• Korean Journal of Applied Biomechanics
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• v.24 no.4
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• pp.349-357
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• 2014

The purpose of this study was to examine the differences in the performance of dancing motions depending on the level of skill by investigating pulmonary functions, ground reaction force, and jerk cost. The subjects of this study were 12 professional dancers (career: 16 yrs) and 12 amateur dancers (career: 9 yrs) who had similar physical conditions. We selected four motion phases which included the diagonal line motion, the deep flexion motion, the breath motion, and the turn motion with one leg after a small step walking motion, with Goodguri Jangdan. In the experiment, 6 infrared cameras were installed in order to analyze the value of the jerk costs and the force plate form. Finally, we measured the pulmonary functions of the subjects. For data analysis, independent t-tests according to each event, were carried out in the data processing. According to the results of FVC % Predicted, the professional dancers showed greater lung capacities than the amateur dancers, indicating that the level of dancing skill influences lung capacity. Based on the result of the balance test, the professional dancers used more vertical power than did the amateur dancers when performing maximal flexion motion. The professional dancers used a propulsive force of pushing their body forward by keeping the center of body higher while the amateur dancers used a braking power by keeping their bodies backward. When performing medial-lateral movements, the amateur dancers were less stable than the professional dancers. There were no differences in values of jerk costs between the amateur dancers and the professional dancers.

• (The) Research of the performance art and culture
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• no.43
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• pp.441-483
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• 2021

The introduction of dongbal[bara] is in line with Buddhism which was transmitted from India through China. Therefore, this paper tracked down the records of dongbal in Indian and Chinese Buddhism, and especially in scriptures and in ritual texts of Korean Buddhism, and studied the functionality and the use of dongbal, and the attributes of Baramu. Among the scriptures that record dongbal, 『Myobeopyeon hwagyeong(妙法蓮華經)』(A.D.406) is the earliest to be translated. The records of bara in the scriptures were written as dongbal(銅鈸) mostly, and that it was used as ritual tool(法具), instrumental offering, and religious ornament(莊嚴物). The oldest record which can verify that dongbal was used in Korea is 『Seodaesajajaeryugijang(西大寺資財流記帳)』(A.D.780). The oldest cymbals-like relic remaining today, the reliquary from the temple Gameunsa built in A.D.628, dates back to the early period of Unified Silla. This indicates that dongbal has been used at Korean temples by the 7th century at least. The records of dongbal(銅鈸) written in cheong-gyu(淸規, buddhist monastic rules) and ritual texts are classified as myeongbal(鳴鈸) and dongbal(動鈸). The letter 'myeong(鳴)' of myeongbal means to make a sound, and thus myeongbal refers to clash and make the sound of the bara. It is verified that myeongbal had certain established rules and methods. It appears that dongbal(動鈸) refers to Baramu(the cymbals dance) since the letter 'dong(動)' means movement or to move. Hence, the concept of movement was added to the signification of myeongbal, and became dongbal(動鈸), and then developed into baramu being transmitted until today. There are 8 types of Baramu transmitted in Korean Buddhist rituals, and they could be classified into purifying ritual, inviting ritual, protecting ritual, offering ritual, bathing ritual, dressing ritual, saluting ritual, and praising ritual according to their attributes.

• Journal of the Korean Society of Costume
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• v.62 no.5
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• pp.125-137
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• 2012

