• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.126-141
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• 2006

Clothes and human body are inseparably related. Aesthetic consciousness of the body determines the form of clothing, reflecting the time and culture as well as the individual and society. Clothes can even reorganize the meaning of the body, while transcending their instrumental functions of protecting, expanding and deforming the body. Using 'body' to analyze the clothing farm, my study develops a framework by which to classify the representation of the body in fashion focusing on the representation of physicality. In order to inquire the formative style and aesthetic values expressed in representing body in fashion, my study examines subjects from the 14th century European costumes to fashion collections of the 20th century. In fashion, representation of the body is visually analogous to the ideal body shape and structure, including a realistic presentation of the body as well as reflection of aesthetic ideals. Representation of physicality refers to structural designs and elastic fabrication. Structural designs appeared in tailoring and bias-cut draping, as well as in stretchy clothes such as Lycra body suit and knit garments that highlights the body structure and movements of the body joints. In representing physicality in fashion, clothing forms reflect body silhouette and each body parts. Therefore, the shape of clothes (signifiant) corresponds to the anatomy and movement of the body ($signifi\'{e}$) in pursuit of aptness. Aesthetic ideal of the body is visualized in the form of a dress. Some clothes prioritize the body, particularly the feminine bodily curves, while others focus on the clothing itself as abstract and sculptural forms. Fashion continues to explore forms and images that transcend the traditional representations of the clothed body. As a type of intimate architecture, fashion always mediates the dialogue between clothes and body, or fashion and figure. My study suggests a framework to analyze bodily representation in fashion, focusing on the relationship between the clothes and body.

• Journal of the Korean Society of Costume
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• v.56 no.7 s.107
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• pp.1-17
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• 2006

This study purposed to examine Korean people's white clothes custom historically and to explain the aesthetic consciousness latent in the custom. Korean people preferred white clothes, even up to foreigners called them White-clad folk. Not only as in old historical literatures, but also in Soo-suh, Shin-Dang-suh including Sam-Kuk-Ji in China, white clothes were a real symbol to Korean people, ranging chronically far back to the age of ancient tribal countries, Sam-Kuk Period through Koryo Dynasty and even to modern age near the end of Chosun Dynasty, wearing with pleasure regardless of age, sex or social position. Even King himself in Koryo Dynasty is said to have worn white clothes when he was out of official hours. During the Koryo and Chosun Dynasty, white clothes were sometimes prohibited for various reasons including conflicts with the theories of yin-yang and the five elements but such regulations were not effective. To Korean people, white clothes were ordinary people's everyday dress as well as noble people's plain suits, saints' uniforms with religious meanings, ceremonial costumes, funeral garments, etc. The various uses show that white clothes have been worn by many people. The unique custom that a People have worn white clothes consistently for such a long time may contain very deep symbolic meanings representing the people's sentiments and spirits. The present study understood that the meanings come from religious sacredness, magical wish for brightness, the pursuit of purity originating from the people's national traits, assimilation with nature and the will to attain whole ascetic personality. Aesthetic attitudes based on aesthetic values summed up as sacredness, brightness, purity, assimilation with nature, asceticism, etc. are the aesthetic consciousness pursued by Koreans through their white clothes. For Koreans, white color is the origin of their color sense coming from primitive religions such as worshipping the sun and the heaven. In this way, Korean people's preference for white clothes began with primitive religions, was mixed with various social, cultural and religious influences and finally was settled as their durable spirit, symbol and beauty.

• Proceedings of the Korea Society of Costume Conference
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• 2004.10a
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• pp.37-46
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• 2004

'Fleeting fragrance: the history, preservation and display of perfumed clothes' Fragrance - like style - is one of the intangible aspects of costume history that we often wish had been preserved. Garments were perfumed both to impart a pleasurable impression and to mask disagreeable odors from use or from production processes such as tanning and dyeing. Expensive gloves were traditionally perfumed, as well as lace collars, silk stockings and shawls. Both historical and modern attempts have been made to create scents that please the wearer and attract the oppoiste sex, while (preferable) also repelling osquitoes and moths! Unintentional perfuming also occurred, which we sometimes may be lucky to find in our museum collections. How do we describe and identify the transient odors of museum objects, and at what cost can they be preserved and presented for the public? This lecture includes samples of reconstructed historical scents presented in costume exhibitions at the Royal Danish Collections.

