• 한국의류학회지
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• 제48권4호
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• pp.597-614
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• 2024

This study examines how idealism and relativism, which are the two dimensions of personal moral philosophy, and the perceived moral intensity affect the purchase behavior of consumers regarding fashion items made of animal skin and fur. Data were collected through an online survey, and data from 372 Korean female consumers were statistically analyzed, excluding questionnaires with non-response, insincere responses, and outliers. The data analysis using structural equation models showed a significant effect of idealism but a non-significant effect of relativism on perceived moral intensity concerning the purchase of real leather and fur fashion items. In a structural equation model for each fashion item, perceived moral intensity had a negative effect on purchase behavior. The indirect effect of idealism on purchase behavior through the perceived moral intensity was confirmed to be statistifically significant for each fashion item. However, neither idealism nor relativism had a direct effect on the purchase behavior of both fashion items. The research results were discussed from an academic perspective and practical implications were presented.

• 복식
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• 제26권
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• pp.163-173
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• 1995

The purpose of this study is to investigate the Ku which was worn by nomadic tribes which was Khitai, Mongols and Manchus. The results of this study can be summarized as follows. 1. The fur clothes were very important clothes that nomadic tribes put on in order to protect them against the cold. The Ku was an outfit for protection against the cold. It was made of ani-mal fur and its style was tight sleeve and long dress. 2. The Ku was worn in all social classes including emperor, nobles and the masses in ancient China and Asia dynasty. After the nomadic tribes estabilished dynasty in China the style of Ku was changed. All kinds of animal fur was used to make the Ku but the volume of fur, kinds and colors were classified severely by their social position. In Khitai dynasty the Ku was worn in same style. But the emperor wore the Ku of silver marten. The noble class wore the Ku of purple, black and blue marten and silver squirrel skin. The masses wore the Ku of the other colors marten, sheep, squirrel and dessert fox skin. In Mongol dynasty, the emperor wore the Ku of purple marten, silver squirrel, silver fox and black fox skin. The nobles wore the Ku of the other colors marten and squirrel. The masses wore the Ku of degraded animal fur. Before the Manchus estabilished the varient races dynasty in China, the rich man preferred the Ku of marten, squirrel, fox, goat furs. But the poorman preferred the Ku of cow, horses, pig, sheep, cat, dog, snake and deer skin. After the manchus conquered the China, the manners of dress were changed. Generally the fur did not appear in right side of garment, but high quality or noble fur appeared outside. Sometimes the inside or outside of Ku was made of silk fabrics and sleeves, neck-band was made of the high quality fur.

• 복식
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• 제63권3호
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• pp.1-16
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• 2013

Xiognu people were the first of the Central-Asian nomads to establish a nation in 209 B.C. They always moved around looking for places to breed their animals and fertile grounds, so they wore clothes made of fur and leather and covered their tents with felt from the livestock. This research studies on the literatures, costumes and the achievement of archaeological excavation. Furthermore, to investigate on costumes excavated of Xiongnu, we visited the Mongolian National Museum and the Hermitage Museum. A corn-hat made of felt, a felt hat with ear flaps and a golden crown with a bird on the top were unearthed from a tomb of Xiongnu in Inner mongolia. Women usually wore pigtails, and men wore pigtails or ponytails but they cut their hair short when holding a funeral. Many pigtails discovered in Noyon uul tombs can be considered as their funeral customs. The Xiongnu wore a round or v-neck caftan attached straight sleeves reaching knees in the left folded style, and because they always rode horses, having the length of the caftan not go past their buttocks would have made it more convenient for them. During the period of Western Han, Ho refered to Xiongnu and it became a common name for northern races. They used leather belts and an animal-designed buckle was found. Women commonly rouged their cheeks for a vivid and cute look, and many ornaments were excavated including bracelets, rings and decorations made of gold, silver, copper and jade, among which there were hair ornaments used to identify one's class. A horse pattern with wings and a horn of Golmod T20 was substitution for the Schythian use of deer. Patterns or shape of unearthed articles present in the Xiongnu culture in Noyon uul had a close relationship with Altaic, Greek and Persian cultures. The Xiongnu clothing was made of animals' skin and fur, woolen textiles and felt. It was folded to the left for upper garments, and the pants were adjusted using a belt and shoes were made of leather, which was very suitable for protection against the cold and horse riding. Mobility played a significant role in their clothing.