This study examines the stage costumes of the creative musical 'Hyecho', which was performed six times in the Chung Ang Art Center hosted by Chung-Ang University's performance & media agency from December 20 to 22 in 2006. The stage costumes were made based on these basic design elements of stage costumes that were dyed : line, silhouette, material, and color. First, the creative musical 'Hyecho' presents a new form of fusion theatre, which blends Korean traditional music and dance with videos. Thereby, the musical has opened a new phase in Korea's creative performing arts. Second, in musical performances that combines dance and songs, stage costumes should be made not only to attract the audience's eyes, but also not to interrupt actors' vocalizations and movements by taking their physical features into account. Also, costumes should be made in consideration of their relationships with visual elements, including stage settings and lighting. Third, the musical features fusion-style stage costumes, which combines Hanbok, the Korean traditional costume, and Indian traditional costumes with modern costumes. For the line and silhouette, costumes show the beauty of curves through the curves of Hanbok and India's traditional costumes and also through irregular pleats of pants. Also, by using cotton materials, which is easy to dye and not readily deformed, costumes feature colors that are found in nature through a gradation dyeing technique. In doing so, it offers visual amusement to the audience by making stage costumes look like a beautiful painting. Fourth, the stage costumes of the chorus feature costumes that use lining and pleated skirts using belts, and various accessories, including necklaces that use strings in order to express evil spirits. Since there is not much time to change costumes during a performance, using such items are helpful to show the unique characteristics of actors effectively during the limited time. Also, coordinating with the lighting director allows the costume designer to make better costumes for the chorus and make the performance more dramatic. Finally, it was not necessary to wash the costumes of the chorus of the fusion musical Hyecho 2006 since it was performed only six times. However, when using dyed costumes for the long-term performance, it might cause problems such as bleaching that result from the washing of costumes and low durability that can result in the deformation of costumes. As performing arts are made in various forms and are diversified, it is needed for stage costumes to change accordingly through new attempts and various ways of expression.

• Journal of the Korea Fashion and Costume Design Association
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• v.14 no.3
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• pp.217-233
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• 2012

Placeness forms the traits unique to certain areas inducing people to visit there and purchase goods related to the place. The purpose of this study is to survey fashion images linked with placeness, by examining on-line and off-line fashion goods which claim the placeness. Hong-dae area in Seoul is selected for the case study, and the fashion goods claiming Hong-dae style or Hong-dae fashion are selected in order to analyze the fashion images. Hong-dae area, which was known for its art scenes and small restaurants in the 1980s, has been flourished its postmodern style cafes formed as yuppies-style consumer space in the 1990s. Foreign influenced subcultures were adopted, mimicked and mixed. Afterwards, dance clubs and live clubs gathered around this area. Recently, various local events to enhance the place identity such as "freemarket" and festivals are hosted by the local community. Based on the historical and regional background, the placeness of Hong-dae area is characterized with its artistry, counter-culturalism, and commercialism. The fashion images related of Hong-dae area fashion can be characterized as avant-garde image, art & craft image, kitsch image, vintage image, sexy casual image, and pop art image. The avant-garde image and the art & craft image are related with altistry and counter-culturalism. Kitsch image is related with the artistry, counter-culturalism, and the commercialism. Vintage image is related with artistry, counter-culturalism and commercialism. Sexy casual image is known to have commercialism of Hong-dae area, while Pop art image has its artistry and commercialism.

• Journal of the Korean Society of Clothing and Textiles
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• v.30 no.5 s.153
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• pp.722-732
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• 2006

The pattern making of the tight-fitting collars which often used in diving suits, dance wear, or cycle wear has not been fully established. To develop tight-fitting collar pattern directly from 3D images from the representative somatotypes, dressforms developed by Jaeun Jung were used. The 3D scan data of the four male dressforms were obtained using Exyma-1200. Triangle Simplification and the Runge-Kutta method were applied to reduce the 3D scan data points and to make the segmented triangular patches in a plane from 3D data. As results, apparent differences between the tight-fitting collar patterns obtained from the 3D scan data and the ordinary 2D collar patterns were found around the center back line. The curvatures of the center back line were higher in all types of the tight-fitting collar than in the ordinary collar pattern. Relative differences in the shape of collar lines among four representative Korean men were reported. To fit the curved shape of the back neckline, 1.8 cm should be reduced from the upper neckline in average. We suggested the direct pattern making method for the 2D tight-fitting collar patterns considering the 3D shape of various types of men's dressform.