• Journal of the Korean Society of Costume
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• v.64 no.4
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• pp.162-175
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• 2014

This study focuses on Korea's traditional-style soryebok, in terms of its foundation, progression, and structural features. The research methods employed here include literature analyses of relevant laws and an official daily gazette, and practical analyses of artifacts and photographic documents. Especially, the artifacts of heukdannyeong(black uniform for officials with a round neck) in the form of chaksu(tight sleeves) were examined, which was regulated as soryebok in Eulmiuijegaehyeok. The term "soryebok" firstly appeared in "使和記略"(Sahwagiryak) written by Park Yeong-hyo, a foreign envoy to Japan, in 1882. Emperor's invitation written in the book asked him to wear daeryebok at the ritual and soryebok to the banquet. Soryebok was not adopted in Gapshinuijegaehyeok in 1884. However, several illustrated documents of the modern banquets at that time reveal that sabok, which was included in the 1884 reform, was used as soryebok. According to the Gapouijegaehyeok in December 1894, courtiers were required to wear heukdannyeong as daeryebok, and add juui(topcoat) and dapho(sleeveless coat) as tongsangyebok when they visited the royal palace. In Joseon's first daeryebok system, the term "tongsangyebok" that had been used in Japan was employed before soryebok was used. According to Eulmiuijegaehyeok in August 1895, the term "soryebok" originated from a costume ritual for courtiers of the Joseon Dynasty. Soryebok featured heokbannyeong chaksupo, samo (winged hat for officials), sokdae(belt), and hwaja (shoes for officials). There are around 24 artifact pieces of heukdannyeong in the form of chaksu(tight sleeves) in the following locations: garments of Prince Heungwangun and Wansungun, the court artifacts, Korea University Museum, Yun Ung-ryeol's family housed at Yonsei University, and Kyungwoon Museum. Artifacts have mu(godet) pulled back and a topcoat-like triangular mu. In conclusion, heukdannyeong, traditional-style soryebok has significance in the history of modern dress because streamlined traditional clothes and newly introduced Western dress system were able to be combined.

• Journal of the Korean Society of Costume
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• v.63 no.3
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• pp.78-94
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• 2013

In order to examine the influence of Anti-form in contemporary fashion focusing on 'signs of time', which illustrates the zeitgeist effects art and fashion, this study investigates both Anti-form movement in art of 1960s and 1970s and the fashion designs since 1970s when the signs of the influence of Anti-form in fashion began to appear. This was done by conducting literary survey as well as case analysis. Anti-form values the process and signs of time in that it visualizes the time and the process of making artworks. The emphasis on signs of time in Anti-form is observed in postmodernism fashion. Visualization of manufacturing process, visualization of signs of wearing, and continuation of wearing experience are all influences of the Anti-form in fashion. Visualization of manufacturing process exposes the techniques and the materials involved in garment construction such as linings, inside-out seams, interlinings, and unraveled hems, as well as the use of muslin, which is used in making garment prototypes. Signs of wearing is articulated in wrinkles caused by wearing, sings of alteration, reappeared designs of the past collections, reuse of vintage fabrics or garments, and the fabrics which assumes aged appearance. Continuous experience of a wearer is indicated in that the garment shape is not predetermined but changes continuously by the wearer's body shape and movement, which generates new and relative silhouettes continuously.

• 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 Clothing and Textiles
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• v.30 no.9_10 s.157
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• pp.1344-1353
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• 2006

The purpose of this research is to investigate the actual wearing conditions of working uniform and identify problems for the aircraft mechanic. For this study, questionnaire surveys were conducted dividing according to styles of clothing; one-piece and two-piece styles. Subjects were 343 men working in flight line. Questionnaire of 159 two-piece styles and 184 one-piece ones were used in analysis. The results of the study are as follows; The result about wearing each type of working uniform showed that the two-piece one is always as the air force uniform, whereas the one-piece one is worn only a few times. They felt inconvenience during all operations except in the sitting position, crawling position, and positions in which they were using tools. Accordingly, the result of the functionality reported dissatisfaction on all question items. Therefore, uniform of two-piece style achieved better results on all questions related to motional flexibility and functionality. Questions on changes to finishing methods showed that each airline employed different methods for both two-pieced and one-pieced uniforms. The answers about the unstitched or worn-out parts of the two-piece garments showed that pants were unstitched on the inner seam of the trouser leg and hip regions, but the upper one was not. In case of the one-pieced uniform, the parts of wearing out is the seam of hip and the unstitched parts are knee region and hem line of pants. Questions concerning their satisfaction with the material of uniforms indicated a high rate of dissatisfaction, particularly in its ventilation and absorbency. Questions concerning the preferred design of working uniform indicated a preference for two-piece uniform rather than one-piece ones.

