• Journal of the Korean Society of Costume
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• v.64 no.7
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• pp.172-183
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• 2014

The term "new woman" (신여성 [Sinyeoseong], 新女性) refers to an idealized image of contemporary women during the so-called modern period in East Asia. In Korea, these "modern girls" were also referred to as modan (毛斷), or "cut-hair", reflecting changes in appearances that rejected the traditional value system in favor of "the new" in everyday life. Although it was used to refer to the perceived educated leaders of this new period, it also had the negative connotation of referring to frivolous women only interested in the latest fashion. The popular discourse on this "new woman" was constantly changing during this early modern period in East Asia, ranging from male-driven women's movements to women-driven liberal and socialist movements. The discourse often included ideals of what constituted female impeccability in women's domestic roles and enlightened views on housekeeping, yet in most cases the "new woman" was also expected to be a good wife and mother as well as a successful career woman. The concept of the "new woman" was also accompanied by an upheaval in women's social roles and their physical boundaries, and resulted in women repositioning themselves in the new society. The new look was a way of constructing their bodies to fit their new roles, and this again was rapidly reproduced in visual media. Newspapers, magazines, and plays had gained immense popularity by this time and provided visual material for the age with covers, advertisements, and illustrations. This research will explore the fashion of the "new woman" through archival resources, specifically magazines published in the 1920s and 1930s. It will investigate how women's appearances and the images they pursued reflected the ideal image of the "new woman." Fashion information providers, trendsetters, and levels of popular acceptance will also be examined in the context of the early stage of the fashion industry in East Asia, including production and distribution. Additionally, as the idea of the "new woman" was a worldwide phenomenon throughout the 19th and early 20th century, the effect of Japanese colonialism on the structure of Korean culture and its role as a cultural mediator will also be considered in how the ideal image of beauty was sought, and whether this was a western, colonial, or national preference.

• The Research Journal of the Costume Culture
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• v.9 no.3
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• pp.511-522
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• 2001

Various art trends of the 20th century that contributed to the creation and development of abstract art had showed the transition from the convention of mere representation of the object to the formative sensitivity emphasizing self-expression. Noticing that such trends had influenced the fashion industry to move toward a free and individualized style, this study attempts to express the formative way from the existing art to wear, especially, based on early 20th century paintings, 5 casual wears were made which applied korean materials and silhouettes that are functional, sample and show traditional korea beauty. The purpose of this study is to search for a solution to expand the world market by producing dresses utilizing our own tradition that can be distinguished in the global market and that derive inspiration from the formative of the sensitivity of the paintings during the first half of the 20th century. It also aims to let national economy as a high-added industry. The result of this study are as follows: First, the expression method and element of various styles of art such as Fauvism, Expressionism and Cubism, during the period of transition to abstract art, clearly presented the direction toward the artistic liberation and made possible a new formative artistic expression of dress in the early years of the 20th century. Their ideas inspired the dress designers of the time with a reformative and creative sense of fashion and have greatly contributed to the development of a new era of uniqueness and individuality. Second, the color and the simplicity of form of the early 20th century paintings are suitable fro utilizing a motive of functional dresses and express unique and concise modern beauty. Third, it was confirmed that utilizing our tradition in contemporary dress can be a significant method of creation in which the uniqueness and creativity of Korean dress can be expressed, distinguishing it on the global scene, as well as inspire the originality and pride of our culture. Fourth, a possibility has been discovered. It is the functionality and uniqueness of aesthetic expression technique of the contemporary arts that can contribute to the fashion of tomorrow, by searching a modern fashion which was affected by the past and also by taking a look at the trend of modern fashion as the same field as casula wear.

• The Research Journal of the Costume Culture
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• v.21 no.1
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• pp.57-65
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• 2013

