• 대한가정학회지
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• 제38권11호
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• pp.13-30
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• 2000

The purpose of this thesis is to find out the spiritual cloture inherent in outward elements of Korean traditional costume. For this purpose, the ‘Po(袍)’of the Chosun Period is decided as an object of this study. ‘Po’, which has been one of basic elements of traditional costume from ancient times, contributes to complete the attire and shows the courtesy most apparently. In addition, ‘Po’profoundly contains the spiritual culture of our own because it symbolizes the social status system and customs of the days. The spiritual culture incorporated in the traditional Po of Korea is examined by the study of the thought of Yin and Yang, and Five Elements, Taoism, Han(韓) and the aesthetic characteristics of Korea.

• 복식
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• 제15권
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• pp.47-54
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• 1990

Kyu-Soo Park wrote the book "Gur Ga Jap Bok Ko" (Proposition for Household Casuals) around A.D. 1865. He was a widely-learned man and a proponent of Korean self-consciou-seness like his fellow Pragmafist against then prevailing Chinese influence, which had already penetrated deeply into ordinary life style. According to this fact we can see not only the general dress-cystoms but the new customs of some high-birth People with evident self-consciouseness like him at that time. For example, they wore "Sim Eui" and "Bok Gun" as the dress of their ordinary life in spite of the general dress custom wearing the "Do Po" (Traditional Korean full-dress attire) and "Gat" (Traditional cylindrical Korean hat) as an ordinary or a ceremonial dress irrespective of rank at that time. Women wore an overcoat with "Chima" and "Jur. Go Ri" instead of the shortened "Jur, Go Ri" and buttock exagerating "Chima" largely popular at that time too. And also wore "So Eui" instead of "won Sam" or "Dang Eui" prevailing for the psychological resemblance of higher ranking group. Male yougnsters wore "Sa Gyu Sam" as an ordinary life dress and Girls wore "Chima and Jur Go Ri".

• The International Journal of Costume Culture
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• 제4권1호
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• pp.34-43
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• 2001

This study is to analyze the dress symbolism described in the traditional Korean narrative focusing on the psychological side. As a result of the analysis, human nature and personality were characterized as following : integrity and feminine modesty among others. These characteristics prove that human nature and personality are symbolized by dress. Through protagonists'dress in the traditional Korean narrative, the quality and price of texture, attire, clothing selection according to the situation, appearance in dress, grade of interest towards costume, and behavior that accompany the costume, it was symbolically expressed the personality of the person who wear the dress. Feeling and psychological state were represented by joy, anger, affection, and hatred. Also, it was observed that the feeling and the psychological state are symbolized through the costume ; however, these two characteristics are symbolized not only with costume itself but also with the behavior that accompanies the situation and costume. The latter were considered more important factor than the former.

• 복식
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• 제43권
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• pp.225-242
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• 1999

Generally people and their lives are the basic object of literary works. Although each literary work possesses a different degree of significance depending upon the author's intention the description of costume becomes an indispensable factor in the formation of characters and the social background. In this paper the types of men's and women's clothing in fashion from 1895 to 1942 are studied fior the purpose of understanding the correlation between hyo-Suk's description of the attire and the vogue of the time. Consequently it was clarified that his descriptions of costume have an analogy with the fashion during the era. Especially this study ascertains that the beauty of costume as a formative art emphasizes the altered inherited and developing traditional Korean beauty influenced by exoticism. In conclusion the aesthetic consciousness of Hyo-Suk Lee tells us clearly that the beauty of Korea is the universal beauty apprecialted regardless of place and time. Such an aestheitic consciousness is not rigid but continously transforming. his literarywork clearly shows a new aesthetic categry formed by combination of traditonal Korean beauty and the aesthetic consciousness of exoticism.

• 스마트미디어저널
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• 제12권11호
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• pp.125-133
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• 2023

Traditional attire has assumed a pivotal role within the contemporary fashion industry. The objective of this study is to construct a computer vision model tailored to the recognition of traditional costumes originating from five distinct countries, namely India, Korea, Japan, Tanzania, and Vietnam. Leveraging a dataset comprising 1,608 images, we proceeded to train the cutting-edge computer vision model YOLOv8. The model yielded an impressive overall mean average precision (MAP) of 96%. Notably, the Indian sari exhibited a remarkable MAP of 99%, the Tanzanian kitenge 98%, the Japanese kimono 92%, the Korean hanbok 89%, and the Vietnamese ao dai 83%. Furthermore, the model demonstrated a commendable overall box precision score of 94.7% and a recall rate of 84.3%. Within the realm of the fashion industry, this model possesses considerable utility for trend projection and the facilitation of personalized recommendation systems.

