• Journal of the Korean Society of Clothing and Textiles
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• v.46 no.2
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• pp.250-271
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• 2022

Traditional wedding dresses have had a high market demand in China in recent years. Traditional wedding dresses from the Tang dynasty occupy an important position among traditional Chinese dresses, and they are also favored by young women. This study was conducted to develop the rushan and qun patterns of traditional wedding dress styles from the Tang dynasty for women in their twenties in China. For this purpose, the rushan and qun patterns of Tang and Song dynasty dresses and modern traditional dresses were collected and analyzed. Additionally, the developed patterns were validated for suitability through appearance evaluations of virtual and real fittings. The following proportions of the developed patterns were proposed: H/3.3 for rushan length, H/33 for collar width, H/1.08 for total sleeve length, H/6 for sleeve width, H/8.5 for sleeve hem width, and H/1.55 for qun length. In addition, the developed patterns received high scores in the appearance evaluations of the virtual and real fittings. Therefore, the developed rushan and qun patterns are expected to have high utility in the current traditional wedding dress industry.

• Journal of the Korea Fashion and Costume Design Association
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• v.12 no.2
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• pp.107-118
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• 2010

The purpose of this study is to be data and to help understanding of pattern of Korean, Chinese and Japanese traditional dress. The methods of this study are the study of academic literatures as well as practical study through the analysis of case studies about actual works. The summary of this study's results is like followings. First, standard of Pattern are nature, mam-made in motif object, Naturalistic, Geometric, Stylized, Abstract in motif express, Order, Disorder in pattern express. Second, a point of sameness of motif object in traditional dress of three nations were that nature and letter abstractive of mam-made is a lot. but motif of Japan was used in daily life motif of mam-made which was not in Korea and China Third, commonly, motif expression of three nations were developed Naturalistic, Stylized. but in Naturalistic, Korea was simple, plane, China was three-dimensional, Japan was expressed super realism. Fourth, as formative aesthetic of Pattern, Korea is natural, plane, simple and symbolic, China is gorgeous, three-dimensional, immaculacy, filling and symbolic, Japan is delicate, complicated, decoration and symbolic.

• Fashion & Textile Research Journal
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• v.4 no.2
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• pp.128-136
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• 2002

This research was designed to study the Korean dress design trends and different kinds of ancient patterns applied to the Korean dresses in 2001. The trend sources were collected by the HANBOK monthly journal and the symbolism of patterns associated with these patterns being used the prevalent Korean dress collection in markets. The results of the research can be summarized as following; The most of Korean dress image was elegant of ancient mode. Main colors of the traditional Korean jacket were white, yellowish white and green. However, main color of the traditional Korean skirt was represented as red. A plant pattern was the most popular pattern in a practical purpose. It looks beautiful and it is also easily manufactured with open space. Copying other patterns definitely damage the elegance of the Korean dress. It is time for us to not only keep our own traditions but also study and develop new patterns. Designers must study to develop the image and patterns which are agreed with consumer's taste.

• Journal of the Korean Society of Clothing and Textiles
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• v.33 no.1
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• pp.45-54
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• 2009

The reform of dress regulation in Kapshin(甲申衣制改革; 1884) was the first dress renovation in 8 years after Chosun's port opening in 1876, and the key contents of that reform was the simplification of the formal dress and private dress. The reform in the culture of the traditional costume should require some kind of special experience because that culture had been regarded as the precious symbol of the Confucianism. The purpose of this study is to investigate the background of "the reform" and who proposed "that reform", by contemplating the costume and the thought of costume of the ambassador extraordinary(修信使) and the Inspectors detached to Japan(朝士視察團) who experienced new costume system of Japan sent by Chosun Dynasty. For this study, historical documents such as 'Sillok(實錄)', a sort of report("修信使記錄", "聞見事件") were reviewed and the evidential photos in Japan were analyzed. It can be summarized as follows. First, Kim Kisu(金綺秀, Susinsa) in 1876 and Kim Hongjip(金弘集, Susinsa) in 1880 wore the traditional costume of Chosun in Japan, and described the westernized Japanese costume in view of traditional costume culture. Second, the inspectors detached to Japan in 1881 showed the same attitude to the Japanese costume as the previous Susinsas had done. Third, Park Younghyo(朴泳孝), who was an ambassador extraordinary and plenipotentiary(特命全權大使) in 1882, experienced western style in Japan and played an positive diplomatic activities with western nations. It could be guessed that those changes in the attitudes of the diplomats might have the relationship with the change of Chosun, which began a treaty of amity between western nations after 1882. Afterwards, Chosun seems to have decided to reform the system of traditional costume into the simplified one in 1884, proposed by the diplomats who experienced foreign culture abroad including Park Younghyo(朴泳孝) and the mutual agreement in Chosun Government.

