• The Research Journal of the Costume Culture
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• v.12 no.5
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• pp.721-736
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• 2004

The aim of this study is to clarify aesthetic values and sociocultural meanings that reappears in contemporary fashion. In order to analyze aesthetic values and symbolic meanings of body decoration, I examined the concepts and expression methods of the body decoration. Also, analyzed external characteristics of expression and its internal meanings that applied in modern fashion. The expressions of body decoration represented in contemporary fashion are classified into direct and indirect methods. The direct method is expressed by tattoos, piercing, henna, make-up and body painting. And, indirect method is expressed by see-through look, body-conscious look and accessories that were utilized its patterns and the material adaptation methods. Such expression of body decoration in the modern fashion was represented into grotesque images and erotic images. The characteristics of grotesque images are abnormal state, hateful animal image and distorted or transformed body and the internal meanings are the pursuit of primitive, exoticism, the pursuit of playfulness, and resistance. The characteristics of erotic images are an exposure of body, see through, body-conscious and androgynous look and the internal meanings are the self-intoxication, naturalism and sexual pleasure.

• The Research Journal of the Costume Culture
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• v.3 no.2
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• pp.241-260
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• 1995

The Maori's traditional clothing materials, basic forms of dress, and the pattern and technique of tatoo were examined in the present study in order to deepen the appreciation of the cultural heritage of the Maori. The research method employed was the analysis of written materials. And a fild-trip was also made for the study. The study was limitted to the traditional culture of body adornment of the Maori including the clothing which is preserved and practicing by them at the present day, and the origin and the process of the historical development of those are not included in the scope of the present study. Followings are the results of the study: (1) By far the most widely used fiber for Maori clothing is abtained from what is commonly called New Zealand Flax. The fiber of kiekie(Freycinetia baueriana) and cabbage trees(Cordyline spp.) may also be used. The strong, long-lasting fiber of toi(cordyline indivisa) is used for a prestige warrior's cloak. Flat strips of ti kauka(Cordyline australi) are also used as thatch on rain cloaks. (2) Regardless of technique used, Maori weaving is always worked horizontally from left to right. Traditionally the work was suspended between two upright turuturu or weaving sticks. As the work progressed a second pair of uprights was used to keep the work off the ground. These uprights were moved forward as required. Because the weaver sat on the ground, the working edge was kept at a height that was comfortable to reach. No weaving tools are used, the wefts(aho) being manipulated by the fingers. The two main Maori weaving techniques are whatu aho patahi(single-pair twining) and whatu aho rua(double-pair twining). (3) The Maori wore two basic garments - a waist met and a cloak. The cloth of commoners were of plain manufacture, while those of people of rank were superior, sometimes being decorated with feather or dyed tags and decorated borders. Children ran more-or-less naked until puberty, being dressed only for special events. Some working dress consisted of nothing more than belts with leaves thrust under them. Chiefs and commoners usually went barefoot, using rough sandals on journeys over rough country (4) The adornment of men and women of rank was an important matter of tribal concern as it was in chiefly persons that prestige of the group was centred, The durable items of Maori persons adornment were either worn or carried. Ornaments of various kinds were draped about the neck or suspended from pierced earlobes. Combs decorated the head. Personal decorations not only enhanced the appearance of men and women, but many had protective magical function. The most evident personal ornament was the hei-tiki made of jade or other material. Maori weapons were treasured by their owners. They served on bottle and were also personal regalia. A man of rank was not fully dressed without a weapon in hand. Also weapons were essential to effective oratory. (5) No man or woman of rank went without some tattoo adornment except in extremely rare instances when a person was too sacred to have any blood shed. The untattooed were marked as beeing commoners of no social standing. This indelible mark of rank was begun, with appropriate rite and ritual, at puberty. And tattoo marked the person as being of a marriageable age. Maori tattoo was unlike most traditional tattoo in that its main line were 'engraved' on the face with deep cuts made by miniature bone chisels. The fill-in areas were not tattooed with cuts but with the multiple pricks of small bone 'combs' that only lightly penetrated the skin surface. The instrument of tattoo consisted of small pots of pumice or wood into which was placed a wetted black pigment made from burnt kauri gum, burnt vegetable caterpillars or other sooty materials. A bird bone chisel or comb set at right angles on a short wooden handle was dipped into the gigment, that a rod or stick was used to tap head of this miniature adze, causing penetration of the skin surface. Black pigment lodged under the skin took on a bluish tinge. A full made facial tattoo consisted of major spirals with smaller spirals on each side of the nose and sweeping curved lines radiating out from between the brows over the forehead and from the nose to the chin. The major patterns were cut deep, while the secondary koru patterns were lightly pricked into the skin.

