• The Transactions of the Korea Information Processing Society
• /
• v.2 no.2
• /
• pp.199-208
• /
• 1995

In this paper, a neural network architecture which can extract map symbols by being based on the results of physiological and neuropsychological studies on pattern recognition is proposed. This network is composed of multi-layers and synaptic activities of combining layers are implemented by spatial filters which approximate receptive fields of optic nerve cells. In pattern recognition which is followed by color classification for extracting of map symbols from input image, this network is searching for candidatepoints in lower layers (layer 2, 3) by using local features such as lines and end-points and then processing symbols recognition on those points in upper layer(layer 4) by using global features.

• Journal of the Korean Society of Costume
• /
• v.52 no.7
• /
• pp.103-121
• /
• 2002

This study intended to analyze the transition of design of Korean soccer player's uniform according to development of the society and changes in formative elements, and examine features inside them by considering designs of soccer player's uniform by ages ranging from the introduction of soccer up to now. Results of the study are summed up below. First, as a result of analyzing designs of soccer player's uniforms from 1920 to 2002 Korea-Japan WorldCup based on formative elements of the style of dress. \circled1 it is shown that basic shape has been kept but changes in only color. cutting, trimming, logo and symbol have existed. \circled2 Colors of the uniforms have been different according to ages but red, blue and white colors have been used most and sometimes black was employed. so it is known that colors in the Korean national emblem have been all used. \circled3 In the beginning of the uniform there was a limitation in its design due to absence of functional materials but now highly-sensitive textile products and highly-functional textile materials guaranteeing optimal condition and highest activity of a soccer player have been utilized in various ways. \circled4 It is known that symbols modelling the image of Korea have been used in diverse ways but effected much by directions toward images pursued by designers of sponsors. Second, the meanings represented by designs of the uniforms are classified into a degree of symbolizing Korea, tradition, superiority and dynamics. That is to say, \circled1as colors and symbols coming from the emblem have been used in the uniforms. they have symbolized one nation and possessed the meaning representing even Korean national spirit. \circled2As traditional colouring and symbols have been used in the uniforms, they have shown the Korean sense of a beauty. \circled3 Colors, tones and designs overwhelming the mood of play have been used in the uniforms, so that they have played a role in making players of other team flinch mentally and making Korean players gain an advantage over them. \circled4 Thanks to strong symbols or comparative effects of colors. they have shown the dynamics representing power and energy.

• Journal of the Korean Home Economics Association
• /
• v.49 no.8
• /
• pp.13-24
• /
• 2011

This paper purports to find the characteristics of blue costumes as expressed in modern fashion. As such, we made an empirical analysis, using 436 works from 2006 S/S through 2010 F/W collections. Result indicated that modernness was emphasized by applying a minimum expressive technique to items of a simple form, and an image of simplicity was emphasized by placing focus on the rational color image of blue. Second, images of blue, such as trust, stability, and success were expressed as refined elegance through the combination of tight silhouettes, glossy and translucent materials, and indirect exposure. Third, natural image was expressed through natural silhouettes, soft or natural materials, gradation of various tones, and natural motif decorations as well as the color itself. Fourth, dynamic image was expressed by introducing fashion items, mostly worn by men only, to simple and tight forms or through the inspiration of a masculine fashion image. Fifth, abstinent image was expressed by using an image of religious apparel or symbols, covering up the body, minimizing details, and using a dark blue tone.

• Journal of the Korean Society of Costume
• /
• v.62 no.8
• /
• pp.149-165
• /
• 2012

This study is to understand the characteristics of women's Hanbok fashion in the modern Korea by investigating the features of colors and color arrangements of remaining relics. The summary of findings from the researches and analysis from over 1840 pieces of Hanbok relics in modern Korea are as follows: First, since western-style cloth were introduced and utilized for Hanbok from 1960, the number of colors have drastically increased. However, the most commonly used colors and parts throughout all the periods remained the same. These are Y, R and white colors for Jeogori and Y, R and PB colors for Chima. And, as for the representative color of each of the six periods, significant changes of color were found Jeogori in the 1960~1970s. While no clear color changes were found in the period prior to the 1960s and after the 1980s. Secondly, as for the color tones, although the high luminosity-low chroma were generally used over the periods, it was observed that various colors of low luminosity-high chroma began to be used from 1960 and so Jeogori became more colorful. And lastly, Y and white color were taking up the highest percentage in the solid color arrangement. When composing 2 colors, the Y tone color dominants with R tone as sub-color was the most prevalent, and when 3 and 4 colors were combined, the extra color were increasingly seen in the upper garment cuff and collar so that the arrangement of different colors increased the aesthetic symbols when combined with the colors of the Chima.

