• 패션비즈니스
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• 제11권6호
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• pp.101-114
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• 2007

This research aimed to identify the differences, in terms of the pattern, of using wool and jersey for designing jackets and to provide a theorized solution. The object of this study is development of women's tailored jacket pattern by the traits of fabrics with fabrics those are generally used to develop the power of manufacturing technique about fit of jacket. Basic bodies prototype, graphics of sleeves prototype and graphics of jacket pattern those a clothing company at present(on&on, a brand of Beaucre Merchandising Co.,Ltd) is using were used as basics of tailored jacket pattern. Three kinds of fabric(wool, polyester, jersey) were chosen, we made jackets in the same manufacturing process of the clothing company, modified and made up for the weak points and then we compared and analyzed differences of pattern by the traits of fabrics, the results are as follows: 1) We drafted basic tailored style jacket pattern, made a jacket with wool fabric, made wearing experiment, modified and made up for the weak points by the trend, then developed JacketⅠ for study; 2) With JacketⅠ for study as the basic, we made a jacket with polyester fabric, made wearing experiment, modified and made up for the weak points, then developed Jacket II for study; 3) With JacketⅠ for study as the basic, we made a jacket with jersey fabric, made wearing experiment, modified and made up for the weak points, then developed Jacket III for study; 4) We presented final degree of polymerization of pattern with Jacket I II III for study; 5) We compared and analyzed the differences of pattern with the degree of polymerization of pattern with Jacket I(Wool) for study and Jacket II(Polyester), there was no change of size overall except extra amount which happens because of the trait of the fabric in 20 items of body format pattern, there were differences of size in 3 items(height of a sleeve, width of a sleeve, length of a sleeve) among 5 items of sleeves pattern; 6) We compared and analyzed the differences of pattern with the degree of polymerization of pattern with Jacket I(Wool) for study and Jacket III(Jersey) for study, there were differences of size by the kinds of fabric in 11 items(neck point to shoulder point length, Bishoulder point length, back interscye length, front interscye length, armhole circumference, depth of armhole, chest circumference, bust circumference, waist circumference, hip circumference, waist dart) among 20 items of body format pattern, there were differences of size by the kinds of fabric in 5 items(height of a sleeve, circumference of a sleeve, width of a sleeve, length of a sleeve, width of bottom of a sleeve) among 5 items of sleeves pattern.

• 패션비즈니스
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• 제5권2호
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• pp.105-115
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• 2001

When restoring a tomb of Songeun, Park Ik that damaged by typhoon in Kobubri, Chungdomyon, Mill Yang, Kyoung Nam in October 2000, a flower designed stone and fresco was discovered. Soneun Park Ik passed the civil service examination in Kongmin dynasty and was consecutively occupied Sajaedogam(司宰少監; regarded as one of second highest official rank). The fresco realistically depicts custom of ordinary people in end of Koryo, beginning of Chosun dynasty that it is considered as an important research material in study of ostumes. Therefore, this research intend to contribute to study of costumes in general public of Koryo that has insufficient study materials through study and analyze of costumes in the fresco with literature research. The number of figures in the fresco is presumed as 26-27 in all but clearly observed figures is only five women and four men and partly damaged figures are two men and two women. Women are worn relatively long yoo that can cover hip as an upper garment and Sang(裳) as trousers. The upper garments are all adjusted to right and has Jikryoung gik (straight collars) but there are strip attached collars or double collars among the Jikryoung gik. The length of Sang reaches to ankle and a waistband is trailed to below the knees. Most of hair are combed in the two sides and made a ring, moreover worn ceremonial coronet, which imply the ceremonial parade. Distinguished from the frescos of Koguryo, there are no women wearing Po(袍) also Yoo with Dae(帶) and without were coexisted. The mens costume is mainly appeared in two types. One(元) is Danryoungpo, Po with round collar and wearing a lozenge shaped crest with a brim, the other is Jikryoung Po, Po with straight collar, and wearing Ballib(拔笠), the latter is a costume of two man presumed as envoys. In the case of Danryoungpo, its length reached to ankle that shows decorum and in Jikryoungpo its length is below the knees that seem to offer practicality for envoys to guide a long journey. Both man and women are in decent cloth with a crest, which simple costume for ordinary people as a Chaksoopo that has comfortable length for movement and narrow sleeves. Songeun Park Ik actively worked under regency of One dynasty that influence of Mongol is seen in mans crest. There are some changes but including womens costume most of cloth are followed Korean traditional costume style.