• Journal of the Korean Society of Clothing and Textiles
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• v.39 no.4
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• pp.477-491
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• 2015

This study analyzes Chinese dresses featured in propaganda posters since the mid-$20^{th}$ century as well as explores the political characteristics of dress. This study used an in-depth interview method to investigate information from 10 Chinese familiar with public awareness and donning practices of the Chinese from 1949 to present. Interviews and analysis provided the following conclusions. First, Zhongshan-zhuang, Liening-Zhuang and Bulaji were widely worn in the Reconstruction because of the revolutionary spirit; in addition, Huayishang also became simultaneously popular as a means to reflect the new aspects of socialism. Second, Jufu/Junbianfu were the most common dresses during the period of Cultural Revolution because the government used various mechanisms to control public opinion. Third, Western fashion began to enter the Chinese market and suit wearing by the Chinese became a symbol of the Reformation and Open-door policy. Traditional dress is no longer a symbol of Feudalism and is a part of Chinese culture that has been reaccepted in the Reformation and Open-door times. Finally, during these 60 years, Chinese dress has obvious political characteristics, but began to change. The changes of political characteristics were, de-politicization expressed by the introduction of Western ready-made, permissions for traditional dress and diversification/ individualization.

• Journal of the Korean Society of Clothing and Textiles
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• v.17 no.1
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• pp.103-117
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• 1993

The purpose of this study is to clarify the adaptation of beauty of traditional dress depicted contemporary Korean fashion design. For this purpose, the external form and the internal meaning based on 'the double roots' proposed by W$\ddot{o}$lfflin were analyzed in Korean traditional dress. Documentary studies and objective studies were done with descriptive and content analytic methods. And homospatial process was devised in order to develop the traditional identity in contemporary fashion design. The results were as follows: 1. As the external form, H. O. A silhouette, chogori, ch'ima, paji, and po concerning internal type, kaftan, flat form related to structured type were represented. Traditional color sense were love of white, contrasting as well as analogous color harmony shown often in nature phenomena, and temperate achromatic color harmony. Texture were characterized as rough and coarse expressing vividness, fine and smooth expressing delicateness and tenderness. As the internal meaning, the beauty of purity related to nature, tragedy, and symbolism were represented. 2. Since 1980's. Korean fashion designers frequently applied unstructural kaftan form and H silhouette to Korean fashion design, and sought natural and pliable line in whole dress. Use of white and achromatic color harmony as well as use of linnen were prominent. Designers' aesthetic consciousness was pursuit of the beauty of nature. Representative designers who concentrated on expressing traditional beauty were Lee Shinwoo, Sul Yoonhyung, Jin Taiok and others. 3. A homospatial process could be a method in the creative design which enables to express Korean identity in fashion design, and could suggest ideas of new designs full of Korean identity by superimposed and fused imaginery.

• Journal of the Korean Home Economics Association
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• v.44 no.10
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• pp.79-90
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• 2006

The purpose of this study was to make new suggestions for the production of high value-added, fashion goods by reviewing and synthesizing the design of dress shirts. (Ed-I've combined paragraphs here) For this study, 1491 photographs on the dress shirts were collected for analysis from men's collection$(2001\sim2006)$. Concerning the actual characteristics of men's fashion design, the following conclusions were obtained from the analysis of the dress shirts of men's collection. (Ed-I've combined paragraphs here) First, feminine ornaments such as frill, pin tuck, and embroidery can be seen in men's dress shirts and men's sexuality has changed into a softer men's image. Second, asymmetry balance using detachability are expressed in the collars, sleeves, and plackets of men's dress shirts. Third, in a very novel suggestion, a combination of two items was designed in a dress shirt and variant shirt forms were created. Fourth, formal style is mainly shown in men's shirts and the traditional classic is increasingly becoming emphasized recently

