• Journal of the Korean housing association
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• v.20 no.6
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• pp.67-76
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• 2009

As the needs of housing for the elderly has increased, many researches have been carried out and some housing projects for the elderly including nursing home began to be provided. Most researches have focused on the development of housing type or space layout and only several ones on interior design. The interior design in house influences physically or psychologically on the elderly who lives in. Also, the subject of them which examined the needs or preference for housing for the elderly were the middle-aged, not the aged. The purpose of the study was to examine the preferred characteristics of interior design in residential space by the elderly. The structured interview with 120 old persons who lived in Busan was carried out using by a questionnaire and 3D images. The elderly answered about the preferred interior style, color, lighting and interior finishes of each room in house, such as living room, master bedroom, kitchen, and bathroom. On the basis of the findings, the characteristics of interior design of each room in house which the elderly preferred were presented. In general, they preferred the mixed interior style with tradition and modem. Also, the reddish and purple interior color, flower or plant patterned wall finishes, and wood floor were preferred in living room and master bedroom by the elderly. The white interior color and one colored wall finishes without any pattern were preferred in kitchen and bathroom.

• Journal of the Korean Society of Costume
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• v.61 no.7
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• pp.135-151
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• 2011

The purpose of this study is to research the costume styles during the Silla(新羅), and Paekje dynasty[百濟] in 'Seodong tale'. In those days, costume form, color, pattern, and ornaments played an important role in representing the differences in social status. The Methodology of this study is reviewing and researching the symbolic meaning and classifying the types of the style of the Costume in 'Seodong tale' through the antique records and tombs bequests and expressing the clothing of the appearance people in the picture. This study is about the costume styles representing the differences in social status during the Silla and Baekje dynasty in 'Seodong tale'. Sedong wore 'Heug Geon(黑巾)' and 'Yu', 'Ko(袴)'. The king of Silla, Jinpyung wore Tree and Antler-typed Diadem and 'Po(袍)' with 'GwaDae(銙帶)' and Earrings, Necklaces, Rings. The servant of Baekje wore 'Eunmhwakwansik[silver crown]' and 'Jangyu' bound the silver belt and 'Ko'. Silla Princess of the court, Seonhwa wore Feathered Trim with Conical hat, and 'Yu' bound the belt and 'SangdongChima' and Earrings, Necklaces, Bracelets, Rings. Sedong's mother's hair style was 'Eonjeunmeori' and wore 'Yu' and 'Ko'. The queen of Baeje, Seonhwa wore 'Keumhwasik[Gold crown]', and 'Po' bound the belt and Earrings, Necklaces, Bracelets.

• Korean Journal of Human Ecology
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• v.10 no.3
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• pp.275-290
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• 2001

The purpose of this study was to investigate the transition of clothing behavior and clothing consumption pattern of college students in Choong Nam province. 75 subjects were surveyed in 1995 and 2000. For statistical analysis, $X^2$-test were used by SPSSWIN program. The results of this study were as follows. 1. Number of clothing showed significant difference according to year and the number of coat and formal wear increased in 2000 compared with 1995. 2. Clothing consumption pattern showed significant difference according to year. College students purchased on sale more frequently and preferred more expensive clothes in the year 2000 compared with 1995. 3. Contentment for clothing behavior showed significant difference according to year and the extent of contentment decreased as years go by. 4. Number of clothing showed significant difference according to sex and female students had more clothes than male students, but the difference between male and female decreased as years go by from 1995 to 2000. 5. Clothing consumption pattern showed significant difference according to sex and female students purchased ell sale more frequently than male students, but the difference between male and female decreased as years go by. 6. Contentment for clothing behavior showed significant difference according to sex, but female students described to not adequate the quantity of feminine style wear and the interest in fashion of male students was increased as years go by.

• Journal of the Korean Society of Costume
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• v.66 no.1
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• pp.42-57
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• 2016

The Tibetan people are an ethnic group that is native to Tibet who have adapted to the region's harsh climate and environment, and developed their own culture. Religion played a central role in maintaining its traditional culture and society in the history. The objective of this study is to understand Tibetan costume and religion, and examine patterns that appear on the costume to study their religious symbolism. The significance of this study lies in explaining the symbolisms of the patterns that appear on the costume in terms of cultural maintenance and change. Based on literature review, I summarized the data about Tibet's environment, history and religion, and divided the residential district into three: ${\ddot{U}}$-Tsang, Amdo, Khamba. Then, I organized each region's characteristics and clothes, and studied Tibetan Buddhism (Vajrayana) costumes and features of the patterns that appear on the costumes. Through combining these data, I would like to examine the religious symbolism of the costume pattern of Tibet. Buddhism is at the heart of cultural and social maintenance and change in Tibet, and the patterns shown in the costume is influenced mostly from Buddhism. The features of general Tibetan costume vary with the region and life style, but the patterns that appear on the costume are used over a wide area to represent good luck and the spread of Buddhist teachings. The costumes for religious rites vary with religious sects, but most of the patterns are commonly used. The symbolism of pattern is a form of figure that represents the human psyche and physical world. The symbolism of pattern implies meanings such as compensation or futuristic wish. First, the lucky omen normally means long life, happiness and peace, and means religious salvation in Buddhist perspective. Second, warding off evil spirits normally means avoiding misfortune, and means dignity and self-protection, and protection of Buddhadharma in Buddhist perspective.