• 시큐리티연구
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• 제13호
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• pp.351-382
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• 2007

이 연구에서는 오늘날 대중교통의 중심이 되는 지하철 내에서 발생되는 여성을 대상으로 한 성범죄에 대한 여성들의 두려움에 대한 특성을 분석하였다. 즉, 범죄 두려움 중 지하철 내 여성의 성범죄두려움에 대해서 실증적으로 조사를 실시하였다. 따라서 이 연구의 목적은 첫째, 지하철 이용 여성의 지하철 이용 및 옷차림 등에 대한 실태 분석, 둘째, 범죄정보에 대한 관심과 일반적인 범죄에 대한 인식 정도에 대해서 살펴보고, 셋째, 지하철 내 성범죄두려움의 특성을 분석하고 마지막으로 평소 옷차림 선호, 범죄관심, 범죄인식 등 주요한 요인과 성범죄두려움의 관계에 대해서 실증적으로 분석하는 것이다. 이 연구는 사실의 발견을 위한 양적인 연구방법으로서 현실 분석적이며, 기술적인 연구방법과 실증적 연구방법을 병행해서 사용하였으며, 서울 지하철을 이용하는 일반여성 520명을 대상으로 조사를 실시하여 509명의 설문지를 최종 통계분석자료로 사용하였다. 이 연구의 조사결과 지하철 내에서 여성이 느끼는 성범죄의 두려움의 정도는 다소 높은 수준이라는 것을 알 수 있었으며, 그 중에서도 월소득 수준이 높은 여성 일수록, 그리고 전세나 자가에 거주하는 여성 일수록 지하철 내에서 성범죄두려움을 더욱 많이 느끼는 것으로 조사되었다. 그러나 지하철 내 성범죄의 유형별로 그 발생 가능성이 비교적 낮다고 판단되는 성범죄 유형에 대해서는 두려움의 정도가 낮게 나타났다. 마지막으로 평소 여성의 화려한 옷차림 선호, 범죄정보에 대한 관심 그리고 일반적인 범죄발생의 수준에 대한 인식과 지하철 내 성범죄두려움의 관계를 분석하였는데, 주요한 요인 모두 지하철 내 여성의 성범죄두려움과 관계가 있으며 또한 영향을 주는 요인인 것으로 나타났다.

• 복식
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• 제41권
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• pp.95-105
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• 1998