With environmental pollution becoming a serious problem, recently there has been increased interest in the environment and health. In addition, the development of materials for environmentally friendly and functional clothing has increased. Environmentally friendly products that use bark fibers of the mulberry(dak) tree are expressed in terms of dak fiber and Hanji yarn. This research analyzed consumer's perceived images of Hanji and Hanji yarn infant clothing. The research results are as follows. Based on analyzing images of Hanji and Hanji yarn, Hanji was categorized into four images that can be described as natural, pure, decorative, and functional, and Hanji yarn infant clothing was categorized into three images that can be described as natural, decorative, and functional. Based on the analysis of well-being elements in subjects' lifestyles, the following four inclinations were found: environmental friendliness, pursuit of novelty, life care, and environmental protection. On this basis, the subjects were categorized into three groups: the trend-pursuing group, the life-care group, and the social responsibility group. Subjects' perceived images of Hanji and Hanji yarn infant clothing were investigated, and these products were found to have a strong image of being Korean, traditional, and natural, while being weakly perceived as comfortable, functional, and practical. Analyzing the correlation between images of Hanji and Hanji yarn infant clothing and lifestyle groups revealed that these products were not perceived differently according to group. This study showed that Hanji and Hanji yarn are terms that are commonly associated with positive clothing material. However, both Hanji and Hanji yarn are perceived negatively in terms of functional image, which is an important factor in clothing material. In addition, even among consumers who pursue a lifestyle based on well-being, the functional image of Hanji yarn was not perceived highly. Hence, it is necessary to further examine the effect of terms such as Hanji and Hanji yarn on consumer choices. Therefore, caution is considered needed when using such terms in the marketing of related products.

• Journal of the Korea Fashion and Costume Design Association
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• v.5 no.1
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• pp.33-45
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• 2003

This is a study that examines the fashion changes in the 20th century in terms of various subcultures in the period. Starting from defining the concept and the developing process of subculture, this study traces the history of subcultural styles from 1930s to 1990s, focusing on the way each generation resisted the main stream through its styles. This study is intended to provide a theoretical frame on the understanding of subcultural styles, with a close examination of its formative and developing process and characteristics. This study understands subcultural style as a way of deviate or resistant expression within a society. It differentiates itself from the main style by deliberately and publicly asserting its own identity, and, as a result, realizes in the form of fashion its repressed subconsciousness, resistance to the alienation from the society, and deviation from the normative ethics and morality of a society. The four types of subcultural styles presented in chapter 4 are based on their form of resistance, and they are classified and analyzed as follows: The first type is revision, which tries to revise and change the given form by adding new elements. There are two kinds of revision, one is dressing up, which dresses for success, and the other is minimal dressing. Hyperbole is the second type, which resists by emphasizing or hyperbolizing the main stream with its erotic, nihilistic, or dynamic forms. Two kinds of hyperbole are examined, one is hyperbole of masculinity, and the other is ostentatious hyperbole. The third type is reversal and rejection, which reverses the forms from the established sign system into its own secret code, or rejects the traditional taboos. This type include no dressing, and the reversal of sex identity. Isolation and redrawal is the fourth type, which tries to distance itself from the ritual code of the day. This type is divided into dressing of the escape from time, and dressing of the escape from space. The first group of this type is characterized by nostalgia or futurism. An emphasis is given on ethnicity, naturalism, or a closed space within a city in dressing of the escape from space. In conclusion, it can be said that subcultural style puts the foremost importance on individual freedom. Since 1990s, the distinction between the subcultural styles and high fashion gets somewhat blurred, while the liberal, sexual, life stylistic tension between the two groups are heightened.

• Journal of the Korea Fashion and Costume Design Association
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• v.17 no.3
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• pp.85-98
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• 2015

Modern fashion shows the trend of various styles and the period focusing on only product functions is changed to the period focusing on consumer's sensibility. Consumers show different sensitivities and preference by individual at the stage cognizing and recognizing the stimulation of given image and the method of objective measurement based on the fashion sensible vocabularies is necessary to measure fashion sensibility. Therefore, this research is significant to examine differences of preference to classic fashion by generation and awareness for sensible vocabularies and suggest methodology of design sensible evaluation research through the quantitative evaluation objectifying subjective sensibility. For the method of research, precedent theses related to classic, concept and characteristics of classic in books and definition and characteristics by generation were examined, the best 3 domestic portal sites were selected and adjective vocabularies and images related to classic were collected from 2010 to 2014. Among the 206 adjectives collected, vocabularies whose average is more than 3.5 were drawn by 5-point Likert scale for fashion expert group. And, among the total 306 images collected, 21 representative images were selected by preliminary investigation of fashion expert group. For the classic images and vocabularies selected, frequency analysis, factor analysis and variance analysis were conducted by SPSS 19.0. The results of analysis are as follows. Preference to classic fashion image by generation was analyzed. As a result, both of two generations selected classic fashion as the most classic one. The images of the next orders were analyzed. As a result, Y generation selected basic classic fashion image which is casual with high activity as a classic one. Baby boom generation selected ancient classic fashion image, so there were differences in preference for classic by generation. As a factor analysis on classic adjective vocabularies, they could be divided into 5 factors such as basic form, attractive form, traditional form, vintage form and active form and they verified that credibility of all measuring variables for classic sensible vocabularies was achieved. Differences of classic sensible vocabularies by classic fashion image and generation were examined. As a result, generation and classic fashion image made a significant effect on five factors. Therefore, there were differences of the awareness on classic fashion images and sensible vocabularies among the generations and this thesis can be a fundamental material which objectifies subjective sensibility and suggests the methodology of new research.