• 복식
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• 제61권10호
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• pp.72-88
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• 2011

This study is about the costume relics that were excavated from M10 of the 6th site, M13 and M14 of the 8th site among all the Runghai(龍海) ancient tomb sites that were known as the royal family's tombs of Balhae, which were built from the late 8th century to the early 9th century. These costume relics were also introduced in the academic journal of Chinese archaeology(考古) 6 in 2009. The summary of the results that focused on finding features of the costume relics and its meaning were as follows: 1. Male and female statues, both of which were excavated from the Runghai ancient tomb sites, had the shape and composition of the government official's costumes such as the Danryeong(團領), Bokdu, and Gwadae. The female's hairstyle and accessories were quite similar to other costume relics of Balhae. In particular, the male statues wearing the Danryeong and Bokdu were considered as the normal figures of government officials of Balhaeafter the mid 8th century. 2. The female statue wearing the male attire is considered as a maid, and we can confirm that women dressing up like a man was a popular trend in Tang(唐), and this trend was introduced to Balhae. 3. The back flap(垂脚) of Bokdu that the male statue is wearing in M10 of the 6th site, has a shape that has not been found in the ancient relics of both Balhae and Tang. Therefore, it is considered as a unique shape of Bokdu of Balhae. However, it needs to be observed more and discussed in the future. 4. In regards to the Gwadae, the outside of the Gwadae is decorated with jade and has an embossed carving that is gold inside. The Gwadae of the Runghaisites has a unique design and it is distinguished from other ancient relics. 5. The gold trefoil crown and the leather conical hat that were found in M14 of the 8th site can be seen as the basic composition of official's hats in ancient Korea. Also, the motif of the gold trefoil is closely related to Anthemion that is often seen in the relics of the Three Kingdom period. Thus, we can assume according to this important finding that the style of ancient Korea official's hats came from either the king or a royal family of Balhae after the mid 8th century.

• 복식
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• 제16권
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• pp.221-229
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• 1991

This thesis aims at reviewing the wearing aspect and formation of Chosun ceremonial dresses for meal and finding out the thought reflected by them from the standpoint that dresses themselves should be taken as one of the phenomena in culture. That is men's ceremonial costumes and confucian costumes of the royal family and the gentry family in Chosun is reviewed focused on the formation and the wearing aspect of Po, Which is a kind of them. And in the context of the phase of the times. I also considered the thoughts reflected on the clothes such as confucianism, Ying & Yang Theory, and the symbol and the thoughts of patterns in relation to the clothes. Confucian influence was the main force for the Chosun prohibitions for clothes. The major reasons for the prohibitions for clothes were as follows. First, they reflected confucian Chung myoung chooui(the principle that everything should be where it belongs). That is the prohibitions for clothes were used in the means to maintain feudalistic social order. influenced by social rank system. Second, they reflected confucian ethics in the means to recover social disciplines with the maintenance of traditional customs. This shows well in the restriction of luxurious items in dressing included the prohibitions for clothes. Third, they reflected Chosun's toadysm toward China. With the influx of Chinese style of dressing then government even changed the style of uniforms for public officials into that of Chinese resulting in dual styles of dressing. Ying & Yan Theory greatly affected the colors of Korean clothes and reflected toadysm toward China. too. The theory was embodied by prohibition of such colors for clothes as white, gray, and jade green. I reviewed the twelve patterns on Myunpok, Ten-Longivity patterns and Four-Gracious plants patterns in order to analyze the symbolism and thoughts of patterns for clothes. Nansam, Dopo, and Shimui worn by confucian scholars ensures that those clothes bears confucianism and philosopical factors. As shimui was worn by many people it appears in Chosun scholars' studies and a Chinese book called "Yeki". I reviewed the origin, procession, and ornaments of four ceremonial clothes and tried to find out the confucianism in them. First, In Kwanrei (the coming-of-age ceremony) remained ancestor worship and respect for manners. The clothes for this ceremony granted the rights and responsibilities of and adult to the wearer. The royal Kwanreipok had different dresses for each rank. As Samgapok, the crown prince wore Iksunkwan and Konryongpo for the first ritual, Wonryukwan and Kangsapo for the second, and Myunrukwan and Konpok for the third. The rank of the King's grandson was lower than the crown prince's. This example shows that Chosun people respected manners and thought the basic confucianism "God and people are equal." at the Royal court. Second, as Honreipok(wedding gown), the crown prince wore Myunrukwan and Konpok for Daereipok, Wonyukwan and Kangsapo for Napjing and Tongwoo, and Iksunkwan and Konryongpo for Chekbinui. But common people were allowed to wear an official outfit only for wedding in the means of congratulation on the most important day of their life. Wedding gowns which reflected Ying and Yang Theory emphasized the thought that union of a man and a wife is the most important event in life. Third, Sangrei(funeral) was the last ritual of a human being to send off the deceased. The mourning dresses expressed lamentation of the people left behind. Five-Dress-System for each the relative degree of familarity showed the solemnity and formality, which represented the formality of confucianism and ancestor worship. I reviewed the mourning dresses by dividing them into royal, Yangban's, and commons. They were featured by the fact that there was only one style for every walk of life. It is construed that anyone in mourning can wear the same clothes since he feels the same way regardless of his social rank. Fourth, Chereipok(sacrificial rite dresses) had different styles for each social rank. The King wore Myunpok(Kuryumyun and Kujangpok) were recorded to be worn first in the fourth year of King Taecho's ruling. The crown prince wore Palryumyun and Chiljangpok for sacrificial rite dress which was finally settled when King Sejong was in power. Common people wore Dopo, Shimui for the rite dress in the beginning of the Chosun Era and wore Dopo after Japanese invasion of Korea in 1592. In conclusion, confucianism played the main role in ceremonial dress system of Chosun and that was because it emphasized the ethics of action in life, which was different from other religions. It is true that cause-oriented thoughts and Chung myoung chooui in confucianism drove all ceremonies to extreme manners, discriminating the people who belonged to the lower social rank, and resulting in extremly luxurious life style. However, they also created a unique trend and clothes culture in the Chosun Era. I wish that this thesis provieds important information and direction for furthur studies in the future.