• Journal of the Korean Society of Clothing and Textiles
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• v.16 no.3 s.43
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• pp.209-221
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• 1992

A standpoint art's style, present-day Western dress was establishing a systematic, theoritical value in sphere of fine art's meaning & it's expression on the modern fashion. For this reason, I selected Impressionism (a broad senes: be included Impressionism, Neo-Impressionism, Post-Impressionism) that was designated 'the revolution of color'. In the previous paper, 1 already discussed about the modern fashion under the influence of the color of Impressionism, from this study, Neo-Impressionism's techniques & it's influence on the modern fashion was investigated. The Impressionists had purposely used uneven brushwork & a vivid palette to transmit the intensity & immediacy of nature, whereas the Neo-Impressionists utilized methodically applied dots, a technique commonly described as Pointillism, to achieve their rationalist goal of eliminating the fugitive & the casual in order to seize a more fundamental reality. Of all them, Seurat had already become interested in the posible analogies between science, music & psychology on the on hand & art on the other, and scientist's books & articles offered a wealth of theoretical support. 1'articulary, it was corroborated that effects of sadness, calm, or happiness could be achieved through manipulation of color & design. The conclusions are as follow: 1. Through the modern fashion, a space between pattern & pattern was reflected unstable balances & harmonies, that, Neo-Impressionist emphasized the distinction between outdoor & subject, between elaborately clothed & nude figures, corresponded to modern fashion's pattern. 2. The modern fashion was presented a small border or band within the pattern itself which colors complemented those of the adjacent pictorial surface and mediated between the painted image & its enclosure.

• Journal of the Korean Society of Costume
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• v.63 no.6
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• pp.56-68
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• 2013

A purpose of this study is to do fundamental research of construction of coat patterns in the Daehan Empire in order to make replicas of the costumes. This study is composed of literature research, investigation of artifacts, and experiment of pattern making. The results of this study are as follows. First, even if the 15th Court Dress Rules regulated color, fabric, number of flower, width of braid, and size of button, there was no regulation regarding the shape of the coat. The analysis of the photos in those periods shows that the style of the tailcoat was different from that of today in the length of the front, the shape of breast and collar. Second, six artifacts in the collection showed that the shoulder line and the sideline were located on the further rear side than the current tailcoat. This can be confirmed in the western and Japanese pattern book, and especially the pattern drafting method in the books published in Japan in 1900s is different from current one in setting base lines of front bodice and back bodice. As a result, based on several experiments, this study proposes how to make coat patterns. The shoulder line, the sideline, and the princess line should be located in the back of the dress similar to the shape of swallowtail coats of 1900s. The front bodice should be constructed without the composition line in order to add embroidery on it. The collar, which shape looks like long half moon, should form V-shape neckline in the front breast when adjusting dress. The sleeves should be constructed top and down, and it should curve more than the modern design.

• Journal of the Korean Society of Costume
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• v.61 no.6
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• pp.60-73
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• 2011

Men's fashion has not much changed due to the pervasive patriarchy Because of the change of gender roll and attitude towards one's appearance and fashion, men began to express themselves with fashion in the late 90's. The purpose of this study is to categorize men's image and their fashion styles from Korean TV dramas to provide informations for predicting men's fashion trend in rapidly changing market. Through the analysis of three dramas with 30% or more of audience rating by all age groups from January to July, 2009, nine distinctive male images were selected and their styles were analyzed; silhouette, details, materials, color, accessories, and hair-style. The results are as follows: In the past holding neat and straight line silhouettes but today shows tight silhouette. In color and detail, the use of brilliant chromatic colors, use of hight saturation colors, big and brilliant pattern, ruffles, frills, beads, knitwear, mix matched new composed materials, and light materials are dominant. While short and simple shape of hair-styles were predominant in the past, now we see more varied hair length. Not only that, variety of perms and colors are showed on TV screens. Hence, the results show that a lot of radical change has happened in the men's fashion, and marketing propositions that reflects this change in men's fashion market are requested along with trendy emotional product development and coordination proposals, and finally calls for more multilateral study and market search of male consumers.