• Journal of the Korean Applied Science and Technology
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• v.40 no.3
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• pp.435-452
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• 2023

This study was conducted for a systematic literature review according to the period, subject, and research method for 198 papers related to tattoo and semi-permanent makeup published from 1979 to 2022. By period, it was divided into the first period (1979-1994), the second period (1995-2005), the third period (2006-2012), and the fourth period (2013-2022). In the first period, research on health and medical aspects was the main focus, and in the second period, studies in various aspects such as art and culture began to appear. The 3rd period was characterized by increased research on semi-permanent makeup, and the 4th period was marked by a rapid increase in research on tattoos and semi-permanent makeup. By research topic, it was analyzed by dividing it into health and medical care, beauty, fashion and art, society and culture, law and system. As a result, cosmetic studies were most actively conducted to identify consumers' preferences and perceptions, and health and medical studies were the second most common. Recently, as the need for legalization has increased, studies related to laws and systems have increased rapidly, and studies on culture, history, and fashion have also been conducted. By research method, survey research were used the most, and various methods such as literature study and case studies were also used. This study is expected to further promote follow-up research in the future and contribute to the development of related industries.

• The Research Journal of the Costume Culture
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• v.18 no.1
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• pp.205-215
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• 2010

In modern society as people adapt to social and cultural changes, people prefer high-scarcity designed products rather than standardized ones. Consequently, this adaptation lays a foundation in art and cultural domains to express uniqueness and individuality. The purpose of this study is to develop fashion designs by fusing fashion painting and handicraft techniques through creative and various artistic expressions. The researchers studied the sociocultural background of modern handicraft fashion using document-based research methods. Based on the characteristics of modern handicraft, we produced six garments that applied fashion painting techniques. In this study, the origin of fashion painting was found in ornaments such as tattoo or body-painting. We determined that modern designers were using various fashion painting techniques and motives as unique and advanced ornamentary skills. Harmonizing various handicraft techniques(dyeing, embroidery, quilt, patchwork, beads, fashion painting, etc.) centered on fashion painting enabled creation of unique fashion design through varieties of artistic expressions.

• Journal of Fashion Business
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• v.2 no.1
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• pp.25-34
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• 1998

This study has it's purpose in examining the materialized background. characteristic of African traditional costume and the A fro fashion of the year 1960. and it's influence on the contemporary fashion. Then the findings are applied to suggest a new way of image creation. 1960' s was the year in which people tried to free oneself from the ruling culture of the social standards. war. and the development of science. By such movement. people started to get interested in the environment and ecology. This then lead to the interest of the rights of the minority. With the youngs as the central figure A fro hair style and dashiki appeared as the street fashion. The characteristics of African costume applied to A fro fashion in 1990' s is as below. First. the North African style. Djellaba. and wrap style in the most common silhouette. Second. heavy materials such as stone. copper. silver. and gold are used. Necklace can be classified according to it's simple but. modern style. delicate but grand style. Bracelets are however. broad in width and many rings are worn widely. Third. Multi colored stripe and prints inspired by tattoo and deformation using red brown. dark beige. and orange are printed on textiles such as see through. Fourth. image of tattoo and deformation are applied to make-up. A fro hair and corn beads are also African taste. Fifth. African taste in recent fashion showed off the black beauty by appointing black models at the collection. In analyzing the study done above. characteristic images of African costume. accessaries and body painting was applied in presenting 3 creative designs. The first design named "Geometric I", took it's motif from the geometric pattern of the body painting with the afro hair. "Geometric II", the second design, showed it's application of geometric pattern of mutilation and the silhouette of the costume by using the see through. The third design called the "Geometric III" showed that the aesthetic and decorative side of clothing can be satisfied by applying various form and color of accessaries as the motif. A fro fashion is chosen as one of the folklore mood and it's beauty is conveyed on till today.

• The Research Journal of the Costume Culture
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• v.7 no.3
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• pp.72-92
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• 1999

The purpose of this thesis is to review relationship between various expression method in modern make-up and the tendency of Neo-Avantgarde. In this paper, the author classified the distinctive characters in Neo-Avantagarde with Historicism, Decadence, Humor, and Inhumanism and explained innovation and creatio which is manifested in the late 1990\`s make-up by studying Neo-Avantgarde tendency expressed in modern make-up. The results are as follows. 1. The Historicism in modern make-up is expressed in Japanese Kabuki Make-up, Chinese Pecking Opera make-up, and Primitive mask Make-up in Africa. 2. The Decadence is manifested in Tattoo make-up which is expressing fetishism and fin-de-냗칟 image, and Snobism Make-up which is expressing selg-ostentation and eroticism with artificial nail and eyelash. 3. The humor appears to the Character Make-up copying the characters in doll plays, animation and juvenile story. In addition it is showed in Kitsch Make-up, which has vulagr, rustic and childish image by wearing so diffusive and cheap ornaments. 4. The Inhumanism is appeared in Graphic Make-up which is in the pursuit of the visual happiness. It includes simple geometrical type, drawing and coloring. It is also showed in Vampire Make-up, which means the make-up style mading horro, hizarrerie, and mistery by primary color(black and red) make-up. As the above, Neo-Avantgarde can account for the diversity and pluralism of contemporary make-up.