SOO-BAL(Hair Style) is a method Which match hair style to face and clothes with using hair covering and protecting the head. Also SOO-BAL includes personal ornaments using to avoid one's hair be disheveled. In a standpoint of beauty and spirit, etiquette SOO-BAL is a very important thing as one being dressed up. Until now, since just a form of hair style have been studied, hair styling process is nothing to be known and studied. Time after time, our unique traditional SOO-BAL is forgotten with clothes and then this th-esis will be classified hair styling form follow-ing a form of hair style in royal palace of the C-hosun dynasty. According to the record of HAE DONG HISTORY, it shows the same of attire between Ko-rean and chinese style in ae of the chosun. The reason in that there were no any certain boundary border and the interaction of culture between two countries was happened spontaneously at ancient time like the GOCHO-SUN age. Until the period of the three states, the korean attire be changed had gone with chinese one s-imilarly. The chinese form gave to influence on the EONJIN MEURI·POON-GI-MYEONG MEURI·JJO-CJIN MEURI·MOOK-EUN GOONG-BAL MEURI·OL-LIN MEURI·SSANGSANG-TU ME-URI be drawn wall painting in the KOKUR-YU. And a gold chignon accesso-ry unearthed in a MOO-RYOUNG royal mausoleum is proof of the korean attrire be changed with chinese. In the shilla dynasty at three years after Cjin-Deuk(A.D. 649) reign. It was recorded that the dynasty let women wear the form of chinese attire. Also in the koryo dyn-asty, a rod-like hairpin (BIN-YEU) and DANG-GI employing EON-JIN MEURI was used. The SOO-BAL based on the Confucianism had lots of regulations which limited to use ornaments with classes of society in the CHOSUN dynasty. Until YOUNG CHO and CHUNG CHO period. EONJIN MEURI be decorated GACHAE was announced by dynasty as ind-ulging in luxury. Women of yangban used a rod-like hairpin and a chignon accessory made by jewerly. And 1-owly women weared a rod-like hairpin made of born and wood to perfom EONJIN MEURI with PUNCHAE. Most unmarried women decorated with DDA-AH-NEULIN MEURI, GUI-MIT MEURI, specially in palace with SAE-ANG MEURI. At palace, one put on a full dress with KEUN MEURI, and a simple dress with ER-YEO MEURI be decorated DDERL-JAM The CHOP-JI MEURI manifested social rank, class. Kids at CHO-SUN age had BA-DUK-PANMEURI and JONG-JONG MEURI. The ornament things are GACHE, DDERL JAM with EON-JIN M-EURI, and all kinds of rod-like hairpin and chignon accessory used in JJOK MEURI. IN DANGGE, JE-BI-BURI DANGGI used by ummarried women. DO-TOO-RAK DANGGI and AP DANGGI on a dress suit, and BE-SSI DANGGI used by 3∼4 years ungrown kids etc. were used. And at palace, kinds of CHUPJI used with JJOK MEURI showed social rank. In CHOSUN age, women want to keep shiny hair washed at TA-NO festival day, a treatment of bald hair used a forked remedy. In CHOSUN age, woman Soo-Bal hair style has DAE-SOO·DDEU-KOO-JI MEURI·CHO-P-GI MEURI·EON-JIN MEURI·SAE-ANG MEURI· and so on. We could find out Soo-Bal was developed very well by these variety hair styles. I attatched all of the hair style pictures step by step, and also explained detail my research foll owing these pictures.

• 한국가정과교육학회지
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• 제18권3호
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• pp.149-161
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• 2006

남녀 고등학생을 대상으로 기술 가정교과 내의 의생활영역에 대한 선호도를 살펴보고 남녀 고등학생을 의생활영역 선호도에 따라 각각 선호도가 높은 집단, 중간인 집단, 낮은 집단으로 분류하여 고등학생들의 성별과 선호도에 따라 의생활영역에 대한 인식, 필요도, 실생활 실천도. 학습요구도를 비교하였다. 기술 가정 교과 내 의생활영역은 여학생이 남학생보다 선호하는 것으로 나타났다. 의생활수업에 대한 인식은 '적성에 맞는다' 문항을 제외하고는 긍정적이었으며 성별에 따라 유의한 차이가 없는 것으로 나타났으며, 선호도가 높을수록 의생활수업에 대한 인식이 긍정적인 것으로 나타났다. 의생활영역에 대한 학습 필요도가 비교적 높았으며 옷의 손질과 보관에 대한 필요도가 가장 높게 나타났다. 남학생보다. 여학생이 학습필요도에 대한 인식이 크게 나타났다. 남녀학생 모두 선호도가 높을수록 의생영역의 학습 필요도가 높다고 하였다. 의생활 영역 실천도는 옷차림과 의복마련하기를 제외하고는 비교적 낮았으며, 옷차림 영역에서는 여학생의 실천도가 남학생보다 높았다. 남학생의 경우 의생활영역 선호도가 높을수록 실생활 실천도가 높게 나타났으나 여학생은 옷차림 영역에서만 선호도가 높을수록 실천도가 높게 나타났다. 남녀고등학생 모두 가장 높은 학습요구도를 보인 내용은 코디네이션이었으며 여학생이 남학생에 비해 의복과 환경을 제외한 모든 의생활내용에 대해 학습 요구도가 높게 나타났다. 또한 선호도가 높을수록 남녀 모두 학습요구도가 높게 나타났다.

