• Journal of the Korean Society of Clothing and Textiles
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• v.29 no.8 s.145
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• pp.1057-1067
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• 2005

In the modem society, people try to represent and protect their traditional arts in aesthetic way along with the global society. The proposal of this thesis is about the fashion illustration that has adopted the folklike formative arts. 1 prefer the formative character rather then the universal character and I would like to use of folk paintings far the fashion illustration. Because the formative character of folk paintings is very expressional, we are able to draw a fashion illustration in easy, new, creative and less difficult way. The fashion illustration has to be a specialized field from the formative arts, and we need to study in a new way as well. We draw fashion illustration through the understanding of folk paintings and the study of analysis in formative. As a result of this study, we could draw a fashion illustration which is very abstract, exaggerative and simple. We also could expect the free hand drawing lines on this illustration. In these fashion illustrations, the human bodies let us fret the artists' tense, speed, and power. According to the important character of folk painting, which is the beauty of color, these fashion illustrations have expressed more color intensive. In the falk paintings there is a kind of rules to make color order, so the fashion illustrations that we drew have the bright and clear color combination. Because the folk paintings shouldn't be the artistic but should be the realistic, the fashion illustrations concentrate on the real subject. It is very natural looking that use the natural dyes in the fashion illustrations. According to this kind of art task, fashion illustration will be a certain part of the illustration in the modem society.

• The Research Journal of the Costume Culture
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• v.6 no.2
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• pp.77-91
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• 1998

The present study collected and analyzed the Korean's folk-belief related to Koran traditional costume culture which are handed down from ancestor and are known to present Korean society as of 1990's. The purpose of the present study is to understand emotion and the view of Korean people, and to understand the social roles of the costumes in Koran traditional society more deeply and more comprehensively. The study was conducted by document analysis and interview. The results of the study are summerized as follows: Folk-belief related to spinning(gilssam), sericultural industry and weaving are mostly enduced from the hope for god quality of work and acquisition of good skill of weaving. There has been also a belief hat gilssam has a magic power to easy delivery and fecundity. Most Folk-belief of taboo related to clothing constraction proposed to people pay great care while they are sawing. Some ways of management of clothing has been related to the manners of which are associated with the differentiation between high and low level and predominance of men over women that was originated fro m confucianism. Socks(busun) and shoes are also considered to have magic power to prevent from exorcism and demon of ill health. This study suggests that folk-belief give us the wisdom a guideline and lessons for better life, high quality arts and techniques which are handed down from ancestors. Therefore, folk-beliefs having a great value, non-shaped treasures of traditional culture heritage should be collected as many as possible, recorded, and preserved.

• Journal of the Korean Society of Costume
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• v.59 no.10
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• pp.137-150
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• 2009

Performance costumes are an important element in the stages which set the tones and embody characters in the performances. This study focuses on Gisaeng's costumes in folk dance performances when Korea experienced modernization from Joseon Dynasty, and aims to examine the features of the costumes as well as how the costumes both influenced, and got influenced by, the rapidly changing society. Gisaeng had been legal entertainment performers of the government in the Joseon Dynasty and, despite careful training and talents, had inferior social status in Joseon's social hierarchy system. In the modern society, a new system of Gisaeng emerged and the first public theater opened. The advent of theaters changed performance stages and the ways performances are conducted. This study investigated Gisaeng's performance costumes by the type of folk dances, such as monk dance, palace dance, Salfuri dance, Jangu dance, and Ip dance. The study brings light to three conclusions. First, as folk dances which had been performed by civil dancers were spread to Gisaeng, Gisaeng's costumes absorbed the costumes of civil dancers. Also, royal costumes appeared in folk dance performances. This can be viewed as mixture of royal and folk dance costumes, resulted from interactions between Gisaeng and civil art performers associated with the modernizing society and the weakening of the old hierarchical class system. Second, as performing arts on stages were modernizing, performance costumes changed accordingly. Thirdly, Giseang's costumes in folk dances also adapted the introduction of the western culture, which largely influenced the fashion trends of people in the early modern society in Korea.