• Korean Journal of Heritage: History & Science
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• v.42 no.4
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• pp.152-171
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• 2009

The Dancheong(丹靑) of the main building of Mihwangsa Buddhist Temple(美黃寺) in Haenam(海南) is the leading work of the Jeolla Dancheong style, which was created in the 18th century and has been passed down to the early modern days, and boasts its excellence and originality. On the outside, one can only see the traces of the Dancheong due to the colors that fell off and deteriorated severely. On the inside, however, the general Dancheong pattern is accompanied by the painting of 1,000 Buddhas(千佛圖), which is hardly found in other Buddhist temples, and the Arahan painting, which is truly magnificent in technique and can pass as an independent painting. The Dancheong also has unique methodological characteristics that can't be found in other Dancheong works such as the painting and attaching technique. The Dancheong inside is estimated to have been created in 1754 considering the records of "Dalmasan Mihwangsasa Daebeopdang Jungsusangryangmun(達摩山美黃寺大法堂重修上樑文)", the calligraphical writings of "Mudeungsanindanhwakya(無等山人丹?也)"and "Geonryungshipgu(乾隆十九)" left in the Jungryang, and the style characteristics reflected in the Dancheong patterns and the painting of 1,000 Buddhas. The fact that there are no traces of re-Dancheong also supports the estimation that the Dancheong was created in the absolute age of 1754. The absolute age will be the reference of deciding the chronological years of Dancheong patterns and be helpful in examining the characteristics and changes by the periods. There were certain style characteristics in Dancheong by the periods and regions. The Dancheong of Jeolla region also had its own style, which includes the tendency of finishing with two- or three-fold green belts without giving meokdanggi to the meoricho and the huge jar decoration of huigol. Treating the baetbadak of all materials, whether it's Geumdancheong or morodancheong, with lines of certain thickness and colors is another style of Jeolla Dancheong from the 18th to the 20th century. The Dancheong of the Geukrakbojeon(極樂寶殿) of Cheoneunsa Buddhist Temple and Daewoongbojeon(大雄寶殿) of Naesosa Buddhist Temple in Jeolla is especially noteworthy in that it bears similar patterns and techniques to that of the main building of Mihwangsa Buddhist Temple in addition to the characteristics mentioned above. The Dancheong of Mihwangsa Buddhist Temple must have exerted so great influences on that of the two temples that it's called "the style of Mihwangsa Buddhist Temple."When adopting a broader point of view, it can be classified as one of the Dancheong styles of Jeolla. The common icons and techniques found in the Dancheong of Mihwangsa, Cheoneunsa, and Naesosa Buddhist Temple provide some clues about the influential relationships among painters of the days. They may have been created by the painters of the same school or the painters affected by those who created the Dancheong of Mihwangsa Buddhist Temple.

• Korean Journal of Heritage: History & Science
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• v.42 no.3
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• pp.132-153
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• 2009

A lotus flower pattern of the shape of straight and pointed petals has the forms whose lotus flowers are pointed, and is one of the representative forms of lotus flower pattern of Baekjae along with a round and a triangle protruded style. This style of lotus flower pattern was applied to roof-end tiles, halos of Buddhist images, containers of Buddha's bones, head supports, etc. from the Hanseong period to the Sabi period of Baekjae. However most of lotus flower patterns that remain today were used for the tiles of the Sabi period. Many of them were produced under the influence of the Northern Dynasties and the Southern Dynasties of China, and of Goryeo, which implies the active cultural exchange of Baekjae at that time. Among the present lotus flower patterns of the shape of the straight and pointed petals, that of the earliest time is from Gyeongdang district of Poongnab mud castle and belongs to the mid-fifth century. However there is a higher chance that the gradual subsequent excavation and research will find some tiles of the earlier period and other styles can also be unearthed.

• Journal of the Korean Society of Costume
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• v.56 no.4 s.103
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• pp.65-81
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• 2006

This is the study on the costumes of Parthian Period in Persia which had powerful influences on the Occidental and Western cultures in B.C 3 to A.D 3. With different types of Parthian costumes in each period, this study shows what types of costumes people used to wear and how they were co-related with its surrounding cultures. The ancient costumes of Korea had something to do with the elements of the Northern part at that time. To make an intensive study of Korean ancient costumes, these Parthian costumes which are known to those of northern nomadic tribes are studied to provide basis elements for study between the Korean styles and the exotic styles. The basic forms of the Parthian styles were jackets and trousers. They consisted of three kinds of jackets such as those to be adjusted In the front, tunics and coats. As for trousers, they were divided into three types such as those with horizontal pleats, round-side pleats and vertical pleats. 1) The jacket to be adjusted in the front was long enough to reach the hip and fit the body reasonably tight, and its neckline was shaped into V-type. It was a very popular style among the people of high and low classes. 2) The tunics had narrow sleeves. It was a one-piece pattern which reached the knees. It was settled with a belt on the waist. Its neckline was shaped into the round but its slit was not cleat. Its styles were into tight-fit and drapery ones. 3) The coats were almost similar to the jacket to be adjusted in the front with short length, but they were entirely long and open. They appeared later than the short jackets and the people of high class seemed to wear these styles. 4) 1'rousers with horizontal pleats - They had almost horizontal pleats on them, and they were a little tight. They seemed to be the early style in the Parthian period. 5) Trousers with round side-pleats - With saggy side pleats on them, these trousers had round pleats like a drapery style. This pattern was also considered Hellenistic elements shown in the Parthian costumes. The trousers consisted of the underdrawers and the leggings (called salwar or shalwar), which is thought to emphasize its functionality for its wearer to mount a horse with more ease. 6) Trousers with vertical pleats - With straight vertical pleats on them, these trousers had some volumes and bias decorations in the middle of them. These styles were thought to be worn by the ruling class of the Parthia from early to late period.