• 한국임상수의학회지
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• 제26권6호
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• pp.586-590
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• 2009

철선충은 주로 사마귀와 같은 곤충에 기생하는 선충류로 사람이나 동물은 우연히 감염될 수 있는 것으로 알려져 왔다. 철선충의 생활사는 크게 곤충에 기생하는 기생생활기, 그리고 발육이 완료된 후에 숙주를 죽이고 외계로 나와 자유생활을 하는 자유생활기로 구분할 수 있다. 본 연구는 개의 구토물에서 오디흑연가시 수컷을 발견하여 이의 횡단면을 주사 및 투과 전자현미경으로 관찰한 것이다. 전자현미경하에서 표피는 4층(epicuticle, cuticle, epidermis, muscle)으로 이루어졌고, 내강에는 장, 배신경절이 발견되었다. 그러나 고환은 발견되지 않았다. 표피의 최상층에서 여러 형태의 areoles이 관찰되었으며, cuticle은 17열의 섬유로 이루어져 있었다. Epidermis는 1열로 구성되어 있었으며, muscle층은 여러 개의 근세포가 종으로 일정하게 배열되어 있었다. 그리고 내강에 배신경절이 충체의 정중앙 배측에서만 존재하는 것으로 확인되었다. 이러한 결과로 본 철선충은 기생생활기를 끝내지 못한 미성숙충으로 판단된다.

• 복식
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• 제64권1호
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• pp.45-63
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• 2014

In the Taenghwa(Buddhist paintings), the clothing habits of the times can be observed since it depicts the lives of people from all walks of life. These 16th century Taenghwas were drawn based on the understanding of the ritual costumes of early Joseon dynasty appearing in works such as oryeui Se-jong-sil-lok; Sejong chronicles and Gyong-guk-Dae-jon. It shows the perception of various types of clothing such as the Myeon-Bok(King's Full Dress), Won-yu-gwan-bok(King's Ceremonial Dress), and Gon-ryong-po(royal robe at work), and describes the early King's Won-yu-gwan-bok in the early Joseon dynasty that equips Bang-sim-gok-ryong(Round Neck Band). Various officials' uniforms and various men's coats are described. From it, one can visually verify the records of Joong-jong-sil-lok; Joongjong chronicles that describes the appearances of various hats and coats. They also tell us that Chang-ot(light outer coat) was worn prior to the 17th century. It also shows us that the ritual costume of women in Koryo was passed down to early Joseon. Also, in regards to the Buddhist priest costumes, the jang-sam's gray color and ga-sa's red color has been passed down until today. The most representative characteristic for clothing materials were horsehair, silk, ramie, hemp, and cotton.

• 한국식품조리과학회지
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• 제12권4호
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• pp.469-480
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• 1996

한국 연근해산 대표적 인 3종 게(대게, 털게, 꽃게)의 육과 장기가 함유하는 함질소 엑스분의 분포를 성별, 부위조직별(몸통살, 다리살, 내장)과 생시료 및 열수추 출시료로 구분하여 분석하고,그 조성에 대하여 검토하였다. 3종의 게는 모두 육중에 함질소 엑스분을 약 3％이 상으로 함유하였다. 유리아미노산의 분포를 보면, 대게의 육에는 arginine, proline, glycine을, 털게와 꽃게 의 육에는 공통적으로 arginine, taurine, glycine을 많이 함유하였으며, 종류에 따라 그 조성에 상당한 차이가 있었다. 그리고 3종 게의 내장에는 arginine과 taurine을 많은 비율로 함유하였다. 유리아미노산과 유기 염기류의 양은 자숙하므로써 많은 증가를 보였으나, nucleotides는 그 양이 감소하였다. 유기 염기류 중 slycine betaine과trimethylaminoxide의 양은 조직별로 총 함질소 엑스분에 대하여 평균 30%이상의 많은 양을 함유하는 것이 특기할 점이었다. 본 연구에서 다룬 3종 게의 맛에 영향을 미치는 주 요 함질소 엑스성분은 육과 내장에 많은 양으로 분포하는 arginine, proline, glycine, taurine 등의 유리아미 노산과 glycine betaine과 trimethylaminoxide 등의 유기 염기류일 것으로 판단되었다.