• 한국의상디자인학회지
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• 제13권1호
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• pp.73-90
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• 2011

Modern footwear is accepted as a fashion accessory that plays the role of a point of style, which reflects trends and makes use of individuality and stylishness, not a practical means itself. This study considers diverse types of western shoes, which had been historically popular from, and about a role in accordance with it, and grasps the occurrence background and the aesthetic characteristics in shoes type, which had initiated fashion in the historically cultural aspect. Thus, the aim is to be conducive to developing design related to modern shoes. As a result of this study, shoe styles have changed in relation to the historical situation throughout every period from medieval times to mid-modern times. Two functions of shoes, practicality and aesthetics, could be observed tendency of leading fashion in the middle of mutual control and supplementation according to social conditions, economic strength in a person of wearing shoes, social standing, and gender. Accordingly, considering that designs related to shoes are influenced by the historical conditions, continuous research on unique designs according to each era is thought to be necessary to develop shoe designs of the future.

• 한국의류학회지
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• 제44권4호
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• pp.657-675
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• 2020

This study suggests a direction for design development through an analysis of the experiential rental Hanbok design in Jeonju Hanok Village. As a research method, 268 outfit photographs of tourists wearing experiential rental Hanbok for women were collected as design analysis data from Jeonju Hanok Village. Frequency analysis was then performed by dividing into form, color, material·pattern, and detail. The controversy over the design of experiential rental Hanbok revolves around how and how much tradition is reflected. This is a very important part of the design analysis and development direction. If necessary, traditionality was discussed using the Hanbok style of the Joseon Dynasty as a standard. Development directions derived from the analysis are summarized as follows. First, avoid the distorted shape of skirts. Second, develop underwear for traditional silhouettes. Third, expand traditional colorations and avoid the excessive use of accent colors. Fourth, it is necessary to develop rental Hanbok materials with decorative features. Fifth, there is a need to design flat pattern construction for rental Hanbok that reflects a standardized production method and a changed aesthetics.

• 복식문화연구
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• 제7권3호
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• pp.72-92
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• 1999

The purpose of this thesis is to review relationship between various expression method in modern make-up and the tendency of Neo-Avantgarde. In this paper, the author classified the distinctive characters in Neo-Avantagarde with Historicism, Decadence, Humor, and Inhumanism and explained innovation and creatio which is manifested in the late 1990\`s make-up by studying Neo-Avantgarde tendency expressed in modern make-up. The results are as follows. 1. The Historicism in modern make-up is expressed in Japanese Kabuki Make-up, Chinese Pecking Opera make-up, and Primitive mask Make-up in Africa. 2. The Decadence is manifested in Tattoo make-up which is expressing fetishism and fin-de-냗칟 image, and Snobism Make-up which is expressing selg-ostentation and eroticism with artificial nail and eyelash. 3. The humor appears to the Character Make-up copying the characters in doll plays, animation and juvenile story. In addition it is showed in Kitsch Make-up, which has vulagr, rustic and childish image by wearing so diffusive and cheap ornaments. 4. The Inhumanism is appeared in Graphic Make-up which is in the pursuit of the visual happiness. It includes simple geometrical type, drawing and coloring. It is also showed in Vampire Make-up, which means the make-up style mading horro, hizarrerie, and mistery by primary color(black and red) make-up. As the above, Neo-Avantgarde can account for the diversity and pluralism of contemporary make-up.