• 복식문화연구
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• 제8권2호
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• pp.237-260
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• 2000

According to the study of Jik-Ryoung(直領) consulting chronicles of the Chosun Era, Jik-Ryoung had been worn for various uses as official outfit, ordinary attire or clothes for the celebration of their coming of age, wedding ceremonies, funeral rites, and religious ceremonies, etc. from the beginning to the end of the Chosun Era. The conclusions are shown briefly as follows. 1. There are several terms of Po(袍) related to Jik-Ryoung in the chronicles under the name of Jik-Ryoung Ui(直領衣), Ui-Sal Jik-Ryoung(衣撒直領), and Jik-shin(直身). Jik-Ryoung Ui is the other name of Jik-Ryoung that they called it when it was used for funeral rites and religious ceremonies. The chinese Ye-Sal(曳撒) was called the Ui-Sal Jik-Ryoung in Korea, but this is different with Jik-Ryoung regarding its divided up and bottom style. Jik-Shin is almost same as Jik-Ryoung. 2. During the latter period of the Chosun Era, we can find diferent frequency in use of the Jik-Ryoung. Jik-Ryoung was shown constantly in the cases of that ding, Chinese Prince and lower-level constantly in the cases of that king, Crown Prince and lower-level officials wore it for funeral rites and lower-level officials, artisans, merchants, humbles and slaves wore it for official outfit. Uses of the Jik-Ryoung increased for military officers'outfits, in contrast to decreasing of uses for ordinary attires of king, Crown Prince, and the commons, and official outfits of civil officials. 3. These different aspects mean the change of estate and role. For the basic four ceremonial occasions the ceremonies of coming of age, marriage, funeral, and ancestor memorial-, it appeared constantly. Therefore the social role had been maintained also by then. As an official garb, the role for official uniform of petty official maintained by the end of the Dynasty. But from the latter 1600's to the former 1700's, the roles for official garbs of civil officials and military officers decreased and increased respectively. Before the Hideyoshi's Invasion of Korea in 1592, ordinary social clothes had orders by people's social status who wore them ; those were Dan Ryoung(團領), Hong Jik Ryoung(紅直領), Jik Ryoung(直領), Cho'l Rick(철릭) in the order named. After the war, various Po(袍), Shim Ui(深衣), Jung Chi Mak(中致莫), Chang Ui(　衣), Jang Ui(長衣), Ju Ui(周衣) and so on had been worn until the King Young Jo(英祖)·Jung Jo(正祖) period. In result, the social role of Jik-Ryoung was reduced as the uses decreased more and more. For a mourning dress, it had a same aspect as the case of ordinary social wear. 4. Considering the color, they used blue for the clothes for doing-up-the-hair ceremony, white for mourning clothes, and white, black for ancestor memorial ceremony clothes. On the official outfits of officials, dark blue and black were used mostly. And lower-level officials'clothes had white, red, and green on them. They used red and green for the plain dresses. 5. Examining the materials, clothes for the celebration of one's coming of age were made of high quality silks, Kwang Hwa Dan(廣禾緞). Also, they made clothes for funeral rites of rough and thick linen, and made clothes for religious ceremonies of linen and hemp. The official outfits were made of practical materials like cotton, hemp and ramie. Cotton, pongee and satin were used to make ordinary attire.

• 한국산학기술학회논문지
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• 제12권1호
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• pp.80-90
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• 2011

본 논문은 영조와 정조가 통치한 시기에 해당하는 시기인 조선후기 풍속화에 표현된 여성머리양식을 고찰하여 조선후기 성인여성머리양식의 특성을 분석한 논문으로서 연구의 목적은 조선후기 여성머리양식의 특성과 당시 여성들의 미의식을 규명하여 최근 유행하고 있는 사극드라마나 영화 등의 영상예술분야에서 활용될 수 있도록 하는데 있다. 조선시대 성인여성의 대표적인 머리는 얹은머리와 쪽머리로 그 중 얹은머리가 더욱 유행하였다. 신분에 관계없이 많은 여성들은 얹은머리의 규모를 크게하기 위해 가체를 사용하였으며 개인의 개성에 따라 머리양식을 다르게 하여 각기 다른 조형미를 연출했다. 조선시대는 신분에 따른 복색제도가 엄격하였으나 기녀들은 제약을 받지 않았으므로 복색에 자유로워 유행을 선도하였으며, 조선후기에는 실학의 영향으로 이미 신분이나 사상등의 제약으로부터 자유로워진 반가나 민서계급의 모든 여성들이 기녀들의 차림을 모방하여 유행과 동조하는 현상을 보였다. 조선후기 여성들은 자신의 개성을 표출하기 위해 머리양식을 유행의 도구로 사용하였으며 많은 여성들이 현대와 같이 유행을 추구하였다. 또한 당시 여성들도 얼굴과 가장 가까운 머리를 아름답게 꾸며 자신의 미를 강조할 정도로 미의식의 수준이 상당히 높았다.