• 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.

• Journal of the Korean Society of Costume
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• v.62 no.3
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• pp.137-151
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• 2012

In 1966, $Seokgatap$ pagoda in $Bulguksa$ temple was damaged by the tomb robbers and was dismantled to fix the damage. In the process, many offerings to Buddha and containers for Sarira(the cremated remains) were found in $Sarigong$(specially designated space for the Sarira casket) inside the second floor of the pagoda. Many fabrics like $Geum$, $Neung$(twill), $Rha$(complex gauze), silk tabby and linen were also excavated. In this study, $Geum$ fabric from the $Seokgatap$ was closely examined. $Geum$ of $seokgatap$ is weft-faced compound weave according to the analysis of its weaving pattern which was wrongly presumed as warp-faced compound weave for some time. Technical analysis of $Geum$: Main: silk, Binding: silk, Proportion: 1 main warp to 1 binding warp, Count: 15 main warps and 15 binding warps per centimeter, Weft: polychrome silk without apparent twist, Colors: yellow, mustard yellow, deep blue, green and purple, Weave: weft-faced compound twill, 1/2 S. $Geum$ of $Seokgatap$ was made in the $8^{th}$ century, since it was weaved in weft-faced compound weave twill which was popular in the $8-9^{th}$ century. And also, the arrangement of the colors was done in the same way of gradation $Geum$ silk which was popular in the $7-8^{th}$ C in China and Japan. Third, we restored the pattern of $Geum$ of the Unified Shilla Dynasty for the first time. It was very difficult to figure out the shape and the size of pattern since the fabric was partially lost and ruined. We tried to draw the diagram of structure with the cross point of the warp and the weft to restore the pattern. By doing so, we could identify two kinds of small flower pattern, palmette and the pattern of repeating vines. Fourth, we could infer that the $Geum$ of $Seokgatap$ was used for $geumdae$(a pouch made of $geum$) by analyzing all the documents and the characteristics of the fabric.

• Journal of the Korean Society of Costume
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• v.12
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• pp.9-23
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• 1988

This study is on the costumes for Korean traditional play, Nong-ak(farm music), and intends to analyze their aesthetic features, laying emphasis on Pilbong Nong-ak, Im sil, Chollanam-do. About its origin there are many kinds of theories; for example, the theory of hoping stability, the theory of it being related with Buddhism, the theory of martial music, etc. Shamanic, Buddhist, and martical fators that support these theories are expressed through flags, bells, drums, Deograe (half-coats), Cheonrips (sang-mo, felf hats), go-kkals(peaked hats), colored lines called 'ga-sa', which are used in Nong-ak. The characteristic of the costumes used in Pilbong Nong-ak is that it keeps its conservativeness and the costumes of its members are various and splendid. For example, leader groups' black half coats, Changbu's and Hwa-dong's red and bule over coats are remarkable. Particpants wear gok-kal or cheonrip, trousers and half coats which are the basic costumes of Korean Hanbok, and wear blak half coats or blue vests and put blue, red, and yellow lines around them. The colors and knotting methods of those lines in this region are the same with those of chollawoo-do and Kyongi province, but different form those of Kongwon and Kyong-sang province using green, red, and yellow colors. This comparison of colors shows each region's preference of peculiar colors and those colors coincide with colors used in flags. The research on the aesthetic characteristics of Nong-ak clothes through each region's clothes tells us that these can be linear clothes which have expressiveness as stage clothes used in Madangori, the play which is performed in the field, and modern spatial formativeness. Those characteristics are as follows; 1. The expressions of a rhythmical and daring round line by turning a long line of sang-mo. 2. Various rhythms according to the attaching methods. 3. The expressions of thick, simple, and daring color lines. 4. Natural beauty of materials. 5. The popular simplicity and non-technicality 6. The beauty of five-direction colors, Oriental ideal colors Consequently in this study our national consciousness of beauty are examined through clothes. It is suggested that the aesthetic characteristics of Nong-ak clothes and ornaments should be effectively expressed, for this purpose. interests in participants' clothes should be increased in order to prevent the confusion of each region's features. Also it is necessary to improve color lines, their length, width, and knotting methods, and beautify instrument. Finally this study intends to bring the reappraisal about the art of Nong-ak clothes and its re-establishment in view of modern aesthetic consciousness.

