• The Research Journal of the Costume Culture
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• v.9 no.2
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• pp.250-258
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• 2001

The objective of this study was to trace and to identify the meaning of jeobli接籬. This word is found as one of the early costume terminologies of China. later the jeobli was introduced to Koguryo. The jeobli of China and Koguryo were included in this study. Sources of information for this research were collected from the written records including visual information from ancient paintings and tumb paintings as well as figurins. The results of important findings and conclusions of this study can be summerized as follows: It was found that the jeobli 接籬 was synonymous with the cheobli 睫離. Also it appeared that it was called baikrosa. It revealed that the word jeobli had different meanings. first, ti was the name of a white hat which was worn by the people of Chin dynasty. It was a white felt hat made of white great plumes and feathers. Second, it was a dialect for maqna, a kind of a veil which was worn by the women of the Northern dynasty. That, it meant the chaikkun, a kind of knot coverings. The jeobli, a kind of a white felt hat, was also used by the people of Koguryo. The jeobli of Koguryo was made of the pig hair from Malgal. It is considered that he shape of this white hat seems to be a kind of conical hat. Also, it was fond that the jeobli as the meaning of chaik kun was worn by the people of Kogure. it was a small white square hat. It was worn by the nobles.

• Journal of the Korean Society of Costume
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• v.63 no.3
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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.

• Journal of the Korean Society of Costume
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• v.59 no.10
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• pp.151-171
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• 2009

The purpose of this study is to analyze the formative relationship between clothes and hat with the works by Philip Treacy, the designer who raised hats to one of important fashion accessories. The method to analyze the relationship between clothes and hats was the formative analysis by Marian L. Davis and Marilyn R. Delong. The results suggest that clothes and hat had an organic relationship, and a hat style was changed with formative elements of clothes. Clothes and hats by Philip Treacy were analysed in the aspects of Form, Color, Material, and Decoration. As a result, hats by Philip Treacy were mainly designed by the relationship between whole types without a closed line and showed geometric and formative forms, similarly harmonized with clothes. To highlight hats, the achromatic colors such as black and gray were used. Besides clothes and hats were coordinated by the same colors, but contrary colors were used to express a strong image. Felt or straw materials maily used to express a formative and fixed form were well matched with smooth, opaque, and lusterless materials such as wool. Also when transparent materials were used for hats, lace was used for clothes. A hat made of acrylic was matched with clothes made of glossy vinyl coating materials. Decoration was mainly removed but if used, feather decoration was added to clothes.

• Journal of the Korean Society of Clothing and Textiles
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• v.32 no.10
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• pp.1559-1570
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• 2008

Since brought into from the economic life of nomads, the felt, the target of this study, has been developed in various ways of giving the functions of class symbol as well of protection against the cold and of ornamentation. Therefore, the study on how the felt was developed in Joseon Dynasty and how different culture from nomadic tribes it formed is significant in comprehensively under,;landing the economic, social and natural environmental factors in the Dynasty. The felt named "Jeon" has been constantly appearing in Korea from the ancient time, but it was not produced actively in the early part of Joseon Dynasty. That's why it was not a climatic condition suitable for sheep-breeding, and the government managed sheep-breeding but it aimed primarily at not producing clothing materials but having memorial ceremonies. Since sheep-breeding was not widely spreaded, production of Jeon was limited and some part was imported from China, so it was one of rare valuable goods. Therefore, the felt of wools named "Yangmojeon", the colored felt named "Chaejeon", etc. were used as liking items in the high-class society, and their materials and components were a little different depending on the official post. On the other hand, people in the low-class society used to wear the felt hats made of cattle feathers and miscellaneous fur, named "Jeonlip" and "Beougeoji". Since the middle of Joseon Dynasty, use of the felt was divided into two groups according to the users and the function, along with successful spreading of cotton and development of market economy. The function of Jeon to protect against the cold was replaced by cotton, but the felt hats of Beongeoji, Jeonlip, etc. were worn by common people continuously. As seen above, it is considered that the felt culture in Joseon Dynasty was formed very differently from the nomadic culture, because of its historical and sociocultural characteristics, and it had unique developing progress among all available fabrics.