• 복식
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• 제66권5호
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• pp.149-162
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• 2016

This study examines the costume artifacts discovered in the burial site of Choi Kyung Sun(1561~1622), which was moved from Gangwon in Gangrung Province. About 30 artifacts, including costumes, were recovered from Choi Kyung Sun's grave. The collection of men's coats discovered in the grave consisted of a Dallyeong (Official's robe), Jing-nyeong(Man's coat), Jungchi-mak(Man's coat), Cheolrik(Man's coat), Chang-ui(Man's coat), Gwang-su-ju-ui(Man's coat), and Do-po(Man's coat). Han-sam(Undershirts), Jeo-go-ri(Jacket), and trousers were also recovered, along with several items made of textiles, such as the cloth used to shroud and wrap the body. The costume artifacts recovered from Choi Kyung Sun's grave have several characteristics that distinguish them from other early 17th-century costume artifacts. Firstly, the body had a hairband made from horsehair. Secondly, the men's trousers were of the type worn before the Japanese Invasion(1592~1597). Thirdly, the style of the coats' sleeves, when compared with artifacts from other regions, was from an earlier era. Through these costume artifacts, it can be inferred that people who lived in the Gangwon Province, which was far away from Seoul, continuously wore outfits from before the Japanese Invasion, and trends spread slowly.

• 한국실내디자인학회논문집
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• 제19권6호
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• pp.91-99
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• 2010

There is a commonality between Frank Lloyd Wright and Charles Rennie Mackintosh in that they created the new patterns of geometric Art Nouveau from the late 19th and early 20th centuries. This study compares the furniture of Wright and Mackintosh who had significant impacts on the development of modern design for each of the periods divided by their design feature to find the individualities and similarities of their design. It is an analytical approach with an accurate understanding of the design trends of the Art Nouveau era. The results of the furniture comparison are as follows: The finding is that Wright and Mackintosh designed creative furniture in harmony with a specific indoor space, Organic design was well expressed through the selection and use of wooden materials, Based on the understanding of tree characteristics, they did not use detailed decorations, but designed the simple and rigorous forms of furniture with highlighted interest in geometry. As for shape, Wright's furniture in his early days tend to be look largely formal and heavy. Since his debut in Japan in 1905, the furniture design became very sophisticated. On the other hand, Mackintosh's chairs are characterized by plenty of geometric patterns and long back. In many cases, his chairs were designed as part of formative elements in space, not for the purpose of furniture itself. As for materials and colors, Wright used mainly cherry wood. And he also utilized metals colored in olive green, red-brown and others for office furniture. The frames, fabrics and leather used for most of the furniture have natural colors, which are harmonious with spaces. Meantime, Mackintosh used primarily oak and ash trees. He used seat cushions and various colors to make the design of furniture have a sophisticated and simple image. The materials used for seat panel are horsehair, rush, silk and leather. He applied these materials to the furniture by weaving or cutting them.

• 한국의류산업학회지
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• 제13권6호
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• pp.856-865
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• 2011

This paper intends to examine how Fringe, which is in an inseparable relationship with modern fashion, has been changed and what characteristics it is expressed to have in fashion on the basis of its formative property expressed in modern fashion. In order to empirically analyze Fringe, this paper analyzed a total of 346 Fringe of every type that were generally found in the worldis four biggest collections, from 2006S/S to 2011S/S. This paper found some methods Fringe is made, which are: using a snagged fabric or knit as it is; intentionally snagging or tearing a fabric to make the effect of being snagged; knotting the tail or the edge of clothes, and then, macram$\grave{E}$; and cutting leather or suede, which canit be snagged easily, and making Fringe strands. Fringe strands which are made in the above ways are made into a band and then, attached, or Fringe strands, a feathers, a comb, or beads are attached one by one. Or a tassel is independently or consecutively applied to clothes or ornaments, which are expressed in the form of fringes. Threads, strings, leather, suede, metals, plastics, raffia, horsehair, paper, beads, pearls, crystals, or felt were used for rich texture or unique visual effects. Colors of various brightness and chromas were used in consideration of materials. Through the effects of sameness, similarity, contrast, harmony and gradation with colors of clothes, emphasis or unified harmony was expressed. The expressive characteristics of Fringe, which were found in the modern fashion through those formative characteristics, were organic rhythmical beauty, handicraft decorative beauty, and folksy natural beauty.