• Trans-
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• v.4
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• pp.111-134
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• 2018

The purpose of this study is to understand the principles of Balletfit and its program structure and to establish Balletfit's effects on body shape change and postural correction. Interview, the most commonly used method of qualitative research, was chosen as the research method. Ten Balletfit class participants, who have attended private lessons twice per week, for three to six months period of time, were selected. These participants were chosen from participants of private lessons instead of group lessons for in-depth insights. The research was limited to a small group of participants and therefore, it is difficult to standardize the result. Also, because this study is based on the opinions of the participants, not by a posture measuring device, the accuracy of the result is limited as well. The followings are the conclusion of this research. First, the participation motive was either internet research or acquaintance's recommendation. Secondly, the effort to change the body shape. After experiencing Balletfit classes, the participants became aware of their body and made an effort to recover their posture by holding the stomach tight and sitting up correctly. Thirdly, their posture became ideal. Most participants became aware of what an ideal posture is and as their body became ideal, the participants also recovered their health by becoming aware of their inner and outer body. Lastly, they tend to prefer beautiful body line. After the experience, all participants became interested in the body line and preferred to build a beautiful body line with correct postures. The most significant effect of Balletfit was the body line. Therefore, the experience of Balletfit develops the inner and outer body awareness and also can be consider to effect the change of the body shape. Balletfit will become a satisfying exercise for modern people, who desire a beautiful, healthy body.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.2
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• pp.549-558
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• 2017

The aim of this study was to analyze the effects of aerobic exercise on the blood lipids, leptin, ghrelin, and HOMA-IR factors in obese postmenopausal Korean women. Thirty-six healthy postmenopausal women (mean age, $54.47{\pm}2.50$ years) with >32 % body fat were assigned randomly to an aerobic exercise group (n = 18) or to a "no exercise" control group (n = 18). The subjects' body composition, blood lipid, leptin, ghrelin levels, and HOMA-IR were measured before and after a 16-week line-dancing program. The exercise group showed a significant decrease in body weight, percent body fat, body mass index, visceral fat area, leptin, insulin, glucose, HOMA-IR, total cholesterol, triglycerides, apolipoprotein B, low-density lipoprotein cholesterol, and systolic and diastolic blood pressure. In addition, this group exhibited a significant increase in the apolipoprotein A-I, ghrelin, and high-density lipoprotein cholesterol levels. The energy metabolic factors that influenced the visceral fat included ghrelin, leptin, insulin, glucose, and HOMA-IR. The t-value, which determined the statistical significance of the independent variables, was significant for ghrelin, glucose, insulin, and HOMA-IR (p < 0.05). Regular and continuous aerobic exercise (e.g., line dancing) effectively improved the body composition, visceral fat, serum blood lipids, leptin, ghrelin, and HOMA-IR factors in obese postmenopausal Korean women.

• (The) Research of the performance art and culture
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• no.41
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• pp.257-284
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• 2020

Goseong Ogwangdae started academic research in the late 1950s and was designated as a national intangible cultural asset in 1964. From the time of the academic survey to the time of designation, it was recorded as using paper masks, but when the recording image was filmed in 1965, it was already changed to wooden masks. In 1960, before being designated as an intangible cultural asset, the number of masks, which was 9 points, gradually increased to 19 points in 1964. It is necessarily included in the leper, Chorani, Malttuki, Cheongbo-Yangyang, Halmi, and Jemilju, but the character of the yangban is not yet clearly differentiated. Hwangbongsa and Sangju appeared as bare faces, and consumption, milling, Cheongbo-Yangyang are used together with Bibi and inspiration. It can be guessed that Bibi was not the appearance of a foreign object with horns as it is now, considering that Bibi and Madangsoi were used together. Since 1965, shortly after the designation, the whole of the Goseong Ogwangdae mask has been changed to a wooden mask. All the characters except for resident, courtyard, and top-of-the-line are wearing masks. Bibi, Hongbaek, and service masks have never appeared until 1964. The Yangban was changed to the closing ceremony with six people in the order of Won-Yangban, Baekje, Heukje, Cheongje, Hongbaek, and Jonggadoryong. Starting in 1969, the mask enters the stable period where the kind is the same as the present. Bibi-Yangban uses both the Won-Yangban and the Jemilju uses the Somu, but all other characters use the individual mask to use a total of 18 masks. The Yangbans are clearly differentiated, and a total of seven Yangban appear. The reason why the change in the type of mask and the expression of material is so large is that the first generation of mask makers died and the tradition of mask production was cut off, but there is also a cause of the extreme change in the environment of the drama that the performers who joined after the designation had to face. Also, it is closely related to the change of the times when the meaning and weight of masking in masking has changed. At that time, the performers were not so tied to the current concept of 'original form' that they preserved the appearance of the designated time. Originally, Goseong Ogwangdae was centered on improvisation dance, not the formalized dance as it is now, and there was a certain fluid aspect in the retelling, so it was flexible in the use of masks even before the designation of cultural assets. Strict rules did not apply in the details, as it was a self-sufficient play by the performers, not an offer event. The form and contents of this fluid play are changed to preparation for the performance while preparing for the folk art contest. As the subject of the contest in self-sufficient play, dance, costumes, and props became more and more colorful as well as dancing, costumes, and props. As a result, participation in the contest brought about changes in the overall performance and changed the mask, which was accepted within the preservation society.

