• Journal of the Korean Home Economics Association
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• v.43 no.8 s.210
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• pp.1-12
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• 2005

Ash solutions derived from vegetation have been known for their good mordanting action. They are used as finishing agents because they are able to promote dye uptake. It is expected that the types of ash solutions may have been different worker by worker since the workers have employed easy-to-get plants, when we reviewed old literature. However, the ash solutions are being used without clear distinctions between their characteristics. In this study, camellia ash solution and rice straw ash solution were prepared according to traditional methods. Using these solutions as mordanting agents, natural dyeing experiments with Caesdpinia Sappan were peformed. Following the dyeing procedure, the effect of the type of ash solution on the color of the dyed fabric was evaluated. The results showed that the ash solution mordanting effect us not dependent upon the components of the ash solution. It was also demonstrated that the mordanting effect was not based on the action of the metallic ions in the ash solution. The pH values of the ash solutions were adjusted in order to investigate the effect of changes in ash solution alkalinity on the dyeing process. The pH values ranged from neutral or weak acidity to the alkaline range in order to evaluate the characteristics of the mordanting tv the ash solutions.

• Journal of the Korean Home Economics Association
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• v.44 no.1 s.215
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• pp.131-138
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• 2006

The yanggwan is a striped headpiece for civil and military officials worn with jebok, a costume for the royal ancestral worship ceremony, or jobok, a ceremonial costume for the courtier. It was called a jegwan when it was worn with a jebok. The geumgwan and jegwan are of the same style but the geumgwan has a gilded band and backside and the jegwan is mostly lacquered. The yanggwan was worn first with the jebok by the officials, both of which were received from the Chinese Ming dynasty in the 19th year of the King Gongmin's reign during the Goryeo period. The royal crown and court clothing system was two grades lower than the standard clothing code of the Ming dynasty of China. In the Joseon dynasty, the oyanggwan worn by the highest grade officials had five-stripes but was later replaced during the Daehan Empire by the seven-striped chilyanggwan used by Ming dynasty officials. Oyanggwans make up the majority of the surviving examples of these headpieces, with the exception of the six-striped yukyanggwan of Chung In-hak (1839-1919), the Minister of Justice, which originated in the Daehan Empire and whose owner is definitively known. The gilt portion of this yukyanggwan is finely engraved in relief with a bird, flower and tendril motif. The yukyanggwan is topped by a decorative bird ornament, called a jeongkkot. EDSS spectrum analysis of the gold plating reveals a composition of 51.32% gold and 10.34% silver. The yanggwan is composed of bamboo, mulberry paper and silk crepe. The black portions are lacquered. The individual yang is made with twisted mulberry paper.

• Journal of Conservation Science
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• v.25 no.2
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• pp.197-206
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• 2009

Natural preservative agents are generally made of antibiotic substances that are extracted from plants. They are used mainly to keep in an original good state food, natural cosmetic goods and medicines which are likely to get rotten. The purpose of this study is to investigate whether natural preservative agents can be applied to fabrics for the preservation of textile cultural properties. For the purpose, this researcher experimented with a certain natural preservative agent which was developed to preserve natural cosmetic goods. The study found that when treated with the foresaid natural preservative agent whose ratio to water was 1%, fabrics showed little changes in color and tensile strength, almost neutral pH, high antibiosis and anti-fungus and high resistance to Bacillus cereus that is much detrimental to silk fabrics. As a part of the study, a preliminary test on the possibility of using natural preservative agents to preserve textile cultural properties, found that when kept covered up with the 1% natural preservative agent-treated fabrics for 72 hours, excavated textile relics showed a dramatic decrease in microbial growth.

• Journal of Conservation Science
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• v.28 no.4
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• pp.297-303
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• 2012

Samsebul, the altar portrait behind the statue of Buddha in the main building of Bonghwang temple in Andong, has been designated as Tangible Cultural Property No. 406. These alter portraits have significance as the standard of the research of Samsebul in Joseon period. In this study, fibre of the ground textile is identified using microscopic examination, solubility test, ATR-FT-IR, SEM, XRD. Two samples from Yaksabul(A, B), one sample from Seokgabul(C), and one sample from Amitabul(D), which were collected during the conservation process, were prepared for this study. In previous record, above samples were documented as hemp. Due to severe deterioration and accumulated dust layers on these samples, it was hard to recognize them with naked eyes, but through this study, we could identify that all samples except one from Yaksabul(A) are silk.