• Journal of the Korean Society of Clothing and Textiles
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• v.31 no.5 s.164
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• pp.680-691
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• 2007

The increased diversity in designs, colors, and materials of children's clothing these days call for extra caution in care of these garments; however, the lack of customer's trust and efforts in complying with the care label combined with the enterprises's inadequate label attachments have led to various problems and disputes. This research attempts to examine customer's recognition, perception, and attitude towards the care labels on children's clothing. This research used the data collected from a total of 292 housewives raising children less than 7 year old. Descriptive statistics such as means, standard deviations, frequencies were calculated and ANOVAS followed by Duncan tests were carried out using SPSS 10.0. The results are as follows: First, 84.3% of the housewives admitted that they know about care labels; individuals with higher education level reported higher recognition. Second, as for the perception/attitude toward care labels, 46.9% perceived that care labels 'require additional knowledge for washing clothes' and 30.2% answered that they trust care labels. Third, 51.7% answered that they 'check the symbol instruction'; this tendency was higher among those with higher education levels. Fourth, 31.5% answered they comply with the instructions on care labels. Fifth, as for the reasons for not complying, 60.3% answered they neglect care labels because 'based on my experience, no major problems would occur'; this tendency was higher for those with greater personal income. Sixth, when asked whether any information on the care label kept them from buying a particular garment, 59.2% responded they did not purchase a garment because 'laundry costs appeared to outweigh the product price'; this response was higher among individuals with a higher level of income or education.

• Journal of the Korean Society of Clothing and Textiles
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• v.36 no.8
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• pp.828-836
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• 2012

This study provided the data for the planning of knit apparel by analyzing structural effects of intarsia and jacquard knit on mechanical properties, subjective hand measurements, and preference. Intarsia and 7 types of color jacquard (floating jacquard, normal jacquard, bird's eye jacquard, tubular jacquard, ladder's back jacquard, blister jacquard, and transfer jacquard) were used. The samples (with a gauge of 14) were knitted using 100% wool 2/48's yarn by a Shima Seiki SIG computer knitting machine. Mechanical properties and hand values were measured by a KES-FB system. Subjective hand and favorable images were surveyed based on women in their 20s and 30s. The data were analyzed by a factor analysis, ANOVA and correlation analysis using SPSS 12.0. The subjective hand of intarsia and jacquard knits was categorized into 'thermofeeling', 'weight/flexibility', and 'durability'. The results of the favorable image survey for F/W outer knitwear showed that tubular jacquard was most favorable; however, the transfer jacquard was least favorable. Among the three factors that explain the subjective hand, thermofeeling had a strong influence on the favorable image of consumers. Bird's eye jacquard and tubular jacquard turned out to be most suitable for suits, intarsia and floating jacquard were suitable for cardigans and sweaters, ladder's back jacquard was suitable for hats or mufflers, and transfer jacquard was suitable for home fashion rather than garments.

• Journal of the Korean Society of Clothing and Textiles
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• v.34 no.11
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• pp.1824-1835
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• 2010

This study develops tight-fitting torso patterns for performance garments by taking into account the skin deformation generated directly from a 3D scan during arm movements. The skin deformation caused during the arm movements was scanned after scanning the skin surface stamped with a circle. To create a torso pattern in response to skin deformation, the ratio and direction of the skin deformation were first measured and analyzed so that the 3D human body could be segmented. After translating, the 3D skin surface was segmented into 2D flat patterns, designing nude patterns and reducing them as well as tight-fitting shirts: the skin deformation segment shirts were made in response to the skin deformation. The features of the fabric deformation and the garment pressure were analyzed and evaluated. In comparison with a clothing construction segment shirt, the diameter of the skin deformation segment shirt was smaller as well the ratios of extension and reduction was less. The garment pressure of the skin deformation segment shirt was higher. The skin deformation segment shirt fitted more tightly compared to a clothing construction segment shirt as it covered the body more thoroughly and was as comfortable as the other shirts with less fabric deformation made as the body moved.