the people for 50 years of the transitional period from the late Joseon Dynasty to modern times, by classifying them into ritual dress for new-born babies, festival dress and everyday dress. Male children's clothes included caps such as Bokgeon(복건), Hogeon(호건) and Gulle(굴레) topcoats such as Durumagi(두루마기), Sagyusam(사규삼) Koija(쾌자) and Jeonbok(전복) and others such as Magoja(마고자), Baeja(배자), Joggi(조끼) and Bajijeogori(바지저고리), Female children's clothes included caps and head ornaments such as Gulle, Jobawi(조바위) and Daenggi(댕기) and others such as Durumagi, Jegori and Chima(치마). What is interesting is that old clothes handed down to the present are mostly boys' and few of them are girls'. This is probably because of the strong preference for boys rather than girls that continued until the end of the 20th century. Ordinary people dressed their new - born babies with simple white clothes until Samchilil (the 21st day) or Baekil (the 100thday) but, for these occasions, the royal family prepared clothes as formal as those for the $1^{st}$ birthday among the public. Rainbow-striped garments were more popular among the public than in the royal family. As rainbow colors were known to Korean people to dispel evil power and bring in fortunes, rainbow - striped garments were essential for the $1^{st}$ birthday and festive days. However, they were seldom used in ordinarytimes, and most boys and girls wore plain jackets and plain topcoats. When children's clothes in noble families were compared with royal family's ones, either handed down to the present or found in old literature, no significant difference was observed in the basic composition of everyday dress. In particular, it was found that Andong Kim's family had dressed their children with very formal dress such as Dopo and Sagyusam. Among children's clothes, the most gorgeous one was that worn on the $1^{st}$ birthday, and those for other occasions or festive days were similar or simpler. Colors, patterns and designs used in decorating children's clothes mostly had the meanings of seeking fortunes for children such as long life, wealth and prosperity.

• 복식
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• 제59권7호
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• pp.127-139
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• 2009

The purpose of this study is to research the change of Tibet's commercial district following Tibet's globalization(traditional clothing to modern clothing). Tibet's traditional culture is fastly changing for two major reasons: Chinese government's persistent assimilation policy on minority ethnic groups and globalization, a powerful trend worldwide. Therefore this investigation was conducted on the most preeminent feature of life, clothing culture, at capital city Lhasa where modernization is most prominent and fast in Tibet. For this, the first field investigation was conducted between February 5th and 15th, 2007. and the second investgation was between January 16th and 25th, 2008. As a result, the study on clothing globalization in Lhasa, Tibet, reaches the conclusion as follows: Based on such developments, commerce of Lhasa has been modernized, bringing about great change in composition and formation of its commercial district. Stores have been modernized and their service quality has improved. While the number of traditional clothes shops has decreased, various types of modern clothes shops have emerged. Modern clothes stores mostly consist of quality men's wear shops, casual clothing shops targeting those in their 20s, and sportswear shops reflecting global trend. This composition indicates that it is men and younger generation who first adopt new culture emerged through globalization. Tibet's modernization and social development have become an integral part of globalization and public sentiment. Therefore, its modernization will be driven by power and capability of the public, rather than by policy control of the central government.

• 복식
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• 제57권6호
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• pp.145-159
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• 2007

Freed from its traditional confinement to the human body, postmodernism in fashion exposes the defectiveness of body and abstracts from the body under. As the 20th century art put premium on self-expression, the body itself became a powerful medium of expression in fashion. Using 'body' to analyze the clothing form, my study develops a framework by which to classify the fragmentation of the body in fashion. In order to inquire the formative style and aesthetic values expressed in fragmentation of the body in fashion, my study examines subjects from the discourse on the body to the fashion collections of the late 20th and 21st century, The results of the study are as follows. Fragmentation of the body in fashion means the break away from the idealized and standardized body for mass productions. It tends to experiment with extreme exaggeration in form, refusing to subscribe to the traditional values that build on the balance and symmetry of the body. The formative aspects of fragmentation are achieved through body casting, displacement, and deconstruction. The absence of physicality in fashion opposes the sartorial convention and symbolism that results in the discord between signifiant and $signifi{\tilde{e}}$ of clothing. Fashion continues to explore forms and images that transcend the traditional representations of the clothed body. As a type of intimate architecture, fashion always mediates the dialogue between clothes and body, or fashion and figure. My study suggests a framework to analyze fragmentation of the body in fashion, focusing on the relationship between the clothes and body.

• 복식
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• 제19권
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• pp.195-207
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• 1992

palestein had been a part of Islamic culture before Israel was established after World War II and their daily lives had been totally affected by the Korean, Consequently, the idea of clothing, types of women clothes and it's characteristics reflected in the Koran have been studied and the results are as follows: First, the idea of clothing reflected in the Koran emphasizes the equality of the sexed and treats women as men's equal partner. Second, in the Koran there is almost no reference on men's clothes, but it only recommends women to wear veil to cover their faces and bodies when they go out. The Koran argues that it is not to restrict women but to protect them. Third, due to it's geographical location, Palestinian clothes had been affected by it's neighboring areas, and the gumbaz-a kind of coat - is one of the examples of Turkish origin. In the beginning the gumbaz had been worn by upper class Palestinian women and subsquently by urban Nazareth women. They used to slip on gumbaz on their heads and shoulders. Fourth, In Palestein they wore jacket over coat or dress. The emboridered jacket from Bethlehem was mostly worn their wedding dress. Fifth, the headdress and face-veil in Palestein are the most unique ones and married women decorated headdress and face-veil with gold or silver coins which they received as wedding presents, and wrapped all their coin decorations in black cloth when husbands are dead. Bedouins decorated not only with coins but also with shells, buttons, stones and beads to articulate their chastity, social status, aestheticism, religion and magic.