• The Korean Fashion and Textile Research Journal
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• v.9 no.1
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• pp.24-34
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• 2007

The shroud of the Chosun dynasty period originally meant the new start in the next world. Its basic principle was to wear the best clothes or wedding garments during one's life. The white hemp cloth-shroud worn during this time was formed after the 20th century. In the beginning it started simply by imitating the shroud of the common people. However recently many aspects of the trade have deteriorated by the commercialism of the shroud traders. So this study focuses on the way of keeping traditions and making the shroud desirable. First, the shroud was made of the best materials such as silk, hemp cloth, ramie cloth and cotton cloth in the past. A thought that the shroud material must be white hemp cloth is the result from misunderstanding of the traditional shroud of the Chosun dynasty period. We can produce beautiful shrouds using natural materials without losing dignity and at diverse prices. Second, the shroud was produced not only to keep the dignity of a dead person but also to avoid wasting the original cloth. Third, The shroud has pursued diversity in classifying the traditional style or the basic style. It is possible to select the shroud flexibly according to one's sense of values or the way the tomb was made. These days, the Korean full-dress attire and Wonsam (Korean woman's ceremonial clothes) are the standardized form of the ready-made shroud. The man's Korean full-dress attire on sale is sewn in the wrong way and its shape looks more like the Wonsam. I offer diverse shrouds of the Chosun dynasty period, for example, the official uniform, hemp cloth upper garment, men's black upper garment, Korean full-dress attire, Korean overcoat, Wonsam, the long hood worn by a Korean woman and a woman's long upper garment, so that we can see the Korean originality and beauty through the different types of shrouds. Also, I adjusted a number of items, undergarments and other articles according to the price. As mentioned before this study helps to portray a desirable understanding of the culture of the shroud. So I corrected many problems of the present shroud and propose a new type of shroud based on tradition. Furthermore, I recommend a way of making use of the Hanbok which the man wears during his life, at the wedding ceremony or a his 60th birthday without buying a new shroud.

• Korean Journal of Heritage: History & Science
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• v.45 no.1
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• pp.122-147
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• 2012

The Four-guardian statues in Song-gwang buddhist temple, Suncheon, Korea, have been remade in AD 1628 and have been repaired and repainted over several times since then. Therefore, the study of the pigments applied on the statues can provide good chance for investigation about pigments used in the late Chosun Period. Pigments on fragments from Gwang-mok(Virupaksha), one of the Four-guardian statues, have been analyzed by optical microscope, SEM-EDX and XRD in order to identify the components and compounds. Six types of materials were found from the fragments, which are soil layer with brown clay band, soil layer containing a lot of fibers, Korean paper with loose texture, Korean paper with dense texture, silk, and hemp textile. Presumably, the soil layer which have brown clay band is basis layer and the other layers are repaired layers. From comparative study for the components of the pigments, applied on upper and lower parts of the repaired layers, we have concluded that those repaired layers had been applied on the statue by the following order; basis layer ${\rightarrow}$ Korean paper with loose texture ${\rightarrow}$ soil containing a lot of fibers ${\rightarrow}$ silk ${\rightarrow}$ hemp textile and Korean paper with dense texture. In addition, the years that those materials were applied on the statue have been estimated as 1720~1891, 1926, 1946 and 1976, respectively. The distinct features of each age are as the following; lead white and copper chloride hydroxide are major white and green pigments before 1891, zinc white, barium white, emerald green, and ultramarine blue appear after 1926 and titanium white uprises around 1976. Our result presented here, study on pigments applied on traditional statues over several different periods, will provide good database for future study on pigments used for traditional painting in Buddist temples and Dancheong.

• The Research Journal of the Costume Culture
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• v.23 no.4
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• pp.661-672
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• 2015

In this study, nine scarf designs expected to be effective for accent design for the fashion style of new senior women were suggested by reflecting purchase behavior and scarf preference after conducting surveys and an analysis by targeting 136 new senior women in order to propose scarf design-matching with the preferences of new seniors. As a result of the study on the scarf purchase features of new seniors, it was revealed that the purchase time for scarves was mainly autumn and winter, even though it is regardless of season, and in spring and summer, they seldom purchased scarves. The purchase frequency was four times a year, and what they first thought of at the time of purchase was represented in the order of color, design, and the material of the scarf. They most preferred department stores, mixed and achromatic colors, cotton and silk fabrics, natural and geometric patterns, and long scarves of a rectangular shape. In the case of the consumer attributes of scarves, it was revealed that $50^{th}$ desired more individuality-oriented, unique scarf designs than $60^{th}$, and $60^{th}$ desired scarf designs with convenient management considering others' attention compared with $50^{th}$. As concepts for scarf designs, the aspects of individuality, co-existence, and maturity were extracted by reflecting the features of new senior women, and a total of nine scarf designs were suggested by developing three sub-designs for each concept.