• Journal of the Korean Society of Costume
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• v.4
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• pp.13-24
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• 1981

The color yellow was considered from ancient time to the Chosun Dynasty as the central color. Thus, this color became the royal color for the costumes in the palace. It is generally known to usthat the color yellow was controled in use both for the general public and in the royal palaces. However, in the later part of Chosun Dynasty, the color yellow was used not only for the king's costumes but also used for women's tops and for the linings of clothing. Especially, in some of the costumes that belonged to the later period of the Chosun Dynasty, we can still see lots of bright yellow tops. Also there are many green dyed official robes and various costumes for women. It is a true fact that people could not derive the color green from the plants as they did with yellow. The only way they could make the color green was to mix indigo and yellow together. By repeating the difficult process of making various dyes constantly during many centuries, the Korean people developed the marvelous technique of making natural color. Those plants used to make the color yellow are ; Gardenia, Phellodendron amurense, Turmeric, Coptis, Safflower, Arthraxon hispidus, Styphnolobium japonicum. While synthetic dye causes pollution, natural coloring by plants is as safe and useful as the color itself is lovely. Yet it is tragic to know that this traditional culture of making beautiful natural colors was cut off. There is no way to know today the traditionally correct method to derive colors from the plants. Therefore, it is our aim and challenge to find out the original way to dye and develop it and preserve it as our non-polluted folk art. In regard to natural dyeing, we must say that is very difficult to prepare and preserve natural dyes. In the first place, people had to get the right plants at an appropriate time. Then they could not keep those plants too long. Finally, much depended upon the mordant as well as various conditions and dyeing procedures. All those things influenced greatly the quality of color, some times producing a very pretty color and other times a very dull one. It is very appropriate that the natural dye art should be recognized and appreciated anew by Korea since it provides satisfaction to historical and folk artistic demands as well as to those of fashion conscious modern society for high quality consumption items. We propose two stages of development. The first stage is to explore native dye plants and encourage their cultivation. The second stage is to extract from the plants desirable dye which will enhance national culture.

• Journal of the Korean Society of Clothing and Textiles
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• v.40 no.6
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• pp.1116-1133
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• 2016

This study examines the historical background of Goryeo and its relationship with Song and Yuan. In addition, it observes the shape of dress styles for the king, queen, officers, maids in waiting, and commoners after classifying them with a focus on the dress style of normal people appearing in Buddhist paintings. This study then investigates structures by tracing Goryeo's unique identity and its characteristic by a comparison and analysis of dressing style elements of Goryeo with Song and Yuan. The results shows that the Song's system was used exclusively for the dress style of the king and government officers of Goryeo after Goryeo's submission period by Yuan. There were no clear appearances of a Mongol style dress but only changes in head styles of cutting hair around the head and twisting the rest in a top down and long method. In addition, Song's style Bokgeon was shown by the king to his lower level officers. This was because the king and his officers of Yuan were in accordance with Song's system in officer's dress, hat and head style, armor, and horseback riding equipment. Second, there is doubt if they inherited a traditional form and style of the dress rather than followed the dress style of Yuan because the shape of Yuan's basic dress style Deel is very similar to the dress shape of early Buyeo people's Po in the $3^{rd}$ to $4^{th}$ centuries. Third, the shape of the Chaksu and Gung-go had been kept as it was in the dress style of ordinary men, and because the shape of the double collar had already appeared in the period of Samguk, which appeared in all classes of Yuan. There is no reason to adopt double collar shape that appeared. The general Pyeonbokpo of the country had to be influenced by Yuan. Forth, the dress style of queen and her maids in waiting were mentioned in documents; however, there was no shape of a dress like Boktag and Deel in the relics, which are the characteristic of Yuan's woman dress style. Fifth, the shape worn national style Yu and Sang had been kept in an ordinary woman's dress style; however, the two style system of high and lower class in Yuan's ordinary woman dress style appeared newly and is considered an influence of Goryeo.