• 복식
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• 제60권8호
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• pp.86-99
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• 2010

This study considered the characteristics and use of the jokduri during the 18th century, which was shown in Ijae-nan-go written by Yoon-Seok Hwang. In Ijae-nan-go, not only the origin of the jokduri, but also its colors, materials, sizes, and construction methods are recorded, in detail. The Jokdori is assumed to have been influenced by costumes of China. The 18th century jokduri is mainly made up of black satin, and is composed of eight pieces of cloth. This looks similar to a contemporary jokduri, but the 18th century jokduri is bigger. At court during the 18th century, women decorated their hair styles higher by using the jokduri. Not only did the jokduri fix the topknot at the top of a woman's hair by wrapping the topknot, but also it raised the height of the topknot. This is different from the generally known method of wearing jokduri. Therefore, this demonstrates that there have been changes in the role and use of the jokduri over time.

• 복식
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• 제64권5호
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• pp.1-17
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• 2014

This study explores women's Wonsam in the 18th century. Wonsam was women's wedding dress, one of the representative ceremonial garments of Korea. Wonsam began to appear in the excavated clothes around the 18th century, and we can find drawings and records of the period in Yongjae Collections by Kim-kunhaeng. The form of Wonsam after the 17th and 18th centuries showed the changes in which Seop and Mu disappeared in Baeja form of Danryoung(團領) and the right and left symmetry and side slits were highlighted. The change also included wide and long sleeves and Sakdong(색동) colorful strips on the sleeves), Hansam ornaments, and the use of the belt, which means the change of Baeja composition into our traditional costume of the age. Through the Colletions, we notice that women wore Wonsam in different colors and with varying hair accessories according to the nature of ceremony, the social status, and marital status. Concerning Wonsam, the color of clothing for the dead woman was green(喪禮), while that for marriage ceremony was red(婚禮). Wonsam with the light color was for ceremonial clothing(祭禮). The women who served in the palace wore green Wonsam and Geodumi, while a bride at the marriage ceremony wore red Wonsam or a red long-sleeved robe with Jokduri. At the ceremony of Hyeongunorye, women wore Wonsam with a wig. the dead woman wore Yemou.

• 복식
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• 제63권5호
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• pp.18-34
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• 2013

This paper examines the costumes of 18th century Joseon dynasty that appears in the writings of Lee Ok(李鈺, 1760~1815). The main characteristics that can be inferred about the clothing from his writings are as follows. 1) It suppose that the color of first grade(一品) official uniform was purple. The popular color for the bride's ceremonial dress was red. 2) It was likely that only bridesmaids or married women were allowed to wear Jokduri(ceremonial coronet). 3) White clothes were only preferred in Yeongnam-udo, whereas other regions mainly wore blue, which differs from the national preference for white clothes that was prevalent in the end of the Joseon dynasty. 4) Once cotton was harvested, it only took 5 days to convert it into cotton cloth and be sold on the market. Cotton cloth was one of the most important products during the latter half of the Joseon dynasty. It was common practice in markets to sell expensive costume materials as counterfeits or fungible goods with the intent to cheat. 5) The buddhist monk's hat is various that short cylinder form(短桶帽) and jade or gold headband button(玉圈 金圈) attached shape, etc. Consequently, Lee Ok's writing is a suitable reference for researching Joseon dynasty clothing, since it includes detailed and various descriptions of everyday clothing worn by strict noblemen, which is difficult to find elsewhere.

• 복식
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• 제65권6호
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• pp.79-98
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• 2015