• Journal of the Korean Society of Clothing and Textiles
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• v.19 no.3
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• pp.536-547
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• 1995

The modernization of the fashion design in our country, like our chaotic modern history, has not been easy for us to grasp its main stream because it lacked historical consciousness and sincere attitude of creating. In trying to find out designs very Korean, designers usually ignore the deeply rooted ideologies and modes of our own, and primarily depend on the scattered fragments of tradition, such as the curled line of the ancient roofs, folk jackets and skirts, and Talcum, our ethnic dance, sometimes making some patchwork like clothes they divan't really intend to make. In the world of modern design, especially of the fashion industrial design, designs more scientific, more rationale and more positively appealing to the consumers, not the unconscious and emotional ones, are being demanded. To win in the fierce competing world of design as well call this age an age of "Design War", it is desirable for us to create our peculiar designs by uniting the internationalism (universality) and nationalism (traditionalism) together under a single rigid purpose. Analyzing the designs mainly of Korean style fashion designers since the 1980s, 1 could see that Korean designs in the aspect of appearance have a strong tendency toward applying or reviving the traditional elements, thus are under a bias toward nationalism rather than in ternationalism. The idea of "very Korean" does not mean a mere harmony or negotiation of the traditional elements with modern ones. It is rather a concept from vivid historical experiences of the conflict between the purely Korean mental, cultural heritages and the demands in mod- eradiation. Therefore, based on this concept of "very Korean" we must create fashions completely Korean and modern at the same time.n and modern at the same time.

• Journal of Fashion Business
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• v.17 no.1
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• pp.98-113
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• 2013

This study is an attempt to analyze the daily life of the Western-yearning Seoul citizens and the inflow of the Western culture into certain social classes. The customs of the characters in the film are studied to illustrate the process of deconstruction of Korean traditional clothes due to the Western influence. The combined application of the Western and Korean styles is also observed. All this study leads to the sense of homogeneity of the times and the conformity to the culture the Korean women shared, which boils down to the social identity of the Korean women who sought an escape from the men-centered social structure by displaying their competence in the field of global modern fashion. As Seonyeong Oh, the main character of the film, , was wearing in the movie the Korean traditional dress, socks, rubber shoes, and then a western-style coat, it well shows that in 1950's, the traditional dress and ornaments were mixed with Western styles. In time, men's wear were completely changed from the traditional Korean clothes to suits, while women's could not break off from the traditional clothes and become westernized, which indicates that the men-centered conservative ideas to keep women within the feudal regime of the society remained. The military look of Seonyeong Oh while she was acting in the society was a symbol of anti-bias against women and anti-convention as well as the will of freedom as an independent woman. Besides, the modern girls would wear clothes of military fashion, Dior's trapeze line, and knit styles flattering the figures. All these well show their desires to embrace Western cultures, especially their dress fashions as well as manners as so-called enlightened ladies. All these elements show that the director was trying to represent the progress of the drama, characters, and psychological states by means of the dress and ornaments.