• Journal of the Korean Society of Costume
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• v.22
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• pp.297-312
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• 1994

Today though the word ginyoe(gisaeng) was remained as a historic relic but they were firmly existed about 40 years ago and ginyoe's number was about three million in Chosun it's almost near 0.5% of the total population of Chosun. To think that point the ginyoe's so-ciety was considered a special one in the his-tory of Korean woman. The ginyoe as a special social class were specialize in technical art such as dancing and prostitute. Although they were low class they were luxurious slaves whoses clothing was almost equal to that of royal family. They were the leaders of fashion in woman clothing that's because their role was entertainer, This study can be summarized as follows. First ginyoe and public woman's clothing codes were nearly same in koryo but tatally separated in chosun. I could find that was came from those day's moral sprit. Second ginyoe's clothing was not only have luxuriance like royal family but also have unique clothing codes for them. Though they are low class ginyoe could use upper class's clothing codes. But upper class women could'nt use ginyoe's clothing codes are vary various and have their own clothing codes. Third I analyzed ginyoe's clothing codes and then derived 6 ginyoe's clothing messages. They were symbol of wealth symbol of power symbol of occupational function symbol of sexual attraction symbol of social position symbol of freedom.

• The Research Journal of the Costume Culture
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• v.12 no.4
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• pp.529-546
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• 2004

The Chosun Dynasty＇s establishment of Five-Ceremony, which occurred shortly after its founding, and the revision of traditional Korean music were based on Confucianism＇s Ceremony-Pleasure Idea(예약사상). The purpose of this study is to determine the effect of Cheo-Yong dancing, both social and political, on the role of royal dancing. Furthermore, this study will consider what the Chosun Dynasty＇s(조선) rulers pursued, by researching the reasonswhy Cheo-Yong dancing changed with the times along with the symbolic change of clothing for Cheo-Yong dancing through (Ak-Hak-Gue-Bum), a book which explains music and dance in Chosun Dynasty as a part of Ceremony-Pleasure Idea(예약사상) the people ruled ever the country tough courtesy etiquette and music. Consequently, Cheo-Yong dancing which was introduced in (Ak-Hak-Gue-Bum) played the roles of justifying, strengthening and displaying royal authority. And because the symbolism of Cheo-Yong dancing is reflected in clothing for Cheo-Yong dancing, it can be concluded that it expresses not only the sense of value of that times but also ruler＇s idea.

• The Research Journal of the Costume Culture
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• v.28 no.6
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• pp.738-754
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• 2020

As a cultural feature of, the relics of the Royal Tomb of King Muryeong are suitable design content for applying with sophisticated production and delicate molding laser cutting techniques. The purpose of this study is to develop modern bag designs using relics of the Royal Tomb of King Muryeong of Baekje using laser-cutting techniques. First, the historical background and meaning of Baekje's cultural content were explored. Second, the principle of laser-cutting techniques were explored, laser-cutting techniques applied to modern fashion and bag design were examined, and bag design characteristics were analyzed. Third, based on prior research, the criteria for the development of bag design, from which eight bag design were developed that combine modern popularity and functionality utilizing Baekje cultural content and using laser-cutting techniques to apply the textile design developed by researchers in 2013 (modified to match laser-cutting techniques). The research results show that bag were clutch, tote, shoulder, and mini. Gold, silver, brown, beige, and navy colors were arranged, based on black/white contrast. Cow, lambskin, washed snakeskin, mesh, and Saffiano leather were used. For the pattern-applying technique, this study showed that a new digital technique, which is laser-cutting techniques could be combined with contemporary bag designs. Moreover, a bag design was developed that has a modern sense and functionality as well as Korean formativeness, which is significant.

• Journal of the Korean Society of Costume
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• v.52 no.6
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• pp.1-13
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• 2002

This paper investigated the costumes of young girl dancers in Yon wha dae moo(연화대무: Lotus Stage dance) which were documented on the Ak-hak-guae-bum(악학궤범: Protocol of music) and the Jin-yeon-eui-guae(진연의궤: Archives of Royal Feast). The fashion of the costumes can be changed into three phases, based mainly on the changes of Hap-rip(합립: silk hat), Dan-eui(단의: long jacket) and Sang(상: apron type skirt). In the first phase the costume consisted of Hap-rip, round neck-line Dan-eui and tiered skirt decorated with pleat and Yu-so(유소: decorated cords). In the second phase. it consisted of Hap-rip, v-shape neck-line Dan-eui and skirt without pleat. In the third phase, it consisted of Yeon-wha-gwan(연화관: Lotus shape cap), round neck-line Dan-eui of later era and skirt with pleat and Yu-so. Yon-wha-dae dance appears to be adopted from Ja-ji-mu( 자지무: chinese dance) that originated in West and Central Asia. In both dances. young girl dancers danced mainly jump and spin. The costume of round neck-line Dan-eui seems to have been affected by the fashion in Dang Dynasty when young girls loved to wear Dan-ryung(단령: male coat with round neckline). And it satisfied the need of mobility for the dance which was Performed mainly with jump.