This article studied women's headdresses that appeared in the paintings of Joseon Dynasty. This examined the shapes of women's headdresses painted in genre paintings, record paintings and nectar ritual paintings from Joseon Dynasty and compared them to literatures and relics in order to analyze their types and characteristics. Headdress can be categorized into three types: (1) square cloth worn on the top of the head; (2) a kind of small cap; (3) Cloth that completely covers the head. The first type of headdress resembles the shape of Garima. In the early period of Joseon Dynasty, it was worn not only by Gisaeng, but also by both upper and lower class women. The second type of headdress includes a cap made by connecting several cloths, round cap, and cone-shaped cap. These two types are worn on top of the head. However, sometimes these were worn between the head and the chignon to fix the chignon. Also, these were used as hair accessories for decorative purposes. In particular, old women wore these headdresses and braided their white hair around them to fix the chignon. This way, the headdress not only kept the head warm, but also hid the old women's scanty hair. Headdress was usually made of black fabric and it was a simple hair accessory that replaced the wig. The third type of headdress was widely worn among lower class women. The cloth completely covered the head so that the hair would not fall when working. It also provided protection from cold and hot weather. According to paintings, there were many ways of wearing the cloth around the head.

• 원예과학기술지
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• 제17권3호
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• pp.346-351
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• 1999

제주도의 한라산에 분포되어 있는 우리 나라 자생 새우난초류의 원예적인 품종의 체계를 확립하기 위한 분류와 명명의 연구 결과는 다음과 같다. 화색, 꽃잎(petal), 꽃받침(sepal), 설판(lip)등의 분류를 통하여 새우란은 20종('아랑', '청수(淸水)', '사라(紗羅)', '애열(愛烈)', '다리곶', '새뱅이', '안덕(安德)', '샛별', '교래(橋來)', '자수정(紫水晶)', '백록(白鹿)', '서광(西光)', '덕천(德泉)', '선흘(善屹)', '새치미', '족두리', '배달', '녹수(綠水)', '노을', '단심(丹心)'), 금새우란은 16종('황희(黃喜)', '와흘(臥屹)', '일출(日出)', '황룡(黃龍)', '다보(多寶)', '황진이(黃眞伊)', '대하(大鰕)', '취광(翠光)', '석양(夕陽)', '은파(銀波)', '취선(醉仙)', '신바람', '아라(我羅)', '단오(端午)', '파계(破戒)', '소접(素蝶)'), 왕새우란은 22종('동광(東光)', '명덕(明德)', '왕돌선(王乭先)', '명력(明力)', '귀부인(貴婦人)', '세미', '천왕사(天王寺)', '만덕(萬德)', '설문대', '경옥(敬玉)', '다랑시', '별방(別房)', '홍학(紅鶴)', '동백산(冬栢山)', '제주도(濟州島)', '삼다(三多)', '관덕(觀德)', '영주산(濚州山)', '탐라(耽羅)', '고영디', '용두암(龍頭岩)', '절부암(節婦岩)')으로 분류하고 품종으로 명명하였다.

• 한국의류산업학회지
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• 제17권3호
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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.

• 복식문화연구
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• 제27권2호
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• pp.140-153
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• 2019

The aim of this study is to develop new wedding dress designs by blending the traditional female Korean upper garment of Han-bok, known as dang-ui, with Western-style wedding dress designs. For this research, the author considered the various types of wedding dresses and their historical development based on literary resources and previous studies of the subject. The results are as follows: first, this study featured the use of different types of fabric for the dang-ui, selected from the various fabrics available for wedding dresses. Starting from the basic design of a sleeveless and strapless princess-line tight top, three different styles of A-line dresses were created: a tiered long dress, an unbalanced tiered midi dress, and a spangled and pleated mini dress. The study also resulted in a tight H-line mini dress with a bustle. In this way, the author was able to suggest new wedding dress styles that are well suited to the cultural trend of the Korean wave. Second, the traditional Korean dang-ui is an elegant ceremonial garment that harmonizes well with Western-style wedding dresses. Satisfaction can be found from combining these creative fusion gowns with traditional Korean aesthetics. Third, the traditional Korean ceremonial coronet jokduri and veil, which go well with dang-ui wedding dresses, are suitable accessories for contemporary wedding dresses. The dang-ui wedding dress, a result of merging the Korean dang-ui and the Western style, will help enhance business for both the Korean and the international wedding industry thanks to an aesthetic that has global appeal.