• 한국의류산업학회지
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• 제8권3호
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• pp.258-268
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• 2006

The purpose of this study is to consider incense culture found in costume and life in forms of carrying and decoration. Here, incense for carrying and decoration is classified into two cases, using it as a costume accessory and life space. Hyangjumony, Hyangnorigae, Hyangjul, Hyangdae and Hyangseonchu were costume accessories. Hyangjumony was not only used for the royal palanguin, but also for bedroom. When Poetic Literature, and other ancient publications were reviewed in regard to incense for carrying and decoration, it was estimated that incense began to be carried for the first time before the late period of Shilla(9C). In addition, it was found that incense was not just a personal taste, but one of important gifts exchanged between states, envoys of different nations and between sovereign and subject and that incense was a necessary costume accessory for men. Types of incense for carrying and decoration used in this nation are classified into Hyangjumony, Hyangnorigae, Hyangjul and Hyangseonchu. Hyangjumony is a fabric pouch that contains incense. Hyangnorigae is Norigae whose main material is incense. Hyangjul is a string to which incense is hanged. Hyangseonchu is Seonchu whose main material is incense. Incense for carrying and decoration was based on five colors that symbolize cosmic order and harmony, of which red and purple were mostly used. Red strongly suggests expelling Yin with Yang, or exorcism. The color gives a strong impression, so it was often used to make a carried incense more decorating. Main materials of incense for carrying and decoration were gold, silver, precious stone and horsehair. They are different in characteristics, but were used appropriately for incense fragrance and decoration. Patterns mainly used for the incense had shapes of animal, plant, sipjangsaeng and letter. These were all auspicious patterns that symbolize human wishes and desires, especially individual and family happiness.

• 복식
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• 제54권1호
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• pp.23-36
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• 2004

The knitting, which has developed from the onset of human civilization, has a close relation to dwelling as well as to clothing itself. Its progress has taken shape in a variety of forms according to nature-friendly tools and its knit texture in the past is different from that of modern times. With this basic idea, the work aims at the further study of various knitting structure which triggered the origin of modern techniques, the establishment of those methods, and the finding of what means was utilized earlier based on these. By doing that, this study will provide the foundation in the Korean historical timeframe in knitting field and give definition to knit wear in a historical sense. As to definition, the outcome in the research boils down to two categories. broad meaning and narrow meaning. The former can be the hook-formed textile, referring to making, twisting, or binding the knots. On the other hands, the latter, that is, narrow type, can be the loop-linked fabric which can be defined as modern knitting. The knitting dates back to the ancient way of binding structure, combining structure in other words, and braiding structure and this kept dividing into subgroups like Netting. Nalbinding, Sprang and Crochet as the usage of hands and tools by mankind has got improved. And it changed into knitting and crochet which means a bamboo needle-hook knitting (larger needle type) and a crochet-hook knitting (smaller needle type), respectively through middle ages and modern times and settled down to the production of fabric. In this work, Netting, Nalbinding, Sprang and Crochet are classified as ancient category in which these originate the modern knitting method. Though the modern type of knitting is not found in the Joseon Dynasty, some various methods from the ancient twisting skill and binding skill where the materials with easy access to acquisition in the nature such as rattan, straw, horsehair, hemp, rush, cotton, silk and the like to Netting, Nalbinding and Sprang except Crochet were handed down and used in costume for diverse application. This work can provide the basic frame in terms of Korean history of knitting which has been excluded in the relevant researches until now. When applying the study, it would trigger the initiation of more versatile design with which the previous unique techniques along with modern techniques can be adopted in the clothing market as knit designs gain in public favor more and more.