• Journal of the Korean Society of Costume
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• v.64 no.1
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• pp.45-63
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• 2014

In the Taenghwa(Buddhist paintings), the clothing habits of the times can be observed since it depicts the lives of people from all walks of life. These 16th century Taenghwas were drawn based on the understanding of the ritual costumes of early Joseon dynasty appearing in works such as oryeui Se-jong-sil-lok; Sejong chronicles and Gyong-guk-Dae-jon. It shows the perception of various types of clothing such as the Myeon-Bok(King's Full Dress), Won-yu-gwan-bok(King's Ceremonial Dress), and Gon-ryong-po(royal robe at work), and describes the early King's Won-yu-gwan-bok in the early Joseon dynasty that equips Bang-sim-gok-ryong(Round Neck Band). Various officials' uniforms and various men's coats are described. From it, one can visually verify the records of Joong-jong-sil-lok; Joongjong chronicles that describes the appearances of various hats and coats. They also tell us that Chang-ot(light outer coat) was worn prior to the 17th century. It also shows us that the ritual costume of women in Koryo was passed down to early Joseon. Also, in regards to the Buddhist priest costumes, the jang-sam's gray color and ga-sa's red color has been passed down until today. The most representative characteristic for clothing materials were horsehair, silk, ramie, hemp, and cotton.

• Journal of the Korean Society of Costume
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• v.56 no.7 s.106
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• pp.69-78
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• 2006

In the early Joseon when royal authority was not still firmly established, King Taejong, or Lee Bang Won tried to make their political position guaranteed through relationships with Ming, making efforts to develop relations with the Chinese nation positively. This political orientation towards Ming by of the king Taejong was also clearly reflected in the settlement of official uniform in the early Joseon, which can be described as follows. Gaoming(誥命), Yinxin(印信) and Mianfu(冕服) granted by Ming for the first time since the foundation of Joseon suggested that the Chinese nation recognized the formal settlement of Joseon dynasty and the inauguration of King Taejong. presumedly, the grants played a critical role in the firm establishment by King Taejong of his royal authority under unstable political conditions. Under the reign of King Taejong, Joseon tried to abolish ancient regime and, instead, accept systems and institutions of Ming as it maintained smooth relations with the Chinese nation. King Taejong whose royal authority was locally deemed lack in legitimacy and morality wanted to receive the moral recognition of his reign. So the monarch tried to not only strengthen his authority, but also take in advanced culture and civilization through submissive diplomatic relations with Ming. This was a practical diplomatic strategy that was clearly discriminated from toadyism. It was a policy towards Ming, pursuing substantial national benefit. Therefore, official uniform system under the reign of King Taejong should be understood accordingly.

• Journal of the Korean Society of Costume
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• v.50
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• pp.119-128
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• 2000

this study was designed to discuss the pattern of Confucian funeral ceremony and its costumes in Chosun dynasty thereby exploring the ideas and symbolic meanings expressed on them. 1. Male's official mourning dresses were composed of Choieui symbolizing sadness Choisang(최상), Dukun Sangkwan Sujil Yojil Kyodai and mourning stick Female's official mourning dresses consisted of Daersoojangkon and Kaedoo which were of simple kinds as compared to those of males. Duration of wearing mourning dreses was the longest to the death of father husband and eldest son The forms of mouring dresses were one and the same irrespective of the noble and the mean which expressed the sameness of the sorrow full of losting blood relative. Symbol expressed on funeral ceremony costumes were something like "eldestson-oriented" "male-centered" "distinction of the sexes" and "principle of yin and yang" to reinforce vitality to the costumes. 2. In the other funeral ceremony costumes in a royal fami8ly were those Euijangsu in red and blue colors Yeosakon in purple and white colors. Bandsman in Danryung and Guards in Kukonbok Changeui and Hoeui with five colors while the generally of people woere white dress in the ceremony Hoeui with five colors symbolized the principle of Yin and Yang costumes of military uniforms the dignity of the royal family: white dresses grife symbolizing the dignity of a royal family and Confucian sorrow as well 3. Unlike the mouring dresses there were great differences relative to socio-ecpmpomic status in funeral goods for dercoration Soyeo and daeyeo Among the goods the instrument to drive out evil spirites symbolized shamanism the distinction of Soyeo and Daeyeo separation of body and soul; the sculpture of the Lord of Hades and messenger philosophy of buddhistic netherworld: the engraving of blue and yellow dragons in bier and Juksanma the principles of Yin and Yang : elaborate burial accesaries realistic viewpoint of the hereafter.