• 한국의류학회지
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• 제48권2호
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• pp.193-210
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• 2024

The portrait featuring Jo Ban(1341-1401), a scholar-official from the late Goryeo and early Joseon period, and his wife is the oldest surviving couple portrait in Korea. It is of great value in uncovering the clothing culture of the period given the limited number of historical artifacts and records. This study examines the historical clothing and textile patterns of Jo Ban's wife and reproduces them using 3D fashion design software program CLO. She wears jokduri, chima, and baeja over layers of jeogori, a mixture of traditional Korean and Chinese styles. Her clothing illustrates eight patterns-one flower, five geometric, and two cloud. Records and relics of similar periods show that flower and geometric patterns in her clothing follow the prevailing styles of Goryeo, while the cloud patterns are representative of early Joseon. These details are used to reproduce six different styles of Jo Ban's wife with CLO tools. Various visualizations of textile patterns are applied to materials, generating a more realistic look than her existing 3D character created with the portrait. Results of this study are expected to help promote the use of Goryeo clothing and patterns in numerous designs and enhance intuitive understanding of Goryeo clothing based on 3D visualization.

• 헤리티지:역사와 과학
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• 제56권3호
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• pp.76-98
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• 2023

국립중앙박물관 소장 《회혼례도첩》(덕수6375)에 묘사된 남녀 등장인물의 복식을 분석하고 《회혼례도첩》의 제작 시기를 추정한 결과는 다음과 같다. 첫째, 주인공 노신랑은 <전안례도>와 <교배례도>에서는 평소 관원으로 착용하던 흑단령을 착용하였다. 그 외 <헌수례도>와 <접빈도>, <중뢰연도>에서는 패영 없는 자립에 옥색 포, 홍색 세조대를 둘렀다. 기럭아범은 자립에 귀 옆에 묶은 패영을 달고 흉배를 부착한 무문 흑단령을 착용하였다. 성인 남자 자손과 하객들은 도포 등 당시의 대표적인 포 종류를 착용하였는데 특히 무관으로 추정되는 인물들은 철릭, 직령을 착용하고 붉은 색 띠와 청색 계통의 띠를 신분에 맞추어 착용하였다. 징씨(徵氏) 등 안내자는 중치막과 홍단령을 착용하였으며 어린 동자들과 시동(侍童)은 중치막을 착용하였다. 술을 따르고 음식을 나르는 총각들은 땋은 머리에 소창의(小氅衣)를 입고 성인들은 전립(氈笠)에 소창의를 착용하였다. 군영 소속의 세악수들은 소색 소창의에 흑색 전복, 그리고 허리에 남색 포대 등 군복을 착용하였다. 둘째, 노신부는 <교배례도>에서는 거두미와 초록원삼 차림을 하였고 <헌수연도>에서는 남치마·옥색저고리 차림이 확인되었다. 여자 자손들은 어여머리에 비녀와 반자, 진주댕기 등의 칠보장식을 하였고 다양한 색상의 저고리에 남색과 홍색, 옥색 등의 치마를 입었다. 남치마에 초록 장옷을 입은 부인도 확인되었다. 홍치마에 초록색 회장저고리를 입은 <교배례도>의 동녀(童女) 4명은 낭자머리에 비녀 꽂고 도다익 댕기를 길게 드리웠으며 칠보족두리를 썼다. 비자(婢子)들은 어여머리에 가리마를 썼으며 양반 부인들과 유사한 치마·저고리를 착용하였으나 색상이 연했고 치마의 길이가 짧았으며 치마의 부풀림 정도가 약하였다. 기녀는 양반 부인과 비슷한 모습이었으나 색상이 덜 화려하였으며 어여머리에는 칠보장식이 없었다. 셋째, 주인공의 자립 착용, 철릭과 직령을 입은 하객들, 군영 소속 세악수 참여 등에 근거하여 회혼례의 주인공이 병조나 군영과 관련된 인물이었을 가능성을 제시하였으며 군영 악대의 전복의 소매 길이와 잠화 사용, 어여머리의 형태와 댕기, 저고리의 길이와 치마의 부풀린 형태 등에 근거하여 《회혼례도첩》의 제작 시기를 1760년대~1780년대로 추정하였다.