• The Journal of the Convergence on Culture Technology
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• v.4 no.3
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• pp.171-178
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• 2018

Man is confronted with a lot of unknowable phenomena in his life. With the passage of time, man has interpreted the world by the accumulation of experience and development of thought. In the early days of the civilization when all the phenomena was not explained in a scientific way, man was dependent of the psycho-cultural interpretation by the accumulation of experience. Folk-Belief is one of the psycho-cultural interpretation about the nature. If Folk-Belief is paraphrased in a semiotic way, it is as follows : 'the traditional expression which believes that one or several sign and condition show one or several effects.' In this respect, Folk-Belief is the interpretation about the nature, man and society, as it were, the world. Folk-Belief is folkloristic semiotics. This article intends to clarify the process of Folk-Belief formation process. To investigate the Folk-Belief formation process, this article regards Folk-Belief as an interpretant which is the term from the semiotic theory of C. S. Peirce. Peirce explains the incessant semiosis that sign brings forth sign through the trichotomy relation among sign - object - interpretant. Folk-Belief is explained by the general characteristics of interpretant of Peirce when we regard Folk-Belief as an interpretant. By Peirce, Folk-Belief is 'something which believes that human mind represents something about some phenomena' The category of 'some phenomena' is included in a range of semiotics, we can look into Folk-Belief in a semiotic way.

• Korean Security Journal
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• no.8
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• pp.45-64
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• 2004

The pivotal emphasis of the physical training for the security agents of the security headquarters in the North Korea is to inspire them with the defense physical training-centered ideology and the war spirit. Their special martial arts is the protectee-centered offensive arts rather than the self-centered arts. It puts emphasis on training black belt-holders in diverse martial arts rather than in a certain martial art. Thus, the physical training for security agents in the South Korea should be also developed into the ways to rear them as black belt-holders in diverse martial arts rather than to foster them as high grade-holders in a certain martial art. And also, professors majoring in security and physical science have to develop jointly the measures to improve the physical and mental agility and the basic physical strength to inspire rapid handling and perseverance, to develop the physical training program to reduce mental and physical stress of security guards, to develop the standard for the examination of physical strength suitable for the body figures of Korean people and the regular evaluation with the standard and to apply traditional folk-games such as the swing and the seesaw to the physical training for security guards.

• Journal of the Korean Society of Costume
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• v.61 no.8
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• pp.114-126
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• 2011

Many varieties in folk costumes have inspired fashion designs for a long time. Each country, with a unique style of its own reflects their own traditions, beliefs, customs and morals into their traditional costumes. The traditional methods of creating different ways of drapery methods by using only a rectangular piece of cloth have been passed down from generation to generation and it is still used today. This way of styling has been developed mainly in the Middle East, Asia and Africa and the modifiable ways of creating drapery wearing methods are as follows. The first modifiable styling method is changing the purpose of wearing costumes according to the needs and the wants of the person who wears it. The second method is exposing the knots on the surface of the garments and by doing this, there was no visible difference on the aesthetic formation and it did not alternate for a long time. This means that simple knot shapes have been used to tie edges of rectangular fabrics. The third method is a wrapping type of modifiable styling method, which has been used most commonly in folk costumes because there are lots of ways to wrap a rectangular cloth around the body. The fourth way is the fixed type of modifiable styling method and this method can only be noticed only in the Moroccan Izar using fibulas and belts to alter the shape of the Izar. The fifth method is the composite type of modifiable styling method. This method starts by cutting out cylindrical shapes of fabrics and then wraps or twists it to fit the body. The most significant character of modifiable styling methods in folk costumes is to use rectangular cloths, which varies only in ratio of length, width and sizes. Therefore, this study suggests that rectangular cloths can create enormous amounts of fashion styling which can be easily adapted and created in everyday fashion life.

• International Journal of Costume and Fashion
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• v.13 no.1
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• pp.49-59
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• 2013

This research study investigates the cultural significance and meaning of Thai Mudmee, their historical content, and the variety of the Thai Mudmee techniques, including patterns, symbol and colours. The aim has been to develop the traditional pattern and designs of the Thai Mudmee and produce contemporary textile pieces more appropriate for modern lifestyle tastes both in Thailand and Internationally. By reviving the Thai weaving tradition it is also hoped to encourage and maintain the continuous survival of tradition Mudmee, providing new sales opportunities and markets both in Thailand and abroad. Studying various attempts to redevelop traditional crafts in different countries brought to me the idea of how to develop folk crafts, the problems that occur in this area have encouraged me to express how folk crafts could be benefit from the design process. In this thesis I also express my recommendations for other researchers and the Thai government, as well as other people who interested in Mudmee design. The thesis concludes with the possibilities of how to improve the design of the Mudmee fabric and further areas of research.