• Korean Journal of Ecology and Environment
• /
• v.46 no.3
• /
• pp.419-428
• /
• 2013

We identified the diversity, geographical distribution, ecological characteristics of birds, trees, and flowers species designated as local government symbols as a means for understanding public awareness on biodiversity. A total of 114 species including 48 birds, 40 flowers, 36 tree species belonging to 40 orders 59 families 90 genus were designated as natural symbols. Pica pica (L.) in birds, Rhododendron schlippenbachii Maxim. among flowers, have also been designated as symbols. The tree Ginkgo biloba L. was designated with the highest frequency. Local governments located coastal area were selected bird species of the Laridae family and the tree species Camellia japonica L., of Pinaceae as their natural symbols. In contrast, local governments located inland have designated resident bird species such as P. pica and Columba rupestris (Pallas) and flower species from the Ericaceae as natural symbols widely distributed and easily observed throughout South Korea. However, many local governments have designated the same species as a natural symbol based on their size color and public appeal and popularity. The information about the popular species and their ecological traits are useful for establishing the criteria as flagship or iconic species selection and their roles in habitat conservation.

• Journal of Fashion Business
• /
• v.13 no.1
• /
• pp.17-33
• /
• 2009

The purpose of this study is to find the character of Cleopatra (69 B.C-30 B.C) by analyzing materials about Cleopatra, and to figure out symbolism and costume presented in movie . Costume of the main character, Cleopatra, compound the type of Egyptian traditional clothes, the change of it, and the trend in the 1960's. And, the symbolic meaning of it is also reinforced by adding ancient Egyptian myth to it. This kind of symbol is usually represented in Cleopatra clothing, especially in weaving pattern, embroidery, and ornament. And color of the clothes not only have their on predominance, but also can have their meaning fade away by mixed with each other, and also the shape has relation with the meaning of color. To sum up, the color and pattern of ancint Egyptian Cleopatra as alive formalize the power that come from coherence with the sun god in the center, which a used to maintain the power of the king. Costume in movie also contained color and pattern as a symbol of religion to symbolize the absolute power of king. These kinds of symbols are reemerging through historical recurrences and exotic interests.

• The Research Journal of the Costume Culture
• /
• v.18 no.4
• /
• pp.640-654
• /
• 2010

The purpose of this study is to design neckties that are motivated by Christmas symbol images that have been known to public most widely in the basis of Day marketing so as to develop the competitive commodities closed to consumers' emotion in the fashion industry. As a method of this study were to use Adobe Illustrator CS2, which is one of the vector graphic programs, to present the motif design such as Santa Claus, trees, presents and letters among Christmas symbols, and are to apply to neckties by giving a change with striped pattern, all over pattern and one point pattern. The results are as follows; Firstly, Santa Claus image was expressed by color contrast with red and white, which was perceived by red, green and white that are mostly used in Christmas. Secondly, tree images are expressed abstractly with color contrast where red and green are contrasted, and color way change was given for symbol color of Christmas. Third, in the image of gift, the image of share and image of colorfulness were considered for expression by making motifs of three dimensional hexahedron shape. Fourthly, in the image of type, motif was expressed by giving a change in horizontal and vertical writing types.

• International Journal of Advanced Culture Technology
• /
• v.12 no.3
• /
• pp.52-56
• /
• 2024

The ancient ancestors of Korea believed that the five directions of east, west, south, and north were important, and that there was a god in charge of each of the five directions, and that he was in charge of the universe, nature, and life. In Korea, the traditional colors follow the Yin and Yang Five Ceremony. The five elements were placed in the bearings symbolized by wood, fire, earth, iron, and water, namely east, south, center, west, and north, and the symbolic colors were called blue, red, yellow, white, and black according to their connotations. These colors should be the five element colors. In studying the colors of the five elements, this researcher found that the five element colors were inconsistent in each of the existing studies. Therefore, the characteristics of the Yin and Yang Five Elements were carefully examined, and the Five Element Colors pursued by the ancestors were identified, and the Five Element Colors were defined to fit the present era. According to modern color standards, the three primary colors of color, cyan, magenta yellow, and the five colors of pure black and pure white, can be said to be the colors that most correspond to the Yin and Yang Five Symbols.