• Conservation Science in Museum
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• v.3
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• pp.29-36
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• 2001

The hat excavated from the tomb of Hojeo-myon Wonsung-gun in Kangwon province was dry-cleaned and restored. The hat was made of wool felt and decorated with several strands of silk cord. It was very dirty and moth-eaten. After getting rid of the particle soils on a surface with painting brush, the hat was dry-cleaned using perchloroethylene applying the minimum force, and blotting paper was used for drying. During cleaning, it was supported by the stainless steel net. The weight loss was 7.94% after cleaning. The soils sticked on the hat was removed clearly. The texture of the hat became softer after cleaning. Color difference(∆E) was 2.57, which is a noticeable change. The color became clear and changed to the red and yellow range. After dry-cleaning, the hat was repaired. Dislocated silk cords were fixed to the right place by stitching with silk yarn. To keep the shape of the hat, it should be supported by a hat-shaped stiff net during exibition and storing.

• Journal of the Korean Society of Costume
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• v.53 no.3
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• pp.107-119
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• 2003

The purpose of this study is to explore ways toward the hat design development by looking into the formative and aesthetic characteristics of the works of Philip Treacy, the designer who raised hats to one of the important fashion accessories. This study concretely investigates the formative characteristics of Treacy's hats in terms of shapes, materials, colours and decorations. According to this study, the shape of his hats shows the natural and specific objects in three dimensions, not in basic shape of hats. He uses combination of a variety of materials, adding unique materials to existing ones, so that they not only create a specific atmosphere but also extend the limitation which used to be thought as materials for hats. In the field of colour, he mainly used black and white until 1999, but since 2000 he has been using vivid and splendid colors. And he uses feathers or nets for decorations of the hats. As the result of the comprehensive analysis of Treacy's works, this study characterizes his works by surrealistic, three-dimensional, rhythmic and future-oriented. Therefore, Philip Treacy's hat design can be defined three dimensional considering the formative beauty, and can be characterized by use of unique materials, vivid & bold colours, moderate decorations, f variety of lines, and asymmetrical structures. These characteristics show surrealistic, three-dimensional and futuristic message which rhythm can be felt. He presents unlimited capability in hat designs as a representative of human being's basic will for creating new ones beyond this real world. It is considered that this study can help broaden the limitation of the hat design which used to repeat simple forms in the Past and help explore ways for developmental direction of hat design in the future.

• Journal of Fashion Business
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• v.18 no.4
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• pp.28-44
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• 2014

The purpose of this study is to analyze the hat fashion worn by the British royal family. The research range has been limited to hats which Elizabeth II, Camilla Parker Bowles, and Kate Middleton wore from April 29, 2011 to April 11, 2014 when Kate Middleton married Windsor Prince William and became part of the royal family. The methods of the research were: previous studies and literature about the royal family were referred to, the function and types of hats were considered, and then the plasticity of the designs seen in hat fashion of the royal family were analyzed. The results are as follows: first, the shape of the hats of the British royal family: Three-dimensional shapes(84.2%) were the most frequent, the detailed shape of the hat Canotier(33.5%), Boater(12.7%) and Bowler(10.3%) had greater frequency. Second, the color of the hats were W(13.7%), Bk(10.5%), Y(9.8%), B(9.6%), YR/PB(9.4%) and RP(9.2%) color. The Color Combination is the Monochrome Color(62.3%), Analogous Color(16.1%), Accent Color(13.2%) and Complementary Color(8.4%) were most frequent. Third, the material of the hats were Felt(44.5%) and Straw(40.3%) were used most frequently. Finally, the decoration of hats were: Flowers(25.7%), String(25.0%), Ribbon(18.4%) and Feathers(17.9%) were the most common. This study can be utilized as basic data for effective styling and design ideas in the field of total fashion.