• Journal of Fashion Business
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• v.5 no.1
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• pp.35-51
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• 2001

The purpose of this study is to have a new understanding of the freewheeling beauty inhering in the Korean western costumes, traditionally the freewheeling beauty has been the root of Korean beauty expressed in the Korean feeling. First, the theoritical inquiry for this study was processed to understand formativeness of the Korean popular arts, folk painting, pottery, pansori(dramatic song), masked dance. The results of the theoritical analysis were as follows; the korean beauty inherited in the Korean popular arts, was represented plastic words as good-humor, unsophisticated, homely, plainness, simplicity, artless, unartificial, crudely etc, the freewheeling beauty implied the beauty of good-humor, the beauty of naivety. In conclusion, the creative Korean beauty reflected in the western costumes by Korean designers was derived from freewheeling characteristics of Korean feeling. After this study, I came to conclusion that it‘s very important to recover, reperceive, revaluate the inner meanings inherited Korean western costumes.

• Journal of Conservation Science
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• v.36 no.5
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• pp.351-367
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• 2020

The pigments of three old and new celestial charts folding screens(『Celestial Chart(Folding Screen)』 and 『Old and New Celestial Charts, Eight-Panel Folding Screen』 of National Folk Museum of Korea and 『Koudou-Nanboku-Ryousouseizu』 of National Diet Library of Japan) were analyzed to estimate their dating. It was estimated that the 『Celestial Charts(Folding Screen)』 was painted using traditional pigments from the Joseon dynasty such as azurite, indigo lake, malachite, atacamite, vermilion, iron oxide, cochineal, gamboge, orpiment, lead white, talc and soot. The green and blue colors of the 『Old and New Celestial Charts, Eight-Panel Folding Screen』 and 『Koudou-Nanboku-Ryousouseizu』 were painted using artificial inorganic pigments such as emerald green and ultramarine blue. These pigments were imported from Europe post the mid-19th century. In the 『Old and New Celestial Chart, Eight-Panel Folding Screen』, only artificial inorganic pigments were used for green and blue colors. However in the 『Koudou-Nanboku-Ryousouseizu』, emerald green and atacamite in green color, and ultramarine blue and indigo lake in blue color were used together. Based on both the results of pigment analysis and the study of star charts and inscriptions, the 『Celestial Charts(Folding Screen)』 was painted post mid-18th century. The 『Koudou-Nanboku-Ryousouseizu』 and 『Old and New Celestial Charts, Eight-Panel Folding Screen』 were painted after green and blue artificial pigments were imported in the mid-19th century. The 『Koudou-Nanboku-Ryousouseizu』 in which both traditional and western artificial pigments were used, can be dated earlier than the 『Old and New Celestial Chart, Eight-Panel Folding Screen』.

• (The) Research of the performance art and culture
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• no.19
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• pp.5-33
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• 2009

Jain-Danoje's course since modern is not different with almost all of folk performances, which were restored and reconstructed with a background of the designation of an intangible cultural heritage and National folk arts contest sine the 1960s. Generally, these folk performances were decontextualized in course of extinction and reappearance, and recontextualized in course of new directions on tradition. Also, the performances were interpreted differently and transformed by the main constituents of reappearance. Jain-Danoje nowadays has a regular form just at that time that has been designated as a cultural heritage at 1970s. But, today's Jain-Danoje is clearly different with the last appearance in 1936 and some Literature and jainhyun-eupji. I think such differences would stems from the process of reproduction. From this perspective, I had investigate Old literature and the early days report, and the current text. Especially, I will show the considerable change which has been occurred in the Yeowonmu and Hojanggut, the central role to configure that identity, by comparing past and today. As a result of consideration, today's form of the Yeowonmu and Hojanggut are created texts that mind the designation of an intangible cultural heritage and National folk arts contest. These texts has been reproduced without understanding about structure and current of folk festival and state of performance which has been transmitted on premodern society. some intellectuals search for an archaic form of Jain-Danoje based on jainhyun-eupji that created in 1895, except the other jainhyun-eupji. Moreover, because of the understanding with a bias, they can't grasp the meaning about the religious service for Hanjanggun, and they can't see the facts of Yeowonmoo. In addition, they were aware of 'o-sin' that led by Hojang as a fancy dress parade in a carnival, and that is recognized as a component of Jain-Danoje, so there was other text which is different from our own festival.