• 복식
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• 제51권3호
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• pp.155-170
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• 2001

This study is about investigation of the historical value of Wanghoido(王會圖) and Bungekipjodo(蕃客入朝圖) and examination of the costumes of the Envoys from the Three Kingdoms drawn in the paintings above. Wanghoido(王會圖) is presumed to be painted around early 7th century. This is a colored picture on silk on which twenty-six Envoys from twenty-four Kingdoms are painted. Bungekipjodo(蕃客入朝圖) is presumed to be painted in the early 10th century. This is drawn on paper with only black brush line, no color. There are thirty-five Envoys from thirty-one Kingdoms in the painting. Wanghoido(王會圖) and Bungekipjodo(蕃客入朝圖) are the important materials which are useful to understand the original Liangjlkgongdo(梁職貢圖). From the records about interchange of the Envoys in the early 6th century, the characters and costumes painted in Wanghoido(王會圖) and Bungekipjodo(蕃客入朝圖), the copy of the original Liangjikgongdo(梁職貢圖), get the reality. The Envoys from Koguryo(高句麗), Paekche(百濟), and Shilla(新羅) painted in the two paintings above are all wearing Jangyu or Yu(장유 or 유; an upper garment), Go(袴:trousers), Kwanmo(冠帽:headdress), Dae(帶뿔:belt), and Hwa(靴:shoes). But they differ in some aspects. For example, the shape of the Kwanmo(冠帽), hair style and patterns on the costumes, etc.

• 대한가정학회지
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• 제46권2호
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• pp.127-135
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• 2008

The study purpose was to increase Han-bok's convenience by changing materials while maintaining keep the traditional Han-bok style. For this purpose we surveyed actual Han-Bok wearers about the inconveniences of its form and design by combining knit with Han-bok. On the basis of this survey, we present a practical design for use in daily fife. Responding to the question about Jeo-Go-Ri(jacket), most respondents preferred a Han-bok which stressed elasticity by utilizing knit on Jeo-Go-Ri's front and back body line(JD1, JD4). For the question about ann holes, most respondents liked a design which substituted knit materials for Sam-hoi-jang(colorful strips) to ensure ease of use and shorten both the width and length of the breast-tie(JD2, JD3). For the sleeve edge, they preferred a design which solved the difficulties of rolling up the sleeve when working ($JD2{\sim}JD5$). Regarding the most inconvenient aspect of wearing Chi-mas(skirts), the respondents indicated tightening of the breast and an uncomfortable feeling due to the skirt length. This suggested that the waist of the vest should be lengthened to avoid the feeling of pressure(CD2, CD5). Regarding changes to the skirt shape the respondents preferred buttons and hooks rather than using skirt strings(CD4, CD5).

• 한국의류학회지
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• 제30권9_10호
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• pp.1476-1484
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• 2006

This study is on the esthetic characteristics of Tuxedo-Look in the modern women fashion from 1990s to the present. It could contribute to understand the aspects and the sense of beauty of the modern fashion. This study is performed by reviewing the precedent studies, related literature and deploying fashion portfolios, domestic and international fashion magazines for the exploratory study. The results of the study are the following. First, Tuxedo-Look expresses the androgenous image which weakens the superficial message of masculinity or femininity and produces the unified image of men and women. Tuxedo-Look, a symbolic male dress item, is brought in the women clothes and it is recreated by design modification, new wearing style, and producing effects. Second, Tuxedo-Look emphasizes femininity by using a exposure and body line stressed design and matching the women dress items with various materials and colors or tuxedo. Third, Tuxedo-Look suggests a dismantling point of view such as exaggeration, distortion, secession, and breaking from the convention. Tuxedo-Look expresses uncertain value by breaking up the symbolic valueby coordinating with casual items and denies formal construct of tuxedo such as perfect balance, symmetrical silhouette, formality, totality.