• The Research Journal of the Costume Culture
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• v.4 no.2
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• pp.187-206
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• 1996

The Purpose of this study is to analyze the clothing excavated in Xinjinag, concerned with the study of clothing culture in Central Asia. The results are as follows : A headwear is a corn hat or round hat, the material is field, fur or woolen textiles. For hair accessories, feathers or wooden pins were used. The corn hats of the Scythians and the Huns also had same design and did not change even after being influenced from the culture of Han Dynasty. A woman's hair styles was many strips of braid, a man's hair style was a braid or a topknot. Regarding the clothing, a woman wore pull-over type and a man wore caftan for a jacket. Both a man and a woman wore widened coat and trousers as well as felt socks and leather boots, and longer socks than boots are the characteristics of the clothing of nomadic horsemen. The textiles was mainly wool, but silk was used for coats, socks and gloves in high society imported from China through the Silk Road after the 2nd century B.C. Compared with Korea clothing, a corn hat, widened coat, trousers and leather boots are similar with those of Koguryo. The influence of western culture is shown in a man's short hair, animal design, W1-Kum, a woman's pull-over type and a round neckline.

• The Research Journal of the Costume Culture
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• v.5 no.2
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• pp.269-284
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• 1997

Followings are the analysis of the two areas'costumes, the Renaissance and Baroque, as the analytic and synthetic structures. From the analytic structure of the costumes, the analytic body and of the Renaissant man's outer garments is manteau, pourpoint, trousses, bas du chausses, and codpiece of the hat is toque. And the analyic body of the Baroque, man's costume is pourpoint and rhingrave, of the under garments is chemise, of the hat is felt, of the shoes is shoes. In the analytic structure of woman's costume, the analytic body of the Renaissant outer garments is robe, of the under garments is corps-pique, chemise, and vertugadin, of the hat is french hood. And the analytic body of the Baroque outer garments is skirt and overdress, of the undergarments is corps-baleine. The results we have got from the analysis of the synthetic structures of the costumes is that other analytic elements are chosen and united as the component features of the major analytic elements among the analytic elements in the tables of 3-1, 3-2, 3-3, and 3-4. If we compare the two analytic bodies of the two areas, we can see that the names of the costumes were changed and the component features about the names were changed according to an area, too. And we can see the synthetic structures were changed according to the analytic body in the analytic structures were changed according to the analytic body in the analytic structures with the synthetic structures.

• Fashion & Textile Research Journal
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• v.17 no.3
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• pp.364-371
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• 2015

This study investigated and analyzed Sadanggut for General Namyi, Agisee Gutdang in Haengdang-dong, Dodanggut in Bonghwa Mountainto examine the type and characteristics of official hats for shaman's costumes based on Seoul village gutas a spiritualistic shaman revealing the divinity of music for gutthrough singing, dancing, divine material and official hats. Commonly worn official hats were Goggal(conical hats), Jeonlip(soldier's felt hats), and Heuklip(black hats) for Seoul village gut as the object of thisstudy. Each official hat had a close relationship with subjects for divinity and musical meaning for gut. Julip(Red hats), Jokduri(bride's headpiece), helmets, Iksubgwan(King's official hat), and Daesu(Queen's a big wig with various hairpins) were also worn. Official hats worn for Seoul village gutwere understood to symbolize divinity and raise authority and dignity to the public through aggressive appearance, exaggeration and splendor. Concretely, official hats at Seoul village gut first had roles to materialize the divinity of each music of gut. Second, recognized as a part of performance or traditional culture in present day, aggressive official hats were favored to supply splendid attraction and maximize scenes of divined heroic epic poem in gut. Third, for Seoul village gut, colors and silhouettes of modern traditional costumes were reflected pursuing partial change and focused on exaggeration and splendor to express the mirth and festival of gutwhile maintaining traditional costumes.