• Journal of Information Technology Applications and Management
• /
• v.29 no.6
• /
• pp.123-134
• /
• 2022

War films are a general term for films that have battlefields as their main background. Although war films as a genre directly deal with combat situations, they also deal with characters or subjects related to war. War films promote patriotism and nationalism, but they also argue against war by highlighting the disastrous war. This study is based on the color theory that the meaning of film color is temporarily and infinitely generated according to the cultural differences, with Eisenstein's creative theory on film color and pathos. I wanted to clarify the pathos effect and the meaning of color green expressed in the Korean war films. In war films, colors are visualized in art forms such as symbols, similes and metaphors. In war films, color green symbolizes life. On the battlefield, the green of nature stands against the catastrophic situation. The green of ecology, which insists on the flow of life, evokes fear in ecological crises such as war, disaster and climate change. The dark green caused by a catastrophe like war warns of the destruction of life. The connotation of color is temporarily and infinitely expands according to the cultural differences. The dark green, which visualizes the battlefield of destruction, is a form and element of pathos that indicates changes in emotions such as sadness, pity, grief and despair. Pathos as an emotional appeal is a leap from the quality to the quality of the means of expression and refers to the departure from Dasein. The green color that dominates the visuals of war films is a symbol of life and functions as a pathos that makes emotional changes take a new leap. A qualitative leap through pathos means all changes that become new.

• Journal of the Korean Society of Costume
• /
• v.50 no.3
• /
• pp.59-72
• /
• 2000

Dragon robe was defined as a robe on which the principal design consisted of dragon. Dragon patterns have been used on princess robes during T'and Dynasty. In Sung, Dragon-figured robes seem to have an Imperial prerogative. Yuan took over the use of robes with dragons patterns as a definite institition. Ming tried to reject all Yuan innovations, the dragon robe was retained as an unofficial court costume. The Emperor's semiformal robes which at first had four dragon medallions, later had twelve along with the 12 Symbols(십이장문). As Ch'ing dragon robes were only intended fro semiformal use. The Later Ch'ing robes date from after 1719, when the Ch'ien-lung(건륭) introduced 12 Symbols on Ch'ing robes. The Ch'ien-lung laws were disobeyed, notably the ones that specified the number of claws on the dragons. THe Emperor's dragon robe, lung-p'ao, (용포) was described as bright yellow in color, having four slits and horsefoof cuffs. The basic pattern consisted of nin dragons, in addition it had 12 Symbols. The elaborate textile techniques reached their peak in Ch'ing Dynasty-with its Weaving and Dyeing Office in Peking, and this factories at Hangchow(항주), Soochow(소주), and Naking(남경) -helps to explain why the decay of the Ch'ing bureaucracy hastended the decline of dragon robes. In the Ch'ing Dynasty tow terms were used for dragon robe, depending on the number of claws on the dragons. Those with five-clawed dragons were called lung-p'ao, while those with four-clawed dragons were called mang-p'ao(망포). The Court felt compelled to take corrective meausres. It decreeed that Ninisters of State and other officials, who had been bestowed five-clawed lung dragons, must take out one claw. Finally, the sale of ranks and the attendant privilege of wearing dragon robes gradually increased during the 18 th century, reaching its height in the 19 th century, Finally, after the Taiping Rebellion, when the Imperial Treasury was depleted by the wholesale destruction of revenue-producing lands, the Chinese government came to depend on such sales as an important source of revenue and the practice became even more widespread. The ensuing mass production of dragon robes, and the necessity of conforming to the fairly rigid basic pattern established in 1759, resulted in marked deterioration of workmanship, and a comparative monotony of decoration. The patterns on the dragon robes slight changes continued to be made in the ways of representign them. The li shui (입수) portion at the base of the robe become inreasingly wider throughout the 19th century. The background became cluttered with symbols of good fortune, scattered among the clouds and waves. As a result of all this extraneous decoration, the dragons were so crowded that they had to shrink back into the small size that they had originally occupied in the medallons. Kuang-hsu(광저) was a long one, allowing time for the manufacture of numerous robes. Also, it would seem likely that Occidental museums and collections would have a considerable number of his robes, in view of the widespread looting of his palaces during the Allied occupation of Peking in 1900, and the frequent sales of Late Ch'ing imperial textiles by destitute Manchu courtiers in the '20's.