• Journal of the Korean Society of Costume
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• v.60 no.6
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• pp.62-73
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• 2010

The purpose of this thesis is to make an effective Korean Hip Hop culture and suggest a new style direction in classifying the types of fashion styles of the Hip Hop musicians and studying their features. They are surveyed in stage costumes, hair styles, make-ups, accessaries, and total fashion styles, and then classified into Normal Hip Hop Style, Casual Hip Hop Style, Sporty Hip Hop Style, Mix & Match Hip Hop Style, and Classical Hip Hop Style. The results of the study are as follows: First, Normal Hip Hop Style is the most general and universal Hip Hop fashion type. They wear clothes in bigger sizes and exaggeratively. And also a cornrow hair style, a tattoo, and a piercing represent marked individualities. Second, Casual Hip Hop Style is more active and practical than Normal Hip Hop Style. Their blue jeans and T-shirts express more simple and polished style. And also they make variable fashion styles and hair styles such as a cornrow hair and a buzz cut. Third, Sporty Hip Hop Style is from B-boy's clothes when they do active and violent break dancing. As NBA basketball games are popular, they wear training clothes, breeches, big T-shirts, and jumpers & caps on embroidered sport team's names. Their hair style is short or natural and also they have caps or hoods to present active mood. Fourth, Mix & Match Hip Hop Style is existed variable elements in one style. The typical type of this style is jacket & blue jean. It is characterized by dress shirts, neck ties, blue jeans, sneakers, beards, and moustaches. Fifth, Classical Hip Hop Style is from African Americans. They try to express assimilated appearance of Anglo-Saxons. They wear black suits, shoes, hats, and sunglasses to represent formality and elegance. In the above results, there are variable fashion styles in one Hip Hop music genre and also fashion style is changed with musical inclination. This thesis is an important guide to produce variable and creative Hip Hop fashion styles in Korean Hip Hop culture.

• Journal of the Korean Society of Costume
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• v.62 no.3
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• pp.29-38
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• 2012

The earliest of the Cultural forms have utilized different methods of artistic expression and aesthetic senses such as the Tattoo that symbolized the adornment of the human body. when viewing from the perspective of postmodern art and design, these cultural forms were redefined as a regression and intertextuality, a modern interpretation of Henna that had a subversive significance. Specifically, Henna design quickly emerged as a new style in fashion art which represented a postmodern phenomenon. It was introduced as a fashion style in korea about 10years ago. since then, the henna fashion trends is growing rapidly in the domestic market. However, It is growing without our unique identity due to indiscriminate and excessive industrialization. This study of Henna design, (similar to the art of Tattooing) sees from a cultural and regional perspective of orgin. This study interprets henna as a fashion style and analyzes symbolic meaning and aesthetic senses today with a clear definition of henna Design. from now on It's purpose is to establish the Korean Henna culture and the possibility of it being the fashion style that contains a unique atmosphere.

• Journal of the Korean Society of Costume
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• v.67 no.4
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• pp.38-57
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• 2017

Traditional costume in Indonesia represents identity of a person and it displays the origin and the status of the person. Where culture and religion are fused, the traditional costume serves one of the most functions in rituals in Bali. This research aims to analyze the characteristics of Balinese costumes by focusing on the Legong dance costume. Quantitative research was performed using 332 images of Indonesian costumes and 210 images of Balinese ceremonial costumes. Qualitative research was performed by doing field research in Puri Saba, Gianyar and SMKN 3 SUKAWATI(Traditional Art Middle School). The paper illustrates the influence and structure of Indonesian traditional costume. As the result, focusing on the upper wear costume showed that the ancient era costumes were influenced by animism. They consist of tube(kemben), shawl(syal), corset, dress(terusan), body painting and tattoo, jewelry(perhiasan), and cross. The Modern era, which was shaped by religion, consists of baju kurung(tunic) and kebaya(kaftan). The Balinese costume consists of the costume of participants and the costume of performers. Bali dancing is grouped into Wali dance(sacred), Bebali dance(theatrical), and Balih-balihan dance(entertainment). The Legong dance is included in the Balih-balihan dance, and its costume developed from 1920 until present. The characteristics of Legong dance costumes are 'Theatrical,' 'Angelic,' 'Charming,' and 'Decorative.' In conclusion, the balance of religion, culture, and art gives a unique trait in Bali. The Balinese social system, which is based on Hinduism, has influenced art and its function. This relationship creates a strong structure to the Balinese ceremonial costume, especially the Legong dance costume.