• 동아시아식생활학회지
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• 제2권1호
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• pp.35-56
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• 1992

This paper has made a close examination of Shingan Goohwang Chowalyo(1660), Cheesaeng yoram(1691), Sallim Gyungjae(1715) and Imwon simyook Jee(1827), to grasp what kinds of famine relief foods have been analyzed in terms of nutrition elements and cooking methods. And also this paper has surveyed the changes of these famine relief foods according to the times. Three hundred forty one famine relief foods are recorded in the above mentioned books, Among them, ten foods are recorded in common in these four books: pine needles, elm tree skin, soybeans, wax, jujubes, black beans, glutinous millet, turnip seeds white pine-mushroons and Chool-Atractylodes japonica. The methods of cooking and processing are most varied in the order of pine needles, black beans and elm tree skin, Pine needles are rich in protein and fat, and so may be regarded as the first of famine relief foods. Elm tree skin is of more than 50% carbohydrate and may be used in plate of cereals. I addition to these, Hwangui-milk vetch, Choonsu-cedrela Sinensis, Tacksa-Alisma Orientale Juzep and some other foods contain starch, glucose, fatty acids, and amino acids. So they may be used for replacing cereals and relieving famine. Before these famine relief foods are cooked or processed, according to their ingredients they should be soaked in water for a time in some cases the water should be changed several times. In Shingan Goohwang Chowalyo and Cheesaeng Yoram, measuring units are rarely recorded, while in sallim Gyungjae, they are explicitly shown. Imwon Simyook Jee clearly shows the use of oriental medicine materials. And the fur above mentioned books show no record of famine relief animal foods. To these days, vegetables have been boiled, squeezed and seasoned with salt and oil, but the better the economic conditions become, the less other famine relief foods are used. Nevertheless it is expected that these natural foods can be made favorite dishes with the best use of their good flavors and tastes.

• 한국의상디자인학회지
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• 제15권1호
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• pp.91-109
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• 2013

The main objective of this research was to understand the latest trends of natural print design through the quantitative & qualitative analysis of fashion appeared in contemporary female collections. The research criteria was defined as 3 seasons from 2011 S/S to 2012 S/S. Data collection of 726 was done through review of 'pr$\hat{e}$t-$\grave{a}$-porter Collections' of three major fashion cities; Paris, Milan and NY. Statistical analysis of frequency with chi-square test was conducted. Also qualitative interpretation of natural print design' characteristics was completed. The main findings were as follows.; The average occurrence rate of natural print design from 2011SS to 2012 SS in three collections were 6.4% in Milan 6.4%, 5.5% in Paris and 6.8% in N.Y. The five source types of natural prints in contemporary women's fashion collections were identified and the order of their appearance were as follows: flowers, plants, animals, insects & marine organisms and compound one. The plant prints were expressed by stylized or realistic touch. Flower patterns showed more variables than plants, however, there were no big difference in their image and major characteristics. The animal prints demonstrated two aspects. First one used typical animal print of fur or skin, but the other one draw the animal figure like paintings. The compound source type presented the most interesting and fresh pattern design ideas. In the insects & marine organisms, mainly butterfly and seashell & starfish, etc. appeared as real shapes or sometimes were stylized.

• 복식문화연구
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• 제31권6호
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• pp.776-792
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• 2023

This study aims to analyze the traditional attire of four ethnic minority groups in Northeastern China: Daur, Ewenki, Oroqen, and Hezhen, considering their natural environment, lifestyles, and cultural influences. A literature review of academic papers, books, and online resources was conducted, along with indirect investigations through artifacts. The Daur people, being equestrian, have garments with deep slits, vibrant colors, and elaborate decorations. The Ewenki people wear clothes made of fabric in the summer and primarily deer skin in the winter, and their clothing is simple and not flashy. The Oroqen people's clothing typically has slits at the front, back, or on both sides, and they wear a waist belt. The Hezhen people, an ethnic group that primarily hunts and fishes, wear two-piece clothing with a hip-length top and pants or other fur-trimmed garments. All groups incorporate symbolic patterns influenced by Shamanism, along with animal headgear and leather shoes. We observed that the traditional costumes of ethnic minority groups in Northeastern China share many commonalities in form, but there are detailed differences in material, shape, color, and decoration due to unique geographical and climatic characteristics as well as differences in livelihood. Additionally, the structure of clothing varies depending on each tribe's shamanistic practices and lifestyle.