• 복식
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• 제53권5호
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• pp.23-31
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• 2003

The Purpose of this study was to isolate and identify fungi found in excavated clothes dating on the 16th century. As a result of microscoping with LPCB staining, seven isolated strains were classified-Acremonium strictum, Acremonium kiliense, Fonsecaea sp., Candida sp., Trichoderma sp., Cladosporium spp., Penicillium spp.. In the process of isolation and identification of fungi by the sort of textile, more fungi were found in cotton, cotton batt and silk than in ramie and hemp, suggesting that hemp has antibacterial characteristics due to the presence of lignin. In the Comparison washed samples with unwashed ones, there were more kinds of fungi in washed samples. In the cellulase activity test, Acremonium kiliense had the highest level cellulase activity, suggesting that Acremonium killiense has an important Influence on damage of textiles.

• International Journal of Costume and Fashion
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• 제9권2호
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• pp.35-48
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• 2009

Therapeutic garments are an undeveloped area and yet they have the potential to generate considerable profit for the fashion industry. In traditional Chinese medicine, there are spots and pathways on the body through which energy flows and practitioners consider that disease results when this energy flow is hindered. Clothes which stimulate the spots can therefore potentially help to cure disease. In addition, clothes are worn every day and can therefore offer prolonged treatment certainly in comparison with other treatments. Obesity is a big problem nowadays and one which is caused by poor energy circulation (according to TCM). A garment which stimulates the spots can assist energy flow and therefore cause the wearer to lose weight. In the process, it can also alleviate side effects of obesity such as diabetes and high blood pressure. The was to stimulate spots include acupuncture, acupressure, moxibustion etc. There are lots of products to press spots which improve energy flow both in the Western and Chinese markets. The basic principle of circulation is in fact the same in both Western and Chinese medicine. However, most of these are products are footwear ones because they can easily provide the necessary stimulation to reduce tiredness and improve circulation. For garments, to press the spots effectively it is best to use tight clothes such as corsets and leggings. The important point is to tighten the body and to make energy flow and yet feel comfortable at the same time. Choice of fabric is therefore an important issue. Although the idea has been introduced, it will be necessary to develop a technique which will allow the necessary amount of pressure to be applied. It could be concluded that this area has a lot of possibility for the future but further research will need to be done before the idea becomes workable.

• 대한가정학회지
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• 제45권7호
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• pp.105-117
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• 2007

The purposes of this study were 1) to classify adult consumers according to their desired clothing benefits on natural-dyed clothes, 2) to identify the differences of life-style among the classified groups, and 3) to determine the interest in Korean traditional culture, interest in dyeing, and demographics among the groups. The survey subjects were 283 adults. The data were analyzed utilizing factor analysis, cluster analysis, $x^2$-test, one-way ANOVA, Duncan test and multiple regression analysis. Based on the 6 dimensions of clothing benefits that were identified by factor analysis, adult consumers were classified into three clusters: eco-friendly oriented group showing the highest scores in environment conservation and comfort in clothing benefits, individuality-oriented group showing the highest scores in individuality and quality, and indifference group showing lower scores in all of the desired clothing benefits. The eco-friendly group showed the highest scores in attitude toward Korean traditional culture, and tended to have the most interest in natural and traditional methods of dyeing. The group members appeared to have passive life-styles, be older and married, and have a higher income than the other groups. The more positive attitude they had in Korean traditional culture, the higher was the purchase intention shown in the eco-friendly group. The individuality-oriented group showed active life-styles. This group tended to be younger than the other group. The more affirmative attitude in Korean traditional culture and the greater interest in the natural dyeing, the higher was the consumers' purchase intention of natural dyeing apparels. The indifference group tended to be younger, unmarried, and have a lower income. This group was not interested in natural dyeing apparels. The study findings demonstrated that consumers with different clothing benefits sought have different buying patterns on natural dyeing apparels. Finally the marketing implications are discussed.

• 복식
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• 제57권1호
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• pp.50-65
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• 2007

Clothes and human body are inseparably related. Aesthetic consciousness of the body determines the form of clothing, reflecting the time and culture as well as the individual and society. Clothes can even reorganize the meaning of the body, while transcending their instrumental functions of protecting, expanding and deforming the body. Using 'body' to analyze the clothing form, my study develops a framework by which to classify the planarization of the body in Japanese avant-garde fashion. In order to inquire the formative style and aesthetic values expressed in Japanese avant-garde fashion, my study examines subjects from the discourse on the body to the fashion collections of the 20th and 21st century. The results of the study are as follows. Japanese avant-garde fashion focuses on a planarization of the body which questions the three dimensional construction of the body in more conventional clothing system. Un-structured, variable space posited between the body and clothes, participation of the wearer, attention to recent technology and material, and absence of gender identification characterizes the planarization of the body in Japanese avant-garde fashion. The absence of body in fashion stresses a will-to-form rather than mere bodily proportion and structure, which explores trans-extensity that goes beyond the boundary of the body Ultimately, planarization of the body betrays the correspondence between signifiant and signifie in sartorial convention. Aesthetic ideal of the body is visualized in the form of a dress. Some clothes prioritize the body, particularly the feminine bodily curves, while others focus on the clothing itself as abstract and sculptural forms. Fashion continues to explore forms and images that transcend the traditional representations of the clothed body. As a type of intimate architecture, fashion always mediates the dialogue between clothes and body, or fashion and figure. My study suggests a framework to analyze bodily representation in Japanese avant-garde fashion, focusing on the relationship between the clothes and body.