• Journal of the Korean Society of Costume
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• v.66 no.7
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• pp.89-108
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• 2016

The purpose of this study is not only to trace the examples of 'Chesanja' from the texts and artifacts, but also to restore the terminology of the lost traditional Joseon embroidery technique. 'Chesanja' came on Mongolia and Yuan period affected embroidery techniques of the neighboring countries. Therefore, this study will focus on investigate the process of changing 'Chesanja' into Guya(Goya) through ${\ll}Barktonsa{\gg}$ the foreign language transcriptions of the Chosun dynasty, and examine the generation, fashion, and destruction of this technique with the social technical usage. Around the 16th century of the Joseon Dynasty, 'Chesanja' had been actively used as a decorative techniques to dairy products as well as a Buddhist memorial goods embroidered. Accor- dingly, in the "Beonnyeok-Baktongsa"(1515) appeared together written records with 'Chesanja' 'Gwiyeo[귀여]' the Eonhae(Korean annotation) only had emerged in the Joseon Dynasty. It was still a technique to decorate the edges of royal pillow in the mid-17th century. And we have checked from the text "Baktongsaeonhae"(1677) also. Despite this by the mid-18th century, the term in "Baktongsa-sinseok"(1765) and "Baktongsa-sinseok-eonhae"(1765) had disappeared. This phenomenon suggests the possibility that the production and utilization of 'Chesanja' required the sophisticated process for the ruling class had been declined with the custom of embroidery based on the gradation by colorful threads as the preferred technique. Therefore, 'Chesanja' and 'Gwiyeo'[귀여] disappeared from the records but they can be found in the artifacts of the royal family of 19th century. So Chesanja is calls Guya(Goya) and exists as unique technic only in the royal family.

• Journal of the Korean Society of Costume
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• v.62 no.7
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• pp.41-53
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• 2012

Hwangnamdaechong Tomb (The 98th tomb in Hwangnam-dong), one of the royal tombs located around the area of royal tomb of King Michu in Hwangnam-dong, Gyeongju, is currently designated as Historic Site No. 40. It is assumed that Hwangnamdaechong Tomb is a royal tomb of the early 5th century. This study aims to examine the fabric relics excavated from Hwangdamdawchong Tomb and currently housed in Gyeongju National Research Institute of Cultural Heritage. The types of fabrics excavated from Hwangdamdawchong Tomb include plain silk, warp-faced compound woven silk, and hemp cloth. Most of these fabrics are adhered to metal products that became rusty. Plain silk found in Hwangnamdaechong Tomb can be divided into four types by its weaving method. Geum excavated from Hwangnamdaechong Tomb is typical Gyeong Geum that uses colored warp for its base and pattern. It is plain Gyeong Geum that the binding weft and warp is plain woven. Although there are a lot of Gyeong Geum fabrics whose colors are hard to define due to yellowing after long years, there are still many fabrics whose color such as purple, red, blue, and green can be identified. As literatures have shown that p cloth as well as silk were frequently woven during Silla dynasty, tremendous amount of hemp cloth was excavated. Most of the hemp cloth has S-twist in the warp and 8-12 seung degree of delicacy.

• Journal of the Korea Fashion and Costume Design Association
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• v.11 no.1
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• pp.1-16
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• 2009

Ip-yeong or gat-keun decorate heuk-rip, supplementing its simplicity. When the wind blew, a dynamic beauty was created, especially if the gat-keun was made with long straps of jade or silk. Basically, ip-yeong was a practical chin strap to hold the gat tight on the head. Commoners made ip-yeong by folding cotton cloth or fine gauze. However, as available materials became diversified, people used cloth, jade, agate, amber, coral, gold medallion, rock crystal and bamboo as well, juk-yeong, which was made with bamboo, became popular especially when Heungsun Daewon-gun, the father of King Kojong, decreed that people wear simple clothes. Most records concerning ip-yeong in Chosun-wangjo-shillok, the authentic record of the Joseon Dynasty, are related to forbidding a sumptuous life. The book also suggests that ip-yeong was bestowed by the king or was offered to foreign diplomats as gifts. Ip-yeong doesn't seem to be a unique system for Korea. Based on portraits or paintings where ip-yeong can be found, it seems to have been widely used during the Yuan dynasty and the Goryeo dynasty. The system disappeared in China as the Ming Dynasty was established, but it remained in use in the Korean Goryeo dynasty and through the Joseon. Literature suggests that the same materials were used for ip-yeong from the beginning of Joseon to the end of the dynasty. Guyeongja refers to a ring that connects an ipja to a chin strap. Guyeongja made with silver, bronze and jade still remain. In gungjungbalgi, the royal court inventory book, records of imogarye can be found (1882), where ten pairs of pure gold strap rings and ten pairs of gold-plated ones were used for a royal wedding.