• 복식
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• 제38권
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• pp.305-321
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• 1998

The costume style of the Chosun dynasty changed greatly after Imjinwaeran (the Japanese Invasion of Chosun Korea, 1592∼1598). Most of the extant costumes come from the late Chosun, but some costumes produced be-fore Imjinwaeran have been excavated, and in addition, information on these older constumes is contained in contemporary literature. Of especial value in the study of pre-Imjinwaeran Chosun constumes is a mid-sixteenth century palace painting depicting the worship of Buddha, a painting in the collection of the Ho-Am Art Museum in Seoul. The present study of costume during the middle Chosun dynasty focuses on this painting, and compares it with other contemporary palace paintings, and with other contemporary palace paintings, and with Nectar Ritual Paintings. The following conclusion were drawn : * Concerning woman's hair styles of the time, married women wore a large wig. Un-married women braided their hair, and then either let it fall down their back or wore it coiled on top of their head. * The major characteristic of woman's costumes was a ample, tube-like silhouette, with the ratio of the Jeogori(Korean woman's jacket) and skirt being one-to-one. * The style of Jeogori in the painting was like that of excavated remains. Some Jeogoris were simple (without decoration), while some Jeogoris were worn with red sashes. Here we can confirm the continuity of ancient Korean costumes with those of the sixteenth century * Although the skirt covered the ankles, it did not touch the ground. Because the breadth of the skirt was not wide, it seems to have been for ordinary use. Colors of skirts were mainly white or light blue. * All men in the painting wore a headdress. Ordinary men, not Buddhist monks, wore Bok-du (headstring), Chorip (straw hat), or Heuk-rip (black hat). In this painting, men wore a Heukrip which had a round Mojeong (crown). * The men wore sashes fastened around their waist to close their coats, which was different from the late Chosun, in which men bound their sashes around their chest. That gave a ration of the bodice of the coat to the length of the skirt of one-to-one, which was consistent with that of woman's clothing. * In this painting, we cannot see the Buddhist monk's headdress that appeared later in the Chosun, such as Gokkal (peaked hat), Songnak (nun's hat), and Gamtu (horsehair cap). These kinds of headdresses, which appeared in paintings from the seventeenth century, were worn widely inside or outside the home. Buddhist monks wore a light blue long coat, called Jangsam (Buddhist monk's robe) and wore Gasa (Buddhist monk's cope), a kind of ceremonial wrap, round their body. We can see that the Gasa was very splendid in the early years of the Chosun dynasty, a continuing tradition of Buddhist monk's costumes from the Koryo dynasty.

• 복식문화연구
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• 제9권1호
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• pp.61-72
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• 2001

Chunghahk-dong is located in a retired spot, Jiri Mountain and has been built up its won religion and culture without any exchange outside world. People in Chunghahk-dong believe in a religion called Genjungyutaosim. Forming a trinity on which mind is Taoism, body is Buddhism, and behavior is confucianism. These are the principle elements to form a village. They made their own unique cultural factor such as longhaired boys and girls, wearing traditional cloths and hat, a monastic life, folk mores and family rituals, and private school system. This shows a great deal of affection on their life style and organization and is closely connected with community and culture. Grasping a culture and behavior on clothing, it has propose to understand Chunghahk-dong properly according to this study. A method of study has a purpose to understand culture and clothing behavior precisely in Chunghahk-dong. I inquire ito clothing behavior with investigation and study of picture script. The results are as followed; People in Chunghahk-dong show unique clothing and hair style behavior based on Genjungyutao. First, men and women wear a white cloth called HanBok(Korean costume) and footwear made of rubber. Only men wear a blue vest. A grown up men wear a long coat when they go out. They are dressed in tractional cloth for a ceremonial occasion. The reason why they put on the HanBok(Korean costume) is a belief on our traditional cloth becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea becomes a standard dress in the future. They believe Korea become a leading country in the world. This clothing behavior is symbol of Genjungyutao and has a role of delivery system for expressing their split. Second, In sign of being a Genjungyutao men, they let their grow hair. Cutting hair is not to be a Genjungyutao men any more. There is few reason that people in Chunghahk-dong let grow their hair : First, because of importance in TanGun's ideology, they believe Korea is a first nation in the world and can't cut their hair which has grown from TanGun (The founding father of the Koran nation) Chosun traditionally. Second, Cutting their hair runs counter to the principle of nature. Third, They value their body for confucianism. They don't want to damage their body because of body from their parents. Boys and girls braid and tie up their hair and adult tie a topknot and a chignon. Wearing a YouGun(A horsehair skullcap) at home and Kat(A Korean top hat) when going out, they express as a Genjungyutao. Hemp cloth and synthetic fibers are main clothes. Also, they wear an improved HanBok(Korean costume) these days on influence outside.