• Archives of design research
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• v.16 no.3
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• pp.231-240
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• 2003

As all other cultures do, in the background of color of costume, view of life or spirit are contained in the nature or environment that the people lived in are applied. Marring is the ceremony to be socially recognized that both of sexes are unified, assist ancestor and bear future generation. Meaning and symbolism of color are appeared in beauty and organic composition of Lee dynasty. This paper tried to dear up five colors are dean, beautiful and philosophical colors rather than awkward composition of colors through surveying character of five colors appeared in Korean traditional wedding dress that has been succeeded in present age. This paper compared Korean traditional wedding dress and "Dan-chung" of Korea, Japan and China and surveyed theoretical background of Korean traditional color to find character of color appeared in Korean traditional wedding dress. As a result, Korean traditional color is meaningful symbolic color, its origin starts in yin-yang and the live elements of the Oriental cosmogony and it is related with Taoism of Confucianism and color of "Dan-chung." Five colors of yin-yang means everything under the sun and il is the color achieving beauty of balance due to correlation when it is linked to over one color. Further, it contains nature worship and human dignity, prays happiness and gives the significance of "Buksa", meaning of expelling an evil spirit. Formative beauty praying that all creatures are harmonized while human is happy and escapes from uncertainty is the beauty pursuing mental satisfaction as well as visual satisfaction. In future, the creational and characteristic designs that can appeal to world are required through right understanding and study of the beauty of traditional culture beauty of traditional culture

• The Research Journal of the Costume Culture
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• v.4 no.3
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• pp.395-406
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• 1996

This article aims, by analyzing structurally the codification of dress sign in Korean society, the signifying system of the codes and their message communicated, to make clear a signifying structure that would be codified through the relationship between abstract concepts and real condition of dress. I used the semiotic theory of Ferdinand de Saussure′s conception on structuralismly the codification, cultural semiology of Roland Barthes and Myung-Sook Han′s formula of dress structure as tools analyse may objective of wedding dress of folks in Choson Dynasty, which has been successive our traditional Korean wedding dress. My results of the study are : The procedure of wedding ceremony in Choson Dynasty was presented in texts like Juga-garye, Sarye-peonram and Kukjo-orye, its dress system has been more emphasized on language, and aspect of social system, than parole, one of individual realization. In addition, the meanings of marrage such as "Oneness of bride and bridegroom", "Mixture of two sexes", "Blessing of good luck", were included in the signified like the style, pattern and color of the wedding dress, and specially, pattern and color, the articulated morphemes, was emphasized, When we combinated terms of dress in Choson Dynasty with syntagmatic, regarding their list as paradigmatic, it will signify a wedding dress, and according to combinating ways, it amy be divided as sign of dresses of bride and bridgeroom by sex or king, gentry and common people by class. Wedding Dress in Choson Dynasty = [{ODx(U/Dxu/d)}+AC·H·FW].

• Journal of the Korea Fashion and Costume Design Association
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• v.12 no.4
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• pp.89-102
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• 2010

Atayal studied in this paper is one of the indigenous tribe in Taiwan, which is receiving considerable publicity gradually. Atayal has a quite unique traditional dress and custom as facial tattoo. The study was limited to the conventional culture of body adornment of the Atayal including the clothing which is less preserved and practicing by them at the present day, and the origin and the process of the historical development of those are just a little included in the scope of the present study. Through this study, we can get know about indigenous tribe's cultural background, such as their life, custom, religion, and the influences on traditional costumes. As for the research method, I examined the Atayal's traditional costumes and clothing through related books, magazine, research papers, internet sites, and etc. I also examined the common ground between facial tattoo patterns and their clothing using reference books and official web-site. Traditional clothing materials, basic forms of dress, and the pattern and technique of facial tattoo were examined in the present study in order to deepen the appreciation of the cultural heritage of the Atayal. In way, I hope this study will make a contribution to the field of Korean fashion industry which intends to enter Taiwan market.