• Journal of Korea Technical Association of The Pulp and Paper Industry
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• v.44 no.3
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• pp.22-33
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• 2012

This study was carried out to investigate the characteristics of the lining papers which had been separated from six pieces of paintings and calligraphic works of the 18th and the 20th century. A total 20 kinds of lining papers were examined on the physical properties, colors, fiber morphology, and color reactions. The grammage and thickness of lining papers which had been used hanging-scroll type works were higher than those of folder types. On the other hand, the grammage and thickness of the first layer lining papers which had been separated from silk ground works were lower than those of paper ground works. All kinds of lining papers were colored from yellow to yellowish red because of unbleaching and deterioration. Through the examination on fiber morphology and color reactions, lining papers were verified that all of those were made from paper mulberry bast fiber but the first layer of the Mukjukdo. The lining paper which of the first layer of the Mukjukdo was verified that it was made from mixture of paper mulberry, hemp, and spruce pulps.

• Textile Coloration and Finishing
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• v.21 no.4
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• pp.23-32
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• 2009

The objective of this study is to investigate the efficacy of leaf powder colorants as substitutes for traditional indigo dyeing. Leaf powder colorants were prepared by hot air($50^{\circ}C$) and room temperanrre($25^{\circ}C$) drying methods from fresh leaves. The presence of indigo in the leaf powder colorants was confirmed by UV/Visible absorption spectra. All the powder colorants showed broad absorption at 602 nm as same as synthetic indigo. Dyeing was done by reduction method with sodium hydrosulfite and sodium hydroxide. Leaf powder colorants produced blue color on silk fabrics, showing similar color to the one dyed traditionally with fresh juice extract. The powder colorants prepared at room temperature drying were more stable for long term storage than that prepared by hot air drying. Thus, the powder colorants prepared by room temperature drying was reduced and dyed in one-step process without sodium hydroxide in the dyebath for further investigate dyeing properties. K/S value of the fabric dyed without sodium hydroxide was much higher than one dyed with sodium hydroxide. Regardless of the addition of sodium hydroxide, rubbing fastness was fairly good showing above 4 rating. Fastness to dry cleaning and light of the fabrics dyed without sodium hydroxide were mote higher than that dyed in alkaline condition.

• Acta Via Serica
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• v.7 no.2
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• pp.153-178
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• 2022

This study analyzes the traces of East-West cultural exchange focusing on the palmette pattern expressed on Sassanid Persian and Silla Korean carpets. The results of the study are as follows. The palmette, which originated in ancient Egypt, is an imaginary flower made up of the transformation of a lotus, which combined with the Mesopotamian quadrant (四分法) and expanded to a four-leaf palmette and further to an eight-leaf palmette by applying the octant (八分法). The palmette, which was brought to Assyria, Achaemenid Persia, Parthia, Greece, and Rome, can be seen lavishly decorated with plant motifs characteristic of the region. Sassanid Persia inherited the tradition of the palmette pattern, which applied the quadrant and octant seen in several previous dynasties. On the one hand, it has evolved more splendidly by combining the twenty or twenty-one-leaf palmette and the traditional pearl-rounded pattern decoration of Sassanid Persia. These Sassanid Persian palmette patterns can be found through the palmette patterns depicted on the ceilings of the Dunhuang Grottoes located on the Silk Road. The palmette pattern of the Dunhuang Grottoes was expressed in the form of a fusion of Persian Zoroastrianism, Indian Buddhism, and indigenous religions. In the Tang Dynasty, it shows the typical palmette pattern of four and eight leaves in the medallion composition, which were mainly seen in Persian palmettes. The palmette pattern handed down to Silla can be found on a Silla carpet, estimated to be from around the 8th century, in the collection of Shoso-in (正倉院), Japan. The Silla carpet shows a unique Silla style using motifs such as peonies and young monks, which were popular in Silla while following the overall design of the Persian medallion.